Jain Legend Vol 4

Author(s): Hastimal Maharaj, Shuganchand Jain, P S Surana
Publisher: Hastimal Maharaj Shugan C Jain P S Surana
Catalog link: https://jainqq.org/explore/007597/1

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Jain Legend Jain Dharma k Maulika Itih sa Author c rya r Hast Mala J M.S AcAryazrI hastImala jI mAhArAja sAhaba Editors (English Version) Shugan C. Jain P.S. Surana VOLUME 4 ABRIDGED Part related to Ordinary rutadhara Era

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Editorial Jain Legend is the verbatim English translation of series of four volumes Jain Dharma k Maulika Itih sa (abridged) in Hindi edited by Sh. Gajsingh Rathod. The original voluminous Jain Dharma k Maulika Itih sa was authored by venerable c rya r Hast mala J M.S., the foremost c rya of Sthanakavasi tradition of Jain congregation. We have been extremely careful in maintaining the content of Jain Dharma k Maulika Itih sa (abridged) as it is without any changes / or adding comments by us so as to retain the authentic writings of crya r Hast mala J M.S. Thus the English translation carries his scholarship and research over an extended period of over twenty years. In this English edition, we have tried to keep some of the definitive terms of Jainism as they are and give their English equivalent (as much representative as possible) on the first occurrence and also listed at the end of this note. To appreciate their understanding and pronunciation, we have used diacritical marks for legendary names of persons / texts/ places and the definitive Jain terms e.g. amga meaning the limb or part and commonly written as anga, etc. We express my thanks to following translators and other support staff members for their contribution to bring out Jain Legend air #vio Dr.(Ms.) Uma Maheshwari Mrs. Prasanna Kumari Dr. Shugan C. Jain Mrs. Niti Jain Ms. Chanchal Jain Mr. Sushil Jana Translation Volume I Translation Volume II & IV Translation Volume III Diacritical marks editing Word Processing, Composing Word Processing, Composing We request you, the august reader of this series Jain Legend, to please bring out any errors (spelling and the texts) and suggestions for improvement in language and choice of words to our notice for improving the next edition of this book. Given below are the abbreviation, diacritical marks and some Jain definitive terms used in the books to enable the reader understand and enjoy the content and comprehend the same better.

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Abbreviation: V.N. M.S. Vira Nirvana: Calendar, starting after the liberation of Lord Mahavira. Maharaja Sahib: Suffix used by Jains after the name of their preceptor / monk as a sign of respect / veneration. Diacritical marks used 'VK 'a' 'ee' or 'ii' 'uu' or 'oo' 'Sh 'D' 'MP like in dark like in steel like in school or you like in Shine like in band like in hand Short n, nasal like in tea like in shut like in Rishi like in Vigyan like in kshama "ka vuokj? *V2 *KP 'S' 'Ri' 'Gy' 'Sh' 'h -% fol xl Jain definitive words used frequently c rya Preceptor monk and leader / head of a Jain congregation / group gama Scripture Avasarpi i Half time cycle in which the happiness keeps on decreasing; the other half, Utsarpini has happiness increasing Bharaka Administrator monk; Yati and r pujya are other words used by Svetambara Jains. Caityav s Temple dweller Caitya A place, thing having venerable sign/ representation, e.g. footprint, name, idol, photo,

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Caitya A place, thing having venerable sign/ representation, e.g. footprint, name, idol, photo, auspicious sign like flag etc. generally a holy emblem/place. Dw das mgi Twelve limbs of the scriptures bead on Lord Mahavira's sermons and composed by his chief disciples (Ga adharas) Ek da mg Eleven limbs of above accept the 12th called D tv da (very voluminous and comprehensive). Ga a Group. A group of monks and sub division of congregation Gaccha Sub group. Sub division of Ga a. Keval Omniscient Kaly aka Auspicious event in the life of a ford maker (five in number namely conception, birth, renunciation / initiation, omniscience and liberation) Lok ntika deva A type of celestial beings who will attain liberation after one more birth, i.e. whose worldly existence is almost at the end Mok a Salvation / liberation; Pure soul without any material karmas and body Nirva Liberation / salvation; Attainment of bliss Prvas Fourteen in numbers; Canons prior to Lord Mahavira; Contained in the 12th limb as well. r vaka Votary (male); Believer and practitioner of Jain ethical-spiritual code; Householder / laity are other synonyms used. r vika Votary (female); Similar as votary

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Samava ara a Religious congregation / assembly of a ford maker T rthamkara Ford maker, Rejuvenator of the Jain creed 24 in present time cycle' Mah v ra is the 24th T rthamkara. Up dhy ya Holy teacher, Monk, teaches scriptures to fellow monks. Var a Year /Annual P.S.Surana President Samyakj na Prac raka Ma dala Email: pss@lawindia.com Shugan C. Jain, Ph.D Director International School for Jain Studies Email:svana @vsnl.com Date: January 18th 2011 (Birth centenary of c rya r Hastimala J)

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INDEX Page. no 10 ci 12 14 4. i tvilo 17 17 18 18 19 olo 19 21 S. No Subject 1. Publisher's Note Graphical representation of formula for conversion of years Preface (The One who explores gains the bounty i.e. the explorer reaps the reward) c rya Uma a i, 48th Pontiff of Lord Mah v ra Political events during the time of Uma a i | c rya r Jayasena, the 49th Pontiff of Lord Mah v ra Falgumitra, the 37th epochal- c rya Important events during his tenure | The invasion of India by Gajanav Sult na c rya Vijaya i - 50th Pontiff of Lord Mah v ra 11. | 38th Epochal- c rya Dharmagho a | The King of Gamga Dynasty and his Commander-in-Chief,Staunch propagators of Jina Order from 15th - 16th Century V.N. 13. Campaign to destroy Temple dwellers tradition 14. Launching of religious revolution / reform 15. Udyotana Sri 16. | Varddham na S ri: (Beginning of the decay of Temple dweller tradition) The first act of Reform of the path of spiritual purification 18. Jine vara Sri 19. Jinacandra S ri 20. Abhayadeva Sri 21. Dro c rya:(Temple dweller Tradition) 22. Political events during c rya Vijaya i's era 21 21 22 23 25 27 27 38 43 43 52 57

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62 25. 26. 69 27. 28. 29. 89 30. 92 31. 102 32. 33. 34. 35. Recurrent fatal clouds of predicament on Jain Religion in South Protection given to the minority by Bukkar ya 164 c rya Deva i (II), 51" Pontiff of Lord 69 Mah v ra tradition Jinavallabha S ri: (Disciple of Abhayadeva Sri & Author of Nav mg V ttis) c rya Jinadatta S ri (D d Guru) 80 Parents, Caste and Birth 80 Rancour - Writ Large in Gaccha Comparison with Hemacandr c rya, the Omniscient in Kali Era c rya Malayagiri, the Great Author of V ttis 99 c rya Abhayadeva Maladh r 101 Maladh r s rya Hemacandra Sri Paur am yaka gaccha 103 c rya r Hemacandra S ri | Works of c rya Hemacandra S ri 124 39th Epochal- c rya and 52nd c rya of Lord 127 Mah v ra tradition The Political Situation during the tenure of 128 515 And 52nd Successor Pontiffs of Lord Mah v ra, Siddhar ja Jaya Simha, the Ruler of Gurjara Region Param rhata King Kum rap la 133 Kum rap la attains equanimity (Samyaktva) 139 Sin-fearing and true introspective Kum rap la 143 Ajayadeva Murder of Jain c rya r R macandra by 146 | Ajaya Deva Ajaya Deva prepared to kill mrabha a 146 Murder of the King Ajaya Deva 18 jaya Deva Kharataragaccha 148 107 39. 40. 41. 42. 43. 145 44. 45. 46. 147

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151 152 49. 155 156 157 161 166 167 167 59. 47. r Jina Mahe vara Sri 48. Tradition of Varddham na S ri: Unified opposition against Kharatara gaccha Branch of Kharatara gaccha 50. Sub branches of Kharatara gaccha 51. Pa val s of Kharatara gaccha 52. Upake a gaccha 53. Amcalagaccha 54. rya Rak ita Sri Circumstances leading to the origin of Amcalagaccha Reformation - A very difficult task 57. Amcalagacch y Pa val 58. Amcalagaccha, other name Acalagaccha gamikagaccha 60. 53rd and 54'h Pontiffs of Lord Mah v ra tradition 61. 40th epochal c rya lamitra 62. Tap gaccha 63. Sectorial Divergence 64. 55 and 56h Pontiffs of Lord Mah v ra tradition 65. | 415 Epochal - c rya Revat mitra A great proponent-propagator r vaka Jagad ha during the tenure of 56th Pontiff of Lord Mah v ra tradition 67. Bada gaccha (V had gaccha) 68. 57th and 58th Pontiffs of Lord Mah v ra tradition 69. 42nd epochal - c rya Sumi a Mitra 70. I c rya ivar jaj, the 59th Pontiff of Lord Mah v ra tradition | 43" epochal - c rya r Harimitra 72. 44h epochal - c rya r Vi kha Ga i 60", 61", 62nd & 63" Pontiffs of Lord Mah v ra tradition 173 177 179 180 184 184 185 187 197 197 197 203 206 206 207 207 207 210

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212 215 215 78. 79. 80. Advent of Lok ha, the religious reformer and the Sun of righteousness Lok ha was not a Founder of new tradition - But Propounder of Renaissance Faith of Four-fold congregation on Nonscriptural principles shattered Lok gaccha tradition- Original name Jinamat The life of Lok ha Life of Lok ha (Spiritual life) Personal and Family Life of Lok ha The Life History of Lok ha described in Potiy bandha Pa val Political conditions from Vikram 1357 to 1382 Legendary Personality c rya Hast Mala J 216 218 226 231 237 81. 82. 238 240 83.

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Publisher's Note An Ocean in the Pot The history of Jain Religion right from the period of Lord V abhadevathe first T rthamkara of contemporary Avasarpi Era to the period of r Lok ha, the great reformer and follower of Jain doctrine i.e. up to V.N. 2000, has been described in the four volumes of this series 'Jain legend' (Jain dharma k Maulika Itih sa). These four volumes run up to 850 to 900 pages. This present fourth volume details the history from V.N 1476 to 2000. It describes elaborately the internal conflicts and rivalry among the different gacchas of Jina congregation and the horrific religious campaigns led by Limg yatas against the followers of Jain religion. Atrocities were inflicted upon the Jain followers during this period, and as a result, the religion which once enjoyed a vast number of followers, has now become an infinitesimal group. The herculean task of compiling and publishing the ipso facto Jain History was effectually accomplished, and has been brought out in a well organised manner due to the untiring and incessant efforts, able guidance and gracious blessings of revered cryar Hast Mala J M.S, the epochal person and erudite scholar of scriptures. We feel honoured in expressing our appreciation and congratulate r Gaj Singh Rathod and his associate r Premraj Jain for the pains they have taken to edit this fourth volume under the scholarly and researchoriented guidance of c rya r. Due to many a reason, man now-a-days has become too busy. We have undertaken the task of abridging the "Jain dharma k Maulika Itih sa" with a lofty intention of creating awareness of dharma, philosophy, culture, and history among more and more people, who are preoccupied with their busy and stressful lives and hectic schedules. Though engaged in different vocations and fulfilling various responsibilities of life, it is necessary to allocate certain amount of time to get acquainted with our elegant history. Now that the readers have complete access to the abridged version of all the four volumes, we aspire that each and every 10

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householder would read the elaborate history of Jainism. Nevertheless, it is not possible for one and all. Yet it is but natural for us to desire that every single house has access to these abridged versions of our glorious Jain history and that they are read by one and all, irrespective of their age, caste and creed. We also wish that the inquisitive history lovers gift these set of books on Jain history to their friends and relatives on different occasions. Furthermore, we request the lovers of scripture to help us supply these text books to those libraries, where they are unavailable. Compiling and abridging an elaborate original text without omitting significant incidents and facts is an uphill task, that too when it is a subject like history. In order to ensure a reasonable size, the context and references of inscriptions, scriptures and historians and their names have been omitted in these abridged volumes of Jain history. Those interested in those details are requested to refer to the original text. The tireless efforts of r Jayavantbhai P Shah, B.E. (Civil), (Retired Superintendent Engineer, Govt. of Gujarat) to summarise this fourth volume along with volume III, helped us to bring out this version successfully. Renowned litterateur Dr. Dilip Dhing reviewed and corrected the errors. We express our earnest gratitude to one and all for their cooperation. P.S. Surana President S.R. Choudhry Working President V.R. Surana Secretary Samyagj na Prac raka Ma dala

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Graphical Representation of Formula for Conversion of Years 679 622 544 1149 Islamic Year 135 605 aka Year 470 Christian Year (before 78 BC) Vikram Year (before 57 BC) a = (470 Vikram Year, 527 BC, aka 605) V ra Nirv Formula for Conversion To calculate V ra Niry a year Vikram Year + 470 Christian Year + 527 aka Year + 605 To calculate Christian year aka Year + 78 To calculate Vikram year Christian Year + 57 aka Year + 135 A solar year has about 365 1/4 days and a lunar year about 354 days. Seven months would have to be increased, to compensate the difference of 213 34 days occurring in a span of 19 years. Of the above two, the Christian calendar follows the solar year, whereas the other four follow the lunar year. Hence a particular Jain Tithi and the Christian calender date coincide after 19 years. As there is no provision for increasing the month in Islamic calendar, according to their calculation, there will be a difference of one year for a span of every 32 12 years. 12

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V.N. (V ra Nirva Year) started on the first day of K rtika ukl (about November 19). After 469 years 5 months, Vikram Year started from Caitra ukl (about 1st April - V.N. 470). 526 years 2 months after V.N. i.e. in V.N. Year 527, Christian calendar started on January 1 (Pau ya ukl 1). This is about 56 years 9 months from Vikram year, i.e. in the Vikram year 57. The aka Year started 135 years after Caitra ukl 1 (around 1s' of April). Hence aka Year started 604 years 5 months after V ra Nirva, (i.e. 605th V.N.), 77 years 3 months after Christian year (i.e. 78th Christian Year). The Islamic year emerged during V.N. 1149, Vikram Year 672, Christian Year 622 and aka Year 544 as 7 lunar months exceed in every 19 solar years. ==== == == 13

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Preface (brief) The extremely lengthy history of Jainism starting from the coalition time of Bhogayuga (period of enjoyment) and Karmayuga (period of effort for enjoyment) up to V.N. 1475 has been discussed in the first three parts of this series in an abridged and simple form. The period ranging from V.N. 1476 to 2000 has been compiled in this part. Following the method adopted by c rya r in this part too, along with the history of Jainism, we have presented the contemporary social and political scenario of the period concerned. The history of Jainism, starting from the first T rthamkara V abhadeva to the last T rthamkara omniscient Lord Mah v ra, had been compiled in the first part of this series. The contemporary social and political conditions of that period were also described in brief. This period, i.e. the T rthamkara period is considered as the Golden age in the history of Jain religion. The second part deals with the history of Jainism from the time of liberation of Lord Mah v ra to V.N. 1000. In it, the political and social conditions prevalent in India during those 1000 years have also been discussed in a chronological order. This period is classified under four headings: Omniscient period: Period of knower of: - 14 prior canons; -10 prior canons; -Ordinary knower of Scriptures. The four-fold religious order of Lord Mah v ra remained united and continued its course untainted, like a rivulet, in spite of a few stray incidents during the time of rya Mah giri and rya Suhast mately in the 4th decade of the third century V.N. resulting in the trifurcation of unified congregation into vet mbara, Digambara and Y pan ya sects and also the inception of lax-code of conduct by the default Temple dweller monks. The four-fold religious order of Lord Mah v ra also carried out welfare activities and uplifted the people by preaching and inspiring them to follow scripture-based right doctrines and way of living. 14

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The third part discusses the date of origin of Bha raka (administrator monks) sect of Digambar tradition, the soul-stirring story related to its origin and its growth. While doing so, the most significant facts are also brought into light, of which all the contemporary Jain congregations, the scholars of those congregations and even the research scholars are unaware of. The details provided in this part about the founders of Bharaka tradition - c rya M ghanandi, Ga dar ditya, the King of il h ra dynasty of Kolhapur, and Nimbadeva, his Commander-in-Chief are based on the information given in the five rock inscriptions obtained from the archaeological department of Kolhapur. This part particularly brings into light the marvelling brilliance of M ghanandi, the founder of Bha raka tradition. He firmly resolved to restore Jainism to its original glory which went into oblivion due to lack of pure monks and followers. For this purpose he followed the propagation policy of diamkar c rya and established 25 Jain seats (p tha) at crucial centres places of India. Thus he brought in a new awakening, zeal and stream of consciousness in Jain world. Even the Y pan ya congregation of Lord Mah v ra, which involved in the preaching and propagation of Jain doctrines and wielded its power and influence from early 7th century V.N. to 20th century V.N. and which has lost its existence in time, has been detailed in this part. c rya Simhanand of Y pan ya Congregation established Gamga dynasty in Kolhapur and paved the way for the growth of Jain religion. The Gamga dynasty patronised the Jain religion faithfully for about 900 years and contributed actively towards its enrichment. The most unique and significant feature of this dynasty, founded by an c rya of Y pan ya Congregation is that, right from the first king Dadiga and M dhava to the last and 28" king Satyav kya, most of its kings were followers of Jainism. The reasons that led to the decline of Jain religion are also discussed succinctly and clearly so that the monks and followers of contemporary Jain Congregations and of future generations will firmly resolve not to 15

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repeat the mistakes and will always direct their efforts towards the allround development of the religious order of Lord Mah v ra. The greatest significance of this volume lies in the fact that it brought into light 700 years of Jain history - from 1001 to 1700 V.N. regarding which the research scholars, writers and erudite scholars expressed their inability to detail and remarked, "It is a dark age in Jain history, which disappeared in the abyss of oblivion." We are fortunate enough to lay our hands on related information and are passing the same onto our readers. As a result out of the 700 years of that Dark Age, nearly 850 pages were used only to describe 475 years of history. Hence we ventured to present the history of remaining 225 years in this fourth volume. In this fourth part of our historical series we tried to bring out the historical events that took place during those 225 years. ========== 16

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c rya Uma a i, 48th Pontiff of Lord Mah v ra Birth Initiation into monkhood Attained crya status Heavenly Abode Period of household life Period of ordinary monk Period of c rya status Complete monkhood Life span V.N. 1407 V.N. 1449 V.N. 1474 V.N. 1494 42 years 25 years 20 years 45 years 87 years When c rya r Kala aprabha attained heavenly abode in V.N. 1474, the four-fold order appointed r Uma a i as the 48th successor-pontiff of the congregation. Though he held the post of c rya at a time when the material offering based traditions like Temple dwellers, dwellers of monastery, vet mbara Bha rakas, Digambara Bha rakas et al were in predominance, Uma a i untouched by their influence, strictly adhered to scripture-based pure code of conduct and encouraged his followers to practice the same, thus keeping the fundamental principles of spiritual purification alive. In V.N. 1494, he attained Sam dhi through samlekhan -samth r . Political events during the time of Uma a i R During the pontificate of r Uma a i, K a, the 19th king of rak a dynasty defeated King R j ditya Cola of Cola dynasty and King Vall la of Kalacur and protected the Jain monks and followers from severe atrocities that were being inflicting upon them. He acquired a standing in the annals of Jainism equal to that of Mah meghav hana Bhikkhur ya Kh ravela, the King of Kalimga, who protected the Jains against the atrocities of Pu yamitra umga in the past. =========== 17

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cryar Jayasena, the 49th Pontiff of Lord Mah v ra Birth Initiation into monkhood Attained c rya status Heavenly Abode Period of household life c rya status Period of ordinary monk Period of Complete monkhood Life span V.N. 1420 V.N. 1465 V.N. 1494 V.N. 1524 During his 30 years tenure as c rya, Jayasena too offered exemplary services to the four-fold Jain congregation. Despite the propagation and rampant growth of the material offering based traditions, c rya Jayasena was successful in upholding the basic principles of the four-fold congregation, which were once promulgated by Lord Mah v ra during the inception of holy path (T rtha Pravartana K la) and keeping them alive. He ensured that the pure and perennial rivulet of the fundamental holy path of omniscient Lord Mah v ra flows smoothly without any interruption. 45 years 29 years 30 years 59 years 104 years The political situation during the tenure of Jayasena as c rya (V.N. 1494 To 1524) The most powerful 'R rak a' kingdom which protected the Jains and ruled in a righteous and moral way for about 250 years had come to an end in 1499. Birth Initiation into monkhood Period of ordinary monk Period as epochal- c rya Period of household life Period of ordinary monk Period of epochal- c rya status Heavenly abode Life span Falgumitra, the 37th epochal- c rya V.N. 1444 V.N. 1458 V.N. 1458 to 1471 V.N. 1471 to 1520 18 14 years 13 years 49 years V.N. 1520 76 years, 7 months 7 days

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ruta skandha was lost after the demise of It was mentioned that Da rama a Falgumitra. Important events during his tenure 1. In V.N. 1520 during the regime of havamalla Tailapa C lukya Cakravart, the poet Ratna, who was the poet laureate of Commander Tailapa, wrote "Ajita T rthamkara Pur a Tilakam". During the same time, Tailapa's mother Atimabbe got a thousand copies of ntipur a made and donated them at various parts of the country. She built about 1500 vasadis (residences around Jain temples). The four-fold congregation bestowed the title "Ghantak Dev "upon her. The invasion of India by Gajanav Sult na In the year 977 AD (V.N. 1504) the Gajan Sult na Subuktag na attacked Punjab. At that time Lahore state, which extended from Sarhind to Lamag na and Mult na to Kashmir, was ruled by Jayap la (son of Bh ma or Bh map la) who stayed at the Fort of Bhatinda. Jayap la, the King of Lahore fought bravely with the forces of the tyrant. After a fierce battle when Jayap la found that his forces were getting seriously impaired, he made an alliance with Subuktag na by accepting to pay tribute, gold, elephants etc. He instantly offered Subuktag na 50 elephants and lot of gold coins and said that he would indemnify the balance amount to his men after reaching Lahore. Allured by the wealth that was being offered and apprehensive about the uncertainty of war, Subuktag na had accepted the alliance. The king left a few of his men as captives with the Sult na and proceeded towards Lahore along with some of Sult na's associates and his own forces. After reaching Lahore, upon the advice of the Brahmin officials of his kingdom, the king had imprisoned the Sult na's associates. When the news reached Subuktag na that Jayap la had betrayed him, he set out from Gajan towards Lahore with a powerful army. King Jayap la also organised a confederacy along with the kings of Delhi, K lamjara and Kannauja and with a huge army reached the battlefield. As a result of the new war strategies and modern arms and ammunitions used by the 19

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Sult na, the army of Jayap la fled from the battlefield. The army of Sult na of Gajan chased Jayap la up to river Sindhu. In this manner Subuktag na established his authority over the western regions of Sindh and left for Gajan along with the wealth he amassed. He had posted an army of about 10,000 soldiers in Peshawar in order to maintain his strong hold and control over Sindh and the western regions. Thus, after Sindh and the western regions, the Islamic rule spread even to the northern regions of India. ******* 20

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c rya Vijaya i - 50th Pontiff of Lord Mah v ra Birth Initiation into monkhood Attained crya status Heavenly Abode Period of household life Period of ordinary monk Period of crya status Complete monkhood Life span V.N. 1487 V.N. 1503 V.N. 1524 V.N. 1589 16 years 21 years 65 years 86 years 102 years 38th Epochal- c rya Dharmagho a Birth | V.N. 1496 Initiation into monkhood V.N. 1504 Period of ordinary monk V.N. 1504 - 1520 Period of epochal- c rya V.N. 1520 - 1597 Period of household life 8 years Period of ordinary monk 16 years Period of epochal- c rya 77 years Heavenly Abode V.N. 1597 Life span 101 years, 7 months, 7 days The King of Gamga Dynasty and his Commander-in-Chief, Staunch propagators of Jina Order from 15th - 16th Century V.N. During the times of c rya r Jayasimha - the 49th Pontiff of Lord Mah v ra's tradition M rasimha Gamga, 24th in line of Gamga dynasty (1490 to 1501 V.N.) was the King of Karnataka. He was courageous, and a staunch devotee and propagator of Jina order. He extended full patronage to Jain religion. He carried out many significant activities for the propagation, glorification and all-round development of Jina Order during his 11 years reign. At the fag end of his life, he approached r Ajitasena, the Bha raka of Bamk pura and took the vow of pious death i.e. samlekhan -samth r. A colossal statue of Gomma e vara (B hubal) of 56/57 feet height was carved out of a single stone on Vindyagiri hill in rava abelagola, in 1555 V.N. (on 2344 March in 1028 AD) on the orders of C mu da R ya, 21

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the minister and commander-in chief of Gamga dynasty. The gigantic statue, the symbol of unparalleled piece of art is considered as one of the rarest wonders of the world. Campaign to destroy Temple dwellers tradition In the early dawn of the 11" century an unprecedented change due to the emergence of material-offering-based traditions began in Jain order. These traditions, apart from strengthening their position, also wielded power and influence over the hearts of rulers and commoners alike, in such a way that the fundamental, pure and scripture-based traditions became insignificant, save only in name. Amongst the material-offering based traditions, the Temple dwellers could attract an astonishing number of kings and commoners by organising attractive fetes, rendezvous etc, and by performing mira By the 2nd half of the 11th century V.N., the Temple dwellers consolidated their tradition in Karnataka, Andhra Pradesh and some other parts of the South. Their monopoly swayed over the Jain congregations of Gujarat, Rajasthan, M law , Matsya and Uttar Pradesh. Attracted by its growing influence, not only the laity, even hordes of monks and nuns of original tradition became their followers. The very existence of original tradition of Lord Mah v ra was in peril. In order to protect the fundamental nature of Jain doctrine and scripture based pure code of conduct of monks enunciated by the omniscient lords, the c ryas of all gacchas united together and created a new "Suvihita' (uniform and well organised) tradition. Thus from time to time, the principal c ryas of "Suvihita' tradition kept reminding the Jain society of the original tradition, pure scripture based doctrine and code of conduct of monks and also tried their best to bring it back to its original prestigious position. However, unfortunately they could not ingress into some places where the Temple dwellers securely fortified their tradition. During V.N. 1001 and 2000, the Jain order and the fundamental Jain doctrine received a devastating setback due to the dominating influence and expansionary strategies of Temple dwellers. Thus it remained latent in an insignificant form with only a handful of followers.

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Temple dwellers tradition - the mother of material offering based traditions, gained momentum in the 11th Century V.N, and by the second half of the 16th century V.N. it spread like wild fire embracing all sections and classes of the society. However, even amidst such catastrophic conditions, the original form could survive though in a seminal form. Varddham na S ri, who got initiated by c rya Udyotana S ri, belonged to the forest dweller tradition. He was a profound scholar in Jain scriptures. After studying the scriptures, the courageous and intellectual Varddham na S ri - the finest amongst monks, embarked on a religious revolution. With his powerful preaching, he dispelled the darkness that enveloped the Jain congregations for the last 500 to 550 years under the influence of Temple dweller traditions, and led them towards light - the true path of spiritual purification. Launching of religious revolution / reform In mid 11th century of Vikram Era (around 1160 to 1180), when the Temple dwellers tradition was at its zenith, a new revolutionary tradition originated in the Jain congregation. They took a vow to put an end to the influence of material based tradition that unveiled several pseudo rituals and activities that were totally against the code of conduct of rama as and that extinguished the fundamental Jain doctrine of Lord Mah v ra and at the same time to reinstate the code of conduct in its original pure form, with Varddham na S ri, its founder, leading the mission. Starting from its founder member Varddham na S ri to its 7th c rya Jinapati S ri, i.e. for seven generations from Vikram 11th to 13th century era, their conflict with Temple dwellers tradition continued. Initially, Varddham na Sri was initiated into Temple dwellers tradition. According to V hada Gurv vali of Kharatara gaccha, crya Jinacandra, the leader of 84 temples was the Guru of Temple dwellers tradition. While studying the scriptures Varddham na Sri came across the lesson on 84 non observances ( tan s) and while contemplating on than, a number of doubts arose in his mind. He realised that the rituals and conduct of Temple dwellers were totally against the code of conduct of rama as prescribed in the scriptures / canons. So he directly approached his Guru, crya Jinacandra and humbly put forth his suggestion asking him to avoid those non observances ( tan s) and to observe the pure 23

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code of conduct of rama as, as it alone is capable of uplifting and elevating the soul. Listening to his disciple's words, c rya Jinacandra rebelled against Temple dwellers tradition. He decided to lure him and to thus retain him in his tradition. Consequently Jinacandra remained dumbfound. He was apprehensive about this intellectual scholarly disciple, and so elevated Varddham na S ri immediately to the rank of c rya. But the allurement of possessing the highest post of c rya could not hold back Varddham na Sri from advancing on the path of truth. He expressed to his Guru in clear words that he renounced his family and the material world with a desire to uplift his soul. Hence to achieve his goal he would follow and practice the virtuous path as enunciated by Lord Mah v ra in the scriptures. Thus after humbly appealing his Guru c rya Jinacandra, monk Vardh mana along with some other monks left the Temple dwellers tradition and started wandering in search of a pious guru who follows the tradition of scripture based Jain doctrines and pure code of conduct of rama as, with a desire to take initiation from him. During his wanderings he came to know about Udyotana S ri, a monk of forest dweller tradition. He was informed that the c rya was a follower of the Jain doctrine of Lord Mah v ra in true letter and spirit and a scholar in the scriptures and that he was peregrinating around Delhi. Varddham na Sri immediately headed for Delhi and approached c rya Udyotana S ri. After confiding in the c rya all about himself, dham na Sri beseeched him to be initiated into the monkhood of five great vows. Udyotana S ri considering Varddham na S ri as worthy and as one trying to rise above the transmigration cycle initiated him and his followers into rama a dharma. After his initiation ceremony, Varddham na monk studied the eleven amgas and scriptures with a lot of dedication. After imparting in-depth knowledge of scriptures, it is probable that Udyotana S ri might have conferred the 'S rimantra' to Varddham na S ri. After rigorous practice of the Srimantra, he started making Herculean efforts to bring into light the original, unblemished form of Jain doctrine and the pure code of conduct of rama as, which had been completely distorted by the Temple dwellers tradition. 24

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After being initiated into pure monkhood by the forest dweller c rya Udyotana S ri, and mastering the scriptures, Varddham na S ri with undaunted courage dragged the chariot of Jain Dharma out from the mire of frivolous and dubious rituals introduced by material based traditions and reinstated the Jain religion on the throne of its original pure form and once again renewed vasativ sa. Jain order eternally remains indebted to him for his unparalleled services. The tradition of Varddham na S ri later came to be known as Kharatara gaccha. Udyotana Sri When the customs of material based traditions were on high tide, the dazzling glare of their pomposity blinded the people. As a result the fundamental pure Jain doctrine went into oblivion with only an insignificant number of monks and followers left. It was during this period that Varddham na S ri was initiated by Udyotana S ri into the tradition of scripture based Jain Doctrine and code of conduct of rama as. Varddham na S ri made the name of his guru immortal by bringing the original religious order close to the hearts of the people. Udyotana S ri gradually taught all the doctrines and scriptures to his newly initiated disciple, Varddham na S ri. Postulating his scholarly disciple as master of scriptures and worthy of the rank, Udyotana S ri appointed him as c rya. "Progressive activities of my gaccha, et cetera, will definitely be accomplished by Varddham na S ri - my intellectual and impressive disciple," contemplating thus, he granted permission to Varddham na S ri to way fare in the northern region. Obeying his guru's command, Varddham na S ri reached the northern region and started giving sermons and preaching in villages, towns, cities etc. After sending his disciple Vardh mana S ri to northern region, Udyotana S ri surrounded by 83 student-monk disciples, who have been sent by the sthaviras of 83 different rama a groups, offered veneration to V abhadeva. Sthaviras of 83 different rama a groups sent a monk each to Udyotana S ri for higher studies. After sending Varddham na S ri to wander in the northern region, Udyotana S ri along with his congregation and 83 student-monk disciples went to M law and paid veneration to the idol of V abhadeva installed on atrunjaya Mountain. 25

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While returning from atrunjaya, on the way, Udyotana S ri rested under the p pala tree (Siddhava a) during night. In the middle of the night he noticed that in the sky, Jupiter (B haspati) was entering into Rohin constellation. He spoke aloud, "It is such an auspicious time now that the person on whose head I place my hand will earn name and fame in the entire world". Listening to this statement the 83 disciples present there pleaded him, "O Noble Lord! You are our teacher and we are your students in quest of knowledge; hence please place your hand on our heads." Udyotana S ri said, "Get me v sac r a (sandalwood powder)". So the 83 students collected some dry twigs, powdered them and handed it over to Udyotana S ri, who consecrated it by chanting mantras and the powder on the heads of the 83 student-monks one after the other. put In the morning, comprehending that he was left with only a few days, Udyotana Sri observed the path of pious death (Sam dhi) by undertaking fasting. All the 83 student-disciples (of different traditions) became c ryas of their respective rama a groups. They wandered through different places and established 83 gacchas. By then Udyotana S ri had already made his disciple Varddham na S ri the c rya of his own gaccha. All these 84 gacchas gained popularity and became famous. Thus the 84 gacchas came into existence. From the articles of Gurv val of Kharatara gaccha we can infer the fact that Udyotana S ri was an eminent scholar- c rya who preached and practiced pure code of conduct during the period when Temple dweller tradition was enjoying a predominant position and influence in the society. From a number of records of Tap gaccha Pa val, the historical literature of Tap gaccha, it appears that c rya Vimala S ri, the 35th c rya of Jain order appointed his pontiff disciple Sarvadeva S ri as the 36th c rya, 35th c rya Udyotana S ri, the guru of c rya Sarvadeva S ri and the founder of V had gaccha is different from c rya Udyotana S ri, the preceptor of Vardh mana S ri and founder of Kharatara gaccha. 26

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They undoubtedly are two different c ryas belonging to different times having identical names. Varddham na Sri (Beginning of the decay of Temple dweller tradition) The period starting from the first phase of 11th century V.N. up to 8th or 9th decade of 16th century V.N. in a broad sense is considered as the period when the glory of Temple dweller tradition reached its pinnacle. Its influence extended over the entire Gurjara region in the northern India and all the far-flung places surrounding it. Not many monks of Suvihita tradition remained and those few who existed were scattered in different far-off places, receiving scant attention from the people. This pathetic situation of the original monks was perhaps the cause for Varddh mana S ri (the disciple of c rya Jinacandra, Temple dweller of Abhohara village) to quit the Temple dweller tradition. He felt motivated to search for a worthy, virtuous scholarly preceptor of Suvihita tradition to study the scriptures and to take initiation from him. In his quest for a worthy preceptor he received information about Udyotana S ri, who was carrying out religious wanderings at that time, around Delhi. In fact, Jinacandra S ri, the guru of Varddham na S ri even tried to retain him in his tradition by luring him with crya post; but by then the inner eye of Varddham na c rya had already opened. Hence he took initiation from forest dweller c rya Udyotana Sri into Suvihita tradition, studied scriptures and started his religious campaign. The first act of Reform of the path of spiritual purification According to the disquisition of V had Gurv val of Kharatara gaccha, Varddham na S ri went to the court of Durlabhr ja, the king of port city of A ahillapura Pa a a with his entourage of 17 disciples - Jine vara, et al and defeated the 84 c ryas, Src rya and others of Temple dweller tradition in a religious discourse and quelled the stronghold which they had been enjoying for centuries. The difficulties faced by Vardh mana S ri and Jine vara S ri, in their herculean task were beautifully discussed in the 3rd volume of this series of Jain Legend'. 27

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The Jain community got completely acculturated to the observance and practice the extravagant superficial religious rituals, as they have been witnessing the same as a routine from 11th century to 16th V.N., when Temple dweller tradition was in predominance. The frivolous and dubious methods adopted in the name of religion received sanction as a part of religious rituals. A great majority of followers of Jain religion had almost forgotten the original soul of spirituality. Pandit Jine varaga i requested his preceptor Varddham na S ri to grant him permission to explain the true form and to show the true path of religion to the people and followers who were led astray by the pseudo path of Temple dweller tradition. Conceding to this request, Vardh mana S ri along with his 17 monks including Jine varaga i proceeded towards Gujarat from Delhi. Following the itinerary, they reached the port city of A ahillapura Pa a a via Pall (probably P 1 m raw da). The city was bereft of even a single lay devotee or a virtuous monk, from whom they could seek shelter. So they camped in a pavilion outside the city and engrossed themselves in important religious practices like self-study, meditation etc. Enduring heat, hunger and thirst they stayed there for some time. At that time Jine varaga i urged his preceptor, "Lord! There is no point in sitting like this as it does not help us in any way". Vardh mana S ri asked, "Then what is it that we should do, O Gentle Muni?" Jine vara replied, "O Lord! Grant me permission to go to that monumental building, which is visible from here." Taking the consent of his preceptor Jine vara proceeded towards the building. It was the residence of the royal religious adviser (purohita) of King Durlabhar ja of A ahillapura Pa a a kingdom. During the course of conversation the royal religious adviser was highly impressed with erudite Jine varaga i. He questioned Jine varaga i, "Where have you come from? Where have you camped?" Jine varaga i said, "We have come from Delhi and have camped in an open pavilion outside the city. This place is full of our adversaries; there is none who practices our path. We are 18 ascetics in all". 28

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Listening to this, the royal religious adviser gave them assent to stay in a portion of his building. Varddham na S ri stayed in that portion along with his entourage of disciples. The attendants of the royal religious adviser informed them about the Brahmin houses, from where they would receive the requisite alms. The news soon spread in the entire city that some Vasativ s monks had arrived into the port city. As soon as the Temple dwellers heard this news, they started conspiring to throw them out of the city. They spread a rumour through their sycophants that some spies of a rival king came to A ahillapura Pa a a disguised as monks to seize the kingdom of Durlabhar ja The sycophants spread the message all over the city, including the royal palace and the court. The news also reached the ears of Durlabhar ja who enquired from his soldiers about the spies. They replied, "Your Majesty! They are in the house of your religious adviser." The king at once summoned the religious adviser and asked, "The news is everywhere that some spies of a rival king pretending as monks have arrived here. If they are indeed spies, then why did you provide them shelter in your house?"' The religious adviser replied, "Lord! Who is spreading such scandalous rumours against them? If, anyone who whoever is accusing them establishes even a single shortcoming in them, I will give them a lakh p ru yas. Let the person come forward and prove his word." The entire court fell silent. There was none, who dared to accept his challenge. Then the religious adviser once again proclaimed, "O King! Those monks are reminiscent of the embodiment of religion in a physical form. They do not have even a single flaw in them." The King felt relieved and was pleased listening to his religious adviser. Src rya and the other Temple dweller monks present in the royal court in consultation each other arrived at a decision that those Vasativ ss should be vanquished by means of a religious discourse and should be sent out of the city. Nipping in the bud is the Modha s used by the wise to solve any problem. Thinking thus, they informed the royal religious adviser, "We want to debate with those ascetics residing in your house." The royal religious adviser replied, "I will ask them and inform their decision to you."

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The royal religious adviser went home, informed the matter to Varddham na S ri and said, "O Great Soul! Your opponents want to hold discourse with you." r Varddham na S ri replied, "It is quite acceptable to us. There is nothing to be afraid of. Just let them know that if they want to engage in a spiritual discourse, it should be done in the presence of King Durlabhar ja. However, they can choose any venue they like." The royal religious adviser conveyed the message to the Temple dweller c ryas. They thought 'all personnel and the persons starting from the low status to the highest position are under our control; so there is nothing to fear about. As such, let the discourse be held in the presence of the king'. Thinking on these lines they publicly announced their decision, "The spiritual discourse will be held for a few days in the huge temple of Pamc ar ya Deva". The royal religious adviser talked to the king in private, "O King! The Temple dweller monks of this city, who regularly and permanently stay in temples, are ready to participate in the spiritual discourse with the monks who have come from Delhi. It would be an honour if such discourses are held in the presence of a just king like you. So your gracious presence at the place of debate will be highly solicited." King Durlabhar ja accepted the proposal and said, "This is indeed a befitting thing to do. I shall definitely attend the debate." Consequently in Vikram 1080, S r c rya and other 84 c ryas sat on their seats beseeming their seniority in the Pamc ar ya temple. On the specific date and time fixed for the debate, King Durlabhar ja also was seated on his throne there. Addressing the royal religious adviser the King said, "Reverend Teacher! Please summon those ascetics!" The royal religious adviser went home and addressed Varddham na S ri, "O Great Soul! All the c ryas with the entourage of their disciples came to the venue and occupied their seats. King Durlabhar ja is awaiting your arrival in the Pamc ar ya temple. The King felicitated them by giving them betel." 30

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Silently offering venerations to the epochal- c ryas like Sudharm Sw m and the others, Varddham na S ri went to the temple along with Pa dita Jine vara S ri and a small entourage of his disciples who were conversant in scriptures. After reaching there, he seated himself on the seat spread by Pa dita Jine vara S ri and Jine vara S ri seated near his feet. King Durlabhar ja was just about to offer betel to Varddham na S ri, when Varddham na S ri said, "O King! A monk should never eat or accept betel, because eating betel by celibates, monks and widows is condemned severely and prohibited in religious ethics." No sooner did they listen to this, a deep veneration for the Vasativ s monks aroused in the hearts of the discerned persons. Preparing for the debate, Varddham na S ri declared to the people assembled there, "During the debate whatever Pa dita Jine vara says, please consider that it has my approval in to." All the members replied in a single tone, "Okay. So be it." Later, presenting their first proposition (p rvapak a), the leader of Temple dwellers, S r s rya said, "The monk who stay in vasati, are usually unaware of and outside the six philosophies ( ad Dar ana). K apa aka, Ja Prabh ti etc which are mentioned in ad Dar ana". To substantiate his statement with evidence, S r s rya wanted to read the extracts from the book of new theory related to this topic. He took the book into his hand to read. Jine varaga i preventing him midway and addressing Durlabhar ja said, "O King! Which rules and regulations do you follow in your kingdom? Those enunciated by the ancestors or those created by the new generation?" The King immediately answered, "In our kingdom we follow only those theories and principles enunciated by the ancestors and we never consider other policies as authentic or worth following." Then Jine vara said, "O King! Even in our tradition, we too consider that religious path as authentic, which was paved by ga adharas and rutakeval s, conversant with 14 prior canons. Except the preaching of ga adharas and knowers of 14 prior canons, we never regard either the preaching or the path of others as authentic or worth following." 31

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Durlabhar ja at once replied, "Your statement is undeniably logical and completely true". When the king supported his opinion Jine vara S ri said, "O King! As we travelled a great distance, we could not bring along, the canonical scriptures written by the great ga adhars and knowers of 14 prior canons of previous times. So, O King! I request you to ask these Temple dwellers to bring those scriptures from their monasteries. Referring to them, we can decide which path is virtuous and which is not." The king agreed to the reasonable wish of Jine vara S ri and addressing Sr c rya and others said, "Whatever he says is quite logical. I will send my officers along. Please do not hesitate to entrust the scriptures to them." The Temple dwellers knew for sure that if the scriptures are brought, they will verily substantiate the statements of Vasativ ss. So they remained silent. The king ordered his officers "Go to their ma has and bring those bundles of scriptures immediately." The officers obeying his orders went to the Ma ha and brought the bundles of scriptures. When the bundles were opened, the first text was 'Da avaik lika S tra" compiled by crya Sayyambhava - the knower of fourteen prior canons. They read the following verse from the 8th chapter of Da avaik lika Stra: Anna ham pagadam le am, bhaijja saya sa am/ Ucc rabh mi sampannam, itth pasuvivajjiyam ||52|| An ascetic should live in a house which was not built specifically for him, but was built for others, for the householder himself, and in which there is a designated place to urinate and defecate. The house should be devoid of women and animals, etc., and the ascetic should accept the bed, i.e. the seat, bed sheet (falaka), carpets, etc. which were kept for the use of householders." Reciting the verse and explaining its meaning Pandita Jine varaga i said to the members, "An ascetic should stay in such type of a house or residence built in the temple complexes and not in luxurious buildings."

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The king said in a decisive tone, "Yes! It is definitely an appropriate and logical fact." All the officers realised that their preceptor became defenceless. So to help their guru, all the royal officers including r kara a started saying, "The c ryas of this place are the preceptors of each and every courtier present here. The king honours us deeply and as such he naturally honours our Gurus too." They implied that they were the followers (up saka) of Temple dweller c ryas whereas the vasativ ss do not have any. Subsequently they hoped that the king being an unprejudiced judge would concede to their logic and would not allow the Vasativ ss to dwell there. When the royal officers put forth their opinion, Jine vara Sri explained, "Each and every Temple dweller c rya is associated with one or the other member present here, like the Guru for example is associated with r kara a, another with the minister and some c rya with Pa awa and so on. But who is associated with us who are strangers to this place?" Durlabhar ja declared firmly, "You are associated with me." Jine vara continued, "O King! Since each c rya is associated with someone, every c rya is the guru of someone. But we have neither any sort of association or connection with anyone from among these people nor can we claim that we are gurus of a certain person." Extremely convinced by Jine vara Sri's logic the king at once proclaimed the vasativ ss as his gurus and then questioned, "Why should our Gurus sit on the floor? Don't we have thrones? Let the thrones studded with gems be brought for each one of my gurus." Taking the cue from the king, when the royal attendants were ju to leave the place to fetch the thrones, then Jine vara S ri stated, "O King! It is inconceivable to envisage an ascetic to sit on the throne as is clear from the following in Jain doctrine: Bhavati niyatamev samyamah sy dvibh N patikakuda etallokah sa cabhik oh Sfu atara eha samgah s talatvamuccai Riti na khalu mumuk oh samgatam gavdik di 33

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i.e. the self-restraint of the ascetics gets tarnished by sitting on a throne. Moreover sitting on the throne is considered as a symbol of sumptuousness which is totally forbidden for the ascetics. O Jewel of the kings! An ascetic becomes a laughing stock if he chooses to sit on a throne, as the foremost quality of an ascetic is renunciation. Per se, a throne symbolises luxury and comfort. Besides, the moment an ascetic sits on the throne, typical laxities creep into him. Keeping all these shortcomings in mind, sitting on a throne is totally prohibited for an ascetic." Durlabhar ja then inquired Jine vara, "What kind of places do you dwell in?" Jine vara replied, "O King! Where can we get a place to stay when our opponents are very powerful?" Durlabhar ja said to Jine varaga i while simultaneously beckoning his officers, "You may stay in the mansion in Karad ha . It belongs to a merchant who died childless." Arrangements were immediately made for Vasatiy s ascetics to stay in that house. The king once again questioned Jine vara S ri "Where do you eat? And what type of food do you generally have?" Jine vara S ri replied, "O King! Just like finding a place to stay is not easy; similarly procuring food is also difficult for us". Durlabhar ja: "How many ascetics are you?" Jine vara S ri: "O King! We are 18 ascetics." Durlabhar ja: "Will you be contented with Hastipi da (quantity of food equal to that which is sufficient to assuage the hunger of an elephant)? Jine varaga i: "O King! It is clearly mentioned in the scriptures that it is prohibited for ascetics to accept food from the kings." Durlabhar ja: "In that case, one of my attendants will accompany you when you seek alms, so that procuring alms will be easy for you." 34

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After subduing the Temple dweller c ryas in the scriptural discourse, Varddham na S ri together with his disciples, the king and citizens, entered the house allotted for them. Thus in Vikram 1080, Varddham na S ri made the then King Durlabhar ja annul the black ordinance 278 years after it had been decreed that was once issued by King Vanar ja C vad of A ahillapura Pa a a in Vikram 802. On the advice of holy teacher (R jaguru) lagu a S ri, barring the entry of Jain ascetics belonging to other Jain congregations into the territory of Pa a a, in this way, he re-established Vasativ s tradition in Gujarat. The Temple dwellers, who connived to defeat the Vasativ s ascetics in a scriptural debate and to get rid of them, were themselves defeated miserably. Thus they faced a dismal failure in their attempt to flee the Vasativ s s out of Pa a a. Prior to this, the Temple dwellers spread a rumour against the Vasativ s s denouncing them as the spies of a rival king. But that strategy also did not work out. The third attempt by the royal officer devotees of Temple dwellers, to defame the Vasativ s s, instead favoured the latter: the Temple dwellers presumed that they logically argued their way that as the Vasativ s s do not have any devotees or followers in entire Pa a a, they do not have any right to stay in their city. This in turn, only encouraged the righteous King Durlabhar ja to become the devotee of Vasativ s s. Though they met with failure in all their attempts, the Temple dwellers did not yield. They, in consultation with each member, follower, schemed out a plan to throw Vasativ s s out of Pa a a. The 84 Temple dweller c ryas told their followers to appease the Queen Consort with precious gifts and convince her to get the Vasativ s s evicted from the territories of Pa a a, as the king never refutes her. As per the orders of their respective gurus, they went to the Queen taking with them a variety of precious gifts such as jewellery, clothes, cosmetics, fruits, flowers, large vessels, and boxes and baskets full of different kinds of sweetmeats. The queen was immensely delighted with the gifts. Prompted by her happiness, they started pouring out their hearts to her and expressed their desire to expel the Vasativ s s from the territories of the kingdom. Exactly at the same time Durlabhar ja sent his attendant to the queen to carry out a pressing errand. It so happened that the attendant was originally a native of Delhi. Looking at all the precious gifts placed in front of the queen he figured out that it was a plot to expel the 35

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Vasativ s s who were also from his native place. At once he decided to help the Vasativ s s. He conveyed the king's message to the queen and returned back. The attendant approached the king and said humbly, "O King! I conveyed your message to the queen. But O Majesty! I have seen a spectacular spectacle there. Just like how we place different kinds of offerings before the idol of Arhat (omniscient), similarly loads of expensive jewellery, clothes, novelties, fruits, dry fruits, sweetmeats, etc. have been offered in heaps to the queen. She appears as the personification of Goddess-Arhat with all those offerings placed in front of her." The king immediately grasped the entire situation and contemplated, "These Temple dwellers did not abandon their efforts to expel the Vasativ s s, even after I publicly accepted them as my gurus." He then ordered the attendant, "Go to the queen at once and convey this message to her the king declares that if you accept even a betel nut from among those gifts, neither you will remain his, nor he yours.' 555 The attendant in a trice went back to the queen and delivered the message. The queen was perturbed. She said to those officers in a commanding and wrathful tone, "Pick up your respective gifts and return to your homes. They are of no use to me." The officers took their gifts and returned back to their homes. Thus even the last attempt of Temple dwellers also resulted in a stalemate. They once again discussed the pros and cons among themselves and arrived at a decision, "If the king decides to honour the ascetics who came from other places, then we will leave our mansions and migrate to other places." So leaving the temples (Caityas) and the kingdom, they relocated to another place. When the king was informed about this development, he asserted, "It does not matter if they do not like to stay here; let them go wherever they want." Later on, bachelors were appointed on wages to carry out the worship of deities. There was no hindrance in the performance of pj (worship) and it continued on a regular basis. The Temple dwellers could not stay at any other place, except the temples where they were accustomed to all types of comforts and luxuries. So gradually one by one they returned to their respective temples on some pretext or the 36

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other. Varddham na Sri continued his wanderings without any obstructions. After the victory of Varddham na S ri, c rya of Samvigna tradition ( man ya) of Suvihita rama a tradition and his disciple Jine vara S ri, the influence of Temple dweller tradition slowly and gradually started declining. The steps taken by Varddham na S ri in the first half of the 16th century V.N. to rejuvenate the true path of spiritual purification has historical significance. A fondness was created and augmented in the hearts of the people about the true path. These reform movements were carried out continuously giving birth from time to time, to the reformers in succession. Reform movement was the progenitor of most of the gacchas that came into existence between 11th century and 15th century V.N. A unique psychological trend appeared in these reformists. The c ryas would perform many reformist activities resolutely, facing numerous difficulties. Strangely however with the passage of time, the disciples and the grand-disciples of same c rya would fall back into the ditch of indolent code of conduct. In course of time the tradition of Varddham na S ri faced the same fate and metamorphosed like yati (administrator monks) tradition. The apparent question that arises persistently in the minds of every discerning and inquisitive person or reader is 'why the need for reforms arises time and again? when great torch-bearers through their religious reforms, spiritual awakening etc show the rightful and virtuous path of spiritual pursuit that was prescribed by the Omniscient in the scriptures. The clear-cut answer to this question is while spiritual practice is a hard task; the practice of rituals prescribed by Temple dwellers was very easy. Practice of spiritual purification amasses eternal transcendental radiance in oneself. On the contrary, material based spiritual exertions (Dravyas dhan ) only bring instant honour, name, fame, etc. thus fulfilling the mundane desires. True path of spiritual purification is arduous, rugged and insipid whereas practice of material-based path is exciting, convivial, amusing and fascinating. Hence people surge into material based tradition and material-based practices. 37

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How Varddham na S ri and his disciples like Jine vara Sri, et al uphold the scriptures as the only authentic source has been described in a picturesque manner in the Kharatara gaccha Gurv val . It says that the ascetics should never accept R japi da - the food offered by the kings, they should seek alms from pious householders and thus should avert 42 faults by consuming (e a iya) only pure and untainted food, they should stay in an unblemished Vasati, and they should lead a life without comforts or possessions. On the contrary, the code of conduct of their succeeding c ryas lacked dedication and was full of laws. Though they were termed as religious reformers, because of the influence of inauspicious planets they could not accomplish their mission completely and successfully till the advent of Lok ha in V.N. 2000 who emphasised practice of mental meditation and mental worship as opposed to material worship which is the root cause of aberration. "Jine vara S ri defeated the Temple dwellers in a spiritual debate in the court of Durlabhar ja, in A ahillapura Pa a a and re-established Vasativ s tradition in Gujarat" - discussions in 'Ga adhara S rddha ataka' written by Jinacandra S ri, the chief disciple of Jine vara S ri provides a strong testimony confirming historicity and authenticity of this incident. During his life time itself, Varddham na S ri ordained his chief disciple Jine vara S ri and his younger brother Monk Buddhis gara as c ryas. According to Kharatara gaccha Gurv val , Varddham na S ri departed for heavenly abode in intense meditation (Sam dhi), near Mount Abu in Vikram 1080 (V.N.1550). Jine vara Sri Jine vara S ri succeeded Varddham na S ri and became c rya of Samvigna tradition. Varddham na S ri during his lifetime itself appointed Jine vara Sri as crya and made him his group- c rya. Varddham na Sri even made Jine vara S ri's brother Buddhis gara as c rya. The details regarding the lives of these two brothers, as given in 'Prabh vaka caritra' are as follows: 38

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A wealthy merchant called Lak mipati, with qualities befitting his name, lived in Dh r nagar . He was a staunch practitioner of Jainism and a very generous person. r pati and r dhara, the two sons of a Brahmin called K a, residents of a certain village in Madhya Pradesh, successfully completed their study of Veda-Ved mgas and acquired scholarship in many subjects (Vidy s). Soon after, they set out on a tour from their village and wandering through many places, reached Dh r nagar. Getting to know about the generosity and helping nature of the virtuous merchant Lak mipati, both the brothers went to his place to seek alms. The merchant with great love and affection offered them food and necessary things like vessels, clothes, etc. Both the brothers decided to stay in Dh r nagar for some time. Every day they would go to Lak mipati's house seeking alms which he used to offer with affection. There was a huge ancient rock inscription near the drawing room of Lak mipati's house. The religious doctrines, ancestry and their significant achievements with all particulars like date, day, year, etc. were mentioned in detail on the inscription. r pati and r dhara noticed the inscription and read it completely. They found it very significant, interesting and delightful. Whenever they went to the merchant's house seeking alms, they would read it devotedly with utmost concentration. Thus they read it many times thoroughly understanding every syllable. One day Lak mipati's house caught fire. The blazing fire not only engulfed his immense wealth but also destroyed the huge rock inscription burning it into two pieces. Lak mipati grieved more for the loss of the inscription. The next day, when r pati and r dhara came to his house, they saw the merchant plunged in deep sorrow. They also felt distressed about the damage caused by the inferno. When r pati expressed his heart-felt condolences, the merchant replied, "I am not grieving much over the loss of grains, clothes, utensils and riches; my greatest grief is about the loss of that ancient inscription which was completely destroyed. I can earn the riches once again, but I can in no way re-engrave the significant ancient inscription." 39

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The moment they heard the words of the merchant, the faces of both the brothers lit up with hope and enthusiasm mixed with exaltation. Solacing the merchant, both of them uttered these words in unison, "O Best of Merchants! Is this the cause of your worry? Then there is no need to be anxious anymore. When we read the inscription, we found it significant in terms of religion, society and family lineage. Hence we enthusiastically read it time and again. We now remember each and every syllable verbatim. We will reproduce the inscription in its original form as it is and hand it over to you. The merchant was extremely astonished. He said, "You are indeed blessed! If whatever you say is true, then I have lost nothing, everything is safe and sound." r pati and r dhara wrote the entire inscription with all the details, date, day, year, stars, etc. on a paper and handed them over to the merchant. When the merchant read it, tears of joy rolled down his eyes. Lak mipati asked the young brothers to stay in his house and made necessary arrangements for their food, water, clothing etc. r pati and r dhara started living happily in their house. A few days later, crya Varddham na S ri, the religious reformer came to Dh r nagar. Lak mipati along with the two Brahmin brothers went to behold, venerate and listen to the sermons of the c rya. He offered obeisance to c rya r with great devotion and sat near him. r pati and r dhara also paid veneration and sat near him with folded hands. Looking at the faces of the two Brahmin youth, the spark in their eyes and their divine personality surrounded by aura, Varddham na S ri was convinced that they not only conquered their souls but were also capable of elevating others. After listening to the sermons of Vardh mana S ri, r pati and r dhara felt averse towards worldly activities, bondage, kinship and relations. Conceding to the humble appeal of Lak mipati, Varddham na S ri gave initiation to both of them. Later, their sister Kaly amati also took initiation into monkhood under the guidance of Varddham na S ri. 40

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After initiation, they were given the ascetic names of Jine vara and Buddhis gara respectively. After being initiated into monkhood, serving their preceptor Varddham na S ri, they studied the scriptures and within a short period of time they acquired profound knowledge in Jain doctrines. Jine vara S ri vanquished the Temple dwellers of 84 gacchas in a scriptural debate in Pa a a in the court of Durlabhar ja of C lukya dynasty and reinstated Suvihita traditions to its former glory. Considering both the brothers to be worthy, Varddham na S ri adorned Jine vara S ri with the rank of c rya and appointed him as his groupc rya. He also appointed Buddhis gara as second c rya. Varddham na S ri conferred a significant position upon female-monk Kaly amati, the sister of these two. Buddhis gara wrote a text on grammar 'Buddhis gara Vy kara a', which consists of 7000 verses. Jine vara S ri ordained Jinacandra S ri and Abhayadeva S ri as cryas. According to Prabh vaka Caritra, Jine vara S ri appointed Abhayadeva Sri as c rya following the instructions of his preceptor Varddham na S ri. Jine vara S ri was gifted with wonderful creative ability and tremendous command over Sanskrit language. During his rainy season halt in Diy he started writing his bulky text 'Kath naka Ko a' and was able to complete it within four months. After defeating the Temple dwellers, r Jine vara Sri and r Buddhis gara S ri along with the entourage of ascetics went to J b lipura (J lora). There, in Vikram 1080, Jine vara S ri wrote some texts. A different version contrary to that mentioned above regarding the family life of r Jine vara S ri is found in 'V ddh c rya Prabandh vali' and in Gurv val written by r K am Kaly na, an Assistant Librarian of r P jya D na S gara Jain J na Bha d ra' of Bikaner, in 1830 AD. 41

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Even the name of Buddhis gara, the younger brother of Jine vara S ri is not mentioned in 'V ddh c rya Prabandh vali? under the article 'Jine vara S ri'. It is a point to be pondered upon. According to the author of Prabh vaka Caritra' Jine vara S ri and Buddhis gara Sri were r pati and r dhara (family names) respectively, the sons of a Brahmin named K a, who lived in Madhya Pradesh and they were initiated into the path of renunciation in Dh r nagar because of Lak mipati, a merchant there. Exactly a contrary mention is found in V ddh c rya Prabandh vali. It says that Jine vara S ri was a Pu kara Brahmin whose name was Jagg . The place of initiation was mentioned as Siddhapura and the cause mentioned as he lost a debate on uddhi-a uddhi (pure-impure). Another different version appears in Kharatara gaccha Gury val found in D nas gara Jain J na Bha d ra in Bikaner. According to it, Jine vara S ri and Buddhas gara Sri were the sons of a Brahmin named Soma, who lived in Varanasi. They met Varddham na Sri in Saras nagara under the instructions of Soman tha Mah deva and were initiated by Varddham na Sri in Saras nagara itself. Thus with various contradictory versions, it is difficult to determine which is authentic and which is not. Due to lack of indisputable evidence it is not easy to derive a definite conclusion. Only a wild deduction can be drawn that probably the life portrayed about Jine vara Sri in Prabh vaka Caritra is appropriate, as it appears quite closer to the facts. The three different versions pointed out reveal and confirm the same fact that r Jine vara Sri was a Jaw hara of Brahmin caste. He did a commendable service to Jain Order by restoring the pure nature and spirituality of Jain doctrines which were totally eclipsed by materialbased pseudo beliefs and dogma propagated by the tradition of Temple dwellers. Had Jine vara S ri not uprooted the tradition of Temple dwellers, we might have probably found it difficult to behold the true path of spiritual purification, practice, mental contemplation, worship, awareness about the existence of Suvihita rama a tradition and scripture-based pure code of conduct of rama as. 42

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His laudable services to Jain order will always be written in golden letters in the history of Jainism. Jinacandra S ri Jinacandra S ri succeeded Jine vara S ri, the c rya of Samvigna tradition. Jine vara S ri appointed him and Abhayadeva S ri as c ryas under the instructions of Varddham na S ri. r Jinacandra S ri wrote a bulky text 'Samvega - Ramga 1' which consists of 18 thousand verses. It should be read and honoured by each and every person desirous of knowing and advancing on the path of spiritualism. It acts as a beacon, guiding the devotees towards the right path. The name 'Samvega Ramga ala' indicates the fact that the tradition started after the first religious reform by Varddham na Sri and continued to be called with the same name till his times. Abhayadeva S ri Abhayadeva S ri belonged to the 16th - 17th century V.N. and was an erudite scholar in the scriptures, a great commentator and propagator of Jain religion. He was adorned with the title 'Nav mg V ttik ra' and well known in the Jain world by that name. Jain congregation is eternally indebted to him for the services he rendered to Jain order through his commentaries on nine Amgas (limbs) barring cr mga' and 'S trakt mga'. r Abhayadeva S ri was born to a wealthy couple Mah dhara and Dhanadev in Vikram 1072 in Dh r nagar, a place of historical significance in M law. He was the disciple of Jine vara S ri and granddisciple (pra i ya) of Varddham na S ri and a great reformer of his times. The author of Prabh vaka Caritra narrates about his initiation in the following manner: Once Jine vara S ri in his wanderings came to Dh r nagar and halted there. Listening to his preaching, young Abhaya Kum ra well realised the lacklustre, pale and transitory nature of mundane existence. He 43

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became totally detached towards life. He sought the permission of his parents to renounce the world. Deluded by attachment, they were shocked and aggrieved. They tried to explain and make him realise how difficult was the path he had chosen; but the young boy remained determined. The parents were very well aware of their son's temperament. Once he took any decision, neither anyone nor anything could change his mind. So, ultimately they granted him permission with a heavy heart. After being initiated into rama a dharma he was renamed Abhayadeva. Monk Abhayadeva started studying Sanskrit, Pr k ta languages, etc with great devotion and mastered them while ardently serving his guru. He astonished the scholarly world with his profound knowledge. Following the pure code of conduct he gained erudition from his preceptor Jine vara Sri. As he became a peerless scholar in all disciplines and held abstruse knowledge of scriptures, his fame reached far and wide. He was considered as one of the foremost scholars of his time. In spite of his quick-wit, expertise in scriptural knowledge and profound scholarship, Abhayadeva Sri remained honest, simple and humble. nated by these qualities and the tales of fame of his grand-disciple. the religious reformer Varddham na Sri commanded his obedient and proficient disciple Jine vara S ri to adorn Abhayadeva with the rank of c rya. Obeying his guru's orders Jine vara S ri raised the young 16 year old r Abhayadeva to the rank of c rya in Vikram 1088. Even after being endowed with 'S ri' rank, r Abayadeva S ri accompanied his guru and carried out an extensive tour of different places delivering sermons and propagating Jain doctrine. He also engaged in many reform activities of Jina order. According to the author of Prabh vaka Caritra, some time after being designated to the rank of Sri, crya Varddham na S ri, in his wanderings reached Palyapadrapura. Realizing that he reached the end of his life and aspiring holy death, he observed fasting (unto death) there. He took the vow of Samth r and departed for heaven. After the demise 44

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of Varddham na S ri, Abhayadeva S ri, following the orders of his guru, travelled different places preaching the pure fundamental Jain doctrine. While explaining the scriptures to his disciples, Abhayadeva S ri realised that it was easy to explain the first two of the 11 Amgas (ek da mg) namely cr mga and S trak t mga in a simple and understandable manner as the commentaries on them written by crya 1 mka were available. But due to the loss of commentaries on the remaining nine Amgas by c rya 1 mka, the student-monks experienced difficulty in understanding the meaning of scriptures and s tras with multiple and cryptic meanings. He decided in his heart of heart that he should undertake this work to facilitate smooth learning for the students. Later Abhayadeva S ri went to Pa a a and camped in a place called 'Karadiha '. There he wrote commentaries (v ttis) on nine Amgas i.e. Sth n mga etc. The service he extended to the four-fold Jain congregation through his works has and will be written in golden letters in Jain history for ages to come. Ya odevaga i, the disciple of c rya Ajitasimha of Niv tti lineage helped Abhayadeva S ri in the arduous task of writing commentaries on nine Amgas. Abhayadeva S ri mentioned this in his texts. Apart from this, in the citations of commentaries (v ttis) on Sth n mga, J t dharma Kath mga and Vip ka S tra he cited the name of Dro c rya with great respect and praised him as the editor of v ttis. Abhayadeva S ri wrote v ttis of nine Amgas in A ahillapura Pa a a. This is mentioned by himself in some of his commendations of V ttis. As against this the author of Prabh vaka Caritra mentions that Abhayadeva S ri wrote his v ttis in Palyapadrapura. Ascetics of Temple dweller tradition bred hatred towards the tradition of c rya Varddham na S ri ever since Jine vara S ri made the king annul the ordinance banning the entry of all non-Temple dweller tradition Jain ascetics into the territories of A ahillapura Pa a a. Impressed by his humility and in-depth knowledge in scriptures even Pr dhan c rya of Temple dweller tradition showed immense respect to Abhayadeva S ri. In this context it is appropriate to narrate the information available in Kharatara gaccha V had Gurv val which is as follows: 45

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"When Abhayadeva Sri stayed in a Vasati called Karadiha in A ahillapura Pa a a, Dro c rya, the chief c rya of Temple dweller tradition used to deliver analytical comments on Amga stras. All the c ryas with their Kapalikas present in Pa a a would go to listen to the commentary. Even Abhayadeva S ri used to go there. Dro c rya always made him sit on a seat near him. While commenting on the s tras whenever Dro c rya had any doubt regarding the meaning of any topic, he would explain it in such a low tone that nobody could hear him. Noticing this, the next day Abhayadeva S ri reached the place with the V ttis written by him for the S tras that were to be explained on that day. Giving them to Dro crya he requested him to read those V ttis and contemplate on them before elucidating the Stras. Reading some parts of that V tti, the Temple dweller crya was astounded and and wondered, "Has this v tti been written by the ga adharas or by Abhayadeva S ri himself?" This created immense respect in his heart towards Abhayadeva S ri. On the next day, seeing the arrival of Abhayadeva S ri, Dro crya got up from his seat and welcomed him. Seeing the honour extended to a c rya of Suvihita tradition by a senior c rya of their tradition, the agitated Temple dweller c ryas left the venue and returned to their respective vasatis. After reaching their monasteries they conveyed the following message to Dro c rya: "In what way is he greater than us? What is that special trait that demands our chief c rya to show such type of respect towards him? What will happen to us if such honour and respect is shown to cryas of other traditions?" The moment the connoisseur and scholar Dro crya came to know about the enraged Temple dweller c ryas' mutual consultation and message, he wrote a verse, made many copies of it and sent one copy each to all the c ryas in various monasteries. The meaning of the verse is as follows: Verily there are such c ryas in all holy places like monasteries, lodgings, etc. whose unblemished conduct sanctified the world and whose glory cannot be assessed even by an extraordinary person. Nevertheless please bring to my notice if there is any scholarly c rya in this era that can stand in par with Abhayadeva Sri even in a single attribute." Reading this verse, all the Temple dweller c ryas were extremely embarrassed and completely appeased. Dro c rya, as usual continued his sermons of commenting on the amga stras on the basis of v ttis written by Abhayadeva S ri. 46

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This was the miraculous outcome of the exceptional scholarship and humility of c rya Abhayadeva S ri, which humbled the pride of the rival Temple dweller tradition. Even their chief crya honoured him wholeheartedly Apart from these qualities Abhayadeva S ri was endowed with another exceptional skill, that of judging the brilliance and selecting the virtuous. It is worth mentioning in this context, the example of Jina Vallabha S ri. Jine vara Sri Krcapur ya, a Temple dweller c rya sent his intellectual disciple Jina Vallabha to Abhayadeva S ri to study amga stras. At the very first glance itself, Abhayadeva S ri could sense that this student will become an eminent scholar and a dynamic propagator of Jain doctrine. He imparted to Jina Vallabha the knowledge of all the doctrines alongside other different subjects, with lot of interest and fondness and made him an outstanding scholar. After learning the doctrines and different subjects Jina Vallabha went to his Temple dweller guru and conveyed in clear words, "I am leaving this tradition to become the disciple of c rya Abhayadeva of Suvihita tradition with an earnest desire to uplift myself and others". Even after repeated entreaties of his guru, Jina Vallabha S ri left the Temple dweller tradition and dedicated his life to the service and glorification of Suvihita tradition. It is apparent from all these writings that Abhayadeva S ri was very soft natured and eminent scholar of his times with a charismatic personality who could win the hearts of every person. He did great service to Jainism by writing V ttis on nine Amgas and other very valuable literary works. His name will be written in golden letters in Jain history and he will always be remembered with great veneration by the intellects that have a passion to acquire thorough knowledge of scriptures. Abhayadeva Sri wrote a number of books. The details are tabulated below: 47

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S.N Name of the commentary No. of verses Year and place of Compilatio Associate Compiler Research Scholar 0. 14250 Commentary on Sth n mga Vikram 1120 Ya odeva ga i, the disciple of c rya Ajitasimha c rya r Dro c ry a, head of Caity v s tradition of Samvigna wing Commentary 6575 on Samav y mg 18616 Commentary Vy khy Praj apti Vikram 1120 A ahillapur a Pa a a city Vikram 1128 A ahillapur a Pa a a city Vijay da a m day Vikram 1120 A ahillapur a Pa a a city 3800 Commentary Jt -dharmakath mga crya Dro c ry | 1812 899 Commentary Up sakada mga Commentary Antak dda mga Commentary Anuttaropap tikada mga 48

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1630 Commentary Pra navy kara a Commentary Vip ka S tra 3125 A ahillapur a Pa a a city crya Dro c ry 10 3125 Commentary Aupap tika Up mga Apart from the abovementioned 10 V ttis on 9 Amgas and 1 up mga, he also wrote Praj pan, Ttya Pada Samgraha , Pamcaka V tti, Jayatihuya a Stotra, Pamcanirgramth and a ha Karmagrantha Saptatik bh ya. The nine V ttis written by Abhayadeva S ri throw ample light on the perplexing meaning of the Amgas and clearly explain the meaning of S tras and words. They are neither elaborate nor brief Authors of Prabh vaka Caritra and Kharatara gaccha Gurv val projected different versions regarding the replication of these V ttis. According to Prabh vaka Caritra by Prabh candra S ri on completion of writing the V ttis and after being amended by great rutadharas, the votaries started making the copies of those V ttis. Later, 84 intelligent votaries in Pa a a, T mralipti, pall and Dhavallaka Nagara made a large number of copies of these V ttis and dedicated these to Abhayadeva S ri. Out of these V ttis of 9 Amgas, Abhayadeva S ri wrote in the citations of 4 V ttis that he wrote the V ttis in Pa a a. In Kharatara gaccha V had Gurv val also it is mentioned that the author of Nav mg V ttis wrote his V ttis staying in Karadiha complex in Pa a a. As against this, Prabh candra Sri in his Prabh vaka Caritra wrote that the author of Nav mg (nine limbs) V ttis wrote his works in Palyapadrapura. Two verses of V ttis are presented below so as to draw the attention of scholars of Jain world towards unparalleled greatness of Abhayadeva Sri. 49

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Abhayadeva S ri confronted many hardships while writing V ttis on 9 Amgas like Sth n mga etc. Placing them in front of contemporary Jina devotees and people of future generations, he pointed out seven such problems in Sth n mga V tti. The first difficulty 'satsamprad yah naty t' demands a deep contemplation. In the first line of the first verse of the citation he clearly and fearlessly without any bias towards any tradition presented the fact to the Jain world that - 'Today (during his times) our society faces a dearth of good tradition' - i.e. here he implies the finest lineage of gurus, a tradition void of excellent gurus who can explain the real inner and in-depth meaning of the words and S tras of scriptures. The decline of pure fundamental scripture based tradition started approximately 590 years prior to the authoring of V ttis and reached its lowest ebb by 1550 V.N., throwing it into an inexplicable dismal condition. Illustrating the true picture, Abhayadeva S ri without any bigotry clearly accepted that - 'Somehow today there is a paucity of a good tradition'. This strongly proves that he was an ardent supporter of truth. Yet one more strong evidence which reveals his quality more clearly than this is the historical verse given below of his ' gama A ottar which was described in detail in the third volume of this series. Devadidhakham sama aj , paramparam Bh vao viy Silhil ye haviy , davvao parampar bahu // 'I know very clearly that till the times of Devardhiga i K am rama a (1000 V.N.), the pure scripture based spiritual tradition existed in its fundamental form like a pure flowing river. But after him, the monks who became lax in the code of conduct of Mah v ra's congregation created many material offering based traditions." Thus Abhayadeva S ri fearlessly and objectively expressed the fact. This confirms that he was a great and ardent worshipper of truth. He dedicated his entire life to Jain order carrying out activities for the progress of Jina order. He was made c rya in Vikram 1088 at a tender age of 16. With this it can be inferred what an exceptionally brilliant person he was. Holding the post of crya for 51 years, he wrote many texts on diverse topics apart from the huge V tti literature. In Vikram 1139, when he was in Kapadagamja (Gurjara Pradesh), he realised one 50

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day that his end was near. So he undertook vow of fasting and left the body in deep meditation (Sam dhi) at the age of 67 years. Kharatara gaccha Gurv val did not specify the time. It only mentioned that Abhayadeva Sri departed for fourth Devaloka (Realm of the gods and goddesses) in deep meditation. In some Pa val s of Kharatara gaccha the time was given as Vikram 1135 whereas some others established the time as Vikram 1139 in Kapadagamja. The author of Prabh vaka Carita did not mention the time; however he wrote that Abhayadeva S ri departed for heaven in Pa a a Nagara during the regime of Kar ar ja, the King of Pa a a. In the light of aforesaid facts the date Vikram 1135 seems more appropriate than Vikram 1139. It is a historical fact that in the last phase of 11th century Varddham na S ri with his religious reforms shook the very foundation of Temple dweller tradition that had been continuously enjoying a secure status for centuries together. Jine vara S ri defeated the leader of Temple dwellers in a spiritual debate that was arranged in the court of Durlabhar ja, the King of A ahillapura Pa a a in Vikram 1079-80. It was a tremendous blow to Temple dwellers' tradition - the centre of degenerated pseudo doctrines and beliefs. The fundamental true path of liberation promulgated by Lord Mah v ra that had drifted away due to lax monks was once again restored. After being made aware of the pure form of Jain doctrine which aims at universal welfare, the righteous men and women once again started following and progressing on the true path. The unanticipated defeat and the resultant changed scenario gave a severe setback to Temple dwellers tradition leaving a black mark on its prestige. On the basis of the aforementioned facts it can be deduced that initially the Temple dweller monks might have nourished antagonistic feelings towards Vasativ s s. However, the elderly scholars and farsighted c ryas of Temple dweller tradition may have realised that the people were drawn towards Vasativ s tradition due to their commendable authority over the scriptures. As a result the Temple dwellers, so as to retain their identity and existence, might have gradually modified their rituals, mode of worship, religious activities and code of ascetic life in such a way that the people who moved away from 51

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them were yet again attracted towards their tradition. It can be deduced that probably encouraged by their initial, though insignificant success, the Principal c ryas possibly adopted a policy of cooperation and associated themselves with Vasativ s rama as. It has been confirmed by the piece of evidence that Dro a S ri the most eminent c rya of Temple dweller tradition himself and on his advice all the other c ryas collectively maintained congenial as well as deferential relationship with Abhayadeva S ri - the eminent scholar in scriptures and c rya of Suvihita tradition. Finally, the approbations written by Abhayadeva Sri in his Sth n mga V tti, J t Dharma Kath ga and Aupapatika V tti strengthened the fact that Abhayadeva S ri, with an intention to make the nine V ttis easily understandable for the devotees of both the sects - Vasativ ss as well as Temple dwellers, got the amendments made by Dro a S ri, the prominent c rya of Temple dweller sect. This noble deed also inspires one and all to extend mutual cooperation and to assess the qualities of others. Approximately up to 20 years after Abhayadeva S ri, the Temple dweller tradition prevailed as a dominant sect in entire Gurjara state. c rya Prabh candra Sri, founder of P r im gaccha carried out a widespread religious reform in Vikram 1159. Till then the entire Jain Congregation remained under the control of Temple dweller tradition in Pa a a. It is plausible that taking into consideration the powerful stand of his opponent and keeping the interests of Suvihita tradition in mind, Abhayadeva Sri compromised and maintained goodwill and amiable relationship with Temple dweller tradition. It can be considered as an appropriate move under the then existing conditions. Dro c rya (Temple dweller tradition) Among the Jin c ryas that lived between 16th and 17th centuries V.N. (accordingly the Vikram 11th and 12th and 11th century AD), the life of c rya r Dro a (epochal), who was like epochal- c rya of Temple dweller tradition, is really very significant from the point of view of Jain 52

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history. Even though c rya r Dro a was a contemporary to Abhayadeva S ri, the author of nine V ttis and probably older than the latter, yet he showed respect to Abhayadeva S ri as one usually shows to elders. This brings his personal quality into light that he had good insight at determining the qualities of others and also a lover of virtues. Up to Vikram 1080 the Temple dweller tradition congregation remained extremely vast and influential. It consisted of 84 gacchas and 84 c ryas. Of all the 84 c ryas of these 84 gacchas, S r c rya was considered as the person in charge. Each gaccha was governed and administered by the crya of that gaccha and from among these 84 c ryas, one was appointed by the congregation as the chief c rya. The remaining c ryas obeyed him and involved in carrying out endeavours to promote the interests of their congregation. The c rya of each gaccha was held responsible for the activities of their gaccha. They promoted and executed pursuits for the progress and development of the Jina order. The chief c rya was in charge of the unity of gacchas, i.e. he had to ensure that all the gacchas prevailed as one. He had to frame specific rules to be followed by all gacchas alike, and see to it that c ryas of all the gacchas strictly adhere to those rules. If he found any flaws in the line of action of a particular gaccha, he had the power either to rectify the fault or to modify it by giving instructions to this effect to the concerned c rya. The two unique features of Temple dweller tradition were: Firstly, Temple dweller tradition and its gacchas had a branch in K rcapura which was located far away from Pa a a and a sub-branch in durga subdivision. In the same manner, there were branches and sub-branches in different parts of the country. Secondly, each branch of a division of a region and in each sub-branch of a sub-division, arrangements were made to impart education to people of local and neighbouring areas as well. The chief c rya of Temple dwellers tradition besides being conversant in scriptures also explained and interpreted them to his subordinate c ryas and to those who obeyed him. This implies that the Temple dwellers had developed an inclination to know and learn the scriptures. Moreover it can be inferred that it was an arrangement for Temple dwellers tradition to create and make future leaders, righteous householders, social reformers, worthy employees, etc. by providing education to the children of followers of different monasteries located at 53

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different parts of the country. Thus they could also entice the rama as and rama is to study scriptures. It is clear that in Vikram 12th century, Temple dwellers tradition was a popular and prominent tradition not only in Gurjara region but in different parts of the country as well. Despite the fact that there subsisted 84 gacchas and 84 c ryas respectively in this tradition, they still ished united and stayed together till Vikram 12 century. Dro c rya was their principal c rya. His command was not only obeyed by all c ryas of each gaccha but also by all members of Temple dwellers tradition as they were under obligation to compulsorily abide by his orders. In the light of the above facts, it can be surmised that Dro c rya was a great and omnipotent crya of Temple dweller tradition between Vikram 11h and 12th century. The contextual mention in Kharatara gaccha Gurv val provides some details of his life: He was the chief c rya of Temple dwellers tradition and knower of scriptures. He used to teach, explain, comment and interpret to a host of his subord c ryas. Abhayadeva S ri went to Pa a a with a decision to write nine V ttis and stayed in Karadiha and started writing V ttis there. When he came to know that Dro c rya was commenting scriptures to his subordinate c ryas, he went to listen to the same. Dro c rya with due respect made Abhayadeva S ri sit near him. Abhayadeva S ri observed that Dro c rya used to comment in a very inaudible tone wherever he had a doubt about the meaning of the scriptures and proceed further. The next day Abhayadeva S ri took V ttis of those topics with him on which Dro c rya was going to explain on that day. Giving the same to c rya Dro a he humbly requested, "Before commenting the Amga Stras. please read these papers. Explanations of those S tras are written in these papers. They will help you to explain the S tras". The c ryas of Temple dwellers tradition present there saw and read those papers. They were all amazed. Dro c rya also read them and ma depth meaning of scriptures has been explained in a simple and easily understandable language. He was highly impressed by Abhayadeva S ri. The next day he welcomed Abhayadeva S ri by getting up from his seat and requested him, "Whatever number of V ttis you write, I will amend all of them." 54

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The above incident described in Kharatara gaccha V had Gurv val is confirmed by Abhayadeva Sri himself. He giving accolades to Dro a S ri in Sth n mga V tti, Jt dharma Kath mga V tti and Aupap tika S tra clearly mentioned that crya Dro a S ri of Niry tti kula had amended these V ttis written by him. A narration related to Dro c rya is found in Prabh vaka Caritra: King Bh ma was ruling A ahillapura Pa a a. Dro a was the holy teacher of the king. Dro a was born in a K atriya caste and was maternal uncle of king Bh ma. Dro crya took initiation at a very young age and was appointed to the post of c rya. With this information it can be inferred that probably crya Dro a of Temple dwellers tradition and the one of K atriya lineage described in Prabh vaka carita were one and the same. Author of Prabh vaka Caritra mentioned Src rya, a very influential c rya as the successor and disciple of Dro c rya. Exactly contrary to this, the author of Kharatara gaccha Gury val says that S r s rya was the predecessor c rya to Dro c rya. Seeing the names of Src rya and Dro c rya described in the above mentioned Pa val , the reader naturally thinks that Dro c rya was the disciple of Sr c rya whose life has already been described. According to historical timescale Src rya undoubtedly lived up to Vikram 1080. Abhayadeva Sri and Dro c rya were contemporaries and in perfect amity with each other. Abhayadeva S ri wrote Sth n mga V tti and Gnatadharma Kathang V tti in Vikram 1120. Dro c rya modified these two V ttis. This historical fact proves that Dro crya was holding the post of chief c rya in Vikram 1120. It also ascertains that Src rya held the rank of managing- c rya of Temple dwellers tradition in 1080 and 40 years after him Dro c rya held the post of managing- c rya of Temple dwellers tradition. Thus it is obvious that S r s rya was predecessor c rya and probably his preceptor too. Dro a S ri by maintaining amicable relations with Abhayadeva S ri, the c rya of Suvihita tradition, re-established the name and status of Temple dweller tradition which was at low ebb. Thus he not only prevented it from obliteration but also revivified it. Temple Dweller tradition was immensely benefited by this farsightedness of Dro c rya; the tradition which would have otherwise become extinct by the end of 11" century was kept alive and anew and somehow succeeded to survive 55

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up to the end of Vikram 17th Century. Eventually Temple dwellers tradition had come to an end in Vikram 17th century. But because of the insightful intelligence and foresight of Dro c rya it exists even today in a dormant form because of some of its rituals and religious activities, i.e. it brought modifications in some of its methods partially (owing to the influence of reformation movement) and some existed in their original form, both of which appear even today in some traditions which claim them as suvihita tradition. On the other hand it had an adverse effect on Suvihita tradition; their very purpose was defeated - Suvihita tradition aimed to extirpate the degenerated rituals and sluggishness in code of conduct introduced in the pure fundamental path of spiritual purification by the laid-back -monks and to re-establish it to its original form. As a first step towards this direction, it set up its base in Pa a a, which was the stronghold of Temple dweller tradition. They could not achieve their goal equal to their expectations until 20h century V.N. The farsighted policy of cooperation, socialisation, assistance and proximity with each other adopted by Dro c rya assuaged the religious revolution of Vasativ s s for a long time, which was initiated to bring the fundamental form into light. The dream of Varddham na S ri to annihilate all the distorted practices and to re-establish the true path of spiritual purification using the single weapon - 'the scriptures', could not be actualised due to the unparalleled astuteness of Dro c rya. The foresight of Dro c rya made him immortal even in Suvihita tradition. As long as Nav mgi (of nine limbs) V ttis remain in existence, the name of Dro c rya along with Abhayadeva S ri will be remembered by the devotees. With his amiable reconciliatory gestures of mutual cooperation, and bestowing honour upon Abhayadeva S ri, Dro crya won the farmer's heart and sought his permission to even modify the V ttis written by him. This naturally creates a supposition in the mind of each enlightened reader that while modifying the V ttis, Dro c rya might have tried to include some of the beliefs of his tradition. It may not be a surprise that showing tremendous respect and winning the faith of Abhayadeva S ri, Dro c rya might have taken advantage of it in this manner. 56

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Careful analysis of these facts reveals that Dro significant role in the history of Jainism. c rya played a Political events during c rya Vijaya i's era During the tenure of c rya Vijaya i (i.e. V.N. 1524 to 1589), the 50th Pontiff of Lord Mah v ra's tradition, Maham da Gajanav invaded India 17 times in a span of 29 years between Vikram 1058-1087 creating havoc and terror in the lives of people in many parts of India. In the very first attack itself Maham da Gajanav acquired a lot of wealth comprising precious stone studded jewellery, gold, elephants, etc. Considering India a golden goose, he attacked different parts of India 17 times and openly plundered its wealth to his heart's content, with an intention to make his country wealthy and prosperous with the riches from India. During the invasions, Maham da Gajanav not only amassed wealth from the invasions, but also demolished many holy shrines and temples, destroyed thousands of idols and massacred people in several cities and villages, forcibly converted them to his religion. Soon after the death of Maham da's father Subuktag na, Jaip la, the King of Lahore repudiated the authority of Gajanav who took over his province in Vikram 1034, declared himself independent and refused to pay the land taxes to the Gajanav government. Indignant over this development, Maham da with a large battalion set out towards Lahore in Vikram 1058. Even Jaip la, the King of Lahore mobilised a strong army, including 300 elephants and blocked the army of Maham da Gajanav at Peshawar. A fierce battle ensued between both the armies. After a brutal war, Maham da Gajanav made King Jaip la, his brother and son, and 15 other kinsmen his captives. In this invasion, Maham da acquired tremendous wealth, which also included 16 valuable gem-studded necklaces. The jewel-evaluators, he summoned, examined the jewellery and estimated the value of each necklace equal to 180,000 gold dinars. Each dinar is considered to be the weight of 32 Rattis (Gunja seed, approximately 0.182 grams). Other than the wealth that he seized in this pillage, he also confiscated a lot of money in the form of reparation at the time of releasing Jaip la after three months of captivity. After getting released from captivity, King Jaip la relinquished the kingdom to his son, nandap la. According to the then prevalent Hindu custom, a twice-conquered prince could not reign as he was considered 57

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unworthy, King Jaip la solemnly mounting a funeral pyre burned himself and died. After a few years a ruler named Abula Fataha Dawood of Multan declared himself independent and stopped paying land revenue to Maham da. When Maham da was about to attack Dawood, nandap la lent his support to Dawood to take revenge on Maham da. Enraged by this, Maham da deployed his army against nandap la in Vikram 1066. By that time, many kings of India were strongly determined to uproot the Muslim rule by hook or crook by joining forces for this common purpose. nandap la sent his ambassadors to various kings soliciting their support to foil the invasion of Maham da and to destruct his formidable army. A ravenous desire to evict the Muslim plunderers out of India once and for all emerged like a tidal wave in the hearts of all the Indians. Consequently, women from all corners of India sold their ornaments and mobilised a large amount of money and sent to nandap la as aid to fight against Maham da. About 30,000 Gakkhara warriors resolute to crush Maham da in the battlefield and help nandap la joined his army. The rulers of Ujjain, Gwalior, Kalinjara, Kanauja, Delhi and Ajmer also came forward along with their troops to support nandap la. Thus nandap la could assemble a powerful confederacy to wage war against Maham da. The Indian army encamped for about 40 days near Peshawar. After a long wait, the army of Maham da fronted the Indian army and Maham da ordered his archers to create a stampede with a bombardment of blazing naphtha arrows. The force of 30,000 wild Gakkhara warriors fought the Sultan's army with such ferocity that they surged ahead pushing back the archers, burst into the enemy's camp, slaying the enemies. In the decimating battle, within a short time the powerful Gakkhara warriors have slaughtered 5000 soldiers of Maham da. Just when Indians were close to gaining victory, a stray burning arrow pierced deep into the head of the elephant on which nandap la was sitting. Owing to the burning fires of naphtha, the panicstricken elephant with excruciating screams fled from the battlefield. The Indian army thought that Rj nandap la was turning tail to the war and fleeing. With this apprehension, the army of other six kings also retreated from the battlefield, turning the tide in favour of Gajanav . The victory which would have been in their hands in a few moments, resulted in a defeat in spite of the Indian army being so strong and resolute. 58

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Maham da gained a lot of wealth, a troop of elephants and military equipment In Vikram 1075, Maham da Gajanav invaded Kannauja and subjugated King R jyap la, thereby accumulating a great fortune. Later, he attacked the Mah vana region on the banks of river Yamun . Its ruler Kulacandra was prepared to fight against Maham da; but realising that his army was inadequate compared to that of Maham da's, he killed his family and before facing the war he killed himself to avoid the disgrace of defeat. The plunder from Mah vana to Maham da was 80 elephants and a great deal of wealth. After Mah vana, Maham da attacked Mathura and after a brief fight Maham da defeated King Haradatta and annexed Mathura to his kingdom. Maham da had destroyed many gold and silver idols with hardly any resistance from anyone. He ransacked the precious stones like rubies, diamonds and other gems embedded in those idols. By melting all the idols of the temples of Mathura, he amassed lot of gold and silver blocks. Then he set off towards Gajanav with the enormous wealth that he accumulated and on the way he razed as many temples as he came across and destroyed the idols. In Vikram 1082, Maham da Gajanav targeted Soman tha temple for its immeasurable treasure, to ravage the Soman tha idol and to unveil the much-talked mystery about it. Taking the route from Multan and further through the unpopulated desert, he attacked Soman tha. He was accompanied by 30,000 valiant horsemen chosen meticulously. As it is difficult to find food or water in the desert route, he set off towards Soman tha well-equipped with food and water laden on 30,000 camels. He arrived at Soman tha on Thursday a bright fortnight of Pau a month. According to Firi t, an eminent Persian historian, King Bh madeva-I (Vikram 1079 - 1129) of the vast Gurjara province reached Soman tha with his army to protect the Soman tha temple. On Friday, the second day of his arrival, Maham da attacked the strong fort on the seashore. A fierce battle ensued. The warriors who assembled there for the protection of Soman tha fell upon on the army of Maham da with various arms and ammunition. As a considerable number of their army was getting injured, the soldiers of Maham da placed ladders and climbed the fort. As described by Firi t , King Bh madeva-I, who came from Anahilaw da to 59

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protect Soman tha, had killed about 3000 Muslim soldiers. The war was called off for the night and the fierce battle restarted the next day right at sunrise. Many men were killed in the battle. Finally, Maham da was able to enter Soman tha temple. There were 56 teakwood pillars in the temple all of them covered with lead. The Soman tha idol was made of solid rock, measuring five hands high and embedded two hands deep in the ground. Its circumference was about 3 hands. The idol was placed in an unventilated room, which was illuminated with gem-studded lamplights. Near the idol was a chain weighing 200 mana (1 mana equals 34.5 kilograms) onto which a bell was hung. This bell was rung at every prahara (about 3 hours' duration) by tolling the golden chain. The storeroom located near the idol had a lot of other idols made of gold and silver and precious gem-studded garments. Maham da broke the idol with a mace. One part of the idol was burnt there itself, while the other part was taken to Gajanay along with the loot from the temple comprising of gold, silver, precious stones etc. This piece of Soman tha idol was used in one of the stairs at the entrance of J m Masjida. In this horrendous invasion by Maham da Gajanav on Soman tha, about 50 thousand Indians sacrificed their lives and the value of the wealth he amassed and took to Gajanav from here was assessed to be over 20 lakh dinars. Even an ordinary layman would wonder why India, which was the leader of the world for thousands of centuries in spiritual, cultural, educational, political and global welfare policies or activities, had, at the onset of Vikram tenth and eleventh centuries, witnessed such adverse and pathetic upheavals? After a deep and objective contemplation from the perspective of glorious historic events of India in the past, it is clearly evident that there is only one reason that led India and the Indians to such a quandary and dismal situation. The different views presented by various distinguished historiographers like Alberuni, R.C. Majmudara et al point towards the same basic reason, which is as follows: To lead an honourable life like a tiger-man, what is fundamentally essential is the basic mantra "Saha n vavatu, saha nau bhunaktu, sahanau v rya karav vahai, tejasvi n vadh tamastu, m vidvi vahai" - which means - "let us all stay together united, let us share equally and 60

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enjoy our meal together, let us together enjoy the comforts and amenities of life, let us work together using our vital energy for the welfare of humanity, let our learning be full-fledged blessing us with joy and enlightenment, let us never poison our life and soul by hating and despising each other, let the humanity flourish", which we Indians forget time and again. By disregarding this fundamental mantra, which leads to the path of progress, Indians have repeatedly experienced several jolts and many a time faced degeneration. Snapping out of the deadly blows that they received, when they recollected this m lamantra and started applying it in their lives, then again they ascended the path of progress. In the process of progress and declension, at the onset of Vikram 10" century, Indians have almost forgotten the fundamental mantra of progress both in word and deed. Attitudes like hostility towards other castes, haughtiness of upper caste, upper class and creed, religious intolerance, false religious pride and ego, superiority complex, etc. spread all over the country like a wild fire. The resultant destructive effect was that not even a single province, city or village was left untouched by the environment of internal strife. Social integrity and collective constructive efforts were nowhere to be seen in India. The general social milieu of disputes and mutual hatred in all places not only hindered the progress of the country but paved a way, or rather ways for its decline. As the m lamantra went into oblivion, disaster fell on India from all sides, like recurrent massacres of Indians in the hands of despots, plundering of incomparable and immeasurable wealth of India and forcible conversion of Indians into their religion. Indians were subjected to so much irreparable damage economically, politically and psychologically that even after the lapse of 1000 years till date, they have not been able to totally regain the earlier status and stand. The very thought of the damage caused due to invasions of foreign despots - to the rulers, to the merchants who lost their immense wealth equal to that of 'Kubera', the God of Wealth and to a particular section of India who lost their kith and kin, property and morale as well - sends chills down the spines of sensitive empathetic persons. After invading India for 17 times and thus enriching his own country with the spoils and strengthening and making his government the most 61

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powerful one, Maham da of Gajanav died in Vikram 1087 (V.N. 1557). After the death of Maham da, his sons quarrelled among themselves for the immeasurable riches. Mas da, the younger son of Maham da blinded his elder brother Sultan Maham da, dethroned him and became the ruler of the Gajanav province. Within a short time, the army of Gajanav deposed Mas da and re-crowned his blind elder brother Maham da as the Sultan of Gajanay. After some time, in V.N. 1569, Ahmed, the son of Maham da killed Mas da. In the same year, Maudood, the son of Mas da killed Maham da and established his authority on the throne of Gajanav . In this manner, the successive line of sons and grandsons of Maham da Gajanav always quarrelled among themselves and killed one another. Eventually, the Sultanat of Gajanav , established by Maham da as a strong and secure province, using the immeasurable riches looted from India, had come to an end. Approximately around Vikram 1209 (V.N. 1679), All udd na Hussain Gaur, the brother of Saifuddin Gaur ascended the throne and put an end to the Turkish rule. During the aforesaid period, 14 years after the death of Gajanav Maham da in V.N. 1571 a Hindu King of Delhi had established his authority on Hansi, Thaneshwar, Sindh and Nagarkota. He expelled Muslims from these places. Idols were reinstated in the temples and renovation of the temples began. Around the same period, kings of different regions in Punjab together attacked Lahore. However after seven months of severe warfare, the Hindu kings of Punjab lost the battle and Lahore remained still under the Gajanav rule. Thus 16th century V.N. proved almost totally inauspicious from the point of view of Indian History and was in fact quite dreadful for Indians. Recurrent fatal clouds of predicament on Jain Religion in South In the third volume of the present Jain History, citing authentic inscriptions and historical events, it was elaborately described that during the rule of Gamga, Kadamba, R rak a and Hoysala dynasties, there was remarkable accretion in Jainism in general and Jain congregation of South, in particular. During their regime, Jainism was reckoned as one of the most important religions of the South. From the 2nd to the 7th century AD, Jain religion was considered as the most dominant, well-accepted and influential religion. The Western C lukyas established their rule after

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King Indra IV of the R rak a dynasty, who embraced a holy death observing the vow of fast unto death (Samlekhan) in V.N. 1501 (974 AD). The progress of Jain religion was impeded during the regime of western C lukyas. Unlike earlier kings, the western C lukyas did not patronise Jain religion. Hence it slowly went into subaltern position. The idols of Jain deities were removed and thrown out from Jain temples. iva or Vi u idols of Hindu mythology were installed in their place. Verily such situation did not last for long. In 1126 AD, Kalcur King Vijjala ascended the throne of C lukya and proclaimed himself as an emperor. During the early regime of Vijjala, Jain religion once again started growing in popularity. Vijjala himself was a Jain. During that time Jain congregation had reinstated its lost power and once more started taking the shape of a strong and powerful religion. In actuality the domination of the Jain religion was like a flickering light. A minister of emperor Vijjala, by the name Basav secretly started propagating Limg yata religion and to achieve his end he extravagantly spent money from the treasury of Kaly When Vijjala came to know that his minister Basav was immorally expending huge amounts from the royal treasury to promote and spread Limg yata religion, the king took over the treasury into his custody. Enraged by this act, Basav deceitfully poisoned King Vijjala and killed him. When the sons of Vijjala tried to kill Basav, the guilty Basav fled and escaped from there. The princes with their soldiers chased Basav. On reaching Dh rawada, when Basav saw that the princes and the army were chasing him, left with no option he jumped into a well and died. However, he was considered valiant person who had sacrificed his life for the sake of his religion. Limg yatas rose in revolt against the king and started massacring the followers of Jainism. The revolutionary songs written by Limg yata ascetics created such a profound influence in the hearts of people that many untold atrocities on Jains in the vast territories of Kalcur kingdom took place. Limg yatas forcibly and collectively converted the merchant (va imjaka) class who were loyal followers of Jainism for centuries and the entire creed as their followers into their religion. This resulted not 63

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only in a significant reduction in the number of followers of Jainism but diversion of monetary contribution / donation from Jainism to Limg yatas. The Jain ascetics become ineffective to the extent that they could not even propagate their religion. The leaders of Limg yata spread such folk tales in Karnataka and Andhra Pradesh, which boosted the morale of Limg yatas and killed Jain monks. These folk songs and folk tales, in a way totally wiped out Jainism from Andhra Pradesh. Even in these calamitous conditions Jain religion did not disappear completely in Karnataka as a large number of loyal Jain monks and followers existed there still. The kings from the North of Mysore helped the Jain followers from time to time. Even the alien rulers were somewhat generous towards Jains, for example, Haidara N y ka who donated a village to Jain temples. Around 1326 AD, the Muslim conquerors defeated and destroyed Hoysala dynasty. The anarchy created by the Muslim attacks and invasions gave rise to a powerful Hindu kingdom in Vijayanagara. The C lukya kings of Vijayanagara were mostly followers of Vai avism and most of their ministers were Brahmins. Hence Jain followers could not get any opportunity to establish their influence over there. Nevertheless they protected the Jains against the religious campaigns led by Vai avites. None of the rulers of Vijayanagara ever harassed the Jains. On the contrary, they safeguarded the Jains during times of calamity. To cite an example, during the regime of Bukkar ya of C lukya dynasty which extended from 1353 to 1377 AD, a historical concordat between the Jains and Vai avites was made which helped the followers of Jainism in adverse times. This is a laudable paradigm which never happened anywhere in the world. The views expressed by Dr. P.B.Desai, in his historical text 'A History of Karnataka' about the discipline of Bukkar ya are given below: Protection given to the minority by Bukkar ya The significant event that took place during the regime of Bukkar ya, the King of Vijayanagara, illustrates his liberal nature and religious tolerance. The incident is the solution brought out to sort the discord 64

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between Jains and R m nuja. During the reign of Bukkar ya, severe conflicts sparked between Jains and followers of R m nuja regarding their respective authority and powers, facilities and religious rituals. Jains who were in minority were tormented by Vai avites who were in majority. The Jains approached Bukkar ya seeking justice. He invited the chiefs of both the traditions. Hordes of audience had arrived to the court to listen to the verdict. After listening to both the sides attentively Bukkar ya announced his verdict. The most significant point in it was the entrustment of protection of rights and facilities of the minority and their interests to the majority. In other words it was the royal proclamation protecting the interests of minority people. Such an incident is not found in any where in the history of the world, wherein the conflict between the followers of two different religions metamorphosed into a harmonious arrangement giving justice equally to both the parties. The decision given by King Bukkar ya, who was no less than an emperor, is an illustrious example of his liberal policy and of sharp intelligence. It is an ideal that should be followed by one and all. This historical decision proved to be very effective. This created religious tolerance and amity among the different sects, classes of people and followers of different religions. The humane decision of Bukkar ya had far reaching effects. Even the successor kings of Bukkar ya followed this sacred humanitarian ideal abandoning the parochial aspects and granted uniform justice to all, irrespective of their class, be it Hindu or of any other religion. The historians in the light of historical evidences determined the reigning period of Bukkar ya as 1353 to 1377 AD. This event occurred during the 15th year of his reign, in 1290 aka Era (1368 AD). Giving his verdict to the Jain and Vai avite representatives, Bukkar ya placed the hand of the Jain representative in the hands of the Vai avites and said, "You have become friends from today. It becomes your prime duty that either of you should not interfere or create any obstacles in the performance of religious activities. Let each person perform his rites and rituals and spiritual practices with full freedom. Then, the king ordered the Vai avites, to inscribe each and every syllable of his verdict in the Vai ava temples in the territories of Vijayanagara kingdom and to follow it with complete sincerity. 65

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The verdict of King Bukkar ya which made an amiable agreement possible between Jains and Vai avites was inscribed on the pillars and rocks of temples. It was also inscribed on a big rock before the temple situated on the mountain in rava abelagola, the pilgrim centre of Jains, which exists there even today. As already mentioned Jains had to face several tribulations a number of times countrywide. The first was in early 7th century AD during the reign of Mahendra Varmana, the Pallava King and Sundara P dya, the P dya king of Madur, and a campaign against Jains by Tiru J na Sambandhara and Tiru Appara in the form of reform in aivism. The second ordeal fell on Jains between 7th and 8th century AD. First Kum rilla Bhatta and later the victory campaign of amkar c rya, wherein the first proved most disastrous. It almost rooted out the existence of Jainism whereas the second one was a countrywide crusade that took the form of a cold war which lasted for a long time, though in the second instance, no authentic evidences about the slaying of Jains are available. However by establishing P has (religious centres) at various places, far and wide, Brahm dvaita doctrine was propagated in the entire nation in a systematic and organised manner. As a result, Jain religion received severe set back, and propagation of Jain doctrine could not be implemented properly. Consequently, the number of followers decreased considerably. The third predicament came in the form of aggrandisement campaign of Vai ava tradition that had been started by Rm nuj c rya around 1110 AD. Between 1130 and 1135 the third predicament fell heavily on the Jains as the Limg yatas became a strong and powerful sect. The campaign of followers of Limg yata sect against Jainism proved perilous just like its counter part the aiva campaign, which was commenced by Tiru Appara and Tiru J na Sambandhara in Tamilnadu. The campaign of Limg yatas continued in many phases for a long time up to 15th - 16th century AD. The inscriptions engraved by the Chief of Limg yatas on the pillars of r Mallik rjuna temple in r ailama provide a glimpse of atrocious tales of massacre of Jains by Limg yatas, in the last phase. The campaign led by Vai ava sect against Jainism was peaceful as long as r R m nuj c rya was alive. Jains were neither slain nor forcibly converted into their religion. According to a religious counsel written on 66

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cortices of Palmyra leaf by R m nuj c rya himself, with his own hands, it becomes clear that he instructed his followers to be cordial with Jains and to protect Jain temples just as they protect their Vai ava temples. Up to Vikram 1488 majority of Jains existed in Karnataka. They had pronouncing influence on kings and common folk alike. V ra P dya the vassal king of Vidy nagara in Southern Karnataka was an ardent follower of Jainism. But his successors became the followers of Limg yata sect in the last decade of Vikram 15th century and in their religious fervour led a campaign aimed at the obliteration of Jainism. Thus the fanatical religious campaign started in the 3rd or 4th decade of 12th century AD against the followers of Jainism in Andhra Pradesh and Karnataka ended in the last phase of 15th century AD. This vigorous campaign started by Limg yatas continued approximately for 400 years. The ultimate result of this movement was that Jainism was totally wiped out in Andhra Pradesh. Careful contemplation of above mentioned historical facts gives out a clear picture that from 6 -7th century AD to the end of 15th century AD, Jainism went through a catastrophic period in Southern India, receiving severe blows one after the other. In spite of these violent and incessant campaigns for about 900 years, Jain doctrine remained in Northern Arcot of Tamilnadu practised by a very small number, compared to other places in Karnataka. With this, it can be inferred that in ancient times, Jain followers were in majority in South in general and in greater numbers in certain parts of South. The historical events backed by substantial proofs are elaborately described in the chapter under the title "Recurrent Fatal Clouds of Predicament on Jain Religion in South". The following three facts are derived based on it: 1. Before the violent aivite campaign against the followers of Jainism, one third or more than one third of the population in South were Jains. Apart from being patronised by the kings, it was also more or less a popular religion followed by most of the classes in the society. As long as Jain religion remained in its zenith the kings and the people carried out innumerable activities 67

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2. 3. for the welfare of the people, and the country enjoyed peace and prosperity. Even imagination fails to assess the extent of genocide of Jains and their religious conversion as a result of the campaigns by aiva sects, starting from 7th century to 15th century AD (900 years or so). and 16th Had Bukkar ya, the King of Vijayanagara not provided protection to the followers of Jainism in 1368 AD, probably even the few number of Jains who resided in Karnataka today would not have remained. ******* 68

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c rya Deva i (II), 51st Pontiff of Lord Mah v ra tradition Birth Initiation into monkhood Attained c rya status Heavenly Abode Period of household life Period of ordinary monk Period of crya status Complete monkhood Life span V.N. 1554 V.N. 1564 V.N. 1589 V.N. 1644 10 years 25 years 55 years 80 years 90 years After c rya r Vijaya i, the 50th Pontiff of fundamental pure Jain tradition, the four-fold congregation of Lord Mah v ra appointed r Deva i (II) as the 51 successor-Pontiff in V.N. 1589. Jinavallabha S ri (Disciple of Abhayadeva S ri & Author of Nav mg V ttis) Jinavallabha S ri, a charismatic crya adorned the tradition of the religious reformer Varddham na S ri, which with the passage of time came to be known as Kharataragaccha. He was an outstanding connoisseur in scriptures, expert debater, a scholar in science of omens and an ambassador of revolution. His entire life was spent in conflicts and struggles. He not only faced troubles from the opponent Temple dweller tradition but also encountered animosity from some scholars who claimed themselves as the monks of Suvihita tradition. The struggle with Temple dwellers continued throughout his life. After the religious reformer Varddham na Sri and Jine vara Sri, a great debater Jinavallabha S ri contributed considerably to put an end to the glory of Temple dweller tradition. According to Kharataragaccha V had Gurv val. Jinavillabha Sri hailed from durga. He lost his father in his early childhood. His widowed mother brought him up enduring pains. Jine vara S ri, the c rya of Temple dweller tradition was the Chief of Krcapur ya temple in durga. The sons of the laity of durga residents used to come to his monastery to study. When Jinavallabha attained suitable age, his mother 69

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too sent him to the monastery. Jinavallabha had very sharp grasping power from childhood itself. He started studying with great dedication. Within a short period of time, he was considered as one of the best students of monastery. c rya Jine vara S ri perceived that the boy was intelligent and virtuous by birth and that he would obviously become an impressive crya in future. Deliberating on these lines, he convinced Jinavallabha's mother and made him his disciple. He initiated Jinavallabha into his tradition and taught him many subjects like science of omens and so on. Thus monk Jinavallabha attained erudition in many subjects. One day Jine vara Sri had to go to another village on a very important assignment. He handed over the responsibility of the matha to Jinavallabha. The second day after his guru's departure to other village, Jinavallabha took out a bundle of books from a box. He took out a scripture from the bundle and started reading it. He was perplexed reading the words of sages in the book. He suddenly uttered these words, "Today, the conduct of our yatis is exactly contrary to that described in these scriptures. Such type of perverted code of conduct does not elevate us; instead it leads us to the netherworld - to our destruction". He indecisively took some determinations and kept the book and the bundle back in its original place. Just then Jine vara S ri returned to the monastery and felt happy seeing the monastery running smooth and efficient. He decided to appoint Jinavallabha as crya perceiving him as a worthy monk. "Jinavallabha acquired profound knowledge in all the subjects except in the doctrines. So I think it is essential to send him to Abhayadeva S ri to gain expertise in scriptural knowledge. When he returns from Abhayadeva S ri mastering the scriptures I will make him c rya". Contemplating thus, he appointed him as discourse- c rya. Consequently he sent Jinavallabha to Abhayadeva S ri, who stayed in A ahillapura Pa a a to learn the scriptures. The c rya also gave him 500 gold coins and sent a disciple named Jina ekhara along with him to serve him. Jinavallabha with his companion set out for A ahillapura Pa a a. On the way, he halted in the house of a lay devotee called M u in Maruko a for the night. The next day they renewed their journey and eventually reached A ahillapura Pa a a and presented themselves in the service of 70

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Abhayadeva S ri. Just in a glance Abhayadeva S ri noticed the gracious personality of Jinavallabha with auspicious marks. Further with Culamani J na' he perceived that Jinavallabha was a righteous person. On being questioned the reason for their approach, Jinavallabha Sri with all humility said, "Revered crya Deva! My Guru Jine vara Sri sent me at your feet to study the scriptures." Looking at Jinavallabha S ri with deep insight, Abhayadeva Sri thought, "Though he is the disciple of Temple Dweller tradition c rya, yet he is a worthy ascetic. The scriptures clearly state that it is better for a scholar of scriptures to leave his body together with his expertise, without imparting it to anyone, but under no circumstance should he impart the knowledge to an unworthy being. However if a worthy being approaches in quest of scriptural knowledge, he should neither be refuted nor ignored." Thinking thus he said to Jinavallabha "You did a good thing by coming here to learn scriptures". He started imparting knowledge of scriptures to his student at an auspicious time. During the study hour, Jinavallabha S ri used to listen to every letter, every word and every sentence pronounced by Abhayadeva S ri, with complete concentration, relishing its nectar like sweetness. This opened the inner eye of Jinavallabha S ri. Whenever he found time, be it day or at night Abhayadeva Sri explicated and educated his students. Thus within a short time, Abhayadeva S ri imparted him with the knowledge of all the S tras. Earlier, a certain scholar in astrology had once requested Abhayadeva S ri to send an exceptional, intelligent and worthy disciple (of Abhayadeva S ri) to him to study astrology. Accordingly Abhayadeva S ri, on completion of scriptural studies, sent Jinavallabha to that astrologer to be taught astrology. The astrologer also made Jinavallabha proficient in astrology within a short time, and Jinavallabha returned to Abhayadeva S ri. One day, receiving the consent of Abhayadeva S ri, Jinavallabha went to meet his Temple dwellers c rya, following the same route by which he came to Pa a a. On the way, he took a break in the Caitya of same lay devotee in Maruko a. He wrote reforms in that Devag ha, in such a way that even a non-reformed Caitya becomes a reform-Caitya. In those six points of reforms he recommended pure code of conduct for rama as 71

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and prohibited discrimination on basis of caste, creed etc. to follow and practice true path. Later he renewed his journey to meet his guru. He stopped in a village called M yada, three miles away for durga. Without going to his guru in person, he sent a messenger giving a letter to him, in which he wrote, "With your gracious blessings, having completed the studies of all the scriptures from c rya Abhayadeva S ri, I halted in Maiyada village upon my return. I humbly request my revered guru to come and meet me here". c rya Jine vara was surprised reading the letter. He wondered, "Why didn't he himself come here? Why did he send a letter with such instructions?" In spite of this pinch, he experienced boundless happiness, on knowing that his disciple became proficient in scriptures. The next day he came to Maiyada to meet Jinavallabha with a host of scholars, distinguished persons and his followers. Jinavallabha approached his guru and offered venerations. After formal exchange of enquiries about each others' wellbeing; Jinavallabha displayed many miracles with his astrological knowledge to quench the inquisitiveness of Brahmins. He also predicted the event that was going to happen after a few moments, which proved right at once. Even crya Jine vara Sri was amazed. Finally Jine vara Sri enquired his disciple in solitude, "Instead of coming straight to durga, why did you stop in this village?" Replying to his query Jinavallabha answered, "Honourable One! After tasting the nectar like gospels of Mah v ra from my Guru Abhayadeva S ri, how can I prepare myself to drink the venom by staying back in a temple? Jine vara S ri tried hard to convince him in numerous ways and said in an alluring tone, "Son! I thought of appointing you as c rya and after surrendering the responsibility of my gaccha, Devg ha and the laity to you, I intended to join Vasativ sa tradition and stay with Abhayadeva S ri." 72

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Jinavallabha replied, "O Honourable One! If you have taken such a decision why do you hesitate to accept Vasativ s tradition now itself? A discerned person should without further ado abandon the improper, unconventional path and follow the holy path". The Guru replied, "So far I never envisaged that I will join Vasativ s tradition without entrusting the responsibility of my gaccha and Devg ha into the hands of an able and worthy person. Well, now you are free to accept the Vasativ s tradition". Thus taking the approval of his Initiation guru of Temple dweller tradition, Jinavallabha paid homage to him and set out on his journey to Pa a a. There he presented himself in the service of Abhayadeva Sri and offered salutations with profound devotion. Abhayadeva S ri was overwhelmed with joy. He thought, "The very same thing happened which I considered as noble. As a matter of fact, Jinavallabha is worthy of shouldering my rank. However, as he belongs to Temple dwellers tradition, right now I cannot assign him to this post, as the decision may not be appreciated and approved by the monks and nuns and the laity of my gaccha." Keeping this in mind, he conferred the highest post of c rya rank upon his another disciple Varddham na and granting his permission (upasampada) to Jinavallabh ga i he said - "Son! I give you permission to wander wherever you want." Later, Abhayadeva S ri confidentially told his trustworthy disciple Prasannacandr c rya, "Declare Jinavallabhaga i as my successor-Pontiff at an auspicious time". Sometime after giving these instructions, Abhayadeva S ri departed to heaven, according to one school of thought in Vikram 1135 and in Vikram 1139 as per the other. Prasannacandr c rya also was waiting for an appropriate time to appoint Jinavallabha as the successor-Pontiff in accordance with the instructions of his guru Abhayadeva S ri. Foreseeing his own approaching death, he confided the command of their Guru to Devabhadr c rya in a place called Karapa aka V ijya and said, "I could not implement the order of our honourable guru and now it is time for me to leave for the other 73

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world. Appoint Jinavallabha as Pontiff and fulfil the last wish of our Guru." After the demise of Abhayadeva S ri, Jinavallabhga i wandered for some time in A ahillapura Pa a a and the neighbouring areas. He comprehended that staying there he could not pursue religious activities appease his conscience and bring glory to Jina order. Soon, at an auspicious time, he left Pa a a along with two ascetics and roamed different places like Citraka etc. to promulgate the Reformed path (Vidhi dharma) propounded by Lord Jinendra. During his journey, wherever he went, be it a village, a city or some other place, he found that all places were under the predominant influence of Temple dwellers. He wandered in those places promulgating and eulogizing the Reformed path (Vidhimarg) and reached Citrak a. As the place was totally dominated by and under the influence of Temple dwellers, in spite of all his efforts, he was not offered a place to stay. The Temple dwellers laity of that city asked them to stay in Ca dk (ma ha) monastery, which was located in a deserted place on the outskirts of the city. Mentally contemplating on his guru and commanding (ruling deity) sana Dev to protect him he entered into Ca d Ma ha. Propitiated by his meditation through knowledge (j na dhy na) and practice of holy path, sana Dev protected him against all calamities. The word about Jinavallabha S ri spread like wild fire among Cittauda's (Citrak a) inhabitants that he is not only a scholar in Jain philosophy but an erudite in all Indian philosophies, law, logic, P in A adhy y Grammar (earliest grammar text in Sanskrit), 84 types of plays (N aka stras) and prosody. The moment this message spread around, scholars in Veda- Ved mgas and philosophies started pouring into Ca d k Ma ha. Those scholars put forward their doubts in their respective disciplines. Jinavallabha S ri clarified their doubts to their utmost satisfaction with substantial evidences. The pleased scholars recounting the greatness of Jinavallabha S ri spread his fame in the city, saying that it was the good fortune and destiny of the residents of Cittauda that such a great scholar and an erudite set foot on their land. Attracted by the fame of Jinavallabha S ri, few lay devotees also came to behold him. Observing that he strictly adhered to the code of conduct of asceticism as described in the scriptures, the 'ordinary'laity, 'S dhaka laity etc. accepted Jinavallabhaga i as their preceptor. 74

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On dark thirteenth day of Aw na month, as there was no Reformed temple (Vidhi Caitya) in Cittauda, Jinavallabha ga i consecrated 24 T rthamkara images on the upper chamber of a certain lay devotee's building, and performed the ceremony of "Garbh pah ra', the sixth Kalyaka (auspicious events of conception, birth, renunciation, attainment of omniscience, Nirva etc,) of Lord Mah v ra. Everyone felt delighted and after consulting each other they appealed Jina Vallabha S ri, "If you deem it right and if it is acceptable to you, we will construct two floors of Jina temples". After getting his blessings those lay devotees decided to construct the two Jina temples. True to their promise, the lay devotees of Jinavallabha ga i constructed two huge Jina temples on two floors. With all splendour they got the idols of both the temples installed by Jinavallabha ga i. Jinavallabha ga i's fame spread far and wide and everyone appreciated saying that 'a Guru should be like him'. In course of time when Jinavallabha S ri went to Dh r nagar, King Naravarm honoured and welcomed him with great devotion and reverence and entreated him to accept one lakh gold coins and three villages as a gift. Jinavallabha ga i replied, "O King! We are ascetics who observe five vows. Leave alone accepting stacks of money and villages as gifts, we do not even touch a coin in the name of wealth or possession. If you really want to spend these piles of money and the revenue from these three villages for a good cause, then donate them for the maintenance of two Jina temples recently constructed by the laity in Cittauda" The King was astonished and at the same time pleased at the detachment of Jinavallabha ga i and issued an ordinance of donation to the effect that daily two parustha should be sent to two Jina temples of Citraka. Soon after, Jinavallabha ga i preaching and propagating Jain doctrine travelled through many places and reached N gapura - N gaura. At the same time travelling through many places Devabhadr c rya reached A ahillapura Pa a a. There he contemplated, "Before ascending to en Prasannacandr c rya asked me to appoint Jinavallabha ga i as the Pontiff and successor of Abhayadeva Sri. The time has ripened now." Immediately he sent a letter to Jinavallabha ga i who was in 75

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Ngapura - N gaura asking him to come at once to Citrak a along with his entourage of disciples and followers. He decided that he too would go to Citraka and complete his mission. Accordingly Jinavallabha ga i and Devabhadr c rya together with their respective followers reached Cittauda from different places. Even Pandita Somacandra was invited but he could not come to Cittauda. At an auspicious time Devabhadra S ri appointed Jinavallabha S ri as the Pontiff and successor c rya of Abhayadeva S ri, the author of Nav mgi V ttis in the Reformed temple located in Cittauda on bright 6" day in da month, in Vikram 1167. Afterwards, Devabhadr c rya started travelling to different places along with his disciples After being appointed as c rya, Jinavallabha Sri continuously tried to propagate and promote the 'Reformed path'. But soon he fell ill. Wondering at the sudden spell of disease he foresaw using his Nimitta knowledge that his end was nearing. Contemplating on and criticising his misdeeds, he took the vow of fast onto death on K rtika Vadi Da am in Vikram 1167. Continuously chanting Namask ra Mantra, he departed for 4" heaven after 3 days, at late hours on dark twelfth day of K rtika month, in Vikram 1167. Objective review of his life reveals that he was a revolutionary scholar. Jinavallabha Sri strengthened and gave a momentum to the mission started by r Varddham na S ri against Temple dwellers and their lax practices in Vikram 1080. He weakened the stronghold of Temple dweller tradition. He kindled the fire of revolt in the hearts of the people against the slack methods through his literary work 'Congregation Pa aka'. It appears that even after his death, Temple dwellers enjoyed majority support in A ahillapura Pa a a. Owing to the efforts of Jine vara S ri, though the Vasativ ss got the sanction to preach and spread their tradition in Pa a a, yet Temple dwellers continued to wield strong influence on high officers, professional establishments and social organisations in Gurjara kingdom. Thus Temple dweller c ryas had a tight grip over the congregation of Pa a a. As already mentioned a powerful tradition, could survive in the entire Gurjara region provided only if it had an amicable rapport with the Temple dwellers. So 76

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Abhayadeva S ri responded to the initiative of Dro crya and adopted a policy of mutual cooperation with Temple dwellers. As long as Abhayadeva S ri was alive, both Suvihita and Temple dweller traditions were in good terms. When Jinavallabha S ri left A ahillapura Pa a a for Cittauda, the Temple dwellers' authority was predominant even in that region too. That is why initially he could not get any suitable place to stay and had to stay in C mu d monastery (ma ha). Jain literatures point out that a few years after Abhayadeva S ri, the relationship between these traditions were strained. The important reason was Jinavallabha Sri was a radical ideological scholar. He was impatient with an urge to completely erase the lackadaisical conduct and the vitiated religious methods introduced by the Temple dweller tradition into the Jina order. He got many Reformed temples (Vidhi Caityas) constructed even in A ahillapura Pa a a. But the Temple dweller tradition which was enjoying the patronage of the rulers established its authority over those Reformed temples and changed them into nonreformed temples using the name of Suvihita tradition. The revolutionary efforts of Jinavallabha S ri not only offended the 'Temple dwellers' but also enraged the leader c ryas, Up dhy yas and rama a scholars of Vasativ s tradition who lived in A ahillapura Pa a a during that time. The wrath of Temple dweller tradition against the zealous reformist rules was a natural reaction. But why were even the c ryas, laity, and ascetics of Suvihita tradition angry? The only reason being the four fold ( rama a- rama and Votaries and female-votaries) congregation firmly believed that they could not strengthen their identity in the vast Gurjara region, straining their relations with Temple dwellers. So, when the Temple dwellers got enraged, they too showed their sympathy-wrath which they felt essential to maintain goodwill with them. Because of this opposition both from his own and opponent traditions, Jinavallabha Sri was forced to leave A ahillapura Pa a a. He moved from Gurjara region towards Med pa a. Nearly up to 150 years in the second half of Vikram 12th century, the entire Med pa a was dominated by Temple dwellers. This fact is confirmed by the event that took place in the life of Jinavallabha S ri. He wanted to celebrate the ceremony of the 6th Kaly aka Garbh pah ra of Lord Mah v ra in a certain Jina temple, but he was not allowed to enter into any Jain temple. So, placing the images of 24 T rthamkaras in the 77

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house of a lay devotee he performed the 6th Kaly aka of Mah v ra. Then he perceived that no Jina temple would be available for him in Cittauda to offer deferential salutations and for worshipping by the votaries, as the temples were owned by Temple dwellers. So he consented to the proposal of his laity for the construction of separate temples. Accordingly two Jina temples were constructed in two floors of a building. It appears that on completion of the study of scriptures under Abhayadeva S ri, Jinavallabha S ri firmly resolved that he would not rest until and unless he totally wipes out the aberrant beliefs, rituals, methods of worship etc. introduced by the lethargic monks and saves the Jain congregation off their influence. With this resolution in mind, he started his campaign to eliminate the Temple dweller tradition and had to face the wrath of both the traditions i.e. his own and that of the opponents. Nonetheless he did not lose his courage and morale. Realising that he could not put his conviction into action in Gurjara region, especially in A ahillapura Pa a a, he targeted other places to accomplish his mission. He spent his entire life confronting the Temple dwellers. He wrote a revolutionary V tti called 'Congregation Pa aka' to augment the Reformed path and to destroy Temple dweller tradition. Impressed by the judicious presentation of the facts, people became his followers in large numbers. With his encouragement, Reformed temples were first built in Cittauda and their construction continued at different places of the country. These commandments which were contrary to the mode of rituals, religious practices and beliefs of Temple dwellers were engraved in the temples. They were: 1. 2. 3. 4. 5. 6. No activity which is against the scriptures is carried out here. "Sn tra p j s" (ritual to perceive and praise the virtues and attributes of 24 T rthamkaras) will not be convened at night in these Reformed temples. No ascetic can claim any type of ownership over these Reformed temples. No woman can enter these temples in the night. Their entry during night is prohibited. No discrimination is shown in these temples on the basis of caste, creed, lineage etc. The devotees should never eat betel in the temple premises. 882 78

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Influenced by his reformist and revolutionary ideology, people from every nook and corner started pouring into Reformed path discarding the Temple dweller tradition. In Vikram 1080 Jine vara S ri, the disciple of the great reformer c rya Varddham na S ri, gave a death blow to the well-organised, powerful Temple dweller tradition which enjoyed a vast following. Jinavallabha S ri successfully completed the mission by weakening its power and influence even before Vikram 1165. As a result, Suvihita tradition started gaining popularity. Critically analysing these facts, we can conclude that Jinavallabha Sri was an exceptionally bold, august scholar and a treasure of revolutionary ideology. In spite of severe confrontation from within and outside, he proceeded with undaunted courage and achieved success in extirpating the glory of Temple dweller tradition. Besides being a courageous propagator of Jain religion, he was a wellknown and pre-eminent literate person. Seventeen of his works which enhance the prestige of Jain religion even today are given below: 1. gamika Vastu Vic ra S ra 3. mg rataka 5. Ga adhara S rddha ataka 7. Pau adha vividha prakara a 9.Dharmopade amaya dv da am lakar pa prakara a 11. Pra nottara ataka 13. Ajita mti stavan 15. Bhav ri-v ra a stotra 2. Pra na ahi ataka 4.Pimda vi uddhi prakara a 6. Congregation Pa aka 8. Dharma ik 10. Svapn aka vic ra 12. Citra k vya 14. Jina kaly aka stotra 16. Jinacaritramaya Jina stotra 17. Mah v ra caritramaya v rastava As already mentioned he departed to heaven in Sam dhi after observing a 3-day fasting, on 11" day of dark half of lunar month K rtika, in Vikram 1167, i.e V.N.1637. The revolutionary ideologies of Jinavallabha Sri left an everlasting impression on Jinadatta S ri, his successor. He too following 79

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Jinavallabha S ri's footsteps, spent his entire life incessantly trying to progress and enrich Jina order. In his endeavour, he endured greater difficulties than Jinavallabha S ri, but never deviated even a little from his set path. c rya Jinadatta S ri (D d Guru) Jinadatta S ri was such an influential c rya of the Vikram 12th Century that even today he is well-known in many distant parts of India. He was a fearless, quick-witted c rya and an eloquent debater. His sermons used to be poignant and soul-stirring. Travelling continually all over India, he with his commanding and inspiring sermons of Lord Mah v ra strengthened the morale of the followers of Jainism and upheld the moral and social values, and also motivated thousands of non-Jains to convert into Jain Parents, Caste and Birth Jinadatta S ri's father's name was V cchiga. He was a distinguished merchant in Gujarat who was revered even by the king. He belonged to Hummada caste. They were originally inhabitants of Dhavalakapura (Dholak ) in Gujarat which is a place of historical significance. V cchiga was the minster of Gujarat. His wife's name was B hada Dev . She was a chaste and devout lady. She gave birth to a son in Vikram 1132, who later became famous as Dd Jinadatta S ri (who enriched Jina order). When the boy attained the age of schooling, he was sent to an able teacher for studies. The boy having mental penetration started learning diligently. Some scholarly female monks of Dharmadeva Up dhy ya, the disciple of Jine vara S ri halted in Dhavalakapura during monsoon in Vikram 1141. Taking her son, the devout Bahada Devi went to them every day to behold, and to listen to spiritual discourses be in the company of righteous. At the very first glance itself, the female monks realised that the boy would transform into an extremely intelligent person. They, on the basis of auspicious marks and astrology foresaw that this boy in future would serve and enrich Jain religion. They persuaded Bahada 80

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Dev with amity, to get her intelligent son initiated into rama a monkhood. When they were convinced that eventually Bahada Devi would yield to their advice, they sent the message to Dharmadeva Up dhy ya, "Here we found an able worthy boy. We think that you too would be delighted to see him." With the monsoon season coming to an end, r Dharmadeva Up dhy ya came directly to Dhavalakapura from his monsoon halt. He was thoroughly pleased to see the gifted boy who was completely up to his expectations. In Vikram 1141, at an auspicious time Dharmadeva Up dhy ya initiated the 9-year old boy into monkhood and gave him the ascetic name - Monk Somacandra. Making Sarvadevaga i guardian of the neophyte monk, he ordered him to guide the daily schedule, spiritual routine etc., of Municandra and to encourage him to perform them regularly at the prescribed times. Monk Somacandra, travelling through many places along with his guardian r Sarvadevaga i, reached Pa a a. There arrangements were made for his studies. He started studying under Bh vad c rya. Studying devotedly, monk Somacandra obtained proficiency in many texts on different subjects like Lak a Pamjik etc. Bhavadacarya was in all admiration for Somacandra for his quick wit and brilliance. He used to feel that he is the best amongst all his disciples and compared him with 'Kast r'. Within a short time Monk Somacandra excelled in subjects like grammar, prosody, law, ethics etc. and started studying the scriptures. r Harisimh c rya systematically taught him all scriptures. After acquiring proficiency in scriptures, monk Somacandra took to his religious travel, preaching and promoting Jina doctrine. He engaged in uplifting himself and others. He progressed on the revolutionary spiritual path aimed at and commenced by Varddham na S ri, Jine vara Sri etal to uproot the influence of Temple dweller tradition. Shortly his fame spread far and wide like the fragrance of 'Kast r', as foretold by his preceptor. Listening to the glorious stories of Somacandra, the spiritual fondness of Devabhadr c rya (the one who appointed Jinavallabha Sri on c rya post) towards monk Somacandra increased in leaps and bounds. The news of the sudden death of Jinavallabha Sri in Vikram 1167 during the late hours of night on 12th day of dark half of lunar month of 81

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Krtika shook Devabhadr c rya emotionally. He firmly decided to appoint a worthy monk as Pontiff, one who can glorify the Jina order like Jinavallabha S ri. "Who is there in our gaccha, who is both worthy and brilliant, who can bring honour to the post hitherto held by Jinavallaba S ri and moreover competently increase the influence of Jina order?" Contemplating on these questions, Devabhadr c rya at once remembered monk Somacandra. Mentally assessing the pros and cons regarding his choice of priority, he felt sure that he has all the qualities which an influencial charismatic c rya should possess. He is a good orator, scholar, totally fearless and outspoken. He is gifted with the amazing ability to improve the congregation's proliferation in all conditions, whether favourable or unfavourable. He is virtuous, brilliant, majestic and intelligent. His heart is soft like fresh butter and his mind is strong like vajra weapon. He is, in all aspects perfect to be appointed as successor of Jine vara S ri'. Devabhadr c rya consulted with four fold congregation and sent a message to Somacandra asking him to reach Cittauda, so that he could be appointed as successor-Pontiff of Jinavallabha S ri; what's more even Jinavallabha S ri also wished the same. Devabhadr c rya arrived at Cittauda along with the train of disciples and ascetics, and laity of gaccha of Varddham na S ri. The four-fold congregation made all necessary arrangements for the ceremony. One day Devabhadr c rya in solitude said to monk Somacandra, "You will be appointed as successor-Pontiff on a specific day". Pamaita Somacandra S ri replied, "Whatever you say is okay. However the auspicious time chosen by you will prove inauspicious for me and I will not enjoy longevity of life (Ciramj v). The best auspicious time falls on Saturday, 6 days after the muh rta fixed by you. If I am made Pontiff on this day, wherever I travel, followers of our gaccha, monks, female - monks, votaries and laity will increase to an unprecedented number. Our four-fold congregation will become preeminent and far-reaching." Acceding to his belief about the auspicious time, monk Somacandra was appointed to the Sri post held by Jinavallabha S ri, on Saturday, the 82

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first bright day in Vai kha month, in Vikram 1169. The ceremony was held in all splendour in Mah v ra temple that was constructed by Devabhadr c rya in Cittauda. He was given the ascetic name - 'Jinadatta S ri'. One day in Cittauda itself, Devabhadr c rya noticed that Jina ekhara had deviated from the observance of a certain vow related to monk conduct. So Jina ekhara was expelled from the gaccha. Jina ekhara went and sat in a place on the outskirts of the city on the way to the jungle where Jinadatta S ri usually goes to defecate etc. The moment Jinadatta S ri came there. Jina ekhara fell on his feet and implored, "O Best of S ris! Please forgive my offence. I shall never repeat such an offence in the future." The ocean of compassion, Jinadatta S ri exonerated Jina ekhara and allowed him to stay back in the congregation. When Devabhadr c rya listened to the incident, (perhaps Jinadatta himself might have told him) he admonished him saying, "Jina ekhara may prove to be unpropitious to you." Jinadatta S ri said, "O Virtuous S ri! I am aware of it; but we must keep in mind that this is the same Jina ekhara who followed c rya r like a shadow, who left the Temple dweller tradition and joined here. Therefore let us stand by him as long as he stays with us." Thus after counselling Jinadatta S ri, that he should undertake religious wanderings to other places for some time. Devabhadr c rya set out for his monastery. Jinadatta S ri was in a dilemma, as to which direction he should start his religious wandering. Aspiring for an answer, he observed the vow of three day fasting with meditation and mentally recalled his teacher r Harisimha S ri. On the third night of the three days vow of fasting (telavrata) the departed teacher manifested and asked, "Why did you summon me?" Jinadatta S ri asked, "Where shall I proceed for my religious wanderings?" "Wander in the desert areas." Was the reply received by Jinadatta S ri. 83

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Complying with his teacher, Jinadatta S ri journeyed towards the desert areas of Cittauda." In his wanderings, wherever he went, the people there were inspired by his auspicious sermons. The lay devotees both men and women, along with all their family members, accepted him as their preceptor as per the injunctions of scriptures and started practising the vows and resolutions (not to commit faults) and became his disciples as votaries and female - votaries. From there he moved towards N gaura and Ajmer. The chief of laity sadhara, R sala and others together with a host of votaries welcomed him upon approaching Ajmer, and arranged a place for his stay. Later Jinadatta S ri headed towards Bagada region from Ajmer. In Bagada his preaching left such a remarkable and lasting impression, that innumerable people accepted the right path (Samyaktva), many people took 12 vows conduct of votaries. It was not easy to account the number of people who took vows and resolutions (praty khy na). In the very first religious tour of Jinadatta S ri to B gada, many spiritually inclined people felt aversion towards the material world. Many people took initiation from him into monkhood with five vows According to Kharataragaccha Gurv val , 52 women were initiated into asceticism during that time. Jinadatta S ri appointed Jina ekhara S ri to the post of 'Up dhy ya' (holy teacher) and ordered him to go to R drapall. He also sent some of his disciples with him. The greatest achievement of Jinadatta S ri in his Bagada tour was - after accepting submission, six most influential and popular Temple dweller c ryas namely 1 Jayadev c rya, 2 Jinaprabh c rya, 3 Vimalacandra ga i, 4 Gu acandra ga i, 5 R macandra ga i and 6 Brahmacandra ga i took initiation into Suvihita tradition together with their multitude of disciples (after being enlightened by the sermons of Jinadatta S ri). Ascetic J v nanda, son of R macandra ga i, also took initiation into the monkhood of Jinadatta S ri's tradition, alongwith his father Jayadatta, a famous occultist of Temple dweller tradition into monkhood with five great vows. Seeing that the renowned and eminent c ryas and monks (male and female) took initiation from Jinadatta S ri in great numbers, even a large number of laity of Temple dweller tradition also became the 84

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followers of Jinadatta S ri. Two brothers Jinarak ita and labhadra and their mother, and two more siblings Sthiracandra and Varadatta were among those who took initiation into monkhood from Jinadatta S ri. As a result of his religious expedition, inspiring discourses and miracles, many Temple dweller c ryas, and a host of lay devotees accepted Jinadatta S ri as their preceptor and many devout young boys and girls took initiation into monkhood. As a result, Kharataragaccha became very powerful, prominent and a centre of attraction for one and all. From amongst the family of neophyte monks, Jinadatta S ri sent intelligent students Jinarak ita, Sthiracandra, and many other monks; and r mat, Jinamat, Prar and other female - monks to Dhr Nagar to study the scriptures, while he with his vast family of saints travelling towards R drapall. On the way, in a certain village he comforted a votary who was bewitched by evil spirit by exorcising it. He wrote a mystic text called Ga adhara Sattar which consisted of occult mantras for the benefit of his troubled followers. When a lay devotee, bewitched by evil spirits held the book in his hands, the spirit left him and he was totally relieved of all writhing and agony. With this miraculous incident, Jinadatta S ri's fame spread far and wide. When he reached the outskirts of R drapall , Jinavallabha S ri welcomed him into the city accompanied by a very big entourage of lay devotees, who was full of great delight and enthusiasm. Impressed and convinced by his preaching, 120 non-Jain families accepted Jainism in R drapall. Lay devotees like Devap la and others took initiation into monkhood from Jinadatta S ri. From there he reached Vy ghrapura. There c rya Jayadeva, relinquishing Temple dweller tradition, joined Jinadatta S ri along with his troop of disciples. Jinadatta S ri ordered him to wander in and around R drapall preaching and propagating the pure Jain doctrine. Staying for some time in Vy ghrapura, Jinadatta S ri wrote a text called Cacchar (Carcar ) which elucidates 'Caityag ha Vidhis' promulgated by Jinavallabha Sri. He then had Tippa aka (commentary) written and sent the same 'Tippa aka Cacchar ') to sala and other important laity to be acquainted with the doctrines of Kharataragaccha related 'temple rituals'. When all the important monks assembled in the temple and were just 85

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taking the Cacchar Tippa aka out of the bundle, a wayward youth named Devadhara swooped and snatched the Tippa aka from their hands, and tore it off saying this is not a Kacchar Tippa aka, but a Cacchar Tippa aka. The laity reported the act of the impudent youth to his father, who begged forgiveness and said that Devadhara, his son by nature, was harsh, insolent and arrogant. He ensured that he would admonish him not to repeat such unruly behaviour. The laity sent a message to Jinadatta S ri, "We did receive the Cacchar Tippa aka, but even before we could read it, Devadhara ripped it off". Jinadatta S ri prepared another copy and once again sent it to sala and other laity with an instruction not to reprimand Devadhara even a little, and predicting that soon he would realise the true path and would be of help in the progress of the gaccha. The moment they received the second copy of Cacchar Tippa aka, they read it and got answers to many of their queries. When Devadhara came to know that despite tearing the first copy, a second copy of Cacchar Tippa aka arrived, he felt that really it must be a significant text that should be read. Thus resolving, he sneaked into the temple from the roof of his house and started reading the 'Cacchar Tippa aka' enthusiastically. He found the text very substantial, interesting and fascinating. One by one, all his doubts got clarified as he proceeded in reading the text. After reading the text completely, he was left with only two unanswered questions. The first one was regarding idols of non - reformed temples and the second about forbidding women to worship Jina. While wandering in Bagada region r Jinadatta S ri summoned all those monks from Dh r nagar whom he had sent there for studies. He explained the meaning and interpretation of scriptures to them and to other monks. By that time, the number of male and female monks increased substantially. After contemplating and evaluating the facts like discipline, learning, teaching, knowledge, philosophy, perfect character, propagation of religion in different regions and observance of code of conduct etc., of all the monks he found J vadeva, whom he himself initiated into monkhood, suitable for the post of c rya. So, he appointed 86

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him c rya. Jayasimha was a disciple of his teacher Harisimh c rya and of Municandra Up dhy ya. Jinadatta S ri raised him too, to the rank of c rya and ordered him to wander in Cittauda region to propagate the religion. He made another monk called Jayacandra, the disciple of Jayasimh c rya as c rya and assigned him with the task of propagating Jain doctrine in Pa a a. Besides appointing three scholar-monks to the Sri rank, he also appointed Jinacandra ga i, labhadra ga i and 10 other scholar-disciples as discourse - c ryas; r mat , Jinamat , P r a r , Jina r and J na r et al Mahattar to the rank of (chiefs) and J v nanda, a scholar-disciple was made Up dhy ya. He explained their duties to all these spiritual readers, gave instructions about their places of wandering and issued orders to travel towards their respective regions. He himself set out for Ajmer. While nearing Ajmer, throngs of lay devotees greeted him with great enthusiasm and honour and took him into the city, celebrating his arrival. During the first stay of Jinadatta S ri, the King of Ajmer, Ar or ja donated to the Jain Society, the land stretching from the foothill of the mountain in the south of Ajmer to the peak of mountain. There the laity built Jina temples and a temple of Ambik (demi goddess) before the subsequent visit of Jinadatta S ri. At an auspicious time Jinadatta S ri entered and started staying in the main dwelling place. A prominent person of the commentary in Ajmer and well-known lay devotee sala gave his seven year old son to Jinadatta S ri for the future development of the congregation. r Jinadatta Sri initiated sala's son into monkhood in Ajmer on the 9th bright day of F lguna month in Vikram 1203. He was given the ascetic name Jinacandra. Knowing that his disciple was a gifted soul, Jinadatta S ri bestowed the title crya on the nine year old Jinacandra and declared him as his successor. The same c rya Jinacandra later became famous as Ma idhr crya Jinacandra Sri. Jinadatta S ri's time and the preceding time may be called as era of debate. Often the discussions on matters relating to yatana (Reformed temple) and An yatana (non-reformed temples) would take a harsh and olent form. Farsighted r Jinadatta S ri followed the foot prints of Jinavallabha S ri in this matter. Instead of directly involving in debates and discussions with Temple dwellers, he thought it better and wise to 87

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write small treatise which imparts knowledge to the people on these matters and enlightens them. After vehemently shaking the very foundation of Temple dwellers, Jinadatta S ri rendered everlasting services to Suvihita tradition through his works. Some of the texts are given below: Books on Instructions and Code of Conduct Prose Prose Prose 150 47 3. 30 Prose Prose Prose Prose Prose Prose Prose Prose Prose Prose Prose 1. Sandeha dohav 1 Pr k ta 2. Caccar Apabhram a Utstra Padopagh ana | Pr k ta kulaka Caityavandana kulaka Pr k ta | Upade a dharma ras yana Apabhram a 6. Upade a kulaka Pr k ta 7. K la swar pa kulaka Apabhram a 8. Ga adhara S rddha ataka Pr k ta 9. Ga adhara saptatik Pr k ta 10. Sary dhi hy stotra Pr k ta 11. Guru p ratantrya stotra Pr k ta 12. Vighna vin stotra Pr k ta 13. rutastava Pr k ta 14. Ajita nti Stotra Pr k ta Pr van tha mantragarbhita Pr k ta stotra 16. Mah Prabh vaka stotra Pr k ta 17. Cakre war stotra Sanskrit 18. Sarvajina stuti Sanskrit 19. V ra stuti Sanskrit 20. Yogin stotra Sanskrit Miscellaneous Books 21. Avasth kulaka 22. Vim ik 23. Pada vyavasth 24. ntiparva vidhi 25. | Vd kulaka 26. r trika v tt ni 27. Adhy tma gt ni 28 80 34 32 150 26 26 21 14 27 15 37 Prose Prose Verse Verse Verse Verse 3 10 4 4. 88

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Writings of Jinadatta S ri created a renaissance in the Jaina Society. As a result, the river of fame and popularity flowing towards Temple dweller tradition for centuries together abruptly changed its course and flowed towards Suvihita traditon. The life of Jinadatta S ri, the great mystic legendary man, champion of the cause of Kharataragaccha, was full of supernatural events. Even before the ceremony of piercing the ears (before 2 to 3 years of age) i.e. at a very tender age itself, he took five vows initiation (nonviolence, truth, non-stealing, celibacy and non-possession). He spent his entire life towards the accomplishment of his lofty ideal and goal "I will make everyone in the world a devout follower of Jain order and relish the nectar of Jain doctrine". Sublime ideals of this type, renunciation, meditation, self-restraint and celibacy blessed him with amazing powers like 'Icch - akti', the power to attain whatever one desires and tma akti' (immeasurable potential power of transcending) and people misconstrued them as mystic powers. Even the most prominent c ryas of Temple dweller tradition who kindled hostility against Suvihita tradition, went to Jinadatta S ri, along with their disciples saying, "We found our guru and also found Jinadatta S ri with whom we are attached from births together". They became his disciples. This is not the magic of a mantra instead this is the magic charm of his noble conviction that 'Sabh J va Karum Jina sana Ras' (I will make all the beings drink the nectar of Jina order). His meritorious deeds made him immortal. Rancour - Writ Large in gaccha The herculean efforts of Jine vara S ri, Jinacandra S ri, Abhayadeva S ri and Jinadatta S ri of Varddham na S ri's tradition to rejuvenate the fundamental scriptures based spiritual path of purification (which was marred by the profligate methods of Temple dweller tradition) were really commendable and their names will continue to be written with reverence in golden letters in Jain history. The Jain Society is greatly indebted to Varddham na S ri and his traditions as it is the result of their untiring efforts that today Jain monks and female-monks are wandering together collectively in different states, cities and villages, preaching and propagating the original doctrine of Jainism strictly observing the pure code of conduct. 89

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Despite these facts, a few scholar-ascetics of Middle Age carried away by the traditional hostility wanted to prove their gaccha as the true gaccha and other gacchas as fraudulent and the spiritual methods of other gacchas as degenerated. They even indulged in denunciatory remarks about one another. Up dhy ya Dharmas gara, disciple of Vijayad na S ri, the 57th Pontiff of Tap gaccha criticised D d r Jinadatta S ri in an impertinent language in his text "Pravacana Park - Vol 1'. In his other text 'Kupak a Kau ika Sahasra Kira a', he, in a very rude and reprehensible language criticised ten other sects and gacchas, namely, 1 Digambara, 2 Paur im yaka, 3 Au trika (Kharataragaccha), 4 P acandragaccha, 5 Stanika (Amcalagaccha), 6S rddha Paur im yaka, 7 gamika, 8 Ka uka, 9 L mp kaa (lok gaccha) and 10 B j mat . In this text, apart from trying to prove their gaccha the best, he condemned that the above said sects and gacchas were going against the principle of scriptures and that they did not belong to Jain Congregation at all. This text sparked the fire of contempt in the entire Jain Congregation, in the second decade of Vikram 17th century. In order to pacify the situation billowing with detestation, c rya r Vijayad na S ri, preceptor of Up dhy ya Dharma S gara immersed the book in the waters and Dharma S gara had to beg for forgiveness of the four-fold Congregation, for writing such a text. Seven years after the demise of Vijayad na Sri, his successor-Pontiff, the great influential c rya Vijaya S ri, the spiritual preceptor of Akbar, once again brought the text into light renaming it as 'Pravacana Park ?. In present times too, hundreds of beautiful gardens of D d , popularly known as 'D d badies' (mostly located in the vicinity of Jain shrines) with his footprints (cara as) are found at innumerable places (villages to metropolitan cities) even in the distant lands of India. This bears a testimony to the wide range of activities performed and services rendered during his tenure as c rya by the most celebrated Jinadatta S ri to Jina order,. The massive anti-propaganda campaign by the scholars of his opponent gacchas against him was a great fiasco; it could not diminish his popularity and universal acclamation. 90

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Father's Name Mother's Name Place of birth Birth Initiation in monkhood Initiation name Attained crya status ( In Brief) V cchiga (Hummada caste) Bahada Dev Dhavalakapura (Dholak ) Vikram 1132 Vikram 1141 Muni Somacandra Vikram 1169, Vai kha ukl 1, Saturday r Dharmadeva Up dhy ya Sarvadeva ga i Bhavadacarya Harisimh c rya Initiation given by Guardian Educated by gama teacher r V dideva S ri Name in usage Father's Name Mother's Name Place of birth Birth Initiation in monkhood Initiation name Initiation given by Attained c rya status Name as crya Heavenly abode ( Brief Introduction) P r acandra N ga (Pr gv a Vam ya) Jina Dev Madd hata Vikram 1143 Vikram 1152 R macandra crya Municandra Sri Vikram 1174 Deva Sri Vikram Year 1226, r va a K Thursday 9 years a 7, Period of household life Period of ordinary monk Period of c rya status Life span 22 years 52 years 83 years 91

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Comparison with Hemacandr c rya, the Omniscient in Kaliyuga (Era or machines) D BIRTH IN INITIATIO MONKHOO N ACHARYA STATUS HEAVENL Y ABODE V DIDEVAS RI 3 years earlier HEMACANDR CRYA years later years later years before BIRTH INITIATIO N IN MONKHOO CRYA STATUS D HEAVENL Y ABODE Vikram 12 h to 13th century found two great authors, erudite scholars and influential c ryas of Jina order in Jain history, namely r V dideva S ri and r Hemacandr c rya, (who was adorned with the title 'omniscient of Kaliyuga'). V dideva Sri was born 2 years before r Hema S ri, initiation - 2 years after, holding the c rya post - after 8 years and finally ascending to heaven 3 years before. Thus these two c ryas were not only contemporaries of their time, and aware of each other totally, but also had good rapport between them. V dideva S ri defeated the proficient debater of his times c rya Kumudacandra of Digambara tradition, in a spiritual discourse in the royal court of the gallant King, Siddhar ja Jayasimha, in A ahillapura Pa a a. With this jubilant victory besides enriching the vet mbara sect, he also enthroned on the highest elevated throne. On the other hand, crya Hemacandra left a profound influence in the heart' of Siddhar ja Jayasimha with his sacrifice. detachment and erudition. He imparted spiritual knowledge about the Jina order through his sermon to Kum rap la the heir-apparent of C lukya dynasty and made him a committed worshipper of Jainism. He also authored several holy texts of high calibre and thus enhanced the glory of Jina order. 92

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During that period, a merchant called N ga of Pr gv a lineage lived in a city called Maddr h ta (Madd hata) situated in a Ma dala which was widely known as 'eighteen hundred (1800)' in Gujarat in those days. His wife's name was Jinadev. On a certain day, chaste Jinadev dreamt that the full moon was entering into her mouth. When asked about the implication of the dream, Municandra S ri said, "You will give birth to a virtuous gem-like son who will bring bliss to the hearts of everyone." After the pregnancy period, Jinadev gave birth to a son in Vikram 1143. Keeping her dream in mind, the child was named P r acandra. When Pr acandra was still a child, Madd hata Nagara was in the grip of an epidemic. So V ra Nga and Jinadev migrated and settled in Bh gukacchapura (Bharuca) in L region. Seeing the challenging circumstances, the boy P r acandra decided to help his father in earning the livelihood. Putting his thought into action he used to prepare appetising delicacies at home and sell them to the rich people. The meritorious boy used to earn a reasonable income with this small errand. Municandra S ri contemplated, "This boy will blossom into a legendary personality". After contemplating on this, he asked V ra N ga to give the boy to him in alms. V ra N ga poured out his heart to the guru with humility, "O Lord! Our lineage has been involved in serving your noble feet. But he is our only son. He is the only support and hope of our lives. In spite of this, if you still want to take him, I will obey your orders happily. You can take him." Moved by the unparalleled magnanimity and detachment Municandra S ri said, "O Best of votaries! From today onwards, my 500 disciples are your sons. Besides, all the devotee brothers will serve you in all sincerity till the end of your life. Discard all the worries and prepare yourself for the next world by following the true path." Municandra similarly convinced Jinadev , the mother of P r acandra and initiating him into monkhood in Vikram 1152, he made P r acandra his disciple. He was given the ascetic name R macandra at his initiation. After initiation monk R macandra studied logic, grammar, literature, law, philosophy, scriptures and attained prodigious scholarship in them. 93

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Apart from Jain philosophy, he extensively studied Buddhist philosophy, Vai e ika, S mkhya etc. and earned fame as an eloquent and eminent debater of his times. The great debater R macandra defeated Dhandha - a iv dvaita debater in Dholak Nagara, S gara - the great debater of Ka mr in Satyapura, Gu acandra of the Digambara tradition in Nagpur, ivabh ti - the follower of Bh gavata sect in Citrak a, Gamg dhara in Gopagiri, Dhara dhara in Dhr Nagara, Padm kara - a Brahmin scholar in Pu kari and K a - a great Brahmin debater in Bh gukaccha in spiritual discourses and became renowned as "champion of discourses.' Erudite scholars like Vimalacandra, Haricandra, Somacandra, Pr vacandra, Praj dhan nti and A okacandra became his close friends. Thus the banner of his fame undulated everywhere. c rya Municandra S ri, perceiving the famous scholar monk R macandra as worthy of the post, ordained him as crya in Vikram 1174 and changed his name from P r acandra to Deva S ri. On this occasion, r Municandra S ri gave five-vow initiation in monkhood to V ra Nga, father of P r acandra and designated P r acandra's mother Jinadev who had already been initiated into asceticism, as the chief of female-monks and christened her as Candana B 1. r Deva S ri, after being ordained to the rank of c rya, took the permission of his devout Guru and wandered many regions such as Dholak etc, installed many Jina idols at various places and sanctified many virtuous people with his preaching, thus glorifying Jainism. As he ceaselessly engaged himself in meditation, austerities and contemplation on self-introspection, r Deva Sri unquestionably attained many supernatural powers without even endeavouring for their accomplishment. He stayed on Mount Abu for sometime and from there he decided to set out for 'Sap dalak a' (S mbhara). But he was prompted by some invisible force to postpone the journey to S mbhara and to go urgently to A ahillapura Pa a a, as his preceptor Municandra S ri was left with only six months' life. No sooner did r Deva S ri become aware of the future that he promptly started for A ahillapura Pa a a from Abu. Travelling continuously he reached Pa a a and engrossed himself in the service of his Guru. 94

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For nearly five months Deva S ri served his preceptor loyally with dedication. r Municandra S ri, knowing that his death was close at hand, observed the vow of samlekhan -samth r and obtained holy death in Sam dhi in Vikram 1178. Encouraged by Deva S ri, a pious and wealthy merchant called 'Th hada' started constructing a Jina temple. As it was still under construction, Deva S ri had to stay back for six months in A ahillapura Pa a a, even after the Sam dhi of his preceptor. After completion, and upon the request of Thahada, Deva S ri performed the consecration ceremony of the idol and temple. Thus on the whole, after staying for one year in Pa a a, Deva S ri started for Nagpur. After reaching Nagpur, King hl dana presented himself in the service of Deva S ri, and welcomed him warmly. He offered obeisance and took him into the city with great pomp and gaiety. The expert of reality, c rya Deva Sri enunciated the sermons and preaching that would uplift not only his own self but that of others as well and guided them in their progress on pure spiritual path. When Deva S ri was present in Nagpur, the King of Pa a a, Siddhar ja Jayasimha attacked Nagpur with his huge quadripartite army and besieged it. However, when he came to know that c rya Deva Sri sojourned in Nagpur, he immediately ceased his attack and returned towards Pa a a with his army. The King sent his loyal citizens to Deva S ri and reiterating humble requests summoned him back to Pa a a and made him stay there for monsoon. During Deva S ri's monsoon sojourn in Pa a a, Siddhar ja Jayasimha, with his army attacked Nagpur and within a short time overpowered them and established his supremacy over it. This incident reveals the unflinching devotion of Siddhar ja Jayasimha towards Jain c rya Deva S ri. Despite besieging the fort with his huge army, he ceased his military campaign and went back the moment he came to know about the presence of r Deva S ri there, without even considering the huge amounts of time and money he had already incurred. He did not invade Nagpur as long as Deva S ri remained there. Ultimately after making the preceptor stopover in Pa a a for the monsoon, he attacked and captured Nagpur. 95

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Yielding to the request of the congregation in Kar vat subsequent to the completion of his monsoon stay, he started from Pa a a, and passing through many places preaching and propagating the doctrine and tenets promulgated by omniscient Jina, he arrived at Kar vat . There he stayed in monastery for four months of monsoon. During the same time Digambara c rya r Kumudacandra also stayed at Kar vat Nagara in V sup jya temple (12th T rthamkara) for his monsoon halt. He was the spiritual preceptor of the King of Karnataka Jayake Deva, the maternal grandfather of Siddhar ja Jayasimha, the King of Pa a a. People flocked even from remote places to behold the Dar ana of Deva S ri and to listen to his preaching. They paid tributes in his glory and were relatively indifferent towards r Kumudacandra. Observing the increasing fame of his opponent, the great debater r Kumudacandra was irate and envious. According to Prabh vaka Caritra, with the help of his devotees, Kumudacandra won the Vand clan (a subcaste professionally engaged in the olden times for singing the eulogies of royal patrons) onto his side by luring them with huge amounts of money and with a bait of honour. He wanted to provoke Deva Sri capitalising them. The people from the Vand clan would go to the locale where Deva S ri was preaching and recite a number of prosaic songs with an intent to ridicule and disgrace the vet mbara sect in general, and Deva S ri in particular in the eyes of the people. One day Kumudacandra saw an old lady of Deva S ri's ascetic congregation passing by their temple on her way to seek alms. His devotees started harassing her in many ways. Taking a cue from Kumudacandra, they threw her into a water tank (ku da). They also forced her to dance. By dint of a proper stratagem, c rya Deva Sri decided to humble the pride of Kumudacandra with the same finesse as the holes are drilled in pearls. So he arranged for a spiritual discourse in the court of Siddhar ja Jayasimha of A ahillapura Pa a a. After making congruous arrangements in the royal court, the King summoned both the parties for the spiritual disputation. The two - the plaintiff and the defendant arrived at the court, where the king proclaimed that whoever is defeated in the debate should leave the great expanse of Gurjara territories of A ahillapura Pa a a once and for all. The winner may stay within the domain of Gurjara kingdom. With this 96

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agreement the spiritual discourse started between the two parties on Vai kha ukl Prim in 1181 in Pa a a. Heated contention persisted between the two logicians regarding the liberation of women. r Kumudacandra presenting his argumentation said, "No being born as a woman can attain liberation. Categorically, a woman possesses less stamina, and hence can be considered as a feeble being. All those beings in this world that have less strength and vitality, for example, boys, frail youth and enervated woman, no matter how many they are, cannot attain salvation. Citing these facts, I present my defence that a woman being languid and a weakling cannot attain salvation in the same birth." When Digambar c rya Kumudacandra presented his line of reasoning, vet mbar c rya Deva S ri dissenting his opponent's theory put forward his remonstration, "Women are also equipotent with the virile men and have great strength. Hence women also can attain liberation in the same birth itself. Scriptures provide enough evidences to prove this fact. Marudev , mother of Vabha Deva attained liberation in the same birth itself. In this Avasarpi age, the first person who got liberation was the mother Marudev . This is clearly mentioned in the scriptures written by omniscient sages. So the logic presented by Digambar c rya is gratuitous and speculative as they were unsupported by any proven facts. Even today we see that women have great fortitude. The living example is Mah dev Maya allam , the mother of the king of vast Gurjara kingdom. Women of great moral sinew like the chaste St, Mother Kunt, Subhadr et al, existed in ancient times. Their bravery and courage was eulogised not only in our epics, but also written in scriptures of other religious books written by ancient sages. Is there anyone in this just and equitable court who stands in defiance that the great personalities like St, Kunt and our own Queen Mother Maya allam are weaklings? I am sure that even my revered friend r Kumudacandra cannot act impudently. As far as salvation of women is concerned, the instance of mother Marudev 's salvation in the same birth, elucidated in the scriptures is as clear as one's own reflection in a mirror. Apart from this, some women are more capable and stalwart than men. Hence many a great number of women obtained salvation in the past. In the present times also in five great Videha regions women are en route to deliverance and moreover in the future zillions of women will attain liberation in the same birth itself. I would conclude that my expostulation 97

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is not only logical but also substantiated by quoting relevant examples from scriptures." As he was completely disarmed and could not find any appropriate logical argument or scriptural proof to contradict Deva S ri, Kumudacandra in order to buy time, mumbled a question, "Yes, what is it that you said, what did you say please?" The perspicuous debater Deva S ri once again repeated his argument in the same style. Yet again, Kumudacandra repeated the same question, "What is it that you said, what did you say please?" So this time Deva S ri presented his version in a tone as thunderous as that of a lion's roar. Even after that as no bee struck his brains and not knowing what to say or what not to say he garbled, "Let the analysis of my defendant be written on a copper plate". The judge first bowed to the king, and then addressing the audience gave his verdict in a decisive tone, "It appears that Digambara c rya r Kumudacandra has been rendered speechless. vet mbar c rya Deva S ri triumphed over r Kumudacandra in the spiritual disputation." King Siddhar ja Jayasimha gave his consent to the verdict of the arbitrator and declared Deva S ri as the winner. He then ordered his men to write an "epistle of victory." His order was at once obeyed and King Siddhar ja himself presented the "epistle of victory' to Deva S ri. r Hemacandr c rya, who was also present in the court, witnessed the entire discourse conducted between the two great c ryas, its progress and the final outcome. Expressing his appreciation and delight at the amazing debate, logical skill and profound scholarship, King Siddhar ja Jayasimha wanted to offer 1 lakh gold coins to r Deva S ri. However, declining the offer Deva S ri said, "O King! We are passionless and desireless ascetics and should not even touch money as it is a sin for us." As Deva Sri refused the money, the King consulted his ministers and got a huge temple of Vabha Deva constructed with that money. In 98

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Vikram 1183, Deva S ri along with other three c ryas, installed the idol of Lord din tha in that temple. Kumudacandra depressed by his crushing defeat disappeared from Pa a a like the moon on a new moon day. c rya r Deva Sri authored a text 'Ratn kar vat rik' of Pram a Naya Taty loka", which is a commentary on Pram a Naya Tatv loka. Authoring this he added one more precious gem to the repository of law of Jain order. Thus with his unparalleled scholarship, logical proficiency and selfconfidence c rya Deva S ri extended a great service to and glorified the Jain order. On Thursday, the seventh day in the waning phase of r va a month, in Vikram 1226, in the mid day, after ordaining Bhadre vara S ri as Successor- c rya, c rya Deva S ri observing Samth r departed for heaven in Sam dhi. In the 83 years of his life he spent 9 years as a house holder, 22 years as an ordinary monk and 52 years as c rya. He was given the title 'Vd' (debater) by the litterateurs of Jaina literature. From two verses of Prabh vaka Caritra it is apparent that after conceding his defeat to Deva S ri in the court of King Siddhar ja, r Kumudacandra himself felicitated him with the title 'great debater'. r V dideva S ri was a very influential ascetic and a great propagator of Jainism in Bada (V had) gaccha. His guru Municandra Sri was a great sage. According to Tap gaccha Pa val , he was mentioned as the 40" Pontiff of Lord Mah v ra and his fellow disciple Ajita Deva S ri as the 41deg'; whereas according to V had gaccha Gurv val , V di Deva S ri was the 41% Pontiff of Mah v ra. A fellow disciple of Municandra S ri, Candraprabha Sri reformed the Kriy s (rituals and austerities) in Vikram 1149 and after 10 years established Paur am yaka gaccha in Vikram 1159. c rya Malayagiri, the Great Author of V ttis c rya Malayagiri was a great author of V ttis in 17th Century V.N. (Vikram 12" century). In spite of penning a great number of verses 99

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summing up to 196600 and more, he did not furnish any introduction about himself. At present only 20 V ttis on scriptures written by him are available. They are: NAME OF THE SCRIPTURE NO. OF VERSES 1 Bhagavat S tra dwit ya ataka V tti 3750 R japra n yop mga k 3700 J v j va abhigamop mga k 16000 Praj panop mga k 16000 Candrapraj aptyup mga k 6500 S ryapraj aptyup mga k 6500 Nand s trak 7732 Vyavah ras traV tti 34000 B hatkalpap hik V tti (incomplete) 4600 10. va yaka V tti (incomplete) 18000 11. Pimdaniryukti k 6700 12. Jyoti karamdak 5000 13. Dharmasamgraha V tti 10000 14. Karmaprak ti V tti 8000 15. Pamcasamgraha V tti 18850 16. ada ti V tti 2000 17. Saptatik V tti 3780 18. V hatsamgraha V tti 5000 19. B hatk etrasam sa V tti 9500 20. Malayagiri abd nu sana 5000 Apart from the V ttis mentioned above, the other works authored by c rya Malayagiri were mentioned in his works, but they are unavailable now. The following books of c rya Malayagiri are not available: Jamb dw pa Praj aptik Oghaniryuktik Vi e va yaka k Taty rth dhigama S tra k Dharmas raprakara a k Devendra Narendra Prakara a k 100

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c rya Malayagiri was contemporary crya to crya Hemacandra S ri, the omniscient of Kaliyuga. He was influenced by the unfathomable knowledge of Hemacandra S ri and he considered the latter as his guru. The cogitative c rya Malayagiri by writing 20 V ttis on scriptures improved and facilitated the path of spiritual practice of salvationdesiring devotees (mumuk us). Jain world is eternally indebted to him for his remarkable 'worship of scriptures ( rut r dhan '). c rya Abhayadeva Maladh r During the period between first half of the Vikram 12th century up to its second half, Maladh r s rya Abhayadeva remained as a powerful propagator and an influential c rya. He was a renowned crya of Kau ika ga a - Pra nav hana lineage (kula) Madhyama kh (branch), Har apur ya gaccha. It was mentioned in the unauthentic inscriptions of succeeding times, that he travelled far and wide. He was the disciple of crya Jayadeva S ri of Har apur ya gaccha. He was a great renouncer. On the basis of eulogy of 'Muni Suvrata Caritra' authored by Candra S ri, his grand disciple (Pra i ya), the King of Gurjara Siddhar ja was very much impressed by the supreme renunciation of Abhayadeva Maladh r. To eradicate the perverted lax spiritual practice of laity, and to uplift his soul and that of others, he firmly decided to observe the pure code of conduct prescribed for rama as. He did not even bother to clean his clothes and body. As a result, his clothes and body were covered with dust and appeared discoloured. Impressed by his extreme dispassion and detachment, the King of Gurjara, Siddhar ja Jayasimha adorned him with the title 'Maladh r'. Some scholars opine that the title 'Maladh r' was bestowed by his predecessor king 'Kar a' and not by Siddhar ja. The historians, on the basis of authentic historical evidences concluded that the regime of Kar a the King of Gurjara to have extended from Vikram 1129 to 1151 and that of Siddhar ja from Vikram 1151 to 1200. The tenure of Maladh r crya Abhayadeva S ri was estimated as Vikram 1135 to Vikram 1160. Irrespective of whether the title was given by King Kar a or by King Siddhar ja, there is no doubt in the fact that the Gurjara king of his times, impressed by his extreme dispassion honoured him with this title. 101

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According to the eulogy of Muni Suvrata Caritra' Maladh r Abhayadeva S ri fasted for 45 days observing Samlekhan (physical / mental mortification for a holy death). When King Siddhar ja was informed of his fasting unto death, he came to Ajmer to behold his Dar ana. After 45 days of fasting when Abhayadeva S ri left his mortal body for heavenly abode, the people of Ajmer and of neighbouring places, young and old alike, flocked to pay homage and join the procession of his last journey. They thronged to take the ashes remaining after cremating his body as they firmly believed that the ash of such a great renouncing-yog would cure any type of disease. When there was no more ash left, they started taking even the soil from the place where he was cremated. Thus a very big crevasse formed there. His renunciative austere and self-contemplative life left a deep impression on his disciples and devotees. Hence even after his quietus, a tradition by his title 'Maladh r' remained popular for thousands of years. Maladh r s rya Hemacandra S ri c rya Maladh r Hemacandra S ri belonged to Vikram 12th century. He was a great propagator, distinguished author and influential c rya, honoured by the kings. He wrote 'J va Sam sa V tti' on 4th day of waxing phase in Caitra month, Monday in A ahillapura Pa a a. It was written during the regime of Siddhar ja Jayasimha. As a matter of fact, crya Maladh r Hemacandra S ri originally belonged to Pra nav hana lineage, Madhyama branch, Har apur ya gaccha. He was the chief disciple of c rya r Maladh r Abhayadeva Sri. True to the adage, 'as the guru so the disciple' (Yath Guruh Tath i yah), crya Hemacandra Sri also was never concerned about cleaning his body or his clothes. So he too like his guru was denominated as Maladh r. c rya Hemacandra Sri had three chief disciples: Vijayasimha, r candra and Vibudhacandra out of them r candra was his successorPontiff. c rya r candra S ri, in the eulogy of his work 'Muni Suvrata Caritra' wrote about his guru Maladh r Hemacandra S ri and D d guru Maladh r Abhayadeva S ri. Hemacandra Sri was an eminent and 102

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proficient commentator of religious sermons. He could memorise a voluminous scripture like "Viy ha Pa atti' (Bhagawat ataka) and could reproduce any part of it instantly and so effortlessly as if it were his own name. During his studies, along with the Canons, Bh yas and scriptures he also studied grammar, law, literature etc. thoroughly. Commentary on Vi e va yaka Bh yas is the best and the most significant of his works. He had a very good influence on kings, ministers and all classes of the society. He took immense interest in endeavours for the progress and prosperity of Jina order. He was adept and gifted with the ability of exposition. As per the request of his loyal devotees he gave lectures continuously for 3 years on an incomprehensible work like 'Upamiti Bhava Prapamca Kath'. Because of his pellucid explanation, 'Upamiti Bhava Prapamca Kath' became very popular during his times. He also authored many books. Finally, perceiving his death, Hemacandra Sri too, like his guru Abhayadeva S ri took the vow of fast unto death (samlekhan -samth r ). After 7 days of fasting he left the mortal body. King Siddhar ja also participated in the funeral rites of Hemacandra S ri. Paur am yaka gaccha Candraprabha Sri was the founder of Paur am yaka gaccha. According to 'Tap gaccha Pa val', Candraprabha S ri, co-disciple of Municandra S ri, 40th Pontiff of Mah v ra, established Prim gaccha in Vikram 1159. In fact, Paur am yaka gaccha is the branch of Candragaccha. Candraprabha S ri was born in Vikram 1114. At the age of 10, i.e. in Vikram 1124, he took initiation. Jayasimha S ri ordained him with the rank of c rya in Vikram 1136. Immediately after holding the post of c rya, he started promulgating Reformed path. He took up the cause of reformation in Vikram 1149. Hence he had to involve in spiritual debates with those who were in favour of fortnightly ritualised confession on Caturda (14" day of lunar month) and installation or inauguration of idols by ascetics. He defeated many c ryas in the discourses. Eventually at the age of 52, in Vikram 1166 he left the physical body for heavenly abode. 103

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Birth Initiation into monkhood Attained c rya status Performance of Kriyoddh ra Establishment of P r im gaccha Heavenly Abode Vikram 1114 Vikram 1124 Vikram 1136 Vikram 1149 Vikram 1159 Vikram 1166 He never neglected the practice of fortnightly ritualised confession (pratikrama a) which was propounded in scriptures. He never installed any idol or statue and never failed to observe 'M sakalpa' - not to stay more than a month at a place in any year. Candraprabha S ri alone condemned the degenerated path, i.e. the fortnightly festivities on Caturda and inauguration of Jina idols by monks etc. and strictly followed only the Reformed path. Candraprabha S ri, the founder and the first c rya of P r im Pak a, defeated many cryas of the above mentioned degenerated path. Out of them, he initiated 5 c ryas into his sect. Before Candraprabha S ri became c rya, barring a few instances, the idols were mostly installed by monks only. Till then, even the different gacchas of Suvihita tradition also probably followed the widely prevalent consecratory installation methods of Temple dweller tradition. In the consecratory installation method created by c ryar P dalipta S ri, a married lady (whose husband is alive) should give a bath to the c rya, who is going to install the idol, then make him wear expensive beautiful clothes, a gold bangle and a gold finger-ring. Hence the same method was prevalent in Suvihita tradition also. Candraprabha S ri proving this method as inappropriate and totally against the code of conduct of monk and the scriptures, laid foundation for a new revolution, postulating that Jain Idol should in fact be installed by a lay devotee and not by a monk. This proposition of Candraprabha S ri met with severe opposition. The number of devotees was considerably high, who observed fortnightly penitential ritualised confession on every Caturda and annual ritualised confession on 4th day of the lunar fortnight. So Candraprabha S ri had to face severe opposition not only from his tradition but also from Temple 104

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dwellers. Facing their wrath bravely and without abandoning his mission, he firmly preached and propagated the doctrine of Paur am yaka gaccha. Until the establishment of his gaccha, A ahillapura Pa a a was under the predominant influence of Temple dwellers, enjoying patronage of kings as well. This also restricted him, for a long time from propagating his beliefs. He had to encounter strong antagonism of many well organised and powerful gacchas of Temple dwellers and Suvihita traditions. In course of time many branches sprang out from Paur am yaka gaccha. Their names are as follows: 1. Pr im gaccha Dhandhariy branch. It was considered as the chief branch. It was named after the third crya Samudra Gho a. S rddha (S dhu) P r im gaccha - Actually this was a branch of Paur am yaka gaccha; however, as time passed, it became independent with the name S dhu-Prim gaccha. Bh mapall ya P r im gaccha The fourth branch of P r im gaccha. Influential c ryas like Dharma ekhara, Vi lar ja, Padma ekhara and Jinahar a belonged to this gaccha. Pr im gaccha Va apadr ya branch Pr im gaccha Borasiddh ya branch Pr im gaccha Bh gukacch ya branch P r im gaccha Ch pariy branch Many scholarly author- c ryas belong to P r im gaccha. Even Paur am yaka gaccha owes its origin to religious reform movement. The righteous rama as, who cherished profound faith in Jain scriptures propounded by omniscient, launched religious reforms, time and again, to eradicate the non-scriptural code of conduct and dubious methods introduced into the Jain doctrine by Temple dwellers tradition when the latter was in its full glory. Paur am yaka sect was the offshoot of such reform movements. According to Pa val of Badagaccha, Candraprabha S ri , the codisciple of Municandra S ri, 40th Pontiff of Mah v ra (according to S rin m ni, 415 Pontiff vehemently opposed the new tradition of installation of Jina idols by S dhus. He declared that consecratory 105

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installation was not the activity of ascetics but was the duty of the laity. c rya s and followers of Badagaccha openly defied his conviction. So, c rya Candraprabha left Badagaccha and started to propagate his beliefs and ideology. Corroborating his stand he stated that, "consecratory installation is not the work of Jain monks, because it tantamount to material worship of the Lord, flowers and conscious water etc. are used in it which is totally against, the first vow of five great vows taken by the Jain monks, the vow of non-violence." Within short time, he could mobilise many followers and established an independent branch called Paur am yaka gaccha in Vikram 1159, based on the tenets to observe (fortnightly) ritualised confession only on P r im , not to celebrate annual celebration (s mvatsarika parva) on Pamcam and not to inaugurate idols it should be done by laity etc. Thus, it is clear that though crya Candraprabha started his religious reform movement in Vikram 1149 but officially established an independent gaccha, i.e. Paur am yaka gaccha in Vikram 1159, 10 years after the commencement of his work Tap gaccha Pa val elucidates the incidents which led to the establishment of Paur am yaka gaccha in the following manner. "Two scholarly c ryas called Ya obhadra S ri and Nemicandra S ri became 40th Pontiffs of Lord Mah v ra's tradition. Nemicandra S ri, perceiving Municandra, his fellow disciple and disciple of Up dhy ya Vinayacandra, as deserving for the post declared him as his successorPontiff. Municandra S ri studied logic under V di Vait la nti S ri, who impressed by his student's quick wit taught him law too. r Candraprabha S ri, Municandra S ri, Deva S ri and nti S ri were the disciples of the same guru - Up dhy ya Vinaya Candra, who lived during the regime of Kar a, the C lukya king. Once a wealthy lay devotee called r dhara decided to install Lord Jinendra's idol. He approached c rya Candraprabha, who was elder among those four monks and requested, "O Lord! I want to install the idol of Jinendra. So please give instructions to Municandra S ri to install the idol." No sooner had he listened to this request than crya Candraprabha was consumed by jealousy towards Municandra. He contemplated thus, "I am 106

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senior than Municandra from the point of view of initiation, age etc. Even then ignoring me he wanted the inauguration to be performed by Municandra." He declared aloud, "O Intelligent votary! You better perform inauguration ceremony following the scriptural regulations. Nowhere in scriptures is it mentioned limitation by a monk. Actually inauguration comes under the category of worshipping material. So inauguration should be carried out by votary himself. That is the most appropriate thing to do, and not by a monk". Thus c rya Candraprabha announced his doctrine in Vikram 1149 itself. But the lay devotee, ignoring Candraprabha, made inauguration ceremony performed by Municandra S ri. Thus he started reformist movement in Vikram 1149 itself prescribing the procedure of worship, i.e. Votaries should himself carry out installation of idols, and Monks were prohibited to perform installation ceremonies. Apart from these two, he also insisted that fortnightly ceremony should be celebrated only on Pr im instead of Caturda. Highlighting these three issues he set up Paur am yaka gaccha separately in Vikram 1159. Even gamika gaccha and Amcalagaccha too opposed installation of idols by monks. Thus the above mentioned reforms and whether annual festival should be celebrated on 5th or 4h date - these issues became the bone of contention among the different sects and gacchas etc. This debate continued for centuries and is still continuing, in most parts of the country in one form or the other. Reformed temples and non-reformed temples; yatana' pure tenets and An yatana (disrespects) were the off-springs of debates regarding idol installation started in Vikram 12th century. In the light of above mentioned facts it becomes clear that the reform movement started by Candraprabha Sri in Vikram 1149, laid the foundation for reforms rather modifications in some of the conventions related to material based worship rampant in Temple dweller tradition. c rya r Hemacandra S ri c rya r Hemacandra S ri, prodigious author of 12th and 13th century was adorned with the title 'omniscient of kaliyuga' bestowed upon by popular Jain c ryas. He was the most celebrated, illustrious author 107

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revered by the kings and an extensive propagator and influential c rya in Jina order. Impressed by his exemplary traits like renunciation, meditation and austerities, unfathomable erudition, the then two valorous kings Siddhar ja Jayasimha and Kum rap la became his ardent followers. He used to give them effectual timely advices and guided them in public welfare activities. He inspired them to perform such meritorious activities which modified and embellished their physical and spiritual worlds; contributed for all-round development of the societyfrom moral, social, historical and spiritual points of view and kindled the spirit of real humanity in the hearts of all. Thus he made exemplary services to Jina order in particular and to the humanity in general and enhanced its glory. According to 'Prabh vaka Caritra' (authored by crya r Prabh candra S ri of R jagaccha, in Vikram 1334) the story goes thus: During the regime of C lukya King Kar a, a merchant called C ciga of Modha caste lived in a beautiful city called Dhundhuk (Dhandh ka) in the prosperous Gurjara region. His consort's name was P hin. One night P hin in her dream saw that she got a Cint ma i gem (wish fulfilling gem) dazzling with radiance and she was bequeathing the invaluable Cint ma i into the lotus hands of her religious preceptor. The next moment she woke up from her sleep and felt thrilled and delighted. During those days Devacandra S ri halted at 'Modha Vasah'in Dhundhuk Nagara. He was the disciple of c rya r Pradyumna S ri of Candra gaccha. P hin after completing her morning chores went to 'Modha Vasah' to behold dar ana of c rya. After offering venerations toc rya Devacandra S ri, P hin told him, her dream and asked about its implications. crya Devacandra S ri after deep contemplation said to her, "O, Pious Lady! You will give birth to a gem of a son like Kaustubhama i and you will entrust him into my care. He renders immense services to Jina order and infinitely transcends its glory." In due course P hin gave birth to a very handsome and attractive son on full moon day in Krtika month in Vikram 1145 C ciga's happiness knew no bounds. The boy was named as Camgadeva. C ciga liberally donated money to supplicants They served the guests with delicious feast 108

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and following the customary tradition offered betel to all of them with due respect and bade them farewell. They brought up the child with immense care and love. Bequeathing them with immeasurable happiness Camgadeva turned 6 years old. Once on some business errand C ciga went to a village and at the same time Devacandra S ri arrived at Dhundhuk Nagara. To behold the Dar ana of her spiritual preceptor, she set out with her son towards 'Modha Vasah'. The tender boy Camgadeva, holding the little finger of his mother entered into Modha Vasah . At that time Devacandra S ri was offering obeisance to Jine vara idol in Vasah Jina temple, just a few yards away from his seat. P hin stopped at a distance so as to circumambulate c rya from left to right and right to left. Meanwhile the boy Camgadeva walked straight and sat on the seat of c rya. c rya r, after completing his reverential salutations, turned back and saw a radiant boy sitting on his seat without any fear as if he was accustomed to it and in a composed posture like a born yog. Naturally a sweet smile mixed with joy and wonder appeared on his face. Looking at P hin who stood with folded hands in front of him and with the striking resemblance Devacandra S ri understood that the boy who sat solemnly on his seat was her son. 'Jain order will be greatly benefited by this auspicious soul'. This very thought made his heart replete with a surge of spiritual joy like the waves surging in the fathomless ocean. From the references of two texts of Vikram 14th Century - Prabh vaka Caritra and Prabandha Cint ma i (written by c rya Merutumga Sri in Vikram 1361) it is clear that the 5-year old boy Camgadeva sat on the seat of Devacandra S ri in Vikram 1150 and infant Prince Siddhar ja Jayasimha sat on the throne of his father while playing, when he was only three years old. It was a wonderful coincidence that these two tender boys who sat at the same time on highly elevated seats of different fields (spiritual and political) became the legendary personalities of their era, in their respective fields. In course of time, boy Camgadeva grew into Hemacandra S ri, the omniscient of Kaliyuga and encouraged and inspired two C lukya kings to perform public welfare and other humane activities. He instilled virtuous morals and ethics in the hearts of the people. Wandering through a vast area, he made the rulers decree ordinances prohibiting the killing of living beings and thus saved and 109

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protected innumerable birds and animals. His work extended to the literary field too. Authoring a great number of spiritual books, he glorified the literature of Jain order and spread the name and fame of Jain religion far and wide. In this way he brought everlasting splendor to Jain order with his exemplary contributions in all the fields. And on the other hand, with the passage of time, the boy who playfully sat on the throne, Prince Siddhar ja Jayasimha, became the ruler of Gurjara kingdom, extended its territories up to distant lands and established a powerful Gurjara kingdom. Looking at P hin who was saluting him with folded hands, he raised his right hand in a gesture of assurance and told her, "O Meritorious Lady! You might have remembered your dream. Today behold with your own eyes. This boy intimated you of his descent through a dream and now he is commencing the auspicious work of realizing the magnificent and sacred dream. This boy, who is sitting on the seat of the highest rank of Jina order, is informing not only you and me, but the entire world through his gesture that he was born only to hold this high office, this seat or this tradition. O Devotee! The 'Cint ma i' you offered me in your dream is your son only. Please come and give me your Cint ma i and make the dream come true." On listening to him, P hin replied, "Please Lord! It is appropriate for you to ask his father. He is not here right now as he is out of town on some errand." "Even if I request, his father C ciga will not be ready to give away his son", with this apprehension Devacandra S ri remained quiet. P hin started contemplating the dream, which she saw nearly 6 years ago and said to herself, "According to my dream, I gave away my son to c rya. The gestural command of invisible is that I should leave my son, who is dearer than my life to me at the lotus feet of c rya for ever. The c rya is asking the boy just for the benefit of Jina order. Even from spiritual point of view, the benevolent command of religious preceptor should not be violated by true devotees. As such, keeping in mind the dream I have seen, my duty is the welfare of Jina order. I should relinquish all motherly delusion and attachment and should bequeath my 110

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beloved son to c rya forever. This fetches propitious destiny for me and for my son. The brave and courageous women of Gurjara region have been happily giving farewell to their beloved husbands and sons to go on voyage to earn money by trading with other countries so as to enrich the home, family and the nation and to provide comforts and luxuries to the family. Thus the women in a way are giving away their beloved ones to the boundless ocean. But in my case, our august c rya is seeking my son for serving Jain order, for attaining highest good and for the progress of religion. I should not delude or hesitate to offer my son for carrying out a sacred and highest good which clears the way to physical and spiritual world for all". Thus contemplating, P hin suppressing the flooding sorrow of separation of her beloved son, offered him at the feet of c rya with praiseworthy fortitude. r Devacandra S ri questioned Camgadeva affectionately in a soft tone, "Tell me O Humble One! Will you become my disciple?" The boy replied with a sweet honey like tone, "Yes, I will, Guruj ". Devacandra S ri taking Camgadeva away with him, set out for Stambha Trtha (Khambh ta). After reaching Stambha T rtha c rya r halted in Pr van tha temple. The boy Camgadeva stayed in the building of Udayana, the minister and feudatory of Stambha T rtha and started studying together with his peers. Few days after Devacandra S ri left from Dhundhuk with the boy, the merchant C ciga Deva finishing his business dealings returned to Dhundhuk. After arriving at home he did not find his son anywhere, so he enquired his wife with a worried note, "Where is Camga?" P hin explaining every detail in a sweet tone said that for the benefit of Jina order and following the invisible gestural command of the Supreme in her dream, she offered her intelligent son to r Devacandra S ri. Listening to the news of separation of his only son, dearer to him than his own life, the merchant became enraged. Everything - the house, family, and the world appeared pale and empty without his son. He declared in a decisive tone, "I will not take a grain of food till I see my beloved son". Announcing thus he at once started for Stambha Trtha. On the way he did not take rest even for a second. Arriving 111

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straight at Stambha T rtha, he directly went to Devacandra Sri's monastery. Out of wrath his face turned crimson. But because of his inherent culture, he slightly bent down his head and offered venerations to c rya. At the first glance itself Devacandra S ri recognised the turbulent emotions of C ciga by reading his facial expressions and tried to placate him with sweet nectar-like words. Even the feudatory minister of Stambha T rtha was present there at that time. Listening to the very first sentence of c rya's conversation, Udayana guessed that the stranger was C ciga, the father of the brilliant boy Camgadeva. Minister Udayana brought merchant C ciga to his mansion on a ca drawn by eight horses for extending hospitality to him, i.e. to offer drink and for resting. At the same time Camgadeva came running and embracing tightly the knees of Udayana with his tiny hands and asked, "O! Best of the Ministers! Why did you come so late?" Udayana fondly patting the boy on his cheeks said, "Behold! Intelligent Camga! Who has come to our place?" saying this Udayana ordered his servants to make arrangements for C ciga to refresh. The boy looked in the direction shown by Udayana and with gesture said *Father! When did you come?" Questioning thus, he touched the feet of his father. C ciga hugged his son and repeatedly kissed him on his forehead. "Father! I learnt reading and writing. The minister himself teaches me. He is very good. ! Do you know this minister? Udayana Bapp !" When C ciga refreshed himself, Udayana made him sit beside him and personally took care of him when he was dining. Udayana's noble behavior and warm hospitality left a deep impression in the heart of C ciga. Later both of them took rest for some time. C ciga was relieved of his weariness. When C ciga became fully relaxed and composed Udayana started the conversation, "O, Best of Merchants! Your son Camgadeva is blessed with unprecedented extraordinary wisdom and miraculous brilliance. 112

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Within a short time, with his studies molding good habits into his life and setting an example of his intelligence, he won the hearts of us all. I firmly believe that this boy will bring honor not only to Gurjara region but will definitely spread the name and fame of our country in the world. Continuously associating himself with a great spiritual soul like Devacandra S ri, one day he will become a great spiritual personality, rule the hearts of the people and eternally remain as a legend in history. C ciga expressing his feelings of forlornness said in a pleading tone, "O Generous Minister! I fully agree with you. Actually even I think on the same line, this boy is an august soul who in future will perform extraordinary tasks. But the real situation is that he is the only hope for me in my old age, he is the only light who makes our lives bright. If I give him away to Jina order, there will be none to continue our lineage and it will get wiped out. He is the only son, the light of my house. Without him nothing remains in my life, in my mind and soul except darkness, pitch darkness." Udayana recognising the pain in his emotional outburst said consolingly, "My Friend! By dedicating your son, the future pioneer of Jina order and a great charismatic ascetic, for the services and flourishment of Jina Congregation, your family lineage will not be mitigated at all. On the contrary, your name and that of your wife's, names of the Modha caste, of your Dhundhuk village and of entire Gurjara region will remain eternal, along with the name of this boy, and will be remembered for ever till the sun and the moon shown in the sky. O! Best of Merchants! Wealth and riches alone are not the significant criteria in the world. Life is worth living when one brings the strayed back on to the true path and works for the benefit and welfare of the society. Just contemplate on what your son's future is? You will take him home, provide education and finally thrust him into your business. Fortunately he may earn lakhs of rupees in business. But is it the ultimate goal or benefit? Today Gurjara region constitutes multitudes of distinguished wealthy merchants who are equal to Kubera in their wealth. And coming back to your son, his greatest achievement would be that his name will also be enumerated in their list and increase its numerical strength by one. The 113

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life of a human being does not become praiseworthy just by earning unlimited riches. You want to take this gem of a boy home just to make him earn money and to become wealthy, that too at the expense of what, a noble cause like the path of salvation? Then I have heaps of gold coins. Whatever amount of gold you want, millions? Billions? Please take them." The final words of Udayana hit directly to his heart and hurt his selfrespect. He said, "O Virtuous Minister! Listening to your inner feelings filled with immense devotion and concern towards Jina order and welfare of the society, I am fully aroused from my deep delusive slumber. If I compel my son to stay with me, he has to salute each and every one like the monkey of a juggler. If I leave him in the care of our preceptor, he will be acclaimed and honored universally. He will be honoured by the kings, the rich, commanders-in-chief, warriors and of course by one and all. Hence I am prepared wholeheartedly to give my son for the service, progress and prosperity of Jina order." Then the three of them - Udayana, C ciga and Camgadeva reached the monastery on a fast moving vehicle and presented themselves in the service of Devendra s ri. After offering humble salutations, C ciga, bending his head in veneration and with folded hands requested c rya r, "O Lord! My pious wife had already given our beloved son to you. And now, I too, happily leave my son in your care for ever. And from now on you are his mother, father, God and everything to him." As soon as the boy listened to this, he could not control his boundless happiness. He placing his head on the feet of c rya tightly, held them with his hands. The entire atmosphere of the congregation was filled with joy and delight. An auspicious time was fixed for initiation. c rya initiated the boy Camgadeva into monkhood with five great vows, at a very auspicious time, on Saturday, bright 14th day in lunar month of M gha, in Vikram 1150. The ceremony was celebrated in the courtyard of Pr van tha temple in Stambha T rtha. He was given the ascetic name Somacandra. The minister Udayana organised a grand function and personally supervised the arrangements. The author of Prabandha Cint ma i in Kum rap la Prabandha clearly mentioned that in the initiation celebration of Hemacandra S ri, even his father C ciga also bore the expenses. 114

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According to Prabh vaka Caritra, the boy Camgadeva was initiated when he was 5 years 3 months old. Whereas author of Prabandha Cint ma i pushed the date further and fixed it as 8 years. The initiation period mentioned in some other texts is in conformity with that mentioned in Prabh vaka Caritra. As such, as there are no other authentic evidences, we are left with no other alternative than to comply with the author of Prabh vaka Caritra. The neophyte monk Somacandra started his studies devotedly serving his guru. He sequentially studied the languages - Sanskrit, Pr k ta, Apabhram a etc., and then subjects like literature, grammar, logic, prosody, Astrology etc. and mastered them, besides Jain scriptures and literature. At an early age itself he became unparalleled scholar in the Jain philosophy and doctrines of other religions too. The fame of his prodigious versatility spread far and wide. Even after attaining profound knowledge in all the subjects, Muni Somacandra did not feel contented. He thought 'unless I acquire a unique subject like 'Pad nus ri' (A type of supernatural power related to predestination of knowledge), I cannot successfully accomplish the task of propagating and enriching the Jina order by creating the best works of literature. After contemplating on it for a long time, he firmly resolved to worship Goddess Saraswat. One day at dawn, after taking the permission of his Guru, r Devendra S ri, and Muni Somacandra started towards Br hm land, the seat of learning along with few other Monks. During his journey, he crossed the Mount Raivata and reached Nemin tha T rtha. There he stayed in a secluded place. At night he was totally engrossed in the worship of Br hm , the Goddess of Learning. In the middle of the night, Br hm Dev appeared in front of him and said, "O! Unblemished Soul! Now there is no need for you to go to other places. I am much delighted with your incomparable devotion. Your wish gets fulfilled here." Br hm Dev disappeared after bestowing the boon. Even after her disappearance, Monk Somacandra spent the rest of the night worshipping Br hm Dev . Thus Monk Somacandra, without undergoing much trouble became a prodigious poet and an eminent scholar. He then returned to his guru. 115

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In a copy of Prabandha Cint ma i, a different version is presented as to how Goddess Saraswat was appeased by Hemacandra S ri. The narrative goes thus: The reputation of unique scholarship of Monk Somacandra spread far and wide. Every one started saying that Goddess Saraswat herself resides in the throat of Monk Somacandra, as he provides answer even to the toughest problem in a trice. Even a well-versed scholar of fourteen subjects also could not compete with him. Listening to all these comments in praise of his disciple, crya Devacandra S ri decided to confer the rank of crya upon him. He called the members of the congregation and put his proposal before them. Everyone welcomed the proposal with great delight. Thereupon they unanimously fixed the auspicious time in the afternoon on third bright day of Vai kha month. At the fixed time, in Vikram 1166, the coronation of monk Somacandra was celebrated with splendour in the presence of King Siddhar ja Jayasimha, the entire congregate and the citizens, amidst the enchanting sounds of different musical instruments. Immediately after the ceremony, grasping the prompt from c rya, the entire audience remained silent. Then c rya Devacandra whispered 'S ri Mantra' in the ear of monk Somacandra which was smeared with camphor and sandal paste. Thus while adorning him with S ri post; his Guru Devacandra S ri named him as 'Hemacandra S ri'. At the very auspicious moment, Hemacandra's mother, P hin too, took initiation from Devacandra into asceticism with five great vows. Hemacandra S ri, who adorned the seat of c rya, just a few moments ago, requested his preceptor and made arrangements to appoint his mother P hin to the post of 'Pravartin ' and to provide an elevated seat for her to sit upon. Later wandering through many places and preaching the Jain tenets, he reached A ahillapura Pa a a. The next day, with all grandeur befitting a king, Jayasimha sitting majestically on the elephant (meant only for the king - pa a-hast ) was passing by the main street. He saw Hemacandra S ri, who sat in nearby monastery. He ordered to stop the elephant, climbed down 116

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went near Hemacandra S ri. He humbly stood in front of him looking at him for some time inquisitively and then said, "Please say something." The next moment, Siddha-S raswata r Hemacandra S ri recited a verse extempore blessing him with valiant victory. Then onwards they became close friends. They used to meet almost everyday. Day by day their friendship grew stronger and as a result the foundation for a new world based on virtuous characteristics, was laid down in Gurjara region. One day in the royal court, the scholars were showing the texts which were sent from Avanti to Siddhar ja Jayasimha. Seeing the title 'Bhoja Vy kara a' on one of the texts, Jayasimha enquired about it. An aged scholar replied, "This book is written by King Bhoja himself". King Bhoja was a polymath. He authored many texts on rhetoric, astrology, economics, Naturopathy, politics, architecture, mathematics, and the science of prognostics and dreams, palmistry, and philosophy. Looking at 'Bhoja Vy kara a', Siddhar ja felt that similar book should be written even for the library of Gurjara Kingdom. So he requested Hemacandra S ri to write a text on grammar for his library. Being insisted by Hemacandra S ri, and to commence the work Jayasimha sent his chief personnel at once to Kashmir and got the grammar text brought from the library situated there. c rya Hemacandra S ri read the text with full concentration, contemplated thoroughly on it and wrote a new text on grammar 'Siddha Hema Vy kara a'. All the scholars conjointly praised him and his work which also contained briefing on S tras and a collection of homonyms. The assembly of scholars unanimously agreed 'Siddha Hema Vy kara a' as an authentic text. Siddhar ja Jayasimha also read the text and its meaning along with the scholars. He experienced such inexplicable joy while reading the text that he at once decreed an ordinance to the effect that three lakh gold coins should be spent every year from the treasury to make copies of the text. To duplicate Siddha Hema Vy kara a, more than 300 famous scribes were invited to Pa a a from different places and they commenced the work. When these copies were made in many, 117

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at first they were sent to the religious preceptors of all the religions. They were distributed among the teachers of the schools. And then 20 copies along with (upanibandha) were gifted to Bh rat temple in Kashmir, which were stored in the library attached to it. Finally these copies were also distributed throughout the kingdom - in towns, cities, villages etc. to scholars and to students as well. During that period, a scholar named K kala of K yastha caste lived in A ahillapura Pa a a. He studied 8 types of grammar in depth. On the advice of Hemacandra S ri, Siddhar ja appointed K kala as a teacher to teach "Siddha Hema Vy kara a'. A great number of pupils started arriving at Pa a a to study grammar under him. King Jayasimha passed decrees in 18 regions ruled by him like Gurjara, M lawa etc. prohibiting the reading and teaching of grammar texts other than Siddha Hema Vy kara a in those areas.' Further to promote teaching and study of Siddha Hema Vy kara a, the king made arrangements to conduct yearly tests on the text on j na Pamcam , at the regional (kingdom) level. The person who obtains highest marks in the test would be felicitated by the king himself with shawls, gold ornaments, and gold medals and the best teachers would be seated on elevated luxury seats next to the king. Because of these encouragement and incentives, the number of students increased steadily every year. Besides, a miraculous effect of the promotional activities was that in a vast country like India, this academic fervour of studying and teaching 'Siddha Hema Vy kara a' gained popularity every where. In many regions people almost forgot other grammar texts. Due to an eye problem, crya Hemacandra S ri's chief disciple and extempore poet Monk R macandra lost vision in his right eye. Hence c rya had to stay back in Pa a a for monsoon halt. During these four months c rya started elaborately explaining and analysing the life history of 23" T rthamkara - r Nemin tha. Lured by the laurels of the people regarding the life of Jine vara Nemin tha and heart-touching commentary and magnificent expression of the narrator, even the followers of other religions, people of different philosophies started attending the lectures. Sometimes, at some places, the audience used to become extremely emotional. 118

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c rya Hemacandra S ri, apart from propagating the glory of Jain religion aimed at obliterating the religious intolerance that dwelt in the hearts of the people and carried out many remarkable activities in that direction too. He used to treat all the religions and scholars of all other philosophies with equal esteem. With such noble policy of cooperation and harmony, he worked tirelessly towards eliminating religious intolerance and fanaticism from Gurjara region. Jain history is aplenty with such examples, which show his policy of religious equanimity. One such example from Prabh vaka Caritra is as follows: One day King Siddhar ja set out on a pilgrimage. Even before taking the decision, the king asked Hemacandra S ri to accompany him. While starting their pilgrimage King Jayasimha pleaded c rya to sit in a palanquin and give him company. However c rya refused his request as it was against ascetic code of conduct. He travelled a vast area on foot. Overshadowed by the sorrow of not having a son, Jayasimha visited many pilgrim centres like atrumjaya, Raivatak cala, Ujjayanta, etc. along with Hemacandra S ri. During this pilgrimage the king never used either a throne or a seat to sit, he made the surface of earth as his seat and throne. To earn 'pu ya' (results of virtuous meritorious deeds), the Clukya king liberally donated villages, huge amounts of money etc. to Jain temples. In Ujjayanta after offering venerations to the idol of Lord Nemin tha, the king made it a propriety of conduct that nobody should ever sleep either on elevated place or on a cot in that pilgrim centre. Indulging in sexual pleasures, performing rituals related to defilement caused due to birth or death of a person and churning the curd were prohibited there forever. Thereupon the king Jayasimha along with Hemacandra S ri went to Some wara and entered into the temple. c rya felt extremely happy looking at the form of almighty. To adopt and follow the policy of secularism, living in harmony with people of different religions should be the practice of the day for attaining salvation. With this thought in his mind he recited this loka in a melodious tone and paid homage to Lord Some wara: Yatra tatra samaye yath tath , yoa si soa syabhidhay yay tay / V tado akalu ah sa ced bhav neka eva bhagavannamoa stu te || 119

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O Lord! You exist in different forms, at different times, with different names, yet if you are free from all types of sins and bad karmas then you are all-venerable god indeed. I salute thee. This incident clearly proves that crya Hemacandra showed respect towards all other religions and their gods and goddesses and was staunch supporter of religious harmony. After worshipping Lord Some wara and after donating generously, King Siddhar ja along with c rya travelled to Ko i Nagara and there they visited Ambik temple. There Jayasimha worshipped Ambik for many days to beget a son. Hemacandr c rya also performed austerities continuously for 3 days, invoking Goddess Ambik . On the third night Ambik appeared before him and said addressing him, "O Monk! King Jayasimha and his cousin Kum rap la are not destined to beget children. After Jayasimha, Kum rap la will succeed to the throne and will earn name and fame with his meritorious deeds." Saying this, the Goddess disappeared. When Jayasimha came to know about the incident through c rya he was deeply agonised. With a heavy heart he returned to A ahillapura Pa a a. There he summoned all the proficient astrologers and questioned them. After calculations all of them arrived at the same conclusion and conveyed it to the king, that he was not destined to have children, and that his cousin Kum rap la, (his paternal uncle Harip la's grandson, Tribhuvanap la's son) will succeed to the throne. He will become a great warrior king and with his death the C lukya dynasty will come to an end." Listening to the prediction of the great astrologers the king was thoroughly depressed. Though fully aware that 'Ava yambhvino Bh v Bhavanti Mahat mapi' (what has to happen will definitely happen, even for the great persons too, i.e. even the great persons cannot escape fate). Siddhar ja out of contempt wanted to kill Kum rap la. Before he could work out on his plot, Kum rap la some how came to know about it and fled from A ahillapura Pa a a quietly in the garb of an ascetic, with matted hair rolled up over the head, masquerading as the devotee of Lord iva. Siddhar ja sent his loyal spies in all directions to look for Kum rap la. After sometime one of his spies informed him that a group 120

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of 300 Saivites - Ja dh r ascetics had arrived at A ahillapura Pa a a and Kum rap la was one amongst them in the disguise of an ascetic. Siddhar ja wanted to catch Kum rap la and kill him. So he invited all the 300 ascetics to the palace for bhik (to procure alms). Jayasimha knew that Kum rap la has a lotus mark and long vertical line on the sole of his feet. So he started washing the feet of ascetics one by one to recognise Kum rap la. When Kum rap la's turn came, the king washing his feet felt the marks and at once became alert. Kum rap la sensed the danger and before the king could gesture to his men to kill him, hiding under the cover of ascetics he escaped from a secret door that he was previously familiar with. He thought that he had no other place of safety, except the lodgings of Hemacandra S ri. Thus determined, he entered into the lodgings of c rya and requested him with folded hands, "O Lord! C lukya king Jayasimha wants to kill me. Please protect me from his wrath". Hemacandra S ri immediately hid him in the room of scriptures (written on Palmyra leaves) underneath them. Searching for Kum rap la everywhere, the soldiers entered the lodgings and looked everywhere, but could not find him. So they went back. At night, when everything appeared normal and quiet, crya went to Kum rap la and said, "Escape now through the desolated forests as fast as possible and flee out of the territories of Gurjara Kingdom." Passing through the dense forests and crossing mountains, Kum rap la reached the ascetic grove of V madeva. Just he was passing through a potter's house called ' liga'; he heard the clip-clop of the horse hoofs. He immediately rushed into the potter's house and said, "Please, hide me somewhere and save my life." The potter at once hid him in the fire place behind the unburnt pots and covered him with wood, sticks and grass. He cleverly kindled the fire too in the corner of the furnace. The royal servants came running, rushed into the house and asked the potter, "Has any youth come here?" The potter replied without any hesitation, "No sir! Nobody has come here. If you want please check the house and yard." The soldiers went around inside and outside searching for Kum rap la. As fumes of fire were emerging from furnace, no soldier had gone there. The soldiers, not finding Kum rap la in the potter's house moved further. When they had gone out of the sight, the potter took him out and hid him at another place under the hay stock and later offered him food also. 121

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Kum rap la expressed his heartfelt gratitude to crya and under the guise of night escaped into the dense forests. Thus wandering from place to place, after a long time he reached Stambha T rtha. There Hemacandra halted for c turm sa at the same time. Roaming aimlessly on the street, coincidentally Kum rap la reached the monastery of c rya and sat to listen to the commentaries of c rya. The monastery could recognise Kum rap la with his auspicious marks. After finishing his sermons, c rya took him aside and said, "O Prince! Be bold for some more time. On the 7th year from this day you will become the king of Gurjara". Kum rap la said, "If your prediction really comes to be true, then obviously I will be the Lord of Kingdom. But how can I survive such a long period of 7 years. I have scarcely anything to live on." c rya r at once ordered some lay devotee and made him give 32 Dramma (a type of currency) to Kum rap la and said, "Listen to me carefully. From today onwards you are ridding of your poverty. You will receive food, clothes etc. from time to time, from my lay devotees". Kum rap la expressed gratitude, saluted c rya r in veneration and went away towards an unknown destination. Sometimes disguised as Kp lika, sometimes as Kaula and at times as aiva, thus changing his attire, Kum rap la roamed through different villages and cities for 7 years, but he never faced any problem after that day. As per crya r's prediction when the time to ascend the throne had come close, he reached A ahillapura Pa a a and entered the monastery of Hemacandra S ri. There sitting on the vacant seat of c rya, he waited for him. At the same time entering the monastery and noticing Kum rap la on his seat c rya declared in a decisive tone, "Kum ra! Now you will definitely ascend the throne. Sitting on my chair, suggests the same." Later, Kum rap la walked towards royal palace. Some ministers saw him outside the palace. They took him in with due respect. The council of ministers got to know about the prediction through Hemacandra S ri. The minister K adeva addressing him said, "O King! King Siddhar ja left his physical body. Two princes are inside claiming themselves to be successors of Siddhar ja. Please do come inside" 122

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Minister K adeva, to test the royalty asked one of the claimant-princes to sit on the throne. While sitting, the prince could not even manage his royal robes. The upper cloth fell off from his shoulders. All the ministers declared him unworthy and asked the second claimant to sit on the throne. As soon as he sat on the throne, with folded hands paid homage to all the ministers. An aged minister commented, "He will surrender himself to the enemies and give away every inch of Gurjara kingdom to them."Unanimously the ministers rejected him also. Finally they asked Kum rap la to sit on the throne because c rya Hemacandra and the astrologers had already predicted that Kum rap la would succeed to the vast Gurjara kingdom after Siddhar ja and he will take its honour to unparallel heights". Receiving a sign from the ministers, Kum rap la walked majestically towards the throne like a lion and sat on it managing the royal attire perfectly as if he had been practising it for ages. The moment Kum rap la sat on the throne, he hold the hilt of the sword tightly in his fist and slowly started swinging it. All the feudatories declared in chorus, "He will become the powerful king of our Gurjara kingdom. He will conquer the enemy, enlarge the territories and attain name and fame." The coronation ceremony was performed with splendour and grandeur and thus Kum rap la became the king of vast Gurjara Kingdom. Taking the reins of the kingdom into his hands, Kum rap la suppressed the internal and external rebels with an iron hand and within a short time he extended the territories in all the four directions. Before ascending the throne, crya Hemacandra S ri saved his life at the time of peril, extended his help in all aspects and boosted his morale. For all these favours, Kum rap la remained eternally grateful and became a loyal devotee of crya all his life. To oblige Hemacandra for his help, he used to present himself in his service, obey his orders and felt blessed and pleased while executing them. c rya Suhasti enlightening King Samprati, made Jainism spread even to distant lands, and c rya Siddhasena imparting spiritual knowledge to King Vikram ditya glorified Jain religion under royal patronage. After these two stalwart c ryas only c rya Hemacandra turned out to be a powerful c rya like them. No one equal to them 123

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existed for the last 1500 years (from their period to that of Hemacandra's). He made Siddhar ja Jayasimha as the well-wisher of Jain order and made the C lukya king Kum rap la (Vikram 1216) as the loyal follower of Jainism, practitioner of austerities and 12 vows as a lay devotee, who later did commendable service to Jainism. Impressed by his preaching and obeying his instructions King Kum rap la banned animal slaughter continuously for 14 years in his vast territories and thus saved and protected the lives of millions of animals. It was the effect of his soul touching gospels, profound knowledge and outlook of universal welfare which gave the vast Gurjara kingdom an opportunity to turn into a unified, powerful, prosperous region under the two kings Siddhar ja Jayasimha and Kum rap la, both of whom paid more attention to humanitarian values. In literary field c rya Hemacandra brought in a revolution. Encouraged by him both Siddhar ja Jayasimha and 'Param rhata' Kum rap la got the ancient texts, useful inscriptions and unavailable literature brought to Pa a a. Thus they not only enriched the libraries of Gujarat but also contributed for the creation of new texts in various subjects like Grammar, law, literature, yoga etc. All these facts prove that Hemacandra S ri was an influential c rya of Jina order who glorified Jainism in Vikram 12th-13th century. He not only endeavoured to flourish Jainism, but also performed many welfare activities for the benefit of entire society. Besides being a preceptor he was also a proficient litterateur, authored many texts on different subjects and enriched the libraries with his literary contribution. As a matter of fact Hemacandra was endowed with supernatural brilliance and proficient scholarship. Impressed by his versatile proficiency, the succeeding scholars honoured him with the title 'omniscient of kaliyuga'. In fact the lives of c rya r Hemacandra S ri, Siddhar ja Jayasimha and Kum rap la were complementary to each other. Works of c rya Hemacandra S ri In Jain literary world, it is assumed that c rya r Hemacandra S ri had written texts equal to the amount of thirty five million (35,000,000) verses. But the present available works and the number of verses are given below: 124

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1 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. NAME OF THE BOOK Siddha hema laghu V tti Siddha hema v had V tti Siddha hema v hanny sa Siddha hema Pr k ta V tti Limg nu sana U diga a vivara a Dh tu p r ya a vivara a Abhidh na Cint ma i Abhidh na Cint ma i pari i a Anek rtha ko a Nigham u ko a De n ma m 1 K vy nu sana Chandonu sana Sanskrit dvy raya Pr k ta dvy raya Pram a m m ms (incomplete) Ved mku a Tri a i al k puru a caritra mah k vya, 10 parvas Pari i a parva 21. Yoga stra 125 NO. OF VERSES 6000 18000 84000 2200 3684 3250 5600 10000 204 1828 369 3500 6800 3000 2828 1500 2500 1000 32000 3500 12750

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188 V tar ga stotra Anya yoga vyavaccheda dw trim ik (poetry) Ayoga vyavaccheda dw trim ik poetry Mah deva stotra 24. 25 With these works on different subjects one can assess how great and versatile author he was. In the 63 years of his tenure as c rya, he incessantly worshipping Goddess Saraswat left a deep impression in the hearts of the people regarding Jain doctrine and augmented the glory of Jina order. Ultimately, perceiving his approaching death, the great yog convened a meeting with his disciples, King Kum rap la and Chiefs of congregation and preached them to continue serving Jina order. Contemplating his mistakes, he took the vow of Samth r with Samlekhan . He sought forgiveness from the all beings of the world and expressing his feeling of amity towards all, he engrossed in introspection. Ultimately at the age of 84, in Vikram 1229 he left for heavenly abode in Sam dhi. ******* 126

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39th Epochal- c rya and 52nd c rya of Lord Mah v ra tradition 39th Epochal- c rya Vinayamitra 52nd Pontiff c rya S rasena Birth V.N.1568 V.N.1601 V.N. 1578 V.N.1623 V.N.1597 V.N.1644 V.N.1683 V.N.1708 10 years 22 years Initiation into monkhood Attained c rya status Heavenly Abode Period of household life Period of ordinary monk Period of c rya status Complete monkhood Life span 19 years 21 years 86 years 64 years 105 years 85 years 115 years, 7 months, 7 days After the heavenly abode of the 38th Yugapradh n c rya Dharmagho a, four-fold Congregation appointed the celebrated monkr Vinayamitra as the 39th Epochal- c rya of the Epochal- c rya tradition. 107 years After 51% Pontiff c rya Deva i, departed to heavenly abode in V.N. 1644 four-fold Congregation appointed r S rasena Monk as 52nd Pontiff successor of Lord Mah v ra. 127

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The Political Situation during the tenure of 51st And 52nd Successor Pontiffs of Lord Mah v ra Siddhar ja Jaya Simha, the Ruler of Gurjara Region Name of the c rya Period in crya status V.N. 1589-1644 c rya Deva i (II) - 51st Pontiff c rya S rasena - 52nd Pontiff V.N. 1644 1708 Regime V.N. 1548 1590 V.N. 1590 1620 V.N. 1620-1669 The King of Gurjara C lukyar ja Bh ma C lukyar ja Kar a C lukyar ja Siddhar ja Jaya Simha When c rya Deva i, was ordained as the 51st Pontiff of rama a Lord Mah v ra, in V.N. 1589, Bh ma was his contemporary C lukya king ruling the vast Gurjara Kingdom. During the second year of his pontificate, i.e. in V.N. 1590, King Bh ma had breathed his last. King Kar a succeeded to the throne of C lukya kingdom in the same year. After ruling the Gurjara Kingdom for 29 years 8 months and 21 days, i.e. from V.N. 1590 to the Pau a K a second day in V.N. 1620, King Kar a, he crowned his 3 year old son, Siddhar ja Jaya Simha on Saturday, the third day of dark fortnight of Pau a month in Vikram 1150 (V.N. 1620) as the king of vast Gujarat. Later King Kar a established his authority on pall and built a city after his name, Kar vat pura and made it his capital. He also safeguarded and ruled the vast Pa a a kingdom, as a regent king till his son attained adolescence. After the demise of Kar a, King Jaya Simha merged the vast kingdom of pall -Kar vat to the vast Gurjara Empire, he had inherited. Thus from a very tender age itself King Jaya Simha had held the reins of the colossal Gurjara Kingdom in his hands. Madanap la, the brother of Queen Udayamat, wife of King Kar a, was appointed as the guardian of King Jaya Simha. But the people of A ahillapura Pa a a were severely victimised by the atrocities of Madanap la, As such, immediately after attaining youth, Jaya Simha secretly made arrangements to kill 128

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Madanap la using he latter's own bodyguards. Later on he appointed minister ntu as his Prime Minister. A very mysterious and amazing event was mentioned in Prabandha Cint ma i about King Jaya Simha. The consort of King Jayake of Karnataka gave birth to a baby girl. She was named as Maya alladev. Suddenly one day the baby regained the memory of her previous birth. She realised that she was a Brahmin woman in her previous life. Before her death, she firmly decided that in her next birth she would ban the 'B h loda' tax imposed on the pilgrims of Some wara. Thus resolving she fasted unto death and died in the pilgrim centre of Some wara and was reborn as the daughter of King Jayake . Subsequently she vowed that she would marry none other than the King of Gujarat, in order to relieve the pilgrims of Some wara from the burden of paying the B h loda tax. When the king of Karnataka Jayake came to know of the vow taken by her daughter, he sent his ministers to implore King Kar a to marry his daughter and accept her as his queen. As King Kar a found the princess unattractive, he rejected the marriage proposal. Disappointed by this, the princess Maya alladev along with her eight friends prepared for a voluntary death. On hearing the news Udayamat , mother of King Kar a was deeply moved, and she too resolved to die in the same manner. When Kar a was informed of her mother's decision of voluntary death, as a dutiful son, he wanted to save his mother's life. Hence he married Maya alladev. Even after marriage, Kar a neither entered the queenconsort's apartments nor glanced at her. Thus a few months elapsed. One day minister Mumj la came to know from a reliable courtier that King Kar a was strongly attracted towards a low-caste woman and was inclined to have a relationship with her. Mumj la had arranged Maya alladev to wear a garb similar to that of the low-caste woman and sent her to the sanctum of the king. In the darkness, Kar a mistook Maya alladev for his low-caste beloved and made love with her. While leaving the room, Maya alladev asked his ring as a token of remembrance and went to her castle. She conceived the same night. The next morning, King Kar a felt remorse for his immoral deed, the previous night and as a measure of repentance he decided to die. Having 129

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learnt about the king's firm decision to give up his life, minister Mumj la had divulged the entire secret. He reassured him that the woman he made love with the previous night was none other than Maya alladev, his own queen-consort, a noble descent and the daughter of King Jayake After seeing the ring and his queen Maya alladev, he finally believed that he did not perform any heinous act. After this incident, king Kar a behaved as an ideal loyal husband with Maya alladev. In course of time, Maya alladev gave birth to a son and the King's happiness knew no bounds. He named the prince as Jaya Simha. As already mentioned under the life history of Hemacandra c rya, Jaya Simha was crowned at the age of 3 in Vikram 1150 on Saturday, the third day of dark fortnight of Pau a month. After mastering the studies and politics, King Jaya Simha brought about radical changes in the total administrative structure, consolidating Gurjara kingdom and providing all amenities to his subjects. In order to fulfil the vow of his mother Maya alladev, he completely and permanently abolished the B huloda tax paid by the pilgrims of Soman tha. Maya alladev felt very happy when her son Jaya Simha, the C lukya king announced the exemption of the tax. She went to Some wara temple and worshipped Soman tha with gold worth 12.5 million. When King Jaya Simha accompanied her mother on Some wara pilgrimage, Ya ovarm, the king of M lawa dynasty desirous of annexing the vast Gurjara kingdom, took advantage of the situation and invaded it. Having come to know about this, the chief minister immediately rushed to Ya ovarm and with his oratory skills convinced him to return back to his kingdom. ntu After returning from Some wara, when Jaya Simha heard of the attack by M lawa king, he became enraged and decided to avenge the audacious Ya ovarm. On making all the necessary arrangements for the military expedition, one day he along with his most powerful and massive brigade marched towards Dh r Nagar, the capital of M lawa kingdom. Having found the mighty army of the enemy, the terrified Ya ovarm ran away from the battlefield along with his army to his 130

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capital Dhr Nagar and locked the portcullis of the city rampart. The army of Siddhar ja besieged the city for twelve years. Finally, with the forceful attack of elephants, the heavy iron beams of the portcullis broke open and the elephants started entering the gate. Jaya Simha with his army entered the city and imprisoned Ya ovarm. Later, he annexed M lawa kingdom to his empire and extended his rule all over. Siddhar ja triumphantly entered the city with people celebrating his victory over Ya ovarm. Later Hemacandra S ri conceding to the desire of Siddhar ja wrote a voluminous text 'Siddha Hema Vy kara a' after consulting many books on grammar. It is a marvellous and lucid work comprising five Amgas and 125000 verses altogether. Felicitating the exemplary work, the text was brought to the king with all royal honours by placing it in the royal seat, with a royal canopy held over it and fanning it with fly whisks on an elephant's bade, celebrating the occasion like a grand festival. After worship, it was kept in the royal treasury. The very name of the book indicates both their names Siddha i.e. Siddhar ja Jaya Simha and Hema - omniscient Hemacandra S ri, thus making both of them immortal. Though Siddhar ja himself was a follower of iva (aivism), yet under the instructions of Hemacandra, he showed equal respect to all the religions. His regime was marked with peace and prosperity. He subjugated and annexed a rich and powerful kingdom like M lawa, dispensed justice and fair administration to the people. He was always victorious in his military campaigns. King Jaya Simha was adorned with the tile 'Siddhar ja either because of his victories or because he himself sat on the throne at a very tender age of 3 years'. Even today in the pages of history King Jaya Simha of Gurjara kingdom is described as Siddhar ja Jaya Simha. Siddhar ja had no children to succeed to the throne and to rule his kingdom. So his last days were spent in distress and agony. Through astrologers, he came to know that Kum rap la will succeed to the throne after his death. This was also one of the reasons for his sorrow. As a matter of fact, he did not like the vision of a low born sitting on the throne of pious C lukya dynasty and ruling the kingdom as his successor. The event related to the birth of Kum rap la is as follows: Bh ma, the paternal grand father of Siddhar ja Jaya Simha heard many glorious tales 131

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of a concubine called Caul dev . She was a most beautiful lady, endowed with such divine attributes that even women of high and noble birth would not get tired of praising her and her virtues. King Bh ma sent his dagger worth 125000 coins to her through a loyal servant as front money, to test her. After sending the dagger to her, King Bh ma marched to M lawa on a military expedition and stayed there for two years. Caul dev spent those two years like a chaste woman betrothed to King Bh ma, as she had accepted the dagger as an advance payment from him. She did not even look at the face of another man. After returning from M lawa, Bh ma learnt about Caul dev , and her chastity from his spies. He was charmed by her virtues. He at once brought her to the palace with due honour and made her his queen in a legitimate manner. King Bh ma became father of Harip la through Caul dev. In course of time, Harip la begot a son called Tribhuvanap la and his son was Kum rap la. As Kum rap la was born in the maternal lineage of a concubine, Siddhar ja despised Kum rap la and even tried to kill him, for otherwise he would inherit the sacred throne of C lukya dynasty. Though the rest of his life was very quintessential and laudable, this incident spoiled his last days making him desperate and miserable. In 49 years of his long reign Gurjara kingdom attained unprecedented progress and prosperity. Siddhar ja, the mighty king of Gurjara of Vikram 12th Century died in Vikram 1199. The contemporary great c ryas of Siddhar ja were c rya Deva S ri, c rya Hemacandra S ri - the omniscient of Kaliyuga and D d Jinadatta Sri. c rya Deva Sri had spiritual disputation with Digambar c rya Kumudacandra, the holy teacher of King Jayake of Karnataka, (maternal grandfather of Siddhar ja) in the royal court of Siddhar ja. This was an exemplary and historic example of his love for justice. Though c rya Kumudacandra was his grandfather's holy teacher, King Siddhar ja without any prejudice or favouritism declared vet mbar c rya Deva Sri, as victor and presented him epistle of victory. 132

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Bh ma(I) (V.N.1548 to 1590) Karna(Mother: Udayamati) V.N.1590 to 1620 Haripala(Mother:vara gana Cauladevi) Tribhuvanapala Siddhara ha (Mother:Mayanalladevi) V.N.1620 to 1669 Kum rap la-V.N.1669 to 1700 Thus Kum rap la was the son of siddhar ja's cousin brother. Param rhata King Kum rap la (Vikram 1199 to 1230) From the last year of Vikram 12th century to first three decades in Vikram 13th century, i.e. for 31 years Kum rap la ruled over the vast territories of Gurjara kingdom with equanimity and integrity and carried out many activities for the glory and progress of Jina order. In appreciation of his services to Jina Order, the Jain world honoured him with the title Param rhata. His name along with the title will be written in golden letters in Jain history. Before ascending the throne, Kum rap la led a life of anguish and adversity. He mostly remained in disguise, wandered through many places to save his life from Siddhar ja's Damocles sword hanging continuously on his head. Many a time, he almost came under the edge of the blade but narrowly escaped. He roamed in the garb of an ascetic. The reason behind it was his maternal lineage and it has already been described in the life history of Siddhar ja. 133

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As soon as Kum rap la ascended the throne, he personally supervised all the administrative activities. He appointed V gbha a Deva, son of Minister Udayana, as Prime Minister (Mah m tya). Further showing his gratitude, he made liga, the potter as the head of 700 villages near Cittauda. His family members were given the status of k atriyas and were appointed as 'Pradh nas' (chieftains) of his own dynasty. The farmers, who saved his life by hiding him under the heap of thorn branches, were made as his bodyguards. Thus taking the reins into his hand, within a short time he consolidated his vast kingdom and made it free form troubles and rivals. 'Vahada' was one of the sons of Udayana Deva. King Siddhar ja considered and treated him as his own son. In the fag end of Siddhar ja's life, Vahada Kum ra had a very good influence on some of the important officers, workers, attendants of palace and distinguished citizens. Apart from this, as he was noted by King Jaya Simha, he knew many secrets of kingdom. He was completely against Kum rap la's succession to the throne. So to dethrone him, Vahada Kum ra went to Sap da Lak a (presently S mbhara) and joined as a commander in the king's service and attacked Kum rap la with the army of Sap da Lak a. A fierce battle followed and Kum rap la emerged victorious. After his victory Kum rap la punished the treacherous feudatories and commanders severely and appointed his loyal men in their places. Later, Kum rap la attacked Komka a kingdom with the aide-de-camp of his loyal minister and commander Ambada. In the war, commander Ambada slain King Mallik rjuna and won the battle. From there he brought with him immense wealth and the severed head of Mallik rjuna. Ambada placed the sundered head near the feet of Kum rap la and stood near him bowing his head in respect. He also gifted the money brought from Komka a to the king. C lukya king Kum rap la was propitiated by Ambada's chivalrous deeds and honoured him by gifting him the ownership of many villages. In order to stabilise the administration and to provide benevolent government to M lawa, which he integrated it into his empire, Kum rap la organised royal camps at different places to listen and attend to the grievances of people. At that time, female - monk P hin, Chief of 134

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female - monk and mother of crya Hemacandra S ri, realising the approaching death observed the vow of Samth r with Samlekhan to attain holy death. c rya Hemacandra S ri chanted the Namask ra Mantra for 10 million times for her. Mahattar Phin left the physical body in Sam dhi. When the body was taken to Vaiku h cremation ground, some of the ascetics there, out of envy tried to break the hearse - carriage. But they could not do anything in front of the ocean of the people who attended the last rites. Mahattar P hin 's body was cremated peacefully without any unsolicited incidents. c rya Hemacandra S ri felt deeply hurt by the spiteful behaviour of the ascetics even in such a mournful situation and decided to migrate to M lawa from Pa a a. On the way, he arrived at the royal camp of Kum rap la. After being crowned as king, Kum rap la and c rya met each other for the first time. Kum rap la requested c rya, "Lord! I will remain grateful to you for ever. Please have mercy on me and definitely come to me during prayer hours". c rya r said, "O King! We are the walkers on the spiritual path of detachment and renunciation. As such, of what use is the association of a king? Kum rap la pleaded again, "Sw m ! In order to reform and elevate my status in the other world, I aspire to remain in noble company with great souls like you. You can come to me at any time that befits you". That very moment Kum rap la called his bodyguards and sentinels and ordered them, "Whenever c rya r wants to see me, at any hour or time, lead him to my room with respect at that instant." Thus, almost everyday c rya Hemacandra S ri would come to royal camp to give sermons, to discourse and debate spiritual matters with King Kum rap la. One day Kum rap la, overwhelmed by devotion started praising the knowledge, detachment and passionless attributes of c rya. A scholar who harboured ill-will towards Jains said accusingly, "O King, Please forgive me, these followers of vet mbara tradition do not believe the Sun god". Hemacandra S ri addressing Kum rap la said, "O King! Leave aside food we do not even touch a drop of water after sun set. On the contrary, my friend who is passing such a statement in your presence eats six course delicious meals every day. O Righteous King! Please give a just verdict, When sun sets, extending sympathy to Sun god in his trouble, w 135

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totally forsake food and water etc. So it is we in fact who respect and honour the sun, and not these people. This is proved beyond doubt by irrefutable direct evidence." One day crya Hemacandra S ri entered into Kum rap la's room. Before spreading a blanket onto the seat, his disciple Ya acandra ga i gently brushed it with the whiskbroom (rajohara a). At that time Kum rap la commented, "One should perform this task only if any subtle beings are seen, or else it is a futile endeavour". Listening to such logic c rya explained, "O King! An efficient king, before invading the enemy mobilises his quadripartite army which includes elephants, horses, chariots etc. A king should always keep his quadripartite army prepared with all military strategies to defeat the opponent, this is politics. Just like your political policy, we too have our spiritual policies. We take all precautions not to harm even the subtlest beings which are invisible by performing activities like cleaning etc. We are always careful not to harm the creatures." Kum rap la was extremely pleased with the amazing quick wit and insight of c rya and with folded hands implored him, c rya Deva! True to the promise that I made to you during my incognito days much before I ascended the throne, I surrender the entire kingdom at your feet. Please accept it." c rya Hemacandra said, "As I told you previously, we are progressing ahead on spiritual path, leaving everything behind. Put aside kingdom, we, the ascetics do not even accept any other charity except ascetic implements (dharmopakara a), because with the possession and acceptance of all these mundane objects, particularly kingdom, we eventually end up in hell." The remarkable detachment and dispassion of c rya increased hundred fold reverences towards him in the heart of Kum rap la. After staying few days in M lawa, Kum rap la set out for A ahillapura Pa a a. Yielding to his request, c rya also accompanied him. After a few days they reached A ahillapura Pa a a. Encouraged by c rya, King Kum rap la took a vow not to eat flesh and meat. The respect and veneration towards c rya had been constantly 136

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increasing in the heart of Kum rap la. c rya was his progenitor, Guru, guide and cherished deity. One day Kum rap la opened out his heart to c rya, expressing his desire, "O Great Soul! Is there any way to make my fame eternal ?" Hemacandra S ri said, "Yes Your Majesty! There are multiple ways. Soman tha temple was constructed by Vikram ditya making the entire earth debt free. The same wooden (k amaya) Soman tha temple is now in almost dilapidated situation as the surging waves constantly thumps against its walls. By renovation and construction of a strong permanent temple, you can earn immortal fame". Hemacandr crya gave this counsel to Kum rap la as he knew his religious bent of mind and inherited trait and zeal to perform religious activities. Within no time Kum rap la made arrangements for the renovation work. Observing the increasing devotion of Kum rap la towards Hemacandr c rya some envious persons started thinking of ways to enrage Hemacandr c rya. A sycophant said to the king, "Your Majesty! Just to propitiate you Hemacandra says things the way you like them to be. As a matter of fact, he does not have even a slightest devotion towards Some vara and he never pays obeisance to Lord amkara. Just ask him to accompany you on a pilgrimage to Some vara. The next moment you will realise the truth in our words." So, the next day while discussing about Some vara pilgrimage Kum rap la asked Hemacandra, "Will you accompany me to Some vara, please?" It did not take much time for c rya to realise the matter. He replied, "Your Majesty! Ascetics are required to carry out pilgrimages. I would definitely accompany you". After reaching Some vara, Kum rap la prostrated many times before the ivalimga in the temple. He wanted to test whether c rya pays homage to Lord iva or not. So he requested c rya to worship Lord iva. c rya happily agreed and worshipped the icon ( ivalimga) with appropriate 137

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rituals, recited two verses in a melodious tone and prostrated to iva in front of everyone's eyes. The meaning of the verses was - O Lord! Different philosophies may call you with different names, at different times but I prostrate to thee, the universally venerated Lord, if you are the unblemished one free of karmic flaws. Irrespective of whether he is called Brahm , Vi u, Some vara or Jine vara," I pay obeisance to that Lord who had totally obliterated the seeds of transmigration and triumphed over qualities like passion, envy, etc". On completion of worship byc rya Hemacandra S ri, Kum rap la worshipped Lord iva as per the method prescribed by B haspati and liberally gave many types of alms. Later, he entered into the sanctum sanatorium (garbha g aha) with c rya. There he sat composed and humbly questioned, " c rya Deva! Each philosophy, based on its beliefs and doctrines, describes its cherished deity in different forms. As such, it creates confusion about the real form of the 'absolute god'. So in this sacred place I openly express my internal emotions and I beseech you to explain the true form of God and true form of religion which can grant liberation." c rya r thought for a while and said, "Your Majesty! I will not talk about epics and different philosophies. I will show you Some vara so that you yourself can listen and understand the path of liberation directly from him". After that he sat in a lotus posture (Padm sana), engrossed deep in meditation and invoked Lord iva. At once iva manifested as a resplendent ascetic with a halo of extraordinary sanctity and glory on the icon of iva (limga). Kum rap la prostrated before him and asked, "O Lord of the Universe! My eyes are sanctified beholding thee. And now I beseech thee to sanctify my ears too with thy pious commandment". The next moment he heard the Lord's pious voice saying, "O King! This sage Hemacandra S ri is the incarnation of all the deities. He is such an omniscient theologian who perceives the past, future and the present as if one sees the pearl in his palm. Whichever way he guides you, that is the true and definite path to liberation". Thus saying Lord iva disappeared Kum rap la was overwhelmed with joy. He came to know the rectitude of crya r Hemacandra through his 138

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cherished deity. Shedding the false pride of royalty, he prostrated before c rya with his forehead touching the latter's feet and humbly said, "Please command me!" He right away resolved to give up eating meat and drinking wine. Later both of them came out of sanctum and started for Pa a a. Kum rap la attains equanimity (Samyaktva) After returning back from Some wara to A ahillapura, Kum rap la regularly attended the sermons of c rya Hemacandra. Within a short period of time, he developed immense devotion towards Jain religion as he was regularly listening to the gospel of Jina. As a first step in that direction, he prohibited animal slaughter in his kingdom. As time passed, he accepted the 12 vows of a lay devotee. On a certain day, crya Hemacandra explained and analysed the third vow of votary. the 'Adatt d na virama a' (one should not take anything from anywhere without the permission of the owner.) After listening to the sermon, Kum rap la summoned the 'Aputraka M ti Kar dhik r' (the revenue officer who attaches the property of those citizens who die childless to the royal treasury as death tax) and instructed him to revoke that dictate. It was estimated that nearly 72 lakh silver coins worth revenue papers (tax that is to be collected from the citizens) were in the treasury. Kum rap la destroyed all those papers also. As Kum rap la banned such a tax, tales of his fame reached far and wide. Since Gujarat was the business centre carrying out trade and commerce inside and outside the country, it was a prosperous and booming state. Innumerable merchants with immeasurable wealth equal to that of Kubera resided in Gujarat. So, by collecting 'M ti Kara' tax the royal exchequer would mint huge sums of money and wealth. But Kum rap la firmly resolved that even if the royal treasury suffers a myriad of fiscal deficit, he would still invalidate the tax which pains his people. Taking the vow of 'Adatt d na' from his preceptor c rya Hemacandra Sri, Kum rap la abolished RM ti Kara' totally. 139

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With a deep desire to propagate, popularise and elevate Jina order, King Kum rap la requested Hemacandra S ri to ink quintessential literature and pyramid the treasure-house of Jina literary works. Hemacandra S ri started authoring transcendent literature. To facilitate the work of c rya, Kum rap la arranged for the ancient scriptures and texts to be brought for reference from a distant place like Kashmir on elephant backs. After collecting the substantive and ancient books, Hemacandra S ri composed a saga 'Tri a i- al k -puru a-caritra". In this he elucidated the biography of the 24 T rthamkaras, from Vabhadeva to Mah v ra their Ga adharas 12 emperors. 9 V sudevas. 9 Baladevas and 9 Prativ sudevas during that period in an elaborate manner. Thus he gifted a very useful and beneficial work for mankind. He authored numerous works. The list of his works available now, is mentioned in his life history. By abolishing animal slaughter in all 18 regions of his kingdom for 14 years, Param rhata King Kum rap la created awareness and fondness in the hearts of people towards 'non-violence', the first and basic tenet of Jainism. Such an example of compassion and amity can nowhere be found in centuries of Indian history. He constructed 1440 magnificent monasteries in those 18 regions. The ordinance prohibiting the animal slaughter passed by Kum rap la, the 'paramount king of C lukya dynasty' was strictly followed and executed in letter and spirit. To ensure that the ban is implemented effectively, he appointed special officers at every level. As a result, within the vast territories of his kingdom, the transgressor who killed even a small animal intentionally or unintentionally was caught and punished immediately. Even a petty offender could not elude punishment. An interesting episode substantiating this fact was enunciated in Prabandha Cint ma i, as follows: "This incident is associated with that period when the 'prohibition of animal slaughter' was officially announced in all the 18 regions of Kum rap la's kingdom. A certain wealthy merchant lived in Sap dalak a state. One day, while washing her hair, his wife picked up a louse and placed it in his hand. The merchant killed it saying 'How dare you trouble my beloved'. After enquiry the merchant accepted his guilt. 140

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Kum rap la pronounced his verdict, 'A sin is expunged only by performing a virtuous deed. So construct a monastery with your hardearned money. This is the punishment for violating the royal order. Religious rituals and austerities will be performed in the monastery and you will acquire merit - the results of your meritorious deed." The merchant of Sap dalak a acquiescing the royal order, spent huge sums of money and constructed a monumental and magnificent monastery in Pa a a and it was named as 'Yk (louse) Vih ra." Even Kum rap la accepting his guilt of J va-hims (violence against living beings) though done unintentionally and unknowingly, undergoing a thorough measure of contrition openly pronounced in royal court, "While wandering in the forest, I saw 20 silver coins collected and kept outside its hole by a mouse. I very casually took those coins into my hands. At the sight of losing its laboriously-collected money, the mouse died immediately, writhing in pain. I am guilty of its death. So let a large monastery be constructed and named as 'M aka (Mouse) Vih ra'. So he got an imposing monastery constructed in Pa a a which was named after the mouse as 'M aka Vih ra'. All the above mentioned events illustrate the basic trait - gratitude' of Kum rap la (towards c rya). He expressed his gratitude even to all those who helped him in small and ordinary ways. When Kum rap la was meandering in the forests trying to save his life, he had to spend three days without having even a grain of food. At the same time, a woman of bhya caste, who was going from her in-law's to her parents' home in a palanquin, offered Kum rap la delicious sweetmeats Karamba etc. Even after ascending the throne of the vast Gurjara kingdom, he did not forget the woman or the tasty 'Karamba' that she offered. To commemorate that event he built a monastery 'Karamba-Vih ra' in A ahillapura Pa a a. To honour crya Hemacandra who enlightened him and his subjects with his preaching, and to express his gratitude in a tangible form, he renovated the dilapidated building 'S ligavasahi' in Stambha T rtha, where c rya ordained him into rama a dharma. Spending lavish sums of money, he got a Jina idol studded with diamonds installed in it. 141

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In spite of his reformatory deeds like prohibition of animal slaughter and construction of 1440 monasteries and the resultant name and fame that he acquired, it did not satisfy the spiritual aspiration of Kum rap la. His mind and soul were filled with passionate desire to acquire immortal fame like Vikram ditya, the pioneer of a new era who gave his due to the world and made his life meaningful. He often requested his guru Hemacandra S ri to help him acquire such extraordinary supernatural power (Siddhi). Yielding to the reiterated entreaties of Kum rap la, c rya Hemacandra S ri sent a message to his preceptor Devacandra S ri on behalf of King Kum rap la and the congregation of Pa a a, inviting him to Pa a a to perform a certain significant task. When he read the letter, c rya Devacandra S ri thought that probably it might be some important work of congregation. So within a few days he reached Pa a a and enquired King Kum rap la and his disciple about the work of congregation. Both of them requested, "O Lord! To enrich the glory of Jina order, please reveal to us the secret of Swar asiddhi (golden touch)." The moment his disciple uttered the word 'Swar asiddhi", the preceptor became furious. Shoving him away, the c rya said in a firm voice, "You are not at all worthy of Swar asiddhi. How can a supernatural power be bestowed to an undeserving person like you? You will not be conferred with this power under any circumstances." Turning towards Kum rap la next, he said, "O King! You are not blessed enough to attain a power like Swar asiddhi. Announcing prohibition of animal slaughter in 18 regions and by constructing many monasteries you have acquired great merit (pu ya) and ameliorated both this world and the other world. What more do you aspire?" Thus disapproving his disciple and the King, crya Devacandra S ri left A ahillapura and embarked on his religious travel, and while doing so, he once again came back to the place from where he had proceeded to Pa a a. This incident of Swar a Siddhi associated with Hemacandra and Kum rap la has been described in Jain literature from centuries. Probably the motive behind such a supplication was the strong desire of Kum rap la to transform Jainism into a universal religion and nothing else. 142

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The greatness of Kum rap la is that he wanted to see an omnipotent and unified Jina order. He was overwhelmed with a sense of infliction and helplessness whenever he witnessed dissension among the followers of different gacchas and scholars, their conflicts, disputes on insignificant and trivial matters, lack of uniformity in their doctrine of rama as, altercation about the Tithi (date) for performing ritualised confession (Pratikrama a), hostile environment, exchange of harsh words, etc. He tried many a times to eliminate the antagonism. On the basis of some incidents from his life, like asking c rya Hemacandra S ri to pay homage to Some wara etc., it can be inferred that he supported and encouraged harmony amongst different religions. More so, he was very much impressed and influenced by the harmonizing policy of crya Hemacandra S ri. Hence he gave importance to tradition and conventional values rather than to scriptural based beliefs. This fact comes into light while going through the events of his life. To put it in a nutshell King Kum rap la was a staunch follower and supporter of Jainism, he gave importance to conventional ancient beliefs. He was pertinacious to see the Jain congregation on high pedestal, which it once stood during the regime of King 'Samprati'. Kum rap la was so deeply dedicated to crya Hemacandra S ri that if he came to know that someone had uttered something against the c rya, he was never at peace until and unless the culprit was punished, even if the person was staying hundreds of miles away from P a a. Sin-fearing and true introspective King Kum rap la One day Kum rap la inquired liga, his chief councillor, an aged priest, who sat beside him in the palace, "O Honourable Priest! Please tell me, am I inferior or superior or equal to King Siddhar ja Jaya Simha in virtues (gu as)?" The royal priest thought for a while and replied, "O King of Kings! Since you have asked I am obligated to tell the truth. Please forgive me. King Siddhar ja had 96 virtues and 2 vices; on the contrary you have 2 virtues and 96 vices." The royal priest liga was famous in Gurjara kingdom for his honesty. Kum rap la also knew that liga never hesitates to tell the truth even in 143

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the presence of anyone. So, when liga clarified that he has 96 vices, Kum rap la despised himself. He took out his dagger off the sheath and was about to pierce his eyes with it, the royal priest in lightning speed rushed to him and holding his hands tightly said, "O King! You have not yet listened to me completely. It is true that Siddhar ja had 96 virtues but he lacked chivalrous fortitude and was given to lasciviousness. These two grave vices eclipsed his 96 virtues. On the contrary you have 96 vices-mean qualities like stinginess etc. Nevertheless your valour in the battle-field and your concept of ' Mt vat Parad re u'- treating other women like your own mother and sisters, these two great virtues overshadow all your 96 vices." Kum rap la felt delighted with his clarification and kept the dagger back in the sheath. This small incident not only illustrated his great qualities which should be followed by one and all but also exhibits the fact that he was a sin fearing, ardent theist and was always ready to undergo contrition for his wrong deeds. When Kum rap la saw his preceptor prepared to leave for heaven observing fast unto death he was moved with grief. For him c rya was a great pillar, who moulded his character with great vows like nonviolence, truth, non-stealing, celibacy (in the form of fidelity towards wife), who generously sowed the seeds of the three gems of Right Faith, Knowledge and Conduct in the hearts of one and all and who practiced and preached the great doctrine of universal brotherhood. This king who stands firmly in the front of the firing line in any fierce battle leading his quadripartite army, and who with undaunted courage crosses swords with formidable foes, was now engulfed by great sorrow at the sight of his preceptor's last journey. His eyes were filled with tears. Seeing that his disciple was mourning, Hemacandra S ri consoled him, "O King! The last form of union is separation and the last stage of birth is death. They are indispensable and definite. So it is futile to ponder over and grieve at the things that are bound to happen. You not only served the Jina order promoting its doctrine dedicatedly by decreeing ordinance against animal slaughter and constructing Vih ras, but also disentangled your way in this world and in the world above. Nonetheless, very soon you will also follow me. So discard lamentation and engage the rest of your life in the 144

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service of Jina Order". Thus preaching Kum rap la, his disciples and followers to dutifully serve Jina Order, c rya Hemacandra S ri left for heavenly abode in sam dhi in Vikram 1229. King Kum rap la performed his Guru's funeral rites in royal honour. Taking the burnt ash with adoration, he applied it on his forehead. Following the example of the king, the feudatories, ministers and thousands of people who attended the funeral ceremony applied the ash on their foreheads. As a result a chasm formed over there and the citizens of Pa a a called it as 'Hemakha da'. Kum rap la could not bear the separation of his preceptor. With tears flowing on to the cheeks and with a choked voice he addressed his feudatories and ministers, "My only distress is I could not even offer a drop of water to my guru, what to talk of food, as he always abstained from R japi da (food offered by kings)". Thus always reminiscent of the fond memories of his Guru and adhering to his instructions, Kum rap la engaged himself in the service of Jain Order. Eventually 'Param rhata' Kum rap la left the mortal body in Vikram 1230 in Sam dhi contemplating and confessing his sins. Ajayadeva After 'Param rhata Kum rap la, Ajayadeva inherited the throne of Gurjara kingdom in Vikram 1230 (accordingly V.N.1700). His very brief period of three years regime is deemed as horrible tale of oppression of all the people in general and the followers of Jainism in particular. As soon as he ascended the throne he started demolishing the Jain shrines constructed by his predecessors. Then he diverted his attention towards those who were loved and respected by c rya Hemacandra and Kum rap la and plotted to kill them. First of all he concocted a plot to kill the renowned minister Kapardi who was very loyal to Kum rap la and beloved of c rya Hemacandra S ri. At the onset, he made Kapardi Mah m tya (Chief of Ministers) and that night summoning him on the pretext of some consultation, imprisoned 145

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him. Then he threw him into the big cauldron of boiling oil. Thus a great commander was brutally killed. Murder of Jain c rya r R macandra by Ajaya Deva Ajaya Deva, the ruler of Gurjara kingdom was possessed by the evil spirit of treacherous murder. He was not satisfied murdering Kapardi, the minister. He summoned c rya R macandra S ri, the successor-pontiff of crya Hemacandra, author of 100 Prabandhas and an eminent scholar. He wanted to kill the c rya by throwing him on the big burning copper plate. So he said to him, "Monk! Go and stand on the copper plate." Looking at the massive copper plate which was burning like coal with flames beneath it, the c rya thought, "I took up the five great vows. I took the vow not to harm even the subtlest beings from among the six types of living beings. Being a practitioner of the five great vows, why should I harm the beings in the fire as long as I live?" He thought for a moment and pulled tongue out and held it with left hand and with right palm struck heavily on the chin. His tongue got cut. He fell down to the ground and departed for heavenly abode. Ajaya Deva prepared to kill mrabha a mrabha a, commander and a peerless warrior of his times was the son of the Late Udayana, the famous Prime Minister of Gurjara Kingdom. mrabha a won many battles thereby expanding the territories and enriching the treasury. His devotion towards Jainism was zealous and praiseworthy. He was loved and respected by both c rya Hemacandra S ri and Kum rap la. Hence Ajaya Deva was always displeased with him. One day on the advice of his sycophants, Ajaya Deva summoned mrabha a to the court. The sycophants asked him to offer salutations to King Ajaya Deva. Self-respecting mrabha a replied at once, "This mrabha a Deva will pay obeisance only to the renouncing Lord Mah v ra and as a Guru to 146

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sage Hemacandra S ri and as a Master to King Kum rap la and nobody else. Listening to this frank and fearless answer of mrabha a, Ajaya Deva became enraged. He flaring with fury challenged him to war. mrabha a went to his residence. He offered venerations to the idol of Jine wara and took the vow of fast unto death. With his handful army, he returned back to palace and pounced on the royal guards. In a flash the place turned into a battle field. After slaying many warriors, upholding his dignity he killed himself and attained heaven. Murder of the King Ajaya Deva 'In this world, a person who enacts great meritorious deeds with lofty ideals and a person who commits the worst sins, meet with resultant effects within either 3 years, 3 months, 3 fortnights or 3 days, here on the earth, in the very birth itself". True to this moral adage, the tyrant Ajaya Deva who committed many atrocious deeds met with similar fate within 3 years. One of the king's guards Vaijaladeva, who stood sentinel, stabbed him in his stomach and killed him. Thus, within three years of his tyrannical rule (Vikram 1230 - 1233), Ajaya Deva had to undergo the effects of his sinful acts. Later, his eldest son, M lar ja (IInd) was made the minor king of A ahillapura Pa a a. The widow of Ajaya Deva, Queen-mother N yak Dev , became the regent-queen of Gurjara kingdom. She took the reins of the kingdom into her hands. N yak Dev was the daughter of King Paramardin of Kadamba dynasty of Goa. Apart from providing good administration, she made unrelenting efforts to make the kingdom a mighty one. Mohammada Gaur , the Sult na of Gaur , invaded Gujarat, in Vikram 1235 (V.N.1705, i.e. 1178 A.D). Queen-mother N yak Dev made her son M lar ja II sit on her lap and leading the army, charged furiously at Mohammada Gaur . With amazing gallantry, courage and military prowess she steered the army in the battlefield. Even nature helped the queen-mother generously. In the heavy down pour of rain, the 147

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unaccustomed enemy lost its control and fled from the battlefield saving their lives. Mohammada Gaur too wounded by the weapons shot by Gurjara army, returned to Gaur with the rest of his army. The young Prince M lar ja died in 1235. So his younger brother Bh ma was made the King of Gurjara kingdom. He was just an infant then. The King of M lawa, Subha avarmana appraising this as a golden opportunity to annex Gujarat, marched his mighty army towards Gujarat. When the chief minister of King Bh ma, came to know about the military march of Subha avarmana towards Gujarat through his spies, he met Subha avarmana on the border of Gujarat and cited an extract from Prabandha Cint ma i, "the hope of master of the east to win the west brings in destruction to that person." This indirect hint of Gurjara minister created a spark of doubt in the heart of Subha avarmana. Contemplating pros and cons, he had qualms that the loss will be more than the gain, so he marched back to his kingdom without waging a war. During the 63 years of his long regime, from Vikram 1235 to 1298 King Bh ma received help from Lava a Pras da, the son of feudatory n ka Bh pa, cousin of Param rhata King Kum rap la, and V ra Dhavala, the son of Lava a Pras da, to resolve any problem, small or big. They protected Gujarat from all external invasions; save during the last decade, Lava a Pras da occupied a prominent place in the administration of C lukya kingdom for about 53 years, i.e. up to Vikram 1288. When he retired from his service in Vikram 1288, his son V ra Dhavala became more or less a de facto ruler of Gurjara kingdom. Kharataragaccha An objective analysis of the above mentioned data reveals the fact that amongst the number of gacchas existing in vet mbara tradition currently the "Khar" gaccha is the most ancient one which came into vogue in the second half of the 11th Vikram Century. It was founded by Varddham na S ri and gained popularity due to his famous disciple Jine wara S ri and in course of time came to be known as "Kharataragaccha. Apart from being ancient, Kharataragaccha made interminable efforts to bring back some principles of Jain doctrine in 148

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their fundamental form as mentioned in the scriptures and to augment Jain doctrine and philosophy. Thus it made the most significant and historical contribution which is and will be written in golden letters in the history of Jainism. In Tap gaccha Pa val and Pravacana Par k authored by Dharma S gara ga i, the origin of Kharataragaccha is dated back to Vikram 1204. Apart from having a light touch of conventional prejudices, it appears that these authors had some fallacy about gaccha. The persons who bred contempt against renowned Kharataragaccha, vilifying its contribution, called it with ugly names like 'au rika gaccha', 'c mumdika gaccha', etc. mentioning that it was founded by (D d) Jinadatta S ri in Vikram 1204 and came to be known as 'au rika gaccha', 'c mumdika gaccha' and Kharataragaccha from the times of material-based monk Jinadatta S ri itself. However according to the authentic evidences the real fact is that Jine wara S ri, the disciple of Varddham na S ri defeated Temple dwellers in a spiritual discourse in Vikram 1080, in P a a, in the court of Durlabhasena of C lukya dynasty. Impressed by his scripture-based logic and beliefs and the way he beat his opponents with his eloquence, King Durlabhasena, time and again praising Varddham na S ri, Jine wara S ri etc. said, "They are authentic and guileless (Khar )." From then onwards imitating the king, the people also called the disciples and monks of Varddham na S ri as 'Khar (authentic and guileless). Thus the group of monks and nuns, who were genuine, pure, guileless and proved themselves to be as perfect and pure as gold, had been addressed by the people as 'Khar '; and the name stayed. Hence the word is not a title but a commendatory word. With the passage of time, the words of praise and appreciation, 'Khar (authentic) and Atikhar (most authentic) uttered by Durlabhasena apropos of the gaccha founded by Varddham na S ri, gave it, the permanent name 'Kharataragaccha'. Up dhy ya Dharma S gara ga i of Tap gaccha, the author of Tap gaccha Pa val of Vikram 17th century tried his best to prove that Durlabhar ja did not bestow the title upon Jine wara S ri or rama as of their gaccha. His version was that because of his ferocity and head-strong temperament, people addressed Jinadatta S ri as 'Kharatara' (crude). So 149

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in course of time, the gaccha of Jinadatta S ri came to be known as Kharatara gaccha. According to Jinap lop dhy ya - the author of Gurv val, Jine wara S ri during the spiritual discourse with Temple dwellers, vanquished them and proved them to be heretics & practitioners of asceticism against scriptures, and themselves as followers of scripture-based path of spiritual purification. Thus, Varddham na S ri prevailed over the Temple dwellers by breaking open their invulnerable fort in P a a. As a result, Vasativ sa tradition which had disappeared from P a a for centuries, once again laid its auspicious foundation there. Prabh candra S ri, the author of Prabh vaka Caritra, presented an exact opposite version from that of Jinap lop dhy ya, regarding the re-entry of Vasativ s s into Pa a a. He clearly states that no spiritual discourse or debate ever took place between Vasativ s Jine wara S ri and the Temple dwellers in the court of Durlabhar ja. Instead King Durlabhar ja humbly requested the Temple dwellers to allow the virtuous Vasativ s s, who came all the way from distant places to stay in A ahillapura Pa a a. Consenting to the king's request, the Temple dwellers allowed Varddham na S ri, et al to stay in A ahillapura Pa a a. c rya Prabh candra S ri authored the book Prabh vaka Caritra in Vikram 1334, i.e 29 years after Jinap lop dhy ya, scripted the text 'Gurv val'. In the 'eulogy' of his book, he clearly mentioned 'in the history of the preceding c ryas elucidated in my work, Most of the c ryas belonged to different traditions. Because of the differences in tradition or due to lack of complete information about all the traditions, there are bound to be some mistakes in my presentation. So I request the scholar-readers to research and reform my mistakes.' In such a situation, no scholar will be prepared to accept whatever he wrote in Prabh vaka Caritra as the final and authentic evidence, about how the Vasativ sa tradition was brought into prevalence by Jine wara Sri in A ahillapura Pa a a. In spite of thorough research, not even single evidence is available in complete Jain literature in support of the narration of Prabh candra S ri. In contrast, apart from the Gurv val (Kharatara gaccha) written 29 years before Prabh vaka Caritra, Jinadatta Sri, in his 'Ga adhara S rddha ataka' clearly described that Jine wara 150

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S ri after subduing Temple dwellers in a spiritual discourse, established the Vasativ sa tradition in Gujarat. With an objective analysis of the above mentioned facts it can be derived that Jine wara S ri after subduing the Temple dwellers in a spiritual discourse, established Vasativ sa, which had been eclipsed for centuries in Gujarat. Secondly Jine wara S ri won the debate only because he firmly believed only those scriptures written by Ga adharas and Knowers of 14 prior Canons, as authentic. Barring these, he did not consider Bh yas, ks, Ch r is and V ttis - the five limbs of five Amgas, as authentic. This only illustrates the fact that the tradition of Varddham na Sri, which was later named as Kharatara gaccha, firmly believed that only the scriptures were authentic. As time passed, be it due to the association with or the influence of Temple dwellers, even in Suvihita gacchas, the convention of considering Niryuktis, Bh yas, V ttis and C r is as being as authentic as scriptures had sneaked in. Gradually, religious reformist tradition of Varddham na S ri which brought in revolutionary changes in the religion was also swayed by its influence and the succeeding c ryas adopted scriptural-opposed beliefs and rituals mimicking Temple dwellers. To cite an example, an incident related to crya Jinamahe vara S ri, 70th successor pontiff of Kharatara gaccha, extracted from Pa val Par ga Samgraha' written by the historian Kalya Vijaya is given below. r Jina Mahe vara Sri Jinamahe vara S ri was born in Vikram 1867, initiated into monkhood in Vikram 1885 and ordained as c rya in Vikram 1892 during the regime of King M na Simha. Playing a musical instrument, he went to the Jina temple passing by Tap gacch ya Monastery, in P daliptapura. (Probably it was prohibited for c ryas of Kharatara gaccha to play instruments while passing by Monastery of Tap gaccha except on special occasions). The leader of r Congregation invited the Guru along with his disciples to his house and performed Nav mgap j with gold coins. He then gifted 151

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10 thousand rupees, a palanquin to the congregation and gold coins and implements of knowledge like Mah vastra etc. [clothes used by ascetics] to V caka, P haka and ascetics. r Guru also gave Mah vastra etc to all the c ryas of the 84 gacchas and two coins each to thousand ascetics. With this description given in Pa val Number 2329, the fact is proved beyond doubt that in the last phase of Vikram 19th Century, practice of perverted rituals reached to such an extent even by the c ryas of renowned Kharatara gaccha that virtually there was no significant difference between Temple dwellers tradition and the so called Suvihita tradition with regard to code of conduct of monks, rituals, and the like. If we compare the code of conduct of c ryas like Jinamahe vara Sri with that of scripture-based code of conduct of rama as, it appears that the Jina commandment propounded in the scripture, had no place in their lives. Rather there was no connection at all between the austerities and rituals practised by Jain monks and those propounded in scriptures. Tradition of Varddham na S ri: Unified opposition against Kharatara gaccha As long as cryas of Varddham na S ri tradition tried to re-establish scripture based path of spiritual purification and code of conduct of rama as in its fundamental form, the Temple dwellers and their followers opposed them vehemently at every step. After the establishment of Vasatiy sa tradition in A ahillapura Pa a a, c ryas of Varddham na S ri tradition and of Temple dweller tradition were at logger heads. Varddham na Sri launched a new religious revolution with an object to completely eradicate the beliefs contrary to that of scriptures, the unconventional austerities and rituals and performance of religious rituals with pomposity and their congregations etc. So it was but natural for Temple dwellers to breed hostility towards Varddham na S ri's tradition. But in the name of glorification of Jina Order, the other gacchas of Suvihita tradition that assimilated those popular, attractive and entertaining beliefs of Temple dwellers tradition into their sect, also turned hostile against revolutionary tradition of Varddham na Sri. Illustrations of hostility of this type, (rivalry between 152

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main branch and sub-branches) are found in Jain literature in the lives of Jinavallabha S ri and Jinadatta S ri. Besides Temple dwellers, even the other gacchas of Suvihita traditions also became rivals of Jinavallabha S ri. Owing to this reason Jinavallabha S ri might have probably left Pa a a for Cittauda. He never in his life returned to Pa a a. He wandered only in other regions. Thus the life history of Jinadatta S ri, pontiff successor of Jinavallabha S ri reiterates the fact that apart from the Temple dwellers, the other 13 gacchas were also inimical to Jinadatta S ri. c ryas of Devabhadr c rya, while ordaining Jinadatta as the successor of Jinavallabha S ri counselled him to avoid going to A ahillapura for some time and to wander in other places. Jinadatta S ri consented to it. r One day Jina ekhara committed a mistake in the observance of vows. So Devabhadr c rya expelled him from the congregation. Jina ekhara fell at the feet of Jinadatta S ri requesting him to permit him to stay in the gaccha. Out of compassion Jinadatta S ri granted him permission. 13 c ryas expelled r Jinadatta S ri from gacchas for this offence. So Jinadatta S ri wandered in some other places. The opposition from both Temple dwellers and some other gacchas against Kharatara gaccha finally might have turned into crisis. This can be inferred from Upade a Ras yana R sa written by Jinadatta S ri in Apabhram a language. The opponents formed coalition and occupied the reformed temples constructed by the lay devotees following Jinavallabha S ri's preaching and established their authority over them. When the followers of Kharatara gaccha tried to re-establish their authority, the opponent followers of other gacchas succeeded to gain authority over those reformed temples through a royal decree during the regime of King Siddhar ja Jaya Simha. Thus when 8 to 10 reformed temples were usurped by the opponents, Jinavallabha S ri started his protest against this injustice and against lax-conduct of Temple dwellers. The Temple dweller tradition, till then following a policy of conciliation, as and when the situation demanded, maintained its influence on the Pa a a congregation. But enraged with this type of oppugnant activities of 153

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Jinavallabha S ri, the Pa a a congregation expelled him congregation. from the Jinavallabha S ri left Pa a a thinking that to stay in such a pernicious milieu would hinder his main object i.e. propagation and glorification of Jain Order. So all through his life, he remained outside, in places like Cittauda etc and by constructing reformed temples, he engaged in propagation of his tenets and doctrines. After Jinavallabha Sri left Pa a a, Jinadatta Sri encouraged his followers to re-establish control on reformed temples. The opponents expelled him from Pa a a through royal order blaming the act as provocative and trouble-creating. Hence Jinadatta S ri too, like Jinavallabha, never again stepped into Pa a a during his life time. Evidences are available in Jain literature confirming the fact that entry of c ryas, monks etc of Paur amika Kharatara gaccha etc. was banned into Pa a a until the regime of C lukya king, Bh madeva II, (Vikram 1235 to 1298). During their growth, flourishing and declining period, the Temple dweller monks permanently lived in their temples. Eating, drinking, sleeping, bathing, collectively (both males and females together) singing the k rtanas, sitting throughout the night in religious gatherings (J gara a) and dance and music by dancers and eating betel etc, all th activities were carried out by them in the temples itself. Jinavallabha Sri installed and inaugurated Jina temples. He made such arrangements in them that no beliefs or no activities against the scriptures were to be preached or performed there. No one should take a bath at night, no ascetic owns these temples, and no feeling of possessiveness should be entertained. Women cannot enter these temples at night, no discrimination should be shown on the basis of caste and creed etc, and the laity should never eat betel in the premises. As a result of these rules and regulations, Jinavallabha S ri called all those temples as reformed temples which were either already built or will be built by his followers. 154

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Jinacandra S ri, the disciple of Jinadatta S ri and his disciple Jinapati S ri never went to Pa a a in their life time as they were aware of the incidents and their repercussions connected with Jinavallabha S ri and Jinadatta S ri. This type of differences and conflicts grew further amongst different traditions / congregations with the passage of time. It reached its zenith during the second phase of Vikram 16h Century and the first three decades of 17th century. Up dhy ya Dharma S gara of Tap gaccha vehemently criticised Kharatara gaccha. He also claimed that c rya Jinavallabha Sri was the monk of Temple dweller tradition till his death. Dharma S gara using contemptible language for Jinadatta S ri called him Au rika and his gaccha as Au rika gaccha, 'C mumd gaccha' and even Kharatara Mah na Gardabha (great donkey) gaccha. As a result of this rivalry amongst various traditions, the opponents using foul language criticised Jinavallabha S ri and Jinadatta S ri, and did not lag behind in chastising even Varddham na S ri, the celebrated monk who brought the pure form of Jina doctrine before each and every member of the society. Up dhy ya Dharma S gara was not satisfied with his harsh unruly criticism of Varddham na Sri. He further tried hard to prove the rama a tradition propounded by Varddham na as entirely different to and separate from Suvihita tradition. He even said that believing the propriety of conduct of Kharatara gaccha as authentic tantamount to refuting the entire Jina Order and Jina doctrine, because the decorum of Kharatara gaccha ascetics and the preaching of Lord Jina were like opposite poles and would lead the devotees in opposite directions. Branch of Kharatara gaccha The tradition of Varddham na S ri propagated and aggrandised Jina Order up to its 7th successor pontiff (1 Varddham na S ri, 2 Jine wara S ri, 3. Abhayadeva S ri, 4 Jinavallabha S ri, 5 Jinadatta S ri, 6 Jinacandra S ri and 7 Jinapati Sri) and also remained unified as a single unit. This tradition later came to be known as Kharatara gaccha. 155

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Jine wara S ri II, the disciple and pontiff successor of Jinapati S ri, had appointed two different c ryas which led to its division into two branches in Vikram 1280. Jine wara Sri II had two chief disciples - one was Jinasimha Sri who belonged to rm la caste by birth and the other was Jinaprabodha Sri who belonged to Osaw la lineage. The preceptor ordaining both of them as c ryas and divided the gaccha into two. Earlier in Vikram 1204, 1205 and Vikram 1222, the three sub-branches did not meet with any significant success. But after these two gacchas branched out in Vikram 1280, under the able guidance and control of their respective c ryas kept busy in purification of self and others through the preaching of Lord Mah v ra. Jinaprabha S ri, a great propagator of Jina Order and a prodigious author during Vikram 14th Century, belonged to the tradition of Jinasimha S ri. Preaching the sermons of Lord Mah v ra to Emperor Tugalaka Mohammada ha, he influenced him to decree many ordinances prohibiting animal slaughter in any form, etc. Tugalaka honoured him by offering a prominent place in his court. r Jinaprabha S ri started his literary works in Vikram 1352 which continued even after Vikram 1390. He wrote 27 texts and 73 stotras. He wrote Vidhi Prap in Vikram 1363 and Vividha T rtha Kalpa in 1390, which is a significant work. He wrote a text called Tapomata - Ku ana with which he silenced his opponents. Sub branches of Kharatara gaccha The branches and sub branches that came into existence from time to time are as follows: In Vikram 1204 Rudrapall ya Kharatara gaccha was founded by r Jina ekhar c rya. In Vikram 1205 Madhukara Kharatara gaccha came into vogue during the last days of Jinadatta S ri. In Vikram 1222 during the tenure of Jine wara S ri, Begada Kharatara gaccha came into being. 156

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In Vikram 1280 two branches were created by Jine wara S ri II - V hat Kharatara ga a and Laghu Kharatara ga a headed by pontiff successors Jina Prabodha and Jina Simha respectively. In Vikram 1461 r Varddham na Sri established Pippaliy Kharatara gaccha. According to the Pa val written by Samayasundara, it was formed by r Jinavarddhana S ri in Vikram 1461. In Vikram 1560 r ntis gara c rya initiated' c ry' - a new branch of Kharatara gaccha. In Vikram 1612 Bhava Har aga i originated Bh vahar y branch after his name. In Vikram 1675 Ramga Vijaya S ri launched Ramga Vijay branch after his name. In Vikram 1675 r S raj set up r S ra gaccha branch. In Vikram 1687 r Jinas gara Sri instituted a branch called Laghu c ry Branch 10. As time passed, instead of considering just Jinay scriptures as authentic, even Niryuktis, V ttis, Bh yas and C r is were also considered as equal to scriptures. As a result, all the degenerated and perverted rituals, heretical doctrines and conduct that were rooted deeply in Temple dweller tradition slowly sneaked into Kharatara gaccha. c ryas of Kharatara gaccha initially known as Bha rakas, and in course of time as r P jyas, started using royal luxuries like canopy, yak tail whisks (C mara), sceptre, palanquin etc and also started hoarding money. This did not limit just to Kharatara gaccha. Even other traditions that proclaimed themselves as Suvihita tradition also followed suit. Such examples are found in abundance in the Pa val s of these traditions. For example, crya Jinacandra S ri and his disciple Jina Ku ala S rij , who were described in Kharatara gaccha V had Gurv val, wandered even during rainy season halts against the tradition of sojourning those four months at a fixed place. Pa val s of Kharatara gaccha From the Pa val s written during the pontificate of 70th c rya Jinamahe vara S ri, i.e. during the transition period of Vikram 19th and 20th centuries, only the names of those pontiffs which will be useful for 157

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research scholars are given below in chronological order and with some elicitations. The names of Pontiffs from V.N. 1 to 1892 that is to say up to 70th Pontiff Jinamahe vara S ri are as follows: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. r Sudharm Sw m r Jamb Sw m r Prabhava Sw m ayyambhava S ri Ya obhadra S ri r r r Sambh ta Vijaya r Bhadrab hu Sw m r Sth labhadra rya Mah giri rya Suhast r Susthita S ri: He originated Ko ika gaccha. r Indradinna Sri r Dinna Sri r Simha Giri r Vajra Sw m r Vraja Sen c rya (Four sub gacchas have emerged from his four disciples namely, N gendra, Candra, Nirv tti and Vidy dhara) r Candra S ri r Samantabhadra S ri (Forest dweller) r V ddhadeva Sri r Pradyotana Sri r M nadeva S ri r M natumga Sri (the author of Bhakt mara Stotra) r Vra S ri (During his period Devarddhiga i K am rama a had initiated writing of the gamas in V.N. 980. In V.N. 993, the festival of Paryu a a was celebrated on Bhadrapada Sukla Caturth instead of Pamcam ). r Jayadeva S ri r Dev nanda S ri r Vikrama S ri r Nara Simha S ri r Samudra S ri r M nadeva S ri r Vibudhaprabha S ri 158

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36. 37. 38. r Jay nanda S ri r Raviprabha S ri r Ya oprabha Sri r Vimalacandra Sri r Deva S ri (As he strictly followed the virtuous code of conduct Kharatara gaccha became popular as Suvidhi gaccha) r Nemicandra S ri r Udyotana S ri (he originated 84 gacchas) r Varddham na Sri r Jine wara Srir Buddhis gara S ri r Jinacandra Sri r Abhayadeva Sri r Jinavallabha Sri r Jinadatta S ri (during his period, Jina ekhar c rya set up Rudrapall ya branch. After elucidating about Jinadatta S ri, the following six lines were written in Anu up Chanda: 29 r Jinadattas r m, guru m gu avar anam/ May k am dikalya, munin le atah k tam// Suvistare a tatkartum, sur c ryoa pi na k amah ||1|| From the above one and a half verse, the earlier inference becomes a fact that the author of the list of Pontiffs had written this list referring to the other lists with him) 44. r Jinacandra S ri 45. r Jinapati S ri 46. r Jine wara S ri (II) r Jinaprabodha S ri r Jinacandra S ri (During his period, Kharatara gaccha became popular by the name R jagaccha) r Jinaku ala S ri r Jinapadma Sri r Jinalabdhi Sri r Jinacandra Sri r Jinodaya S ri (Begada Kharatara section emerged during his time, in Vikram 1422) r Jinar ja Sri r Jinabhadra S ri (S gara Candr c rya of this gaccha ordained Jinavarddhana Sri in Vikram 1461. Jinavarddhana S ri was accused of breaking the fourth vow and so replacing him 159

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57. 58. 59. 60. Jinabhadra S ri was made the pontiff. During his time, Jinavarddhana S ri founded a new sect by name Pippalaka from the Kharatara gaccha) r Jinacandra S ri (he had exalted many scholarly monks to the post of c rya. During his period, in Vikram 1508 a writer by name Laumk had opposed idol worship and in Vikram 1524 a doctrine came into existence by the name Laumk ) r Jinasamudra S ri r Jinahamsa S ri (during his time, a new branch by name c ry was sprang up in Kharatara gaccha byc ryanti S gara) r Jina M ikya S ri [during his time, lax conduct and perverted rituals were predominant in Kharatara gaccha. With a firm resolution to start the ball of reformation rolling, he decided to travel towards Ajmer but while returning from Der ula to Jaisalamera on the fifth day of first fortnight of dha month of Vikram 1612, he left for heaven and hence his desire for reformation' (Kriyoddh ra) was left unfulfilled). r Jinacandra S ri (he commenced reformation movement in Vikram 1612. In his tenure as crya, in Vikram 1621, Bh va Har op dhy ya set up a new Har iy Kharatara branch. He performed many miracles. Jinacandra S ri left for heavenly abode in Vikram 1670) r Jinasimha Sri r Jinar ja S ri (in Vikram 1686 his disciple Jina S gara S ri laid foundation for Laghy c rya Kharatara sect. He wrote a commentary named Jainar j ya on Nai adha epic. After he left for heavenly abode in Vikram 1699, within a short time in 1700, a new branch Ramga Vijay was actualised by Ramga Vijaya ga i and after a short span r S ra Up dhy ya started r S r ya branch of Kharatara gacch). r Jinaratna Sri r Jinacandra Sri r Jinasukha Sri r Jinabhakti S ri r Jinal bha Sri r Jinacandra S ri r Jina Har aS ri r Jinamahe vara Sri 61. 62. 63. 64. 65. 66. 160

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Upake a gaccha The history [origin, cryas etc.) of Upake a gaccha is available from 'Upake a gaccha Pa val' and 'Bhagav n P r van tha k Parampark Itih sa'' (Vol 1 & 2) [History of Lord P r van tha's tradition). These bulky texts provide the history of this gaccha from the 1" crya of this gaccha to crya Devagupta S ri, i.e. up to the end of the Vikram 20h century, in an elaborate manner. It was clearly mentioned in Uttar dhyayana S tra, that after the establishment of Dharma T rtha by Lord Mah v ra, ascetics like crya Ke , et al of P r van tha lineage abandoning the C tury ma dharma (the four-fold teaching of abstinence from violence, theft, falsehood and avarice), accepted and joined the monkhood with the five major vows, promulgated by Mah v ra. Even then, author of Pa val mentioned that Upake a gaccha is the main branch (Amga) of uninterrupted tradition of Lord P r van tha, the 23rd Trthamkara and tried to prove this to be a separate independent religious congregation. Verily, it is such a super fiction effort that none would believe it even after thorough contemplation and analysis. Nowhere in the scriptures is it mentioned that religious orders were established by both preceding and succeeding T rthamkaras and ran in parallel. The mutual hostility developed among different gacchas and the extreme jealousy clubbed with a feeling to prove them and their gaccha as superior to others might have instigated a certain c ryas of Upake a gaccha to prove it to be more ancient and veracious than that of Lord Mah v ra. It is sheer fiction and a brain child of a delusive c rya. However with a genuine object not to hurt the feelings of any gaccha, we are herewith presenting complete information about Upake a gaccha. The life history of four successor pontiffs of Lord P r van tha's tradition after his Nirv a was discussed in the form volume. The lives of This book was written by Deva Gupta S ri, 85th crya of Upake a gaccha. He was ordained to monkhood in Vikram 1963 on lunar 6th day in dark phase of F lguna month by Sth nakav s c rya r L laj Mah r ja. After few years, he became a householder. In 1972 he took 'Samveg'initiation and was later appointed as c rya of Upake a gaccha. He was born in V salapura village to a distinguished merchant r Navalamalaj and his pious wife Rp dev in Vikram 1938 on the 10th day lunar bright phase of wina month. 161

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Ga adhara ubhadatta, crya Haridatta, crya Samudra S ri and c rya Ke rama a, the first second, third and fourth pontiffs respectively were elucidated in the first volume of this series and the life of the sixth c rya Ratna Prabha S ri was elaborated in the second volume And now the particulars of fifth c rya Svayamprabha and the Pa val of this gaccha from 6th to 72nd c ryas, is given below in a chronological order, on the basis of available data: 6th. c rya Svayamprabha S ri was born in a Vidy dhara lineage and ordained into monkhood by crya Ke i Kum ra. During his pontificate he wandered through many distant lands and influenced non-Jains to follow Jainism. It is believed that he lived during the time of the first pontiff Sudharm Swm and second pontiff Jamb Sw m. According to Upake a gaccha Pa val , he left for heavenly abode 52 years after V.N. c rya Ratnaprabha S ri - As mentioned earlier, rescued the son-in-law of Osiy King, by neutralizing the poisonous effect which otherwise almost killed him. Impressed by this phenomenal resurrection, the inhabitants of Osiy, 125000 K atriyas joined Jain religion. Probably to commemorate this miraculous incident P r van tha tradition was renamed after the name of city Upake a Nagara (Osiy ) and came to be known as Upake a gaccha thereafter. He ordained his disciple Kanakaprabha as crya in Koram aka and also the established Koram aka gaccha. c rya Yak adeva Sri: Yak adeva S ri succeeded Ratnaprabha S ri the great influential 6th c rya of Upake a gaccha, as the 7th Pontiff, 84 years after V.N. c rya Kakka Sri c rya Devagupta c rya Siddha S ri c rya Ratnaprabha (II) c rya Ratnaprabha (III) Yak adeva S ri (II) 7th. 8th. 9th. 10th. 11th. 12th. 13th. 2 Jain Legend 1, first edition, page 3 Jain Legend 2, first edition, page 162

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14th. c rya Devagupta S ri (II) 15th. c rya Siddha (II) 16th. c rya Ratnaprabha (IV) 17th. c rya Yak adeva (III): While plundering Mahu , the mlecchas made him captive along with 500 other monks and large number of laity. A certain lay devotee, who converted into mleccha dharma, by some means helped crya to escape. With an apprehension that the gaccha may extinct due to the scarcity of monks, the lay devotees gave away their eleven sons to c rya, to make them ascetics. He initiated them and sent them to hada Nagara. This incident dates back to 100 years after V.N. They set up four gacchas called N gendra, Candra, Nirv tti and Vidy dhara gacchas. 18th. c rya Karka S ri (II) 19th. crya Devagupta (III) 20th. c rya Siddha S ri (III) He did not appoint any of his disciples as c rya, instead gave them the rank Mahattar. 21st. Mahattara Ratnaprabha S ri (V) 22nd. Mahattara Yak adeva Sri (IV): He made Nn Monk of Samantabhadra lineage as the crya of Koram aka gaccha. After Nann c rya, one of his monk Yak adeva Sri ordained K c rya as 'S ri' and declared him as the successor of his gaccha, which was a coalition of many traditions and had no rank like 'S ri' till then. 23rd. c rya Kakka (III), the same c rya K a mentioned above became famous as crya Kakka III. 24th. c rya Devagupta (IV) 25th. c rya Jaya Simha 26th. c rya V radeva 27th. c rya Kakka S ri (IV) 28th. c rya Kakka S ri (V) 29th. Devagupta S ri (V) 30th. c rya Siddha S ri (V) 31st. c rya Ratnaprabha S ri (VII), one of his disciples, Udayavarddhana merged this gaccha with "Dvivandan ka gaccha' and Tap gaccha, and named it as Tap ratna branch ( kh) 32nd. c rya Yak adeva (VI) Hen. 163

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33rd. c rya Kakka S ri (VI): He was a very efficient c rya. He made new arrangements for his gaccha. He contemplated that celebrated c ryas like Ratnaprabha and Yak adeva might not exist in the future. So, no c rya should be called as Ratnaprabha or Yak adeva in future, instead they should be called with any one of the three names - Kakka S ri, Devagupta S ri and Siddha S ri. He also introduced reforms in N gendra and Candra gacchas. During his pontificate, saints of P r van tha lineage merged into Candra gaccha. Followers of crya Udayavardhana believed that as both Lord Pr van tha and Lord Mah v ra were of ascetic tradition and it came to be known as "Dvivandan ka gaccha' and finally merged with Tap gaccha and altogether were called as Tap ratna gaccha. They set up 22 branches of Upake a gaccha namely - Sundara, Prabha, Kanaka, Meru, S ra, Candra, S gara, Hamsa, Tilaka, etc. (VI) Craddha 34th. 35th. 36th. 37th. 38th. 39th. 40th. c rya Devagupta (VI) c rya Siddha (VI) crya Kakka (VII) c rya Devagupta (VII) Siddha S ri (VII) c rya Kakka (VIII) c rya Devagupta (VIII): He was born in Vikram 995 in K atriya caste. He was fond of playing the musical instrument 'V '. He could not give up this habit. So, under the pressure of Congregation, he appointed some other Monk as c rya and migrated to Lat region. In view of his laxity in the performance of the Congregation activities, the Congregation firmly resolved that only a Monk whose parents belong to Jain religion should be appointed as the leader of Congregation, in future. c rya Siddha (VIII) crya Kakka (IX) c rya Devagupta S ri (IX) c rya Siddha S ri (IX) c rya Kakka S ri (X) c rya Devagupta S ri (X) c rya Siddha S ri (X) His disciple Jamb n ga foretold the King of Lodrav that Yavana Mumuci (Muhammad Gajanav ) 41st. 42nd. 43rd. 44th. 45th. 46th. 47th. 164

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48th. 49th. 50th. 51st. 52nd. would attack his kingdom and inflict defeat upon him. During his pontificate, crya Nanna of Koram a gaccha contributed towards the assimilation of many lineages into Jainism. c rya Kakka S ri (XI) c rya Devagupta S ri (XI) crya Siddha S ri (XI) c rya Kakka: He was a very ardent practitioner of penance. He became crya in Vikram 1155 and life long observed 'ek ntara upav sa'. For breaking his fast, he used to take yambila (tasteless single item food). c rya Hemacandra had great veneration for him. To obliterate frivolous, degenerated and slackened austerities, he disqualified many monks and femalemonks, and relaunched reform movement. Then onwards this gaccha was called "Kakud c rya gaccha'. He breathed his last in Vikram 1212 c rya Devagupta S ri (XII): Subsequent to the reformation movement by Kakka S ri, the 51 c rya of Upake a gaccha and after it came to be known as Kakad c rya gaccha, Devagupta S ri took up the rank of c rya. His pontificate lasted for nearly 67 years, from Vikram 1165 to 1232. c rya Siddha S ri: During his times, Ya odeva-Dhanadeva wrote Navapada- k in A ahillapura Pa a a (Granth grantha Pram a). c rya Kakka. c rya Devagupta S ri. He held the rank in Vikram 1252. c rya Siddha Sri c rya Kakka Sri c rya Devagupta S ri c rya Siddha S ri. During his times, habudd na Gaur invaded Osiy in Vikram 1252. c rya Kakka c rya Devagupta: He was a great scholar c rya Siddha c rya Kakka c rya Devagupta Sri c rya Siddha S ri. His tenure was inferred as Vikram 1330. c rya Kakka Sri. Sult na ahaj gara celebrated his coronation ceremony in Vikram 1371. c rya Devagupta 53rd. 54th. 55th. 56th. 57th. 58th. 59th. 60th. 61 st. 62nd. 63rd. 64th. 65th. 66th. 67th. 165

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68th. 69th. 70th. 71st. c rya Siddha Sri c rya Kakka c rya Devagupta c rya Siddha: He was a Siddha. The Minister L l gara celebrated the "Pada Mahotsava' in Vikram 1565. His Up dhy ya called Deva Kallola authored 'K lik c rya Kath'in Vikram 1566. c rya Kakka: He was ordained as c rya in Vikram 1599 in Jodhapur. During his tenure both Koram a gaccha and Tap gaccha merged together and 'Koramt ? Tap gaccha' came into being. 72nd. 73rd. Amcalagaccha Under the influence of Hud vasarpi times, Jina doctrine became obscure due to lax monks and their perverted methods. Renowned c ryas, of many gacchas, observing strict renunciation and severe penance, made efforts from time to time, to rejuvenate it to its orig status and to re-establish scripture-based fundamental path of spiritual purification. Amcalagaccha was one amongst them, which will always be listed foremost in this reformation movement in Jain History. From inception till date, the most significant feature that has been persisting in this gaccha is that the c ryas and ascetics of this gaccha remain miles away from mutual or personal rivalry, criticism, exchange of harsh words etc and single-mindedly strive to achieve their purpose of progressing in the path of spiritual progress. Medieval literature reveals the fact that every gaccha was involved in criticising and abusing every other gaccha, using foul and most objectionable language. However they used a very mild condemning word like 'stanika' for the cryas, monks and female - monks and followers of Amcalagaccha. They, in their literature blamed that the gaccha lacks the very core of Jina doctrine, and tenets, that their beliefs and rituals were against the scriptures and even that they were the followers of heretic Jam 1. But not a single monk, Up dhy ya or c rya of Amcalagaccha uttered one syllable in protest. 166

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rya Rak ita Sri Amcalagaccha also came into existence as a protest against lax monks. It was an off-spring of reformation movement that emerged to drag the chariot of Jina congregation out from the mire of perverted beliefs and doctrines. An ascetic like Vijayacandra S ri of Amcalagaccha had commenced his religious war not only against Temple dweller tradition but even against the Suvihita tradition which engrossed in laxity and blasphemy. When Vijayacandra S ri left his guru and tradition and started his reform movement, owing to the widespread pseudo and anti-scriptural activities of four-fold congregation; he found it difficult, rather impossible to get unblemished food. Hence the reformer Vijayacandra S ri, along with his three companion-monks put his life on stake for a pious cause (observing Samlekhan). Circumstances leading to the origin of Amcalagaccha Giving the details of rya Rak ita S ri (Vijayacandra S ri), his lineage, parents, caste, etc, it is mentioned in Merutumg ya Pa val that a distinguished merchant called Dro a of Porav da caste lived in Damtr village near Mount Abu. His wife's name was Dedh. The couple cherished noble ideals and were very pious. Though they stepped into the autumn of their lives, they did not beget any children of their own Dedh was more worried. Once, Jaya Simha c rya, sitting in a palanquin came with lot of fanfare to Damtr . Observing his profligate conduct, the couple did not go to the lodgings to pay homage to him. This hurt c rya. That night in the late hours, he dreamt sanadev telling him, "On the 7th day thence, a pious meritorious monk will descend into the womb of Dedh Dev. He will become an ascetic at an early age. He will establish reformed path and extend great many services to Jina Order. Inform Dedh of this prediction and seek her son in alms." Jaya Simha S ri was become very happy. The next day he summoned the merchant couple. They, following the established custom, offered him salutations. Jaya Simha S ri told them, "I summoned the both of you to give some good news. A great soul who will uplift the congregation that got stuck 167

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into the swamp of pervert beliefs and conduct will arrive onto the earth very shortly. On the 7" day from today a great influential, courageous and charismatic soul will enter into your womb. In due course he will turn out to be the founder and a great propagator of reformed path or scripture based holy path. Keeping the welfare of Jina Order in mind, I beseech you both now it, to entrust the son you would beget, to me". The couple overwhelmed with joy replied in one voice, "o Lord! We are blessed. If Jina Order gets benefited because of our son, we do not long for any fate greater than this. From the depth of our hearts we give you our word that whenever you want or need our offspring, that very moment we will leave him under your charge." The same night Dedh Dev had a dream in which she saw Sevik Dev of Jina Order giving her a message, "O Pious Lady! When your first son attains the age of 5 years, surrender him at the feet of the Guru. You will be blessed with one more son who will continue your family lineage." On the seventh day of Dev 's prediction, Dedh Dev , dreamt that she drank cow's milk and that a pious great soul entered her womb. In due course Dedh Dev gave birth to a radiant son. As she drank cow's milk in her dream during her pregnancy, they named him 'Goduha Kum ra' (who later became famous as rya Rak ita Sri / Vijayacandra S ri). Bh vas gara S ri gave the names of c ryas after Devarddhi ga i K am rama a, in sequential order and mentioned that Bada gaccha was found by Udhyotana S ri. He gave the list of successor pontiffs. Udyotana Sri was succeeded by Sarvadeva Sri. The names of successor pontiffs in chronological order are: Padmadeva Sri, Ubhayaprabha S ri, Prabh nanda S ri, Dharmacandra S ri, Suvinaya Candra S ri, Vijayaprabha Sri, Naracandra S ri, V racandra S ri and Jaya Simha S ri and then giving information about Vijayacandra, the successor pontiff and disciple of Jaya Simha S ri said that - A minister Dro a of Pr gv lineage lived in a village called Damtr near Mount Abu. His wife's name is Dedh Dev . She gave birth to a son who was named as Vijayacandra. Vijayacandra, being averse from this world, happily took initiation into monkhood. He diligently studied scriptures from his Guru and in a short time became a scholar in them. In 168

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course of his studies when he contemplated on the conduct of rama as he found gross difference from the theory as described in scriptures, and practice. When he enquired his guru Jaya Simha S ri about it, the latter replied it was due to lot of laxity'. To keep him bound to the gaccha, the Guru elevated him as Up dhy ya of the gaccha. But the sin-fearing and self-questing Vijayacandra did not want to stay in such a dissipated gaccha. Along with his 3 monks he left Bada gaccha and his Guru and moved to another place. While peregrinating, he reached 'L a' region. In the afternoon they approached householders seeking alms. Though they approached many householders, they could not obtain pure, unblemished food and water. Without any disappointment or anxiety walked towards P v giri. They went to Jina temple built on its peak and offered venerations to Lord Jina. They with a hope to beget holy death, they resolved to carry out severe penance for one month without food and water. Thus, they engrossed in self-contemplation and were about to complete the one month. At the same time, r S mamdhara Sw m wandering from village to village in Videha region arrived at Pu kal vat Vijaya. Celestial angels arranged for Samavasara a in S m Nagar . In that Samavasara a r S mamdhara praised monk Vijayacandra and his stringent nontransgression conduct of monkhood, sincerity in performing religious austerities regularly, his loyalty and devotion towards Jain religion etc in front of the fourfold congregation and the royal celestial angels. Listening to his virtues Cakre war Dev , the ruling female deity of Lord abhadeva was overwhelmed with joy. After the discourses by the Lord, she went to Vijayacandra and paying homage to him with reverence said, "There is no need to observe Samlekhan now. A merchant called Ya odhana, the resident of Bh lijya Nagara will come here tomorrow at dawn on a pilgrimage. He will be enlightened listening to your sermons and will offer you unblemished food and drink. End your one month fasting with that food." Thus requesting Cakre war Dev disappeared. The next day just as the deity had predicted, Ya odhana reached P v giri with his huge fellow pilgrims on a pilgrimage. On the entreaties of Ya odhana and his entourage, monk Vijayacandra preached on dispassion. Listening to his preaching, right faith awakened in the hearts of Ya odhana and most of the members present there. Later Ya odhana 169

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requested Vijayacandra and his S dhus to have food and water. The monks went to their places of sojourn, accepting the alms, the food without 42 faults and whatever unblemished food they were offered with that they ended their one month vigorous fast with equanimity. Thereupon, as per the request of the leader and the congregation, Vijayacandra gave sermons on the conduct and duties of lay devotees as propounded by Lord Mah v ra, elaborately explaining the duties and responsibilities of laity in a soul-stirring and in an eye-opening manner. He explained the methods of six essential duties of laity, worship of Jina, veneration of saints etc. and taught them how to carry out those activities wearing uttar samga (upper garment). Impressed and convinced by the sermon, Ya odhana took initiation as a votary with 12 vows. While returning from P v giri, Ya odhana took monk Vijayacandra and his fellow - monks with him to his place along with the pilgrims. After returning to Bh lijyapura, Ya odhana constructed a beautiful Jina building and got a abhadeva idol installed in it by a celibate lay devotee, following the methods prescribed in scriptures. As foretold by Cakre war , he became c rya of reformed sect and was given the name Rak ita S ri. The chief votary, Ya odhana, ostentatiously celebrated the spiritual coronation ceremony of Rak ita Sri. From the moment he held the office of c rya he tried and obliterated the perverted rituals and languid conduct of monks and female - monks, besides encouraging the pure, unblemished conduct. He founded reformed path to reinstate the scripture-based code of conduct of rama as and accordingly proclaimed the following precepts: Saints should not install Jina idols. Jina idol should not be worshipped with lighted lamp (d papj ), with fruits (fala-p j ) or with incantation (b ja-p j) Devotees can worship with rice or leaves. Lay devotees, men and women should perform the religious activities like six essential duties with seam / loose end (Amcala) of their cloth. Pau adha (complete fast for 24 hours and staying only at a religious or secluded place) should be observed on a festive day. 170

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* ooi 10. 11. Laity should practice periodic contemplation, (s m yika) morning and evening for two Ghad s (48 minutes; 1 Ghad = 24 minutes). Exalted spiritual endeavours (Upadh na) and honouring with garland (M 1 ropa a) are prohibited. akrastava (Namothtu am) should be recited 3 times a day. While offering salutations to a monk, one salutation should be done by kneeling with the head touching the ground. Ladies should offer salutations in the standing posture only. Kaly akas (auspicious events related to Lord Jina's life) are not to be celebrated. 'D vott am, Sara agai Pai h ,' etc from the verse of 'Namotthu am' are not to be recited. In 'Namask ra Mantra' read Padhamam Havai Mamgalam' as "Padhamam Hoi Mamgalam'? Perform Caums on 'P k ika P r im . Celebrate Samvatsar (the last day of Pary a a 8 to 10 days' festival) on the 50 day from the full moon day in dha. In a year with accretion leap month perform Samvatsar on 20th day. Leap month comes in Pau a or in dha month. 12. 13. 14. 15. c ryas and followers of Amcalagaccha consider these rules as the core of scriptural guidelines and they firmly believe that this was neither a new path nor a new tenet, but was the epitome of real and pure traditional form of Jain doctrine. Thus after setting up scripture based reformed path, Rak ita S ri, the follower of pure code of conduct, propagating Jain tenets in many lands reached 'Viu aya' Nagara. The distinguished multimillionaire of those times Kapardi, enlightened by the sermons of Rak ita S ri, took initiation together with his family members. His daughter Samaya r along with her 25 friends took initiation into asceticism from Rak ita S ri, discarding one million worth of jewels and tremendous wealth and leaving behind the house, kith and kin. Many virtuous inhabitants of Viu aya Nagara took initiation into Jain Order with 5 major vows and great many people became votaries. Thus Rak ita S ri (Vijayacandra S ri) propagated Jain doctrine in villages, cities, towns etc. Owing to his impressive preaching, the 171

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strength of monks, female - monks, Votaries and Female-votaries had increased considerably. A merchant called Dahada lived in Sop raka city in Komka a region. One day his wife Ne saw the full moon in her dream and later she conceived. In due course she gave birth to a son. He was named J siga (Jaya Simha). From childhood he was bent more towards spiritualism. One day he listened to the story of Jamb sw m from a Guru. He was inspired listening to his life which was filled with high levels of renunciation and detachment. He too felt detached towards worldly things. He convinced his parents and with the encouragement of the C lukya king Jaya Simha, approached Rak ita S ri who was halting in Padrapura along with his friend Sukhadatta. There he humbly offered venerations, and when asked he gave his details and expressed his desire to become a monk. At an auspicious time he was ordained to monkhood with five major vows. He became an eminent scholar in scriptures with his untiring efforts, total humility and by the grace of his preceptor. Perceiving his disciple fit for the rank of c rya, Rak ita S ri in a grandiose manner, performed the coronation ceremony in 'Viu appa' Nagara, adorning him with 'S ri' and gave him the ascetic name 'Jaya Simha S ri'. The date of establishment of Amcalagaccha goes back to Vikram 1213 in many Pa val s and in the works of many scholars. But according to V ravam a Pa val, Vijayacandra S ri founded 'reformed sect' (Amcalagaccha) alongside his coronation ceremony in Vikram 1169. With incidents described in V ravam a Pa val it is indubitably clear that Rak ita S ri started the reformed branch in Vikram 1169 and instructed his followers to observe six essential rituals and to pay veneration to monks with Uttar samga (upper garment). However the question remains as to how and when the name (Vidhi) 'Reformed Sect' was substituted with 'Amcalagaccha'. V ravam val (Vidhi Pak a gaccha Pa val) narrates that during the life time of Rak ita S ri itself King Kum rap la bestowed the name 'Amcalagaccha' to (vidhi) Reformed sect. 172

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Some time after Vidhi (reformed) gaccha came into existence it was given the name 'Amcalagaccha'. This fact was substantiated by the facts elucidated in 'Vidhipak a Pa val'. After (vidhi) Reformed gaccha came into vogue, Vijayacandra S ri in his religious wanderings came to 'Viu appa' Nagara. There Kapardi the merchant, enlightened by his preaching joined the gaccha as a lay devotee. And immediately after that he went to the court of King Kum rap la of P a a. There the neophyte devotee offered veneration to Hemacandra S ri with his upper garment (Uttariya). Kum rap la was amazed. When he enquired his preceptor about this, he explained it with intricate details. So the king gave the name 'Amcalagaccha' to (vidhi) Reformed branch/gaccha. It was very clearly mentioned in Vidhipak a Pa val that after giving it the other name, Kum rap la went to behold the Dar ana of its founder Rak ita S ri to Timirapura but the date of origin is not mentioned. As such, if we consider the date Vikram 1213 mentioned in other Pa val s as date of its origin, then we can infer that the name Amcalagaccha had been given by Kum rap la to (vidhi) Reformed branch in Vikram 1213 after seeing Kapardi's venerations with loose end / seam of upper garment (Uttar samga). rya Rak ita S ri of Reformed gaccha attained heavenly adobe in Vikram 1236, c rya Hemacandra S ri in Vikram 1229 and Mah r ja Kum rap la in Vikram 1230. So it is probable that Kum rap la went to Timirapura in Vikram 1213 to pay homage to Rak ita S ri, after giving it the name Amcalagaccha. Reformation - A very difficult task rya Rak ita Sri launched his spiritual revolution in Vikram 1169 so as to illustrate the glory of Jain doctrine and the pure form of rama a code to the people. 80 years prior to this, in Vikram 11th century c rya Varddham na S ri and his disciple Jine wara S ri commenced the reformation movement with the same intention. 20 years oreceding this i.e. in Vikram 1149 c rya Candraprabha, the founder of Paur amika gaccha started the revolution to eliminate the pseudo rituals that entered into Dharma and to augur new spiritual awareness. In his efforts he was encountered with hostility by his opponents from all sides. Eventually he officially established Paur amika gaccha in Vikram 1159. The lovers, supporters and stalwarts of Jina Order like Varddham na Sri, Candraprabha Sri, Rak ita S ri etc. initiated their cause with a lofty intention to revive the forgotten fundamental form. But the sluggishness 173

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in conduct and unconventional methods were so deeply-rooted in the four-fold congregation that it was highly impossible to bring in unity and radical reformation in entirety. So they could not fully manifest their dream and the reforms were limited in their scope. The firm resolution of Rak ita S ri to introduce reforms en masse in the congregation on the basis of scriptures, led to the inception of (vidhi) Reformed gaccha. But unfortunately he too could not progress ahead upto his expectations. The reason being, in a very long span of thousand years after V ra Nirva, the methods, the indulgence, rituals etc introduced by Temple dwellers had so assimilated in the original doctrine that they appear part and parcel of, rather, they appear as original scriptures. Verily these revolutionary reforms aimed to destroy perverted rituals, and their mother was the Temple dweller tradition. So naturally the Temple dwellers felt these religious reforms were a treacherous spiritual campaign against them. They were very powerful in Gujarat, Saur ra, Mewada, M rawada, M lav etc. and the patronage of kings in these regions further strengthened their position and tradition. The founder of a vast kingdom like P a a, Vanar ja C vad and his successors, the seven kings of C potka a dynasty accepted these Temple dwellers as their holy teachers (R jaguru) and spiritual preceptors (Dharma Guru) for 196 years, i.e from Vikram 802 to 998 and held them in high esteem. In order to make the tradition of his preceptor stronger than any other tradition, Vanaraja Cavala provided all facilities and decreed an ordinance prohibiting the entry of ascetics of other traditions into the territories without the prior permission of Temple dweller c ryas. Even after C lukyas established their authority over P a a in Vikram 998, right from its first King M lar ja to its fourth King Durlabha's regime that is up to Vikram 1080 the earlier arrangements and facilities for Temple dwellers continued in the same manner. Thus in the vast territories of Gurjara kingdom from Vikram 802 to Vikram 1080, i.e for 278 years, Temple dweller tradition enjoyed unswerving patronage of and control over the society. In such a scenario, in spite of their zeal and goal to rejuvenate the status of Jainism, the reformers like Rak ita Sri etc had to prune the scope to 174

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limited issues. As such, though they aspired for total shift to fundamental form and complete obliteration of newly rooted beliefs through reforms, they ultimately could not succeed. Apart from this, two more reasons also served as major hindrances in the path of reformation. The Temple dwellers washed the brains of people with such a psychological feeling that in the changed religious, social and political milieu, Jain religion could not continue to survive unless and until it leans against and takes the support of the Nigamas and Upani adas - the texts written by Temple dwellers. And the second reason was Temple dwellers made such arrangements and comforts even for the detached / renouncers that the monks and female monks could lead their lives without any trouble or hardships and could command the respect of their followers. The facilities they enjoyed were as follows: The original tenet where rama as were recommended to wander throughout their lives was replaced by permanent stay at a temple or a monastery. The tough principle of Madhukar (seeking alms), was given up. Delicious food prepared in the kitchens of temples or monasteries, to offer to Jina was consumed by them. They were free to spend the money, offered by the loyal devotees in temples and shrines, for their personal comforts. They decided and conveyed the auspicious time for all the familial activities of their devotees. Using their knowledge of prognostics they even predicted their future. They wore colourful perfumed clothes. They possessed and accumulated money. They gave up the toughest rituals like ke a lumcana, etc. They kept the mouth fresh by eating betel. They consumed ghee, milk, fruits etc. as per their wish. They drank and used live (sacitta) water for other purposes. They used vehicle for conveyance. They accumulated clothes, vessels, etc. They slept on mattresses. They applied oil and massaged Abhyamga (paste of turmeric, oil, and ground pulse) etc on the body. To increase the number of disciples, they offered money to parents and buy small kids. 11. 12. 13. 15. 175

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They started earning money to lead a happy life by giving treatment to people and even using occult techniques. While worshipping Jinendra Prabhu, they can perform rat and perform havanas (fire sacrifice). They can construct any number of Jain temples, Pau adha ls, and seminar halls. They can maintain association with women and give lectures, sing bhajanas, k rtanas, devotional songs etc in front of them. They could construct elevated platforms for the departed Gurus. There is no need to observe hard vows like fasting, etc. 19. 1. Thus the Temple dwellers turned the ascetic renunciant life into a fullfledged life of a householder with all comforts and amenities. In such a situation, a discerning reader can imagine and visualise the plight and predicament meted with and the vehement opposition encountered by the stalwarts like Varddham na S ri, Jine wara S ri, and others in carrying out their pious mission of re-establishing the pure spiritual form and the toughest code of conduct of rama as. lready mentioned earlier, Rak ita Sri could not even procure unblemished food and drink and had even to stake his life by observing fast unto death due to the omni-pervasive sway of Temple dwellers tenets. People were attracted towards Rak ita S ri (Vijayacandra) by his simple but vigorous ascetic way of life filled with total detachment and severe penance and ability to endure inflictions. "Reformed Path (Amcalagaccha) stabilized itself into a powerful religious congregation and gained popularity during his life time only. His successor pontiff Jaya Simha S ri during his pontificate from Vikram 1236 to Vikram 1258 extended remarkable services to reformed gaccha and contributed to its progress. He was an eloquent debater. He made several royal dynasties the followers of Jainism and considerably increased the numerical strength of his gaccha. Dharmagho a S ri, prominent disciple and Successor Pontiff of crya Jaya Simha S ri, Mahendra S ri, the fourth Successor Pontiff and c rya Simhaprabha the fifth successor pontiff of Reformed gaccha were great propagators. The 5" pontiff, Simhaprabha Sri was ordained to the rank in Vikram 1309 176

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He was a great sagacious debater of his times. He won many spiritual discourses and enhanced the fame of Reformed Path. According to 'Merutumg y Laghu ata Pad' and Merutumg ya Pa val , Simhaprabha Sri in spite of being versatile ascetic - a perspicacious debater, stalwart propagator, courageous and outspoken - was slowly attracted towards lax conduct and eventually became a permanent inhabitant like Temple dwellers and more or less followed their life style. Following his footsteps, Ajita Simha S ri, the 6th c rya and his successor left behind the so called c ryas of Temple dwellers in his laxity of conduct. Most of the gacchas who purported themselves as Suvihita tradition also gradually became co-travellers of Temple dwellers with scant attention or no attention towards code of conduct, adherence to their tenets, and with heretical regulations, i.e going against scriptural doctrine. Had the reformers not taken pains to bring the fundamental holy path into light, from time to time, probably today the scripture-based path of spiritual purification would have been blanketed by the debauched principles like a sun being shadowed by the dark monsoon clouds. Amcalagacch y Pa val In the Pa val s of all gacchas, except for Upake a gaccha, like the Kharatara gaccha, Tap gaccha, Amcala gaccha etc, the number and names of Pontiffs, from Sudharm Sw m, the first pontiff of Lord Mah v ra to 34" Pa adhara, are almost same, with very infinitesimal rather insignificant difference here and there. The succeeding Pa val of Amcalagaccha starting from the 35th pontiff onwards is as follows: 35th. Udyotana S ri - He was the founder of the Badagaccha. 36th. Sarvadeva Sri 37th. Padmadeva Sri 38th. Udayaprabha Sri 39th. Prabh nanda Sri 40th. Dharmacandra Sri 41st. Vijayacandra S ri 177

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42nd. Gu as gara S ri 43rd. Vijayaprabha S ri 44th. Naracandra Sri 45th. V racandra S ri 46th. Jaya Simha Sri 47th. rya Rak ita S ri (Vijayacandra S ri) : According to all Pa val s of Amcalagaccha, he was the founder of Reformed Sect which later was renowned as 'Amcalagaccha' 48th. Jaya Simha S ri: During his tenure as pontiff, the number of monks and nuns increased remarkably: 2120 monks, 1130 nuns, 12 c ryas, 20 V can c ryas Up dhy yas, 173 pa ditas, 1 Mahattar and 82 Pravartin s. 49th. Dharmagho a Sri 50th. Mahendra S ri: He authored T rtham 1, atapad Vivara a and Gurugu a a trim ik . 51st. Simhaprabha S ri 52nd. Ajita Simha Sri: He was raised to crya post in Vikram 1316 and left for heavenly abode in 1339. 53rd. Devendra S ri 54th. Dharmaprabha S ri 55th. Simhatilaka S ri 56th. Mahendraprabha Sri 57th. Merutumga S ri: He was credited with the authoring of many books like Vic ra re i' etc. He ordained into monkhood in Vikram 1418, adorned with Sri rank in Vikram 1426 and passed away in Vikram 1473. 58th. Jayak rti S ri: He wrote many texts like Uttar dhyayana k, k etra Sam sa k , Samgraha k etc. 59th. Jayakesar Sri 60th. Siddh nta s gara Sri 61st. Bh vas gara S ri became crya in Vikram 1560. His treatise ir V ravam a Vidhipak a Pa val' with its 231 tales is considered as a significant work from historical point of view. 62nd. Gu anidh na Sri 63rd. Dharmabh ti Sri 64th. Kalyas gara Sri 65th. Amara s gara S ri 66th. Vidy s gara Sri 178

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67th. Udaya s gara Sri: On his command, Pa val of Amcalagaccha was written in a detailed and precise manner. 68th. K rti s gara Sri 69th. Pu ya s gara S ri 70th. R jendra s gara Sri 71st. Mukti s gara S ri 72nd. Ratna s gara S ri 73rd. Viveka s gara S ri: He held c rya post from Vikram year 1928 to 1948. 74th. Jinendra s gara S ri Amcalagaccha, other name Acalagaccha The other name of Reformed path Amcalagaccha came to be called as Acalagaccha during the last days of Kum rap la's reign. Merutumgiy Pa val explains this in the following manner: The Laity of different gacchas who was in favour of celebrating the 'S mvatsarika' festive on Caturth told Kum rap la, "Your Majesty! You and we have been celebrating 'S mvatsarika on Caturth. But in your kingdom there are some ascetics of other gacchas who support 'S mvatsarika' celebration on Pamcam. "The King of Festives - 'S mvatsarika' is approaching. These doctrinal differences regarding the date of a festive in your kingdom mar the fame of a devout Param rhata king like you and the splendour of your reign. Even King Kum rap la too felt it improper to have different opinions about the celebration of an important festival. He announced his command, "Those ascetics who celebrate or are willing to celebrate 'S mvatsarika' on Pamcam should not reside in my P a a. They should migrate to other some place today itself"". Obeying the ordinance, ascetics of other gacchas, who wanted to celebrate 'S mvatsarika' on Pamcam , left Pa a and went to other places. The great propagator and celebrated c rya of Reformed path, crya Jaya Simha Sri camped in P a a during that time. He decided to celebrate 'S mvatsarika' on Pamcam in Pa a only. So he carved out a way with his sharp wit. He sent a message to the king through one of his disciples who was eloquent but talkative that, "Our preceptor will 179

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celebrate 'S mvatsarika' on Pamcam only. Lately, he started explaining the meaning of va yaka S tra to the devotees. In the explanation he first analyses the Namask ra Mantra. Meanwhile you have passed an ordinance asking those ascetics to leave Pa a, who wish to celebrate the Parva on Pamcam. Our Guru ordered me to ask you whether he has to leave Pa a a after completing his explanation on Namask ra Mantra or now itself, leaving the explanation and analysis of Namask ra Mantra mid-way." King Kum rap la became furious at once, but discernment awakened the next moment. He found himself caught in a dilemma. On one hand, the question of obeying the order issued by him and on the other the interruption in the explanation of great Mantra, a religious exigency. He approached c rya Hemacandra for resolving the dilemma and asked for a solution. c rya Hemacandra S ri advised him saying that c rya Jaya Simha S ri of Reformed path was endowed with such sagacity that he could defeat even the pre-eminent debaters like Div kara with his eloquence and that he was a master in occult and mystic powers. Hence it is not advisable for any one to provoke his wrath. So Kum rap la at once went to c rya Jaya Simha S ri and explained the matter regarding the ordinance and pleaded forgiveness. Thus, some of the ascetics who were to celebrate S mvatsarika on Pamcam migrated to some other places. However, Jaya Simha S ri with his unmatched wit and prudence stayed back inexorable like a mountain (Acala). Thus, it also came to be known as Acalagaccha. gamikagaccha gamikagaccha originated as an effort to bring in reforms. At the end of 12th and the commencement of Vikram 13th century when the perverted code and blasphemous tenets found place in Candra gaccha, Monk lagu a S ri approximately during the second decade of Vikram 13th century, propelling a religious reform, founded the gamikagaccha, the other branch of Reformed path. As he instituted the gamikagaccha, he was considered as the first c rya of gamikagaccha. It was a branch of 180

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Candra gaccha. The list of cryas of this gaccha, in chronological order is given below: lagu a S ri: Life history of lagu a S ri, who originally belonged to Candra gaccha and who laid the foundation gamika gaccha is as follows: In the eastern region, Bha nika, the King of Kanauja had a son called Kum ra. He studied literature, prosody, rhetoric, archery, etc. befitting a royal prince. One day he went to the forest for hunting. He shot an arrow at a pregnant female deer. No sooner did the arrow pierce her body, the deer swooned, and gave birth to a fawn. It succumbed leaving the newly born to its fate. Seeing harrowing plight of the deer, the prince was benumbed and perturbed. He felt immense remorse. He condemned and cursed himself. King Bha nika consoling his son arranged for the golden idols of the deer and fawn to be made and as an act of contrition, fragmented the idols and distributed the gold among Brahmins. In spite of this, Kum ra was not convinced. Guilt was eating away his conscience. In the middle of the night, disguising himself, he silently and stealthily walked bare foot, out of the palace towards the jungle without informing anyone. After many days, he reached a city called 'Kodamagh r aka' in Sthalavat. Under the instructions of a lay devotee, he went to a c rya called "Siddhasimha'. He got enlightened listening to his sermons and took initiation into asceticism. After initiation he diligently studied scriptures under his preceptor. He mastered other supernatural powers, along with scriptures within a short time. He was considered as an outstanding scholar of his times, in scriptures. One day Kum ra Monk asked his guru Siddhasimha S ri inquisitively, "Lord! The scripture based pure code of conduct promulgated by Omniscient is presently not seen anywhere. What is the reason for it?" The c rya was perplexed listening to the sudden query of his disciple. He replied, "Son! Owing to the inauspicious effect of Du am k la, activities can not be performed as prescribed in the scriptures. 181

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Kum ra Monk asked, cryadeva! Then, is the ascetic who practices and performs such perverted austerities a worshipper (r dhaka) or a heretic (vir dhaka)?" 66 c rya Siddhasimha: Son! The truth is that the eremite who performs the rituals and austerities propounded in scriptures and strictly adheres to self-restraint is a worshipper, a true ascetic; on the contrary the coenobite, who does not follow the scripture based pure code of conduct and who scorns at scriptural doctrines and violates the religious regulations and conduct is a heretic. Fascinated by the true meaning of worshipper after listening to his Guru's explanation, and despising heresy, Kum ra Monk sought permission of his guru to lead the ascetic life of a worshipper. c rya blessed him granting permission, "Son! Model your life as a true worshipper and rejuvenate the propriety and conduct of an ascetic as promulgated in scriptures." Receiving his guru's permission and blessings and taking a vow that he would abide by the scriptural tenets, Kum ra Monk left the lodgings of his Guru for carrying out religious peregrination and uninterruptedly he observed the pure code of conduct of rama as. In his wanderings he preached the procedures and doctrines of scriptures at all the places and propagated Jina order elucidating its solemnity and magnificence. In those days, listening to the preaching of Devabhadra S ri, a noble person Ya odeva got enlightened. In Vikram 1196, Ya odeva took initiation from Devabhadra S ri and studied all the subjects assiduously and became an erudite scholar. One day, Ya odeva Monk too like Kum ra Monk, asked his preceptor, "Lord! Why is heresy on the rampage now? Devabhadra S ri answered, "Son, under the influence of inauspicious times when the number of heretics increases, naturally lax conduct substitutes the pure, after which it becomes very difficult to revert back to the scripture based code of conduct." After listening to his guru, Monk Ya odeva decided to lead a pure ascetic life as laid down in scriptures. In Vikram 1212, taking the permission of his Guru he started wandering independently. In Vikram 1214, he 182

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established the gama gaccha. And then disseminating the doctrine of gama, which was based on the original tenets, he proselytized and guided many noble souls on to the original spiritual path. One day at a certain place he met Kum ra ga i. Both of them had an amiable conversation on the methods and rituals of scriptures. c rya Ya odeva was immensely impressed by the pious life style and exemplary scriptural knowledge of Kum ra ga i. He was senior to Ya odeva in monkhood. So he ordained Kum ra ga i as c rya and gave him the ascetic name - lagu a S ri. Thereupon, both of them together started itinerant preaching of scriptural based tenets and conduct. In their wayfaring, they reached A ahillapura Pa a a. They went to Lord Ari anemi's temple to pay obeisance. King Kum rap la was also present there along with Hemacandra S ri at that time. The King observed Ya odeva and lagu a S ri offering venerations in three stutis. He was awestruck and asked his c rya, "Lord! What type of veneration is this? Is it appropriate?" Hemacandra S ri replied, "Your Majesty! This is scriptural method, i.e. a method professed in scriptures." From then onwards Reformed path of lagu a S ri and Ya odeva ga i came to be called as 'gamika gaccha. This evinces the fact that as c rya Hemacandra explained to King Kum rap la that their veneration was scriptural ( gamika) method, their gaccha became famous as gamika gaccha'. lagu a S ri spent his life strictly cleaving to scriptural mode of asceticism and propagating Jain doctrine in different places and ultimately left his mortal body in Sam dhi. Devabhadra S ri succeeded him as c rya of gamika gaccha. Devabhadra S ri: The second c rya of gamika gaccha, Devabhadra S ri was an exemplary scholar in scriptures, an efficient promulgator of Reformed Path and Jina Order and an erudite scholar of his times. He was succeeded by Dharma Gho a S ri (third c rya), who in turn by c rya Ya obhadra S ri (4h c rya). After him, three superior monks were 183

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concurrently appointed as c ryas. They were - Sarv nanda S ri, Abhayadeva S ri and Vajrasena S ri (5th c ryas). After their long tenure, Jinacandra S ri became the 6th c rya. His style of delivering discourse, wear full of the nine virtues of speech. Charmed by his style and sagacity "Mokhar " the King of Guhilav da bestowed him with the title 'Navaras vat ra Taramgi '. Probably owing to weakness in thighs, Jinacandra S ri stayed in 'L liy aka', the capital of Guhilavada for a long time. He enjoyed the full grace of goddess Saraswat. He was honoured and respected by the king and the commoners alike. Once, a scholar called D modara came to the city along with 8 scholarly pa ditas of Y j ika. He arranged for a 'V japey sacrifice' in L liy aka in which expenses for the performance of the sacrifice were estimated as one lakh silver coins. Precious and expensive materials and 32 goats to be offered as sacrifice were brought to the place where the sacrificial worship (yaj a) was to be performed. The people were piqued, when they came to know that goats were meant for sacrifice, as they had assimilated the principle of non-violence. In order to prevent the sacrifice, c rya made the king pass an order that a spiritual dialogue on the sacrifice of animals in yaj a, would be held between c rya Jinacandra S ri and the priests of sacrifice, wherein the winner would decide whether to sacrifice the animals or not. The spiritual discourse lasted for 18 days in the court of Mokhar Guhila. On the concluding day crya with his perspicuous and sagacious argument silenced the opponents. The king gave him the epistle of victory and let off the goats uninjured. Thus, Jinacandra S ri carried out great service to Jina Order by propagating the true tenets of pure Jainism. After him the successor c ryas were 7th Vijayasimha S ri, 8th Abhayasimha S ri and 9th Amarasimha S ri. They were all well-versed in scriptures, balanced debaters and propagators of Jina Order. 184

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53rd and 54th Pontiffs of Lord Mah v ra tradition 54th Pontiff crya Mah sen Birth Initiation into monkhood Became c rya Heavenly Abode Household life duration Ordinary monk tenure Period of c rya status Complete monkhood Total longevity 53rd Pontiff c rya Mah s rasen V.N.1629 V.N.1654 V.N.1708 V.N.1738 25 years 54 years 30 years 84 years 109 years V.N.1651 V.N.1662 V.N.1738 V.N.1758 11 years 76 years 20 years 96 years 107 years 40th epochal c rya lamitra Birth Initiation into monkhood Period of ordinary monk Period of epochal c rya Household life duration Ordinary monk tenure Period of epochal c rya Heavenly Abode Total longevity V.N.1652 V.N.1663 V.N.1663 - 1683 V.N. 1683 - 1762 11 years 20 years 79 years V.N.1762 110 years, 7 months, 7 days Tap gaccha Like the rest of the gacchas, Tap gaccha was also an offshoot of reformation movement. As time passed, the monks of V had gaccha (Bada gaccha) were addicted to heretical practices and lax conduct. According to Tap gaccha Pa val, the 42 Successor Pontiff of Mah v ra, r Vijayasimha S ri ordained two of his fellow disciples as c ryas. They in turn appointed Jagaccandra S ri as their successor. Thus according to Tap gaccha Pa val, the 44th Pontiff of Mah v ra was crya r Jagaccandra S ri. Jagaccandra Sri was petrified of transmigration and the best ascetic who strictly observed the scripture 185

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based pure code of conduct. He was very upset and distressed with the widespread delinquence and degeneration in his congregation. As he was holding a high post as the Head of the congregation, he relentlessly tried to wipe out the sluggishness and craving towards external rituals from the minds of rama as and rama s, but could not achieve any satisfactory results. Ultimately Jagaccandra S ri with the help of Devabhadra, the devout Up dhy ya of Citrav la gaccha initiated reformation. Setting himself as an ideal example by strictly observing the scriptural based code of conduct, he started propagating the fundamental Jain doctrine and tenets. Inspired and encouraged by his extraordinary renunciation, many rama as, rama S and Mumuk us started observing flawless rama a conduct. While carrying out reformation, Jagaccandra S ri took a vow that he would observe the vow of c mla', (a form of fast or abstinence, comprising one single meal a day, without any fatty ingredients in it, usually boiled rice or cereals) throughout his life. Along with Devabhadra Up dhy ya he wandered and preached at each and every place of Mewada. Impressed by his severe austere life, people belonging to all sections in Mewada became his loyal followers and devotees. Apart from being a devout ascetic, Jagaccandra S ri was a pedantic scholar and debater in law. He triumphed over the Digambara c ryas in hada (gh apura) in spiritual discourse. Delighted at his victory and sagacity, the King of Mewada Jaitrasimha adorned him with the title 'H ral (the jewel)'. Also impressed by his severe penance and austere ascetic life, which won laurels by one and all, he facilitated him with the title 'Tap '. Thus the combined group of ascetics of c rya Jagaccandra S ri and Up dhy ya of Caitrav la gaccha came into vogue as Tap gaccha in Vikram 1285. After Mewada, Jagaccandra S ri turned his attention towards Gujarat. The moment he arrived at Gujarat, a distinguished merchant Vastup la received him with a lot of respect. He extended remarkable help to c rya for propagating the original Jain dharma in entire Gujarat. Owing to unblemished renunciation, penance, erudition and the pure code of conduct of Jagaccandra S ri and complete cooperation from the minister-merchant Vastup la, Tap gaccha gained popularity and became 186

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preeminent in Gujarat. As a result his gaccha increased in number of the followers. Vijayacandra, a beloved officer (Mahet) of Vastup la and Devendra, a sharp-witted young officer were among the officials who took initiation from Jagaccandra S ri. Sectorial Divergence In course of time, Vijayacandra formed 'V ddha Pau lika Tap gaccha' and Devendra S ri 'Laghu Pau lika gaccha' respectively. Gradually Vijayacandra S ri got inclined towards lax conduct. He openly sanctioned perverted allowance for ascetics, such as, they could keep bundle of clothes, could consume ghee, milk, etc every day. Eleven such blemished exceptions are given below. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Ascetics can keep the bundle of clothes. Can always consume vigaya (normally abstained food like milk, curd, ghee etc.). Can wash clothes. 11. Can take fruits, vegetables etc. in alms (goc r). Monks (male and female) who are under the vow of N v praty khy na (resolution of restraint) may use ghee. Monks can accept food brought from outside by female - monks. Can violate two types of resolutions from the Vow of praty khy na (resolution not to commit any faults), which was observed to stop the inflow of karma. Can keep /store/apply (massage) ground flour and oil Lep (to apply on to body before bath). Can take the water immediately after being boiled. (Pandita r Kaly a Vijayaj's Tap gaccha Pa val, pp 168) The Tap gaccha originated in Vikram 1283 through reformation movement based on reformation principles gradually declined to such a worse situation within 174 years of its inception that around Vikram To appease the householders, they can carry out ritualised confession (pratikrama a) along with them. Laity can go out on the day of extending hospitality to the monks (Samvibh ga). 187

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1457, the 50th Pa adhara, Somasundara S ri has to propound 36 rules to eradicate the lax conduct adopted by Tap gaccha monks. They are: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Six verses should be learnt by heart sequentially along with their meanings from the Guru, so as to acquire knowledge. Always write 5 verses first, before teaching or imparting knowledge to a student. 500 verses in monsoon season, 800 in autumn and 300 in summer should be studied (Sv dhy ya) and contemplated. 9 stanzas of Navak ra Mantra should be chanted 100 times a day. Obeisance should be paid to Lord (Deva Vandana) by reciting akrastava 5 times a day or at least 2 times or 3 times, depending upon ones' capacity. One should go regularly to the temple on every 8th and 14th day of the month, and offer veneration to all sages there, and visit at least one monastery every day for the rest of days. Always pay homage to senior monks, and offer services to the old or suffering monk to the extent possible. Avoid conversations and such other things while defecating, urinating or procuring alms so as to abide by vow of carefulness while walking (ry Samiti). Recite the stotra of guru of K am rama a or Navak ra Mantra five times if one goes out without cleansing and brushing, defecates without proper examination of body and the place and if defecates without a waist cloth. To observe the rule 'Bh Samiti' (carefulness in speaking) one should not talk with the mouth wide open. The number of times one commits this mistake, the same number of times, he should perform logassas carefully and steadily without moving the body parts. Unless the situation demands, one should not talk while eating and drinking, while performing religious confession (pratikrama a) and while contemplating the internal and external qualities of the soul. To abide by Ea Samiti, (carefulness in seeking alms). If for his requirements, one is able to get pure water, he should not take water, which though without life is entirely pure. 188

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13. 14. 15. 16. 17. To observed na Nik epa Samiti, (Carefulness while taking and placing the things) one should carefully dust and brush his things and then only place them on the ground. Similarly the objects are not to be dragged; instead they are to be lifted slowly from the ground. If any mistake occurs while dusting, immediately Navak ra Mantra should be recited. If implements like staff etc. are kept haphazardly, observe yambila or study 100 verses from the scriptures, by remaining steadily in the standing posture only. To abide by Pri h va iy samiti, (i.e. the carefulness in disposal), if any being is hurt while defecating, urinating, or spitting, sneezing or coughing (mucus) then observe Nv (abstain ghee, milk etc.) and if blemished food is consumed, observe yambila. Before urinating or defecating, first utter "A uj aham jassuggaho' and after completion 'vosire' at those places. To observe Mana Gupti (restraint over mind) Vacana Gupti (restraint over speech) if in case the words or deeds are influenced passion; observe Nv, and if one commits a physical violation, observe fasting and yambila. If by carelessness any organism is hurt, observe N v depending upon the number of sense organs of the organism (if single organ - abstain any one, two organs - 2 and so on). Observe yambila if one deviates from the path of truth, by uttering a lie due to anger, passion, fear, or just for fun and frolic. While observing Asteya (non-stealing) vow, if one receives ghee etc., in first alms, the monk should not consume it without showing to the preceptor. Without prior permission, the monk should not use implements like wooden pot, staff, etc. of others and if he does, observe yambila. While observing the vow of celibacy, one should not talk to a woman in seclusion, and should not teach them in private. While observing the vow of renunciation of possessions, one should possess implements sufficient for one year only and not more than that. In all, more than 15 vessels, the basic objects 'k cal m' etc. should not be maintained. While observing fasting at night, food, water, snacks (light food) and snacks, etc. should not be kept near the sleeping place, even if one is ill. 18. 19. 20. 189

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21. 25. Even if a monk falls seriously ill, he should avoid drinking potion, and should not drink water during night. He should never take food or water during the last two ghadis (48 minutes) before sunset. One has to take food or water only when the sun is clearly visible. Food should be consumed before sunset only and Praty khy na (reverential activity done by monks after taking food) completed. Any type of medicine should not be kept in the monastery after sunset. To observe austerities to the possible extent, one has to necessarily perform 6 types of penance including yogavahana, before eating the procured alms. Without continuously performing two yambilas or three N vs, a monk should not use Vigaya (milk, curd, ghee, gur (unrefined sugar), oil, fried food.). If at all he has used any Vigaya, he should not use sugar on that particular day. The day, on which the laity has to take Vigaya after continuously observing three N vs, he should not take any other objects of N v without any strong reason; he should not use any Vigaya for the next two days. On every 8th and 14th day of the month if possible observe fasting or else observe 2 yambila and 3 N vs. Daily a monk has to take resolutions or restraints regarding (Dravya) specific material, (k etra) specific location, (k la) specific time and (bh va) specific state, or else one has to undergo contrition (Pr ya citta). This is what J takalpa says. Observe ethics of strength (v ry c ra) to the extent possible and always memorise 5 verses with their meaning. He has to counsel five times a day all those who are lackadaisical on the path of asceticism. In spite of that, if someone is still indolent, then he must be assigned the work of serving all the monks for that day. To burn karma, read 24 or 20 logassas (verses chanted in veneration of 24 T rthamkaras) or equal number of verses from the scriptures standing steadily. Due to sleep etc. if one does not attend the congregation in time, then observe yambila, and extend services to all the monks. 30. 31. 190

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22. Help children or diseased monks even if they are not linked with the congregation and if necessary, help them even with a bed pan. 34. If you forget to say "Nissihi" while entering into the monastery and vassahi' while going out, wherever and whenever you remember your mistake chant Navak ra then and there itself. While carrying out activities, if you forget to address the old monks "Bhagav na! Pas ya Kari" and the junior monks, "as per your wish" then wherever you made such a mistake there you have to say "Micch mi Dukkadam". And if you forget even to say that, then whenever or wherever you remember or if some of your companions remind you, chant Navak ra Mantra then and there itself. Don't give or take anything without asking the seniors, do all the things with their prior consent only. 35. Somasundara S ri took severe steps to obliterate the blasphemy and pseudo rituals from his gaccha. Hence yatis and heretics developed contempt and envy towards him. With the help of one of their loyal devotees, the Yatis bribed a barbarous person by giving Rupees 500 to kill Somasundara Sri when asleep. The person entered into the monastery and raised his weapon to attack S rij, who was sleeping all alone. Meanwhile while turning from one side to other, the crya brushed his body gently with the whisk broom, in his sleep with his eyes still closed. The savage was struck with awe observing this. He started thinking "This great compassionate monk, even in his sleep is taking care not to harm the subtle beings and trying to protect them from (rajohara a) mouth mask. If I kill such an ocean of compassion and a dictum of God, I will definitely go to netherworld and undergo all sorts of grave punishments and resultant agony for infinite times to come. I curse myself". The person at once fell onto the feet of c rya begging forgiveness over and over and confiding the entire incident to him. Consoling him with his nectar-like words c rya preached him the right faith (Samyaktva). The new rama as who were initiated into monkhood through reformation, strictly observed the pure rama a Conduct. However, a 191

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dereliction once entertained, enters with its comrades and never leaves the host. Once again the perverted methods crept in during the tenure of 52nd Pontiff Ratna ekhara S ri and started increasing gradually. Tap gaccha Pa val elucidates that the degeneration reached greater heights during the time of Hemavimala S ri, the 55" successor Pontiff of Mah v ra tradition and nanda Vimala Sri, the 56h Pontiff. Besides lax conduct, perversions and variations crept in the pure spiritual path and in the lives of ascetics. Necessity is the mother of invention. An esteemed personality like Lok ha emerged to fulfil the then inevitable necessity - the necessity to bring the derailed Jina Order pandemic with sluggishness and heresy back on to the track of pure spiritual Path. Had the religious reformers, who emerged from time to time prior to Lok ha, incorporated the most significant rule proclaiming that the followers of Lord Mah v ra, should follow only the scripture promulgated by Jina as authentic and that Niryuktis, Bh yas, V ttis and Cr is should never be given equal status and sanctity to that of scriptures, then the necessity to bend towards heresy taking the support of 'Pamc mg' would not have never risen for the rama as and rama S. The very entry would have remained closed. In Vikram 1508 Lok ha launched the great religious revolution. Lok ha himself and his followers and the Janamat s - monks and female monks who were inspired by religious revolution treaded on the holy path of spiritual purification (the opponents and others called them as L mk mat ) and started preaching the scripture-based pure spiritual path. Within a short time, the number of his followers increased remarkably. His fame spread far and wide. Observing the popularity and the ever increasing number of his followers in different parts of the country, the other gacchas were afraid that the fame and popularity of L mk and his followers may prove fatal to them, uprooting their very existence. Taken over by this fear, eventually the 53rd Pontiff of Tap gaccha, nanda Vimala S ri also launched a -reformation from his side in Vikram 1582 and later in Vikram 1583 192

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declared 35 rules that should be followed by monks, with severe austerity. They are: o To go on religious tour only with the permission of preceptor. Only people of Va ika (merchant) caste should be given initiation into monkhood and other castes are prohibited from taking initiation. The oath of asceticism to a lady should be given under the aegis of an erudite saint. When someone disdained from the worldly wants in to be initiated; at that time if the preceptor is in a faraway place. however an erudite saint is readily available, then he should be accepted after thorough scrutiny. Later he should be given an ascetic garb, but methodical initiation should be given only by Guru. Then make him perform yogic activities (yogodvahana) with c mla for scriptural studies. A group of erudite saints should stay in P a a. For observing rainy season 6 groups of rama as should halt in each city and 3 groups in each village. If the preceptor is in a distant place, permission for rainy season halts should be sought through a letter. No monk should be allowed to peregrinate alone. If any single monk arrives wandering alone, he should not be offered an elevated seat. Care should be taken not to commit any faults in seeking alms and in the process of food intake on 2nd, 5th, 8th, 11th and 14th days of lunar month, and on no moon and full moon days and during these twelve days one should observe fasting or take light food ( c mla) and NV During increasing phase of tithis (1st day onwards) one day *Vigaya' (ghee, milk, curd, gur (unrefined sugar) and fried things) should not be taken. Vessels should not be decorated. Let the vessels remain black and dirty. Don't make them attractive and shining. The scriptures should not be studied without carrying out the (yogodvahana) prescribed yogic activities along with yambila. If a monk of any other tradition (Sam cr) happens to go at any time to other monastery, he has to go to the erudite saint, pay sos 10. 11. 12. 14. 193

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17. 20. obeisance, ask suitable place for halting ( ayy tara) and then go for seeking alms (Bhik car ). Offer veneration once in a day to the eight hymned deity. An amount equivalent to 2500 verses should be studied daily from the Scriptures. If one cannot read that much, at least an amount equal to 100 verses should definitely be read. The monk should himself carry his belongings like clothes, vessel, blanket etc. he should not allow any householder to carry them. 18. Should wash clothes once in a year and not more than that. 19. No monk should attend any educational institution (Paula). Repeat of 19. 21. Do not get any scribe to write more than a quantity equal to one thousand verses. Do not study under Bha a (Br hma a) paying money. Acceptance of clothes from anyone from the village where one has halted for rainy season. During the times of famine, observe c mla (light single meal) after Sv dhy ya (study of scriptures). Observe Ek sana (one meal a day) through out the year. While ending the fasts like Bele Vrata (to give up both food and water or only food continuously for two days) austerities should be performed as per the instructions of the preceptor. Do not go back to seek alms 'Pari h va iy g re am'? 28. Fasting should be observed on these five days - on 8th, 14th days of (both phases of) lunar month and on 5th day in bright phase. 29. Do not wander on 8th and 14th days of lunar month. 30. More than one item from among N v should not be taken. 31. One should not associate oneself with any monk of any other gaccha other than those of the 84 gacchas without the permission of the Guru. Do not proclaim any new doctrines or new code of conduct of a saint. Do not stay in a newly constructed place. 34. Do not accept clothes with selvage. Fresh cloth should be rumpled. The new cloth should be strictly left for erudite monks only. They are not meant for any other monks. (Pa dita r Kalya Vijayaj 's Tap gaccha Pa val , pp 190-193) 35. 194

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Thus nand and Vimala S ri announced 36 rules and wandering in many places led a campaign against other gacchas like Lok , Kharatara, Kadav mata, B j mata gacchas etc. with a view to stabilize, aggrandise and popularise Tap gaccha. And later for 14 long years he observed severe penance with 'Bele' vow (fasting of two days with only one meal per day, 2 days strict fasting and fourth day afternoon one meal, so on) With this strict and severe penitentiary austerities and meditation, extensive religious tours, preaching sermons at every place, he evolved Tap gaccha into a popular gaccha. According to Tap gaccha Pa val there were 1800 monks under nanda Vimala Sri wandering in different directions spreading the doctrine of Tap gaccha. Pa val of Tap gaccha further mentions that H ra Vijaya S ri, the 58th Pontiff was also a great influential propagator. Camp , a staunch lay devotee of H ravijaya S ri, undertook a severe vow of fasting for six months and successfully performed penance in Fatehpur Sikhri. On the eve of the triumphant accomplishment of her severe austerity, the laity of gaccha took out a grand procession playing musical instruments etc. On seeing from his palace the imposing procession, Emperor Akbar enquired his attendants about it. When he was informed about the six months fasting by a lady, he with utmost reverence invited Camp dev to the palace and enquired how she could accomplish such an arduous task. She humbly said that the credit goes to her reverend preceptor H ravijaya S ri, because of whose gracious blessings she was able to do it. Akbar was seized with a strong desire to behold the Guru's Dar ana. Immediately he sent a royal order to the administrator of Gujarat, it bakh na and a letter of appeal to H ravijaya S ri expressing the desire for his Dar ana. The moment he read the decree of Akbar, it bakh na started shivering out of fright. He misbehaved many a times with H ravijaya S ri. So he pleaded H ravijaya S ri for forgiveness again and again. Completing his tour in Gujarat, c rya H ravijaya S ri reached Fatehapura S kar . Akbar received him in his court with profound devotion and veneration. He was pleased with crya's preaching. He was so impressed that he freed all the confined birds that were kept for his feast. On the advice of c rya he 195

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abolished Jajiy tax and M mdak tax levied on travellers in pilgrim centres. He even passed decrees of 'Am ri' (free from violence). King Mahr Prat pa also sent a letter in the service of H ravijaya S ri on bright 5th lunar month of wina in Vikram 1635 imploring him to visit Udaypur. H ravijaya S ri was a soft spoken, percipientc rya of great competency. Tap gaccha Pa val narrates that even Meghaj i, the c rya of Lok gaccha, touched by his sermons, left his gaccha and joined Tap gaccha with 3 disciples in Vikram 1628. H ravijaya S ri gave him the name 'Udyotavijaya'. Enlightened by his sermons Jait ha, a courtier of Akbar and a resident of Nagore took initiation into monkhood from H ravijaya S ri. He was named as J tavijaya. But the people used to call him as 'B da h Yati'. Information is available that H ravijaya S ri's gaccha consisted of 2000 monks and 3000 female monks. This was indeed the golden age of Tap gaccha. Contents of a verse which narrates the 18 branches of Tap gaccha are given below: Bijai-1 Vimala-2, Ruci-3, S ra-4, Har a-5 Sundara-6 Saubh g -7, K rata-8, Dharama-9, Ud ra-10, Ku ala Prabha-11 Hamsa-12 Sur g - 13Nanda-14 S gara-15 Canda-16 Soma-17 Varddhana-18 Adhik Tap gaccha kha A h raha, E a saba hi bh ||1|| (Tap gaccha has eighteen branches, and all these saints are bretheren). 196

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55th and 56th Pontiffs of Lord Mah v ra tradition 55th Pontiff c rya 56th Pontiff c rya J var jaj Mah r ja Gajasena Birth V.N.1709 V.N.1721 Initiation into V.N.1722 V.N.1744 monkhood Became c rya V.N.1758 V.N.1779 Heavenly Abode V.N.1779 V.N.1806 Household life duration 13 years 23 years Ordinary monk tenure 36 years 35 years Period of c rya status 21 years 27 years Complete monkhood 57 years 62 years Total longevity 70 years 85 years 41st Epochal - c rya Revat mitra Birth Initiation into monkhood Ordinary monk tenure Epochal- c rya period Household life duration Ordinary monk tenure Epochal - c rya tenure Heavenly Abode Total longevity V.N.1737 V.N.1746 V.N.1746 - 1762 V.N.1762 - 1840 9 years 16 years 78 years V.N.1840 103 years A great proponent-propagator Votaries Jagad ha during the tenure of 56th Pontiff of Lord Mah v ra tradition A very generous and a sincere follower of Jina Order, a merchant named Jagad ha existeduring the period of c rya Gajasena (Vikram 17791806), the 56th Pontiff of Lord Mah v ra tradition and Revat Mitra (Vikram 1762 - 1840), the 41" epochal - c rya. During the countrywide famine from Vikram 1315 to 17 i.e. V.N. 1785 - 87 that lasted for 3 years, he set up 112 inns at different places and donated large quantities of grains from his granaries to the victims of famine and thus did a magnificent service to humankind. The glory and generosity of 197

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Jagad ha - 'embodiment of humanity' is sung even today in every nook and corner of the country. An illustration about the exemplary services of Jagad is given below in brief. ha's to humanity In an idyllic village called Bhadre wara in P mc la region, lived a merchant called ha of rm 1 lineage. He was a very loyal devotee of Jina Order. He had a son called Jagad ha who was considered as one of the chief votaries. Though he was busy with his business, he regularly practised religious austerities like periodic - contemplation penitential recitals etc. One day a Jain monk came to Bhadre wara with a convoy of his disciples. Jagad ha served them with dedication and loyalty. Staying in their lodgings to be able to serve them, on a certain auspicious day he observed Pau adha vow. At night, after completing his religious austerities like penitential recitals, obtaining other essential duties of a votary, and observing silence, Jagad ha sat in one corner of the lodgings and was reciting softly the 'Pamca Parame hi Namask ra Mantra'. One part (24 minutes) of night had passed. A monk, who sat in the monastery, suddenly looked into the sky. He observed that the moon was piercing through Rohi constellation. He showed it to his peers. They felt astounded. So they approached their guru and said in astonishment, "Lord! Today at this time the moon is piercing into Rohi constellation". Even the guru observed this. Immediately the Guru enquired, "Is there anyone else in the vicinity apart from you?" They looked around and declared, "No Lord! There is no one here except us." Because of darkness all over, the disciples could not see Jagad ha who was meditating behind a pillar. Relieved with their answer the Guru announced, "It is an inauspicious omen indicating that a country wide three year famine will break out in Vikram 1315" 198

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The disciples asked, "Is there any redeemer who would extend help in such a critical situation?" The preceptor consoling them said, "The invisible superpower had already said that Jagad ha will save the people out of this calamity and protect many famine victims." The disciples questioned in a dubious tone, "Lord! How Jagad ha has that much money to feed billions and trillions of people and help to keep them alive?" Guru replied, "There is a small garden in the backyard of their house. There is a giant cotton bush tree (ka) in the garden and there are 30 million gold coins beneath that tree". Jagad ha accidentally listened to their conversation and thought, "How lucky I am to listen to this type of truth about me, from the Guru himself!" Throughout the night he observed silence and performed austerities. In the morning he went to his house. After P ra a (took the food after fasting) he dug under the giant cotton bush and found the exact amount of money as told by guru. He firmly resolved to buy huge quantities of grain. Putting his thought into action he started buying grains from all parts of the country and hoarded in huge capacious granaries. The 'Mun mas' (accountants) of Jagad ha built their huge granary near the granaries of other merchants Mal b ra. There was a boulder between the granary of Jagad ha and that of another merchant. In the morning the accountant of both the parties used to sit on it and brush their teeth. One day it so happened that both the accountant reached the place at the same time. The boulder was sufficient enough to provide seat for only one person, both of them together cannot sit on it. But the accountant picked up a quarrel saying, "I came first, so let me first brush my teeth sitting on it". The quarrel turned into a fight with both the accountant becoming stubborn on their stand. Even the Royal officers tried to pacify them but of no avail. Eventually the royal attendants came out with a solution and said, "Whoever gives 600 Sparddhaka (an ancient coin with greater value than Dramma), will sit on the boulder first and brush his teeth". Both of them were at once prepared to give the money. But then the second accountant 199

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ha suggested, "I will give 700 Sparddhakas". The accountant of Jagad proposed, "I will give 800". Thus the competition increased with both of them bidding the amount of money one over the other. Each of them was trying to show the greatness of their respective employers. The place became crowded with accountant and workers of other merchants and the passers by. Both the accountant did not want to prove their merchant inferior than the other. So they consistently increased their bid. Eventually the accountant of Jagad ha raised the bid to 2500 Sparddhaka. The accountant of the other merchant did not dare to hike the bid further. So the royal officials took the money from him and declared the ownership of the boulder permanently to the accountant of Jagad ha. And the accountant gloating over his victory sat on the boulder in front of the crowd gathered there and brushed his teeth. The accountant narrated the entire incident to Jagad ha when he came to visit the granary. Jagad ha was very much pleased and stroking on his back praised him, "Congratulations! You have done a very good job. You protected my well-wisher in this area". That very moment Jagad ha transferred the boulder to his house and started brushing his teeth sitting on it. One afternoon when he sat for his lunch, a sage came at the door. ha said to his wife, "O Virtuous Lady! Offer to this sage jaleb s enough for a man to feel contented". His wife filled a plate with jaleb s and offered it to sage. But the sage neither took the plate nor moved from the place. She informed the matter to her husband. He said, "Offer him a silver plate filled with 'imarat s' (Indian sweets)". The lady obeying his order took a heavy silver plate filled it with sweets and offered it in alms to the sage. The sage was fully satisfied and said, "O Generous One! I descended onto earth and sought alms just to test you. I wanted to find out a genuine generous person. Though wandering for the last 6 months, I could find none. Today, I feel contended beholding a person like you, who is a saviour and benefactor to the world. You are the real donor and one who will fill the scarcity of the world" 200

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Jagad ha enquiringly looked at him and asked, "O great sage! Where do I possess that much money?" "O Virtuous Merchant! This boulder is an eternal source of money". Thus saying he looked at the boulder without batting an eyelid. Jagad ha went inside to bring him some clothes, and collecting some material when he came out to give to the sage, he was no where to be found. He looked around but the sage was not anywhere. Jagad ha realised that he was not a real sage, but was related to him from his previous births. He came only to inform him the way or give a chance to earn name and merit (pu ya). Thereupon he closely scrutinized the boulder. After a long scrutiny he could feel a joint in it. He poured some water over it; a small latch was skilfully and artistically fixed in it in such a way that it was not at all visible. He with great difficulty opened the latch. He could not believe his eyes. Not one, but five 'spar a-p a', i.e. p rasa (a stone which turns iron to gold by its mere touch) was inside it. To confirm, he touched a very big iron weight used for grains with the 'p rasa'. At once the iron weight which weighed some kilos turned into gold. His happiness knew no bounds. Now he felt sure that whatever his guru predicted that night in the lodgings is definitely going to happen. So he resolved decisively that he would collect grains on large scale to save the countrymen from the forthcoming famine. Then he started executing his plans into action. He appointed accountants and workers at different places all over the country to buy and collect grains. With a noble thought of serving the humanity, he continued amassing food grains. He hoarded grains in such huge quantities before the outbreak of famine that they will suffice to feed the entire nation even in an untoward situation of a prolonged famine. Not even a single person would die out of starvation or hunger. As predicted by the guru, (on the night when moon was piercing into the Rohi constellation) a nation-wide famine broke out in Vikram 1315. To rescue his countrymen against famine, Jagad ha opened shelters / inns at different places like Delhi, Stambhanapura, Dhavalakka, A ahillapura Pa a a, etc. Without any discrimination all the people were served 201

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equally in those inns with free, tasty food served along with ghee. People started flocking into those rest houses; staying there with their families they protected their lives during that time of horrible famine. During the famine, which prolonged for a long time, in the morning and evening's people were provided with tasty meals in these houses. Apart from this, he donated 21 thousand M dhaka, i.e. 200 lakh kilos of corn to Suratra (probably Al udd na Khilaj ), 8 lakh kilos to King B saladeva, and 12 lakh kilos to King Hamm ra and he gave corn to other kings adequate enough to feed the entire population in their kingdoms. Apart from his excellent and systematic arrangements to see that not even a single countryman remains hungry, he also supplied corn to the kings, merchants and social reformers of distant lands in large quantities whenever they approached him. East to west and north to south, millions of people, had to their heart's content, two meals a day served with ghee and sang in praise of Jagad ha and showered him with blessings. Other than serving food in an organised manner regularly, Jagad ha also opened special houses for alms and started donating corns. With a noble intention that wealthy distinguished families or high born people, who shy away from going to the Choultries and eating there, should neither starve nor face any hardships during that famine, Jagad ha opened houses for alms and sitting behind a curtain, he started giving alms in the mornings. Wealthy and distinguished people used to come there and stretch their hands into the veil. Jagad ha sitting behind the curtain used to place either gold or silver coins in aplenty. Listening to the singular out of the way and tales of benevolence of Jagad ha, the King of A ahillapura Pa a a wanted to test him. One day he reached there in disguise and stretched his hand inside the curtain. On seeing the heated copper coloured strong hand with strong lines of fate, education, wealth, fame, comforts, luxury, etc Jagad ha thought that he must be belonging to a royal family who has come upon this pathetic state. He thought to himself that he should give him such an object with which he can spend his entire life without any worry, happily and luxuriously. With this thought he took out an extremely expensive gold ring studded with invaluable diamonds from his own finger and placed it on the king's palm. King B saladeva was astonished. For a 202

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moment he remained stupefied. Out of curiosity, he stretched his left hand too. Jagad ha took out one more similar type of ring from his finger and placed it on the king's hand. Taking both the rings, B saladeva returned to palace. Next day, the king invited Jagad ha to the court and honoured him. The King in front of his courtiers and the audience praising the generosity of Jagad ha said, " ha! You are the most generous and celebrated person on the earth; so unlike the rest of the people, you need not pay any homage to me from now onwards." Then he stubbornly put back the two rings on Jagad ha's fingers, made him sit on an elephant and bade him farewell to his house. Jagad ha continued his public welfare activities by word, deed, soul and with his money even after the famine came to an end. Thus Jagad ha, a lay devotee of Jainism served Jain Order sincerely and added a silver lining to the fame of Jainism. Bada gaccha (V had gaccha) According to Tap gaccha Pa val , Lord Mah v ra's 35" Pontiff, c rya Udyotana S ri set out for Mount Arbuda in eastern India. Travelling through many places, he reached the border of' el village' on the foot hills of Mount Arbuda in eastern India. As the sun was setting, he halted in the forest itself under a very big p pala tree for the night with the entourage of his disciples. They had completed the night austerities like expiatory recitals (pratikrama a), recitals, meditation, study of scriptures etc. At midnight Udyotana S ri saw in the sky that Jupiter was entering into Rohi constellation. Explaining the results of the planetary movements he said, "This is such an auspicious time that if I place my hand on anyone's head decorating him with any rank, his fame will reach far and wide and will remain eternally." Immediately the disciples started entreating, "O Lord! Please have mercy on us. We you're your humble servants." Udyotana S ri ordained 84 disciples Sarvadeva S ri, et al. as his successor c ryas. Some historians are of the opinion that he appointed his chief disciple Sarvadeva S ri as his successor c rya. Since he 203

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bestowed crya rank upon his disciples under Va a (p pala) tree, the gaccha came to be known as Va a gaccha. As this gaccha consisted of many disciples and successors who imbibed the qualities of their preceptor, like matchless brilliance, profound knowledge, perception, conduct etc. and as the gaccha became astronomical in size with great number of monks and followers, it became famous as V had (very big) gaccha. Thus, the fifth name of group of his followers became famous as Va a or V had gaccha in Vikram 994, within a span of 1464 years, i.e. from the year of V.N. to V.N. 1464. The details of these 5 gacchas, like date of their origin, the c ryas of that time period etc. are given below. 1. From first year of V.N. to V.N. 291, i.e. from rya Sudharm Sw m, the first Pontiff of Mah v ra to crya Suhasti, the 10" successor Pontiff, the Congregation was called as Nirgrantha or A ag ra gaccha. After rya Suhasti in V.N. 291, rya Susthita and rya Supratibuddha (ga a c rya) succeeded as his successor Pontiffs. Under their regime, the congregation came to be known as 'Kau ika ga a". Both of them chanted S ri Mantra 10 million (Koi) times. Hence their gaccha became famous as Ko i (Kau ika) gaccha. The second opinion is that rya Susthita and Supratibuddha were born in Kau ika and K kandika Nagar s respectively. Susthita was senior in monkhood and older than Supratibuddha. So the congregation was called by the name of his native place Kau ika-ga a, congregation or gaccha. The second name Kau ika was prevalent from V.N. 291 to V.N. 611. In V.N. 611, the group of followers came to be known as Candra gaccha, after the name of c rya Candra S ri. During the tenure of S mantabhadra, the successor Pontiff of c rya Candra S ri, in V.N. 643, the congregation became famous as "Vanav s gaccha'. c rya S mantabhadra was a true 204

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monk with total detachment and renunciation. He used to stay in desolated temples, ma has and in forests. Hence his gaccha gained popularity as Vanav sa gaccha. The name continued from V.N. 643 to 1464. As already mentioned above, in V.N. 1464 during the period as pontiff of Sarvadeva S ri, disciple of Udyotana S ri, the tradition of Mah v ra gained the name Va a gaccha or V had gaccha. The second opinion about Udyotana S ri is that the disciples of Vanav s gaccha had no able monk to succeed (santati vih na) to the rank of c rya, though they were proficient scholars in scriptures. The different c ryas of 83 gacchas (probably Temple dweller tradition) sent one disciple each from their gaccha to Udyotana S ri to learn and acquire indepth knowledge in scriptures. At the same time, Varddham na S ri, the disciple of Jinacandra S ri the head of Abohara temple left Temple dweller tradition, searching for a monk who follows the scripture based pure code of conduct and met c rya Udyotana S ri. Impressed by his pure auspicious conduct and erudite scholarship in scriptures, Varddham na S ri became his disciple. He too, along with other 83 disciples, started learning scriptures. Carrying out his religious tours with his 84 disciples, Udyotana S ri reached the outskirts of el village. As the sun was descending, they sojourned under a very big p pala tree in the forest and started performing the night rituals and contemplat religion (dharm r dhana) In the middle of the night they have observed that the Jupiter was entering into the Rohi constellation. He said to his students, "It is such an auspicious time now that if I ordain anyone to any rank, his fame would reach far and wide and last forever and his gaccha would increase in leaps and bounds. All the disciples and student monks requested, "Sw m ! We are your disciples. Please place your right hand on our heads and ordain us with ranks." Udyotana S ri said, "Bring me v sac r a (wood powder)". So the 84 student monks gathered small twigs and dry sticks, powdered them and gave to their guru. Consecrating the powder Udyotana S ri 205

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placing his hand with the powder on each one of their heads, bestowed them the crya rank. The next day realising that his last days were near, he observed fasting and left for heavenly abode in Sam dhi. Later, the 83 disciples, who were blessed with c rya rank, went in different directions. Varddham na S ri became the successor Pontiff of Udyotana S ri. The detailed description regarding this topic has already been given under the title 'Udyotana S ri'. 57th and 58th Pontiffs of Lord Mah v ra tradition Birth Initiation into monkhood Became c rya Heavenly Abode Household life duration Ordinary monk tenure Period of crya status Complete monkhood Total longevity Birth Initiation into monkhood Ordinary monk tenure Tenure of epochal - c rya Household life duration Ordinary monk tenure Period of epochal - c rya Heavenly Abode Total life span 57th Pontiff c rya Mantrasena V.N.1754 V.N.1776 V.N.1806 V.N.1842 22 years 30 years 36 years 66 years 88 years 42nd epochal - c rya Sumi a Mitra V.N.1810 V.N.1822 206 58th Pontiff c rya Vijayasimha V.N.1812 V.N.1832 V.N.1842 V.N.1913 20 years 10 years 71 years 81 years 101 years V.N.1918 108 years V.N.1822-1840 V.N.1840-1918 12 years 18 years 78 years

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In one of the verse of Titthog 1 Pai aya it is mentioned that S trakt mga will be lost with the death of monk 'Mah Sumi a" in V.N. 1900. c rya ivar jaj , the 59th Pontiff of Lord Mah v ra tradition Birth Initiation into monkhood Attained c rya status Heavenly Abode Household life duration Ordinary monk tenure Period of c rya status Complete monkhood Total longevity V.N.1882 V.N.1900 V.N.1913 V.N.1957 18 years 13 years 44 years 57 years 75 years 43rd epochal - c rya r Harimitra Birth Initiation into monkhood Period of ordinary monk Tenure as epochal - c rya Period of household life Period of ordinary monk Period of epochal - c rya Heavenly Abode Total life span V.N.1882 V.N.1902 V.N.1902 - 1918 V.N.1918 - 1963 20 years 16 years 45 years V.N.1963 81 years 44th epochal - c rya r Vi kha ga i The name of 44th epochal - c rya is mentioned in Titthog 1 Pai aya. Certain Amga stras were lost after his demise in V.N. 2000 (Vikram 1530). It is inferred that when 43rd epochal - c rya left his body in V.N. 1963; his successor Pontiff Vi khamuni was ordained into the rank of 44" epochal - c rya. He held office from V.N. 1963 to 2000, i.e. for 37 years. Evidences are available that a great c rya named Vi kha existed in yore. A few copies of 'Ni tha' were made under the sanctified aegis of Vi kha ga i, [the one described in Titthog 1 Pai aya] the 44" epochal 207

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- c rya, who was adorned with the post of 'Mahattar. He was an ocean of knowledge, epitome of pure code of conduct of rama as and an exemplary scholar in religious doctrines. We can conclude that up to V.N. 2000 (Vikram 1530) the tradition of epochal - c ryas, who strictly adhered to the tenets of Jain doctrine, though in a declining phase, was in existence. In the minds of intellectual readers, obviously the doubt arises that - "the era of a religious reformer Lok ha' started in Vikram 1508. Enlightened by his preaching, in 1531 Bh aj and 44 other spiritual aspirants took initiation into the tradition originated by Lok ha which was based on non-violence, compassion and pure Jina tenets. In such a situation, if Vi kha ga i existed in Vikram 1493 to 1530, somewhere a mention should be there about him and his tradition, and Lok ha would have met him. All we can say about this is that substantial evidences about the life of Lok ha, his birth, birth place, parents and their names, the books authored by him, his achievements and death, etc. are not available till date. With every detail so obscure, we can not even infer whether he had met Vi kha ga i or not. However, from Titthog 1 Pai aya and eulogy of Ni tha it is apparent that Vi kha ga i lived in V.N. 2000 (Vikram 1530). The names either Vi kha ga i or Vi kha Muni were not at all mentioned anywhere in the Pa val s of vet mbara tradition. But in the Pa val s of Digambara Tradition and the so called 'Nand mn ya Pa val' mention about an crya called Vi kha, however, was the successor Pontiff of crya Bhadrab hu- knower of 14 prior canons and the last omniscient c rya. It was mentioned that he was the first knower of 10 prior canons. Apart from this Vi khc rya, no other Vi khc rya was mentioned anywhere in the Pa val s of Digambara tradition. And this Vi kha muni held the office of c rya for 10 years from V.N. 163 to 173. Now the question is whether this Vi kh c rya, knower of 10 prior canons who held the office from V.N. 163 to 173 is the same mentioned in eulogy of Ni tha? 63 to 1972 is the same mentioned 208

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With a careful analysis, a conclusion can be derived that the Vi kh c rya mentioned by Digambara tradition who held the rank from V.N.163 to V.N.173 and the one mentioned in eulogy of Ni tha were in no way one and the same. They were different. The original copy of Titthog 1 Pai aya written on palymra leaves in Vikram 1452 is available in P a a Library. The author of this text clearly mentioned that certain amgas were lost or would be lost after the Nirv a of Mah v ra within a given period of time with the death of a particular crya and the name of the last knower of these amgas. It is as follows: Sth labhadra was the first c rya, who was the knower of 10 prior canons. Satyamitra was the last c rya who knew 10 prior canons. The knowledge of prior canons will be lost in V.N. 1000, with the demise of Devarddhi k am rama a. Vy khy Praj apti comprising of 84,000 verses along with six other limbs will be lost in V.N. 1250, with the death of Dinna ga i Pu yamitra. Samay y mga will be lost with the death of crya Sambh ti of Madhara lineage in V.N. 1300. Sth n mga disappears with the demise of c rya rjava Yati (Sambh ti) in V.N. 1350(1360). Kalpavyavah ra Stra will be lost with the demise of Jye habh ti (Jye h mga ga i) of K yapa lineage in V.N. 1400. Da rutaskandha will be lost with the demise of the veracious c rya Falgumitra of Gautama lineage in V.N. 1500 (1520). S trak t mga will be lost with the death of crya Mah sumi a (Sumi a Mitra / Swapna Mitra) of Bh radw ja Gotra in V.N. 1900. Knowledge of a few amgas (limbs) will be lost between the periods V.N. 2000 to V.N. 3000, with the demise of Vi kha Muni in V.N. 2000. cr mga will be lost with the demise of Vi umuni of H rita Gotra in V.N. 2000. 209

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12. cr mga will be fully lost just a few seconds before V.N. 2100, with the demise of c rya Duh prasaha, the last knower of cr mga. Thus the author of Titthog 1 Pai aya described briefly the disappearance of 10 great spiritual powers like omniscience etc. with the salvation of rya Jamb in V.N. 64 and the gradual loss of ten limbs / amgas from V.N. 170 to V.N. 2100. The ancient Titthog 1 Pai aya, a gigantic work with 1, 00,000 verses was written by Ga adharas on the basis of sermons propounded by Lord Mah v ra himself. And the present small Titthog 1 Pai aya was written in V.N. 1452 on palmyra leaves on the basis of the ancient text. It is available in the repository/library of P a a. 60th, 61st, 62nd & 63rd Pontiffs of Lord Mah v ra tradition 60th Pontiff 61st Pontiff c rya L laj c rya Sw m V.N.1900 V.N.1938 V.N.1957 V.N.1987 Birth Initiation into monkhood Attained c rya status Heavenly Abode Household life duration Ordinary monk tenure Period of c rya status Complete monkhood Total life spain Birth Initiation into monkhood Attained c rya status Heavenly Abode Household life duration Ordinary monk tenure 38 years 19 years 30 years 49 years 87 years 62nd Pontiff crya N nagaj Sw m V.N.1944 V.N.1970 V.N.2007 V.N.2032 26 years 37 years 210 na i i V.N.1927 V.N.1943 V.N.1987 V.N.2007 J 16 years 44 years 20 years 64 years 80 years 63rd Pontiff c rya R paj Sw m V.N.1972 V.N.2004 V.N.2032 V.N.2052 32 28 years years

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Period of crya status Complete monkhood Total life spain 25 years 62 years 88 years 20 years 48 years 80 years Deeply hurt by the degenerated state of religious congregation, the great intellect and indomitable valiant monk Varddham na Sri first set in motion the reformation movement to uproot the perverted rituals, laxity in the conduct of monks, etc. In the succeeding period of Varddham na S ri, the reformation movement was continued by great c ryas, but they could bring a partial reformation only. Because of these haphazard reforms, the religious congregation had gone through lot of upheavals and many gacchas had mushroomed, disintegrating the religious congregation into many small units without unity and solidarity. The difference in beliefs, doctrines and austerities of different gacchas led to petty jealousies, hatred, unhealthy competitions etc. among each other, ultimately leaving the once mighty and reputed religious congregation in a feeble and dilapidated form. The leaders and pioneers of Temple dweller tradition openly proclaimed ten rules for Temple dweller monks, completely discarding the scriptures promulgated by the omniscient. Those regulations, the off springs of their brain were tailor-made just to achieve their ends. Though all the 10 rules were against the scriptures, particularly the ninth one is an open attack or revolt against the scriptures. It is as follows: "A monk has to observe all these activities and has to preach and propagate the methods of these rituals and see that the people observe and follow them as they conduce to salvation. If such activities, explanations, rites and rituals and their methods are not mentioned in the res, then just discard the scriptures. If scriptures prohibit such ctivities, ignore scriptural rules and continue to perform such activities and encourage others to do so, because the tenets of the Lord are of manifold predications. No such categorical instructions are found in Jain scriptures claiming that some works should be carried out alone in seclusion while some works should not be accomplished in solitude. Scriptures are abundant with such examples wherein the works which should not be carried out are being performed and the activities which should be performed had not been performed at all." 211

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With this rule the Temple dwellers got an open license to perform lax austerities, lead an ascetic life, propagate beliefs, frame methods of rites and rituals which are totally against the scriptures, and moreover follow and encourage others to follow the perverted methods to popularise their congregation. Exactly in the same way, the first reformer c rya Varddham na Sri told firmly in clear words that we consider nothing else other than those scriptures compiled by Ga adharas and Knowers of 14 prior canons as authentic. But in course of time, not only the ascetic traditions founded by Varddham na S ri, but the so-called Suvihita tradition also started considering the 5 amgas, i.e. scriptures and even Niryuktis, Bh yas, Cris and ks as authentic. Thus, the royal gate of the Pure Spiritual congregation was opened wide forever for the royal entry of false doctrines, pseudo rituals and perverted methods. Advent of Lok ha, the religious reformer and the Sun of righteousness Lok ha launched a full-fledged reform movement for the benefit of mankind in Vikram 1508, with great courage and a firm resolution to clear off the dark clouds of external rituals that swayed over the original form of scripture based Jain religion. Through his preaching and writings, he started reviving the original and Lord's form of Jain religion propounded by omniscient lords. He prepared his sermons on the basis of cr mga, the first and important amga of 11 amgas and S trak t mga. He wrote many articles, raised questions taking the essence of scriptures that were compiled by Ga adharas based on the sermons of Mah v ra. Through these means, he created such faith and awareness in the minds of the people that they started wondering that there should not be any scope for any type of violence, either small or big, in the Jain religion, which was erected on the pillars of absolute non-violence and compassion, and that there is no place for material worship or material offering to the idols in Jain religion which is based on only psychic - contemplation. Lok ha through word of mouth and writings explained the scripture based pure path and conduct of rama as along with 5 great vows. People awakened by his sermons and writings rose in revolt against the perverted methods and the vow of possession adopted by both male and 212

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female monks. Lok ha's method created an earthquake in the camps of the so-called ascetics (Yatis), c ryas, r P jyas and in gacchas on the whole, who were sunk neck deep in the swamp of possessions and luxuries. The course of gifts that used to flow perennially into different gacchas in the form of gold, silver, pearls, palanquins made of gold and silver, staffs/sceptres, canopies, yak tail fans, etc, thinned and gradually started drying up. The monks got agitated with the loss of their comforts, luxuries etc. So all of them joined hands together and confronted Lok ha united. They adopted all means - S ma (policy of conciliation), D ma (policy of monetary gratification), Da da (policy of coercion and punishment), Bheda (policy of divide and rule within the camp) and continuously plotted to overthrow him. Lok ha, stood steadfast like a rock unruffled by these hostilities, hardships and harassment inflicted upon him by his opponents. Proclaiming the scriptural quotations, he advanced with undaunted courage on the authentic path of total reformation with that was laid with thrones. People started flocking from every nook and corner to listen to him. They became the followers of Lok ha and active participants of the revolution. He openly and clearly, without any fear condemned the pompous external rituals and austerities of gacchas and declared to them that he is in essence, a Jain who treads on the authentic path propounded by Lord Mah v ra to attain salvation. Jain shrines and temples or even Jain idols did not exist anywhere in the country, be it villages, cities, towns, etc during the time of commencement of Holy Path (T rtha Pravartana K la). Construction of Jain temples, installation of Jain idols, worship, prayers, rituals, pilgrimage, etc. were not even mentioned nominally in Dv da mg which is considered as eternal and infinite. The infinite T rthamkaras of ancient times and 24 T rthamkaras of present Avasarpi period did not mention anywhere in their preaching that a devotee gets salvation by the construction of Jain temple, worship, installation or veneration of Jina idols. Many centuries after V.N., the permanent Temple dweller c ryas introduced material worship, temple construction, etc. in original spiritual Jain doctrines. The methods and rules introduced in the religion congregation in the name of religion were nothing but the brain child of Temple dwellers. Just to prove their methods and attributes as centuries 213

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old, the Temple dwellers started writing and substantiating them in Nigamopani adas. Their influence was pronouncing on Niryuktis, V ttis, Cris and Bh yas. Hence for any real Jain, just like Nigamopani adas, the V ttis, C r is and Bh yas should not be considered in verbatim. A true Jain must honour only the scripture promulgated by Lord Jina, not even the complete Pamc mg. The people were impressed by the unfathomable knowledge of Lok ha on scriptures and his substantial and captivating preaching. On being enlightened, millions of people abandoning their lax preceptors, covetous c ryas and heads of monasteries joined Lok ha as companionproselytes on the scripture-based pure path. Even before Vikram 1530, the entire region from Gujarat to Agra came under the influence of Lok ha and the number of his followers reached to millions. Besides, even the saints of material based traditions also influenced by his sermons, his 56 and 34 dictums, 13 questions and substantial questions regarding the traditional rituals, etc left their gacchas and joined Lok ha and started helping him in his mission. - Giving sermons on the true form of scripture-based, omniscientpropounded Jain doctrine, Lok ha propagated the tradition under the name 'Jinamat', which became popular even in distant lands much before Vikram 1530. This is testified by a proof, the copy of 'Lumk mata Pratibodha Kulaka' written in Vikram 1530, which was printed in Jaina Dharma k Maulika Itih sa Vol. 4, pp. 642 to 644 (unabridged), as it is. The author of this 'Kulaka' described the all-pervasive glory of Lok gaccha which he had personally witnessed, and expressed his inner feelings. The following facts come to light from the details of 'Kulaka': 1. 2. The original authentic form of Jain doctrine / religion brought into light by Lok ha became very popular in places like Dhundhuk and P a a etc. It spread even in far-flung places. The propagation of Lok doctrine by Har a K rti, mentioned in this book makes it very clear that the monks of different traditions also resolved and entered the religious front to condemn the degenerated principles and to follow the true path illuminated by Lok ha. 214

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3. The restored scriptural based path gained such a momentum that nobody was even willing to listen to Temple dwellers. Lok ha was not a Founder of new tradition - but a propounder of Renaissance The revolutionary movement started in Vikram 1508 by Lok ha spread to different places like wild fire. The scripture based true and right path of Dharma not only gained popularity but became worth following and turned into a centre of loyalty and devotion of Jain religion. It is neither a hallucination nor a wild imagination but indeed a real fact. The 34 historical dictums placed in front of the people and the eminent scholars of material based rituals traditions, bear testimony to this fact. The same is given as reference for enthusiastic readers in 'Jain Legend' (Jain Dharma k Maulika Itih sa) Vol. 4, pp. 648 to 655 (unabridged). r Lok ha's 58 dictums, tradition related 34 dictums, "L mk e Pchela 13 Pra na Ane Ten Uttaro" (13 questions asked by Lok ha and their answers) were given in Jain Dharma k Maulika Itih sa Vol. 4, pp. 655 to 691, 691 to 694 and 694 to 695 respectively (unabridged). Enthusiastic readers are requested to refer to that volume. Faith of Four-fold congregation on Non-scriptural principles shattered The thorough understanding of scriptures and the 13 questions, 58 and 34 dictums and 54 questions under the heading 'Kehan Parampar' which illustrate the essence of Jain scriptures, had left such a remarkable influence in the hearts of devotees of Jainism that not only the laity but even a monk like Har a Krti, a self-seeker ( tm rth ) also openly condemned the lax-monks of material based rituals traditions who were engaged in hoarding money and openly attacked and opposed their nonscriptural high profile rituals. He left his gaccha, joined Lok ha and started propagating the authentic scripture based path of salvation. The miraculous influence of unique scripture-based religious revolution launched by Lok ha resulted in the devastation of age old fortifications of material based traditions. And the non-scriptural superfluous rituals and conduct introduced by c ryas were cast away by the typhoon of 215

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scripture-based holy path remained floating unsupported like cotton burst open from its secure pod. The cyclone of religious revolution badly hit the floating income of the luxury-addicted c ryas, monks, etc. and they in their bewilderment combined with helplessness started writing abusive, venomous literature against Lok ha and his parents too. Keeping in view the different vitiated versions regarding the life history, personality and authorship of Lok ha, written by c ryas and scholars of different heretical traditions, we have presented the different opinions prevalent and available in the Jain literature till date, in Jain Dharma k Maulika Itih sa Vol. 4, pp. 702 to 751, exactly in the same form, to provide information to the lovers of history. The different opinions about his birth, birth place, time, date of his authorship, date of commencement of his sermons, launching the pure code of conduct, controversies regarding his initiation (whether he had taken initiation or not), views expressed about Lok ha by Ratna Nandi, the Digambar c rya etc. were presented in the 4th volume. This information is not provided in this text owing to space constraint. Lok gaccha tradition - Original name Jinamat In the entire Jain literature available so far, the tradition founded by Lok ha is called as Lok gaccha, L mpaka gaccha, L mp ka gaccha and Jinamat only. Except these, no other name is found in any literature. As far as the name Lok gaccha is concerned, a person like Lok ha, an ideal, renouncer and lover of Jina Order would never under any circumstances accept to name the great religious congregation of Mah v ra after himself as Lok gaccha. With regard to the names L mpaka gaccha, L mp ka gaccha the two words L mpaka or L mp ka means robber. No decent congregation calls itself as congregation of robbers. These terms were used in the Pa val s, poetry, quatrains, Bh sa / bards etc. written by the gacchas opposing this pure tradition. The use of abusive words for an unblemished tradition is found often in the contemporary literature too. Besides, in many Pa val s of Lok gaccha it is clearly mentioned that the pure ascetic path or the compassionate path which was an outcome of spiritual revolution of Lok ha was nicknamed contemptuously by the hostile gacchas as L mk gaccha or Lok gaccha. 216 -

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Now only one name remained - the name Jinamat. From the analytical study of the information given in 'Gacch c ra Vidhi' acquired from Badaud University and the Pa val available from Simghav Pola Bhand ra of Khambhat , it becomes clear that Lok ha brought into light the age old Suvihita tradition in front of the people, in the attire of scriptures and named it as 'Jinamata' or 'Jinamat'. This is substantiated by the appeal letters written by the laity to the monks of this tradition as they used the word Jinamat before or after the name of that particular monk. Lok ha giving the name "Jinamat' to the four-fold order established by rama a Mah v ra to achieve universal welfare and beneficence appears quite appropriate. Two ancient letters which throw light on certain controversial matters about the life of Lok ha that were written 55-56 years ago were found by Monk K aj, the disciple of Mamgalaj Sw m of L mbad Mot monastery tradition. K aj got these letters from r Goraj Sundaraj , the Yati of N n Pak a of the gaccha. Those two letters were attached at the end of an ancient copy of Kalpas tra, which belonged to the period of first phase of Vikram 17th century. Those two letters were written by K ntivijaya, the disciple of Tap gacch ya Yati N yaka Vijaya in P a a on Basanta Pamcam in 1636. This was mentioned by the scribe himself at the end of the two letters. Obtaining the permission from Yati Sundara j, r K aj Swm made copies of those two letters and kept them with him. After sometime r K aj sent the duplicate copies of letters to Monk Ma il laj , the author of 'Jain Dharma no Pr c na Samk ipta Itih sa' (A Brief ancient history of Jainism). The author printed these letters as they were in his abovementioned treatise. Monk Ma il laj was the disciple of revered Mohanal laj Sw m of L mbad Congregation Monastic tradition. These two letters which bring out unique and significant facts in the life of Lok ha are given below: The life of Lok ha This great soul was born in Araha avada to oswal lineage chaudhary A akan etha Hem bh and pious wife Gamg b in s ka 1482 217

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(Vikram 1472) on full moon night of the month of K rtika. Probably at the age of 15, in 1497 (Vikram 1487) in the month of M gha, his parents got him married to a girl named Sudar an, who was the daughter of ha Odhava of roh town. They both had a son named P namacanda. Lok ha was an honest and principled person without any vices. He used to obey the commands of his parents even if they were very difficult. He was a voracious reader, and read many boo philosophy, renunciation, etc. Every day he used to meditate for hours and was keen on performing religious rites and rituals. Even after his marriage, sometimes he used to sit alone and contemplate - O Dear Man! Il the things in the world are mortal. Every minute they keep changing their forms. O Consciousness! Time and again you are witnessing the change in the forms of birds, animals, human beings etc. Whom are you associated with from among these? Who belongs to you? What is your existence? What will accompany you? Just contemplate on all these questions. Now, a doctrine exists promulgated by an omniscient who won victory over the bodily passions to save the soul burning in the fumes of passion. Lok ha was very devout person both in mind and body. His writing was extremely beautiful. He migrated to Ahmadabad from his native place and started a small business there. Meanwhile he was acquainted with B daha Mahammada ha and the later realised that Lok ha was an objective and impartial person. So he appointed Lok ha as the treasurer in P a a. B da ha used to treat him like a friend. Hence he once again called him back to Ahmadabad posting him the treasurer of Ahmadabad in Vikram 1501. He commanded respect in the Royal court. In Vikram 1507, a frightened Mahammada ha resolved to flee to Diu harbour. When his son Jam la Kh na came to know about this, he killed his father by poisoning him and ascended the throne, changing his name to Kutubad na ha. This incident deepened the feeling of aversion towards the world, in the heart of Lok ha. He felt that everything was of transient nature in the world. On the outside, everything appears very beautiful, it is only superfluous; but the deeper you involve, the more inflicting it is. Being bound by the delusive love and attachment towards one's son, daughter or wife is ignorance. Contemplating thus he took the permission of his kith and kin and went to P a a in Vikram 1509. At an auspicious time, star and yoga on Friday, the bright 11th day in r va a month, between 8-30 and 10-00 A.M (Second Caughadiy of first Prahara), he took Yati initiation from Yatir Sumativijaya Mah r ja. In spite of his preceptor bestowing upon 218

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him the ascetic name' r Lak m vijaya', the people continued to call him as Lok ha only. At a particular time Lok ha found that the customs of the Yatis were against the scriptures. He observed that r Sumativijaya J used to go to all the places, enjoying all the luxurious comforts - sitting in the palanquin with staff, canopy and c mara (yak tail fan). He used to visit the houses of laity and got his footprints made there. He performed even Nav mg p j in their houses and accepted money from them. He entertained feudatories and kings with his knowledge of astrology, medicine and occultism and accepted gifts from them. He visited royal courts frequently and accepted the money offered by the courtiers. He got a lodging constructed after his name and started living in it permanently. After becoming Yati, Lok ha started reading the doctrines thoroughly. He obtained profound erudition in Stras. His unblemished and pious mind could grasp the sacred ideals of Jina in depth. With this, the third eye opened and realised that there was heaven and hell difference between the methods of asceticism followed by the Yatis and those propounded by r Bhagav na Mah v ra. Yatis preached false doctrines contrary to scriptures. The idols of Mah v ra installed by Digambaras were totally different from that of vet mbara traditions. On the pretext of following Mah v ra, the Jain congregation was going entirely in the opposite direction. Lok ha felt compassionate and pity towards the people as they were misled) and the light of strong inspiration kindled in his heart. Thereupon he openly and fe started explaining the original tenets of Jainism. The truth always has a miraculous attractive power. So the number of his devotees attracted by him increased day by day. He travelled many places like Siddhapura, Pa a, etc. and elevated millions of souls. Once in Vikram 1531 a certain group of Yatis halted at Jhaver v da in Ahmadabad for the monsoon. Influenced by his preaching, a certain Yati wanted to become an ascetic of scripture based Jain order. Even Lok ha too started realising the different attributes of an ascetic and that of a householder. This was written by K ntivijaya, disciple of Yati n yaka Vijaya of Tap gaccha, P a a, 1636 on Vasanta Pamcam . I copied exactly whatever was written in them. From the voluminous text 'Lumpaka V ddha Hundi' written by the scholar R m kar avedh to oppose the doctrine of Lok ha and from the extraction of Pa val s of contemporary gacchas like 'Hal bola Dh mdhaka Thayo' - meaning wherever you see, you will find only the followers of Lok ha-, it can be inferred that Lok ha was a great 219

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orator and had a magic spell in the presentation of truth which attracted the people towards pure form of religion and pure code of conduct. With a view to totally and permanently eradicate any type of violence in any form caused either by Jain congregation, by the rituals and activities, or by the austerities, Lok ha in his sermons, cited examples from cr mga and explained their meaning to the people in simple language. Thus he made it very clear that Jain religion never allows nor gives scope for any type of harm to any being out of adj va Nik ya. The doctrine gave topmost priority to protection of life, non-violence and compassion. Omniscient and omnipercipient Lord Mah v ra during the time of inception of Holy Path preached the same - "One should not inflict pain to any adj va Nik ya beings even for protecting his own life, or for attaining liberation, or for liberation from transmigration, oldness or diseases. The person who does such an inflicting act would undergo the cycle of transmigration for infinite times with inexplicable pain and agony". The truth and the sermons enunciated by Lord Mah v ra to the people while establishing the four-fold order do not require any testimony. The Temple dwellers following the lines like 'Vedik Hims Hims Na Bhavati' (violence or the use of force to uphold the righteousness cannot be considered as violence.) expressed that 'Dh rmika Hims, Hims Na Bhavati' [(hims in miniature like violence against subtle beings by using conscious water, flowers etc during worship etc); spiritual violence cannot be termed as violence]. Lok protested and fought against such non-scriptural debase rites throughout his life and endeavoured to make the people understand the eternal truth through examples, narrations and evidences. ha Giving away all their wealth and possessions, three c ryas nanda Vimala S ri etc. embarked on a counter campaign against Lok ha. They adopted 4 types of policies - S ma-D ma-Bheda and Da da to put an end to Lok ha's movement. Treacherously the enemies of Lok ha took initiation into Lok gaccha, so as to make it hollow from within, by creating internal strife. Claiming themselves as the followers of Lok ha they started performing activities like idol worship etc., exactly opposite to the doctrine of Lok gaccha and started proving that Lok gaccha was in favour of idol worship. This was the greatest victory of the opponents of Lok ha They heaved a sigh of relief patting their own backs in praise as 'at last'. But in spite 220

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of this unscrupulous treachery, the divine torch lighted by Lok ha continued to glow, emitting radiance. As an answer to their perfidious manoeuvrings, Uttar rddha Lok gaccha was originated. The great personalities like Lavaj etc. started preaching and spreading the message of Lok ha - scripture based pure path with renewed vigour and enthusiasm in every nook and corner of the country. The great fact is that Lok ha neither started a new tradition nor preached a new gospel. He humbly preached the gospel propounded by the omniscient in its true form and asked the people to analyse and judge the preaching of Mah v ra with an unbiased discernment. He did not force or lure the people to accept the great commandments of Mah v ra, but only advised them to analyse and then decide the line of action. Presenting a S tra from cr mga S tra, 4th chapter and 1st Udde aka, which is considered as the pillar stone of Jain religion, in one of his 58 dictums he asked not kill any being out of the six kinds of life forms for reasons what so ever, and not inflict any type pain to any one. I ( rama a Lord Mah v ra) am proclaiming this truth. All the T rthamkaras of the past, present and future, do preach the same. This doctrine of ahims is immaculate, immutable and eternal truth. Lok ha did not add a single word of his own to it. Pr vacandra Sri, who lived 56 years after Lok ha, was a great scholar in scriptures and wrote Tabbas (literal translation into the local language of Gujarat) on scriptures. He not only described the above mentioned S tra in his 'Uts tra Tirask ra N m - Vic ra Pa ah a' text, he went a step ahead to Lok ha and even wrote - Buddham jajjara theram, jo gh yai jamala mu hi Taru o J ris tassa veya , Egimd Samgha a eT ris // i.e. - If a sturdy and robust youth hits with all his might on the chest of a feeble, decrepitold man, the old man experiences unbearable, inexplicable pain. The single-sense being undergoes the same terrible pain when it gets stamped or even when it is just touched. The type of infliction the single-senseorgan living beings experience, when they are being tortured is clearly mentioned in the scriptures as - when a dumb, deaf, lame, disabled person by birth cannot speak out (express), yell or flee when he was pierced by the sharp edge of a spear, but experiences similar severe pain that a healthy man with all organs 221

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intact experiences when pierced. A single-senseorgan living being undergoes similar type of infliction when being meddled. In a verse in the first amga cr mga of 12 Amgas, in the context of prohibiting violence, it is mentioned 'Buddham jajjara theram', the meaning of this verse is just by mere touch, the immobile single-senseorgan being experiences excruciating pain. Hence even the immobile single senseorgan beings also should not be inflicted for any purpose, even for attaining heaven and salvation, and even others should be discouraged from such acts; one should not consent to do so and should not approve it as a good deed. - - Here the point of contemplation for a neutral reader or person is - in any tyrannical country, even a hypocritical person, who makes a law, feels that certain points need some exceptions. He makes a counter-provision for that particular point providing exception. Similarly if hurting a single-senseorgan living being is essential to perform idol worship, that exception would have been a special mention in cr mga. If while making law, even if a hypocrite, the law maker takes full care and ensures that no error is omitted in that law. When this is the case with a normal human being, attributing negligence to omniscient Trthamkara, Lord Mah v ra, and saying that he might have ignored or forgotten to mention those exceptions while revealing the nature of Dharma to the people during his first preaching at the commencement of Holy Path, is illogical. Only vicious and mendacious persons can utter such things. rama Lord Mah v ra said that inflicting pain to six kinds of life forms, i.e. earth, water, fire, air and vegetative beings is ignorance and evil and becomes a cause of appalling transmigration cycle. If there is even a remote chance of attaining salvation for an observer or non-observer of vows, by inflicting pain to or killing any of these six kinds of life forms, then Lord Mah v ra, who had commenced the path of liberation to relieve the human beings who were crushed under the infinite sorrows of mundane world, would have in his first sermon, mentioned the exception that immobile 5 nik ya beings may be injured or killed for attaining liberation and that in such context, they will neither acquire any sin, nor is it a fault. According to the sacred statement 222

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'Savva Jaga - J va - Rakkha a - Daya hay e Bhagavay P vaya am sukahiyam' Pra na Vy kara a S tra, 2nd part, 1st Samvara dw ra, during the inauguration of Holy Path, Lord Mah v ra did not mention any such type of exception. Instead, he proclaimed in clear words that earthbodied etc, five immobile single sense organisms should not be killed for any purpose, even for attaining liberation, as violence causes great sin which in turn makes the person wander through the transmigration cycle, which is full of agonies - birth, old age, death, diseases, ailments, etc. Pr vacandra S ri moved two steps ahead of Lok ha and wrote after the abovementioned extract in c r mga S tra, 1 chapter, 5th Udde aka in clear words: "S tra Matiim Utsarge Na vyavah ri nath d sat" i.e. no exception and no omission is found - in the meaning of the verse. Thus Lok ha threw light on the eternal truths of Jine wara compiled in scriptures. P r vacandra S ri also presented the same scriptural facts to the c ryas of r Congregation of P a a, c ryas of other gacchas and to the Jain world. He even going a step further of Lok ha, wrote those faults of the then rama as which completely destroy the first vow of non-violence, 4" vow of absolute celibacy and 5" vow of absolute nonattachment, out of the 5 great vows and presented the paper to the fourfold congregation. But the strange thing is, in Lok ha's case, all the gacchas came close and unitedly confronted Lok ha, apart from spreading false rumours about him. Whereas in the case of P r vacandra S ri, in spite of his preaching and actions against lax-monks, they have not reacted even one-hundredth of how they did to Lok ha. The then c ryas, their successors and further generations spread venomous rumours and false tidings against Lok ha. In Lok gaccha, no Yati existed with the name Bh nucandra, but yet the lax-monks published a book with his name, in which all false things, which do not make any sense at all were written against Lok ha that he did not believe S tras, etc, that he protested against the practice of 'periodic contemplation of the self (S m yika): vow to spend a day and night without food or water (Pau adha) and charity. The scholars of other 223

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gacchas of that period also did not lag behind. They contributed their share by writing books like 'Caup ?. If the narrator has no brains, at least the listener should have some discerning ability. If any debased person or a person deluded by the traditional illusions, says without thinking about pros and cons, that Lok ha never had belief in scriptures, that he was against periodic selfcontemplation (S m yika), Pau adha and charity, then at least the reader or the listener should think that 'does anything worth mentioning remain as Dharma, when periodic self-contemplation (S m yika), Pau adha, vows, praty khy na (formal renunciation of certain activities), regulations, study of scriptures and charity, renunciations of certain foods are proscribed from it? A big no! Then what did a person who denied all the spiritual matters mentioned above preach the hordes of people who flocked to listen to his sermons and on the basis of which religious text or theology did he substantiate his preaching when he himself did not have any faith on the scriptures? As far as the question of believing or not believing the scriptures is concerned Lok ha's 58 dictums, 13 questions, 34 dictums and 54 questions related to traditions undisputedly indicate that Lok ha had immense faith in scriptures, more than all the members and monks of all the gacchas of his times. After reading scriptures, Niryuktis, C r is, V ttis and Bh yas of scriptures and after acquiring profound knowledge in them, he felt totally sure that most of the matters found in other books, were in total contrast to the scriptures. Then he firmly believed that the scriptures, propounded by omniscient Mah v ra and compiled by his Ga adharas, and 'Niry dha gamas' extracted from Dwadda mg and prior canons by Knowers of 14 and 10 prior canons as authentic, while declaring that the Niryuktis, Cris, V ttis and Bh yas, which were written after the loss of prior canons or after the demise of Dev rdhiga i K am rama a, i.e. - post millennium period of V.N. as invalid and unauthentic. If ancient works of both vet mbara and Digambara traditions are viewed objectively the scriptures written by Ga adharas, Knowers of fourteen or atleast ten prior canons on the basis of preaching and sermons delivered by T rthamkara can be termed as Amgas. Amongst the scriptures, the 'Ga ipi aka' is called as 'Dw damg'. To call the works authored by the c ryas, thousand years after V ra Nirva as Amgas, 224

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giving them the same status and significance of scriptures and mixing them with scriptures and naming them as Pamc mg is an offence tantamount to insulting the scriptures propounded by the omniscient. Material offering based traditions to establish authenticity to the customs were introduced and incorporated into the original Jain doctrines by them and a word Pamc mg was created, and they themselves proclaimed it to be having an equal status to Niryuktis, C r is, V ttis and Bh yas to that of scriptures. The words Dw da mg and Ek da mg were mentioned in the scriptures, but the word 'Pamc mg 'is nowhere to be seen. Lok ha apart from condemning the four Niryuktis etc. even declared that the very word "Pamc mg' is invalid and spurious. The very existences of material based religious rituals are based on Pamc mg . Hence they were very much fond of Niryuktis etc. than scriptures. And as Lok ha touched their weak and sensitive point, they intentionally circulated false rumours that Lok ha never believed scriptures. With regard to charity or giving alms - material based religious rituals was done with an evil intention of exhibiting their grandiose by distributing gold and Raupyas Rupee coins to the people on the eve of celebrations of oath ceremony etc. Yes, Lok ha undoubtedly opposed this type of pretentious alms. Next are the issues of S m yika and Pau adha. Lok ha never ever either opposed or forbade them. An event was described in the Pa val of Kaduv d sect, which says that Kaduv shah, approximately the contemporary of Lok ha, defeated crya Sage Bh of Lok accha, follower of Lok ha in a spiritual discourse in Vikram 1539 in 'N il" (N dol ) city, and proved that idols are authentic as per scriptures and converted him to his sect. Kaduvha was a staunch supporter of Pau adh and practitioner of periodic self-contemplation (S m yika). Had Lok ha opposed Pau adha and S m yika even a little, Kaduv ha would have discoursed about this with Sage Bh and it would have been mentioned in his Pa val too. A scholar disciple of Kaduv ha, R m kar avedh wrote 'Lumpaka V ddha Hu d', a volumetric text consisting of 329 leaves (657 page In it he elaborately discussed about the belief of Lok ha regarding idol worship. But in the entire text, not even a single word is found which 225

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indicates that Lok ha was against the sacred rituals of periodic selfcontemplation and ritualised confession (S m yika - Pratikrama a) and Pau adha. In the Pa val s of Tap gaccha and other gacchas it is mentioned that "Tad n m ca Lumk khyllekhak t vi. A dhika Pamcada a at 1508 var e Jina Pratimotth pana param Lumk matam prav ttam' ("Thereupon, by an author called Lumk , opinion about idol installation has been expressed in Vikram 1508'). This quotation also clearly points out that Lok ha never opposed S m yika, Pratikrama a, Pau adha and charity. Agitated by the growing popularity of Lok ha, the capricious authors wrote this type of false and baseless statements to mar the image of the religious lover Lok ha in the hearts of loyal spiritual aspirants. In spite of conspiracies, rumours against Lok ha - the great religious reformer and progenitor of modern revolution, he continued his work with zeal and marched forward cleansing the varied deformities cumulated over in religious congregation proving the adage "the Sun never hides for long behind the clouds' appropriate. The true followers of Jain religion will remain indebted forever for his services. Life of Lok ha (Spiritual life) Lok ha launched the peaceful (non-violent) religious revolution in Vikram 1508 with only one intention - total obliteration of the degenerative principles and methods that crept in the original Jain doctrine in the post millennia period of V.N., and the pompous and high profile rituals performed by the four-fold congregation in the name of religion, which gave a death blow to the very fundamental principle "Ahims' (non - violence) - causing pain to the earth, water, fire, wind and vegetation bodied single sense organisms. The number of his followers grew to millions; even then he did not establish any gaccha or sect. He strongly believed that the peaceful revolution would definitely change the hearts of four-fold order, which in turn unshackles them from the fetters of delusive attachment towards gaccha and they would certainly once again embrace the pure form as propounded by rama a Lord Mah v ra. Conforming to his faith, a great scholar monk holding the post of "Pany sa' Har a Krti, many rama as (whose names were 226

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unknown) and millions of laity joined Lok ha leaving behind their blemished, faulty conduct as well as gacchas. Setting up a new gaccha or new sub-congregation would only increase the number of already existing big gacchas and aggravate the differences in Congregation. So when people enquired him in this direction, he affirmed himself as Jain or Jinamat. As Dravya Parampar received a great setback, both in popularity and income, out of despisal and envy they called the Jinamat and his followers as Lumpaka gaccha or Lumk gaccha. The Jains who had immense faith in the great principle of Jainism, in Jine wara and in the Right Path propounded by him, and in the universal beneficent doctrines preached by him and compiled by his Ga adharas welcomed whole heartedly Lok ha and his peaceful revolution, which was initiated for a solemn cause. The six kind of life forms, especially the five immobile ones, which had been killed indiscriminately for centuries in the name of Dharma showered their blessings and deep-felt gratitude on Lok ha rejoicing silently, as he showed genuine concern for them, by pioneering the revolution to permanently put an end to their slaughter. On the contrary the rama as who were mired neck-deep in the muck of slack conduct and strong avariciousness, could not tolerate the abatement in their luxuries and comforts, and accused Lok ha using offensive language till they got exhausted (both in words and in strength) and many a times plotted against him. But Lok ha was least perturbed. As described in the loka of Gt, he remained withdrawn, unattached like a true Karmayog - 'to perform action renouncing the desire for its fruit, and continued his work'- creating awareness and enlightening the people of the original scripture based right path till the end of his life. The flesh and blood and every cell of Lok ha, the perfect epitome of universal beneficent Jainisms, was filled with the saintly saying 'Mitt me savva Bh esu, veram majjham na ke ai' - all living beings are my friends, I do not have any animosity towards any living being. He even preached and encouraged his followers to strictly adhere to this virtuous saying without nurturing any animosity towards anyone. The seed of 'universal brotherhood' sown by Lok ha in the hearts of his followers was well cherished by them. 95 years after his death, his follower Devaj provided shelter to H ravijaya S ri, 58th head of Tap gaccha, a great propagator of Jina order in Vikram 1636 and protected 227

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him from the Mugalas. This proves the fact that the followers strictly adhered to the noble path of his preceptor. All these facts suggest that Lok ha led a profound and serene spiritual life. He occupies the first place in the list of reformers of post Devarddhiga i K am rama a period. Even in the most calamitous situation, he never compromised on his principles and never made alliance with the untruthful opponents. Lok ha with his zeal, honesty and truthfulness left c rya Kuvalaya Prabha, a great reformer of yesteryears far behind. In ancient Hund vasarpi times there lived a very sincere diligent c rya called Kuvalayaprabha. Narration about him is found in 'Mah ni tha'. During his times, because of the influence of non-restraint worship (asamyata pj), the 10th carya (extraordinary event), everywhere the lax monks swerved away from the Holy Path. They were rama as only donned in monastic garb. However, their conduct and austerities were totally contrary to scriptures. They believed that building of temples, worshipping with materials, pompous and high profile rituals is the real Dharma which bestows liberation. They did not believe in mental / psychic veneration. They stayed permanently and regularly in temples, consumed dh karm food (food prepared specially for them) and kept money with them. Wandering continuously through many regions Kuvalayaprabha halted in the middle of Temple dwellers. The Temple dwellers were captivated by his serenity and divinity as a result of severe penance, and his analytical explanation about the absolute truth. They pleaded him, "O Best of c ryas! Please have mercy on us and make this place as your layover for rainy seasons halt. With your impressive sermons, towering temples will be constructed in every part and every street of our city." As he knew that their conduct was against that propounded in scriptures, he uttered this with courage, "Bho bho piyamvae! Ja vi Ji lae Tah vi S vajjami am ham v y mitte am pi Eyam yarijj ". From then on, the Temple dwellers started calling him scornfully 'S vady c rya' and this disrespectful name became popular everywhere. 228

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In course of time, when Temple dwellers faced with a problem whether frenovation work can be undertaken by s dhus or not, they invited Kuvalayaprabha, the S vady c rya to the city to resolve the problem. When he reached the city, the Temple dweller rama as and ramas went to welcome him. One rama amongst them who was beside herself with joy at the glimpse of the majestic personality of Kuvalayaprabha, kindred of a T rthamkara, fell at his feet with her forehead touching his feet. Everyone, including Kuvalayaprabha was stupefied. No one could utter a single word. On a certain day c rya Kuvalayaprabha started explaining Mah Ni tha. While explaining he recited this verse: Jatthitthikarapharisam, amtariyamk ra e vi uppannel Arah vi karejja sayam, tam gaccham m lagu a mukkam/ Reciting this, the crya fell into a dilemma. The Temple dwellers guessed his problem and forced him to comment on the verse. Left with no option, Kuvalayaprabha explained the meaning of it. Listening to it, they started denigrating him, "Do you not remember? What happened to your basic attribute when on that day the rama touched you? Where was it?" c rya Kuvalayaprabha thought, "When the first time I came here, I was given the insulting name of 'S vady c rya'. I don't know what type of disrespectful treatment I will be meted out with this time". As he had no other way to protect himself, he accepted both the exception and 'Utsarga' (going against scriptures) and declared: "ussagg vav ehim game hio tujjhe a y aha) egamte micchattha, ji am a egant M". The Temple dwellers who were treading on the path of vice, actually wanted Kuvalayaprabha to say the general as well as the exceptional rule, so that they could prove their lax rules as authentic and valid. With overwhelming happiness they started laughing loudly. But the exposition against the scriptures pushed Kuvalayaprabha into transmigration cycle for a long time. 229

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Predominant influence of lax monks, wide use of unrighteous methods in the guise of religion, false obstinate pride, mutual jealousy and giving equal authenticity to the works of c ryas who did not have any knowledge of prior canons with that of the scriptures by naming them as Pamc mg resembling the name 'Ek da mg', attributing the validity of 'Amgas' to them as the name suggests all such unruly situations encountered by Kuvalayaprabha, were also faced even by Lok ha. c rya Kuvalaya Prabha was shaken badly by the name 'S vady crya' scornfully given by the vicious Temple dweller monks and finally fearing them and their unscrupulous behaviour, he yielded to them by sacrificing the doctrine of eternal truth on the altar of falsehood and heresy, where as Lok ha with unswerving peerless spiritual faith, practicing the principle of 'equanimity' (sthita praj at ) preached by Lord Mah v ra in letter and in spirit did not get perturbed by the epithets like 'Lumpaka' Lopaka, Lumg (bandit, dacoit, thief etc) honoured upon him by his opponents, or their other plots and policies to drag him out from the Holy Path. All these had zero effect on him and he carried out his mission steadfastly. Nevertheless, Lok ha led such an ideal and inspiring spiritual life. Had he not initiated the peaceful revolution out of fear or sense of insecurity, or had he left the mission midway out of embarrassment, then the deformities, perversions, fake rituals that prowled into the four-fold order would have soared higher crossing the pinnacle. What would have happened then? Well, one can imagine. We would not have been aware of the spiritual tenets (rituals, austerities, conduct) and methods promulgated in scriptures and would not have been blessed with the diligent serene ascetics with halo and aura as a result of their severe penance and selflessness. Whatever virtues found in the four-fold order today like the pure scriptural conduct and practices, self-restraint, renunciation and meditations, compassion and amity towards all beings in the universe etc., the main tenets and the vital force of Jain religion - are the boon of Lok ha, who rekindled all these virtues in the hearts of each and every Jain through his peaceful spiritual revolution. Prior to his religious reform the situation was as follows: 1. Before an inauguration ceremony which was to be conducted by a c rya, a married woman (whose husband is alive) gave bath to the crya as per the methods prescribed in 'Nirv a Kalik 25 230

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[applying and massaging the body with turmeric, oil and ground green gram paste] and dressed him up with expensive and exquisite clothes and a gold ring. During the inaugural or extramural ceremony celebrated in commemoration of ideal, unparalleled penance of Sati Candanab 1, the devotees used to offer the followers of five great vows, golden lentils' cuffs placed in a golden sieve, delicious kh ra (semi-solid sweet prepared with milk) garnished with dry fruits like almond, pistachio nuts, dry grapes etc., decorating the thick cream spread on the surface of the kh ra with silver or gold foils, etc., assuming that this type of so-called auspicious offering to a virtuous person would bless them with emancipation. And the Gurus on their part, out of lenity and being moved by the dedication of devotees used to accept those alms, declaring aloud "Generous Alms! Liberal Charity!" The followers of five great vows - c ryas used to retain with them, the heavy idols made of pure gold and silver and precious pearls gifted in abundance in alms. Those five-vowed great c ryas used to maintain piles of registers under the name 'Bah -Ba a' in their temple lodgings. These registers contained the details of all their devotees - (spread in every nook and corner) - their names and the names of their family members, the amount payable (as if it were a birth right) on a sacred or joyful occasion with date, time and particulars etc. If any one of those devotees gets their family ceremonies or other religious rituals done by any other gurus or c ryas, these gurus would make hue and cry. Personal and Family Life of Lok ha r Sundaraj (Goraj ), Yati of small (N n ) Kaccha sect had the copy of KalpaS tra of 16th century. These two letters were attached to that copy. They throw ample light on the life of Lok ha. The disciple of r Mamgalaj Swm of L mbad tradition, r K aj scribed it and sent its duplicate copy to Monk r Ma il laj. Based on this copyr Ma il laj included the life history of Lok ha in his work called "Ancient history". It is as follows: 4 The copies of these letters were given. 231

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In a city called Araha av d in the Siroh kingdom lived a couple Hem bh of Osaw la caste who held the honourable post of Chaudhari and his virtuous and chaste wife r mat Gamg b. After long years of married life, they had a child on full moon day in the month of K rtika in Vikram 1482 (assiduous study of historical facts pushes the date back to Vikram 1472). Their happiness knew no bounds. Gamg b, who regularly practiced spiritual austerities like periodic self-contemplation (S m yika), ritualised confession, and resolutions not to commit faults (praty khy na), Pau adha etc., had increased the time of her practice after begetting a son. When the boy was 5 years old, they sent him to school in Araha av d. Perspicacious Lokacandra started learning with fondness. His fondness and interest grew with the age, and at the age of 15, he completed studies at the local school. r Lokacandra inherited spiritual and moral virtues from his parents. He used to go to behold sages and saints and listen to their sermons along with his mother when he was a child, and with his devout father when he became an adolescent. Even when he was a boy he learnt by heart, selfcontemplation (S m yika), Pratikrama a, devotional Stavanas, Stotras etc. He had good writing skills from childhood itself. He was such a staunch piety that at regular times, on a daily basis, he used to practice S m yika and during 'P k ika Parva' he used to be the first for evening ritualised confession. Whenever he found time he used to help his father in his business. During 'S m yika' practice, the time he spent on studying the scriptures increased gradually. Chaudhari (merchant) r Hem bh was a distinguished wealthy merchant of Araha av d. They had cows, buffaloes in their courtyard. Milk, curd, ghee, everything was in plenty. The word 'scarcity' was unknown to that wealthy family. At the age of 15, as the radiant Lokacandra, with his heavy built body used to appear like a young man. Many alliances for marriage started pouring in from many merchants. By that time Hem bh had entrusted the written work of his business to his son, as his writing was very beautiful and the alphabets looked like pearls. Often Hem bh had to go to Siroh on some business related work. Initially he used to take his son along with him and introduce him to different merchants. When 232

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Hem bh realised that his son was able to run his business, to maintain amiable relations with co-merchants in Siroh and to win the hearts of the people with his firm but soft spoken words, he handed over the complete responsibility of the business in Siroh to his son. So Lokacandra had to go to Siroh alone, several times. As a matter of fact he had the yearning to learning the secrets of all trades, but somehow he was fascinated by the business in pearls. Whenever he went to Siroh , he used to spend sometime with the jewellers, discussing about how to find out the quality of pearls and tried to learn it. Gradually he mastered the art. One day while Lokacandra was examining the pearls in a certain jeweller's shop, a merchant of Siroh of Oswal caste, called odhavaj saw Lok ha who was engrossed in testing the quality of pearls. Somehow the merchant felt attracted towards him. He decided something in his heart of hearts, when he saw Lokacandra sorting out and keeping the very precious pearls one side and the normal ones on the other. When Lokacandra left the shop, odhavaj enquired his details - name, village, caste, parents, business etc. from the jeweller. Giving all the details the jeweller added, "The boy is very intelligent". After gathering full information about Lokacandra, odhavaj told his wife that he had seen a very handsome and worthy groom for their daughter Sudar an . After listening about Lokacandra, she too was delighted. Both of them decided to go to Araha av d and fix the alliance next day. The next day, odhavaj with a firm belief that his auspicious desire would be fulfilled, reached Araha avada and went to Hem bh 's house with a r phala (a full coconut without removing the external fibre) and one rupee (both coconut and one rupee are considered as auspicious for commencing any good work) next day. As the merchants already knew each other, the parents of Lokacandra accepted the proposal of odhavaj without any hesitation. Odhavaj applied vermilion kumkuma (auspicious fruit) with few grains of rice on the forehead of Lokacandra and placed r phala and one rupee in his hands. Both the families were happy and the marriage took place in Vikram 1487 in the month of M gha. Lok ha started leading his family life with his virtuous wife. His spiritual activities and study of scriptures also kept going smoothly. He enthusiastically participated in religious activities too. With the study of religious scriptures and regular meditation and contemplation, he soon 233

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realised the illusionary and ephemeral nature of familial bonds. The seed of renunciation and detachment had sown in his heart at that young age itself. But so as to fulfil his responsibilities, he carefully struck a balance between the spiritual practices, profession and family. When he was 18 years old, he became father of a son. The grandparents felt ecstatic happiness and named the boy P r acandra'. Lok ha lost his mother when he was 23 years old. The next year his father Hem bh also breathed his last. Lok ha's important work involved transactions with farmers. When the crops of the farmers were destroyed due to famine, his cons used to prick him while collecting the loaned money from them. Compassionate Lokacandra, confronted by this dilemma while collecting the money lent to the farmers, wanted to wind up these transactions with the farmers and settle down in a city as a jeweller. In those days the Siroh king had strained relations with the king of Candr vat , near Abu. Due to sudden attacks by the enemy, anarchy, plundering, looting, massacring became a routine. Finding it difficult to continue his spiritual practices peacefully, and to carry out business in such unruly and unpleasant environment, Lok ha decided to migrate to some other place. After his parents' death, he started winding up transactions with the farmers. With whatever amount he could collect, he migrated to Ahmadabad with his wife and son when he was 25 years old (in Vikram 1497). They took a house with all amenities and he started his jewellery business. A few days later, Mohammada ha ascended the throne of Ahmadabad (Gujarat) in 1497 Vikram. As he wanted to buy new ornaments, he summoned all the jewellers to his court. So, Lok ha too went to the court along with other stalwart jewellers. All of them placing their precious gems before the king explained their significance and novelty. The king liked two big quality pearls from among them, shown by a jeweller of Surat. The merchant told the price of those two berrysized pearls as 172000 each. Mohammada ha asked the rest of the jewellers to check their quality and fix the rate. After testing them every one of them declared, - 'These two pearls are of best quality and the price is reasonable". 234

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An ironical smile appeared on the face of Lok ha with the thought 'Had these jewellers gone blind?' Mohammada ha observed it and felt that something was fishy. He kept both the pearls into Lok ha's hands and ordered him to evaluate them. Lok ha placing one pearl in the king's hand said - "This is perfect and best one. But the other is a defective; it has the mark of fish. So it is useless". Immediately a microscope was brought and the pearl was examined. Mohammada ha was astonished to see the fish mark in it. The B da ha ordered the other jewellers to examine it. All of them saw the fish mark clearly in it and every one praised the neophyte jeweller and his skill in testing the gems. Mohammada ha developed an instant fondness towards Lok ha. He bought the jewellery taking the advice of Lok ha. He sent away all the jewellers except Lok ha, and having come to know all the details about Lok ha, appointed him as the Royal Treasurer of P a a. Lok ha shifted to P a a with his wife and son. He carried out his duties honestly and sincerely. Impressed by his honesty and workmanship, Mohammada ha within a short time summoned him back to Ahmadabad and appointed him as his personal officer. In spite of holding a distinguished rank Lok ha never behaved arrogantly. He always tried to help the distressed and endeavoured to see that justice is rendered to them. His benevolence and generosity continued to increase. His spiritual practices like periodic contemplation, study of scriptures and self analysis etc. continued unhindered. Thus he served under Mohammada ha for 10 years in Gujarat. r R ma N laka ha in his text "Gujar ta no Samk ipta Itih sa' (Brief history of Gujarat) mentioned that - nearly in Vikram 1507 Mohammada ha attacked Gamg d sa of C p nera and besieged P v gadha from all four sides. On being informed, the Sult na of M lawa marched towards P v gadha with a mighty army to help Gamg d sa. Hearing this news, a frightened Mohammada ha retreated from Pavagadha with his army. Enraged by his cowardice, some of his officers killed him giving poison. His son Kutuba ha succeeded him to the throne of Ahmadabad. 235

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Lok ha was moved and distressed by this type of treacherous politics. The detachment and aversion which was in a dormant state manifested itself in a mammoth form with this inhumane incident. He resigned from his post with a firm resolution to endeavour towards self-realisation and emancipation. In spite of reiterated enticements by the newly- crowned B da ha and his efforts to retain him by increasing his salary and promoting him to a higher post, Lok ha resigned and shifted to P a a with his wife and son and settled there. Every cell of his body, mind and soul was filled with detachment and yearned for renunciation. He persuaded his wife and son and took initiation into Yati Dharma from Monk Sumati Vijaya in Vikram 1509 in P a a. His Dk Guru named him as Lak m Vijaya. He studied scriptures from his Guru. While involved in the study of scriptures, he became cognizant of the fundamental pure form of Jain doctrine and religion. So he left Sumati Vijaya and started expounding the fundamental Dharma as propounded in scriptures to the people. Wandering through many places - villages, cities, Ahmadabad, P a a etc., he propagated the original tenets of rama a Bhagaw na. People enlightened by his explanations, followed him giving their support for the noble cause. Many yatis also became his followers and started living with him. Lak m Vijaya Lok ha propagated the pure Jain doctrine for many years. Once in Vikram 1530-31 the monks of Araha av d , Pa a and Surat Congregations who set out on a pilgrimage, fortuitously met in Ahmadabad. Because of rains and some other disturbances on the way, the monks of these Congregations stayed back in Ahmadabad. When they were informed that Lok ha explains the original pure form of Jain doctrine, they all went to the venue along with their respective Congregations to listen to him. Listening to his commentary, and explication of the pure tenets, they got enlightened on the very first day itself. They could appraise the gross difference between the original and the one they were practising - on one side was the nature of scripture based pure code of conduct of rama as that should be observed with a lofty pursuit of attaining the salvation, and on the other was the distorted form of asceticism, blemished entirely by the heretic practices, material possessions of titular yatis. Thus they got perturbed and disconcerted immensely on the very first day itself. They continued to go to listen to the explanations of Lok ha regularly. 236

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Their loyalty and fondness towards the pure scriptural Jain doctrine and tenets increased in multitude and they became the ardent followers of Lok ha. The Life History of Lok ha described in Potiy bandha Pa val In Kharam iy , a city in the desert region (Rajasthan), Mehat K mad ra, working as B s Oswala of J g rad ra Durjana Simha of Jodh dynasty had two sons. The elder son was Mehat J va R ja and the younger Mehat Lakhamas . The two brothers owned immense wealth and riches, and were followers of Kharatara gaccha, and well conversant in Jain doctrines like J v j va etc. Due to some reason Durjana Simha, son of Ratana Simha and grand son of R va Jodh became angry with both the brothers and confiscated their property. The brothers wandering through many places to establish business reached P a a. There in the lodgings, both of them saw Khemacandra, the disciple of crya nanda Vimala S ri of P namiygaccha, writing Da avaik lika S tra. The younger brother Lakhamas took some papers and Stras from Monk Khemas and wrote some verses like 'Dhammo Mamgala Mukki ham etc. Monk Khemas was so delighted with the beautiful handwriting of the stranger. At once he went to his guru and showed the paper written by Lakhamas . Impressed and surprised at the beauty of the letters, the preceptor asked, "Who has written this?". Monk Khemacandra brought both the brothers to his Guru and signalling at Lakhmas said, "Lord! This is Lakhamas , who wrote those verses." With the auspicious commencement of Vikram 1531 the amoral consequences of Bhasmagraha (asterism of ashes) had disappeared. c rya r assigned the work of copying the S tras to J var ja and Mehat Lakhamas . While copying the S tras, Lakhamas came to know that the real form of asceticism described in the scriptures was extremely pure and non- transgression. He realised that the current (of his times) rama as completely deviated from the pure path and were performing many pompous external rituals which involve violence in the name of Dharma. With an object to collect the treasure of scriptures, Mehat amas met the businessman 'R pas' and requested for financial assistance for copying the scriptures. He copied and got 32 scriptures copied by other scribes. Thereupon R pas and Lakhamas studied the 237

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scriptures under nanda Vimala Sri. After becoming a great scholar in scriptures Lakhamas (Lok ha) gave sermons at Tripoliy in Pa a and started showing the real portrait of Dharma. Awakened and enlightened by the preaching of Lakhamas (Lok ha) 45 detached souls like R pas, ha Bh m, ha Bh ramala and others, took initiation into monkhood on Thursday, the bright 11" day of Vai kha month in Vikram 1531 and established Lok gaccha. R pas was appointed as the first pontiff successor; Bh ramala and Bhujar ja (Bhojar ja or Bh mj) were ordained as Sthaviras. Lok gaccha gained momentum. It appears that Monk Ryacandra (Vikram 1726), the author of P tariya gaccha Pa val alone was the victim of total inauspicious effects of (bad planetary conditions) Bhasmagraha. Or else why had he penned such baseless things? There is nothing worthy to be considered in this Pa val, except one new thing, i.e. Lok ha belonged to Marawala, Kharam iy or Vir miy village and was of Bisa Oswala caste. In M rawada, persons engaged in estate business were called as "Mehat '; however it cannot be ascertained that Lakhamas belonged to Mehat family. Political conditions from Vikram 1357 to 1382 During the regime of Khilaj dynasty in Delhi, All udd na Khilaj wanted to establish his authority over R jap t n . As a first step towards this direction he invaded on Ra athambhaura in Vikram 1357. King Ham ra of Ra athambhaura opposed audaciously. However, after a fierce battle, All udd na Khilaj defeated and captured Ra athambhaura. Thus the Cauh na kingdom established by Govindar ja, the son of P thy r ja Cauh na in Vikram 1250 came to an end in Vikram 1357. 3 years after establishing authority over Ra athambhaura, All udd na Khilaj invaded Cittauda with a huge army in Vikram 1360. R wala Ratanasimha of Mewada, with amazing valour and undaunted courage, waged war against the Khilaj army continuously for 6 months. Ultimately R wala Ratanasimha, along with his sons, grandsons, kith and kin - Sarad ras and R jap ta warriors - donning of saffron robes opened the gates of Cittauda and fiercely attacked the enemy, prepared to stake 238

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their lives for their motherland. Fighting valiantly till the last breath, R wala Ratanasimha along with his sons, grandsons and warriors et al sacrificed his life protecting his motherland. When Padmin Dev , wife of R wala Ratanasimha was informed that her husband along with his warriors embraced heroic death slaughtering the enemy's force, she too with thousands of R jap ta women performed self-immolation and saved the pride and honour of R jap tas. All udd na established his authority over a necropolis-like Cittauda and appointed his son Khijara Kh na as its ruler. After invading and annexing Cittauda, All udd na besieged the fort of Siv in Vikram 1365. The King tala Deva Cauh na, defending his fort died in the battlefield. Thus All udd na occupied this territory too. Next he attacked J laura in Vikram 1368. King K nhada Deva and Prince V ramadeva fought bravely devastating the enemy force, but both died in the battlefield defending their fort. All udd na annexed and established his authority over J laura. Thus the great R jap ta kingdoms Ra athambhaura, Siv and J laura came to an end. Mahr Ham ra defeating the Muslims established his authority over Cittauda in Vikram 1382. The subsequent political events like riots, invasions by Muslims, fall of Hindu kingdoms, origin of new Hindu dynasties, glory and decline, forcible religious conversions at sword point, plunder, loot, confiscation, holocaust etc. are filled with multiplicity of such events that even if only 5 lines are written on each event, it forms a a separate historical text in itself. The size of the present series has grown so large that we stop here and bid farewell to the readers at this juncture and humbly request the readers to read the subsequent Jain and India history and events in the concerned texts. -00000000000 239

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Legendary Personality c rya Hast Mala J A great Indian thinker of the era, r Hast Mala J Mah r ja has remained as a bright star in the family of Nirgrantha (passionless) Mok a. He was born in the city of Pipad, in Jodhpur district in Rajasthan on 13h January 1911, i.e., Vikram 1967 Pau a ukl Caturda. Two months before his birth, his father r Kevala Candaj of Osaw la lineage, died due to plague. This was a big jolt like a thunderbolt in a cloudless sky to his virtuous mother R p kamvara (Rp Dev ). Due to this incident, she got aversion towards the world. She brought up her son with a feeling of detachment and taught him the values of righteousness. Within a few years, Hast 's paternal grandparents also passed away. The aforesaid incidents strengthened the feelings of aversion in Hast , who was already a born ascetic. At a tender age of 10 years and 18 days, ascetic Hast Mala accepted monastic life from c rya r obh candraj on M gha ukl Dvit y Vikram 1977 (10th February 1921). Along with him, his mother Rp Dev , and two more people who were aspirants of liberation, took refuge in Jainism. Immediately after joining the Order, Hast Mala started studying the Jain scriptures, oriental languages, philosophy and literature. At the tender age of 15 1/2 years, the child-monk Hast Mala, who was bestowed with distinct abilities and talent was chosen as the leader of the Jain Order. In a short span of time, he acquired unparalleled knowledge, coupled with meditation. In Vikram 1987 Vai kha ukl (Ak aya T it y ) at a mere age of 19 years, he was appointed as the seventh Head of Sthanaky s tradition of Ratna Congregation in Jodhpur. He was the only person in Jain history who was made c rya at an age of less than 20 years, probably after the omniscient c rya Hemacandra of Kaliyuga. c rya Hast Mala was a persona full of spiritual energy and a multifaceted genius. With the regular practice of self-contemplation (S m yika), he spread the message of equanimity. He also inspired lakhs of people for the study of the scriptures and spread a new enlightenment of amity and knowledge in the society. With indefatigable zeal, he strived hard to eliminate profligacy and to root out the evil deeds among 240

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mankind, and to encourage women education. Thus he established his name as a social reformer. An ocean of compassion, Acarya Hasti Mala, protected and saved all living beings, including poisonous snakes. He not only implemented non-violence, forgiveness, equanimity personally, but also demonstrated that the values of life like non-violence, etc preached by Lord Mahavira are fully capable of solving the existing problems in society. Acarya Hasti Mala Ji, who was an expertise in ancient language and script, was a legend during his life time itself. With untiring hard work and plenty of substantial evidences, he wrote a book named Jain Dharma Ka Maulika Itihasa' (Original History of Jain Religion), which consists of 3500 pages and is divided into four volumes. This book is an everlasting blessing to Jain religion in particular, and to the Indian society in general. In addition, he even edited and translated the Jain scriptures both in prose and poetry. He wrote poems inspired by the profound feelings of religion, culture and spirituality. He was a skilled and influential religious expounder. His inspirational religious discourses were compiled and published into a book of seven parts, by name "Gajendra Vyakhyanamala'. Acarya Hasti Mala Ji travelled to many states like Rajasthan, Delhi, Haryana, Uttar Pradesh, Madhya Pradesh, Gujarat, Maharashtra, Karnataka, Andhra Pradesh, Tamil Nadu, etc and observed altogether 70 rainy season halts (four month during monsoon) and initiated 85 aspirants of liberation /salvation into ascetic life. On 21 April 1991, i.e. Vikram 2049 Vaisakha (Prathama) Sukla Astami, he left his mortal body at 8:21 PM, after observing a fast unto death for 13 days and attained accession to heavenly abode. Just like his birth and life, even his final journey too became a legend. His biography was published under the title 'Namo Purisavaragandhahathinam' which consists of approximately 900 pages. Now his able disciple, Acarya Sri Hiracandraji adorns the rank of the eighth successor of Ratna Congregation. -o0o0o0o0o0o 241