Sachitra Shraman Bhagwan Mahavir

Author(s): M Subba Rao
Publisher: Sanmati Haidarabad
Catalog link: https://jainqq.org/explore/006789/1

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sacitrazramaNama ema. subbA rAva Illustrated SRAMANA BHAGWAN MAHAVIRA M. Subba Rao Jall e m ANNEpal and Private Useriyal jalalbri

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sacitra zramaNa bhagavAna mahAvAra Illustrated SRAMANA BHAGWAN MAHAVIRA Jain Educationa International rdhatam ema. subbA rAva M. Subba Rao Jaina Sasana sanmati, haidarAbAda. Sanmati, Hyderabad. For Personal and Private Use Only

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Illustrated SRAMANA BHAGWAN MAHAVIRA Rights Reserved First Edition : 1998 English Translation : Sri B. Dayananda Sarawasthi, MA Hindi Translation : Sri Y. Someswara Sarma, MA Sahithya Ratna Illustrations by : Sri B. Anjaneyulu For Copies : SANMATHI, 120/C. Santosh Nagar Colony (Old), Near Saidabad, Hyderabad - 500 059. A.P. Tel: 040-4534563 sanmati 820/8, TTT FOTO Farf (311) saidAbAda ke sAmane, GETC - 500 059. 37.1 dUrabhASa : 040-4534563 Desktop : Sri Ushodaya Graphics, Baghlingampally, Hyd Ph: 7612258 Printed at : Sri Sai Ratna Process Himayathnagar, Hyd. Ph: 7607900 Price: Rs.150/ US $ 5

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aMkita nirgantho guruH yaha pustaka mAnanIya gurudeva zatAdhika graMthakartA zrI AcArya tulasIjI kI smRti ko arpita hai| mahAprayAna janma 1916 23.06.1997 Mo. ema. subbArAva Nirgrantho Guruhu Dedicated to the memory of Respected Gurudev Shri Acharya Tulsiji. Birth 1916 Mahaprayan 23.06.1997 M. Subba Rao

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nivedana zrI mahAvIra svAmI para kaI grantha likhe gye| ata: kucha logoM ne yaha prazna kiyA ki bAra bAra unakA caritra likha kara chApane kI kyA ALyakatA hai ? isakA samAdhAna yaha diyA jA sakatA hai ki kala bhojana to kiyA hai na, to Aja nahIM kiyA ? kala kapaDe pahane haiM na, to Aja kyA pahananA chor3A ? kiyA huA saMsAra kyA phira nahIM karate ? to parama pAvana, pavitra mUrti, jJAna kI pratIkA zramaNa bhagavAna mahAvIra svAmI ko kitanI hI bAra dhyAna meM lAo, kitanA hI unake bAre meM paDho, aura suno vaha saba thor3A hI hai| isI se punaH punaH satya janmAnahaH zaraNama prapadyAmi / ratnatrayasya zaraNama prapadyAmi / ema. subbA rAva PREFACE One may ask 'why another book on Lord Mahavira yet? we have already had enough of such books'. One may be justified in asking thus. However, on second thoughts such a question deteriorates into a stock one. When a writer takes it into his head to write on a noble topic or about a great man, the motive is always lit up by a germ, a flash of an idea to explain the topic from a novel point of view. The novelty consists in the perception and in the presentation. Apart from that, there is no end to the telling and the retelling of a great man's life just as there is no end to the singing and the re-singing of a melodious song by singers in newer and newer tones and tunes. Do we stop our daily rounds of taking in food and drink again and again? Do we not feel the return of hunger and thirst? The pangs of spiritual hunger take an individual interpreter, as well as an avid reader, to a great topic. It is thus a person returns again and again to the same quest. The effort may be modest, but the intention is sincere. Faith and reverence are essential for the enjoyment of this work. So skeptical logic is a rank outsider. Sathya Jan Manaha Saranam Prapathyami * Ratnathrapasya Saranam Prapathyami M. Subba Rao

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FOREWORD Jainism claims great antiquity. The following Hymn from the Rigveda, while praising the First Tirthankara Shri Rishabhanatha Swamy establishes the fact that the Jina or Arhanta, was worshipped from time immemorial. RSabhaM mAsamAnanAM sapatnAnAM visAsahIm / FAR ETZUTI TEJ PORY TATTA 11 (Free X 12.166) The 23 Tirthankaras that followed Sri Rishabhanatha Swamy have purified the lives of their disciples for the attainment of ultimate reality. The spiritual and ascetic lives of Tirthankaras have inspired the devotees that belong to Jainas as well as Non-Jaina sects and the book in vour hand "Illustrated SHRAMANA BHAGAWAN MAHAVIRA" is a proof of that reality. When the writer Mr. M. Subbarao approached me to learn certain fundamentals of Jainism. I had recommended and handed over to him two great Jama works viz., (1) Illumination of Jaina Tenets by Gurudev Mahaganadhipathi Shri Acharya Tulsi Ji, and (2) Shimana Mahavira by Shri Muninathalmalii. It is only befitting tribute to that this book is dedicated to the pious memory of Sri Acharya Tulasi Ji who had undertaken Malaprayan on 23.6.1997 The aim of this book, I presume, is to create interest in Jainisim among non-Jainas in general and inspire children of Jaina origio in particular. After examining the 100 odd pictures followed by equal number of pieces of text that cover the central theme of the book. I feel that the writer has achieved this objective. I think the writer deserves every encouragement from all sections of Jainas. Let me utilize this opportunity to advise him to devote his energies in future to the writing of such kind of works. I wish him every success in this direction. (Balachand Sancheti) Advocate Ramkote, Hyderabad

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prastAvanA jaina dharma kI mAnyatA bahuta hI prAcIna hai| "jina' yA "arhata'' kI pUjA bahuta anAdikAla se hotI rahI hai aura yaha Rgaveda ke nimna kSloka se (siddha) hotA haiM / RSabhaM mAsamAnanAM sapatnAnAM visaashiim| haMtAraM zatruNAM kRdhi virajaM gopitAMgavAm / / (Rgveda x 12.166) tirthaMkara RSmanAtha aura unake pazcAta ke teisa tirthaMkaroM ne jIvana (utthAna) evama mukti ke lie AdhyAtmika mArga sarva jIvoM ko dikhAyA thA / sabhI tirthaMkaroM kI jIvanI itihAsa kI bahuta bar3I nidhI hai aura unake adhyayana se sarva mAnava jAti ko, cAhe jaina dharma anuyAyI ho yA na ho, uttama jIvana jIne kI preraNA milatI hai aura yaha pustaka isa bAta kA jvalanta udAharaNa hai| zrI subbArAvajI, jo Andhra pradeza ke lekhAparIkSaka kAryAlaya meM kAryarata hai, mere pAsa Ae aura apanA paricaya dene ke uparAnta batAyA ki veM jaina dharma ke viSaya meM pustaka likhane kA vicAra rakhate haiN| aura jaina dharma ke mUla bhUta tatvoM ke viSaya meM jAnakArI caahii| vArtAlApa aura paraspara vicAroM ke AdAna pradAna ke pazcAta maine unheM nimna likhita do pUstake dii| 1. lumination of Jaina Tenets (jaina siddhAnta dIpikA) (AcArya zrI tulasI dvArA likhita) 2. zramaNa mahAvIra muni zrI nathamala jI dvArA likhita (vartamAna meM AcArya mahAprajJajI) lekhaka ne apanI pustaka ko martarUpa dene meM anya jaina sAhitya kRtiyoM, jaina dharma sambandhita pustakoM aura granthoM tathA uparokta likhita pustaka kA adhyayana kiyA hogaa| mere vicAra meM lekhaka kA isa pustaka kA likhane kA uddezya una logoM meM jaina dharma aura jaina siddhAntoM ke jJAna ke prati ruci utpanna karanA hai jau jainadharma ke anuyAyI nahIM haiM evama unhe dharma ke prati preraNA pradAna karanA haiN| jaba hama pustaka ke 100 se adhika citroM aura unameM sambandhita lekhoM kA avalokana karate hai jo pustaka kA mUla bhAva darzAte haiM, mere vicAra meM lekhaka ne apane mukhya uddezya ko sAdhya karane meM aura mukhyatayA una bAlaka bAlikAoM meM, jo jaina dharma ke anuyAyI hai saphalatA prApta kI hai| mere vicAra meM sabhI vargoM ke jainiyoM ko lekhaka ke kArya kI sarAhanA karanI cAhie aura lekhaka kA utsAha baDhAnA caahiye| merI kAmanA hai ki bhaviSya meM bhI lekhaka isa prakAra kI upayogI kRtiyoM kA lekhana kArya karane meM yazasvI bane / lekhaka ne yaha kRti AcArya zrI tulasI ko samarpita kara, unake prati apanI zraddhA kA AnaMda anubhava kiyA hai evam yaha bAta lekhaka ko gauranvita karegI aisA mujhe pUrNa vizvAsa hai | saMcetI bAlacaMda eDavokeTa rAmakoTa, haidarAbAda

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ACKNOWLEDGEMENTS At the ouset, I thank Shri Balachand Sancheti, Advocate for introducing me to Jainism. I profusely thank respected Shri B. Dayananda Saraswati Garu, MA for translating the Telugu Version of this book into English in a remarkably short time quite graciously and charitably. I join the band of his disciples and students in saluting him for his encyclopaedic knowledge in every branch of study which he gains with his characteristic magical insight. Further, I thank respected Pandit Shri Y. Someswara Sharma, M.A., Sahitya Ratna (Hindi) for translating the Telugu Version into Hindi, despite his personal difficulties. I bow to him with reverence for his magnanimity in accepting the assignment without any favour in return from me. I thank Smt. Giri Kumari for helping me in drafting the translation of certain portions of this work in Hindi. I thank Shri B. Anjaneyulu Garu for drawing all the pictures (including the designing of cover pages). He did this work deftly and single-handedly and I admire his patience and forbearance in completing the job amidst distractions and personal problems. Further, I thank Smt. P.S. Lakshmi, B.Sc., MBA, without whose help it would not have been possible for me to locate the right artist for this work. I thank Shri Mohd. Kamaluddin for imparting knowledge about vernacular Hindi. I thank Kum. M. Ramadevi, Chief Executive, Sri Ushodaya Graphics, Baghlingampally, who has done the DTP work to my great satisfaction. I thank the proprietor and staff of Sri Sai Ratna Process, Hyderabad for printing the book neatly and elegantly. I once again thank Shri Kushal Chandji Singhvi for helping me in more ways than one. Lastly but not in the least, I thank Shri Kasthurchandji M. Jhabak for educating me in Jainalogy from the religious point of view. M. Subba Rao The Author

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abhisvIkRti Arambha meM maiM, zrI bAlacanda jI sanceTI, eDavokeTa kA AbhArI hU~ jinhoMne mujhe jaina dharma kA paricaya diyaa| maiM AbhArI hU~, mAnanIya zrI bI dayAnanda sarasvatI jI, ema.e., kA, jinhoMne kevala ziSTatA aura paropakAra bhAva se atyaMta kama samaya ke bhItara isa pustaka kA telugu anuvAda aMgrejI meM kiyA / maiM unake jJAna bhanDAra ko sAdara namaskAra, sAdhuvAda karate hue unake ziSya maMDala meM apane Apa ko samarpita karatA huuN| maiM AbhArI hU~ mAnanIya paMDita zrI vAI. somezvara zarmAjI ema.e. sAhitya ratna (hindI) kA, jinhoMne apanI vyaktigata samasyAoM ke bAvajUda telugu rupAntara kA anuvAda hindI meM kiyA / maiM unakA sadaiva AbhArI hU~ ki unhoMne binA kisI lAbha ke isa kArya ko svIkArA / isa pustaka ke hindI rupAntara meM kucha adhyAya ke hindI anuvAda kArya meM sahAyatA dene ke lie maiM, zrImatI girI kumArI kA bhI AbhArI huuN| maiM zrI bI. Ajaneyulu jI kA AbhArI hU~ jinhoMne (mukhya pRSTha sahita) sabhI citra bnaae| unhone bahuta hI lagana se yaha kArya apanI samasyAe tathA anya ApattiyoM ke bAvajUda svayam hI sampUrNa kiyaa| ___ maiM AbhArI hU~ zrImatI pI. esa. lakSmI, bI. esa.sI., ema. bI. e. kA, jinkI sahAyatA ke binA maiM eka uttama va utkRSTa citrakAra nahIM DhU~Da paataa| maiM zrI mohammada kamAluddIna, hindI paMDita kA AbhArI hU~ jinake amUlya sujhAvoM se usa pustaka ko sarala banAne meM sahAyatA milii| maiM AbhArI hU~ kumArI ema. ramAdevI jI, zrI uSodayA grAphiksa kA jinhoMne satoSjanaka DI. TI. pI. kArya kiyaa| zrI sAI. ratna priTarsa ke mAlika tathA sTApha kA AbhArI hU~ jinhoMne isa pustaka ko mudrita kiyaa| zrI kuzala candajI sighaMvI kA unakI sahAyatA ke lie maiM eka bAra phira se apanA AbhAra prakaTa karatA huuN| aMta meM maiM AbhArI hU~ zrI kastUracandajI ema. jhAbaka kA jinhoMne mujhe jaina dharma ke dhArmika dRSTikoNa se zikSA dii| ema. subbA rAva lekhaka

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dhanyavAda zrI kuzalacandajI siMgvI kA vizeSa rUpa se AbhArI hU~ jIna ke mArgadarzana meM mujhe yaha pustaka pUrA karane kA avasara milaa| ema. subbArAva woup SPECIAL THANKS I am thankful to Respected Shri Kushal Chandji Singhvi whose gracious support enabled me to complete this book in time. M. Subba Rao

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55 mA AHAFER namaskAra mahAmaMtra Namo arahatANa Namo siddhANaM, Namo AyariyANaM, Namo uvajjhAyANaM, Namo loe savva-sAhUNaM eso paMca NamokkAro, savva paavppnnaasnno| maMgalANa ca savvesiM, paDhama havai maMgalaM / / H

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divya saMdeza dUdha se ghI nikAlane kI eka prakiyA hai| dUdha meM ghI hai kintu use dekhane aura pAne ke lie eka prakriya se gujaranA hotA hai / hamAre bhItara AtmA hai / use dekhane ke lie, AtmA se paramAtmA banane ke lie eka prakriya se gujaranA Avazyaka hai| usa prakriya se gujare binA na AtmA ko dekhA jA sakatA hai, na paramAtmA banA jA sakatA hai| Atmadarzana kI prakriyA hai - jAno, zraddhA karo, AcaraNa karo aura tpo| yaha mArga AtmA se paramAtmA banane kA mArga hai aura ise hI mokSa mArga kahA gayA hai| vartamAna yuga ko eka mor3a dene kI AvazyakatA hai| agara isa bhautikavAdI aura suvidhAvAdI yuga meM, vijJApanoM aura galata AkarSaNoM ke yuga meM moDa na lA sake to AnevAlI pIr3hI dAyitvahIna, bauddhika dRSTi se kamajora aura vidyA kI dRSTi se zUnya hogii| dAyitva-bodha aura gaMbhIratA jaise tattva virala bana jaaeNge| isalie upadeza-ruci para adhika se adhika dhyAna kendrita honA caahie| hama upadeza-ruci ke prayoga dvArA janatA meM nava tattvoM ke prati, satya aura dharma ke prati eka anivAryatA kI anubhUti jagAeM, yaha apekSita hai / yaha anubhUti karAnA hamArA sAmAjika dAyitva hai, rASTrIya dAyitva hai aura Atmika dAyitva hai / upadeza-ruci kA honA ina tInoM duSTiyoM se bahuta mahatva-pUrNa hai / aisA karane vAlA vyakti yuga ko mor3ane vAlA hai aura vaha yuga pravartana meM apanI samucita bhUmikA nibhAtA hai| yuga ke pravAha meM na calakara usake pratikUla calane vAlA vyakti AkarSaNa kI dizA ko badala sakatA hai| abhibhAvakoM kA, mAtA-pitA kA, yaha dAyitva hai ki ve baccoM kI ruci ke sAtha na caleM kintu unakI ruci ko mor3ane meM apanA yoga deN| yadi aisA hotA hai to mahAvIra kI upadeza-ruci vAlo bAta hamAre lie bahuta sArthaka aura prAsaMgika bana paaegii| - AcArya zrI mahAprajJA jI "mahAvIra kA punarjanma' se (H. H. Acharya Sri Mahapragya Ji) From "Mahavir ka purnarjanma"

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1. indra sabhA devatAoM ke adhipati indra saudharmakalpa nAmaka svarga meM zeSa devagaNoM ke sAtha caubIsaveM tIrthaGkara ke lie "atyanta utsukatA aura bhakti pUrvaka pratIkSA kara rahe the| abataka Aye tIrthaGkaroM kA indra ne apane parivAra ke sAtha svAgata karane ke sAtha sAtha, unake sanyAsI jIvana meM bhI sahAyatA kara unake bhaktoM ko mahadAnanda phuNcaayaa| unhoMne apane avadhI-jJAna se jAna liyA ki jambUdvIpa ke videha rAjya ke, kundagrAma meM caubIsaveM tIrthaGkara zramaNa bhagavAna mahAvIra kA avatAra honevAlA hai| turanta har3abar3I meM apane airAvata para adhirohaNa (savAra) hokara jambUdvIpa kI ora prayANa kara jAne ko udyata hue| ataH indra ne apane airAvata para adhirohita hokara jambudvIpa kI ora prasthAna hene hetu udyuta hue| 1. THE COURT OF INDRA From his Swarga called Soudharmakalpa, Indra the King of Gods was eagerly watching and awaiting the incarnation of the 24th Tirthankara. Uptil now Indra had welcomed and paid obeisance to the 23 Tirthankaras that had incarnated. He, Indra (as well as his retinue i.e. Heavenly hosts), apart from assisting them to the best of his ability in their leading ascetic lives, had always been a source of joy to the devotees of the Tirthankaras. The King of Gods had known that in Jambudvipa (the present day India) the 24th Tirthankara, Shramana Bhagawan Mahavira was about to incarnate in the village of Kunda in the Kingdom of Videha. Now the time had arrived and so Indra, riding his Airavata was all set to travel to Jambudvipa to be present there on the auspicious occasion.

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2. indra ko bhagavAna mahAvIra ke darzana zrI mahAvIra ke darzana ke liye cala par3e indra ne kunda grAma ke brAhmaNa agrahAra meM basI huI devAnaMda nAmaka bahamaNi ke garbha meM uttara phalguni nakSatra meM, dinaprati dina pravardhamAna ho rahe zramaNa bhagavAna mahAvIra ko dekhA aura bhakti ke sAtha vinamra bhAva se nata-mastaka ho daNDavat praNAma kiyaa| 2. INDRA IS BLESSED WITH THE SIGHT OF MAHAVIRA Indra who thus set out for the Holy Darshan of Lord Mahavira saw with his divine sight that Mahavira, who had entered the womb of a Brahmin woman Devananda of the Colony of the High Born in the village of Kunda, with Uttara Phalguni as the auspicious presiding star of his entry into the womb, was growing unimpeded in divine atmosphere. Having been blessed with the sight of the foetal Mahavira thus, Indra saluted him with reverence and humility.

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3. indra kA duvidhA meM par3anA, saMzya-mukta honaa| zramaNa bhagavAna mahAvIra ke darzana ke pazcAta indra dharma-saMzaya meM pdd'e| aba taka jina teIsa tIrthaMkaroM kA prAdurbhAva huA una saba ne unnata evaM susampanna, kSatriya parivAroM mejanma kiyA tathA dhana-dhAnya-prapUrNa sampatti kA anubhava karake, rAjya-tyAga kara sanyAsa kI dIkSA lelii| aba zramaNa bhagavAna kA brAhmaNa-parivAra meM janma lenA niyama-viruddha hai| ataeva indra ne isa viparIta sthiti ko haTAne ke liye devatAoM ke senAnI hariNegamesiM mezi ko bulavAyA aura AjJA dI ki turanta brAhmaNi devAnanda ke garbha meM udita zramaNa bhagavAna mahAvIra ko kSetriya kunda rAjyAdhIzvara siddhArtha kI patnI rAnI trizAlA devI ke garbha meM rakhavI diyaa| usa AjJA ko zirodhArya mAnakara, hariNegamezI apanI mahimA ke bala se brAhmaNi devAnanda ke garbha meM sthita bhagavAna mahAvIra ko uttara phalguni nakSatra meM kSatrANI trizAlA ke garbha meM rakha detA hai| 3. INDRA ON THE HORNS OF A DILEMMA: RESOLUTION Having been blessed with the sight of Shramana Bhagawan Mahavira, then growing in the womb of the Brahmani Devananda, Indra suddenly found himself on the horns of a dilemma. So far, all the 23 Tirthankaras that had incarnated were born in Kshatriya families that enjoyed pomp and luxury before relinquishing these things, and taking to the vow of monkhood - but then this 24th Thirthanka, Sharmana Bhagawan Mahavira would be born in a Brahmin family (then proverbial for poverty) - which seemed to be a deviation from the precedent - so Indra was resolved in his mind to set this anomaly right. He called forth his Commander in Chief, Harinegameshi and ordered him to transfer the foetal Shramana Bhagawan Mahavira from the womb of Brahmani Devananda into that of Rani Trishla Devi, wife of Siddartha, the ruler of Kshatriyakawa (Videha Kingdom). In obedience to this order Harinegameshi transferred the foetal Mahavira into the womb of Rani Thrishla as aforementioned, when the auspicious Star Uttaraphalguni was ruling the Horoscope. Thus Bhagwan Mahavira was transferred from the Brahmani's womb into that of a Kshatriya woman.

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4. kSatriyakunda vaha videha rAjya kA kSatriya kunda nAmaka nagara hai| usakA pAlana rAjA siddhArtha karatA thA / vaha bar3A niyamazIla dayAlu evaM dAnazIla thA / vaha apanI prajA kA pAlana nija santAna kI bhAnti karane meM koI kamI nahIM hone detA thaa| usakI patnI kA nAma trizAlA thaa| vaha bahuta bar3I pativratA thii| putra ke rupa meM bhagavAna mahAvIra hone se pahale unako nandivarddhana nAmaka eka putra aura sudarzanA nAmaka eka putrI thii| aba indra kI kRpA kI vajaha se zramaNa bhagavAna mahAvIra ko usane garbha meM dhAraNa kiyaa| 4 KSHATRIYA KUNDA Kshatriya Kunda was actually in the Kingdom of Videha and its ruler King Siddartha was a man of rectitude, kindness and charity. He was a ruler devoted to the securing of the welfare of the people. His wife Trishalawas a very gentlewoman much devoted to her noble husband. Prior to the conceiving of Mahavira by Rani Trishalatwo children had already been born to the couple - a son Nandivardhana and a daughter Sudarshana. Thanks to the divine will and grace of Indra this queen Trishala conceived Shramana Bhagwan Mahavira - a pious surrogate mother she may be called.

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5. divyAnubhUti zramaNa bhagavAna mahAvIra ko garbha meM dhAraNa karane ke pazcAta rANI trizAlA ne usI dina se divyAnubhUtiyA~ pAnA zuru kiyaa| usa rAta ko apane zayana mandira meM soI huI trizilA ko 14 divya svapna dikhAI diye| 5 A BLISSFUL AND HOLY EXPERIENCE From the moment she began to carry Shramana Bhagwan Mahavira in her womb queen Trishala started experiencing holy, blisful feelings. This Kshatriya queen was blessed with 14 divine dreams while sleeping on her bed of down in her private chamber.

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6. indra kA airAvata indra kA sapheda raMga vAlA airAvata (hAthI) bAdaloM ke bIca meM adbhuta DhaMga se dikhAyI diyaa| 6 AIRAVATA, THE VEHICLE OF INDRA The queen saw in her dream Airavata, the great elephant travelling in the clouds.

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7. vRSabha (baila) gaMbhIra kakude se yukta sapheda raMga kA sundara vRSabha dikhAI pdd'aa| 7 THE BULL Queen Trishala saw, in the next dream, a royal, white bull with a magnificent hump.

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8. siMha sundara (kesara) se yukta, A~khoM ko cakAcauMdha karane vAlA sunaharA raMgavAlA siMha (zera) dikhAI pdd'aa| 8 THE KING OF BEASTS The queen next saw in her dream a majestic lion endowed with a luxuriant mane and characterised by a dazzling golden complexion.

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9. zrI lakSmI sampattiyoM kI adhiSTAtrI zrI lakSmI dRSTigocara huI jisa ke donoM tarapha do sundara hAthI phUla-mAlAe~ thA meM khar3e hue aura devagANa Upara se puSpa-vRSTi karate hue dikhAI pdd'e| 9 SRI LAKSHMI Queen Trishala now saw in her dream Sri Lakshmi, the presiding deity of wealth. Two royal elephants flanked the Goddess and, lifting their majestic trunks, not only held up floral garlands, but also rained flowers of all hues upon her.

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10. mandAra vividha prakAra ke sundara phUloM se gUMthA gayA mandAroM (svarga ke deva vRkSa ke phUloM) kA guccha dikhAI pdd'aa| 10 HIBISCUS Queen Trishala saw in her dream a divinely beautiful Hibiscus flower set as the crown piece of a fragrant bouquet composed of different exotic flowers. (The Divine Hibiscus is one of the five chief plants in the Celestial Garden of Indra).

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11. candramA dhavala aura bahuta hI adhika manohara pUrNimA kA candramA dRSTi gata huaa| 11 THE MOON In her next dream queen Trishala saw the cool and radiant picture of the full moon.

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12. sUraja aruNa-varNa lAla raMga se jagamagAtA huA - prakAza mAna sUraja naz2ara aayaa| 12 THE SUN Queen Trishala saw in her next dream the Sun God shining forth in the orange colour of his rising phase.

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13. kalaza .... sabhI zubhoM ke cihnoM se aMkita pavitra-jala se bharA aura kamala ke phUloM se susajjita kalaza najara aayaa| 13 THE HOLY VESSEL In her next dream the Queen was endowed with the vision of a beautiful ornamental vessel decorated with lotus flowers and containing holy water in it.

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14. patAkA (jhaNDA) havA meM U~cI ur3atI huI siMha kI chApa vAlI vijaya-patAkA dekhane meM aayii| 14 THE ENSIGN The next dream of the queen brought forth the vision of an ensign, with the symbol of the Lion, fluttering majestically high in the air.

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15. saroja-sarovara agaNita kamala ke phUloM se bharA huA vizAla sarovara / 15 THE LOTUS POND The queen next saw in her dream a beautiful and broad pond where innumerable lotuses were in full bloom

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16. kSIra-sAgara U~cI uThI huI laharoM (taraMgoM) se yukta devatAoM kA prema-bhAjana kSIra samudra / 16 THE OCEAN OF MILK The next vision that the queen saw was that of the Ocean of Milk so dear to the Gods. The waves of the ocean were rising high.

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17. siMhAsana U~cA, bahuta bar3A aura vistRta tathA saba taraha ke alaMkAroM se susajjita siMha kI chApa vAlA siMhAsana dekhane meM aayaa| 17 THE THRONE The next dream of the Queen was that of a lofty, broad and fully decorated Throne with the legs simulating those of a lion and the top the head of the same majestic lion.

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18. puSpaka vimAna aparimita suvidhAoM se sampanna divya-puSpaka vimAna 18 THE CELESTIAL PLANE In her next dream Queen Trishala saw a beautiful celestial plane.

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. SALATO

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19. agni atyanta prakAza-pUrNa sunahare raMga kI dhUmarahita jvaalaa| 19 THE FLAME The next dream showed a very bright and smokeless golden flame of fire.

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20. svapna prastAvanA kI zubha sUcanA / rANI trizAlA ne jo svapna dekhA thA usake bAre meM rAjA siddhArtha ne apane darabArI jyotiSiyoM ko btaayaa| una jyotiSiyoM ne jyotiSa graMthoM kI chAna-bIna karake svapna ke phaloM kA yaha vivaraNa batAyA ki rAjA ko zubha honevAlA hai, unheM bahuta utkRSTha putra paidA hone vAlA hai, vaha bAlaka dina-dina pravaddhita hokara AdhyAtmika jIvana meM U~ce zikharoM para phuNcegaa| 20 THE OMEN OF DREAMS :- AUSPICIOUS When Queen Trishala narrated the news of her dreams to King Siddhartha, he had his court dream-readers summoned and related to them the fact of his queen's dream. The astrologers studied the signification and informed the king that he was going to be biessed with a son destined to be a very great individual. The dreams were indicative of a holy and auspicious future. They also foretold that the boy would grow up steadily and would gradually scale peaks of nobility in the realm of the spirit (spirituality).

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21. zramaNa bhagavAna mahAvIra kA janma jyotiSiyoM ke pUrvAnumAna ke anusAra, rAjA siddhArtha ko kSatriyANIkI patnI trizAlA devI kA uttara phalguNi nakSatra meM caitrazuddha trayodazI meM bhagavAna kA janma huaa| jisa dina se kSatriyANI trizAlA ne garbha dhAraNa kiyA usa dina se vaha rAjya aura bhI samRddha hokara suzobhita hone lagA, dina-prati dina sukha tathA zAnti aura amana caina ke sthira rahane kI vajaha se tathA rAjya meM kisI bhI taraha kA akAla na par3ane ke kAraNa usa bAlaka kA nAma zrI varddhamAna rakhA gyaa| svarga meM devatAoM kI dundubhiyA~ baz2a uThIM / devatAoM ne phUloM kI varSA barasAI / 21 THE BIRTH OF SHRAMANA BHAGAWAN MAHAVIRA As foretold by the astrologers, Bhagawan Mahavira was born to the royal parents King Siddhartha and Queen Trishala in the month of Chaitra (the first one in the calendar) with the auspicious Uttara Pharlguni for the birth star. When the holy baby was born the Kingdom was enjoying the height of prosperity, since, from the moment of the queen's conceiving (by the transfer of the holy foetus Mahavira) things began to turn more and more auspicious and prosperous in the kingdom of Videha. The fact of the growing prosperity of the kingdom led to the naming of the holy child as "Vardhamana" :- on this occasion the whole universe was flushed with joy and the Gods not only rained down flowers on the earth but also beat their drums of joy.

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22. A~vale (Amalaka) ke per3a para khel| zrI varddhamAna saba kA prema-bhAjana hokara lAr3a-pyAra se bar3ha rahA thaa| vaha apanI AThavIM sAlaM kI umra meM apane mitroM ke sAtha A~vale ke per3a para car3hakara khela rahA thaa| usa samaya eka DarAvanA sA~pa usa per3a para lipaTa gyaa| zeSa bAlaka Dara ke mAre kA~pa gaye para varddhamAna ne vicalita hue binA usa sA~pa ko anAyAsa pakar3a kara eka tarapha pheMka diyaa| zeSa bAlakoM ko acaraja huaa| yaha unakI himmata kA pratIka hai| 22 PLAYING ON THE AMALAKA TREE From the moment he was born, Shri Vardhamana was the apple of the eye not only of the parents but also of all those around. Once, in his eighth year, Vardhamana was playing on an Amalaka tree along with his friends, when a terrible serpent coiled itself around the trunk. When the rest of the children were quaking with fear, Vardhamana caught hold of the serpent effortlessly and threw it away to a great distance. The other children were filled with surprise at this act of bravery on the part of Mahavira, who was only a small boy then.

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23. madamatta - mAtaMga kA garva bhaMga / eka aura avasara para jaba ki zrI varddhamAna rAja-patha para cala rahe the, eka madagaja jaMjIra tor3akara yatheccha rAste para cala pdd'aa| idhara-udhara loga bhAga khar3e hone lge| taba zrI varddhamAna gaMbhIra rupa se hAtha bA~dhakara usa hAthI ke sAmane khar3e / unakI A~khoM meM nirbhIkatA aura prazAntatA ko dekhakara usa hAthI ne unake caraNoM para apanA mastaka jhukAyA / bhaviSya meM yathecchAcArI mada-matta-mAtaMga se bhI adhika bhayAvanI mAnasika durbalatAo ko bhI vazA darbalatAoM ko bhI vaza meM lAne kI gaMbhIratA unameM bacapana se hI dikhAI pdd'ii| 23 A MIGHTY ELEPHANT HUMBLED On another occasion while, Vardhamana was walking along the Boulevard, an elephant in rut ran in his direction after breaking its chains. At this sight all the wayfarers ran helter skelter, while Shri Vardhamana stood his ground folding his arms around his chest and fearlessly facing the on rushing mad elephant. The elephant which was thus running amok saw the determination, fearlessness and the reprimanding look in the eyes of Mahavira and then knelt before him in submission. This incident was indicative of the deftness with which Mahavira was going to conquer various infirmities of man which are more uncontrollable than the wild behaviour of an elephant running amok; thus the seeds of future greatness were cast early in the life of Mahavira.

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24. vidyAbhyAsa - Atma-vidyA varddhamAna janma se hI lekara bahuta bar3e jJAni haiN| unakA, jJAna sAdhAraNa lokika ke pAra ho gayA aura unako vidyAoM kA sAra samajha lene kI kSamatA nava varSa kI Ayu le hI prApta ho cukI / isa bAta se anabhijJa hone ke kAraNa unake mAtA-pitA unheM eka brAhmaNa ke pAsa vidyA grahaNa karane ke liye bhejaa| una guru jI ne varddhamAna kI Atma-vidyAsambandhI pratibhA ko samajha liyA aura Azcarya cakita ho gye| kitane hI janmoM kI paramparA se prApta unakI jJAnasampatti ko gurujI ne apanI divya-dRSTi se dekhA aura unheM mana meM praNAma kiyA; phira mAtA-pitA kA vivaraNa-pUrvaka batAyA ki zrI varddhamAna ko ina sAmAnya vidyAoM kI AvazyakatA nahIM hai| 24 EDUCATION - SELF-KNOWLEDGE From his very birth Vardhamana was endowed with great wisdom. His wisdom transcended the mere knowledge of the ordinary worldly facts. Already by his 9th year Vardhamana was able to learn and master the most intricate points in his studies. The parents of Mahavira who were unaware of their son's greatness sent him to a Brahmin foi the gathering of knowledge. The teacher was able to realise that Vardhamana was no ordi. nary child and that he was endowed with Atma (Jiva) Vidya or the Knowledge of the Self The teacher was sure that Vardhamana's attainments were the result of a succession o previous births. The teacher understood the wealth of wisdom of Vardhamana after looking at it with his divine eyes. The teacher was so surprised that he bowed to Vardhamana in his mind and explained to his parents that Vardhamana did not need to be taught the items o material learning.

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25. sanmati vaha tIrthaMkara pAzvanAtha kA yuga thaa| dhyAnAvasthA meM rahate samaya unake ziSya-saMjaya aura vijaya ko kSatriya kuNDa meM bar3hate hue varddhamAna kA rupa dikhAI detA hai| turanta unhoMne vAyu-mArga se prasthAna karake varddhamAna ke darzana kiye| varddhamAna ne apanI ekamAtra dRSTi se hI unakI AdhyAtmika zaMkAoM kA nivAraNa kara diyA / unhoMne acAnaka "sanmati' kahakara unakI (barddhamAna kI) stuti kii| 25 SANMATI (ONE ENDOWED WITH TRUTHFUL MIND) That was the age of Parshvanatha, the 23rd Tirthankara. His disciples Sanjaya and Vijaya were in deep meditation, when they were blessed with a vision of Shri Vardhamana growing up in Kshatriyakund. They immediately set forth on their journey and visited Vardhamana at the end. At the time of their visiting Vardhamana Sanjaya and Vijaya had certain doubts galling their minds. With a single look at them Shri Vardhamana was able to resolve the doubts in the minds of the visitors. Then quite spontaneously the word "Sanmati" escaped their lips in praise of Vardhamana's prescient capability. From then on Sanmati has been one of his titles.

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26. vivAha bacapana se zrI vardhamAna vairAgya jIvana ke prati unmukha rahe the; ataH unako vaivAhika jIvana para prIti nahIM thii| phira bhI yavanakAla ke prApta hone para, mAtA-pitA kI bAta mAna kara unhoMne kaliMga rAjya ke rAjA jita-zatru kI putrI yazodA se vivAha kiyaa| inhe priyadarzanA nAma kI putrikA huii| 26 MARRIAGE From his early childhood Vardhamana was reluctant to enjoy material pleasures; so, he never wanted to lead a married life. However, he would not say no to the earnest desire of his parents and bowed to their aspirations. As a result of this act of filial obedience, Vardhamana had to marry Yashoda the daughter of Jitashatru the king of Kalinga. In due course, the couple were blessed with a daughter, Priyadarshana.

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27. dhyAna kA prathama sopAna pichalI janma paramparA kA jJAna / vaivAhika jIvana ke prati mohagrasta na honevAle zrI varddhamAna apane samaya kA duru-payoga na kara, antarmukhI hokara dhyAna mudrA meM apanI pichalI janma paramparA aura karma-phala ko dekhane lge| 27 THE ACCUMULATED KNOWLEDGE OF A SERIES OF PASTBIRTHS THE FIRST STEP TO RENUNCIATION. Married life had no attraction for, Bhagawan Vardhamana. He never wasted his time and turned his mind inwards and was always immersed in Dhyana (concentration of the mind) wherein he was able to see not only the series of his past births but also the various results of past Karma (the three kinds of actions, namely, mental, verbal and manual).

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28. nayasAra-bhaitika evaM devatva jambU-dvIpa ke pazcima meM mahApravara rAjya meM zatrumarthana nAmaka rAjA ke yahA~ nayasAra nAmaka aMgarakSaka rahatA thaa| usane eka bAra rAjA kI AjJA ke anusAra jaMgala meM jAkara rAjya kI jaruratoM ke vAste lakaDI rAjya meM bhejate hue apane kAma-kAja ko yathA rIti se nibhAte hue, usa jaMgala meM hI apane ko atithi ke rUpa meM darzana dene vAle samudra sena nAmaka jaina-muni aura unake ziSyoM ko dekhA / unheM bar3e bhakti bhAva se Atithya kiyaa| unakI kRpA kA pAtra bnaa| vaha dehAnta hone para saudharmakalpa nAmaka svarga meM eka "pAlyopAma'' samaya-paryanta devatAoM kA atithi bana kara rhaa| phira eka aura janma lene ke liye utara kara AyA / 28 NAYASARA - PHYSICAL LIFE AND ASCENT TO HEAVEN (FIRST OF THE PREVIOUS LIVES) In the Kingdom of Mahapravara lying to the west of Jambudvipa, there served in the court of King Shatrumardana, a body guard by name Nayasara. Once, in obedience to the king's command, Nayasara went into the forest to bring timber for governmental purposes. While he was bringing the timber to the kingdom he was accosted on the way by a Jaina Monk by name Samudrasena. Then and there, Nayasara played host to the unexpected guest and his disciples with devotion and reverence. The Jaina muni was so pleased with the services of Nayasara that he gave him the boon of staying for a Paloypama Kala in the Swarga named Saudharmakalpa after giving up the physical body. Here, Nayasara enjoyed the company of the Gods as their guest. After the effect of the boon had been spent, the soul of Bhagavan Mahavira returned to the earth to take birth again.

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29. marIci - bhautika evaM devatva bhAratakSetra kA zAsana karane vAle samrATa bharata ke pitA zrI vRSabhanAtha svAmi sarvaprathama tIrthaGkara the / unhoMne 'samavazaraNa' meM apane bhaktoM ko dRSTi meM rakha kara bahuta hI sundara rIti se upadeza diyA / samrATa bharata ke putra marIci ne ekAgratA pUrNa dIkSA se zrI vRSabhanAtha ke upadeza sune aura virAgI hokara sAMsArika jIvana kA tyAga karake parivrAjaka ke rUpa meM unake pIche sAre deza bhara meM bhramaNa kara logoM meM jaina-siddhAntoM kA acchI taraha pragAr3ha pracAra kiyaa| marIci kI kArya dIkSA aura dakSatA para santuSTa hokara vRSabhanAtha jI ne AzIrvAda diyA ki caubIsaveM tIrthaGkara ke rupa meM marIci janma-sAdhanA aura AdhyAtmika jIvana ko apane DhaMga se eka mArga banAyegA / usa prakAra kA AzIrvAda prApta kara marIci ne dehAntara meM 'brahmadeva loka' meM 'saptasAgara' samaya paryanta rahakara phira se kolaka nAmavAle grAma meM eka brAhmaNa ke ghara meM janma liyaa| pichale janma kI saMskAroM ke kAraNa tridaNiDa hokara 'IzAna' svarga meM kucha samaya bitAne ke pazcAta unhoMne manuSya janma liyA / 29 MARICHI Shri Vrishabhanatha Swami, the father of Bharata, the first emperor of Bhaaratha (the land of Bharata) was the first Tirthankara. He used to sit in "Samavasharana" (a holy enclosure) and address his devotees in an enchanting manner. Marichi, the grandson of Shri Vrishabhanathaji and son of Bharatha was so affected by the preaching of Shri Vrishabhanathaji that he took to a life of renunciation, left his family and as a wandering monk, toured all the country, preached the principles of Jainism to the people in an effective way. Shri Vrishabhanathaji was so impressed with the sense of purpose and devotion to duty of Marichi that he gave him the title of"Vira" and foretold that Marichi would be reborn as the 24th Tirthankara and would show to the people the spiritual way in a manner all his own. Having been blessed thus Marichi ascended to Brahmadevaloka after giving up his physical body, where he dwelt for a period of "Saptha Sagara" after which his soul returned to the earth to take birth in a Brahmin family in the village of Kollaka. Thus with the strength of the Samskara of previous births Shri Mahavira became a monk of the order of Tridandi. After giving up his physical body his soul resided in Eesana Swarga for some time. After that this was once again on its way to take birth on earth.

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30. tripriSTa bAsudeva isake pazcAta mahAvIra kI AtmA ne tripriSTa vAsudeva nAmaka yakSa ke rupa meM ripupratizatru nAma dhArI rAjA ke putra banakara janma liyaa| taba taka janma-janmoM se kamAyA huA samasta tapobala mahAvIra ne tripriSTa vAsudeva ke rupa meM kho liyA / samasta rAjopacAroM ko bhoganevAle tripriSTa vAsudeva eka dina apane zayanAgAra meM zravaNa-sukhada saMgIta sunane meM tanmaya rahe / agara ve nIMda meM DUba jAyeM to, unhoMne apane sevakoM ko Adeza diyA ki saMgIta kI sabhA samApta kara, gAyakoM ko apane apane ghara bheja diyA jAya / isa taraha ve apane paricAraka ko Adeza dekara usa madhura saMgIta ko sunate - sunate ve nidrA meM lIna gye| durbhAgya se vaha paricAraka rAjAjJA bhUla gayA / gavaiye rAtabhara gAte hI rahe / prabhAta ho gyaa| nidrA se jAga uThe hue vAsudeva ko apanI AjJA ko anasunA kiye hue sevaka para adhika krodha huaa| unhoMne usa sevaka ke kAnoM meM pighalA sIsa nirdaya hokara DAla diyaa| isa karma kA phala mahAvIra apane tIrthaMkara avatAra meM bhoga lete haiN| isake bAda tripriSTa vAsudeva pazcAttApa meM dhulakara gyArahaveM tIrthaMkara zrI zreyAMsa nAtha kI zaraNa pAkara, baMdhana se mukta hue| dehAntara meM sAtaveM naraka meM aSTavedanIya karmabhogakara eka aura janma meM pottila samrATa ke rUpa meM janma lene ke liye cala pdde| 30 TRIPRISHTA VASUDEVA The soul of Shri Mahavira then took birth as a "Yaksha" named Triprishta Vasudeva as the son of King Ripupratishatru, the ruler of Potanpura. This birth shows us how even a well led spiritual life became fuel to the fire of Krodha (anger). During the period of existence as Triprishta Vasudeva, Shri Mahavira had to forego all the power of his previous ascetic lives. It happened thus: One day, Triprishta Vasudeva, in his bed chamber, was deeply immersed in the musical concert held there. He ordered his servant to stop the concert and send away all the singers home in case he (Triprishta) slipped into the lap of sleep. As anticipated, the Prince slipped into sleep while the concert was going on. Unfortunately, the servant to whom the prince gave direction forgot about it and allowed the concert to go on till the morning. The prince was so angry with the dereliction of duty of the servant that he had lead melted and poured into the cars of the servant (since nobody can escape the result of Karma, good or bad, Mahavira had to pay the penalty in his incarnation as Tirthankara). Later, Prince Triprishta Vasudeva was so smitten with remorse at his own anger that he went to Shri Shreyanshiji, the 11th Tirthankara and sought his grace. After death, he expended the result of his sin in the Seventh hell in the form of Ashtavedaniya and travelled on to take birth as Emperor Pottila.

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31. samrATa pottila apara videha deza ke mUka nAmaka rAjya kA pAlaka dhanaMjaya thA / usakI patnI dhAraNI devI ke garbha se pottila nAmaka puruSa-santAna ke rUpa meM mahAvIra kI jIvAtmA kA janma lene kA avasara milA / rAja-dampatiyoM ne vAnaprastha svIkAra kiyaa| taba yuvarAja pottila caudaha rAjakIya ratnoM aura nau rAja-vidhAnoM meM pariNata hokara samrATa banakara prasiddha huaa| usake rAjya meM sarvatra sarvadA zAnti aura caina rhii| bhAgyavaza usake rAjya meM dharmaghoSa nAmaka jainAcArya kA AnA huaa| samrATa potti ne unake caraNoM kI vandanA kI aura unake dharmopadeza sune / mAnavajanma kI AvazyakatA ke guNa aura sampadAoM ke alpatva ko unake upadezoM ke dvArA samajha liyaa| pottila ne turanta sanyAsI banakara maraNa ke anta taka yogI ke rUpa meM jIvana bitAyA / anta meM mahA zukra kalpa nAmaka svarga meM kucha samaya vyatIta karake pIche varddhamAna kA janma lene ke liye zrI mahAvIra kI jIvAtmA uhAta rhii| 31 EMPEROR POTTILA Mahavira next took birth as the son of Emperor Dhananjaya and his queen Dharani Devi the rulers of Mooka in the realm of Aparavideha. When the emperor and his consort retired to the woods after relinquishing their kingly and queenly duties (and entering that stage of life called Vanaprastha) Prince Pottila became adept in the 14 Rajarathnas and 9 Rajanidhanas and won fame as a King of Kings. Happiness and prosperity reigned supreme in his empire. By a stroke of good luck a Jaina Acharya by name Dharmaghosha happened to visit the kingdom of Mooka. King Pottila prostrated at the monk's feet and heard his preaching with rapt attention. As a result of that preaching, the transitoriness of human life and the trumpery nature of human wealth were borne in upon the mind of Pottila. No sooner was he thus transformed, than he renounced everything including his kingdom and led the life of a monk until his death. After that the soul of Mahavira ascended to the heaven called Mahasukrakalpa where it dwelt for some time and then travelled back to the earth to take rebirth as Vardhamana.

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32. kevala jJAna kI ora dRSTi apane pichale janma kI bAtoM ko acchI taraha dekhe hue zrI varddhamAna sirpha jJAna-prApti ke liye paritapta rahe / unhone apanI pahu~ca meM rahe samasta vedoM, vedAdi graMthoM, purANetihAsoM ko par3ha DAlA / yadyapi unhoMne bahuta par3hA aura sunA, phira bhI unakI jJAna kI pipAsA nahIM bujhii| unakI samajha meM AyA ki kevala jJAna ke samupArjana ke liye granthoM ke jJAna ke atirikta vItarAga honA usakA sahI rAstA hai, aura jIvaikacatA kA sampAdana hI paramArtha hai| isake liye ve apane Atmabala se unheM prApta karane ke liye udyukta hue| isa dizA meM unheM sanyAsa-grahaNa aura rAjya-parityAga hI pahalI sIr3hI jAna pddii| 32 MIND BENT UPON THE ATTAINMENT OF SPIRITUAL KNOWLEDGE Shri Vardhamana who was enabled a vision of all his previous lives now developed a burning desire for the attainment of the ultimate knowledge. He digested the Vedas, Vedangas, Legends and Ithihasas, within his reach but his quest for the knowledge of the ultimate did not find fulfilment. He realised that renunciation - not book learning - is the proper path to attain knowledge of the ultimate. The ultimate goal he now realised was the attainment of the unbonded state of the Self. So he was determined to attain this with the inner strength of the soul. He considered the renunciation of material life and the giving up of the kingdom to be the first step in this direction.

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33. sallekhana isake pazcAta zrI varddhamAna ke mAtA-pitA arthAt rAjA siddhArtha aura rANI trizAlA ne jaina-siddhAnta ke AdhAra para 'sallekhana' kiyA; arthAt rAjya-tyAga, bhoga-parityAga, AhAra-tyAga ke sAtha-sAtha sAdhanA ke dvArA samAdhisthiti ko prApta honaa| 33 SALLEKHANA: THE COMPLETE RENUNCIATION In due course, King Siddhartha and Queen Trishila the parents of the Shri Vardhamana Mahavira wanted to travel in the direction of Sallekhana the complete renunciation, which is the basis of Jaina preachings, and which involves the giving up of the kingdom, the relinquishment of worldly pleasures, and the gradual giving up of food and training the soul to give up the body through determined practice to attain the state of Samadhi or complete liberation.

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34. sanyAsa - grahaNa - zrI varddhamAna kI jaya-jaya cAcA supArzva aura baDe bhAI nandivarddhana ne bahuta hI anunaya kiyA, phira bhI rAjya - bhAra saMbhAlane se zrIvarddhamAna ne inakAra kiyA / bhoga- lAlasA aura sAMsArika jIvana kI ora vimukhatva (vaimanasya) pradarzita kiyaa| samaya Asanna huA ki zrIvarddhamAna tIrthaGkara ke rUpa meM avatAra leM / indra loka meM dundubhiyA~ baja uThIM / devatAoM ne phUla barasAye 1 zrI varddhamAna apane rAja darabAra se rAja lAMchanoM ke sAtha cala paDe / unhoMne raha calatI huI prajA ko sampattiyoM kA vitaraNa apanI samasta prema pUrvaka kara diyaa| usa samaya prajA-samUha ne unakI dAnazIlatA kA abhivAdana kiyA / 34 SHRI VARDHAMANA HAS HIS WAY, THE ACCEPTANCE OF SANYASA Shri Vardhamana refused to accept the responsibililties of ruling the country in spite of the earnest entreaties of his uncle Suparshva and brother Nandivardhana. He was completely reluctant to lead a life of material and sexual pleasures. Now was the time for Vardhamana to incarnate as the Tirthankara. The event was celebrated in Indraloka with the beating of divine drums and the Gods sent down a floral rain to the earth. Shri Vardhamana set out from his Royal Palace in all his splendour as ruler and distributed every item of wealth and pomp that he had to the people who lined up on both sides of the exit route. He thus exulted in charity and people paid obeisance to Shri Mahavira's spirit of renunciation and charity.

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35. uttara phalguni nakSatra meM zrI siddha bhagavAna ko zrI mahAvIra ke praNAma sanyAsa kI dIkSA ke liye nikale hue zrI zramaNa bhagavAna mahAvIra, rAja parivAra ke sAtha 'jJAtisanda'' nAma ke rAjavana meM pdhaare| Upara se devagaNa phUloM kI varSA kara rahe the| taba zrI mahAvIra ne apanA mukuTa aura vastra nikAla diye| tathA apane hI hAthoM se apane sara ke bAloM ko khIMca nikAla liye| pahale zrI siddhamuni ko praNAma kiyaa| usI kSaNa se unhoMne mana meM zapatha le lI ki maiM sarvasaMga parityAgI ho cukA / taba zrI mahAvIra ko "manahaparyAya' jJAna huaa| 35 UNDER THE SIGN OF UTTARA PHALGUNI THE AUSPICIOUS STAR SHRAMANA BHAGAWAN MAHAVIRA BOWS TO SHRI SIDDHA BHAGAWAN Shramana Bhagavan Mahavira, on his final journey towards renunciation, arrived at the royal garden "Gnati Sanda" accompanied by his retinue while the heavens rained flowers, Shramana Bhagawan Mahavira removed his crown and took off his royal robes; he tore off his own hair with his own hands as a sign of renunciation (It was not the shaving of hair in the usual sense). The first thing he did after that was to bow to Shri Siddha Bhagawan. He vowed in his mind to renounce everything from that very moment. At once, Shramana Bhagavan Mahavira was blessed with the attainment of the spiritual wisdom of "Manah Paryaya". Indra the King of Gods who was witnessing the whole ceremony of renunciation robed Shri Mahavira's body with a heavenly vestment; immediately the whole place was filled with a profusion of all the precious stones.

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36. vItarAgI zramaNa bhagavAna mahAvIra ko sASTAMga praNAma / (i) hAthiyoM meM airAvata, jantujAla meM siMha, nadiyoM meM gaMgA, pakSiyoM meM vAsudeva garur3a, sanyAsiyoM meM mahAvIra, unheM prnnaam| (ii) zabdoM meM azani, tAroM meM candramA, parimaloM meM candana gandha sanyAsiyoM meM mahAvIra, unheM prnnaam| (iii) svAmI ! Apake darzana mahA bhAgya hai ! Apako na dekhanevAlI A~kheM kyA A~kheM hai ? ApakI pUjanA na karanevAle hAtha kyA hAtha haiM ? Apake caraNoM meM natamastaka na honevAlA mastaka kyA mastaka hai ? zramaNa bhagavAna mahAvIra svAmI / Apa ko praNAma ! 36 OBEISANCE AND PROSTRATIONS TO SHRAMANA BHAGAWAN MAHAVIRA, THE KING OF RENUNCIATION (i) Thou art Airavata among tuskers The Lion among beasts, The Ganges among rivers, And Garuda among Birds, Mahavira among monks, And to thee we bow! Thou art the thunder among sounds, The Full Moon among the stars, The Sandalwood among fragrances, And Mahavira among Monks, And to thee we bow! (iii) Oh, Bhagawan, thy vision is our greatest wealth, Thy sight is a feast for the eyes, Thy worship is the real joy for our hands, To bow to thee is our greatest pleasure, Shramana Bhagavan Mahavira, our prostrations to thee !

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37. pazupAlaka kA dRrvyavahAra sanyAsa-grahaNa (svIkAra) ke pazcAta mahAvIra ne dhyAna karane hetu prathama caraNa ke rUpa meM karamAra gA~va ke bAhara ke jaMgala ko cunA / vahA~ khar3e hokara nAsikAgra para dRSTi kendrita kara, ekAgra cinta se dhyAna meM magna ho gye| eka pazu pAlaka inake Ane se pahale chUTa gaye, apane pazuoM kI khoja meM vahA~ AyA / vahA~ cAroM ora bahuta khojane para bhI pazuoM kA patA jaba na lagA to vahIM dhyAna magna hokara khar3e hue mahAvIra se usane apane pazuoM kA patA pUchA / koI uttara na milane para use sandeha huA ki mahAvIra ne hI usake pazoM ko curaayaa| vaha mahAvIra ko apanI cAbuka se mArane hI vAlA thA ki itane meM dUra se mahAvIra ke liye Ate hue nandivarddhana ne use manA kiyA aura mahAvIra kA vRttAnta use batAyA / vaha pazu pAlaka bahuta pazcAttApa se khinna hokara ghara kI tarapha lauTA / nandivarddhana ne svAmI kA dhyAna-bhaMga kiyA bItIbAta batAyI aura Apatti se unheM bacAe rakhane kA prabandha kA prastAva kiyaa| isake liye mahAvIra sahamata nahIM hue| unhoMne samajhAyA ki kisI para agnita rahane mAtra se bhaya to chUTegA nahIM, svAvalambita, ora akele se hI laDanA hI jIvAtmA kA AviSkAra hotA haiN| 37 THE COWHERD AND HIS AUDACITY After selecting a life of renunciation, Bhagawan Mahavira selected, as his first stage in meditation, a spot in a jungle outside the village of Karmar. There he stood like a rock and, concentrating all his thoughts on the tip of his nose, was immersed in Dhyana (meditation). While he was thus deeply immersed in meditation, there arrived on the spot a cowherd in search of some of his animals that strayed away from the herd. He made a thorough search of that spot for the lost cows and thinking that the person (Bhagawan Mahavira) might be knowing about the whereabouts of the animals, began to prod him with questions. Finding that he was not getting any response the cowherd was convinced that that person (Bhagawan Mahavira) must have stolen bis animals. Having suspected the ascetic like that he was about to beat the Bhagawan with his whip when, from a little distance, Nandivardhana who was coming for Bhagawan Mahavira saw this disconcerting sight and stopped the cowherd from proceeding with his audacious act; then he related to the cowherd the facts concerning Bhagawan Mahavira and his present pursuit. The cowherd was then struck with remorse and wended his repentant way home. Nandivardhana made a bow to wake up Bhagawan Mahavira from his Dhyana and narrated to him what had happened. Then he tried to persuade the Bhagawan to give his consent for the posting of body guards around him. Bhagawan Mahavira firmly turned down this offer and explained to his brother that dependence brings fear in its wake; the true nature of the soul can be revealed only through solitary endeavour and struggle.

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38. kolaMga sanniveza nandivarddhana ko bhejane ke bAda zrI mahAvIra ne vaha sArI rAta karamAra grAma ke jaMgala meM nirbhIka ho, dhyAna meM bitAyI / saberA hone para pAsa ke kollaMga sanniveza nAmaka nagara meM gye| subaha ke samaya paidala dhUmakara dopahara ke samaya bahuLa nAma brAhmaNa ke ghara ke sAmane apane upavAsa kI dIkSA chor3a dii| usa brAhmaNa ne bahuta bar3I bhakti ke sAtha zrI mahAvIra svAmI ko bhikSA dI aura praNAma kiyaa| devatAoM ne usa brAhmaNa ke ghara para ghana sampattiyoM aura maNibhUSaNoM ko brsaayaa| svAmI ko bhikSA dene vAle brAhmaNa ke bhAgya para usa nagara ke loga vismita hue| yahA~ se svAmIjI morAka mrAma kI ora paidala cala pdd'e| 38 KOLLANGA SANNIVESA After sending back Nandivardhana, Bhagavan Mahavira went on meditating at the same spot, undeterred, until dawn. Then he proceeded to a nearby town called Kollanga Sannivesa. He went on walking throughout the morning and by noon stood before the threshold of the house of a Brahmin by name Bhahula. Then he broke his fast with the Brahmin offering him food and drink. After treating the mendicant thus, the Brahmin prostrated before the feet of the Bhagawan and paid his respects and lo, the Gods sent down a shower of precious stones, exotic ornaments and all types of wealth upon the house of the Brahmin (perhaps, Bhagawan Mahavira must have found the Brahmin to be a virtuous person and this incident might be a pretext to reward him). From there the Swami proceeded towards the town of Moraka, once again on foot.

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39. moraka sanniveza zrI mahAvIra svAmI, sanyAsI dIkSA grahaNa karane ke bAda pahalA caturmAsa, moraka sannivesa meM saMbhava huaa| vahA~ eka Azrama thaa| zrI mahAvIra svAmI ke pitAjI aura unake bar3e logoM ko yaha Azrama mAlUma thaa| zrI mahAvIra ko dekhate hI usa Azrama ke mAlika, svAmI ko apane Azrama meM rahane ke lie icchA prakaTa kI / vAstava meM zrI mahAvIra ko dhyAna ke lie koI bhI pradeza ho vaha anukUla hogaa| kyoMki ve eka bAra jaMgala meM, dUsarI bAra maMdira ke prAMgaNa meM, kucha dinoM ke lie zmazAna meM bhI nirbhaya se, dhyAna meM DUba kara samaya ko bitAye the / zrI mahAvIra svAmI AzramavAsiyoM kI bAteM inakAra nahIM kara ske| apane lie jo Azrama diye usa Azrama meM dhyAna ke lie gye| Azrama meM praveza hote hI zrI mahAvIra svAmI dhyAna meM DUba gye| usI samaya kucha gAyeM ghA~sa carane hetu Azrama meM Akara ghAsa khAne lgiiN| usa ora kI jamIna para ghA~sa jyAdA nahIM hone ke kAraNa Azrama ke Upara honevAle bela aura latAoM ko khAne lagIM / Azrama ke bAhara rahane vAle yaha dekhakara gAyoM ko haTAte hue, cillAne lage / Azrama ke andara baiThe hue svAmIjI acaMcala dIkSA meM, dhyAna sAgara meM DUbe hue, AtmadarzanAnubhUti prApta kara rahe the| Azrama ke bAhara logoM kI cillAha svAmI jI ke kAnoM meM sunAI pdd'ii| mahAvIra svAmI ko dhyAna meM vighna A gyaa| 39 MORAKA SANNIVESA After making the vow of renunciation, Bhagawan Mahavira had to observe the penance of Chaturmasya while he was in Moraka Sannivesa. Here, in this place, there was a certain ancient hermitage, whose dweller knew Bhagawan Mahavira's father, so he requested the Bhagawan to stay in his Ashram. Now for the Bhagawan any place of stay is one and the same. Now he would dwell in a forest, now at the threshold of a temple, now in a necropolis - absorbed in deep meditation without a shade of fear. Nevertheless, he wanted to oblige his father's friend and entered the hermitage to observe Dhyana. The moment he entered the hermitage he entered into deep Dhyana. Presently some cows came to the area for the purpose of grazing and findng that the soil was devoid of even a blade of grass, stretched their necks and began to eat the creepers ascending towards the roof of the hermitage. But Bhagawan Mahavira was undisturbed in his meditation even while the roof above his head was being eaten up. The others, lesser mortals, were filled with consternation and were trying to drive away the animals with yells and shouts. Thus the meditation of the Bhagawan was disturbed. As though this were not enough the head of the hermitage called out Mahavira with a loud voice. Mahavira came out and wanted to know what had happened. Then the Head of the hermitage informed the Bhagawan that some cows had entered the Ashram and were eating up the foliage of plants and creepers. He reprimanded the Bhagawan for being

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bAhara se Azrama ke mAlika ne mahAvIra svAmI ko bulaayaa| mahAvIra svAmI ne bAhara Akara kAraNa puuchaa| Azrama ke mAlika ne batAyA ki gAyeM Akara idhara cara rahI hai to apane dekhA nahIM / Apako sAvadhAnI se yahA~ rahanA Avazyaka hai| mahAvIra svAmI ke mana meM yaha bAta AyI ki mere kAraNa dUsaroM ko nukasAna pahuMca rahA hai| yaha socakara unhoMne turantu usa pradeza ko chor3A, aura nikaTa ke jaMgala kI ora cala pdd'e| bAda meM mana meM pratijJA kala lI ki bhaviSya meM maiM jahA~ rahU~gA vahA~ ke logoM para bhAra nahIM banU~gA / jitanA samaya ho utane samaya meM apane dhyAna meM nimagna ho jAU~gA / dhyAna meM hI pUrA samaya bitAU~gA / mere do hAtha hI bhikSApAtra haiN| gRhastAzrama aura anya logoM ko choDakara maiM dUra rhuuNgaa| oblivious of the necessity of protecting the hermitage. Now Bhagawan Mahavira thought that the feelings of others were hurt on account of himself and at once decided to leave the place. Then he proceeded to a nearby forest. Now he vowed that he would not go to any place where he would be a burden upon others. He further vowed that all his time would be spent in meditation and if, there were to be any moments of consciousness, they would be spent in silence. He said to himself that his own palms would serve as a cup for alms and that he would be away from Janapadas (places where people live).

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bAhara se Azrama ke mAlika ne mahAvIra svAmI ko bulaayaa| mahAvIra svAmI ne bAhara Akara kAraNa puuchaa| Azrama ke mAlika ne batAyA ki gAyeM Akara idhara cara rahI hai to apane dekhA nahIM / Apako sAvadhAnI se yahA~ rahanA Avazyaka hai| mahAvIra svAmI ke mana meM yaha bAta AyI ki mere kAraNa dUsaroM ko nukasAna pahuMca rahA hai| yaha socakara unhoMne turantu usa pradeza ko chor3A, aura nikaTa ke jaMgala kI ora cala pdd'e| bAda meM mana meM pratijJA kala lI ki bhaviSya meM maiM jahA~ rahU~gA vahA~ ke logoM para bhAra nahIM banU~gA / jitanA samaya ho utane samaya meM apane dhyAna meM nimagna ho jaauuNgaa| dhyAna meM hI pUrA samaya bitaauuNgaa| mere do hAtha hI bhikSApAtra haiM / gRhastAzrama aura anya logoM ko choDakara maiM dUra rhuuNgaa| oblivious of the necessity of protecting the hermitage. Now Bhagawan Mahavira thought that the feelings of others were hurt on account of himself and at once decided to leave the place. Then he proceeded to a nearby forest. Now he vowed that he would not go to any place where he would be a burden upon others. He further vowed that all his time would be spent in meditation and if, there were to be any moments of consciousness, they would be spent in silence. He said to himself that his own palms would serve as a cup for alms and that he would be away from Janapadas (places where people live).

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40. yakSa ke Upara vijaya bAda meM zrI mahAvIra svAmI usI gA~va meM zUlapANiyakSa ke maMdira ko, apanI dhyAna ke lie acchI jagaha samajhakara cuna liye| vahA~ ke gA~vavAsI vahA~ dhyAna karane ke lie manA kiye the| kAraNa pUchane para gA~va vAsiyoM ne kahA - yahA~ zUlapANI yakSa nAmaka eka rAkSasa haiN| vaha narabhakSaka rAkSasa rAta meM ghUmatA rahatA hai| agara bhUla se koI mAnava usa maMdira ke prAMgaNa meM rAta meM jAte hue dekhA to subaha hote hI usa mAnava kA kevala kaMkAla hI bacA rahatA hai| usa rAkSasa ke kAraNa hI isa gA~va kA nAma astigrAma rakhA gayA / dhairyazAlI zrImahAvIra svAmI ne ina gA~va vAloM kI bAteM nahIM mAnI / usa maMdira ke prAMgaNa meM padmAsana yukta, aMtara muka hokara dhyAna meM nimagna hue the| AdhI rAta ko eka baDI cIkha sunAI par3I / mahAvIra svAmI niDara hokara apane dhyAna meM DUbakara, aMcacala dIkSA meM ekAgracitta mana se Atma darzana kara rahe the| tabhI zUlapANi yakSa kaI prakAra se vidhna DAle / lekina mahAvIra kI tapobala ke sAmane usa yakSa ke sAre prayatna viphala ho gaye / anta meM vaha yakSa mahAvIra ke pairoM meM gira kara svAmI ko praNAma karake vaha khuda usa jagaha ko chor3akara calA gyaa| vijaya pAnevAle mahAvIra vahA~ ke logoM ko AzIrvAda dekara uttarAcala kI ora cala pdde| 40 VICTORY OVER THE YAKSHA Next on the outskirts of Asthigrama, Bhagawan Mahavira selected a temple called Shulapaniyaksha to continue his meditation. Then the villagers tried to restrain him from carrying out his plan. The Bhagawan was surprised and wanted to know the reason for this strange request. Then people informed him that certain anthropophagous Yaksha by name Shulapani was stalking persons moving in that area. If any unsuspecting mortal should stray into the area in the night, only his skeleton would remain in the morning. It was for this reason that the village came to be called "Asthi". As is to be expected, Mahavira must have smiled at this account and he sat in the temple in the posture of Padmasana and turning his mind inwards, fell into deep meditation. The unearthly hour arrived and the Yaksha, waxing in strength, soon reached the temple and yelled in a heart-rending manner. Shri Mahavira heard it in his Dhyana but was not distrubed at all and continued with his meditation. The Yaksha now tried his best to distract the Swami from his meditation, as his efforts to swallow him and eat him up came to nought. Thus the fiendish strength of the Yaksha was no match for the ascetic power of Bhagawan Mahavira. The Yaksha was now divested of his pride and fell at the feet of the Swami to forgive him for his ignorance. Now a strange thing happened - Bhagawan Mahavira did not want to displace the Yaksha from his natural habitat and so he the Bhagawan himself left the place and proceeded to another spot in the direction of the North, but not before blessing the local people.

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41. ahiMsA paramodharma : caNDakauzika nAmaka eka bahuta hI bhayAnaka sA~pa uttarAcala ke jaMgala meM rahatA thaa| vaha bahuta jaharIlA sA~pa thaa| kyoMki per3a kI DAla para baiThI huI cir3iyoM para usa sA~pa kI naz2ara par3I to ve nIce gira kara mara jAyA karatI thiiN| isIliye vaha sA~pa jahA~ rahatA thA vahA~ ke AsapAsa kA pradeza sunasAna (nirjana) par3A thaa| usI pradeza ko mahAvIra svAmI ne apane dhyAna ke liye anukUla samajhA / ve turaMta usa pradeza ko jAkara dhyAna meM nimagna ho gye| dUra se svAmI jI ko dekhakara caNDakauzika sarasara reMgatA huA AyA aura svAmI ke sAmane phana phailAkara khar3A ho gayA / svAmI ke cahare para zAMti, nirbhIkatA aura pUrNimA kA sA prakAza dekhakara caNDakauzika ko kSaNa bhara ke lie acaraja huA aura usane eka dama svAmI jI ke sAmane phana jhukA diyaa| turaMta apane ko sa~bhAla kara vaha yathArUpa gusse meM AyA aura usane svAmI jI ke mu~ha para jahara phUMka ddaalaa| svAmI ke mukha para Dara, krodha, pIr3A yA bhaya na pAkara caNDakauzika hakabakA kara raha gyaa| caNDakauzika ne krodhAveza meM Akara svAmI jI ke pA~va kI aMgUThI para jora se DaMsa liyaa| svAmI jI ora se kisI prakAra kA badalA na huA to caNDakauzika acaraja meM par3A / vaha turaMta svAmIjI ke Age apanA zarIra lapeTa kara unhe dekhatA rahA / dhyAna se uThe hue svAmIjI ne kRpApUrNa dRSTi se caNDakauzika kI A~khoM meM dekhA / aba taka dUsaroM 41 AHIMSA - RESPECT FOR LIFE AND COMPASSION TOWARDS ALL CREATURES, THE NOBLEST OF DUTIES There lived in a forest of Uttaravachala a serpent by name Chandakausika. He was the embodiment of the most fatal poison. It was enough if the serpent looked at the birds that perched on the branch of a tree, to make them fall down dead; such was the power of his poison. The whole place became deserted in course of time. For this very reason silence reigned there and Bhagawan Mahavira thought that the place would be ideal for meditation and so immediately went into a state of meditation on reaching there. Now Chandakausika saw the Swami approaching the place and crawling briskly towards the Swami, the serpent presently faced the Swami and reared itself spreading its hood. It began to look daggers at the face of the Swami, but what a surprise, all the cruelty and natural enmity of the serpent for the would-be prey were gone in a fraction of a second ! The serpent was greatly baffled to see the holy aura around the face of the Swami, the calmness of the face itself and the utter lack of fear. The serpent was dazed only for a fraction of a second and slipping into his own vicious nature, ejected poison on the body of the Swami. Now the serpent was convinced tht the strange person was overcome by the effect of its poison. But lo, the face of the Swami was as calm as ever. There was not any trace of fear or pain. The serpent became perplexed and, not willing to accept defeat, bent down and bit the big toe of the

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ko malina karane vAle aura jahara se bhara dene vAle caNDakauzika kA mana aba svAmI jI kI dRSTi se ghule motI kI bhA~ti svaccha (nirmala) ho gyaa| svAmI jI ko dekhate hI usakA mana badala gayA / isa prakAra Akasmika rUpa se lajjita hokara vaha apane pApoM kA prAyazcitta karane ke liye svAmI jI ke caraNoM para par3A aura zaraNa kI bhikSA mA~gane lgaa| svAmI jI ne ahiMsA kA prabhAva mauna rUpa se caNDa kauzika ko btaayaa| usake bAda gaMgA ke kinAre se surabhipUra kI tarapha svImI jI cale gye| Swami's left foot. Even after this, Bhagawan Mahavira was unperturbed in perfect calmness. The serpent was now filled with the wonder of its life and, coiling himself in front of the Swami began to gaze at himself fixedly. The Swami who now woke up from his Dhyana began to eye the serpent with compassion. One look into those kindly eyes, the black mind of the serpent was now divested of all impurities and shone like a pearl (a symbol of cleanliness and purity). Chandakausika was now smitten with remorse and feeling ashamed of himself fell upon the feet of the Swami and begged his forgiveness. And wonder of wonders, with one silent look the Swami conveyed to Chandakausika the value of respect for life and kindness towards all creatures which in normal parlance is called Ahimsa, nonviolence. Having transformed Chandakausika thus, the Swami now travelled towards" Surabhipura on the banks of the Ganges.

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42. gaMgA nadI kI ora prayANa vizAla aura gaMbhIra gaMgA ke taTa para svAmI baiThe hue the| ve gaMgA ke pravAha aura usameM uThatI huI taraMgoM ko dekha rahe the| usa samaya unake mana meM bhI laharoM kI bhAnti umaMgeM uTha rahI thiiN| ve apane antarmukhI mana meM uThate hue bhAvoM ko baDI nipuNatA ke sAtha dabA rahe the| surabhi-grAmavAsI vahA~ se gaMgA ko pAra karane ke liye siddhadatta kI nAva kA upayoga kiyA karate the| kucha loga gaMgA pAra karane ke liye Akara nAva para baiTha gaye the| siddha datta ne nAva meM Akara baiThane ke liye kinAre para baiThe hue svAmI kA AhvAna kiyA / nAva meM svAmI ke baiThane ke bAda nAva kA calanA zurU ho gyaa| kucha dUra jAne ke bAda mausama (vAtAvaraNa) badala gyaa| AsamAna meM kAle kAle bAdala chA gaye / bAdala garajane lage aura bijalI kauMdhane lgii| nadI meM Upara uThatI huI laharoM ke kAraNa nAva DA~vA Dola hone lgii| nAva meM baiThe hue loga apanI jAnoM ko hathelI meM rakha kara bhaya bhIta hokara jora jora se cIkhane - cillAne lge| kevala mahAvIra svAmI hI avicala mana se, dhyAna magna ho kara, AsapAsa cAroM ora kI paristhiti ko bhUlakara Atmadarzana kara rahe the| aisI sthiti meM dekhane para nAva meM yAtrA karane vAloM ko acaraja huaa| svAmI ko dekhate hI unake mana meM dhairya AyA / saba loga svAmI ko praNAma karate rahe aura anta meM nAva surakSita rUpa se kinAre para phuNcii| 42 JOURNEY ON THE GANGES On the way to Surabhipura, the Swami stood on the banks of the Ganga, the broad and majestic perennial river, observing the waves rising high into the air. He was deftly suppressing the feelings of his own mind trying to rise in consonance with the rising waves. But, they became calm in the mind of the Swami who was a picture of completely subdued passions. Now it was customary for the people of Surabhipura to use the boat of Siddhadatta to ferry them across the river. Finding the Swami standing on the banks, Siddhadatta invited Mahavira also to step into the boat. After the Swami was seated, the boat began to move. But after the boat had forded a part of the river there was a sudden change in the weather and black clouds filled the sky threatening to generate a gale and a heavy downpour. The lofty waves of the agitated river were intent on upsetting the boat. While all the other passengers were shouting and crying for help for fear that the boat would overturn and capsize, Bhagawan Mahavira sat undisturbed, absorbed in calm meditation. Now the other passengers were filled with wonderment at the unperturbed state of the Swami and were themselves reassured by it. They saluted the Swami in silent reverence and were greatly rewarded for this transformation in their minds, when the boat safely reached the other bank. Then the passengers alighted from the boat, bowed to the Swami and expressed their gratitude for saving their lives. The Swami gave them Abhaya (reassurance and blessings) and continued his journey in the direction of Vajrabhoomi.

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43. prazAMti meM vighna ( aDacana ) vajrabhUmi meM pahu~cate hI vahA~ ke logoM ne mahAvIra svAmI ko taMga kiyaa| unakoM aneka kaSTa jhelane pdd'e| unake hAtha bhikSA-pAtra kI bhAnti jur3e aura ve naMge banAye gaye / vahA~ ke logoM ne svAmI jI ko bhikSA nahIM dI / bhikSA ke liye gaye svAmI ko vahA~ ke ajJAnI logoM ne pattharoM se mArA aura kaI taraha ke hathiyAroM se svAmI ke zarIra ko ghAyala kiyA / ve kaSToM ko anubhava kara rahe the| ve una saba kaSToM ko prAktana (pUrva) janma ke phala samajha rahe the aura muskurAkara raha gaye / 43 THE OBSTACLES TO COMPOSURE After having reached Vajrabhoomi Bhagawan Mahavira underwent many physical travails on account of the cruelty of the local people. Here we must remember that the Swami cupped his own hands in the likeness of a begging bowl and that he was utterly naked, having discarded all robes. These physical charcteristics struck the foolish local people as odd and in their ignorance, the locals not only refused to give alms to the Swami but also pelted stones at him and injured his body with various weapons as well. The Swami bore all these indiscretions and physical hardships caused to him as he knew that pain and pleasure are the result of past actions (actions in the previous lives). The Swami blessed his tormentors with a smile playing upon his lips and continued to proceed on his way. This lack of angry reaction further infuriated the sinful mob, who followed the Swami wherever he went and began to torment him. In the face of all these cruel acts the Swami was a picture of calmness and composure and he forgave all the wicked actions of his tormentors, even as a father would forgive the wayward actions of his son. Now the local people were overcome with remorse and shame at their own actions. They realised the divinity in the Swami and fell at his feet and begged his forgiveness. The Swami blessed them with affection and, leaving Vajrabhoomi, proceeded towards Samhabhoomi in the Kingdom of Laat.

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Ja rnd. " SHyyy.

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44. kuttoM se kaSTa lATa prAnta meM siMhabhUmi hiMsA pravRtti ke lie luTeroM kA aDDA (nilaya) hai| pahADoM se bharI hue vaha jagaha apane dhyAna ke liye anukUla samajhakara zrI mahAvIra svAmI dhyAna-yogya pradeza kI khoja meM cale jA rahe the| ve siMhabhUmi ke rAja mArga para jA rahe the| naMge pA~va aura hAtha meM hathiyAra liye binA calate hue zrI mahAvIra svAmI vahA~ (siMhabhUmi) ke logoM ko vicitra (vilakSaNa) se jAna pdd'e| vahA~ ke logoM ne apane pAlatU kuttoM aura sar3aka para rahane vAle kuttoM ko svAmI kI ora ukasA kara bhejA thaa| jaba ve kutte svAmI ko kATa rahe the taba vahA~ ke loga paizAcika pravRtti se Ananda vibhora hokara dekhate rahe / bAkI sAdhu loga kucha kucha hathiyAra hAtha meM liye hue bacAte rhe| lekina svAmIjI kA dRDha saMkalpa hI unakA hAthiyAra thaa| usI hAthiyAra ke sivA aura kisIprakAra kA hathiyAra unake pAsa nahIM thaa| svAmI jI ne samajhA ki maiM jitane kaSTa bhoga rahA hU~ ve saba kaSTa mere prAtkana (pUrva) janma ke pApa karmoM ke phala haiN| ye pApa gaMgA ke pavitrajala se ghula kara miTa rahe haiN| kuttoM ke bahuta kATane para svAmI vicalita nahIM hue| ve ghAyala hokara bhI khUna se lathapatha hue zarIra ko lekara aise samaya meM bhI merUparvata kI sI acaMcala dIkSA se puSpaka vimAna kI taraha apanI lakSya kI ora jA rahe the| usa prAnta ke kucha buddhimAna logoM ne isa virapIta (vaiparItya) ko dekhakara lajita ho dUra se hI svAmI ko praNAma karake apanI bhUloM ko kSamA karane ke lie vinatI kI thii| 44 OVERCOMING CANINE FURY: Samhabhoomi in the Kingdom of Laat, was infested with wicked people given to cruel tendencies. The whole area was mountainous, however, and Bhagawan Mahavira thought that that place would be ideal for his Dhyana. So, the Bhagawan was searching for a suitable spot in this area where he could sit in meditation. With this object in mind the Bhagawan was walking along the thoroughfares of Samhabhoomi. This naked Swami without a trident and without wearing the usual wooden sandals of the mendicants struck the local people to be odd so they set their domestic dogs upon the Swami. As the dogs were biting the Swami men and women of the place were dancing and clapping their hands with malicious and fiendish glee. It is customary for travelling mendicants to ward off biting animals by shaking and pointing their tridents at them. But this Swami seemed to be completely different from them and his iron will seemed to be the only instrument of defence. Once again the Bhagawan felt that these happenings were the result of deeds in the past life and bore them with supreme patience. He never tried to fight off the dogs and, with his body filled with dog bites and dripping blood all over, proceeded towards his goal. He resembled Mount Meru in the inflexibility of his purpose and the divine plane Pushpaka in his sense of direction. Having seen all this, some of the more discriminating residents of Samhabhoomi were ashamed of themselves and the actions of their fellow villagers and saluted the Swami from a distance as he was moving away from them. In their minds, they requested the Swami to grant them forgiveness for their cruel indiscretions.

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45. nijamanorAjya ke lie vahI rAjA stUnaka nAmaka eka gA~va meM puSya nAma dhArI eka jyotiSI (bhaviyadvattA) rahatA tA / vaha eka dina gaMgA meM snAna karane ke liye nadI kI ora jA rahA thaa| gaMgA ke kinAre (taTa) para reta meM usako pA~va ke nizAne (caraNa-cihna) dikhAI pdd'e| una nizAnoM kI jA~ca karane para puSya samajha gayA ki ye nizAna mAmUlI (sAmAnya) AdamI ke nahIM ho skte| pA~voM ke ye cihna kisI samrATa ke hI hoNge| vaha jarUra samrATa hogaa| svAmI ko khojate hue vaha Age bar3hA / vahA~ se naz2adIka ke eka vihAra meM dhyAna-magna svAmI ko dekhakara usane unako praNAma kiyaa| svAmI se bAtacIta karane ke liye vahIM pratIkSA meM baiThA thA / svAmI ne dhyAna samApta kara ke A~kheM kholI aura sAmane puSya ko dekha kara muskurAte hue bAtacIta kii| svAmI ko puSya kA mukha dekhate hI mAlUma ho gayA ki usake mana meM kyA hai / parantu puSya ke mu~ha kholane ke pahale hI svAmI ne usako sambodhita karate hue kahA ki eka samaya meM rAjA hI thA / rAjya kA sAsana karate karate maiM apane bandhuoM ke sAtha sukha se rahA thA / para sanyAsa kI dIkSA jaba se maiM ne grahaNa kI taba se maiM ne ahiMsA ko hI apanI mAtA, eka niSTA se dhyAna meM rahane ko hI apanA pitA, vairAgya ko hI apanA coTA bhAI, zAnti ko hI panI patnI, dayA ko hI apanI beTI, divyAnubUti ko hI apanA ghara, satya ko hI apanA mitra smjhaa| svAmI kI inabAtoM ko sunane ke bAda puSya ne samajha liyA ki svAmI rAjya-zAsana karane vAlA rAjA nahIM hai balki nijamanorAjya kA zAsana karanevAlA rAjA ha / mana meM aisA samajha kara puSya apane gA~va kI ora calA gyaa| 45 THE RULER OF THE REALM OF THE MIND In a certain Village called Sthunak, there dwelt a Soothsayer called Pushya. One day he proceeded to the Ganga to have his ablutions. There he saw on the sandy bank the foot prints of Bhagawan Mahavira. Being a seer and soothsayer Pushya looked at the foot-prints intently and came to the conclusion that the owner of the foot-prints was no ordinary mortal. His special knowledge told him that the person must be a King of Kings and so he looked in all directions and ultimately proceeded to a Vihara (a garden meant for Ascetics) which was nearby. Then to his great delight Pushya saw the Swami seated there in deep meditation. Pushya patiently wanted for the Swami to conclude his Dhyana, and was rewarded when the Swami at last opened his eyes and greeted Pushya with a smile. The moment he saw the face of Pushya the Swami understood what in the mind of Pushya was. Then even before Pushya could air his suspicions, Bhagawan Mahavira informed him that the was a King once upon a time and that he rolled in wealth and luxury at that time. But after accepting Sanyasa Deeksha (vow of renunciation) he has come to regard Non-Violence (as) his Mother, Meditation (as) his Father, the Spirit of Renunciation (as) his Brother, Quiescence (as) his Consort, Kindness (as) Daughter, Spiritual Experience (as) his Home and Truth (as) his Companion. Thus spake the Swami. Pushya now realised that he was a King who ruled not a territory nor a people but one who obtained complete control over his mind and over its realm. With this knowledge Pushya retraced his steps towards his native village.

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46. utpAla se bAtacIta svAmI jI lagAtara apanA adhika se adhika samaya dhyAna meM lagAte hue nidrA aura AhAra chor3akara dhIre dhIre apane lakSya kI ora jA rahe the| eka dina asti gA~va meM eka niSThA se svAmI jI dhyAna meM magna ho gaye the| usI vakta usa jagaha para utpala nAmaka eka jaina muni Aye / ve pArzvanAtha jI kI dharma paramparA ke anuyAyI the| unhoMne svAmI jI kI ananya dIkSA dekha kara apanI divya dRSTi se unakI pUrvaparamparA ko dekha / / ye to vahI haiM jo zUlapANicaitya meM svAmI jI ke anubhava dekhakara una se bAtacIta karane ke lie vahIM para baiTha gye| svAmI jI jaba dhyAna se bAhara Aye taba unhoMne bhakti bhAva yukta ho kara eka niSThayogezvara ke rUpa meM svAmI ko jAna liyA aura samajha gaye ki svAmI jI ko thor3e hI dinoM meM kevala jJAna kI prApti ho jaayegii| jyotiSI ne yaha saba btaayaa| isake bAda zUla pANicaitya meM svAmIjI ko jo anubhava hue una sabakA kA vyakhyAna kiyaa| svAmIjI kA bhayaMkara rAkSasa se laDanA svAmIjI ke pichale janma kI vAsanAoM (saMskAroM) ko miTAne ke prayatnoM kA pratinidhitva karatA hai| andara basI huI AtmA ke sAkSAtkAra arthAt svAmIjI ke citta kA antarmukhI hone kA pratinidhitva karatA hai| kaNDa ke do AbharaNa bhaviSya dvANI karate haiM ki mAnava 46 CONVERSATION WITH UTPALA As days went by Bhagawan Mahavira came to devote more and more of his time to Dhyana (Meditation) only, even neglecting to take timely food or sleep. He was proceeding steadily towards his goal. One day, when Bhagawan Mahavira was deeply immersed in meditation, in a Chaitya ( a place for mendicants) in the village of Asthi, there came a monk by name Utpala to the Swami. Utpala belonged to the philosophical school and tradition of Tirthankar Parshvanathaji. Now this mendicant, being gifted with ability to see into the past (present and future) was able to see in a flash back the experiences of the Swami in the temple of Shulapaniyaksha as also the facts relating to the life of the Swami. So he wanted to converse with the Swami. When the Swami came out of his meditation, Utpala bowed to him and, after looking at him fixedly in reverential awe, praised him as the Lord of the Yogis (Prince of Realised Souls). He also foretold that the Swami would soon realise Kevalajnana (the ultimate wisdom); then he interpreted the experiences that the Swami underwent in the Chaitya of Shulapaniyaksha as follows: The fight with the horrible monster (Shulapaniyaksha) represents the efforts to overcome the pulls of the past lives; the white Cuckoo represents the Swami's mind turning inwards (to realise the indwelling soul). The Cuckoo with Multicoloured feathers represents the perfection attained in Anekanthavada. - multi-pronged probing of Truth. The two

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jAti ke gRhastha aura sanyAsI (bhikSu) ke liye bhagavAna ke batAye hue vidhi-niyama kyA kyA hai jaba ki gAyoM kI jhuNDa svAmI ke dharma-pracAra kA saMketa karatI hai / kamaloM kA sarovara svAmIjI ko prApta mAnavAtIta athavA alaukika zaktiyoM ko iMgita karatA hai aura samudra ko pAra karanA bhava sAgara arthAt jIvana-sAgara ko pAra karane yA lA~ghane kI bAta kI sUcanA detA hai / A~khoM ko cakA cauMdha karane vAle sUraja kA prakAza, kevala athavA antimajJAna kA dyotaka hai| anta meM utpala ne prakaTa kiyA ki svAmIjI dRSTi meruke parvata para unakA siMhAsanAsIna honA saMketa karatA hai ki svAmI jI kA antima dhyeya athavA gamya dharma kI sthApanA hai| bhagavAna mahAvIra ne utpala ko AzIzoM dI aura gaNDakI nadI kI tarapha bddh'e| Ornaments of the Neck foretell the Bhagawan's teaching of the duties of the Householder and the Mendicant, while the Herd of Cows stands for the propagation of Dharma by the Swami. The Lotus Pond signifies the Supernatural powers possessed by the Swami while the Crossing of the Sea signifies the fording of the sea of life. The blinding Sun stands for Kevalajnana (the Ultimate Wisdom). Finally Utpala revealed that the vision of the Swami adorning the Throne on Mount Meru signifies the founding of Dharma (the establishment of the Rule of Duty) as the ultimate goal of the Swami. Bhagawan Mahavira blessed Utpala and then proceeded towards the river Gandaki.

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. TV 16 & XATI NE . SAL In SIA L NE LAK 21

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47. maryAdA se atIta svAmI jI zvetavya nagara se hote hue puriTAla nagara kI tarapha bar3he cale jA rahe the| sthAnIya zAsaka prAdeSa thaa| usa yuvarAja ne, jo sthAnIya zAsaka kA vaMzaja thA svAmI se apanA Atithya svIkAra karane kI prArthanA kii| lekina svAmI ne rAjya aura rAja-bhAgoM ko chor3a dene ke samaya se Atithya aura sevA lenA inakAra kara diyaa| to bhI svAmI ne yuvarAja (zAsaka) ko AzIrvAda diyA aura apane agale AdhyAtmika cintana vA abhyAsa jArI rakhane ke liye uttara kI ora turaMta cala pdd'e| 47 THE SWAMI: BEYOND TEMPTATIONS AND HONOURS The Bhagawan was proceeding through the city of Svetavya towards the town of Purimtal. The local ruler was Pradesh. The princes who belonged to the dynasty of the ruler begged the Swami to be their guest but the Swami was reluctant to receive their services since he had given up his Kingdom as well as his royal pleasures. Nevertheless, the Swami blessed the princes and was soon on his way, in the direction of the North of his further spiritual exercises.

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Jain Educationa International for goo For Personal and Private Use Only TRUE

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48. pratyakSa devatA svAmI purimaTAla pahu~ce / vahA~ vaggUrU nAmaka eka vyApArI thaa| unakI patnI kA nAma bhadra thaa| unheM bacce nahIM the| ve donoM eka bAra saira karane ke lie vahA~ ke rAja bagIcA kI ora gaye the| vahA~ khaNDaharoM meM 'aha~tamalli' kA maMdira thA / vahA~ ke mandira kI sthiti dekhakara, maMdira ke andara arhata malli ko pramAma karake donoM ne hAthA jor3akara zapatha lI ki - agara hamako santAna huI to isa maMdira ko punarnimANa kreNge| kucha hI dinoM meM unako santAna huI / tabhI se patipatnI usa maMdira ko punarnirmANa karane lge| ve donoM vaha maMdira ke tIrthaMnkara ko sevA kara rahe the| jisa dina devI kI pUjA karane ke vAste Aye usa dina mahAvIra svAmI maMdira ke dvAra para aMtaramukhI hokara ekAgra dhyAna meM khar3e hue the| ve donoM maMdira ke dvAra para khar3e hue svAmI kI ora dhyAna na dekara maMdira ke bhagavAna kI pUjA karane lage / taba divyavANI ne kahA - yaha kitanA acaraja kA dRzya hai ! A~khoM ke sAmane sajIva khar3e hue svAmI ko chor3akara, maMdira meM nirjIva patthara kI pUjA mAnava kara rahe haiN| divyavANI kI bAtoM ko sunakara pati-patnI ne apanI bhUla ko pahacAnakara svAmI ko praNAma kiyA / apane mana ke saMtRpta hone taka svAmI ko sevA karake apane ghara cala gaye / 48 DIVINITY IN HUMAN FORM After a long journey Bhagawan Mahavira reached Purimtal. There lived in the town a businessman by name Vaggur. His wife was Bhadra. The couple was childless. Once Vaggur and Bhadra went for a walk through the royal gardens. There they saw a temple in ruins. It was devoted to Tirthankara Malli. Then the couple vowed that they would renovate the temple, if they were blessed with an issue. Soon after this incident the couple was blessed with a child. From that time onwards Vaggur and his wife devoutly worshipped their Tirthankar after having rebuilt the temple. One day when they came to the temple to worship the Tirthankar as usual, they saw the Swami stood at the threshold in deep Dhyana. However, they did not attach much importance to the presence of the Swami and were engaged in the ritual of worship. Then they heard the celestial voice addressing them and saying thus "What a wonder that people have been worshipping a stone idol ignoring the Divinity present in human shape right in front". Along with the others this couple also heard this celestial voice and having realised that the Divinity in human shape was the Swami himself, at once went up to him, prostrated themselves at his feet and having paid their respects, went back home.

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____49. nindA isake bAda svAmI jI caurakha nAmaka zahara ko pahu~ce / vahA~ makkali gozAla nAmaka ajIvaka svAmI ke sAtha dhUmane lage / svAmI jI ne nirvikAra hokara apane sAtha usane ghUmane ke lie mAna liyA / vaha sArA pradeza coroM se bharA thaa| hamezA rAjA ke sipAhI Ane jAnevAloM kI jA~ca karake bhejA karate the| apanI kAma para niyata rAjA ke sipAhiyoM ne svAmI jI aura gozAla ko cora samajhA aura unase kaI prazna puuche| taba svAmI mauna-vrata meM the| kisI prakAra prazna kA uttara nahIM milA to sipAhiyoM ne svAmI aura gozAla ko jaMjIroM se bandI bnaayaa| unheM sajA dete hue rAja-mArga para le jA rahe the| usI mArga se jAte hue samA aura vijaya ne yaha dRzya dekhA / binA kisI kasUra ke svAmIjI ko sajA kA anubhava karate dekha kara ve donoM bahuta khinna aura duHkhI hue| unhoMne rAjA ke sipAhiyoM ko svAmIjI ke pahale kI ghaTanAoM athavA paristhitiyoM ko btaayaa| yaha sunakara rAjA ke sipAhiyoM ne pazcAttApa kiyA aura unhoMne svAmIjI ke caraNoM para sira navA kara kSamA mA~ge / dayA ke pratirUpa zrI zramaNa bhagavAna mahAvIra svAmIjI ne muskurAte hue unheM AzIrvAda diye aura caMpAnagara kI dizA meM cala paDe / gozAla bhI svAmIjI ke pIche cle| 49 SLANDER Next the Swami reached a town called Chaurakh. Then an Ajivaka by name Makkali Goshala began to follow the Swami wherever he went. The Swami allwed the Ajivaka to accompany him without Himself being affected in anyway. However, the whole area was infested with thieves and the King's soldiers were given orders to check and inspect the strangers and travellers into and out of the town. As a part of this routine duty the soldiers suspected the Swami and Gaushala to be thieves and tried to interrogate them. At that time the Swami was observing the vow of silence and would not give any reply to the questions. The King's servants shackled the Swami and Gaushala as a part of their duty and were marching them through the main thoroughfares. It so happened that two persons by name Sama and Vijaya who were passing along that way were much troubled in their minds at the Swami being subjected to such an indignity for no fault of his. Then they stepped in front of the King's servants and related to them the antecedents of the Swami. Then the King's servants felt ashamed of themselves and fell at the feet of the Swami and requested him to forgive their indiscretion. The Swami, as was his wont, merely smiled at them without showing any annoyance. What was more, he heartily blessed his now repentant tormentors and turned his stens towards the city of Champa. Gaushala trailed the Swami.

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50. candana bAlA kA vRtta (caritra) svAmI jI caMpAnagara meM jA pahu~ce / daghivAhana usa rAjya kA pAlana karate the| unakA patnI kA nAma thA gharaNI aura beTI kA nAma vasumati / svAmIjI kA usa zahara meM pahu~cane ke pahale se vatsa rAjya ke rAjA zatAnIka apane senAdhyakSa kAkumukha ke sAtha usa nagara para car3hAI kara dii| usane usa nagara kA vidhvaMza karake rAjA daghivAhana aura rANI gharaNI ko mAra DAlA / kAkumukha ne rAja kumArI vasumati ko bandI banAyA aura vahA~ ke AcAra-vyavahAra ke anusAra dAsI ke rUpa meM becane ke liye hATameM use tthhraayaa| vasumati ko kharIdane ke liye koI nahIM aayaa| saba loga khar3e hokara sirpha dekha rahe haiM - "kauna rAjakumArI ko kharI deMge ?" usI mArga se jAte hue pramukha vyApArI ghanavAhana usa kanyA kI dayanIya (socanIya) sthiti para tarasa kara, usako apanI beTI ke barAbara mAna kara ghana cukAkara apane ghara ko le gye| apanI patnI mUlA ko isa kanyA kA candanabAlA ke nAma se paricaya diyA / candanabAlA ke nAma se pukArate hue rAjakumArI vasumati ke saundarya ko dekhakara ghanavAhana kI patnI mUlA IrSyA karane lage / vyApArI ke ghara meM na hone kA samaya dekhakara usane nAI ko bulAyA aura candanavAlA kA sira mur3avAyA / isase suntuSTa na hokara usane use jaMjIroM (sA~kaloM) se ba~dhavAyA aura ghara ke bhUgarbha kI koTharI meM gupta rUpa se bandI banavA kara rakha diyA / 50 THE STORY OF CHANDANABALA By and by the Swami entered the city of Champa. The Kingdom was being ruled by King Dadhivahana. The queen was Dharani and the Princess was Vasumathi. Already by the time the Swami reached this city, it had been invaded by King Shatanika of the Kingdom of Vatsa along with his Commander-in-Chief Kakumukha. The city was sacked and King Dadhivahana and queen Dharani were killed. Kakumukha, the Commander-in-Chief took princess Vasumathi captive and, in accordance with the then prevailing custom, tried to sell away the princes as a slave in the local shandy. As Vasumathi was a princess nobody came forward to offer a suitable price. A certain merchant by name Dhanavahana happened to pass along the route and saw the pitiable state in which the princess was. He felt like a parent towards the princess, paid the quoted price and took her along with him to his own home. There he introduced her to his wife Moola as Chandanabala, a maiden. Now Moola was affected by jealousy at the beauty of the princess and was bent upon harming her. One day, when Dhanavahana was away from home, Moola sent for a barber and had Chandanabala tonsured. Then Moola had the princess shackled and imprisoned in an underground cell in the house.

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51. candanabAlA para svAmI kI kRpA dhanavAhana ko ghara lauTa Ane para candanabAlA dikhAI nahIM pdd'ii| kisI ne bhI usakI dusthiti ke bAre meM nahIM btaayaa| sAre kamaroM meM khojane ke bAda dhanavAhana ko anta meM bhUgarbha ke kamare meM ghanavAhana ne bandI ke rUpa meM par3I huI candanavAlA ko dekha pAyA / usane usa hAlata meM candanabAlA ko dekhA, usa para tarasa khAyA (daryA huA), vahA~ para ubale hue ur3ada candanabAlA ke hAtha meM dekara khAne ko kahA / usakI jajIroM ko tor3ane ke liye luhAra ko bulAne ko gyaa| idhara mahAvIra svAmIjI ko dhyAna niSThA dina va dina bar3hatI rahI aura ve kevala jJAna sAdhanA kI ora jA rahe the| usa prakAra niSThA meM nimagna svAmIjI kI najaroM meM jandanabAlA ke kaSToM ke dRzya eka eka karake Ane lage / eka saptAha se taba taka svAmI jI ne kisI se bhikSA nahIM lI thii| usI kSaNa svAmIjI ne praNa kiyA ki agara mujhe kisI se bhikSA lenI hai to maiM usI strI ke hAtha se bhikSA lU~gA jo mUMDa muDavAkara, bandI banAkara, A~khoM meM A~sU bharakara ubale hue ur3ada hAtha meM le bhikSA meM detI hai| candanabAlA se milane ke liye svAmIjI mahAdeva rAjamArga para jA rahe the| samaya do pahara kA thA / svAmI jI ko bhikSA dene ke liye loga apane apane hAthoM meM pAtroM ko liye hue paMkti meM khar3e hue the| svAmI jI ne una logoM ke hAtha kI bhikSA na lekara sIdhe ghanavAhana ke ghara pahu~ca kara candanabAlA ko dekhaa| usa samaya candanabAlA apane ko isa sthiti se ubArane (bacAne) ke liye bhagavAna se prArthanA kara rahI thii| isa vipatti se mukta karane (chuDAne) 51 SWAMI TAKES PITY ON CHANDANABALA When Dhanavahana came back home he could not find Chandanabala in the house. His enquiries about the whereabouts of the princess did not bear fruit. However, Dhanavahana had the house thoroughly searched and ultimately found her imprisoned in the underground cell. Dhanavahana was sorry for her and gave her some boiled blackgram to eat and himself proceeded to fetch a blacksmith to have the shackles removed. In the meantime, the meditation of Bhagawan Mahavira was becoming more and more rewarding, and was irresistibly travelling towards Kevalajnana. Then, surprisingly, on this particular day the Swami saw in his mind's eye the pictures of torture affecting Chandanabala. For many days then, the Swami had not been accepting any Bhiksha (Alms) but now he vowed to accept alms from a woman who would exactly fit the description of the suffering princess with her boiled blackgram in her possession. In pursuit of this vow the Swami was proceeding through the thoroughfares of the city. It was noon and many housewives were ready standing at the thresholds of their houses to give alms to the Swami. But the Swami would not accept Alms from anyone of them. Straightaway, he reached the cell in the house of Dhanavahana and saw Chandanabala standing there with a bent head, lamenting her fate and expecting succour from Bhagawan Mahavira only. All the time weeping bitterly, her eyes filled with tears, she was awating the arrival of the Swami. Suddenly she heard her name being uttered

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vAlA zramaNa bhagavAna hI hai / aisA samajhAkara A~sU bharI A~khoM se svAmI ke Ane kI rAha dekha rahI thii| svAmI ke Agamana kI pratIkSA kara rahI thii| "candanabAlA' kaha kara pukArane kA divya uccAraNa svAmI ke oThoM se AyA / uccAraNa ke zabdoM ko sunate hI candanabAlA sira uThA kara svAmI jI ko dekhA aura turaMta unake caraNoM meM praNAma kiyA / svAmI jI ne candanabAlA ko dekha kara kRpApUrNa netroM se usa para anugraha kiyaa| bhikSA ke liye svAmI jI ne apane hAtha bar3hAye / ise apanA parama bhAgya mAna kara candanabAlA ne turanta ubale hue ur3ada svAmI ke hAtha meM rkhe| jisa kSaNa svAmI jI ne hAtha meM bhikSA lI usa kSaNa candanabAlA pahale kI taraha rAjakumArI ke rUpa meM badala gii| deva gaNa ghanavAhana ke ghara para phUla brsaaye| usI samaya luhAra ko sAtha liye Aye ghanavAhana isa dRzya ko dekha kara bahuta prasanna ho gaye / svAmI jI kA svayaM apane ghara padhAranA apanA parama bhAgya samajhakara usane svAmI ke caraNoM para gira kara praNAma kiyA aura unakA yaza gaayaa| in a tone of compassion and looking in the direction of the utterer whom should she see, on lifting her head, but Bhagawan Mahavira? At once Chandanabala bowed to his feet and begged for protection. The Swami looked at her in a compassionate way and extended his cupped hands towards her, seeking alms. Chandanabala immediately gave away the quantity of boiled black gram with her as alms to the Swami. She thought that it was her good luck that she could give alms to such a holy person. The moment she gave alms to the Swami tresses of hair grew upon her head and Chandanabala became her former lovely self. Even the Gods were struck with wonderment at this happening and they sent down a shower of flowers upon the house of Dhanavahana. Just at that moment, Dhanavahana who came there accompanied by a blacksmith, saw the sight and was greatly filled with wonderment. He thought that it was his goodluck to be a witness to the miracle. He immediately fell at the feet of the Swami and began to praise him. The Swami then blessed both Chandanabala and Dhanavahana and immediately left the spot and travelled towards the village Trumbhaka.

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52. kevala jJAna svAmI jI abhI taka do dinoM se upavAsa dIkSA meM the| svAmI jI bhahaka nAmaka gA~va meM zyAmaka nAmaka gRhastha ke ghara meM IzAnya dizA meM zithilAvasthA vAle eka maMdira ke pAsa, 'goghohika' mudrA meM baiThe hue the / vaha rijupAlikA nadI kA prAMta thA / samaya prAtaH kAla kA thaa| abhI sUryodaya ho rahA thaa| usa samaya svAmI jI ko jitanA bala aura teja ke sAtha milI thI utanI zakti isa ke pahale nahIM milI thii| sacamuca jyotiSa zAstra ke anusAra vaha divya aura bhavya muhUrta thA / cA~da uttara phalagunI nakSatra meM cala rahA thaa| svAmI jI ke mana ko ekAeka prApta huA thaa| unhe / samyAsa kI dIkSA grahaNa karake bAraha sAla chaH mahIne pandraha dina hue the| taba jo jJAna svAmI jI ko milA thA vaha jJAna ananta, sarvazreSTha, ATaMka rahita, anargala aura paripUrNa hai / isa prakAra kevala jJAna ko prApta karake zramaNa bhagavAna usa jJAnAmRta meM DUba kara usI sthiti meM 48 (aThacAlIsa) miniTa (nimiSa) raha gaye the . usa prakAra vItarAga mahAvIra arhanta, jina, tIrthaMkara, paripUrNa jJAna se prakAzamAna hue the| devagaNa ne svAmI jI para Upara se phUloM kI varSA kI / indra ne apane devagaNa - sahita svAmI ke darzana karake bhakti pUrvaka prazasA kii| svAmI jI ko saba dizAe~ spaSTa rUpa se dikAI pdd'ii| ve saba cIjoM ko, saba meM, saba dizAoM meM spaSTa rUpa se dekha ske| ve kahA~ paidA hote haiM aura kahA~ jAte 52 KEVALAJNANA In the village of Jrumbhaka, the Swami was seated in a posture known as "Godhohika" in the north-cast corner of the house of Syamaka, a villager. Nearby was a temple in ruins. The Swamy had been fasting for two days by then. River Rijupalika flowed by the temple, the time was early morning and the Sun was just rising from the eastern horizon. The swamy felt a new vigour and radiance permeating his body and he felt that this was a new experience. According to astronomy, the time was the period of "Vijaya"- the period when the moon travels through the house of Uttaraphalguni, a star. All of a sudden, the Swamy was endowed with "KEVALAJNANA"the ultimate knowledge or omniscience as they call it in English. By then the Swamy had completed precisely a monkhood of 12 years, 6 months and 15 days. The asceticism the Swamy had undertaken for the reward of the ultimate knowledge thus bore fruit. The knowledge that Mahavira gained during that period was infinite, supreme, free of obstacles, unimpeded and complete in all respects. Having gained this Supreme Knowledge in this fashion, Shramana Bhagawan Mahavira was immersed in Supreme Bliss; and he remained still for 48 minutes in that state. Having thus been divested of all earthly desires Mahavira shone like an Arhantha, a Jina and a Tirthankara - who are endowed with Supreme Knowledge. The Gods rained down a shower of flowers to celebrate this moment. Indra the King of Gods, followed by his divine retinue, paid a

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haiM - ise bhI ve dekha sake / saba mAnava, jantu -samUha karmaphala ke anusAra niryANa ke bAda kisa prakAra punaH paidA hote haiM - ye saba suspaSTa dikhAI par3e the| jagata ke sAre kAryakalApa svAmIjI ko unake saMkalpabala se dikhAI dene lge| svAmI jI deva gaNa ko AzIrvAda dekara arhata ke rUpa meM apane hisse ke dharma yA kartavya kA pAlana karane ke liye svAmIjI 'madhyama pAva' kI dizA meM yAtrA para gaye / paramAtmApadama prApata parameSTi sa sanmatihIH visit to Shramana Bhagawan Mahavira to pay his respects. The Swamy was then able to see everything in all things and in all directions. He was able to perceive clearly the birth, and direction of movement of not only of all human beings but also all other things created. He was able to perceive clearly how rebirth is the result of the Law of Fate (the law of Karma or actions) in its various manifestations; a mere thought was enough on his part to enable him to see all types of actions and occurrences. After having blessed the Gods, Shramana Bhagawan Mahavira felt like discharging his duty as an Arhantha and so travelled in the direction of Madhyama Pava. "Paramathmapadam Prapath Paramesthi Sa Sanmitih"

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54. yajJa zAlA meM goSThI saumila yajJa-zAlA ke praveza dvAra para khar3A rahA aura gyAraha RtvijoM meM se eka eka ko yajJazAlA meM Ane ke liye AmaMtrita kara rahA thaa| pahale pahala usane govara gA~va ke nivAsI vasubhUti ke putra gautama gotra ke indrabhUti, vAyu bhUti, aura agnibhUti kA svAgata kiyaa| isake bAda usake AmaMtraNa para kollAga nivAsI bhAradvAjasa gotra kA 'vyakta agni vyausyAyana gotra kA sudharma, maurya rAjya kA nivAsI tathA vaziSTa gotra kA maMDita, kozalavAsI haritasa gotra kA acalabhadra, kAsyapa gotra kA maurya putra, mithilA nivAsI gautama gotra kA aMkapita, tuMgarAjya vAsI kauNDinya gotra kA mAtaryA, rAjagRha nagara vAsI kauNDinya gotra kA prabhAsa Aye / anya loga apane ziSyoM ke sAtha aaye| saumila ne unase yajJa kA AraMbha karane kI prArthanA kii| usI kSaNa AkAza mArga se deva gaNa apane apane divya vimAnoM baiThakara saumila ke pAsa na jAkara zramaNa bhagavAna mahAvIra kI ora vAyuvega se gaye / hamezA aise avasaroM para Akara yajJa kA darzana karane vAle devagaNoM kA saumila ke pAsa na Akara isa bAra mahAvIra ke pAsa jAnA dekhakara saumila aura usake Rtvija Azcarya meM paDa gaye / isa anokhI bAta para carcA karate hue ve yajJazAlA meM raha gye| yajJa kI goSThI meM devagaNoM kA padhAranA eka prathA hai| 54 DISCUSSION AT THE YAGNA SHALA (THE PLACE OF THE SACRIFICIAL CEREMONY) Soumil stood at the entrance of the Yagnashala and invited the Rithviks in one after another. The first to be invited were Indrabhuti, Vayubhuti and Agnibhuti, the sons of Vasubhuti of Gauthama Gotra - these belong to Gowara. The next to be welcomed were Vyakta of Village Kollaga and belonging to Bharadwaja Gotra, Sudharma of Agnivysyana, the scholar Vasistha Manditha of the Maurya, Mauryaputra of the Gothra of Kasyapa, Gautham Akampitha of Mithila, Achalabhadra, belonging to Harithasa Gothra from the kingdom of Kausala, Matharya of Kaundinyasa Gothra from the Kingdom of Thunga, Prabhasa of Kaundinyasa Gothra from the town of Rajagriha in that order. He then requested the Rithviks to start performing the Yajna assisted their disciples numbering 4,400. At same time, the heavenly hosts, in their divine planes, were travelling in the direction of Samavasarana at a great speed. This strange phenomenon filled the 'minds of Soumil and the Rithviks with wonder, because on such occasions, it was customary for heavenly hosts to pay a visit to the sight of the Yajna. So, Soumil and the Rithviks were overcome with sadness and began to discuss the phenomenon.

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samava zaraNama isa prakAra kevala jJAna (mahAna jJAna) kI prApti se prasiddha hue bhagavAna mahAvIra atyanta utkRSTa samavazarama para AsIna hue the| isa prakAra baiThe hue svAmIjI samasta devagaNa, mAnava gaNa, jantu-jAti aura isa AkarSaNa kArI jagata kI samasta jIvarAzi ko apanI tarapha AkRSTa kara sake / vahA~ se eka yojana (lagabhaga 8 se 10 mIla thA 12 se 16 kilo mITara) kI dUrI (phAsale) para saumila nAmaka eka brAhmaNa gyAraha anya brAhmaNa RtvijoM ko liye yajJa karane para kaTibaddha (udyukta yA saMsiddha) huA thaa| una gyAraha RtvijoM meM gautama gotra ke tIna bhAI bhI zAmila the| jina ke nAma indrabhUti, vAyubhUti aura agnibhati haiN| isa bAta ko apanI divya dRSTi se jAnakara zrI mahAvIra apane jina dharma ke anusAra usa yajJa ko roka rakhane ke liye jo unake kartavya kA eka bhAga (hissA) hai, kaTibaddha hue| kevala jJAna ko prApta karane ke bAda svAmI jI kA divya pravacana jo saba se prathama hai; vaha sunane ke liye samasta jana utsukatA ke sAtha samava zaraNa kI tarapha cala pdd'e| SAMAVASARANA Thus endowed with Supreme Knowledge, Shramana Bhagawan Mahavira was then seated upon a holy pulpit on which only a Jina can sit - it is in the shape of a lotus. From this divine seat the Swamy was able to attract all types of animate, human and divine orders. He was the centre of attraction of all types of souls which orbited him. In the meantime, at a distance of one yojana from that spot (about 8 to 10 miles / 12 to 16 Kilometres in present day terms), a Brahmin by name Soumil was making arrangements to perform a great Yajna (a sacrificial performance) with the help of Eleven Rithviks (officiating priests). The more important of these Rithviks were Indrabhuti, Vayubhuti and Agnibhuti - three brothers belonging to the Gothra (lineage) of Gautama. Shramana Bhagawan Mahavira with his divine vision was able to know of this attempt on the part of Soumil and was bent upon stopping the sacrifice of animal life in this performance as this intention was a part and parcel of Jaina Dharma (the duty of a Jaina). This public oration was the first on the part of Shramana Bhagawan Mahavira after he had attained Supreme Knowledge and so people from all walks of life turned their steps in the direction of Samavasarana.

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55. bhagavAna mahAvIra kA indrabhUti ko jJAna mArga banAtA usa prakAra carcA viSaya meM baiThe hue Rtvija mahAvIra ke prati aura mahatva ko dekhane ke lie utsuka hue| pahale gautama indrabhUti apane 500 ziSyoM ke sAtha yajJa zAlA se samavazaraNa kI ora cala pdd'e| gautama indrabhUti apane ziSyoM ke sAtha vahA~ pahU~cate samaya 'samavazaraNa' devatAoM ke Agamana se prakAzayukta ho utthaa| svAmI jI eka vizAla (bar3e) kamala para padmAsana lagAye baiThe the| zveta varNa ke zarIra vAle svAmI ke muSkarAnese unakA mukha-prakAza dekhane vAloM ko divyAnubhUti prApta ho rahI thii| gautama indrabhUti abhI taka aisA prazAnta sthAna ko aisI divyamaMgala mUrti ko nahIM dekhA thaa| svAmI jI ko dekhate hI usakA sArA ghamaMDa cUra cUra (cUkanAcUra) ho gayA / usI samaya svAmI "gautama ! Ao' aisa kahakara gautama ko bulaayaa| svAmI jI ke sumadhura zabda ne gautama indrabhUti ko caraNAkrAnta kara diyaa| isake bAda svAmI ne jIva yA AtmA ke sambandha meM savistAra btaayaa| yaha sunate hI gautama indrabhUti apane 500 ziSyoM sahita svAmI ke nirNayAnusAra zramaNa sampradAya meM zAmila hokara unakA pramukha ziSya bana gyaa| 55 THE GRANTING OF JNANA TO INDRABHUTI GAUTAMA BY SHRAMANA BHAGAWAN MAHAVIRA The Rithviks who thus fell to discussion and debate among themselves, finally decided to test the greatness and the magical powers of Shramana Bhagawan Mahavira. The first to issue forth from out of the Yajnasala was Gauthama Indrabhuti followed by his 500 disciples. When he approached Shramana Bhagawan Mahavira along with his disciples, Indrabhuti saw that the whole place looked attractive beyond measure with the arrival of the heavenly hosts. The Swami was seated in the posture of Padmasana on a giant lotus. The onlookers were gifted with a divine bliss at the sight of the Swami whose face was lit up by a smile and from whose body a radiant white light and Divine Sound - Divya Dhvani - emanated. Never was Gauthama Indrabhuti a witness to such a sanctifying sight. The whole area was calm and peaceful and the Swami himself was a picture of divine beauty. A look at the Swami was enough to dispel the ego of Gauthama Indrabhuti. The Swami looked at Indrabhuti and, addressing him by his full name, asked him to go nearer to him "Come here, Gauthama Indrabhuti", said the Swami and this was enough to send Indrabhuti sprawling upon the ground at the feet of the Swami in absolute obeisance. The Swami then explained to Gauthama Indrabhuti the true nature of Jiva or Atman (the permanence and essence of Jiva) in a brief manner. Gauthama Indrabhuti was convinced of the exposition of the Swami and, along with his 500 disciples, became the disciple of the Swami (the chief one at that) and thus came to follow the tradition of the Shramanas.

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56. vaidika sampradAya se zramaNoM ke paMtha kI ora isake bAda dhIre dhIre gautama agnibhUti aura gautama vAyubhUti ne bhI apane bar3e bhAI kA anusaraNa kiyaa| jaba ve apane ziSyoM aura praziSyoM ke sAtha 'samavazaraNa' meM pahu~ce taba svAmI jI 'cinamudrA' meM baiThakara ekAgra niSTA pUrvaka dhyAna meM magna hue the / svAmIjI ke zarIra se surIlI dhvani kI lahareM (taraMga) nikala kara unake kAnoM meM Ane (par3ane) lagI / jaba ve una dhvaniyoM (zabdoM) kA artha samajhane kA prayatna kara rahe the tabhI svAmI jI ne apane A~kheM dhIre dhIre kholI aura agnibhUti aura vAyubhUti ko unake janma ke samaya rakhe gaye nAmoM se sambodhita kiyaa| isake bAda unako samajhAyA ki karma-siddhAnta kyA hotA hai aura kevala jJAna' kI utkRSTatA kaisI hotI hai| kevala jJAna kI viziSTatA ko vivaraNa (vistAra) pUrvaka btaayaa| gautama kI vaMza paramparA ke ina tInoM bhAiyoM ke bAda kramaza: vyakta, sudharma, maNDita, acalabhadra, mauryaputra, akampitA, mAtarya aura prabhAsa apane vaidika sampradAya ke ziSya gaNoM ke sAtha vahA~ pahu~ce / taba taka ko candanabAlA vahA~ A cukI thI aura svAmI jI ke AdhyAtmika vijaya ke bAre meM sunakara usane apanA zeSajIvana svAmIjI ke caraNoM kI sannidhi meM vyatIta karane (bitAne) kA nizcaya kara liyaa| svAmI jI ne madhura muskurAhaTa ke sAtha unakA svAgata kiyA aura unako paMcabhUtoM ke astitva, aihika bandhana, svarga aura naraka, naitika viSayoM ko sodAharaNa, vistAra pUrvaka smjhaayaa| svAmI jI ne mIThI bAtoM meM unako samajhA diyA ki ahiMsA aura samyaka darzana kA sAvadhAna pUrvaka pAlana karane se Adhibhautika jIvana kI klezakAriNI samasyAoM se kaise mukti milatI hai| unhoMne ina bAtoM kA spaSTa prakAzana arddhamAgadhI bhASA ke madhura svaroM (zabdoM) meM kiyA / saba zrotA svAmI ke ukta bhASaNa kI bAtoM kI saccAI se sahamata hokara savinaya ahiMsA - mArga ke anuyAyI bane / svAmIna unako uchiSTa paddhati ke anusAra sanyAsa dharma meM dIkSA dii| 56 FROM THE VAIDIK TRADITION TO THE PATH OF SHRAMANAS After the coming of Gauthama Indrabhuti into the fold of Shramana Bhagawan Mahavira, his brother Agnibhuti and Vayubhuti, accompanied by their own disciples and their followers, reached Samavasarana. When they reached the spot, the Swami was in deep concentration in the posture called Chinmudra. Melodious sounds emanated from the body of the Swami and the visitors were thrilled to hear them. While they were trying to understand the meanings of those sounds, the Swami slowly opened his eyes and addressed them by their names. Then he explained to them the Law of Karma and the relationship between the Jiva and Karma and the superiority of Supreme Knowledge (Kevalajnana). The next to follow these three brothers of the clan of Gauthama were Vyakta, Sudharma, Manditha, Achalabhadra, Mauryaputra, Akampita, Prabhasa along with their followers of the Vaidik tradition. Already by then Chandanabala had arrived there, having heard of the spiritual victory of the Swami and decided to spend the rest of her life at the feet of the Swami. The Swami welcomed them with a sweet reassuring smile and explained to them the existence of the five elements, the earthly bonds, heaven and hell and the moral law along with relevant examples. He further explained to them how the observance of Ahimsa (non-violence), and Equanimity (Samyak Darshana) can provide deliverance from the harrying problems of material life. His exposition was delivered in Arthamagadhi in melodious tones. All the listeners were convinced of the exposition made by the Swami and reverentially followed the path of Ahimsa. The Swami admitted them into monkhood according to the procedure prescribed.

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57. tIrthaGkaroM ke caritra ke bAre meM svAmI kA kahanA sanyAsa kI dIkSA grahaNa karane ke pazcAta indrabhUti gautama tathA anya anuyAyI yajJAdi kratuoM ke bAre meM svAmI jI ke abhiprAya ke jAnane ke liye 'samavazaraNa' meM phuNce| unakI utsukatA ko dekha kara svAmI ne savivaraNa kahA ki maiM yajJayAgAdi kriyAoM kA virodhI hU~ , aura batAyA ki ahiMsA yukta kI jAne vAli yAjJika kriyAe~ hI saccI haiM aura ve hI yajJa kahalAtI haiN| unhoMne svAmI jI se pUchA ki yadi bAta aisI hai to Apa jo yajJa kara rahe haiM usa yajJa prakriyA kA kyA artha hai ? isa prazna ke uttara meM svAmIjI ne javAba diyA ki merA vairAgya hI svayaM prajvalita karane (hone) vAlI yajJa-jvAlA hai| satata (nirantara) jAgarUkatA hI merI yajJa-bhUmi hai aura aneka prakAra kI mAnasika pravRttiyA~ hI pavitra kuzoM ke agra haiM, aura merA apanA (nija) zarIra hI pradhAna havana-vedI hai| isa prakAra yukti-yukta vivaraNa diyaa| isake bAda svAmI jI ne teIsa tIrthaGkaroM aura eka aura ahaMta ke bAre meM vistAra pUrvaka atyantamanohara DhaMga (prakAra) se batAne kA upakrama (AraMbha) kiyA / vahA~ jitane loga upasthita the una saba ke mano ne eka sAtha (dama) patita-pAvana tIrthaGkaroM ke caritra aura mahatva ko grahaNa kiyA / ve tIrthaGkaroM ke caritra ke mAdhurya evaM mahatva se prabhAvita hue| unako yahI rAstA rAja-mArga sA jAna par3A / svAmI jI ne pahale zrI RSabhanAtha svAmI ke bAre meM btaayaa| 57 TELLING ABOUT THE LIVES OF TIRTHANKARAS After having been admitted to monkhood, Indrabhuti Gauthama and the others went up to Samavasarana to know Shramana Bhavawan Mahavira's opinion on the subject of Yajna (sacrificial ceremony), Yaga (ritual ceremony) and Krathu (another ceremony). The Swami was pleased with the inquiring bent of mind of the questioners and explained to them that he was opposed to sacrificial ceremonies and that ceremony is the true ceremony that is characterised by Ahimsa (non-violence). Then the questioners wanted to know about the nature of the sacrificial procedure adopted by the Swami. In reply the Swami explained to them that renunciation is the true flame that glows in his Yajna; constant awareness is his sacrificial ground; and various mental pulls are the blades of sacred grass and that his own body is the prime fuel, while his deeds constitute the offering of Ghee. Inflexible control over the senses provides the invocation to the Gods, the Ahimsa Yajna comprises the parts above mentioned. Next, the Swami related to them the life histories of the 23 Tirthankaras that had preceded him. He also related the story of an Arhantha, who was not a Tirthankara. This narrative was characterised by graphic examples and in a convincingly sweet language. Thus the listeners were at once endowed with an understanding of the greatness of the Tirthankaras and the exemplary nature of their lives. The narrative of the lives of the Tirthankaras was the flow of nectar to their recipient ears. Their mendicant lives also were ever guided by these teachings and they travelled incessantly and undeterred towards the goal of the Supreme Knowledge. The Swami began his narrative by telling the story of Rishabhanathaswamy first.

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____58. zrI AdinAtha bhArata ke pazcimamottara prAnta kAzmIra kA zAsana rAjA nAbhi karate the| unakI dharmapatnI kA nAma marudevI thaa| sarvaprathama tIrthaGkara RSabhanAtha svAmI kA janma sarvato siddha svargavAsI eka devatA ke aMza se caitramAsa ke kRSNa pakSa (bahuLa pakSa) aSTamI ke dina huA thaa| yuvAsthA ko prApta karane para unakA vivAha sumaMgalA aura sunandA nAmnI do kanyAoM se huA thaa| unake eka sau beTe aura do beTiyA~ huii| taba se isa duniyA meM svArtha kA AtaMka phaila gyaa| saba mAnava cIjoM aura sampatti ke liye Apasa meM jhagar3ate-lar3ate the / eka dUsare ko mAraka isa pRthvI ko naraka-tulya banA rahe te / isa paristhiti (hAlata) ko jAnakara RSabhanAtha svAmI apanI senA ke lie hue jambUdvIpa meM bace hue rAjya ko apane kAbU (vaza) meM karake samAja ko niyaMtrika karane ke liye kaTibaddha (saMsiddha) hue| mAnava pravRttiyoM ke anukUla pezoM kA alaga vargIkaraNa karake usake anusAra manuSyoM ko cAra varNoM yA kuloM meM vibhakta kiyA gyaa| una meM se puruSoM ko 72 kalAyeM aura striyoM ko 64 kalAe~ dI gii| pUre rAjya meM isa prakAra subhikSa kI sthApanA huii| isa taraha apanI jimmedAriyoM ko nibhAne ke liye bar3I patnI ke beTe bharata ko 'vinIta' kA rAjA banAyA aura dUsarI patnI ke beTe 'bAhubali' ko 'takSasilA' kA rAjA bnaayaa| isa prakAra rAjya ko bA~Ta diyA / rAjA ne vairAgya se prabhAvita hokara caitra 58 THE STORY OF ADINATHA SWAMY The first of the Tirthankaras is Shri Rishabhanathaswamy who was born on a Chaitra Bahula Ashtami (corresponding to the eighth day of the waning phase of the first month in the lunar calendar). The region of Paschimottara Aryavartha (corresponding to the present day Kashmir and the whole of North-west India) was then ruled by King Nabhi and his wife Marudevi. The child thus born partook of a divine fraction of the divinity hailing from that heaven known as Sarvathesiddha. When he came of age he was married to two royal damsels by name Sumangala and Sunanda. In course of time, he was blessed with one hundred sons and two daughters. Already by then people became apostate and depraved and every where there was anarchy. Acquisitive tendency grew and there was cut throat competition among men. They even killed one another. In short, the kingdom resembled hell upon earth. Having been saddened by the prevailing conditions prince Rishabhanatha gathered his armies and embarked upon the conquest of the other kingdoms in the Jambudvipa (the subcontinent of India), so that he could reorganise social life along the lines of rectitude. He allotted professional work according to the bent of mind of each individual. On the basis of bents of minds he proceeded to build the caste system. He divided the whole society into 4 castes, (according to professions) and apportioned 72 arts and crafts to men and 64 arts and crafts to women. Thus was order restored in the kingdom. Having thus

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zuddha aSTamI ke dina sanyAsa kI dIkSA le lI aura saba prakAra ke vidhi-vidhAnoM aura bhautika kAmanAoM ko chor3akara phAlguna mAsa ke kRSNa pakSa ke ekAdazI ke dina purimaTala zahara meM kevala jJAna ko prApta karake ahaMta ho gaye / samasta janoM kI sampati ke lAyaka, AcaraNa yogya jaina siddhAntoM ko prati pAdita karake unako sAre saMsAra meM lAkara prathama tIrthaGkara ho gaye / hajAroM logoM ko jJAna-bhikSA dekara RSabhanAtha svAmI ne mAdhazuddha trayodazI ke dina apanA pArthiva zarIra cor3A aura zAnti pUrNa sthAna svargadhAma ko prApta kara liye| performed his duty Rishabhanatha entrusted the governance of the territory of Vineetha to Bharatha, the son of his elder wife and the territory of Takshasila to Bahubali, the son of his second wife. He himself became detached from all the earthly desires, and accepted the order of the Sanyasa (monkhood). Having thus renounced on a Chaitra Shuddha Ashthami (corresponding to the eighth day of the waxing fortnight of the first lunar month) everything. Rishabhanatha attained on a Phalguna Shuddha Ekadasi (corresponding to the eleventh day of the waxing fortnight in the last month of the Lunar Calendar)the state of Supreme Knowledge in the town of Purimtal and thus became an Arhantha. Then he propounded the Jain principles, acceptable and practicable to all persons and brought them into vogue. He thus became the first Tirthankara after having given the alms of knowledge to thousands of seekers. Shri Rishabhanatha attained the abode of peace, gave up the physical body on a Magha Shuddha Trayodasi, (corresponding to the thirteenth day of the waxing phase of eleventh lunar month).

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59. zrI ajitanAtha svAmI bAda meM dvitIya tIrthaGkara zrI ajitanAtha svAmI hue| zrI ajita nAtha svAmI ne mAghamAsa ke kRSNa pakSa (bahuLa pakSa) ke aSTamI tithi ke janma liyaa| unake pitA ayodhyA ke rAjA jitazatru the aura mAtA rAnI vijayA thii| unhoMne rAjya ke saba sukhoM ko bhogA, bAda isake mAgha bahuLa navamI dina sanyAsa kI dIkSA lI, samasta karmoM ko cor3akara puSya bahuLa ekAdazI ke dina kevala jJAna ko prApta kara arhata hokara dvitIya tIrthaGkara ho gye| isa svAmI kA nAma ajita nAtha kaise par3A isa prazna ke pUchane para svAmI kI mA~ ne javAba diyA ki maiMne apane pati ke sAtha zataraMja jitanI bAra khelI utanI hI bAra maiM ne hI jIta paayii| isI kAraNa se inakA nAma ajita nAtha par3A / svAmI kA niryANa caitra bahula paMcamI ke dina huA thaa| 59 SHRI AJITHANATHA SWAMY The second Tirthankara is Shri Ajithanatha Swamy. Shri Ajith was born to king Jita Shatru and queen Vijaya of the realm of Ayodhya on a Magha Bahula Ashtami (corresponding to the eighth day of the waning phase in the eleventh month of the lunar calendar). Having enjoyed all the royal pleasures, he decided upon giving them up and entered monkhood on a Magha Bahula Navami (corresponding to the ninth day of waning fortnight of the eleventh month of the lunar calendar). He was freed from all bonds of Karma (action - inaction) and obtained Kevalajnana (the Supreme Knowledge) on a Pushya Bahula Ekadasi (corresponding to the eleventh day of the waring phase in the tenth month of the lunar calendar). Thus he became an Arhantha and the second of the Tirthankaras. There is an interesting story about his having been given the name of Ajithanatha. It goes as follows. When queen Vijaya was conceived of the holy foetus she never lost a game of chess that she played with her husband (the royal couple used to play this game to pass time). The holy foetus must have been responsible for the invincible record of his mother and so he was given the name Shri Ajithanathaswamy, and rightly so. He attained Supreme Bliss on a Chaitra Bahulu Panchami (corresponding to the fifth day of waning fortnight of the first lunar month)

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60. zrI saMbhavanAtha svAmI isake bAda zrAvastI kA sAsana karanevAle rAjA 'jathArI' ('jaThA') aura rAnI 'sevA' nAma rAja-dampatiyoM ko eka putra huA jisakA nAma thA saMbhavanAtha / jaba zrI saMbhavanAtha apanI mA~ ke garbha meM thA tabI se rAjya meM subhikSa (sukAla) aura zAnti kI sthApanA ke liye anukUla paristhitiyA~ hone (banane) lgiiN| isa liye rAjA ne apane beTe kA nAma saMbhavanAtha rakhA thaa| zrIsaMbhavanAtha ne apane 49 varSa kI avasthA meM ASADha amAvAsyA ke dina sanyAsa kI dIkSA grahaNa kI aura kArtIka pUrNimA ke dina kevala jJAna prApta kiyA aura arhata hokara zrI saMbhavanAtha svAmI tRtIya tIrthaGkara ho gyii| unheM caitra bahuLa paMcamI ke dina mokSa kI prApti huii| 60 SHRI SAMBHAVANATHA SWAMY The next Tirthankara is Shri Sambhavanathaswamy. He was born to the royal couple of Shravasthi, King Jathari and Queen Seva. The date was Magha Bahula Chaturdasi (corresponding to the fourteenth day of the waning fortnight in the eleventh Lunar month). The conditions in the kingdom which were a bit unsettled at that time began to take a turn for the better and travelled irrestistibly towards prosperity and peace. This was the reason why the child was named Sambhavanatha. Shri Sambhavanatha took the vow of Sanyasa in his 49th year on an Ashadha Amavasya (corresponding to the New Moon Day of the 4th month in the lunar calendar) and became an Arhantha on a full moon day in the month of Karthika, having attained Kevalajnana, thus Shri Sambhavanatha Swamy became the third of the Tirthankaras. He gave up his physical body on a Chaitra Bahula Panchami (corresponding to the fifth day of the waning phase in the first month of lunar c

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61. zrI abhinandana svAmI isake bAda AyodhyA kA zAsana karane vAle rAjA saMbara aura unakI rAnI siddhArthI garbha se zrI abhinandana svAmI kA janma huA thaa| mAgha bahuLa vi diyA (dvitIyA) ke dina / sAre rAjya meM subhikSa (sukAla) thA aura zatrubhaya nahIM tA / isa liye unakA nAma abhinandana rakhA gyaa| samasta rAja bhogoM kA anubhava karane ke bAda zrI abhinandana svAmI ne sanyAsa kI dIkSA grahaNa kii| phira kevala jJAna ko prApta kara aha~ta aura caturtha tIrthaGkara bana gaye / unako vaizAkha bahuLa aSTamI ke dina mokSA kI prApti huii| 61 SHRI ABHINANDANA SWAMY The next of the Tirthankaras is Shri Abhinandanaswamy. He was born to King Sambara and Queen Siddhartha of Ayodhya. The day was Magha Bahula Vidiya (corresponding to the second day of the waning phase of the eleventh month in the lunar calendar). When this child was born, the Kingdom was enjoying peace and prosperity, and so the child was given the name Shri Abhinandana. After having tasted all material pleasures Shri Abhinandana Swamy entered monkhood on a Magha Bahula Dwadasi (corresponding to the twelfth day in the waning phase of the eleventh month of the lunar calendar). This happened in the city of Ayodhya itself. And the Swamy, divested of all earthly bonds, led a life of a monk for 28 years and finally became an Arhantha, having attained Kevalajnana. On a Pushya Shuddha Chaturdasi (corresponding to the fourteenth day of the waxing phase of the tenth month in the lunar calendar), he thus became the fourth of the Tirthankaras. He attained Supreme Bliss on a Vaisakha Bahula Asthami i.e. 8ih day of the waning fortnight in the second month of lunar the calendar.

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62. zrI sumatinAtha svAmI ayodhyA kA zAsana karanevAlA rAjA megha unakI rAnI maMgalA ko vaizAkha zuddha aSTamI ke dina zrI sumati nAtha svAmI kA janma huaa| jaba sumatinAtha apanI mA~ ke garbha meM the taba mahArAnI ne eka bAra bhArI sabhA meM eka acchA phaisalA sunAkara (dekara) eka nirdoSa strI ko daNDa (sajA) se bacAyA / garbhavatI rAnI ko jo sUkSmajJAna prApta huA thA usI jJAna kI yAda ke cihna ke rUpa meM isa bAlaka kA nAma karaNa sumati nAtha nAma se kiyA gayA / laukika jIvana ko bhogane ke bAda zrI sumatinAtha ne vaizAkha bahuLa navamI ke dina sanyAsa kI dIkSA grahaNa karake samasta karmoM kA tyAga karake kevala jJAna prApta kara lI aura arhata hokara pA~caveM tIrthaGkara ho gye| caitra bahuLa navamI ke dina unheM mokSa kI prApti 62 SHRI SUMATHINATHA SWAMY The next of the Tirthanakaras is Shri Sumathinatha Swamy. His parents were King Megha and Quen Mangala of Ayodhya. The auspicious day of birth was Vaisakha Suddha Ashtami, (corresponding to the eight day of waxing fortnight in the second month of lunar calendar). When the queen was enceinte, she once gave a very wise judgement, in the royal court and saved the life of an innocent woman. On the assumption that the holy foetus in the womb of the queen must have been responsible for this wise judgement the baby, when it was born, was given the name Shri Sumathinatha. Shri Sumathinatha led a secular life until he was surfeited and then entered the order of monks on a Vaisakha Bahula Navami (corresoponding to the ninth day of waning fortnight in the second month of lunar the calendar). He broke all his earthly shackles and after a life of 20 years of monkhood attained Kevalajnana and became an Arhantha on a Chaitra Bahula Ekadasi corresponding to the eleventh day of the waning fotnight in the first month of the lunar calendar). He thus became the fifth Tirthankara. He attained the abode of the immortals on a Chaitra Bahula Navami, (corresponding to the ninth day of the waning phase of first month in the lunar calendar).

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63. zrI padmaprabhusvAmI bAda meM kauzambi nagara ke zAsaka rAjA zrIdhara hue aura unakI rAnI susimA thii| una dampatiyoM ko kArtIka bahuLa dvAdazI ke dina zrI padmaprabhu kA janma huaa| 29 varSa kI umra meM kArtIka zuddha trayodazI ke dina unhoMne sanyAsa kI dIkSA grahaNa kii| samasta karma chor3akara ve kevala jJAna ko hAsila (prApta) karake arhata banakara SaSTama (chaThA~) tIrthaGkara ho gaye / mArgazIrSa zuddha ekAdazI ke dina unhoMne svarga prApta kiyaa| 63 SHRI PADMA PRABHU SWAMY The 6 of the Tirthankaras is Shri Padmaprabhuswamy. The city of Kaushambi was then ruled by King Sridhara and his wife was Queen Susima. Shri Padmaprabhuswamy was born to this couple on a Karthika Bahula Dwadasi (corresponding to the twelfth day of waning fortnight in the eighth month of the lunar calendar). He entered the order of Sanyasis in his 2911 year on a Karthika Shuddha Trayodasi (corresponding to the thirteenth day of the waxing phase in the eighth month of the lunar calendar). Having transcended all earthly attachments and pulls Shri Padmaprabhu attained Kevalajuna and became an Arhantha on a Chaitra Pournima (corresponding to the Full Moon Day in the first month of the lunar calendar). He thus became the sixth of the Tirthankaras. Shri Padmaprabhuswamy gave up his material body on a certain Magha-Shirsha Shuddha Ekadasi (corresponding to the eleventh day of the waxing phase in the ninth month of the lunar calendar).

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64. zrI supArzvinAtha svAmI isake bAda vAraNAzI kA zAsana karanevAlA rAjA pratiSThA evaM rAnI pRthvI devI ko jyeSTha bahuLa dvAdazI ke dina zrI supArzva nAtha paidA hue| unhone 19 varSoM taka sAMsArika jIvana ko bitaayaa| phira isake bAda svAmI ne jyeSTha bahuLa trayodazI ke dina sanyAsa kI dIkSA lii| unhoMne kaivalya jJAna ko paayaa| ve arhata ho 7 veM tIrthaGkara bane / phAlguna zuddha saptamI ke dina ve mokSa ko prApta ho gye| 64 SHRI SUPARSHVANATHASWAMY The 7th of the Tirthankaras is Shri Suparsvanathaswamy. Varanasi was then being ruled by King Pratishta and Queen Prithvi Devi was his consort. He was born on a certain Jyeshta Bahula Dvadasi (corresponding to the twelfth day of the waning phase in the third month of the lunar calendar). After having spent a married life for 19 years, Shri Suparsva Nathaswamy entered monkhood on a Jyeshta Bahula Trayodasi (corresponding to the thirteenth day in the waning phase of the third month in the lunar calendar) and attained Kevalajnana, thus becoming an Arhantha on a Phalguna Suddha Shashti (corresponding to the sixth day of the waxing phase in the twelfth month of the lunar calendar). He thus became the 7th of the Tirthankaras. Shri Suparsvanathaswamy attained Supreme Bliss on a Phalguna Shuddha Sapthami (corresponding to the seventh day of the waxing phase in the 12th month of the lunar calendar).

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65. zrI candraprabha svAmI isake bAda candrapurI ke zAsana rAjA mahAsena aura rAnI lakSamaNa ko puSya zuddha dvAdazI ke dina zrI candraprabha svAmI paidA hue| laukika (sAMsArika) jIvana 29 sAla bitAne ke bAda puSya zuddha trayodazI ke dina candrapurI meM sanyAsa kI dIkSA svIkAra karake samasta karmoM kA tyAga karake phAlguna zuddha saptamI ke dina kevala jJAna pAkara AThaveM tIrthaGkara ke rUpa meM apane ko unhoMne prakaTa kiyaa| ve apanA pArthiva zarIra chor3akara bhAdrapada zuddha saptamI ke dina mekSa ko prApta hue| 65 SHRI CHANDRAPRABHA SWAMY The gth of the Tirthankaras is Shri Chandraprabha Swamy. He was born to King Mahasena and Queen Lakshmana, rulers of Chandrapuri on a Pushya Shuddha Dwadasi (corresponding to the twelfth day of the waxing phase in the tenth month of the lunar calendar). For some time he led a secular life but soon his mind was bent upon taking the vow of monkhood. So he took the vow at Chandrapuri itself on a Pushya Shuddha Trayodasi (corresponding to the thirteenth day in the waxing phase of tenth month in the lunar calendar). Having broken all the earthly bonds and attachments (the effect of Karmas) Shri Chandraprabha Swamy attained Kevalajnana, thus becoming an Arhantha on a Phalguna Shuddha Sapthami (corresponding to the seventh day in the waxing phase of the twelfth month in the lunar calendar). He revealed himself as 8th of the Tirthankaras. He left his earthly abode on a certain Bhadrapada Suddha Sapthami (corresponding to the seventh day in the waxing phase of the sixth month in the lunar calendar).

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66. zrI suvidhanAtha svAmI ___ isake pazcAta kA~kaMDi ke zAsaka mahArAja sugrIva the aura unakI rAnI ramA thii| usa dampati kA putra hokara zrI suvidha nAtha svAmI ne ASADha zuddha paMcamI ke dina janma liyaa| samasta aizvaryoM ko prApta karake ASADha zuddha tRtIyA ke dina zrI suvidhanAtha svAmI ne sanyAsI dIkSA svIkAra kara lii| unhoMne samasta karmoM ko chor3a kara kArtIka bahuLa tRtIyA ke dina kevala jJAna ko prApta kiyA aura ve arhata hue aura nauvA~ tIrthaGkara bana gye| unake niryANa bhAdrapada bahuLA navamI ke dina huaa| 66 SHRI SUVIDHANATHASWAMY The 9th of the Tirthankaras is Shri Suvidhanathaswamy. He was the son of King Sugriva and Queen Rama of Kakandi. It was on an Ashadha Shuddha Panchami (corresponding to the fifth day in the waxing phase of the fourth month of the lunar calendar) that his birth occured. He also enjoyed all the material pleasures for some time before becoming surfeited and on a certain Ashadha Bahula Thadiya, (corresponding to the third day in the waning phase of the fourth month of the lunar calendar) Shri Suvidhanathaswamy took the vow of Sanyasa. After having broken all the bonds of Karma, he became a Kevalin and thus an Arhantha on a certain Karthika Bahula Thadiya (corresponding to the third day of the waning phase in the eighth month of the lunar calendar). He thus became the 9th of the Tirthankaras. He attained Supreme Bliss on a Bhadrapada Bahula Navami (corresponding to the ninth day in the waning phase of the sixth month in the lunar calendar).

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67. zrI zItalanAtha svAmI isake pazcAta baddilApura ke rAjA dhinAtha aura rAnI nandAdevI ke putra ke rUpa meM mAghazuddha dvAdazI ke dina zrI zItalanAtha svAmI ne janma liyA / katipaya varSa laukika jIvana vyatIta karake mAgha zuddha dvAdazI ke dina unhoMne sanyAsa kI dIkSA svIkAra kara lii| unhoMne karma chor3akara puSya zuddha cartudazI ke dina kevala jJAna prApta kiyaa| ve arhata hokara dasaveM tIrthaGkara ke rUpa meM prakaTa hue| unake niryANa vaizAkha zuddha dvitIyA ko huA / 67 SHRI SEETHALANATHA SWAMY Shri Seethalanathaswamy is the 10th of the Tirthankaras. He was the son of King Dridhanatha and Queen Nandadevi of Baddilapura. The auspicious day of birth being Magha Shuddha Dvadasi (corresponding to the twelfth day of the waxing phase in the cleventh month of the lunar calendar). In order to be turned away from the earthly pulls, it was necessary that a person leads an earthly life for some time. Shri Seethalanathaswamy was no exception and so, after having spent material pleasures, he finally relinquished them to take the vow of Sanyasa on a Magha Shuddha Dvadasi (corresponding to the twelfth day in the waxing phase of the eleventh month in the lunar calendar). Having thus became freed from the effects of past karmas, Shri Seethalanathaswamy became a Kevalajnani and an Arhantha on a Pushya Shuddha Chaturdasi (corresponding to the fourteenth day in the waxing phase of the tenth month in the lunar calendar) and thus unveiled himself as the 10th of the Tirthankaras. the Nirvana (Supreme Bliss) occured on a Vaisakha Suddha Vidiya (corresponding to the second day in the waxing phase of the second month in the lunar calendar)

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68. zrI zreyAMzanAtha __ zrI zreyAMsanAtha ke mAtA-pitA siMhapurI kI rAnI vaiSNavI aura rAjA viSNu the| unake putra ke rUpa meM unake janma phAlaguNa zuddha trayodazI ke dina huaa| kucha varSoM taka aihika jIvana ko vyatIta kara unhoMne samasta karmoM se mukti pAyI aura mAgha zuddha tRtIyA ke dina kevala jJAna pAyA / arhata hokara gyArahaveM tIrthaGkara ke rUpa meM prakaTa hue| isake pazcAta eka zubha dina meM unake niryANa huaa| 68 SHRI SREYANSANATHA SWAMY Shri Shryensanathaswamys is the 11th of the Tirthankaras. His parents were King Vishnu and Queen Vaishnavi of Simhapuri (city of the Lion). Having led a material life for some time Shri Shreyansanatha Swamy gave it up in favour of monkhood on a Phalguna Shuddha Trayodasi (corresponding to the thirteenth day in the waxing phase of the twelfth month in the lunar calendar). After having been freed thus of the effects of Karmas, Shri Shreyansa Natha Swamy obtained Kavalajnana on a Magha Shuddha Thadiya (corresponding to the third day in the waxing phase of the eleventh month in the lunar calendar), and became an Arhantha. He was the 11th of the Tirthankaras. He gave up his physical body on an auspicous day.

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___69. zrI vAsupUjya svAmI bAda meM, campApurI ke mahArAja vasupUjya aura unakI rAnI jaya devI ko putra ke rUpa meM zrI vAsupUjya ne phAlguna zuddha caturdazI ke dina janma liyA / kucha varSa taka laukika jIvana bitaayaa| isake bAda phAlguna amAvAsyA ke dina unhoMne sanyAsa kI dIkSA lii| samasta karmoM ko chor3akara unhoMne kevala jJAna prApta kiyA / mAghazuddha dvitIyA ke dina ve arhata bane / phira bAda meM bArahaveM tIrthaGkara ke rUpa meM prakaTa hue aura unake niryANa ASADha bahuLa caturdazI ko huaa| 69 SHRI VASUPUJYA SWAMY Shri Vasupujya Swamy is the 12th of the Tirthankaras. He was the son of King Vasupujya and Queen Jayadevi of Champapuri. The auspicious day of birth being Phalguna Shuddha Chaturdasi (corresponding to the fourteenth day in the waxing phase of the twelfth month in the lunar calendar). He also enjoyed all the materail pleasures for some time and on a certain Phalguna Amavasya (corresponding to the New Moon Day in the twelfth month in the lunar calendar). Shri Vasupoojya Swamy took the vow of Sanyasa. After having broken all the bonds of Karma, he became a Kevalin and thus an Arhantha on a certain Magha Shuddha Vidiya (corresponding to the second day in the waxing phase of the eleventh month in the lunar calendar). He thus became the 12th of the Tirthankaras. He attained Supreme Bliss on a certain Ashadha Bahula Chaturdasi (corresponding to the fourteenth day in the waning phase of the fourth month in the lunar calendar).

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70. zrI vimalanAtha svAmI kapilapura ke zAsaka the rAjA kRtavarmA aura unakI rAnI thI zyAmalA devii| unake putra ke rUpa meM zrI vimalanAtha ke janma mAgha bahula tRtIyA ke dina huaa| samasta sampattiyoM ko bhogakara mAgha bahula caturthA ke dina ve sanyAsAzrama meM praviSTa hue| sAre karmoM ko chor3akara puSya bahula SaSTI ke dina kevala jJAna prApta karake arhata bane aura terahavoM tIrthaGkara hue| unake niryANa ASAr3ha zuddha saptamI ke dina huaa| 70 SHRI VIMALANATHASWAMY The 13th of the Tirthankaras is Shri Viamlanatha Swamy. Kapilapuram was being ruled by King Krithavarma and Queen Shyamadevi was his consort. Shri Vimalanathaswamy was their child. He was born on a certain Magha Bahula Thadiya (corresponding to the third day in the waning phase of the eleventh month in the lunar calendar). After having spent a secular life for some years, Shri Vimalanatha Swamy entered monkhood on a certain Magha Bahula Chavithi (corresponding to the fourth day in the waning phase of the eleventh month in the lunar calendar) and attained Kevalajnana on a certain Pushya Bahula Shasthi (corresponding to the sixth day in the waning phase of the tenth month in the lunar calendar). He thus became the 13th Tirthankar and attained Supreme Bliss on a certain Ashadha Shuddha Sapthami (corresponding to the seventh day in the waxing phase of the fourth month in the lunar calendar).

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71. zrI anaMntanAtha svAmI ayodhyA kA zAsana rAjA siMhasena karate the| unakI rAnI suyASA thii| unake putra ke taura para zrI anantanAtha svAmI kA janma vaizAkha zuddha trayodazI ke dina huaa| unhoMne kucha varSoM taka sAMsArika jIvana bitaayaa| vaizAkha zuddha caturdazI ke dina ve sanyAsa kI dIkSA grahaNa karake arhata hue aura caudahavA~ tIrthaGkara bane / unake niryANa caitra bahuLa paMcamI ke dina huaa| 71 SHRI ANANTHANATHA SWAMY Shri Ananthanatha Swamy is the 14th of the Tirthankaras. He was the son of King Simhasena and Queen Suyasha of Ayodhya. The auspicious day of birth being Vaisakha Shuddha Trayodasi (corresponding to the thirteenth day in the waxing phase of the second month in the lunar calendar). He also enjoyed all the material pleasures for some time and on a certain Vaisakha Shuddha Chaturdasi (corresponding to the fourteenth day in the waxing phase of the second month in the lunar calendar). Shri Ananthanatha Swamy took the vow of Sanyasa. After having broken all the bonds of Karma he became a Kevalin on a certain Vaisakha Shuddha Chaturdasi (corresponding to the fourteenth day in the waxing phase of the second month in the lunar calendar) and thus an Arhantha. He is thus the 14th of the Tirthankaras. He attained Nirvana on a certain Chaitra Bahula Panchami (corresponding to the fifth day in the waning phase of the first month in the lunar calendar).

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72. zrI dharmanAtha svAmI __ratnapurI kA zAsana bhAnu nAmaka rAjA karate the| unakI rAnI suvratA thii| unake putra ke taura para zrI dharmanAtha svAmI kA janma mAgha bahula tRtIyA ke dina huA thaa| rAjya sukhoM kA anubhava kucha varSoM taka karake mAga zuddha trayodazI ke dina sanyAsa kI dIkSA meM dIkSita hue| sAre karmoM kA visarjana karake ve puSya pUrNimA ke dina ahaMta bane aura pandrahaveM tIrthakara hue the| bAda meM unake niryANa jeSTha bahula paMcamI ko huA thaa| 72 SHRI DHARMANATHASWAMY The 15th of the Tirthankaras is Shri Dharmanatha Swamy. The city of Ratnapuri was then ruled by King Bhanu and Queen Suvratha. Shri Dharmanatha Swamy was born to this royal couple on a certain Magha Bahula Thadiya (corresponding to the third day in the waning phase of the eleventh month in the lunar calendar). After having spent the royal life for some years, he entered the order of Sanyasa on a Magha Shuddha Triyodasi (corresponding to the thirteenth day in the waxing phase of the eleventh month in the lunar calendar). Having transcended all earthly pulls and attachments, Shri Dharmanatha Swamy attained Kevalajnana and thus became an Arhantha on a certain Pushya Pournima (corresponding to the Full Moon day of tenth month in the lunar calendar). He thus became the 15th of the Tirthankaras. Shri Dharmanatha Swamy gave up his mortal body on a certain Jyestha Bahula Panchami (corresponding to the fifth day in the waning phase of the third month in the lunar calendar).

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___73. zrI zAMtinAtha svAmI gajapurI kA zAsana rAjA vizvasena karate the aura unakI rAnI acirA thii| unake putra ke taura para jeSTha zuddha trayodazI ke dina zrI zAnti nAtha svAmI kA janma huaa| unhoMne yuvAvastA meM saba rAjasukhoM ko bhoga liyA / javAnI ke ghamaNDa meM rahate samaya unheM do devatAoM ne pratyakSa darzana dekara nazvara zarIra ke sambandha meM batayA thaa| jisake kAraNa unako jJAnodaya huaa| jyeSTha zuddha caturthI ke dina zrI zAntinAtha svAmI ne sanyAsa kI dIkSA lI aura moha meM pha~sAne vAle zarIra kA moha chor3a diyaa| anta meM puSya bahula navamI ke dina kevala jJAna kI prApti hone para ve alta hokara so lahaveM tIrthaGkara bana gye| isa prakAra dhanya jIvana vyatIta karane vAle svAmI jyeSTha zuddha trayodasI ke dina niryANa ko prApta hue the| 73 SHRI SHANTHINATHA SWAMY The 16th of the Tirthankaras is Shri Santhinathaswamy. He was born to King Viswasena and Queen Achira of Gajapuri. The day was Jyeshta Shuddha Trayodasi (corresponding to the thirteenth day in the waxing phase of the third month in the lunar calendar). He was leading a reckless life out of vanity - during his youth - in the Kingdom and on certain day he was blessed with spiritual insight and reflection by the grace of the Gods from Heaven. He started thinking about the transitoriness of this world and ultimately on a certain auspicious day he took the vow of mendicancy fi.e. on a certain Jyeshta Shuddha Chavithi (corresponding to the fourth day in the waxing phase of the third month in the lunar calendar)] and attained Kevalajnana on a certain Pushya Bahula Navami (corresponding to the ninth day in the waning phase of the tenth month in the lunar calendar) and thus became an Arhantha. He attained Supreme Bliss on a Jyeshta Shuddha Trayodasi (corresponding to the thirteenth day in the waxing phase of the third month in the lunar calendar).

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74. zrI kuntunAtha svAmI gajapUra kA zAsana karanevAlA rAjA sura thA aura rAnI zrI thii| unake putra ke rUpa meM vaizAkha zuddha caturdazI ke dina zrI kuntanAtha kA janma huA thaa| kucha dina sAMsArika jIvana bitAkara caitra zuddha paMcamI ke dina unhoMne sanyAsa kI dIkSA le lii| samasta karmoM ko chor3akara caitra zuddha tRtIyA ke dina ve kevala jJAna kA lAbha uThA kara arhata hue aura zatrahaveM ke tIrthaGkara ke rUpa meM prakaTa hue the| vaizAkha zuddha pADiyamI ke dina ve mokSagAmI hue the| 74 SHRI KUNTHUNATHA SWAMY The next of the Tirthankaras is Shri Kunthunatha Swamy. The city of Gajapuram was then ruled by King Sura and Queen Sri. Shri Kunthunathaswamy was born to this royal couple on a certain Vaisakha Shuddha Chaturdasi (corresponding to the fourteenth day in the waxing phase of the second month in the lunar calendar). After having spent a married life for some years, Shri Kunthunathaswamy entered monkhood on a Chaitra Shuddha Panchami (corresponding to the fifth day in the waxing phase of the first month in the lunar .calendar) and attained Kevalajnana on a certain Chaitra Bahula Thadiya (corresponding to the third day in the waning phase of the first month in the lunar calendar) and thus became an Arhantha and 17th of the Tirthankaras. He attained Nirvana on a certain Vaisakha Shuddha Padyami (corresponding to the first day in the waxing phase of thesecond month in the lunar calendar).

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Jain Educationa International * For Personal and Private Use Only

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75. zrI arhanAtha svAmI gajapura ke rAjA sudharma the aura unakI rAnI devI the| isa dampati ke putra ke taura para ASADha bahula (kRSNapakSa) dazamI ke dina arhanAtha svAmI kA janma huA thaa| yuvAvasthA meM rAjya kA zAsana karane ke kucha dinoM ke bAda rAjyabhogoM se vimukha hokara unhoMne sanyAsakI dIkSA ASADha bahuLa ekAdazI ke dina grahaNa kii| samasta karmoM ko tyAga kara tIna sAla ke bAda kArtika bahuLa (kRSNapakSa) ke dvAdazI ke dina ve kevala jJAna ko hAsila kara cuke / phira arhata bana kara aThArahaveM tIrthaGkara bana gye| unakA niryANa ASADha kRSma pakSa ke dazamI ke dina ko huA thaa| 75 SHRI ARHA NATHA SWAMY The 18th of the Tirthankaras is Shri Arhanatha Swamy. He was born to the royal couple King Sudarshana and Queen Devi of Gajapuri. He was born on a certain Ashadha Bahula Dasami (corresponding to the tenth day in the waning phase of the fourth month in the lunar calendar). After having spent the royal life for some years, he took the vow of Sanyasa on an Ashadha Bahula Ekadasi (corresponding to the eleventh day in the waning phase of the fourth month in the lunar calendar). He had undergone many trials and tribulations during his penances and ultimately on a certain Karthika Bahula Dwadasi (corresponding to the twelfth day in the waning phase of the eighth month in the lunar calendar), he attained Kevalajnana and thus became an Arhantha and thus became the 18th of the Tirthankaras in the order. He had attained Supreme Bliss on an Ashadha Bahula Dasami (corresponding to the tenth day in the waning phase of the fourth month in the lunar calendar).

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76. arahaMta zrI malli (zrI mallinAtha svAmI) mithilA nagara ke rAjA kuMbha the aura unakI rAnI prabhA devI thii| unakI putrikA ke rUpa meM zrI malli kA janma ASAr3ha ke kRSNa pakSa ke ekAdazI ke dina huA thaa| bacapana se hI vaha vItarAga rahI aura yuvatI hone para usane sanyAsinI kI dIkSA le lii| usI dina usane kevala jJAna prApta kiyaa| isa jJAna kI prApti kA zreya usa strI ko hI milaa| phira isake bAda vaha arhata huI / vaha unnIsavI tIrthaGkariNI bnii| phAlguna ke kRSNa pakSa ke dvAdazI ke dina unakI niryANa haa| tIrthaGkara ke rUpa meM vaha vikhyata huii| unakI jIvana se yaha sAbita hotA hai ki striyA~ bhI ahaMta ho sakatI haiN| 76 SHRI MALLINATHA SWAMY (ARHANTHA SHRI MALLI) Shri Arhantha Malli is the 19th of the Tirthankaras. She was the daughter of King Kumbha and Queen Prabhadevi of Mithila. She took birth on an auspicious Ashadha Bahula Ekadasi (corresponding to the eleventh day in the waning phase of the fourth month in the lunar calendar). From the very early childhood she naturally develped an insight into the life of mendicancy and thus she took the vow of Sanyasa and on a certain Ashadha Bahula Ekadasi (corresponding to the eleventh day in the waning phase of the fourth month in the lunar calendar) and on the same day she attained Kevalajnana. Thus she became the 19th of the Tirthankaras and on a certain Phalguna Bahula Dwadasi (corresponding to the twelfth day in the waning phase of the twelfth month in the lunar calendar), she attained Supreme Bliss. Her life itself is the proof that a woman can also become a Kevalin.

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77. zrI munisuvrata svAmI rAjagRha kA zAsana rAjA sumitra karate the| unakI rAnI padmAvatI thii| isa dampati ko putra ke rUpa meM jyeSTha zuddha aSTamI ke dina zrI munivrata kA janma huA thA / bAraha sAla laukika jIvana ko bitAne ke bAda phAlguna ke kRSNapakSa ke dina unhoMne sanyAsa liyA / samasta karma chor3akara phAlguna zuddha dvAdazI ke dina kaivalya jJAna prApta karake arhata hue aura bIsaveM tIrthaGkara ke rUpa meM ve prakaTa hue| jyeSTha zuddha navamI ke dina unake niryANa huA thaa| 77 SHRI MUNISUVRATHA SWAMY The nextof the Tirthankaras is Shri Munisuvratha Swamy. His parents were King Sumitra and Queen Padmavathi of Rajagriha. The auspicious day of birth was Jyeshta Shuddha Ashtami (corresponding to the eighth day in the waxing phase of the third month in the lunar calendar). After having spent a royal life for 22 years, Shri Munisuvrutha Swamy entered monkhood on a Phalguna Bahula Dwadasi (corresponding to the twelfth day in the waning phase of the twelfth month in the lunar calendar). Having broken all the earthly bonds, he attained Kevalajnana on a Phalguna Shuddha Dwadasi (corresponding to the twelfth day in the waxing phase of the twelfth month in the lunar calendar) and thus became an Arhantha and he is the 20th of the Tirthankaras in the order. He attained Moksha on a Jyeshta Shuddha Navami (corresponding to the ninth day in the waxing phase of the third month in the lunar calendar).

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78. zrI naminAtha svAmI mathurA ke mahArAjA vijaya the aura unakI rAnI viprAdevI thii| unako zrAvaNa bahuLa aSTamI ke dina putra ke taura para zrI naminAtha kA janma huA thaa| kucha sAla laukika jIvana bitAne ke bAda sukhoM se vimukha hokara ASADha zuddha navamI ke dina zrI naminAtha sanyAsa liyaa| isake bAda samasta karmoM ko choDakara gyAraha mahInoM ke anantara kevala jJAna ke prApta hone para arhata bane / phira ve ikkIsaveM tIrthaGkara ke rUpa meM prakaTa hue| vaizAkha zuddha dazamI ke dina unake niryANa huA thaa| 78 SHRI NAMINATHA SWAMY Shri Naminatha Swamy is the 21st of the Tirthankaras. He was the son of King Vijaya and Queen Vipradevi of Mathura. The auspicious day of birth being Sravana Bahula Ashtami (corresponding to the eighth day in the waning phase of the fifth month in the lunar calendar). He also enjoyed all the material pleasures for sometime and on a certain Ashadha Shudda Navami (corresponding to the ninth day in the waxing phase of the fourth month in the lunar calendar), Shri Naminatha Swamy took the vow of Sanyasa. After 11 months of Mendicancy he attained Kevalajnana and thus became an Arhantha and thus he is the 21st of the Tirthankaras. He attained Nirvana on a Vaisakha Shuddha Dasami (corresponding to the tenth day in the waxing phase of the second month in the lunar calendar).

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79. zrI neminAtha svAmI I saurASTra ke zAsaka rAjA samudravijaya the aura unakI rAnI zivarAnI thii| unake putra ke rUpa meM zrAvaNa bahula paMcamI ke dina zrI neminAtha kA janma huaa| ve janma se hI atyanta balazAlI the / khela pratiyogitA meM ve apane sAthiyoM ko AsAnI se harA dete the / giranAra ke jaMgaloM meM jo siMha rahate the unake kesaroM ko pakar3akara ve khelate the / U~cI qada ke zarIra vAle hone ke kAraNa ve dekhanevAloM ko Anandita karate the| eka bAra apanI mA~ kI salAha para apane vaMzaja zrI kRSNa aura balarAma ko dekhane ke lie dvArakA gaye / taba zrI kRSNa aura balarAma ghara para nahIM the / zrI neminAtha mahala ke andara gaye aura eka eka kamare meM rakhe hue hathiyAroM ko eka eka karake kautUhala aura utsukatA ke sAtha dekhate 79 SHRI NEMINATHASWAMY Shri Neminatha Swamy is the 22nd of the Tirthankaras. His parents were King Samudravijaya and Queen Sivarani of Saurashtra (modern day Gujarat) on a certain Sravana Bahula Panchami (corresponding to the fifth day in the waning phase of the fifth month in the lunar calendar). From birth itself Shri Neminathaswamy was a person of Physical prowess. He easily overcame all his playmates in the daily games. The nearby Girnar forests were the habitat of Lions then (even as now). Shri Neminatha used to play with lions as though they were pet dogs. He used to catch hold of their manes and thus control them. Long armed and tall he was a feast for the eyes. One day, at the suggestion of his mother, he went to the city of Dwaraka. At that time neither Shri Krishna nor Balarama was in the house. In the meantime, Shri Neminatha was curious to study the articles used by Shri Krishna. Shri Krishna's conch was Panchajanya, an eloquent and magnificient "Shanka". Shri Neminatha was filled with wonder at the sight and was immediately filled with a desire

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rahe / zrI kRSNa kA atyanta bhayotpAdaka pA~cajanya nAmaka zaMkha ko dekhakara ve bahuta vismita hue| usako hAtha meM lekara unhoMne use phuuNkaa| usakI AvAz2a sArI se rAjadhAnI kA~pa utthii| isa bAta ko jAnakara zrI kRSNa eka dama dvArakA meM phuNce| neminAtha kI tAkata ko dekhakara aura unheM apanA sagA sambandhI jAnakara zrI kRSNa ne unakA vivAha karane kA prayatna karane lage / vaivAhika jIvana ke parAGamukha rahanevAle neminAtha baDhoM kI bAta nahIM ThukarA ske| ve vivAha ke liye sahamata ho gaye / vadhU mathurA nagara kI yuvarAnI thii| bar3I dhUmadhAma ke sAtha vara ko lekara vadhu mitra saparivAra mathurA nagara ko phuNce| zrI neminAtha janavAsa meM rAta ko soye hue the taba cir3iyoM kI cahacahAhaTa sunAI pdd'ii| neminAtha ne uThakara pUcha-tAcha kI to mAlUma huA ki mehamAnoM ko jalase meM khilAne ke liye dUsare dina saba cir3iyoM ko pakAe~ge / yaha bAta sunakara neminAtha cintAgrasta hue| socA ki mAnavoM ke sukha ke lie prANiyoM kI bali ThIka nahIM hai| ekadama unake to blow it. No sooner was this desire born in his heart, Shri Neminatha took the conch in his hands and blew it with all his might. It was such a loud sound that escaped from the Sankha that it reverberated through-out the kingdom and filled the hearts of the people with fear. Shri Krishna himself was much surprised. He returned home post-haste and was introduced to Shri Neminatha, his cousin. Shri Krishna felt that such a powerful man was characterised by machismo and immediately began efforts to get his cousin married. But Shri Neminatha, inspite of all his manliness, was reluctant to lead married life. At the same time he could not say no to his parents and his cousins and agreed to get maried. The bride was the princess of Mathura. The bridal party was on the move with all the paraphernalia. Soon the party arrived at a resting place on the way and were sleeping, when their sleep was disturbed by the cries of birds. On inquiry it was revealed that these birds were meant for meat on the following day at the camp. All the birds were going into the dishes to be prepared on the

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mana meM vairAgya kA udbhava huaa| unhoMne jhaTapaTa ghara chor3akara sanyAsa kI dIkSA grahaNa kii| parivrAjaka bana gye| samasta karmoM kA tyAga kara jJAna kI prApti ke liye jaMgaloM meM ghumakkar3a banakara ghuma-phirane lage / tapasyA kI / kevala jJAna prApta karake ahaMta bane / caubIsaveM tIrthaGkara ke rUpa meM unhoMne apArayaza pAyA / ASAr3ha bahula aSTamI ke dina unakA niryANa huA / zrI neminAtha kA caritra sunanevAle vahA~ ke ziSyagaNoM ne zaddhA aura bhakti ke sAtha unako praNAma kiyaa| following day. Having been thus informed Shri Neminatha was smitten with remorse and pity, wherepon his heart immediately filled with a spirit of renunciation. Without a second's delay, Shri Neminatha left the camp, took the vow of Sanyasa and became a travelling mendicant. He trekked through all the forests. Having snapped all bonds of Karma, he also performed Tapasya (ascetic practice), as a result of which he attained Kevalajnana on an auspicius day when the Moon was in conjunction with the star Svathi. Having thus become an Arhantha, Shri Neminatha Swamy unveiled himself as the 22nd Tirthankara. Through his exemplary life he won a great name and fame and finally gave up his physical body on an Ashadha Bahula Ashtami - corresponding to the eighth day of the waning phase in the fourth month of the lunar calendar. (The company of disciples who were listening to the stories of the Tirthankaras - were filled with so much awe and reverence towards Shri Neminathaswamy that they bowed to his memory after the narration of his story was completed).

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80. zrI pArzvanAtha svAmI vAraNAsI (kAzI) kA zAsana rAjA azvasena karate the| unakI rAnI vAmadevI thii| usa dampati ke putra ke rUpa meM puSya zuddha dazamI ke dina zrI pArzvanAtha kA janma huA thaa| isa jIvana ke azAzvata (nazvara) hone ke bAre meM jAnakArI pAkara zrI pArzvanAtha svAmI ne puSya zuddha ekAdazI ke dina vAraNAsI meM hI sanyAsa kI dIkSA lelI aura 84 dinoM meM samasta karmachor3a diye| unako sanyAsI kA jIvana vyatIta karate samaya kaI kaSToM ko DhelanA pdd'aa| eka bAra jaba ve dhyAna meM nimagna rahe taba unakA dhyAna bhaMga karane ke uddezya se asura meghamAlinI nAmaka rAkSasa ne joroM se mUsala ghAra pAnI unake Upara barasAyA / turanta dharaNendra nAmaka eka bhujaMgarAja (soM kA rAjA) ne apane sAta phaNoM ko chatra (chAtA) ke rUpa meM unake dhyAna (tapa) ko vighna se bacAne ke liye uThA kara rakhA / isake bAda svAmI teIsaveM tIrthaGkara ke rUpa meM prakaTa hue| unake caitra zuddha caturthI ko kevala jJAna ko prApti huii| isake bAda eka zubha ghar3I meM unakA niryANa huaa| 80 SHRI PARSHVANATHA SWAMY The 23rd Tirthankara is Shri Parshvanatha Swamy. Shri Parshvanatha Swamy was born to King Ashvasena and Queen Vamadevi, the ruler of Varanasi on a Pushya Shuddha Dasami. (corresponding to the tenth day in the waxing phase of the tenth month in the lunar calendar). Having spent material life for some time Shri Parshvanatha Swamy understood the ephemeral nature of earthly existence and on a Pushya Shudda Ekadasi (corresponding to the eleventh month in the waxing phase of the tenth month in the lunar calendar) in Varanasi City itself, he took the vow of monkhood and within 84 days, was freed from the effect of all the Karmas, (the result of mental, verbal and physical acts). During his life as Sanyasi (monk) Shri Parshvanatha had to face many troubles and tribulations. Once when he was deeply immersed in meditation, a Rakshasa by name Asurameghamalini brought down a torrential downpour upon the Swami with the object of disturbing his penance. Perceiving this, a great serpent king by name Dharanendra was determined to protect the Swami in his meditation. So he reared up at the back of the Swami, unfolded his Seven Great Hoods like an umbrella and prevented rain from drenching the Swamy. The serpent thus saw to it that the penance was not disturbed at all. After this incident Shri Parshvanatha Swamy attained Kevalajnana on a certain Chaitra Shuddha Chavithi (corresponding to the fourth day of the waxing phase of the first month in the lunar calendar) thus becoming an Arhantha. He was thus revealed as 23rd Tirthankara. Finally, Shri Parshvanatha Swamy gave up his mortal body on an auspicious day.

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81. arhata zrI bAhubali isa prakAra teIsa tIrthaGkaroM ke jIvana caritoM ko savivaraNa batAne ke bAda zrI mahAvIra svAmI ne zrI bAhubali ke jInava caritra kA bayAna karanA zurU kiyaa| tIrthaGkara zrI RSabhanAtha svAmI kI dUsarI patnI sunandA kA putra bAhubali thA jo takSazilA kA rAjA thaa| bAhubali kA dUsarA nAma gomaTezvara hai| ve isa nAma se bhI pracalita hai| zrI RSabhanAtha svAmI ke niryANa ke bAda rAjya ke baMTavAre ke sambandha meM vAdavivAda utpanna hue the| bAhubali ko apane bar3e bhAI bharata se jo vinItA rAjya kA rAjA thA, yuddha karanA pdd'aa| donoM ke bIca meM vaira bhAva hai| unhoMne apane apane pakSa kI senAoM se alaga rahane ke liye khaa| unhoMne paraspara dvanda yuddha meM apane bar3e bhAI bharata ko AsAnI se harA diyaa| jItane ke bAda vaha socane lagA ki rAjya kI sampatti ke liye apane bhAI ke sAtha yuddha karanA par3A / dvanda yuddha karake unako harAnA par3A / turanta unake mana meM isa bAta para pachatAvA huaa| isakA prAyazcita karane ke vAste usane kAyotsAgara mudrA meM ugra tapasyA zurU kI / tapa karate samaya unake zarIra ke cAroM tarapha bA~biyA~ (valmIka arthAta dImakoM kA banAyA huA miTTI kA bhIThA yA ba~vIThA) uThI thIM aura kA~ToM kI beloM aura latAe~ ughI thiiN| anta meM ve apanI tapasyA meM saphala hue / unheM kevala jJAna prApta huA tathA ve arhata ho gye| ve saba logoM ke liye pUjya aura AdaraNIya ho gye| ina gAthAoM ko sunakara zrI mahAvIra svAmI ke ziSya bRnda punIta ho apane apane AzramoM kI ora cale gye| 81 ARHANTHA SHRI BAHUBALI Having thus related the details of the lives of 23 Tirthankaras, Shri Mahavira Swamy began to narrate the life history of Shri Bahubali, who became an Arhantha but not a Tirthankara. Bahubali is the son of Sunanda the second wife of Shri Rishabhanathaswamy, the first Tirthankara. Bahubali ruled Takshasila. He was also known as Gomatheswara. After the Nirwana of Bahubali's father the divison of Kingdom became an issue and Bahubali had to fight it out with his elder brother Bharatha, the King of Vineetha. the two brothers, having considered that the rivalry is between themselves, asked the armies on both sides to stand aside and allow them to settle it in a duel. It so happend that Bahubali defeated his brother effortlessly. However, Bahubali was stricken with remorse that he had to fight with and defeat his own elder brother for the sake of Kingdom and Wealth. As result of this Shri Bahubali turned his mind inwards and began to reflect upon the state of things. As a result of this reflection Bahubali was determined to make amends for what he considered io be his past sins. He started performing a most rigorous penance in the posture of Kayotsagara and in course of time anthills rose upon his body and tangled creepers covered the body and place entirely and yet Bahubali was quite unmoveable and with an astounding steadfastness pursued his penance until it was crowned with Kevalajnana (Absolute Knowledge). He has thus become an Arhantha, having obtained this status, as a result of his devotion and his steadfastness, Shri Bahubali may be venerated by all mankind, for his attainments have been such. He is a model for us to copy. After listening to all the stories of the Arhanthas and Tirthankaras ending with the story of Arhantha Shri Bahubali, the disciples of Shri Mahavira Swamy felt fulfilled and hallowed and left for their cottages.

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82. rAjagRha meM svAmI svAmI kA yaza cAroM ora phaile hue thaa| svAmI ke darzana hetu unake batAe hue jJAna mArga ko sunane ke lie kaI loga lagAtara Ane lge| vibhinna dezoM ke mukhya zaharoM ke adhipatiyA~ svAmI ko apane apane rAjyoM meM padhArane ke lie AhvAna kiyaa| unake rAjyoM ko Akara, pravacanoM ko sunAne ke lie AmaMtraNa bheje gye| inhIM AmaMtraNoM ko svIkAra karate hue svAmI rAjagRha' rAjya kA zAsana karane vAle zreNika' rAjA ke pramukha rAjadhAnI ko gaye / svAmI ko svAgata hetu pUre zahara ko dhUmadhAma se sajAyA gyaa| rAjA aura rAnI rAjakumAroM ke sahita bhakti bhAva se svAmI ko praNAma kiye| svAmI jo jJAnopadeza batA rahe the usako zaddhA bhakti se suna rahe the / svAmI isa sAMsArika jIvana meM hone vAlI anizcala evaM sAravihIna sthiti aura Atma darzana ke dvArA prApta hone vAle Ananda ko, apane sumadhura bhASaNa se sunA rahe the| unake jJAna ko sunane vAloM meM rAja kumAra megha, svAmI se sanyAsa dIkSA grahaNa karane hetu unake sAmane A gayA / svAmI saMtuSTa hokara rAjakumAra megha ko sanyAsa dikSA grahaNa karA diye / tabhI se unakA nAma megha muni rakhA gyaa| 82 SWAMY IN RAJAGRIHA The fragrance of the fame of the Swamy travelled in all directions; wherever he went, hundreds of people were crowding around him just to have a glimpse of his noble features and also to listen to his divine preachings. Invitations came to the Swamy from the capitals of various Kingdoms in the country requesting him to come to their places and deliver his discourses. The Swamy, having accepted one such request, visited Rajagriha, then ruled by King Srenika. The whole city bore a festive appearance as part of welcoming the Swamy to the place. The King, the Queen and the Princes attended upon the Swamy with devotion and reverence and listening to his sweet discourses on Dharma with avidity. The Swamy expalined to them in a very pleasant manner the radical difference between material life and spiritual life. He explained to them that material life is insipid and barren whereas turning one's mind inwards leads to absolute bliss. One of the Princes by name Megha who was present at that discourse was bent upon accepting Sanyasa relinquishing the ephemeral material life. The Swamy did not ward him off, but gladly admitted him into monkhood, and named him "Meghamuni". For Sanyasa requires a new name as a symbol to severe all links with the previous material life.

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83. meghamuni kA svAbhimAna jAti smaraNa jJAna - sanyAsa kI dIkSA grahaNa karane ke pazcAta meghamuni (pUrvAzrama meM yuvarAja meghakumAra) Azrama jIvana ke kaSToM ko sahe na sake / sAthI vAle sanyAsiyoM kA unheM apane se bar3hakara bar3Ana mAna kara barAbarI ke stara para dekhanA, nidrAM aura bhojana ke samaya saba kA eka hI paMkti meM khAnA aura sonA dekha kara unake aMha ke ghAyala hone se ve khinna hue| ve apane mana kI becainI kA nivedana karane ke liye svAmi ke yahA~ pahu~cakara unake anugraha kI pratIkSA kara rahe the| svAmI ne dhyAna - mudrA chor3akara meghamani ko dekhA aura bItI bAta ko samajha liyaa| yaha socakara ki sanyAsI jIvana kI viziSTatA samajhA dI jAya svAmI ne unheM dhyAnasthiti meM lejAkara unake pichale janma kA vRttAnta dRzyoM ke sAtha dikhaayaa| meghamuni pichale (gata) janma meM vindhyAraNya ke pradeza meM meruprabha nAmaka hAthI ke rUpa meM ghUmate the| eka avasara para usa sAre pradeza meM dAbAnala lagAne se bahuta se jAnavaroM kI Ahuti huI arthAt usa dAvA meM jala mare / meruprabha paristhiti ko sa~vArane (ThIka karane) ke liye eka tAlAba ke pAsa jA pahu~ce aura sU~Da se pAnI chir3akane lge| yaha dekhakara bace hue jAnavara meruprabha ke cAroM ora juTa gaye usa har3abar3I meM kharagoza kA eka baccA 83 THE SELF-ESTEEM OF MEGHAMUNI JATISMARANA JNANA Jain Educationa International 1 Having entered the order of monks Meghamuni, who in his earliest part of life was Meghakumara a Prince, was hard put to bear the rigours of the life of a monk (of Ashramajeevana) with patience. He was puzzled by the equal treatment meted out to him by his fellow monks for he thought that he should have been elevated above them. He could not digest the fact that all of them sat in a single line while taking their meals and slept in a common dormitory meant for monks so his self-esteem suffered and his mind was filled with sorrow. Thus having got perplexed, Meghamuni wanted to explain the state of his mind to the Swamy and, having approached the Swamy, stood near him for his permission to speak. The Swamy was in Dhyana (meditation) at that time. Presently, the Swamy came out of meditation and a mere look at Meghmuni was enough for him to know what the matter was. The Swamy then wanted to make Meghamuni realise the superiority of the life of a monk to a secular one. Then he, by the force of his Will (Sankalpa) took Meghamuni into a state of Meditation, wherein all the details of the past life of Meghamuni were shown to him. And this was the picture: In his past life, Meghamuni was an elephant by name "Meruprabha" roaming the jungles near the Vindhya Mountain. On one occasion a forest fire raged and consumed most of the flora and fauna. Meruprabha wanted to do his bit to control the situation and having gone to the banks of a lake, sucked water with his great trunk and with this water he began to put out the fire around itself by squirting it upon the raging fires. As the spot around the great elephant became safe many. animals gathered around Meruprabha and soon a tumult developed. In this tumult a young rabbit accidentally came under a foot of the great pachyderm (Meruprabha). Now Meruprabha was filled For Personal and Private Use Only

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meruprabhu ke paira ke nIce A gayA / isa Dara se ki kahIM vaha kharagoza kA baccA mara na jAya, meruprabha eka pA~va Upara uThAkara usI mudrA (DhaMga) meM arthAt tIna pairoM para tIna dina taka khar3e rahe / paristhiti ke ThIka ho jAne para saba jAnavaroM ne apanA rAstA pkddaa.| taba meruprabha ne apanA cauthA paira jamIna para rakhane kI koziza kI to tIna dina taka eka hI DhaMga se khaDe rahane ke kAraNa vaha paira nIce nahIM jhukhA to meruprabhu pIDA ke mAre turantu mara gye| apane samAnavAle sAthI prANiyoM ko tIna dinoM taka bacAye rakhane ke satkarma ke phalasvarUpa meruprabhu ne rAjakumAra kA janma lekara sabasukhoM ko bhogaa| zrI mahAvIra svAmI ne meghamani ko jJAna-bodha karAyA ki ahiMsA, dRr3ha saMkalpa evaM sahana ke sAtha jIne vAlA sanyAsI Ananda-pUrNa AtmajJAna se prakAzita hotA hai ! apane ahaMbhAva para pazcAttApa hokara, meghamuni zeSa parivrAjakoM se milakara jina-dharmAcaraNa ke liye dezATana ko gye| with pity towards the tiny creature and lifted his foot well clear-off the ground, with the result that he was forced to stand only on his remaining three legs. For three full days the elephant stood like that, saving the life of the dazed rabbit (and at the same time sucking water from the lake and squirting it on the fires to extinguish them). That was a stupendous effort of the great creature. Now after three days the fire subsided and all the creatures slowly recovered from their dazed state and left for their natural spots. Meruprabha now wanted to put down his foot, but, as the leg became stiff with three days of Herculian effort, the great elephant was unable to stretch his leg and attain his normal posture. Moreover, a great pain now began to course through the body of the elephant consuming his life in the end. For the pious act of saving his fellow creatures for three consecutive days Meruprabha was elevated into the human form and was born as a Prince; thus, he was enabled to enjoy all the royal pleasures as a Prince - What a reward for an act of kindness, on the part of an animal, towards its fellow creatures! As soon as the vision ended, the mind of Meghamuni realised that a monk leading the hard life of self-denial, of non-violence, of patience, of steadfastness of zeal, must certainly be rewarded with a very great boon. Shri Mahavira Swamy then explained to him that such a mendicant will exult in Atmajnana and will experience the highest type of bliss. Thus the Swamy imparted wisdom to Meghamuni. Meghamuni, on his part, was ashamed of his previous self-esteem and now began to move among his fellow monks without any reservation and in order to follow Jina-Dharma, began to travel all over the country.

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84. samyak darzana - jIva dharma taba mahAvIra svAmI ne vahA~ ikaTTe hue ziSya-gaNa ko Atma-tattva kA upadeza diyaa| unhoMne batAyA ki deha meM AtmA na kevala eka hI bhAga meM rahatI hai balki sArI deha meM vyApta aura nikSipta rahatI hai; caitanya deha ke andara kA bhAga hokara, aNu-aNu meM prakAzita hotA hai, mana indriyAnubhUti ke liye paritapta hotA huye deha ke Azraya meM rahatA hai| isaliye vairAgya ke dvArA sukha duHkha kA parityAga karate hue bhUta (gata) ko eka tarapha Thela kara, bhaviSya ke sambandhI vicAroM kA anta karake vartamAna meM hI mana ko lagAte hue, karmatyAga kA upadeza diyaa| jaba yaha pUchA gayA ki karmaccheda kaise hotA hai to zrI mahAvIra svAmI ne batAyA ki ahiMsA yukta caitanya hI isa kA mArga hai / eka sAdhAraNa gRhastha ke liye jIva kI hiMsA na karanA hI ahiMsA hai aura vahI ahiMsA sanyAsI ke liye mokSadvAra hai| kyoMki karmaviccheda tathA usake dvArA prApta hone vAle Atma-sAkSAtkAra ke liye ahiMsA hI parama-padakA sopAna hai| ziSyoM ne jaba cAhA ki ahiMsA yukta jIvana kA mArga dikhAyA jAya to svAmI ne jina dharma kA isa prakAra upadeza diyaa| 1. kisI bhI prANI kI hiMsA mata kro| 2. kisI bhI prANI ko apane vaza va niyaMtraNa meM mata rkho| 3. kisI bhI prANI ko apanI sampatti - sevaka athavA gulAma - ke rUpa meM mata mAno 4. kisI bhI prANI ko asuvadhiA mata do| 84 SAMYAK DARSHANA- JINA DHARMA (THE RIGHT VISION - THE DUTY OF A JAINA) Shri Mahavira Swamy then explained the nature of Soul (Atma Tattva) to the disciples assembled before him. He told them that Atma (Jiva) is not confined to a part of the body but spreads all over it as a part and parcel of it. Consciousness is an inner quality of the body and it is immanent in every cell of the body from where it shines forth. He explained that the mind craves after the experiences of the senses and thus takes shelter in the body. For this reason a true monk should adopt the Spirit of Renunciation and should discard both happiness and unhappiness. He should forget the past, stop thinking about the future and should concentrate his mind upon the present. We should break all bonds of Karma (the results of action) and should activate the mind towards what is permanent. Then the disciples wanted to know how the bonds of Karma could be cut. Shri Mahavira Swamy replied that the conscious following of the practice of non-violence will automatically lead to the severing of all bonds of Karma (action as well as inaction). The standards of Ahimsa - respect for life - are different from one Ashrama (also, stage of life, way of life) to another. Therefore for an ordinary Grihastha (householder), Ahimsa means abstinence from torturing other creatures. For a Sanyasi (a monk) the same spirit of Ahimsa becomes the central principle of existence, to the exclusion of all other activities. This path gradually leads to the realisation of Self. So, Ahimsa is the only staircase that leads up to the ennobled and ultimate state of Omniscience. Then the disciples requested the Swamy to prescribe for them a way of life that would make Ahimsa the Central Principle and that (which is called Jina Dharma. Then the Swamy preached Jina Dharma to the disciples as follows: ___ 1. Do not torture any living being.

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5. kisI bhI prANI kA vadha mata kro| 6. krodha ko niyaMtraNa meM rkho| 7. saMcaya mata karo arthAta lolupa mata hoo| 8. asvAsthya me sahI, bur3hApe meM sahI, Akhira mauta ke mukha meM sahI - Daro mata / 9. lAparavAhI se jiyo mt| 10. bure vicAroM ko mana meM sthAna mata do| 11. saca hI bolanA caahiye| 12. indriya-nigraha kA abhyAsa (sAdhanA) kro| 13. mokSa ke liye prayatna kro| 14. tumhoM jo diyA gayA usake sivA dUsaroM ke ghana kI AzA mata karo, corI mata kro| 15. corI mata kro| 16. saba kucha cor3ane ke liye hamezA taiyAra rho| 17. apane mana aura indriyoM kI jyAda tiyoM ko kAbU meM rkho| isa prakAra upadeza dene ke bAda svAmI jI dhyAna-magna ho gaye / tadanantara ziSya apane apane kuTIroM meM cale gye| samyaga - darzana - jJAna - caritrANI mokSa-mArga : 2. Do not enslave any living creature. 3. Do not appropriate any living creature as an item of property (human or animal) 4. Do not cause discomfort to any living creature. 5. Do not kill any creature 6. Conquer Anger 7. Do not acquire or store 8. Do not be afraid of anything - of ill-health or of old age or even of death. 9. Do not lead a frivolous or flippant life. 10. Do not entertain evil thoughts 11. Always utter the truth 12. Conquer the senses. 13. Always set Moksha as your Goal 14. Be satisfied with whatever you have - do not crave after another's property or pos session. 15. Do not steal 16. Always be ready to relinquish everything (at a moment's notice) 17. Check the extremities of the mind and the senses - the aberrations and their ex cesses. "SAMYAG-DARSANA-JNANA-CHARITRANI MOKSA-MARGAHA" Having laid down these principles the Swamy immediately entered the state of meditation. The disciples then took the hint and dispersed from there in the direction of their cottages.

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85. kSAtriya kuNDa meM zrI mahAvIra svAmI __zrI mahAvIra svAmI saba janapadoM aura nagaroM ko punIta karate hue apane janma-sthAna kSAtriyakuNDa meM pahu~ce / vahA~ kI prajA ne unheM hRdayapUrvaka svAgata kiyaa| svAmI 'samavazaraNa' meM AsIna hokara pravacana kara rahe the, taba beTI priyadarzanA aura dAmAda jAmAli ne svAmI ke darzana kiye aura unheM praNAma kiyaa| svAmI ke liye saba barAbara haiM / jaina-sUtroM aura aMgoM ke samagra adhyApana ke dvArA jAmAli ko svAmI ne zikSA pradAna kI aura ve kutUhala pUrvaka cAhate the ki jAmAli jaina sUtroM aura aMgoM para bhASya likhe aura unheM logoM me lejAya / svAmI ne jAmAli kI zraddhA aura AsAkti smjhlii| unhoMne putrI aura jAmAtA ko AzIrvAda dI aura unheM jaina-zrAvakoM kI dIkSA dii| svAmI kA anusaraNa karane ke liye unhoMne kSAtriya kuNDa chodd'aa| 85 SHRAMANA BHAGAWAN MAHAVIRA SWAMY IN KSHATRIYAKUND Thus making holy all the cities, towns and Janapadas (colonies of people), Shramana Bhagawan Mahavira Swamy travelled in the direction of his native place Kshatriyakund and arrived there in course of time. The local people gave him a grand and hearty welcome. As the Swamy was seated in Samavasarana and was preaching to the crowds, his daughter Priyadarshani and son-in-law Jamali visited the Swamy and bowed to him. In the eyes of Swamy all are equal. He taught Jaina Sutras (Principles) and Angas (Sub-Principles) to Jamali. The Swamy noticed that Jamali was eager to learn and that he was eager to write commentaries (or interpretations) on Jaina Sutras and was intent upon going into the midst of the people with a view to spreading these principles among them. The Swamy noticed that Jamali had devotion and deep desire to discharge this task. So, he blessed Jamali and accepted Jamali and his wife (the daughter of the Swamy himself) into the orders of Shravaka and Shravika respectively. In order to accompany the Swamy Jamali and Priyadarshana had to leave Kshatriyakund.

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86. zrI mahAvIra ke gRhastha ziSya Ananda kI kathA / __yadi dharma kA, niSThA yA citta-zuddhi ke sAtha pAlana kiyA jAya to sanyasiyoM ke atirikta gRhastha bhI avadhI jJAna yA atIndriya vIkSaNa pA sakate haiM - isa bAta kA sAkSya yaha kathA detI hai| jaba zrI mahAvIra svAmI apane gaNavAloM ke sAtha licchavIM rAjadhAnI vANijyagrAma meM saMcAra karate hue samIpa vAle dvipAlasa caitya meM pravacana kara rahe the| vANijya-grAma meM Ananda nAmaka eka suprasiddha vANijyavettA - vANika pravara rahatA thA / vaha bahumukha prajJAzAlI aura usa rAjya meM saba se adhika dhanADhya hai| unakI saha-dharma cAriNI zivAnandA hai / svAmI ke Agamana se usa nagara-nivAsithoM ke mana ke punIta hone kI bAta jAnakara Ananda ne socA ki vaha svayaM apanI pAtnI ke sAtha svAmI ke darzana kare to acchA hogaa| isa prakAra socakara vaha apane parivAra ke sAtha svAmI ke darzanoM ke liye bar3e ADambara tar3aka - bhaDaka ke sAtha dvipAlasa caitya ke liye cala par3A / vahA~ svAmI ne atyanta manohara DhaMga se bahuta se sAmyoM ke sAtha anurAga pUrvaka, gRhastha ko nirdiSTa "upAzaka dazahaH" kA upadeza dete hue Ananda kI tarapha eka bAra dekhA / svAmI kI usa dRSTi ne Ananda ke bhava - bandhanoM ko kSaNabhara meM kATa DAlA / Ananda usI kSaNa meM apanI dharmapatni ziva ke sAtha svayaM gRhasthAmya svIkAra karane ke saMkalpa ko lekara svAmI ke samIpa gye| unhoMne praNAma karake sAvamI se kahA 86 THE STORY OF SHRI ANANDA (A HOUSEHOLDER DISCIPLE OF SHRMANA BHAGAWAN MAHAVIRA) A fact that not only monks but also householders are exalted to Avadhijnana or Ateendriya Veekshana (Supra-Sensory Sight) provided they follow Dharma (the code of conduct with purity of mind) is well illustrated by the following story. At that time, Shramana Bhagawan Mahaviraswamy, accompanied by his Ganadharas (Chief Disciples), was moving through Vanijyagram, the capital of Lichhivi Rulers. Near this place there was a Chaitya named Dvipalasa. The Swamy was seated there and was discoursing. In Vanijyagram there lived a famous businessman by name Ananda. He was a multifaceted personality, besides being the richest of the people in the Kingdom. His wife was Sivananda. Ananda observed that the minds of townsmen were purified with the preachings of the Swamy. So, he wanted to pay a visit to the Swamy. Accompanied by his wife and entourage, Ananda went to the Chaitya with great fan-fare. When Ananda reached the spot the Swamy was preaching 'Upasaka Dasaha' meant for practice by a Grihastha. The preaching was punctuated with very interesting and relevant comparisons, and those gathered were listening to the discourse with rapt attention. When the Swamy's glance fell upon Ananda the merchant was filled with an instant desire to receive Jaina Grihasthamya Dharmas (the duties of Jain Householder), as his wordly attachments were snapped with

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ki maiM pA~ca anuvratoM, tIna guNavratoM aura cAra zikSA vratoM kA AcaraNa karane ke liye taiyAra huuN| aisA kahakara unhoMne svAmI kI kRpA se zramaNopAsaka ke rUpa meM dIkSA paayii| ghara pahuMcakara unhone apanI sampatti meM se kucha bhAga nija santati ko, zeSAMza vANijya grAma vAsiyoM meM vitarita kara diyA / vaha nagara cor3akara samIpa ke gA~va me gaye / AzramIjIvana bitAte hue, dIkSA baddha hokara Atmadarzana arthAta Atma sAkSAtkAra ke liye vAyuvega aura manovega se jA rahe the| that single glance of the Swamy which lasted only for fraction of a second. Thus reformed, Ananda now approached the Swamy and bowed to him. He then expressed his readiness to follow the five Anuvrathas, the three Gunavrathas and the four Siksha Vrathas meant for a Grihastha to follow. The Swamy took pity upon him and administered to him the vow of a Shramanopasaka. After going back home, Ananda distributed a part of his property among his children and the rest of it he distributed among the citizens of Vanijyagram as an act of charity. He left the city and took up abode in a cottage in a neighbouring village. Shramanopasaka Ananda was thus well entrenched in his sincere effort to realise his true Self (Atma Sakshatkara) and in this course his progress was speedy and steadfast.

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87. zramaNopAsaka Ananda kI saMkalpa siddhi aura gautama indrabhUti ko sampUrNa jJAna siddhi usa prakAra vrataniSTa hokara jJAna siddhi ke liye prayatna karate hue Ananda ko kSamaNa bhagavAna mahAvIra kI kRpA se atIndriya vIkSaNa (divya-dRSTi) prApta huaa| aneka prakAra ke upavAsa-dIkSAoM AcaraNa se zramaNoM pAsaka Ananda durbala hokara ThaharI bana gyaa| taba zrI mahAvIra ke pradhAna gaNanetA gautama indrabhUti bhikSATana ke ninitta vANijyagrama me saMcAra karate hue zramaNoM pAsaka AnaMda ke dIzrAvratoM ke bAre meM logoM kI cacAe~ sunakara dilacaspI va sandeha se hI Ananda ke Azrama meM pahu~ce / dUra se hI gautama - indrabhAtI ke Agamana ko samajhe hue Ananda ne unheM praNAma kiyA aura zarIra katayA na hilane kI apanI hAlata sunAkara kSamAkarake apane pAsa Ane ko khaa| donoM ke bIca pArasparika bhavoM kI carcA ke hone ke bAda Ananda ne apane ko upalabdha atindriya vIkSaNa (divya dRSTi) ke bAre meM batAte hue kahA ki maiM aba pA~ca sau yojanAoM ( 4000 mIloM) taka dRSTi bar3hA sakU~gA / gautama indrabhUti ne prakaTa kiyA ki utanI zakti eka gRhastha ke liye duSkara (na hone yogya) hai aura kahA ki jUThA haka (adhikAra) (vyakta) karane ke pApa kA prAyazcita kara lo| yaha kahakara zrI mahAvIra svAmI ke pAsa aaye| svAmI ne dhyAna-sthiti meM hI gautamaindrabhUti aura Ananda ke bIca 87 THE SANKALPA SIDDHI OF SHRAMANOPASAKA ANANDA AND SPAMPOORNA SIDDHI OF GAUTHAMA INDRABHOOTI Ananda who was thus practising the disciplines meant for Jnana Siddhi wa soon blessed with success and with the grace of the teacher (Lord Mahavira) attained Supra Sensory Sight. Because of the various rigours of fasting and penances Shramanopasaka Ananda became completely emaciated. Just at that time Gauthama Indrabhooti the chief of the disciples of Shramana Bhagawan Mahavira Swamy was moving through the town begging for alms. Then he heard people discussing the vow of penances and fasting Ananda was following. His mind was partly filled with doubt and partly with curiosity. So to satisfy his ambivalent feelings, Gauthama Indrabhooti reached the hermitage, where Ananda was practising his rigours. Ananda recognised Gauthama Indrabhooti from afar and paid his obeisance from the spot where he was seated. He then expressed his inability to get up, move towards and pay proper respects to Gauthama Indrabhooti - because of his emaciated condition, and begged for forgiveness. He beckoned to Gauthama Indrabhooti to come near him. Then the two holy men conversed with each other and during this conversation Shramanopasaka Ananda casually informed Gauthama Indrabhooti that he was able to look at objects at a distance of five hundred yojanas away (4000 miles) from him. Gauthama Indrabhooti doubted the claim, for it was his belief that such powers are impossible of

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hue saMbhASaNa ko jAna liyA aura turanta pravacana kiyA ki gautama indrabhUti ne bhUla kI hai, cAhe gRhastha hI kyoM na ho, usake liye atIndriya dRSTi siddha karane yogya (sahaja yA sarala ) hai, mukhyatayA aba zravaNopAsaka Ananda ne use anAyAsa hI siddha kara liyA hai, utane bare zramaNa para sandeha karane ke kAraNa sirfa gautama indra bhUtiko hI prAyazcita kara lenA cAhiye / prAyazcita kara lene ke pazcAta indrabhUti ne zeSa gaNadhAriyoM ( netAoM ) sahita svAmI se Ananda ke bhavitavya ( honahAra) kI bAta puuchii| usa para svAmI ne apane avadhI se prakaTa kiyA ki Ananda deha-tyAga ke anantara svarga meM pahu~cakara devatva ko sAdhane ke pIche mahA videha deza meM arhata hogA / "goyamA mahA videhavAse sijjihi " attainment by a Householder. He then advised Ananda to perform certain propitiatory rites to negate the evil effect of a false claim. He then left the spot and went to where Mahavira Swamy was in Dhyana and in this state itself the latter knew about the arrival of Gauthama Indrabhooti and also what had happened betwen him and Shramanopasaka Ananda. As soon as Indrabhooti came near the Swamy, the latter opened his eyes and told Gauthama Indrabhooti that what he had thought and done had been wrong. It is quite possible even for a householder to atain Supra-Sensory Sight, according to the Swamy. He informed Gauthama Indrabhooti that Shramanopasaka Ananda had attained these powers quite easily and for the sin of doubting such a sincere effort and attainment, he Gauthama Indrabhooti himself must make atonement. Gauthama Indrabhooti obediently carried out the Swamy's instructions and returned to him followed by his associates. He was curious to know what further successes were in store for Ananda. The Swami, in reply, informed that Shramanopasaka Ananda would reach Heaven after his death, would attain divinity and after all these holy rewards have been spent, would be reborn as a human being in the country of Mahavideha. He would also become an Arhantha. In this way, the Swamy with his Avadhijnana forecast the future of Shramanopasaka Ananda. "GOYAMA, MAHAVIDEHE VASE SIJJIHI" Gauthama Indrabhooti for his part attained Sampoornajnana as a result of this experience.

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88. svAmI gautama indrabhUti ko devazarmA ke pAsa bhejanA isa prakAra kaI pradezoM ko apane caraNaraja se punIta karate hue rAjagRha se svAmI usa pApA purI (vartamAna pAvApurI pATanA ke pAsa sthita hai) meM pahu~ce / taba svAmI ne gautama indrabhUti ko balAkara kahA ki pAsa ke gA~va meM devazarma nAmaka eka brAhmaNa hai, usako avazya jJAnabhikSA denI caahiye| svAmI ke abhISTa ko Adeza ke rUpa meM lekara gautama indrabhUti deva zarmA ke grAma meM pahu~cA / usane jaina sUtrasAra, upavAsa dIkSA, parajUsanA, divya dharmoM kA upadeza diyA, aura zramaNa bhagavAna mahAvIra svAmI ke jIvana-vRttAMta aura ahiMsA dharma kA bodha kiyA / svAmI ke jIvana ke caNDa kauzika vRttAnta se uttejita hokara devazarmA ne gautama indrabhUti ko apanA saMzya btaayaa| usane prazna kiyA ki jaba maiM jaMgala meM ghUmatA phirU~ taba eka sA~pa mujhe DaMsane ke liye sAmane A jAya to use maiM mArU~ yA usase mArA jAUM / isakA pratyuttara dete hue gautama indrabhUti ne upadeza diyA ki Apa jaise uttama ko, maiM nahIM cAhatA ki sA~pa Dase, lekina kisI na kisI naSTa hone vAle isa deha para prIti kA honA ucita (vAjiba-ThIka) nahIM hai, isa (deha) ke liye eka aura prANI ko nahIM mAranA cAhiye, mukhya rUpa se jo prANI (jIvI) - sA~pa apanI deha para amita prIti aura lAlasA rakhatA hai vaise jIva ko mAranA aura bhI mahApApa hai| Atmadarzana ke liye prayatna karane vAlA prANI kA aise avasara (mauke) para turanta dehaparityAga kara denA zreSTa mArga hai| usa prakAra gautama indra bhUti devazarmA ko nasIhata (upadeza - zikSA) de rahA thA ki itane 88 SWAMY SENDS GUATHAMA INDRABHOOTI TO DEVASHARMA Thus making hallowed the various places that he traversed with the holy dust of his lotus feet, Shramana Bhagawan Mahavira Swamy reached Apapapuri (present day Pavapuri near Patna) from Rajagriha. Then Swami called Gauthama Indrabhooti to his side and informed him that there was a Brahmin by name Devasharma in a nearby village and that he Gauthama Indrabhooti should go there and give him the Alms of Jnana (impart Jnana) without fail. Gauthama Indrabhooti, who was bent upon fulfilling the Swamy's wish as a command went to this village wherein Devasharma was living. Then he imparted (to) Devasharma the essence of Jaina Principles, the meaning and vow of fasting, Parjusanas and also related to him the life history of Shramana Bhagawan Mahavira Swamy. At the end he also taught the Brahmin certain facts about the greatness of the practice of nonviolence. Devasharma on his part, was inspired by the teachings and also by listening to the episode of Chandakausika. However he had a doubt regarding a point of behaviour. He wanted to know, if, when he is roaming in the forest, he is encountered by a serpent, he should kill it or be killed by it (bitten by it). Then Gauthama Indrabhooti gave him a very enlightening reply. He observed that he would not wish that such a holy person as Devasharma should be bitten by a poisonous serpent, but since this human body is mortal and is destined to come to dust one day or the other, the development of attachment to the body is not a proper attitude. Therefore, to preserve this mortal body (for a few more days), it is not befitting for an enlightened being to take the life of another creature (here in this case the serpent). According to Gauthama Indrabhooti, it is more sinful to kill a creature which is

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meM acAnaka gautama indrabhUti ko AsamAna se zramaNa bhagavAna mahAvIra svAmI ke kucha upadeza dete hue se jhalaka (saMketa) milii| sira Upara uThA kara dekhA to svAmI ne kevala gautama indrabhUti ko hI darzana dete hue isa taraha spaSTarUpa se upadeza diyA ki "gautama! pattA apane kAla ke samApta hone para - pIlA hokara jaise jamIna para giregA vaise hI mAnava buDhApe me apanA zarIra choDegA / tasmAta-sAvadhAna ! hima kI bU~da patra ke agra meM jaise laTakatI hai vaise hI hamAre jIvana kSANika haiN| tasamAta - sAvadhAna ! bhava bandhanoM se mukta hokara saMsAra-sAgara ko AgrahapUrvaka pAra karate hue eka pAra ko pahu~cate samaya ArAma kare kyoM ? jaldI karo, usa pAra pahuMcakara eka mAtra jJAna prApta karo, gautama ! tasmAt sAvadhAna ! aisA anubhava (tajaravA) pahale gautama indrabUti ko nahIM huaa| isakA paramArtha (vAstavika sattA) kyA hogA - yaha jAnane ke liye ApApApurI kI tarapha gautama indrabhUti daudd'e| very fond of its own body and wants to preserve it any cost. Finally the point driven home is that a person sincerely trying to realise his true self should give up his life to save the life of a fellow creature. While he was teaching Devasharma the above stated truths, Shramana Bhagawan Mahavira Swamy himself appeared before the mind's eye of Gauthama Indrabhooti. It was a vision seen in the direction of the sky and Indrabhooti Gauthama felt that the Swamy was preaching something to him. Now, Indrabhooti Gauthama lifted up his head and saw the vision of the Swamy just in front of himself. The Swamy then gave the analogy of a ripe fruit, which when it is ripe enough naturally falls to the ground without any external force being applied to it. So also a ripe old man gives up his body when he is ready to give up all his functions. He warned that one should always be aware of this truth and should be careful about straying away from the Truth, Just as a dew drop hanging down from a tip of a leaf, is ready to be pulled down by the gravitational force any fraction of a moment, so also, human life is also brittle and a man must be prepared to go, when the time comes. He warned that one should always be aware of this truth and should be careful about straying away from the Truth Then the Guru exhorted Gauthama Indrabhooti to hasten, now, at this time, when he, divested of all earthly bonds has been crossing the Sea of Samsara, ready to reach the shore at any moment. "Oh! Gauthama Indrabhooti, hasten! And reach the other shore to attain Kevalajnana, be Careful", said the Swamy. Gauthama Indrabhooti could hear these words clearly. But he was perplexed - the timing of this exhortation baffled him. The full meaning eluded him. So he ran post-haste towards Apapapuri to get his doubts cleared.

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89. zramaNa bhagavAna mahAvIra svAmI kA nirvANa vaha varSA kAla kA cauthA mAsa, sAtavA~ pakSa, kArtIka kI amAvAsyA kA dina thA / svAmI ne ApApApurI (pAvApurI) meM rAjA hasti pAla ke lekhA gRha meM apanA antima pravacana diyA / vahA~ kAzI, kosala, mallikA licchavI dezoM ke rAjA svAmI ke pravacana sunane ke liye A pahu~ce / svAmI ne unako siddha puruSa (mukta AtmA) kI sthiti kA vacana karate hue pravacana diye| unhone apane pravacana meM isa prakAra kahA- siddhatva ko prApta AtmA kI ora pA~coM bhUta nahIM jAte aura na ve usakA sparza karate, balki pIche mur3a jAte haiM, vaha sthiti UhApoha ke atIta haiM arthAt usa sthiti ke bAre meM tarka-vitarka karane kI koI jagaha nahIM hai / vaha mana se socane kI sthiti nahIM hai aura na vaha to lambI hai aura na to chottii| vaha to na gola hai| vaha na to safeda hai aura na to kAlI / usakA to na koI liMga bheda hai aura na to kisI prakAra kA sambandha usako vastu se athavA karma se nahIM hai, usake liye upameya viSaya bhI koI nahIM hai ; vaha AkRti ke binA kisI eka zUnya sthiti meM rahatI hai| isa prakAra sudIrgha pravacana karate hue zramaNa bhagavAna mahAvIra svAmI apane 1400 sanyAsiyoM, 36000 sanyAsiniyoM, 1300 AzramavAsiyoM 15900 zrAvakoM, 315000 zrAvikAoM ko chor3akara usa kArtikAmAvAsyA kI rAta meM candramA ke svAti natra meM rahate samaya nirvANa prApta kie| svAmI ke siddha puruSa hote hI indra ne apane deva- gaNa - sahita praNAma karake puSpaka vimAna se sAdara unakA svAgata kiyaa| svAmI ke nirvANa ke eka nimiza ke bAda gautama indrabhUti daur3a daur3a kara svAmI ke pAsa pahu~cA aura samaya para na Asakane ke 89 THE NIRVANA OF SHRAMANA BHAGAWAN MAHAVIRA SWAMY That was the fourth month of the rainy season, the fortnight was the 7th. The date was Amavasya (15th of the waning fortnight) of the holy month of Karthika. The Swamy was camping in Apapapuri at the office of the Scribes belonging to King Hasthipala. That was the last discourse made by the Swamy; on that day, the rulers of Kasi, Kausala, Mallika, Licchivi countries came there to listen to the Swamy. The Swamy explained to them the character and attainments of a Siddha, a liberated Soul. When an Atman attains Siddhi, the five elements cannot touch it (taint it), and so return to their sources. This state cannot be imagined because it is beyond the powers of the mind to conceive it. It is neither tall nor short, neither curved nor straight; neither black nor white; neither masculine nor feminine. It is not an embodiment. It has no attachments to any objects. It is not affected by any acts. No other thing can be compared to it. It has no shape and it has a state that may be explained as an inexplicable state. Thus Shramana Bhagawan Mahavira Swamy gave a lengthy discourse at this place for the last time in his life and attained Moksha. Thronging the place were 14000 Monks, 36,000 Sanyasins (nuns), 1300 Hermits, 1,59,000 Shravakas besides 3,18,000 Shravikas, plunging all these people into sorrow, the Swamy gave up his physical body and the Moon was in conjunction with Star Svathi. It was night time. When the Swamy thus became a Siddha and rose to his Heavenly Abode, Indra came forth along

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kAraNa bahuta royaa| svAmI ke siddhatva ko bahuta bAra praNAma kiyA / turanta unako kevala jJAna kI prApti huI / vahA~ ekatrita hue rAjAloga svAmI ke nirvANa para khinna hue| Atma jyoti isa bhUmi ko chor3a kara calI gaI, ataHsAdhAraNa miTTI kI jyotiyA~ jalAne kI bAta vahA~ ke rAjAoM ne bAtAyI aura ''para bhoga poSaDa' nAmaka dIpAvalI ko unhoMne prakAza meM lAkara "vIranirvANazaka' AraMbha kA abhivarNana kiyaa| jaya jaya jaya zramaNa bhagavAna mahAvIra svAmI Apako prnnaam| with his Heavenly hosts, bowed to the Swamy and took him in his Pushpaka Vimana (the Heavenly Plane). One minute after the Nirvana of the Swamy, Gauthama Indrabhooti came running to the place. He began to bitterly lament the fact that he was not by the side of the Swamy, when he gave up his body. Now Gauthama Indrabhooti bowed again and again to the Supreme Attainment of the Swamy and was immediately blessed with Kevalajnana as a result. The kings who were assembled there were extremely sad at the Swamy's Nirvana and observed that since the Atmajyothi (The Light of the Self) has left this earth, they would light ordinary earthern lamps. Then they inaguarated the tradition "Parabhoga Poshadha" the festival of row of lamps and thus brought into being the Vira-Nirvana Sakha. VICTORY, VICTORY, VICTORY UNTO SHRAMANA BHAGAWAN MAHAVIRA.

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