Lord Mahavira And Herbal Science

Author(s): Darshanvijay, Ghanshyam Joshi
Publisher: Godiji Maharaj Jain Temple
Catalog link: https://jainqq.org/explore/022856/1

Page #1

Vijaya Devsur Sangh Series No. 12
Lord Mahavira
AND Herbal Science
Published by
Managing Trustees Shree Godiji Maharaj Jain Temple
& Charities, BOMBAY 3

Page #2

Shri Vijay Devsur Sangh Series No. 13
MINNBILDUMAN
MUMUUMI
LORD MAHA VIRA
AND HERBAL SEIENCE
Auther (Hindi) Muni Shree Darshan Vijayaji ( Triputi)
Translated by Prof. Ghanshyam Joshi
M, A, Sahityacharya Formerly Prof. of Sanskrit & Ardha magabi
& literature, Khalsa College, Bombay. .
Published by:
Managing Trustees Shri Godiji Maharaj Jain Temple
& Charities, BOMBAY 3,

Page #3

Trustees of Shri Godiji Maharaj
Jain Temple & Charities
(1) Shri Keshavlal Bulakhidas
Managing Trustee (2) Laxmichand Durlbhaji ,
„Nanchand Raichand
Bhaichand Naginbhai Trustee
Panachand Rupchand (6) » Ratanchand Chunilal (7) Kalidas Harjivandas (8) „ Rugnath Jivanbhai
, Laxmichand Raichand (10) „Maneklal Chunilal (11) Ramanlal Nagindas (12) , Gokuldas Lallubhai
V. S. 2016
Vir Sanyat 2486
A. D. 1960
1000 Copies
Price : 25 nP.

Page #4

Vijay Devsur Sangha Gyan Samiti
Members
1 Shri Keshavlal Bulakhidas 2 ,
Panachand Rupoband Bhaichand Naginbhai Rugnath Jivanbhai Fatte hchand Zaverbhai Mohanlal Dipchand Choksey Raichand Maganlal Chhotalal Girdharbhai Girdharlal Durlabhaji
Hon. Secretary
Printed by:Shree Bahadursinhji Printing Press
PALITANA (Saurashtra )

Page #5

LORD MAHAVIRA
and HERBAL SCIENCE * Bow to Lord Mahavira, Bow to
Guru Charitra Vijayji” In the Patronage of Freecom
By nature time is everchanging. India today breathos the air of independance after a bondage of slavery of hundreds of years and now paves its path to progress. In India religion has always dominated and India is the motherland of Truth and non-Injury (Ahimsa ); and this very sanctified land produced Lord Mahavira, a Supreme Personage. Truth, saving of beings, non-Injury and theory of Anekantwad are the bestowals which he confirmed upon the world. Further it is universally acknowledged by the world that Lord Mahavira was noninjurious in thought speech and deed. Still

Page #6

[ 5 ]
however some non-vegetarian propagandists are bent upon blemishing Lord Mahavira.
Shree Dharmanand Kaushambi was a famous scholar of Pali language and Buddha literature. In his treatise " Bhagwan Buddha " he has made a speculative allegation that Lord Mahavira was a non-vegetarian by diet and has tried to prove this assertion. The text in question is wrongly interpreted due to immaturity in his scholarship in prakrit language and Jain philosophy. Even Lord Buddha The Merciful and Brahmins are alleged to be meat consumers by him.
Mother India written by Miss Mayo and Bhagwan Budha of Shree Kaushambi contribute to poisinous literature. Establishment of such literature strangles Truth and Non-Injury. Bharat Goverment proudly stands by the cause of Truth and Non-Violence. This does not befit those who represent Truth and Non-Violence.
Refutation of the contents of such works becomes indispensable and essential for the seekers of Truth. This book Lord Mahavira and Herbal science establishes beyond Doubt that The Lord did not consume meat but he

Page #7

[ 6 ] consumed the preparation of Bijora on medical grounds. This is established not merely on medical and herbal dictionaries but also on the grounds of righteous daily conduct of saintly persons, medical cures, incidental situations, current dialects, technical terms, regard for non-Injury in the hearts of the Jains, and extra scrupulous behaviour for the purity of diet entertained by the Jain monks. On perusing this treatise any serious thinker can realise that allegation of meat consumption on the part of Lord Mahavira is the height of intolerance. India's position in the world is enviable due to her love for Truth and non-violence. The opinion of Religious Leaders for this discussion showed Justice and Truth entertained by some people though few in number. Very recently the Goverment has once more justified the cause of Truth by confiscating the July issue of the magazine Sarita. Thus the Geovernment shall once more take similar steps for the cause of justice in connection with the dispute of Bhagwan Buddha'. This would be the pride of India. In fine, the literary Academy would put to test such literature and declare it as injurious. There in lies the reputation of india and I conclude this preface with this prayer:

Page #8

[7] May all be happy, hale and hearty.
May all realise bliss, none should incur sin. Samvat 2014 28 August-57 MUNI DARSHANVIJAY
DELHI
This refutation was published in Shwetambar Digambar Samanvaya in 1943 during the lifetime of Shree Kaushambiji. Despite this fact The literary Academy recognised by the Government is still publishing such poisonous literature and presenting before the public. This is not fair.

Page #9

Foreword
We are very glad to publish the 12 th booklet in english in Shree Vijaya Devsuri Sangh Granthmala.
So far we have published following eleven books:-1 Shastra Varta Samuchaya ( Sanskrit ) 2 Kumarpal Bhupal charitra (Sanskri) 3 Navtatva bavni 4 Suyadanga Sutra part I, 5 Panch Pratikraman Sutra First edttion, 6 Suyadanga Sutra part II, 7 Jainism in Gujarat, 9 Sheth Motishah, 8 Shri Bhagavati sutra, 10 Panch Pratikraman Sutra second edition under print, 11 Trishashti Shalaka Purush Charitra. Moreover Sangh often helps the publication of religious books and thereby lits the light of learning everywhere. Learned Muni Shri Darshanvijayaji Maharaj Triputi had published.
• Bhagvan Mahavira aur Aushadhi Vignan' in Hindi and the Godiji Gnan Samiti is publishing

Page #10

[ 9 ]
now this in English by the inspiration of Mabarajshree. This book clearly explains the 15th Shatak of Bhagvati Sutra and roots out the false notions of Mansahar as interpreted by others and proves the meaning as Vegetable kind.
The feelings of Jains were hurt by the publication of Bhagwan Budha by Sahitya Acadamy of Goverment of India which mentions the Flesh easting of Bhagwan Mahavira. This is unberable by Jains who belive in minutest non-violence.
Shree Kaushambiji should have cansulted Jain Acharyas and Jain Scholars before declaring Flesh eating of Mahavira. .
It is not at all be fitting to declare one sided decision for such a learned scholar, learned Muni Maharaj Shree Darshanvijayaji Maharaj ( Triputi ) has timely published the essay with correct meanings of Mansa, Kukat, Kapot, Sharir on the strength of Aruvedic Terminology and Grammatical scientific view point proving positively non flesh eating of Bhagwan Mahavir. अहिंसा परमो धर्म: has become universal and worldwide principal.
This praise worthy attempt of learned

Page #11

( 101 Mabarajshree is very very obliging for the Jain Jagat, the universe for the principle of non violence of Mahavira.
We hope this booklet will undoubleoly help to refute the false notions of Flesh eating of Mahavira and esteblish the fact clearly in India as well as in world.
V. S. 2016 Vaishakh purnima, Pydhoni-Bombay 3.
Managing Trustees.

Page #12

Thanks
We are very greatful to learned Maharaj Shree Darshanvijayaji for giving permission to publish his important booklet. We thank prof. Ghanshyam Joshi far translating such a book with Technical Terms. I take the opportunity to thank sheth Fatehchand Zaverbhai & sheth Bhaichand Naginbhai who has taken keen interest for this booklet. Thanks to Shri Amarchandbhai & Shri Fulchand H. Doshi who has taken trouble for the publication of this booklet. Girdhar Durlabhji Hon. Secretary.
Page Line No. No.
1 5
Ꭼ Ꭱ Ꭱ Ꭺ Ꭲ Ꭺ
Incorrect
Jainism only strictly
Correct
Jainism is the
only religion
which strictly

Page #13

12
20
13
4 12
13
[ 12 ] ieterpretation prcvalling Prinçipal fresh Stricly Sence fiesh which This is clear
13
12
13 15 15
15 15 16
17
17
10
interpretation prevailing Principle flesh Strictly Sense flesh No. It is a sheer insert at the same time after words “in alms mreat" Sensation Swel Signifying neuteral Qualify vegetable untouchable indicate that bijaura neuteral elucidation Omniscient
17
22 22 23 26 28
11 24 20
3 14
29
Sensatiou Sweel Signitying neuter Quality vegetagle untochable indicates thst bljaura neuter elueidation Omniseient
last
31 32 35 35 38
19 16 2 5 18

Page #14

Lord Mahavir And Herbal Science
aft gaf grila, affart Aarfiuti
stea afTTTT, here are arraa il My homages are due to Lord Mahavira, the destroyer of multitudes of my infalliable passions like my enemies, the leader of the saints, The Adorable and The Protector.
Of all the religions of India, Jainism only strictly forbids non-vegetarian diet. Lord Maha vira the last Prophet of the Jains was a staunch ascetic and non-violence incarnate. One who enters in to his fold had to abandon flesh eating in toto. Many facts to establish the varasity of this statement are available in Jain or Buddhistic scriptures. Despite this being self evident there are persons who try in vain their utmost to establish that the Lord Mahavira did consume meat. Refutation of this absurdity is not only the assertion of Truth but this is most essential.
The subject matter is described in the 15th Shata ka of Bhagavati Sutra. Hore is the substance,

Page #15

(2) When Lord Mahavira arrived at the Shala Koshta sanctuary in the town Mendhika. He was suffering from bilious fever. due to the heat of the spiritual fire ( Tejoleshya ) enforced by Goshalaka, and dysentery. The disease took an acute form. Knowing this, non-jains used to say that Lord Mahavira shall pass away within a period of six months in this condition. Saint Simha a great devotee of the Lord who was practising penances in Maluke forest was much moved on hearing this heresay, felt serious fearing that this may prove true.
Lord immediately summoned Simha and said, “Dear Simha, do not worry, I shall not die in six months, I shall exist for sixteen years. Still however if you are pained at my disease, do this. In this town Mendhika there lives a lady Revati wife of Gathapati, Go to her. Do not bring the medicine which she has prepared for me but bring that one which is quite old,” Monk Sinha rejoiced at this, approached Revati's home and brought the medicine. The disease was cured by this medicine.
In connection with that medicine following is the text in Prakrit Language.

Page #16

( 3 ) तत्थणं रेवती ए गाहावइणीए, मम अट्ठाए दुवे कवोय सरीरा उवखडिया तेहिं नो अट्ठो! अस्थि से अन्ने पारियासिए मज्जार कडए कुक्कुडमंसए तमाहराहि एएणं अट्ठो॥
- a HET 9ETT TT II Tatthanam Revatie gahavainie, mama atthae duve kavoya sarira avakkhadiya, tebi no attho. Atthi se anne pariasiye majjara kadae Kukkudamansae tamaharahi aenam attho.
---Bbagavati Sutra 15th Shatak. Every word of this text shall be explained, defined and commented upon, but it is essential to clarify in this connection that it would be a grave error if these terms used by the Lord 2600 years back in Magadhi Prakrit are deemed as synonyms of the current and lately modifled terms. To be on the safer side therefore it is essential to be conversant with the following facts at the outset. (1) Jain canonical texts and their interpretations. (2) Multi meaning word in Sanskrit & Paakrit. (3) Muiti meaning words of the current times. (4) Mode of life of the patients treated by the
medicine and of those who collect it. (5) Social life of the lady who gave medicine. (5) Knowledge of diseases, medicines and the
regulations thereof.

Page #17

: (1) JAIN CANONICAL TEXTS AND
THEIR INTERPRETATIONS.
For the Jain Scriptures and their intarpretations Shree Haribhadrasuri in his commentary on Dasavaikalika Sutra lays down as follows; “ Till the times of Arya Vajra Swami (V. S. 174) Jain scriptures had as many as four interpretations attached to them (29FA). They had primary and secondary, indicative and exceptional meanings. Then after by the times of Arya Rakshita Suri Jain scriptures were left with datached meanings viz. Dravyanuyoga, Gantitanuyoga, Charankarananuyoga, Dharma Kathanuyoga, etc. Thus only one ieterpretation was to be carried out.
Avashyaka Niryukti gatha also corroborated this very statement ( 762–763 ) The purport amounts to this,-that it is likely that confusion might arise as one has to restrict to only one interpretation and thus to resort to correct meaning one must have the knowledge of the style of expression prcvalling in the times concerned and the intention of the author.
(2) MUTIPLICITY OF MEANINGS OF WORDS IN SANSKRIT AND PRAKRIT
Sanskrit and Prakrit language fully abound

Page #18

( 5 ) with such herbal terms which also signify some members of the animal kingdom e. g. Billi (Gatha (19) Airavanaa (21) Gayamarini (22) Panchanguli (26) Govali (29) Billi (37) Mandukki (38) Lohini ( Assakarni, Sinha Kanni, Sihudhi, Musudhi) (43) Virali (44) chandi (46) Bhangi (47) (Pannavana Sutra Pada 1 Sutra 23-24)
Assa Karni, Sinha Karni, Sihudhi, Masundhi. (Jiva Bhigam Sutra prati 1 Sutra 21 Page 27 )
Airavana-Lukuchfala, Manduki (Guj) Koli. Ravana-Tandukafala, Pantanga (Hindi) Ahua ( Guj) Mahuda. Tapasapriya=Angur=Drakha. Kachchapa=Nandijini Darakhata. Gojivha=Gobhi (Cabbage ). Mansala=Tarbuch ( water melon ). Bimbi=kanduri Sag, Chatush padi Bhindi (Esculent). Marjari-Kasturi ( Muak ). Mruganabhi= Musk. Hasti=Tagarr ( Paga 28 ) Anda-Ambla ( Page 106 ). Markati, Vanari=Kaumch (343). Vanashukari=Mundi (411), Kukada Bel=(Gujveg) (456) LaL Murga=Hindi Herb (501). Chatushpad=Bhindi (889). Mansa Fal=Tarbuch (90%) (Shaligram Nighantu Bhnshan-6)
Marjara=Bile curing medicinal herb (Shabda Sindhu Kosha P. 817 )

Page #19

Rambha=Plaintain tree. Markat Tantu= (Makadi), Amarvel (Shabdakosha).
Laxmana=Prasar Katali Jada Rama=Chirayata.
Laxmi-Kali Mirch, Das=Haldi. Sita=Mishri. Parvati=Desi Haldi. Brahma=Palasha Papda. Vibhishana=Varkula Mula. Vishnu=Pippal. Ra. vana=indrayana tuhra. Shiva=Harde. Mahamunir Agasta chhal. Arjuna=Arjuna chhal, Chandra= Bavchi. Padmnabha=Lakdi jati, Surya-Aak, Kiishna=Gaja Pippal, Rama-Shitala Mirch. ( Ashtabhidhana Shabda Kosha. )
In Bhaya Prakash Nigbantu we come across many terms of medicinal herbs which also mean the animals and creatures. Some of them are as follows. (1) In the group of Haritaki etc;
Harita ki Jeevanti=Asthimati, Putna (6 to 11) Vaidehi, Pippali (53) Gajapippali (67) Chitrako Vyal (69) Ajmoda Kharashva, Mayuro (77) Vacha Golama (101) Vamshlochana, Vaishnavi (117) Rushabho, Vrushabho, Dhiro, Vishani, Draksha (125) Ashvagandha (143-45) Rudi Vrudhi, Varahi) 143-155) Katavi, Ashoka, Matsya-shakala, Chakrangi. Shakuladani, Matsypitta, (154) Indra

Page #20

Yavam KavachitIndrasya Namdeva BhavetTat-Abhidhaya-kam (160) Nakulo (168) Mayura, Bidala, Keshi (170) Kanguni ParapataPadi (174) Shrungi (214) Matulani, Madani, Vijaya, Jaya (233) Svarajika Kshara, Kapota (252). (2) In group Karpura etc;
Patanga (18-19), Jatayu, Kaushik (32) Naga (99) Gorochana, Gauri (79) Jatamasi, Tapaswini, Piyangu, Vishawa Sengana (101) Renuka Rajaputri cha Nandini Kapija Dwija, Pandu Putri, Kaunti (104) Kakapuchha (107) Kukkuram Ro. me Shnkam (109) Nishacharo, Dhanaharah kitavo (111) Brahmani Devi Marun mala (125) Kapacharana Nati (129). (3) In Group of Gaduchi etc.
Jeevanti (7) Nagini (10) Jaya, Jayanti (24) Sinha Puchchhi (35) Sinhi (36) Vyaghri (38) Gokshurah Ashvadamsthra (44-45) Jeevanti Jeevani, Jeeva, Jeeva neeya (50) Haya Puchhika (55) Vyaghra Puchhah ( 61 ) Sinha Tundah Vajree (75) Matulah. (87) Sinhika Sinhasyo Vajidanta (89–90) Vishnukanta Aparajita (123) Karkati Vagasi Karanji (125) Kakadani (128) Kapikachchhuh Markati Languli ( 130–131 ) Mansá Rohinee (133) Matsya Nishudana (135) Lakshmana (141) Kakayu (146) Gaulomi (146)

Page #21

(8) Matsyakshi shakuladani (174) Varahee Kraushttri (176=178) Narayani (188) Ashvagandha, havaya Haya, Baraha Karni (187) Varahangi (166) Ja. yapala (200) Aindree (201) Mundi Bhikshurapi Prokta Shravani cha Tapodhana, Maha shhravanika Tapasvini (214-216) Markatee (519) Koki, hakshstu Kakekshuha (224) Bhikshu (225) Asthi shrunkhala (226) Kumari Gruhakanya cha Kanya Dhruta Kumarika (232) Krushana Balab Kumari Raja balah (238) Shyama Gopi Gopa Vadhu Gopi Gopa Kanya (240-241) Devi Gokarni (248–249) Kaka Vayasi (250) Kakanasa Tu Kakangi, Kakatunda-fala cha sa (252) Kakajangha Parapat padi Dasi Kaka (245) Rama dutika (259) Hamsapadi Hamsapdi (260) Dvija Priya (261) Vanda (265) Mohini Revati (266) Matsyakshi, Valhiki, Matsyagandha, Matsyadani (270) Sarpakshi (571) Shiva (280) Mandukasparni Manduki (283) Kanya (291) Matsyadani, Matsyagandha Langali (299) Gojivha Sudarshana (312) Akhukarni (313) Mayura shikha (315). (4) Among the group of flowers etc.
Padmini (7) Padma (15) Mahakumari (22) Naipali (23) Ganika (28) Pashupata Baka (33) Kubja (36) Madhavi (40) Nata (47) Sahachara Dasi (50-51) Prati Vishnu (54) Bandhujeeva (56)

Page #22

(9) Muni pushpa, Muni Druma (59) Gauri (61) Fani (64) Muni Putra, Tapodhana, Kulaputra (266) Barbari (68). (5). Among the groups of fruits eto.
Kamanga (1) Kamaraj Putra (22) Rambha (31) Danta Shatha (60-134-140) Vanaprastha (94) Gostani (110). (6) Among the groups of Vatas eto. · Jatee (11) Ashvakarna (1920) Ajakarna (21) Arjunavira (26–27 ) Gayatri yagniyah ( 30-31) Putra Jeeva (39-40) Kachchhapa (44) Yugnika (48) Kumaraka (62) Lakshmi (68) Nemee (71). (7) In the group of vegetables etc.
Shafrai (24) Kukkutah Shikhee (30) Gojivha (39) Varahce (107)
Multi meaning group:
Ajashrungi, Mesha shrungi, Karkata, Shrungicha, Brahmi-Brahmani, Bharangi sprukkacha, Aparajita=Vishnu kanta, Shalaparnicha, Paratapadi, Jyotishmati kakajangha cha. GolomiShveta durva Vacha cha, Padma=Padma Cha
VITA

Page #23

( 10 )
rini, Bhangi cha shyma Sariva Priyangushoha. Aindri-Indra Varuni, Indranicha. Charmakasha= Shatala, Mansa Rohini cha, Ruha=Durva-Mansa Rohini cha. Sinhi=Vruhati Vasa cha. Nagini= Tambuli, Naga pushpicha. Natah-Shyo Nakah Ashokashch. Kumari=Ghrut Kumarika shata patri cha. Raja putrika=Renuka Jati cha. Cha. ndra hasa=Gaduchi Laxmana cha. Markati=kapi Kachohhuh Apamargah Kareji cha Krushna= Pippali, kalajaji, nilicha. Manduk Parna=Shyonakab Manjistha, Brahma Manduki cha. Teavanti-Gaduchi, shaka Bhedah Vrundah cha. Varada=Ashvagandha, Suvarchala, varahi cha. Laxmi=Ruddhih Vruddhih Shameo cha. VirahKakubbah Viranam Kakoli cha sharashcha. Mayurah=A pamargah Ajamoda Tutham cha. RaktaSara-Patanga adi. Badara=Varahi adi. Suvha=nakuli adi. Devi sprukka Murva karkoti cha. Langali=Kalibari Jalapippali Narikelashcha Vishalya cha. Chandrika-Methi, chandra shurah shveta kantakari cha.
Aksha shabdah smrutoshtaşu. 1

Page #24

(ii)
Kakakhyah kakamachi cha kakoli kakanantika. Kakajangha kakanasa Kakodumbarikapi cha (2) Saptasvartheshu kathitah kakashabdo Vichakshanaih. (2) Sarpadviradamesheshu, Sisake Nagakesare. Nagvalyam Nagadantyam Nagashabdacha uyjyate (3) Raso Navasu vartate. 4
Chandralekha-Bakuchi. Ishvaram=Pital Ashvekarna Isabgol, Fani-Shvetachandan, Patal Nrupa-Sisa. Laxmi-Iron. Hari-Gulal. Purush= Gugal. Madri=Atisa. Nagaarjuni=Duddhi, Kaddu, Bahuputra-Yavasa. Raksasi-Rai. Shatasudha= Shatavara. Mukunda-Kundaru. Kumari-Ghigu Mahabala-Sahadei. Shakari-Kachanara.
war.
Raktabij=Mungafali. Munda-Sarkanda. languli=
Kalihari, Tarun=Arand, Cnandalini-Lahsun Urag-Sisa. Krishna Bij-Kaladana, TamrakutTamakhu.
(Bombay Book Agency, Caloutta with commentary of Pt. Ramtej Pandeya Sahitya Shastri, Bhavprakash Nighantu of Pt. Bhavmishra. First edition V. samvat, 1992)

Page #25

.:
Bhutto
(3) Some multi-meaning words of the current times:
. Even To-day there are words meaning creatures and Vegetation depending upon their use. Such as:-Word meaning Creatures
.meaning Creatures meaning Vegetation (1) Kukadi Cock ben
(in Gujrati) (2) Galgal Guttara (Bird)
Bijaura (3) Cheel Cheel (Bird kite in U. P.) Cheel (Bhaji) (4) Gilhaudi Gilheri (Liard)
a kind of vegetable (5) Kavela
white pumykin (Petha) (6) Popata Obsene part )Malva) Green grams (Gujarat) : (7) Lajjalu A woman (Bashful) Kind of sensitive plant
(Gujart) (4) Mode of life of the patients taking the medicine and of those
who collect it.
This medicine was ordered at the instance of Lord Mahavira and one who brought it was the sage Sinha observing Five great Vows,
( 37 )

Page #26

( 13 ) and who was a staunch antagonist of violence in thought, word & deed. He was a great preacher of non-Violence and he himself practised the same. Any Principal does not carry any weight on the masses if it is not observed by the preacher himself. (Gautama Buddha preached non-Violence but he him self did not keep away from flesh eating. Consequently followers of Buddha today have resorted to consumption of meat.) Lord Mahavira preached non-Violence and he himself fully practised it; and even today fiesh eating is stricly prohibited among his followers. Not only this but the usage of the Word Ahimsa (non Violence ) conveys the Jain religion in general sence. This fact is the glaring evidence of the nonviolent life of Lord Mahavira.
The preaching of Mahavira fully depict prohibition of meat-eating. Some of them are as followes:(1) If a Jain monk comes to know of flesh or
any part thereof, he should not go to that
place, ( Acharang Sutra, Nishith Sutra ) (2) Jain monk is prohibited from consuming wine and meat.
..(Sutra Krutanga Sutra ch. 2.)

Page #27

(3) Those who take meat and wine and act
recklessly, are sinful and are liars. (Sutra • Krutanga, Sutra Shruta ch. 2, 6th Gatha 38.) (4) Four types of actions acquires karma leading
soul into the hell They are:-great Sinful constructive works, hankering after worldly possessions, killing animals of five senses and fiesh eatihg. (Shri Bhagavati Sutra sh.
8. ch. 8, Su.) (5-6) Souls secure for themselves the longivity
of the degraded and the bodies of the degraded into hell by the Commencement of Big acts, hankering after worldly possessions, meat eating and killing beasts of five senses. (Shri Sthananga Sutra 4, Uvavai
Sutra. ) (7) Ono attains to hell by addiction to wine,
fiesh-eating and villainous acts. (Uttaradhya
yana Sutra ch. 7 Gatha 7.) :: (8) A man with violence and killing is liar, jugg
ler, cunning, villainous and addicted to the consumption of meat and wine and understands this to be the very joy of life. If thou art fond of flesh and the smell of flesh then thou also shalt be cooked and eaten in the

Page #28

( 15 )
same manner. (Uttaradhyayana Sutra eh. 5 Gatha 9 ch. 16 Gatha, 67)
(9) Abandon wine, meat and reduce greasy diets and concentrate in frequent meditation posand self study. (Shri Dashvaaikalika Sutra.ch. 2-Gatha 7.)
ture
(10) One who feeds meat or consents to feed meat through medicine follows the consumer up to hell.
(11) Flesh is filthy in smell, dirty and is constituted out of foul substances of the human body, it is impure and secures hell for the consumer. Hence it is to be avoided.
Innumerable germs originate and die in fiesh in a moment. Flesh eating expedites the consumers to hell. Which sensible human being would like to eat it ?
(Yoga shastra Prakash-Verse no-3 with commentary)
Raw or cooked flesh with all its filthy smell definately generates subtle germs.
This text fully enlightens the ideal nonviolent of Lord Mahavira and his preachings of non-violence. Under the circumstances it is definitely the abuse of literature, thought and

Page #29

(16)
speech to interprete him, to narrate him or to describe him as a non-vegetarian.
(5) Social life of the woman who gave the medicine
Sage Sinha did not procure this medicine from the place of a slaughterer or from the alter of a sacrifice. It was brought from the residence of a Jain lady disciple called Revati. In Jain scriptures two ladies named as Revati are referred to.
(I) One Revati was the wife of Jain shravak Mahashatak of Rajagruhi who is reffered in shri Upashaka Dashunga Sutra.
(II) Second Revati was a Jain lady staying in Mendhika town described in Shri Kalpa Sutra Vira Charitra, and in Shri Bhagvati Sutra Shataka 15.
Monk Sinha did not bring medicine from the house of Revati of Rajagruhi town who was degraded to Hell after her death, but he brought the medicine from Revati of Mendhika
town.
The scholers of Digambara fold also appreciate this charity of medicine made by Revati of Mendhika town and they openly accept that

Page #30

( 17 ) this was the Cause for earning the piety of Tirthankar level.
(Hindi Jain Sahitya Prasaraka Karyalaya, Bombay: “Jain Charita Mala No. 6 " Samyaktva Kaumudi page 57 )
This is clear stupidity to speculate that Revati, the ideal Jain lady observing twelve fold vows attaining heaven after death and piety of Tirthankar level with her charity would eat meat, would give in alms meat procuring highest merits of Tirthankar level. (6) Disease, medicines and rules and regulations
regarding them:
The disease for which the medicine was brougnt was Billious fever; and the main symptoms of this fever are aversion for food, burning sensatiou, and dysenrty with blood.
Kola. Bijora etc. and preparations from them Paravata-fruits, Petha, Kalvela, Vegetation chatushpatri, soury Vegetation are advised as a cure for this condition. In this disease meat consumption is strictly prohibited. Ayurveda Shastra clearly lays down that meat is hot, heavy in digestion, and stimulates Blood Dysentry.
This leads to assert that in such a

Page #31

( 18 ) disease meat is absolutely prohibited; and kola, Bijora are usefal in this disease.
(Kayadeva Nighantu, sushruta Samhita. )
The above mentioned facts clearly establish that the said medicine was not flesh but was a fruit or some fruit-vegetable preparation. With all these facts in view we shall proceed to interprete the text in the next chapters.
SECOND CAAPTER The text under consideration is as follows:तत्थणं रेवतीएगाहा वइणीए, मम अढाए दुवे कवोयसरीरा उवखडिया तेहिं नो अट्ठो! अत्थि से अन्ने पारियासिए मज्जारकडए कुक्कुड मंसए तमाहराहि एएणं अट्ठो ।
Holandit et YET Tapi II “ Taththanam Revatiagaba vainie inama aththae duve kavoya-sarira uvakkhadiya Tehim no atbtho. Aththi se anne pariyasie majjarakadae kukkuda mansae tamaharahi oenam aththo."
(Shri Bhagvati Sutra Shataka 15 ) In thes text the following words should be properly iaterpreted.
(1) Duve (2) Kavoya (3) Sarira (4) Uvakkhadiya (5) No aththo (6) Anne (7) Pariyasie (8) Majjara (9) Kadae (10) Kukkuda (11) Mansae.

Page #32

( 19 )
(1) DUVE (gà)
This word not only shows number of kavoya but also of kayoya sarira. So this does not mean two kavoyas but two preparations of kavoys. If kavoy is meant as a kind of a bird, then you cannot adjust duve with kavoya and sarira because the whole pigeon cannot be cooked and if different parts of the bird are cooked it would not be interpreted as the prepration of two birds, and then kavoya or sarira would be rendered redundant.
If kavoya is interpreted to mean some sort of fruit then only Duve and sarira would prove appropriate. Kavoya is a fruit and the preperation is made of two fruits. This would adjust the construction and meaning properly. So it must be admitted that kavoya does not mean any bird but a kind of a fruit. This is proved by the use of the word Duve, and here lies the importance of the word duve.
(2) KAVOYA (कवोय)
Kavoya is an eatable vegetable. This is available in a complete form and can be retained for a long time. Internal heat, bile-fever, impurities of blood, and dysentry are remedied with this fruit. Kapota is the synonym of ka

Page #33

( 20 ) voya in sanskrit. Kapota and word derived from kapota bear different meanings. The undermentioned table shall make it clear. Kapota=A kind of a vegetation. (Sushrta Samhita) Kapota=Parapata, kalaravah, kapot, kameda,
pigecn. Kapota=Parisa piper (Shabda sindhu medical). Kapota=Kushmanda, White kumheda, kola
(pumpkin). Kapoti vrutti=Simple mode of living. Kapoti=Black kapoti. white kapoti, vegetation
(Sushruta Samhita). Kapotaka=Sajjikhara (carbonate of soda). Kapota vega-Brahmi. Kapota charana=Naluka. Kapota puta=eight. Kapota bamka=Brahma, Suryafulli. Kapota varna=Naluka, Layachi. Kapota sar=Surkha Surama. Kapotamgbri=Nalika. Kapatanjan=Blue Surama. Kapotandopama fala=Lemon. (Nimbu Bhed). Kapotika=White pumpkin. (Nighantu Ratnakar, Jain sah, pra. kra. 43.) (Refer Abhidhan Sangrha Nighantu-7.) Kapota=Carbonate of soda (Bhava Prakash. Ni).

Page #34

(21) Parapata padi=Mala kangani. Kapota charana=Nalika. Parapata padi=Kakajangha (Bha. pra, ni.)
Above mentioned words clearly establish the vegetarian meaning of the word 'kapota).
The word kapota directly means a kind of a vegetable, paris pipal, white pumpkin and pigeon. They are described in medical books as follows: 1 About Parapata;
Parapatam Sumadhuram Ruchyam Agnivatanut (Sushruta Samhita). 2 About Parispipal, Gajadanda:
" Parisho Durjarah Snigdhah Krumishukra Kafa Pradah Fale Amlo Madhuro Mulo, Kashaya Swaduh Majjakah,"
(Bhava Prakash Vatas etc.) 3 About kola, komhada, kashifal (puupkin) :
Small kola stops motion, cool, and cures Bile-fever.
(Ace. to. Sushruta. 56 fruits eto.) Kola is cool, cures bile fever and internal heat.
(Kayadeva Nighantu). kola cures Pittarakta and gas troubles. Small pumpkin cures bile, is cool and genera

Page #35

( 22 )
tes Cough, Big pumpkin is sweet, and appetiser, it cleanses bowels cures heat troubles, and all sorts of ailments. Small pumpkin is cool, removes all Raktapitta troubles and if ripe is a great appetiser."
(Bhavaprakash Nighantu-Vegetable group) Merits and demerits of meat:
"Snigdham ushnam, Guru, Raktapitta Janakam, Vata haram cha Sarva mansani, Vata vidhvamsi Vrushyam.
"3
Meat causes all blood troubles to sweell. Now if we refleet on the heat condition of Lord Mahavira, this is undoubtedly proved that the flesh of a dove (kapota) cannot cure this disease. In this disease kapota herb, paris, and kolafal etc, are extremely useful, and it is automatically proved that Revati had the pumpkin preparation "Duve kavoya sarira," and not any bird.
The ancient commentators of Bhagavati "KuSutra have also interpreted this word as shmanda Fala and not otherwise. They stated that the resemblance in colour of a dove and the pumpkin is the cause of signitying Kushmanda fruit as kapota. Ravati Jain lady had prepared from them and had kept ready.

Page #36

( 28 ) ..(Acharya Abhayadevasuri-comm. Bhagavati Sutra, p. 691, Acharya Shri Dan Shekhar Suri comm.)
The fact that kushmanda cures heat eto. is valid till to day. Even to day preparations from kushmanda are consumed and available at places like Agra. In Meratha district many methods are applied in preparing certain jams from white Kumhada. To sum up:-Jams or preparations from kushmanda pacify burning sensations and internal heat, and Jain lady Revati had also kept ready Jam of Kushmanda“ Duva kavoya sarira "-to cure the heat of Lord Mahavira. Here the word kavoya means kushmanda (pumpkin ) fruit only.
(3) SARIRA (aftar) The word sarira goes with the word Kavoya' and bears masculine gender. If 'sarirani' were used, that would convey the body of a bird, as the word sarira in neuter gender conveys body or a dead body. But the author did not mean it. Hence the absence of sarirani. The author has used 'sarira' with masculine gender which means Jam preparations of fruits. The application of masculine gender is significant and the word ' Annen' in masculine shall also corroborate this fact in due course.

Page #37

( 24 ) Secondly for meat a word is directly used to convey meat, and the word sarira ( body) is not used simultaneously. In Vipakasutra nonvegetarian diets are of course with vansapati we attach the word " kaya." Therefore on the contrary sarira would better go with vanaspati.
In the text under consideration sarira' is an adjectival, hence the propriety of interprating it as a fruit=Jam.
Further it is worth noting that the word • Duve' precdes Kavoya sarira' indicative of number of kavoya sarira. If meat is meant there must be a word indicative of pieces; but there is no such word. These reasons lead phrase 'kavoya sarira' means fruit jam and 'Duve indicates jam of two kushmanda (pumpkin ).
(4) UVAKKHADIYA ( gaafsar)
Uvakkhadia is a masculine word and means preparation.
The words like 'bhajjiye ', *Talie' are used for proparations of meat in upasaka Dashanga or in Vipakasutra and 'uvakkhadia' is not refered to at all. In Bhagavatisutra word uvakkbadiya is used in connection with preparation of some righteous meal. Thus the said word is not used in connection with meat-meals.

Page #38

( 25 ) Hence the usage of uvakkhadiya leads us to mean ‘Kavoya sarira' and some fruit jam preparation of 'kushmanda.'
(5) NO ATHTHO ( 377217 )
No aththo’ is used in the prohibibitory sense. Jain Lady Revati had kept ready kushmanda jam for Lord Mahavira but due to • nimitta dosha' Lord prohibited Monk Sinha from bringing the same. When a meal becomes unacceptable by even Nimitta Dosha' (i. e. specifically meant for some body) Concept of non-vegetarian meal is simply absurd.
(6) ANNE (9) Anne is pronoun to 'kukkuda mansae' and means 'the other All three words viz. Anne, kavoya, sarira and kukkuda Mansae are in masculine gender; and for that vary reason they mean vegetables. The werd Anne is an evidence thereof.
(7) PARIY ASIE (oftaifag) Pariyasie is the adjective of Bijora preparation; and it means 'preserved for a long time.' If meat were meant here the word "Pajjusiye' would have been used, on the contrary state meat would enhange the diseased condition and

Page #39

( 26 )
it is not sensible to concive its consumption for healing the internal heat. So 'Pariyasie' does not quality meat.
This can be ascertained without any doubt. ... Here the words "Uvakkhadia" or "Bhajje” are not used along with the word “Aththi” therefore it was not meat but was some preparation or a fruit jam which could be preserved for a long time. Moreover in Bruhtkalpa sutra the word, “ Pariyasio " is used in connection with commodities like ghee, oil ctc., which are worth preserving; therefore the use of the word " Pariyasie" is quite proper and appropriate in the sense of Bijora jam.
(8) MAJJAR (HFIT) Majjar is a substance used for creating cooling effect. It is useful for curing diseasses like internal heat and burning sensation. The Senskrit synoym for the word “Majjar '; is Marjar, The word “Marjar" and some of the words derivd from Marjar has different meanigs. 0. g. Marjar=Abbhasaha-Boyana-Haritaga-Tandulejjaga-Tana-Vatthula-Choraga “Manjar" Poi=chilliya, a kind of a vegetable, Bhaji-(Bhagavati Sutra Shatak 21 ).

Page #40

( 27 ) Marjar=Vatthula, Poraga, "Majjara", Poivalliya, palakka A kind of a vegetable (Pannavana Sutta, pada-1, Harita class).
Marjara-Viralika is a kind of a vegetable (Bhagavati Shatak 15-commentary ).
Bidalika=A kind of a Medicine (Dashavaikalika Sutra ch. 5-utt-2 Gatha-18).
Bidalika=A kind of a medicinal herb (Acharanga Sutra 45-p. 348 ).
Bidalika=Vrukshaparni (Nighantu sangrha by Hemchandra Suri. )
Bidalika=A woman, land, pumpkin ground pumpkin (Vaidaka shabda sindhu).
Virali=A kind of a creeper (Pannavana Sutra Vallipada 1 Gatha 44).
Bidali=A woman, land, pumpkin, kushmanda (Shabdartha chintamani kosh ).
Marjar=Red chitraka. Marjar=kind of a wind
Billi=A kind of a vegetable (Pannavana pada 1 Gatha 19–37 ).
Marjara=Marjaraha Syata khatvawasa-Bidalyoh, sour tasty commodity. (Anekartha Nam mala by Hemchandra Suri. Vaidak Shabda

Page #41

( 28 ) Sindhu Jain Dharma Prakasha. Year 14–ch 12. P. 427 ).
Marjara=Ingudyam, Tapasa, Tara Marjara. Indugi plant. in its oil Harde etc. are fried (Hemi Nighantu Sangraha).
Marjara=Bidala
Marjari, Marjarika, Marjarangha Mukhyar Kasturi (Musk).
Marjaragandha, Marjan gandhika=Atype of of a deer. (Shri Jain Satya Prakasha group 4 oh. 7 kra. 43).
The above mentioned words and their meaning indicate that the word Marjara fully implios a kind of a vegetaqle.
Now if we reflect on the burning sensation of Lord Mahavir we shall have to admit that Bidal has no utility. on the contrary in such condition sour Marjar herb or its oil would prove fruitful. Thus the Marjar herb with oily nature and sourness was only extended as a remedy for the disease described, because in burning sensations, Sour commodities prove highly beneficial.
In the said disease gaseous condition known as Marjar also existed. Whatever treatment is

Page #42

( 29 )
given for remedying this condition is called Marjara kruta' (treatment of Marjara). Thus here Marjara means gas only. The old commentators of Bhagavati Sutra have also indicated gas and herb as the meanings of these words (comm, of Acharya Shri. Abhayadev Suri P. 691) (Acharya Shri Danshekharsuri's comm).
"
Thus whatever medical treatment is given for suppressing Marjara sort of gaseous condition is known as Marjara kruta or Marjar i. e. the medicinal herb known as Bidalika out of which Marjarkruta is derived.
All these explanations lead us to conclude that the word Marjar indieates vegetables of some medicinl herb.
(9) KADAE (34)
The word Kadae' is maseuline and is indicative of a preparation. It goes with 'Marjara' and is an adjective of 'Mansae' The Sanskrit synonym is 'Krutakah'.
If words like 'Hadaya' Hae, Vahie etc were used, it would mean killed by a Bidala '. But here the word 'kadae' indicates 'prepared from Marjara'. Otherwise a cat leaves a cock killing it, such impure defiled untochable substance

Page #43

( 30.) would be caught hold by Revati a Jain Lady and to consider it useful on belious fover, All such conjectures are irrelevant, unreal, and fictional. Still further the use of “Mansae' and
Kadae ' in masculine does not support this view.
In medical science •Dadhikruta' 'Rajikrut, • MarjarKruta' eto. are used in the sense of matters prapared with the help of curds, Raji, Bidali (Vegetable) respectively. To sum up – Cadae means prepared with the help of and so Marjara kadae means prepared with the help of Marjara Vegetable.
( 10 ) KUKKUDA ( 45 ). • Kukkuda' is a kind of a vegetable and is highly durable. Heat, blood impurities, Bilefever, dysentry etc. are cured with it. Even in sanskrit it is known as 'Kukkuta. ' Some of the derivative words of Kukkuta are as follows:Kukkuta=Shree varaka chatushtri. (Hemi Ni
ghaantu Sangrah, ) Kukkuti=Purani Vanaspati. (Hemi Nighantu
Saigraha. ) Kukkuta=Chaupattiya, bhaji, vanaspati. (Bhava
prakasha Nighantu, Shakavarga Shaligrama Nighantu Bhushana. )

Page #44

( 31 ) Kukkuta Bijaura (Bhagavati Sutra comm.) Madhukukkati=Just as Satya-Bhama or Bhama mean the samething, Madhukukkuta or kukkuta mean the same thing.
Kukkuta-Fire ball of grass, a spark of fire or a tride of Nishadan as or a Shudra. (Jain samprasara pra, va. 4th chapter 7th krama 43).
Kukkuta=(1) Koshande (2) Kurdu (3) Sanvari. Over and above these are medical terms like Kukkuta-padapa, Kukkuta-padi, Kukkutaputa, Kukkuta-peraka, Kukkuta-Manjari, Kukkuta-Mardaka, Kukkuta-Mastak, KukkutaShikha, Kukkuta, Kukkutanda, Kukkuta-Bhakukuti, kukkutoraga, (Nighantu-Ratanaker Jain sa. pra. ka. 43. )
Kukkuta:
A cock.
The above mentioued words clearly indicates thst the word kukkuta is more prevalent in the sense of vegetable.
In medical books vegetable kukkuta or chaupattia Bhaji and Bijaura are described as follows. In Bhav Mishra's Bhavaprakash Nighantu shak-varga, they are described as cooling, remover of bile gas and phlegm, re

Page #45

( 32 ) moving burning sensation, appetiser and specifice for fever. The Merits of Parapata fruits are also described as cool curing burning sensation and fever.
Chaupatia Vegetable is cool, remover of heat, fever and regulator of motions. For sourness if we interpret curd then that would be useful for disease of Lord Mahavira ) ( Maho. Kashivishvanath Prahladji Vyas, Sahityacharya, Kavya sahitya Visharad, Mimdansa Shastri, L. A. M. “Shastriya khuluso, Jain Dharma Prakash P. 54 ch. 12 page 427.)
(II) Bijaura ( citron ) is thirst satisfing, voice tuning, appetising. The pulp of Bijaura is cool, cure of gas and bile (Sushrata Samhita ). The pulp of bljaura is tonio, sweet and remover of gas and bilo. (Vagbhatt. )
Bijaura is a specific for leprosy, puri-fier of throat, tongue and heart. It suppresses cough, troubles in breathing system, appetiser, and satisfes thirst.
Madhu Bijaura is cool and cures leprosy.
(Bhava Prakasha Nighantu Fala Varga.)
Flesh of cock is hot and enhances burning sensation (Sushruta sanhita ). .

Page #46

( 33 ) If above mentioned facts are borne in mind, it is quite clear that in the circumastances under review the meat of a cock was not employed; and the usage thereof was quite in appropriate. Here · Chaupattia Bhaji' and Bijaura only are useful. Thus the preparation named · Kukkuda Mansaka' lying at the place of Jain Lady Revati cannot be anything else except Bijaura-Jam.
In Acharya Shri Abhayadevsuri's commentary on Bhagvati Sutra P. 691. and that of Acharya Shri Dana Shekhara Suri Bijaura Pak is designated as Kukkuta mansaka and the same was lying at the place of Revati, the Jain Lady.
(11) MANSAE (FIAT) The word “Mansae ' is indicative of pulp or substance of Bijaura; of masculine gender. • Mansaka' is a Sanskrit word for that. Following are the meanings of Mansa and words derived from Mansa Mansak.
Mansa=(Neu) pulp of a fruit Mansa=(Mascu) Jam-Gudall Mansa=(Neu) Meat,
Mansa Fala=(Fem) Jatamansî Bhuta jata. Balachhad Vegetable.

Page #47

( 34 ) (Bhavaprakasha Nighantu Karpuradi class.
Verse. 89). Mansa Fala=(Femi) with pulp as soft as flesh, Brinjal. (Bengan).
Bhata (Shabda stoma Mahanidhi).
Rakta Bija=Mung Fali. (Bhavaprakasha Paribhasika Shabda mala).
These meanings clearly prove that the word 'Mansa' over and above meaning flesh also means pulp of a fruit: but the word Manga kah definitely means some Jam typed fruit preparation. Moreover in view of the internal burning sensation from which Lord Mahavira suffered, the word “Mansa' most appropriately means fruit-Jam, For reference just see:(1) The flesh of a cock is hot and so the consumption of flesh is totally prohibited.
(Snigdham ushnam Gurun etc.) (2) In olden times; the words “Mansa' and
Asthi' were used respctively for pulp of a fruit and seeds. From Jain seriptures and medical books many corroborations can be had in this matter. . Mansa Fala: Bengan (Brinjal).

Page #48

( 35 ) Thus the word Mansa means "Guda' also. The wotd "Mansa' in Neuter gender only means flesh. But the word 'Mansa' in masculine gender does not mean flesh. Here the word 'Mansa' is used in Masculine gender. The word ‘Mansa' is deliberately and specifically used in masculine gender to purge out any possible misinterpretation of some philologist with self imposed scholarship. Despite this, if one interpretes the said word Mansa in the sense of flesh or meat, well, that would be his own enterprise. The fact is, the usage of the word Mansa in maseuliue gender clearly does not mean 'flesh' but undoubtedly means "Fruit-Jam' fruit preparation'. The old commentators and anotators have laid down, 'Kukkuta Mansaka Beeja purakam kataham' and thus Mansa means (Pak) i, e. fruit-Jam, Fruit-preparation.
CPAPTER III
In preceding two chapters we have very lucidly explained and interpreted the debatable text on the basis of conditions prevailing in the relevant times, method of interpretation and medical science. We want to clarify one point at this juncture, that if one interpretes the text in question without these bases, some

Page #49

( 36 ) errors in the text stating his alms for medicine during his diseased condition Here is the proper text with meaning as follows:
तत्थणं रेवती गाहावइणीए, मम अढाए दुवे कवोयसरीरा उवखडिया तेहिं नो अट्ठो! अत्थि से अन्ने पारियासिए मज्जार कडए कुक्कुडमंसए तमाहराहि एएणं अट्ठो ॥
- otarci eget qog Eat Tap 11 Tetthanam Revati Gahavainie mama aththae Duve kavoya Sarira uvakkhadiya, Tenhin No Aththo.: Aththi Se Anne Pariyasie Majjara Kadae Kukkudamansae Tamaharahi eenam Aththo. (Bhagvati Sutra 15 th Shatak. )
Meaning:-Revati the wife of Gathapati has kept ready kushmanda pak for me. That is not useful. But there is still older preparation-Bijora Jam prepared with the help of Virali Vegetable. (Herb). Bring that; it is useful.
The above mentioned text has been interpreted in the light of medical herbs meant by words indicative of animals. Such interprotation is applicable not to such a single isolated text; but there are many similar extracts worth siting in which words indicative of animals, creatores are to be interpreted in the sense of medicinal herbs-vegetables. If these words are

Page #50

( 37 )
interpreted by their face value, then the interpretation would be misleading.
example:ब्रह्माणं चक्रपाणिं कूसुमशररिपु वैष्णबं पेशयित्वा, क्षिरेणाज्येन सम्यक् समघृतमधुना लेपयेत् तां शिलां च। लिप्ता क्लिन्ना समस्ताद भवति यदि शिला प्रोषितां चकरात्रं, जानियात् तत्र गर्भ फणिपतिरथवा वृच्चिको वाथ गोधा ॥
Brahmanam chakrapanim kusumashararipum vaishnavam, peehayitva.
Kshirenajyena Samyak Samaghrutamadhuna Lepayettam tam shilam cha.
Lipta Klinna Samastad Bhavati Yadi Shila Proshita Chaikaratram.
Janiyat Tatr Gaarbhe Fanipatirathawa Vrushehiko Vatha Godha.
(Anantashayanam Sanskrit Granthavali Granthanka 75, shilparatna composed by Kumar Muni of Trivendram. Part 1, ch. 14, Verse 32).
The above mentioned Verse occurs in the treatise. Shilparatna' of Kumara Muni. There in he has discussed the science of biology in peculiar terms. While interpretiug this Verse even the most learned scholar would be non-plussed; even the supreme court would baffle to decide on this point because; À layman would inter

Page #51

( 38 ) prete, “ having pounded or crushed a Brahma, Krishna, Mahadeva and Vishnu. But the genuine interpretation would be arrived at only with the help of Biology-Treatiаes and Nighantu-works.
Thus in the light of our elueidation it can be clearly established that Lord Mahavira did not consumed meat on medical grounds, on the contrary he consumed Bijora pak ( Bijora-Jam ) and was relieved of his burning heat of billi. ous fover.
“My homage are due to Buddha or Mahavira or Krishna residing in Lotus Bed or Shiva, who deserve homages from the saints, who is the depository of merits, who has destroyed enemies in the form of demerits passions. whose asssrtion is undefiled and uncontradictory, who visualised beyond the strata of ocean of creation and who is omniseient.
(Kalikala sarvagna Acharya shree Hemchandra Suri. ) JAYAU JININDA VARA SASANAYAM.
The Great order of the Lord Jinendra prevails.'
THE END

Page #52

URSINH
BAHADI
PRINTI
NING PR
SHRID
PRESS
DALITANA
(SAURASHTRAS