Devindatthao Devendrastava

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/006920/1

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Agama Samsthana Granthamala : 33 General Editors Prof. Sagarinal Jain. Prof. Prem Suman lain SAMIYAE DHAMME ARIEHIM PAVVAIYE DEVINDATTHAO DEVENDRASTAVA Hindi Version By W Dr. Subhash Kothari Dr Suresh Sisodiya E nglish Version By Dr. Col. D.S. Baya 'Sreyas' SAVVATTHESU SAMAM CARE SAVVAM JAGAM TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA SAMMATTADAMSI NA KAREI PAVAM SAMMATTA DITTHI SAYA AMUDHE SAMIYAE MUNI HOI AGAMA AHIMSA SAMATA EVAN PRAKRTA SAMSTHANA UDAIPUR 313 003. www.jalnelibrary

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Agam Samsthan Granthamala : 33 General Editors : Prof. Sagarmal Jain Prof. Prem Suman Jain DEVINDATTHAO (DEVENDRASTAVA) (ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJI) Hindi Version By Dr. Subhash Kothari Dr. Suresh Sisodiya Preface By Prof. Sagarmal Jain Dr. Subhash Kothari English Transliteration and Translation BY Dr. Colonel D.S.Baya "Sreyas' WWWW JWW whe JNE beto udayapura MMM Baths MMMMM MMM AGAM AHIMSA-SAMATA EVAM PRAKRIT SAMSTHAN UDAIPUR - 313 003 For Personal & Private Use Only

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(c) Publisher : Agam Ahimsa Samata Evam Prakrit Samsthan Padmini Marga, Near Rajasthan Patrika Office, UDAIPUR - 313 003 (Rajasthan) INDIA. DEVINDATTHAO DEVENDRASTAVA English Transliteration and Translation By Dr. Colonel D.S.Baya 'Sreyas' English Edition : First - 2006. Price : Rs. 150.00 US $ 8.00 Printed By : M/s New United Printers, Udaipur. For Personal & Private Use Only

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DEVENDRASTAVA 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 Punyavijayaji, but in the absence of suitable translations in modern Indian languages, they were generally inaccessible to the lay readers. It is for this reason that the Coordinating Committee of the scholars of Jainology had decided to accord priority to the translations of the canonical texts and allotted the task of translating the Prakirnakas to the Agama Samsthana, Udaipur. The Samisthana has, to date, translated fifteen Prakirnakas into Hindi and published them for the benefit of the inquisitive readers. However, those western and Indian readers, settled abroad, who don't read and understand Hindi, are still deprived of the contents of these enlightening works. We are happy to see that Colonel Dalpat Singh Baya has translated the 'Devindatthao Prakirnaka'into English for such readers as well as for them that 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 with the assistance of Dr. Suresh Sisodiya - III - For Personal & Private Use Only

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I V: PUBLISHER'S NOTE and edited by Prof. Sagarmal Jain. We are indebted to them. While publishing this work, under the aegis of Rupa-Rekha Prakashan Nidhi, established by Shri Sunderlalji Dugar, Kolkata, we also express our gratitude to Prof. K. C. Sogani, who provides valuable guidance to the Samsthan. Our grateful thanks are also due to Samsthan's office bearers - Academic Patron Prof. Sagarmal Jain, Hony. Hony. Director Dr. Prem Suman Jain, and Hony. Deputy Directors Dr. Suresh Sisodiya and Dr. Colonel D. S. Baya - whose contribution to its growth and progress is significant. Shri Kamal Singh Bacchawat, who has generously provided the financial support for this publication, deserves a special mention and acknowledgement. M/s New United Printers Ltd., Udaipur also deserve our thankful acknowledgement for bringing it out in such a fine shape in record time. Sardarmal Kankariya President Virendra Singh Lodha Secretary general For Personal & Private Use Only

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DEVENDRASTAVA MONETARY SUPPORT FOR THIS PUBLICATION The monetary support for the publication of this work has been very generously provided by Shri Kamal Singh ji Bacchawat in the sacred memory of his mother, Late Shrimati Jatan Devi Bacchawat, who was herself generously endowed with noble qualities like sweetness of speech, dignity in behaviour, and a fountain of deep compassion in her heart. By virtue of such noble qualities of her personality she has left an indelible impression on the hearts of the members of her own family as well as those of others who came in contact with her. Late Shrimati Jatan Devi Bacchawat was born, in the year 1940 AD, to her equally noble parents - Late Shri Champalal ji Kankariya and Shrimati Manak Devi Kankariya - of Gogolav in 1954. She was married to Late Shri Shikhar Chand ji Bacchawat from Bikaner and, in due course, gave birth to a son, Shri Kamal Singh ji Bacchawat and five daughters - Shrimati Kusum Sethiya, Shrimati Vijaya Bhansali, Shrimati Rekha Baphna, Shrimati Anju Choradiya, and Shrimati Sarita Daga. All of them have been married into highly cultured and religious families. - V. For Personal & Private Use Only

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V I MONETARY SUPPORT Shrimati Jatan Devi passed away on 27th September, 1998 in Gogolav and her son, Shri Kamal Singh ji Bacchawat, has very generously got the Samata Bhawan, and a guest house constructed at Gogolav. He has also got a complete wing of the Jain Hospital, Kolkata constructed in order to perpetuate the memory of his late parents. Shri Kamal Singhji Bacchawat is a very religious person and he regularly and generously donates to promote educational, health and social service activities. He was the apple of his mother's eyes and she was able to instil noble qualities in her dear son who was very much devoted to her. He remains ever ready to extend health services to the poor. He and his family enjoy a very special place within the Kolkata sangha. His wife, Shrimati Sarala Bacchawat, daughter of Shri Bhanwarlal ji Bacchawat, is also of very noble, religious, and charitable nature and she always stands behind her husband in all charitable activities. They have a daughter, Shweta, who is a genius. We appreciate Shri Kamal Singh ji Bacchawat's generosity in supporting the publication of this work and thank him for his gesture. - Sardarmal Kankariya For Personal & Private Use Only

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DEVENDRASTAVA TABLE OF CONTENTS TITLE VERSES PAGES III VII khu PUBLISHER'S NOTE - MONETARY SUPPORT - TRANSLATOR'S NOTE - PREFACE - General Introduction - Eulogistic Literature - Justification of Name - The Author - Subject Matter of Devendrastava - Comparative Analysis of Verses - XV XXIII XXVIII XXIX XLII XLIX DEVENDRASTAVA - PrefaceEulogy to Lord Varddhamana - Questions about 32 Indras - Answers about 32 Indras - Bhavanapati Gods - Twenty Bhavanapati Indras - Palaces of Bhavanapati Indras - Life-durations of Bhavanapati Indras - Places and Palaces of Bhavanapati Indras - Southern and Northern Bhavana Heavens - Families of Bhavanapati Indras - 1-3 3 3-6 7-11 12-135-7 14 7 15-20 7-9 21-27 9 28-3111 32-38 11-13 39-42 13-15 43-45 15 - VII - For Personal & Private Use Only

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VIII: DEVENDRASTAVA TITLE VERSES PAGES 46-50 15-17 51-66 67-68 69-70 17-21 21 71-72 23 73-80 81 23-25 25 Residences of Bhavanapati Indras - Power, Endeavour and Endurance of Bhavanapati Indras - Eight Classes of Vanavyantara Gods - Sixteen Indras of Vanavyantara Gods - Eight Further Divisions of Vana vyantara Gods - Sixteen Indras of Eight Further Divisions of Vanavyantara Gods - Palaces, Positions and Life-durations of Vyantara and Vanavyantara Gods - Five Types of Jyotiska Gods - Palaces, Number of abodes, Their Dimensions, Thicknesses, Perimeters, and Carrier Gods of the Jyotiska Gods - Speeds and Wealths of the Jyotiska Gods - Limits and External Dimensions of the Positions (Orbits?) of the Jyotiska Gods - Time-durations of the Conjunctions of the Moons, the Suns, the Stars, and the Constellations - The Numbers of Moons, Suns, Planets and Constellations over the Jambudvipa - 82-93 25-29 94-96 29 97-100 29-31 101-08 31-33 109-29 33-39 For Personal & Private Use Only

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TABLE OF CONTENTS 1 X TITLE VERSES PAGES 130-35 39 41 136-41 142-46 147-48 41-43 43 149-58 159-61 43-45 4 7 162-66 47-49 Two Moons and Two Suns - Orbits, Heat Zonesn and Movements of the Jyotiskas - Waxing and Waning of Moon - Moving and Static Jyotiskas - Numbers of Moons, Suns, etc Over Jambudvipa and Their Differences From Those Over the Other Dvipas and Samudras - Life-durations of the Jyotiska Gods - Twelve Indras of the Kalpa Vaimanika Gods - Non-existence of the Indras in the Graiveyaka and the Anuttaravimana Heavens - Number of Vimanas of the Vaimanika Gods - Life-durations of the kalpapati Gods - Names and Numbers of Vimanas, and Life-durations of the Graiveyaka Gods - Names and Numbers of Vimanas, and Life-durations of the Anuttara vimana Gods - Shapes of Kalpa, Graiveyaka, and Anuttaravimana Heavens - Bases of Vaimaika Vimanas - Body-hues of the Gods - 167-68 49 169-74 175-79 49-51 51-53 180-83 53 53 184-86 53-55 55 187-88 189-90 191-93 55 55-57 For Personal & Private Use Only

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X: DEVENDRASTAVA VERSES PAGES 194-98 199-202 203-04 205-08 61 209-13 214-16 61-63 63 217-18 63-35 TITLE Heights and Statures of the Gods - Carnal Satisfaction of the Gods - Smells, Sights, and Touches of the Gods - Types, Numbers and Differences of Serialised and Miscellaneous Vimanas - Shapes and Order of the Serialised Vimanas - Sapes of Kalpapati Vimanas - Numbers of Palaces, Cities, and Vimanas of the Bhavanapati, Vanavyantara, and Jyotiska Gods - Comparative Numbers of the Four Types of Gods - Number of Vimanas of the Vaimanika Goddesses - Number of Vimanas, Nature, Sound, etc of Anuttara Gods - Food and Respiration of Gods - Limit of Clairvoyant Perception of the Vaimanika Gods - Descriptions of Vimanas, Mansions, Palaces, Life-spans, Respiration, Bodies, etc of the Vaimanika Gods - Position, Shape, and Size of the isatpragbhara Land or the Siddhasila - 219 220 65 221-24 225-32 67-69 233-40 69-71 241-76 71-79 277-82 81 For Personal & Private Use Only

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TABLE OF CONTENTS X I TITLE VERSES PAGES 283-95 296-97 81-85 85-87 Position, Shape, Size and Touches of the Siddhas - Consciousness of the Siddhas - The Bliss and the Similies of the Siddhas - The Wealth of the Lords Jina - the Conclusion of Devendrastava - 87-89 298-306 307-09 310-11 APPENDICES - Transliteration Convention - Alphabetical Order of verses - Bibliography - iy-xiv XV-xvii For Personal & Private Use Only

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DEVENDRASTAVA 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 Prakrit 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 householders, to render some of these works into Hindi and other modern Indian languages 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 organised manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English except for seven Prakirnakas translated by me and published by the Samsthan in the years 2001 to 2004. I can, therefore, feel a justifiable sense of elation and fulfilment 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 an as ancient language as Prakrit and the language of the 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 possible. My task of translating this work, Devendrastava Prakirnaka, - XIII - For Personal & Private Use Only

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XIV: TRANSLATOR'S NOTE into English was very much simplified by its Hindi version, by Dr. Subhash Kothari and Prof, Sagarmal Jain, having been made available to me and, which I have freely used in my work. I am deeply indebted to these eminent scholars. I shall be failing in my duty if I didn't mention the encouragement I have received from Prof Sagarmal Jain and Sri Sardarmalji Kankariya as well as the unstinted support of Dr. Suresh Sisodiya in my work. Agam Ahimsa Samata Evam Prakrit Samsthan, Udaipur deserves a special mention, as without their decision to bring out this work in its English edition, it would have been impossible to venture this effort. They have taken a great step forward and certainly deserve kudos. I dedicate this effort to the memory of my dear departed father, Sri Ganeshlalji Baya, whose personal example, guidance and encouragement awakened in me a desire to study the Jaina philosophy and made me capable of undertaking this task. I must also not forget to mention the motivation received from venerable Acharya Shri Ramlalji Maharaj who has always encouraged me to proceed further and further in my scriptural quest. My wife, Mrs. Kanta Baya, who has patiently supported my effort day after day and month after month, also deserves my grateful acknowledgement. How far have I succeeded in my efforts is for the readers and critics to judge. However, I shall 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. - Sreyas E-26, Bhupalpura, Udaipur - 313 001 (Raj.) Makar Sankranti, January 14, 2006. For Personal & Private Use Only

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DEVENDRASTAVA 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 holy Koran in Islam. Although the Agamas are neither considered to be as created by a superhuman entity or Apauruseya as the Vedas are considered 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, however, they are the compilations of the teachings of the most venerable and enlightened Arhantas and sage saints, who had realised the truth and attained enlightenment through spiritiual practices and purification. Although the scriptures say that that the Ariga Sutras or the Primary canons or the foremost scriptures are considered to have been preached by the Tirtharkaras or the Prophet 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 or canonical texts by the Ganadharas' - the principal disciples of Tirtharkaras, Acaryas (Spiritual masters) and other learned preceptors, elders or senior monks (Sthaviras). I "Attham bhasai Araha suttam ganthanti Ganahara |" - Avasyaka Niryukti, verse 92. - XV - For Personal & Private Use Only

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X VI: DEVENDRASTAVA The Jaina tradition doesn't lay as much emphasis on words as the Hindu tradition does. It considers words only as a means to convey the thought or idea or meaning. In its view the meaning is important not the words. It is this lack of emphasis on words that the agamas of the 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 Saurasenicanonical literature was also based on these Ardhama gadhi canons. 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 Virabda (reckoned from the date of Lord Mahavira's Nirvana), when they were rendered in their present form in the Vallabhi conclave assembled for the purpose. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period. In the ancient times the Ardhamagadhicanonical literature was divided into two categories, namely the Angapravisttha (Canon included) and the Angabahya (Canon excluded). The Angapravistha category includes eleven Anga Agamas (Anga included or Primary canons, which are based on the sermons of the Tirtharkaras and are composed by their principal disciples) and the Drstivada while the Angabahya Agamas (Arga excluded or other than Primary canons) include all the other canonical scriptures that were considered to be the compositions of the Srutakevalis or Canon-omniscients who were fully learned in all canonical knowledge and the Purvadhara sthaviras (Elder monks in the know of the fourteen Purvas or the Pre-canons -- fourteen Purvas were a part of the twelfth Anga Agama - Drstivada). In For Personal & Private Use Only

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PREFACE XVII the Nandisutra, these Angabahya canons have been further subdivided into Avasyaka (Essential) and Avasyakavyatirikta (Other than essential). The Avasyakavyatirikta canonical works have again been divided into Kalika (Timely studiable scriptures) and Utkalika (Anytime studiable scriptures). This classification, as per the Nandisutra is as follows! : Sruta or Agamas Angapravistha Angabahya Avasyaka Avasyakavyatirikta Acaranga Sutrakrtanga Sthananga Samavayanga Vyakhyaprajnapti Inatadharmakatha Uapsakadasanga Antakyddasarga Anuttaropapatika- dasanga Prasnavyakarana Vipakasutra Drstivada Samayika Caturvimsatistava Vandana Pratikramana Kayotsarga Pratyakhyana Kalika Uttaradhyayana Dasasrutaskandha Kalpa Utkalika Dasavaikalika Kalpikakalpika Culla-Kalpasruta Nandisutra, Ed. Muni Madhukara, Agam Prakashan Samiti, Beawar, 1982, Sutras, 73, 79-81. For Personal & Private Use Only

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XVIII: DEVENDRASTAVA Mahakalpasruta Aupapatika Rajaprasniya Jivabhigama Prajnapana Mahaprajnapana Pramadapramada Nandi Vyavahara Nisitha Mahanisitha Ksibhasita Jambudvipa-prajnapti Dvipasagara-prajnapti Candra-prajnapti Ksullikavimanapravibhakti Mahallikavimanapravibhakti Angacalika Vaggacalika Vivahacalika Arunopapata Varunopapata Garudopapata Dharanopapata Vaisramanopapata Velandharopapata Devendropapata Utthanasruta Samutthanasruta Nagaparijnapanika Nirayavalika Kalpika Kalpavatamsika Puspika Puspacalika, and Vrsnidasa Anuyogadvara Devendrastava Tandulavaicarika Candravedhyaka Surya-prajnapti Paurusimandala Mandalapravesa Vidyacarana Viniscaya Gaoividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vitaragasruta Samlekhanasruta Viharakalpa Caranavidhi Aturapratyakhyana Mahapratyakhyana The above-mentioned classification, found in the Nandisutra and the Paksikasutra. Mentions only nine Prakirnakas in all. Of these two names - Rsibhasita and Dvipasagara-prajnapti are For Personal & Private Use Only

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PREFACE :XIX found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicarika, Candravedhyaka, Gani-vidya, Maranavibhakti, Aturapratyakhyana and Mahapratya-khyana -are found under the Utkalika Agamas or anytime studiable canonical texts.' Thus, we see that the Devendrastava has been mentioned in the Nandisutra and the Paksikasutra among the extra-primary other than essential anytime studiable canonical work (Angabahya Avasyakavyatirikta Utkalika Agamas). Besides this style of classification in the Nandisutra and the Paksikasutra, there is yet another ancient style of classification is found in Mulacara, a sauraseni canonical work of the Yapaniya tradition of the Digambara Jainas. Mulaca ra divides the canonical texts into four classes" - 1. Tirtharkara Kathita (Prophet preached), 2. Pratyekabuddha Kathita (Selfenlightened preached), 3. Sruta-kevali Kathita(Canon-omniscient preached) and 4. Parvadhara Kathita (Purva-learned preached). Again, in Mulacara, these agamic works have been divided as Ka lika sruta and Utkalika sruta as well. In this classification of canonical works in the Mulacara, the 'Thudi (Stuti) has been mentioned as an Utkalika or anytime studiable canonical work. However, it is not clear as to whether the name 'Thudi means Virastava or Devendrastava. Like this, in both the Ardhamagadhi and the Sauraseni canonical traditions, 'Thudi (Devendrastava or Virastava) have been mentioened as an Utkalika canonical text. At present the canonical literature is classified into Anga (Primary), Upanga (Secondary), Mula (Basic), Cheda (disciplinary), Avasyaka (Essential), and Prakirnaka (Miscellaneous), canonical works. This classification was, first 1 A. Nandisutra, Ed. Muni Madhukara, Agama Prakashan Samiti, Beawar, 1982, pp. 161-162. B. Paksikasutra, Devendra Lalbhai Jain Pustakoddhara Fund, p.76. Mulacara, 5/80-82. 2 For Personal & Private Use Only

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X X: DEVENDRASTAVA of all, found in the Vidhimargaprapa by Jinaprabha (Circa 13th century).' Generally, the term "Prakirnaka' means "a treatise compiled on miscellaneous subjects'. According to Malyagiri, the commentator on the Nandisutra, the monks used to compose the Prakirnakas based on the sermons of the Tirtharkaras (the Prophets Propounders of the Jaina faith). "Caurasiim painnagasahassaim", in the Samavayangasutra, points towards eighty-four thousand Prakirnakas having been composed by the eighty-four thousand disciples of the first Tirtharikara, Lord Prophet Rsabhadeva.? As there were fourteen thousand disciples in the order of the last (twenty-fourth) Tirtharkara, Lord Prophet Vardhamana Mahavira, the number of Prakirnakas now should be of a similar number. However, today the number of Prakirnakas is not definitely known and presently only ten Prakirnakas are taken amongst the forty-five canonical works recognised by the idolworshipping white-clad (Svetambara Murtipajaka) Jainas. These ten Prakirnakas are as follows? : inio twiosios Catuhsarana, Aturapratyakhyana, Mahapratyakhyana, Bhaktaprijna, Tandulavaicarika, Samistaraka, Gacchacara, Ganividya, I 2 Vidhimargaprapa, p. 55. Samavayangasutra, Ed. Muni Madhukara, Agam Prakashan Samiti, Beawar, I Ed., 1982, 84th Samavaya, p. 143. A. Praksta Bhasa Aur Sahitya Ka Alocanatmaka Itihasa, Dr. Nemicanda Shastri, Varanasi, p. 197. B. Jaina Agama Sahitya : Manana Aur Mimamsa, Acarya Devendramuni Shastri, Udaipur, p. 388. C. Agama Aur Tripitaka : Eka Anusilana, Muni Nagaraj, p. 486. For Personal & Private Use Only

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PREFACE :X XI 9. 10. Devendrastava, and Maranasamadhi. The names of ten Prakirnakas, recognised as canonical texts, as mentioned in the Painnayasuttaim by Muni Sri Punyavijayaji, is as follows: nimi twiorooi Catuhsarana, Aturapratyakhyana, Bhaktaprijna, Samstaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, and Virastava. 10. Some differences in the names of these Prakirnakas can also be seen. In some works we find Candravedhyaka and Virastava instead of Gacchacara and Maranasamadhi,' while in some others we find that the Bhaktaprijna has been excluded while the Candravedhyaka has been included.? Besides, more than one Prakirnakas bearing the same name are also found. E.g. three Prakirnakas bearing the name Aturapratyakhyana and two with the name Catuhsarana are found. The Murtipujaka Sampradaya of the Svetambara Jaina (Idol worshipping white clad sect of the Jainas) tradition recognises only ten Prakirnakas as canonical texts. However, according to Muni Preface to Painnayasuttaim Part-I, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 20. Abhidhana Rajendra Kosa, Part-II, p. 41. ? For Personal & Private Use Only

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: DEVENDRASTAVA ITXX Punyavijayaji, if all the texts known as Prakirnakas are collected we get the following twenty-two names' : 11. Catuhsarana, Aturapratyakhyana, Bhaktaprijna, Samstaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, Virastava. Rsibhasita, Ajivakalpa, Gacchacara, Maranasamadhi. Titthogali (Tirthodgalika), Aradhanapataka, Dvipasagara-prajnapti, Jyotisakarandaka, Arigavidya, Siddha-prabhita, Saravali, and Jivavibhakti. 12. 13 14 15. 16. 17. 18. 20. 21. 22. Although a certain amount of disagreement is noticed as far as the names and the numbers of the Prakirnakas, obtained from different sources, is concerned it is certain that the Devendrastava Prakirnaka has found a place in all the different lists. Preface to Painnayasuttaim Part-1, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 18. For Personal & Private Use Only

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PREFACE :XXIII Again, although the Prakirnakas enjoy a place of secondary importance in the scheme of canonical works, if we consider the linguistic ancientness and spirituality of contents of these works, some of these Prakirnakas appear to be of an even more ancient origin than certain canonical texts. The Prakirnakas like the Rsibhasita, etc are even more ancient than quite ancient canonical texts like the Uttaradhyayana and Dasavaikalika.' Hence, the importance of Devendrastava in no way reduces by its being included amongst the Prakirnakas. However, it is a fact that this Prakirnaka is eulogistic in nature rather than being spiritual or monastic conduct oriented. Its subject matter pertains to the sets of heavenly abodes (Deva-nikaya) and their geography and cosmology. Eulogistic Literature - The tradition of singing the praise or eulogising the objects of worship and veneration has been present in India since the very ancient times. Vedas, the eternal and immortal treasure of the Indian sacred lore, are basically eulogistic in nature. Besides the Vedas, too, the eulogistic literature had been composed in the Hindu tradition, but as far as the Sramanic traditions are concerned, they are basically intellectual traditions that do not believe in the existence of Godheads. In the ancient works of the Sramanic tradition, we find literature that emphasises spirituality and Selfpurification rather than worship and devotion. Jaina faith is also a faith belonging to the Sramanic tradition and the eulogistic literature had no place of much importance in its basic characteristic. When Lord Mahavira was accepted as an object of worship and veneration, the very first devotional composition was composed in His praise, which exists till today as the sixth chapter of the About the ancientness of Rsibhasita please see 'Rsibhasita : Eka Adhyayana, Dr. Sagarmal Jain, Prakrit Bharati Samsthan, Jaipur. For Personal & Private Use Only

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XXIV: DEVENDRASTAVA second primary canonical work, Sutrakrtanga.' Possibly this chapter of the Sutrakrtanga, Virastuti' marks the beginning of the eulogistic compositions in the Jaina tradition. However, this composition can also be called as eulogistic only on the basis of the fact that its author sings the Lord's praise by mentioning His virtues and attributal names. As opposed to the normal genre of eulogistic compositions, he does not beg for any personal mundane favours. After the Virastuti, the next work in the style of eulogisto composition was, possibly, the 'Sakrastava' popularly known as 'Namotthu nam'. This composition is generic in nature that eulogises the Arahantas without naming anyone in particular. However, while Sakrastava depicts the Arahantas as divine beings with extra worldly attributes the Virastuti, except a few instances, eulogises Lord Mahavira as the best amongst the worldly persons and not as an extra-worldly divine personage. However, it cannot be denied that in this work (Virastuti) also some divine attributes have found their entry over the Lord's life-sketch given in the first part of the Acaranga. Also, while the Virastuti of the Su trakrtanga is a poetry, the sakrastava is in prose. From all this we feel that in the beginning, 'Pucchisu nam' was the only eulogistic composition in praise of Lord Mahavira and 'Namotthu namas the only one in the praise of the venerable Arhantas. The name Sakrastava only confirms this theory, because Sakrastava or Devendrastava also mean the eulogy of the Lord by Sakra or Devendra (the kings of heavenly gods). After these two, the next composition in this genre is the 'Logassa or the Caturvimsatistava', which is an eulogistic composition singing the praise of all the twenty-four Tirtharkaras and, therefore, it is fair to assume that it was composed only after the concept of twenty-four Prophets had firmly established itself 1 Sutrakstanga, Ed. Muni Madhukar, Agam Prakashan Samiti, Beawar, I Ed., Chapter VI, 'Viratthui'. For Personal & Private Use Only

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PREFACE :X X V in the Jaina tradition. However, a major difference between the earlier two compositions and this one is that while in the the former the devotee only remembers the virtues of his Lord without asking for any mundane favours, in the latter composition he starts begging for such favours and prays, "O'Lords twenty-four Tirtharkaras ! pray be pleased and grant me the gifts of good health, enlightenment and liberation." Possibly, it is here, that in the Jaina tradition, the devotee has used the language of supplication and begging for the first time. Although the Jaina tradition has always believed that the Tirtharkaras are completely detached from all things mundane and that they neither grant boons nor inflict banes, that they simply show the worldly the path of spiritual emancipation. To see to the devotee's welfare and to punish his foes is not their tasks. From the text of the Logassa sutra, it becomes quite clear that its composition is clearly influenced by the concurrent Hindu tradition. In this composition the devotee has desired three things from the Lords Tirtharkaras - Good health, enlightenment and liberation. While the latter two desires may be condoned as being spiritual in nature, the first prayer of asking for the boon of good health is clearly linked with mundane welfare. Although, this prayer is also explained away on a spiritual plane as praying fo good spiritual health by ridding him of the spiritual disease wrought about by the defilement of the soul by the karma-mire, the fact remains that the element of supplication and begging from the Lords had entered the Jaina eulogistic literature, which doesn't go well with the concept of complete detachment associated with the Lords Tirthankaras. "Evani mae abhitthua, vihuyarayamala pahinajaramarana | Cauvisam pi Jinavara, Titthayara me apsiyantu || Kittiya vandiya mahiya, je e logassa uttama siddha | Arugga-bohilabham, samahivaramuttamam dintull Candesu nimmalayara Aiccesu ahiyam payasayara | Sagaravaragambhira, Siddha siddhim mama disantu ||" - Caturvimsatistava (Logassa), Panca Pratikramana Sutrani, verses 4-6. For Personal & Private Use Only

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XXVI: DEVENDRASTAVA In this very context, later the belief gained ground that the devotees' worshiping the Tirtharkaras pleases the gods and goddesses of their religious order and they, in turn, ensure the welfare of the devotees. This gave way to the concept of particular gods and goddesses being associated with each Tirtharkara and independent eulogistic compositions also began to be composed in their (the gods' and goddesses') praise. 'Uvasaggahara' is possibly the first eulogistic composition of the Praksta literature in which besides the Tirtharkara Paravanatha, Dharanendra the god (Parsva-yaksa) attending on Him has also been indirectly eulogised. In this stotra (eulogistic prayer), where on one hand the devotee prays for enlightenment in the form of righteous belief and a position of eternality or immortality or spiritual salvation, on the other he also supplicates that the very name of the karmafree Lord is the magical chant that can destroy the poison of the most venomous snake and grant all well-being. The ill effects of the harmful planets, fever and other diseases of the one, who chants this magical word (the name of the Lord), are easily dispelled. Also, it has been said that the one, who merely bows to Lord Parsvanatha, frees himself of the misery of many a bad birth. Thus, in this prayer, on one hand the devotee desires spiritual fulfilment and he also prays for mundane favours on the other. If we compare this Uvasaggahara stotra with the Caturvimsatistava, we clearly perceive that in both these eulogistic compositions there are elements of seeking spiritual weal as well as the mundane one. Even then it is clear that the element of praying for mundane boons has markedly increased in the Uvasaggahara stotra as compared to that in the Caturvimsatistava. In the Caturvimsatistava the devotee prays for good health only while in the Uvasaggahara stotra he also seeks cures from fever, other diseases and snake poison. This stotra has been given the form of a magical chant that can I Uvasaggahara stotra, Panca Pratikramana Sutrani, Verses 1-5. For Personal & Private Use Only

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PREFACE :XXVII effect the desired well-being. This stotra can be considered as the first step in the direction of the entry of such hymns and rituals, in the Jaina literature and tradition, which are reputed to produce miraculous effects. This stotra is believed to be a composition of Bhadrabahu II, the brother of the famous astrologer Varaha-mihir of the days of yore. After this, many such eulogistic compositions cum prayers cum miraculous chants were composed in Prakita, Samskrta and later in Marugurjara, in which the author and through him the devotees have prayed for mundane weal and wealth. We have included this discussion here in order that the readers may appreciate the sequence and form in which such eulogistic compositions developed in the Jaina literature. Now, we shall evaluate the Devendrastava in this context. As we have said earlier, it is difficult to decide as to whose eulogy is Devendrastava at all. Where its earlier and concluding verses are in the form of the Tirthankaras' eulogy, the rest of the composition is full of the descriptions of the heavenly gods and their kings. However, the notable feature of this composition is that no prayer has ever been made from either the Tirtharkaras or from the gods and the Indras. Only in the penultimate verse it has been said that the Siddhas may grant the author the fruit of ultimate accomplishment of spiritual perfection (Siddhi).' From this consideration this composition apeears to be of a period after that of the Viratthui' and 'Namotthu nam' and earlier than that of the 'Caturvimsatistava'. However, the only difficulty that presents itself in the way of considering it as older than the Caturvimstistava is that in the very first verse of this composition also the author I ? "Siddha siddhim uvavihintu" - Devendrastava, verse 310. "Amaranaravandie vandiana Usabhaie Jinavarinde Viravara pacchimante telokkaguru gunainne || 1 ||" - Devndrastava, verse 1. For Personal & Private Use Only

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XXVIII : DEVENDRASTAVA has bowed to Lord Rsabha and Lord Mahavira, mentioning them as the first and the last Tirtharkaras. It, therefore, appears that it was composed after the concept of twenty-four Tirthankaras had been established. However, we must remember that only the mention of Lord Rsabha as the first Tirthankara and Lord Mahavira as the last does not conclusively prove that the concept of twenty-four Tirtharkaras was there in front of the author when he composed this eulogy. In the Uttaradhyayana, too, Lord Mahavira has been accepted as the last Prophet, but nowhere the concept of twenty-four Prophets has been mentioned clearly. Thus, in the order of development of eulogistic compositions, 'Devendrastava' appears to be sufficiently ancient. Again, if 'Devendrastava' is considered to be a eulogy of the Indras, the kings of heavens, then it is their eulogy only in the sense that it contains detailed descriptions of their attributes and specialities. Although it contains an exaggerated account of the capabilities of gods and the Indras, it has been clearly mentioned therein that even the wealth of all the gods and Indras be put together and multiplied infinite times it cannot equal the infinitesimalth part of the wealth of the Lords Jina.' From this it appears that though this composition presents an account of the Devendras (kings of heavens), its main object is to eulogise the Lords Tirtharkaras and to establish their glory. The Justification Of The Name - Although this work is referred to as 'Devindatthao' only in the Nandisutra, Paksikasutra, etc, if we study its subject-matter carefully, we find that it is actually an eulogy praising the Lords Prophets rather than being an eulogy of the heavenly kings. In its I "Devindathayakarassa Virassa" - Devendrastava, Verse 310. For Personal & Private Use Only

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PREFACE XXIX 310th verse, the author has called himself as Rsipalita, the composer of Devendrastava, a eulogy of Lord Mahavira.' The Mulacara refers to it as 'Thudi (Stuti or eulogy) only. Although there is a detailed description of the heavenly kings in this composition, there is not a single verse in this work where they have been eulogised or prayed to. Hence, while interpreting Devendrastava it must be borne in mind that it is not a eulogy of the heavenly kings but a eulogy of the Lord by them. If it is to be considered as a eulogy of the heavenly kings it is so only in the descriptive form. The Author Of Devendrastava - The name of Ksipalita is clearly available as the author of Devendrastava. In the very beginning of this Prakirnaka edited by Muni Sri Punyavijayaji and published by Mahavira Jaina Vidya laya, Mumbai (As a part of Painnayasuttaim), there is a clear mention that this Prakirnaka is a composition by 'Sthavira Rsipalita'2 Not only this, in verses 309 and 310 of its text also twice there is a clear mention, as follows, of the fact that it is a composition by Rsipalita : a. "Isivaliyamaimahiya karenti Jinavaranam/" b. "Isivaliyassa bhaddam suravarathayakarassa virassa /" Herein Rsipalita has been clearly mentioned as the eulogist (one offering eulogy). Hence, on the basis of these external as well as internal eviendences, it is proven that Rsipalita is the author of this work. Although Dr. Jagadeesh Candra Jain in his 'Prakrta Sahitya Ka Itihasa' and Acarya Devendramuni Sastri in his 'Jaina Agama Sahitya : Manana Aur Mimamsa' have mentioned "Suraganaaiddhi samagga savvaddapindiya anantaguna| Na vi pave Jinaiddhim nantehim vaggavagguhim || 307 ||" "Sirilsivalivatheraviraio" - Devendrastava, Verse 307. 2 For Personal & Private Use Only

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X X X: DEVENDRASTAVA Virabhadra as the author of this Prakirnaka,' they have given no proof in support of their contention. Perhaps, Dr. Jagadeesha Chandra Jain was carried away by the fame of Virabhadra as the author of many a Prakirnaka such as Causarana. Aurapaccakkha na, Bhattapainna, Aradhanapataka etc and thought that he was the author of this Prakirnaka as well and mentioned it as such without any verification and even without going through the concluding verses of this work. As Devendramuniji has based his work on the histories of Praketa literature by Dr. Jagadeesh Chandra Jain and Dr, Nemichandra Jain, he, too, mentioned it as such without due verification from the original text. It was, therefore, natural that he, too, fell pray to the same error of judgement. Although Dr. Mohanlal Mehta in his "Jaina Sahitya Ka Vrhad Itihasa' published by Parshvanatha Vidyashram, Varanasi and Acarya Vijaya Padmasuri in his "Jaina Pravacana Kiranavali have dwelled at some length on the subject matter of this work, they have also made no effort to throw any light on the issue of its authorship.? It therefore rests upon us to give a serious thought to the issue of Devendrastava's authorship. From the mention of Devendrastava in the Nandisutra and the Mulacara it is clear that this work had come onto being in the 5th Century AD. Also, it is clear that its author cannot be Virabhadra, who, according to a brief note in the beginning of Painnayasuttaim by Canon-learned Muni Sri Punyavijayaji, his time was 1008 or 1078 VikramiEra. Again, as there is no mention A. Prakrta Sahitya Ka Itihasa, Dr. Jagadeesha Chandra Jain, p. 128. B. Jaina Agama Sahitya : Manana Aur Mimamsa, Devendramuni Shastri, p. 400. 2. A. Jaina Sahitya Ka Vrhad Itihasa Pt. II, Dr. Mohanlal Mehta, p. 360. B. Sri Jaina Pravacan Kiranavali, Vijaya Padmasuri, p. 433. 3 Preface to Painnayasuttaim, Muni Punyavijayaji, p. 19. For Personal & Private Use Only

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PREFACE : XXXI of the name of Virabhadra in the text or otherwise in this work, as well as the fact that Virabhadra was of a significantly later period as compared to the period of composition of this work, it is certain that its author was not Virabhadra. Moreover, as the name of Rsipalita has been mentioned as its author in the original verses of this work,' it proves beyond a shadow of doubt that its author was Rsipalita only and none else. Now, the question arises as to who was Rsipalita, the author of Devendrastava? When was he there? Although we couldn't find the name of Acarya Rsipalita in the rolls of Acaryas (Sthaviravali) in the Nandisutra as well as those of the Sveta-mbara tradition, but on further investigation we ultimately came across his name in the roll of Acaryas in the Kalpasutra.? According to this roll of Acaryas Rsipalita was the disciple of Arya Santisena. Not only this, in the Kalpasutra's roll of Acaryas the MasterDisciple lineage of Rsipalita has also been mentioned. According to this lineage Rsipalita's guru was Arya santisena, santisena's guru was Indradinna, the guru of this Indradinna was Arya Susthita from whom came out the Kodiya monastic branch. Later Arya Sa ntisena established the Uccanagari branch in which the famous Vacaka Umasvati, the author of the Tattvarthasutra was there at a later point of time. Again, this roll of Acaryas further mentions that the Arya Ksipalita branch of the Kodiyagana started from Ksipa lita, the author of the present work, it is evident that he was an influential Acarya and a historical figure of his time. In our view this Arya Rsipalita is the author of this work - Devendrastava. The scholars may have only one objection in believing that the Rsipa lita mentioned in the roll of Acaryas in the Kalpasutra as the author of Devendrastava that on this basis the Devendrastava has to be a Devendrastava, verses 309-310. "Therehinto nam Ajja Isipaliehinto ettha n,am Ajja Isaipaliya saha niggaya" - Kalpasutra, M. Vinayasagara, p. 304. For Personal & Private Use Only

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XXXII: DEVENDRASTAVA very ancient work. However, on studying the linguistic characteristics of this work, we have no doubt about its ancientness. Again, when no mention of any other Rsipalita is available after the one being examined up to the period of Nandisutra, we have no choice but to accept the Rsipalita mentioned in the Kalpasutra as the author of this work. According to the roll of Acaryas in the Kalpasutra, the lineage of Rsipalita from the period of Lord Mahavira downwards is as follows : SRAMANA BHAGAVANA MAHAVIRA Arya Sudharma Arya Jambu Arya Prabhava Arya Svayamprabha Arya Yasobhadra Arya Bhadrabahu Arya Sambhutivijaya Sthulibhadra Arya Mahagiri Arya Suhasti Susthita Supratibuddha and ten others For Personal & Private Use Only

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PREFACE XXXIII Arya Indradinna Santisena Rsipalita Rsipalita's Period - According to the abovementioned lineage of masters and disciples, the position of Rsipalita is twelfth from that of Lord Mahavira. In other words there had been ten other Acaryas between Lord Mahavira and Ksipalita. If we take the period of each Acarya as thirty years on the average, the period of Ksipalita is at the very least comes out to be around 300 years after the Lord. In this lineage Arya Suhasti is known to be a contemporary of King Samprati, the grandson of Emperor Asoka the great. Rsipalita is fifth from Arya Suhasti, hence we will have to agree that Ksipalita must have been approximately 100 years after Arya Suhasti. King Samprati's reign is believed to be from 216-207 BC. By this consideration Rsipalita's period turns out to be around 107 BC. Thus, Ksipalita must have lived in the 1st Century BC and hence, the period of composition of Devendrastava must be the 1st Century BC as well. Here, it would be appropriate to consider the objections that might be there in believing the Devendrastava to be a composition of the 1st Century BC. To this end we will have to consider it from the points of view of its linguistic style as well as its subject-matter. As far as the question of the linguistic style of Devendrastava is concerned, it is true that there seems to be a considerable influence of the Maharastri Prakrta on it, but then such influence is also noticed on the linguistic styles of not only For Personal & Private Use Only

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XXXIV: DEVENDRASTAVA as ancient a Prakirnaka as Rsibhasita but also on the first part of the most ancient canonical work - Acaranga as well as on other canonical works as the Uttatadhyayana and the Dasavaikalika. The fact is that due to the Sruta (the canonical lore)'s being verbal for centuries such linguistic changes had crept in unnoticed before they were reduced to writing as late as 980/993 after the Lord's Nirvana. Also, the different Ardhamagadhi readings of the Maharastri versions are available in some older mss of the agamic works concerned. Therefore, it is not justified to relegate any work as of a later origin simply on the basis of the influence of Maharastri Praksta on its text. Again, its linguistic character is certainly older than that of some canonical works such as Prasnavayakarana, etc. Style - If we consider the style of Devendrastava, we find that its style is quite different than that of all the agamic works. In the ancient style ofagamic compositions, they invariably started with the phrase /- "Suyam me Ausam! Tena Bhagavaya evamakkhayam ..." (I have heard, O'Blessed one ! that the Lord had said thus ...). In the agamic compositions of a later date, the style follows the pattern where Arya Jambu puts forth a query, which is then answered by Arya Sudharma in the form of a dialogue between Ganadhara (Principal disciple) Gautama and Lord Mahavira. The style of presenting the text containing the canonical content after certain eulogistic verses, as benediction, is followed in the canonical works composed by Acaryas and Sthaviras of the periods later than that of the Ganadharas. This style is noticeable in the more recent Ardhamagadhi canonical works such as the Nandisutra as well as in the Sauraseni canonical works. For Personal & Private Use Only

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PREFACE XXXV The style of Devendrastava is also of this type. However, there is one characteristic of this work that is at variance from the rest of the canonical works, namely the fact that the agamic content of this work has been narrated by a lay follower of the faith (Sra vaka) in answer to the query raised by his wife, a Sravika. Thus, we see that the style of this work is a combination of both the styles - the style of satisfying the curiosity of an enquirer as well as that of the eulogistic style. Amongst the canonical works in the curiosity and satisfaction style, it is probably the only work in which the curiosity has not been expressed by Arya Jambu or Ganadhara Gautama or some other monk and it has not been satisfied by Arya Sudharma or Ganadhara Gautama or the Lord Himself. There appears to be a design behind the curiosity of a Sravika being satisfied by a Sra vaka in this work. In the canonical works such as the Bhagavtisu tra, Surya-prajnapti, etc, the descriptions regarding the heavenly gods have been given as if delivered by the Lord Himself and the queries of Arya Jambu have been answered by Arya Sudharma in the form as answered by the Lord on being enquired by Ganadhara Gautama. Therefore, we are left wondering as to why is it that, here, the queries have been raised by a Sravika and answered by a Sravaka. In our view the reason fro this deviation from the established practice is that this work is a eulogistic composition and hence it would have been inappropriate to have it said by the Lord Himself, because He could not have composed an eulogy in his own praise. Also, up to a certain period down the ages the Sramanas, who were mainly spiritually oriented didn't praise the heavenly gods and hence, the author must have thought that this eulogistic description of the heavenly gods and their kings must For Personal & Private Use Only

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XXXVI: DEVENDRASTAVA be given by a lay follower rather than a monk or Ganadhara or the Lord Himself. Again, when it has been said in the very beginning of this work that all the heavenly gods and their kings bow to the first and the last Tirthankaras, then how was it possible that a eulogistic description of the heavenly gods and their kings was given by the Lord who was bowed to by them? At the same time another reason for this deviation could be that for a time the matter of the descriptions of the heavenly gods and that of the Geography and Cosmology were considered to be mundane matters in the Jaina tradition, and hence, this description was presented through a Sravaka rather than by an Acarya or the Tirtharkara. If we accept this style of Devendrastava on the basis of its subject-matter being of mundane genre rather than that of spiritual importance, we can explain away many anomalies in the descriptions contained in the canonical works devoted to the subjects of astronomy and cosmology when compared to those of the modern scientific astronomy and cosmological findings, and which hurt the nonviolent image of the faith, as mundane beliefs rather than being propounded by the Lord. In our view, Lord Mahavira, who was a propounder of spirituality and moral ethical values with utmost emphasis on nonviolence, must not have had much to do with such mundane beliefs and it must have been the effort of the later Acaryas to include the subjects of Astronomy and Cosmology also in the canonical works in order to enrich these works with this branch of knowledge as well. Otherwise, these matters had no direct bearing on the Jaina beliefs, which were predominantly spiritual and ethical conduct oriented. This style of Devendrastava saves us from all For Personal & Private Use Only

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PREFACE :XXXVII these problems and doesn't hold the teachings of the Lord responsible for the anomalies pertaining to this branch of knowledge. Again, in the Idol-worshipping sect of the Svetambara Jaina tradition, the group known as 'Tristutika (Tina-thui)', doesn't consider reciting the forth step in the panegyric in which the heavenly gods or goddesses or their kings - even those believed to be attending on the Tirtharikaras - as necessary amongst the pursuit of six necessary practices by a believer. Possibly, this was the view that must have prevailed in the ancient times and, therefore, in the Devendrastava, a Sravaka has been made to give the descriptions about the gods and their kings. This style of Devendrastava was possible only in the age when the mundane matters, as perceived by the Acaryas of the later period, were increasingly entering into the Jaina beliefs, which were otherwise spiritual and ethical in their content, but they were not being peddled as being stated by the Lord. Thus, looking at the peculiarities of style and language, the scholars must have no objection in accepting the Devendrastava as a composition of the 1st Century BC. If we wish to decide the period of composition of Devendrastava on the basis of its subject-matter, we will have to consider the questions - "What is the subject-matter of Devendrastava?" "To which period it may belong?" and "Besides Devendrastava, in which other canonical works is it found?" First of all it is quite clear that the subject-matter of Devendrastava revolves around the descriptions of four types of heavenly gods - Bhavanapati, Vanavyantara, Jyotiska and Vaimanika, their kings, their residences, their heavens, the shapes and sizes and colours etc of their living mansions and palaces, their life-spans, their powers, their powers of clairvoyance, etc. At the same time the For Personal & Private Use Only

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XXXVIII : DEVENDRASTAVA motions of the Jyotiska gods and their corresponding heavenly bodies have also been discussed, which is in accordance with that contained in the canonical work Surya-prajnapti. According to the astronomical beliefs contained in the Surya-prajnapti, the scholars have decided that its period of composition must have been around the 3rd Century BC. As the same beliefs have been expressed in the present work, it ought to be a contemporary of the Surya-prajnapti or of a period somewhat later than that. We have found that most of Devendrastava's verses, i.e. nearly half of its 300 odd verses, are found in the canonical works such as Suryaprajiapti, the Sthananga, the Samavayanga, the Prajnapana, etc either verbatim or with slight changes. We have given a detailed comparative statement of this aspect at the end of this preface. This similarity of verses in Devendrastva and the canonical works, referred to earlier, presents two propositions in front of us. Either these verses have gone from Devendrastava into these canonical works or that they have been taken by its author from these other agamic works. Although this can be a difficult and controversial question, in our view, there are some overweighing considerations, which go to prove that these common verses have gone from Devendrastava into these other canonical works. We expect the scholars to give this proposition a serious thought and if they are able to produce some evidence to the contrary, we may not have any objection in agreeing to their theory as well. However, our belief that these verses have gone into the other canonical works from Devendrastava is not unfounded and the scholars must reflect upon these bases before deciding to the contrary. These considerations are as follows: - Firstly, all the canonical works referred to - Suryaprajnapti, Sthananga, Samavayanga and Prajnapana - are all in For Personal & Private Use Only

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PREFACE :XXXIX prose and the verses in question have been presented after the notation 'gahao? Generally, this practice is followed when a verse/ verses, pertaining to the subject-matter of a treatise, in prose, is/ are quoted from some other work. Since, these verses have been quoted in these canonical works, their period of composition must be earlier than that of these canonical works. If it is to be believed that the period of composition of these verses is later than that of these canonical works, we will have, also, to believe that these verses were added to/ included in their texts at a later date. Out of the canonical works in which these verses have been found, all (Sthanarga, Samavayanga, Prajnapana and Jivabhigama) except Surya-prajnapti have been considered by the scholars as the compositions of either of the 1st Century AD or afterwards. Sthananga and Samavayanga are, in any case, compilatory works of a later period. As the Sthananga contains mentions of the Ninhavas (circa 584 after Vira Nirvana) and Ganas (circa 1st Century BC), it cannot be considered as a composition of a period earlier than the 1st century AD. Similarly, according to the roll of Acaryas in the Kalpasutra, Arya Syama, the author of Prajnapana, is an Acarya of a period after that of Ksipalita, the probability is that these verses have gone from Devendrastava to this work as well. Similar arguments can be advanced about the Samavayanga, which is also a compilatory work. It is possible that these have been included in the Surya-prajnapti at a later date. While Devendrastava is an orderly composition, it appears that these verses have been contextually incorporated into the other canonical works. From the linguistic characteristics of these verses in the Devendrastava it is apparent that these are the compositions of the same person at the same time, while the other works in For Personal & Private Use Only

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X L: DEVENDRASTAVA which these versess are found are compilatory works in which subject-matter from different sources of different times have been compiled. The possibility is that these verses have been taken from Devendrastava, which must have been a popular work for study of the time, at the time of compiling these compilatory volumes. Also, it doesn't seem possible that this work must have been compiled by collecting verses from different sources. The fact that the Devendrastava is a composition by one person and one period, is a sufficient proof that its verses are the original compositions and that they have been incorporated into the other compilatory works and the works on related subjects later. We expect the scholars to go through the comparative statement given at the end of this preface and try to assimilate the truth of this matter. From the considerations of the author's period, the subjectmatter of the text and the fact of its verses being found in other canonical works conclusively prove that the period of composition of Devendrastava must have been around the 1st Century BC. The only objection that can be raised in the context of deciding upon the period of the Devendrastava on the basis of its subject matter is that in its text pertaining to the consciousnesses of the Siddhas it has been said about the general and specific perceptions (Darsana and Jnana) of the omniscient souls (Kevalis) that they happen one at a time and not both at the same time. The dispute between the believers of serialised happening of these two types of consciousnesses versus those of their happening together is very old in the Jaina tradition. While the Ardhamagadhi Agamic tradition believed that they happen one at a time the Digambara | Devendrastava, verse 297. For Personal & Private Use Only

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PREFACE :XLI tradition believed that they happened together. The earliest attempt to reconcile this difference was made by Acarya Siddhasena in his work entitled Sanmati-tarka! The author of Devendrastava has emphatically said that these two forms of perceptions occur to the Kevalis only one at a time and not both of them together. From this it appears that the other belief was there in front of him. However, if the other belief was present in front of him, he would have mentioned it earlier and then refuting its contention established his own, as was the general practice of refutation of wrong beliefs and establishment of the right ones at the time. However, he didn't do so. Again, the belief of their serial occurrence is older and agamic. It is possible that at the time of composition of Devendrastava the dispute had just started and, therefore its author stated his belief so emphatically. Therefore, Devendrastava cannot be considered as of a later period only on the basis of the presence of this agamic belief in it as it had already come into being in the agamic period. Also, it does not have to be viewed in the context of the dispute at all, which for all purposes may have either just started or started much after the period of its composition. Again, all the verses describing the attributes of the Siddhas are invariably found in the Prajnapana and Devendrastava identically. Only this verse is not found in the Prajnapana. It is, therefore, possible that this verse may have been added to the text of Devendrastava at a later date when this dispute had gained ground. Moreover, the detailed descriptions about the heavenly gods in this work also contain some details, which are found in the Hindu and Buddhist works of the time. We shall discuss these details when we present their comparative analysis while discussing the subject matter of Devendrastava. For Personal & Private Use Only

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XLII:DEVENDRASTAVA Subject-matter - Devendrastava presents a detailed analysis of the heavenly gods and thirty-two kings of heavens (Indras) in a well ordered manner. There are 307 verses in some editions of this work while some others have 311. The treatise opens with a benediction in the form of bowing to the Tirtharkaras from Lord Rsabhadeva to Lord Mahavira. Then, the wife of a certain lay believer (Sravaka) asks her husband about the thirty-two kings of gods (Devendras) as to who were these thirty-two Indras, where did they live, how many were their heavens, what were their forms. (Verses 3-11). In reply to her query the Sravaka describes the Bhavanapatis, the Vanavyantaras, the Jyotiskas and the Vaimanikas and, in the end, the Siddhas. Now, we shall serially present a description of these categories. Bhavanpati Indras - First of all, the description of the twenty Bhavanapati Indras that has been given in this work can be understood from Table-1. (Verses 15-50). Vanavyantara gods - Eight types of Vanavyantara gods have been described. They are - Pisaca, Bhuta, Raksasa, Kinnara, Kimpurusa, Mahoraga and Gandharva. The names of their sixteen kings (Indras) have been mentioned as Kala. Mahakala, Surupa, Pratirupa, Purnabhadra, Manibhadra, Bhima, Mahabhima, Kinnara, Kimpurusa, Satpurusa, Mahapurusa, Atikaya, Mahakaya, Gitarati and Gitayasa respectively. These gods are born in any of the lower, middle and upper parts of the universe. Their minimum life-spans are of ten thousand years and the maximum ones are of one Palyopamayears. (Verses 67-80). For Personal & Private Use Only

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TABLE-1 BHAVANPATI INDRAS IN SOUTH INDRAS IN BHAVANAS BHAVANAS SAMANIKAS SAMANIKAS | NORTH IN SOUTH IN NORTH | IN SOUTH | IN NORTH RESIDENCES Asurakumara Camarendra Asuradeva 34 Lakha 30 Lakha 64 Thou | 64 Thou Arunavarasamudra Nagakumara Dharanendra Bhutananda 44 Lakha 40 Lakha - Do - - Do - |Arunavarasamudra Suparyakumara Venudeva Venudali 38 Lakha 34 Lakha - Do - - Do - Manusyottar parvat Dvi pakumara Purma Vasistha 40 Lakha 36 Lakha - Do - - Do - Arunavaradvi pa Udadhikumara Jalaprabha | 40 Lakha 36 Lakha - Do - - Do - Arunavarasamudra For Personal & Private Use Only Disakumara Amitgati | Amitvahana 40 Lakha 36 Lakha - Do - - Do - Arunavaradvi pa Vayukumara Velamba | Prabhanjana 50 Lakha | 46 Lakha - Do - - Do - Manusyottar parvat Stanitkumara Ghosa Mahaghosa 40 Lakha 136 Lakha - Do - - Do - Arunavaradvi pa Vidyutkumara Harikanta | Harissaha 40 Lakha | 36 Lakha - Do - - DO - Malyavat parvat PREFACE : XLIII Agnikumara Agnisikha Agnimanava 40 Lakha 36 Lakha - Do - - Do - Arunavaradvi pa

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XLIV: DEVENDRASTAVA Jyotisika gods - Jyotisika gods are said to be five. They are - Moons (Candra), Suns (Surya), Stars (Taragana), Constellations (Naksatra) and Planets (Graha). Here, in this Prakirnaka, their numbers, their spreads, their celestial bodies and their diameters have been described in detail (Verses 81-93). A very detailed discussion is found here about the Suns and the Moons. About their speed, it has been said that the Suns move faster than the Moons, the planets move faster than the Suns, the Constellations move faster than the Planets and the Stars move the fastest (Verses 94-96). The periods of conjunctions of various Constellations with the Moons and the Suns have also been given. For instance, the Constellations called satbhisaja, Bharani, Ardra, Aslesa, Svati and Jyestha have conjunctions with the Moons lasting for the periods of fifteen muhurtas each; three northern constellations - Punarvasu, Rohini and Visakha have conjunctions lasting for the periods of fortyfive muhurtas each, etc. Similarly, the conjunctions of other constellations with the Moons and the Suns have been given (Verses 97-107). The numbers of Jyotisika gods in various regions of the universe can be very well understood from the Table-II on the next page (Verses 108-129) : After this the groups, rows, divisions, their heat regions, their speeds etc have been described. Then the reasons and process of waxing and waning of the Moons have been described. In this context, it has been said that in the brighter halves of the lunar months (Sukla paksa), daily one 62th part of the Moon is uncovered by the planet Rahu and the Moon waxes from new Moon (Sukla Pratipada) to full Moon (Purnima). Similarly, during the darker halves of the lunar months (Krsna paksa), daily one 62"" part of the For Personal & Private Use Only

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PREFACE :XLV Moon is covered by the planet Rahu and the Moon wanes from full Moon (Purnima) to no Moon (Amavasya). (Verses 130-146). TABLE - II (JYOTISIKA GODS) PLACE CANDRA SURYA NAKSATRA GRAHA (CONSTE(MOON) (SUN) LLATION) (PLANET) TARA (STARS) X1014 Jambudvi pa | 2 56 176 133950 112 352 267900 Lavana, samudra Dhataki khanda Kalodadhi Samudra 336 1056 803700 1176 3696 2812950 Puskara Dvipal 144 4022 12672 9644400 Arddha Puskara Dvi pa 72 72 2016 6336 4822200 Manusya Lokal 1321123696 11616 8840700 Vaimanika Gods - After this the twelve types of Vaimanika gods, nine types of Graiveyaka gods and five types of Anuttara-vimana gods have been described in great detail. Specially their celestial bodies or celestial crafts, their life-durations, their mental dispositions, their body statures, their smells, their carnal activities, the limits of their clairvoyant perceptions, their desires for foods, their palaces and their colours, etc have been described in verses from 162 to 276. These can be easily understood from tables No. III and IV: - For Personal & Private Use Only

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XLVI:DEVENDRASTAVA TABLE - III (ABODES AND PALACES OF VAIMANIKA GODS) NAMES OF BASES OF INDRAS ABODES THICKNESS OF LAND (IN YOJANA) No. OF ABODES No. OF PALACES Saudharma Ghanodadhi 2700 32 Lakh 500 isana Ghanodadhi 2700 28 Lakh 500 Sanatkumara Ghanavata 2600 12 Lakh 600 Mahendra Ghanavata 2600 8 Lakh 600 Bramha | Avakasantara 2500 4 Lakh 700 Lantaka - Do - 2500 50 Thusand 700 Mahasukra - Do - 2400 40 Thusand 800 Sahasrara - Do - 2400 6 Thusand 800 Anat - Do - 2300 200 900 Pranat - Do - 2300 200 900 Arana - Do - 2300 150 900 Acyut - Do - 2300 150 900 Graiveyaka - Do - 2200 307 1000 Anuttaradeva - Do - 2100 5 1100 For Personal & Private Use Only

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TABLE -IV LESYA : | Limit of NAMES OF COLOUR OF LIFE-SPAN HEIGHT MENTAL 1.Clairvoyant INDRAS PALACES (Sagaropama)|(In Ratnis) DISPOSITION Perception Desire for MEANS OF Food-intake Carnal In__thousand Satisfaction years Saudharma Black, Blue, Red, Yellow, White Taijas (Fire) 1 st Hellish ground 2 Bodily isana Black, Blue, Red. Somewhat Yellow, White more than 2 7 Taijas (Fire) Ist Hellish ground | Somewhat more than 2 Bodily Sanatkumara Blue, Red, Yellow, White 7 6 Padma (Lotus) For Personal & Private Use Only 2nd Hellish ground 7 By touch Mahendra Blue, Red, Yellow, White Somewhat more than 7 6 Padma (Lotus) 2nd Hellish ground Somewhat | more than 7 | By touch Bramha Red, Yellow, White 10 Sukla (White) 3rd Hellish ground By sight Lantaka Red, Yellow, White 14 Sukla (White) 3rd Hellish ground 14 By sight PREFACE XLVII Mahasukra Yellow, White 17 Sukla (White) 4th Hellish ground 17 By sound

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XLVIII COLOURS NAMES OF LIFE-SPAN OF HEIGHT INDRAS PALACES Sagaropamas (In Ratnis) LESYA : LIMIT OF DESIRE for MEANS OF food in ... Mental Clairvoyant Carnal thousand Disposition Perception Satisfaction years Sahasrara Yellow, White 18 White 4th Hellish ground 18 By sound Anat White 19 White 5th Hellish ground 19 By thinking Pranat White 20 White 5th Hellish ground 20 | By thinking For Personal & Private Use Only Arana White 21 | 2 | White 6th Hellish ground 21 By thinking Acyut White 21 2 White 6th Hellish ground 21 By thinking Graiveyaka White 2 White 7th Hellish ground Absence of Carnal Desire Absence of Carnal Desire Anuttara Deva White 33 White Whole Universal channel 33

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PREFACE XLIX Siddhasila - Towards the end of this work the author has described the Siddhasila or the abode of the ultimate spiritually accomplished perfected souls. This land is situated 12 Yojana above the highest dome in the uppermost heaven - Sarvarthasiddha-vimana heaven. That land, called the Isatpragbhara prthvi, is in the shape of an upturned umbrella and is 4,500,000 (four and a half million) Yojana wide. Its circumference is somewhat more than 14230249 Yojana. It is here that the Siddhas - the perfected souls, who have completely freed themselves from the bondage of karma, live. Those Siddhas are free from pain, attachment, affection, physicalbody and have undefined vision (general perception or Darsan) and definite knowledge (particular perception or Jnana). Their maximum stature is somewhat more than 333 arches (Dhanusa) and the minimum one is somewhat more than one Ratni and eight fingers' width. (Verses 277-306). In the end, glorifying the Siddhas, the author - Arya Ksipalita says that all the Bhavanapati, Vanavyantara, Jyotiska and Vaimanika gods bow to the Arhantas and eulogise them. COMPARATIVE ANALYSIS OF THE SUBJECT MATTER Many of the verses of Devendrastava are found in some canonical works, Tiloyapannatti and other Prakirnakas. The comparative study of this aspect is contained in the following pages: For Personal & Private Use Only

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L: DEVENDRASTAVA DEVINDATTHAO Do Bhavanavai-Inda Camare 1 Vairoyane 2 ya Asuranam 1 || Do Nagakumarinda Dharane 3 taha Bhuyanande 4 ya 2 || 15 || Do Suyanu ! Suvanninda Venudeve 5 ya Venudali 6 ya 3 || Do Divakumarinda Punne 7 ya taha Vasitthe 8 ya 4 || 16 || Do Udahikumarinda Jalakante 9 Jalapabhe 10 ya namenam 5 | Amiyagai 11 Amiyavahana 12 Disakumarana do inda 6 || 17 || Do Vaukumarinda Velamba 13 Pabhanjane 14 ya namenam | Do Thaniyakumarinda Ghose 15 ya taha Mahaghose 16 8 ||18||| Do Vijjukumarinda Harikanta 17 Harissahe 18 ya namenam 9 || Aggisiha 19 Aggimanava 20 Huyasanavai vi do Inda || 19 || Camara-Vairoyananami Asurindanam mahanubhaganam | Tesim bhavanavaranam causatthimahe sayasahassa || 21 || For Personal & Private Use Only

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PREFACE LI OTHER WORKS Sthananga Sutra - Do Asurakumarinda pannatta, tamjaha - Camare ceva Bale ceva || Do Nagakumarinda pannatta, tamjaha, Dharane ceva Bhuyanande ceva || Do Suvannakumarinda pannatta, tamjaha -Venudeve ceva Venudali ceva || Do Vijjukumarinda pannatta, tamjaha - Haricceva Harissahe ceva || Do Aggikumarinda pannatta, tamjaha - Aggisihe ceva Aggimanave ceva || Do Divakumarinda pannatta, tamjaha - Punne ceva Visitthe ceva || Do Udahikumarinda pannatta, tamjaha - Jalakante ceva Jalappabhe ceva || Do Disakumarinda pannatta, tamjaha-Amiyagati ceva Amitavahane ceva || Do Vayukumarinda pannatta, tamjaha - Velambe ceva Pabhanjaae ceva ||| Do Thaniyakumarinda pannatta, tamjaha - Ghose ceva Mahaghose ceva ||! Samavayangasutra - Causatthimi Asurakumara vasasayasahassa pannatta| Camarassa nam Ranno causatthim samaniyasahassio pannattao 112 I A. Sthanangasutra, Muni Madhukara, P. 78-79, Sutra 353-362. B. Tiloyapannatti, Maha. 3, Verses 14-16. A. Samavayangasutra, Muni Madhukara, p. 124, Sutra 325. : B. Tiloyapannatti, Maha. 3, Verses 9-11. 2 For Personal & Private Use Only

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LII: DEVENDRASTAVA Nagakumarindanam Bhuyananda-Dharanana donhami pi | Tesim bhavanavaranam culasiimahe sayasahassa || 22 || Do Suyanu ! Suvanninda Venudeve ya Venudali ya 1 Tesim bhavanavaranam buvattari mo sayasahassa || 23 || Vaukumarindanami Velamba-Pabhanjanana donham pi | Tesim bhavanavaranam channavaimahe sayasahassa || 24 || Covatxhi Asuranam, culasii ceva hoi Naganam || Bavattari Suvannana, Vaukumarana channaui || 25 || Diva-Disa-Udahinam Vijjukumarinda-Thaniyamagginam Chanham pi juvalayanam chavattarim mo sayasahassa || 26 || Cautisa coyala Catta pannasa atthattisam ca sayasahassa imi | khalu dahinao hunti bhavanaim || 41 || Tisa cattalisa cautisam ceva sayasahassaimi I Chattisa chayala uttarao hunti bhavanaim || 42 || For Personal & Private Use Only

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OTHER WORKS :LIII Caurasiim Caurasiim Nagakumara vasasayasahassa pannatta | Pannagasahassaim pannatta || Caurasiimi Bavattarim Jonippamuha sayasahassa pannatta " Suvannakumara Vasasayasahassa pannatta || Lavanassa samuddassa bavattarim Nagasahassio bahiriyam velam dharanti |12 Vayukumaranam channauim Bhavanavasasayasahassa pannatta || Prajnapana - Covattim Asuranam 1 Culasiti ceva honto Naganam 2 1 Bavattarim Suvanne 3 Vaukumarana channaui 4 || Diva-Disa-Udahinam Vijjukumarinda-Thaniyamagginam | Chanaham pi juyalayanam Chavattarimo satasahassa ||4 Cottisa 1 coyala 2 atthattisam ca sayasahassaim 3 | Panna 4 Cattalisa 5-10 Dahinao honti Bhavanaim || Tisa 1 cattalisa 2 cottisam ceva sayasahassa im 3 | Chayala 4 chattisa 5-10 Uttarao honti bhavanaim || 5 ' ? 3 4 Ibid, p. 143, Sutra 396. Ibid, p. 130, Sutra 353. Ibid, p. 155, Sutra 433. Prajnapanasutra, Muni Madhukara, II, p. 160, Sutra 178, Verses 138-139. Ibid, p. 160, Sutra 187, Verses 140-141. S For Personal & Private Use Only

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LIV: DEVENDRASTAVA Pisaya Bhuya Jakkha ya Rakkhasa Kinnara ya Kimpurusa | Mahoraga ya Gandhavva atthaviha Vanamantariya|| 67 || Kale ya Mahakale Suruva Padiruva Punnabhadde ya Amaravai Manibhadde Bhime ya taha Mahabhime |69 || Kinnara Kimpurise khalu Sappurise ceva taha Mahapurise Aikae Mahakae Giyarai ceva Giyajase || 70 || Sannihie Samane Dhaya Vidhae Isi ya Isivale | Issara Mahissare ya havai Suvacche Visale ya | 71 || Hase Hasarai vi ya See ya taha bhave Mahaseel Payae Payayavas vi ya neyavva anupuvvie || 72 ||| Canda Sura Taragana ya Nakkhatta Gahaganasamagga || Pancaviha Joisiya, thii viyari ya te bhaniya || 81 || Addhakavitthagasanthanasanthiya phaliyamaya ramma i Joisiyana vimana tiriyam loe asankhejja || 82 || For Personal & Private Use Only

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OTHER WORKS L V Pisaya 1 Bhuya 2 Jakkha 3 Rakkhasa 4 Kinnara 5 Kimpurusa 61 Bhuyagavaino ya Mahakaya 7 Gandhavvagana ya niunagandhavvagitaraino || Kale ya Mahakale 1 Suruva Padiruva 2 Punnabhadde ya Amaravai Manibhdde 3 Bhime ya taha Mahabhime 4 || Kinnara Kimpurise khalu 5 Sappurise khalu taha Mahapurise 61 Aikaya Mahakae 7 Giyarai ceva Giyajase 8 || Sannihiya Samana 1 Dhaya Vidhae 2 Isi ya Isipale 31 Isara Mahesare ya 4 havai Suvacche Visale ya 5 || Hase Hasarai vi ya 6 Sete ya taha bhave Mahasete 7|| Payate Payayapai vi ya 8 neyavva anupuvvie ||'. Joisiya pancaviha Pannatta | Tamjaha - Canda 1 Sura 2 | Gaha 3 Nakkhatta 4 Tara 5 112 Addhakavitthaga santhanasanthita savvaphaliyamaya || Joisiyanam devanam tiriyamasankhejja Joisiyavimanavasasatasahassa || | ? A. Prajnapanusutra, Muni Madhukara, p. 165, 168, 169. B. Tiloyapannatti, Maha. 3, Verses 25, 34-49. A. Prajnapanasutra, Muni Madhukara, p. 112, Sutra 142 (i). B. Tiloyapannatti, Maha. 7, Verse 7. Ibid, p. 170, Sutra 195 (i). 3 For Personal & Private Use Only

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L VI: DEVENDRASTAVA Chappannam khalu bhaga vicchinnam Candamandalam hoi Adavisam ca kalao bahallam tassa boddhavvam || 87 || Adayalisami bhaga vicchinnami Suramandalam hoi | Cauvisam ca kalao bahallam tassa boddhavvam || 88 || Addhajoyaniya u Gaba, tssa'ddham ceva hoi Nakkhatta Nakkhattaddhe Tara, tassa'ddham ceva bahallam || 89 || Candehi u siggharayara Sura, Surehim taha Gaha siggha | Nakkhatta u Gahehiya, Nakkhattehim tu Tarao || 94 || Savva'ppagai Canda, Tara puna honti savvasigghagai | Eso gaiviseso Joisiyanam tu devanam || 95 ||| Appiddhiya ya Tara, Nakkhatta khalu tao mahiddhiyae | Nakkhattehim tu Gaha, Gahehim Sura, tao Canda || 96 ||. Panceva dhanusayaim jahannayam antaram tu Taranam | Do ceva gauyaim nivvaghaena ukkosam || 99 || Donni sae chavatthe jahannayam antaram tu Taranam | Barasa ceva sahassa do bayala ya ukkosa || 100 || For Personal & Private Use Only

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OTHER WORKS :LVII Jambudvipaprajnapti - Chappannam khalu bhae vicchinnam Candamandalam hoi Atthavisam bhae baillam tassa boddhavvam || Adayalisam Cauvisam bhae vitthinnam Suraman dalam hoi | khalu bhae bahallam tassa boddhavvam || Do kose a Gahanam, Nakkhattana tahavai tassaddha Tassaddha Taranam, tassaddham ceva bahalle || Suryaprajnapti - Candohinto sigghagai Sure, Surehinto Gaha sigghagai | Gahehinto Nakkhatta sigghagai, Nakkhatehinto Tara sigghagai, Savvappagai Canda, savvasaigghagai Tara | Mahaddhiya va Tarahinto Nakkhatta, Nakkhattehinto Gaha mahiddhiya, Gahehinto Sura mahiddhiya, Surehinto Canda mahiddhiya | Savvappaddhiya Tara, savvamahiddhiya Canda ||? Jivabhigamasutra - Je jahannenam pancadhanusayaim ukkosenam do gauyaim Tararuva java antare pannatte Jahannenam donni ya chavatthe Joyanasae ukkosenam barasa Joyanasahassaim donni ya bayale Joyanasae Tararuvassaraya abahae antare pannatte || ! Jambudvipaprajnapti, 7th Vaksakara, Sutra 165. Quoted from 'Ganitanuyoga', Muni Kanhaiyalal 'Kamal', p. 447. Suryaprajnapti, Muni Ghasilalji, Prabhita 18, Sutra 95. Jivabhigamasutra, Muni Ghasilalji, p. 995, Sutra 116. 2 3 For Personal & Private Use Only

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LVIII: DEVENDRASTAVA Eyassa Candajogo sattatthim khandio Te hunti navamuhutta sattavisam kalao ahoratto ya || 101 || Sayabhisaya Bharanio Adda Assesa Sai Jettha ya Ee cha nnakkhatta pannarasamuhuttasanjoga || 102 || Tinneva Uttaraim Punavvasu-Rohini Visaha ya Ee cha nnakkhatta panayalamuhuttasanjoga || 103 || Avasesa nakkhatta panarasa ya honti tisaimuhutta Candammi esa jogo nakkhattanam muneyavvo || 104 || Abhii chacca muhutte cattari ya kevale ahoratte | Surena samam vaccaietto sesana vucchami || 105 || Sayabhisaya Bharanio Adda Assesa Sai Jettha ya | Vaccanti cha'horatte ekkavisam muhutte ya || 106 || Tinneva Uttaraimi Punavvasu-Rohini Visa ha ya | Vaccanti muhutte tinni ceva visam ahoratte || 107 || Avasesa nakkhatta pannarasa vi Surasahagaya janti | Barasa ceva muhutte terasa ya same ahoratte || 108 || For Personal & Private Use Only

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OTHER WORKS :LIX Suryaprajnapti - Navamuhutte sattavisam ca sattatthibhage muhuttassa Candenam saddhim joei, Pannarasa muhuttaim tisamuhuttaim panayalisa muhuttaim bhaaitavvaim java Uttarasadha, Evam ahoratta cha ekkavisam muhutta ya terasa ahoratta barasa muhutta ya visam ahoratta tinni muhutta ya savve bhaniyavva || I A. Suryaprajnapti, Muni-Ghasilalji, Pt. II, Sutra 84. B. Joisakarandaga Painnaya, Verse 127-137. For Personal & Private Use Only

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L X DEVENDRASTAVA Do Canda do Sura, Nakkhatta khalu havanti chppanna | Chavattaram Gahasayam Jambuddive viyari nam || 109 || Ekkam ca sayasahassam tittisam khalu bhave sahassaim | Nava ya saya pannasa Taraganakodikooinam || 110 ||| Cattari ceva Canda, cattari ya Suriya Lavanatoe | Baram Nakkhattasayam, Gahana tinneva bavanna || 111 || Do ceva sayasahassa sattatthim khalu bhave sahassa u | Nava ya saya Lavanajale Taraganakolikodinam || 112 || Cauvisam Sasi-Ravino, Nakkhattasaya ya tinni chattisa || Ekkam ca Gahasahassam chappnnam Dhayaisande || 113 || Attheva sayasahassa tinni sahassa ya satta ya saya imi | Dhayaisande dive Taraganakodikodinam || 114 || Bayalisam Canda bayalisam Kalodahimmi ee caranti ca Dinayara ditta | sambaddhalesaya || 115 || Nakkhattasahassam egameva chavattaram ca sayamannam || Chacca saya channauya mahaggaha tinni ya sahassa || 116 ||| Atthavisam Kalodahimmi barasa ya sahassa imi I Nava ya saya pannasa Taraganakolikooinam || 117 || For Personal & Private Use Only

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OTHER WORKS LXI Suryaprajnapti - Do Canda do Sura, Nakkhatta khalu havanti chappanna Chavattaram Gahasayam Jambuddive vicari nam || Egam ca sayasahassam tittisam ca khalu bhave sahassaim | Nava ya saya pannasa Taragana kodikodi nam ||| Cattari ceva Canda, cattari ya Suriya Lavanatoye | Barasa Nakkhattasayam, Gahana tinneva bavanna || Docceva sayasahassa sattatthimi khalu bhave sahassaim Nava ya saya Lavanajale Taragana kodikodi nam || Cauvisam Sasi-Ravino, Nakkhattasaya ya tinni chattisa | Egam ca Gahasahassam chappnnam Dhatas sande || Attheva sayasahassa tinni sahassaim satta ya sayaim Dhatai dive. Taragana kodikodi nam || Bayalisam Canda bayalisam ca Dinayara ditta | Kalodadhimmi ee caranti sambaddhalessaga || Nakkhattasahassam egameva chavattaram ca sayamannam | Chacca saya channauya mahaggaha tinni ya sahassa || Atthavisam Nava ya Kalodahimmi saya pannasa barasayasahassaim Taragana koaikodinam || For Personal & Private Use Only

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: DEVENDRASTAVA Coyalam Candasayam, coyalam ceva Suriyana sayam | Pokkharavarammi ee caranti sambaddhalesaya || 118 || LXII Cattarim ca sahassa battisam ceva honti Nakkhatta | Chacca saya bavattara Mahaggaha barasa sahassa || 119 || Channaui saya sahassa choyalisam bhave sahassaim | Cattari taha sayaim Taraganakodikodinam || 120 || Bavattarim ca Canda, bavattarimeva Dinayara ditta | Pukkharavaradivaddhe caranti ee pagasinta || 121 || Tinni saya chattisa chacca sahassa Mahaggahanam tu | Nakkhattanam tu bhave solani duve sahassani || 122 || Adayalasayasahassa bavisam khalu bhave sahassaim | Do ya saya Pukkharaddhe Taraganakodikodinam || 123 || Battisam Candasayam, battisam ceva Suriyana sayam | Sayalam Manussaloyam caranti ee payasinta || 124 || Ekkarasa ya sahassa chappi ya sola Mahaggahasaya u | Cha cca saya channua Nakkhatta tinni ya sahassa || 125 || Atthasiim cattaim sayasahassaim Manuyalogammi | Satta ya saya anuna Taraganakodikodinam || 126 || For Personal & Private Use Only

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OTHER WORKS :LXIII Cottalam Candasayami, cottalam ceva Suriyana sayam | Pokkharavaradivammi ca caranti ee p abhasanta || Cattarim sahassaim chattisam ceva hunti Nakkhatta | Chacca saya bavattara Mahaggaha barasasahassa || Channauti sayasahassa chottalisam khalu bhave sahassaim | Cattari ya saya khalu Taraganakodikodinam || Bavattarim ca Canda, bavattarimeva Dinakara ditta | Pukkharavaradivaddhe caranti ee . pabhasenta || Tinni saya chattisa chacca sahassa Mahaggahanam tu | Nakkhattanam tu bhave solaim duve sahassaim || Adayalasayasahassa bavisam khalu bhave sahassaim Do u Sure Pukkharaddhe Taraganakolikodinam || Battisam Candasayam, battisam ceva Suriyana sayam Sayalam Manussaloyam caranti ee pabhasenta || Ekkarasa sayasahassa chappi ya sola Mahaggahanm tu Chacca saya channauya Nakkhatta tinni ya sahassa || Atthasii cattaim Satta ya saya sayasahassaim Manuyalogammi 1 anuna Taraganakodikodinam || For Personal & Private Use Only

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LXIV: DEVENDRASTAVA Eso Tarapinlo savvasamasena Manuyalogammi | Bahiya puna Tarao Jinehim bhaniya asankhejja || 127 || Evaiyam Taraggam jam bhaniyam taha ya Manuyalogammi | Caram Kalambuyapupphasanthiyam Joisam carai || 128 || Ravi-Sasi-Gaha-Nakkhatta evaiya ahiya Manuyaloe | Jesim nama-goyam na pagaya pannaveinti || 129 || Chavatthim pioayaimi Canda "iccana Manuyalogammi | Do Canda do Sura ya honti ekkekkae pidae || 130 || Chavatthim pidayaim Nakkhattanam tu Manuyalogammi | Chappannam Nakkhatta ya honti ekkekkae pidae || 131 || Chavatthi pioayaim Mahaggahanam tu Manuyalogammi | Chavattaram Gahasayam ca hoi ekkekkae pidae || 132 || Cattari ya pantio Canda"iccana Manuyalogammi | Chavatthim chavatthim ca hoi ikkikkiya panti || 133 || Chappannam pantio Nakkhattanam tu Manuyalogammi | Chavatthim chavatthim ca hoi ikkikkiya panti || 134 || Chavattaram Gahanam pantisayam hoi Manuyalogammi | Chavatthim chavatthim ca hoi ikkikkiya panti || 135 || For Personal & Private Use Only

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OTHER WORKS L XV Eso Tarapindo savvasamasena Manuyaloyammi | Bahitta puna Tarao Jinehim bhaniya asankhejjao || Evaiyam Taraggam jam bhaniyam taha ya Manusammi logammi Caram Kalambuyapuppha santhitam Jotisam carai || Ravi-Sasi-Gaha-Nakkhatta evaiya ahiya Manuyaloe Jesim nama-gottam na pagaya pannavehinti || Chavatthim pidagaim Candadiccana Manuyaloyammi | Do Canda do Sura ya honti ekkekkae pidae || Chavatthim pidagaim Nakkhattanam tu Manuyaloyammi | Chappannam Nakkhatta hunti ekkekkae pidae || Chavatthim pidagaim Mahagahanam tu Manuyaloyammi | Chavattaram Gahasayam hoi ekkekkae pidae || Cattari ya pantio Candaiccana Manuyaloyammi | Chavatthim chavatthim ca hoi ekkikkiya panti || Chappannam pantio Nakkhattanam tu Manuyaloyammi | Chavatthim chavatthim havanti ekkikkiya panti || Chavattaram Gahanam pantisayam havai Manuyaloyammi Chavatthim chavatthim havai ya ekkikkiya panti || For Personal & Private Use Only

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LXVI: DEVENDRASTAVA Te Merumanucaranti paya hina vattamandala savve | Anavatthiehim joehim Canda-Sura Gahagana ya || 136 || Nakkhatta-Tarayanam avatthiya mandala muneyavva | Te vi ya payahinavattameva Merum anucaranti || 137 || Rayaniyara-Dinayaranam uddhamahe eva sarkamo natthi Mandalasankamanam puna abbhintara bahiram tiriyam||138|| Rayaniyara-Dinayaranam Nakkhattanam ca Mahagahanam ca | Caravisesena bhave suha-dukkhavihi manussanam || 139 || Tesim pavisantanam tavakkhettam tu vaddhae niyama | Teneva kamena puno pariahayai nikkhamintanam || 140 || Tesim Kalmbuya pupphasanthiya honti ta vakhettamuha | Anto ya sankula bahim vitthada Canda-Suranam || 141 || * Kenam vaddhai Cando? Pariahoi va vi kena Candassa? | Kalo va Jonha va kena'nubhavena Candassa ? || 142 || Kinham Rahuvimanam niccam Candena hoi avirahiyam | Caurangulamappattam hittha Candassa tam carai || 143 || For Personal & Private Use Only

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OTHER WORKS :LXVII Te Meruyanucaranta pada hinavattamandala savve Anavatthiyajogehim Canda Sura Gahagana ya || Nakkhatta-Taraganam avatthiya mandala muneyavva Te`viya payahinavattameva Merum anucaranti || Rayaniyara-Dinayaranam uddham ca aheva sarkamo natthi | Mandalasankamanam puna sabbhantara bahirantirie || Rayaniyara-Dinayaranam Nakkhattanam Mahagahanam ca Caravisesena bhave suha-dukkhavihi manussanam | Tesimi pavisantanam tavakkhettam tu vaddhae niyayam | Teneva kamena puno parihayati nikkhamantanam || Tesim Kalmbuya pupphasanthiya hunti tavakhettapaha Anto ya sankuda bahim vitthada Canda-Suranam ||| Kenam vaddhai Cando, Pariahni kena hunti Candassa | Kalo va Jonho va kenanubhavena Candassa || Kinham Rahuvimanam niccam Candena hoi avirahitam Caurangulamasamppattam hicca Candassa tam carai || ! Suryaprajnaptisutra, Muni Ghasilalji, Pt. II, pp. 943-959. For Personal & Private Use Only

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LXVIII: DEVENDRASTAVA Bavatthim bavatthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kalenam || 144 || Pannarasaibhagena ya Candam pannarasameva sankamai Pannarasaibhagena ya puno vi tam ceva pakkamai || 145 || Evami vaddhai Cando, pariahani eva hoi Candassa | Kalo va Jonha va tena`nabhavena Candassa || 146 || Anto Manussakhette havanti carovaga ya uvavanna | Pancaviha Joisiya Canda Sura Gahagana ya || 147 || Tena param je sesa Canda"icca-Gaha-Tara-Nakkhatta | Natthi gai, na vi caro, avatthiya te muneyavva || 148 || Ee Jambuddive duguna, lavane caugguna honti || Kaloyana (? lavanaga ya) tiguniya Sasi-Sura ya || 149 || Do Canda iha dive, cattari ya sagare lavanatoe | Dhayaisande dive barasa Canda ya Sura ya || 150 || Dhayaisanoppabhii uddittha tiguniya bhave Canda | Aillacandasahiya anantaranantare khette || 151 ||| Rikkha-ggaha-taraggam diva-samudde jaicchase naum | Tassa Sasihi u guniyam rikkh-ggaha-tarayaggam tu || 152 ||| For Personal & Private Use Only

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OTHER WORKS :LXIX Bavatthim bavatthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kalenam || Pannarasa bhagena ya Candam pannarasameva tam varai | Pannarasai bhagena ya punno vitam ceva pakkamai || Evam vaddhai Cando, pariahani eva hoi Candassa | Kalo va Junho va, eva'nubhavena hos Candassa ||' Jivabhigamasutra - Anto Manussakhette havanti carovaga ya uvavanna i Pancaviha Joisiya Canda Sura Gaha gana ya || Tena param je sesa Candaicca Gaha-Tara-Nakkhatta Natthi gai, na vi caro, avasthiya te muneyavva || Do do Jambudive sasi-Sura duguniya bhave Lavane | Lavaniga ya tiguniya Sasi-Sura Dhayaisande || Do Canda iha dive, cattari ya Sagare Lavanatoe | Dhayaisande dive barasa Canda ya Sura ya || Dhayaisandappabhis uddittha tigunya bhave Canda | Ailla-Candasahiya anantaranantare khette | Rikkhaggaha-Taraggam diva-samudde jahicchase naum | Tassa Sasihi u guniyam Rikkhaggaha-Taraganam tu || 1 Ibid, Pt. II, pp. 963-967 For Personal & Private Use Only

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L X X: DEVENDRASTAVA Bahiya u Manusanagassa Canda-Surana'vatthiya joga | Canda Abhiijutta, Sura puna honti Pussehim || 153 || Candao Surassa ya Sura Candassa antaram hoi | Pannasa sahassaim (tu) Joyananam aaunaim || 154 || Surassa ya Surassa ya Sasino Sasino ya antaram hoi | Bahiya u Manusanagassa Joyananam sayasahassam || 155 || Surantariya Canda, Candantariya ya Dinayara ditta Cittantaralesaga suhalesa mandalesa ya || 156 || Attha siim ca Gaha, attha visam ca honti Nakkhatta Ega Sasiparivaro, etto Tarana voccahami || 157 || Chavatthisahassaim nava ceva sayaim pancasayaraim | Ega Sasi-parivaro Taraganakodi-kodinam || 158 || Bhavanabhai-Vanamantara-Joisava sithii mae kahiya | Kappavai vi ya voccham barasa Inde mahiddhie || 162 ||| Padhamo Sohammavai isanavas u bhannae bio | Tatto Sanankumaro havai cauttho u Mahindo || 163 || Pancamao puna Bambho chattho puna Lantao'ttha devindo | Sattamao Mahasukko atthamao bhave Sahassaro || 164 || Navamo ya Anaindo dasamo puna Panao`ttha devindo | Arana ekkarasamo barasamo Accuo Indo || 165 || For Personal & Private Use Only

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OTHER WORKS :LXXI Bahiyao Manusanagassa Canda-Suranam avatthiya joga | Canda Abhiijutta, Sura puna honti Pussehim || Candato Surassa ya Sura Candassa antaram hoi || Pannasa sahassaim tu Joyananam ananaim || Surassa ya Surassa ya. Sasino ya antaram hoi | Joyananam sayasahassam bahiyao Manussanagassa || Surantariya Canda, Candantariya ya Dinayara ditta | Cittantara lesaga suhalesa mandalessa ya || Atthasiim ca Gaha, atthavisam ca honti Nakkhatta Egasasiparivaro, etto Tarana voccahami || Chavatthi sahassaim nava ceva sayaimi pancasayaim | Ega Sasi-parivaro, Taraganakodikodinam ||| Prajnapana - Sohammisana-Sanankumara-Mahinda-Bambhaloga-LantagaMahasukka-Sahassara-anaya-Panaya-arana-ccuya-Gevejjaga -"nuttarovavaiya deva 12 Siddhantasara - Saudharmesanayoh Pitalesya deva bhavantyami|| Sanatkumara-Mahendra Pita-Padmadilesyakah || | ? Jivabhigamasutra, Muni Ghasilalji, Pt. III, pp. 755-763. Prajnapana, Muni Madhukara, p. 172. For Personal & Private Use Only

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LXXII: DEVENDRASTAVA Kinha-Nila-Ka u-Teulesa ya Bhavana-Vantariya | Joisa-Sohammisane teulesa muneyavva || 191 ||| Kappe Sanan kumare Mahinde ceva Bambhaloge ya | Eesu Pamhalesa, teoaparam Sukkalesa u || 192 || Kanagattayarattabha suravasabha dosu honti kappesu | Tisu honti pamhagora, tena param sukkila deva || 193 || Bhavanavai-Vanamantara-Joisiya honti sattarayaniya || Kappavaina ya Sundari ! suna uccattam suravaranam || 194 || Sohamme isane ya suravara honti sattarayaniya || Do do kappa tulla dosu vi pariahyae rayani || 195 || Bhavanavai-Vanamantara-Joisiya hunti Kayapaviyara | Kappavaina vi Sundari ! voccaham paviyaranavihi u || 199 || Sohammisanesum ca Suravara honti Kayapaviyara | Sanankumara-Mahindesu phasapaviyaraya deva || 200 || Bambhe Lantayakappe ya suravara honti ruvapaviyara | Mahasukka-Sahassaresu saddapaviyaraya deva || 201 || Anaya-Panayakappe Deva manapaviyara Arana parao taha Accuesu kapammi | paviyarana natthi || 202 || For Personal & Private Use Only

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OTHER WORKS :LXXIII Brahma-Brahmottare kalpe Lantave ca tatha punah | Kapisthe sarvadevah syuh Padmalesyah samantatah || Sukre Sahasrare capi Anata dacyutantesu Mahasuklaikalesyah ca Saudharmesanayoh Jyotiskana ca sapteva Dhanusim kathitam vapuh | Tatah Paramam Mahas ukre Satare sarvasundare devanam Padma-Sukla hi sa punah || A devah Kayenaiva pravicaram prakurvana aisananmata 2 Sanatkumara-Mahendradvaye Divyadevanganasparsamatrenapi Suklales ya syustato 4 saptahasto deho nigadyate 3 3 Ibid, p. 197. Ibid, p. 197. Kapistaparyante sukhamayanti A sahasraram Devinam saukhyamancanti deva 1 Siddhantasara, Hiralal Jain, p. 198. Siddhantasara, Hiralal Jain, p. 197. sanklistaparinamatah Acyutantesu sarvesu tadurdhva Devinam divyarupanam sukhinah divaukasah 1 yavadanuttaram ||' manusyavat || deva bhavantyamo | sunivrtah || 1 devivilokanat bahupunyamanoramah || atyantamadhurasvaram For Personal & Private Use Only attatah divyangadharinah || smarana dapi sarvadeva 1 te ||+

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LXXIV: DEVENDRASTAVA Avaliyai vimana vatta tamsa taheva cauramisa || Puppphavakinnaya puna aaegaviharuva-santhana || 209 || Sakkisana padhamam doccam ca Sanankumara-Mahinda | Taccam ca Bambha-Lantaga Sukka-Sahassaraya cautthim || 234 || Anaya-Panayakappe deva pasanti pancamim pudhavim Tam ceva Arana-'ccuya Ohinnanena pasanti || 235 || Chatthim hitthima-majjhimagevejja sattamim ca uvarilla || Sambhinnaloganalim pasanti Anuttara deva || 236 || Sattavisami Joyanasayaimi pudhavina hoi bahallami | Sohammisanesum rayanavicitta ya sa pudhvi || 241 || For Personal & Private Use Only

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OTHER WORKS LXXV Jivabhigamasutra - A valiya suvimana vatta tamsa taheva cauramsam | Pupphavakinnagapuna anegaviharuva santhana || Siddhantasara - Saudharmesanadevanamavadhih Sanatkumara-Mahendrah prathamavanih janatyasrkaraprabham || Brahma-Brahmottare kalpe Lantave tasya capare | Divyavadhih bhavavyesabha titiyavadhih mahan || Asahasrarametebhyo Caturtham narakam jayate`vadhiruttamah tavadabhivyapnoti nirmalah || Anate Panate devah Pancamam narakam pasyantyavadhina purah yavadvisuddhattarabhavatah || Aranacyutadevanam Greveyakesu sarvesu sasti paryanta is yate | saptamya vidhito`vadhih ||2 Samavayangasutra - Sohammisanesum kappesu vimanapudhavi satta bisam Joyanasayaim bahallenam pannatta || I I Jivabhigamasutra, Muni Ghasilalji, p. 1067. Siddhantasara, Hiralal Jain, Jivaraj Jain Granthamala, Sholapur, Verses 130-134. Samavayangasutra, Muni Madhukara, Samavaya 27, p. 77. ? For Personal & Private Use Only

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LXXVI: DEVENDRASTAVA Chavvisa Joyanasaya pudhavinam tana hoi bahallami Sanankumara-Mahinde rayanavicitta ya sa pudhvi || 253 || Cauvisa Joyanasayaim pudhavinami tasi hoi ba hallami | Sukke ya Sahassare rayanavicitta ya sa pudhvi || 261 || Tevisa Joyanasayaim pudhavinam tasi hoi bahallam || Anaya-Panayakappe Arana-'ccue rayanavicitta u sa pudhvi || 265 || Bavisa Joyanasayaim pudhavinam tasi hoi bahallami Gevejjavimanesum rayanavicitta u sa pudhvi || 269 || Igavisa Joyanasaya imi pudhavinam tasi hoi bahallam || Pancasu Anuttaresum rayanavicitta u sapudhvi || 273 || Kahim padihaya Siddha? Kahim Siddha paitthiya ? | Kahim bondim caittanam kattha gantuna sijjhai? || 285 || Aloe padihaya Siddha, loya'gge ya paitthiya | Iham bondim caittanam tattha gantuna sijjhai || 286 || Jam santhanam tu iham bhavam cayantassa carimasamayammi | Asi ya paesaghanam tam santhanam tahim tassa || 287 ||| For Personal & Private Use Only

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OTHER WORKS :LXXVII Jivabhigamasutra - Sanankumara-Mahindesu chavvisam Joyanasayaim BambhaLantae pancavisam | Mahasukka-Sahassaresu cauvisam | Anaya-Panayaranaccuesu tevisam sayaim | Gevijjaviman,apudhavi bavisam | Anuttaravimanapudhvi ekkavisam joyanasayaim bahallenam | Prajnapanasutra - Kahim padihata Siddha? Kahim Siddha paitthita ? | Kahim bondim caitta nam kahim gantuna sijjhai? || Aloe Tham padihata bondim Siddha, loyagge ya paitthiya caitta nam tattha gantuna sijjhai || Jam santhanam tu iham bhavam cayantassa carimasamayammi Asi ya paesaghanam tam santhanam tahim tassa || I Jivabhigamasutra, Muni Ghasilalji, p. 1054.

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LXXVIII:DEVENDRASTAVA Diham va hussam va jam santhanam havejja carimabhave | Tatto tibhagahina Siddhanogahana bhaniya || 288 || Tinnisaya tettisa dhanuttibhago ya havai bodhavvo Esa khalu Siddhanam ukkosogahana bhaniya || 289 || Cattari ya Rayanio Rayanitibhaguniya ya bodhavva || Esa khalu Siddhanam majjhimaogahana bhaniya || 290 || Ekka ya hoi Rayani attheva ya argulaimi sahiya | Esa khalu Siddhanam jahanna ogahana bhaoiya || 291 || Oga hanai Siddha bhavattibhagena hunti parihina || Santhanamanitthanttham jaramaranavippamukkanam || 292 || Jattha ya ego Siddho tattha ananta bhavakkhayavimukka Annonnasamogadha puttha savve a logante || 293 || Asarira jivaghana uvautta dam sane ya naneya || Sagaramanagaram lakkhanameyam tu Siddhanam || 294 || Phusai asante Siddhe savvapaesehim niyamaso Siddho Te vi asankhejjaguna desa-paesehim je puttha || 295 || Kevalananuvautta jananti savvabhavaguna-bhave | Pasanti savvao khalu Kevaladitthiha`oantahim || 296 || For Personal & Private Use Only

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OTHER WORKS :LXXIX Diham va hassam va jam carimabhave havejja santhanam | Tatto tibhagahina Siddhanogahana bhaniya || Tinnisaya tettisa dhanuttibhago ya hoti bodhavvo | Esa khalu Siddhanam ukkosogahana bhaniya || Cattari ya Rayanio Rayaaitibhaguniya ya bodhavva | Esa khalu Siddhanam majjhima ogahana bhaniya || Ega ya hoi Rayani attheva ya angulaim Esa khalu Siddhanam jahanna ogahana sahiya bhaaita || Ogahanae Siddha bhavattibhagena honti parihina 1 Santhanamanitthantham jara-maranavippamukkanam || Jattha ya ego Siddho tattha ananta bhavakkhayavimukka Annonnasamogadha puttha savve vi loyante || Asarira jivaghana uvautta damsane ya naneya || Sagaramanagaram lakkhanameyam tu Siddhanam || Phusai anante Siddhe savvapaesehim niyamaso Siddha | Te vi asankhejjaguna desa-padesehim je puttha || Kevalananuvautta jananti savvabhavaguna-bhave | Pasanti savvato khalu Kevaladitthiha'nantahim || For Personal & Private Use Only

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LXXX: DEVENDRASTAVA Suraganasuham samattam savvaddhapindiyam anantagunam | Na vi pavai muttisuham santahim vaggavagguhim || 298 || Na vi atthi manusanam tam sokkham na vi ya savvadevanam Jam Siddhanam sokkham avvabaham uvagayanam || 299 || Siddhassa suho rasi savvaddhapindio jai havijja | Nantagunavaggubhaio savvagase na maejja || 300 || Jaha nama koi miccho nayaragune bahuvihe viyananto | Na caei parikaheum uvamae tahim asantie || 301 || Ia Siddhanam sokkham aaovamam, natthi tassa ovammam Kinci visesenitto sarikkhaminam sunaha voccham || 302 ||| Jaha savvakamaguniyam puriso bhottuna bhoyanam koi Tanha-chuhavimukko acchijja jaha amiyatitto || 303 || Iya savvakalatitta aulami nivvanamuvagaya Siddha Sasayamavvabaham citthanti suhi suham patta || 304 || Siddha tti ya Buddha tti ya Paragaya tti ya Paramparagaya tti | Ummukkakammakavaya ajara amara asanga ya || 305 || Nicchinnasavvadukkha jai-jara-marana-bandhanavimukka || Sasayamavvabaham anuhunti suham sayakalam || 306 || For Personal & Private Use Only

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OTHER WORKS :LXXXI Suraganasuham samattam savvaddhapinditam anantagunam | Na vi pave muttisuham mantahim vi vaggavagguhim || Na vi atthi manusanam tam sokkham na vi ya savvadevanam | Jam Siddhanam sokkham avvavaham uvagayanam || Siddhassa suho rasi savvaddhapindito jai havejja intavaggabhaito savvagase n a maejja || Jaha nama koi meccho nagaragune bahuvihe viyananto Na caei parikaheum uvamae tahim asantie || Iya Siddhanam sokkham anovamam, Natthi tassa ovammam | Kinci visesenetto sarikkhaminam sunaha voccham || Jaha savvakamagunitam puriso bhottuna bhoyanam koi Tanha-chuhavimukko acchejja jaha amiyatitto | Iya savvakalatitta atulam nevvanamuvagaya Siddha Sasayamavvabaham citthanti suhi suham patta || Siddha tti ya Buddha tti ya Paragata tti ya Paramparagata tti Ummukkakammakavaya ajara amara asanga ya || Nitthinnasavvadukkha jati-jara-marana-bandhanavimukka | Avvabaham sokkham anuhunti sasayam Siddha ||| A. Prajnapanusutra, Muni Madhukara, Sutra 159-179. B. Titthogali Painnayam, Verses 1226-1255. For Personal & Private Use Only

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LXXXII: DEVENDRASTAVA The Concept Of Gods In Buddhism - Buddhism divides the living-beings into five categories - 1. Hellish beings (Naraka), 2. Sub-human beings (Tiryanca), 3. Ghosts (Preta), 4. Human-beings (Manusya) and 5. Heavenly gods (Devata). On comparing this concept with that held by Jainism we find that while Jainism classifies Preta, Asura, etc into the category of gods only, Buddhism awards them an independent classification. However, in the Buddhist literature, too, their powers, etc have been mentioned as being equivalent to those of the heavenly gods. Hence, there isn't much difference, here, in the context of the heavenly gods' division. The Buddhist tradition classifies the universe (Loka) into four divisions, namely 1. Kama vacara Apayabhumi, 2. Kamasugatabhumi, 3. Rupavacarabhumi and 4. Arupavacarabhumi. On comparing this classification with that available in the Jaina tradition, we find that the nether-universe (Adholoka) of the Jainas compares with the Kamavacara Apaya Bhumi of the Buddhists, the middle universe (Madhyaloka or Tiryak Loka) with the Kamasugata Bhu mi, the upper universe (Urdhvaloka) with the Rupavacara Bhu mi and the forefront of the universe (Siddhaloka or the abode of the perfected souls) of the Jainas compares with the Arupavacara Bhumi of the Buddhists. However, there is a fundamental difference here. The Buddhists believe that the Arupavacara Bhumi also as the residence of the gods, who are formless and exist only as pure conscious entieties. The Jainas consider the Siddhaloka to be the residence of the liberated perfect souls that have shed their karmic bondage completely and exist only as pure conscious soul-matter. In the Buddhist tradition there is no definite concept relating to the For Personal & Private Use Only

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PREFACE :LXXXIII question of the existence of the completely liberated perfectly pure souls (Siddhas). They are undecided about the question as to whether the Siddhas exist or not, if at all they exist, where? However, we shall adhere to the comparison between the concepts of heavenly gods in these two traditions, without going into the details of question of existence of Siddhas. Just as, according to the Jaina belief, the heavenly gods reside in the nether, middle and upper universe, according to the Buddhist tradition, too, (taking the Pretas also amongst the heavenly gods) they reside in the Kamavacara Apaya Bhumi (Adholoka or the nether universe), Kamasugata Bhumi (Madhyaloka or the middle universe), Rupavacara Bhumi (Urdhvaloka or the upper universe) and Arupavacara Bhumi (Siddhaloka or the abode of the liberated souls). Here, it must be remembered that the gods that have been thought of as residing in the Arupavacara Bhumi are also unembodied and exist only as pure conscious entities just like the liberated perfected souls (Siddhas) in the Jaina tradition. The only difference being that according to the Buddhist tradition, these unembodied gods existing as pure conscious entities finally liberate after living out their life-duration there without taking rebirths as human-beings. The Jaina tradition, however, believes that the Siddhas residing in the Siddhaloka are already liberated souls that are unembodied and exist as pure conscious entities. The heavenly gods, whom the Jainas call Asura and Vyantara gods, have been termed as Pretas by the Buddhists. According to the Jainas these Asuras and Vyantara gods reside in the nether universe. Similarly, according to the Buddhists the Pretas also reside in the nether universe termed as Kamavacara Apaya Bhumi. While the Jainas have thought of various heavenly kings For Personal & Private Use Only

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LXXXIV: DEVENDRASTAVA (Indras) for these groups of gods, the Buddhist tradition considers Yama, the god of death, as the king of the Pretas. Yama, according to the Buddhist tradition, lives 500 Yojanas below the Jambudvipa. A description similar to that of the Bhavanavasi gods of the Jaina tradition is not found in the Buddhist tradition. However, according to the Buddhists, too, the gods of the Kamadhatu category have been divided into two subcategories - terrestrial (Bhumiva si) and celestial (Vimanavasi). Though the concept of terrestrial (Bhumivasi Kamadhatu) gods of the Buddhists is quite close to that of the Bhavanavasi gods of the Jainas, the main difference is that according to the Jainas some Bhavanavasi gods also reside in the nether universe while all the terrestrial gods of the Buddhists reside in the ranges of Mt. Sumeru. The Buddhist tradition further subdivides the terrestrial gods into two main sub-categories - Caturmaharajikas and Trayamstrimsakas. The Caturmaharajikas are, again, of four sub-categories - Karotapani, Maladhara, Sadamada and Caramaharajika. The second category of terrestial gods are the Trayamstrimsakas. These thirty-three gods, with their councils, reside on top of Mt. Sumeru. According to the Buddhist preceptors, these Trayamstrimsaka gods reside on the summit of Mt. Sumeru, which is eighty thousand Yojanas wide and the Brajavani Yaksas (gods) reside on its auxiliary summits that are five hundred Yojanas high. Sudarsana, the capital town of Sakra (the king of gods) is situated in the middle of this summit, where he (Sakra) lives in the Vaijayanta palace that is 250 Yojanas in spread. Here, we see that while the Sakra and the Trayamstrimsaka gods have been considered as Vimanavasi (celestial) in the Jaina tradition, the Buddhist consider them to be terrestrial (Bhumivasi) gods. For Personal & Private Use Only

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PREFACE:LXXXV Again, according to the Buddhists, one category of Caturmaharajika gods only reside in the celestial bodies (Devavimanas) such as Moon (Candra), Sun (Surya), Stars (Tara-gana), the Jaina tradition has an independent categoriy of gods designated as Jyotiska gods that reside on these heavenly bodies. Although the mention of the Sun, the Moon and the Stars is available in the Buddhist literature, the Abhidhammakosa doesn't mention the constellations (Naksatras) as the Jaina tradition does. According to the Buddhists the Sun, the Moon and the Stars revolve around Mt. Meru and their movements are on the same plane as the Yugandhara summit. Again, according to the Buddhists, the Moon is fifty Yojanas wide and Sun is fifty-one Yojanas in spread. The smallest star is one Kosa (one fourth of a Yojana, nearly two miles) wide and the largest is sixteen Yojanas in spread. Around the Sun there is a firey shell that envelopes it and there is an aura around the Moon that give them their brilliance and Moon-light respectively. In the Buddhist literature there is no mention of the large numbers of Suns and Moons as is there in the Jaina literature. The Buddhist literature merely mentionbs that there is one Moon and one Sun in the four lands. About the waning and waxing of Moon, where the Jaina tradition holds the Rahu vimana responsible for this phenomenon, the Buddhista cite the togetherness of the Sun and the Moon as the reason for it. According to them, when the Moon comes closer to the Sun, the Sun's brilliance casts a shadow behind the Moon and it (the Moon) appears partial or becomes invisible. The Abhidhammakosa mentions that the external association of the Moon is such that sometimes it appears full while at other times it either appears in part or becomes invisible. The reason for the For Personal & Private Use Only

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LXXXVI: DEVENDRASTAVA changing durations of the days and nights has also been given here. Thus, it is apparent that the concepts connected with the Sun(s), the Moon(s) and the Stars as mentioned in the Jaina and the Buddhist traditions are quite at variance with each other and that the concept of waxing and waning of Moon due to the influence of the Rahu-vimana is quite ancient. The situation of the Vimanavasi gods is above that of the Jyotiska gods. According to the Buddhist tradition the Kamadhatu Vimanavasi gods are of four categories - Yama, Tusita, Nirmanarati and Paranirmitavasavartina. Like this the gods are of six types - two terrestrial types of the Kamavacara Sugata Bhumi (Caturmaharaijika and Trayamstrimisaka) and four celestial types (Vimanavasi). These gods have been called 'Kamadhatu' as they generally satisfy their carnal desires in various ways. The Caturmaharajikas and the Trayamstrimsakas satisfy their carnal lust by cohabition just as the humans do. However, devoid of semen they douse the fire of their lust just by ejaculating air. Out of the other four the Yama gods are satisfied by embracing the members of the opposite sex, the Tusitas by hand-shakes, the Nirmanarati gods by jocularity and the carnal desires of the Paranirmitavasavartina gods are satisfied just by looking at the members of the opposite sex. Thus, we see a great commonality, in the concept connected with the satisfaction of carnal desires by gods, in the two traditions. Although there is a difference of opinion regarding the types of Vaimanika gods in the two traditions, both the traditions believe that the carnal desires exist up to this category of gods. Where the Buddhist tradition believes in only four types of Vaimanika gods, the Svetambara Jainas believe in twelve and the Digambara Jainas For Personal & Private Use Only

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PREFACE :LXXXVII in sixteen types of Vaimanika gods. Just as tha Jaina tradition believes in absence of carnal desire amongst the Graiveyaka and Anuttara-vimana gods, the Buddhist tration also believes in its absence amongst the Rupadhatu gods. There are seventeen sub-types of Rupadhatu gods and the last five types have been termed as Suddhavasikas. Just as the Jainas believe in three triads of the Graiveyaka gods, the Buddhists also believe in three dhyanas each consisting of three types (triads) of the Rupadhatu. The fourth dhyana, of course consists of three types besides the five Suddhavasikas. Like this, though there are differences of names etc, generally there is some commonality in the concept pertaining to the gods in these two traditions. Though there is no similarity in the concepts pertaining to the life-spans and body-statures of the Rupadhatu gods of the Buddhists with those of the Vaimanika gods of the Jainas, it is seen that the life-spans of the gods of the higher heavens are longer than those of the lower ones. There is a marked difference in the concept of body-stature. While the Jaina belief is that the bodystature reduces as we go into the higher heavens, the Buddhist belief is quite the opposite. However, both the traditions believe that the gods in these heavens are born by sudden manifestation (Upapaduka or Aupapatika). The Buddhist belief has it that the heavenly beings (gods and goddesses) are born by sudden manifestation on the thies of their parents, the Jaina belief is that they are born on the same bed in each heaven. The most significant difference in the concept of gods in For Personal & Private Use Only

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LXXXVIII : DEVENDRASTAVA the two traditions is that the Buddhists believe in the existence of the unembodied gods, who exist only as pure consciousness. According to them these gods are formless, that is they don't have physical bodies that can be perceived through the senses. These gods or entities are said to have four levels of meditation-grounds, which are - Akasanantyayatana, Vijnananantyayatana, Akincanantyayatana, Naivasanjnanasanjnayatana. D. While desiring the bliss of these levels if the conscious entity engages itself in the pursuit of its right-duty and rightmeditation, it keeps on enjoying the pleasures of the formless universe. As the extent of this formless universe is only upto the fourth ground called Naivasannanasanjnayatana, it is also known as the fore-front of the universe (Lokagra). By this comparative study we find that this condition of the formless pure conscious entity of the Buddhist tradition compares well with the concept of the Perfected or liberated souls (Siddhas) of the Jaina tradition. As the Siddhas are situated at the fore-front of the universe enjoying eternal bliss, so are the Arupadhatu gods of the Buddhist tradition exist in the foremost part of the universe only in the form of pure consciousness. The only difference being that while according to the Jainas the situation of the Siddhas there is eternal, according to the Buddhists that of the Arupadhatu gods is temporary for the life-duration of the gods there. The Buddhists believe that on the expiry of the life-span of the Arupadhatu gods, the purely conscious entity attains final For Personal & Private Use Only

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PREFACE :LXXXIX liberation and that it doesn't have to take rebirth in this mundane world. Therefore, this condition of the Arupadhatu gods of the Buddhist tradition is different from the gods of the highest heaven called the Sarvarthasiddha-vimana. Where the gods of the Sarvarthasiddha Vimanas, on completion of their heavenly tenure, have to be reborn as human-beings before they are finally liberated, the gods of Arupadhatu category do not get reborn as human beings. As the concept of final liberation is non-existent in Buddhist tradition and it has not been laid down as to what happens to the finally liberated souls, there is no entity in the Buddhist tradition that can compare with the Siddhas of the Jaina tradition. We have, thus, considered many an aspect of the concept pertaining to the heavenly gods in the two traditions of the Buddhists and the Jainas. In these concepts there are some similarities and some dissimilarities. In this preface, the Jaina concept of heavenly gods has been described on the basis of the present work - Devendrastava while that of the Buddhists has been described on the basis of the third part (Lokanirdesa) of the Abhidharmakosa. Similarly, the other faiths - Hindu, Christianity and Islam also hold their own concepts pertaining to the heavens and the heaqvenly gods. It has not been possible to dwell upon all these concepts here due to the limitations of space and time. Here, we would only like to say that like other faiths, the Jaina tradition has also discussed the concept of heavenly gods in great detail. Even then, it must be remembered that in the Jaina tradition the ultimate goal of existence is not to gain the divine birth as heavenly gods, how-so-ever high, but it is to accomplish the ultimate goal of For Personal & Private Use Only

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X C: DEVENDRASTAVA spiritual liberation. Although the divine existence has been hailed as noble, the Jaina precept has it that the final liberation is not possible from the godly species but only from the human birth. Therefore, the human birth is the best from where one can attain that ultimate accomplishment of Arhatatva (omniscient enlightenment) whom the gods also bow to. 24 November, 1988. Prof. Sagrmal Jain Dr. Subhash Kothari (Translated into English by Dr. Colonel D.S.Baya, 'Shreyas) For Personal & Private Use Only

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DEVINDATTHAO DEVENDRASTAVA -1 For Personal & Private Use Only

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2 DEVINDATTHAO SIRI ISIVALIYA THERA VIRAIO DEVINDATTHAO PATTHAVANA Amara-naravandie vandiuna Usabhaie Jinavarinde | Viravarapacchimante Telokkaguru' gunainne || 1 || Koi padhame paosammi savao samayanicchayavihinnu | Vannei thayamuyaram jiyamane Vaddhamanammi || 2 || Tassa thunantassa Jinam samaiyakada piya suhanisanna | Panjaliuda abhimuhi sunai thayam Vaddhamanassa || 3 || VADDHAMANAJINATTHAVO Indavilayahim tilayarayanankie lakkhanankie sirasa | Pae avagayamanassa vandimo Vaddhamanassa || 4 || Vinayapanaehi sidhilamaudehim2 apadiya(?ma)jasassa devehim | vandiya3 Vaddhamanassa || 5 || Battisam devinda jassa gunehim uvahammiya badham | To tassa ciya ccheyam payacchayam uvehamo || 6 || Paya pasantarosassa 1 2 3 4 degru panamiunam, Pra. Ham. Sa. | maulehim payadaiyajasa, Ham. | vandimo vao, Pra. Ham. Sa. | ya chaham Tassa hiyavacchayam paya, Sam. | ya bayam | No tassa vi ya ccheyam payao, Pra. | ya chayam | Ta tassa viya chayam payao, Ham. || For Personal & Private Use Only

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1-3. 4. 5. 6. DEVENDRASTAVA: 3 SRI RSIPALITA STHAVIRA AUTHORED DEVENDRASTAVA PREFACE After reverentially bowing to all supreme spiritual conquerors, universal teachers and all virtuous Jinesvaras including the first Tirthankara (Lord Prophet Propounder of the Jaina faith) Rsabhadeva and the last-twenty-fourth Tirthankara, Lord Mahavira, some lay follower of the faith, who was decidedly learned in scriptures and tenets of the faith, one early evening started sweetly singing the praise of pride-conquered Lord Vardhamana as his wife sat comfortably in front of him and listened, with folded hands, peacefully and reverentially. EULOGY IN PRAISE OF LORD VARDHAMANA Along with the celestial queens, whose foreheads are marked with vermilion and other auspicious marks, we, too, bow our heads at the feet of pride-conquered Lord Vardhamana. The heavenly gods, whose crowns have come lose by bowing deeply and reverently, too, pay their obeisance at the feet of perfectly anger-calmed Lord Vardhamana of uncomparable fame. We constantly meditate upon the beauty of His (Lord Vardhamana's) beneficial feet, whose virtues have com pletely won over the thirty-two Devendras, the celestial kings of the heavenly gods. For Personal & Private Use Only

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4 : DEVINDATTHAO BATTISADEVINDASARUVAIVISAYA PUCCHA 'Battisam Devinda' tti bhaniyamittammi sa piyam bhanai | Antarabhasam tahe (?ta ham) kahami? kouhallenam || 7 || Kayare te battisami Devinda? Ko va kattha parivasai? | Kevaiya kassa thii? Ko bhavana pariggaho kassa? || 8 || Kevaiya va vimana? Bhavana? Nagara va hunti kevaiya? | Pudhavina va bahallam? Uccata? Vimanavanno va? || 9 || Ke kena"rahanti va kalenukkosa majjhima jahannami? | Ussaso nissaso ohivisaso va ko kesim'? || 10 || Vinaovayarauvahammiyai hasarasamuvvahantie3 Padipucchio4 piyae bhanai, Suyanu ! tam nisameha || 11 ||| * MAMATTACHEYANAM AYADHAMMASAUVAM CA Suyananasagarao sunium padipucchanai jam laddham | Suna vagaranavaliyam namavaliyaio Indanam || 12 ||| | bhasam havam ka", Sam. I kahemo, Pra. Ham. Sa. hasavasamu', Pra. Ham. Sa. / occhie pio, Sa. | puna, Pra. Sa. 1 degvaliyam ca Ino, Sam.|| 4 6 For Personal & Private Use Only

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DEVENDRASTAVA : 5 QUESTIONS ABOUT THE THIRTY-TWO INDRAS 7. She (the wife of the Sravaka- the lay follower of the faith) says to her husband, "Pray explain, in detail, about the thirty-two Kings of heavenly gods (Indras), that are said to be there, for the sake of satisfying my curiosity to know about them". "Which are those thirty-two Indras? Where does each of them live? What is each's life-duration? (and) What are the details of each one's palaces and wealth?" 10. "How many are each one's celestial planes? How many are the palaces and cities? How much is the thickness of the celestial land on which each one lives? What are the heights and the colours of their celestial bodies?" "How much food does each take during the maximum, medium and minimum period? What is the system of each one's respiration and how much extra-sensory clairvoyant perception does each have?" (On listening to these questions) and dispensing all formality and ceremony, the husband, in all seriousness, replies to her free and frank questions thus - "O beautiful one ! please listen". 12. ANSWERS ABOUT THE THIRTY-TWO INDRAS "In reply to your questions, please listen to the names etc of the (thirty-two) Indras from the analysis that is available (on this subject) in the sacred canonical literature (of our faith)." For Personal & Private Use Only

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6 : DEVINDATTHAO Suna vagaranavaliyam rayanam va panamiyam ca virehim Taravali vya dhavalam hiyaena pasannacittenam || 13 || BHAVANAVAIDEVAHIGARO Rayanappabhapudhavinikudavasi! Sutanu ! Teulesaga? | Visam Vikasiyanayana Bhavanavas me nisameha || 14 || BISA BHAVANAVAIINDA Do Bhavanavaiinda Camare4 1 Vairoyane 2 ya Asuranam 1 Do Nagakumarinda Dharane 3 taha Bhuyanande 4 ya 2 || 15 || Do Suyanu ! Suvanninda Venudeve 5 ya Venudali 6 ya 3 | Do Divakumarinda Punne 7 ya taha Vasitthe 8 ya 4 || 16 || Do Udahikumarinda Jalakante9 Jalapabhe10 ya namenam 5 || Amiyagai 11 Amiyavahana 12 Disakumarana do inda 16 ||17||| Do Vaukumarinda5 Velamba 13 Pabhanjane 14 ya namenam | Do Thaniyakumarinda Ghose15 ya taha Mahaghose16 18 ||18|| Do Vijjukumarinda Harikanta 17 Harissahe 18 ya namenam 9 Aggisiha 19 Aggimanava 20 Huyasanavas vi do Inda || 19 || oppabhaikudanikulao, Pra. Sa. , 'ppamaipudhanikuda', Ham | 'lessaga, Sam. 1 degna samditthi savvadevinda, Sapa. / Camarinda 1 Balinda 2 Asuranikayam ca 1 | Sapa. | Vayaku', Sam. 1 For Personal & Private Use Only

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13. 14. 15. 16. 17. 18. 19. DEVENDRASTAVA: 7 Listen, with happiness in your heart, to that gem of sermon (by the Lords Tirthankaras) that is venerated by the brave (spitritual warriors) and which is as pure as the (flawless light of) rows of stars. BHAVANPATI GODS O' Beauteous one with sparkling eyes! listen from me the names of the twenty fire-coloured Bhavanapati gods that live on the Ratnaprabha ground. TWENTY BHAVANAPATI INDRAS - Two kings of the Asurakumaras are - 1. Camarendra and 2. Vairocana. Nagakumara gods, too, have two kings called 3. Dharanendra and 4. Bhutananda. There are, O' Beauteous one! two Suvarnendras called 5. Venudeva and 6. Venudali. The Dvipakumara gods also have two kings known as 7. Purna and 8. Vasistha. The Udadhikumara gods, too, have two Indras 9. Jalakanta and 10. Jalaprabha and there are two kings of the Disakumara gods that are known as 11. Amitagati and Amitavahana. Two Indras of the Vayukumara gods are 13. Velamba and 14. Prabhanjana and those of the two kings of the Stanitakumara gods are 15. Ghosa and 16. Mahaghosa. The names of two Vidyutakumarendras are 17. Harikanta and 18. Harissaha and those of the two kings of the Agnikumara gods (Hutasanapati) are 19. Agnisikha and 20. Agnimanava. For Personal & Private Use Only

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8 DEVINDATTHAO Ee Viyasiyanayane1 ! Bhavanavara suhanisanne, Camara-Vairoyananam Asurindanam mahanubhaganam | Tesim bhavanavaranam causatthimahe sayasahassa || 21 || visam Viyasiyajasa mae kahiya | suna bhavanapariggahamimesim || 20 || BHAVANAVAIINDANAM BHAVANASANKHA Nagakumarindanam Bhuyananda-Dharanana donham pi | Tesim bhavanavaranam culasiimahe sayasahassa || 22 || Do Suyanu! Suvanninda Venudeve ya Venudali ya | Tesim bhavanavaranam bavattari mo sayasahassa || 23 || Vaukumarindanam Velamba-Pabhanjanana donham pi | Tesim bhavanavaranam channavaimahe sayasahassa || 24 || Covatthi2 Asuranam, culasii ceva hoi Naganam | Bavattari Suvannana, Vaukumarana channaui || 25 || Diva-Disa-Udahinam Vijjukumarinda-Thaniyamagginam | Chanham pi juvalayanam chavattarim mo sayasahassa || 26 || 1 Ekkekkammi ya juyale niyama chavattarim sayasahassa | Sundari ! Lilae thie ! thiivisesam nisamehhi || 27 || 2. yane ! dasadisiviya, Pra. Sa. | causatthi, Ham. Sa. | For Personal & Private Use Only

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20. 21. NUMBER OF PALACES OF THE BHAVANPATI INDRAS The number of the very best and commodious palaces of those two Asurendras - Camarendra and Vairocana is sixty-four hundred thousands. 22. 23. 24. 25. 26. 27. DEVENDRASTAVA: 9 O' Doe-eyed (beauteous one with) wide-spread fame ! listen to me, as you comfortably sit in this palace, about the number of palaces of the twenty Bhavanpati Indras named by me earlier. The number of the very best and spacious palaces of those two kings of the Nagakumaras Dharmendra and Bhutananda is eighty-four hundred thousands. O' Beauteous one! the number of the very best palaces of those two Suparnendras - Venudeva and Venudali is seventy-two hundred thousands - The number of the very best and commodious palaces of those two kings of the Vayukumaras Velamba and Prbhanjana is ninety-six hundred thousands. Thus, the Asurendras have sixty-four lakha (hundred thousand) palaces, the Indras of the Nagakumaras have eighty-four lakha, the Suparnendras have seventy-two lakha and the Vayukumarendras have ninety-six lakha. - Each of the six Indras of the Dvipakumara, Disakumara, Udhadhikumara, Vidyutakumara, Stanita-kumara and Agnikumara gods have seventy-six lakha palaces. Now, O' playfully Beauteous one! listen from me about the specific life-durations of these pairs. For Personal & Private Use Only

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10 DEVINDATTHAO Camarassa Sagaraovama Sundari ! Ukkosiya thii bhaniya | Sahiya biddhavva Balissa Vairoyanindassa || 28 || Je dahinana Inda Camaram mottuna sesaya bhaniya | Paliovamam divaddham thii ukkosiya tesim || 29 || BHAVANAVAIINDANAM THII AUYAM CA Je utterena Inda Balim pamottuna sesaya bhaniya | Paliovamaim donnim u desunaim thi tesim || 30 || Eso vi thiiviseso Sundararu ve visittharuvanam | Bhom ijjasuravaranam | sund1 anubhage sunayaranam || 31 || Joyanasahassamegam ogahittuna bhavana-nagara im | Rayanapabbhai savve ekkarasa joyanasahasse || 32 || BHAVANAVAINAM THANAM, BHAVANANAM AGAROCCATTAI Anto cauramsa khalu, ahiyamanoharasaha varamanijja | Bahirao ciya vatta, nimmalavairamaya savve || 33 || Ukkinnantaraphaliha abhintarao u Bhavanava sinam | Bhavana-nagara virayanti kanagasusilitthapagara || 34 || Varapaumakanniyasanthiehim2 hittha sahavalatthehim | paitthanehim vivihamanibhitticittehim || 35 || Sohinti 1 2 suna annam kinci sesam pi || Sam. | "yamandyahim hittha, Pra. Sa. | For Personal & Private Use Only

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THE LIFE-DURATIONS OF BHAVANAPATI INDRAS O' Beauteous one! the maximum life-duration of the Camarendra is said to be one Sagaropama. The same should be understood about Bali and Vairocana also. 28. 29. 30. 31. 32. All this, O' Beauteous one! is the description of their life -durations. Now, please listen to the glory of the beautiful towns and cities of the noble Bhavanapati gods. PLACES AND PALACES OF BHAVANAPATI INDRAS 33. 34. DEVENDRASTAVA: 11 35. The maximum life-durations of the Indras of the South, except that of Camarendra, is one and a half Palyopama. Except that of Bali, the maximum life-durations of Indras of North are somewhat lesser than two Palyopamas each. The expanse of the entire Ratnaprabha ground is eleven thousand Yojanas. Therein, after one thousand Yojanas, are the towns and cities of the Bhavanapati Indras. All the palaces, therein, are quadrangular from within, circular from without and are naturally very beautiful, enjoyable and flawless. They are made of diamond stones. The palaces of the Bhavanapti Indras are studded with crystal gems and the compound-walls of these palaces are made of gold. Situated on the best lotus-petals, bedecked with various gem-studded frescoes, those palaces appear naturally enticing. For Personal & Private Use Only

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12 : DEVINDATTHAO Candanapayatthiehi ya asattosattamalla-damehim Darehim puravara te palagamalaula ramma || 36 || Attheva joyanaimi uvviddha honti te duvaravara | Dhumaghadiyaulaim "kancanaghantapinaddhani || 37 || Jahim deva Bhavanavas varatarunigiya-vaiyaravenam || Niccasuhiya pamuiya gayam pi kalam na yananti || 38 || DAKKHINOTTARABHAVANAVAI-INDANAM BHAVANASANKHA Camare Dharane taha Venudeva Punne ya hoi Jalakante | Amiyagai Velambe Ghose ya Hari ya Aggisihe || 39 || Kanaga-mani-rayanathubhiyarammaim saveiyaim bhavanaim || Eesim dahinao, sesanam uttare pase || 40 || Cautisa? coyala atthattisami ca sayasahassaimi Catta pannasa khalu dahinao hunti bhavanaim || 41 || degnadamovanaddhani, Pra. Ham Sa. || degsa cauyala, Ham | osa adayala, Pra., (this version is incorrect) || 2 For Personal & Private Use Only

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28. 29. 30. 40. DEVENDRASTAVA: 13 With their palaces decorated with fresh flower-garlands, their doors made of fragrant sandalwood, and their terraces with waving penents; those noble towns are very inviting. 41. Their noble gates are eight Yojana tall, their tops are bedecked with red coloured pots and golden bells hang from them. THE NUMBER OF PALACES OF THE INDRAS OF SOUTHERN AND NORTHERN BHAVANA HEAVENS (Such are the palaces) where the Bhavanpati Indras remain so engrossed in the songs sung by beautiful young goddesses and music played on celestial instruments that they don't even notice the passage of time. 39. (The Bhavanapati Indras of the South are) Camarendra, Dharanendra, Venudeva, Purna, Jalakanta, Amitagati, Velamba, Ghosa, Hari and Agnisikha. The gem-studded, golden pillared and bedecked with enticing creeper coves, the palces of these Bhavanapti Indras are in the South. Those of the rest of the Indras are in the North. Towards the South, there are thirty-four lakha (palaces of the Asurakumaras), forty-four lakha (palaces of the Nagakumaras), forty-eight lakha (palaces of the Suparnakumaras), forty lakha (palaces each of the Dvipakumaras, Udadhikumaras, Vidyutakumaras, Stanitakumaras and the Agnikumaras) and fifty lakha (palaces of the Vayukumaras). For Personal & Private Use Only

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14 : DEVINDATTHAO Tisa catta lisa cautisam ceva sayasahassaim Chattisa chayala uttarao hunti bhavanaim || 42 || BHAVANAVAI-INDANAM PARIVARO Bhavana-Vimanavainam Tayatisa ya Logapala ya | Savvesi tinni parisa, samana caugguna"yarakkha u || 43 || Causaatthi satthi khalu chacca sahassa taheva cattari || Bhavanavai-manamantaram Joisiyanam ca samanna || 44 || Panca'ggamahisio' Camara-Balinam havanti nayavva | Sesaya Bhavanindanam chacceva ya aggamahisio || 45 || BHAVANAVAI-INDANAMAVASA UPPAYAPAVVAYAYA Do ceva Jambudive, cattari ya Manusuttare sele | Cha2 cca'rune samudde, attha ya Arunammi dovammi || 46 || Jannamae samudde dive va jammi honti avasa | Tannamae samudde dive va tesi uppaya || 47 || I 'mahissio, Sam. | Here, in the 'Prakirnakadasaka' edited by venerable ssSri Sagaranandasurisvaraji, we find the text "cha vvarune samudde" printed, which appears to be a alphabet generated confusion. In his commentary on maxim 728 of Sthanangasutra, Srimad Abhayadevasuri has mentioned the origin of Asurakumara etc at Aruna samudra and Mt. Aruna. (Folio 482, p.2). Also, there, in that commentary the phrases like "Asuranam Naganam..." "Diva-Disa-Udahinam..." from the pair of verses 47-48 have been quoted as references. Again, the second half of verse 48 has been given as "Arunodaya samudde tatthaiva ya tesi uppaya /" (Folio 483, p. 2). For Personal & Private Use Only

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DEVENDRASTAVA : 15 42. Towards the North, there are thirty lakha (palaces of Asurakumaras), forty lakha (palaces of Nagakumaras), thirty-four lakha (palaces of Suparnakumaras), thirty-six lakha (palaces each of Dvipakumaras, Udadhikumaras, Vidyutakumaras, Stanitakumaras and the Agnikumaras) and forty-six lakha (palaces of Vayukumaras). 43. THE FAMILIES OF THE BHAVANAPTI INDRAS All Bhavanapti and Vaimanika Indras have three tiered courts constituted by Trayamstrimsa, Lokapala and Samanika gods. The number of body-guard gods is four times those of the Samanika (ordinary) gods. 44. The number of Samanika devas (ordinary gods) - subjects of of various classes of Indras is said to be as - sixty-four thousands Bhavanapatis of the South, sixty thousands of those of the North, six thousands Vanavyantaras and four thousands of Jyotiska Indras. 45. Camarendra and Bali have five queens-consorts each, while the rest of the Bhavanapati Indras have six queens-consorts each. 46. THE RESIDENCES OF BHAVANAPATI INDRAS Two Bhavanapati Indras reside in the Jambudvipa, four on Mt. Manusyottara, six in the Arunasamudra (Aruna sea) and eight Bhavanapati Indras reside on the Arunadvipa (Aruna island). 47. These Bhavanapati Indras are born in/on the same sea (Samudra) or island (Dvipa) in/on which they have their residences. For Personal & Private Use Only

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16 : DEVINDATTHAO Asura nam Naganami Udahikumarana hunti avasa Arunavarammi samudde tattheva ya tesi uppaya || 48 || Diva-Disa --Agginam Thaniyakumarana honti avasa Arunavare? divammi ya, tattheva ya tesi uppaya || 49 || Vau-Suvannindanami eesimi Manusuttare sele | Harino Harissahassa ya Vijjuppabha-Malavantesu || 50 || BHAVANAVAI-INDANAM BALA-VIRIYA PARAKKAMA Eesimi Devanami bala-viriya-parakkamo u jo jassa || Te Sundari ! vanne ham ? jahakkamam anupuvvie || 51 || Java ya Jambuddivo java ya Camarassa Camaracanca u | Asurehim Asurakannahimo atthi visao bharentu je || 52 || Tam ceva samairegam Balissa Vairoyanassa boddhavvam | Asurehim Asurakannahim tassa visao bhareum je || 53 || Dharano vi Nagaraya Jambuddivam phalal chaijja | Tam ceva ssamairegam Bhuyanande vi boddhavvam || 54 || Here, the correct reading, "Arunavarasmi samudde"is available in the copy marked - 'Sam.' In the copies marked as 'Pra.' 'Ham.' Etc we find the text as "Arunavare divammi ya". However, this reading is not in accordance with the canonical texts. In the text edited by Sri Agamoddharaka Muni Sri Punyavijayaji we find the text as "Varunavare divasmi", which appears to be an alphabetical confusion. Arunavarammi samudde, Sam | This incorrect reading seems to be by the author's mistake. Ahakkamam, Pra. Ham. Sa. | degnnahim tassa vio, Pra. Sa. | samaregam Balissa vayaro', Sam. Ham. 4 5 For Personal & Private Use Only

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DEVENDRASTAVA : 17 48. The residences of the Asurakumaras, Nagakumaras and Udadhikumaras are in the noble Arunasamudra (Aruna sea) and they are born there, too. 49. The residences of the Dvipakumaras, Agnikumaras and Stanitakumaras are on the noble Arunavaradvipa (Arunavara island) and they are also born there. 50. The residences of the Vayukumaras and Suparnakumaras are on Mt. Manusyottara and those of the Hari and Harissaha gods are on the Vidyutprabha and Malyavanta mountains respectively. 51. POWER ENDEAVOUR AND ENDURANCE OF BHAVANAPATI INDRAS O'Beauteous one ! now, I shall describe in the required order, the powers, endeavours and endurances of the Bhavanapati Indras. 52. The powers and sovereignty of the Asurendras and Asuramaidens (Asura goddesses) extend up to the entire Jambudvipa and up to Camaracanca, the capital of Camarendra. 53. The powers and sovereignty of Bali and Vairocana are similar to those of Asura gods and Asura-maidens (Asura goddesses). 54. Dharanendra and Nagaendra can individually cover the entire Jambudvipa with their hoods. Similar extra-ordinary capability is there in Bhutananda also. For Personal & Private Use Only

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18 : DEVINDATTHAO Garulinda Venudevo Jambuddivam 2 chaejja pakkhenam | Tam ceva samairegam Venudalimmi vi boddhavvam || 55 || Punno vi Jambuddivam panitalenam chaejja ekkenam Tam ceva samairegam havai Vasitthe vi boddhavvam || 56 || Ekkae jalummie Jambuddivam bharejja Jalakanto | Tam ceva samairegam Jalappabhe hoi boddhavvam || 57 || Amiyagaissa vi visao Jambuddivam tu payapanhie | Kampejja niravasesam, iyaro puna tam samairegam || 58 || Ekkae vayugusijae Jambuddivam bharejja Velambo | Tam ceva samairegam Pabhanjaae hoi boddhavvam || 59 || Ghoso vi Jambuddivam Sundari ! ekkena thaniyasaddenam | Bahirikarijja savvam, iyaro puna tam samairegam || 60 || Ekkae vijjuyae Jambuddivam hari paya sejja | Tam ceva samairegam Harissahe hoi boddhavvam || 61 || Ekkae aggijalae Jambuddivam dahejja Aggisiho | Tam ceva samairegam Manavae hoi boddhavvam || 62 ||| Tiriyam tu asarkhejja diva-samudda saehim ruvehim | Avagalha u karijja Sundari ! eesi egayaro || 63 || I 2 Garulo vi ve', Pra. Sa. thaejja, Sam | For Personal & Private Use Only

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DEVENDRASTAVA : 19 55. Garudendra and Venudeva can individually cover the entire Jambudvipa with their wings. Similar extra-ordinary capability is there in Venudali also. 56. Purna, too, can cover the entire Jambudvipa with one palm of his hands. Vasistha also has similar capability. Jalakanta can fill the entire Jambudvipa with one wave of water from his seas. Jalaprabha is also known to have similar capability. 58. About Amitagati it has been said that he can shake the entire Jambudvipa with one blow of his heel. Again, similar capability exists in the other - Amitavahana also. Velamba can fill the entire Jambudvipa with one whiff of his wind. Prabhanjana also possesses a similar capability. O'Beauteous one! Ghosa can render everyone, in the entire Jambudvipa, deaf by one crack of his thunder. Again, Maha ghosa is also capabile of a similar feat. 61. Hari can light the entire Jambudvipa with one flash of its lightening. Again, Harissaha is also said to possess similar capability. Agnisikha can burn the entire Jambudvipa with one flame of his fire. Again, Manavaka is also said to possess similar capability. O'Beauteous one ! there are innumerable islands and seas in the middle universe. Any one of these Indras is capable of completely enveloping these islands and seas. For Personal & Private Use Only

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20 : DEVINDATTHAO Pabhu annayaro Indo Janbuddivam tu vamahatthenami | Chattam jaha dharejja ayattao Mandaram ghittum || 64 || Jambuddivami kauna chattayam, Mandaram ca se dandam | Pabhu annayaro Indo, eso tesim balaviseso || 65 ||| Esa Bhavanavainam bhavanathii vanniya samasenami | Suna Vanamantaranam bhavanathii anupuvvie || 66 || VANAMANTARANAM ATTHA BHEYA Pisaya Bhuya Jakkha ya Rakkhasa Kinnara ya Kimpurusa | Mahoraga ya Gandhavva atthaviha Vanamantariya|| 67 || : Ete u samasenam kahiya bhe Vanamantara deva Patteyam pi ya voccham solasam Inde mahiddhie || 68 || VANAMANTARANAM SOLASA INDA Kale ya Mahakale Suruva Padiruva Punnabhadde ya Amaravai Manibhdde Bhime ya taha Mahabhime || 69 || Kinnara Kimpurise khalu Sappurise ceva taha Mahapurise Aikae Mahakae Giyarai ceva Giyajase || 70 || VANAMANTARANAM AVANTARABHEYA ATTHA (Anapanni Panapanni Isiva iya Bhuyavaie ceva | Kandi ya Mahakandi Kohande ceva Payae ya || ] For Personal & Private Use Only

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DEVENDRASTAVA : 21 64. Any capable Indra can hold the entire Jambudvipa as an umbrella with his left hand. He can, similarly, effortlessly lift Mt. Mandaracala (Meru). 65. Any powerful Indra can hold the entire Jambudvipa as an umbrella and Mt Meru as its staff. These are the special powers of those Indras. 66. Thus, the position of the Bhavana heavens of the Bhavanapati Indras has been described. Now, listen to the descriptions of the heavens of the Vanavyantaras. EIGHT CLASSES OF THE VANAVYANTARA GODS 67. The Vanavyantara gods are - Pisaca, Bhuta, Yaksa, Raksasa, Kinnara, Kimpurusa, Mahoraga and Gandharva. 68. I have I have, thus, briefly enumerated the Vanavyantara gods here. Now, I shall individually describe their sixteen Indras (kings) and their affluence: SIXTEEN INDRAS OF THE VANAVYANTARA GODS 69. The (sixteen) Vanavyantara Indras are said to be - Kala, Mahakala Surupa, Pratirupa, and Purnabhadra; Manibhadra, Bhima and Mahabhima - 70. Kinnara, Kimpurusa, Satpurusa, Mahapurusa, Atikaya, Mahakaya, Gitarati and Gitayasa. EIGHT FURTHER DIVISIONS OF THE VANAVYANTARA GODS [Anaparni, Panaparni, Rsivadita, Bhutavadita, Krandita, Mahakrandita, Kusmanda and Patargadeva. ] For Personal & Private Use Only

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22 : DEVINDATTHAO VANAMANTARANAM ATTHANHAMAVANTARABHEYANAM SOLASA INDA Sannihie Samane Dhaya Vidhae Isi ya Isivale 1 Issara Mahissare ya havai Suvacche Visale ya || 71 || Hase Hasarai vi ya See ya taha bhave Mahasee | Payae Payayavas vi ya neyavva kanupuvvie || 72 ||| VANTARA-VANAMANTARANAM BHAVANA-THANA-THIIAI Uddhamahe tiriyammi ya vasahim 'uvaventi Vantara deva | Bhavana puna'iha Rayanappabhae uvarillae kande || 73 || Ekkekkammi ya juyale niyama bhavana vara asarkhejja | Sankhijjavitthada puna navaram eta`ttha nanattam || 74 || Jambuddivasama khalu ukkosenami bhavanti bhavanavara Khudda khettasama vi ya videhasamaya ya majjhimaya ||75 || Jahim deva Vantariya varatarunigiya-vaiyaravenam | Niccasuhiya pamuiya gayam pi kalam na yananti || 76 || Kale Suruva Punne Bhime taha Kinnare ya Sappurise Aikae Giyarai atthete honti dahinao || 77 || I oviti, Sa. For Personal & Private Use Only

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DEVENDRASTAVA: 23 SIXTEEN INDRAS OF EIGHT FURTHER DIVISIONS OF THE VANAVYANTARA GODS 71. Sannihita, Samanya, Dhata, Vidhata, Ksi, Rsipala, isvara, Mahesvara, Suvatsa and Visala - Hasa, Hasarati, Sreya, Mahasreya, Patanga and Patangapati - these are the sixteen indras of the eight further divisions of the Vanavyantara gods in the given order, at the rate of two each. PALACES POSITIONS AND LIFE-DURATIONS OF THE VYANTARA AND VANAVYANTARA GODS 73. Vyantara gods are born and live in the upper, lower and the middle parts of the universe. Again, their palaces are in the upper part of the Ratnaprabha land. 74. There are innumerable best palaces, each of an immeasurable expanse, for each of the eight pairs of the Vyantarendras. I, now, narrate their characteristics. 75. The larger of these best palaces resemble the Jambudvipa, the smaller ones resemble the Bharataksetra and the medium ones resemble the Videhaksetra. 76. Such are the best palaces that the Vyantara gods, living therein, remain so engrossed in the songs and instrumental music being played by the beauteous young goddesses that they even fail to notice the passage of time. 77. Similarly, the eight Indras - Kala, Surupa, Purna, Bhima, Kinnara, Satpurusa, Atikaya and Gitarati - are on the southern side. For Personal & Private Use Only

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24 DEVINDATTHAO Mani-kanaga-rayanathubhiya Eesim Jambunayaveiyaim bhavanaim | sesanam uttare pase || 78 || dahinao, Dasava sasahassaim thii jahanna u Vantarasura nam | Paliovamam tu ekkam thii u ukkosiya tesim || 79 || Esa Vantariyanam bhavanathii vanniya sama senam | Suna Joisalayanam avasavihim suravaranam || 80 || PANCAVIHA JOISAIYADEVA Canda Sura Taragana ya Nakkhatta Gahaganasamagga | Pancaviha Joisiya, thii viyari ya te bhaniya || 81 || JOISIYADEVANAM THANAIM VIMANASANKHA, VIMANANAM AYAMABAHALLAPARIRAYAI VIMANAVAHAGAABHIOGA DEVA YA Addhakavitthagasanthanasanthiya phaliyamaya ramma | Joisiyana vimana tiriyam loe asarkhejja || 82 || Dharaniyalao samao sattahim nauehim joyanasaehim | Hetthillo hoi talo, suro puna atthahim saehim || 83 || Atthasae asie Cando taha ceva hoi Egam dasuttarasayam bahallam Joisassa For Personal & Private Use Only uvaritale | bhave || 84 ||

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DEVENDRASTAVA : 25 78. The palaces of these Vyantara gods, with golden platforms and domes studded with gems, pearls and precious stones, are in the southern side and those of the other Vyantara gods are on the northern side. 79. The minimum life-span of the Vyantara gods is of ten thousand years and the maximum is of one Palyopama. The description of the palaces and the life-durations of the Vyantara gods have thus been briefly given. Now listen to the description of the residences of the Jyotiska gods. 81. FIVE TYPES OF JYOTISKA GODS The five types of Jyotiska gods are - Moon (Candra), Sun (Surya), Stars (Taragana), Constellations (Naksatra) and Planets (Grahagana). THE PLACES, NUMBER OF ABODES THEIR DIMENSIONS, THICKNESSES, PERIMETERS AND CARRIER-GODS OF THE JYOTISKA GODS 82. In the middle universe, there are innumerable abodes of the Jyotiska gods, which are in the shapes of halved Kapittha fruit, made of crystal gem-stones and very attractive. 83. Up to seven hundred and ninety Yojana above the even part of the (Ratnaprabha) land is the lower region. The Sun is eight hundred Yojana above that even land. 84. Similarly, the Moon is eight hundred and eighty Yojana above that even land. Thus, the expanse of the Jyotiska region, with respect to the height is one hundred and ten Yojanas. For Personal & Private Use Only

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26 : DEVINDATTHAO Egatthibhaga kauna joyanam tassa bhagachappannami | Candaparimandalam khalu, 'adayalisa ya Surassa || 85 || Jahim deva Joisiya varatarunigiya-vaiyaravenam Niccasuhiya pamuiya gayam pi kalam na yananti || 86 || Chappannam khalu bhaga vicchinnam Candamandalam hoi Adavisam ca kalao bahallam tassa boddhavvam || 87 || Adayalisam bhaga vicchinnam Suramandalami hoi | Cauvisam ca kalao bahallam tassa boddhavvam || 88 || Addhajoyaniya u Gaha, tssa'ddham ceva hoi Nakkhatta | Nakkhattaddhe Tara, tassa'ddham ceva bahallam || 89 || Joyanamaddham tatto ya gauyam panca dhanusaya honti Gahanakkhattagananam Taravimanana vikkhambho || 90 || Jo 2 jassa u vikkhambho, tassa'ddham ceva hoi bahallam | Tam tigunam savisesam tu parirao hoi boddhavvo || 91 || Solasa ceva sahassa attha ya cauro ya donni ya sahassa | Joisiyana vimana vahanti deva`bhioga u || 92 || I 2 adayala hoi Surassa, Pra. Sa. / jassa videg, Sa. | For Personal & Private Use Only

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DEVENDRASTAVA : 27 85. The Moon's diameter equals fifty-six out of the sixty-one parts of a Yojana. That of the Sun equals forty-eight parts. It is where the Jyotiska gods live and remain so engrossed in the songs and instrumental music being played by the beauteous young goddesses that they even fail to notice the passage of time. 87. The diameter of the Moon equals fifty-six parts out of the sixty-one parts of a Yojana and its thickness is twentyeight parts. 88. The diameter of the Sun equals forty-eight parts out of the sixty-one parts of a Yojana and its thickness is twentyfour parts. 89. The Grahas are of half a Yojana diameter and the Naksatras are half still. Their thikness is half their diameters respectively. 90. One half of a Yojana equals two Gau (Kosa) and is equivalent to five hundred bows (Dhanusas). This is the description of the dimensions of the Graha-Naksatrasamuha and those of the Stars. 91. Know that the thickness of any Jyotiska-vimana is half that of its diameter and its perimeter is somewhat more than three times the diameter. 92. The vehicles (vimanas) of the Jyotiska gods are carried thus - Moon and Sun by sixteen thousand carrier gods each, Grahas by eight thousand gods, Nakstras by four thousand gods and Taras by two thousand gods each. For Personal & Private Use Only

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28 : DEVINDATTHAO Purao vahanti siha, da hinao kunjara mahakaya | Paccatthimena vasaha, turaga puna uttare pase || 93 || JOISIYANAM GATIAPAMANAM IDDHI YA Candehi u siggharayara Sura, Surehim taha Gaha siggha | Nakkhatta u Gahehi ya, Nakkhattehim tu Tarao || 94 || Savva'ppagai Canda, Tara puna honti savvasigghagai Eso gaiviseso Joisiyanam tu devanam || 95 || Appiddhiya ya Tara, Nakkhatta khalu tao mahiddhiyae | Nakkhattehim tu Gaha, Gahehim Sura, tao Canda || 96 || JOISIYANAM THANAKAMO ANTARAMANAM CA Savvabbhintara'bhii, Mulo puna Savvabahiro hoi! || Savvovarim ca Sai, Bharani puna savvahitthimaya || 97 || Savve Gaha-nakkhatta majjhe khalu honti Canda-Suranam | Hittha samam ca uppim Tarao Canda-Suranam || 98 || Panceva dhanusayaim jahannayam antaram tu Taranam | Do ceva gauyaim nivvaghaena ukkosam || 99 || I bhamai, Pra. Ham. Sa. For Personal & Private Use Only

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DEVENDRASTAVA : 29 93. These carrier gods carry the vehicles thus - As lions in the East, as great elephants in the South, as oxen in the West and as horses in the North. THE SPEED AND WEALTH OF THE JYOTISA GODS 94. The Suns are faster than the Moons; the Grahas (planets) are faster than the Suns; the Naksatras (constellations) are faster still and the Stars are the fastest. 95. The Moons are the slowest and the Stars are the fastest. The speeds of the Jyotiska gods have been described thus. 96. The Stars have little affluence, the Naksatras are, certainly, more affluent than the Stars. Similarly, the Grahas are more affluent than the Naksatras, the Suns are more affluent than the Grahas and the Moons are the most affluent of all. THE LIMITS AND EXTERNAL DIMENSIONS OF THE POSITIONS (ORBITS) OF THE JYOTISKA GODS 97. The Abhijita-Naksatra is the innermost, the Mula-Naksatra the outermost, the Swati-Naksatra the uppermost and the Bharani-Naksatra the lowest. 98. Certainly, all the Grahas (planets) and Naksatras (constellations) are situated between the Moons and the Suns. The stars are above, below and in the same plane as the Suns and the Moons. 99. Without interruption, the minimum interval between the stars is five hundred bows and the maximum interval is two Gavyuti (Kosa) or four thousand bows. For Personal & Private Use Only

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30 : DEVINDATTHAO Donni sae chavatthe jahannayam antaram tu Taranam Barasa ceva sahassa do bayala ya ukkosa || 100 || TARA-CANDANAM NAKKHATTA-CANDANAM NAKKHATTA-SURANAM YA SAHAGATIKALAMANAM Eyassa Candajogo sattatthim khandio ahoratto | Te hunti navamuhutta sattavisam kalao ya || 101 || Sayabhisaya Bharanio Adda Assesa Sai Jettha ya Ee cha nnakkhatta pannarasamuhuttasanjoga || 102 || Tinneva Uttara imi Punavvasu-Rohini Visaha ya Ee cha nnakkhatta panayalamuhuttasanjoga || 103 || Avasesa nakkhatta panarasa ya honti tisaimuhutta || Candammi esa jogo nakkhattanam muneyavvo || 104 || Abhii chacca muhutte cattari ya kevale ahoratte 1 Surena samam vaccai etto sesana vucchami || 105 || Sayabhisaya Bharanio Adda Assesa Sai Jettha ya || Vaccanti cha'horatte ekkavisam muhutte ya || 106 || pannarasa honti, Sam. | For Personal & Private Use Only

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100. With interval the minimum interval is two hundred and sixtysix Yojanas and the maximum interval is twelve thousand two hundred and forty-two Yojanas respectively. THE TIME DURATION OF CONJUNCTIONS OF THE MOONS, THE SUNS, THE STARS AND THE CONSTELLATIONS 101. 102. 103. 104. 105. DEVENDRASTAVA: 31 106. Lunar conjunctions last sixty-seven broken day-nights (khandita ahoratri), nine Muhurta and twenty-seven phases (kalaen). The six constellations-Satabhisaja, Bharani, Ardra, Aslesa, Swati, and Jyestha - are said to have lunar conjunctions of the durations of fifteen Muhurtas each. Another six including the three northern constellations (Uttara Bhardrapada, Uttara Phalguni and Uttarasadha) and Purnavasu, Rohini and Visakha have lunar conjunctions lasting for forty-five Muhurtas each. The remaining fifteen constellations have lunar conjunctions lasting over thirty Muhurtas each. These are the details of the lunar conjunctions of the constellations. The solar conjunction of Abhijita constellation lasts four day-nights and six Muhurtas. This is what I have to say about the solar conjunctions of the other constellations - The six constellations - Satabhisaja, Bharani, Ardra, Aslesa, Swati, and Jyestha - are said to have conjunctions of the durations of six day-nights and twenty-one Muhurtas each with the Suns. For Personal & Private Use Only

Page #123
32 : DEVINDATTHAO Tinneva Uttaraim Punavvasu-Rohini Visa haya Vaccanti muhutte tinni ceva visam ahoratte || 107 || Avasesa nakkhatta pannarasa vi Surasahagaya janti | Barasa ceva muhutte terasa ya same ahoratte || 108 || JAMBUDDIVAISU CANDA-SURA-GAHAINAM SANKHA Do Canda do Sura, Nakkhatta khalu havanti chppanna | Chavattaram Gahasayam Jambuddive viyari nam || 109 || Ekkam ca sayasahassam tittisam khalu bhave sahassaim | Nava ya saya pannasa Taraganakodikodinam || 110 || (13,395,000,000,000,000,000) Cattari ceva Canda, cattari ya Suriya Lavanatoe Baram Nakkhattasayam, Gahana tinneva bavanna || 111 || Do ceva sayasahassa sattatthim khalu bhave sahassa u | Nava ya saya Lavanajale Taraganakodikodinam || 112 ||| Cauvisam Sasi-Ravino, Nakkhattasaya ya tinni chattisa | Ekkam ca Gahasahassam chappnnam Dhayaisande || 113 || For Personal & Private Use Only

Page #124
DEVENDRASTAVA : 33 107. Another six including the three northern constellations (Uttara Bhardrapada, Uttara Phalguni and Uttarasadha) and Purnavasu, Rohini and Visakha have solar conjunctions lasting for the durations of twenty day-nights and three Muhurtas each. 108. The remaining fifteen constellations have solar conjunctions lasting for thirteen day-nights and twelve Muhurtas each. THE NUMBERS OF MOONS SUNS AND PLANETS ETC OVER THE JAMBUDVIPA 109. Two Moons, two Suns, fifty-six constellations and one hundred and seventy-six planets revolve over the Jambu- dvipa. 110. The number of stars over the Jambudvipa is one hundred and thirty-three thousand nine hundred and fifty Kota-koti (a hundred trillion or 1014) or 13,395,000,000,000,000,000. 111. Four Moons, four Suns, one hundred and twelve constellations and three hundred and fifty-two planets revolve over the Lavana-Samudra. 112. The number of stars over the Lavana-Samudra is two hundred and sixty-seven thousand and nine hundred Kota -koti or 26,790,000,000,000,000,000. 113 Then The numbers of heavenly bodies that revolve over the Dhatakikhanda dvipa are twenty-four Moons and Suns (twelve Moons and twelve Suns), three hundred and thirtysix constellations and one thousand and fifty-six planets. For Personal & Private Use Only

Page #125
34 : DEVINDATTHAO Attheva sayasahassa tinni sahassa ya satta ya sayaim || Dhaiyasande dive Taraganakodikodinam || 114 || (80,370,000,000,000,000,000) Bayalisam Canda bayalisami ca Dinayara ditta | Kalodahimmi ee caranti sambaddhalesaya || 115 || Nakkhattasahassam egameva chavattaram ca sayamannam | Chacca saya channauya mahaggaha tinni ya sahassa || 116 || Atthavisam Nava ya ? Kalodahimmi barasa ya sahassaimi saya pannasa Taraganakolikodinam || 117 ||| (281,295,000,000,000,000,000) Coyalami Candasayam, coyalam ceva Suriyana sayam | Pokkharavarammi ee caranti sambaddhalesaya || 118 || Cattarimi ca sahassa battisam ceva honti Nakkhatta Chacca saya bavattara Mahaggaha barasa sahassa || 119 || Channaui sayasahassa choyalisam bhave sahassa im! Catari taha sayaim Taraganakolikodinam || 120 || (13,395,000,000,000,000,000) Nakkhattana sahassam egani chavattaram satam ca'nnam, Sam. | degdahimmi tarai sayasahassai / Nava, Sam. || This version is irrelevant. This reading is as per the original text in the Suryaprajnapti. Although, here an error of two metres is seen as per the poetic convention, no factual error, that can cause a loss of meaning, is seen. However, the learned readers can ignore this error also if they imagine a metric verse other than the Arya-chanda. As per the Arya-chanda, it should be-odahimmi barasa ya (?taha) sahassaimi || Cattari ya sayaim, Pra. Sa. | For Personal & Private Use Only

Page #126
DEVENDRASTAVA : 35 114. The number of stars over the Dhataki-khanda-dvipa is eight hundred and three thousand and seven hundred Kotakoti' or 80,370,000,000,000,000,000. 115. The numbers of brilliant heavenly bodies with their corresponding hues that revolve over the Kalodadhi ocean are forty-two Moons and forty-two Suns and - 116. -One thousand one hundred and seventy-six constellations and three thousand six hundred and ninety-six great planets. 117. The number of stars over the Kalodadhi Ocean is twentyeight Lakha (hundred thousand) twelve thousand nine hundred and fifty Kota-koti or 281,295,000,000, 000,000,000. 118. The numbers of brilliant heavenly bodies with their corresponding hues that revolve over the Puskaravaradvipa are forty-four Moons and forty-four Suns. 119. Also, four thousand and thirty-two constellations and twelve thousand six hundred and seventy-two great planets (revolve over this Puskaravara-dvipa). 120. Similarly, the number of stars over the Puskaravara-dvipa is ninety-six Lakha (hundred thousand) forty-four thousand and four hundred Kota-koti or 964,440,000,000,000,000,000. A Kota-koti is a very large number, which equals ten millions multiplied by ten millions. Hence a Kota-koti equals 10x10' or 1014 For Personal & Private Use Only

Page #127
36 : DEVINDATTHAO Bavattarim ca Canda, ba vattarimeva Dinayara ditta Pukkharavaradivaddhe caranti ee pagasinta || 121 || Tinni saya chattisa cha cca sahassa Mahaggahanam tu | Nakkhattanam tu bhave solani duve sahassani || 122 || Adayalasayasahassa bavisam khalu bhave sahassaim Do ya saya Pukkharaddhe Taraganakodi-kodinam || 123 || (482,220,000,000,000,000,000) Battisa Candasayam, battisami ceva Suriyana sayam || Sayalam Manussaloyam caranti ee payasinta || 124 || Ekkarasa ya sahassa cha ppi ya sola Mahaggahasaya u | Cha cca saya channua Nakkhatta tinni ya sahassa || 125 || Atthasiimi cattaimi sayasahassa imi Manuyalogammi | Satta ya saya anuna Taraganakodi-kodinam || 126 || (884, 070,000,000,000,000,000) Eso Tarapindo savvasamasena Manuyalogammi | Bahiya puna Tarao Jinehim bhaniya asankhejja || 127 || For Personal & Private Use Only

Page #128
DEVENDRASTAVA : 37 121. The numbers of brilliant heavenly bodies, with their corresponding hues, that revolve over the Ardha Puskaravara-dvipa are seventy-two Moons and seventytwo Suns. 122. Also, six thousand three hundred and thirty-six great planets and two thousand and sixeen constellations (revolve over this Ardha Puskaravara-dvipa). 123. Similarly, the number of stars over the Ardha Puskaravaradvipa is decidedly forty-eight Lakha (hundred thousand) twenty-two thousand and two hundred Kota-koti or 482,220,000,000,000,000,000. 124. One hundred and thirty-two Moons and one hundred and thirty-two Suns enlighten and revolve over the entirety of human lands. 125. There are eleven thousand six hundred and sixteen great planets and three thousand six hundred and ninety-six constellations (that revolve over the human lands). 126. Similarly, the number of stars over the human habited part of the universe is eighty-eight Lakha (hundred thousand) forty thousand and seven hundred Kota-koti or 884,070,000,000,000,000,000. 127. Briefly, this is the description of the heavenly bodies that revolve over the human habited part of the universe. However, the Jinas have said that the heavenly bodies that revolve over the remaining non-human habited part of the universe are innumerable. For Personal & Private Use Only

Page #129
38 : DEVINDATTHAO Evaiyam Taraggam jam bhaniyam taha ya Manuyalogammi Caram Kalambuyapupphasanthiyam Joisam carai || 128 || Ravi-Sasi-Gaha-Nakkhatta evaiya ahiya Manuyaloe | Jesim nama-goyam na pagaya pannaveinti || 129 || JOISIOANAM PIDAGAIM PANTIO CANDAIPAMANAM CA Chavatthimi pidayaim Canda"iccana Manuyalogammi | Do Canda do Sura ya honti ekkekkae pidae || 130 || Chavatthim pidayaim Nakkhattana tu Manuyalogammi | Chappannam Nakkhatta ya honti ekkekkae pidae || 131 ||| Chavatthi pidayaim Mahaggahanam tu Manuyalogammi | Chavattaram Gahasayam ca hoi ekkekkae pidae || 132 || Cattari ya pantio Canda"iccana Manuyalogammi Chavatthim chavatthim ca hoi ikkikkiya panti || 133 || Chappannami pantio Nakkhattanam tu Manuyalogammi | Chavatthim chavatthim ca hoi ikkikkiya panti || 134 || Chavattaram Gahanam pantisayam hoi Manuyalogammi | Chavatthim chavatthim ca hoi ikkikkiya panti || 135 || I Hoi ekkikki pantie, Sam. | For Personal & Private Use Only

Page #130
DEVENDRASTAVA : 39 128. Also, the heavenly bodies thus described move about in a formation that can be compared to the formation of a Kadamba flower. 129. The names and categories of the Suns, Moons etc that have been described are beyond the comprehebsion of human beings with ordinary intellect. GROUPING-WISE NUMBERS OF JYOTISKAS SUCH AS MOONS ETC. 130. In the human inhabited universe, there are sixty-six groups of Moons and Suns with two Moons and Suns per group. 131. In the human universe, there are sixty-six groups of constellations as well with fifty-six constellations per group. 132. In the human universe, there are, also, sixty-six groups of great planets with one hundred and seventy-six planets in each group. 133. In the human universe, there are four rows of Moons and Suns with sixty-six Moons or Suns in each row. 134. In the human universe, there are fifty-six rows of constellations with sixty-six constellations in each row. 135. In the human universe, there are one hundred and seventysix rows of planets with two sixty-six planets in each row. For Personal & Private Use Only

Page #131
40 : DEVINDATTHAO JOISIYANAM MANDALA TAVAKHETTAM GAI YA Te 'Merumanucaranti paya hina vattamandala save | Anvatthiehim joehim Canda-Sura Gahagana ya || 136 || Nakkhatta-Tarayanam avatthiya mandala muaeyavva | Te vi ya payahinavattameva Merum anucaranti || 137 ||| Rayaniyara-Dinayaranam uddhamahe eva sankamo natthi | Mandalasankamanam puna abbhintara bahiram tiriyam || 138 || Rayaniyara-Dinayaranam Nakkhattanam ca Mahagahanam ca | Caravisesena bhave suha-dukkhavihi manussanam || 139 || Tesim pavisantanam tavakkhettam tu vaddhae niyama | Teneva? kamena puno pariahayai nikkhamintanam || 140 || Tesimi Kalmbuyapupphasanthiya honti tavakhettamuha | Anto ya sankula bahim vitthada Canda-Suranam || 141 || CANDASSA HANI VADDHI YA Kenam vaddhai Cando? Pariahni va vi kena Candassa? || Kalo va Jonha va kena'nubhavena Candassa ? || 142 || Kinham Rahuvimanam niccam Candena hoi avirahiyam | Caurangulamappattam hittha Candassa tam cariyam || 143 || Merumanusuttara payao, Pra. Sa. || 'va ya kkmenam pario, Pra. Sa. | hani kena hoi candasya? Pra. Sa. | 3 For Personal & Private Use Only

Page #132
DEVENDRASTAVA : 41 ORBITS REGIONS AND SPEEDS OF JYOTISKAS 136. The Suns, Moons, groups of Planets, etc are loosely bonded and, hence, they revolve around Mt. Meru in a clock-wise direction. 137. Permanent orbits of constellations and stars are also similar. They, too, circumscribe Mt. Meru in a clock-wise direction. 138. The Suns and the Moons do not move vertically. Their motions are inner, outer, transverse and circular. 139. The specific movements of the Jyotiskas such as the Moons, 1 the Suns, the constellations, etc affect the pleasures and the pains in human lives. 140. As a rule, the temperatures rise as we go nearer these Jyotiskas and they decrease as we go farther away from them. 141. Their heat regions are in the shape of Kalambuka flowers. The shapes of the heat regions of the Suns and the Moons are narrower within and wider without. WAXING AND WANING OF THE MOON 142. Why does the Moon wax? Why does it wane? What are the reasons for the Moon-light and its blackness? 143. The black vehicle (Vimana) of Rahu always follows the Moon at a distance of four fingers below the Moon's path. For Personal & Private Use Only

Page #133
42 : DEVINDATTHAO Bavatthim bavatthim divase divase tu sukkapakkhassa Jam parivaddhai Cando, khavei tam ceva kalenam || 144 || Pannarasaibhagena ya Candam pannarasameva 'sankamai Pannarasaibhagena ya puno vi tam cevapakkamai || 145 || Evam vaddhai Cando, pariahani eva hoi Candassa | Kalo va Jonha va tena'oubhavena Candassa || 146 || JOISIYANAM CARA-THIRAVIBHAGO Anto Manussakhette havanti carovaga ya uvavanana | Pancaviha Joisiya Canda Sura Gahagana ya || 147 || Tena param je sesa Canda"icca-Gaha-Tara-Nakkhatta | Natthi gai, na vi caro, avatthiya te muneyavva || 148 || JAMBUDDIVAISU CANDA-SURAINAM SANKHA ANTARAM CA Ee Jambuddive duguna, Lavane caugguna honti | Kaloyaga (Lavanaga ya) tiguniya Sasi-Sura Dhayaisande || 149 || Do Canda iha dive, cattari ya Sagare Lavanatoe || Dhayaisande dive barasa Canda ya Sura ya || 150 || cankamai, Pra. Ham. Sa. | tam varai, Su. ova'ikkamai, Ham. | 'va vakkamai, Su. || In the original text the verses 149 and 150 have been given in the reverse order. However, for the ease of understanding we have changed the order inaccordance with Surya-prajnpti sutra || ege, Sa. I evam Su. / For Personal & Private Use Only

Page #134
DEVENDRASTAVA : 43 144. In the brighter fortnight, one sixty-second part of the Moon increases daily while it decreases by the same amount in the darker fortnight of every lunar month. 145. Fifteen parts of the Moon get gradually covered by fifteen parts of Rahu in the fifteen days of the darker half of the lunar month and in the brighter half they get gradually uncovered. 146. Thus, the Moon waxes and wanes. These are the reasons for the darker and the brighter halves of the lunar months and the Moon-light and its darkness. 147. MOVING AND STATIC JYOTISKAS The Jyotiska gods born and peregrinating in the human universe are of five types - the Moons, the Suns, the constellations, the planets and the stars. 148. Besides these, there are the Suns, the Moons, the planets, the constellations and stars that are without the human universe. They neither move nor peregrinate. NUMBERS OF MOONS, SUNS ETC OVER THE JAMBUDVIPA AND THEIR DIFFERENCES FROM THOSE OVER THE OTHER DVIPAS AND SAMUDRAS 149. These Jyotiska gods are twice in the Jambudvipa, four times in the Lavana-Samudra, and three times that much in the Dhataki-khanda. 150. Thus, there are two Moons (and two Suns) in this (Jambu) dvipa, in the Lavana-Samudra there are four Moons (and four Suns) and in the Dhataki-khanda the number of Moons is three times four i.e. twelve. For Personal & Private Use Only

Page #135
44 : DEVINDATTHAO Dhayaisandappabhii uddittha tigunya bhave Canda | Ailla-Candasahiya anantaranantare khette || 151 || Rikkha-Ggaha-Taraggam diva-samudde jaicchase naum | Tassa Sasihi u guniyam Rikkha-ggaha-Tarayaggam tu ||152 || Bahiya u Manusanagassa Canda-Surana'vatthiya joga Canda 'Abhiijutta, Sura puna honti 2 Pussehim || 153 || Candao Surassa ya Sura? Candassa antaram hoi | Pannasa sahassaim (tu) Joyananam anunaim || 154 || Surassa ya Surassa ya Sasino Sasino ya antaram hoi | Bahiya u Manusanagassa Joyananam sayasahassa || 155 || Surantariya Canda, Candantariya ya Dinayara ditta | Cittantaralesaga suhalesa mandalesa ya || 156 | Atthasiimi^ ca Gaha, atthavisam ca honti Nakkhatta Ega Sasiparivaro, etto Tarana voccahami || 157 || | Chavatthisahassaim nava ceva sayaim pancasayaraim | Ega Sasi-parivaro Taraganakodi-kooinam || 158 || ! Abhuijutta, Pra. Ham. Sa. 2 Pusehim, Sam. 3 degra Sasino ya ano, Sa. / tthasiyam ca, Pra. Ham. Sa. | For Personal & Private Use Only

Page #136
DEVENDRASTAVA : 45 151. The number of Moons (and that of Suns) on any dvipa or samudra can be obtained by multiplying the number of Moons on the previous samudra or dvipa by three and adding the numbers of Moons on all the dvipas and samudras prior to the previous one. 152. If the number of any Jyotiska - Naksatras (Constellations), Grahas (Planets) or Taragana (Stars) over a dvipa or samudra is desired, it can be obtained by multiplying the number of Moons there by a suitable number (as given in verses 157-158). 153. There are Moons and Suns situated outside Mt. Manusottara. There the Moons are in conjunction with the Abhijita constellation and the Suns with the Pusya. 154. (Outside the Manusottara mountain the minimum distance between the Moons and the Suns is never less than fifty thousand Yojanas. 155. Outside the Manusottara mountain the minimum distance between one Moon and the other or that between one Sun and the other one hundred thousand Yojanas. 156. The Suns are at an interval from the Moons and so are the Moons from the bright Suns. They are of many coloured rays. The Moons' rays dimmer and the Suns' are brighter. 157. One Moon family has eighty-eight planets and twentyeight constellations. Now, I shall describe the Stars. 158. There are sixty-six thousand nine hundred and seventyfive stars in one Moon family. For Personal & Private Use Only

Page #137
46 DEVINDATTHAO JOISIYADEVANAM THII Vasasahassam Paliovamam ca Surana sa thii bhaniya | Paliovamam Candanam vasasayasahassamabbhahiyam ||159|| Paliovama Gahanam Nakkhattanam ca jana Paliyaddham | Paliyacautthobhago Tarana vi sa thii bhaniya || 160 || Paliovama tthabhago thii jahanna ua Joisaganassa | Paliovamamukkosam vasasayasahassamabbhahiyam || 161 || KAPPAVEMANIYANAM BARASA INDA | Bhavanavai-Vanamantara-Joisava sithii mae kahiya Kappavai vi ya voccham barasa Inde mahiddhie || 162 || Padhamo Sohammavai Isanavai u bhannae bio | Tatto Sanankumaro havai cauttho u Mahindo || 163 || Pancamao puna Bambho chattho puna Lantao`ttha devindo | Sattamao Mahasukko atthamao bhave Sahassaro || 164 || Navamo ya Anaindo dasamo puna Panao`ttha devindo | Arana ekkarasamo barasamo Accuo Indo || 165 || For Personal & Private Use Only

Page #138
DEVENDRASTAVA : 47 LIFE-DURATIONS OF THE JYOTISKA GODS 159. The life-durations of the Suns is said to be of the order of one thousand Palyopama years each and those of the Moons is said to be somewhat more than one hundred thousand Palyopama years each. 160. The life-spans of the planets is one Palyopama years each, for the constellations they are half a Palyopama years each and those of the Stars is one fourth of a Palyopama years each. 161. The minimum life durations of the Jyotiska gods is said to be one eighth of a Playopama years and the maximum lifeduration is somewhat more than one hundred thousand Palyopama years. TWELVE INDRAS OF THE KALPA-VAIMANIKA GODS 162. I have, thus, given the descriptions of the Bhavanpati, Va pavyantara and Jyotiska gods. Now, I shall give the description of twelve greatly affluent Kalpapati Indras. 163. They are - the first is Saudharmapati, the second isanapati, then (the third is) Sanatkumara, and the fourth (KalpapatiVaimanika Indra) is Mahendra. 164. Here (in the Kalpa-Vaimanika heavens), the fifth Indra is Brahma, the sixth is Lantaka, the seventh is Mahasukra and the eighth Devendra (king of gods) is Sahasrara. 165. The ninth is Anata, the tenth is Pranata, Arana is the eleventh and the twelfth (Kalpa-Vaimanika) Devendra (king of gods) is Acyuta. For Personal & Private Use Only

Page #139
48 : DEVINDATTHAO Ee barasa Inda Kappavai Kappasamiya bhaniya Anaisariyam va tena param natthi devanam || 166 || GEVEJJA NUTTARESU INDABHAVO, ANNALINGIDAMSANAVAVANNANM GEVEJJA-PAJJANTA UVAVAYAPARUVANAM CA Tena param devagana sayaicchiyabhavanai uvavanna Gevijjehim na sakka uvavao annalingenam || 167 || Je dam sanava vanna liri gagahanami karenti samanne Tesim pi ya uvavao ukkoso java Gevejja || 168 || VEMANIYAINDANAM VIMANASANKHA Ittha kira vimananam battisam vanniya sayasahassa. Sohammakappavaino Sakkassa Mahanubhagassa || 169 || isanakappavaino atthavisam bhave sayasahassa | Barasa ya sayasahassa kappammi Sanankumarammi || 170 || Attheva sayasahassa Mahindammi u bhavanti kappammi | Cattari sayasahassa kappammi u Bambhalogammi || 171 || For Personal & Private Use Only

Page #140
DEVENDRASTAVA : 49 166. These twelve Kalpapati Indras have, thus, been described as the masters of the Kalpa heavens. There is none else who can command the gods there. NON-EXISTENCE OF INDRAS IN THE GRAIVEYAKA AND ANUTTARAVIMANA HEAVENS : BIRTHS UP TO THE GRAIVEYAKA HEAVENS OF THOSE OF OTHER FAITHS AND CORRUPT VISION In the heavens above those (Kalpa) the gods are born with the self-governing dispositions, because in the Graiveyaka (and Anuttaravimana) heavens the births of gods with other dispositions (of mastership or servitude) is not possible. 168. Those who are of corrupt vision but still observe monastic vows, are born only up to the Graiveyaka heavens and not in the heavens beyond them. NUMBER OF HEAVENLY ABODES (VIMANAS) OF THE VAIMANIKA INDRAS 169. Here, the noble and affluent Sakra, the king of Saudharmakalpa is said to have thirty-two hundred thousand heavenly abodes (vimanas). 170. The Indra of the isanakalpa heaven possesses twenty-eight hundred thousand vimanas and there are twelve hundred thousand vimanas in the Sanatkumarakalpa heaven. 171. Similarly, the Mahendrakalpa heaven has eight hundred thousand vimanas and the Brahmalokakalpa heaven has four hundred thousand. For Personal & Private Use Only

Page #141
50 : DEVINDATTHAO Ittha kira vimananam panna sam Lantae sahassaim, Catta ya Mahasukke chacca sahassa Sahassare || 172 || Anaya-Panayakappe cattari saya"rana'ccuesu tinni | Sattavimanasayaim causu vi eesu kappesu || 173 || Eyaim vimanaim kahiyaim jaimi jattha kappammi Kappavaina vi Sundari ! thiivisese nisamehi || 174 || VEMANIYAINDANAM THII Do Sagarovama imi Sakkassa thii Mahanubhagassa Sahiya isaae satteva Sanankumarammi || 175 || Mahinde saniyaim satta ya dasa ceva Bambhalogammi Coddasa! Lantayakappe sattarasa bhave Mahasukke || 176 || Kappammi Sahassare attharasa Sagarovamaim thii Anaya? egunavisa visa puna Panae kappe || 177 || Punna ya ekkavisa udahisanamana Arane kappe | Aha Accuyammi kappe bavisam ?Sagarana thii || 178 || . 2 3. Cuddasa Lantaikappe, Pra. Ham. Caudasa Lantaikappe, Sa. Egunanayakappe, Pra. Ham. Sa. Sagarovamaim thii, Sam. || For Personal & Private Use Only

Page #142
DEVENDRASTAVA : 51 172. The Lantaka Indra is the master of fifty thousand vimanas, the Mahasukra that of forty thousand and the Sahasrara Indra that of six thousand vimanas. 173. There are four hundred vimanas in the Anata-Pranata kalpa heavens and three hundred in the Arana-Acyuta kalpa heavens. Thus, there are a total of seven hundred vimanas in these four Kalpa heavens. Thus, O' Pretty one ! listen to the description of the life durations of the kings of these heavens whose number of vimanas have I have just described. LIFE-DURATIONS OF THE KALPAPATI INDRAS 175. The life-duration of great and noble Sakra, the Saudhrmendra heaven is two Sagaropama years, that of I sanendra is somewhat more than that and the life-span of the Sanatkumara is seven Sagaropama years. 176. In the Mahendra kalpa the life-duration is somewhat more than seven Sagaropama years and in the Brahmalokakalpa it is ten Sagaropama years. In the Lantakakalpa and the Mahasukrakalpa it is fourteen and seventeen Sagaropama years respectively. 177. In the Sahasrarakalpathe life-span is eighteen Sagaropama years, nineteen in the Anatakalpa and twenty in the Pranata, kalpa. 178. In the Aranakalpa the life-duration is full twenty-one Sagaropama years and in the Acyutakalpa it is twentytwo Sagaropama years. For Personal & Private Use Only

Page #143
52 DEVINDATTHAO Esa Kappavainam kappathii vanniya sama senam | Gevejja nuttaranam suna anubhagam vimananam || 179 || GEVEJJAGADEVANM NAMA-VIMANASANKHA THIIAI Tinneva ya Gevejja hitthilla majjhima ya uvarilla | Ekkekkam pi ya tiviham, evam nava honti Gevejja || 180 || Sudam sana Amoha ya Suppabuddha Jasodhara | Vaccha Suvaccha Sumana Somanasa Piyadamsana || 181 || Ekkarasauttaram hetthimae, sattuttaram ca majjhimae | Sayamegam uvarimae, panceva Anuttaravimana || 182 || Hetthima-Gevejjanam tevisam Sagarovamaim thii | Ekkekkamaruhijja atthahim sesehim Namiyangi ! || 183 || ANUTTARADEVANAM NAMA-VIMANA-THANA-- Vijayam ca Vejayantam Savvatthasiddhanamam THIIAI Jayantamaparajiyam ca boddhavvam | hoi caunham tu majjhimayam || 184 || Puvvena hoi Vijayam, dahinao hoi Vejayantam tu | Avarenam tu Jayantam, avaraiyamuttare pase || 185 || For Personal & Private Use Only

Page #144
179. 180. NAMES, NUMBER OF VIMANAS AND LIFE-SPANS OF THE GRAIVEYAKA GODS 181. 182. 183. DEVENDRASTAVA: 53 I have, thus described the life-durations of the Kalpapati Indras in the prescribed order. Now, listen to the description of the section pertaining to the Graiveyaka and Anuttaravimana heavens. The three Graiveyakas are - Lower, Middle and Upper. Each has three heavens. Thus, the number of Graiveyaka heavens is nine. (The names of the nine Gariveyakas are) Sudarsana, Amogha, Suprabuddha, Yasodhara, Vatsa, Suvatsa, Sumanasa, Somanasa and Priyadarsana. There are one hundred and eleven vimanas in the Lower Gariveyaka heavens, one hundred and seven in the middle ones and one hundred vimanas in the Upper Garaiveyakas. The number of Anuttara-vimanas is five. O' Tender-bodied one! the life-durations of the gods of the lowest Graiveyaka heaven is twenty-three Sagaropama years, which keeps on increasing by one Sagaropama years in each of the upper ones. NAMES, VIMANAS AND LIFE-SPANS OF THE GODS OF THE ANUTTARAVIMANA HEAVENS 184-185. Anuttaravimana heavens are Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthsiddha. Sarvarthasiddhavimana is in the middle of the other four, which are, in the East, South, West and North directions respectively. -- For Personal & Private Use Only

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54 DEVINDATTHAO Eesu vimanesu u tettisam Sagarovamaim thii | Savvatthasiddhaname ajahannukkosa tettisa || 186 || KAPPA-GEVEJJA 'NUTTARADEVAVIMANANA AGARO | Hetthilla uvarilla do do juvala'ddhasanthana Padipunnacandasanthiya majjhima cauro || 187 || Gevejjavalisarisa Gevejja tinni tinni 'Hulluyasanthanaim Anuttaraim Tisu VEMANIYADEVAVIMANANAM PAITTHANAM Ghanaudahipaitthana surabhavana dosu honti Kappesum | vaupaitthana, tadubhayasupaitthiya tinni || 189 || a sanna vimanaim || 188 || Tenaparam uvarimaya aga santarapaitthiya save | Esa paitthanavihi uddham loe vimananam || 190 || DEVANAM LESAO Kinha-Nila-Kau-Teulesa ya Bhavana-Vantariya | Joisa-Sohammisane teulesa muneyavva || 191 || 1 Dullaya, Ham. | Dullaideg Pra. | Dullahadeg Sam. | For Personal & Private Use Only

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DEVENDRASTAVA : 55 186. The life-durations of the gods in all these vimanas is said to be thirty-three Sagaropama years. However, the lifedurations of the gods of the Sarvartha-siddhavimana heaven is invariable thirty-three Sagaropama years. THE SHAPES OF THE KALPA, GRAIVEYAKA AND ANUTTARA VIMANA HEAVENS 187. The two pairs each of the lower (four) and upper (four) Kalpa heavens are in the shape of Half-Moons. The middle four Kalpa heavens are in the shape of Full-Moons. 188. The vimanas of the Graiveyaka gods are in three rows of three each. The Anuttaravimanas are in the shapes of Hullaka flowers. THE BASES OF THE VAIMANIKA VIMANAS 189. The vimanas in the first two (Saudharma and isana) Kalpa heavens are supported by Ghanodadhi (Heavy water?) and the next three (Sanatkumara, Mahendra and Brahma) are supported by (dense) air (Ghanavata). Those of the next three (Lantaka, Mahasukra and Sahasrara) are situated on the support of both - the heavy water and dense air. 190. All vimanas beyond (Sahasrarakalpa) are supported by the space. This is the description of the supports of the heavenly vimanas in the upper universe (Urdhvaloka). THE BODY HUES OF THE GODS 191. The Bhavana and the Vyantara gods are of the black, grey, blue and ochre body hues. The Jyotiskas and those of the Saudharmakalpa heavens have ochre body hue. For Personal & Private Use Only

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56 : DEVINDATTHAO Kappe Sanar kumare Mahinde ceva Bambhaloge ya Eesu Pamhalesa, tenaparam Sukkalesa u || 192 || Kanagattayarattabha suravasabha dosu honti kappesu | Tisu honti pamhagora, tena param sukkila deva || 193 || DEVANM UCCATTAM-OGAHANA Bhavanavai-Vanamantara-Joisiya honti sattarayaniya | Kappava indi ya Sundari! suna uccattam suravaranam ||194 || 2 Sohamme isa ne ya suravara honti sattarayaniya i Do do kappa tulla dosu vi pariahyae rayani || 195 || Gaivejjesu ya deva rayanio donni honti ucca u Rayani puna uccattam Aouttaravimanavasinam || 196 ||| Kappao kappammi 'u jassa this Sagarovama'bbhahiya | 4 Usseho tassa bhave ikkarasabhagaparihino || 197 || Jo ya vimanusseho Spulhvina ya jam ca hoi bahallam | Donham pi tam pamanam battisam Joyanasayaim || 198 ||| I ? degna'im ! Sundari ! Sa. Sohammisanasura hunti save vi sattao, Ham. | Sohammisanasura uccatte hunti satta', Pra. Sa. || ya, Sam. 1 Ussehe tassa bhave ekkarasabhagaparihani, Ham. Ussehe tassa bhave ekkarasabhagaparihina, Sam. Pra. || ovina jam, Pra. I ovinam jam, Sa. || s For Personal & Private Use Only

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192. 193. 194. 195. 196. 197. 198. DEVENDRASTAVA: 57 The body hues of the gods of the Sanatkumara, Mahendra and Brahmaloka kalpa heavens are lotus coloured. The gods of the heavens beyond (the Brhamloka kalpa) are of white body hue. The noble gods of the Saudharma and Isanakalpa heavens are of the colour of heated radiant gold while those of the next three (Sanatkumara, Mahendra and Brahmaloka) kalpas have the complexion like that of a lotus flower. THE HEIGHTS AND STATURES OF GODS The heights of the Bhavana, Vanavyantara and Jyotiska gods equals seven Ratnis. O' Pretty one! now listen to the description of the statures of the noble Kalpapati gods. The noble gods of the Saudharma and Isana kalpa heavens are seven Ratnis tall. The statures of the gods in each of the next five pairs of Kalpa heavens are equal while they reduce by one Ratni in each subsequent pair. The Graiveyaka heavens have gods with statures of two Ratnis and the gods of the Anuttaravimana heavens have body-statures of one Ratni only. The life-durations of the gods increases as we go from one Kalpa to the next higher one while the heights of the Vimanas reduce by one eleventh from one Kalpa to the next higher one. The height of a Vimana and the thickness of its ground equal three thousand and two hundred Yojanas. For Personal & Private Use Only

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58 : DEVINDATTHAO DEVANAM PAVIYARANA Bhavanavai-Vanamantara-Joisiya hunti 'Kayapaviyara Kappavaina vi Sundari ! voccaham 'paviyaranavihi u || 199 || Sohammisanesumica Suravara honti Kayapaviyara || Sanankumara-Mahindesu 'phasapaviyaraya deva || 200 || Bambhe Lantayakappe ya suravara honti * ruvapaviyara | Mahasukka-Sahassaresu 'saddapaviyaraya deva || 201 ||| Anaya-Panayakappe Arana taha Accuesu kapammi | Deva manapaviyara parao paviyarana natthi || 202 || DEVANAM GANDHO DITTHI YA Gosisa'guru-Keyapattas -Punnaga-Baulagandha ya || Campaya-Kuvalayagandha tagarelasugandhagandhaya ||203|| * Esa nami gandhavihi uvamae vanniya samasenam | Ditthie vi tiviha thira sukumara ya phasenam || 204 || Opariyao, Sam. 1 degsanesum su', except in the copy entitled Sam. ruyapariyao, Sam. | degra tena varenam apaviyara, Ham.) ora tena param tu apaviyara, Pra.|| Opatte puo, Sam. 1 Eya nam, Ham. 1 * For Personal & Private Use Only

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199. 200. 201. 202. 203. 204. DEVENDRASTAVA: 59 THE CARNAL SATISFACTION OF GODS The carnal activities of the gods (and goddesses) of Bhavana, Vanavyantara and Jyotiska heavens are physical i.e. they indulge in corporeal carnal acts. O' Pretty one! now, I shall describe the ways in which gods (and goddesses) of the Kalpa heavens derive carnal satisfaction. The gods (and goddesses) of Saudharma and Isana kalpa heavens derive carnal satisfaction physically. Those of the Sanatkumara and Mahendra Kalpa heavens derive carnal satisfaction just by touching each other. In the Brahma and Lantaka Kalpa heavens the gods (and goddesses) derive such satisfaction by sight i.e. just by seeing each other while those of the Mahasukra and the Sahasrara Kalpas do so by hearing each other's voices or by talking to each other. The gods (and goddesses) of the Anata-Pranata and AranaAcyuta Kalpas derive carnal satisfation mentally i.e. just by thinking about it. Gods of heavens beyond the Kalpas don't have carnal desires at all. THE SMELL SIGHT AND TOUCH OF THE GODS The gods are sweet smelling just as the fragrance of Gosirsa sandal, incense, Ketakileaves, Punnaga, Bakula, Campaka and Lotus flowers. This description of the gods' smell is briefly stated by way of comparison. The gods have stable sight and their touch is very tender. For Personal & Private Use Only

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60 : DEVINDATTHAO AVALIYA-PAINNAYAVIMANANAM SANKHA ANTARAM CA Tevisam ca vimana caurasiimi ca sayasahassaim || Sattanaui sahassa uddhamloe vimananam (8497023) || 205 || Aunanaui sahassa cauras im ca saya sah assaim Egunyam divaddham sayam ca pupphavakinnanam (8489149) || 206 || Satteva sahassaim sayaim covattaraim attha bhave (7874) | Avaliyai vimana, sesa pupphavakinna nam || 207 || 2 Avaliyavimananam tu antaram niyamaso asarkhejjam | Sankhejjamasankhejjam bhaniyam pupphavakinnanam || 208 || AVALIYAVIMANANAM AGARA KAMO YA Avaliyai3 vimana vatta tamsa taheva cauramsa | Pupphavakinnaya puna aaegaviharuva-santhana || 209 || Vattam ya valayagam piva, tamsa singhadayam piva vimana | 4 Cauramsavimana puna akkhadayasanthiya bhaniya || 210 || ? ossa ya, Sam. avaliyai vimanana antaram, Pra. Sa. degyaya vio, Sam. || puna cauramsavimana a', Pra. | For Personal & Private Use Only

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DEVENDRASTAVA : 61 TYPES NUMBERS AND DIFFERENCES OF SERIALISED AND MISCELLANEOUS VIMANAS 205. The total number of Deva-vimanas (heavenly bodies) in the upper universe is said to be eighty-four lakha(hundred thousand) ninety-seven thousand and twenty-three or 8497023. 206. Out of these the number of flower-shaped (? Laden, decorated) vimanas is eighty-four lakha(hundred thousand) eighty-nine thousand one hundred and forty-nine or 8489147. 207. The vimanas arraigned in series are seven thousand eight hundred and seventy-four or 7874. Rest of the vimanas are (arraigned) in the shape of flower-petals. 208. The interval between the series of vimanas is innumerable (Yojanas). That between the vimanas arraigned in the shape of flower-petals is numerable-innumerable Yojanas. THE SHAPES AND ORDER OF THE SERIALISED VIMANAS 209. The vimanas arraigned in series are in the shape of circular, trigonal and quadrangular. However, the vimanas arraigned in the shape of flower-petals are said to be of various shapes. 210. Circular (ring-shaped) vimanas are in the shape of bangles, the trigonal ones are in the shape of Aqua-nut(Srrighataka or Singhada) and the quadrangular vimanas are in the shape of wrestling arenas (Aksataka or Akhada). For Personal & Private Use Only

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62 : DEVINDATTHAO Padhamam vattavimanam, biyam tamsam, taheva cauramsam | Egantaracauramsam, puno vi vattam, puno tamsam || 211 || Vattam vattassuvarim, tamsam tamsassa 'upparim hoi | Cauramse cauramsam, uddham tu vimanasedhio || 212 || Olambayarajjuo2 savvavimanana honti samiyao || Uvarima-carimantao hetthillo java carimanto || 213 || KAPPAVAIVIMANANAN SARUVAM Paga raparikkhitta vattavaima na havanti savve vi || Cauramsavimananam cauddisim veiya bhaniya | 214 || Jatto vattavaimanam Pagaro bodhavvo tatto tamsassa veiya hoi avasesanam tu pasanam || 215 || Je puna vattavaimana egaduvara havanti savve vi | Tinni ya tamsavimane, cattari ya honti cauramse || 216 || BHAVANAVAI-VANAMANTARA-JOISIYANAM BHAVANA-NAGARA-VIMANASANKHA Satteva ya kodio havanti bavattarim sayasahassa || Eso bhavanasamaso 3Bhomejjanam suravaranam || 217 || I ? 3 uppare, Sam. / upparam, Pra. || Uvalambayara', Pra. | Bhomejja is the alias for the Bhavanapati gods. For Personal & Private Use Only

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DEVENDRASTAVA : 63 211. (In the series) the first is the circular vimana, the trigonal vimana the second and the third one is the quadrangular vimana. After an interval again comes the quadrangular one then the circular one and then, again the trigonal vimana and so on and so forth. 212. In the columns of vimanas the circular vimanas come over the circular ones, the trigonal ones over the trigonal vima nas and the quadrangular vimanas come over the quadrangular ones. 213. The supporting ropes of all the vimanas are the same from top to bottom and from one end to the other. 214. THE SHAPES OF THE KALPAPATI VIMANAS Compound walls enclose all circular vimanas and all quadrangular vimanas have platforms in the four corners in four cardinal directions. 215. The platforms of the trigonal vimanas are in the corners facing the circular ones. The remaining sides are walled with compound walls. 216. All the circular vimanas have only one door each, the trigonal vimanas have three and the quadrangular ones have four doors. NUMBERS OF PALACES, CITIES AND VIMANAS OF THE BHAVANAPATIS, VANAVYANTARAS AND JYOTISKAS 217. The Bhavanapati gods have seven hundred and seventy two hundred thousand (77,200,000) mansions (Bhavanas). This is the brief description of their mansions. For Personal & Private Use Only

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64 DEVINDATTHAO Tiriovavaiyanam ramma Bhomanagara asankhejja | sankhejjaguna Joisiyanam vimana u || 218 || Tatto CAUVVIHADEVANAM APPABAHUTTAM Thova Vimanavasi, Bhomejja Vanamantaramasankha | Tatto sankhejjaguna Joisavasi bhave deva || 219 || VEMANIYADEVINAM VIMANASANKHA Patteyavimananam devinam chabbhave sayasahassa | Sohamme kappammi u, Isane honti cattari || 220 || Panceva nuratta im' anuttaragaihim jaim ditthaim | Jattha Anuttaradeva bhogasuham anuvamam patta || 221 || ANUTTARADEVANAM VIMANASANKHA SADDAIANUBHAGO YA Jattha anuttaragandha taheva ruva anuttara sadda | Accittapoggalanam raso ya phaso ya gandho ya || 222 || 2 Papphodiyakalikalusa Varakusumamahukara iva 1 degranam anu, Sam. | 2 3 papphodiyakamalarenusankasa | 3 suhamayarandam nighottanti || 223 || apphodiya, ham. | sukhamakarandam asvadayanti | For Personal & Private Use Only

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DEVENDRASTAVA : 65 218. The Vanavyantara gods of the lateral (middle) universe have innumerable cities and mansions. The number of vimanas of the Jyotiska gods is numerable times more than those of the Vanavyantara gods. COMPARATIVE NUMBERS OF FOUR TYPES OF GODS 219. Vaimanika gods are few (numerable), the Bhavanavasi and Vanavyantara gods are innumerable times more and the Jyotiska gods are numerable times more still. NUMBERS OF VIMANAS OF VAIMANIKA GODDESSES 220. In the Saudharma Kalpa the number of separate vimanas of the Vaimanika goddesses is six hundred thousand (600, 000), in the Isanakalpa it is four hundred thousand (400, 000). NUMBER OF VIMANAS, NATURE AND SOUND ETC OF THE ANUTTARA GODS. 221. Five types of Anuttara gods are the best as per the considerations of class, caste, and appearance. They enjoy incomparable pleasures. 222. As the gods of the Anuttara-vimanas have the best of sight, sound, smell, touch and taste, the inanimate matter there, too, has the best of these qualities. 223. As the humming black bee enjoys sucking honey from the best of buds, flowers and lotuses in bloom, so do the gods (and goddesses) of the Anuttara-vimanas enjoy the best of material pleasures. For Personal & Private Use Only

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66 : DEVINDATTHAO Varapaumagabbhagora savvete egagabbhavasahio | Gabbhavasahivimukka Sundari! sukkham anuhavanti || 224 || DEVANAM AHARA-USASA Tettisae Sundari ! vasasahassehim hoi punnehim Aha ro d evanam Anuttaravimanavasinam || 225 || Solasahim sahassehim 2 pancehim saehim hoi punnehimi | Aharo devanam majjhimamaum dharentanam || 226 || Dasavasasahassa im jahannamaum dharanti je deva | Tesim pi ya aharo cautthabhattena bodhavvo || 227 ||| Samvaccharassa Sundari ! masanam addhapancamanam ca 3 Ussaso devanam Anuttaravimanavasinam || 228 || Addhatthamehim raidiehim atthahi ya Sutanu ! masehim Ussaso devanam majjhimamaum dharentanam || 229 || Sattanham thovanam punnanam punnayandasarisamuhe4 | Ussaso devanam jahannamaumi dharentanam || 230 || Jai Sagarovamaim Usaso devanam, jassa thii tattiehim pakkhehimi vasasahassehim aharam || 231 || Aharo bahi deva'nu', Sam. Pra.. Aharavahi deva`nuo, Ham. Sa. || pannehim, Sam. Ham. I Usaso, Sam. Ham. | nnindasao, Pra. Ham. | nnindusa", Sa. || For Personal & Private Use Only

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224. 225. 226. 227. 228. 229. 230. 231. DEVENDRASTAVA: 67 O' Beauteous one! all of them (gods and goddesses of the Anuttara-vimana heavens) are as fair as the best of lotuses, they are born in the same heavens (according to their classes) and they experience the pleasure of liberation on coming out of those heavens (i.e. they liberate in the births next to theirs). THE FOOD AND RESPIRATION OF THE GODS O' Pretty one! the gods of the Anuttara-vimana heavens feel like having food once in every thirty-three thousand years. The gods with medium life-spans have food once in every sixteen thousand and five hundred years. The gods with life-spans of ten thousand years have food every alternate day. O' Beauteous one! the gods of the Anuttara-vimana heavens respirate once in every year and four and a half months. O' Beauteous bodied one! the gods with medium lifespans respirate once in every eight months and seven and a a half days. O' Moon-faced one! the gods with the minimum lifespans respirate once in every seven stokas (a measure of time not current now). The gods respirate one in as many fortnights as their lifespans in Sagaropama years and they feel like having food once in as many thousand years. For Personal & Private Use Only

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68: DEVINDATTHAO Aharo usaso eso me vannio samasenam I Suhamantara ya nahisi Sundari ! acirena kalena || 232 || VEMANIYADEVANAM OHINANAVISAO Eesim devanam visao Ohissa hoi jo jassa || Tam Sundari ! vanne ham ahkkamam anupuvvie || 233 || Sakkisana padhamam doccam ca Sanankumara-Mahinda | Taccam ca Bambha-Lantaga Sukka-Sahassaraya cautthim || 234 || Anaya-Panayakappe deva pasanti pancamim pudhavim | Tam ceva Arana-'ccuya Ohinnanena pasanti || 235 ||| Chatthim hitthima-majjhimagevejja sattamim ca uvarilla | Sambhinnaloganalim pasanti Anuttara deva || 236 || Sarkhejja Joyana khalu devanami addhasagare une Tena paramasarkhejja jahannayam pannavisam tu || 237 || degvanam Ohi ua visesao u jo jassa, Pra. Sa. | 'vanam Ohissa visesao u jo jassa, Ham. || For Personal & Private Use Only

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232. 234. CLAIRVOYANT PERCEPTION OF VAIMANIKA GODS 233. O' Beauteous one! I shall, now, describe the subject of the limits of clairvoyant perception of various types of gods serially and in the prescribed order. 235. 236. 237. DEVENDRASTAVA: 69 I have, thus, briefly described the schedule of eating and respiration of the gods. O' Beauteous one! soon I shall describe their finer details. Downwards, the gods of the Sakra (Saudharma) and Isana heavens see upto the first (hellish ground). Those of the Sanatkumara and Mahendra heavens see up to the second, the Brahma and Lantaka gods see upto the third and those of the Sukra and Sahasrara heavens see up to the fourth hellish ground. The gods of the Anata and Paranata heavens can see up to the fifth hellish ground and, similarly, those of the Arana and Acyuta heavens are also able to see upto the fifth hellish ground. The gods of the lower and middle (triads of) the Graiveyaka heavens are able to see upto the sixth hellish ground, those of the upper (triad of) the Graiveyaka heavens can see upto the seventh hellish ground. The gods of the five Anuttaravimanas can see the entire universe downwards. In the middle universe, the limit of clairvoyant perception of the gods of life-spans upto a half Sagaropama years is that of numerable Yojanas. The minimum limit of the clairvoyant perception of the gods with life-spans upto twenty-five Sagaropama years is also numerable Yojanas. For Personal & Private Use Only

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70 : DEVINDATTHAO Tena paramasankhejja tiriyam diva ya sagara ceva | Bahuyayaram uvarimaya, uddham tu sakappthubhai || 238 || Neraiya-Deva-Titthar kara ya Ohissa'bahira honti | Pasanti savvao khalu, sesa desena pasanti || 239 || Ohinnane visao eso me vannio samasenam | Bahallam uccattam vimanavannam puno voccham || 240 || VEMANIYADEVANM VIMANA-AVASA-PASAYA VAYA-USASASARIRAI VANNANAM Satta visami Joyanasayaimi pudhavina? hoi ba hallami Sohammisanesum rayanavicitta ya sa pudhvi || 241 || Tattha vimana bahuviha pasaya ya maniveiyaramma || Veruliyathubhiyaga rayanamayadama`lankara || 242 || Keittha'siyavimana Anjanadha usama? sabhaveam || Addayaritthayavanna jattha"vasa suragananam || 243 || Keio ya hariyavimana Meyagadhausarisa sabhavenam | Moraggivasavanna jatthavasa suragananam || 244 || degna tana badeg, Pra. Sa. || odhausarisa sabha', ham. Sa. 1 otthasavanna, Sa. | Kei hao, Sam. || } 4 For Personal & Private Use Only

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DEVENDRASTAVA : 71 238. The gods with life-spans more than that (twenty-five Sagropama years) are able to see upto innumerable lands and oceans. Upwards, all the gods can see upto the heights of the domes of their own Kalpas. 239. The hellish creatures, the gods and the Tirthankaras have clairvoyant perceptions from their births and they can see wholly while the others (who acquire it through spiritual efforts) can see only partially. 240. Thus, I have briefly described the subject of the limits of clairvoyant perception. Now, I shall, again, describe the colours, thicknesses and heights of the Deva-vimanas. DESCRIPTION OF VIMANAS, MANSIONS, PALACES, LIFE-SPANS RESPIRATION AND BODIES ETC OF THE VAIMANIKA GODS 241. The land in the Saudharma and the isana Kalpa heavens is two thousand and seven hundred Yojana thick and it is strewn and studded with various kinds of gems. 242. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaiduryagems, which are decorated with gem-garlands and gem studdedjewellery 243. Out of those Deva-vimanas, the black ones, where the gods live, appear like the black metal or the dark cloud or the crow-feather. 244. The green coloured Deva-vimanas, where the gods live, appear like the Medaka metal or like the neck of the peacock. For Personal & Private Use Only

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72 : DEVINDATTHAO Divasihasarisavannittha kei Jusumana-surasarivanna || Hinguluyadhauvanna! jatthavasa suragananam || 245 || Korinkadhauvannaetthakei phullakaaiyarasarisavanna | Haliddabheyavanna jatthasvasa suragananam || 246 || Aviuttamalladama nimmalagatta 3 sugandhanisasa | Savve avasthiyavaya sayampabha animisa'ccha || 247 ||| Bavattarimi kala pandiya u deva havanti save vil BhavasanKamanae tesim padivao hoi nayavvo || 248 || Kallanaphalavivaga sacchandaviuvviyabharanadhari | Abharana-vasanarahiya havanti sabhaviyasarira || 249 || 4 Vatulasarisavaruva deva ekkammi thiivisesammi | Paccaggahinamahiyas ogahana' -vannaparinama? || 250 || Kinha Nila Lohiya Halidda sukkila virayanti | Pancasae uvvidha pasaya tesu kappesu || 251 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta | Viraiyavitthadadusas rayanamayadama`lankara || 252 || Maragayadhau, Pu. ovannittha, Sa. 'lagaya su', Pra. Sa.| Bahutula', Sam. Ham. I omahima, Sa. / uggahana', Pra. | Oparimana, Pra. Ham. Sa. | odabhusa, Pra. Ham. Sa. || For Personal & Private Use Only

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245. 246. 248. 249. 247. These gods have bodies that don't show age and which always appear fresh and clean. They wear garlands which don't wilt, their exhalation is fragrant, they emit light and their eye-lids don't bat. 250. DEVENDRASTAVA: 73 Out of those Deva-vimanas, the flame coloured ones, where the gods live, appear like the Hingula metal or the Japa flower or the Sun. Out of those Deva-vimanas, the yellow coloured ones, where the gods live, appear like the Koranta metal or the blooming yellow flower or turmeric. All gods are skilled in seventy-two skills. They always fall from the heavens during the process of change of birth. (ie. on the expiry of their heavenly life-span, the gods are always reborn in species, which are lower than their own). The natural bodies of those gods, who enjoy the fruits of their meritorious karma, are without clothes or jwells. However, they wear clothes and jwells manifested at will. Like the round mustard-grains are exactly alike, these gods are also exactly similar in their glories, complexions, statures, sizes, and life-spans etc. 251. There, in those Kalpa heavens, there are five hundred black, blue, red, yellow and white tall and graceful mansions and palaces. 252. There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. For Personal & Private Use Only

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74 : DEVINDATTHAO Chavvisa Joyanasaya pudhavinam tana hoi ba hallami Sanankumara-Mahinde rayanavicitta ya sa pudhvi || 253 || 2 Tattha vimana bahuviha pasaya ya maniveiyaramma | Veruliyathubhiyaga rayanamayadama'lankara || 254 ||| Tattha ya Nila Lohiya Halidda Sukkila virayanti | Cha; cca sae uvvidha pasaya tesu kappesu || 255 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta Viraiyavitthadadusa rayanamayadama`lankara || 256 || Pannavisam Joyanasayaim pudhavina hoi ba hallami | Bambhaya-Lantayakappe rayanavicitta ya sa pudhvi || 257 || 4 Tattha vimana bahuviha pasaya ya maniveiyaramma i Veruliyathubhiyaga rayanamayadama`lankara || 258 || Lohiya Halidda puna Sukkilavanna ya te virayanti | Sattasae uvvidha pasaya tesu kappesu || 259 || 5 Tattha"sana bahuviha, sayanijja ya manibhattisayacitta Viraiyavitthadadusa rayanamayadama'lankara || 260 || The verses from No. 253 to 272 are not in the same order in all the mss. However, seeing the differences in texts therein, they have been put in a desirable order here for the sake of deriving the right meaning, This verse is not there in all the copies. Verses 255, 261 are not there in copies entitled Sam. and Ham.|| Verses 258-261 are not there in all the copies except in a copy available in the L.D. Institute. It is also available, with some changes, in the copy by Srimad Sagaranandasuri. This verse is not seen in any of the versions. 5 For Personal & Private Use Only

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DEVENDRASTAVA : 75 253. The land in the Sanatkumara and Mahendra Kalpa heavens is two thousand and six hundred Yojana thick and it is strewn and studded with various kinds of gems. 254. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidurya gems, which are decorated with gem-garlands and gem studdedjewellery 255. There, in those Kalpa heavens, there are six hundred blue, red, yellow and white tall and graceful mansions or palaces. 256. There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. 257. The land in the Brahma and Lantaka Kalpa heavens is two thousand and five hundred Yojana thick and it is strewn and studded with various kinds of gems. 258. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidurya gems, which are decorated with gem-garlands and gem studdedjewellery 259. There, in those Kalpa heavens, there are seven hundred red, yellow and white tall and graceful mansions or palaces. 260. There are many types of seats, large and decorated bedsteads, clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. For Personal & Private Use Only

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76 : DEVINDATTHAO Cauvisa Joyanasayaim pudhavinam tasi hoi bahallami | Sukke ya Sahassare rayanavicitta ya sa pudhvi || 261 || Tattha vimana bahuviha pasaya ya maniveiyaramma | Veruliyathubhiyaga rayanamayadama'lankara || 262 || Haliddabheyavanna sukkilavanna ya te virayanti | Atthasate uvvidhapasaya tesu kappesu || 263 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta | Viraiyavitthadadusa rayanamayadama'lankara || 264 || Tevisa Joyanasayaim pudhavinam tasi hoi bahallam | Anaya-Panayakappe Arana-'ccue rayanavicitta u sa pudhvi || 265 || Tattha vimana bahuviha pasaya ya maniveiyaramma | Veruliyathubhiyaga rayanamayadama'lankara || 266 || Sarkar khasannikasa savve dagaraya-tusarasarivanna | Nava ya sate uvvidha pasaya tesu kappesu || 267 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta | Viraiyavitthadadusa rayanamayadama`lankara || 268 || For Personal & Private Use Only

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DEVENDRASTAVA : 77 261. The land in the Sukra and Sahasrara Kalpa heavens is two thousand and four hundred Yojana thick and it is strewn and studded with various kinds of gems. 262. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaiduryagems, which are decorated with gem-garlands and gem studdedjewellery 263. There, in those Kalpa heavens, there are eight hundred yellow and white tall and graceful mansions and palaces. 264. There are many types of seats, bedsteads, large and wellwoven beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. 265. The land in the Anata and Pranata Kalpa heavens is two thousand and three hundred Yojana thick and it is strewn and studded with various kinds of gems. 266. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vaidurya gems, which are decorated with gem-garlands and gem studdedjewellery 267. There, in those Kalpa heavens, there are nine hundred snow-white and shell-white tall and graceful mansions and palaces. 268. There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. For Personal & Private Use Only

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78 : DEVINDATTHAO Bavisa Joyanasayaim pudhavinam tasi hoi ba hallami Gevejjavimanesum rayanavicitta u sa pudhvi || 269 || Tattha vimana bahuviha pasaya ya maniveiyaramma ! Veruliyathubhiyaga rayanamayadama`lankara || 270 || Sarkankhasannikasa savve dagaraya-tusarasarivanna | Dasa ya sae uvidha pasaya te virayanti || 271 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta || Viraiyavitthadadusa rayanamayadama'lankara || 272 || Igavisa Joyanasayaim pudhavinam tasi hoi bahallami Pancasu Anuttaresum rayanavicitta u sa pudhvi || 273 || Tattha vimana bahuviha pasaya ya maniveiyaramma || Veruliyathubhiyaga rayanamayadama`lankara || 274 || San kan khasannikasa savve dagaraya-tusarasarivanna Ikkarasasaya uvvidha pasaya te virayanti || 275 || Tattha"sana bahuviha, sayanijja ya manibhattisayacitta | Viraiyavitthadadusa rayanamayadama`lankara || 276 || I This verse is not seen in any of the other versions. For Personal & Private Use Only

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DEVENDRASTAVA : 79 269. The land in the Graiveyaka heavens is two thousand and two hundred Yojana thick and it is strewn and studded with various kinds of gems. 270. In those vimanas there are many mansions and palaces with beautiful gem-studded platforms and Vaidurya-domes, decorated with gem-garlands and gem-studded jewellery. 271. In Graiveyaka-Kalpa heavens, there are one thousand snow-white and shell-white tall and graceful mansions. 272. There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands studded with hundreds of precious gems. 273. The land in the five Anuttara-vimana heavens is two thousand and one hundred Yojana thick and it is strewn and studded with various kinds of gems. 274. In those Anuttara-vimanas there are many mansions and palaces with beautiful gem-studded platforms, domes of Vailurya gems, which are decorated with gem-garlands and gem studded-jewellery. 275. There, in those Anuttara-Kalpa heavens, there are one thousand and one hundred snow-white and shell-white tall and graceful mansions and palaces. 276. There are many types of seats, bedsteads, large and decorated well-woven and beautiful clothes, jewells and gem-garlands, which are studded with hundreds of precious gems. For Personal & Private Use Only

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80 : DEVINDATTHAO ISIPABBHARAE SIDDHISILAE PUDHAVI THANM SANTHANAM PAMANAM CA Savvatthavimanassa u savvuvarillao thubhiyantao | Barasahim Joyanehim Isipabbhara tao pudhavi || 277 ||| Nimmaladag arayavan # 6- Tu saral Gokh Tal-harasarivanna ! Bhaniya u Jinavarehim Uttanayachattasanthana || 278 || Panayalisam ayama-vitthala hoi sayasahassa imi Tam tigunam savisesam parirao hoi bodhavvo || 279 || Ega Joyanakodi bayalisami ca sayasahassaimi I Tisam ceva sahassa do ya saya aunapannasa (14230249) || 280 || Khetaddhayavicchinna attheva ya Joyanani bahallam | Parihayamani carimante macchiyapattao tanuyayaro || 281 || Sarkar khasannikasa namena sudami sana amoha ya 1 Ajjunasuvannayamai uttanayachattasanthana || 282 || SIDDHANAM THANAM SANTHANAN OGAHANA PHASANA YA Isipabbharaeuvarim khalu Joyanammi loganto || Tassuvarimammi bhae solasame Siddhamogadhe || 283 || ora--phenasario, Pra. Ham. Sa. | "e siyae Joya", Pra. Ham. Sa. ? For Personal & Private Use Only

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DEVENDRASTAVA : 81 POSITION SHAPE AND SIZE OF THE ISATPRAGBHARA LAND OR SIDDHASILA 277. Twelve Yojana above the highest dome of the Sarvarthasiddha Anuttaravimana heaven is the land called satpragbhara prthvi or the Siddhasila. 278. That land is said to be of as pure white colour as the cows' milk or the sea-lather or flawless water droplets or snowflakes and it is in the shape of an inverted umbrella. 279. This (isatpragbhara) land is forty-five hundred thousand Yojana in length and as much in breadth. It perimeter is somewhat more than three times as much. 280. This (perimeter) is somewhat more than one hundred and forty-two hundred thousand thirty thousand two hundred and forty-nine (14230249) Yojanas. 281. In the middle this (isatpragbhara)land is eight Yojana thick which tapers down to a thickness of less than a fly's feather at the edges. 282. That land (isatpragbhara or Siddhuila) is as white as the shell, white gem and the Arjuna Suvarna (white gold or platinum) and is in the shape of an inverted umbrella. POSITION SHAPE, SIZES AND TOUCHES OF THE SIDDHAS 283. One Yojana above the Siddhasila is the end of the universe. The situation of the Siddhas is in the topmost one sixteenth of that one Yojana. For Personal & Private Use Only

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82 DEVINDATTHAO Tatthete niccayana aveyana nimmama asanga ya Asarira jivaghana paesanivvattasanthana2 || 284 || Kahim padihaya Siddha? Kahim Siddha paitthiya? | Kahim bondim caittanam kattha gantuna sijjhai? || 285 || Aloe padihaya Siddha, loya'gge ya paitthiya | Iham bondim caittanam tattha gantuna sijjhai || 286 || Jam santhanam tu iham bhavam Asi ya 2 Diham va hussam va jam santhanam havejja carimabhave | Tatto tibhagahina Siddhanogahana bhaniya || 288 || 3 cayantassa Tinnisaya tettisa dhanuttibhago ya havai bodhavvo | Esa khalu Siddhanam ukkosogahana bhaniya || 289 || 3 carimasamayammi | tam santhanam tahim tassa || 287 || 1 Here, in the available versions, the different readings such as niveyana, nivveyana, niceyana, nicceyana are seen. In the Prajna panasutra, too, the available reading is 'aveda avedana, nimmama asanga ya' (Sutra 211 verse 158). After perusing all the different readings in various copies of Devendrastava, we have decided to take the 'niccayana' version. 'Niccayana-niscyavanah or immortal, free from birth, decay and death, etc. It appears that the intended reading is nivveya and the difference in reading is a result of the author's negligence. Even then there is no loss of meaning here. "Ottasavvona' in all the copies, here the text is in accordance with the Prajnapanasutra. 4 paesaghanam Carantassa, except in the copy entitled Sa. hassam, Sa. | 5 Oya chasattha dhanudeg, Pra. Sa. For Personal & Private Use Only

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DEVENDRASTAVA : 83 284. There, those Siddhas are certainly without any pain, affection, attachment and bodies but shaped by their densed soul-spaces. 285. Where do the Siddhas stop? Where are they situated? Where do they discard their bodies? And where do they attain the perfect accomplishment of Siddhatva? 286. The Siddhas stop at the beginning of the non-universe (Aloka). They are situated at the foremost portion of the universe. They discard their bodies in the middle universe. And they attain the supreme accomplishment of Siddhatva on reaching there (Siddhasila). 287. The shapes of the densed soul-spaces of the Siddhas are the same as those at the ultimate moment of discarding their bodies in this (middle) universe. 288. The sizes of the densed soul-spaces of the Siddhas are two thirds of the large or small statures in their respective last births just before liberating from this world. 289. The maximum stature of the densed soul-spaces of the Siddhas is somewhat more than three hundred thirty-three bows (Dhanusa). For Personal & Private Use Only

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84 : DEVINDATTHAO Cattari ya Rayanio Rayanitibhagauniya ya bodhavva | Esa khalu Siddhanam majjhimaogahana bhaniya || 290 || Ekka ya hoi Rayani attheva ya angula imi sahiya | Esa khalu Siddhanam jahanna ogahana bhaniya || 291 || Oga hanai Siddha bhavattibhagena hunti parihina | Santhanamanitthanttham jaramaranavippamukkanam || 292 || Jattha ya ego Siddho tattha ananta bhavakkhayavimukka | Annonnasamogadha puttha savve a logante || 293 || Asarira jivaghana uvautta damsane ya nane ya 1 Sagaramanagaram lakkhanmeyam tu Siddhanam || 294 || Phusai anante Siddhe savvapaesehimi niyamaso Siddho Te vi asankhejjaguna desa-paesehim je puttha || 295 || SIDDHANAM UVAOGO Kevalananuvautta jananti savvabhavaguna-bhave | Pasanti savvao khalu Kevaladitthiha`oantahim || 296 || I laditthianamo, except in the copy entitled Sam. || For Personal & Private Use Only

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DEVENDRASTAVA: 85 290. The medium stature of the densed soul-spaces of the Siddhas is somewhat more than four and two thirds Ratnis. 291. The minimum stature of the densed soul-spaces of the Siddha is somewhat more than one Ratni and eight fingers. 292. The statures of the densed soul-spaces of the Siddhas are one third less than the statures of their last bodies. The forms of the Siddhas, who are free from ageing and death, are invariable. 293. Where one Siddha resides, infinite number of worldly bondage destroyed and liberated Siddhas can reside. All of them reside touching the top end of the universe and accommodating one within the other. 294. The attributes of the Siddhas are incorporeality (bodylessness), densed soul-spaced, always engaged in the unspecific vision (Darsan) and specific knowledge (Inan). 295. The perfected soul (Siddhatma) touches infinite other Siddhas with its soul spaces. Those touched by the parts of soul-spaces are innumerable times more. 296. CONSCIOUSNESS OF THE SIDDHAS Through their infinite pure (specific) knowledge (omniscience) the Siddhas know all the qualities and modes of all substances. Through their infinite (general) vision they see everything every time everywhere. For Personal & Private Use Only

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86 : DEVINDATTHAO Nanammi damsanammi ya itto egyarayammi uvautta Savvassa Kevalissa jugavam do natthi uvaoga || 297 || SIDDHANAM SUHAN UVAMA YA Suraganasuham samattam savvaddhapindiyam anantagunam | Na vi pavai muttisuham nantahim vaggavagguhim || 298 || Na vi atthi manusanam tam sokkham na vi ya savvadevanam Jam Siddhanam sokkham avvabaham uvagayanam || 299 || Siddhassa suho rasi savvaddhapindio jai havijja || Nantagunavaggubhaio savvagase na maejja || 300 || Jaha nama koi miccho nayaragune bahuvihe viyananto | Na caei parikaheum uvamae tahim asantie || 301 || Ia Siddhanam sokkham aaovamam, natthi tassa ovammam || Kinci visesenitto sarikkhaminam sunaha voccham || 302 || | Jaha savvakamaguniyam puriso bhottuna bhoyanam koi | Tanha-chuhavimukko acchijja jaha amiyatitto || 303 || Iya savvakalatitta aulam nivvanamuvagaya Siddha Sasayamavvabaham citthanti suhi suham patta || 304 || For Personal & Private Use Only

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DEVENDRASTAVA : 87 297. Out of these two consciousnesses of infinite general perception C/Kevaladarsana) and infinite specific perception (Kevalajnana), all omniscients have one at a time and not two of them together. 298. THE BLISS AND SIMILIES OF THE SIDDHAS Even if all the pleasures of all the heavenly gods be multiplied infinite times and squared again and again infinite times, they together cannot reach (compare with) the infinite bliss of the Siddhas. 299. The unhindered pleasure that is available to the Siddhas is neither available to the humans nor to any of the gods. 300. If the infinite bliss of the Siddhas is square-rooted infinite number of times, the quantity (numerical value) that is obtained is unaccomodable in the entire space. 301. An uncivilised country bumpkin knows but cannot describe many an attributes of the town due to lack of similies (in his language) i.e. due to his lack of ability to put in words what he knows. 302. Similarly, the infinite bliss of the Siddhas is incomparable and cannot be described. Even then I shall try to describe it with the help of some similies, listen. 303. Eating and drinking the best foods and drinks satisfy a hungry and thirsty person, as if he has ingested elixir. 304. Similarly, the Siddhas always remain completely satisfied and contented on acquiring incomparable, eternal and unhindered bliss of liberation. For Personal & Private Use Only

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88 : DEVINDATTHAO Siddha tti ya Buddha tti ya Paragaya tti ya Paramparagaya tti | Ummukkakammakavaya ajara amara asanga ya || 305 ||| Nicchinnasavvadukkha jai-jara-marana-bandhanavimukka | Sasayamavvabaham anuhunti suham sayakalam || 306|| JINAVARINAM IDDHI Suraganaiddhi samagga savvaddhapindiya anantaguna | Na pi pave Jinaddhim santehim vi vaggavagguhim || 307 || Bhavanavai Vanamantara Joisavasi Vimanava si ya Savviddhipariyaro? Arahante vandaya honti || 308 || Bhavanavai Vanamantara Joisavasi Vimanavasi ya Isivaliyamaimahiya karenti mahimam Jinavaranam || 309 || Sasayamavvabaham anuhunti sasayam Siddha, Sam. Ham.|| Sasayamavvabaham anuhavanti sayakalam, Pra. | Sasayamavvabaham anuhavanti suham sayakalam, Sa. Avvabaham sokkham anuhunti sasayam Siddha, Prajnpnasutre Verse 179. Here, the reading in the Prajnapanasutra is flawless and faultless. The different versions in all the copies suffer from the faults of metre, repetition, etc. Therefore, those learned in scriptures and poetry know better. Sarvasvasau rddhibhutah parivarah sarvarddhiparivarah cakarasca tra seso drastavyah, Sarvarddhi parivarasca ityarthah | Savviddiparivaro, Ham. | Savvidd, hipariyariya, Pra. Sa. || oyamayama', Pra. Ham. Sa. | For Personal & Private Use Only

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DEVENDRASTAVA : 89 305. Those Siddhas are all accomplished, enlightened, forded (across the worldly ocean), traditionally liberated, free from the armoured shackles of karma, ageless, immortal and unattached. 306. Those (Siddhas), who have dispelled all pain and misery, are free from the shackles of caste, creed, birth, decay and death and they always experience eternal and unhindered bliss. THE WEALTH OF THE LORDS - JINA 307. Even infinite times all time wealth of all the heavenly gods is not equal to the infinito-infinitesimalth part of the wealth of the Lord - Jina. 308. All powerful and wealthy Bhavanapti, Vanavyantara, Jyotiska and Vaimanika gods also bow to the Arahantas, the conqurors of the spiritual foes. 309. Bhavanapati, Vanavyantara, Jyotiska and Vaimanika gods as well as Ksipalita(the author), thus, describe the glory of the lords Jinendra. For Personal & Private Use Only

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90 DEVINDATTHAO DEVINDATTHAOVASAMHARO TAKKARAGA YA Isivaliyassa bhaddam suravarathayakarayassa vi(?dhi)rassa | Jehim saya thuvvanta-savve Inda ya pavarakittiya2 || 3 Tesim sura'suraguru Siddha siddhim uvavihintu || 310 || Bhomejja-Vanayaranam Joisiyanam Viman,avasinam | Devanikayanam apariseso || 311 || sammatto || DEVINDATTHAOS SAMMATTO || 1 2 4 5 thao iha Wan degda para(?pavara) kittiya, Pra. | degda ya kittiya, Ham. |degda pavarakitti, Sa. 3 This half verse is not there in the copy entitled Ham. | uvamihintu, Pra. | uvanamntu, Sa. || tthao sammtto sattamao, Pra. | tthayapainnayam sammattam, Sa. | After this 'Isivaliyassa bhaddam suravarathayakarayassa virassa' half verse is in excess. Sa. | For Personal & Private Use Only

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DEVENDRASTAVA : 91 CONCLUSION OF DEVENDRASTAVA 305. May Ksipalita, the author of this eulogy of the Indras and the Lord (Maha)vira, be blessed. May the Siddhas, the spiritual teachers and torch-bearers of the gods and the demons, whom all the glorious Indras also bow, bless him with eternal bliss of Siddhi. 306. Thus, the eulogy of the gods of Bhavanapati, Vanavyantara, Jyotiska and Vaimanika heavens has concluded. EVENDRASTAVA CONCLUD For Personal & Private Use Only

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DEVINDATTHAO APPENDICES A - Transliteration Convention B - Alphabetical order of verses C- Bibliography DEVENDRASTAVA -i For Personal & Private Use Only

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V v k b bz MA " A-TRANSLITERATION CONVENTION KEY TO DIACRITICAL MARKS " S .. V VO va v % y` a a i i u 1 e ai 0 au am 'k sa {k DEVENDRASTAVA ksa d [k X K V ah B T M 1 < .k | 3 p N t > = ka kha ga gha na ca cha ja jha na ta tha da dha na sa tra iii For Personal & Private Use Only r Pk n /k u i Q C Hk e ; j y O 'k g K ta tha da dha na pa pha ba bha ma ya ra la va sa ha jna

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DEVENDRASTAVA B - ALPHABETICAL ORDER OF VERSES P. No. 173 123 89 Verse Verse No. Aharo usaso eso 232 Anaya-Panayakappe Arana 202 Anaya-Panayakappe cattari Anaya-Panayakappe deva 235 Avaliyai vimana vatta 209 Avaliyavimananam tu antaram 208 Abhii chacca muhutte 105 Adayalisam bhaga vicchinnam 88 Adayalasayasahassa bavisam Addhajoyaniya u Gaha Addhakavitthagasanthanasanthiya Addhatthamehim raidiehim 229 Aloe padihaya Siddha 286 Amara-naravandie vandiuna Amiyagaissa vi visao Anto cauramsa khalu Anto Manussakhette havanti 147 Appiddhiya ya Tara, Nakkhatta 96 Asarira jivaghana uvautta 294 Asuranam Naganam 48 Atthasiim ca Gaha 157 Atthasiim cattaim sayasahassaim 126 Atthasae asie Cando 84 Atthavisam Kalodahimmi Attheva joyanaim uvviddha Attheva sayasahassa Mahindammi 171 Attheva sayasahassa tinni 114 Aunanaui sahassa caurasiim 206 Avasesa nakkhatta pannarasa 108 Avasesa nakkhatta panarasa 104 Aviuttamalladama nimmalagatta 247 58 33 117 37 - iv - For Personal & Private Use Only

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ALPHABETICAL ORDER OF VERSES : v VerseNo. P. No. Verse 153 201 124 Bahiya u Manusanagassa Bambhe Lantayakappe ya Battisa Candasayam Battisam devinda jassa gunehim Battisam Devinda tti bhaniyamittammi Bavisa Joyanasayaim Bavatthim bavatthim divase Bavattarim ca Canda Bavattarimkalapandiya u deva Bayalisam Canda Bhavanavai Vanamantara Bhavanavai Vanamantara Bhavanavai-Vanamantara-Joisavasi Bhavanavai-Vanamantara-Joisiya Bhavanavai-Vanamantara-Joisiya Bhavana-Vimanavainam Bhomejja-Vanayaranam 269 144 121 248 115 308 309 162 194 199 311 s Camarassa Sagaraovama Sundari ! Camara-Vairoyananam Camare Dharane taha Venudeva Canda Sura Taragana ya Candanapayatthiehi ya Candao Surassa ya Sura Candehi u siggharayara Sura Cattari ceva Canda Cattari ya pantio Canda Cattari ya Rayanio Rayanitibhaga Cattarim ca sahassa battisam Causaatthi satthi khalu Cautisa coyala atthattisam 94 111 133 290 119 44 41 For Personal & Private Use Only

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vi : DEVENDRASTAVA Verse P. No. 76 32 34 Verse Cauvisa Joyanasayaim Cauvisam Sasi-Ravino Channaui sayasahassa Chappannam khalu bhaga Chappannam pantio Nakkhatta Chatthic hitthima-majjhimageveja Chavatthi pidayaim Mahaggahanam Chavatthim pidayaim Canda Chavatthim pidayaim Nakkhattana Chavatthisahassaim nava ceva Chavattaram Gahanam Chavvisa Joyanasaya pudhavinam Covatthi Asuranam Coyalam Candasayam No. 261 113 120 87 134 236 132 130 131 158 135 253 25 118 SX 44 38 288 49 26 245 227 66 79 24 24 54 16 151 44 Diham va hussam va jam Diva-Disa-Agginam Diva-Disa-Udahinam Divasihasarisavannittha kei Dasavasasahassaim jahannamaum Dasavasasahassaim thii jahanna Dharaniyalao samao sattahim Dharano vi Nagaraya Dhayaisandappabhii uddittha Do Bhavanavaiinda Camare Do Canda do Sura Do Canda iha dive Do ceva Jambudive Do ceva sayasahassa Do Sagarovamaim Sakkassa Do Suyanu ! Suvanninda Do Suyanu ! Suvanninda Do Udahikumarinda Jalakante 42 15 109 150 46 112 175 16 14 22 For Personal & Private Use Only

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ALPHABETICAL ORDER OF VERSES : vii Verse No. 18 P. No. Verse _ Do Vaukumarinda Do Vijjukumarinda Harikanta Donni sae chavatthe jahannayam 19 100 166 149 20 51 233 186 280 85 291 62 52 61 110 Ee barasa Inda Kappavai Ee Jambuddive duguna Ee Viyasiyanayane Eesim Devanam bala-viriya Eesim devanam visao Ohissa Eesu vimanesu u tettisam Ega Joyanakodi bayalisam Egatthibhaga kauna joyanam Ekka ya hoi Rayani Ekkae aggijalae Jambuddivam Ekkae jalummie Jambuddivam Ekkae vayugunjae Ekkae Vijjuyae Jambuddivam Ekkam ca sayasahassam Ekkarasa ya sahassa cha Ekkarasauttaram hetthimae Ekkekkammi ya juyale Ekkekkammi ya juyale niyama Esa Bhavanavainami bhavanathii Esa Kappavainam kappathii Esa nam gandhavihi uvamae Esa Vantariyanam bhavanathii Eso Tarapindo savvasamasena Eso vi thiiviseso Ete u samasenam kahiya Evaiyam Taraggam jam Evam vaddhai Cando Eyaim vimanaim kahiyaim Eyassa Candajogo sattatthim 125 182 27 74 66 179 204 80 127 31 68 128 146 174 101 For Personal & Private Use Only

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viii: DEVENDRASTAVA Verse Gaivejjesu ya deva Garulinda Venudevo Gevejjavalisarisa Ghanaudahipaitthana surabhavana G Gevejja Ghoso vi Jambuddivam Gosisa guru-Keyapatta-Punna ga H Haliddabheyavanna sukkilavanna Hase Hasarai vi ya Hetthilla uvarilla do do Hetthima-Gevejjanam tevisam I Ia Siddhanam sokkham anovamam Igavisa Joyanasayaim Indavilayahim tilayarayanankie Isanakappavaino atthavisam Isipabbharae uvarim khalu Isivaliyassa bhaddam suravara Ittha kira vimananam battisam Ittha kira vimananam pannasam Iya savvakalatitta aulam J Jaha nama koi miccho Jaha savvakamaguniyam puriso Jahim deva Bhavanavai Jahim deva Joisiya Jahim deva Vantariya Jai Sagarovamaim jassa thii Jam santhanam tu iham bhavam VerseNo. For Personal & Private Use Only 196 55 188 189 60 203 263 72 187 183 302 273 4 170 283 310 169 172 304 301 303 38 86 76 231 287 P. No. 56 18 54 54 18 58 76 22 54 52 86 78 2 48 80 90 48 50 86 86 86 12 26 22 66 82

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ALPHABETICAL ORDER OF VERSES : ix Verse No. P. No. 20 65 22 75 47 222 293 215 14 64 84 Verse Jambuddivam kauna chattayam Jambuddivasama khalu ukkosenam Jannamae samudde dive Jattha anuttaragandha taheva Jattha ya ego Siddho tattha Jatto vattavaimanam tattoo Java ya Jambuddivo java Je dahinana Inda Je damsanavavanna Je puna vattavaimana egaduvara Je utterena Inda Jo jassa u vikkhambho Jo ya vimanusseho pudhvina ya Joyanamaddham tatto ya Joyanasahassamegam ogahittuna 29 168 216 30 10 91 26 36 198 90 285 77 69 20 249 72 193 177 50 56 Kahim padihaya Siddha? Kale Suruva Punne Bhime Kale ya Mahakale Suruva Kallanaphalavivaga sacchanda Kanaga-mani-rayanathubhiyarammaim Kanagattayarattabha suravasabha Kappammi Sahassare attharasa Kappao kappammi u jassa Kappe Sanankumare Mahinde Kayare te battisam Devinda? Ke kena"rahanti va Kei ya hariyavimana Keittha'siyavimana Anjanadhausama Kenam vaddhai Cando? Kevaiya va vimana? Bhavana? Kevalananuvautta jananti Khetaddhayavicchinna attheva 197 192 56 8 10 244 243 142 70 9 X4 296 281 80 For Personal & Private Use Only

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X: DEVENDRASTAVA P. No. 72 Verse Kinha Nila Lohiya Halidda Kinham Rahuvimanam niccam Kinha-Nila-Kau-Tealesa ya Kinnara Kimpurise khalu Koi padhame paosammi Korintadhauvannaettha kei VerseNo. 251 143 191 70 246 Lohiya Halidda puna Sukkila 259 M Mahinde sahiyaim satta ya Mani-kanaga-rayanathubhiya 176 78 N 299 22 Na vi atthi manusanam tam Nagakumarindanam Nakkhattasahassam egameva Nakkhatta-Tarayanam Nanammi damsanammi ya Navamo ya Anaindo Neraiya-Deva-Tittharkara ya Nicchinnasavvadukkha jai-jara Nimmaladagarayavanna Tusara 116 137 297 165 239 306 278 Ogahanai Siddha Ohinnane visao eso Olambayarajjuo savvavimanana 292 240 213 Pabhu annayaro Indo Padhamam vattavimanam 64 211 For Personal & Private Use Only

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Verse Padhamo Sohammavai ALPHABETICAL ORDER OF VERSES : xi Pagaraparikkhitta vattavaimana Paliovama Gahanam Paliovama tthabhago thii Panca'ggamahisio Camara-Balinam Pancamao puna Bambho Panceva dhanusayaim jahannayam Panceva'nurattaim anuttaragaihim Panayalisam ayama-vitthada Pannavisam Joyanasayaim Pannarasaibhagena ya Candam Papphodiyakalikalusa Patteyavimananam devinam Phusai anante Siddhe Pisaya Bhuya Jakkha ya Punna ya ekkavisa udahisa Punno vi Jambuddivam Purao vahanti siha Puvvena hoi Vijayam R 129 14 Ravi-Sasi-Gaha-Nakkhatta Rayanappabhapudhavinikudavasi Rayaniyara-Dinayaranam Nakkhatta 139 Rayaniyara-Dinayaranam uddhamahe 138 Rikkha-Ggaha-Taraggam 152 S Sakkisana padhamam doccam Samvaccharassa Sundari ! Sankankhasannikasa namena Sankankhasannikasa savve Sankankhasannikasa savve Sankankhasannikasa savve VerseNo. 163 214 160 161 45 164 99 221 279 257 145 223 220 295 67 178 56 93 185 For Personal & Private Use Only 234 228 282 267 271 275 P. No. 46 62 46 46 14 46 28 LILII II 2 ! 2 64 80 74 42 64 64 84 20 50 18 28 52 38 40 40 44 68 66 80 76 78 78

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xii: DEVENDRASTAVA Verse Sankhejja Joyana khalu devanam Sannihie Samane Dhaya Sattanham thovanam punnanam Sattavisam Joyanasayaim Satteva sahassaim sayaim Satteva ya kodio havanti Savva'ppagai Canda, Tara Savvabbhintara'bhii, Mulo Savvatthavimanassa u Savve Gaha-nakkhatta majjhe Sayabhisaya Bharanio Adda Sayabhisaya Bharanio Adda Siddha tti ya Buddha tti ya Siddhassa suho rasi Sohammisanesum ca Suravara Sohamme Isane ya suravara Solasa ceva sahassa attha ya Solasahim sahassehim pancehim Sudamsana Amoha ya Suna vagaranavaliyam rayanam va Suraganaiddhi samagga Suraganasuham samattam Surantariya Canda Surassa ya Surassa ya Sasino Suyananasagarao sunium Tisa cattalisa cautisam Tam ceva samairegam Tassa thunantassa Jinam Tattha vimana bahuviha Tattha vimana bahuviha Tattha vimana bahuviha Tattha vimana bahuviha T VerseNo. 237 71 230 241 207 217 95 97 277 98 102 106 305 300 200 195 92 226 181 13 307 298 For Personal & Private Use Only 156 155 12 233 42 53 254 258 262 266 P. No. 68 22 66 70 60 62 1688.88 $ + 28 28 80 28 30 30 58 56 26 66 52 44 44 4 14 16 2 74 74 76 76

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ALPHABETICAL ORDER OF VERSES : xiii Verse Tattha vimana bahuviha Tattha vimana bahuviha Tattha vimana bahuviha pasaya Tattha ya Nila Lohiya Halidda Tattha"sana bahuviha Tattha"sana bahuviha Tattha"sana bahuviha Tattha"sana bahuviha Tattha"sana bahuviha Tattha"sana bahuviha Tattha"sana bahuviha Tatthete niccayana aveyana Te Merumanucaranti Tena paramasankhejja tiriyam Tena param devagana Tena param je sesa Canda Tenaparam uvarimaya agasantara Tesim Kalmbuyapupphasanthiya Tesim pavisantanam tava Tettisae Sundari ! vasasahassehim Tevisa Joyanasayaim Tevisam ca vimana caurasiim Thova Vimanavasi Bhomejja Tinneva ya Gevejja hitthilla Tinni saya chattisa cha Tinneva Uttaraim Punavvasu Tinneva Uttaraim Punavvasu Tinnisaya tettisa dhanuttibhago Tiriovavaiyanam ramma Tiriyam tu asankhejja U Uddhamahe tiriyammi ya Ukkinnantaraphaliha abhintara VerseNo. 270 274 242 255 252 256 260 264 268 For Personal & Private Use Only 272 276 284 136 238 167 148 190 141 140 225 265 205 219 180 122 103 107 289 218 63 332234 73 P. No. 78 78 70 74 72 74 74 76 76 78 78 82 40 70 48 42 54 40 40 66 76 60 64 52 36 22222 +0 30 32 82 64 18 22 10

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xiv: DEVENDRASTAVA Verse VerseNo. P. No. 224 35 159 Varapaumagabbhagora savvete Varapaumakanniyasanthiehim Vasasahassam Paliovamam ca Vattam vattassuvarim Vattam ya valayagam piva Vatulasarisavaruva deva Vaukumarindanam Velamba Vau-Suvannindanam Vijayam ca Vejayantam Vinayapanaehi sidhilamaudehim 212 210 250 24 50 184 45 For Personal & Private Use Only

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1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. DEVENDRASTAVA C - BIBLIOGRAPHY Acaranga Cayanika, Dr. Kamalchand Sogani, Prakrita Bharati Academy, Jaipur. Abhidhana Rajendra Kosa Parts 1-7, Sri Vijaya Rajendrasuri, Ratlam. Abhinava Prakrta Vyakarana, Nemicchand Shastri, Tara Publications, Varanasi. Ardhamagadhi Kosa: Parts 1-5, Pt. Muni Ratnacandraji, Amar Publications, Varanasi. Candra-prajnapti, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot. Dasavaikalika Cayanika, Dr. Kamalchand Sogani, Prakrita Bharati Academy, Jaipur. Dictionary of jaina Technical Terms, Dr. R.C. Jain, SJVG Institute, Sonagir. Ganitanuyoga, Muni Kanhaiyalal 'Kamal', Agama Anoyoga Trust, Ahmedabad. Ganitasara, L.C. Jain, Jain Sanskriti Rakshaka Sangha, Sholapur. Hema Prakrta Vyakarana, Pts I and II, Muni Pyarachandji. Jivabhigamasutra, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot. Jaina Agama Sahitya Manana Aur Mimamsa, Acharya Devendramuni, Udaipur. Jaina Sahitya Ka Vrhat Itihasa, Pt. II, Dr. Mohanlal Mehta. Jaina Tattva Prakasa, Amolakarishi, Amol Jain Jnanalaya, Dhuliya. Jainendra Siddhanta Kosa; Parts 1-4, Jinendra Varni, Bharatiya Jnanapitha, Delhi. Jambudvipa-prajnapti, Acharya Gahasilalji, Jaina Shastroddharddhar Samiti, Rajkot -XV - For Personal & Private Use Only

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xvi : DEVENDRASTAVA 17. 18. Joisakarandaga Painnayam, Painnayasuttaim Ibid. Kalpasutra, M. Vinayasagar, Prakrit Bharati Academy, Jaipur. Lokavibhaga, Balchand Siddhantashastri, Jain Sanskriti Rakshaka Sangha, Sholapur. Mulacara, Vattaker, Tr. And Commentary by Aryika Jnanamati, Jnanapeetha, Delhi. Nalanda Visala Sabdasagara, Navalji, Adeesh Book Depot. Nandisutra Curni, Devavacaka, Ed. Muni Punyavijayaji, Prakrta Texts Society, Varanasi. Nandisutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Oxford Advanced Learners' Dictionary. Paiasaddamahannavo, Pt. Hargovindadas, Prakrta Texts Society, Varanasi. Painnayasuttaim : Parts 1-2, Muni Punyavijayaji, Maha vira Jaina Vidyalaya, Mumbai. Paksikasutra, Devacandra Lalbhai Jaina Pustakoddhara Fund. Prajnapanusutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Prakirnaka Sutra, Agamodaya Samiti, Surat. Praksta Bhasaon Ka Vyakarana, Dr. Pishel, Bihar Rashtrabhasha Parishad, Patna. Praksta Sahitya Ka Itihasa, Dr. Jagdeeshchandra Jain. Roget's Thesaurus of Synonyms and Antonyms, Peter Mark Roget, Gally Press, London. Samskrta Hindi Kosa, Vaman Shivaram Apte, Prakrita Bharati Academy, Jaipur. Samskrta-English Dictionary, Monier Williams. Samavao, Acharya Tulsi, Jaina Vishva Bharati, Ladnun. Samavayangasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar Siddhantasara, Jinadas Shastri, Jain Sanskriti Rakshaka Sangha, Sholapur. 35. 37. For Personal & Private Use Only

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BIBLIOGRAPHY : xvii Sthananga, Acharya Tulsi, Jaina Vishva Bharati, Ladnun. Sthanangasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar. Surya-prajnapti, Acharya Gahasilalji, Jaina Shastroddhara Samiti, Rajkot. Sutrakstangasutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Tiloyapannatti, Titthogali Painnayam, Painnayasuttaim ibid. Uvasaggahara stotra, Panca-Pratikramanasutra. Vidhimargaprapa, Niryukti Sangraha, Vrhad Anuvada Candrika, Chandradhar Shastri, Motilal Banarasidas, Delhi. For Personal & Private Use Only

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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 Prakrta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to obtain 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 latterhead of the Samsthana in the chronological order of their donations. 2.. Become Patrons by donating Rs. 50000.00. 3. Become Promotermembers 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 I 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 progress of Jain EJaina knowledge and studiesrsonal & Private Use Only Printed by: New United Printes, Udr. Ph.: 2415656