Sachitra Tirthankar Charitra

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002582/1

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sacitra tIrthaMkara caritra Tirthankar Charitra ILLUSTRATED Wan ya zrI amara muni SHRI AMAR MUNI 2010_03

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prastuta kRti tIrthaMkara/arihaMta jaina paramparA ke parama pUjya paramArAdhya mahApuruSa haiN| unakA pAvana jIvana caritra tyAga, vairAgya, saMyama, tapa, dhyAna aura vItarAga sAdhanA kA divya Aloka pu~ja hotA | hai, jisase nikalatI huI preraNA aura prakAza kI nirmala kiraNe hamAre sampUrNa jIvana ko Alokita kara detI haiN| prastuta pustaka meM bhagavAna mahAvIra se bhagavAna RSabhadeva taka caubIsa tIrthaMkaroM kA prAmANika jIvana vRtta, hindI tathA aMgrejI bhASA meM prastuta kiyA gayA hai| isake sAtha jur3e 13 pariziSToM meM tIrthaMkaroM ke jIvana se sambandhita bahuta-sI mahattvapUrNa, rocaka aura jJAnavarddhaka sAmagrI evaM tAlikAe~ bhI saMlagna haiN| tIrthaMkaroM ke jIvana se sambandhita aneka mahattvapUrNa ghaTanAe~ prasaMgoM ko bahuraMgI bhAvapUrNa citroM ke mAdhyama se jIvantatA pradAna karane kA prayatna kiyA gayA hai, jisase tatkAlIna saMskRti, itihAsa, paramparA aura loka-vAtAvaraNa kA sAkSAt paricaya bhI milatA hai| __isa pustaka ke pradhAna sampAdaka haiM-vidvAn manISI ojasvI vaktA zrI amara muni jii| sampAdana kiyA hai-suprasiddha jaina vidvAn zrI zrIcanda surAnA 'sarasa' ne| aMgrejI anuvAdakartA haiM-zrI surendra bothraa| ABOUT THIS BOOK Tirthankars are the most revered and worshipped great men in the Jain tradition. Their pious biographies are the brilliant sources of the divine light of sacrifice, detachment, discipline, penance, meditation, and spiritual pursuits. The rays of inspiration emerating out of this source fills our lives with spiritual light. This book presents authentic life-sketches of twenty four Tirthankars from Rishabhdev to Mahavir in Hindi and English. It also contains 13 useful appendices containing important, interesting and informative data collected with the lives of these Tirthankars. An attempt has been made to make the narrative lively by including colourful and, attractive illustrations about important events. These illustrations also show the culture, history, tradition and folk-life of different periods. The Editor-in-chief of this work is the eloquent orator and scholarly thinker Shri Amar Muni ji. Editor is the famous Jain-scholar Shri Srichand Surana 'Saras'. English version is by Shri Surendra Bothara. 2010_03 .

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supArzva candraprabha / suvidhi zItala zreyAMsa vAsupUjya sa sacitra tIrthaMkara caritra dhvajA caubIsa tIrthaMkaroM kA sacitra prAmANika jIvana-caritra ESS padya sarovara wal R0 Wan SEWan HHHWan 44 A tr pradhAna sampAdaka uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. ke suziSya upapravartaka zrI amara muni samudra vimAnabhavana rAzi sampAdaka A zrIcanda suvAnA 'savasa' zrI surendra bothavA paER ENSE nidhUma Agna D) mati () punisuvrata kA nAma ariSTanemi (0) pA ka) mahAvIra 2010_03 For Private & Personal use only

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/ sacitra Agama prakAzana mAlA : caturtha puSpa / Agama ratnAkara AcAryasamrAT pUjya zrI AtmArAma jI ma. ke dIkSA zatAbdI varSa tathA uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. ke dIkSA svarNa jayantI varSa ke avasara para prakAzita siMha sacitra tIrthaMkara caritra vRSabha IsvI sava mAtra 5530 lakSmI citrakAra prakAzaka : padama prakAzana padama dhAma narelA maNDI, dillI-110040 : divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa AgarA-282 002 phona : (0562) 2851165 prathamAvRtta : vIra saMvat 2521 vi. saM. 2052, jyeSTha IsvI san 1995, jUna mUlya : sAmAnya saMskaraNa : do sau rupaye mAtra US$20 pustakAlaya saMskaraNa : tIna sau rupaye mAtra US $ 30 (regjIna bAiMDiMga : saradAra puruSottama siMha evaM saradAra haraviMdarasiMha mudraNa sajjA : rAjeza surAnA dvArA divAkara prakAzana ke lie nirmala citraNa, AgarA evaM grAphika ArTa presa, mathurA meM mudrita AvaraNa pRSTha paricaya : mukhya bhAga para : caubIsa tIrthaMkaroM ke cihna kramazaH aMkita haiN| pRSTha bhAga para : paMca-kalyANaka ke dRzya haiN| cyavana (14 svapna darzana), janma, dIkSA, kevalajJAna, evaM nirvANa klyaannk| raMgIna baoNrDara kA paricaya : tIrthaMkara caritra ke pratyeka pRSTha para raMgIna sundara baoNrDara meM Upara tathA nIce 12-12 citroM meM caubIsa tIrthaMkaroM ke cihna/lAMchana haiM tathA donoM kinAroM kI baoNrDara paTTI para 7-7 citroM meM kramaza: 14 svapna aMkita haiN| puSpamAlA candra vimala ananta dharma zAnti ara 2010 03

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya Qu ILLUSTRATED TIRTHANKAR CHARITRA dhvajA AUTHENTIC ILLUSTRATED BIOGRAPHIES OF THE TWENTY FOUR TIRTHANKARS pA sarovara Pian Ting Ting Tu Ting Tu Ting Ting Ting Tu Ting Fa Tu Ting Chi $ Tu Ting Xian Le Guan Ting Ting Tu Ting Editor-in-Chief Up-pravartak Shri Amar Muni (DISCIPLE OF UTTAR BHARATIYA PRAVARTAK BHANDARI SHRI PADMA CHANDRA JI M.) samudra Yi vimAnabhavana Editors Srichand Surana 'Saras' Shri Surendra Bothara nirdhama Le | Jain Amerce............ manag

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RSabha ajita sambhava abhinandana gafa padmaprabha ILLUSTRATED AGAM PUBLICATION SERIES : FOURTH BOOK PUBLISHED ON THE OCCASION OF THE DIKSHA CENTENARY YEAR OF AGAM RATNAKAR ACHARYA SAMRAT SHRI ATMARAM JI M. AND THE DIKSHA GOLDEN JUBILEE YEAR OF UTTAR BHARATIYA PRAVARTAK GURUDEV BHANDARI SHRI PADMA CHANDRA JI M. siMha ILLUSTRATED TIRTHANKAR CHARITRA Publisher PADAM PRAKASHAN Padam Dham Narela Mandi, Delhi-110 040 : DIWAKAR PRAKASHAN A-7, Awagarh House, M. G. Road Agra-282 002 Phone : (0562) 54328 First Edition 2521 A.N.M Jyeshth 2052 V. June 1995 A.D. Price : General Edition : Rupees Two Hundred only US $ 20 Library Edition : Rupees Three Hundred only US $ 30 (Rexine Binding) Illustrator Printing Cover : Sardar Purushottam Singh and Sardar Harvinder Singh : Printed by Rajesh Surana for Diwakar Prakashan at Nirmal Chitran, Agra and Graphic Art Press, Mathura : Front: The symbols of the twenty four Tirthankars in Chronological order Back : Scenes of five auspicious events (Panch-Kalyanaks) in the life of a Tirthankar, viz. the auspicious descent (the 14 dreams), the auspicious birth, the auspicious renunci ation, and the auspicious liberation. : Every page of this book has a multicoloured border. At the top and the bottom are twenty four Symbols (Lanchhan) of the Tirthankars and at the sides are the fourteen great dreams. In The Border on the Pages vimala ananta dharma zAnti ara Jala n dalam

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prakAzakIya dhvajA kumbha padma sarovara sacitra Agama prakAzana kI yojanA ke antargata isa varSa hamane sacitra kalpasUtra kA prakAzana kiyA hai| isI ke sAtha sacitra tIrthakara caritra kA sundara manohArI prakAzana bhI pAThakoM ke lie vizeSa AkarSaNa kA kendra bnegaa| ___ hamArI saMsthA kA mukhya uddezya hai-jana-kalyANakArI, upayogI aura mahattvapUrNa sAhitya kA prkaashn| prakAzana kI kar3I meM sacitra uttarAdhyayana sUtra, sacitra antakRddazA sUtra apane Apa meM anUThe haiM aura sarvatra prazaMsita hue haiN| anya bhI aneka upayogI prakAzana saMsthA ke dvArA kiye jA rahe haiN| sAtha hI jana-sevA, santa-sevA Adi ke kAryoM meM bhI saMsthA sakriya hai| ____ hama pUjya gurudeva u. bhA. pravartaka bhaNDArI zrI padmacandra jI ma. tathA upapravartaka, pravacana kezarI gurudeva zrI amara muni jI ma. ke vizeSa kRtajJa haiM, jinakI preraNA, protsAhana aura mArgadarzana se hama saMsthA ke mAdhyama se aneka lokopakArI kArya kara rahe haiN| __sacitra tIrthaMkara caritra ke sampAdaka zrI zrIcanda jI surAnA 'sarasa' dhanyavAda ke pAtra haiM, jinhoMne gurudeva zrI amara muni jI ke nirdezana meM bahuta hI sundara aura zrama-pUrNa sampAdana kiyA hai tathA zrI surendra jI botharA ne aMgrejI anuvAda kara isakI upayogitA ko vyApaka banA diyA hai| zAstra prakAzana ke isa bahuta hI vyaya sAdhya kArya meM gurujanoM kI kRpA ke sAtha hI unakI preraNA se bhI aneka kArya sampanna ho jAte haiN| upapravartinI mahAsatI AjJAvatI jI, upapravartinI mahAsatI svarNakAntA jI, upapravartinI mahAsatI pavanakumArI jI, tathA upapravartinI mahAsatI DaoN. saritA jI ma. kI vizeSa preraNA se jana-sahayoga prApta huA hai| hama pUjyajanoM ke prati kRtajJa bhAva se AzA karate haiM ki unakI preraNA kA sambala isI prakAra hameM prApta hotA rhegaa| __gurudeva zrI amara muni jI ke honahAra ziSya udIyamAna santa bAlayogI zrI taruNa muni jI tathA dIkSA lete hI 16 varSa kI avasthA meM 35 dina kA tapa karane vAle tapasvI zrI manoja muni jI ke dIkSA samAroha para prApta sahayoga se bhI isa prakAzana ko sulabha banAyA gayA hai| isI ke sAtha gurudevazrI ke prati AsthA, bhakti rakhane vAle aneka udAramanA sajjanoM ne zAstra-sevA hetu apanA yogadAna diyA hai, hama una savake prati hArdika dhanyavAda jJApita karate haiN| -mahendrakumAra jaina adhyakSa vimAnabhavana rAzi nirdhama Agna malli munisuvrata nami arissttnemi| pAva mahAvIra Jaireducaturmernationazorum TOPTIVated Personarose my

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=(c) - --- RSabha ajita sambhava abhinandana -O-O sumati padmaprabha PUBLISHER'S NOTE siMha vRSabha Under our scheme of publishing illustrated Agam literature we brought out Illustrated Kalpasutra this year. Alongwith this we are also bringing out this beautiful edition of the Illustrated Tirthankar Charitra. We are sure it will be appreciated and liked by our readers. The main goal of our organisation is to bring out useful, important and beneficial publications. In the series we have published are novel and well received works like Illustrated Uttaradhyayan Sutra, and Illustrated Antakriddasha Sutra. Many more useful works are in line. The organisation is also involved in other activities of service to the masses as well as ascetics. We take this opportunity to express our profound gratitude to Pujya Gurudev U. B. Pravartak Bhandari Shri Padma Chandra ji M. and Up-pravartak, Pravachan Keshari Gurudev Shri Amar Muni ji M. With their inspiration, encouragement, and guidance our organisation is doing many works of public service. Our thanks to Shri Srichand ji Surana 'Saras', the editor, who has accomplished the aesthetic but tough job of editing under the guidance of Gurudev Shri Amar Muni ji; and to Shri Surendra ji Bothara who has added to its scope of readership by providing the English version, besides sharing the editing. Many hurdles are tackled with the blessings and inspiration from the religious leaders even in this highly cost effective work of publication of scriptures. We got considerable contribution and assistance from masses with the inspiring help of Uppravartini Mahasati Ajnavati ji, Up-pravartini Mahasati Swarnakanta ji, Up-pravartini Mahasati Pavan Kumari ji, and Up-pravartini Mahasati Dr. Sarita ji M. We express our deep gratitude to all these revered teachers and hope that we shall continue to be blessed with their inspiring help. The upcoming and able disciples of Gurudev Shri Amar Muni ji-Balyogi-Tarun Muniji and the 16 years old great penancer Shri Manoj Muni ji, who observed a 35 days fast immediately after his initiation, need a special mention here. The contributions received during their initiation, ceremony have reduced the financial burden of this publication. Besides this many other charitable devotees of Gurudev Shri have contributed with open heart. We express our thanks to them all. lakSmI candra - Mahendra Kuntar Jain President vimala ananta dharma zAnti kunthu ara 2010_03

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prAthamika dhvajA kumbha pA sarovara Astika jagat meM sarvocca sattA hai-Izvara ! paramAtmA, bhagavAna, siddha, buddha, tIrthaMkara, gaoNDa (God) Adi hajAroM nAma haiM uske| jaina paramparA meM Izvara ke do rUpa haiM(1) dehamukta Izvara-siddha (2) sadeha Izvara-tIrthaMkara/arihaMta tIrthaMkara/arihaMta manuSya jAti ke hI kyA, jIva mAtra ke parama hitaiSI, kalyANa-icchuka aura unake kalyANa hetu dharma mArga kA pravartana/pravacana karane vAle vItarAga puruSa hote haiN| unakI jana-kalyANakArI vANI jIvamAtra ke sukha, zAnti evaM ananta Ananda kA mArga prazasta karatI hai| jaina paramparA meM isa avasarpiNI kAla meM caubIsa tIrthakara hue haiM, jinameM prathama tIrthaMkara hue bhagavAna RSabhadeva aura antima tIrthakara hue bhagavAna mhaaviir| jaina mAtra ke lie ye tIrthaMkara parama ArAdhya/upAsya aura pUjanIya haiN| unake dvArA batAye hue mArga para calakara AtmA kI ananta zaktiyA~/vibhUtiyA~ prApta karane kA prayatna karanA-yahI jaina dharma kA lakSya hai| caubIsa tIrthaMkaroM meM bhagavAna RSabhadeva tathA bhagavAna mahAvIra ke jIvana caritra para aneka lekhakoM ne likhA hai, kintu caubIsoM tIrthaMkaroM ke viSaya meM samagra rUpa meM prAmANika jAnakArI dene vAlA sAhitya bahuta kama likhA gayA hai aura bahuta hI kaThinAI se prApta hotA hai| hamane sacitra kalpasUtra kA sampAdana kiyA taba saMkSepa meM tIrthaMkara caritra bhI likhA gyaa| kyoMki vaha sUtra kAphI vizAla hai, isalie usameM adhika vistAra kara pAnA sambhava nahIM thaa| taba bhAvanA jAgI ki caubIsa tIrthaMkaroM kA pAvana/preraka jIvana caritra rocaka zailI meM, kucha vistAra ke sAtha svataMtra rUpa meM likhA jAye, to sabhI ke lie upayogI hogaa| prArambha meM sirpha 50 pRSTha meM hI jIvana caritra dene kI kalpanA thI, kintu saMkSipta karate-karate bhI yaha jIvana caritra kAphI vistRta ho gayA hai| tIrthaMkaroM ke pUrva jIvana kI preraka ghaTanAe~ to bahuta kucha chor3anI par3I haiN| bhagavAna RSabhadeva, bhagavAna ariSTanemi tathA bhagavAna mahAvIra ke jIvana caritra ko bhI bahuta saMkSipta karake hI diyA gayA hai| kintu phira bhI jo likhA gayA hai, vaha pAThakoM ke lie paryApta, jJAnavardhaka, rucikara aura preraNAdAyI siddha hogA, aisA vizvAsa hai| __bhagavatI sUtra, AcArAMga, jambUdvIpa prajJapti, samavAyAMga Adi sUtroM meM tIrthaMkaroM ke jIvana kI ghaTanAeM, bikharI huI sI milatI haiN| kalpasUtra meM caubIsa tIrthaMkaroM ke nAma tathA yugoM kI sUcI mAtra hai; kevala RSabhadeva, pArzvanAtha, ariSTanemi, tathA mahAvIra ke ati saMkSipta jIvana-vRtta haiN| sarvaprathama AcArya bhadrabAhu ne Avazyaka niyukti-carNi meM tIrthaMkaroM kA pAvana jIvana-vRtta saMkSipta zailI meM gumphita karane kA sunda ra va aitihAsika prayatna kiyA hai| usake pazcAt pravacanasAroddhAra tathA zIlAMkAcArya racita cauppanna mahApurisa cariyaM, triSaSTizalAkA puruSa caritra (hemacandrAcArya) Adi meM tIrthaMkaroM kA jIvana-vRtta bahuta hI vistArapUrvaka sundara zailI meM prastuta huA hai| AcArya jinamena racita AdipurANa, guNabhadra racita uttarapurANa, yativRSabhAcArya racita tiloyapaNNattI Adi granthoM meM bhI tIrthaMkaroM va cakravartI, vAsudeva, baladeva Adi zalAkA puruSoM kA jIvana-vRtta prApta hotA hai| prAkRta-saMskRta-apabhraMza bhASA meM tIrthaMkaroM ke jIvana para kAphI grantha va sAmagrI mila jAtI haiN| samudra vimAnabhavana rAzi nidhUma agni malli munisuvrata nami ariSTanemi pAva mahAvIra 2010_03

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha gaja vRSabha zrI ratanalAla dozI ne triSaSTizalAkA puruSa caritra ke AdhAra para tIrthaMkara caritra ko tIna bhAgoM meM hindI bhASA meM sampAdita kiyA hai| jaina itihAsa ke marmajJa AcArya zrI hastImala jI mahArAja ne jaina dharma itihAsa ke prathama bhAga meM caubIsa tIrthaMkaroM kA jIvana caritra bar3e prAmANika tathyoM evaM samIkSA ke sAtha likhA hai, jo apane Apa meM eka viziSTa prayAsa hai| AcArya zrI devendra muni jI dvArA likhita cAra tIrthaMkaroM para cAra zodha grantha tathA upAdhyAya zrI kevala muni jI dvArA likhita "bhagavAna mahAvIra" bhI isa viSaya meM paThanIya grantha hai| ___ inhIM saba upalabdha granthoM kA anusaMdhAna/parizIlana karate hue hamane saMkSepa meM, kintu rucikara zailI meM tIrthaMkara caritra likhA hai| pariziSTa meM bhI tIrthaMkaroM sambandhI aneka durlabha jJAtavya tathya saMkalita kara prastuta kiye gaye haiN| pariziSTa lekhana meM ukta granthoM ke atirikta 'vItarAga vandanA' vizeSAMka bhI sahayogI banA hai| ____ maiM ukta sabhI vidvAn lekhakoM, sampAdakoM tathA prakAzakoM ke prati kRtajJa hU~ jinake parizrama, jJAna, anubhava kA lAbha sahaja hI prApta huA hai| prastuta saMskaraNa kI vizeSatA prAcIna granthoM ko AdhAra banAkara likhA gayA yaha tIrthakara caritra apane Apa meM kucha khAsa vizeSatAe~ bhI rakhatA hai 1. sabase mukhya vizeSatA hai-tIrthaMkaroM ke jIvana praMsagoM se sambandhita sundara bahuraMge bhAvapUrNa 52 citr| AcArya zrI vijaya yazodevasUri dvArA bhagavAna mahAvIra kA citra saMpuTa prakAzita kiyA gayA thA jo atyadhika lokapriya huA hai tathA kucha anya sacitra prakAzana bhI hue haiN| parantu isa prakAra kA suvyavasthita sacitra tIrthakara caritra, citra evaM vRtta donoM kA sAmaMjasya karane vAlA, yaha prathama prayAsa kahA jA sakatA hai jo apane Apa meM eka vizeSatA hai| 2. tIrthaMkara caritra lekhana meM hamane zvetAmbara-digambara donoM paramparAoM ke caritra granthoM kA anuzIlana kiyA hai tathA jahA~ se upayogI, preraka aura nirvivAda prasaMga lagA use liyA bhI hai| 3. tIrthaMkaroM ke jIvana sambandhI aneka jJAtavya rocaka tathyoM ke viSaya meM jana-sAdhAraNa kI jijJAsA samAdhAna khojatI rahatI hai, parantu kabhI samAdhAna milatA hai aura kabhI nahIM miltaa| hamane ukta granthoM ke AdhAra para saMkalita kara samAdhAna kI dRSTi se pariziSTa diye haiM jo apane Apa meM jJAnavarddhaka to haiM hI, kAphI rocaka bhI haiN| 4. hindI ke sAtha hI isakA aMgrejI anuvAda hajAroM hindItara bhASI jijJAsuoM ke lie upayogI hogA aura sudUra videzoM meM base hajAroM jaina apane ArAdhya devoM ke pAvana caritra se paricita hoNge| __isa prakAra prastuta tIrthaMkara caritra apane Apa meM aneka vizeSatAe~ sa~joye sabhI ke lie upayogI hogA aisA dRr3ha vizvAsa hai| tIrthaMkara caritra ke sampAdana meM, AdhArabhUta granthoM ke sAtha hI u. bhA. pravartaka gurudeva zrI bhaNDArI zrI padmacandra jI ma. kI vizeSa preraNA tathA upapravartaka zrI amara muni jI ma. kA mArgadarzana evaM unake mahattvapUrNa vibhinna Alekha evaM saMgraha bhI upayogI bane haiN| mere nikaTa sahayogI bandhu zrI surendra jI botharA ne aMgrejI saMskaraNa taiyAra karake isakI upayogitA meM cAra cA~da lagA diye haiN| maiM sabhI ke prati hArdika kRtajJatA jJApita karatA huuN| pAThakoM se AzA karatA hU~ ki ve isakA adhikAdhika upayoga kara skeNge| -zrIcanda surAnA 'sarasa lakSmI puSpamAlA ( 8 ) vimala ananta dharma zAnti kunthu ara 2010_03

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya FOREWORD < dhvajA kumbha pA sarovara samudra In the theist world the loftiest entity is The God! It has thousands of names like-Paramatma (the ultimate soul), Bhagavan (the most glorious one), Siddha (the liberated), Buddha (the enlightened). The God, etc. In the Jain tradition there are two forms of this entity(1) The formless God or Siddha (the liberated) (2) The God with a form or Tirthankar/Arihant The Tirthankar is a detached individual who is the ultimate altruist and benefactor of not only mankind but every living being. He propagates the religious path and preaches about it for their benefit. His benevolent voice promotes happiness, peace, and infinite bliss for every being. In the Jain tradition their have been twenty four Tirthankars during the current descending cycle of time, Bhagavan Rishabhdev being the first and Bhagavan Mahavir the last. For every Jain these Tirthankars are the entities to be worshipped and revered. The ultimate goal of Jainism is to tred the path shown by them and acquire infinite powers and virtues. Out of these twenty four Tirthankars, many authors have written the biographies of Bhagavan Rishabhdev and Bhagavan Mahavir. But very little has been done about authentic and complete biographical sketch of all the twenty four Tirthankars. And it is even harder to get this material. When we edited the Illustrated Kalpasutra we compiled brief life-sketches of all Tirthankars. As it is already a large volume we had to be selective in any further additions. It was at that time that we thought to compile life-sketches of all the Tirthankars in an independent book; it would be useful for all. The original plan was to include these brief biographical sketches within a 50 page book, but as the work progressed it became impossible to follow the plan. Although most of the inspiring incidents from earlier incarnations of the Tirthankars had to be left, the book became much larger than what we originally thought of. However, whatever has been included will hopefully prove to be adequately useful, educative, interesting and inspiring for our readers. Scriptures like Bhagavati Sutra, Acharanga, Jambudvipa Prajnapti, Samvayang and others contain stray incidents from lives of Tirthankars. Kalpasutra just lists all the Tirthankars and their periods besides giving brief details about Rishabhdev, Parshvanath, Arishtanemi, and Mahavir. It was Acharya Bhadrabahu who first of all attempted to compile biographical sketches of all Tirthankars in brief. Later others worked on providing more detailed biographies in a variety of styles both, interesting as well as informative. Some of these later works are Pravachansaroddhar, Chauppanna Mahapuris Chariyam (Shilankacharya), Trishashtishalaka Purush Charitra (Hemchandracharya), Adipurana (Acharya Jinasen), Uttarpurana (Gunabhadra), Tiloyapannatti (Yativrishabhacharya), etc. Considerable material is available about the lives of Tirthankars from various works in Prakrit, Sanskrat and Apabhramsha languages. vimAnabhavana rAzi nirdhUma agni malli f ariSTanemi pArzva mahAvIra Jamn Education International 2010_03

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RSabha ajita sambhava abhinandana sumati pAprabha siMha gaja vRSabha Shri Ratan Lal Doshi has compiled and edited the biographies of Tirthankars, based on Trishashtishalaka Purush Charitra, in Hindi in three volumes. Acharya Shri Hastimal ji M., a recognised Jain historian himself, has compiled these biographies with authentic references and his comments, in the first volume of the voluminous Jain Dharma ka Maulik Itihas. It is a unique effort. In this context other important reference works are "Bhagavan Mahavir" by Upadhyaya Shri Kewal Muni ji and four research works on four Tirthankars by Acharya Shri Devendra Muni ji. With the help of all these works we have selected and compiled this book; a brief but attractive presentation. A useful and informative part of the book is its Appendix. All these datas are rarely available at one place. 'Vitaraga Vandana' has been very useful in compiling the appendices. I am grateful to all those authors, editors and publishers whose knowledge, hard work, and experience has been conveniently available through their works listed above. This Edition Although it is based on information available in ancient scriptures, this book has some unique features 1. The most important feature of this book are 52 multicoloured illustrations on incidents from the lives of Tirthankars made in attractive style. Acharya Shri Vijay Yashodev Suri had published a set of illustrations based on Bhagavan Mahavir's life, it become very popular. There have been some other illustrated publications also, but this is the first attempt to present a neat and organized compilation of text and illustrations. 2. The biographical sketches have been compiled after a study of relevant literature from Digambar and Shvetambar traditions. Care has been taken to select only the incidents that are useful and inspiring and without any sectarian controversy. 3. Common man looks for a variety of specific data about Tirthankars and fails to find it in some commonly available book. This work attempts to fulfil that want with its functionally compiled appendices. 4. The combination of Hindi and English versions makes it useful for non-Hindi speaking readers, thus expanding its scope from Hindi speaking belt to the whole world. We are sure, with these unique features, this Tirthankar Charitra will prove to be very useful for all and sundry. The inspiration from U. B. Pravartak Gurudev Shri Bhandari Shri Padma Chandra ji M., and guidance from Up-pravartak Shri Amar Muni ji and the collection of his articles and books have been vitally useful in compiling this work. My close friend and associate Shri Surendra ji Bothara has added to the importance and usefulness of this work by preparing the English version besides sharing the editing work. I convey my heart felt regards to all these. I hope that the readers will like this work and that this will be frequently used it as a reference book. lakSmI puSpamAlA candra -Srichand Surana Saras ( 80 ) vimala ananta dharma zAnti 2010/03

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya citra paricaya citra saMkhyA Symbol Index M dhvajA saMketa sUcI bhagavAna mahAvIra bhagavAna pArzvanAtha bhagavAna ariSTanemi bhagavAna mallInAtha bhagavAna aranAtha bhagavAna kuMthunAtha bhagavAna zAntinAtha vividha bhagavAna RSabhadeva Bhagavan Mahavir Bhagavan Parshvanath Bhagavan Arishtanemi Bhagavan Mallinath Bhagavan Arnath Bhagavan Kunthunath Bhagavan Shantinath General Bhagavan Rishabhdev padma sarovara samudra citra 1 se 4 caubIsa tIrthaMkaroM ke citra Illustrations of Twenty Four Tirthankars citra 6 tIrthaMkaroM ke paMca-kalyANaka Five auspicious events in a Tirthankar's life citra 7 tIrthaMkaroM kI samavasaraNa-racanA : eka dRzya A birds eyeview of the divine assembly (Samavasarana) of Tirthankars M1 marIci bhava kA prasaMga The story of Marichi M2 tripRSTha vAsudeva bhava kA caritra The story of Triprishtha Vasudev M3 tripRSTha vAsudeva bhava kA caritra The story of Triprishtha Vasudev M4 (1) priyamitra cakravartI kA bhava (1) Priyamitra Chakravarti (2) nandanamuni kA tyAga aura sAdhanA (2) The detachment and spiritual practice of Nandan Muni M5 nidrAmagna rAnI trizalA dvArA caudaha svapna darzana Sleeping queen Trishala and her fourteen dreams M6 siddhArtha rAjA kI sabhA meM svapna-pAThakoM dvArA svapna-phala kathana Dream diviners explaining meaning of the dreams in the assembly of king Siddharth M7 caturmukhI vRddhi dekhakara siddhArtha rAjA va trizalA rAnI dvArA nAmakaraNa vimarza Alround development and contemplation of name by king Siddharth and queen Trishala M8 prItibhoja kA Ayojana tathA nAmakaraNa The great feast and name announcement M9 deva dvArA bAlaka varddhamAna ke dhairya va sAhasa kI parIkSA Divine test of child Vardhman's courage and presence of mind vimAnabhavana ratna rAzi Speg nidhUma agni malli ( e) munisuvrata nami ariSTanemi pArzva mahAvIra cinclibron-brg

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gaja vRSabha M10 pAThazAlA meM varddhamAna dvArA brAhmaNa vezadhArI indra ke praznoM kA samAdhAna In school Vardhman replies to questions by Indra disguised as a Brahman scholar M11 varddhamAna mahAvIra kA parivAra paricaya Family of Vardhman Mahavir M12 (1) nava lokAntika devoM dvArA dIkSA saMkalpa kA abhinandana (1) Felicitation of the resolution of renunciation by nine gods (2) varSIdAna (2) The year long great charity M13 rAjasI vastrAbhUSaNa utArakara keza loca tathA siddhoM ko namaskAra sahita kaThora dIkSA saMkalpa Plucking of hair after shedding regal dress and ornaments, and the tough resolution after salutations to Siddhas M14 soma zarmA brAhmaNa ko vastradAna Presenting the only piece of cloth to Brahman Som Sharma M15 (9) gvAle dvArA rassI se bhagavAna ko upasarga, indradeva dvArA bacAva (1) Indra interfering in the infliction by the cowherd (2) indra ke sevA prastAva kA zramaNa mahAvIra dvArA asvIkAra (2) Shraman Mahavir rejecting Indra's offer to provide protection M16 zUlapANi yakSa dvArA bhayAvane upasarga Fearsome afflictions by Shulpani M17 caMDakauzika nAga kA upasarga Affliction by serpent Chandkaushik M18 (1) agni lapaToM ke bIca akampa zramaNa mahAvIra (1) Shraman Mahavir unmoved by flames (2) kAlahastI dvArA utpIr3ana (2) Torture by Kalahasti M19 zramaNa mahAvIra ko AdivAsiyoM dvArA vividha upasarga Ill-treatment of Shraman Mahavir by rustic aborigines 'M 20 zItala tejolezyA dvArA gauzAlaka kI rakSA Saving Gaushalak using his pacifying power M21 (1) kaTapUtanA dvArA upasarga (1) The afflictions by Katputana (2) parivrAjikA vijayA va pragalbhA dvArA zramaNa mahAvIra ko kArAgAra se mukta karAnA (2) The release of Shraman Mahavir from the prison by mendicants Vijaya and Pragalbha M 22 saMgama deva dvArA eka hI rAtri meM 20 bhISaNa upasarga Inhuman tortures by god Sangam M23 (1) camarendra dvArA bhagavAna mahAvIra kI zaraNa lekara zakrendra ko cunautI (1) The story of Chamarendra challanging Shakrendra (2) anta meM mahAvIra kI caraNa-zaraNa (2) Later taking refuge near Mahavir to save himself M24 bhagavAna mahAvIra kA kaThora abhigraha aura candanA dvArA bhagavAna mahAvIra kA pAraNA The impossible resolution of Bhagavan Mahavir; and Chandana giving alms to Bhagavan Mahavir for breaking his fast M 25 aMtima upasarga : kAnoM meM kIleM tathA unakA upacAra The last affliction : Nails in the ears and the treatment lakSmI puSpamAlA candra ( 12 ) vimala ananta zAnti ara 2010_03

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supArzva candraprabha suvidhi: zItala zreyAMsa vAsupUjya M 26 kevalajJAna se pUrva dasa mahAsvapna Ten great dreams before omniscience M 27 (1) RjubAlukA nadI ke taTa para bhagavAna mahAvIra ko kaivalya prApti (1) Bhagavan Mahavir attains omniscience on the bank of the river Rijubaluka (2) bhagavAna mahAvIra kI devoM kI upasthiti meM prathama dezanA (2) The first discourse in presence of gods M28 indrabhUti kA Agamana aura mahAvIra ke caraNoM meM sarvAtmanA samarpaNa dhvajA Indrabhuti's arrival and total submission before Mahavir P1 (1) kSamA mA~gate marubhUti para kamaTha dvArA patthara mAranA (1) Kamath hitting bowing Marubhuti with stone (2) kurkuTa sarpa dvArA yUthapati hastI ke mastaka para daMza (2) Kurkut serpent biting the king elephant on its head P2 pArzvakumAra dvArA yavanarAja vijaya Victory over Yavan by Parshva Kumar P3 "kamaTha ke agni-kuNDa se sarpa-yugala kI rakSA aura unakA dharaNendra-padmAvatI bananA Saving the pair of serpents from the fire of Kamath and their reincarnation as Dharnendra-Padmavati P4 meghamAlI (kamaThAsura) dvArA upasarga aura dharaNendra-padmAvatI kA prakaTa honA padya The afflictions by Meghmali (Kamathasur) and appearance of Dharnendra-Padmavati sarovara AN1 tIrthaMkara neminAtha kA janma-kalyANaka (sUtikA karma) manAte hue 56 dizA kumAriyA~ Assembly of 56 goddesses of directions performing birth-celebrations (Janma-Kalyanak) of Tirthankar Neminath after post birth cleaning AN2 (a) zrIkRSNa kI vyAyAmazAlA meM nemikumAra kI bala-parIkSA (a) Trial of strength between Shrikrishna and Nemikumar in his gymnasium (ba) jala-krIr3A ke samaya zrIkRSNa kI rAniyoM dvArA nemikumAra ko vivAha ke lie sahamata karanA (b) Shrikrishna's queens persuading Nemikumar for marriage while playing water games na vadha ke nimitta baMda nirIha pazaoM kI mukti tathA vairAgya lene kA The marriage procession of Nemikumar, liberation of mute animals meant to be butchered, | vimAnaand decision to become ascetic bhavana AN 4 (a) nemikumAra ke vairAgya kI sUcanA se duHkhita rAjImatI kA mUJchita honA (a) Rajimati becomes unconscious hearing the shocking news of Nemikumar's renunciation (ba) nemikamAra kA keza loca kara aNagAra bananA (b) Plucking his hair Nemikumar turns ascetic ML1 (a) cokSA parivrAjikA kA mallIkumArI ke sAmane upadeza ratna (a) Mendicant Choksha preaching before Malli Kumari rAzi (ba) kruddha cokSA kA rAjA jitazatru ke samakSa mallIkumArI kA saundarya varNana (b) Annoyed Choksha describing the beauty of Malli Kumari before king Jitshatru (sa) chaha rAjAoM dvArA mallIkumArI kI mUrti ko nihAranA (c) The six kings admiring the statue of Malli Kumari nidhUma agni samudra | malli munisuvrata nami ariSTanemi | mahAvIra 2010_03

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RSabha ajita sambhava abhinandana sumati padmaprabha K1 siMha gaja vRSabha A1 tIrthaMkara aranAtha kA avataraNa, cakravartItva, ghAtikarma kSaya kara kaivalya, tathA nirvANa prApti The states of descent, sovereignty, omniscience after destroying Ghatikarmas, and liberation of Tirthankar Arnath arhat kuMthunAtha kA bhogamaya jIvana, cakravartItva, kAyotsarga tapazcaraNa, tathA nirharaNa kriyA The states of earlier birth, sovereignty, meditation, and passing away of Arhat Kunthunath s1 (a) rAjA megharatha kA dehadAna (a) Charity of his own flesh by king Meghrath (ba) dhyAnayoga magna rAjA megharatha (b) Meghrath in deep meditation (sa) cakra ke pIche zAntinAtha kI digvijaya yAtrA (c) Shantinath's war march following the Chakra (da) vana meM dhyAnalIna arhat zAntinAtha (d) Arhat Shantinath meditating in jungle G (a) mahArAnI maMgalAvatI kA nyAya (a) The justice of queen Mangalavati (ba) mahArAnI susImA kA padma zayyA para sone kA dohada (b) Queen Susima's desire to sleep on lotus bed (sa) mahArAja dRDharatha ke zarIra ke tApa ko mahArAnI ke sparza se zAnti (c) The relief to king Dridhrath by touch of his queen G2 (a) rAjA jitazatru dUsaroM ke samakSa svayaM ko ajeya samajhane lage (a) King Jitshatru believing himself to be unconquerable (ba) ajitanAtha kI dhyAna sAdhanA (b) Ajitnath in meditation (sa) rAjA jitAri evaM senAdevI dvArA nagarAvalokana (c) King Jitari and Sena Devi enjoying the view of the city (da) ayodhyA ke prajAjana paraspara abhivAdana karane lage (d) Citizens of Ayodhya greeting one another R1 (a) mAtA marudevA kA svapna darzana (a) Dreams of mother Marudeva (ba) indra dvArA janma mahotsava (b) Indra celebrating the birth (sa) indra ke hAtha se ikSa lene ke lie bAlaka RSabha kI utsukatA (c) Child Rishabh's eagerness to take sugar-cane held in Indra's hand (da) sunandA evaM sumaMgalA ke sAtha pANigrahaNa (d) Marriage with Sunanda and Sumangala (ya) prajA ko kRSi kArya kA prazikSaNa (e) Teaching arts and crafts including farming to the public R2 prajAjanoM dvArA kamala patroM meM jala bharakara RSabha kA raajyaabhissek| pIche khar3e AzIrvAda dete haiM-nAbhirAjA evaM mAtA marudevA Citizens annointing Rishabh pouring water from lotus leaves. Standing behind and blessing the first king are Nabhiraja and mother Marudeva R3 vastrAbhUSaNa utArakara RSabhadeva kA keza luNcn| sAtha meM aneka rAjAoM dvArA dIkSA grahaNa Rishabhdev pulling out his hair after shedding his dress and ornaments. Numerous kings following his path of renunciation R4 (a) zreyAMsakumAra dvArA meru parvata ko amRta se dhone kA svapna (a) Shreyans Kumar dreaming of pouring nectar to clean mount Meru (ba) bhagavAna RSabhadeva ko ikSurasa kA dAna (b) Giving sugar-cane juice to Rishabhdev as alms lakSmI puSpamAlA candra sUrya (14 ) vimala ananta dharma zAnti 2010_03

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anukramaNikA CONTENTS kyA ? kahA~? WHAT? WHERE ? dhvajA tIrthaMkara kauna ? 1. prathama tIrthaMkara bhagavAna RSabhadeva 7. Rho sarovara 2. bhagavAna ajitanAtha 3. bhagavAna saMbhavanAtha 4. bhagavAna abhinandana 5. bhagavAna sumatinAtha 6. bhagavAna padmaprabha 7. bhagavAna supAzvanAtha 8. bhagavAna candraprabha 9. bhagavAna suvidhinAtha 10. bhagavAna zItalanAtha 11. bhagavAna zreyAMsanAtha 12. bhagavAna vAsupUjya 13. bhagavAna vimalanAtha 14. bhagavAna anantanAtha 15. bhagavAna dharmanAtha 16. bhagavAna zAntinAtha 17. bhagavAna kuMthunAtha 18. bhagavAna aranAtha 19. bhagavAna mallInAtha 20. bhagavAna munisuvrata 21. bhagavAna naminAtha 22. bhagavAna ariSTanemi 23. bhagavAna pArzvanAtha 24. bhagavAna mahAvIra : pUrva-bhava gRhastha-jIvana zramaNa-jIvana kevalI caryA Who is a Tirthankar? 1. Bhagavan Rishabhdev, The First Tirthankar 2. Bhagavan Ajitnath 3. Bhagavan Sambhavnath 4. Bhagavan Abhinandan 5. Bhagavan Sumatinath 6. Bhagavan Padmaprabh Bhagavan Suparshvanath 8. Bhagavan Chandraprabh 9. Bhagavan Suvidhinath 10. Bhagavan Sheetalnath 11. Bhagavan Shreyansnath 12. Bhagavan Vasupujya 13. Bhagavan Vimalnath 14. Bhagavan Anantnath 15. Bhagavan Dharmnath 16. Bhagavan Shantinath 17. Bhagavan Kunthunath 18. Bhagavan Arnath 19. Bhagavan Mallinath 20. Bhagavan Munisuvrat 21. Bhagavan Naminath 22. Bhagavan Arishtanemi 23. Bhagavan Parshvanath 24. Bhagavan Mahavir : Past-Incarnation Life as Householder The Life as an Ascetic Kewali Charya vimAnabhavana ratna rAzi 101 111 126 157 118 140 162 nidhUma agni ( 15 ) mahAvIra 2010_03 For Private & Personaruse unly www.jamemorary.org

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siMha gaja (U) vRSabha lakSmI puSpamAlA candra sUrya RSabha ajita kyA ? pariziSTa 1 - tIrthakara jIvana mahattvapUrNa tathya pariziSTa 2- tIrthaMkara hone ke mUla AdhAra bIsa sthAnaka pariziSTa 3- tIrthaMkaroM ke atizaya pariziSTa 4 tIrthaMkaroM ke zArIrika zubha lakSaNa pariziSTa 5- tIrthaMkara-cihna eka cintana pariziSTa 6- tIrthaMkaroM ke pUrva-bhava pariziSTa 7- bharata kSetra meM vartamAna, atIta evaM bhAvI tIrthakaroM ke nAma pariziSTa 8 - mahAvideha kSetra meM tIrthaMkara ( bIsa viharamAna) pariziSTa 9- tIrthakaroM ke dIkSA guru pariziSTa 10 tIrthaMkara aura kevalI meM kyA antara hai ? pariziSTa 11- tIrthaMkara paricaya (tAlikA) pariziSTa 12- triSaSThi (63) zalAkA puruSa pariziSTa 13- tIrthaMkara ko zArIrika bala eka aupamika Akalana pariziSTa 14- tIrthakaroM kI samavasaraNa racanA vimala sambhava 2010_03 ananta kahA~ ? 171 178 182 186 189 192 196 198 200 202 206 214 antarrASTrIya khyAti prApta hamAre mahattvapUrNa prakAzana 231 217 219 abhinndn| WHAT? sumati Publications Appendix 1- Important Facts about the Tirthankars Appendix 2- The Basis of Becoming a Tirthankar: The Twenty Auspicious Practices Appendix 3- The Unique Attributes. of a Tirthankar Appendix 4 Birth-Marks on the Body of a Tirthankar Appendix 5- The Symbol of Tirthankar: A Study ( 16 ) J Appendix 6 The Earlier Incarnations of Tirthankars Appendix 7- Tirthankars of Bharat Area Present, Past and Future Appendix 8 The Tirthankars in Mahavideh Area (The Twenty Viharman) Appendix 9 The Initiators of Tirthankars dharma zAnti padmaprabha WHERE ? kunthu 174 180 ara 184 187 190 Appendix 10-The Difference between Tirthankar and Omniscient (Kewali) Appendix 11-Details about Tirthankars (Table) 206 Appendix 12---- The Sixty Three Great Men 215 Appendix 13-The Physical Power of a Tirthankar: A Mythical Compilation Appendix 14 - The Construction of the Divine Pavilion of Tirthankars Our Internationally Famous Important 194 197 199 201 204 218 225 232 laDa w

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dewadewadechikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchikuchi GOOGOA70000000000000000000000000000000000AGAGAGr dhvajA sacitra tIrthaMkara caritra padya sarovara samudra ILLUSTRATED BIOGRAPHIES OF TIRTHANKARS vimAnabhavana ratna rAzi nidhUma agni GAGAGAGAGAG60000000000000000000000000000070070 2010_03

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha vandanA rAga dveSa vijetAraM jJAtAraM vizva vstunH| zakra pUjyaM girAmIzaM tIrthezaM smRtimaanye|| -AcArya zrI vAdideva sari rAga dveSa ko jItane vAle, sakala vastu tattva ke jJAtA, deva-devendra dvArA pUjya, vANI ke svAmI tIrthapati (tIrthaMkara bhagavAna) ko apanI smRtiyoM meM sthApita kara vandanA karatA huuN| Installing him in my memory I do Vandana (bow and pay homage to the conqueror of attachment and aversion, the knower of all universe, the revered one for Indra (the king of gods), the lord of the word, the lord of the religious ford, the Tirthankar. --Acharya Shri Vadidev Suri gaja vRSabha lakSmI tIrthaMkaroM kA zAzvata sandeza je aIyA, je ya paDuppannA, je ya ApamessA arahaMtA bhagavaMto te savve evamAikkhaMti, evaM bhAsaMti, evaM paNNaveMti, evaM parUveMtisavve pANA savve bhUtA savve jIvA savve sattA, Na haMtavvA, Na ajjAveyavvA, Na parighetavvA, Na paritAveyavvA, Na uddveyvvaa| esa dhamme suddhe Niie sAsae samicca loyaM kheyaNNehiM pveie| jo arhat bhagavAna atIta meM hue haiM, vartamAna meM haiM aura bhaviSya meM hoMge ve saba aisA AkhyAna karate haiM, aisA bhASaNa karate haiM, aisA prajJApana karate haiM aura aisA prarUpaNa karate haiM"kisI bhI prANI, bhUta, jIva aura sattva kA hanana nahIM karanA cAhie; una para zAsana nahIM karanA cAhie; unheM dAsa nahIM bananA cAhie; unheM paritApa-kaSTa nahIM denA cAhie; unakA prANa-viyojana nahI karanA caahie|" yaha dharma, jisakA AtmajJa arhatoM ne, samasta loka ko jAnakara, pratipAdana kiyA hai, zuddha hai, nitya hai, tathA zAzvata satya hai| -AcArAMga sUtra (4/1/1-2) puSpamAlA| canda All omniscients of all times explain, speak, propagate, and proclaim that nothing which breathes, which exists, which lives, and which has any essence or potential of life, should be destroyed, or ruled over, or subjugated, or harmed, or denied its essence or potential. This truth, propagated by self-knowing Arhats, after comprehending all there is in the universe, is pure undefilable, and eternal. -Acharang Sutra (4/1/1-2) sUrya vimala ananta dharma zAnti 2010_03

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BHAGAVAN RISHABHDEV 2. BHAGAVAN AJITNATH agavAna RSabhadeva bhagavAna ajitanAtha 3. BHAGAVAN SAMBHAVNATH 4. BHAGAVAN ABHINANDAN bhagavAna saMbhavanAtha bhagavAna abhinandana 5. BHAGAVAN SUMATINATH 6. BHAGAVAN PADMAPRABH bhagavAna sumatinAtha n ternational 2010jar bhagavAna padmaprabhUjI rainE

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7. BHAGAVAN SUPARSHVANATH 8. BHAGAVAN CHANDRAPRABH bhagavAna supArzvanAtha bhagavAna candra prabha 9. BHAGAVAN SUVIDHINATH 10.BHAGAVAN SHITALNATH bhagavAna sUvidhi nAtha jii| bhagavAna zItalanAtha 11. BHAGAVAN SHREYANSNATH 12. BHAGAVAN VASUPUJYA bhagavAna zrI zreyAsa nAtha bhagavAna zrIvAsapajyajI JELTE doo MARomalbraliatetrying

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13. BHAGAVAN VIMALNATH 14. BHAGAVAN ANANTNATH bhagavAna zrI vimala nAthajI. bhagavAna zrI anantanAthajI BHAGAVAN DHARMNATH 16. BHAGAVAN SHANTINATH bhagavAna zrIdharma nAthajI bhagavAna zAnti nAtha jI 17. BHAGAVAN KUNTHUNATH 18. BHAGAVAN ARAHNATH bhagavAna zrI kuTayanAtha jI bhagavAna zrI araha nAtha jI ____ 2010_03

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19. BHAGAVAN MALLINATH 20. BHAGAVAN MUNISUVRAT bhagavAna zrI mallinAthajI bhagavAna zrI mani sakhata svAmI 1.BHAGAVAN NAMINATH 22. BHAGAV ARISHTANEI bhagavAna zrI naminAtha bhagavAna zrI ariSTanemi. 23. BHAGAVAN PARSHVANATH 24. BHAGAVAN MAHAVEER bhagavAna zrI pArzvanAtha bhagavAna zrI mahAvIra Jaip Education International 2010-03

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supArzva candraprabha suvidhi zItala tIrthakara kauna ? isa anAdi ananta saMsAra meM jIva vibhinna yoniyoM meM paribhramaNa karatA huA kabhI devagati, kabhI tiryaMca, 'manuSya aura kabhI naraka gati ke sukha-duHkha kA bhoga karatA rahatA hai| kabhI jIva ke sukha-duHkha aura janma-maraNa kA mukhya kAraNa hai, usake bhItara rahe hue rAga aura dveSa ke saMskAra yA pariNAma / rAga-dveSa ke pariNAmoM ke kAraNa vaha zubha-azubha karmoM kA baMdhana karatA hai aura una zubhAzubha karmoM ke phalasvarUpa vibhinna yoniyoM / gatiyoM meM paribhramaNa karatA hai| pratyeka jIva ananta zaktiyoM kA pu~ja hai| jJAna kA akSaya prakAza tathA sukha evaM Ananda kA ananta srota AtmA meM nihita hai| jJAna evaM Ananda AtmA kA nija-svabhAva hai / parantu janma-janmAntaroM se ajJAna evaM moha meM DUbe rahane ke kAraNa AtmA apanI ananta zaktiyoM ko prakaTa karane kA paryApta puruSArtha nahIM kara pAtA / puruSArtha karatA bhI hai, to rAga-dveSa ke saMskAroM kI saghanatA ke kAraNa usakA puruSArtha pUrNa saphala nahIM ho pAtA / isalie AvazyakatA hai-rAga-dveSa kI vRttiyoM para niyaMtraNa karane kI / zreyAMsa AtmA jaba nija-svarUpa kA bodha kara letA hai to vaha svayaM kI zakti ko pahacAna letA hai aura dhIre-dhIre moha evaM rAga-dveSa para vijaya prApta karane kA bhI prayatna karatA hai| rAga-dveSa ko samUla naSTa karane kI yaha dIrghakAlIna sAdhanA hI saMyama evaM samatA kA mArga hai| AtmA, jaba apane prabala puruSArtha se, vividha prakAra kI tapa dhyAna - samabhAva Adi kI sAdhanA dvArA mana kI rAga-dveSAtmaka graMthiyoM (gA~ThoM) ko kSINa karane lagatA hai, taba vaha nirgrantha banatA hai| nirgrantha bhAva meM ramaNa karate hue AtmA eka dina rAga-dveSa kA saMpUrNa kSaya kara moha ko jIta letA hai| moha ko jItane ke kAraNa AtmA "jinapada" ko prApta karatA hai| jina kA artha hai-vijetA / jisake rAga-dveSa naSTa ho gaye / moha evaM ajJAna kA samUla nAza ho gyaa| mohanIya, jJAnAvaraNa, darzanAvaraNa aura antarAya ina cAra ghAtiyA karmoM kA kSaya ho gayA vaha AtmA vItarAga, 'jina', sarvajJa yA kevalI kahalAtA hai| munisuvrata 2010_03 vAsupUjya koI bhI bhavya AtmA "jina pada" prApta kara sakatA hai| sarvajJa bana sakatA hai, parama AtmA arthAt paramAtmA bana sakatA hai, kintu tIrthaMkara hara koI AtmA nahIM bana sktaa| kyoMki tIrthaMkara eka vizeSa puNya prakRti kA pariNAma hai|' 1. tIrthakara aura kevalI meM kyA antara hai tathA tIrthaMkara viSayaka jJAtavya tathya, dekheM pariziSTa meN| tIrthaMkara kauna ? ( 19 ) malli jo paramAtmA kevalajJAnI arihaMta deva apanI vANI dvArA ahiMsA, satya Adi dharma rUpa tIrtha kI sthApanA karate haiM, athavA sAdhu-sAdhvI zrAvaka-zrAvikA rUpa cAra tIrtha kI sthApanA karake dharma kA pravartana karate haiM, viziSTa atizayadhArI jina bhagavAna "tIrthaMkara" kahalAte haiN| nami ariSTanemi Who is a Tirthankar? pArzva mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni

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siMha jaina AgamoM kI mAnyatA hai ki jo AtmA viziSTa dhyAna-tapa Adi kI sAdhanA dvArA tIrthaMkara-nAma-karma kI puNya prakRti kA bandha karatA hai, use hI "tIrthaMkara pada" kI prApti hotI hai| eka avasarpiNI kAla meM kevalI asaMkhya ho sakate haiM, kintu tIrthaMkara kevala 24 hI hote haiN| tIrthaMkara caubIsa hI kyoM hote haiM, isake uttara meM AcArya somadeva sUrI ne eka samAdhAna diyA hai niyataM na bahutvaM cetkathamete tathAvidhAH / tithi-tArA-grahAmbhodhi-bhUbhRtprabhRtayo matAH // -yazastilakacampU 87 yadi vastuoM kI saMkhyA niyata na ho to tithi, vAra, nakSatra, tArA, graha, samudra, parvata Adi niyata kyoM mAne gaye? arthAt jaise ye bahuta hone para bhI inakI saMkhyA niyata hai, usI taraha tIrthaMkaroM kI saMkhyA bhI prAkRtika niyamAnusAra niyata hai| eka avasarpiNI kAla meM ye caubIsa tIrthaMkara dharma ke puraskartA, saMgha ke saMsthApaka aura divya atizaya sampanna hote haiN| . . tIrthaMkara paramAtmA kA avatAra nahIM hote haiM, kintu eka sAmAnya AtmA kI bhA~ti janma dhAraNa kara viziSTa tapa-dhyAna-samabhAva Adi kI sAdhanA dvArA tIrthaMkara pada prApta karate haiN| isalie jaina dharma meM tIrthaMkara ko "avatAra" nahIM kahA jAtA, kintu vaha AtmA kA parama vizuddha vikasita rUpa hai| ataH unheM "zarIradhArI paramAtmA" kaha sakate haiN| . hama jisa vartamAna avasarpiNI kAla meM abhI raha rahe haiM, isa kAla meM bhagavAna RSabhadeva se bhagavAna mahAvIra taka 24 tIrthaMkara ho cuke haiN| jinake nAma isa prakAra haiM gaja. lakSmI puSpamAlA 1. bhagavAna RSabhadeva 2. bhagavAna ajitanAtha 3. bhagavAna saMbhavanAtha 4. bhagavAna abhinandana 5. bhagavAna sumatinAtha 6. bhagavAna padmaprabha 7. bhagavAna supArzvanAtha 8. bhagavAna candraprabha 9. bhagavAna suvidhinAtha 10. bhagavAna zItalanAtha 11. bhagavAna zreyAMsanAtha 12. bhagavAna vAsupUjya 13. bhagavAna vimalanAtha 14. bhagavAna anantanAtha 15. bhagavAna dharmanAtha 16. bhagavAna zAntinAtha 17. bhagavAna kuMthunAtha 18. bhagavAna aranAtha 19. bhagavAna mallInAtha 20. bhagavAna munisuvrata 21. bhagavAna naminAtha 22. bhagavAna ariSTanemi 23. bhagavAna pArzvanAtha 24. bhagavAna mahAvIra candra Illustrated Tirthankar Charitra ( 20 ) sacitra tIrthakara caritra Saint Education international - UTUS orme ersurrar ostromy www.jameltorary.org

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(5) supArzva candraprabha suvidhi grafer zItala WHO IS A TIRTHANKAR ? In this universe, which is without a beginning or an end, the soul continues to experience sorrow and joy, traversing through numerous dimensions and forms including those of gods, animals, human-beings, and hell-beings. zreyAMsa The principle causes of these unending cycles of rebirth are the inherent attitudes of attachment and aversion, and their consequences. The attitudes of attachment and version result in the bondage of good and bad Karmas and as a consequence the soul continues its passage from one dimension to the other. kumbha Every soul is a dormant source of infinite energies, uninterrupted light of knowledge and unending joy and happiness. Knowledge and happiness are the fundamental natural activities of the soul. But the accumulated inertia of ignorance and illusion acts as an impediment to its endeavour to activate these inherent infinite energies. Even when it launches its efforts, the dense accumulation of attitudes of attachment and aversion does not allow these efforts to become successful. As such, the disciplining of these attitudes of attachment and aversion becomes the prime need on this path of salvation. Jam Education memnational 2010-05 When its own true form is revealed on the soul it recognises its inherent potential and gradually starts the efforts to win over the attitudes of fondness, attachment and aversion. This continuing endeavour to root out attachment and ayersion is known as the path of discipline and equanimity. When the soul weakens the knots (Granthi) of attachment and aversion, as a result of its intense craving for salvation and practices of equanimity, penance, and meditation, it becomes tieless or Nirgranth (a term for Jain ascetic). | munisuvratanami vAsupUjya Continuing its un-dogmatic practices or the Nirgranth attitude, a day comes when the soul destroys all attachment and aversion and conquers fondness. As a result of this victory the soul attains the status of Jina. Jina means the victorious one. The individual who has destroyed attachment and aversion; who is absolutely free of fondness and ignorance; who has shed the four vitiating Karmas; namely illusory (Mohaniya), knowledge obstructing (Jnanavaraniya), perception obstructing (Darshanavaraniya), and power hindering (Antaraya), is known as Vitarag (the detached one), Jina (the victorious) and Sarvajna or Kewali (the omniscient). Any deserving soul may attain the status of Jina, omniscient, ultimate or pure soul (Param-Atma), but not a Tirthankar. This is because of the fact that it tIrthakara kauna ? ( 21 ) Who is a Tirthankar? malli ariSTanemi & pArzva dhvajA mahAvIra padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni hkl vlvvstvtklrvtyv hylvlh

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**(c)* -os) siMha gaja is only as the result of a specific pious type of Karma that one may become a Tirthankar. The lofty person, an omniscient Arihant, who defines, elaborates, and propagates Ahimsa, Truth, Brahmacharya etc., establishes the focr pronged (Sadhu, Sadhvi, Shravak and Shravika) religious organisation, and is endowed with unique powers is known as the Tirthankar. It is a belief, mentioned in Jain scriptures, that it is only the soul who earns the pious bond of the Tirthankar-nam-karma through a very high level of penance and meditation, can attain the status of a Tirthankar. During one descending cycle of time there may be innumerable onniscients but only twenty four Tirthankars. Acharya Somdev Suri has given an explanation about why there can only be this specific number of Tirthankars "If the number of things existing in nature is not a fixed figure why the numbers of things like date, day, constellations, stars, planets, oceans, mountains are believed to be fixed ? It means that although they are numerous their exact number is fixed as per the law of nature." During one descending cycle of time only these twenty four Tirthankars are the originators of religion, founders of religious order and persons with divine powers. A Tirthankar is not an incarnation of the God. He is an ordinary soul that is born as a hurnan and attains the states of a Tirthankar as a result of intense practices of penance, equanimity and meditation. As such, the Tirthankar is not defined as an Avatar (god-incarnate) but is the ultimate pure and developed state of the soul. Thus he may be called as the God in human form. In the current descending cycle there have been twenty four Tirthankars from Bhagavan Rishabhdev to Bhagavan Mahavir. There names are as follows vRSabha lakSmI l Oo Ooo 1. Rishabhdev 2. Ajitnath 3. Sambhavnath 4. Abhinandan 5. Sumatinath 6. Padmaprabh 7. Suparshvanath 8. Chandraprabh 9. Suvidhinath 10. Sheetalnath 11. Shreyansnath 12. Vasupujya 13. Vimalnath 14. Anantnath 15. Dharmnath 16. Shantinath 17. Kunthunath 18. Arnath 19. Mallinath 20. Munisuvrat 21. Naminath 22. Arishtanemi 23. Parshvanath 24. Mahavir candra sUrya Illustrated Tirthankar Charitra (PP) sacitra tIrthaMkara caritra vimala ananta dharma zAnti en ara 2010_03

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya 1. prathama tIrthaMkara bhagavAna RSabhadeva dhvajA kumbha AdimaM pRthivInAthaM, AdimaM nissprigrhm| AdimaM tIrthanAthaM ca, RSabhasvAminaM stumH|| -AcArya hemacandra isa yuga ke jo Adi nRpati the, aura prathama munivrtdhaarii| prathama tIrthakartA the ve hI, RSabha svAmi jaga jaya kaarii|| jaina kAla gaNanA siddhAnta ke anusAra eka kAlacakra meM 12 Are hote haiN| usake chaH Are avasarpiNI kAla kahalAte haiM aura chaH Are utsarpiNI kaal| avasarpiNI kAla kA sAmAnya artha hai-jisa kAla pravAha meM prANiyoM ke bala, Arogya, zarIra-sukha, saralatA Adi sadguNa tathA prakRti ke rasa, jala-vAyu Adi kramazaH padya sarovara alpa-alpatara hote jAte haiN| yugaliyA-yuga isa avasarpiNI kAla ke prathama, dvitIya aura tRtIya Are ke aMtima samaya taka manuSya prakRti para Azrita thaa| kalpavRkSa se usakI AvazyakatAe~ pUrNa ho jAtI thiiN| vaha svabhAva se sarala, zAntipriya, alpabhogI thaa| usa samudra samaya kA paryAvaraNa pUrNataH zuddha thA aura jala atyanta svAdiSTa zItala va mdhur| mATI bhI Ikha jaisI miitthii| vAyu parama zakti aura puSTidAyaka tathA anna-phala vanaspati Adi pUrNa tuSTidAyaka the| eka bAra thor3A-sA phala-jala grahaNa kara lene para mahInoM taka bhUkha nahIM lagatI thii| svAbhAvika hai-jaba bhUkha kI pIr3A nahIM satAtI ho, to pApa bhI kama hotA hai, kalaha bhI kama hotA hai| manuSya, pazu, pakSI sabhI prakRti ke sAtha zAMtipUrvaka vimAnaghula-milakara rahate the| bhavana dhIre-dhIre prakRti meM parivartana hone lgaa| kalpavRkSoM se phala Adi vastue~ kama milane lgiiN| to phira unake lie saMgharSa bhI hone lgaa| usa saMgharSa ko miTAne va zAnti evaM vyavasthA ke sAtha jIne ke lie manuSya kuloM (samUhoM, kabIloM) meM ba~Tane lge| una kuloM meM eka mukhiyA hotA thA jise "kulakara" kahate the| vaha NE "kulakara" mAnavoM ke pArasparika saMgharSa miTAkara zAMti vyavasthA kAyama rakhatA thaa| rAzi kulakara vyavasthA ke calate hue sAtaveM kulakara hue naabhiraajaa| unakI patnI kA nAma thA-marudevA ! nAbhirAjA ke samaya taka kA kAla "yugaliyA" kAla kahalAtA hai| jisakA artha hai eka mAtA-pitA se kevala do santAne eka sAtha janma letIM aura vahI Age calakara pati-patnI kA yugala (jor3A) bana jaate| ve sabhI prakAra se paraspara saMtuSTa aura sukhI jIvana bitAkara apanI do santAna (yugala) ko janma dekara binA kisI nidhUma Adhi-vyAdhi ke sukhapUrvaka sAtha hI prANa tyAga dete| isa prakAra yugala jIvana kI yaha paripATI calatI thii| agni prathama tIrthaMkara bhagavAna RSabhadeva ( 23 ) Bhagavan Rishabhdev, The First Tirthankar Jaimadcatromirmernational-zomato - TIvatearersamarosery www.jalneliorary.org

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siMha gaja vRSabha yugaliyoM ke samaya manuSya pUrNataH prakRti para Azrita thaa| prApta vastu kA bhoga karanA hI unakI jIvana zailI thii| isalie yugaliyA yuga ko 'bhoga bhUmi-kAla' bhI kahA jAtA hai| kulakara nAbhirAjA ke samaya taka manuSya isI bhoga bhUmi meM jI rahA thaa| RSabhadeva kA janma avasarpiNI kAla kA tIsarA ArA jaba samApta hone para thA taba eka zubha rAtri meM eka mahAn puNyazAlI AtmA ne nAbhirAjA kI patnI mAtA marudevA kI kukSi meM praveza kiyaa| prAcIna jaina granthoM meM batAyA gayA hai ki RSabhadeva kI AtmA ne pichale aneka janmoM meM dIrghakAlIna tapasyAe~ kI thiiN| sevA, dAna, dhyAna, tapa, aura zubha bhAvoM kI uccatA ke kAraNa usane mahAn puNyoM kA upArjana kiyaa| __ eka janma meM dhannA sArthavAha banakara usane tapasvI muniyoM Adi ko dAna diyA thaa| jIvAnanda vaidya ke janma meM usane niHsvArtha bhAva se rugNa muniyoM va janatA kI khUba sevA kI thI aura vajranAbha nAmaka rAjA ke janma meM usane dIna-dukhiyoM kA pAlana-poSaNa kiyA thaa| usane lokasevA ke aneka kArya kiye aura anta meM rAjya tyAgakara munivrata dhAraNa kara apUrva jJAna-upAsanA, tapa, dhyAna, titikSA Adi kI dIrghakAlIna sAdhanA karake tIrthakaranAma-karma kA upArjana kiyaa| pUrva-janma ke ina mahAn puNyoM ke kAraNa RSabhadeva ke rUpa meM unakA janma huaa| mahAn bhAgyazAlI AtmA ke garbha-praveza lene para usI rAtri meM mAtA marudevA ne 14 zubha svapna dekhe| sukha zayyA para soye hue unheM aisA anubhava hone lagA ki nirmala AkAza se utarakara eka atyanta baliSTa sundara dUdha-sA ujjvala "vRSabha" mere mukha dvArA udara meM praveza kara rahA hai| isI vilakSaNa svapna ke sAtha mAtA ne kramazaH anya svapna bhI dekhe svapna-2. parvata ke samAna U~cA cAra dA~ta vAlA gajarAja, svapna-3. kezarI siMha, svapna-4. kamalAsana para virAjita lakSmI devI, svapna-5. phUloM kI vikasita mAlA, svapna-6. AkAza meM camakatA pUrNa candra, svapna-7. prabhAsvara sUrya, svapna-8. laharAtI dhvajA, svapna-9. svarNa kalaza, svapna-10. kamaloM se khilA padma-sarovara, svapna-11. kSIra samudra, svapna-12. deva vimAna, svapna-13. ratnoM kI rAzi, svana-14. dhUmrarahita agni| (citra R-1/a) Illustrated Tirthankar Charitra ( 24 ) sacitra tIrthakara caritra lakSmI puSpamAlA candra vimala ananta dharma zAnti kantha 2010_03

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D 00 kRSi asi masi aAi vyApAra zilpa R1 (a) mAtA marudevA kA svapna darzana (ba) indra dvArA janma mahotsava (sa) indra ke hAtha se ikSu lene ke lie bAlaka RSabha kI utsukatA (da) sunandA evaM sumaMgalA ke sAtha pANigrahaNa (pa) prajA ko kRSi kArya kA prazikSaNa (a) Dreams of mother Marudeva. (b) Indra celebrating the birth. (c) Child Rishabh's eagerness to take sugar-cane held in Indra's hand. (d) Marriage with Sunanda and Sumangala. (e) Teaching arts and crafts including farming to the public. 2010_03

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SAD namannaMMMMODIA Raision 0 63 060 0 0 0 0 0 0 0 0 0 0 DODDOORDIOS 0 0 0 0 0 0 0 VN VARA Darne FARVERKTE DOO R2 prajAjanoM dvArA kamala patroM meM jalabhara kara RSabha kA rAjyAbhiSeka, pIche khar3e AzIrvAda dete haiM-nAbhirAjA evaM mAtA marudevA . Citizens annointing Rishabh pouring water from lotus leaves. Standing behind and blessing the first king are Nabhiraja and mother Marudeva. 2010_03

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dhvajA nAbhirAjA svayaM vidvAn aura dIrgha anubhavI the| ina zubha svapnoM ko sunakara unhoMne marudevA se kahA"devI ! ApakI ratnakukSi se eka mahAn bhAgyazAlI AtmA kA janma hogA, jo saMsAra ko sukha-zAnti kA mArga dikhaayegaa|" janmotsava caitra kRSNA aSTamI kI ardharAtri ke samaya mahAdevI marudevA ne eka yugala santAna ko janma diyaa| putra kA janma hote hI cAroM dizAe~ prakAza se jagamagA utthiiN| bhInI-bhInI sugandhita pavana bahane lgii| cAroM ora eka anirvacanIya sukha kA vAtAvaraNa nirmita ho gyaa| mahAn puNyazAlI putra kA janma hone para bhinna-bhinna dizAoM meM rahane vAlI chappana dizAkumAriyA~ aaii| unhoMne pahale bhAvI tIrthaMkara kI mAtA ko tIna pradakSiNA karake vandanA kii| phira tIrthaMkara svarUpa bAlaka kI stuti kI aura unake sabhI prakAra ke sUtikA karma kiye| ___ usI samaya prathama svarga ke adhipati saudharmendra zakra mahArAja ko jJAta huA ki pRthvI loka meM prathama tIrthaMkara kA janma ho gayA hai| zakra mahArAja tatkAla apane vizAla deva parivAra ke sAtha vahA~ upasthita hue| sarvaprathama unhoMne mAtA ko praNAma kiyA padma "he ratnakukSidhAriNI, jagat mAtA ! maiM, saudharmendra zakra Apako namaskAra karatA huuN|" sarovara phira zakrendra ne mAtA ko sukha-nidrA meM sulA diyA aura apane pA~ca divya rUpa bnaaye| bAlaka ko sAvadhAnIpUrvaka apane hAthoM meM uThAkara meru parvata para lAye aura usakA janma abhiSeka kiyaa| isa mahotsava meM 64 indra aura agaNita devI-devatA sammilita hokara utsava manAte haiN| yaha tIrthaMkaroM kA janma-kalyANaka utsava saMsAra meM advitIya utsava hotA hai| (citra R-1/ba) nAmakaraNa dasare dina nAbhirAjA ne patra kA janmotsava mnaayaa| svajana-parijanoM ko prItibhoja diyA, tathA sabake sanmukha ghoSaNA karate hue nAbhirAjA ne kahA-"bAlaka kI jaMghA para vRSabha kA lAMchana (cinha) hai tathA mAtA ne sarvaprathama vRSabha kA svapna dekhA hai, isa kAraNa hama bAlaka kA nAma 'RSabhakumAra' rakhanA cAhate haiN|" bAlaka ke | vimAnasAtha janmI kanyA ko "sumaMgalA" nAma se pukArA gyaa| ikSvAkuvaMza kI sthApanA RSabhakumAra jaba lagabhaga eka varSa ke hue to eka dina saudharmendra darzana karane ke lie aaye| unake hAtha meM ikSadaNDa (gannA) thaa| bAlaka RSabha ne lalakakara pitA kI goda meM baiThe-baiTha hI ikSadaNDa lene ke lie apanA hAtha bddh'aayaa| indra ne bAlaka ko ikSudaNDa samarpita kiyaa| bAlaka ikSu priya hone ke kAraNa unake vaMza kA nAma 'ikSvAku vaMza' prakhyAta huaa| (citra R-1/sa) vivAha yuvA hone para RSabhakumAra ne sunandA nAma kI eka anya yugaliyA kanyA ke sAtha vivAha karake "vivAha" nidhUma prathA kA prArambha kiyaa| phira nAbhirAya ne sumaMgalA ke sAtha unakA pANigrahaNa krvaayaa| (citra R-1/da) agni samudra bhavana rAzi prathama tIrthaMkara bhagavAna RSabhadeva . ( 25 ) Bhagavan Rishabhdev, The Firat Tirthankar Jan Education International 2010_03

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() a () sammAni) asminna (1) sucI (0) paNa siMha gaja yathAsamaya sumaMgalA ke bharata, brAhmI Adi 98 santAneM huIM, tathA sunandA ne 'bAhubalI' aura 'sundarI' ko janma diyaa| kRSi Adi kA zikSaNa __RSabhakumAra atyanta pratibhAzAlI, dUradarzI aura puruSArthavAdI the| ve mAnava manovijJAna ke gahare vidvAn bhI the| unhoMne manuSyoM kI ruci, unake svabhAva, zArIrika gaThana Adi kA sUkSma nirIkSaNa kara unheM unakI yogyatA va ruci ke anusAra kArya sauNpe| kucha logoM ko kRSi (khetIvAr3I) karanA sikhAyA aura kucha logoM ko kRSi utpAdoM kI vitaraNa-vyavasthA sa~bhAlane ke lie maSi (vyApAra) kI zikSA dii| aMka-vidyA aura akSara-vidyA ke rUpa meM unhoMne maSi (syAhI-lekhanI) kA upayoga karanA sikhaayaa| vanya pazuoM se dhAnya kI surakSA tathA taskaroM va zatruoM se saMpatti Adi kI rakSA karane ke lie unhoMne vIra baliSTa vyaktiyoM ko asi karma (zastra-saMcAlana) kI zikSA dii| isI prakAra bartana banAnA, vastra banAnA, bhavana banAnA, zilpa-kalA, saMgIta, nRtya Adi aneka prakAra kI vidyAe~ sikhAkara unhoMne samAja meM jJAna, kalA, manoraMjana, vyApAra va rAjya-vyavasthA ke mUlabhUta siddhAntoM kA vyAvahArika prazikSaNa diyaa| (citra R-1/ya) __ RSabhakumAra ke Adeza-nideza va saMrakSaNa meM tatkAlIna mAnava-samAja bahuta zIghra pragati karane lgaa| taba vRSabha janatA kI mA~ga para mahArAja nAbhirAya ne eka vizAla samAroha karake RSabhakumAra kA rAjyAbhiSeka kara rAjya kI saMpUrNa jimmedArI unake kuzala hAthoM meM sauMpa dii| isa rAjyAbhiSeka samAroha meM nAbhirAya, marudevA ne upasthita hokara RSabha ko AzIrvAda pradAna kiyA; bharata, bAhubalI Adi sabhI parivAra sammilita huaa| yugaliyoM ne kamala pattoM meM nadiyoM kA pavitra jala bharakara RSabha kA caraNa-siMcana kiyaa| indra ke Adeza se kubera ne vinItA nagarI kA nirmANa kiyA jo Age calakara "ayodhyA' nAma se prasiddha huii| isa prakAra lakSmI RSabhadeva apane yuga ke prathama rAjA bne| (citra R-2) tyAga-mArga kA pravartana bahuta varSoM taka RSabhadeva mAnava-samAja ko aneka prakAra kI vidyAe~ aura kalAe~ sikhAte rhe| unake pitA ke rAjya meM mAnava samUha kuloM meM to ba~TA thA, parantu unake koI alaga nAma nahIM the| RSabhadeva ne una puSpamAlA samUhoM ko ugrakula, bhogakula, rAjanyakula aura kSatriyakula Adi nAma diye tathA vyApAra, rakSA; kRSi, sevA Adi kArya karane vAloM ko unake kAryAnusAra vaizya, kSatriya, zUdra Adi vargoM meM vibhakta kara diyaa| taba taka brAhmaNa varNa nahIM thaa| bahuta kAla taka (63 lAkha pUrva taka) rAjya sa~bhAlane ke bAda RSabhadeva ke mana meM sAMsArika vastuoM ke prati sahaja hI virakti hone lgii| unheM lagA, aba yaha saba jimmedAriyA~ putroM ko sauMpakara mujhe Atma-sAdhanA prApta karanA cAhie aura phira saMsAra ko bhogoM kA tyAgakara saMyama-sAdhanA kI zikSA bhI denI caahie| kyoMki jIvana kA lakSya bhoga nahIM, tyAga hI hai| tyAga se hI manuSya ko Atmika zAMti aura Ananda kI upalabdhi ho sakatI hai| RSabhadeva kA cintana thA-"vastu ke bhoga meM sukha nahIM, kevala sukha kI kalpanA hai| sukha to bhoga-icchA kI nivRtti meM hai|" ___apane vicAroM ko kAryarUpa meM pariNata karate hue mahArAja RSabhadeva ne sabase bar3e putra bharata ko ayodhyA kA, bAhubalI ko takSazilA kA tathA anya putroM ko choTe-bar3e rAjya sauMpakara dIkSA grahaNa karane kA nizcaya Illustrated Tirthankar Charitra ( 26 ) sacitra tIrthakara caritra vimala ananta dharma zAnti ara 2010_03

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R3 vastrAbhUSaNa utArakara RSabhadeva kA keza luMcana, sAtha meM aneka rAjAoM dvArA dIkSA grahaNa Rishabh Dev pulling out his hair after shedding his dress and ornaments. Numerous kings following his path of renunciation. 2010_03

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G 9. G -TARSI RA (a) zreyAMsa kumAra dvArA meru parvata ko amRta se dhone kA svapna (ba) bhagavAna RSabhadeva ko ikSurasa kA dAna | (a) Shreyans Kumar dreaming of pouring nectar to clean mount Meru. (b) Giving sugarcane-juice to Rishabh Dev as alms. 2010_03

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dhvajA padma sarovara kiyaa| usa samaya brahmaloka nivAsI nava lokAMtika devoM ne upasthita hokara prArthanA kI-"he mAnava jAti ke trAtA ! saMsAra ko tyAga mArga dikhAne kA ApakA saMkalpa uttama hai, zIghra hI Apa dharma mArga kA pravartana kiijie|" ___ eka varSa taka prajA ko mukta hasta se dAna (varSIdAna) dekara RSabhadeva ne caitra kRSNA navamI ke zubha dina azoka vRkSa ke nIce khar3e hokara svayaM apane hAthoM se apanA keza lucaMna kara muni dharma grahaNa kiyaa| saudharmapati indra ne prabhu ke kezoM ko divya vastra meM grahaNa kara unheM kSIra samudra meM pravAhita kara diyaa| prabhu RSabhadeva jaba pA~cavIM bAra muSTi se apane keza lucana kara rahe the taba indra mahArAja ne nivedana kiyA-"svAmI ! yaha zikhA (coTI) Apake mastaka va kandhe para atyanta zobhAyamAna ho rahI hai, ise rahane diijie|" bhagavAna ne indra kI prArthanA svIkAra kara lii| isI keza rAzi ke kAraNa RSabhadeva kA nAma kezI, kezariyA bhI prasiddha huaa| dIkSA lete samaya bhagavAna ke aneka anuyAyI rAjA evaM anya logoM ne socA-"hamAre svAmI jisa mArga kA anusaraNa kara rahe haiM vahI mArga vAstava meM zreSTha hai| ataH hameM bhI unake sAtha gRha tyAgakara dIkSita honA caahie|" isa prakAra vicAra kara cAra hajAra vyaktiyoM ne prabhu ke sAtha-sAtha keza luMcana kara muni mArga svIkAra kara liyaa| (citra R-3) bhikSA meM ikSussa dAna __ bhagavAna RSabhadeva usa yuga ke prathama muni yA bhikSu the| loga muni kI AcAra-maryAdA se anabhijJa the| unheM kaisI bhikSA dI jAe yaha bhI patA nahIM thaa| bhagavAna RSabhadeva jaba bhikSA ke lie nagara meM Ate to loga unheM"svAmI !, mahArAja !" Adi ke AdarasUcaka sambodhana dekara svarNa, AbhUSaNa, vastra, phala Adi kI bheMTa sajAkara lAte, parantu RSabhadeva ke lie yaha saba agrAhya thaa| ve mauna bhAva se vApasa vana lauTa jaate| isa prakAra zuddha bhikSA ke abhAva meM eka varSa se adhika samaya taka nirjala nirAhAra tapa karate rhe| isa bIca jo cAra hajAra vyakti unake sAtha muni bane the, unheM bhUkha, pyAsa satAne lgii| ve bhagavAna RSabhadeva se Akara pUchate-"svAmI ! hameM bhUkha lagI hai, pyAsa satA rahI hai, hama kyA kareM? kyA khAyeM? kyA pIyeM ?" parantu bhagavAna RSabhadeva kaThora mauna dhAraNa kiye rhte| bhUkha-pyAsa se vyAkula hokara unameM se aneka muniyoM ne jharanoM, nadiyoM kA pAnI pInA cAlU kara diyaa| kanda, mUla, phala khAkara samaya bitaayaa| kucha jaMgaloM meM jAkara tApasa/parivrAjaka bana gye| ___ bhagavAna RSabhadeva vihAra karate-karate eka bAra hastinApura nagara kI ora pdhaare| hastinApura meM usa samaya bAhubalI ke putra somaprabha rAjA rAjya karate the| unakA putra thaa-shreyaaNskumaar| usa rAta zreyAMsakumAra ne eka vicitra svapna dekhA-"svarNa ke samAna camakane vAlA meru parvata kAlA par3a gayA hai aura maiM dUdha ke kalaza se usakA abhiSeka kara use punaH ujjvala banA rahA huuN|" (citra R-4/a) ___ prAtaHkAla zreyAMsakumAra ne apane pitA mahArAja somaprabha se isa vicitra svapna kI carcA kii| rAjA ne kahA-"mujhe bhI rAta ko kucha aisA hI eka vilakSaNa svapna AyA hai|" aura usI samaya nagara-zreSThI subuddhi ne bhI apane vicitra svapna kI carcA kI, parantu svapna kA sUcaka rahasya koI nahIM samajha skaa| taba zreyAMsakumAra apane mahala ke jharokhe meM baiThakara svapna ke rahasya para vicAra karane lge| samudra vimAnabhavana ratna rAzi nirdhUma agni prathama tIrthaMkara bhagavAna RSabhadeva . ( 27 ) Bhagavan Rishabhdev, The First Tirthankar -or-nivancturersomaroseronly www.patrettorary.org

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Ryama (O) ajita (0) sambhava (2) abhinandana ) supati () paLabhaO. RSabha ajita sambhava abhinandana sumati / padmaprabha siMha gaja vRSabha usI samaya bhagavAna RSabhadeva hastinApura nagara meM pdhaare| bhagavAna kA Agamana sunakara saikar3oM-hajAroM loga unake darzanArtha umar3a pdd'e| loga bhinna-bhinna prakAra ke upahAra sajAkara lAne lge| parantu prabhu RSabhadeva ne kucha bhI grahaNa nahIM kiyaa| ve sIdhe rAjamahala kI ora bar3hate cale A rahe the| acAnaka zreyAMsakumAra ne bhagavAna RSabhadeva ko rAjamahala kI ora padhArate dekhA, vaha apalaka dRSTi se dekhatA hI raha gyaa| gahana aura ekAgra bhAvapUrvaka dekhane se use jAti-smaraNa jJAna huA, pichalA janma citrapaTa kI bhA~ti smRtiyoM meM jhalakane lgaa| usane tatkAla samajha liyA-"bhagavAna RSabhadeva eka varSa se nirAhAra vicara rahe haiM aura muni-maryAdA ke anukUla zuddha bhikSA dene kA kisI ko jJAna nahIM hai|" vaha zIghra hI rAjamahaloM se nIce utarA, bhagavAna kI bhaktipUrvaka vandanA kI, prArthanA kI-"prabho padhArie ! Aja hI mere A~gana meM tAje ikSurasa ke 108 kalaza Aye rakhe haiM, ve pUrNa zuddha haiM, Apake anukUla haiM, kRpAkara ikSurasa grahaNa kiijie|" prabhu RSabhadeva ne apane donoM hAthoM kA aMjalipuTa banAkara ikSurasa grahaNa kiyaa| atyanta bhaktibhAvapUrvaka zreyAMsakumAra ne ikSurasa dAna kara bhagavAna ko varSItapa (eka varSa 40 dina lagabhaga) kA pAraNA karAkara mahAn dharma lAbha prApta kiyaa| devatAoM ne AkAza se "ahodAnaM, ahodAnaM" kI ghoSaNA kara harSa dhvaniyA~ kii| ratnoM, paMcavarNI puSpoM tathA sugaMdhita jala Adi kI vRSTi kara Ananda mnaayaa| saMsAra meM dharma-dAna kI pravRtti kA zubhAraMbha huaa| isa punIta smRti meM yaha vaizAkha zuklA tRtIyA kA dina "akSaya tRtIyA" ke nAma se parva ke rUpa meM manAyA jAne lgaa| Aja bhI varSItapa ke pAraNe ke rUpa meM lAkhoM jaina isa mahAparva ko manAte haiN| (citra R-4/ba) kevalajJAna aura mokSa bhagavAna RSabhadeva eka hajAra varSa taka mauna yukta kaThora tapa karate-karate eka dina vinItA nagarI ke zakaTamukha udyAna meM vaTa vRkSa ke nIce zukla dhyAna meM lIna the| usa samaya bhagavAna zukla dhyAna meM tallIna atyanta nirmala ucca zreNI para caDha rahe the| sakSma dhyAna kI gahanatA ke bala para unhoMne moha karma ko naSTa kara diyaa| phira jJAnAvaraNa Adi karmoM kA kSaya kiyA to AtmA meM parama pavitra jJAnAloka prakaTa huaa| RSabhadeva kevalajJAna kevaladarzana prApta kara 'jina' bana gye| jisa samaya bhagavAna ko kevalajJAna prApta huA usa samaya samUce saMsAra meM kSaNa-bhara ke lie divya Aloka-sA phaila gyaa| asaMkhya deva aura agaNita mAnava samUha bhagavAna kI vandanA karane Ane lge| cakravartI bharata ko sUcanA milate hI ve bhI mAtA marudevA ke sAtha bhagavAna RSabhadeva kA kaivalya mahotsava manAne aaye| ___ mAtA marudevA hAthI para baiThakara jaba zakaTamukha udyAna meM pahuMcI to unhoMne dUra se hI devatAoM dvArA racita divya samavasaraNa meM bhagavAna ko virAjamAna dekhA', hajAroM sUryoM se bhI adhika prakAzamAna agaNita deva devendroM se pUjita bhagavAna kA divya manohArI svarUpa dekhate-dekhate mAtA marudevA bhAva-vibhora ho gyiiN| ucca nirmala bhAva dhArA meM bahate hue mAtA marudevA ne bhI kevalajJAna prApta kara liyA, aura jaba taka kevalajJAna kI udghoSaNA hotI marudevA zarIra tyAgakara mokSa/nirvANa ko prApta ho giiN| bhagavAna RSabhadeva ne acAnaka udghoSaNA kI-"marudevA bhagavai siddhA !'' ___bhagavAna RSabhadeva ne apanI prathama dharma dezanA meM hI samyagdarzana, samyagjJAna evaM samyagcAritra rUpa ratnatraya kA vizada vyAkhyAna diyaa| mAnava-jIvana kA mahattva aura kartavya bodha pAkara samrAT bharata ke jyeSTha 1. dekho samavasaraNa kA citr|| Illustrated Tirthankar Charitra ( 28 ) sacitra tIrthaMkara caritra lakSmI puSpamAlA candra vimala ananta dharma zAnti kunthu ara Linkedweenierintenmenamel

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CANAVA AUDIES 799 citra saM. 7 Illustration 7 2010_03 tIrthaMkaroM kI samavasaraNa-racanA: eka dRzya A birds evyview of the divine assembly (Samvasarana of Tirthankars.

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supAca candraprabha suvidhi zItala 2) zreyAMsa vAsupUjya ong putra RSabhasena Adi pA~ca sau putroM va pautra Adi hajAroM vyaktiyoM ne muni-dIkSA grahaNa kii| hajAroM vyaktiyoM ne zrAvaka dharma svIkAra kiyaa| yuga kI Adi meM cAra tIrtha kI sthApanA karake dharma pravartana karane ke kAraNa bhagavAna RSabhadeva prathama tIrthaMkara/AdinAtha khlaaye| bhagavAna RSabhadeva ke prathama jyeSTha ziSya RSabhasena the| ye hI prathama gaNadhara bne| jinakA dUsarA nAma puNDarIka bhI prasiddha hai| mokSa sudIrgha kAla taka bhagavAna RSabhadeva ne ahiMsA, satya Adi paMca mahAvratarUpa dharma kA upadeza dekara lAkhoM prANiyoM ko sadbodha diyaa| jaba nirvANa kA samaya najadIka AyA to ve aSTApada parvata para pdhaare| vahA~ bhI is unake sAtha hajAroM muni the| bhagavAna vahA~ eka zilApaTa para padmAsana mudrA meM sthira hokara zukla dhyAna meM lIna ho gye| chaha dina taka nirAhAra nirjala rahakara parama samAdhibhAvapUrvaka samasta karmoM kA kSaya karake nirvANa pada prApta kiyaa| saudharma svarga ke adhipati indra Adi asaMkhya devoM tathA bharata cakravartI Adi mAnavoM ne milakara bhagavAna RSabhadeva tathA anya muniyoM kA nirvANa mahotsava kiyaa| padA sarovara 1. BHAGAVAN RISHABHDEV, THE FIRST TIRTHANKAR samudra "He was the first king of this age and also the first ascetic. Who also was the first ford-maker (Tirthankar), my salutations to that Rishabh Swami." -Acharya Hem Chandra According to the Jain measurement of cosmic time one cycle of time has two divisions. These two divisions, ascending time-cycle and descending time-cycle, have six divisions each which are called Ara (spoke). During the ascending timecycle there is a gradual improvement in physical and mental conditions, including physical strength, health, happiness and simplicity, of beings as well as climatic and life supporting conditions. During the descending time-cycle there is a gradual deterioration in these conditions. vimAnabhavana zAza The Age of Twins During the first three Aras of the current descending cycle man was completely dependant on nature for all his needs. The wish-fulfilling trees provided all that he needed. Man was simple, peaceful and contented in attitude. The environment was absolutely unpolluted. Water was tasteful, cold, and sweet. Even the sand was sweet as sugar. The air was healthy and exhilerating. The Agna prathama tIrthaMkara bhagavAna RSabhadeva ( 29 ) Bhagavan Rishabhdev, The First Tirthankar malli (Large) munisuvrata (Main) nami ) ariSTanemi (1) pArzva mahAvIra 2010_03

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RSabha ajita sambhava abhinandana sumati padAprabha siMha grains and fruits were nutritious and filling. A simple meal of little quantity of fruit and water lasted for days. Filled stomach and satisfied desires acted as antidote to irritation and reduced disputes and other sinful activities. The whole animal kingdom lived in harmony with the nature. With the passage of time gradual changes occurred and around the end of the third Ara the yield from the Kalpa-vrikshas reduced. The alround deterioration in conditions spelled the beginning of quarrels and disputes. To guard against these disputes and to live in peace and harmony, man formed groups and the Kulkar system was evolved. A number of people collected to form a 'Kula' (family) and the head of the group was called 'Kulkar'. It was the duty of the 'Kulkar' to remove discord and establish order. Nabhiraja was the seventh and the last in the line of Kulkars. His wife was Marudeva. This epoch of Kulkar system was known as the epoch of twins (Yugalia). A human couple used to give birth to a twin-one male and one female. This twin would become husband and wife on reaching adulthood. The twins used to lead a happy and contented life and died a natural death together. Tb consume what was available was the way of life. As such this period was also known as Bhog-Bhumi-Kaal or the era of free consumption. Upto the time of Kulkar Nabhiraja man lived in this land of abundance. gaja vRSabha lakSmI puSpamAlA Birth of Rishabhdev It was during the last part of the third Ara of the current descending cycle of time that the great and pious soul that was to become Rishabhdev descended into the womb of Marudeva on the fourth day of the dark half of the month of Ashadh during the night. In the ancient Jain scriptures it is mentioned that during many previous births, the soul that was to be Rishabhdev had done prolonged spiritual practices. As a result of high degree of purity of thoughts and attitude as well as penance, meditation, charity and benevolent deeds it had earned highly pious Karmas. In his incarnation as Dhanna, the caravan leader, he had offered alms and services to ascetics and others. As doctor Jivanand he had taken ample care of ailing masses as well as ascetics. As king Vajranabh he had supported poor and desolute masses. After many years of public service Vajranabh renounced the world and became an ascetic. As a result of unprecedented spiritual practices, including religious studies, penance, tolerance, and meditation, he earned Tirthankar-nam-and-gotra-karma. These pious deeds of earlier births resulted in his taking birth as Rishabhdev. When this picus soul was concieved, mother Marudeva dreamt of fourteen auspicious things. The first thing she saw in her dream was that a beautiful and Nlustrated Tirthankar Charitra sacitra tIrthakara caritra candra sUrya vimala ananta dharma zAnti ara be Fort resorerostromy www.jamemorary.org

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(ka) supArzva | candraprabha 2. A giant elephant' having four tusks, 3. A lion, 4. Goddess Laxmi seated on a lotus, | suvidhi large white bull was entering her mouth. The other things she saw in her dream are as follows 5. A garland of flowers, 6. The full moon resplendent in the sky, 7. The scintillating sun, 8. A fluttering flag, 9. A golden urn, 10. A pond full of lotus flowers, 11. A sea of milk, 12. A space vehicle of gods, 13. A heap of gems, 14. Smokeless fire. (R-1/a) Jain Educat zItala Nabhiraja was an experienced and scholarly person. When he heard about these dreams from Marudeva, he said, "Devi ! You will give birth to a highly endowed soul who will show the path of peace and happiness to this world." Birth Celebrations [On the eighth day of the dark half of the month of Chaitra, around midnight, healthy Marudeva gave birth to twins. This pious birth influenced the surroundings. The sky became filled with a soothing glow, the wind became fragrant and the whole atmosphere became impregnated with unprecedented joy that was hard to describe.] [From all around came the fifty six goddesses of directions. They circumambulated the Tirthankar's mother and bowed before her. They also sang in praise of the child that was to become Tirthankar and then proceeded to perform post-birth cleaning rituals.] malli zreyAMsa At that instant the king of gods of the Saudharm dimension, Saudharmendra Shakra, also came to know that the first Tirthankar has taken birth. He arrived with his large ratinue of gods and, bowed before the mother, "O great mother! I, Saudharmendra Shakra, bow before you and offer my salutations." munisuvrata | vAsupUjya After the salutations the mother was put to sleep. Saudharmendra created five look alike bodies of himself. With one body he carefully lifted the baby in his hands. With the second body he took an umbrella in his hands and stationed the prathama tIrthaMkara bhagavAna RSabhadeva (39) Bhagavan Rishabhdev, The First Tirthankar nami | ariSTanemi pArzva mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni

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RSabha ajita sambhava abhinandana sumati padmaprabha body behind the baby. With the third and fourth bodies he took whisks and stationed these bodies on both sides of the baby. With the fifth body he lifted his divine weapon, Vajra, and stationed himself ahead of the baby as a body guard. In this formation the king of gods airlifted the baby to Meru mountain. There, all gods, including their 64 kings with their consorts, ceremoniously performed the post-birth annointing rituals. This ceremony, popularly known as Janma-kalyanak, of a Tirthankar, is unparalleled in this world.) (R-1/b) siMha Giving the Name Next morning Nabhiraja organised the birth celebrations. He invited his friends and relatives to a feast and announced, "As there is a sign of a bull on the thigh of the new born, and Marudeva first of all saw a bull in her great dreams, we name this child as "Rishabh Kumar'. His twin will be known as "Sumangala" gaja vRSabha lakSmI The Beginning of the Ikshvaku Clan When Rishabh Kumar was one year old, Saudharmendra came to Kulkar Nabhi for formalizing the family name. He carried a sugar-cane in his hand. Baby Rishabh was sitting in his father's lap. When he saw the sugar-cane he eagerly extended his tiny hands to grab it. Saudharmendra gave the sugar-cane to the baby ard seeing his affinity for sugar-cane (Ikshu) he formally named the family as Ikshvaku. (R-1/c) Marriage Rishabh Kumar was married to a girl named Sunanda whose twin died in an accident. This was the beginning of the marriage system. He was also married to his twin Sumangala in a ceremony that was arranged by gods. (R-1/d)) Prince Rishabh led a happy married life. In due course Sumangala gave birth to Bharat, Brahmi and ninety eight other sons. Sunanda gave birth to Bahubali and Sundari. Evolution of Crafts and Trades Prince Rishabh was a highly endowed, farsighted and industrious individual. He had a profound insight into the human psychology. Looking at the needs of the times and society he evolved numerous arts, crafts and trades and taught them to people with right aptitude and physical and mental capacities. To some he taught farming and to others the trade of agricultural produce. He invented the alphabets, language, and the numbers alongwith the tools for writing. For self defence he evolved martial arts and taught these to individuals with strong physique. He also established systems of social security and penal codes. Pottery, architecture, music, dance, and many other arts and crafts that enriched the Illustrated Tirthankar Charitra ( 33 ) sacitra tIrthakara caritra vimala ananta dharma zAnti kunthu ara 2010_03

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dhvajA kumbha pada sarovara human society in the fields of knowledge, arts, entertainment, administration, etc. are said to be his contributions. (R-1/e) Then one day, on the request of the people's representatives. Nabhiraja nominated Rishabh to become the first king of this age. He arranged for an elaborate coronation ceremony and handed over the reigns of the state to Rishabh Kumar. The ceremony was attended by all members of the family, large numbers of twins, and gods. The gods created a golden throne and annointed Rishabh with the water collected from various pilgrimage centres. They attired him in divine dress and ornaments and formally put the crown on his head. The twins humbly poured water on his feet from the cups made of lotus leaves. Rishabh became the first king of this era. The king of gods ordered Kuber, the god of wealth, to construct a suitable city. This beautiful city was named Vinita; later on it became popularly known as Ayodhya. (R-2) Preaching the Path of Renunciation * For many years Rishabhdev continued to rule his people and open new frontiers of knowledge. During the reign of his father the population was organised into random groups only. Rishabhdev reorganised them according to their virtues, activities and professions. He established family groups like Ugrakul, Bhogkul, Rajanyakul and Kshatriyakul. He also framed social groups according to trades and professions, and broadly divided the society into three groups. Trading community was known as Vaishya, martial community was known as Kshtriya and all other people indulging in a variety of services were known as Shudra. Till his times the Brahman group was not formed. After a long span of time (6.3 million Purva) he started loosing interest in mundane things and activities, and drifting toward detachment. He felt that he should transfer all his responsibilities to his sons and proceed towards liberation through spiritual practices. He also desired to reach the state of omniscience and consequently show the path of disciplined life and spiritual practices. His concept was that indulgence in mundane things does not give happiness. It gives only an illusion of happiness. True happiness is derived out of freedom from mundane indulgences. Following the stream of his thoughts Rishabhdev divided the area of his rule between his one hundred sons. Bharat was given the state of Ayodhya and Bahubali that of Takshashila. Getting free of the responsibilities of the state, Rishabhdev decided to take Diksha (the formal initiation into the ascetic way). At that time the gods from the edge of the universe (the Lokantikdev) arrived and requested, "O savior of the human race ! Your desire to show the path of renunciation to the mankind is admirable, kindly proceed soon to the task of propagating Dharma." samudra vimAnabhavana rAzi | nidhUma agni prathama tIrthakara bhagavAna RSabhadeva ( 33 ) Bhagavan Rishabhdev, The First Tirthankar libandorg

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*14 ajita sambhava nandana sumati padmaprabha siMha vRSabha After one year of meritorious charity, Rishabhdev sat in the palanquin named Sudarshan and arrived in the Siddharth-vana garden. It was the eighth day of the dark half of the month of Chaitra when, under an Ashok tree, Rishabhdev abandoned all his apparals and ornaments. He started pulling out his long strands of hair. After four fistfuls, when he was pulling out the fifth fistful of hair Indra said, "Sire ! This strand of hair on the crown of your head and hanging down over your shoulders looks attractive. Kindly leave it as it is." Rishabhdev agreed. Due to this bunch of hair he got the popular name-Keshariya ji (one with hair). The king of gods collected the hair pulled out by Rishabhdev in a divine cloth and immersed them in the divine ocean of milk. Following the example of Rishabhdev many of his subordinate rulers as well gaja as common people got inspired to embrace the ascetic way of life. It is mentioned in scriptures that with Rishabhdev four thousand others also took Diksha. (R-3) The First Charity After becoming an ascetic, Rishabhdev took the vow of total silence and started wandering accompanied by other ascetics. When, after his penances, he went out to beg for food, he did not get anything to eat. The common people of that age were ignorant about the practice of giving food as alms. They did not even appreciate the need to do so. Whenever Rishabhdev approached them, they offered him respect and valuable gifts as they would to a king. Rishabhdev would then proceed ahead without accepting anything. As time passed the lakSmI accompanying ascetics conferred among themselves and decided to eat fruits and vegetables naturally available. They slowly drifted away from Rishabhdev and the true ascetic way of life. After one entire year of wandering from place to place and doing harsh spiritual practices without touching any food or water Rishabhdev decided to beg food once again. He came to Hastinapur town. puSpamAlA Bahubali's son, Somprabh, was the king of Hastinapur. His son Shreyans Kumar saw a dream during the night that Suvarnagiri, the golden mountain, had turned black and he had brought back its golden hue by washing it with pitchers filled with milk. He narrated his dream to his father and friends, but no one could interpret its significance. (R-4/a) Shreyans Kumar was sitting in the balcony of his palace and brooding over the dream he saw last night. All of a sudden he heard the noise caused by happy masses who had seen Rishabhdev entering the town. Thousands of citizens of Hastinapur rushed toward Rishabhdev with gifts. Rishabhdev did not even look at these things and continued his graceful walk in the direction of the palace. When Shreyans saw approaching Rishabhdev, he rushed to welcome his great grandfather. After bowing at the great ascetics feet when Shreyans looked at Illustrated Tirthankar Charitra sacitra tIrthakara caritra sUrya vimala ananta dharma zAnti 2010_03

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vAsupUjya dhvajA kumbha Rishabhdev's face he could not shift his gaze. He went into a state of meditative thoughts and suddenly he acquired Jati-smaran Jnan, the knowledge that opens up memories of the past births. In his past birth Shreyans was the charioter of king Vajranabh (the past incarnation of Rishabhdev). This knowledge also made him aware of the duties of laity toward Shramans. He realized that Bhagavan Rishabhdev had been wandering around without food or water due to prevailing ignorance of the people regarding ascetic norms. With due reverence he requested Rishabhdev, "Prabhu ! I am honoured by your presence. I have just received 108 pitchers full of fresh sugar-cane juice that are pure and suitable for you in all respects. Kindly accept the juice and break your fast." Rishabhdev extended his cupped palms and Shreyans poured the sugar-cane juice from a pitcher. Rishabhdev broke his fast and the skies reverberated with the sound of divine drums and divine applaud, "Hail the alms giving !" The gods also showered gems, flowers and perfumes. This was the begining of the tradition of religious charity and alms giving: In memory of this incident, the third day of the bright half of the month of Vaishakh is celebrated as Akshay Tritiya festival. The Jains specifically celebrate it as the breakfast day after the penance of Varshi Tap (one meal and fast on alternaie days for one year). (R-4/b) Omniscience and Nirvana For one thousand years Bhagavan Rishabhdev continued his harsh spiritual practices completely ignoring his body and other mundane activities. On the eleventh day of the dark half of the month of Phalgun he was meditating under a banyan tree in the Shakatmukh garden outside Purimtal town, close to Ayodhya. Around forenoon he transcended to the purest higher state of meditation. The intensity of his practice caused the shedding of the knowledge and perception obscuring Karmas as well as the illusory Karmas. As a result, he attained omniscience, the purest and enlightened state of soul. Rishabhdev becurne a padya RTR samudra vimAna bhavana Jina. rAzi When Rishabhdev attained omniscience the whole world was filled with a soothing glow for a moment. Numerous gods descended from heavens to pay their respects to the Tirthankar. They also created the Samavasaran, the divine pavilion. King Bharat also proceeded toward the divine assembly riding an elephant and taking along his grandmother Marudeva. Apprehensive about the hardships of the ascetic life of her son, Marudeva was relieved when she beheld the scintillating face of Rishabhdev sitting in the divine assembly surrounded by happy and dazzling gods. The vision of her son perched on the spiritual pinnacle triggered the flow of spontaneous joy in the heart of Marudeva. This mundane prathama tIrthakara bhagavAna RSabhadeva ( 34 ) Bhagavan Rishabhdev, The First Tirthankar nidhUma agni 2010_03 For Private & Personal use only

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siMha joy slowly turned into the ultimate bliss and she acquired omniscienwu. Coincidentally, at the same moment she completed her age and became a liberated soul (Siddha). Bhagavan Rishabhdev made the announcement that Marudeva had become a Siddha.) In his first discourse Rishabhdev detailed the triology of right perception, right knowledge, and right conduct. Knowing about the significance of life as a human being and importance of a dutiful life, thousands of people including Rishabhsen, the eldest son of Emperor Bharat, and five hundred other members of the royal family embraced the acetic way of life. Thousands of other persons accepted the Shravak Dharm (the religious way for laity). As he founded the four pronged religious ford at the beginning of the present era, Bhagavan Rishabhdev became popularly known as Adinath, the first Tirthankar. The first disciple of Bhagavan Rishabhdev was Rishabhsen. He became the first chief disciple. He was also known as Pundarik. Liberation For a long time Bhagavan Rishabhdev continued to propagate his religion having the five great vows as its central theme. When he realized that all his remaining Karmas are approaching their end he proceeded to the Ashtapad mountain. On the thirteenth day of the dark half of the month of Magh, a little before noon time, Rishabhdev, alongwith ten thousand other ascetics, was observing a six day fast without water. He was sitting in meditation in the Paryanka pose. When the moon entered the Abhijit lunar mansion he got nirvana and got liberated from all sorrows. The king of gods, Saudharmendra, Emperor Bharat, numerous gods and men gathered and celebrated the auspicious event of Bhagavan Rishabhdev's Nirvana. vRSabha lakSmI puSpamAlA candra Illustrated Tirthankar Charitra sacitra tIrthakara caritra 2010_03

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- 2. bhagavAna ajitanAtha dhvajA padya bhagavAna ajitanAtha kA jIva pUrva-bhava meM mahAvideha kSetra meM vimalavAhana nAmaka pratApI rAjA thaa| eka muni ke satsaMga-prabhAva se rAjA ko bhoga-virakti ho gaI aura ve zramaNa banakara ugra tapazcaraNa, dhyAna, guru-sevA, saMgha-sevA Adi meM tallIna rahane lge| usI bhava meM tIrthaMkara-nAma-karma kA upArjana kiyaa| AyuSya pUrNakara svarga meM gye| deva Ayu pUrNakara vinItA (ayodhyA) nagarI ke ikSvAkuvaMzIya jitazatru rAjA kI rAnI vijayAdevI ke garbha meM aaye| mAtA ne 14 divya svapna dekhe| __mAtA ke garbha-prabhAva se rAjA jitazatru kA parAkrama-prabhAva advitIya rUpa meM bar3hane lgaa| durdAnta zatru bhI Akara unake sAmane jhukane lge| loga kahate-"rAjA jitazatru to Aja saMsAra meM ajeya yoddhA haiN| unheM koI jIta nahIM sakatA, ve ajita haiN|" (citra G-2/a) mAgha zuklA aSTamI kI rAtri meM mAtA ne mahAn puNyazAlI putra ko janma diyaa| putra janmotsava ke samaya isI prabhAva ko smaraNa kara rAjA ne putra kA nAma-"ajitakumAra" rkhaa| rAjA jitazatru ke choTe bhAI sumitravijaya the| unakI patnI kA nAma vaijayaMtI thaa| vaijayaMtI ne bhI 14 svapna | sarovara dekhe| kucha samaya bAda unheM bhI putra-lAbha huaa| putra kA nAma rkhaa-"sgr"| vRddhAvasthA Ane para rAjA jitazatru ne ajitakumAra ko rAjya-bhAra sauMpane kA vicAra kiyaa| parantu ajitakumAra ke hRdaya meM to janma se hI virakti thii| isalie unhoMne rAjya-bhAra svIkAra nahIM kiyaa| taba samudra "sagara" ko rAjya sauMpA gyaa| yuvAvasthA meM hI ajitakumAra ne saMsAra tyAga diyA aura ekAnta jaMgaloM meM dhyAna tapa karane lge| unakI sAdhanA kA prabhAva jaMgalI pazuoM para bhI pdd'aa| siMha, gAya, hAthI, hiraNa Adi pazu paraspara vaira-bhAva tyAgakara muni ke pAsa Akara prema se baiTha jAte, jIbha se unake caraNoM kA sparza kara atyanta zAnti aura Ananda kA anubhava krte| (citra G-2/4) vimAnadIkSA ke 12 varSa bAda bhagavAna ajitanAtha ko sahanAmra vana meM ucca dhyAna-sAdhanA karate hue kevalajJAna bhavana kI prApti huii| devatAoM ne samavasaraNa kI racanA kii| bhagavAna ne dharmadhyAna ke vividha svarUpoM para hRdayasparzI upadeza diyaa| jise sunakara hajAroM vyaktiyoM ne tyAga-mArga para caraNa bddh'aaye| rAjA sagara apane parAkrama se SaTkhaNDa vijaya kara cakravartI samrAT bne| sagara kI hajAroM rAniyA~ thIM, ratna jinase sATha hajAra putra utpanna hue| cakravartI sagara ke samaya meM hI meghavAhana nAma kA pratApI rAjA huaa| sagara cakravartI, rAjA meghavAhana tathA rAkSasadvIpa kA vidyAdhara bhIma Adi bhagavAna kA dharma-upadeza suna rahe the| bhagavAna kI dezanA se rAkSasAdhipati bhIma ko vairAgya ho gyaa| bhIma ke koI santAna nahIM thii| usane vahIM para rAjA meghavAhana ko apanA nidhUma uttarAdhikArI niyukta kara laMkA tathA pAtAla laMkA nAma kI nagariyoM kA rAjA banA diyaa| nau bar3I-bar3I maNiyoM bhagavAna ajitanAtha ( 37 ) Bhagavan Ajitnath rAzi agni Jain-eddicationsiriternmenomeromotor -or-Primete-Perstoneite-orily Morjaimenorary.org

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siMha ( vAlA eka divya hAra tathA rAkSasI vidyA meghavAhana ko dekara svayaM muni bana gyaa| meghavAhana rAjA "rAkSasa vaMza" kA Adi puruSa banA, jisameM Age calakara rAvaNa Adi ne janma liyaa| sagara ke sATha hajAra putroM kA maraNa sagara cakravartI ke sATha hajAra putra eka bAra dezATana ke liye nikle| janhukumAra unameM sabase bar3A thaa| cakravartI samrATa ke putra aura javAnI kA joza-sabhI putra bar3I ucchRkhalatApUrvaka manamAnI karate hue aSTApada kI talahaTI meM pahu~ca gye| vahA~ unhoMne bar3I-bar3I khAiyA~ khodakara usameM gaMgA kA pAnI pravAhita kara diyaa| isa Akasmika jala-prapAta se bhavanavAsI nAgakumAroM ke bhavana DUbane lge| taba nAgakumAroM ke rAjA jvalanaprabha ne unheM samajhAyA, rokA, parantu ve apanI manamAnI se bAja nahIM aaye| anta meM kruddha hokara nAga rAjA ne sATha hajAra kumAroM ko vahIM para bhasma kara ddaalaa| putroM ke Akasmika maraNa se sagara cakravartI ko bhArI duHkha huaa| dhIre-dhIre zokamukta hokara usane apane jyeSTha pautra bhagIratha ko rAjya sauMpA aura svayaM bhagavAna ajitanAtha ke caraNoM meM muni banakara Atma-sAdhanA meM pravRtta ho gyaa| apanA antima samaya nikaTa jAnakara tIrthaMkara ajitanAtha sammedazikhara parvata para pdhaare| unake sAtha anya eka hajAra zramaNa bhI the| sabhI ne vahA~ para anazana vrata dhAraNakara mokSa prApta kiyaa| caitra zuklA paMcamI ke dina bhagavAna ajitanAtha kA nirvANa huaa| gaja vRSabha lakSmI puSpamAlA OE (O CL OF OF . 1. kahate haiM jaba ina nau maNiyoM kA hAra rAvaNa pahanatA thA to usake nau pratibimba dikhAI dete isa kAraNa usakA nAma 'dazamukha' (eka mukha vAstavika, nau pratibimba) yA 'dazakandhara' prasiddha huaa| 2. jaina graMthoM ke anusAra janhukumAra dvArA aSTApada parvata taka gaMgA kA pravAha lAne ke kAraNa gaMgA ko jAnhavI kahA jAtA hai| (triSaSTi.) 3. janhu putra bhagIratha ne apane pitA tathA pitRvya (cAcAoM) kI asthiyA~ usI gaMgA-pravAha meM pravAhita kara dii| bhagIratha ke anukaraNa para Aja bhI putra Adi saMtAneM apane sambandhiyoM kI asthiyA~ gaMgA meM pravAhita karatI haiN| Illustrated Tirthankar Charitra ( 38 ) sacitra tIrthaMkara caritra ucator international UTUMUS For Private & Personal use only

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G 2 AS (a) rAjA jitazatru dUsaroM ke samakSa svayaM ko ajeya samajhane lage (ba) ajitanAtha kI dhyAna sAdhanA (sa) rAjA jitAri evaM senA devI dvArA nagarAvalokana (da) ayodhyA ke prajAjana paraspara abhivAdana karane lage (a) King Jitashatru believing himself to be unconquerable (b) Ajitnath in meditation (c) King Jitari and Senadevi enjoying the view of the city (d) Citizens of Ayodhya greeting one another 2010_03

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| candraprabha gfafa zItala 2. BHAGAVAN AJITNATH The soul that became Bhagavan Ajitnath, in its earlier incarnation, was the great king Vimalvahan of Susima city in Mahavideh area. He led a pious life in spite of the available princely grandeur. At an appropriate time, he became an ascetic under Arindam Suri. Meditating about the omniscient and liberated souls and indulging in harsh penance, he purified his soul to a level where he could earn the Tirthankar-nam-and-gotra-karma. Completing his age, he reincarnated as a god in the Vijaya-anuttar-dimension. malli After completing his age in the dimension of gods, he descended into the womb of queen Vijaya Devi, wife of king Jitshatru of Vinita town. Queen Vijaya Devi saw fourteen auspicious dreams. Vaijayanti, the wife, of king Jitshatru's younger brother, Sumitra, also saw the same fourteen dreams. This was a queer coincidence. When the augers were consulted they informed that Vijaya Devi will give birth to a Tirthankar and Vaijayanti to a Chakravarti (monarch of six continents). During the period of the queen's pregnancy, the influence of king Jitshatru enhanced to an extant that even the enemy kingdoms sought and negotiated friendly treaties with him. It became a common practice to say, "King Jitshatru is invincible (Ajit)." (G-2/a) munisuvrata stater The queen gave birth to a son on the eighth day of the bright half of the month of Magh Inspired by the popular lore, the king named the new born as Ajit. The same night Vaijayanti also gave birth to a son who was named Sagar. When both the princes came of age they were married. Time passed with profusion of happiness. 2010_03 When king Jitshatru became old and wanted to devote the last part his life to spiritual pursuit, he called his younger brother and asked him to take over the throne. Sumitra had no desire for the kingdom, he too wanted to become an ascetic. Both the princes were called and offered the kingdom. Ajit Kumai was a naturally detached person since childhood, and so he too declined. At last prince Sagar ascended the throne. vAsupUjva Ajit Kumar became an ascetic in his youth and went into remote and dense forests for his meditation and penance. His personality anu he intensity of his lofty practices cast a pacifying influence all around Natural enemies in the animal kingdom, like lion and cow, wolf and deer, snake and mungouse used to come and sit around him peacefully. (G-2/b) bhagavAna ajitanAtha ( 39 ) nami | ariSTanemi / pArzva Bhagavan Ajitnatn mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna erfar nirdhUma agni

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RSabha ajita sambhava sumati padmaprabha siMha After a twelve year period of deep meditation and other spiritual practices he attained omniscience on the eleventh day of the bright half of the month of Paush. The gods created the divine pavilion and Bhagavan Ajitnath gave his eloquent and magnetic discourses. Thousands of people accepted the path of renunciation King Sagar, during this period, conquered the six continents and became a Chakravarti. King Meghvahan and Vidyadhar Bhim, the ruler of the island of Rakshasas (demons), were the illustrious contemporaries of Emperor Sagar. Once they went to a discourse of Bhagavan Ajitnath. There, Vidyadhar Bhim was drawn towards spiritual life. He became so detached that he gave his kingdom including the famous cities of Lanka and Patal Lanka to king Meghvahan. He also gave all his knowledge and miraculous powers to Meghvahan. Besides this he gave a divine necklace of nine large and shining beads. Meghvahan was the first king of the Rakshas clan in which the famous king Ravana was born. vRSabha lakSmI Death of Sagar's Sixty Thousand Sons Emperor Sagar had thousands of queens and sixty thousand sons. Eldest among them was Janhu Kumar. Once all the princes went for an outing. When they arrived at the base of Ashtapad hills, they dug up large ditches and canals. In their youthful abandon they flooded these canals with the water of river Ganges. This flash flood inundated the houses and villages of the lower gods known as Nag Kumars. The king of these gods, Jwalanprabh came and tried to stop them in vain. The unruly princes were intoxicated with their regal power. At last Jwalanprabh lost his temper and turned all the sixty thousand princes to ashes. This sudden death of all his sons was a traumatic experience for Emperor Sagar. He handed over the empire to his eldest grandson, Bhagirath, and took Diksha from Bhagavan Ajitnath. When his last moments were approaching, Bhagavan Ajitnath went to Sammetshikhar. With one thousand other ascetics, he commenced his final meditation. He attained Nirvana on the fifth day of the bright half of the month of Chaitra. puSpamAlA candra Illustrated Tirthankar Charitra ( 80 ) sacitra tIrthakara caritra J U LOTTE atona 20 TUUS For private & Personal use only

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3. bhagavAna saMbhavanAtha dhvajA bhagavAna ajitanAtha ke nirvANa ke bahuta samaya bAda kI ghaTanA hai| mahAvideha ke airAvata kSetra meM kSemapurI kA rAjA thaa-vipulvaahn| vaha nIti, nyAya evaM karuNA kI sAkSAt mUrti thaa| prajA ko duHkhI dekhakara usakA hRdaya barpha kI taraha pighala jAtA thaa| eka bAra rAjya meM bhayaMkara duSkAla pdd'aa| bUMda-bUMda pAnI ke lie janatA tarasa rahI thii| apanI prajA ko, svadharmI bhAiyoM aura sAdhu-saMtoM ko bhUkha-pyAsa se behAla dekhakara rAjA kA mana pIr3A se tar3apa uThatA thaa| usane rAjya ke dhAnya bhaMDAra prajA ke lie khule kara diye tathA apane rasoiyoM ko Adeza diyA-"merI rasoI meM koI bhI bhUkhA-pyAsA vyakti, svadharmI bhAI yA sAdhu-mahAtmA Ave to pahale unheM AhAra-dAna diyA jAye, agara bacegA to maiM apanI kSudhA miTA lU~gA, anyathA unakI sevA ke santoSa se hI merI AtmA santuSTa rhegii|" pUre duSkAla ke samaya aneka bAra rAjA bhUkhe peTa sotA, pyAse kaMThoM se hI prabhu kI prArthanA krtaa| isa prakAra kI utkRSTa sevA evaM dAna-bhAvanA ke kAraNa rAjA vipulavAhana ne tIrthaMkara-nAma-karma kA padma upArjana kiyaa| kAlAntara meM varSA huii| duSkAla mittaa| rAjA, prajA sukhI ho ge| kintu prakRti kI yaha krUra sarovara lIlA dekhakara rAjA ke mana meM saMsAra se virakti ho gaI aura putra ko rAjya sauMpakara vaha muni bana gye|| muni vipulavAhana kA jIva svarga meM gyaa| vahA~ se cyavakara zrAvastI nagarI ke rAjA jitAri kI rAnI / senAdevI ke garbha meM avatarita huaa| puNyazAlI putra ke garbha-prabhAva se sampUrNa rAjya meM khUba varSA huii| dhana-dhAnya kI bharapUra phasala huii| eka bAra rAjA-rAnI mahala kI chata para khar3e hokara dUra-dUra ke hare-bhare khetoM ko dekhane lge| rAjA ne kahA"mahArAnI ! isa bAra upajAU khetoM meM to kyA, baMjara bhUmi meM bhI dekho, kitanI acchI phasala huI hai| aisA lagatA hai hamArI Ane vAlI saMtAna kA hI yaha puNya-prabhAva hai jo asaMbhava bhI saMbhava ho rahA hai| hama apane putra vimAnakA 'saMbhava' nAma rkheNge|" (citra G-2/sa) bhavana mArgazIrSa zuklA 14 ko putra kA janma huaa| janmotsava ke samaya rAjA ne usI ghaTanA kI carcA karate hue putra kA nAma 'saMbhavakumAra' rkhaa| pitA ke uttarAdhikArI ke rUpa meM saMbhavakumAra kA rAjyAbhiSeka huaa| kucha hI samaya bAda unhoMne apane putra ko rAjya sauMpa diyA aura saMsAra kA tyAgakara aNagAra vrata svIkAra kara liyaa| 14 varSa rAzi taka chadmastha rahane ke pazcAt bhagavAna ko kevalajJAna utpanna huaa| bhagavAna kI prathama dharma dezanA anitya bhAvanA para huii| lagabhaga eka lAkha pUrva taka tIrthaMkara rUpa meM vicaraNa kara anta meM sammedazikhara para nirvANa prApta kiyaa| nidhUma samudra agni bhagavAna saMbhavanAtha ( 41 ) Bhagavan Sambhavnath munisuvrata nami ariSTanemi pAva mahAvIra -Forte-dresonaroserom

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya caties RSabha ajita sambhava vimala abhinandana | 3. BHAGAVAN SAMBHAVNATH A long time after the Nirvana of Bhagavan Ajitnath, the city of Kshempuri in the Airavat area of Mahavideh was ruled by king Vipulvahan. He was a soft hearted and compassionate ruler who loved and cared for his subjects. Once, when there was a devastating draught and the population was deprived even of a few drops of water, the king opened his grain yards for the public, his kitchen for the monks and ascetics and his treasury for the import of food grains. He instructed the caretaker of his personal kitchen that the doors of his kitchen should be open to all and sundry. All guests should be given priority over his ownself. Whatever little is left should be served to him. If nothing is left he would be contented with the pieasure of serving his guests. During the drought there were many occasions when the king remained unfed and thirsty. ananta As a result of this sublime feeling of compassion, Vipulvahan acquired a unique purity of soul and earned the Tirthankar-nam-and-gotra-karma. Although, after the drought normalcy returned, the torture of the living world by the nature left a mark on Vipulvahan's psyche. One day while he was standing on the roof top he witnessed dense rain clouds being scattered by wind. A feeling of intense detachment grew in him. He handed over his kingdom to his son and took Diksha from Svayamprabh Suri. After completing his age he reincarnated in the Anat dimension of gods. sumati From the Anat dimension, the being that was Vipulvahan descended into the womb of queen Sena Devi, wife of king Jitari of Shravasti. While this being was still in the mother's womb there were sufficient rains and abundant crop. One day when the king and queen were happily watching the lush green vegetation all around, from their roof top, the king said, "My dear! This time even the waste-land is filled with grain crop. It seems that all this that is impossible, has been made possible (Sambhav) due to the auspicious influence of the pious soul. you carry in your womb. We shall call our son-Sambhav." (G-2/c) On the fourteenth day of the bright half of the month of Margshirsh, the queen gave birth to a healthy son and he was ceremoniously named Sambhav Kumar. The little prince grew up in royal comfort but he hardly ever took more than cursory interest in the luxurious life style. At the appropriate age Sambhav Kumar was married and coronated. After a long and peaceful reign he became an ascetic on the fifteenth day of the bright half of the month of Margshirsh. After a fourteen year period of spiritual practices, he attained omniscience. Arhat Sambhavnath gave his first discourse on the emphemeral nature of the mundane existence. For a long period he worked for the spread of religion. He got Nirvana on the fifth day of the bright half of the month of Chaitra. Illustrated Tirthankar Charitra ( 42 ) dharma padmaprabha zAnti O kundhu sacitra tIrthaMkara caritra ara (123)

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4. bhagavAna abhinandana dhvajA maMgalAvatI nagarI ke mahAbala rAjA, rAjA hokara bhI bahuta hI sIdhe aura vinamra vRtti ke the| loga unakA Adara aura prazaMsA karate to ve socate, mujhameM aisI koI bhI yogyatA nahIM hai, na koI vizeSatA hai, phira ye merI prazaMsA kyoM karate haiM? yadi koI nindA karatA to ve bar3I saralatA ke sAtha kahate-"Apa bahuta hitaiSI aura sacce haiM, so mujhameM rahe durguNoM ko prakaTa kara mujhe nirdoSa hone meM sahAyatA karate haiN|" isa prakAra kI gaharI saralatA aura utkRSTa vinamratA ke kAraNa, saMyama lene para ve samasta muni-saMgha meM eka Adarza bana gye| kahA gayA hai-isa utkRSTa vinamratA aura saralatA ke kAraNa unakI AtmA itanI pavitra ho gaI ki usI bhava meM unhoMne tIrthaMkara-nAma-karma kA upArjana kara liyaa| ___ mahAbala muni zarIra tyAgakara vijaya nAmaka anuttara vimAna meM deva bne| deva AyuSya pUrNakara ayodhyA ke rAjA saMvara kI rAnI siddhArthA ke garbha meM avatarita hue| mAtA ne 14 svapna dekhe| pUrva-janma ke vinaya evaM sadbhAvoM/saMskAroM ke kAraNa unake garbha meM Ate hI mAtA-pitA Adi samasta rAja-parivAra meM vinaya ke, eka-dUsare kA sammAna, vandana/abhinandana karane ke bhAva svataH sphurita hone lge| ayodhyA nagaravAsI janatA meM eka sahaja vAtAvaraNa bana gyaa| bUr3he, yuvaka, bAlaka sabhI paraspara eka-dUsare kA svAbhAvika abhivAdana/vandana karate aura eka-dUsare ke sadguNoM kA abhinndn| vidvAn jyotiSiyoM se pUchane para unhoMne batAyA-"yaha saba rAnI ke garbha meM palane vAle mahApuruSa kA hI prabhAva hai| eka bhAgyazAlI vyakti ke puNya paramANuoM se lAkhoM logoM ke mana prabhAvita ho jAte haiN|' ___ mAgha zuklA dvitIyA ko putra kA janma huaa| janmotsava para rAjA ne prajA ko batAyA-"isa putra ke garbha-prabhAva se samUce rAjya meM abhinandana (Ananda evaM abhivAdana) kI pravatti kI sahaja rUpa meM vRddhi huI isalie isa putra kA nAma abhinandana rakhate haiN|" (citra G-2/da) yuvA hone para rAjyAbhiSeka huaa| phira vairAgya hone para saMsAra tyAgakara dIkSA lii| kaivalya prApta huaa| phira sudIrgha kAla taka dharma pracAra karake lAkhoM jIvoM ko dharma kA pratibodha diyaa| anta meM vaizAkha zuklA 8 ne sammedazikhara para eka mAsa ke anazana ke pazcAt zarIra tyAgakara nirvANa pada ko prApta hue| padma sarovara samudra vimAnabhavana ratna rAzi nidhUma agni bhagavAna abhinandana Bhagavan Abhinandan Jaindimemornintentioneiodoo Taemarsunamastram www.janembrary.org

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siMha gaja U vRSabha lakSmI puSpamAlA candra sUrya RSabha ajita sambhava Illustrated Tirthankar Charitra vimala abhinandana Mahabal was the king of Ratnasanchay/Mangalavati town in Purvavideh. Although a king, he was a simple and humble person. When people praised him, he thought that why people praised him even in absence of any virtues? When someone criticized him he would humbly say, "You are my true well-wisher and a friend who helps my progress by pointing out my faults." When a feeling of detachment grew in him, he found an opportune moment and took Diksha from Vimal Suri. Due to his simplicity and humility he became a very popular and ideal Shraman in his group. It is said that as a result of this rare disposition and deep meditational practices he purified his soul to an extant that he acquired the Tirthankar-nam-and-gotra-karma. Completing his age, he reincarnated as a god in the Vijay dimension. Jain Education international 2016 US 4. BHAGAVAN ABHINANDAN When the being that was Mahabal left the Vijay dimension, he descended into the womb of queen Siddharth, wife of king Samvar of Ayodhya. As a result of the simplicity of attitude inherited from the earlier birth, the soui in the womb of the queen had a soothing and pacifying influence on the outer world. The people of the kingdom were suddenly filled with the feelings of humility and fraternity. Irrespective of age, caste, creed and status every one started greeting and honouring others. Politeness and polished manners became the thing in vogue. The augurs and other scholars confirmed that as the aura of a pious soul influences all the people around, the effusion of politeness was caused by the soul in the womb. The queen gave birth to the future Tirthankar on the second day of the bright half of the month of Magh. As the influence of this soul was evident in the overt mutual greetings, the king named his son as Abhinandan (greeting). (G-2/d) ananta As time passed Abhinandan lead normal mundane life with least indulgence. He ascended the throne when his father became an ascetic. After a long and peaceful reign, he became an ascetic and indulged in rigorous penance and lofty spiritual practices. He attained omniscience on the fourteenth day of the dark half of the month of Paush. For a long period Bhagavan Abhinandan moved around to show the right path to millions of beings. On the eighth day of the bright half of the month of Vaishakh he attained Nirvana at Sammetshikhar. sumati ( 44 ) padmaprabha dharma zAnti D kundhu sacitra tIrthaMkara caritra (E) www.jamembrary.org ara

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5. bhagavAna sumatinAtha dhvajA kumbha padmA sarovara vinItA nagarI ke megharatha rAjA kI patnI kA nAma thaa-sumNglaadevii| vaijayanta vimAna se cyavakara eka ananta puNyazAlI prANI ne mAtA ke garbha meM praveza kiyA to samUce nagara meM svAbhAvika Ananda/ vAtAvaraNa chA gyaa| eka dina rAjA kI sabhA meM do striyA~ eka choTe bacce ko lekara nyAya mA~gane aaiiN| unhoMne kahA-"hama eka dhanADhya samudra vyApArI (sArthavAha) kI patniyA~ haiN| hamArA pati eka putra tathA hama donoM ko chor3akara svargavAsI ho gayA hai| yaha putra merA hai, parantu dUsarI kahatI hai-merA hai| kyoMki vaha socatI hai, putra ke sAtha pati ke dhana kI svAminI bhI maiM bana jaauuNgii| isalie aba Apa mujhe nyAya dilAie aura merA putra bhI ! merI rakSA karo mahArAja !" dUsarI ne bhI usI lahaje meM bAta khii| donoM eka-dUsarI para Aropa-pratyAropa lagA rahI thIM aura svayaM ko hI bAlaka kI saccI mA~ batAtI thiiN| bAlaka bahuta choTA thA, bola nahIM pAtA thA aura bacapana se hI donoM kA samAna pyAra milA isalie usakI asalI mA~ kauna hai, vaha bhI pahacAna nahIM pAtA thaa| rAjA ke sAmane bar3I ulajhana thii| nyAya karate-karate, nirdoSa ke sAtha anyAya nahIM ho jAye, isI bAta kA Dara thaa| rAjA, maMtrI Adi sabhI isa vicitra vivAda para ulajhana meM the| saMdhyA ho gii| rAjA ke bhojana meM bhI vilamba ho rahA thA, parantu kucha bhI nirNaya nahIM ho sakA to vivAda ko dUsare dina ke lie TAlakara rAjA bhojana ke lie mahaloM meM cale gye| ___mahArAnI sumaMgalA ne pUchA-"mahArAja ! Aja saMdhyA ho gaI, bhojana meM itanA vilamba ho gayA, aisI kyA samasyA A par3I thI ?" rAjA ne donoM striyoM kA vivAda batAkara kahA-"kisI ko kucha bhI samajha nahIM A rahA hai ki ina donoM meM saccI mA~ kauna hai, jhUThI kauna hai?" mahArAnI ne ha~sakara kahA-"mahArAja ! striyoM kA vivAda to hama striyoM ko hI nipaTAne dIjie na? yaha kAma mujhe sauMpa dIjie, maiM sahI nirNaya kara dUMgI / " __ dUsare dina rAjasabhA meM svayaM mahArAnI pdhaarii| donoM mahilAe~ unake sAmane upasthita huiiN| donoM kI bola-cAla, bhAva-bhaMgimA itanI sahaja evaM eka samAna thI, ki rAnI bhI unakA jhUTha nahIM pakar3a skiiN| sahasA rAnI ne kahA-"mA~ do haiM aura bAlaka eka hai| bAlaka kA ba~TavArA ho nahIM sktaa| hamArI hone vAlI santAna bhavyAtmA hai| jaba usakA janma ho jAyegA, taba hama unhIM se pUchakara tumhAre vivAda kA nirNaya kareMgI, taba taka yaha bAlaka rAjakIya saMrakSaNa meM rhegaa| isake pitA kI saMpatti bhI rAjakIya saMrakSaNa meM rhegii| usa samaya taka tuma donoM pratIkSA kro|" __nakalI mA~ ne rAnI kI zarta svIkAra lii| kintu asalI mA~ phaphaka-phaphakakara rone lagI-"nahIM ! nahIM ! mere putra se mujhe vilaga mata kro| itane samaya taka maiM apane putra kA mu~ha dekhe binA nahIM jI skuuNgii| bhale hI vimAnabhavana rAzi nidhUma agni bhagavAna sumatinAtha Bhagavan Sumatinath malli | munisuvrata nami ariSTanemi pArzva mahAvIra -o-metermomei-due-emily www.jamemorary.org

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siMha yaha bAlaka inako rI saMpatti bhI de do| basa merI najaroM ke nIce bAlaka rahegA to merA mana bharA rahegA / " mAtR hRdaya kI pIr3A ko rAnI samajha giiN| nirNaya diyA-"pahalI mA~ nakalI hai, use kArAgAra meM baMda kara do| use putra kA moha nahIM hai, dhana kA lobha hai| aura isa asalI mA~ ko sammAnapUrvaka putra sauMpa diyA jaaye|" rAnI ke nirNaya se sabhA cakita raha gii| nakalI mA~ ne rAjasabhA se kSamA maaNgii| (citra G/a) vaizAkha zuklA aSTamI ko mahAn bhAgyazAlI putra ne janma liyaa| samUce saMsAra meM jaise Ananda evaM sadvicAroM kI kiraNeM phaila giiN| mAtA ke mana para bAlaka kI avasthiti kA prabhAva dekhakara rAjA ne ghoSaNA kI-"yaha bAlaka sabako sumati (sabuddhi) dene vAlA hai, ataH isakA nAma "sumatikumAra" rakhanA caahie| yuvAvasthA meM sumatikumAra kA vivAha huaa| phira rAjyAbhiSeka kara pitA ne dIkSA le lii| aneka varSoM taka rAjya karake unhoMne bhI apane putra ko rAja-kAja sauMpakara eka hajAra vyaktiyoM ke sAtha dIkSA grahaNa kii| bIsa varSa taka dhyAna-tapa Adi sAdhanA karane ke pazcAt caitra zuklA 11 ko unheM kevalajJAna prApta huaa| cAra tIrtha kI sthApanA karake tIrthaMkara bane aura anta meM sammedazikhara para ArohaNa kara pAdopagamana anazanapUrvaka deha tyAgakara siddha-buddha mukta hue| gaja vRSabha 5. BHAGAVAN SUMATINATH - lakSmI mAlA Vijayasen was the king of Shankhpur town in the Purva Mahavideh area. He had a son named Purushasimha. While he had gone for a walk in the garden one day, the prince listened to the discourse of Acharya Vinayanandan Dev. He became detached and turned ascetic. As the result of vigorous penance and higher spiritual practices, he earned the Tirthankar-nam-and-gotra-karma. Completing his age, he reincarnated as a god in the Vijayant dimension. From Vijayant dimension, the soul that was Purushasimha descended into the womb of queen Mangalavati/Sumangala, wife of king Megh of Ayodhya. The news of the queen being pregnant made the atmosphere of Ayodhya live with happiness and joy. One day two women and a little boy came to the king's court to seek justice. One of the women put forth her case before the king, "Sire ! We both are wives of a rich seafaring merchant. Our husband has left for his heavenly abode leaving behind we two, a son, and heaps of wealth. The child truly belongs to me but this second wife of the merchant claims it to be her. This is nothing but a conspiracy to grab the wealth that would be inherited by the child. Save me, my Lord ! I seek my son and justice from you." candra sarya Illustrated Tirthankar Charitra (46 ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti ara Jalmeducation mematramazon Tornvale Personarose om jamurers.org

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(a) mahArAnI maMgalAvatI kA nyAya (ba) mahArAnI susImA kA padma zaiyyA para sone kA dohada (sa) mahArAja dRDharatha ke zarIra ke tApa ko mahArAnI ke sparza se zAnti (a) The justice of queen Mangalavati (b) Queen Susima's desire to sleep on lotus bed (c) The releif to king Dridharath by touch of his queen. 2010_03

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candraprabha na) supArzva suvidhi zItala zreyAMsa vAsupUjya dhvajA padA sarovara The story narrated by the other woman was also the same. Shouting charges and counter charges at each other, both the women claimed the possession of the child. The child could not indicate his true mother as he had got equal affection from both. As the boy was born in some remote place, there was no eye witness available. The king was in a quandry. Even after a lot of probing and weighing the available evidence he could not solve the problem. Any ill concieved solution could end up in doing injustice to the innocent. The king and his ministers all were in a fix. The night was approaching and the king was getting late for his dinner. He adjourned the case and went into the palace for dinner. The queen asked, "Today you are late for the dinner, your highness. What is the matter? Was there some complex problem ?" The king narrated the case of the two women and their child and said, "No one is able to say firmly, which one of the women is the real mother of the child and which one is the pretender ?" The queen said with a smile, "Your Highness, let a woman solve the problems of women. Send the case to me and allow me to resolve the issue.". Next morning the queen herself came to the kings court. Both the women and their son were produced before the queen. There was no apparent indication in the behaviour and disposition of the two women that could give any indication of the genuineness of one. All of a sudden, the queen got an inspiration and she said, "This enigma has no simple solution. There is one object and two claimants. The object, being a live person, cannot be split into two. Under the circumstances the only solution I can think of is to keep the matter pending. I carry a pious soul in my womb. Let us wait till it is born and is ready to resolve this issue. During this period of waiting, let the son and the property of the deceased be taken into the custody of the state. Till then the claimants may wait." Hearing all this one of the claimants readily accepted the arrangement but the other started weeping. In choked voice she said, "No ! Please don't separate me from my son. I will not be able to survive without my son for such a long period, I withdraw my claim. Let the other woman take the child as well as all the property of my husband. My only submission is that I may be allowed to at least meet the child. I will be contented with that only." The queen recognised the pain and concern of a mother's heart. She gave her judgement, "The woman who immediately agreed to my proposal is the imposter. Her attachment is not to the child but to the wealth. She may be imprisoned. The one who wants to surrender her claim is the real mother. The child and the wealth may be given to her with all honour." samudra vimAnabhavana rAzi nidhUma agni bhagavAna sumatinAtha ( 8 ) Bhagavan Sumatinath malli nami feaft pArzva mahAvIra munisuvrata - Jain .. . momendig

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha Everyone present in the assembly was dumbstruck by this witty method of judgement. The imposter pleaded guilty and submitted to be pardoned. (G/a) On the eighth day of the bright half of the month of Vaishakh, the queen gave birth to a son. A wave of peace and goodwill swept the whole world. Appreciating the fact that the marked improvement in wisdom and sense of judgement during the pregnancy was the influence of the presence of the illustrious and pious soul, king Megh named the new born as-Sumati (wisdom or right thinking). When he became a young man, Sumati Kumar was married, and in due course inherited the kingdom. King Megh became an ascetic. After a long and peaceful reign Sumatinath, too, became an ascetic. He attained omniscience under a Priyangu tree on the eleventh day of the bright half of the month of Chaitra. He established the four pronged religious ford and became a Tirthankar. On the ninth day of the bright half of the month of Chaitra he got Nirvana at San metshikhar. vRSabha 6.bhagavAna padmaprabha - lakSmI kauzAmbI nagara: ke "dhara" rAjA kI rAnI thii-susiimaadevii| rAnI ne kArtika kRSNA trayodazI ke zubha samaya meM eka mahAn puNyazAlI putra ko janma diyaa| janmotsava ke samaya mahArAja "dhara" ne parijanoM ke samakSa ghoSaNA kI-"hamArA yaha mahAn bhAgyazAlI putra jaba mAtA ke garbha meM AyA, taba mAtA ko sugaMdhita lAla padma (kamala) kI zayyA para sone kA dohada utpanna huA thaa| putra ke zarIra kA raMga bhI lAla padma jaisA suramya aura puSpamAlA AbhAmaya hai, isalie hama isakA guNa-niSpanna nAma 'padmakumAra' rakhanA cAhate haiN|" (citra G/ba) yuvAvasthA meM padmakumAra kA vivAha huA, phira rAjyAbhiSeka/jAti-smRti tathA avadhijJAna se pUrva-bhava kA sAkSAtkAra hone para vairAgyodaya huaa| bhara yauvana meM rAjapATa tyAgakara dIkSA lii| chaha mAsa taka tapa-dhyAna sAdhanA ke bAda caitra zuklA pUrNimA ko kevalajJAna kI prApti huii| dharmatIrtha kI sthApanA kI tathA anta meM sammedazikhara para bhagavAna padmaprabha ko nirvANa prApta huaa| candra Illustrated Tirthankar Charitra ( 48 ) sacitra tIrthakara caritra hinducation-international-are-on mahie

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6. BHAGAVAN PADMAPRABH dhvajA Maharaj Aparajit ruled over Susima town in the Purvavideh area. He was a simple and religious person. He got detached after listening to the discourse of an Arhat and took Diksha from Acharya Pihitashrava. As a result of long spiritual practices he earned Tirthankar-nam-and-gotra-karma. Completing his age, he reincarnated as a god in the Graiveyak dimension. From the dimension of gods, the being that was Aparajit descended into the womb of queen Susima, wife of the king of Kaushambi. One day queen Susima had a desire to sleep on a bed made up of lotus flowers. As this was a desire of a pregnant mother, the gods made arrangements for its fulfilment. On the twelfth day of the dark half of the month of Kartik the queen gave birth to a son. The new born had a soft pink glow like lotus flowers. The king named him as Padmaprabh (G/b). In due course the prince became young and was married. When his father left for spiritual practices, Padmaprabh ascended the throne. After a long and successful reign, when through his three fold knowledge he knew that the right moment has come, he became an ascetic. After six months of deep spiritual practices, on the full moon day of the month of Chaitra he attained omniscience under a banyan tree. Propagating right religion for a long time, Bhagavan Padmaprabh wandered around and at last arrived at Sammetshikhar. He got Nirvana on the eleventh day of the dark half of the month of Margshirsh. padma sarovara samudra 7. bhagavAna supAzvanAtha vimAnabhavana vArANasI ke pratiSThasena rAjA kI rAnI pRthvI ke putra supArzva the| yuvAvasthA meM vivAha ke pazcAt inhoMne pitA ke rAjya kA kuzalatApUrvaka saMcAlana kiyaa| eka bAra mahala kI chata para baiThakara prAkRtika saundarya dekha rahe the| mujhAye hue phUloM va badalatI Rtu ko dekhakara jIvana kI asthiratA kA cintana jgaa| saMvega bhAvanA se jIvana dizA badala gii| supArzva ne apane putra ko rAjya sauMpakara dIkSA grahaNa kara lii| nau mAsa taka nirmala saMyama-sAdhanA karane ke pazcAt phAlguna kRSNA SaSThI ko kevalajJAna, kevaladarzana kI prApti huii| dharmatIrtha kI sthApanA karane ke pazcAt Apane sammedazikhara para nirvANa prApta kiyaa| rAzi nidhUma gni bhagavAna supArzvanAtha Bhagavan Suparshvanath malli - munisuvrata nami ariSTanemi pArzva mahAvIra 2010_03

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apama (1) asti (D) sammAna kiyA abhinandana (0umara (0) asama () RSabha ajita sambhava abhinandana sumati padmaprabha 7. BHAGAVAN SUPARSHVANATH siMha gaja The being that was to be Suparshvanath had done harsh penance and deep spiritual practices in his earlier birth as king Nandisen of Kshetrapuri. He then reincarnated as a god in the sixth Graiveyak dimension. From the dimension of gods this soul descended into the womb of queen Prithvi Devi, wife of king Pratishthasen of Varanasi. During her pregnancy the queen did not loose her normal shapely figure, as generally happens. As her flanks still remained attractive, the child, when born, was named Suparshva. When Suparshva became young he was married and later ascended the throne. He ably conducted the affairs of the state and looked after the well being of his people. One day while he was enjoying the nature sitting at the roof top, he observed the falling of leaves and wilting of flowers. Suddenly he became aware of the transient nature of life. This gave a rise to the feeling of detachment and desire for spiritual upliftment. He gave his kingdom to his son and became an ascetic. After nine months of disciplined practices he became an omniscient on the sixth day of the dark half of the month of Phalgun. For a long period he worked for the spread of right knowledge. He got liberated on the seventh day of the bright half of the month of Phalgun at Sammetshikhar. vRSabha lakSmI 8. bhagavAna candraprabha puSpamAlA candra candrAnanA nagarI ke svAmI mahAsena rAjA kI rAnI thii-lkssmnnaa| vaijayaMta vimAna se cavakara eka mahAn AtmA ne rAnI ke garbha meM praveza kiyaa| rAnI ne 14 zubha svapna dekhe| svapna phala jAnakara sarvatra yaha carcA hone lagI-"mahArAnI kI hone vAlI saMtAna mahAn bhAgyazAlI cakravartI yA tIrthaMkara hogii|" eka rAta rAnI cA~danI rAta meM AkAza meM camakate candra ko dekha rahI thIM ki unake mana meM eka vicitra dohada (icchA) utpanna huA ki kyoM na maiM isa candramaNDala kI AbhA ko hI pI jaauuN| rAjA ne bar3I buddhimAnI se rAnI ke vicitra dohada kI pUrti kii| pauSa kRSNA 13 ko putra kA janma huA taba dekhA ki putra kA varNa candramA kI bhA~ti ekadama ujjvala zubhra chavi liye hue hai| candra-pAna kA dohada aura candra jaisI zarIra prabhA dekhakara gajA ne putra kA nAma 'candraprabha' rkhaa| Illustrated Tirthankar Charitra sacitra tIrthaMkara caritra 2010_03

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vAsupUjya yauvana vaya meM hI rAjapATa tyAgakara mahArAja candraprabha ne dIkSA grahaNa kii| tIna mahIne kI alpakAlIna sAdhanA ke pazcAt Apako kevalajJAna kI prApti huii| phAlguna kRSNA saptamI ko dharmatIrtha kI sthApanA kii| sudIrgha samaya taka saMsAra meM dharma kA prakAza phailAte hue aMta meM sammedazikhara ke pavitra sthAna para anazanapUrvaka zarIra tyAgakara nirvANa ko prApta hue| dhvajA 8. BHAGAVAN CHANDRAPRABH kumbha padya sarovara In his birth as king Padma of Mangalavati town of Dhatkikhand, the being that was to become Bhagavan Chandraprabh earned Tirthankar-nam-and-gotrakarma. Spending a life time as a god in Anuttar Vijay dimension he descended into the womb of queen Lakshmana, wife of king Mahasen of Chandranana town. During her pregnancy, one day the queen was looking at the splendorous and glowing full-moon. All of a sudden she had a strange desire to drink the glowing streak of moon light. The king cleverly managed to satisfy this strange desire of a pregnant mother. On the thirteenth day of the dark half of the month of Paush the queen gave birth to a healthy son who was fair and glowing like the moon. He was named Chandraprabh (glow of the moon). Chandraprabh was apathetic towards the mundane pleasures and princely grandeur. Aiter he ascended the throne his reign was short lived. He became an ascetic in the prime of his youth and just after three months of acute spiritual practices he became an omniscient. For a considerably long period he continued to enlighten the people and propagate the true religion. When his end approached he went to Sammetshikhar and after a month long fast and meditation got liberated. samudra vimAnabhavana Ele 9. bhagavAna suvidhinAtha ratna rAzi - bhagavAna RSabhadeva ne jisa dharmatIrtha kA pravartana kiyA usI dharmatIrtha paramparA meM samaya-samaya para caturvidha dharmatIrtha kI sthApanA kara saMsAra ko dharmopadeza dene vAle nauveM tIrthaMkara hue bhagavAna suvidhinaath| ApakA janma kAkaMdI nagarI ke sugrIva rAjA kI mahArAnI rAmA kI kukSi se huaa| garbha-prabhAva se mahArAnI kI buddhi kA aisA nirdhUma vikAsa huA ki kaThina se kaThina aura asaMbhava pratIta hone vAle kAma karane kI vidhi (tarakIba) mahArAnI, bhagavAna suvidhinAtha ( 51 ) Bhagavan Suvidhinath agni Jaurtiutanommemariomamromeos morjarmeniorary.org

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sahaja hI batA detiiN| isa Azcaryajanaka bauddhika vikAsa ko dekhakara sabhI cakita the| putra-janma ke utsava ke samaya rAjA sugrIva ne. isI AdhAra para ghoSaNA kI--"hara kArya kI kuzala vidhi batAne kI nipuNatA ke kAraNa hama mahArAnI ke aMgajAta kA nAma 'suvidhi' rakhanA cAhate haiN|" isake kucha samaya pazcAt putra ko dA~ta Ane ke samaya mAtA ke mana meM puSpa-krIr3A kI icchA utpanna huii| mAtA kA puSpa-prema dekhakara kumAra kA dUsarA nAma 'puSpadaMta' prasiddha ho gyaa| inake zarIra kA varNa bhI cA~dI kI bhA~ti zveta ujjvala thaa| yuvAvasthA meM sAMsArika bhogoM evaM rAja vaibhava kA tyAgakara saMyama grahaNa kiyaa| viziSTa dhyAna sAdhanA dvArA cAra mahIne ke chadmastha kAla meM hI ghAtikarmoM kA kSaya karake kevalajJAna prApta kiyaa| cAra tIrtha kI sthApanA kI aura anta meM kArtika kRSNA navamI ko sammedazikhara para mokSa pdhaare| tIrtha viccheda bhagavAna suvidhinAtha ke mokSa-gamana pazcAt dhIre-dhIre zramaNa dharma kA viccheda ho gyaa| kAla-prabhAva se eka bhI sAdhu nahIM bcaa| loga zrAvakoM se hI dharma-zravaNa karate the| zrAvakoM meM bhI dhIre-dhIre lobha bhAvanA A gii| zrAvaka dharma sunAte, badale meM zrotAgaNa unakI artha-pUjA krte| dharma para dhana kA prabhAva bar3hate-bar3hate dhIre-dhIre zrAvaka svarNadAna, gRhadAna. godAna aura kanyAdAna taka lene laga gye| isa prakAra RSabhadeva dvArA prarUpita satya-ahiMsA-aparigraha dharma ke mUla siddhAnta loga bhUlane cale gaye aura asaMyama kI pUjA hone laga gii| gaja vRSabha 9. BHAGAVAN SUVIDHINATH lakSmI % 3D puSpamAlA| In the tradition started by Bhagavan Rishabhdev the ninth Tirthankar who re-established the four pronged religious ford was Bhagavan Suvidhinath. During his earlier incarnation as emperor Mahapadma of Pushkalavati Vijay he purified his soul to the extant of earning Tirthankar-nam-and-gotra-karma. He took birth in the Vijayant dimension of gods and from there he descended into the womb of queen Rama Devi, wife of king Sugriva of Kakandi town. During the period of pregnancy queen Rama developed a strange capacity to develop processes for doing even the most difficult of tasks. Everyone got astonished at her skill. When the child was born the king accordingly named him as Suvidhi (correct procedure). During the teething period of the child the mother got a craving for playing with flowers. As such, he was also popularly known as Pushpadant (flower-tooth). Suvidhinath had a normal princely life, but with detachment. He became an ascetic at an early age and attained omniscience only after four months of candra 1. vizeSa varNana ke lie dekho uttara purANa parva 76, pR. 66-78/2. zloka 64.96 / Illustrated Tirthankar Charitra ( 52 ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti kunthu ara INP Pin Lain.Education.Internatiosa20003 Enc a rnallisen anbadeo

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rigorous spiritual practices. He got Nirvana at Sammetshikhar on the ninth day of the dark half of the month of Kartik. Extinction of the Religious Ford The tradition of the four pronged religious ford started by Bhagavan Rishabhdev gradually became extinct after the Nirvana of Bhagavan Suvidhinath. After his death, first the ascetic organisation disintegrated and a time came when there was no ascetic left. The religious discourses too were given by common citizens or Shravaks. Slowly the influence of wealth became overpowering and people started forgetting the principals of five vows including Ahimsa and truthfulness. The discipline of spiritual principles gave way to ritualistic exchanges of wealth and total indiscipline. dhvajA kumbha 10. bhagavAna zItalanAtha padya sarovara samudra vimAna bhagavAna zItalanAtha kA jIva pUrva-bhava meM padmottara nAma kA rAjA thaa| rAjA hokara bhI vaha atyanta kSamAzIla the| dIkSA lekara unhoMne utkRSTa kSamA dharma kI ArAdhanA kii| phalasvarUpa tIrthaMkara-nAma-karma kA upAjana kara prANata nAmaka dasaveM svarga meM utpanna hue| bhaddilapura ke rAjA dRDharatha kI rAnI naMdAdevI ne 14 zubha svapna dekhakara eka mahAn puNyazAlI putra ko janma diyaa| janmotsava evaM nAmakaraNa ke avasara para rAjA ne eka rahasya prakaTa karate hae batAyA--"kacha ma grISmakAla meM mere zarIra meM bhayaMkara tApa-jvara ho gayA thaa| gauzIrSa candana Adi ke lepa se milii| kintu jaba yaha putra mAtA ke garbha meM AyA to rAnI naMdAdevI ne mere zarIra para kevala hAtha phiraayaa| unake sparza se hI mujhe gauzIrSa candana se bhI adhika zItalatA anubhava huii| tApa-jvara miTa gyaa|" lagatA hai hamAre putra kI AtmA pUrva-janma meM avazya hI mahAna zAnti aura kSamA dharma kI ArAdhaka rahI hai jisa kAraNa usakA Agamana hI atyanta zItalatAdAyaka siddha huaa| hama apane putra kA nAma "zItalanAtha" rkheNge| (citra G/sa) yuvA hone para zItalanAtha kA vivAha huA, phira rAjyAbhiSeka aura yauvana Dhalane se pahale hI rAjA kA hRdaya saMyama ke lie lalaka utthaa| putra ko rAjyapada dekara saMyama liyaa| tIna mAsa ke chadmastha kAla pazcAt kevalajJAna prApta kara tIrthaMkara bane aura anta meM sammedazikhara para prabhu ne nirvANa prApta kiyaa| bhavana rAzi nidhUma agni bhagavAna zItalanAtha ( 53 ) Bhagavan Sheetalnath ___ 2010_03,

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aSaNa () ati (0) samma () abhinandana (D) uni ( mama (O) RSabha ajita sambhava abhinandana sumati padmaprabha 10. BHAGAVAN SHEETALNATH siMha gaja The being that was to be Bhagavan Sheetalnath, in his previous bute birth was the king of Susima town in the Pushkarvar island. His name was Padmottar. When his son reached adulthood the religious king gave his kingdom to the son and took Diksha from Tristadha Muni. Vigorous spiritual practices and worship of the pious states as mentioned in the scriptures resulted in his acquiring the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated as the king of the Pranat dimension of gods. In Bhaddilpur town in the sub-continent of Bharat, ruled king Dridhrath. In the womb of his queen, Nanda, descended the being that was Padmottar, when he completed his age in the dimension of gods. One day due to some strange ailment, king Dridhrath had high fever and acute burning sensation in his body. He did not get any relief even after applying a variety of ointments. Out of anxiety and to comfort the king, the queen put her palm on his body. This mere touch of the queen removed the burning sensation and a feeling of soothing relief swept his body. After this incident the king decided to name the new born as Sheetal (cool/calm). (G/c) Sheetalnath was born on the twelfth day of the dark half of the month of Magh. When he grew older he married at the request of his parents. At the proper time, king Dridhrath coronated him and took Diksha. After a long and successful reign Sheetalnath left his home and became an ascetic. He attained omniscience under a Peepal tree on the fourteenth day of the dark half of the month of Paush. After wandering and preaching for a long time, he came to Sammetshikhar and attained Nirvana on the secona day of the dark half of the month of Vaishakh. vRSabha lakSmI puSpamAlA 11. bhagavAna zreyAMsanAtha candra siMhapura ke rAjA viSNurAjA kI dharmazIlA rAnI thIM vissnnudevii| bhAdrapada kRSNA 12 ke maMgalamaya divasa para mAtA kI ratnakukSi se zreyAMsakumAra kA janma huaa| viSNurAjA ne vRddha avasthA AI dekhakara putra ko rAjya sauMpakara dIkSA le lii| dIrghakAlIna rAjya karane ke pazcAt zreyAMsakumAra ne bhI dIkSA grahaNa kii| do mAsa chadmastha rhe| Amra vRkSa ke nIce dhyAna karate hue Apako kevalajJAna kI prApti huii| caturvidha dharmatIrtha kI sthApanA kii| Illustrated Tirthankar Charitra ( 54 ) sacitra tIrthakara caritra vimala ananta dharma zAnti kanthU ara 2010_03

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Apake zAsanakAla meM bhagavAna mahAvIra kA jIva tripRSTa nAmaka prathama vAsudeva huaa| prathama baladeva theacl| tripRSTa vAsudeva kI mRtyu ke pazcAt acala baladeva ne bhagavAna zreyAMsanAtha ke zAsanavartI dharmaghoSa AcArya ke pAsa dIkSA grahaNa kara mokSa prApta kiyaa| bhagavAna zreyAMsanAtha ne eka mAsa ke anazanapUrvaka sammedazikhara para mokSa gamana kiyaa| dhvajA 11. BHAGAVAN SHREYANSNATH kumbha In his earlier incarnation, the being that was to become Bhagavan Shreyansnath purified his soul as king Nalingulm, and went to the Mahashakra dimension of gods. From there he descended and took birth as Shreyans Kumar, the son of king Vishnuraja and queen Vishnu Devi of Simhapur. Shreyans Kumar was born on the twelfth day of the dark half of the month of Bhadrapad. He had a normal princely life and ascended the throne when Vishnuraja retired. After a long reign Shreyans Kumar became a Shraman and within a short span of two months attained omniscience on the fifteenth day of the dark half of the month of Magh under a mango tree. He got Nirvana at Sammetshikhar on the third day of the dark half of the month of Shravan. It was during his period that the being that was to be Bhagavan Mahavir reigned as the first Vasudev Triprishtha. After the death of Triprishtha, his brother Baldev Achal became a disciple of Dharmghosh who was a follower of Shreyansnath. Achal got liberated in this birth. padma sarovara samudra vimAna 12. bhagavAna vAsupUjya bhavana ratna rAzi campA nagarI ke rAjA vasupUjya yuddhavIra hone ke sAtha hI bar3e dAnavIra the| prajA kI sukha-suvidhAoM ke lie unakA rAjakoSa sadA hI khulA rahatA thaa| rAnI jayAdevI bhI rAjA ke dharma-kArya aura dAna-kAryoM meM sadA preraNA sUtra kA kArya karatI rhtiiN| rAnI ne eka mahAn puNyazAlI putra ko janma diyaa| putra kA nAma "vAsupUjya" rakhA gyaa| kahA gayA hai ki jaba bhagavAna mAtA ke garbha meM the taba indradeva ne kaI bAra Akara mAtA kI vandanA kI aura garbhastha bhAvI tIrthaMkara kI pUjA-arcanA kii| indra kA nAma 'vasu' bhI hai, vasu dvArA bAra-bAra pUjA karane ke kAraNa ApakA nAma "vAsupUjya'' rakhA gyaa| bhagavAna vAsupUjya Bhagavan Vasupujyu nirdhama agni Ja Education international 20 TUTUS For privale a personaruse un www.janembrary.org

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siMha kumAra vAsupUjya kA jIva pichale janma meM padmottara nAma kA rAjA thaa| taba usane saMsAra tyAgakara dIkSA lI aura anitya bhAvanA kI utkRSTa bhAva zreNI para car3hate hue tIrthaMkara-nAma-karma kI puNya prakRti kA baMdha kiyA thaa| usI bhava ke vairAgya saMskAroM ke kAraNa janma se hI kumAra vAsupUjya ke mana meM rAja vaibhava, evaM sAMsArika sukha-bhoga ke prati ekadama virakti thii| yauvana avasthA meM mAtA-pitA ke atyadhika snehAgraha para bhI unhoMne na to vivAha prastAva svIkAra kiyA aura na hI rAjya grahaNa kiyaa| kumAra avasthA meM hI unhoMne phA amAvasyA ko chaha sau vyaktiyoM ke sAtha dIkSA grahaNa kI aura zukla dhyAna meM lIna ho gye| eka mAsa ke alpakAlIna chadmastha kAla ke pazcAt campAnagarI ke udyAna meM pATala vRkSa ke nIce kevalajJAna prApta huaa| __ Apake tIrthakAla meM dvipRSTha nAmaka dUsare vAsudeva hue jinhoMne tAraka prativAnudeva kA anyAyI zAsana samApta kara nyAya nIti kI pratiSThA kii| bhagavAna vAsupUjya kA nirvANa unakI janmabhUmi campA nagarI meM hI humaa| gaja vRSabha 12. BHAGAVAN VASUPUJYA lakSmI puSpamAlA King Padmottar ruled over Mangalavati town of Ardhapushkar island. He was a person devoted to spiritual pursuits. In later part of his life he took Diksha from Acharya Vajranabh. Reducing the tarnishment of Karma by penance and spiritual practices he earned the Tirthankar-nam-and-gotra-karma and incarnated as a god in the Pranat dimension. Vasupujya was the king of Champa town in the Bharat sub-continent. His queen was Jaya Devi. Besides being a great warrior King Vasupujya was a compassionate and charitable person. The queen too was benevolant and she inspired the king in his charitable activities. The being that was Padmottar was born to queen Jaya Devi. It is said that when the queen was pregnant, the king of gods came to convey his veneration to the future Tirthankar and his mother. As Indra is also known as Vasu, the new born was named Vasupujya (venerated by Vasu). As Vasupujya grew, so grew his inherent detachment and apathy for mundane affairs. He had no attraction for the regal splendour and grandeur When he became young his parents wanted him to marry but he declined. He even conveyed that he had no intention of ascending the throne. In spite of all persuations from his family meinbers, he renunciated the worldly life and became a Shraman on the fifteenth day of the dark half of the month of Phalgun alongwith six hundred other persons. Ilustrated Tirthankar Charitra sacitra tIrthaMkara caritra candra sUrya vimala ananta dharma zAnti ara Jan Education international 2010 03 For Private & Personal use only

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5) supArzva The intensity of his spiritual practices was so deep that he became an omniscient within one month. At that moment he was practicing under a Patal tree in a garden outside Champa town. He established the four pronged religious ford and preached for a long period. candraprabha suvidhi zItala The second Vasudev, Dwiprishtha, was his devotee. He and his brother Baldev Shrivijay conquered Prativasudev Tarak and brought his oppressive rule to an end. Shrivijay later joined the ascetic order of Bhagavan Vasupujya. Bhagavan Vasupujya got Nirvana in Champa town on the fourteenth day of the bright half of the month of Ashadh. zreyAMsa 13. bhagavAna vimalanAtha kampilapura ke rAjA kRtavarmA aura rAnI zyAmAdevI parama jinabhakta aura tyAgI vRtti ke the| zyAmAdevI mahArAnI parama sundarI thIM, phira bhI itanI sarala aura nirmala svabhAva kI thIM ki loga kahate - "rAnI jI kA nAma zyAmA hai, parantu jIvana parama ujjvala candramA ke samAna zItala hai|" 2024 03 mAgha zuklA tRtIyA ke dina rAnI kI kukSi se eka mahAn puNyazAlI putra ne janma liyA / putra janma ke samaya samUce saMsAra meM prakAza kiraNeM phaila gaIM / putra janmotsava evaM nAmakaraNa ke samaya rAjA kRtavarmA ne apane svajana mitroM ko batAyA - "jaba se yaha putra mAtA ke garbha meM AyA rAnI kA tana, mana parama pavitra, nirmala aura AbhAmaya-sA ho gyaa| isa kAraNa hama putra kA nAma "vimalakumAra" rakhanA cAhate haiM / " vAsupUjya rAjakumAra kA aneka rAjakumAriyoM ke sAtha pANigrahaNa huaa| phira rAjyAbhiSeka huaa| dIrghakAla taka prajApAlana karate hue mAgha zuklA caturthI ke dina eka hajAra rAjA - rAjakumAroM ke sAtha dIkSA grahaNa kii| kevalajJAna prApta hone para dharmatIrtha kI sthApanA kI / anta meM sammedazikhara para ApakA niyANa huaa| tIsare vAsudeva svayaMbhU tathA baladeva balabhadra Apake tIrthakAla meM hue / 13. BHAGAVAN VIMALNATH munisuvrata nami King Kritvarma and queen Shyama Devi of Kampilpur were both spiritualists and devotees of the Jina. The queen one day saw fourteen auspicious things in her dream and the augurs announced that she will give birth to a Tirthankar. It was the pious soul that in its earlier birth was king bhagavAna vimalanAtha ( 57 ) Bhagavan Vimalnath malli | ariSTanemi pArzva vals & Personal Use Only mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni www.lainelibrary.org

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya RSabha ajita sambhava Padmasen of Mahapuri town in Dhatakikhand and had descended into the queen's womb from the Mahardhik dimension of gods. During her pregnancy the queen radiated a soothing glow. Her temperament also became congenial, kind, and generous. When the child was born the whole atmosphere was also filled with a soothing glow. Inspired by this spread of purity, the king named his new born son as Vimal (pure / untarnished). abhinndn| In due course, prince Vimal Kumar became young, was married, and then ascended the throne. After a long and successful reign he became a Shraman alongwith one thousand other kings and princes on the fourth day of the bright half of the month of Magh. After two years of spiritual practices he attained omniscience and established the religious ford. Merak Prativasudev, Svayambhu Vasudev, and Bhadra Baldev were his contemporaries. Bhagavan Vimalnath got Nirvana at Sammetshikhar on the seventh day of the dark half of the month of Ashadh. ayodhyA ke rAjA siMhasena kI rAnI suyazAdevI ne vaizAkha kRSNA 13 kI rAtri meM eka mahAn bhAgyazAlI putra ko janma diyaa| Apake janma- prabhAva se rAjA siMhasena ko apanA bala, vaibhava asIma ananta gunA bar3hA pratIta hotA thA / mAtA ne bhI eka vizAlaM ratnamAlA kA svapna dekhA jisakA ora-chora ( anta) kahIM naz2ara nahIM AtA thaa| isa kAraNa bAlaka kA nAma "ananta " rakhA gayA / yauvana vaya meM vivAha huA aura phira rAjyAbhiSeka kara pitA siMhasena dIkSita ho gaye / vimala 14. bhagavAna anantanAtha aneka varSoM taka rAjya evaM prajA kA pAlana karate hue anantanAtha ke mana meM rAjya tyAgakara dIkSA kA saMkalpa jgaa| tabhI nava lokAntika deva Aye aura vandanA kara bole - "prabhu ApakA saMkalpa mahAn hai ! saMsAra ko bhI isa vairAgya mArga kA darzana karAie aura dharmatIrtha kA pravartana kiijie| " Illustrated Tirthankar Charitra sumati Apane eka hajAra rAjAoM ke sAtha sAMsArika bhoga vaibhava tyAgakara dIkSA grahaNa kii| tIna varSa ke chadyatha kAla pazcAt azoka vRkSa ke nIce vaizAkha kRSNA caturdazI ko kevalajJAna prApta huA / ananta 2010_US Apane prathama dezanA meM jIva-ajIva Adi tattvoM para vizada prakAza ddaalaa| Apake gaNa meM 50 gaNadhara hue jinameM prathama gaNadhara kA nAma thA - yaza / caitra zuklA 'paMcamI ko puSya nakSatra meM sammedazikhara para ApakA nirvANa huaa| Apake tIrthakAla meM puruSottama vAsudeva tathA suprabha nAmaka baladeva hue| padmaprabha dharma ( 58 ) zAnti @ kundhu sacitra tIrthaMkara caritra ara

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14. BHAGAVAN ANANTNATH dhvajA Queen Suyasha Devi, wife of king Simhasen of Ayodhya, gave birth to an illustrious son on the thirteenth day of the dark half of the month of Vaishakh. During her pregnancy the queen dreamt of a very long strand of beeds whose ends were not visible. The power and the glory of the king also increased manifold during this period. Accordingly the new born was named Anant (endless) Kumar. After leading a normal life, first as a prince and then as the king he became an ascetic alongwith one thousand other persons. He became an omniscient on the fourteenth day of the dark half of the month of Vaishakh under an Ashok tree. In his first discourse he elaborated the subject of the fundamentals-matter and life. He had fifty chief disciples including the senior most named Yash. Purushottam Vasudev and Suprabh Baldev reigned during his period of influence. Bhagavan Anantnath got Nirvana at Sammetshikhar on the fifth day of the bright half of the month of Chaitra. / kumbha padma sarovara samudra 15. bhagavAna dharmanAtha vimAnabhavana bhagavAna dharmanAtha kA jIva pUrva-bhava meM mahAvideha kSetra meM dRDharatha nAma kA rAjA thaa| dRDharatha rAjA apAra sampatti aura vizAla rAjya kA adhipati hote hae bhI jala meM kamala kI taraha unameM nirlipta aura asaMga jIvana jItA thaa| usakI niHsaMgatA dekhakara bar3e-bar3e saMtajana bhI unheM dharma kA sAkSAt avatAra kahate the| jIvana ke saMdhyAkAla meM dIkSA grahaNa kara dRDharatha muni ne cAritra dharma kI nirmala ArAdhanA karate hue tIrthaMkara-nAma-karma kA upArjana kiyaa| AyuSya pUrNakara vaijayaMta vimAna meM mahAn Rddhi sampanna deva bne| dRDharatha muni ke jIva ne ratnapura nagara ke bhAnurAjA kI rAnI suvratA kI kukSi meM praveza kiyaa| dharma avatAra putra ke garbha meM Ate hI rAjA-rAnI Adi sabhI parivAra meM dAna-zIla tapa-bhAva, rUpa dharma kI ArAdhanA hone lgii| mAtA kA jIvana to dharmamaya bana gyaa| mAgha zuklA 3 ko putra kA janma huaa| taba rAjA ne garbhaprabhAva kI carcA karate putra kA nAma "dharmanAtha" rkhaa| yauvana vaya prApta hone para vivAha huaa| rAjyAbhiSeka huaa| aneka varSoM taka rAjya karate rhe| rAzi nidhUma agni bhagavAna dharmanAtha Bhagavan Dharmnath malli nami ariSTanemi pArzva mahAvIra pumata 2010_03

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eka dina vairAgya kI hiloreM uThate hI rAjya tyAgakara dIkSA grahaNa kara lii| do varSa taka chadmastha paryAya meM rahane ke pazcAt kevalajJAna prApta huaa| ApakI prathama dharma dezanA meM paMcama vAsudeva puruSasiMha tathA sudarzana baladeva bhI upasthita the| ___ bhagavAna kI prathama dezanA mukhyataH kaSAya ke svarUpa aura usake duSpariNAmoM para huI jise sunakara aneka loga pratibodhita hue| anta meM sammedazikhara para bhagavAna ne mokSa prApta kiyaa| siMha rAja 15. BHAGAVAN DHARMNATH vRSabha lakSmI The being that was to become Bhagavan Dharmnath was king Dridhrath of Bhaddilpur in Mahavideh area, in its earlier incarnation. Although he had enormous wealth and a large kingdom, he led a detached and pious life like a lotus in a pond. Even gn at saints praised him as the embodiment of religion. During the later part of his life king Dridhrath became an ascetic and as a result of his unblemished character and sincere spiritual practices he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated as a god in the Vaijayant dimension. This being then descended into the womb of queen Suvrata, wife of king Bhanuraja of Ratnapur. During the pregnancy the queen devoted all her time in religious activities. Even the king and all other members of the family were inclined to devote maximum time to various religious activities like charity, righteousness, penances, studies etc. On the third day of the bright half of the month of Magh a son was born to the queen. Due to the religious influence during the pregnancy period, the king gave him the name Dharmnath. In due course he became young, was married and then ascended the throne. He ruled successfully for a long period. One day he terminated all worldly attachments and became an ascetic. After two years of spiritual practices he became omniscient. His first religious discourse was attended by the fifth Vasudev Purush Simha and Sudarshan Baldev. In this first discourse he mainly dealt with the subject of form and ill effects of passions. A large audience was benefitted by this eloquent discourse. At last he went to Sammetshikhar and got Nirvana. puSpamAlA candra Illustrated Tirthankar Charitra (60) sacitra tIrthakara caritra ananta dharma kunthu ara vimala Jhin Education Internatio zAnti s anallisen 003 Eorpa MDAONLainioraz

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FOF ) supAca 2011 candraprabha suvidhi: zItala zreyAMsa vAsupUjya 16. bhagavAna zAntinAtha padya bhagavAna zAntinAtha ke pUrva-bhavoM kA jo vRttAnta milatA hai, usase spaSTa hai ki unakA jInA janma-janmAntaroM meM tapa-saMyama kI sudIrgha ArAdhanA karatA rhaa| eka vAra vaha pUrva mahAvidaha kI puTakinI nagarI meM megharatha nAmaka rAjA bnaa| dhvajA zaraNAgata rakSA rAjA megharAja bahuta dayAlu, karuNAvAna aura jIva mAtra kA pratipAlaka thaa| dayA ke saMskAra usakI raga-raga meM rame the| itanA hI nahIM, kSatriya vIra yoddhA hone ke kAraNa ve dUsare jIvoM kI rakSA ke lie apanA sarvasva validAna karane kA bhI adbhuta sAhasa rakhate the| ___ eka bAra mahArAja megharatha parva tithi kA dina hone ke kAraNa pauSadha vrata dhAraNa karake dharmArAdhanA kara rahe the ki acAnaka eka kabUtara bhayabhIta huA unakI goda meM Akara gira par3A aura vaha gAnava bhASA meM dInatApUrvaka pukArane lagA-"mahArAja ! mujhe bacAo ! mujhe zaraNa do ! merI rakSA karo !' rAjA ne kabUtara ko bhaya se kA~pate dekhakara AzvAsana diyA-tuma zAnta ho jaao| nirbhaya rho| yahA~ tumheM ava kisI prakAra kA bhaya nahIM ho sktaa|" sarovara ___ tabhI eka vAja pakSI AyA aura rAjA se kahane lagA-'mahArAja ! yaha merA zikAra hai, ise chor3a diijie| maiM isakA bhakSaNa kruuNgaa|" gajA ne bAja ko samajhAyA-"tumheM bhUkha lagI hai, to anya khAdya padArthoM se kSudhA zAnta kro| jo vastu cAhie so mila jaayegii| kisI jIva kA bhakSaNa kara usake prANa kyoM le rahe ho?' bahuta samajhAne-bujhAne para bhI bAja ne eka hI haTa pakar3a lI- "maiM mA~sAhArI hU~. mujhe mA~sa caahie| mA~sa ke abhAva meM maiM bhUkha se mara jAU~gA to merI hatyA ke pApa ke bhAgI Apa hoNge|" kisI bhI prakAra vAja nahIM mAnA to rAjA ne kahA-"agara tujhe mA~sa hI cAhie to kisI anya prANI kA nahIM, maiM apane zarIra kA mA~sa tujhe de sakatA huuN| tU vaha khAkara apanI bhUkha miTA le. parantu zaraNAgata pakSI vimAnako tujhe nahIM soNpuuNgaa|" bhavana ___kabUtara ke bhAra ke barAbara mA~sa dene kI zarta para bAja rAjI ho gyaa| tarAjU ke eka palar3e meM kabUtara | rakhA gayA, dUsare palar3e meM gajA apane zarIra kA mA~sa kATa-kATakara rakhate gye| parantu Azcarya kabUtara kA palar3A phira bhI bhArI hI rhaa| rAjA ke zarIra kA mA~sa kaTate dekhakara rAniyA~, maMtrI Adi prajAjana rAjA se bAra-bAra karuNa pukAra karane lage-''mahArAja ! yaha Apa kyA kara rahe haiM ? eka choTe se jIva kabUtara ke lie apanA bahumUlya jIvana rAzi validAna mata kiijie| apane zarIra kA nAza mata kiijie|" udhara bAja ko bhI bahuta samajhAyA--parantu vaha bhI apanI jidda se Tasa se masa nahIM huaa| (citra S-1/a) rAjA megharatha bhI apane saMkalpa para avicala rahe aura apane hAtha-pA~va Adi aMgoM ko kATakara tarAjU meM nirdhama rakhate cale gye| rAjA kA yaha avicala dhairya aura advitIya karuNA bhAva dekhakara sabhI cakita the| tabhI samudra ratna agni bhagavAna zAntinAtha Bhaga"an Shantinath Janmducaummernational puroos Forvalds-Persurarstromy www.jamemorary drg

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RSabha ajita sambhava abhinndn| sumati padAprabha siMha gaja vRSabha acAnaka kabUtara aura bAja gAyaba ho gaye aura eka divya dehadhArI devatA prakaTa huaa| usane udghoSa kiyA"dayAmUrti karuNAvatAra mahArAja megharatha kI jaya ho ! mahArAja merA aparAdha kSamA kreN| IzAnendra dvArA ApakI karuNA bhAvanA aura zaraNAgata-rakSA kI prazaMsA sunakara parIkSA lene ke lie hI maiMne yaha mAyA racI hai| Apa dhanya haiN| Apako kaSTa huA, kSamA kreN|" zaraNAgata jIva kI. rakSA ke liye rAjA megharatha kA yaha Atma-balidAna saMsAra meM Aja bhI gaurava ke sAtha gAyA jAtA hai| avicala nirvikAratA rAjA megharatha eka bAra pauSadha yukta aSTama tapa kara rahe the| ve parama zAnta rasa meM lIna the| unakI nirvikAra nizcala manaHsthiti dekhakara indra deva ne vandanA karate hue kahA-"he gRhasthayogI ! Apako merA namaskAra hai| saMsAra meM Apake samAna nirlipta nirvikAra jIvana jIne vAle koI virale hI mahApuruSa hoNge|" ___ indra mahArAja kI prazaMsA sunakara svayaM indrANiyoM ne rAjA megharatha kI parIkSA lene kA vicAra kiyaa| unhoMne nRtyAMganA kA rUpa banAkara nRtya gAyana karate hue atyanta zrRMgAra rasamaya vAtAvaraNa banA diyaa| kintu usa vizAravarddhaka atyanta mohajanaka vAtAvaraNa meM bhI rAjA megharatha kI dhyAna-sAdhanA bhaMga nahIM huii| unakI ekAgratA aura nirliptata carama sImA para thii| nRtyAMganAoM ke hAva-bhAva aura kAmoddIpaka ceSTAe~ vyartha giiN| taba indrANiyoM ne prazaMsA karate hue kSamA maaNgii| (citra S-1/ba) . rAjA megharatha ne saMsAra tyAgakara dIkSA lI aura eka lAkha pUrva taka vividha prakAra ke tapa, dhyAna, sevA Adi utkRSTa dharma ArAdhanA karate hue tIrthaMkara-nAma-karma kI mahAn puNya prakRti kA baMdha kiyaa| deha tyAgakara sarvArthasiddha vimAna meM deva bne| sarvArthasiddha vimAna se 33 sAgaropama kI AyuSya pUrNakara megharatha ke jIva ne hastinApura ke ikSvAkuvaMzI rAjA vizvasena kI rAnI acirAdevI ke garbha meM praveza kiyaa| rAnI ne 14 mahAsvapna dekhe| jyeSTha kaSNA 13 ke dina rAnI ne mahAna puNyazAlo putra ko janma diyaa| usa samaya tInoM loka meM prakAza jagamagA utthaa| atyanta vedanAmaya naraka meM bhI kucha kSaNa ke lie sukha kI lahara-sI daur3a gii| manuSya loka meM svAbhAvika Ananda kI varSA hone lgii| __eka bAra hastinApura janapada meM bhayaMkara varSA, teja tUphAna Adi prAkRtika upadrava hue| cAroM tarapha aura usa ghanaghora varSA ke bAda janapada meM mahAmArI kA roga phaila gyaa| pratidina saikar3oM loga marane lge| janatA ne rAjA ke samakSa rakSA kI pukAra kI, parantu rAjA bhI isa mahAmArI se karane meM svayaM ko asamartha pA rahA thaa| prajA kI pIr3A aura jana-hAhAkAra se du:khI hokara rAjA vizvasena vicalita ho gye| unhoMne pratijJA kI-"jaba taka prajA kA yaha upadrava zAnta nahIM hogA maiM anna-jala grahaNa nahIM kruuNgaa|" rAjA kI bhISma pratijJA se dravita hokara zakrendra svayaM upasthita hue aura rAjA se kahane lage-"mahArAja ! Apa vyartha hI itane cintita aura duHkhI kyoM ho rahe haiM ? jahA~ cintAmaNi ratna, kalpataru evaM kAmadhenu vidyamAna hai, vahA~ kisa bAta kI kamI? mahArAnI acirAdevI ke udara meM sAkSAt zAnti avatAra bhagavAna pala rahe haiM aura Apa azAnti kA anubhava kara khinna ho rahe haiM ? Azcarya !" taba indra mahArAja ne garbhastha bhAvI tIrthaMkara Illustrated Tirthankar Charitra sacitra tIrthaMkara caritra lakSmI paSyamAla candra (62 ) Sam Education internationa-ZUTU ZUS Trmatterfersmarostromiya Homenjamenientrynerg

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S1 (a) rAjA megharatha kA dehadAna (ba) dhyAna yoga magna rAjA megharatha (sa) cakra ke pIche zAMtinAtha kI digvijaya yAtrA (da) vana meM dhyAnalIna arhat shaantinaath| (a) Charity of his own flesh by king Meghrath (b) Meghrath in deep meditation (e) Shantinath's wa mareh following the Chakra (d) Arhat Shantinath meditating in Jungle _ 2010_03

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K1 arhata kunthunAtha kA bhogamaya jIvana, cakravartItva, kAyotsarga tapazcaraNa tathA nirharaNa kriyaa| The states of earlier birth, sovereignty, meditation, and passing away of Arhat kunthunath 2010_03

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dhvajA kI stuti meM stotra kA pATha kiyA aura rAjA se nivedana kiyA-"mahArAnI mahala kI chata para khar3I hokara svayaM isa zAnti stotra kA pATha kareM, aura phira janapada para apanI amRta dRSTi ddaaleN| jahA~ taka mAtA kI amiyadRSTi pahu~cegI, usake prabhAva se samasta upadrava, roga, pIr3Ae~ zAnta ho jaayeNge|" putra janmotsava evaM nAmakaraNa ke samaya rAjA vizvasena ne batAyA-putra ke garbha-prabhAva se hastinApura janapada meM phailA huA mahAmArI kA bhayaMkara upadrava zAnta ho gyaa| sampUrNa rAjya meM zAnti aura sukha kI vRSTi huii| yaha putra saMsAra meM "saMti saMtikare loe" zAnti karane vAlA hone ke kAraNa hama isakA nAma rkheNge"shaantikumaar"| pUrva-janmoM kI dIrgha tapasyA, dhyAna, sevA, dAna Adi prabala puNyoM ke prabhAva se zAntinAtha chaha khaNDa vijaya kara cakravartI samrAT vne| (citra S-1/sa) ___ apane advitIya bala vaibhava se chaha khaNDoM para ekachatra rAjya karate hue zAntinAtha ko eka dina pUrva-janma meM Acarita tapa Adi kI smRti hone para mana meM virakti huii| SaTkhaNDa kA vizAla rAja vaibhava tyAgakara munivrata dhAraNa kara liyaa| dIkSA ke eka varSa pazcAt bhagavAna zAntinAtha hastinApura pdhaare| vahA~ sahasrAmra udyAna meM nandI vRkSa ke nIce parama zAnta nirmala zukla dhyAna meM lIna hue| zAnta rasa kI varSA karatI unakI sAdhanA se AsapAsa kA vAtAvaraNa atyanta abhaya aura maitrIpUrNa ho gyaa| siMha, hiraNa, gAya, mora, sA~pa Adi jIva-jantu paraspara kA vaira-bhAva bhUlakara yogIrAja zAntinAtha ke caraNoM meM Akara zAnti kA anubhava karane lge| (citra S-1/da) pauSa zuklA navamI ke dina nandI vRkSa ke nIce hI bhagavAna ko kevalajJAna kI prApti huii| usI sthAna para devatAoM ne samavasaraNa kI racanA kii| bhagavAna ne "indriya vijaya" para prathama dharma dezanA dii| kula eka lAkha varSa kA AyuSya bhogakara 900 muniyoM ke sAtha sammedazikhara para anazanapUrvaka deha tyAgakara mokSa prApta kiyaa| kumbha padma sarovara samudra 16. BHAGAVAN SHANTINATH vimAnabhavana The account of the earlier incarnations of Bhagavan Shantinath indicates that this being had taken the path of discipline that lead toward purity of soul many births before. As a result of this upliftment during his incarnations as Shrisen and Vajrayudh it was born as Meghrath, the son of king Dhanrath of Pundarikini town in Purva Mahavideh area. At the proper time, king Dhanrath gave the kingdom to Meghrath and became an ascetic. ratna rAzi Protection to a Refugee Meghrath was a benevolent and religious ruler. He was compassionate and protected all living things. Being a Kshatriya and a warrior he had the chivalary to sacrifice all he had in order to protect those in trouble. nidhUma agni bhagavAna zAntinAtha Bhagavan Shantinath malli ) munisuvrata nami / ariSTanemi pArzva mahAvIra Jamuttarmorinternationalor-as Fr-Priverncomersermaidse-only Howrjaimciorary-drg

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RSabha ajita sambhava abhinandana sumati pAprabha siMha One day while observing the partial renunciation vow (Paushadh) he was about to start a discourse on the religion propagated by the Tirthankars. All of a sudden a pigeon, trembling with fear fell in his lap and uttered in choking human voice, "Save me, O king ! Give me refuge, take me under your protection !" The compassionate king comforted the bird and took it under his protection. The pigeon was followed by a falcon who too uttered in human language. "O king ! This pigeon is my food, leave it alone." The king tried to explain, "It has taken refuge with me, as such I am duty bound to protect it. I will give you any type of food you want; why kill a living thing just to fill your stomach ?" The falcon insisted "If you will not leave it I may die of hunger. I am a carnivore; who will provide me food. If I die, you will be responsible and bear the sin lakSmI When the falcon did not yield, Meghrath said at last, "O falcon ! As long as I exist, I will not allow you to die. I will cut out flesh from my body equivalent to the weight of this little pigeon and give it to you. You may satisfy your urge to vRSabha eat. But under no circumstance I shall allow you to kul the bird that has taken refuge with me." * The falcon agreed to this proposal and the king put the pigeon in one pan of a balance and in the other started putting pieces of flesh cut out from his own body. Surprisingly the weight of the pigeon continued to increase as the king went on putting his fiesh in the pan. Witnessing this pathetic scene, the queens and the members of the assembly were moved to tears. They requested the king not to sacrifice his precious life for a mere pigecn. The falcon, was also requested to relent but he too declined. (S-1/a) The king continued to cut flesh from his body and put it in the pan of the puSpamAlA| balance. At last, when the pieces of flesh were not enough, the king got up from his seat and sat down in the pan. Everyone present was dumb struck at this lofty compassion and chivalry displayed by the king. Suddenly there was a flesh of divine light and a divine personage appeared. The pigeon and the falcon disappeared. The god addressed the king, "Maharaj ! The king of gods was praising your compassion and courage, in his assembly. I could not contain myself and came around to test you myself. All this was my creation. You have come out with flying colours. You are worthy of the praise bestowed on you by the king of gods. Please forgive me." The god filled Meghrath's wounds instantaneously and left for his abode. Whenever there is a talk about chivalry and compassion king Meghrath's name is taken with respect. Nlustrated Tirthankar Charitra sacitra tIrthaMkara caritra candra sUrya vimala ananta dharma 2010_03

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supArzva candraprabha suvidhi zItala vAsupUjya Unflinching Discipline Disturbed by the miseries of the mundane life, one day king Meghrath was doing meditation. He transcended to a very high level of purity. Knowing about this uncommon purity and determination of Meghrath the king of gods bowed to him with reverence, "My salutations to you O citizen Yogi ! There are but a few in this world who could reach this level of detachment and purity." Two senior dhvajA consorts of Indra, Surup and Atirup did not like this gesture of praise of a mere human. They both came to disturb the meditation of Meghrath. They made several beautiful and voluptuous damsels appear before the king. These beauties tried to disturb Meghrath by a display of dances and inviting gestures. When these night long seductive afflictions failed to disturb king Meghrath, the goddesses, before returning to their abode, appeared themselves and asked the kumbha king to forgive them. (S-1/b) King Meghrath, then, coronated his son and took Diksha from Arhat Dhanrath. Due to his increasing purity in meditation in the face of many afflictions, he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated in the Sarvarthsiddha dimension of gods. padma From the dimension of gods, the being that was Meghrath descended into the sarovara womb of queen Achira, wife of king Vishvasen of Ikshvaku clan and ruler of Hastinapur. Once there was a great storm in the Hastinapur area. There were heavy rains and many other calamities. An epidemic followed these calamities and hundreds of people started dying every day. The masses appealed to the king to save them, but the king too was helpless. Gravely disturbed by this series of calamities, the king took a vow that he will not eat or drink as long as peace and normalcy does not return to his kingdom. Moved by this harsh vow of king Vishvasen, the king of gods himself TELEappeared before the king and said, "O king ! You are disturbed unnecessarily. Is bhavana there any death at the place where the wish-fulfilling trio of Chintamani, Kalpavriksha, and Kamdhenu (divine gem, tree and cow) exist ? The embodiment of peace is being carried by queen Achira Devi in her womb and you still feel disturbed. It surprises me !" The Indra then sang a panegyric in praise of the Tirthankar and advised the king, "Let the queen go to the roof top and sing this panegyric. After this, let her throw a glance at the vast expanses of your kingdom all around. This pacifying glance of the queen will remove all miseries from wherever it reaches." On the thirteenth day of the dark half of the month of Jyeshtha the queen gave birth to the great and illustrious son. The whole universe, including even | nidhUma the hell, was pervaded by a soothing glow and a feeling of joy and happiness. Due samadra ratna rAzi agni bhagavAna zAntinAtha Bhagavan Shantinath malli ) munisuvrata nami ariSTanemi pArzva mahAvIra Sordo memang

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha to the pacifying influence during the period of pregnancy, the new born was named Shanti Kumar (Shanti = Peace). When he came of age he was niarried to several beautiful princesses. At proper time king Vishvasen gave the kingdom to Shantinath and took Diksha. After a few years king Shantinath got a son who was named Chakrayudh. Several years later, the divine disc weapon appeared in the armoury. When the traditional worship rituals of this weapon were concluded, it started moving toward east on its own. Shantinath followed the Chakra with his armed forces. Most of the kings on the way surrendered. After defeating the remaining few, Shantinath became a Chakravarti. (S-1/c) When, after a long and peaceful reign, he realised that the moment for his renunciation was approaching, Shantinath went into the Sahasramra jungle, and, becoming an ascetic commenced his practices (S-1/d) After wandering as an ascetic for one year he returned to the same jungle and there, on the ninth day of the bright half of the month of Paush, he attained omniscience under a Nandi tree. His first discourse was on the subject of disciplining the senses. He came to Sammetshikhar after a long period of wandering and propagating true religion. There, alongwith nine hundred other ascetics, he observed a month long fast that started his final meditation. On the thirteenth day of the dark half of the month of Jyeshtha, Bhagavan Shantinath attained Nirvana. gaja lakSmI 17. bhagavAna kuMthunAtha puSpamAlA bhagavAna zAntinAtha ke nirvANa ke ardha palyopama ke bAda hastinApura meM zUrasena nAma ke rAjA hue| zrIdevI rAnI thiiN| vaizAkha kRSNA caturdazI ke dina rAnI ne eka mahAn puNyazAlI putra ko janma diyaa| putra kA janmotsava karane svarga ke hajAroM deva-deviyA~ tathA 64 indra aaye| nAmakaraNa ke samaya rAjA zUrasena ne ghoSaNA kI-"yaha bAlaka jaba mAtA ke garbha meM AyA taba rAnI ne kuMthu nAmaka ratnoM kI vizAla rAzi dekhI thii| isa kAraNa bAlaka kA nAma 'kuMthu' rakhanA cAhate haiN|" pUrva-janma meM kiye hue tapa-tyAga, sevA Adi mahAn puNyoM ke phalasvarUpa kuMthunAtha ko apAra aizvarya aura bhoga sAmagrI prApta huii| rUpavatI rAniyA~ rAta-dina sevA meM rahatI thiiN| phira apane bala-parAkrama aura apAra sainya bala se unhoMne chaha khaNDa para vijaya prApta kii| bar3e-bar3e samrAT unakI sevA meM hAtha jor3e khar3e rahate the| dIrghakAla taka cakravartI pada bhogakara, anta meM tyAga mArga para caraNa bar3hAyA aura muni bana gye| solaha varSa taka ekAnta jaMgaloM meM dhyAna-tapa kI kaThora sAdhanA karane ke pazcAt hastinApura meM hI tilaka vRkSa ke nIce kevalajJAna prApta huaa| Illustrated Tirthankar Charitra sacitra tIrthakara caritra - -orrenjammeltorary.org

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usI udyAna meM bhagavAna kA samavasaraNa lgaa| prathama dezanA meM bhagavAna ne "antaHkaraNa kI vizuddhi" para pravacana diyA, jise sunakara hajAroM vyaktiyoM ne muni dIkSA dhAraNa kii| apanA antima samaya nikaTa jAnakara bhagavAna sammedazikhara para padhAre aura vahIM para eka mAsa ke 3724do te en Sans Gif f440 para o franto mellorah fati (fast K-1) dhvajA 17. BHAGAVAN KUNTHUNATH padma sarovara samudra The name of the powerful and illustrious king of Khadgi town in Purva Mahavideh area was Simhavaha. He was a very devoted and religious person. When his son became young and capable, he handed over his kingdom to the son and took Diksha from Samvaracharya. As a result of his vigorous penance and devotion for the Arhat, he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated in the Sarvarthsiddha dimension of gods. From the dimension of gods he descended into the womb of queen Shri Devi, wife of king Shursen of Hastinapur. During her pregnancy the queen saw a heap of gemstones known as Kunthu in her dreams. This inspired the king to name him Kunthu Kumar. The pious deeds of earlier birth resulted in unlimited power and grandeur for Kunthu Kumar. After Shursen became an ascetic, Kunthu Kumar ascended the throne. Soon the disc weapon appeared in his armoury and he proceeded to conquer the world with his mighty army. Without any confrontation all the kings accepted his sovereignty and Kunthunath became a Chakravarti. Many mighty kings and princes used to be present in his court all the time. After a long and peaceful reign of twenty three thousand seven hundred and fifty years he became an ascetic alongwith one thousand kings. Immediately after Diksha he acquired Manahparyav Jnan. He spent sixteen years as an ordinary ascetic. Indulging in penances and other spiritual practices, he attained omniscience on the third day of the bright half of the month of Chaitra under a Tilak tree in the Sahasramra jungle outside Hastinapur. His first discourse was on the subject of "inner purity". As an omniscient ascetic Kunthunath wandered arcund and preached true religion for a very long period. He then went to Sammetshikhar and observed a month long fast before breathing his last. His followers were deeply devoted to him. As such, a large crowd was present at the moment of his Nirvana and cremation ceremony. They witnessed the ceremony with heavy hearts and tear filled eyes. The mortal remains of Bhagavan Kunthunath were taken away by the gods for worship. (K-1) vimAnabhavana ratna rAzi nirdhUma agni bhagavAna kuMthunAtha Bhagavan Kunthunath SAN malli munisuvrata / nami pArzva ariSTanemi nallisen mahAvIra Maineliban Z EALA -

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apama (1) ati (7) samma (2) abhinandana (1) sumati ( ) palabha) RSabha ajita sambhava abhinandana sumati padAprabha 18.bhagavAna aranAtha siMha UN vRSabha hastinApura ke rAjA sudarzana kI mahArAnI mahAdevI eka bAra mahaloM meM soyI thiiN| rAtri meM unheM 14 divya svapna diikhe| rAnI ne Anandita hokara mahArAja ko svapna batAye to svapnapAThakoM se pUchane para unhoMne kahA"mahAdevI ke garbha meM koI cakravartI samrAT yA dharma cakravartI kI puNyazAlI AtmA AyI hai|" eka dina punaH rAnI ne ratnoM kA camakatA chaha AroM (cakroM) vAlA sundara cakra dekhaa| svapna meM cakra (ara) dekhane ke kAraNa hI putra janmotsava para bAlaka kA nAma "aranAtha" rakhA gyaa| aranAtha ne yauvana vaya meM digvijaya yAtrA kI, chaha khaNDa ke rAjAoM ko apane adhIna kiyaa| dIrghakAla taka isa avasarpiNI kAla ke sAtaveM cakravartI kA pada bhogane ke pazcAt eka dina prakRti meM Aye Rtu-parivartana para cintana karate hue antarlIna ho gaye-isI cintana se ve antarmukhI bane aura unhoMne chaha khaNDa kA vizAla sAmrAjya tyAgakara dIkSA dhAraNa kara lii| ___ tIna varSa taka chagrastha kAla meM vicarate hue Apa eka bAra hastinApura ke sahasAmra vana meM pdhaare| Amra vRkSa ke nIce dhyAnArUr3ha ho gye| zukla dhyAna kI ucca zreNI para car3hate hue Apane sarvaprathama zukla dhyAna rUpI agni se moha karma rUpI mahAmalla ko bhasma kiyaa| moha ko jIta lene para jJAnAvaraNa, darzanAvaraNa, antarAya nAmaka ghAtI karma zatruoM kA nAza kiyA aura phira nirmala kevalajJAna darzana prApta kara sarvajJa bne| (citra A-1) kevalajJAna hone para usI Amra vRkSa ke nIce devatAoM ne samavasaraNa kI racanA kii| haz2AroM deva-mAnava dharma sabhA meM upasthita hue| prathama dharma dezanA meM rAga-dveSa rUpI zatruoM ko vijaya karane para prabhu ne vistRta pravacana diyaa| ___ Apake prathama pravacana meM hI hajAroM vyaktiyoM ne muni dharma grahaNa kiyaa| 32 gaNadhara hue jinameM mukhya gaNadhara the-kuNbh| 84 hajAra varSa kA AyuSya bhogakara bhagavAna aranAtha ne sammedazikhara para nirvANa prApta kiyaa| bhagavAna aranAtha ke tIrtha meM nirvANa ke pazcAt chaThe, sAtaveM vAsudeva tathA baladeva evaM AThaveM subhUma nAmaka cakravartI hue| lakSmI puSpamAlA 18. BHAGAVAN ARNATH saya / King Dhanpati of Susima city in Mahavideh area took Diksha from Samvar Muni and after acquiring Tirthankar-nam-and-gotra-karma he reincarnated in the Graiveyak dimension of gods. From there he descended into the womb of Illustrated Tirthankar Charitra ( 68 ) sacitra tIrthakara caritra Jameducatmommernational-20TOD For Private & Personal use only

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A1 tIrthaMkara aranAtha kA avataraNa, cakravartItva, ghAtikarma kSaya kara kaivalya tathA nirvANa praapti| The states of descent, sovereignty, omniscience after destroying Ghatikarmas, and liberation of Tirthankar Aranath 2010_03

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MitraEE ML1 (a) cokhA parivrAjikA kA mallIkumArI ke sAmane upadeza (ba) kruddha cokhA kA rAjA jitazatru ke samakSa mallIkumArI kA saundarya varNana (sa) chaH rAjAoM dvArA mallIkumArI kI mUrti ko nihAranA (a) Mendicant Chokha preaching before mallikumari (b) Annoyed chokha describing the beauty of Mallikumari before king Jitshatru (c) The six kings admiring the statue of Mallikumari 2010_03

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supAca candraprabha suvidhi zItala zreyAMsa vAsupUjya dhvajA / kambha queen Maha Devi, wife of king Sudarshan of Hastinapur. Besides the fourteen great dreams that precede the conception of a Tirthankar, queen Maha Devi also saw a gem studded wheel (Ara). Accordingly, after the birth the boy was named Ara Kumar. When Ara Kumar became young he was married to many beautiful princesses. Later king Sudarshan gave the kingdom to Ara Kumar and became an ascetic. For some years Arnath ruled as a regional king. Gradually his power and glory increased and one day the disc weapon appeared in his armoury. He conquered the six continents and became a Chakravarti. In his attendance were thirty two thousand kings. After a long and successful reign, one day Emperor Arnath was thinking about the ever changing seasons. This triggered a chain of sublime thoughts that lead to complete detachment. He renunciated all the wealth, power and glory and became an ascetic. He did spiritual practices and wandered around. After three years he arrived in the Sahasramra jungle outside Hastinapur and stood in meditation under a mango tree. With the fire of higher meditation he burnt one after another the four vitiating Karmas including illusory, knowledge obstructing, perception obstructing, and power hindering. Consequently he attained omniscience. His first discourse after.attaining omniscience was on the subject of "how to win over the enemies like attachment and aversion". (A-1) In this first religious assembly thousands of individuals became ascetics including his 32 chief disciples headed by Kumbh. Spending a long period of twenty one thousand years wandering and promoting religion, he finally arrived at Sammetshikhar and attained liberation. The sixth and seventh Vasudevas and Baldevas and the eighth Chakravarti (Subhum) were his followers. sarovara samudra vimAnabhavana 19. bhagavAna mallInAdha ratna rAzi aparavideha kI salilAvatI vijaya meM vItazokA nAmaka nagarI thii| yahA~ ke rAjA mahAbala atyanta parAkramI aura bahuta prabhAvazAlI the| unake chaha anya bAlasakhA mitra the| sabhI meM ghaniSTa mitratA thii| eka bAra zramaNoM ke satsaMga se mahAbala rAjA ko vairAgya huaa| unhoMne apane chahIM mitroM se kahA-"maiM to saMsAra tyAgakara dIkSA lenA cAhatA huuN| tumhArI kyA icchA hai?" chahoM mitra bole-"hama sukha-duHkha meM hamezA sAtha rahe haiN| sukha-bhoga meM sAtha rahane vAlA tyAga-mArga meM pIche rahe to yaha mitratA ke lie lajjA kI bAta hai| hama sAtha hI muni-dIkSA leMge aura sAtha-sAtha tapa Adi kreNge|" nidhUma agni bhagavAna mallInAtha Bhagavan Mallinath Jaimachrom-intermelionein-e-ed

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siMha gaja chaha mitra evaM mahAbala rAjA, yoM sAtoM ne dIkSA le lii| tapa Adi karane lge| mahAbala muni ke mana meM apane vigata jIvana kA garva jAga uThA-"maiM hara bAta meM apane mitroM se U~cA aura bar3ha-car3hakara rahA hU~, aba yadi tapa-sAdhanA meM samAna rahA to Age bhI samAna hI rhuuNgaa|" apanI alaga vizeSatA rakhane kI bhAvanA se mahAbala muni ne gupta rUpa se tapa karanA prAraMbha kiyaa| sAtoM mitra sAtha meM tapa kA pratyAkhyAna karate, kintu jaba chahoM mitra pAraNA ke lie AhAra le Ate to mahAbala muni kucha na kucha bahAnA banAkara apanA tapa Age bar3hA dete| pAraNA nahIM krte| isa prakAra tapazcaraNa meM bhI pratispardhA calane lagI aura usakA kAraNa thA-dUsaroM se svayaM ko viziSTa rakhane kI garva bhaavnaa| isa prakAra mitroM ke sAtha kapaTa (mAyA) karane ke kAraNa utkaSTa tapobalI mahAbala muni apanI vizuddha bhAva zreNI se nIce gira gye| mAyAcAra ke kAraNa "strIveda" kA baMdha kara liyaa| kintu phira bhI unake mana meM tapa-tyAga-dhyAna Adi kI uccatama bhAvanA rahI, isa utkRSTa bhAva-vizuddhi ke kAraNa Age jAkara tIrthaMkara-nAma-karma kA bhI baMdha kara liyaa| vahA~ para sAtoM hI muniyoM ne do mAsa kA saMthArA karake deha tyAgI aura anuttara vimAna meM ahamindra bne| ___ anuttara vimAna se 32 sAgaropama kA deva AyuSya pUrNakara chahoM mitra alaga-alaga dezoM ke rAjakumAra bne| mallIkumArI kA janma mithilA ke kuMbha rAjA kI mahArAnI prabhAvatI ke garbha meM mahAbala ke jIva ne janma liyaa| garbha ke tIna mahIne bAda rAnI prabhAvatI ke mana meM eka dohada utpanna huaa| "pA~coM raMga ke sugaMdhita puSpoM kI sajI huI zayyA ho aura maiM uttama sugaMdhita malladAma (gucchA-guladastA) sUMghatI rhuuN|'' puNyazAlI AtmA ke puNya se sabhI mana icchita pUrNa hote haiN| rAnI kA dohada bhI pUrNa huaa| mArgazIrSa zuklA ekAdazI ke ardha rAtri ke samaya rAnI ke garbha se eka mahAn puNyazAlI atyanta rUpavatI kanyA ne janma liyaa| tIrthaMkara kA strI zarIra meM janma lenA sabhI ke lie AzcaryakAraka thA, parantu karmabandha ko svayaM ananta balazAlI bhagavAna bhI nahIM TAla skte| __ malladAma (guladastA) ke dohada ke kAraNa rAjakanyA kA "mallIkumArI" nAma rakhA gyaa| mallIkumArI ko snAna ke bAda atyanta sugaMdhita aura sundara malladAma (guladastoM) kA zauka thaa| rAjakumArI kA zauka pUrA karane ke lie deza-deza ke mAlAkAra adbhuta-adbhuta guladaste banAkara lAte, rAjakumArI ko bheMTa kara manamAnA puraskAra paate| mallIkumArI ke malladAma ke guladastoM kI vicitra-vicitra kahAniyA~ deza-videza meM prasiddha ho vRSabha lakSmI gii| candra divya kuNDala eka bAra campA nagarI kA prasiddha dhanADhya vyApArI arhannaka aneka logoM ke sAtha samudra yAtrA para gyaa| videzoM se khUba dhana vaibhava kamAkara lauTate samaya samudra ke vIca jinadharma dveSI deva ne zrAvaka arhannaka kI dharma dRr3hatA kI parIkSA lene ke lie atyanta bhayaMkara upasarga kiye| bhaya, yAtanA, pralobhana Adi aneka prakAra ke mAraNAMtika prANaghAtI kaSTa dekara arhanaka ko jinadharma tyAgane ke lie majabUra kiyaa| parantu arhannaka ko mRtyu svIkAra thI, dharma chor3anA nhiiN| usakI dharma dRr3hatA para prasanna hokara devatA ne use divya kuNDaloM kI jor3I bheMTa svarUpa dii| Illustrated Tirthankar Charitra ( 70 ) sacitra tIrthakara caritra vimala ananta dharma zAnti ara Jatreducation international 20TU_U3 For Private Personal use only

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TOLA supAca candraprabha suvidhi zItala vAsupUjya dhvajA zrAvaka arhantraka kA jahAja lauTate samaya mithilA ke baMdaragAha para rukaa| vyApAriyoM ne kuMbha rAjA ke rAja-darabAra meM vividha prakAra ke upahAra bheMTa kiye| arhantraka ne rAjakumArI mallI ke lie ve devanAmI divya kuNDala bheMTa kiye, jinheM dekhakara rAjA evaM samasta darzakagaNa cakita raha gye| ___ eka bAra una divya kuNDaloM kI eka saMdhi (jor3a) TUTa gii| rAjA kuMbha ne kuzala svarNakAroM ko saMdhi jor3ane ke lie dii| parantu koI bhI kuzala kalAkAra vaha kuNDala jor3a nahIM skaa| isa bAta se rAjA rAjya ke pramukha svarNakAroM para ruSTa ho gaye aura unheM dhikkArA-"tuma kaise kArIgara ho? eka kuNDala bhI nahIM jor3a ske| aise vyartha ke kalAkAroM se mujhe koI kAma nhiiN| cale jAo, mere rAjya se baahr|" rAjA dvArA niSkAsita kalAkAra anya dezoM meM cale gye| ve jahA~ bhI jAte mallIkumArI ke advitIya rUpa saundarya kI carcA karate rhte| kalAkAra kI mUrkhatA eka bAra mallIkumArI ke choTe bhAI mallidinna ne apane rAjamahala meM eka adbhuta raMgazAlA (citrazAlA) bnvaaii| una citrakAroM meM eka adbhuta kuzala citrakAra bhI thaa| usane rAjamahaloM ke gavAkSa kI jAlI meM se eka bAra rAjakamArI mallI ke pA~va kA aMgaThA dekha liyaa| usane rAjakumArI kA hubahU Adamakada citra dIvAra para banA diyaa| socA, apanI bahina kA hUbahU citra dekhakara rAjakumAra prasanna hoMge, aura mujhe mu~ha mA~gA padya sarovara puraskAra deNge| citrazAlA ke pUrNa hone para rAjakumAra apanI rAniyoM ke sAtha raMgazAlA ke zRMgAra rasoM se paripUrNa citroM kA avalokana kara rahA thaa| acanAka mallIkumArI ke citra para kumAra kI dRSTi par3I, use bhrama ho gyaa| lajjA kA anubhava karate hue bolA-"are ! merI mAtA samAna pUjanIyA bahina yahA~ upasthita hai aura maiM isa prakAra ke citra dekha rahA hU~?" usakI dhAyamAtA ne batAyA-"kumAra ! ..pako bhrama ho gayA hai, yaha pUjanIyA jyeSTha bhaginI nahIM, unakA citra hai !" kumAra ne sAvadhAnI se dekhA, to vaha eka sAtha Azcarya aura krodha ke bhAvoM se vicalita-sA ho gyaa| Azcarya thA-aisI kuzala kalA para; jo citra jIvanta-sA pratIta ho rahA thA, kintu krodha thA, usa citrakAra kI durbuddhi para ki usane raMgazAlA meM merI pUjanIyA bahina kA ekadama jIvanta-sA citra yaha kaise banA diyA? kyA usane kabhI merI mAtA samAna bahina ko itanI gaharAI se dekhA hai vimAna bhavana ki usake nakha-zikha kA sAkSAt rUpa citrita kara diyA? ___ krodhita rAjakumAra ne citrakAra ko bulAyA, pUchane para usane nivedana kiyA-"maiMne to jAlI se sirpha rAjakumArI ke pA~va kA aMgUThA hI dekhA hai, parantu mujhe citrakalA-labdhi prApta hone se tUlikA svayaM calatI hai N aura sAkSAt svarUpa aMkita kara detI hai|" citrakAra ke kathana para bhI rAjakumAra kA krodha zAMta nahIM huaa| unhoMne citrakAra kA a~gUThA kaTavAkara use deza nikAlA de diyaa| khisiyAye hue citrakAra ne rAjakumArI kA dUsarA citra banAkara hastinApura ke rAjA adInazatru ko bheMTa NET kiyaa| sammAna meM bharapUra puraskAra prApta huaa| aba hastinApura Adi kSetroM meM bhI mallIkumArI ke advitIya rUpa nidhUma saundarya kI carcA hone lgii| adInazatru mallIkumArI ke rUpa saundarya para AkRSTa ho gyaa| agni bhagavAna mallInAtha ( 71 ) Bhagavan Mallinath samudra rAzi 2010_03 For Private & Personal use only

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya RSabha ajita sambhava cokhA se dharma carcA eka bAra cokhA nAma kI eka viduSI parivrAjikA paryaTana karatI huI mithilA meM aaii| vaha veda Adi zAstroM kI pAraMgata thii| apanA prabhAva jamAne ke lie vaha rAjakumArI mallI se dharma carcA karane ke lie rAjamahaloM meM aaii| rAjakumArI ne pUchA - "tumhAre dharma kA mUla kyA hai ?" parivrAjikA - "zucitA (snAna Adi karma) se pavitra rahakara dharma sAdhanA karanA hI hamArA dharma hai|" mallIkumArI ne kahA- "dharma kA mUla eka hI hai - tyAga ! tyAga se mana kI zuddhi to svataH hI ho jAtI hai| bAhya zuddhi mAtra se manuSya kI AtmA kA kalyANa nahIM ho sktaa| rAjakumArI kI tarka evaM yuktisaMgata vivecanA se parivrAjikA parAjita -sI hokara calI gii| parantu usane isa parAjaya kA badalA lene kI gA~Tha bA~dha lI / (citra ML-1 / a ) abhinandana cokhA parivrAjikA eka bAra pAMcAla janapada ke rAjA jitazatru ke antaHpura meM gii| prasaMgavaza rAjA ne apanI rAniyoM ke rUpa lAvaNya kI prazaMsA kI, to ha~sakara cokhA ne kahA- "rAjan ! Apa to abhI kUpamaMDUka haiN| saMsAra meM triloka sundarI to eka hI hai / mithilA kI rAjakumArI mallI / use pAo to jaaneN|" (citra ML-1 / ba) 2. campA kA rAjA candrachAya, 3. zrAvastI kA rAjA rUpI, 4. vArANasI kA rAjA zaMkha, 5. hastinApura - nareza adInazatru, tathA 6. pAMcAla - nareza jitazatru / pAMcAla - nareza bhI mallIkumArI ke saundarya kI carcA sunakara usakI tarapha AkarSita ho ge| chaha rAjAoM ko pratibodha vimala pUrva-janma ke jina chahoM mitroM ne bhinna-bhinna sthAnoM para rAjakula meM janma liyA thA ve yuvA hone para rAjA bne| jinake nAma haiM 1. sAketapura kA rAjA pratibuddhi, 2010_03 sumati chahoM rAjAoM ne bhinna-bhinna mAdhyamoM se rAjakumArI mallI ke advitIya saundarya kI carcA sunakara mithilA nareza kuMbha ke pAsa vivAha prastAva bhejA / ananta mithilApati kuMbha jAnate the mallIkumArI eka alaukika AtmA hai| deva-devendroM dvArA pUjya tIrthaMkara banane vAlI hai| vaha saMsAra ke ina bhogoM meM kabhI bhI lipta nahIM hogii| ataH unhoMne sabhI chahoM rAjAoM ke dUtoM ko unakI ajJAnatA para ha~sate hue lauTA diyaa| Illustrated Tirthankar Charitra O-O padmaprabha dharma ( 72 ) zAnti kunthu A m sacitra tIrthaMkara caritra a ara

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pArzva fe's candraprabha suvidhi apamAnita hokara chahoM rAjAoM ne yuddha karake saMsAra ke durlabha kanyA- ratna ko prApta karane kI ThAna lii| mithilA nagarI ke bAhara cAroM ora chaha rAjyoM kI senA ne gherA DAla liyA aura rAjA kuMbha ke pAsa yuddha kA sandeza bhijavA diyaa| acAnaka cAroM tarapha se zatru senA se ghira jAne kI khabara milane para mahArAja kuMbha ciMtita ho uThe / bhagavatI mallI ne pitAzrI ko ciMtita dekhA to kAraNa pUchA ! pitA ne kahA- "putrI ! tere hI kAraNa yaha saMkaTa AyA hai ? aba isase kisa prakAra nipaTeM, yahI merI ciMtA kA viSaya hai ?" Jain Educa bhagavatI mallI to janmajAta avadhijJAnI the| unhoMne kahA - " pitAzrI ! Apa ciMtA na kiijie| maiM to pahale se hI yaha saba jAnatI thI ki eka dina yaha hone vAlA hai| isakA upAya bhI mere pAsa hai| Apa chahoM rAjAoM ko alaga-alaga vivAha AmaMtraNa dIjie aura unheM apanI azoka vATikA ke mohana gRha meM alaga-alaga kakSoM meM ThaharA diijie| Age saba maiM svayaM samhAla luuNgii|" zItala bhagavatI mallI ne pUrva yojanAnusAra azoka vATikA meM eka mohana- gRha banavAyA thaa| jisameM chaha sundara kakSa the| pratyeka ke bIca meM jAlI lagI huI thI / kamaroM meM sundara siMhAsana lage the| malli usa mohana ghara ke chaha kakSoM ke madhya meM eka svarNa pIThikA para rAjakumArI ne apanI sundara sAkSAt svarNa pratimA banavAkara sthApita kara dI thii| pratyeka kakSa meM baiThA vyakti isa svarNa pratimA ko dekha sakatA thA, parantu ve paraspara eka-dUsare ko nahIM dekha sakate the| isa svarNa pratimA ke sira para eka Dhakkana lagA thaa| rAjakumArI pratidina bhojana karake bhojana kA eka grAsa pratimA kA Dhakkana kholakara usameM DAla detI aura phira Dhakkana se baMda kara detI / isa prakAra vaha bhojana pratimA ke bhItara par3A sar3ane lgaa| usameM asahya durgandha paidA ho gii| dekhane vAle cakita the ki rAjakumArI yaha kyA kara rahI haiM ? parantu sabhI jAnate the ki rAjakumArI parama buddhimatI haiM, jo bhI kucha kara rahI haiM, usake pIche bhaviSya kI koI ulajhI gutthI sulajhAne kA prayojana chipA hogA / zreyAMsa yojanAnusAra chahoM rAjAoM ko mohana- gRha ke sundara ramaNIya kakSoM meM ThaharA diyaa| rAjakumArI kI svarNa pratimA ko dekhakara sabhI rAjA mohita the ki rAjakumArI hamAre sAmane hI khar3I hai, abhI hamase prema ke do bola bolegI / (citra ML - 1/sa) mallIkumArI bhI apanI sevikAoM ke sAtha mohana ghara meM AIM aura chipakara eka tarapha khar3I ho giiN| kumArI ke saMketa para dAsI ne pratimA kA Dhakkana khola diyaa| ekadama bhayaMkara durgandha phailane lgii| kucha hI kSaNoM meM alaga-alaga kakSoM meM baiThe rAjAoM kA durgandha ke mAre dama ghuTane lgaa| bAhara se unake dvAra banda the / unhoMne nAka banda kara lI aura asahya durgandha se ghabarAkara pukArane lage- "yaha kyA ho rahA hai? mujhe banda kyoM kara diyA ? merA dama ghuTa rahA hai| dvAra kholo !" acAnaka bhagavatI mallI unake samakSa upasthita huIM aura sambodhita kiyA - " viSayAMdha nArI premiyo ! thor3I dera pahale Apa saba isa pratimA ko ekaTaka nihAra rahe the| isakI sundaratA para mugdha ho rahe the aura ise pAne ko Atura ! aura aba aba usI se ghRNA karake nAka banda kara liyA? aura bhAgane ke lie utAvale ho rahe ho ? yaha kaisA saundarya-prema hai ApakA ?" munisuvrata 2010 03 vAsupUjya sabhI rAjAoM ne eka sAtha cIkhakara kahA - " hamase yaha majAka kyoM kara rahI ho? yaha durgandha hamase sahI nahIM jAtI ?" bhagavAna mallInAtha ( 73 ) nami ariSTanemi For Private & Personal Use Ony Bhagavan Mallinath pArzva mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni ryrang

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RSabha ajita sambhava abhinandana sumati padAprabha siMha bhagavatI mallI ke saMketAnusAra dAsiyoM ne kakSa ke dvAra khole| chahoM rAjA eka-dUsare ko dekhakara cakita the| taba bhagavatI mallI ne unheM udbodhana diyaa| pUrva-janma kA vRttAMta sunAyA! to unheM bhI pUrva-janma kA jAti-smRti jJAna ho gyaa| jJAna hone para chahoM rAjAoM ne bhagavatI mallI se kSamA mA~gI-"aba hamAre sira para se moha kA bhUta utara gyaa| hameM pratibodha do| hama bhI Apake sAtha saMsAra tyAgakara apanI AtmA kA kalyANa kreNge|" chahoM rAjAoM ne rAjA kuMbha se kSamA maaNgii| phira apane-apane putroM ko rAjya-bhAra sauMpakara dIkSA lene kI taiyArI kii| bhagavatI mallI ke sAtha aneka striyoM, puruSoM aura rAjakumAroM ne bhI dIkSA lii| dIkSA lete hI mallI bhagavatI ko vipulamati manaHparyavajJAna utpanna huA aura usI dina sAyaMkAla kevalajJAna, kevaladarzana prApta kara tIrthaMkara bne| bhagavAna ne apanI prathama dharma dezanA meM "samatA dharma' para pravacana diyaa| prathama samavasaraNa meM hI chahoM rAjAoM ne dIkSA grahaNa kii| anta meM sammedazikhara para caitra zuklA caturthI ke dina bhagavAna mallInAtha ne nirvANa prApta kiyaa| gaja 19. BHAGAVAN MALLINATH vRSabha lakSmI puSpamAlA In the Aparvideh area there was a city named Vitshoka. It was ruled by a powerful king Mahabal. He was very intimate with six other kings who were his childhood friends. Influenced by discourses of ascetics, king Mahabal decided to follow the spiritual path. He sought opinion of his six childhood friends with the remark--I want to become an ascetic, do you also ? All the six friends replied, "We have been together during both good and bad times. When we have enjoyed the mundane life in company, it would be shameful if we part company on the spiritual path. We shall become ascetics together and we shall do all spiritual practices together." The seven kings took Diksha from Varadharma Muni and started the spiritual practices earnestly. Mahabal was bitten by the bug of ego. He thought, "I ha: e always been ahead of my friends. Now, if I do the same practices I will remain at the same level. As such I should do a little more and be ahead is before." With this feeling Mahabal started secretly doing more practices than the others. All the seven friends would formally take vow of some specific penance together but when on conclusion, other friends broke their fast, Mahabal would continue his fast on some pretext. The desire to be above the ordinary inspired this competition. As a result of this deception Mahabal fell from the lofty spiritual level he had attained due to his intense practices and acquired the Karma that would result in being born as a woman (Stri-ved). However, as he still maintained the purity and intensity in his practices he later also earned the candra saye Illustrated Tirthankar Charitra ( 74 ) sacitra tIrthakara caritra vimala ananta dharma zAnti ara 2010/03

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Tirthankar-nam-and-gotra-karma. All the seven ascetics breathed their last after sixty days fast and meditation. They reincarnated as gods in the Anuttar dimension. dhvajA Birth of Malli Kumari The being that was Mahabal, leaving the abode of gods, descended into the womb of queen Prabhavati, wife of king Kumbh of Mithila town. During the third month of pregnancy the queen had a desire to sleep on a bed made up of fragrant flowers of five colours and to smell a bouquet of flowers (Malladam) all the time. It is said that if a pious soul resides in the womb all the desires are fulfilled. On the eleventh day of the bright half of the month of Margshirsh the queen gave birth to a pious and beautiful girl. It was unprecedented that a Tirthankar be born as a girl; everyone was surprised. But even the almighty is helpless when the Karmas precipitate into action. The mother's craving for flower bouquet inspired the king to name the girl as Malli Kumari. She was very fond of having a bouquet of flowers. Florists from far and near used to bring attractive and beautiful bouquets to present her and get desired gifts in return. Strange yarns about her infatuation for flowers and bouquets spread all around. kumbha padma sarovara samudra Divine Earings Once a famous and rich merchant, Arhannak, of Champa town, went on a sea voyage with some other people. After earning heaps of wealth when he was returning, a god appeared. In order to test Arhannak's devotion for his religion, the god created a variety of afflictions. Even in the face of death Arhannak did not yield. His devotion for the path shown by Jina was absolutely unwavering. The god was pleased with this unrelenting determination of Arhannak. He gave the merchant a pair of divine earings as gift. On the way back the ship stopped at Mithila. All the merchants went to king Kumbh's assembly. with gifts. Arhannak gifted the divine earings for Malli Kumari. The king and his ministers became astonished at the divine beauty of these earings. Once a joint in these earings broke. King Kumbh called expert goldsmiths to weld this joint but none of the artisans had skill enough to do this work. In annoyance the king exiled many of these artisans. Wherever these artisans went they talked of the divine beauty of Malli Kumari. vimAnabhavana rAzi Ignorant Artist Once Mallidinna, the younger brother of Malli Kumari, constructed an entertainment room in the palace premises. One of the working artists was highly talented. This artist had a glimpse of a toe of Malli Kumari who was nidhUma agni bhagavAna mallInAtha ( 94 ) Bhagavan Mallinath malli nisuvrata nami ariSTanemi pArzva mahAvIra Jam Education international U10-US o vate Personarose only www.jamemorary.org

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<< **- RSabha ajita sambhava * abhinandana -O-O sumati padmaprabha 3tanding behind a lattice. This enabled the highly gifted artist to paint a frescoe of the princess on a wall of the room. He was under the impression that the prince will be pleased to look at the exact replica of his sister and richly reward him. siMha gaja When the room was complete, the prince came with his wives to look at and approve the beautiful paintings, some of which were erotic as well. While he was enjoying these works of art, he came across the painting of Malli Kumari. He could not believe what he saw. Ashamed of himself he said, "My elder sister is here and I am shamelessly enjoying these sensual paintings alongwith my wives." His governess explained, "Prince, You are mistaken. This is not your sister but her life size portrait." The prince carefully examined the painting and was astonished at the realistic work of art and the skill of the artist. However, a feeling of anger overtook the sense of appreciation. He was annoyed at the mindless affrontary of the artist who had painted such a live portrait of his respected elder sister in the entertainment chamber. The angry prince called the painter and asked him when and how he saw the princess. The artist humbly submitted, "Sire ! I just saw one toe of the princess from behind a lattice. But I am endowed with this miraculous skill that when I start painting even a part of a thing I automaticaily complete the thing perfectly." This explanation did not pacify the prince. He exiled the artist after amputing his right thumb. The vexed artist made another painting of the princess and sold it at a very high price to king Adinshatru of Hastinapur. Adinshatru was attracted towards Malli Kumari, as many others who had heard about her divine beauty vRSabha lakSmI puSpamAlA Discussion with Choksha One day a female mendicant named Choksha came to Mithila. In order to influence the royal family she came to Malli Kumari. Choksha was a scholar of Vedas and other scriptures and her interpretation was that keeping the body clean, indulging in charity and the annointment of Tirth (sacred place) were the only religious activities that lead to liberation. She started preaching her ideas to Malli Kumari, who heard all this with patience. When Choksha had nothing more to say, Malli Kumari said in her magnetic voice, "With due respect to your attire, I am surprised at your ignorance, Choksha. Know that every charity is not done with religious or pious intent. Even cleaning the body and annointment of a Tirth are not sacred if they are not done with equanimous and pious feelings or if they cause any destruction of any living organism. A blood stained cloth can never be cleaned by washing it with blood. The basis of religion is a discerning attitude. To an irrational person, even penance causes discomfort and irritation." Illustrated Tirthankar Charitra sacitra tIrthakara caritra vimala ananta dharma zAnti ara Jain Education international UTS 03 For Private & Personal use only

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This irrefutable logic of Malli Kumari silenced Choksha, but she became angry and decided to take revenge. (ML-1/a) Choksha decided that, in order to shatter the pride of this princess it would be best if she could be manipulated into marrying some king who already had many wives. Cooking up her plan, she approached the king of Kampilyapur in Panchal state. She gave a titilating description of the divine beauty of Malli Kumari and provokingly said to the king, "Your life and palace both are lacklustre as long as you do not marry and bring this divine beauty to your palace." King Jitshatru was highly impressed. He decided to seek the hand of Malli Kumari in marriage. (ML-1/b) dhvajA padya sarovara 195 Change of Heart of the Six Kings The six friends of Malli Kumari's earlier birth were born in six different royal families and inherited the kingdoms. They were 1. King Pratibuddha of Saketpur, 2. King Chandrachhay of Champa, 3. King Rupi of Shravasti, 4. King Shankh of Varanasi, 5. King Adinshatru of Hastinapur, and 6. King Jitshatru of Panchal (Kampilyapur). The fame of the beauty of Malli Kumari inspired all these six kings to send proposals of marriage to king Kumbh. King Kumbh was aware of the fact that Malli Kumari was the future Tirthankar. She was to be the omniscient that is worshipped even by kings of gods. She would never indulge in such mundane ties as marriage. He laughed at the ignorance of the proposing kings and returned the emissaries. These kings felt insulted and marched on Mithila with their armies and lay a seize. When king Kumbh got the challenge he became worried. Malli Kumari asked about the cause of her father's anxiety. Kumbh replied, "Daughter ! All these kings want to marry you. My refusal has irked them and they have surrounded Mithila. I am anxious about what should I do now !" Malli Kumari was already aware of all these activities through her Avadhi Jnan (the capacity to know all about the physical world). She made a plan to enlighten these friends of her last birth. In the palace garden she got a chamber made and in its centre installed a life size statue that was her exact replica. Its inside was hollow and there was an opening hidden under the neck. Six adjacent chambers were also erected around this central circular chamber. These six chambers had windows opening in the main chamber. These windows were so bhagavAna mallInAtha Bhagavan Mallinath vimAnabhavana rAzi nidhUma agni malli 3) Agent nami ariSTanemi pArzva ) mahAvIra inelibong cotone -EorBaca n allisen L

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha gaja vRSabha desiged that an onlooker could only see the statue and nothing else. Making all these arrangements, Malli Kumari started putting one handful of the food she ate every day inside the hollow statue. When the stink of decomposed food, coming out of the statue on opening the lid became intolerable, Malli Kumari went to her father. She said to her father, "Stop worrying, father, and inform the kings individually that I want to meet them to discuss about marriage." The king did likewise. Believing that only he had been invited, everyone of the kings accepted the invitation. At the predetermined time they all came one by one and were led to the six chambers allotted for them separately. From the windows in their chambers each one of them gazed at the divinely beautiful statue considering it to be Malli Kumari. Everyone was dreaming of the marriage and the happy moments thereafter. All of a sudden Malli Kumari removed the concealed cover from the hole in the neck of the statue. The obnoxious smell of decomposed food filled the chambers. The heitish smell hit the peeping kings and they were jolted out of their state of day dreaming. Their faces distorted with revulsion. Panic stricken, the kings shouted, "What is all this? Why have I been locked in this chamber ? It is impossible to breath here. Please open the doors." It was then that Malli Kumari appeared and said, "O slaves of passions ! You are totally infatuated with female beauty. A moment ago you were admiring this earthly beauty and were nurturing a desire to possess and enjoy it. Now a hatred for the same is evident on your distorted faces. What sort of love for beauty is this?" The kings shouted, "Why are you trying to make fools of us? It is impossible to tolerate this stink ?" Malli Kumari asked the attendants to open the gates of the chambers. All the six kings rushed out and were surprised to see each other. Finding the right opportunity Malli Kumari said to them, "The stink caused by just a few handfuls of food is intolerable. Mind you, this body is nothing but a statue made of bones and flesh and maintained by the same food. Why such infatuation for such decomposable thing ? You are all friends of my last birth. Rise above this infatuation and commence once again the terminated pursuit of purification of the self." (ML-1/c) All the six kings acquired Jati-smaran Jnan. They sought pardon from king Kumbh as well as Malli Kumari. Resolving to follow the path of renunciation they left for their respective kingdoms. Malli Kumari also announced her decision to become an ascetic. After the great charity she became an ascetic alongwith three hundred males and equal number of females. Immediately after her Diksha, she acquired Vipulmati Manahparyav Jnan (the ultimate para normal capacity) and started deep meditation. The same afternoon she attained omniscience. In her first discourse Illustrated Tirthankar Charitra ( ) sacitra tIrthakara caritra lakSmI candra sUrya vimala ananta zAnti ara 2010_US For Private & Personaruse Only www.jametrary.org

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya she discussed on the subject of philosophy of equanimity. The six kings took Diksha during this first discourse. After enhancing the spread of religion for a long period she attained Nirvana on the fourth day of the bright half of the month of Chaitra at Sammetshikhar. - dhvajA 20. bhagavAna munisuvrata kumbha padma sarovara rAjagRha ke harivaMzI rAjA sumitra kI mahArAnI thIM pdmaavtii| caudaha mahAsvapna dekhakara rAnI ne jyeSTha kRSNA navamI ke dina mahAn puNyazAlI putra ko janma diyaa| putra janmotsava evaM nAmakaraNa ke samaya rAjA ne ghoSaNA kI-"jaba se yaha putra mAtA ke garbha meM AyA taba se rAnI ne vividha prakAra ke vrata niyama dhAraNa kiye aura muni kI taraha tyAga saMyamamaya jIvanacaryA bitAtI rahI haiM, isa kAraNa hama putra kA nAma "munisuvrata'" rakhanA cAhate haiN| __ yuvA hone para munisuvrata kA pANigrahaNa huA, phira raajyaabhissek| jIvana ke uttarArdha kAla meM mahArAja munisuvrata ne rAjya tyAgakara phAlguna kRSNA aSTamI ke dina dIkSA grahaNa kii| gyAraha mAsa ke chadmastha kAla pazcAt campA vRkSa ke nIce prabhu ko kevalajJAna huaa| devatAoM ne samavasaraNa kI racanA kii| bhagavAna munisuvrata ne 'zruta dharma evaM cAritra dharma' para prathama pravacana kiyaa| caturvidha saMgha kI sthApanA huI aura anta meM sammedazikhara para mokSa kI prApti huii| ___ bhagavAna munisuvrata kA zAsanakAla jaina purANa itihAsa kI dRSTi se bahuta mahattvapUrNa rahA hai| inakI vidyamAnatA meM navama cakravartI mahApadma hue| inake bar3e bhAI muni viSNukumAra the| jinhoMne namuci mahAmAtya ke atyAcAroM se trasta jaina saMgha kI rakSA kii| jisakI smRti meM rakSAbandhana parva kI paramparA prasiddha hai| ___ inhIM ke zAsanakAla meM prativAsudeva rAvaNa, maryAdA puruSottama rAma (aSTama baladeva) tathA vAsudeva lakSmaNa samadra hue| vimAnabhavana 20. BHAGAVAN MUNISUVRAT - ratna rAzi The being that was to be Bhagavan Munisuvrat purified its soul during his birth as Surshreshtha, the king of Champa city in Mahavideh. He than reincarnated in the Pranat dimension of gods. King Sumitra of the Harivamsh clan ruled over Rajgriha town. His wife, queen Padmavati, gave birth to a son, the being that had descended from the | nidhUma agni bhagavAna munisuvrata ( 79 ) Bhagaran Munisuvrat nami ariSTanemi | pArzva mahAvIra malli munisuvrata Emerion International-2203 - - jamenoraryug

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RSabha ajita sambhava abhinndn| sumati padmaprabha siMha Pranat dimension of gods, on the ninth day of the dark half of the month of Jyeshtha. After the traditional post-birth rituals the name giving ceremony was celebrated. The king announced that since this being had descended into the womb of queen Padmavati, she took a variety of good vows and lead a life as disciplined as an ascetic. As such the new born be named Munisuvrat (vows like ascetics). In due course Munisuvrat was married and ascended the throne. After a successful and long reign he became an ascetic on the eighth day of the dark half of the month of Phalgun. He wandered as an ordinary ascetic for eleven months and attained omniscience under a Champa tree. His first discourse was on the subject of "scriptural and applied philosophy". After a long life devoted to spread of true religion he went to Sammetshikhar and got liberated on the ninth day of the dark half of the month of Jyeshtha. Bhagavan Munisuvrat's period was an important period of Jain pre-history. His illustrious contemporaries and followers included stalwarts like the ninth Chakravarti-Mahapadma, the eighth Prativasudev, Baldev, and Vasudev; Ravan, Rama and Lakshman respectively. The elder brother of Bhagavan Munisuvrat, ascetic Vishnu Kumar, also became famous for his pioneering effort of saving the Jain organisation from the oppressions of Minister Namuchi; the Rakshabandhan festival is celebrated in the memory of that event. gaja vRSabha lakSmI 21. bhagavAna naminAtha puSpamAlA bana aparAjita svarga se cyavakara eka mahAn puNyazAlI jIva ne mithilA kI rAjarAnI mahAdevI viprA ke garbha meM praveza kiyaa| rAnI ne 14 zubha svapna dekhakara mahArAja vijaya ko nivedana kiyaa| svapna pAThakoM ne batAyA"mahArAnI ke garbha meM koI cakravartI samrAT yA dharma cakravartI tIrthaMkara kA jIva pala rahA hai|" eka bAra jaba bAlaka garbha meM thA taba zatru rAjAoM ne acAnaka mithilA nagarI ko cAroM tarapha se ghera liyaa| zAntipriya rAjA vijaya cintita ho utthe| tabhI viziSTa nimitta jJAnI ne eka upAya batAyA-usake anusAra mahArAnI viprA rAjaprAsAda kI chata para car3hIM aura atyanta saumya bhAvoM ke sAtha nagara ke cAroM tarapha khar3I zatru senA para dRSTi ddaalii| garbhastha zizu ke zAntimaya tejas paramANuoM ke prabhAva se mAtA kI dRSTi meM atyanta saumyatA aura tejasvitA kA AvirbhAva huA jisakA prabhAva zatru senA ke mana para pdd'aa| zatru rAjAoM kA hRdaya badala gyaa| vijaya karane Aye the, parantu svayaM vijita ho gaye aura rAjA vijaya ke samakSa sabhI ne samarpaNa kara namana kiyaa| Illustrated Tirthankar Charitra (80 ) sacitra tIrthakara caritra ___Jain-Education-international -For-me-Cancernellane-eniy jammerorary.org

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supArzva O candraprabha suvidhi | zItala 21. BHAGAVAN NAMINATH zrAvaNa kRSNA aSTamI ko kanaka varNa vAle putra kA janma huaa| zakrendra Adi ne bhagavAna kA janmakalyANaka mahotsava mnaayaa| zreyAMsa zatru- namana kI usa adbhuta ghaTanA kI smRti meM bAlaka kA janma hone para mAtA-pitA ne unakA nAma rakhA"naminAtha" / yauvana meM vivAha huA, phira rAjyAbhiSeka / dIrghakAla taka rAjya-bhAra sa~bhAlane ke bAda saMsAra tyAgakara ASAr3ha kRSNA navamI ko dIkSA grahaNa kii| nau mAsa pazcAt mithilA ke hI udyAna meM bakula nAmaka vRkSa ke nIce zubha dhyAna agni se cAra dhanaghAtI karmoM kA nAza kara kevalajJAna prApta kiyaa| samyagdarzana ke svarUpa para bhagavAna kI prathama dharma dezanA huii| vaizAkha kRSNA dazamI ko sammedazikhara para bhagavAna naminAtha ne mokSa prApta kiyaa| Apake samaya meM dasaveM cakravartI hariSeNa hue tathA Apake nirvANa ke pazcAt Apake hI dharmatIrtha meM gyArahaveM jaya cakravartI hue| | munisuvrata nami The being that was to be Bhagavan Naminath purified his soul during his birth as king Siddharth of Koshambi town in East Mahavideh. He reincarnated as a god in the Aparajit dimension. This being then descended into the womb of queen Vipra, wife of king Vijay of Mithila. As the queen had seen fourteen auspicious things in her dream at the moment of conception, the augurs informed that the child to be born was going to be a Chakravarti or a Tirthankar. ( 81 ) + During the pregnancy period once Mithila was attacked by some very powerful kings. Peace loving king Vijay was at a loss to find a peaceful solution and was worried. An expert augur told the king that the pregnant queen should go to the roof of the palace and look at the attacking armies. The queen followed the instructions and threw a loving glance at the large armies stationed on the fields outside the town. The aura of the pious soul in the womb was so powerful that it cast a pacifying spell on the attackers. The kings who were sure to win the battle, surrendered and bowed before king Vijay. vAsupUjya This incident inspired the king to name the new born as Naminath. Born on the eighth day of the dark half of the month of Shravan, Naminath had a happy childhood. When he became young he was married and later was given the reign of the kingdom. After a long and peaceful reign he became an ascetic on the ninth day of the dark half of the month of Ashadh. After nine months he attained. omniscience under a Bakul tree in a garden near Mithila. His first discourse was on the subject of right-perception. After a long period of religious and spiritual activities he went to Sammetshikhar and got liberated on the tenth day of the dark half of the month of Vaishakh. bhagavAna naminAtha malli | ariSTanemi C pArzva Bhagavan Naminath mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni www.jamembrary.org

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apama (0) ajita() sambaka) abhinandana (1) sumati ) pazama (1) The tenth Chakravarti Harishen was his contemporary and the eleventh Chakravarti Jai came in his religious tradition, though much later. siMha 22.bhagavAna ariSTanemi gaja vRSabha lakSmI bhagavAna ariSTanemi kA jIva pUrva-bhava meM "zaMkha" nAma kA rAjA thaa| rAjA zaMkha jitane adbhuta parAkramI vIra the, utane hI adhika dayAlu bhI the| jaba ve rAjakumAra the taba eka bAra unake rAjya meM dasyu taskaroM kA AtaMka phaila gyaa| niraparAdha pathikoM ko lUTanA aura unakI nirmama hatyA karanA, ina taskaroM kA dhaMdhA thaa| rAjya kI prajA ne rAjA zrISeNa ke pAsa rakSA kI pukAra kI, to rAjA ne una dasyu taskaroM ko pakar3ane ke liye senA ko sajja hone kA Adeza diyaa| taba rAjakumAra zaMkha ne svayaM dasyuoM ko pakar3akara AtaMka samApta karane kI jimmedArI lI aura apanI kuzala raNanIti tathA parAkrama se khUna-kharAbA kiye binA hI luTere pallIpati ko pakar3akara pitA ke sanmukha bandI banAkara le aaye| mArga meM hI unheM eka vidyAdhara se bhI yuddha karanA pdd'aa| vaha vidyAdhara yazomatI nAma kI kisI sundarI kanyA kA apaharaNa karake le jA rahA thaa| sundarI kI karuNa pukAra para zaMkhakumAra ne vidyAdhara se yuddha karake yazomatI ko mukta kraayaa| yazomatI ke mana meM kumAra ke prati sahaja anurAga jAga utthaa| zaMkhakumAra ne bhI yazomatI ko dekhA to unakA mana bhI snehasikta ho gyaa| yazomatI kA zaMkhakumAra ke sAtha pANigrahaNa ho gyaa| eka bAra zaMkha rAjA ne eka jJAnI muni se pUchA-"yazomatI ke prati mere mana meM itanA gaharA anurAga kyoM hai ki maiM cAhakara bhI usako tyAgakara muni-dIkSA nahIM le pA rahA hU~ ?" jJAnI saMta ne batAyA-"pichale chaha janmoM se tuma paraspara pati-patnI ke rUpa meM janma lete rahe ho| yaha sAtavA~ bhava hai| isa pragAr3ha prema sambandha ke kAraNa hI yazomatI tumheM dekhate hI anurakta ho gaI thii|" rAjA ne pUchA-"yaha pragAr3ha prema baMdhana kaba TUTegA?" jJAnI muni ne uttara diyA-"isake eka janma bAda nauveM janma meM tuma neminAtha ke rUpa meM aura yaha rAjImatI ke rUpa meM janma legii| usI bhava meM nau janmoM kI purAnI prIti tor3akara tuma bAIsaveM tIrthaMkara neminAtha bnoge| rAjImatI bhI tumhArA anugamana karake dIkSA legI aura mokSa prApta kregii|" ___ apane viSaya meM yaha saba-kucha jAnakara zaMkha rAjA kA mana virakta ho gyaa| putra ko rAjya-bhAra sauMpakara dIkSA le lii| arihaMta. siddha, sAdha Adi kI utkaSTa bhakti karate hue tIrthaMkara-nAma-karma kA upArjana kiyaa| ariSTanemi ke rUpa meM janma ___ mahArAja zaMkha kA jIva aparAjita vimAna meM ahamindra kA AyuSya pUrNakara harivaMza ke pratApI rAjA saurIpura-nareza mahArAja samudravijaya kI rAnI zivAdevI ke garbha meM aayaa| 14 mahA zubha svapnoM kI sUcanA se sabhI ne yaha jAna liyA ki harivaMza meM bhAvI dharma cakravartI tIrthaMkara kA janma hone vAlA hai| zrAvaNa zuklA Illustrated Tirthankar Charitra ( 82 ) sacitra tIrthaMkara caritra | puSpamAlA FOLDrineersonacoCola Jaimchbrary forg

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N FOR candraprabha supAva zreyAMsa zItala vidhi vAsupUjya dhvajA padA paMcamI ko zivAdevI ne bhAgyazAlI putra ko janma diyaa| zAzvata niyamAnusAra tIrthaMkara kA janma hone para chappana dizA kumAriyA~ AI, sUtikA karma Adi karake bhagavAna kA janma utsava mnaayaa| (citra AN-1) bArahaveM dina janmotsava ke nimitta prItibhoja karake mahArAja samudravijaya ne batAyA-"garbhakAla meM mAtA ne ariSTa ratnamaya cakranemi (ratnoM kA cakra) kA darzana kiyA isalie bAlaka kA nAma 'ariSTanemi' rakhA jAtA hai|" bhagavAna RSabhadeva Adi 22 tIrthaMkaroM kA janma ikSvAkuvaMza meM huaa| kintu bIsaveM tIrthaMkara munisuvrata kA janma harivaMza meM huaa| unhIM ke yuga meM harivaMza meM prasiddha satyavAdI rAjA vasu (nArada parvata kI kathA kA pAtra) huaa| yugoM bAda isI harivaMza meM saurI nAma ke pratApI rAjA hue, jinhoMne saurIpura nagara gara bsaayaa| saurI rAjA ke do putra the-aMdhakavRSNi tathA bhogvRssnni| aMdhakavRSNi ke dasa putra hue jinameM samudravijaya sabase bar3e the | aura sabase choTe the-vsudev| __pUrva-janma kI tapasyA ke prabhAva se vasudeva jI kA vyaktitva bhI bar3A sammohaka thaa| vasudeva jI kI bar3I rAnI rohiNI ke eka putra the-balarAma (pagra) aura choTI rAnI devakI ke putra the-vAsudeva shriikRssnn| jo kramazaH naveM baladeva va naveM vAsudeva hue| kaMsa ke krUra kucakra, atyAcAroM va prativAsudeva jarAsaMdha kI duSTa zAsana praNAlI ke kAraNa una dinoM bhArata kA madhyavartI bhU-bhAga yuddha va ApasI SaDyaMtroM kA aDDA bana cukA thaa| isa rAta-dina ke saMgharSa va sarovara azAnti se dUra rahakara zAntipUrvaka jIvana-yApana karane kI dRSTi se tathA nimitta jJAnI kI bhaviSyavANI ke kAraNa rAjA samudravijaya, vasudeva, ugrasena, zrIkRSNa Adi yAdavavaMziyoM ne mathurA, saurIpura Adi ko chor3akara dakSiNa-pazcima samudra kI ora prasthAna kara diyA aura saurASTra pradeza meM raivataka parvata (giranAra) ke pAsa Akara vizrAma liyaa| yahA~ para satyabhAmA ne do yagala patroM ko janma diyaa| devavANI ke AdhAra para vAsadeva samudra zrIkRSNa ne yahIM para vizAla dvArakA nagarI kA nirmANa karavAyA jo apane vaibhava evaM sthApatya kalA kI dRSTi se svargapurI ke samAna advitIya thI aura zatruoM ke lie ajeya evaM durbhedya thii| ariSTanemi kA advitIya bala-parAkrama eka bAra kumAra ariSTanemi yAdava kumAroM ke sAtha ghUmate hue vAsudeva zrIkRSNa kI AyudhazAlA meM pahu~ca gye| vahA~ para vAsudeva kA sudarzana cakra, zAGaga, dhanuSa aura pA~cajanya zaMkha rakhA huA thaa| kumAra ariSTanemi bhavana ke mana meM kutUhala uThA, unhoMne pA~cajanya zaMkha uThAkara bajA diyaa| yadyapi kumAra araSTinemi ne zaMkha ko dhIme se bajAyA thA phira bhI usase jo dhvani visphoTa huA, vaha itanA pracaMDa thA ki nagara ke bhavya bhavanoM kI dIvAreM bhI tharrAne lagI aura parvatamAlAe~ pratidhvani se gUMjane laga giiN| acAnaka yaha kolAhala sunakara vAsudeva zrIkRSNa daur3akara AyudhazAlA meM Aye aura apane laghu baMdhu kumAra ariSTanemi ko bar3I sahajatA ke sAtha vAsudeva ke divya AyudhoM ke sAtha krIr3A karate dekhakara stabdha raha gye| vAsudeva ne pUchA-"priya bhrAta ! kyA rAzi yaha pA~cajanya zaMkha bhI Apane hI bajAyA?" ariSTanemi ne sahajatApUrvaka kahA-"hA~, bhaiyA ! ise dekhakara bajAne kA mana ho gyaa|" zrIkRSNa eka ora apane bhAI ke advitIya bala parAkrama se prasanna the, to dUsarI ora atyanta nidhUma Azcaryacakita bhii| kyoMki unakI yaha dhAraNA thI ki saMsAra meM unake samAna dUsarA koI yoddhA aura parAkramI agni bhagavAna ariSTanemi Bhagavan Arishtanemi vimAna malli nami ) munisuvrata fion Internationa201203 ariSTanemi onal Use Only mahAvIra www.jainelibrary For Private B

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha vRSabha nahIM hai, jo unake divya zastroM ko chU bhI sake, ataH ariSTanemi ke bala kI punaH parIkSA lene ke lie unhoMne kahA-"kumAra ! calo, vyAyAmazAlA meM Ao, Aja parIkSA kareMge, kauna adhika balavAna aura parAkramI hai?" ariSTanemi ne muskarAkara kahA-"bhaiyA ! jaisI ApakI icchA !' zrIkRSNa ne apanI vizAla dAhinI bhujA phailAkara kahA-"kumAra ! dekheM, kyA Apa ise jhukA sakate haiM ?' kumAra ariSTanemi ne kahA-"hA~", aura sahaja hI jhUmakara use ekadama jhukA diyaa| phira ariSTanemi ne apanI bhujA phailAI aura zrIkRSNa usa para jhUmane lge| vAsudeva zrIkRSNa ne donoM hAthoM se pUrA bala lagAkara jhukAne kI ceSTA kI, parantu nemikumAra kA pracaNDa bhujadaNDaka jhuka nahIM skaa| (citra AN-2/a) ___ apane laghu bhrAtA kA advitIya bala parAkrama dekhakara vAsudeva zrIkRSNa atyanta harSa-vibhora ho gye| eka bAra unake mana meM AyA-yaha avazya hI SaTkhaNDa cakravartI samrAT banegA, parantu phira ve unakI virakti aura AjIvana brahmacArI rahane kI bhAvanA jAnakara khinna ho gye| zrIkRSNa ne socA-kisI prakAra ise vivAha ke lie sahamata karanA caahie| vivAha ke bandhana meM ba~dhate hI bhogoM ke prati isakI anurakti bar3hegI aura phira yaha saMyama kI bAta bhUla jaayegaa| zrIkRSNa kI isa yojanA ko saphala banAne kI jimmedArI lI satyabhAmA Adi rAniyoM ne| ___eka dina vasanta Rtu meM rAniyoM ne milakara apane pyAre devara nemikumAra ko phAga khelane ke lie bagIce meM bulA vahA~ ha~sI-majAka ke sAtha sarovara meM jala-krIr3A karate hue bhAbhiyoM ne devarAnI lAne ke liye nemikumAra ko majabUra kara diyaa| (citra AN-2/ba) pitA-mAtA, bhAI zrIkRSNa Adi sabakA atyadhika Agraha dekhakara nemikumAra vivAha ke lie mauna rahe, taba zrIkRSNa ne unake lie parama sundarI rAjakanyA kI khoja cAlU kii| satyabhAmA ne batAyA-"merI choTI bahina rAjula bahuta hI sundara sukumArI hai| apane nemikumAra kI jor3I bahuta acchI sjegii|" zrIkRSNa ne rAjA ugrasena se nemikumAra ke lie rAjula kI ma~ganI kI aura zubha-muhUrta para yAdavoM kI vizAla bArAta prasthita huii| nagara ke samIpa pahu~cane para vara rUpa meM saje gajArUr3ha nemikumAra ke kAnoM meM pakSiyoM va pazuoM kA karuNa krandana sunAI par3A-"vivAha ke zubha maMgala prasaMga para yaha karuNa krandana kisakA hai?" nemikumAra ne apane majavAhaka sArathi se pUchA ! taba taka hAthI Age pahu~ca cukA thaa| nemikumAra ne dekhA, eka bar3e bAr3e meM aneka jAti ke mUka pazu-pakSI banda haiM, aura ve taraha-taraha kI cItkAreM, krandana karake vahA~ se mukta hone ke lie chaTapaTA rahe puSpamAlA haiN| (citra AN-3/a) sArathi ne batAyA-"kumAra ! bArAta meM Aye mehamAnoM ke bhojana ke lie ina pazuoM kA vadha kiyA jaayegaa| mRtyu ko apane sAmane nAcate dekhakara ye bhaya se karuNa krandana kara rahe haiN|" nemikumAra kA dayAlu hRdaya dravita ho utthaa| "mere kAraNa itane nirIha jIvoM kI hatyA ? paMcendriya prANiyoM candra kA vadha ! nahIM ! nahIM ! yaha mere lie zreyaskara nahIM hai|" unhoMne turaMta sArathi ko nirNAyaka Adeza diyA-"sArathi ! ruko ! aura ina bAr3oM meM banda sabhI pazuoM ko mukta kara do|" cakita huA sArathi kumAra kI tarapha dekhatA rahA, kumAra ne kahA-"merA Adeza hai, jAo ! aura pazu-pakSiyoM ko bandhana mukta kro|" sArathi ne jaise hI bAr3e kA dvAra kholA, phudakate-uchalate pazu-pakSI harSa prakaTa karate hue bAhara nikalakara sUrya bhaage| mRtyu ke mu~ha meM jAte-jAte unheM jIvanadAna mila gyaa| (citra AN-3/ba) Illustrated Tirthankar Charitra sacitra tIrthaMkara caritra lakSmI vimala ananta dharma zAnti kuntha Jaimmediercretion-internationa l -00 kh-g-de b -bcs-khms-bsm-p-dge- www.jamemorary.org

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Sy HONO DOOOOOOOOOOOO TRUSHIANGH AN3 nemikumAra kI bArAta, vadha ke nimitta baMda nirIha pazuoM kI mukti tathA vairAgya lene kA nirnny| The marraige procession of Nemikumar, liberation of mute animals meant to be butchered, and decision to become ascetic 2010_03

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FINER AN4 (a) nemikumAra ke vairAgya kI sUcanA se duHkhita rAjImatI kA mUchita honA (ba) nemikumAra kA keza loca kara aNagAra bnnaa| (a) Rajimati becomes unconscious hearing the shocking news of Nemikumar's renunication (b) Plucking his hair Nemikumar turns ascetic 2010_03

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya dhvajA kumbha nemikumAra ne apanA bahumUlya kaNThahAra, kuNDala Adi AbhUSaNa sArathi ko puraskArasvarUpa diyA aura kahA-"aba hAthI ko vApasa apane mahaloM kI ora le clo| mujhe yaha vivAha nahIM karanA hai|" ___ kumAra ko toraNa dvAra se vApasa lauTate dekhakara mahArAja samudravijaya, vAsudeva zrIkRSNa Adi ne samajhAne va rokane kI bahuta ceSTA kii| parantu mahApuruSa kabhI apane nirNaya se Digate nhiiN| aDiga niSThAvAna nemikumAra ne uttara diyA-"amba tAta ! jisa prakAra ye pazu-pakSI baMdhanoM meM ba~dhe hue tar3apa rahe the, aura bandhana mukta hote hI prasanna hokara ur3AneM bharane lage, usI prakAra Apa aura hama, sabhI pragAr3ha karma baMdhanoM se ba~dhe hue haiN| maiM ina baMdhanoM meM baMdI huuN| sukha baMdhana meM nahIM, mukti meM hai| ataH aba mukta hone ke lie saMyama grahaNa karanA cAhatA huuN| Apa loga mujhe rokie nhiiN|" aura isa prakAra kahate hue kumAra vara yAtrA se lauTakara sIdhe apane AvAsa kI ora cala diye| ____ udhara dulhana ke rUpa meM sajI priyatama ke darzanoM kI pyAsa lie rAjImatI ne jaise hI yaha sunA ki kumAra ariSTanemi bArAta se vApasa lauTa gaye, aba kabhI nahIM AyeMge, to vaha phUTa-phUTakara rone lgii| bhAgya ko kosane lgii| bAra-bAra mUrchita hotI aura jaba jAgatI taba vilApa karatI rhtii| (citra AN-4/a) ___ eka varSa taka varSIdAna dekara zrAvaNa zuklA SaSThI ke pUrvAhna (dopahara ke pahale) samaya ariSTanemi padma dvArakA nagarI se nikalakara ujjayaMta parvata kI tarapha bar3he aura vahA~ sahasrAmra vana udyAna meM azoka vRkSa ke sarovara nIce saba vastra AbhUSaNoM ko tyAgakara paMcamuSTi loca karake ve pUrNa tyAgI aNagAra bana gye| vAsudeva zrIkRSNa apane laghu bhrAtA kumAra ko pravrajita hote dekhakara gadgad ho gye| ruMdhe kaNTha se ve nikaTa Akara AzIrvAda ke svara meM bole-"he damIzvara ! Apane hama sabako chor3a diyA, apane zarIra ke vastra, AbhUSaNa aura kezoM kA bhI samudra tyAga kara diyaa| aba Apa zAnti, tapa aura mukti ke mArga para bar3hate hue apane icchita kArya ko siddha kreN|" (citra AN-4/ba) pravrajyA grahaNa ke 54 dina pazcAta usI ujjayaMta zaila zikhara para betasa vRkSa ke nIce dhyAnamagna hue ariSTanemi ko kevalajJAna prApta huaa| devoM ne samavasaraNa kI racanA kii| prabhu kI prathama dezanA huii| cAra tIrtha vimAnakI sthApanA kara ve bAIsaveM tIrthaMkara bne| bhavana rAjImatI kA anukaraNIya tyAga ariSTanemi ke sAtha rAjImatI kA pUrva navabhavoM kA pragAr3ha prema thaa| isa prema snehAnurAga ke kAraNa vaha eka varSa taka unake viyoga meM pAnI ke binA machalI kI bhA~ti tar3apatI rhii| ariSTanemi ke choTe bhAI rathanemikumAra ne rAjImatI ko apane praNaya-pAza meM pha~sAne ke aneka prayAsa kiye, parantu rAjImatI ke jIvana meM to rAzi ariSTanemi basa cuke the, vaha unake sivAya kisI kA nAma bhI nahIM sunanA cAhatI thii| eka varSa pazcAt rAjImatI ne sunA, mere priyatama ariSTanemi dIkSita hokara kaThora tapa karate hue aba trilokInAtha tIrthaMkara bana gaye haiN| rAjImatI ne bhI prabhu patha kA anusaraNa kiyA aura aneka rAja-kanyAoM ke sAtha zveta vastra dhAraNa kara raivatagiri parvata kI tarapha cala pdd'iiN| prabhu ariSTanemi se saMyama vrata grahaNa kiyA aura tapa-dhyAna sAdhanA nidhUma agni kara anta meM bhava mukta huii| bhagavAna ariSTanemi Bhagavan Arishtanemi | malli munisuvrata ) nami ( ariSTanemi (1) pArzva ( 1) mahAvIra (85 )

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siMha gaja vRSabha lakSmI candra Ja-E RSabha sUrya ajita sambhava abhinandana bhagavAna ariSTanemi yuga ke aneka prasiddha tapasvI kSamAvIra zramaNoM kI ghaTanAe~ jaina itihAsa ke pRSThoM para Aja bhI camaka rahI haiM, jinameM bAla muni gajasukumAra, mahAn tapasvI DhaMDhaNa RSi, thAvaccA putra zramaNa Adi kI ghaTanAe~ bahuta hI preraNAprada haiN| bhagavAna ariSTanemi kA ASAr3ha zuklA aSTamI ko ujjayaMta parvata para eka mAsa ke anazana ke sAtha mokSa huA / aneka itihAsavijJa vidvAnoM ne yaha svIkAra kiyA hai ki vAsudeva zrIkRSNa ke cacere bhAI bhagavAna ariSTanemi bhI eka aitihAsika puruSa the| unhoMne bhAratavarSa meM ahiMsA va karuNA kA pracAra kiyaa| mA~sAhAra ke viruddha pracaNDa jana-jAgRti paidA kii| Prince Shankh was an accomplished diplomat and strategist. He planned and conducted his campaign in such a way that he apprehended the leader of bandits without any bloodshed. While he was on his way back he heard the cry of help of a young princess abducted by a Vidyadhar (a lower god); prince Shankh | puSpamAlA challenged the Vidyadhar, defeated him and saved princess Yashomati When 22. BHAGAVAN ARISHTANEMI vimala The being that was to be Bhagavan Arishtanemi, in his earlier incarnation, was Shankh, the eldest son of king Shrishen of Hastinapur. One day some citizens and wayfarers came to the king and informed him that the highways approaching Hastinapur and the surrounding area were being terrorised by bandits and smugglers. No traveller or villager was safe from the attack of these bandits. Robbery and murder became a daily routine for them. The citizens requested the king to protect the masses. The king deputed prince Shankh to go and punish the bandits.. sumati ananta these young people saw each other they fell in love and got married. In due course prince Shankh ascended the throne. padmaprabha Once a scholarly ascetic visited Hastinapur. King Shankh went for his Darshan, and asked him, "Why am I so deeply in love with Yashomati that all my desires to renunciate come to a nought." The ascetic said, "Your marital ties are many a life-time deep. For last six lives you are being married to each other, this is the seventh birth. That is the reason for such intense and deep feeling of love for each other." The king asked, "When these ties will be broken?" The scholarly ascetic replied, "In your ninth incarnation you will be born as Neminath and she as Rajimati. In that birth you will be able to break this tie of Illustrated Tirthankar Charitra ( 86 ) sacitra tIrthaMkara caritra dharma zAnti enty kundhu (3) www.jamelibrary.or ara

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CAPE GARANS ga JAN 1 tIrthaMkara neminAtha kA janma kalyANaka (sUtikA karma) manAte hue-56 dizA kumaariyaaN| Assembly of 56 goddesses of directions performing birth-celebrations (Janma Kalyanaka) of Tirthankar Neminath after post birth cleaning. 2010_03

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AN2 (a) zrIkRSNa kI vyAyAmazAlA meM nemikumAra kI bala-parIkSA (ba) jala krIr3A ke samaya zrIkRSNa kI rAniyoM dvArA nemikumAra ko vivAha ke lie sahamata krnaa| (a) Trial of strength between Shrikrishna and Nemikumar in his gymnasium (b) Shrikrishna's queens persuading Nemikumar for marraige while playing water games _ 2010_03

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love and become the twenty second Tirthankar. Rajimati will also follow you on the path of renunciation and get liberated." dhvajA padya | sarovara The Birth as Arishtanemi Knowing all this Shankh had a deep feeling of detachment. He gave his kingdom to his son and became an ascetic. As a result of high spiritual practices and deep devotion for Jina he earned the Tirthankar-nam-and-gotra-karma and reincarnated in the Aparajit dimension of gods. Bhagavan Rishabhdev and twenty one other Tirthankars were born in the Ikshvaku clan. The twentieth Tirthankar Munisuvrat was born in the Harivamsh clan. The great king Vasu was also from Harivamsh clan. After a long time this clan saw another illustrious king Sauri who was the founder of the famous Sauripur town. Sauri had two sons Andhak Vrishni and Bhog Vrishni. Andhak Vrishni had ten sons, the eldest was Samudravijay and the youngest Vasudev. The being that was Shankh descended from the Aparajit dimension of gods into the womb of queen Shiva Devi, wife of king Samudravijay of Sauripur. The fourteen great dreams indicated that this being was to become a Tirthankar. On the fifth day of the bright half of the month of Shravan queen Shiva Devi gave birth to a son. As per the convention 56 goddesses of directions arrived and performed the birth celebrations after the post-birth cleaning. (AN-1) During the naming ceremony the king conveyed that as the queen had seen a disc with Arishta gems, the new born will be called Arishtanemi. Vasudev, the younger brother of king Samudravijay was a charming and handsome person. His senior queen Rohini had a son named Balram (Padma) and junior queen Devaki had a son named Shrikrishna. Balaram and Shrikrishna were the ninth Baldev and Vasudev. During those times the whole area of central India had become a disturbed area due to prevailing conspiracies among various kingdoms. Cruel Kamsa 'and oppressive Jarasandh (the Prativasudev) were the worst of these feuding principalities. In order to be away from these everyday problems and as per the advise of an astrologer, the Yadav clan, including Samudra vijay, Vasudev, Ugrasen, Shrikrishna etc. migrated from Mathura and Sauripur to the west coast. Shrikrishna constructed the large and beautiful town of Dwarka on the sea coast and near the Raivatak mountain (Girnar). Its grand architecture and strong fortification made it heavenly beautiful and unconquerable. samadra vimAnabhavana ratna rAzi The Power and Prowess of Arishtanemi One day while wandering around, youthful Arishtanemi reached the hall of weapons of Vasudev Shrikrishna. Seeing the divine weapons he first lifted the Sudarshan Chakra (the disc weapon) curiously and whirled it playfully. He then lifted the giant bow, Sarang, and bent it as if it was a thin cane. After this he bhagavAna ariSTanemi Bhagavan Arishtanemi nidhUma agni fo ( ) munisuvrata ( nami ariSTanemi pArzva mahAvIra

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siMha gaja vRSabha lifted the Panchajanya conch, put it to his lips and blew it hard. The piercing loud sound emanating from the great conch shocked the town. Shrikrishna rushed to the armoury. Seeing Arishtanemi playfully handling the giant and heavy weapons belonging to Vasudev, Shrikrishna was astonished. He asked, "Nemi ! did you blow the Panchajanya ?" Nemi innocently replied, "Yes brother ! It is so cute I could not contain myself." Shrikrishna knew that his weapons were beyond the capacity and strength of any warrior in the world. He was astonished and pleased at the same time, that his young cousin was so strong and powerful. He wanted to test Nemi's strength further; he invited Nemi to the gymnasium for a friendly trial of strength. First Shrikrish.. raised his arm and held it straight asking Nemi to bring it down. Nemi forced Shrikrishna's arm down without any apparent effort. After this Nemi raised his arm and Shrikrishna, in spite of all his strength could not force it down. He even put all his weight on the outstretched arm but as if it was a beam of steel, the arm of Nemi did not move even a fraction of an inch. (AN-2/a) Shrikrishna was very pleased knowing about this unprecedented strength of his cousin. He thought that this great individual, much more powerful than him, is capable of becoming a Chakravarti. But how could he become a Chakravarti if he does not change his attitude of detachment for all worldly activities. Shrikrishna formulated a plan. He asked Nemi to marry and start his family life. Nemi still did not show any interest. Shrikrishna now consulted his queens and organised a spring festival. The ladies dragged Nemi Kumar to the pool for water games and there they used all their guile to pursuade him to agree for marriage. Shrikrishna also requested once more. Nemi presented a smiling but thoughtful look. With his divine knowledge he became aware that it was the marriage celebration that would initiate him on the path of liberation. As such he did not oppose the proposal. His silence was taken as a sign of affirmation and it was joyously announced that Nemi Kumar had finally agreed for marriage. (AN-2/b) Shrikrishna started the search for a suitable match. One of his queens, Satyabhama, informed that her beautiful and delicate younger sister, Rajul, would be an extremely suitable match for Nemi Kumar. Shrikrishna finalised all arrangements. On the arranged date the marriage procession started with Nemi Kumar riding the decorated king elephant. All the kings and princes of the Yadav clan joined the procession with their royal regalia and retinue. When the procession was approaching the destination, Nemi Kumar saw that on the side of the road there were large fenced areas and cages full of wailing animals and birds. Filled with sympathy and compassion, he asked the elephant driver why those animals and birds were being kept in bondage. The driver informed him that the creatures were collected to be butchered for meat for the large number of guests attending his marriage. (AN-3/a) lakSmI puSpamAlA candra Illustrated Tirthankar Charitra (c ) sacitra tIrthakara caritra Education internation2 4_03 imorgony

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya dhvajA 724 padA sarovara Nemi Kumar was filled with despair and a feeling of detachment. He said to the elephant driver, "If I agree to be the cause of the butchering of so many living beings my life and the one to come will be filled with pain and misery. So, I will not marry. Immediately arrange for the release of all these creatures; turn back and head for Dwarka." The driver looked at him in astonishment. Nemi Kumar said, "This is an order." The driver went and opened the gates of the fenced areas and cages. The animals jumped and ran away into the jungle. They were saved from the torture of death. The driver came back and turned the elephant towards Dwarka. On the way Nemi Kumar took out all valuables and ornaments on his body and handed them over to the elephant driver. (AN-3/b) The news spread panic in the marriage procession. All the seniors of the Yadav clan tried to change the mind of Nemi Kumar, but in vain. Even Shrikrishna could not dissuade him from his determination. Nemi Kumar said to the elders, "As these animals were prisoners in the cages, we all are prisoners in cages of karma which are much stronger than these fences. See the feeling of joy evident in the animals released from the cages. Know that happiness is in freedom, not in bondage. I want to tred the path of breaking this bondage of Karma and embrace eternal bliss. Please do not stop me." When Rajimati, dressed as bride, heard of this act of Nemi Kumar she could not tolerate the sting of sorrow. She fainted with shock. When she recovered she started crying and again lost consciousness. (AN-4/a) After a year long charity, Nemi Kumar sat in a palanquin named Uttarkura, and, passing through the town of Dwarka, arrived in the Raivatak garden. He got down under an Ashoka tree and pulled out five fistful of hair after taking off all ornaments and the royal dress. He became an ascetic alongwith one thousand persons on the sixth day of the bright half of the month of Shravan. Shrikrishna was deeply touched by this incident; he blessed his younger cousin and wished him success in his mission. (AN-4/b) Arhat Neminath spent fifty four days in deep spiritual practices and then went to Vijayant hill (Girnar). On the fifteenth day of the dark half of the month of Ashvin, in the afternoon, he was observing a two days fast and was meditating under a bamboo tree when he became an omniscient. Establishing the four pronged religious organisation (Tirth) he became the twenty second Tirthankar. When Rajimati recovered from the melancholy she decided to follow the path taken by Neminath. Prince Rathnemi, the younger brother of Neminath, tried his best to seduce Rajimati. But she could not be distracted from her goal. When Rajimati came to know that Neminath had become an omniscient, she went to the Samavasaran of Neminath alongwith many of her friends and took Diksha. She lost herself in penances and other spiritual practices and in the end got liberated. bhagavAna ariSTanemi (6 ) Bhagavan Arishtanei samudra vimAna bhavana rAzi nidhUma agni malli munisuvrata nami pAva mahAvIra

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RSabha ajita sambhava abhinndn| sumati padAprabha Stories of a number of famous ascetic contemporaries of Bhagavan Arishtanemi are glittering gems in the heap of Jain scriptures. Some more prominent names are child ascetic Gajasukumar, great ascetic Dhandhan Rishi, Thavaccha-putra Shraman etc. Bhagavan Arishtanemi got liberated, at the age of one thousand years, on the eighth day of the bright half of the month of Ashadh. A number of historians accept that Arishtanemi, the cousin of Shrikrishna, was a historical figure who greatly contributed towards vegetarianism, compassion and Ahimsa. This is the point where Jain prehistory fuses with history. siMha gaja 13. bhagavAna pArzvanAtha vRSabha lakSmI puSpamAlA bhagavAna pArzvanAtha kA janma IsA pUrva navIM-dazavIM zatAbdI kI ghaTanA hai| bhagavAna mahAvIra ke nirvANa se lagabhaga 380 varSa pUrva bhagavAna pArzvanAtha kA janma vArANasI ke rAjA azvasena kI mahArAnI vAmAdevI ke garbha se pauSa vadI dazamI ke pavitra dina huaa| pUrva-bhava anya tIrthaMkaroM kI bhA~ti bhagavAna pArzvanAtha ke bhI 10 pUrva-bhavoM kA varNana jaina graMthoM meM upalabdha hai| ina pUrva-janmoM kI ghaTanAoM para vicAra karane se pratIta hotA hai ki bhagavAna pArzvanAtha kSamA aura karuNA ke avatAra rahe haiN| hara janma meM unhoMne apane pratirodhI kamaTha dvArA jalAI gaI upasarga tathA upadravoM kI agni para kSamA kI zItala jala varSA kI hai aura use "kSamA karo, bhUla jAo !" kA pATha par3hAne kA prayatna kiyA hai| kamaTha aura marubhUti potanapura ke araviMda rAjA ke rAjapurohita ke do putra the-kamaTha aura mrubhuuti| kamaTha durAcArI aura krodhI svabhAva kA thaa| marubhUti zAnta aura sdaacaarii| pitA kI mRtyu ke bAda rAjapurohita pada kA adhikArI kamaTha thA, parantu usake duSTa svabhAva ke kAraNa rAjA ne marubhUti ko rAjapurohita kA pada diyaa| isa kAraNa kamaTha marubhUti se mana hI mana jalatA thaa| marubhUti kI anupasthiti meM kamaTha ne usakI patnI vasaMdharA se prema sambandha jor3a liyaa| marubhUti ko isa bAta kA patA calA to usane rAjA se zikAyata kii| rAjA ne kamaTha ko apamAnita/pratAr3ita kara deza se nikAla diyaa| apamAnita kamaTha ne marubhUti ke prati krodha kI gA~Tha bA~dha lI aura vaha jaMgala meM jAkara saMnyAsI veza meM rahane lgaa| kucha samaya bAda marubhUti ke mana meM AyA-mere dvArA zikAyata karane para hI rAjA ne mere bhAI kamaTha ko apamAnita aura niSkAsita kiyA hai, isalie aba mujhe unase kSamA mA~ganI caahie| vaha kamaTha ko khojatA huA jaMgala meM eka pahAr3I ke nIce phuNcaa| kamaTha ko vahA~ dekhakara usane usake caraNoM meM jhukakara kSamA mA~gI-"bhaiyA ! mujhe kSamA kara do|" kintu duSTa svabhAva kamaTha ne apane vaira kA badalA lene kI nIyata se nIce jhuke marubhUti ke sira para bar3A patthara paTaka diyaa| marubhUti kI vahIM para mRtyu ho gii| (citra P-11) Illustrated Tirthankar Charitra (90) sacitra tIrthakara caritra sUrya

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P1 (1) kSamA mAMgate marubhUti para kamaTha dvArA patthara mAranA (2) kurkuTa sarpa dvArA yUthapati hastI ke mastaka para dNsh| (1) Kamath hitting bowing Marubhuti with stone (2) Kurkut serpant biting the king elephant on its head 2010_03

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GOR 000 P2 ATC GRT UCH Fatal Victory over Yavan by Parshwa kumar 2010_03

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supArzva candraprabha suvidhi zItala |zreyAMsa vAsupUjya dhvajA kumbha padma sarovara hAthiyoM kA yUthapati ___marubhUti kA jIva marakara eka jaMgala meM hAthiyoM kA yUthapati bana gyaa| krodha aura Avega kI bhAvanAoM se jalatA huA kamaTha bhI marakara eka bhayaMkara viSadhara kurkuTa jAti kA ur3anA sarpa bnaa| eka dina jaMgala meM ghUmate hue hAthI ko eka muni ke darzana hue| muni kA upadeza sunakara hAthI ko pUrva-janma kA jJAna ho gyaa| hAthI ne apanA janma sudhArane ke lie khAnA-pInA kama kara diyA aura zAntipUrvaka jIvana bitAne lgaa| ___ eka dina durbala kRzakAya hAthI eka daladala meM pha~sa gyaa| zarIra kI zakti kSINa ho jAne se nikala nahIM skaa| daladala meM hI rAta-dina pha~sA khar3A rhaa| tabhI kurkuTa sarpa udhara aayaa| usane hAthI ko dekhA to pUrva-janma kA vaira jAga utthaa| apane jaharIle DaMkoM se usane hAthI ko ghAyala kara diyaa| parantu hAthI ne samabhAvapUrvaka usa vedanA ko sahana kiyaa| (citra P-1/2) suvarNabAhu cakravartI isa prakAra aneka janmoM meM marubhUti ke sAtha kamaTha apane vaira kA badalA lene kI durbhAvanA se use pIr3Ae~ detA rhaa| usakI hatyA karatA rhaa| parantu marubhUti kA jIva sadA hI kSamA aura samatApUrvaka una pIr3AoM ko sahana karatA rhaa| AThaveM janma meM marubhUti kA jIva (pArzvanAtha kI AtmA) suvarNabAhu nAma kA cakravartI samrAT huaa| phira cakravartI kA vaibhava tyAgakara muni dIkSA grahaNa kI aura ghora tapa-dhyAna, arihaMta-siddha-bhakti karate hue bIsa sthAnakoM kI ArAdhanA karake tIrthaMkara-nAma-karma kA upArjana kiyaa| eka bAra muni suvarNabAhu kSIragiri ke vana meM dhyAna karake khar3e the ki kamaTha kA jIva, jo vana meM siMha banA thA, usane muni ko dekhate hI krodhAveza meM Akara una para jhapaTa maarii| atyanta samabhAvoM ke sAtha muni ne prANa tyaage| prANata devaloka meM deva bne| prANata devaloka se cyavakara isa mahAn bhAgyazAlI AtmA ne mAtA vAmAdevI kI kukSi se janma liyaa| putra janmotsava ke samaya rAjA azvasena ne batAyA ki-"eka a~dherI rAta meM rAnI vAmAdevI ne mere pArzva meM calate nAga ko dekhakara mujhe sUcita kiyA aura merI rakSA kI, isalie bAlaka kA nAma pArzvakumAra rakhanA caahie|" pArzvakumAra bacapana se hI atyanta pratibhAzAlI aura jAgarUka buddhi ke the| sAtha hI amita parAkramI bhI the| eka bAra kuzasthalapura ke rAjA kA dUta mahArAja azvasena ke pAsa AyA aura nivedana kiyA-"mahArAja ! hamAre rAjA prasenajita kI eka rUpavatI kanyA hai, prabhAvatI ! rAjakumArI ne pArzvakumAra ke anupama guNoM kI kIrti sunakara unake sivAya anya puruSa kA varaNa nahIM karane kI pratijJA le lI hai| kintu hamArA par3osI kaliMga deza kA yavanarAja rAjakumArI ke saundarya para Asakta ho gayA hai, aura usane dhamakI dI hai ki yA to mujhe rAjakumArI do, anyathA yuddha ke lie taiyAra ho jaao| yavanarAja ne apanI vizAla senA ke sAtha hamAre nagara ko cAroM dizA se ghera liyA hai| isalie aba Apa hamArI sahAyatA kiijie|" ___mahArAja azvasena nyAya aura nIti ke parama pakSadhara the| unhoMne turaMta hI kuzasthalapura kI rakSA ke lie senA ko sajja hone kA Adeza diyA aura svayaM bhI yuddha ke lie taiyAra hue| pArzvakumAra ne pitAzrI se kahAbhagavAna pArzvanAtha ( 91 ) Bhagavan Parshvanath samudra vimAnabhavana ratna rAzi nidhUma agni malli munisuvrata nami ariSTanemi pArzva mahAvIra Jain Education international UTUSUS For Private Personarose only www.jammerforary.org

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha vRSabha "pitAzrI ! Apa mujhe AjJA dIjie, maiM kuzasthalapura kI rakSA kruuNgaa|" pitA kI AjJA lekara pArzvakumAra yuddha ke lie cala pdd'e| tabhI zakra mahArAja kA sArathI saMgrAmika ratha lekara upasthita huA-"kumAra ! zakrendra mahArAja ne ApakI sevA meM yaha AkAzagAmI divya ratha bhejA hai, Apa isa para ArUr3ha hokara yuddha ke lie prasthAna kreN|" pArzvakumAra apane vizAla sainya bala ke sAtha AkAzagAmI ratha para car3hakara yuddhabhUmi meM phuNce| (citra P-2/1) pArzvakumAra ne yavanarAja ke pAsa sandeza bhejA-"rAjA prasenajita ne mahArAja azvasena kI zaraNa grahaNa kI hai| zaraNAgata kI rakSA karanA kSatriya kA parama dharma hai| aura phira tuma anyAya kara rahe ho, rAjA prasenajita nyAya ke patha para haiM, ataH apanI bhalAI cAhate ho to vApasa cale jAo, anyathA apane prANoM kI Ahuti dene ke lie taiyAra rho|" pArzvakumAra ke sainya bala, parAkrama aura pracaMDa teja ke sAmane yavanarAja bhayabhIta ho utthaa| vaha vividha upahAra lekara unake caraNoM meM aayaa| apanI bhUla ke lie kSamA mA~gI aura rAjA prasenajita se maitrI karake vApasa lauTa gyaa| (citra P-2/2) __pArzvakumAra vijaya dhvajA phaharAte hue vArANasI lauTa aaye| rAjA prasenajita bhI apanI kanyA prabhAvatI | ko sAtha lekara Aye aura mahArAja azvasena se putra-vadhU ke rUpa meM prabhAvatI ko svIkArane kI prArthanA kii| pArzvakumAra vivAha bandhana meM nahIM ba~dhanA cAhate the| kintu mAtA-pitA kI snehapUrNa bhAvanA kA Adara karate hue | unhoMne prabhAvatI ke sAtha pANigrahaNa kara liyA kintu phira bhI ve bhogoM se alipta rahakara tyAga-saMyamamaya jIvana jIte hue adhikAMza samaya cintana meM hI bitAte rhe| eka dina pArzvakumAra ne dekhA ki nagara kI janatA pUjA-arcanA kI sAmagrI lekara nagara ke bAhara jA rahI hai| pUchane para patA calA ki koI kamaTha nAma kA tApasa nagara ke bAhara paMcAgni tapa kara rahA hai| usI ko dekhane ke lie jhuNDa ke jhuNDa cale A rahe haiN| kamaTha kA nAma sunate hI kumAra ne jAna liyA-"yaha vahI kamaTha hai, aura yahA~ para bhI ajJAna aura pAkhaNDa phailAkara dharma bhIru janatA ko hiMsAtmaka yajJa tathA ajJAna tapa ke aMdhakAra meM dhakela rahA hai|" kumAra puSpamAlA apane anucaroM ko sAtha lekara tApasa kI dhUnI ke pAsa phuNce| logoM ko bar3A Azcarya huA-"ahA ! rAjakumAra pArzva bhI tApasa ke darzanoM ke lie Aye haiM ?" unake pIche bhIr3a jamA ho gii| kumAra tApasa ke najadIka pahu~cakara bole-"he kamaTha tApasa ! Apa yaha ajJAna tapa karake svayaM ko vyartha hI kaSTa de rahe haiM sAtha hI yajJa-kuNDa kI lakar3iyoM meM paMcendriya jIva-nAga jala rahA hai, usakI hiMsA bhI kara rahe haiM ?" __ kumAra kI bAteM sunakara tApasa Aga-babUlA ho uThA-"kumAra ! Apa kyA jAne dharma ko, yajJa ko, tapa ko? kyoM vyartha hI Apa hamAre yajJa aura tapa meM vighna DAla rahe haiM ?" (citra P-3/1) pArzvakumAra ne kahA-"dharma aura tapa kA mUla dayA hai| Apake yajJa-kuNDa meM to eka nAga-yugala jala rahA hai|" tApasa ne kruddha hokara kahA-"yaha asatya hai|" taba pArzvakumAra ne apane anucaroM ko Adeza diyaa| yajJa-kaNDa kI jalatI lakar3iyoM ko haTAkara dhIre se cIrA gayA to usameM se adhajalA eka nAga-yugala (jor3A) lakSmI candra Ilustrated Tirthankar Charitra ( 92 ) sacitra tIrthakara caritra 2010_03

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P3 kamaTha ke agni kuNDa se sarpa yugala kI rakSA aura unakA dharaNendra-padmAvatI bnnaa| Saving the pair of serpants from the fire of kamath and their reincarnation as Dharnendra-Padmavati 2010_03

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SUNDRE TMASHTAS P4 meghamAlI (kamaThAsura) dvArA upasarga aura dharaNendra-padmAvatI kA prakaTa honaa| The afflictions by Meghmali and appearance of Dharnendra-Padmavati 2010_03

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dhvajA kumbha nikalA jo pIr3A se tar3apa rahA thaa|' pArzvakumAra ne tatkAla unheM NamokAra mahAmaMtra sunAyA, arihaMta siddha kA zaraNa dilaayaa| zubha bhAvoM ke sAtha prANa tyAgakara nAga nAgajAti ke bhavanavAsI devoM kA indra-dharaNendra bnaa| dharaNendra kI rAnI padmAvatI huii| (citra P-3/2) isI prasaMga se janatA meM kamaTha tApasa kI pratiSThA khatma ho gii| vaha krodha evaM roSa se bhannAtA huA ajJAna tapa karatA rhaa| marakara asura kumAroM meM meghamAlI deva bnaa| isa ghaTanA se pArzvakumAra kA cintana naI dizA meM mur3a gyaa| ve socane lage-"ajJAna evaM pAkhaNDoM ke cakkara meM par3I bholI janatA ko dharma kA saccA mArga dikhAnA caahie|" ataH ve saMsAra tyAgakara dIkSA lene ke lie prastuta hue| isI bIca eka dina ve udyAna meM vana-bhramaNa ke liye gye| vahA~ para bhagavAna ariSTanemi ke vivAha tathA vairAgya Adi ke bhitti citra dekhane se unakA mana zIghra hI saMyama lene ko udyata ho gyaa| varSIdAna dekara (pitA kI upasthiti meM) pauSa kRSNA ekAdazI ke dina azoka vRkSa ke nIce Apane dIkSA le lii| eka bAra bhagavAna pArzvanAtha kauzAmba vana meM dhyAnastha khar3e the| usa samaya dharaNendra deva bhagavAna kI vandanA karane aayaa| bhagavAna ke Upara sUrya kI pracaNDa dhUpa giratI dekhakara usane nAgaphanoM vAlA eka chatra banA diyaa| kahA jAtA hai-isI kAraNa usa sthAna kA nAma "ahichatra" prasiddha ho gyaa| ___ eka bAra prabhu pArzvanAtha vaTa vRkSa ke nIce kAyotsarga karake khar3e the| usa samaya meghamAlI asuradeva udhara se padma niklaa| prabhu pArzva ko dhyAnastha dekhakara pUrva-bhava kA vaira jAga gyaa| usane bhagavAna ko dhyAna se vicalita karane sarovara ke lie aneka prakAra ke upasarga kiye| siMha, hAthI, cItA, dRSTiviSa sarpa, bIbhatsa vaitAla Adi rUpa banAkara dhyAna bhaMga karane ke prayatna kiye, parantu prabhu dhyAna meM parvatarAja kI bhA~ti avicala khar3e rhe| (citra P-4/1) taba meghamAlI asura ne kruddha hokara mUsalAdhAra varSA prAraMbha kii| dekhate hI dekhate gardana taka pAnI car3ha gyaa| tabhI dharaNendra deva kA Asana kaMpita huaa| vaha apane upakArI prabhu pArzvanAtha kI sevA ke lie padmAvatI devI ke sAtha turaMta prabhu ke pAsa phuNcaa| usane apane sAta phanoM kA chatra banAyA aura zarIra kI kuNDalI banAkara kamalAsana banA diyaa| bhagavAna usa kamalAsana para jala ke Upara rAjahaMsa kI taraha samAdhistha khar3e rhe| (citra P-4/2) dharaNendra deva ne duSTa meghamAlI ko DA~TA aura prabhu ke kSamAmaya/karuNAmaya svarUpa kA darzana kraayaa| meghamAlI ne bhayabhIta hokara bhagavAna ke caraNoM meM kSamA maaNgii| vimAna bhavana isa prakAra chadmastha kAla ke tirAsI dina bIta jAne ke pazcAt vArANasI ke Azramapada udyAna meM bhagavAna pArzvanAtha dhAtakI vRkSa ke nIce Akara dhyAna lIna hue| vizuddhatama bhAva zreNI para ArohaNa karate hue caitra kRSNA caturthI ke dina bhagavAna ko kevalajJAna prApta huaa| usI sthAna para devatAoM ne samavasaraNa kI racanA kii| bhagavAna ne dharma ke svarUpa para prathama pravacana diyaa| hiMsA-tyAga, asatya-tyAga, caurya-tyAga tathA parigraha-tyAga rUpa cAturyAma dharma dvArA Atma-sAdhanA kA mArga dikhaayaa|3 rAzi 1. triSaSTizalAkA puruSa caritra Adi graMthoM meM 'eka mahAnAga' kA ullekha hai| jabaki uttarapurANa Adi graMthoM meM 'nAga-yugala' kA kathana hai| 'nAga-yugala' kI prasiddhi adhika hai| ataH hamane citroM meM nAga-yugala hI dikhAyA hai| cauppana mahApurisa cariya-AcArya zIlAMka ke anusaar| 3. cAturyAma dharma meM parigraha-tyAga meM strI-tyAga (brahmacarya) bhI sammilita mAnA jAtA thaa| kyoMki dhana, dhAnya kI taraha strI bhI | nidhUma eka parigraha hai| isalie brahmacarya vrata ko parigraha-tyAga meM sammilita mAnakara cAturyAma (cAra vrata) dharma kA upadeza diyaa| agni bhagavAna pArzvanAtha Bhagavan Parshvanath samudra malli munisuvrata nami ariSTanemi pArzva mahAvIra Laternational jaimenioraryotg

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siMha gaja vRSabha bhagavAna kI dezanA sunakara rAjA azvasena (pitA) bhI saMsAra se virakta hue aura mAtA mahArAnI vAmAdevI, rAnI prabhAvatI Adi ko bhI vairAgya jgaa| sabhI ne prabhu ke caraNoM meM dIkSA grahaNa kii| usa samaya ke prasiddha vedapAThI vidvAn zubhadatta Adi anekoM vidvAnoM evaM rAjakumAroM Adi ne bhI bhagavAna kI dezanA se prabuddha hokara dIkSA grahaNa kii| bhagavAna ne zrAvaka-zrAvikA, sAdhu-sAdhvI rUpa cAra tIrtha kI sthApanA kii| zubhadatta prathama gaNadhara bne| bhagavAna pArzvanAtha ke dharmatIrtha meM kula 8 gaNadhara hue| bhagavAna pArzvanAtha kA vihAra kina-kina pradezoM meM huA, isakA koI spaSTa ullekha to nahIM milatA hai, parantu ghaTanAoM, sambaddha kathAoM se yaha patA calatA hai ki kAzI-kauzala, nepAla, baMga, kaliMga, aMga (magadha) Adi pUrva bhArata se lekara vidarbha, koMkaNa, saurASTra Adi sudUra pazcima-dakSiNa taka bhagavAna pArzvanAtha kA vihAra kSetra rahA hai| nepAla kI upatyakA meM basI zAkyabhUmi meM bhI bhagavAna pArzvanAtha ke anuyAyI the| tathAgata buddha ke kAkA zAkya-nareza evaM zreNika ke pitAmaha, pitA tathA vaizAlI ke aneka rAjA Adi bhagavAna pArzvanAtha ke anuyAyI hone kA ullekha milatA hai| 206 vRddha kumArikAe~1 bhagavAna pArzvanAtha ke zAsanakAla kI eka viziSTa ullekhanIya ghaTanA kA varNana jaina sUtroM meM milatA hai, jisakA ullekha bahuta kama logoM ne kiyA hai| vaha hai, unake zAsana meM 206 vRddha kumArikAoM kI diikssaa| bhinna-bhinna nagaroM kI rahane vAlI, jIvana-bhara avivAhita rahakara vRddhAvasthA prApta hone para aneka zreSThI-kanyAoM ne samaya-samaya para bhagavAna pArzvanAtha ke zAsana meM dIkSA lI aura tapa-saMyama kI ArAdhanA kii| parantu uttara guNoM meM kucha doSa lagAne ke kAraNa usakI AlocanA vizuddhi, kiye binA AyuSya pUrNa karake unameM se camarendra. balIndra, vyantarendra Adi kI agramahiSiyA~ (mukhya rAniyA~) bniiN| unhoMne bhagavAna mahAvIra ke samavasaraNa meM sUra 7 deva kI taraha apanI viziSTa Rddhi-pradarzana ke sAtha darzana kiye| jise dekhakara sAmAnya janatA to kyA, svayaM gaNadhara gautama bhI Azcarya mugdha ho gye| gautama ne bhagavAna mahAvIra se una deviyoM ke viSaya meM jaba pUchA to bhagavAna mahAvIra ne yaha rahasyodghATana kiyA ki ye vibhinna indroM kI agramahiSiyA~ haiM, jinhoMne 'puruSAdAnI' bhagavAna pArzvanAtha ke zAsana meM vRddha kumArikA ke rUpa meM dIkSita hokara tapa-saMyama kI ArAdhanA kI, jisa kAraNa inako viziSTa deva Rddhi prApta huii| ina varNanoM se eka bAta spaSTa hotI hai ki bhagavAna mahAvIra ke yuga meM bhI jana-sAdhAraNa meM bhagavAna pArzvanAtha ke prati vyApaka asAdhAraNa zraddhA aura unake nAma-smaraNa se logoM ke saMkaTa nivAraNa evaM kArya siddha hone kA dRr3ha vizvAsa vyApta thaa| isI kAraNa bhagavAna mahAvIra ke yuga meM bhagavAna pArzvanAtha ke lie 'puruSAdAnI' kA AdarapUrNa sambodhana pracalita thaa| ___ aneka vidvAnoM kA mata hai ki bhagavAna pArzvanAtha kA cAturyAma dharma usa samaya samagra bhArata meM pramukha dharma mArga ke rUpa meM mAnyatA prApta thaa| tathAgata buddha ne bhI pahale isI cAturyAma dharma mArga ko grahaNa kiyA, phira isI ke AdhAra para aSTAMgika dharma mArga kA pravartana kiyaa| bhagavAna pArzvanAtha 30 varSa taka gRhastha jIvana meM rahe, tatpazcAt 70 varSa taka saMyamamaya jIvana jIte hue zrAvaNa zuklA paMcamI ke dina 100 varSa kA pUrNa AyuSya bhogakara sammedazikhara para mokSa ko prApta hue| 1. dekheM-nirayAvalikA varga 4 ke dasa deviyoM ke dasa adhyyn| -jJAtAsUtra zrutaskaMdha 2, varga 1 se 10 Illustrated Tirthankar Charitra ( 94 ) sacitra tIrthakara caritra lakSmI mAlA sarya vimala ananta dharma zAnti ara PR Jalonducation-international- - TOTDrammOTE

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dhvajA bhagavAna pArzvanAtha ke nirvANa tathA bhagavAna mahAvIra ke dharma pravartana kAla ke madhya lagabhaga 250 varSa kA antarAla mAnA jAtA hai| isa kAla avadhi meM bhagavAna pArzvanAtha kI paramparA meM cAra pramukha paTTadhara prabhAvazAlI AcArya hone kA ullekha milatA hai 1. gaNadhara zubhadatta (zumbha) 2. Arya haridatta 3. AcArya samudra sUri 4. Arya kezI zramaNa Arya kezI zramaNa kA samaya bhagavAna pArzvanAtha ke nirvANa ke 166 se 250 varSa taka kA mAnA jAtA hai| Apa bar3e hI prabhAvazAlI AcArya the, zvetAmbikA ke rAjA pradezI ko Apane hI apanI adbhuta prabhAvazAlI vANI dvArA pratibodhita kara kaTTara nAstika se parama Astika jina bhakta zrAvaka bnaayaa| kezI kumAra zramaNa | ke vizAla dharma saMgha meM 500-500 sAdhuoM ke nau samUha telaMga, koMkaNa, mahArASTra Adi sudUra dezoM meM vicarate the, tathA ve svayaM eka hajAra sAdhuoM ke sAtha magadha pradeza meM vihAra karate the| 23. BHAGAVAN PARSHVANATH padma sarovara Bhagavan Parshvanath was born about 380 years before the Nirvana of Bhagavan Mahavir or in the 10th century B.C. ] samudra vimAnabhavana (Past-Incarnation . Like other Tirthankars, important events of earlier incarnations of the being that became Bhagavan Parshvanath are available in Jain scriptures. Study of these incidents reveals that amnesty and compassion played a major part in his life and progress toward purity of soul. In every incarnation his rival, Kamath, continued to torture him and he continued to forgive and forget. ] Kamath and Marubhuti The soul that was to be Bhagavan Parshvanath was inspired to take the direction of purity in its birth as Marubhuti. He was born to the wife of Purohit Vishvabhuti living in Potanpur city. His elder brother was Kamath. As Kamath was cruel, conceited, and a debauch, in spite of being the elder son it was Marubhuti who succeeded his father on the post of Rajpurohit (the director of ritual ceremonies of the king and state). Attracted toward the beautiful wife of Marubhuti, Vasundhara, Kamath seduced her. When Kamath's wife came to know about the affair, she tried to dissuade him in vain and told Marubhuti about it. Marubhuti made a secret enquiry and conveyed every thing in detail to 1. jaina dharma kA maulika itihAsa, bhAga 1, pRSTha 522. ratna rAzi nidhUma agni bhagavAna pArzvanAtha ( 95 ) Bhagavan Parshvanath malli 2) munisuvrata nami ariSTanemi pArzva mahAvIra 2010_03

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the king. Kamath was exiled by the king. He became a mendicant and started doing rigorous penance. After sometime Marubhuti felt that it was because of his report that Kamath was insulted and thrown out of the state; as such he should go and beg forgiveness from his elder brother. Marubhuti went into the jungle near Kamath and bowed before him seeking his pardon. Instead of getting pacified, Kamath was over powered by the desire of vengeance. He picked up a large stone and hit Marubhuti on the head. Marubhuti died on the spot. (P-1/1) siMha gaja vRSabha lakSmI The King Elephant The soul of Marubhuti was reborn as an elephant in the forests of Vindhyachal. It became the leader of the herd. One day when an ascetic was standing in meditation in the Vindhyachal area, the king elephant came near hi.n. The memory of its past life precipitated and it became a follower of the ascetic and turned mellow and detached. One day the elephant rushed into and stationed itself in the middle of a pond in order to save himself from a forest fire. The being that was Kamath had taken birth as a serpent of the Kurkut species. When it saw the elephant, the serpent recognised it as its enemy from the earlier birth. The serpent landed on the head of the elephant and stung it. The elephant equanimously tolerated the pain and died peacefully. (P-1/2) Suvarnbahu Chakravarti In his third birth the being that was Marubhuti reincarnated as a god in the Sahasrar dimension. From there it descended and was born as prince Kiranveg in Mahavideh area. He furthered his progress towards purity by becoming an ascetic and was killed once again by the Kamath, now born as a snake. His next birth was as a god in the Achyut Kalpa dimension. From there he came to Mahavideh area as king Vajranabh. Kamath was born as a Bhil aborigin who shot Vajranabh, who had become an ascetic now, with an arrow. Reincarnating in the Madhyam Graiveyak dimension of gods, the being that was to be Parshvanath enjoyed the fruits of his pious Karma. In his eighth birth this being was born in the royal family of Puranpur in the Mahavideh area. After ascending the throne Suvarnbahu conquered six continents and became a Chakravarti. In later part of his life he became an ascetic and did purest of meditations to earn Tirthankar-nam-and-gotra-karma. During this birth also, this being was killed by its old enemy Kamath who was born as a fierce lion. From here this being went to the Pranat dimension of gods. Descending from the Pranat dimension of gods, the being that was Marubhuti came into the womb of Vama Devi, wife of king Ashvasen of Varanasi. On the tenth day of the dark half of the month of Paush Vama Devi gave birth to puSpamAlA candra sarya Illustrated Tirthankar Charitra sacitra tIrthakara caritra vimala dharma ananta zAnti we pre Jhin Education Interation 22 Enr morgong

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trizAlA mAtA kA svapna darzana 0000 SSC M 5 nidrAmagna rAnI trizalA dvArA caudaha svapna drshn| Sleeping queen Trishala and her fourteen dreams 2010_03

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svAphalakathana Roop JHAR |M siddhArtha rAjA kI sabhA meM svapna-pAThakoM dvArA svapna-phala kthn| Dream diviners explaining meaning of the dreams in the assembly of king Siddhartha 2010_03

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ARA supAca candraprabha suvidhi zItala JzreyAMsa vAsupUjya dhvajA padma sarovara a son. At the time of his naming ceremony king Ashvasen announced that during her pregnancy Vama Devi one night saw a snake slithering on the bed near his flank . She woke him up and saved him from the impending aanger. As such, he was naming the new born as Parshva (flank). 7 Prince Parshva was very handsome and intelligent. His fame reached Kushasthalpur and princess Prabhavati, daughter of king Prasenjit, determined to become his wife. Before a proposal for marriage could be sent the king of Kalinga lay a seize of Kushasthalpur and sought the hand of Prabhavati in marriage. King Prasenjit, aware of the might of Yavanraj sent a messanger to Varanasi for help. King Ashvasen got irritated at the misconduct of Yavanraj and ordered his army to march. Prince Parshva requested his father to let him command the army in this battle. Ashvasen was well aware of the ability and prowess of prince Parshva; he accepted Parshva's proposal without any hesitation. (P-2/1) Before the prince started for the battle field the king of gods sent a divine and air worthy chariot for Parshva. After reaching the battle field and prior to giving the orders to attack, Parshva sent a message to Yavanraj that now Prasenjit was under the protection of king Ashvasen, and as such he should break his seize of Kushasthalpur or face the great army of Varanasi and divine powers of Parshva. Although the youthful Yavanraj and some of his younger ministers were provoked, a senior minister informed him that the king of gods himself sided Parshva. He not only had divine powers but also the flying chariot of Indra. To fight Parshva was to embrace certain defeat. Yavanraj accepted the advice of the senior minister and surrendered before prince Parshva without a fight. He offered rich gifts to Parshva and became a friend of Prasenjit. (P-2/2) Victorious Parshva Kumar returned to Varanasi. King Prasenjit also came to Varanasi with his daughter Prabhavati and requested king Ashvasen to marry Parshva Kumar with Prabhavati Parshva was averse to the bond of marriage. However, his parents persuaded him and he could not hurt their feelings. He was married to Prabhavati but led a simple and detached life. One day prince Parshva was enjoying a view of the town froin the balcony of his palace. When he saw groups of men and women, carrying items for worship, passing by, he asked out of curiosity if it was some day of religious ceremonies. His attendants informed him that some mendicant named Kamath is doing a harsh penance named Panchagni Tap (five fire penance). The citizens are going to pay homage to him with all these presents: Prince Parshva also proceeded to witness this strange scene. As he was endowed with three levels of knowledge since birth, Parshva perceived every thing worth knowing about this person at once. This was the same being that had been nurturing an intense feeling of vengeance for him for many births. After completing his age in the hell he was born in a poor family. Driven by hunger and poverty he had become a mendicant vimAnabhavana rAzi nidhUma agni bhagavAna pArzvanAtha Bhagavan Parshvanath malli harga nami ariSTanemi pArzva ) mahAvIra Jamudrater belg

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**) (*) - -O vRSabha and was influencing the ignorant masses with his harsh but ill conceived penance. When prince Parshva came near the mendicant he saw that some logs of wood were burning all around the mendicant. Inside one of the logs was a pair of serpents, writhing in pain due to the intense heat of the burning flames. Moved by a feeling of compassion the prince said to the mendicant, "Burning a five sensed being in fire, what sort of self improvement do you strive for ?" The mendicant replied angrily, "Prince ! You are a child; go and enjoy your princely games. It is mendicants like me who know about religion not you. How can you claim that some being is burning in the fire around me?" (P-3/1) All the efforts to persuade him that a pair of serpents was burning in the fire went in vain. Parshva then ordered his attendants to draw the specific log aside and split it. As soon as the attendants did that, a pair of serpents, partially scorched, fell on the ground writhing in pain. Realizing that they were about to die, prince Parshva said to them that they should not be annoyed with the ignorant mendicant and should remain equanimous during the last moments of their lives. He also recited the Namokar Mantra. As a result of equanimous thoughts and hearing the Namokar Mantra, after death the pair was born as the king and queen of the gods of the Nag Kumar clan (Dharanendra and Padmavati). (P-3/2)] The mendicant became angry and kept on adding more fuel to the fire of vengeance. After death he reincarnated as the evil god Meghmali. This incident inspired Parshva Kumar to step on the right path and show the path to the masses misled by such ignorant hypocretes. While he was contemplating this, he one day went to a garden and chanced to see some frescoes about the incidents of life of Bhagavan Arishtanemi. These vivid paintings pushed him to the decision of becoming an ascetic. He sought permission of his father and started the year long charity. On the eleventh day of the dark half of the month of Paush he became an ascetic under an Ashok tree. One day Parshva-muni was standing in meditation in Kaushamb jungle. God Dharanendra arrived there to pay homage. When he saw scorching sun rays falling on the meditating ascetic, he covered Parshva-muni with a canopy of snake hoods. It is said that this area later became famous as Ahichhatra. One day Parshva-muni was-standing in meditation under a banyan tree in an Ashram outside a village. The evil god Meghmali, the Kamath of earlier birth, through his evil powers became aware of this. Driven by the animosity of earlier births, Meghmali arrived at the spot where Parshva-muni was standing in meditation. He took the form of a ghost and tried to disturb Parshva-muni with his extremely loud and fearsome laughter. When Parshva-muni remained unmoved, Meghmali inflicted pain on him by attacking in the form of various Illustrated Tirthankar Charitra ( PC ) sacitra tIrthaMkara caritra lakSmI al candra sUrya 2010_03

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dhvajA animals. Parshva-muni tolerated all these afflictions with equanimity. Meghmali's anger reached its peak. (P-4/1) Now he created dark and dense clouds in the skys. The sky was completely covered by dark rain-bearing clouds. With fearsome rumbling and thunder and lightening it started raining heavily. Meghmali caused so much rain that it flooded the whole area. Parshva-muni tolerated the torment of this torrential rain like the Meru mountain. The water level rose and it reached the tip of Parshvanath's nose. He was still unmoved in his meditation. At this peak of the affliction, the throne of god Dharanendra trembled. He came to know about the incident through his divine powers and reached the spot with Padmavati. One of these snake-gods created a platform under the feet of Parshva-muni and the other a canopy of its multiple hoods over his head. Dharanendra admonished Meghmali who then fell at the feet of Parshva-muni and sought his forgiveness. (P-4/2) After eighty three days of penance and spiritual practices Parshva-muni came to Ashrampad garden in Varanasi and stood in meditation under a Dhataki tree. With fast increasing purity he attained omniscience on the fourth day of the dark half of the month of Chaitra. The gods created the divine pavilion. Bhagavan Parshvanath gave his first discourse on the form of religion. He propagated the four dimensional religion (Ahimsa, truth, non-stealing and nonpossession) for upliftment of the soul. Inspired by the discourse of Bhagavan Parshvanath, many members of his family including his father Ashvasen, mother Vama Devi, and wife Prabhavati took Diksha from him. Many other princes and scholars including the famous Vedic scholar Shubhdatta also took Diksha after hearing to his discourse. Bhagavan Parshvanath established the four pronged religious organisation. He had eight chief disciples with Shubhdatta being the first and most senior. Although no detailed mention is available about the areas visited by Bhagavan Parshvanath, it can be surmised from various incidents and related stories that he covered a considerably wide area of the subcontinent. It appears that he visited Kashi-kaushal (Uttar Pradesh), Nepal, Bang (Bengal), Kalinga (Orissa), Anga (Magadh), Vidarbh, Konkan, Saurashtra etc. Among his followern were Shakya kings, rulers of Magadh (grandfather and father of king Shrenik) and many others.7 padya sarovara antion isced from wine subcor vimAnabhavana rAzi 206 Spinsters In Jain scriptures there is a mention of an incident of Bhagavan Parshvanath's period that has not been much talked about. It is the initiation of 206 old spinsters in his ascetic organisation. At different times many old spinsters from merchant families from a number of towns took Diksha into Bhagavan Parshvanath's organisation and indulged in spiritual practices. But due to some faults in minor codes of discipline and death before doing 'equired bhagavAna pArzvanAtha (88) Bhagavan Parshvanat: nidhUma agni malli munisuvrata Gothieta (25) Tiek | mahAvIra Jan LUOG T ome

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** RSabha ajita - sambhava abhinandana fen - sumati padmaprabha O gaja vRSabha corrective self-analysis they reincarnated as queens of lesser gods like Chamarendra, Balindra, Vyantarendra etc. At the time of Bhagavan Mahavir's divine pavilion creation they came for the Darshan (paying homage in person) and displayed their divine glamour and grandeur just like the sun god. What to talk of the common audience when even Ganadhar Gautam became spellbound at this heavenly display. When Gautam asked Bhagavan Mahavir about these siMha goddesses he explained that these goddesses acquired these unique divine powers as a result of their practices of penance and discipline when they were the old-spinster ascetics in Bhagavan Parshvanath's order. All these references indicate that even during the period of Bhagavan Mahavir the faith and devotion for Bhagavan Parshvanath was wide spread. The masses strongly believed that remembering the name of Bhagavan Parshvanath was the panacea for all troubles as well as the means of success. This was the reason that in Bhagavan Mahavir's time Bhagavan Parshvanath was popularly known as "Purushadaniya". Many scholars are of the opinion that the Chaturyam Dharm (the four dimensional religion) was the leading and prominent religion in whole of India during that period. The Buddha also got initiated into this school in the early part of his spiritual life. Later he evolved and propagated his eight pronged religion out of this only. Bhagavan Parshvanath was a householder for thirty years and then an ascetic for seventy years. When he was 100 years old he got liberated on the fifth lakSmI day of the bright half of the month of Shravan at Sammetshikhar. 7 It is believed that the time span between the Nirvana of Bhagavan Parshvanath and Bhagavan Mahavir's launching of his own school was about 250 years. There is a mention of four prominent leaders of Bhagavan Parshvanath's schoolpuSpamAlA 1. Ganadhar Shubhdatta (Shumbh) 2. Arya Haridatta 3. Acharya Samudra Suri 4. Arya Keshi Shraman The last one is believed to have existed between 166 to 250 years after the Nirvana of Bhagavan Parshvanath. Arya Keshi Shraman was a forceful Acharya. The staunch non-believer king Pradeshi became a highly devoted Jain Shravak under his influence only. There were nine groups of five hundred ascetics each, in the large religious organisation headed by Keshi-muni. These groups worked in far fling areas like Tailang (Andhra), Konkan and Maharashtra. He himself wandered in the Magadh area with one thousand ascetics. candra sUrya Illustrated Tirthankar Charitra (800) sacitra tIrthaMkara caritra vimala ananta dharma zAnti ara 2010_03

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candraprabha | suvidhi 24. bhagavAna mahAvIra pUrva-bhava bhagavAna mahAvIra jaina dharma ke caubIsaveM ( carama - aMtima) tIrthaMkara the| unakA vyaktitva sampUrNa vikasita dhvajA vyaktitva thaa| usa vyaktitva meM AtmA kI ananta AbhA dedIpyamAna thI / AtmA ke samasta guNa, samasta zaktiyA~ sampUrNa rUpa meM jAgrata ho cukI thiiN| ve ananta balI the to ananta karuNAmaya bhI the| sampUrNa Atma-bala jAgrata ho jAne se ve deva-dAnavoM se bhI aparAjeya the| isa prakAra eka akhaNDa aparAjeya aura sampUrNa vikasita mAnavIya vyaktitva thA tIrthaMkara mahAvIra kaa| unhoMne pUrva janmoM meM tapa-saMyama Adi kI dIrghakAlIna sAdhanA dvArA AtmA ko tIrthaMkara yA arihaMta pada ke yogya bnaayaa| isa dRSTi se bhagavAna mahAvIra ke pUrva janmoM kI ghaTanAe~ ati mahattvapUrNa haiN| sabase pahalI ghaTanA hai prathama bodhi lAbha / zItala prathama bodhi lAbha kI ghaTanA varddhamAna mahAvIra ke vartamAna janma se 26 janma pUrva arthAt sattAIsaveM bhava kI hai| nayasAra grAma cintaka ke janma kI kathA isa prakAra hai prathama bodhi lAbha : nayasAra apara mahAvideha kI jayantI nagarI meM eka rAjA the zatrumardhana / rAjya ke cAroM ora ghane jaMgala aura harIbharI pahAr3iyA~ thIM, jinakI rakhavAlI kA kAma karatA thA - nayasAra / nayasAra grAmacintaka (mukhiyA) ke pada se sammAnita thA / eka bAra rAjabhavana kA nirmANa karane ke lie acche kASTha kI AvazyakatA huI rAjA ne nayasAra ko jaMgala se imAratI lakar3iyA~ lAne kA Adeza diyaa| nayasAra saikar3oM karmacAriyoM ko sAtha lekara jaMgala se lakar3iyA~ kATakara lAne meM juTa gyaa| madhyAnha ke samaya dhUpa teja ho jAne para vaha bhojana ke lie eka vRkSa kI chAyA meM baiTha gyaa| parantu usakA dhyAna bhojana kI tarapha nahIM thaa| vaha mana hI mana kucha soca rahA thA ki dUra pahAr3a kI talahaTI meM kucha zramaNa Ate hue dikhAyI diye| nayasAra uThA, zramaNoM ke Ane kI dizA meM kucha dUra pahu~cA, zramaNa bhI udhara hI A rahe the, nayasAra ne zramaNoM ko namaskAra kiyaa| malli munijana pracaNDa dhUpa se bahuta thaka cuke the, mAre pyAsa ke galA bhI sUkha rahA thA / dhIme svara meM bole"bhAI ! isa aTavI meM rAstA bhUla gaye, subaha se aba taka cala hI rahe haiN|" zreyAMsa nayasAra muniyoM ko apane sAtha vRkSa kI zItala chAyA meM le aayaa| kucha dera vizrAma kara lene ke bAda usane kahA-"mahArAja ! mere lie AyA huA zuddha bhojana taiyAra hai| ghar3e meM ThaNDA mIThA maThA (chAcha) bharA rakhA hai| kRpayA kucha bhikSA grahaNa kara mujhe kRtArtha kIjie | " muniyoM ne nayasAra kI vinamra aura pavitra bhAvanA dekhakara zuddha prAsuka bhojana grahaNa kara liyaa| nayasAra ke hRdaya kA kaNa-kaNa pulaka utthaa| munisuvrata nami 2010_03 vAsupUjya kucha samaya vizrAma karake muniyoM ne use dayA, anukampA, saralatA, vinamratA aura samatAbhAva kA AcaraNa karane ke lie sarala aura vyAvahArika upAya btaaye| bhagavAna mahAvIra : pUrva-bhava ( 101 ) By Jeand | ariSTanemi Bhagavan Mahavir: Past-Incarnation O pArzva mahAvIra kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni w

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siMha gajA vRSabha muniyoM ke isa satsaMga se, nayasAra ke jIvana kI dizA badala gii| use dharma kI, satya kI pahacAna huii| mithyAtva ke ghane aMdhakAra meM bhaTakane vAlI AtmA ko samyaktva kiraNa kA prathama sparza ho gyaa| abhyudaya kA mArga mila gyaa| bhagavAna mahAvIra ke jIva "nayasAra" kA yaha janma samyaktva bodhi prApti kA prathama janma mAnA jAtA hai| nayasAra mAnava AyuSya pUrNakara saudharmakalpa meM RddhizAlI devatA bnaa| vahA~ se eka palyopama kA AyuSya pUrNakara bharata kSetra kI ayodhyA nagarI meM cakravartI bharata kA putra marIci huaa| tRtIya bhava : marIci bhAratavarSa ke prathama cakravartI samrAT bharata ke ghara meM eka sundara putra ne janma liyaa| usakA mukhamaMDala sUryakiraNa (marIci) kI bhA~ti tejasvI thA, isalie nAma rakhA gyaa-"mriici"| ayodhyA nagarI meM bhagavAna RSabhadeva kA prathama samavasaraNa lagA hai| udyAna meM rAjakumAra marIci bhagavAna kA prabhAvaka pravacana sunatA hai aura usakA mana bhogoM ko tyAgakara kaThora tapazcaryA ke lie lalaka uThatA hai| marIci bhagavAna RSabhadeva kA ziSya bana jAtA hai| ekAdaza aMga zAstroM kA adhyayana karane ke pazcAt marIci kaThora tapasyAe~ karane lagatA hai, kintu marIci ke svabhAva meM komalatA aura sukhapriyatA ke saMskAra the isalie kucha samaya pazcAt usakA mana zramaNa-jIvana kI kaThora sAdhanA se vicalita ho gyaa| saMsAra ke bhogoM se use virakti thI, parantu zarIra-sukha kI Asakti bhI nahIM chUTI thii| isa kAraNa usane zramaNa ke kaThora niyamoM meM parivartana kara liyaa| vaha suvidhAvAdI parivrAjaka bana gyaa| marIci dhUpa aura varSA se bacane ke lie sira para chatra dhAraNa karane lgaa| padayAtrA meM sukhapUrvaka gamana ke lie khar3AU~-pAdukA dhAraNa kara liiN| zarIra ke pasIne kI gaMdha sahana na hotI, isalie snAna karatA, candana Adi sugandhita lepa krtaa| zramaNa-vezabhUSA meM bhI usane parivartana kara liyaa| zveta vastroM ke badale gerue vastra pahananA prArambha kara diyaa| marIci bhagavAna RSabhadeva ke samavasaraNa dvAra para hI upasthita rahatA thaa| loga usakI vicitra vezabhUSA dekhakara kautUhalapUrvaka pUchate the-"kyA Apane koI nayA dharma pravartita kiyA hai?" marIci bar3I saralatA ke sAtha apanI durbalatA ko svIkAratA huA kahatA-"zramaNa, mana, vacana aura kAya-tridaNDa mukta haiM, maiM tridaNDayukta hU~, ataH maiM pratIka rUpa tridaNDa rakhatA huuN| zramaNa ke kaThina vrata mujhase nahIM pAle jAte, isalie maiMne niyamoM meM kucha parivartana kara liyA hai| kintu maiM bhagavAna RSabhadeva ko hI apanA ArAdhya mAnatA huuN| maiM unakA ziSya huuN|" ___eka vAra samrAT bharata bhagavAna RSabhadeva kA dharmopadeza sunane ke lie aaye| upadeza ke pazcAt bharata cakravartI ne pUchA-"prabho ! Aja sampUrNa saMsAra meM Apa jaisA jJAnAdi divya vibhUtiyoM se sampanna koI dUsarA vyaktitva dikhAI nahIM detA, parantu kyA aisA koI jIva (AtmA) yahA~ upasthita hai, jo bhaviSya meM Apake samAna divya vibhUti sampanna tIrthaMkara bana sakegA?" __ bhagavAna RSabhadeva ne samAdhAna dete hue kahA-"bharata ! isa samavasaraNa ke bAhara tumhArA putra marIci svAdhyAya, dhyAna se AtmA ko pavitra kara rahA hai, yadyapi vaha Aja parivrAjaka veza meM hai, parantu bhaviSya meM eka dina vahI varddhamAna nAmaka caubIsavA~ tIrthaMkara banegA, aura mere samAna hI saMsAra meM samyak dharma kA prakAza phailaayegaa|" (citra M-1/1) Illustrated Tirthankar Charitra ( 102 ) sacitra tIrthaMkara caritra lakSmI candra sUrya Jointmentiomimitemation orate Fersonaroseromy

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A nemies marIci se mahAvIra bharata cakravartI cakravartI tIrthakara marIci M1 marIci bhava kA prsNg| The story of Marichi. 2010_03

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19 vA bhava tripRSTa vAsudeva M 2 tripRSTha vAsudeva bhava kA critr| The story of Triprishtha Vasudev 2010_03

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(L.) supArzva bhagavAna RSabhadeva kI bhaviSyavANI sunate hI samrAT bharata ke harSa kA Ara-pAra nahIM rhaa| ve marIci ko yaha badhAI dene ke lie naMge pA~va hI samavasaraNa ke bAhara daur3ate hue Aye aura harSAvega meM kahane lage"marIci ! tuma dhanya ho| tuma mahAn bhAgyazAlI ho ! bhagavAna RSabhadeva ne batAyA hai-tuma hI isa avasarpiNI kAla ke antima tIrthaMkara varddhamAna mahAvIra banakara saMsAra meM dharmodyota kroge| hajAroM-lAkhoM jIvoM kA kalyANa kroge| isase pahale tuma vAsudeva bhI banoge, cakravartI bhI aura anta meM dharma cakravartI varddhamAna mahAvIra ! bhAvI tIrthaMkara varddhamAna ! tumheM koTi-koTi praNAma / " marIci mAre khuzI ke nAcane lgaa| harSa meM unmatta hokara uchalane lagA / " ahA ! maiM kitanA mahAn hU~ ! kitanA mahAn hai merA kula aura vaMza ! mere dAdA prathama tIrthaMkara, mere pitA prathama cakravartI aura maiM banU~gA vAsudeva, cakravartI aura phira antima tIrthaMkara / " ( citra M-1/2 ) candraprabha suvidhi marIci kA harSa sImAe~ tor3akara ahaMkAra meM pahu~ca gyaa| jamIna para usake pA~va nahIM Tika rahe the| uchalatAnAcatA Ane-jAne vAloM ke sAmane yahI kahatA - "dekho, merA kula kitanA zreSTha hai ! merA vaMza kitanA uttama hai !" zItala kula kI mahAnatA kA yaha garva usake mana meM eka jAti-mada banakara raha gayA, aura jAti-mada nizcita hI AtmA ke patana kA kAraNa hotA hai| marIci ne kapila nAma ke eka rAjakumAra ko apanA ziSya banA liyA, aura parivrAjaka paramparA kA pravarttana kiyaa| vizvabhUti marIci bhava ke bAda ke 12 janmoM kA vivaraNa par3hane se yaha patA calatA hai ki usane chaha bhava deva loka ke aura chaha bhava manuSya ke kiye, jinameM vaha tridaNDI parivrAjaka banA / aneka janmAntaroM ke bAda 16 veM bhava meM marIci kI AtmA ne rAjagRha nagara meM rAjA vizvanaMdI ke choTe bhAI yuvarAja vizAkhabhUti ke putra vizvabhUti ke rUpa meM janma liyaa| isa janma meM muni dIkSA lekara ugra tapazcaraNa kiyaa| munisuvrata 2010_03 zreyAMsa tripRSTha vAsudeva vizvabhUti kA jIva AyuSya pUrNakara mahAzukra devaloka meM gayA aura vahA~ se potanapura ke rAjA prajApati kI rAnI mRgAvatI ke putra rUpa meM (18vA~ bhava) utpanna huA / nAma rakhA gayA - tripRSTha / vizvabhUti muni ke janma meM kI huI tapasyA aura sevA, vaiyAvRtya Adi ke phalasvarUpa tripRSTha adbhuta parAkramI, sAhasI aura tejasvI rAjakumAra banA / prativAsudeva rAjA azvagrIva ne bhI tripRSThakumAra ke bala vikrama kI carcA sunI to usakA jI dhar3aka utthaa| usane rAjanimittajJa se pUchA - " merI mRtyu kaise hogI ?" nimittajJa ne batAyA- " jo vIra Apake caNDameghadUta ko apamAnita / pratAr3ita kara degA tathA tuMgagiri parvatoM meM rahane vAle khU~khAra kesarI siMha ko mAra DAlegA, usI vyakti ke hAthoM ApakI mRtyu hogii|" vAsupUjya azvagrIva kA mana dhar3akane lgaa| parIkSA ke lie usane caNDamegha dUta ko rAjA prajApati ke pAsa bhejaa| rAjakumAra tripRSTha ne caNDamegha dUta ke avajJApUrNa vyavahAra para ruSTa hokara use dhakke dekara rAjasabhA se bAhara phiMkavA diyaa| kucha hI dinoM bAda rAjA prajApati ke pAsa azvagrIva ne Adeza bhejA - "tuMgagiri ke vana meM zAlikSetra kI rakSA ke lie Apa turanta cale jaaie|" bhagavAna mahAvIra : pUrva-bhava malli nami ( 103 ) | ariSTanemi Bhagavan Mahavir: Past-Incarnation pArzva mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni

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siMha vRSabha prajApati svayaM hI senA lekara jAne ko taiyAra hue to rAjakumAra tripRSTa ne unheM rokA aura apane bar3e bhAI ke sAtha sazastra sainikoM ko lekara taMgagiri ke zAli dhAnyakSetra meM A gye| vahA~ gA~va ke kisAnoM se mile, aura saba jAnakArI lii| ___ gA~va vAloM ne kumAra ko siMha kI guphA aura usake Ane kA rAstA batA diyaa| tripRSTha kumAra zastroM se sajjita hokara ratha para baiThe aura cala pdd'e| siMha kI guphA ke pAsa sainikoM ne hallA macAyA, guphA meM soyA siMha jAga uThA, usane sAmane khar3e manuSyoM ko dekhA to krodha meM uphanakara dahAr3atA huA kumAra kI tarapha jhapaTA, kumAra ne bhI siMha ko sAmane Ate dekhA-"are ! yaha to paidala hI daur3a rahA hai, to maiM phira ratha para kyoM caDhU~ ? isake pAsa to koI zastra bhI nahIM hai, to phira maiM zastra se kyoM laDUM? paidala ke sAtha paidala aura niHzastra ke sAtha niHzastra yuddha honA caahie|" yaha socakara rAjakumAra tripRSTha ratha se utara par3e, zastra pheMka diye aura siMha ke sAmane bar3ha gye| bijalI kI bhA~ti jhapaTakara Ate hue siMha ne jaise hI kumAra para AkramaNa kiyA-kumAra ne usakA jabar3A pakar3akara yoM cIra DAlA jaise koI purAnA kapar3A cIra dete haiN| siMha kI cIkhabharI bhayaMkara dahAr3a se pahAr3iyA~ gUMja uThIM, dUra-dUra khar3e sainikoM ke roMgaTe khar3e ho gye| (citra M-2/1) ___ jaba ghAyala siMha sisaka rahA thA, taba vAsudeva ke sArathi ne use madhura zabdoM meM sAntvanA dii| jisase siMha ko zAnti anubhava huii| sArathi ke prati anurAga jgaa| sArathi kA jIva Age calakara gaNadhara gautama banA aura siMha kA jIva eka kRssk| gautama ko dekhakara vaha kRSaka pUrva anurAgavaza unakA ziSya bana gyaa| parantu bhagavAna mahAvIra ko dekhakara usake baddha-vaira ke saMskAra jAga gaye, aura vaha vApasa lauTa gyaa| (citra M-2/2) kAnoM meM zIzA tripRSTha vAsudeva ko saMgIta kA bahuta zauka thaa| eka bAra saMdhyA ke samaya sabhA meM baiThe the, manoraMjana kA kAryakrama cala rahA thaa| madhura saMgIta sunakara vAsudeva tripRSTha mugdha ho gye| sabhI sabhAsada maMtra-mugdha se saMgIta sunane meM lIna the| samrATa ne apane zayyApAlaka (zayanAgAra ke paricAraka) se kahA-"mujhe nIMda A jAye to saMgIta banda karA denaa|" samrAT ko saMgIta sunate-sunate hI nIMda kI nIThI jhapakiyA~ Ane lgiiN| (citra M-3/1) rAtri kA nIrava zAnta samaya, saMgIta ke usa madhura mohaka vAtAvaraNa meM sabhI bebhAna se the| samrAT kA Adeza zayyApAlaka ko yAda nahIM AyA, pUrI rAta saMgIta sabhA calatI rhii| samrAT nIMda meM lIna the| uSAkAla hone ko AyA, to samrAT kI A~kheM khulI, dekhA, saMgIta kA raMga vaisA hI jamA huA hai| sabhI saMgIta kI mastI meM jhUma rahe haiN| tripRSTha vAsudeva ko krodha A gayA, zayyApAlaka ko DA~Tate hue kahA-"maiMne kahA thA, mujhe nIMda Ane lage to saMgIta banda karA denaa| tumane kyoM nahIM kiyA?" zayyApAlaka ne ghidhiyAte hue nivedana kiyA"mahArAja ! bhUla ho gaI, saMgIta ke Ananda kI varSA ho rahI thI, so banda karAnA bhUla gyaa|" AjJA-bhaMga hone para tripRSTha vAsudeva kA krodha bar3ha gyaa| ve zayyApAlaka kI DhIThatA para Aga-babUlA ho utthe| apane sevakoM se kahA-'isako saMgIta bahuta priya hai na? apane svAmI kI AjJA se bhI jyAdA isake kAnoM ko saMgIta acchA lagatA hai, to jAo, zIzA ubAlakara isake donoM kAnoM meM DAla do| AjJA ko avahelanA karane kA yahI daNDa do ise|" lakSmI puSpamAlA candra Illustrated Tirthankar Charitra ( 104 ) sacitra tIrthaMkara caritra Lain-Education-international-40-00

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tripRSTa vAsudeva kI sabhA vaira kA badalA TOS zayyA pAlaka kodaNDa M3 tripRSTha vAsudeva bhava kA critr| The story of Triprishtha Vasudev 2010_03

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vo bhavapriya mitra cakravatA) GHODAI M4 (1) priyamitra cakravartI kA bhava (2) nandanamuni kA tyAga aura saadhnaa| (1) Priyamitra Chakravarti (2) The detachment and spiritual practice of Nandan Muni 2010_03

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dhvajA vAsudeva kI AjJA kA pAlana huaa| bhayaMkara vedanA se chaTapaTAte hue cIkhate zayyApAlaka ke prANa pakherU ur3a gye| (citra M-3/2) ucita dizA : priyamitra cakravartI mahAvideha kSetra meM mUkAnagarI, dhanaMjaya rAjA kI dhAraNI rAnI, nayasAra kA jIva yahA~ rAjakumAra ke rUpa meM janma letA hai| kumAra kA nAma priyamitra rakhA gyaa| adbhuta zaurya, parAkrama ke sAtha hI kumAra ke hRdaya meM karuNA aura saMvega ke saMskAra bhI jAgrata hue| asIma puNya bala kA svAmI priyamitra kramazaH cakravartI banatA hai| pichale janmoM ke krodha, ahaMkAra Adi ke saMskAra kSINa ho jAne se priyamitra yahA~ para udAra, vinamra aura dayAlu vRtti kA eka Adarza cakravartI zAsaka khlaayaa| chaha khaNDa kA sAmrAjya prApta hone para bhI priyamitra kA hRdaya bhogoM se virakta hone kI kAmanA karatA rahatA thaa| ___ eka dina samrAT priyamitra ne poTilAdhArya kA darzana kiyA, pravacana sunaa| pravacana se antara cetanA meM chupe dhArmikatA aura sAtvikatA ke pavitra saMskAra jAga utthe| apane nizcaya meM aDiga priyamitra cakravartI chaha khaNDa kA vizAla sAmrAjya tyAgakara akiMcana zramaNa bana gyaa| priyamitra ne eka koTi varSa taka dhyAna, tapa-saMyama Adi kI utkRSTa ArAdhanA kii| yaha bhagavAna mahAvIra kA teIsavA~ bhava thaa| poTTilAcArya kA ziSya hone ke kAraNa inakA dUsarA nAma "poTTila" bhI prasiddha ho gyaa| AyuSya pUrNakara priyamitra muni mahAzukra kalpa meM deva padma hue| (citra M-4/1) sarovara nandana muni kI adbhuta sAdhanA mahAzukra kalpa kA AyuSya pUrNa hone para nayasAra kA jIva bharata kSetra kI chatrAnagarI meM jitazatru rAjA kii| rAnI bhadrA kA aMgajAta "nandana" nAma se prasiddha hotA hai| nandana rAjakumAra ke hRdaya meM bacapana se hI bhoga-vilAsa, raMga-rAga, khela-kUda ke prati nirveda bhAva rahatA hai| rUpavatI rAniyoM kA prema aura bhautika sukhoM kI bharamAra bhI rAjakumAra ko saMsAra meM nahIM pha~sA skii| unake mana meM dayAlutA aura sevA-bhakti ke vizeSa saMskAra jAgrata hone lagate haiN| Apadgrasta dIna-jIvoM ke prati usake mana meM karuNA kA sAgara hiloreM mAratA hai| adhyAtma-jJAna, tattva-cintana aura satya ke prati utkRSTa jijJAsA se vaha yuvAvasthA meM gaMbhIra dArzanika jaise bane rahate haiN| vimAna__ nandana rAjakumAra ke mana meM bhoga se virakti aura tyAga ke prati sahaja abhiruci hone ke kAraNa ve eka bhavana dina gRha tyAgakara dIkSA lete haiM, aura kaThina tapazcaraNa karake samAdhi tathA dhyAna kI nirmalatA bar3hAte hue deha meM hI dehAtIta bhAva se rahane lagate haiN| nandana muni eka adbhuta ghora tapasvI kA jIvana jIte hue eka lAkha varSa taka nirantara mAsa-mAsakhamaNa kI tapasyA karate haiN| arthAt pUre saMyama-sAdhanA kAla meM unhoMne eka lAkha sATha hajAra mAsakhamaNa tapa kiye| (citra M-4/2) rAzi ___ AgamoM meM adhyAtma-sAdhanA kI uccatA aura ujjvalatA ke bIsa sthAna batAye gaye haiM jinakI utkRSTa ArAdhanA karake koI bhI jIva tIrthaMkara-nAma-karma kA upArjana kara sakatA hai| nandana muni bhI nirantara bAra-bAra ina pavitra bIsa sthAnakoM kI ArAdhanA-samArAdhanA karate rahate haiM aura utkRSTa lInatA, tanmayatA, tanniSThA ke kSaNoM meM ramaNa karate hue tIrthakara-nAma-karma kA bandha kara lete haiN| nirdhUma tapasvI nandana muni AyuSya pUrNakara prANata devaloka (26vA~ bhava) meM mahAn Rddhi sampanna deva banate haiN| agni bhagavAna mahAvIra : pUrva-bhava ( 105 ) Bhagavan Mahavir : Past-Incarnation samudra randuindiatromimernational -00 - Privane ersonalimose-only mirjarmanorary.org

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RSabha ajita sambhava abhinandana sumati padyaprabha 24. BHAGAVAN MAHAVIR siMha gaja PAST-INCARNATION Bhagavan Mahavir was the last and the twenty fourth Tirthankar of this era in the Jain tradition. He had a highly developed multifaceted personality. He scintil-lated with the infinitely intense glow of the pure soul. All the virtues and powers of his soul were completely awakened and active. He had infinite power but, at the same time, he also had infinite compassion. Possessing ultimate powers of the soul, he was unconquerable even by gods and demons. Thus Tirthankar Mahavir was an undefeatable, fully developed and absolutely co.nposite human being. But the seeds of this grandeur and greatness of Bhagavan Mahavir were sown in the remote past. He had been doing rigorous penance, indulging in altruism and practising deep meditation in many of his past incarnations. From this angle the incidents from earlier incarnations of this supreme scul are very iinportant and inspiring. The first incident in this sequence is known as "the first touch of righteousness". It is from the 27th birth before the final birth of the soul of Bhagavan Mahavir. The story of this birth as the village elder Nayasar, goes like this vRSabha lakSmI puSpamAlA First Glimpse of Right Knowledge : Nayasar In the twenty seventh birth before being born as Bhagavan Mahavir, this soul was a village elder and forester working for king Shatrumardhan of Pratisthan city in the west Mahavideh area. He used to bring all the wood required for construction purposes from the forest. One day at noon time all the workers were taking rest after their lunch. Nayasar also sat under a tree in order to take the food he had brought along. Before starting to eat he saw some ascetics wandering at the foot of nearby hills. Nayasar thought that these ascetics are wandering without food or water in this scorching sun. If they happen to come this side, I will offer a part of my food to them. I will be benefitted by this simple act of serving guests and my day will become purposeful. Innocent Nayasar waited looking at the approaching ascetics. With deep devotion he offered them this pure food. When they proceeded towards the town, Nayasar accompanied them for some distance to show the way. When Nayasar bowed before the ascetics before taking their leave, they gave him sermons of the true path, the simple code of compassion, pity, simplicity, humility and equanimity. Devoted and respectful, Nayasar got enlightened and the seed of righteousness (Samyaktva) sprouted in his mind. As this is the starting point of Illustrated Tirthankar Charitra (POE) sacitra tIrthaMkara caritra candra vimala ananta dharma zAnti ara JL . jametrary.org

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vAsupUjya the spiritual evolution, the moment when a soul lost in the darkness of illusion got the first glimpse of spiritual light, the counting of the earlier incarnations of the soul that became Bhagavan Mahavir begins here. dhvajA padma sarovara The Third Birth : Marichi After completing his age (the age of a being, according to Jainism, is a fixed period determined by actions in the immediately preceeding birth), the soul of Nayasar was reborn as a god in the Saudharm Kalpa. He then took birth as Marichi, the son of Chakravarti (sovereign of six continents) Bharat in the city of Ayodhya. After hearing the first discourse of Bhagavan Rishabhdev he became a Shraman. But as he could not sustain the rigorous ascetic codes, he abandoned the dress of a Shraman, made desired relaxations in the harsh code of Shraman conduct, and became a Tridandi Parivrajak (a class of mendicants). He started keeping an umbrella and a pair of wooden slippers. He also used to take bath and apply fragrant pastes like sandal wood paste. However, he still believed the path of Rishabhdev to be the best. He would sit just outside the divine pavilion (Samavasaran) of Rishabhdev and when asked about his strange dress, he would innocently accept his weaknesses and preach to the people around, inspiring them to accept the religion of Shramans. One day Bharat Chakravarti asked Bhagavan Rishabhdev, "Prabho ! Is there any great being (soul) present in this congregation who will become a Tirthankar like you ?" Rishabhdev replied, "Bharat ! Outside this religious congregation sits your son Marichi dressed as a Parivrajak. After penances and other practices for many reincarnations, he will become the last Tirthankar of this cycle of time. During his passage from Marichi to Mahavir, he will also be born as Triprishtha Vasudev (the lord of three regions) in one birth and in another reincarnation as Priyamitra Chakravarti." (M-1/1) Hearing about the astoundingly bright future of the soul of his son Marichi, Emperor Bharat burst with joy. He went to Marichi with the happy news and said, "Marichi ! You are extremely lucky, I greet you as the future Tirthankar." Marichi was overjoyed hearing the prophecy of Bhagavan Rishabhdev. His happiness was boundless. But at the same time, thoughts of the glory of his clan stirred his conceit. Filled with pride for his clan, he uttered, "How great is my clan and what a superior family is that to which I belong ! My grandfather is the first Tirthankar, my father is the first Chakravarti, and I will became a Vasudev, a Chakravarti, and finally the last Tirthankar of this cycle of time. How great, indeed !" And thus Marichi almost burst with conceit. Slowly he slid down from the heights of spiritual excellence, and was drawn into the whirlpool of the egoism of racial supremacy. (M-1/2) samudra vimAnabhavana ratna rAzi nidhUma agni A halatt: -40 . (Pong ) Bhagavan Mahavir: Past-Incarnation Jan Education international Urdu Private resurrareseromy jeniranya

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*** O RSabha 37fa sambhava -3)* abhinandana sumati O - O padmaprabha siMha According to the Jain tradition, Marichi was the founder of the Parivrajak school. Marichi used to say that the Shramans were free of the distortions of mind, speech, and body, but the Parivrajaks had these. As such, the Parivrajaks started keeping a trident, there symbol. In his last days he made prince Kapil his disciple. From that point on the derivative Parivrajak school gradually distanced itself from the Shraman school. Vishvabhuti The soul of Marichi moved from the human dimension to that of gods and back again alternatively for twelve incarnations. When born as human he became Parivrajak many a time and observed numerous austerities. In his sixteenth reincarnation he was born as prince Vishvabhuti the nephew of king Vishvanandi of Rajgrih. He became an ascetic and did harsh penance before breathing his last. In the seventeenth reincarnation he took birth as a god in the Mahashakra dimension of gods and in eighteenth as Triprishtha Vasudev. gaja vRSabha lakSmI Triprishtha Vasudev Queen Mrigavati of king Prajapati of Potanpur gave birth to an extremely powerful son. He was named Triprishtha. Prajapati was an ordinary king of a subordinate kingdom of the Prativasudev Ashvagriv (See appendix). Triprishtha was a very brave and valorous young man. When the fame of his powers and strength reached Ashvagriv he became apprehensive. He asked his astrologer about how he would meet his end. The astrologer said, "The man who would crush your powerful emissary-Chandamegh and also kill the ferocious lion of Tunga mountain will be the messanger of death for you." One day Ashvagriv sent Chanda to Potanpur. When this emissary misbehaved, Triprishtha threw him out. Then an order was issued to Prajapati, "A ferocious lion has created havoc in the Shali area. Immediately proceed to that area and protect the farmers from the lion." When Prajapati prepared to go, prince Triprishtha requested, "Father ! When we are available you need not take the trouble to proceed for this insignificant venture. Your sons can easily take care of that petty beast." Triprishtha and his elder brother Baldev Achal Kumar went to that forest and enquired about the lion from the local populace. As directed, they proceeded toward the den of the lion. Disturbed by the noise of the village folk, the lion came out of its den and charged towards the princes. Looking at the approaching lion Triprishtha thought, "The creature is alone moving on its feet, why do I need my bodyguards and the chariot? When it does not carry any weapon, why should I ? I will face it alone and bare handed." Triprishtha got down from the chariot puSpamAlA Illustrated Tirthankar Charitra ( poc ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti ara TOO

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dhvajA and threw away his weapons. He fought alone and bare handed with the ferocious men-eater. In the end he caught hold of the jaws of the lion and tore it apart. Standing at a safe distance, the farmers jumped with joy and hailed the prince. The driver of the chariot of the prince went near the writhing lion, said a few words of sympathy, and covered its wounds with medicinal herbs. The dying moments of the beast became peaceful. This act infused a feeling of affection for the driver in the mind of the dying lion. (M-2/1) When the driver reincarnated as the chief disciple of Bhagavan Mahavir, Indrabhuti Gautam, this lion was born as a farmer. When the farmer saw Gautam he was infused with a feeling of fraternity and respect for Gautam. He became Gautam's disciple. But when he happened to see Bhagavan Mahavir, the dormant feelings of fear and vengeance surfaced, Bhagavan Mahavir then revealed the cause of these dormant feelings by narrating the story of his earlier life. (M-2/2) Prince Triprishtha conquered the evil king, Prativasudev Ashvagriv, and established his own empire over three continents. He became the first Vasudev of this cycle of time. padma samudra fa4 bhavana Lead in the Ears Once the Vasudev was enjoying a musical concert in his assembly. When his eyelids became heavy with slumber he instructed his bed attendant, "When I am asleep stop the programme ?" After a few minutes Triprishtha closed his eyes and went to sleep. Everyone present was engrossed in the lilting music. The concert went on throughout the night. Suddenly Vasudev was awake. When he heard the music concert still going on, he turned crimson with anger. He shouted angrily at the attendant, "Why the music has not been stopped yet ?" With folded hands the bed attendant submitted, "Everyone was lost in the intoxicating waves of the melodious music. Pardon me, Sire! I too became lost." The negligence in following his instructions added fuel to the fire of Triprishtha's anger. Directing all his anger on the negligent aide, he said, "Pour molten lead in the ears of this music buff. Let him realize the consequences of ignoring the instructions of his master for the sake of his love for music." Vasudev's order was carried out. Writhing with extreme and intolerable agony the bed attendant died on the spot. (M-3/1) The soul in the form of Triprishtha accumulated the bondage of tarnishing Karmas due to its extremely cruel attitude. It had to suffer the excruciating result in the form and life as Mahavir. The aide reincarnated as a farmer and hammered nails in Mahavir's ears when he did penance as a Shraman. As a result of the intoxication of power, passion for grandeur, and cruelty of attitude, bhagavAna mahAvIra : pUrva-bhava ( Pop ) Bhagavan Mahavir : Past-Incarnation ratna rAzi nirdhama agni malli ) Praca | nami ariSTanemi pArzva / mahAvIra ( ... So

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ajita sambhava abhinandana sumati pAprabha Triprishtha Vasudev, after living his age was reborn in the seventh hell. In his twenty first incarnation he became a lion; in the twenty second he again went to the fourth hell, and after that he was born as Priyamitra Chakravarti in the twenty third birth. (M-3/2) siMha The Right Direction : Priyamitra Chakravarti After seeing many auspicious dreams, the queen of Dhananjay, the ruler of Mukanagari, gave birth to a son. He was named as Priyamitra. As a result of his virtuous Karmas and his bravery he conquered all the six continents and became a Chakravarti. He enjoyed all these pleasures and grandeur befitting a Chakravarti. In the end, he got detached and became a Shraman by taking Diksha (the formal act of renouncing the mundane life style) from Pottilacharya. For about ten million years he indulged in serving the guru, studying and pondering over the scriptures, meditation, and a variety of austere penances. Through these he continued to wipe out the tarnishing Karmas acquired during previous lives. Living his age, he was reborn as a god in the Mahashukra Kalpa from where, in his next incarnation, he was born as the son of king Jitshatru of Chhatranagari. (M-4/1) gaja vRSabha lakSmI Austere Practices : Nandan Muni The life of prince Nandan (son of king Jitshatru) was like a lotus flower in the swamp of passions and mundane indulgences. The attraction of the beauty and love of beautiful damsels did not divert him from his spiritual quest. Finally he became a disciple of Pottilacharya. Becoming an ascetic, he started purifying his soul with the fire of penance. He undertook the tough practice of the twenty step penance that includes discipline, penance, devotion for Arihant, service of the ascetic, and other such purifying acts (See appendix 2). As a result of these practices, he earned the Tirthankar-nam-and-gotra-karma (the Karma that would make him a Tirthankar in future birth). He spent about a hundred thousand years as a Shraman with perfect discipline. During this period he did one hundred and sixty thousand one month fasts. Living his age with austure practises, deep meditation, and unselfish service, he reincarnated as a god in the Pranat Pushpottar Viman (a specific dimension of gods). This was the birth preceding his reincarnation as Mahavir. M-4/2) puSpamAlA candra Illustrated Tirthankar Charitra (880) sacitra tIrthaMkara caritra www.amerary.org

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cayanna sAharaNa janma kavala jAtA citra saMkhyA 6 Illustration 6 tIrthaMkaroM ke pNc-klyaannk| Five auspicious events in a Tirthankar's life. 2010_03

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2010_03

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gRhastha-jIvana padma janma se pUrva kI paristhitiyA~ vi. saM. 542 pUrva (IsvI san 599 pUrva) bhAratavarSa ke pUrvAMcala meM, eka Aloka pu~ja kA janma huA thA jisakA nAma thA-"varddhamAna mhaaviir"| dhvajA bhagavAna pArzvanAtha ke samaya taka bhAratavarSa meM rAjataMtra kI pradhAnatA thI, parantu gaNataMtra kA svarUpa bhI prakaTa hone laga gayA thaa| gaNataMtra ke vikAsa kI vaha Adi belA thii| unake parinirvANa ke pazcAt gaNataMtra rAja kA vistAra hone lagA aura vaizAlI gaNarAjyoM kI rAjadhAnI ke rUpa meM vikasita huii| mahArAja ceTaka, jo bhagavAna pArzvanAtha kI paramparA meM dRr3ha AsthA rakhate the, vaizAlI gaNarAjya ke adhyakSa the| ___ gaMgA ke uttarI taTa para base licchavI kSatriyoM kA eka vizAla parAkramI samUha gaNarAjya kA samarthaka thaa| ugra, bhoga, rAjanya, ikSvAku, licchavi, jJAta tathA kaurava ye chaha rAjavaMza isa gaNarAjya ke pramukha sadasya the, jinake nau rAjA the| _ dUsarA gaNa samUha thaa-mll| malla gaNataMtra do bhAgoM meM ba~TA thA-uttara-pazcima tathA dkssinn-puurv| uttara-pazcima kI rAjadhAnI kazInagarI thI tathA dakSiNa-parva kI rAjadhAnI pAvA thii| malla gaNarAjya ke nau sarovara rAjA bhI gaNataMtra ke pakke samarthaka the| nau malla, nau licchavI, yoM aThAraha gaNarAjAoM kA eka susaMgaThita gaNarAjya thA vajjI sNgh| vaizAlI gaNarAjya ke licchavI, sUryavaMzI kSatriya the-jo maryAdA puruSottama rAma ke vaMzaja kahalAte the| bhagavAna mahAvIra evaM yuddha ke udaya se pUrva yaha videha nAma se prasiddha the, kintu dhIre-dhIre 'licchavI nAma adhika pracalita ho gyaa| phira bhI unakA sAMskRtika svarUpa videha ke rUpa meM hI sadA prasiddha rahA hai| jaina sAhitya meM mahArAja ceTaka ko videharAja kahA gayA hai aura ceTaka rAjA kI bahina trizalA videhadinnA kahalAtI thii| isalie bhagavAna mahAvIra ko bhI videha sukumAla kahA gayA hai| ye upanAma videha rAjya kI dhArmika aura sAMskRtika garimA ke pratIka haiN| vimAnavaizAlI kA rAja-parivAra vaizAlI ke uttara bhAga meM eka upanagara thA-kuNDapura snnivesh| kuNDapura ke dakSiNa bhAga meM brAhmaNoM kI bastI thI, jinakA pramukha nAyaka thaa-Rssbhdtt| devAnandA usakI patnI thii| yadyapi RSabhadatta veda-vedAMga kA vidvAn dhanADhya brAhmaNa thA, phira bhI bhagavAna pArzvanAtha kA pakkA upAsaka thaa| kuNDapura ke uttara bhAga meM jJAtavaMzI kSatriyoM kI bastI thI isaliye yaha kSatriya kuNDapura kahalAtA thaa| | rAzi siddhArtha yahA~ ke nAyaka the| siddhArtha ke parAkrama aura apAra aizvarya ke kAraNa unheM rAjA aura narendra Adi sammAnajanaka sambodhanoM se pukArA jAtA thaa| vaizAlI gaNarAjya meM unakA atyadhika prabhAva thaa| vaizAlI gaNAdhyakSa ceTaka kI bahina trizalA rAjA siddhArtha kI rAnI thii| ceTaka kA jyeSTha putra siMhabhadra nidhUma (siMha senApati) vajjI gaNataMtra kA pradhAna senAnAyaka thaa| bhagavAna mahAvIra : gRhastha-jIvana ( 111 ) Bhagavan Mahavir : Life as Householder samudra bhavana ratna Agna malli munisuvrata nami pArzva ariSTanemi / hal Use Only In International 2010 mahAvIra www.jainelibrary.ord For Private Per

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siMha gajA mahArAja ceTaka kI sAta putriyA~ thIM1. celanA-magadha nareza biMbasAra zreNika kI raanii| 2. zivA-avantIpati caNDapradyota kI raanii| 3. mRgAvatI-kauzAmbI (vatsa deza) nareza zatAnIka kI raanii| 4. padmAvatI-caMpApaMti dadhivAhana kI rAnI (candanabAlA kI bhaataa)| 5. prabhAvatI-sindhu-sauvIra deza ke rAjA udAyana (udAI) kI raanii| 6. jyeSThA-bhagavAna mahAvIra ke jyeSTha bhrAtA rAjakumAra nandivardhana kI raanii| 7. sujyeSThA-bAla brhmcaarinnii| bhagavAna mahAvIra kI ziSyA bniiN| jaina evaM bauddha sAhitya meM prasiddha vIra pAtra ajAtazatru (kuNika) evaM vatsarAja udAyana mahArAja ceTaka ke sage dauhitra the| svapna darzana : pUrvAloka eka rAta mAtA trizalA suramya zayana-kakSa meM, komala zayyA para leTI huI acAnaka 14 zubha svapna dekhakara jAgrata ho uThatI haiN| usakA aMga-aMga pulakita praphullita romAMcita-sA ho jAtA hai| (citra M-5) zayyA tyAgakara trizalAdevI bhadrAsana para baiTha jAtI haiN| socatI haiM-eka sAtha itane divya zubha svapna !. ahA Aja jIvana meM pahalI bAra aise vilakSaNa svapna dekhe haiM maiMne inakA kyA zubha phala hogA ? phira mahArAja siddhArtha ke zayana-kakSa meM Akara unheM zubha svapna btaaye| ___ svapna sunakara mahArAja siddhArtha atyanta praphullita hue| gadgad svara meM bole-"devI ! Apake svapna kalyANakArI haiN| hameM artha-lAbha, bhoga-lAbha, sukha-lAbha aura putra-lAbha hogA aura rAjya kI bhI vRddhi hogii| Apa bhAgyazAlinI ho, jo eka sAtha itane zubha svapna dekhe haiN| ina zubha svapnoM kA artha sUcita karatA hai-Apa jisa putra-ratna ko janma dogI, vaha saMsAra meM ati viziSTa advitIya vyaktitva vAlA hogaa| isa dharatI para jitane bhI zubha lakSaNa zubha tattva haiM, una sabakI saMcita nidhi ke rUpa meM hogA yaha putr-rtn| prAtaHkAlIna kAryoM se nivRtta hokara mahArAja siddhArtha va devI trizalA sabhAmaNDapa meM Akara virAjamAna hue| pAsa hI choTe bhAI supArzva, unakI rAnI Adi bhI baiThe the| vaizAlI ke prasiddha svapna-pAThaka rAjasabhA meM aaye| mahArAja siddhArtha evaM devI trizalA ne aSTAMga nimitta ke jJAtA svapna-pAThakoM kA abhivAdana kiyaa| ucca Asana para biThAkara mahArAja ne unase kahA vRSabha lakSmI puSpamAlA 1. AcArAMga sUtra tathA kalpasUtra Adi graMthoM ke anusAra nayasAra kA jIva prANata devaloka se cyavakara ASAr3ha zuklA SaSThI ke dina hastottarA nakSatra kA yoga Ane para RSabhadatta brAhmaNa kI patnI devAnandA ke garbha meM avatarita huA tabhI devAnandA ne usI rAta 14 mahAn zubha svapna dekhe, bhAvI ke zubha saMketoM se usakA roma-roma praphullita ho gyaa| kintu 82 dina bItane ke bAda eka dina acAnaka devAnandA kI khuziyA~ luTa gii| ve mahAn zubha svapna lauTate dikhAI diye| usI rAta rAjA siddhArtha kI rAnI trizalA devI zubha sApna dekhatI haiN| Agama meM ullekha hai ki zakrendra mahArAja kI AjJA se hariNaigameSI deva ne mAtA devAnandA kA garbha, trizalAdevI kI kukSi meM sAharita kara diyaa| -AcArAMga sUtra zrutaskaMdha 2, a. 24 Illustrated Tirthankar Charitra ( 112 ) sacitra tIrthakara caritra sUrya vimana (O) anala (0) dharma vimala ananta Jennducation-internations-20200.03.-.--- ) ati zAnti kupa(O) ara (0)

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya dhvajA padA "aSTAMga nimitta zAstra ke vettA vidvajjana ! Aja rAtri kI zubha belA meM aMtima prahara ke samaya priyakAriNI videhadinnA devI trizalA ne 14 zubha svapna dekhe haiN| Apa apane zAstra evaM anubhava jJAna ke AdhAra para ina zubha svapnoM kA phala kathana karake hamArI jijJAsA ko zAnta kiijie|" nimittavettAoM ne devI trizalA ke zrImukha se svapna sune| paMDitoM ne cintana kara svapna kA zubha phala isa prakAra batAyA "rAjarAjendra mahArAja siddhArtha ! svapnazAstra ke anusAra 72 zubha svapna hote haiN| unameM 42 sAmAnya phala dene vAle aura 30 zubha phala dene vAle haiN| bhAgyazAlinI devI trizalA ne 14 mahAsvapna dekhe haiM ve atizaya zubha tathA divya phala kI sUcanA karate haiN| ina svapnoM ke anusAra devI trizalA eka cakravartI putra kI mAtA hoNgii.kintu| mahArAja ! zAstroM ke anusAra cakravartI samrAT to 12 ho cuke haiM, dharma-cakravartI tIrthaMkara abhI eka aura hoMge: / isalie sabhI lakSaNa aura paristhitiyA~ isa satya ko udghATita karate haiM ki ApakA lokamaMgalakArI putra dharma-cakravartI hogA / " . rAjA siddhArtha ne svapna-pAThakoM ko bharapUra dAna dakSiNA dI aura satkAra sammAnapUrvaka vidA kiyaa| (citra M-6) janma-kalyANaka : jana-kalyANaka kA udghoSa sarovara vasanta kA mahInA, prakRti apane saMpUrNa saundarya ke sAtha vikasita thii| dizAe~ svaccha aura nirmala thiiN| zItala sugandhita pavana manda-manda gati se prakRti ke kaNa-kaNa ko Anandita kara rahI thii| madhya rAtri kA zAnta nIrava smy| dharatI aura AkAza para cAroM ora dUdhiyA cA~danI chitarAI huI thii| caitra zuklA trayodazI kI zubha tithi| usa puNya ghar3I meM mAtA trizalA ne eka divya zizu ko janma diyaa| zizu kyA thA, eka divya prakAza puMja thaa| dharatI para prathama caraNa rakhate hI kSaNa-bhara ke lie samUcA saMsAra Aloka se jagamagA utthaa| prakAza kI vaha divya kiraNa dekhane ke lie jaise aMdhoM ko bhI A~kheM mila gii| naraka kI ghora tamisrA meM prakAza phaila gyaa| nAraka jIva apanI vedanA bhUla gye| kalaha saMgharSa aura yuddha vanda ho gye| janma-bhara ke bhUkhe-pyAse jana jaise amRta pIkara apUrva tRpti kA anubhava karane lge| sarvatra zItala | vimAnasugandhita ArogyadAyI havAe~ bahane lgiiN| asAdhya rogI bhI Arogya kA anubhava karane laga gye| janmajAta | bhavana vairiyoM ke mana meM bhI maitrI kI lahareM uThane lgiiN| tInoM lokoM meM eka ajJAta Ananda kI hiloreM uTha rahI thIM, zizu ke janma lete hI samUce saMsAra ke vAtAvaraNa meM kucha samaya ke lie adbhuta parivartana A gyaa| ___ bhagavAna ke janma kA sukhada saMvAda sunakara samasta devalokavAsI harSa se nAcane lge| sarvaprathama devarAja zakrendra ne Akara bhagavAna ko namaskAra kiyA. phira ratna kakSi dhAriNI mAtA trizalA kI tIna bAra pradakSiNA kii| sabhI deva-deviyA~. gaMdharva, kinnariyoM ne milakara gIta gAye, nRtya kiyA aura tIrthaMkara deva kA janma kalyANaka utsava mnaayaa| sarvaprathama chappana dizAkumAriyoM ne sUtikA karma kiyA tathA devatAoM ne bhagavAna kA janma utsava mnaayaa| zakrendra Adi devatAoM ne milakara meru parvata para le jAkara bhagavAna kA janma abhiSeka kiyA, janma mahimA kii| nidhUma agni bhagavAna mahAvIra : gRhastha-jIvana ( 113 ) Bhagavan Mahavir : Life as Householder ion International20 AAAA

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RSabha ajita sambhava H abhinandana sumati pAprabha siMha gaja vRSabha idhara prAtaHkAla kA prathama prakAza phUTane ke sAtha hI priyaMvadA dAsI daur3atI huI mahArAja siddhArtha ke pAsa AI-"badhAI ho mahArAja ! badhAI ho ! mahArAnI trizalA ne putra-ratna ko janma diyA hai|" harSa-ullAsa se pulakita hokara mahArAja ne rAjacihna ko mastiSka para rakhakara bAkI zarIra para pahane mUlyavAna AbhUSaNa utArakara priyaMvadA dAsI ko upahAra meM de ddaale| sAtha hI jIvana-bhara ke lie use dAsa-karma ke baMdhana se chuTakArA de diyaa| isa prakAra bhAgyazAlI putra ke janma kA zubha saMvAda sunAne vAlI dAsI jIvana-bhara ke lie daridratA evaM dAsatA ke bandhanoM se mukta ho gii| adbhuta janma utsava mahArAja siddhArtha ne mahAmAtya ko bulAkara kahA-"nagara ke utsava Ayojana adhikArI ko kahorAjakumAra ke janma utsava kA apUrva Ayojana kreN|" ___ mahArAja kI AjJA hote hI kSatriyakuNDa nagara kI galiyoM, rAja-pathoM Adi kI saphAI kI gii| sugandhita jala chir3akA gyaa| sthAna-sthAna para puSpamAlAe~, bandanavAreM TA~gI giiN| ghara-ghara badhAiyA~ bA~TI giiN| loga khuziyoM se nAcane-gAne lge| maMgala gItoM kI dhvaniyoM se kSatriyakuNDa kI cAroM dizAe~ gUMjane lgiiN| ___ mahArAja siddhArtha ke mana meM eka kalpanA uThI, mahAmAtya ko bulAkara kahA-"amAtyavara ! hamAre kula meM putra-janma ke utsava kA paramparAgata Ayojana to hamezA hotA hI hai, Aja bhI hogA, parantu Aja kucha nayA, kucha vilakSaNa honA caahie|" mahAmAtya ne nivedana kiyA-"mahArAja ! Apa AjJA dIjie, Apa jaisA cAhate haiM, vaisA hI hogA / " mahArAja siddhArtha ne kahA-"Aja bandIgRhoM se samasta bandiyoM ko mukta kara do, samasta karjadAroM ke karja mApha kara do| jinake pAsa Avazyaka sAmagrI kharIdane ke sAdhana nahIM haiM, unheM vastu kharIdane ke lie dhana do| vyApAriyoM se kaho anna, vastra Adi vastue~ Adhe mUlya meM dI jaayeN| unakA ghATA rAjakoSa se pUrA kara diyA jaayegaa| nagara meM jo vRddha, apaMga, daridra haiM unheM rAjakIya dAnazAlAoM se bhojana, vastra Adi diye jaayeN| rogI tathA vRddha dAsoM ko dAsya-karma se mukta kara diyA jaaye| isa prakAra samasta nagaravAsI Aja daridratA, dInatA, kSudhA evaM bandhanoM kI pIr3A se mukta hokara svataMtratApUrvaka khuziyA~ mnaaeN|" rAjA siddhArtha kA Adeza kriyAnvita huaa| utsava alaukika ullAsa ke sAtha dasa dina taka manAyA gyaa| loga dhanya-dhanya kaha rahe the-Aja saMsAra ko tApa saMtApa se mukti kliAne vAlA koI mahApuruSa avatarita huA hai| putra ke nAmakaraNa kI pUrva belA meM mahArAja siddhArtha ne priyakAriNI mahArAnI trizalA se vicAra-vimarza karate hue kahA-"devI ! jaba se yaha bAlaka Apake garbha meM AyA usI dina se hamAre kula meM, rAjya ke koSAgAra meM, rAjasva kI Aya meM. hamArI senA ke bala Adi meM, rAjya ke dhanya bhaMDAra meM tathA bhavana, vaibhava Adi meM caturmukhI abhivRddhi hotI rahI hai, isalie hama isa puNyazAlI bAlaka kA nAma "varddhamAna' rakhanA cAhate haiN| mahArAnI trizalA ne harSita hokara kahA-"mahArAja ! ApakA vicAra yathArtha hai| yaha bhAgyazAlI bAlaka sabhI prakAra kI abhivRddhi karane vAlA hogaa|" (citra M-7) Illustrated Tirthankar Cearitra ( 114 ) sacitra tIrthakara caritra lakSmI candra timediencretion-intermetioner- 10-00 Formentorsurar ostromy

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sainya vRddhi ghina vRddhi KOLITED BI-RIME / BYFICED rAjya vRddhi nAma karaNa vimarza | M7 caturmukhI vRddhi dekhakara siddhArtha rAjA va trizalA rAnI dvArA nAmakaraNa vimrsh| Alround development and contemplation of name by king Siddhartha and queen Trishala 2010_03

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SI 6 M8 HOT SITT 79T FTTHOUT The great feast and name announcement 2010_03

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dhvajA varddhamAna : nAmakaraNa janma ke bArahaveM dina rAjA siddhArtha ne eka vizAla prItibhoja kA Ayojana kiyA, jisameM apane samasta mitra, svajana-parijanoM ko AmaMtrita kiyaa| sabhI ko bhojana, vastra Adi se sammAnita karake rAjA siddhArtha ne unake samakSa apane vicAra vyakta kiye-"jaba se yaha bAlaka devI trizalA ke garbha meM AyA hai, usI dina se | hamAre parivAra meM paraspara prIti, sadbhAva, sammAna, lakSmI, dhana, dhAnya, maNi-suvarNa Adi kI abhivRddhi huI hai| prajA meM Arogya, sukha-zAnti, sauhArda bar3hA hai| isa prakAra isa putra-ratna ke Agamana se hamArI zrI, samRddhi, | Arogya kIrti nirantara varddhamAna rahI hai jisa kAraNa devI trizalA evaM maiMne yaha vicAra kiyA hai ki isa bAlaka kA guNa saMpanna nAma 'varddhamAna' rakhA jaaye|" rAjA siddhArtha ke prastAva kA sarvAnumati se anumodana kiyA gyaa| (citra M-8) abhayamUrti varddhamAna kumbha eka bAra zakrendra ne devasabhA ke bIca carcA karate hue kahA-"saMsAra meM Aja kumAra varddhamAna jaisA sAhasI, parAkramI aura abhayamUrti dUsarA koI nahIM hai| eka zaMkAlu deva ne devendra ke kathana ko atizayokti kahakara upahAsa kiyA, aura kumAra varddhamAna ke sAhasa kI parIkSA lene ke lie dharatI para aayaa| varddhamAna aneka samavayaska bAlakoM ke sAtha jJAtakhaMDa vana meM AmalakI krIr3A khela rahe the| isa khela meM eka | padma vizAla vRkSa ko lakSya banAkara sabhI bAlaka vRkSa kI tarapha daur3ate haiN| daur3ane vAloM meM se jo bAlaka sabase pahale | vRkSa para car3hakara utara AtA hai vaha vijayI kahalAtA hai| varddhamAna baccoM ke sAtha daur3e, sabase pahale vRkSa para car3ha gye| tabhI nIce khar3e baccoM ne dekhA-eka bhayaMkara kAlA nAga vRkSa ke tane se lipaTA huA Upara kI ora phana phailAkara phukAra rahA hai| samudra kumAra varddhamAna ne vRkSa ke tane para lipaTe kAle nAga ko dekhA. bhayAkrAnta baccoM kI cIkha-cillAhaTa bhI sunI, unhoMne sAthI bAlakoM se kahA-"zAnta raho ! Daro mata !" aura Upara se hI sIdhI chalA~ga lagAkara nIce kUda aaye| nAga bhI phaMkAratA haA varddhamAna para jhapaTA to kamAra ne vicitra phartI se nAga kA phana pakar3a liyA aura hAtha kA eka jhaTakA dekara rassI ke Tukar3e kI taraha khela ke maidAna se eka tarapha le jAkara chor3a diyaa| (citra M-9/1) ___ aba dUsarA khela prAraMbha huaa| isa krIr3A kA nAma thA tiMduSaka kriidd'aa| isa khela meM eka vRkSa ko lakSya kara sabhI bAla khilADI dauDate aura jo bAlaka sabase pahale vakSa ko cha letA vaha vijayI hotaa| vijetA bAlaka dUsare baccoM kI pITha para savAra hokara khela prAraMbha hone ke sthAna taka jaataa| parIkSA lene AyA deva bhI vAlaka banakara baccoM kI TolI meM mila gyaa| khelate-khelate hArakara varddhamAna ko apanI pITha para baiThAyA, kucha dUra calakara tAr3a jaisA vizAla raudra rUpa banAtA huA AkAza meM ur3ane lgaa| anya bAlaka cillAne lge| bhaya ke mAre kA~pane lge| tabhI kumAra varddhamAna ne usakI pITha para kasakara eka mukkA mArA, mukke kI mAra lagate hI daitya ke mu~ha se cIkha nikalI, asahya pIr3A se vaha karAha utthaa| tatkAla apanA raudra rUpa sameTakara dharatI para A gyaa| varddhamAna jhaTa se usakI pITha se nIce utre| dekhA to daitya havA meM gAyaba ho gyaa| phira nidhUma deva rUpa meM upasthita hokara varddhamAna se kSamA mA~gane lgaa| (citra M-9/2) agni vimAnabhavana rAzi bhagavAna mahAvIra : gRhastha-jIvana (115 ) Bhagavan Mahavir : Life as Householder ternational-2003 -Forprivati onalso-Only indainclibrantirg

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siMha gaja vRSabha ATha varSIya bAlaka varddhamAna ke sAhasa, sUjha-bUjha aura nirbhIkatA kI carcA dUra-dUra taka phaila gii| svarga me bhI unake advitIya parAkrama kI prazaMsA hone lgii| pAThazAlA meM indra dvArA parIkSA varddhamAna ATha varSa pUrNa kara naveM varSa meM praveza kara rahe the| mAtA-pitA ne socA, varddhamAna ko kSatriyocita zastra-vidyA aura zAstra-vidyA donoM kA hI jJAna karAnA caahie| isalie pAThazAlA meM bhejA gyaa| pAThazAlA meM jAkara unhoMne eka sAmAnya vidyArthI kI bhA~ti AcArya ko sammAnapUrvaka abhivAdana kiyaa| jJAnI hote hue bhI vidyAdAtA guru ko pUrNa sammAna diyaa| AcArya ne varNamAlA kA pahalA pATha varddhamAna ko pddh'aayaa| varddhamAna cupacApa sunate rhe| kucha samaya bAda AcArya ne varddhamAna ko bulAkara pUchA- "kumAra ! tuma cupacApa baiThe ho, pATha yAda nahIM krte|" / ___kumAra ne sampUrNa varNamAlA sunA dI, AcArya cakita hokara dekhate raha gye| tabhI eka tilakadhArI vRddha brAhmaNa pAThazAlA meM aayaa| AcArya ne samAgata vidvAn kA sammAna kiyaa| brAhmaNa ne vyAkaraNa ke kucha jaTila prazna AcArya se puuche| AcArya uttara nahIM de ske| ve mauna hokara bhUmi kI ora dekhane laga gye| brAhmaNa muskarAkara bolA-'AcArya ! Apa jAne diijie| ApakA yaha nayA vidyArthI merI zaMkAoM kA sahI samAdhAna kara degaa| Apa AjJA deM, to maiM inase pUcha luuN|" AcArya ne bAlaka varddhamAna kI tarapha dekhakara kahA-"ThIka hai ! Apa kumAra se pUchie ?" vRddha brAhmaNa ne bAlaka varddhamAna se vyAkaraNa ke jaTila sUtra, akSaroM ke paryAya, unake vikalpa Adi pUche, to bAlaka varddhamAna ne niHsaMkoca dhArA pravAha una sabake saTIka uttara de diye| AcArya to dA~toM tale aMgulI dabAkara digmUr3ha se dekhate raha gye| tabhI vRddha brAhmaNa muskarAye-"AcArya ! Apako patA hai rAjakumAra varddhamAna ke rUpa meM isa yuga kA jJAna-sUrya Apake samakSa upasthita hai| ye hI isa yuga meM bhAvI tIrthaMkara mahAjJAnI bhagavAna mahAvIra hoNge|" kahA jAtA hai-devarAja ne apane praznoM aura varddhamAna dvArA pradatta uttaroM ko saMkalita kara eka grantha banAyA-"aindra vyaakrnn"| (citra M-10) parivAra paricaya rAjA siddhArtha jisa jJAtakula ke adhinAyaka the-vaha jJAtakula bhagavAna RSabhadeva kA ikSvAkuvaMzIya kula thaa| bhagavAna RSabhadeva kA gotra bhI kAzyapa thaa| siddhArtha kA gotra bhI kAzyapa thaa| gaurava kI bAta yaha hai ki 22 tIrthaMkara ikSvAkuvaMzIya kAzyapa gotrI hue haiN| devI trizalA vaizAlI gaNAdhyakSa ceTaka kI bahina thiiN| trizalA kA dUsarA nAma videhadattA (dinnA) tathA priyakAriNI prasiddha thaa| (citra meM sabase Upara) rAjA siddhArtha ke choTe bhAI varddhamAna ke pitRvya (kAkA) kA nAma supArzva thA tathA rAjA siddhArtha ke jyeSTha putra kA nAma thaa-nndivrdhn| bhAbhI kA nAma jyeSThA thaa| (citra meM madhya meM) varddhamAna kI eka bahina bhI thI sudrshnaa| sudarzanA kA vivAha kisake sAtha kaba huA isakA ullekha nahIM milatA hai, kintu sudarzanA kA putra jamAli rAjakumAra prasiddha hai| (citra meM nIce-dAyeM) Illustrated Tirthankar Charitra sacitra tIrthakara caritra lakSmI candra Jalodlucation-internation weimehren

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dhvajA kumAra varddhamAna kA antaHkaraNa apAra aizvarya rUpI sarovara meM, jala meM sthita kamala kI bhA~ti sAMsArika bhAvanAoM se alipta aura saMyama kI zucitA se pUrNa pavitra thaa| apAra aizvarya evaM rAja vaibhava kA AkarSaNa kabhI unake mana ko nahIM moha skaa| mAtA-pitA ke atyadhika snehAgrahavaza mahAsAmanta samaravIra kI rUpavatI guNavatI kanyA yazodA se pANigrahaNa karanA pdd'aa| yazodA se eka putrI kA janma huA jisakA nAma priyadarzanA rakhA gyaa| (citra meM nIce-bAyeM) zikSA Adi pUrNa karane para priyadarzanA kA vivAha kSatriya kumAra jamAli ke sAtha sampanna huaa| (citra M-11) AcArAMga sUtra ke anusAra varddhamAna ke tIna nAma bahuta prasiddha hue1. vaddhamANe-varddhamAna nAma mAtA-pitA ne rkhaa| 2. samaNe-svAbhAvika sanmati hone ke kAraNa smnn-shrmnn| 3. mahAvIre-mahAvIra nAma unakI apratima vIratA, nirbhIkatA, parISaha, sahiSNutA dekhakara devatAoM ne rkhaa| sanmati-atyanta nirmala buddhi hone ke kAraNa mahAvIra kA nAma "sanmati" prasiddha huaa| mAtA-pitA kA svargavAsa varddhamAna yoM to prAraMbha se hI vairAgyamaya jIvana jI rahe the| unake mana meM saMsAra tyAgakara dIkSA lene kI utkRSTa bhAvanA thii| parantu mAtA kA atyadhika sneha hone ke kAraNa unhoMne saMkalpa le rakhA thA-"mAtA-pitA | | sarovara jaba taka vidyamAna raheMge maiM dIkSA kI bAta nahIM kruuNgaa|" jaba varddhamAna lagabhaga 28 varSa ke hue to rAjA siddhArtha tathA mAtA trizalA bahuta vRddha ho cuke the| jIvana ke aMtima samaya meM unhoMne saMleSaNA-saMthArA kara deha tyAga kiyaa| mAtA-pitA ke svargavAsa pazcAt varddhamAna ne bar3e bhAI nandivardhana ko dIkSA lene kA apanA saMkalpa btaayaa| nandivardhana bole-"bhAI ! abhI mAtA-pitA ke samudra zoka se merA hRdaya bahuta duHkhI hai, tumhArA viyoga hone se merA duHkha aura bhI gaharA ho jaayegaa| isalie merA snehAgraha mAnakara do varSa taka aura ruko|" bar3e bhAI kI bAta kA sammAna kara varddhamAna do varSa taka phira ghara meM rhe| parantu isa do varSa ke samaya meM ghara meM hI sAdhu kI bhA~ti atyanta saMyama va dhyAna meM lIna rhte| ve apane mahA abhiniSkramaNa (dIkSA) kI pUrva | vimAna bhavana taiyArI meM lage rhe| __ varddhamAna kA dIkSA saMkalpa jAnakara nava lokAntika devoM ne Akara unase prArthanA kI-"he dharmodyotakArI sUrya ! ApakA yaha saMkalpa mahAn hai| saMsAra ko Atma-kalyANa kA mArga dikhaaie|" (citra M-12/1) rAjakumAra varddhamAna ne eka varSa taka varSIdAna diyaa| ve prAtaHkAla eka prahara taka nirantara dAna dete| ratna rAzi jisameM garIba, amIra, jo bhI unake samakSa Akara yAcanA karatA use ve vastra, dhana Adi mana icchita vastu pradAna karate the| eka varSa taka nirantara mahAmegha kI bhA~ti dAna kI varSA karane ke pazcAt mahAbhiniSkramaNa ko prastuta hue| (citra M-12/2) nidhUma agni bhagavAna mahAvIra : gRhastha-jIvana .. . (117 ) Bhagavan Mahavir: Life as Householder JanEducatiointernationazOTO Tareersmaroseronmys merjairmeniorarydrg

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RSabha ajita sambhava abhinandana sumati padmaprabha LIFE AS HOUSEHOLDER siMha gaja Conditions before the Birth About 2594 years back (599 B.C.) in the eastern region of India, 'a bright source of spiritual light dawned. He became famous as Vardhaman Mahavir. ] During the period of Bhagavan Parshvanath, the feudal system of rule prevailed in India. However, the beginnings of democratic system had started appearing on the political scene. It was the dawn of the localized republics. After his Nirvana the republics started expanding and Vaishali emerged as the capital of the federation of small republics. Maharaj Chetak, a staunch follower of the Parshva Tradition, was the president of the Vaishali republic and the federation. On the northern shore of the Ganges a large and powerful group of Lichhavi Kshatriyas favoured democratic system. The six prominent clans that formed this republic were-Ugra, Bhog, Rajanya, Ikshvaku, Lichhavi, Jnat, and Kaurav, and nine chiefs represented them. Another union was named Malla and it was divided into two parts-northwestern and south-eastern. The capital city of north-west was Kushinara and that of south-east was Pava. The nine chiefs of the Federation cf Malla republics were also staunch supporters of the democratic system. Nine Mallas and nine Lichhavis combined to form a well organized apex union called the Union of Vajji Republics. The Lichhavis of the Vaishali republic were Suryavanshi Kshatriyas, the descendents of Maryada Purushottam Ram. Before the advent of Bhagavan Mahavir and the Buddha, these were famous as the Videhas, but later, the name Lichhavi became more popular. Still, as a cultural group they always retained their identity as the Videhas. In the Jair literature Maharaj Chetak has been mentioned as Videhraj, his sister, Trishla, as Videhdinna. Mahavir has also been mentioned as Videh Sukumal. All this is indicative of the higher religious and cultural status of the state of Videh. vRSabha lakSmI candra The Royal Family of Vaishali To the north of Vaishali, there was a suburb named Kundpur Sannivesh. There was a colony of Brahmans in the southern parts of Kundpur. The ch ef of these Brahmans was Rishabhdatta and his wife was Devananda. Although a rich Brahman and a scholar of the Vedas and Vedangas, Rishabhdatta was a devotee of Bhagavan Parshvanath. In the northern parts of Kundpur there was a colony of Kshatriyas of the Jnat clan. The colony was known as Kshatriya Kundpur. Siddharth was the chief here. Because of his great valour and wealth he was respectfully addressed as Raja or Narendra. He was a highly influential member of the Vaishali republic Illustrated Tirthankar Charitra ( 886 ) sacitra tIrthakara caritra am Education international For Private & Personal use only

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Ow supArzva (* ) 754 suvidhi zItala zreyAMsa vAsupUjya ca dhvajA a kumbha padma sarovara Trishla, the sister of president Chetak of Vaishali, was married to Siddharth; she was also known as Videhdinna and Priyakarini, Chetak's elder son Simhabhadra (commander Simha) was the commander-in-chief of the army of the Vajji republic. Maharaj Chetak had seven daughters 1. Chelana-Queen of king Bimbsar Shrenik of Magadh. 2. Shiva Queen of king Chandapradyot of Avanti. 3. Mrigavati-Queen of king Shatanik of Kaushambi. 4. Padmavati--Queen of king Dhadhivahan of 'Champa (mother of Chandanbala). 5. Prabhavati-Queen of king Udayan (Udayi) of Sindhu-Sauvir. 6. Jyeshtha-Wife of prince Nandivardhan, elder brother of Bhagavan Mahavir. 7. Sujyeshtha-Did not marry. Became ascetic in Mahavir's organisation. Ajatshatru (Kunik), the famous warrior character in Jain and Bucidhist literature, and king Udayan of Vats were own grandsons of Maharaj Chetak. Dreams : The Premonition One night mother Trishla is sleeping in her soft and cozy bed. Suddenly she dreams of auspicious things and gets up. She is filled with an hitherto unexperienced joy and ecstasy. (M-5) - She leaves the bed, sits on a chair and contemplates, "So many divine and auspicious things together in my dream. I had such astonishing dream for the first time in my life, what does this indicate, indeed some benefits in the near future ?" She goes to king Siddharth and tells him about the dreams. King Siddharth beams with joy and says, "Devi ! Your dreams are bounteous. We will gain wealth, pleasures, happiness, and a son. We shall also have territorial gains. The interpretation of these dreams indicates that the son born to you will be the embodiment of the combined virtues of ali the virtuous things and signs existing on this earth. (In scriptures like Acharang and Kalpasutra, it is mentioned that the descent of the soul that was to be Mahavir was originally into the womb of Devananda Brahmani. The foetus was then transplanted into the womb of Trishla Kshatriyani by god Harinaigameshi under instructions from Shakrendra.) After their morning chores, Maharaj Siddharth and Devi Trishla came and took their seats in the assembly hall. His younger brother Suparshva, his wife and other members of the royal family also took their seats nearby. samudra vimAna bhavana nidhUma agni TIGH FEAT : 16 -vitar . (889) Bhagavan Mahavir : Life as Householder Jan Education international UTU US Fornvale a personaruse only www.janeldrary.org

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RSabha ajita sambhava abhinandana sumati padmaprabha gaja Famous dream readers of Vaishali arrived into the assembly hall. Maharaj Siddharth and Devi Trishla greeted the dream readers and scholars of eight pronged system of augury, and offered them high seats. The king said to them, "Scholars of augury ! Last night in the early hours of the morning, Priyakarini, Videhdinna Devi Trishla saw 14 auspicious dreams. Kindly interpret these dreams on the basis of your knowledge and experience of the science of augury and satisfy the curiosity of all of us." The augurs listened to the details of the dreams from Devi Trishla and beamed with joy. Pondering over, they interpreted the dreams as follows "O king of kings ! Maharaj Siddharth ! According to the science of dreams there are 72 auspicious dreams. Out of these, 42 indicate of ordinary benefits and remaining 30 of great benefits. The dreams the fortunate Devi Trishla has seen are the fourteen great dreams that indicate extremely auspicious and divine gains in the near future. According to these dreams Devi Trishla will give birth to a son who will become a Chakravarti, but ...... vRSabha Maharaj ! According to the scriptures there already have been 12 Chakravartis, the prescribed number for this cycle of time. However, one DharmChakravarti (Emperor of religion) is still to be born. As such, all the signs and circumstances point at the fact that your son, the benefactor of mankind, will be a Dharm-Chakravarti." lakSmI King Siddharth amply rewarded the dream-readers and sent them home with due honour. (M-6) The Auspicious Birth * It was spring time and the nature was in full bloom. The atmosphere was clean and pure. Cool and fragrant breeze infused joy in every particle in the puSpamAlA nature. In the soundless quietitude of the midnight, the sky was fluorescent with milky moonlight. The auspicious date was the thirteenth of the bright half of the month of Chaitra. The moon was in conjunction with the Uttaraphalguni Nakshatra (lunar mansion), the sign of victory. At that auspicious moment Mother Trishla gave birth to a divine child. candra The child was the embodiment of divine light. As soon as it was born, the world was filled with radiant light. It appeared as if, to behold this divine light even the blind were blessed with eyes. This light penetrated even the oppressingly dense darkness of the hell. The hell beings forgot their pain. Quarrels, fights, and battles stopped. Those suffering from a life time of hunger and thirst experienced a divine feeling of fulfilment. All around cool and fragrant breeze started blowing. Patients of chronic ailments felt cured. Natural enemies Illustrated Tirthankar Charitra (880) sacitra tIrthakara caritra vimala (sa ) ananta dharma LG zAnti .

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dhvajA too had a surge of a feeling of mutual goodwill and love. All the three worlds (heaven, earth and hell) were filled with waves of happiness. With the birth of the child, the whole atmosphere underwent a strange change for sometime. Hearing the news of the birth of Bhagavan Mahavir all the inhabitants of the dimensions of gods danced with joy. First of all, the king of gods, Shakrendra, came and bowed before the Bhagavan and then circumambulated mother Trishla three times. All the gods-goddesses and lower gods (Gandharva, Kinner etc.) sang and danced and celebrated the birth of the Tirthankar with gaiety. According to the Kalpasutra, on the night of the birth of the child, first of all 56 divine maidens from all directions (Disha Kumaris) performed the first cleaning and other necessary post birth duties. Shakrendra and other gods, then, took the child to the peak of the Meru mountain and gave him the first bath and annointment. They sang songs in honour of the divine birth. At dawn a maid named Priyamvada rushed to king Siddharth and announced, "Congratulations Sire ! Many congratulations ! Queen Trishla has given birth to a male child." Filled with joy and ecstacy the king gave away all the ornaments on his body, save state emblems, to Priyamvada. He also released her from slavery. Thus, a slave woman was freed of her life long slavery just because she was the bearer of the good news of the birth of the Tirthankar. padma sarovara Strange Celebrations samudra King Siddharth called "his prime minister and ordered, "Tell the officer-incharge of celebrations to organize unique and special birth celebrations." After the kings order, all the highways, roads, and lanes in the town of Kshatriyakund were cleared, perfumed water was sprayed, and buntings, garlands, and leaves were lavishly put everywhere. Sweets and gifts were | vimAnadistributed. People danced with joy. The whole town echoed with felicitous songs bhavana and music. Maharaj Siddharth had an inspiration. He called the prime minister and said, "The celebrations of child birth in the royal family are part of the tradition. However, on this particular occasion I want something new, something unique." The minister humbly submitted, "Sire ! Express your wish and it will be rAzi carried out like an order." King Siddharth said, "Today announce a general anmesty. Free all the prisoners; right off all the debts; distribute money to the needy; allow fifty per cent subsidy on all purchases from all traders; open centres for distribution nidhUma of food and clothes to the poor, old, and invalid; and liberate old and sick agni TOT HETO : TE -cita . ( 388 ) Bhagavan Mahavir: Life as Householder ATENCELOTTI Terrattuna Formate-Surrostromy waremuray.dg

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siMha gaja U vRSabha lakSmI candra RSabha ajita Before ain Education sambhava abhinandana slaves. Thus let the townsfolk join the celebrations free from misery, hunger and bondage. The order of king Siddharth was carried out. The celebrations continued for ten days with unprecedented enthusiasm. People hailed the occasion and muttered, "Some divine great soul has descended on the earth to liberate the world from pain and misery." When the name giving ceremonies approached, king Siddharth said to Devi Trishla, "Devi! There has been a continued increase in our wealth, power and happiness. As such I think we should name the child as Vardhaman (ever increasing)." Queen Trishla consented with joy, "Maharaj ! You are absolutely correct. This child is certainly going to accelerate our alround development." (M-7) sumati | Vardhaman : The Name On the twelfth day after the birth of the child, king Siddharth organized a great feast and invited all his relatives and friends. After meals and other state courtesies, king Siddharth addressed the guests, "Since the day this child was conceived, our family has been blessed with increasing goodwill, respect, wealth," and mutual affection. Cash, gold, and gems have increased in our treasury. The public has gained health, peace, happiness, and goodwill. Thus since the moment this soul has descended, there has been a continued enhancement in our glory, wealth, health, and fame. As such I and Devi Trishla have thought of a befitting name for this child 'Vardhaman'." King Siddharth's suggestion was unanimously approved and the child was formally named Vardhaman. (M-8) puSpamAlA Fearless Vardhaman One day Shakrendra, while talking in the assembly of gods, stated, "There is no person mor brave, courageous and strong than prince Vardhaman." Praising an eight year old boy's bravery in the assembly of gods was a strange thing. A skeptic god jokingly said that Shakrendra was exaggerating. And he proceeded to test prince Vardhaman. W padmaprabha Vardhaman was playing with children of his age in the Jnatkhand jungle. The game was to race to a target tree, climb up, and come down. The first one to reach the ground was the winner. 31777 sUrya Vardhaman ran the race and was first to climb the tree. Just then the boys on the ground, saw a ferocious cobra slithering up around the trunk of the tree and hissing with its raised hood. The boys started trembling with fear and ran away. Illustrated Tirthankar Charitra ( 122 ) sacitra tIrthaMkara caritra vimala dharma zAnti C Qal kundhu ara (123)

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(supArzva From a safe distance they shouted, "Vardhaman, do not come down. There is a black serpent on the tree-trunk. candraprabha | suvidhi zItala zreyAMsa Vardhaman, on his way down saw the snake and also heard the call of his friends. He shouted back, "Be quiet, and don't be afraid." He jumped down. The snake followed and, hissing, it leapt at Vardhaman. With astonishing agility, the prince caught the snake by its hood and with a jerk threw it away like a piece of rope. (M-9/1) After this, the boys started playing another game called Tindushak. This game was also a race to a target tree. The winner was to ride piggy-back on the loosers and return to the base. The god who had come to test Vardhaman also joined the group in the disguise of a boy. In the game when Vardhaman won, the god got Vardhaman on his back and started back for the base. On way he transformed himself into a giant. With the prince on his back the god flew in the sky. The boys shouted with fear. Vardhaman, undaunted, hit the giant with his mighty fist. The god cried with pain and landed back on the ground. Vardhaman jumped from his back. The culprit disappeared and in his place appeared a god, who begged Vardhaman's pardon. (M-9/2) Test by Indra in the School When Vardhaman entered the ninth year of his age, his parents thought that it was time to impart martial and formal education befitting a Kshatriya boy to him. They decided to send him to school. vAsupUjya When he went to the school he offered his respects to the teacher just like any other ordinary student. In spite of having all worldly knowledge since his birth, by offering respect to his teacher, Vardhaman honoured the age old traditional ideals. The teacher gave him the first lesson of the alphabets. Vardhaman listened silently. After sometime the teacher called him and asked, "Prince ! You are just idling, why don't you repeat the lesson and memorize it ?" In reply, Vardhaman recited the full alphabets. The teacher was surprised. | munisuvrata nami Jain Education international 2010_03 While he was trying to fathom the surprising capacity of the little boy, an old Brahman, with a Tilak on his forehead, entered the school. The teacher greeted him and offered a seat. The Brahman asked some complex questions on grammar. The teacher could not reply and remained silent looking down in disgust. The Brahman smiled and said, "Acharya! Please do not bother yourself. May be, this new student of yours will solve my problem. If you allow me, I may ask him ?" The teacher consented and the old Brahman put the complex questions before Vardhaman. Little Vardhaman, without hesitating, gave correct and appropriate answers. The teacher stared dumbfounded at the little boy. The old Brahman bhagavAna mahAvIra : gRhastha jIvana ( 123 ) Bhagavan Mahavir: Life as Householder malli ariSTanemi pArzva mahAvIra dhvajA kumbha padma sarovara samudra vimAnabhavana ratna rAzi nirdhUma agni

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RSabha ajita sambhava abhinandana sumati padAprabha smiled and said, "Acharya ! Please don't feel insulted. You are not aware that the sun of knowledge of this era is present before you as prince Vardhaman. He is the future Bhagavan Mahavir, the omniscient." It is believed that Indra compiled his questions and Vardhaman's answers into a book named Aindra Vyakaran (the grammar of the Indra). (M-10) siMha gaja vRSabha lakSmI The Family Jnat clan to which king Siddharth belonged, was same as the Ikshvaku clan to which belonged Bhagavan Rishabhdev. Siddharth and Rishabhd both also belonged to the Kashyap family. It is a matter of pride for the Ikshvaku clan and Kashyap family that 22 Tirthankars came from the same family. Devi Trishla was the sister of Chetak, the president of the Vaishali republic. Because of the paternal connection with Videh area she was also known as Videhdatta (dinna); her third name was Priyakarini. (in figure, top) Vardhaman's uncle or king Siddharth's younger brother was Suparshva. Siddharth's elder son was Nandivardhan. Nandivardhan's wife was Jyeshtha. (in figure, middle) Vardhaman also had a sister named Sudarshana. When and to whom Sudarshana was married is not mentioned anywhere. However, her son Jamali was famous figure. (in figure, below-right) Although surrounded by unlimited wealth and grandeur, prince Vardhaman's mind and attitude was completely detached and purified by the fire of discipline. It was like a lotus flower in a pond. The power and the glory of the kingdom never attracted him. Even his marriage to Yashoda, daughter of prince Samarvir, was due to the affectionate persuation and pressure by and from his parents. Yashoda gave birth to a daughter, who was named Priyadarshana. (in figure, below-left) Prince Jamali married Sudarshana. (M-11) According to Acharang Sutra, three names of Vardhaman became very famous 1. Vaddhamane--This name, Vardhaman, was given by his parents 2. Samane-Saman or Shraman indicates his natural unblemished intellect. 3. Mahavir-This indicates his unique bravery, courage, and tolerance. This name was given by the gods. Another of his names was Sanmati. Because of his purity of thoughts he also became famous by this name. Other names of Bhagavan Mahavir, found in canonical literature are--Jnatputra, Vaishalik, Vir, Ativir, Antya Kashyap etc. Ilustrated Tirthankar Charitra (878) sacitra tIrthaMkara caritra candra vimala ananta dharma zAnti G Lin Educationala

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| M9 deva dvArA bAlaka vardhamAna ke dhairya va sAhasa kI priikssaa| Divine test of child Vardhaman's courage and presence of mind 2010_03

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M 10 pAThazAlA meM varddhamAna dvArA brAhmaNa vezadhArI indra ke praznoM kA smaadhaan| In school Vardhaman replies to questions by Indra disguised as a Brahman scholar Jain Education-international 2010_03

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M11 varddhamAna mahAvIra kA parivAra pricy| Family of Vardhaman Mahavir 2010_03

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VVVVVVVVA M12 (1) nava lokAntika devoM dvArA dIkSA saMkalpa kA abhinndn| (2) vrssiidaan| (a) Felicitation of the resolution of renunciation by nine gods (b) The year long great charity 2010_03

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vAsupUjya SAT kumbha Death of the Parents Detached from all mundane activities and desirous of becoming an ascetic in order to pursue the spiritual goal, Mahavir was keeping the matter pending due to his earlier resolution-"As long as the parents are alive I shall not think of taking Diksha." When Mahavir became 28 years old his parents took the last vow of continued meditation without food. They gradually purified their souls and left their mortal bodies with a serene mental state. After their death Vardhaman told his elder brother, now king Nandivardhan, about his decision to become an ascetic. Nandivardhan replied in choking voice, "Prince ! Loss of parents followed by your renunciation; how will I be able to bear these shocks at the same time. Honour my desire and postpone your programme for two years. Vardhaman accepted his elder brother's request and stayed back for two more years. But during this period he lived like an ascetic. Indulging in spiritual practices with due discipline, he prepared himself for his impending renunciation Knowing about his resolve for renunciation, gods from the edge of the universe arrived and put forth the formal request, "O benefector of the world ! Your resolve is great. Please proceed on the path of renunciation and propagate religion for the welfare of the world." (M-12/1) Prince Vardhaman gave charity three hours everyday for one year. Rich or poor, whoever came to Vardhaman was awarded whatever he desired. At the end of one year Vardhaman was ready for renunciation. (M-12/2) padma sarovara samudra vimAnabhavana ratna rAzi nirdhama bhagavAna mahAvIra : gRhastha-jIvana ( 874 ) Bhagaran Mahavir: Life as Householder Jamaicador international e s

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RSabha ajita sambhava abhinandana sumati padmaprabha gaja zramaNa-jIvana mahA abhiniSkramaNa Aja mArgazIrSa kRSNA dazamI kA dina thaa| kumAra varddhamAna ne SaSTha bhakta (do dina) kA upavAsa tapa kiyA thaa| unake mahA abhiniSkramaNa ke liye candraprabhA nAmaka zivikA (pAlakI) taiyAra kI gii| dina kA caturtha prahara A gyaa| varddhamAna rAjabhavana se nikala candraprabhA zivikA meM ArUr3ha hue| kSatriyakuNDa ke IzAna koNa meM sthita jJAtakhaNDa udyAna meM vizAla julUsa phuNcaa| azoka vRkSa ke samIpa zivikA rakhI gyii| varddhamAna zivikA se nIce utre| hajAroM A~kheM apalaka kumAra varddhamAna ko dekha rahI thiiN| unakA svarNa kAnti yukta zarIra sundara vastroM, AbhUSaNoM se sajjita thA, parantu dUsare hI kSaNa kumAra ne dhIre-dhIre zarIra para se sabhI AbhUSaNa utAra diye| bahumUlya vastra bhI utAra diye| svayaM indra ne bhagavAna ke vastra, AbhUSaNa evaM kezoM ko eka svarNa pAtra meM grahaNa kiyaa| aba unake gaura skandha para devendra dvArA pradatta eka hima-sA zubhra ujjvala devadUSya laharA rahA thaa| (citra M-13/1) __ pUrva dizA kI ora abhimukha hokara varddhamAna ne apane hAthoM paMcamuSTi loca kiyA, phira dhIra gambhIra svara meM 'namo siddhANaM'-siddha bhagavAna ko namaskAra karate hue saMyama jIvana kI pratijJA grahaNa kI-"karemi vRSabha sAmAiyaM savvaM sAvajjaM jogaM paccakkhAmi maiM jIvana-bhara ke liye samabhAva kI sAdhanA svIkAra karatA huuN| samasta pApakArI pravRttiyoM ko tyAgatA huuN|" bhagavAna mahAvIra ne apane sAdhaka jIvana kA kaThora saMkalpa svIkArate hue pratijJA kI-"maiM apane sAdhaka jIvana meM pratyeka sthiti meM samabhAva se rhuuNgaa| mAnava, tiryaMca, deva-dAnava Adi dvArA kiyA huA koI bhI parISaha/upasarga cAhe jitanA bhI bhISaNa ho, maiM pUrNa samabhAva ke sAtha unheM sahana kruuNgaa| jaba taka kevalajJAna nahIM prApta kara lU~ mere avicala aura aDiga caraNa siddhi ke Agneya patha para satata avirAma bar3hate rheNge|" sabhI ne atyanta bhaktipUrvaka zramaNa varddhamAna ko vandana kiyaa| (citra M-13/2) daridratA dhula gaI do dina ke nirjala upavAsa ke sAtha kaThora saMyama vrata kA saMkalpa grahaNa karake mahAzramaNa apanI mastI meM masta, svastha mana, vacana ke sAtha binA ruke, binA pIche mur3e sIdhe, kaMkarIle-patharIle patha para cala rahe haiN| calate hI jA rahe haiN| pIche se acAnaka eka dIna svara pukA ratA hai| mahAzramaNa varddhamAna ke caraNoM kI gati maMda hotI hai| eka candra | kRzakAya jarjara deha vAlA vRddha brAhmaNa lAThI ke sahAre teja gati se calatA-hA~phatA Akara mahAzramaNa ke caraNoM meM gira par3atA hai| dayanIya cehare se vedanA barasa rahI hai| kaMTha se dIna svara phUTa rahA hai-"kumAra varddhamAna ! merA bhI uddhAra kara do, mujhe bhI kucha dekara jAo, merI daridratA dUra kara do|" ___ mahAzramaNa mahAvIra ne dekhA, brAhmaNakuNDa nivAsI soma zarmA hai yh| kisI samaya mahArAja siddhArtha ke darabAra meM AyA karatA thaa| dayAlu mahArAja dhana-dhAnya, vastrAdi se brAhmaNa kI bharapUra sahAyatA karate the| taba sukhI thA yaha, kintu mahArAja ke svargavAsa ke pazcAt ise kabhI nahIM dekhA / Illustrated Tirthankar Charitra ( 126 ) sacitra tIrthakara caritra lakSmI puSpamAlA Jan Education international 2010 US For Private Personaruser only

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Wabay SINGH M 14 somazarmA brAhmaNa ko vstrdaan| 2010_03 Presenting the only peice of cloth to Brahman Somasharma.

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M 13 rAjasI vastrAbhUSaNa utArakara keza loca tathA siddhoM ko namaskAra sahita kaThora dIkSA sNklp| Plucking of hair after shedding regal dress and ornaments, and the tough resolution after salutations of Siddhas. 2010_03

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ICE anding supArzva candraprabha suvidhi zItala / zreyAMsa vAsupUjya padya soma zarmA kahatA hai-"rAjakumAra ! Apa to jAnate hI haiM, mahArAja siddhArtha ke svargavAsI hone ke bAda maiM idhara-udhara janapadoM meM bhaTakatA rahA, deza-deza kI dhUla chAnatA rhaa| do varSa bhaTaka-bhaTakakara Aja hI prAtaHkAla ghara para AyA huuN| Ate hI mere parivAra vAloM ne batAyA-"Apane eka varSa taka dAna kI megha varSA kI, kalpavRkSa kI bhA~ti sabhI ko manovAMchita dAna diyA, parantu maiM bhAgyahIna bacA rahA, Apake dAnI kara-kamaloM se eka kaNa bhI prApta nahIM kara sakA, kumAra ! ghara para Ate hI patA calA ki Apa Aja hI saba rAja-aizvarya tyAgakara zramaNa bana gaye haiM kumAra varddhamAna ! mujha dIna para dayA karo, merI daridratA ko | dhvajA apane meghavarSI hAthoM se dho ddaalo|" ___mahAvIra kA komala karuNAzIla mAnasa brAhmaNa kI dayanIya dazA dekhakara pasIja gyaa| apane kaMdhe para rakhe . devadUSya vastra kA eka paTa (khaNDa) brAhmaNa ke hAthoM meM thamA diyaa| devadUSya ko pAkara brAhmaNa kI prasannatA kA Ara-pAra nahIM rhaa| kumbha ___ isa vastra ko lekara soma zarmA vastra raphU karane vAle kArIgara ke pAsa Akara isakA mola pUchane lgaa| raphUgara ne pUchA-"brAhmaNa devatA ! yaha divya devadUSya Apako kahA~ milA? yaha to usakA eka paTa hai, yadi eka paTa aura le Ao, to maiM isakA pUrNa vastra taiyAra kara duuNgaa| eka lAkha svarNa-mudrA meM koI bhI zrImaMta ise kharIda legaa|" ____ lAlacI soma zarmA daur3akara punaH zramaNa mahAvIra ke nikaTa AyA aura unake pIche ho liyaa| lagabhaga eka sarovara varSa bAda mahAvIra ke kaMdhe se devadUSya kA dUsarA Tukar3A gira pdd'aa| brAhmaNa ne cupake se use uThA liyA aura raphUgara ke pAsa lauttaa| soma zarmA ne vastra paTa ThIka karavAkara mahArAja naMdivardhana ko eka lAkha svarNa-mudrA prApta karake de diyaa| (citra M-14) prathama upasarga : puruSArtha kA pATha zramaNa mahAvIra jJAtakhaNDa vana se nikalakara eka lambe sa~kare sunasAna mArga para cala par3e to calate gye| rAste meM eka choTI-sI bastI "kUrigrAma" A gayA jisakA nAma Aja kAmana chaparA hai| sUryAsta belA najadIka jAnakara bhagavAna mahAvIra isI gA~va ke bAhara eka vRkSa ke nIce Thahara gye| donoM hAtha ghuTanoM kI tarapha nIce | vimAnajhukAe, nAka ke agra bhAga para dRSTi sthira kara bhagavAna mahAvIra vRkSa kI bhA~ti sthira dhyAnalIna ho gye| bhavana ___ eka gvAlA apane bailoM ke sAtha vahA~ aayaa| go-dohana kA samaya ho gayA thA, dUdha duhane ke liye use gA~va me jAnA thA, bailoM ko kahA~ bA~dhe? vRkSa ke nIce zramaNa mahAvIra khar3e dikhAI diye, to socA-"yaha bhikkhu khar3A hai, kAma bana gyaa| pAsa AyA, bolA-"bhikkhu, mere bailoM kA dhyAna rakhanA, abhI go-dohana kara AtA huuN|" rAzi pha calA gyaa| baila ghAsa carate-carate vana meM dUra bahuta dUra nikala gye| kacha samaya ke bAda gvAlA apanA kAma kara vApasa lauTA, Asa-pAsa baila dikhAI nahIM diye| zramaNa mahAvIra se pUchA-"bhikkhu, mere baila kahA~ gaye?" mahAvIra to mauna, dhyaansth| kucha bhI uttara nahIM milaa| udhara donoM baila ghUmate-ghAmate bhagavAna mahAvIra ke nikaTa hI Akara baiTha gye| prAtaH sUryodaya kA samaya huA, gvAlA bhaTakatA-bhaTakatA vApasa agni bhagavAna mahAvIra : zramaNa-jIvana ( 127 ) Bhagavan Mahavir : The Life as an Ascetic samudra nidhUma Jamrutanarmernational orm-o khms-bbs-'bb-mkhs-n-mkhs- wwwjammelibrary.org

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siMha gaja Jamm vRSabha lakSmI candra -----O abhinndn| sUrya RSabha | sumati bhagavAna mahAvIra ke pAsa A phuNcaa| donoM baila bhI vahA~ baiThe- jugAlI kara rahe the, gvAle ko krodha A gayA / / socA - "yaha sAdhu nahIM, koI cora hai|" Ava dekhA na tAva usane bailoM ko bA~dhane kI rassI se hI mahAvIra ko pITanA zurU kara diyaa| sambhava "Thaharo ! mUrkha ajJAnI, kyA kara rahe ho ?" eka kar3akatI raubadAra AvAja sunAI dii| gvAlA sahama gayA / sAmane khar3A thA eka divya tejasvI puruSa / gvAlA usa deva puruSa ko dekhate hI Dara gayA / / mauta ko bhI DarA rahe the| jagaha-jagaha haDDiyoM ke Dhera lage the| zramaNa bhagavAna mahAvIra ne upayukta sthAna puSpamAlA samajhakara Thaharane ke lie grAmavAsiyoM se anumati maaNgii| to eka vRddha vyakti ne kA~pate hue kahA - " Apako mAlUma hai, yaha usa zUlapANi daitya kA maMdira hai, jo manuSya kI haDDiyoM ke Dhera para khar3A hokara aTTahAsa karatA hai / jisa duSTa daitya ne varddhamAna nAmaka isa sundara nagara ko Aja haDDiyoM kA kilA "asthikagrAma" banA diyA hai, vaha apane maMdira meM rAta ko kisI bhI manuSya ko Thaharane nahIM detaa| yadi koI Thahara bhI jAye to vaha prAtaH jIvita nahIM bctaa| Apa isa bhaya bhairava va kAla-koTharI meM kisalie ThaharanA cAhate haiM ? "tumheM mAlUma hai, jinheM tuma cora samajhakara berahamI se pITate jA rahe ho, vo kauna haiM ? mUrkha, kitanA ghora anartha kara rahe ho tuma ! ye tumhAre bailoM ke cora nahIM mahArAja siddhArtha ke putra - zramaNa mahAvIra haiN| mahAn tapasvI dhyAna yogI prabhu mahAvIra / " ( citra M-15/ 1 ) vAlA gir3agir3Akara prabhu ke caraNoM meM gira gyaa| kSamA mA~gane lgaa| devarAja indra ne prabhu mahAvIra kI vandanA kI - "prabho ! ye ajJAnI loga Apako nahIM pahacAna pAte, mUr3hatAvaza bAra-bAra Apako isa prakAra kI yaMtraNAe~, pIr3Ae~ dene kI dhRSTatA karate rheNge| Apa akele haiM / jaMgala meM dhyAna karate haiM, isa prakAra kI apriya ghaTanAe~ bAra-bAra ghaTatI rheNgii|" "prabhu! mujhe anumati dIjie, maiM satata ApazrI kI sevA meM rahakara kaSToM kA nivAraNa karatA rhuuNgaa|" mahAzramaNa mahAvIra bole- " devarAja ! Apa jAnate haiM, pratyeka sAdhaka svayaM ke hI puruSArtha, parAkrama-bala vIrya ke bharose ke jJAna aura nirvANa lakSmI ko prApta karatA hai dUsaroM ke sahAre nahIM "" zraddhAbhibhUta davendra zramaNa mahAvIra kI vandanA kara lauTa gaye / (citra M-15/ 2 ) zUlapANi yakSa ka. upasarga bhagavAna mahAvIra vegavatI nadI ke taTa para base eka sunasAna choTe se gA~va meM phuNce| usake Asa-pAsa kA vAtAvaraNa bahuta hI bhayAvaha, raudra aura hRdaya ko ka~pA dene vAlA thaa| gA~va ke bAhara sUkhI nadI ke kinAre eka choTI-sI TekarI thI, usa TekarI para zUlapANi yakSa kA mandira thaa| usake Asa-pAsa anekoM nara kaMkAla par3e vimala zramaNa mahAvIra svayaM abhaya the, isa dharatI para bhaya kI jar3a kATakara abhaya kA kalpavRkSa ugAnA cAhate the, isalie isa bhaya - bhairava sthAna ko hI unhoMne cunA aura saMdhyA hote-hote ve yakSa mandira ke eka bhAga meM dhyAna - mudrA meM khar3e ho gaye / ananta rAtri hote hI bhayaMkara hu~kAra karatA huA, eka hAtha meM trizUla liye zUlapANi yakSa mandira ke ahAte meM prakaTa huaa| Illustrated Tirthankar Charitra fonal 20102037 padmaprabha dharma ( 128 ) zAnti Con kundhu sacitra tIrthaMkara caritra

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M 15 (9) gvAle dvArA rassI se bhagavAna ko upasarga, indradeva dvArA bacAva (2) indra ke sevA prastAva kA zramaNa mahAvIra dvArA asviikaar| (1) Indra interfering in the infliction by the cowherd (2) Bhagavan Mahavir rejecting Indra's offer to provide protection. 2010_03

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M 16 ZEYTU YET ETETT Fearsome afflictions by Shulpani 2010_03

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dhvajA zUlapANi ne apanA vikarAla rUpa phailAyA, tIkhe daMtazUloM vAlA eka madonmatta hAthI ciMghAr3atA huA AyA, mahAvIra para dA~toM kA prahAra kiyA, la~Da se pakar3akara geMda kI bhA~ti Upara uchAla diyaa| pA~voM ke nIce rauMda ddaalaa| phira pizAca kA rUpa dhAraNa kara tIkhe-tIkhe nAkhUna aura dA~toM se mahAvIra ke zarIra ko noMcane lagA, aTTahAsa karake bhayabhIta karane kA prayAsa kiyaa| bhayaMkara kAle nAga kA rUpa dhAraNa kara viSa ugalatI phUtkAreM kI, jaharIle DaMka maare| phira siMha, bhAlU, nevalA, bicchU, jaMgalI chipakaliyA~ Adi bhayAnaka rUpa banAkara aneka prakAra ke upasarga kiye| abakI bAra zUlapANi ne eka vicitra vikurvaNA kii| apanI vaikriya zakti se mahAvIra ke A~kha, kAna, nAka, sira, dA~ta, nakha aura pITha ina sAta komala sthAnoM meM bhayaMkara darda paidA kiyA, aisA prANahArI asahya darda ki sAmAnya manuSya to tar3apatA huA mRtyu kI goda meM samA jaaye| isa prakAra rAta ke do prahara taka mahAvIra ko bhayAnaka se bhayAnaka kaSTa dete hue yakSa zUlapANi thaka gayA, parantu mahAvIra calita nahIM hue| (citra M-16) ___ sahasA zUlapANi ke hRdaya-paTala para, zramaNa mahAvIra kI divya dhyAna zakti kA Aloka pdd'aa| usakA krodha zAnta ho gyaa| zubha bhAva dhArA umar3ane lgii| usane hAtha jor3e, sira jhukAyA, prabhu ke pAvana caraNoM kA sparza pAte hI usakI buddhi kA banda dvAra khula gyaa| pata ____ "kSamA karo prabhu ! merA aparAdha kSamA kro| maiMne Apako pahacAnA nahIM, krodha evaM krUratA kA kAlA paradA | sarovara merI buddhi para jo gira gayA thaa|' zUlapANi ke mukha se pazcAttApa kI bhASA nikalane lgii| zAnta rasa nimagna prabhu ke nayana vikasita hue, vANI mukhara haI-"zAnta ho jAo, zUlapANi ! mana se 5 krUratA aura ghRNA kA jahara nikAla do, tabhI tumheM zAnti milegI, abhaya milegaa| prema se prema milatA hai, krodha se krodha bar3hatA hai| krodha kI viSa bela ko samApta karo, sabako abhaya do, tuma bhI sadA ke lie abhaya ho jaao|" bhagavAna mahAvIra ke udbodhaka vacanoM se zUlapANi kA hRdaya sadA-sadA ke lie zAnta ho gyaa| varSAvAsa ke sAr3he tIna mAsa taka yakSa zUlapANi bhagavAna mahAvIra kI sevA karatA rhaa| vimAnaamRtayogI aNagAra bhavana zUlapANi yakSa ke asthikagrAma se prasthAna karake zramaNa mahAvIra zvetAmbikA nagarI kI tarapha Age bddh'e| mArga meM eka bhayAnaka sunasAna vIrAna jaMgala par3atA thaa| ___ kucha gvAla-bAla, jo jaMgala meM apanI bher3a-bakariyA~ carA rahe the, mahAvIra ko usa sunasAna patha para jAte dekhA to khUba jora se pukArane lage-"sAdhu bAbA, ruka jAnA, yaha rAstA bar3A bhayAnaka hai, isa rAste para rAzi dRSTiviSa kAliyA nAga rahatA hai| usakI jaharIlI phukAroM se per3a-paudhe bhI bhasma ho jAte haiM, ur3ate pakSI tar3aphar3Akara gira jAte haiM, manuSya khar3e-khar3e hI lur3haka jAte haiM, idhara mata jAnA, dUsare rAste jAnA baabaa|" ___ gvAla-bAloM kI bhaya bharI pukAra mahAvIra ke kAnoM meM par3I, unhoMne smita bhAva ke sAtha abhaya mudrA vAlA hAtha utthaayaa| dhIra gaMbhIra gati se calate hue mahAvIra nAgarAja kI bA~bI ke nikaTa pahu~ca gye| Asa-pAsa aneka nirdhama pazu-pakSiyoM va manuSyoM ke kaMkAla par3e the, vRkSa sUkhakara dUMTha bana gaye the| bA~bI ke ThIka pAsa meM ujar3A-sA bhagavAna mahAvIra : zramaNa-jIvana ( 129 ) Bhagavan Mahavir : The Life as an Ascetic samudra agni malli on Internation munisuvrata ariSTanemi Onal Use Only mahAvIra _www.iainelibrary.old

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gaja vRSabha devAlaya thaa| usI dehare ke pAsa meM mahAvIra jAkara khar3e hue aura sUrya ke sAmane bhujAe~ sIdhI laTakAkara nAka ke agra bhAga para dRSTi sthira karake dhyAna meM lIna ho gye| kucha hI dera meM phukAratA huA vizAlakAya kRSNa nAga apanI bA~bI se bAhara niklaa| apanI jaharIlI lAla A~khoM se usane mahAvIra ko dekhA, agni piMDa se jaise teja jvAlAe~ nikalatI haiM, vaisI hI usakI viSa bujhI A~khoM se jaharIlI jvAlAe~ nikalane lagIM; bhayaMkara iMkAreM karane lagA, parantu mahAvIra para to koI prabhAva nahIM huaa| dUsarI bAra punaH sUrya ke sAmane dekhakara nAga ne jaharIlI tIkSNa dRSTi mahAvIra para TikAI, phukAreM mArI, parantu aba bhI sthir| ____ krodhAviSTa nAgarAja ne tIsarI bAra bhI DaMka maaraa| jaharIlI phaMkAreM kii| parantu usake tInoM AkramaNa niSphala ho gye| mahAvIra to abhI bhI binA hile-Dule zAnta khar3e the| nAga Azcarya meM DUbakara dekhane lgaa| yaha kyA ? jahA~ DaMka mArA thA, usa aMgUThe se rakta ke sthAna para zveta dUdha kI dhAra baha rahI hai ? bhagavAna avicala khar3e haiM, ceharA gulAba jaisA madhura muskAna ke sAtha khila rahA hai| A~khoM se karuNA jhara rahI hai| nAgarAja cakita-bhramita dekhatA rhaa| vicAroM ke jAla meM ulajha gyaa| usakA krodha niSphala kyoM hone lagA? - prazamarasa nimagna mahAvIra ne zAnta gaMbhIra svara meM udbodhana diyA-"uvasama bho caMDakosiyA !" he nAgarAja caMDakauzika ! samajho, smjho| aba zAnta ho jaao| tuma apane pUrva-janma kA smaraNa kro| bAra-bAra krodha karake jIvana barbAda mata kro| krodha ko zAnta kro| (citra M-17) mahAvIra kI amRta bharI dRSTi khulI, nAgarAja ne apanI dRSTi milAI, to jaise usake hRdaya meM apUrva zAnti-sI daur3ane lagI, sacamuca jahara zAnta hotA huA pratIta huaa| caMDakauzika vicAroM meM gaharA kho gayA, cetanA ke paTa khulane lage, use jAti-smaraNa jJAna ho gyaa| ___ pichale do janmoM ke citra nAgarAja kI smRti meM ubharane lage, ugra krodha aura atyanta Asakti ke kAraNa jIvana meM kitanA saMtApa sahA? kitanI durdazA huI uskii| vicAra karate-karate nAgarAja kA hRdaya pazcAttApa se pighalane lgaa| nAgarAja kI aMtazcetanA jAga gii| mana zAnta ho gyaa| prabhu ke caraNoM kA sparza karake nAgarAja ne saMkalpa kiyA-"prabhu ! aba maiM jIvana-bhara kisI kI tarapha dRSTi uThAkara bhI nahIM degaa| na kucha khaauuNgaa| na piiuuNgaa| basa, bila meM mu~ha DAlakara zAnta samAdhi kI sthiti meM Apake caraNoM kI chAyA meM par3A rhuuNgaa| tIna janmoM ke pApoM kA prAyazcitta kara aba jIvana sudhaaruuNgaa|" - nAgarAja ko zAnta huA dekhakara Asa-pAsa ke gA~voM se strI-puruSoM ke jhuNDa ke jhuNDa Ane lage, khIra, dUdha car3hAkara nAga bAbA kI pUjA karane lge| parantu nAga devatA to apane bila meM mu~ha karake zAnta samAdhi lIna the| usane mana hI mana anazana kA saMkalpa grahaNa kara liyaa| bhUkha-pyAsa, sardI kI pIr3A sahatA rahA, Illustrated Tirthankar Charitra ( 130 ) sacitra tIrthaMkara caritra lakSmI puSpamAlA candra Jain Education internatona ZUTULUS For private a Personaruse my www.jainelionaly.org

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THROWERM 2010_03 C M 17 caMDakauzika nAga kA upasarga / Affliction by serpent Chanda Kaushik.

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M18 (1) agni lapaToM ke bIca akampa zramaNa mahAvIra (2) kAlahastI dvArA utpiidd'n| (1) Shraman Mahavir unmoved by flames (2) Torture by Kalahasti. ___Jain Education international 2010_03

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supArzva ) candraprabha suvidhi zItala zreyAMsa vAsupUjya dhvajA cIMTiyoM ke kATane se asahya vedanA ho rahI thI, usakA zarIra chalanI jaisA ho gayA, parantu phira bhI use khIjha | taka nahIM aayii| pandraha dina bAda zarIra tyAgakara nAgarAja caMDakauzika sahasrAra svarga meM devatA bnaa| agni jvAlAe~ zAnta ho gaI eka bAra zrAvastI se vihAra kara zramaNa mahAvIra haliduga (haleDhuga) gA~va kI ora jA rahe the| mArga meM 15 eka vizAla vaTa vRkSa dikhAI diyaa| dhyAna ke lie upayukta sthAna dekhakara bhagavAna rAtri meM usI vRkSa ke nIce dhyAna pratimA meM sthira ho gye| zIta Rtu kA samaya thA, ThaMDI teja havAe~ cala rahI thiiN| gauzAlaka bhI sAtha thA, vaha zIta se ghabarAkara vRkSa kI oTa meM baiTha gyaa| rAta meM isa mArga se gujarane vAle yAtriyoM ne bhI vRkSa ke nIce vizrAma kiyA, bhojana Adi banAne ke lie unhoMne Asa-pAsa se ghAsa, lakar3iyA~ Adi ekatra karake Aga jlaaii| bhojana pakAyA aura phira rAta-bhara Aga tApate rhe| prAtaHkAla hone para yAtriyoM kA samUha Age cala par3A, Aga jalatI rhii| havA ke vega se Aga kI lapaTeM bar3hatI-bar3hatI jahA~ mahAzramaNa mahAvIra khar3e the, vahA~ kumbha taka A giiN| gauzAlaka cillAyA-"devArya, haTo yahA~ se, Aga bar3hatI A rahI hai|" parantu prabhu to AtmalIna the| Aga kI lapaTeM bar3hatI huI bhagavAna ke pairoM taka A giiN| pairoM kI camar3I jhulasane lagI, parantu phira bhI dhyAna ke mahAsAgara meM nimagna prabhu ko bAhya vedanAe~ vicalita nahIM kara skiiN| kucha dera bAda Aga svataH zAnta ho gii| (citra M-18/1) kAlahastI dvArA dAruNa yaMtraNA sarovara eka vAra mahAzramaNa varddhamAna ne kalambukA sanniveza kI sImA meM praveza kiyaa| yahA~ ke adhikArI the megha | aura kaalhstii| janazUnya mArga meM vihAra karate hue zramaNa mahAvIra ko kAlahastI ne dekhA, to unheM pakar3a liyA, pUchA-"tuma kauna ho?" prabhu mauna rhe| gauzAlaka bhI mauna rhaa| kAlahastI ko zaMkA huI-"yaha par3ausI | rAjya ke guptacara haiM ?" usane unheM kaThora baMdhanoM se bA~dhakara bar3I nirmamatA se beMtoM se pITA aura phira sevakoM samudra ko Adeza diyA-"ina guptacaroM ko bar3e bhAI megha ke pAsa le jAo, ve hI inakA mu~ha khulvaayeNge|" sevakoM ne donoM ko coroM kI bhA~ti vA~dhakara megha ke sAmane upasthita kiyaa| megha ko zramaNa varddhamAna kI / mukha-mudrA paricita-sI lagI, use yAda AyA-"eka samaya mahArAja siddhArtha ke darabAra meM kumAra varddhamAna ko dekhA thA, zAyada ye to ve hI haiN|'' vaha nikaTa AyA, use vizvAsa ho gayA, ye hI haiM kumAra varddhamAna jo zramaNa | vimAnavana gaye haiN| vaha prabhu ke caraNoM meM gira pdd'aa| pazcAttApa ke A~sU bahAte hue kSamA mA~gI-"prabho ! Apako nahIM | bhavana pahacAnane se hI yaha ghora aparAdha ho gayA? hama bar3e pApI haiM, jo Apa jaise mahApuruSa ko itane kaSTa phuNcaae| kSamA kIjie devArya !" (citra M-18/2) megha ke pazcAttApa para prabhu ne abhaya mudrA meM hAtha uThAyA aura Age bar3ha gye| anArya pradeza meM vihAra rAzi sAdhanAkAla kA pA~cavA~ varSa cala rahA thaa| zramaNa varddhamAna ne rADha (lADha) pradeza kI ora vihAra kiyaa| isa pradeza ke loga zramaNa ke AcAra-vicAra se to kyA, zramaNa kI veza-bhUSA se bhI aparicita the| nagna zramaNa ko khaMDaharoM va jaMgaloM meM mUrti kI taraha khar3A dekhakara ve AzcaryapUrvaka dekhate rhte| pukArane para uttara nahIM | nidhUma milatA to ve jhuMjhalAkara lakar3iyoM se bhAloM se, beMta se, pattharoM se una para prahAra krte| kucha loga gIlI beMta bhagavAna mahAvIra : zramaNa-jIvana ( 131 ) Bhagavan Mahavir : The Life as an Ascetic agni mali (ka) munisuvrata lina nami ( ariSTanemi (1) pAva (0) mahAvIra Jalm EUCHTOT teratora - varesmritsaroserom www.jamemorary.org

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siMha gaja se pITate, jinake lAla-lAla nizAna unakI camar3I para ubhara aate| zarIra para ghAva kara dete, mA~sa noMca-noMca DAla dete, phira bhI mahAzramaNa mauna rahate, A~kheM bhI nahIM kholte| kucha loga una para kIcar3a pheMkate, striyA~ una para ghara kA kUr3A-kacarA pheMka detIM, parantu mahAzramaNa mauna hI rahate to phira ghara-ghUrakara dekhane lgtiiN| ___ loga unheM dekhakara A~kheM phAr3a-phAr3akara ghUrate, gA~va ke zikArI kutte una para jhapaTate, kATane Ate, kucha loga kutUhalavaza kuttoM ko chUchU karake kATane ke lie daudd'aate| parantu zramaNa varddhamAna bolate nahIM, unakI tarapha dekhate bhI nahIM, A~kheM nIce kiye apane patha para bar3hate cale jaate| taba kucha loga cir3hakara gAliyA~ dete| bhagavAna Asana lagAkara dhyAna karate to loga unakA Asana bhaMga karane ke lie unheM pakar3a kara pITate aura kapar3e kI gaTharI kI taraha nIce paTaka dete| isa prakAra atyanta lomaharSaka utpIr3ana sahate hue bhI bhagavAna lagabhaga pA~ca mahIne taka usa pradeza meM vicarate rhe| (citra M-19) ___ sAdhanAkAla ke nauveM varSa meM bhagavAna ne punaH anAryabhUmi meM vihAra kiyA aura lagabhaga chaha mahIne taka usa vajrabhUmi meM vicaraNa karate rhe| anAryabhUmi meM yaha prathama cAturmAsa khaMDaharoM meM, evaM vRkSoM ke nIce ghUmate-ghAmate pUrNa kiyaa| gauzAlaka kI prANa-rakSA eka samaya siddhArthapura se kUrmAragrAma ke lie vihAra karate hue prabhu eka saghana jaMgala ko pAra kara rahe the| vRSabha kUrmagrAma ke bAhara tApasoM kA koI Azrama thaa| gauzAlaka ne dekhA-eka tapasvI sUrya ke sAmane donoM hAtha jor3akara tapasyA kara rahA hai| usakI lambI-lambI jaTAyeM vaTa kI zAkhAoM kI taraha nIce laTaka rahI haiN| jaTAoM se jue~ nikalakara bhUmi para gira rahI haiN| dhUpa ke kAraNa jue~ akulAtI haiM to tapasvI dayA karake apane hAtha se unheM uThAkara vApasa jaTA meM rakha letA hai| lakSmI gauzAlaka isa vicitra dRzya ko dekhakara ha~satA rhaa| vaha tapasvI ke pAsa AyA aura bar3e phUhar3a DhaMga se bolA-"are o juoM ke zayyAtara ! tU yaha kyA tamAzA kara rahA hai?" gauzAlaka ke kaTu vacana sunakara bhI tapasvI zAnta rhaa| parantu bAra-bAra cir3hAne se tapasvI kA hRdaya tilamilA utthaa| A~khoM se aMgAre varSAte hue usane gauzAlaka kI tarapha ghUrakara kahA-"duSTa, merA nAma hai vaizyAyana tApasa ! Thahara ! tujhe abhI batAtA hU~" aura tapasvI ne sAta-ATha kadama pIche haTakara atyanta krodhAveza ke sAtha mu~ha se tejolezyA nikaalii| kSaNa-bhara meM hI Aga ke gubbAre kI taraha dahakatI jvAlA gauzAlaka kI tarapha AyI, kAle dhue~ ke bAdala ur3ane lge| gauzAlaka bhayabhIta hokara bhAgA, dUra se hI cillAne lagA-"devArya ! bacAo. bacAo, yaha mujhe jalA rahA hai| bhagavAna mahAvIra ne mur3akara pIche kI tarapha dekhA to, unake karuNA dravita hRdaya se sahaja hI zItala tejolezyA kA amRta jharanA phUTa pdd'aa| jyoM hI amiya dRSTi se | prabhu ne udhara dekhA. dahakatI Aga kA dhuA~ zAnta ho gyaa| gauzAlaka ne prabhu ke caraNoM kI zaraNa lii| ___ krodhAviSTa tapasvI ne jaba apanI tejolezyA kA pratirodha dekhA to vaha cakita ho gayA-"kauna hai yaha mujhase bhI adhika zaktizAlI ?" turanta hI mahAzramaNa varddhamAna para usakI dRSTi ttikii| usane vahIM se namaskAra kiyA-"prabho ! jAna liyA ApakI mahAn zakti kA prabhAva, jAna liyA, kSamA kareM prabhu ! mujhe nahIM patA thA yaha ApakA ziSya hai|" gauzAlaka kI jAna meM jAna A gii| usane pUchA-"devArya ! yaha juoM kA zayyAtara kyA bakavAsa kara rahA hai ?" emAlA Illustrated Tirthankar Charitra (132 ) sacitra tIrthakara caritra vimala dharma zAnti ara ananta -- JalLEducation-international -2 E nginemperorl

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M 19 THU HET o fatti art farge o f Ill treatment of Shraman Mahavir by rustic aborigines 2010_03

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M 20 fra GT GT 65 al Saving Gaushalak using his pacifying power. 2010_03

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dhvajA padya prabhu ne kahA-"abhI vaha apanI tejolezyA se tujhe bhasmasAt karane vAlA thA, kintu merI zItalalezyA se agni zAnta ho gaI aura tU baca gayA / '' (citra M-20) kaTapUtanA kA upasarga sAdhanAkAla kA chaThA varSa cala rahA thaa| mAgha kA mahInA, roma-roma kaiMpAne vAlI teja zIta havAe~ cala rahI thiiN| rAtri kA zAnta samaya, zAlizIrSa nagara ke bAhara ekAnta zUnya jaMgala meM bhagavAna mahAvIra kAyotsarga mudrA meM dhyAna yoga meM magna the| acAnaka kaTapUtanA nAma kI eka vyantarI udhara aaii| bhagavAna mahAvIra ko kAyotsarga meM khar3e dekhA to, pUrva janmAnubaMdhI dveSa bhAva jAga utthaa| usane eka parivrAjikA kA vikarAla rUpa dhAraNa kiyA, lambI-lambI jaTAe~ phailAIM aura una jaTAoM meM atyanta zItala pAnI bharakara teja dhAra se prabhu ke / mastaka evaM zarIra para barasAne lgii| sira para giratA teja dhArAyukta ThaMDA pAnI, idhara tUphAnI ThaMDI havAe~ aura udhara dizAoM ko ka~pAne vAlA krUra atttthaas| ghaMToM aura praharoM taka krUra rAkSasI ne bhagavAna ko marmAntaka | kaSTa diye, unakI dhyAna pratimA bhaMga karane kA asaMbhava se asaMbhava prayatna kiyA, parantu prabhu mahAvIra usI prazAnta bhAvanA aura avicala samAdhi ke sAtha dhyAna meM sthira lIna rhe| parama dhyAnalInatA evaM utkRSTa pariNAma-vizuddhi kI sthiti meM pahu~cane para bhagavAna ko viziSTa lokAvadhijJAna utpanna huaa| (citra M-21/1) kArAgAra meM banda sAdhanAkAla ke chaThe varSa meM prabhu mahAvIra vaizAlI ke pUraba meM sthita videha bhUmi ke kUpiya sanniveza meM gye| sarovara vahA~ para unheM ArakSakoM ne pakar3a liyaa| paricaya pUchA, prabhu mauna dhAraNa kiye rahe, to unhoMne zatru kA guptacara samajhakara baMdhanoM se bA~dhakara kArAgAra meM DAla diyaa| kUpiya sanniveza meM vijayA aura pragalbhA nAma kI do parivrAjikAe~ rahatI thiiN| unhoMne sunA, eka guptacara nagna bhikSu ke rUpa meM pakar3A gayA hai to ve dekhane ke lie | aaiiN| parivrAjikAoM ne prabhu mahAvIra ko pahacAna liyA, ve bar3I vyathita ho uThIM, rAjapuruSoM ko phaTakArate hue bolI-"kaise rAjapuruSa haiM Apa ! cora aura sAhUkAra ko nahIM pahacAna pAte? zramaNa aura taskara meM koI bheda nahIM samajha sakate? inakI zAnta, prazAnta mukhamudrA to dekho ! kyA koI sAmAnya puruSa haiM ye ? tumheM patA honA cAhie ye siddhArtha rAjA ke putra zramaNa varddhamAna haiM ! inheM kaSTa de rahe haiM kahIM devarAja indra kupita ho gaye to kyA dazA hogI Apa logoM kI ?" vimAna bhavana parivrAjikAoM dvArA paricaya jAnate hI rAjapuruSoM ne bandhanoM se mukta kara prabhu se kSamA maaNgii| prabhu vahA~ se | phira Age ekAnta sthAna kI ora cale gye| (citra M-21/2) saMgama dvArA prANAntaka upasarga peDhAla nagara ke bAhara polAza caitya meM prabhu ne "eka rAtri kI pratimA" dhAraNa kii| isa apUrva pratimA yoga | rAzi meM prabhu ke tana-mana-buddhi aura prANa sabhI sthira acaMcala-aprakampa the| prabhu kI utkRSTa dhyAnalInatA dekhakara mAnava hI kyA, devarAja indra kA hRdaya bhI gadgad ho uThA aura bhaktipUrvaka unake svara phUTa par3e-"dhanya haiM prabhu varddhamAna ! Aja saMsAra meM Apa jaisA tapasvI, dhIra, vIra aura sahiSNu sAdhaka dUsarA koI nahIM hai| manuSya to kyA, deva dAnava bhI ApakI sAdhanA ko bhaMga nahIM kara sakate ! dhanya hai mahAprANa ! mahAprabhu !" devarAja | indra apane Asana se uThe aura bhaktipUrvaka prabhu kI vandanA-stavanA karane meM magna ho gye| agni bhagavAna mahAvIra : zramaNa-jIvana . ( 133 ) Bhagavan Mahavir : The Life as an Ascetic samudra ratna nidhUma Jaindable-internationaidacuda

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RSabha ajita sambhava abhinandana sumati padAprabha siMha vRSabha saMgama nAma kA eka krUra hRdaya deva devarAja kI prazaMsA ko cunautI detA huA bolA-"yadi devarAja bIca meM hastakSepa na kareM to maiM zramaNa mahAvIra ko dhyAnacyuta kara sakatA huuN| unakI samAdhi tor3a sakatA huuN|' devarAja mana masosakara mauna ho gye| bhagavAna cAhe bhakta kI parIkSA leM, yA bhakta bhagavAna kI, parIkSA-parIkSA hI hai, parIkSA ke lie donoM ko hI asahya pIr3AoM kI agni meM tapanA par3atA hai| phira honahAra balavAna ! devarAja mauna rahe, aura saMgama apanI pUrI zakti baTorakara usI rAtri ko polAza udyAna meM eka rAtri kI pratimA meM sthita bhagavAna mahAvIra kI agni-parIkSA lene A dhmkaa| saMgama ne Ate hI upasargoM kA tUphAna utthaayaa| acAnaka sA~ya-sA~ya kI AvAja se dizAe~ kA~pa utthiiN| bhayaMkara dhUla-bharI A~dhI se mahAvIra ke zarIra para miTTI ke Dhera jama gye| A~kha, nAka, kAna aura pUrA zarIra dhUla se daba gayA, para mahAvIra ne apane nizcaya ke anusAra A~kha kI palakeM bhI banda nahIM kii| phira vajra jaise tIkSNa mu~ha vAlI cIMTiyA~ cAroM ora se mahAvIra ke zarIra ko kATane lgiiN| ___ phira bicchuoM ke tIvra daMza prahAra, nevaloM dvArA mA~sa nocanA, bhImakAya viSadhara so dvArA zarIra para lipaTakara jagaha-jagaha daMza mAranA aura usake bAda tIkhe dA~ta vAle cUhe kATa-kATakara mahAyogezvara ko trAsa dene lge| phira jaMgalI hAthI ne daMtazUla se prahAra kara mahAvIra ko sUMr3a se pakar3akara geMda kI taraha AkAza meM uchAla diyA, pairoM ke nIce miTTI kI bhA~ti rauMda ddaalaa| aba eka bhayaMkara pizAca aTTahAsa se zUnya dizAoM ko bhaya-bhairava banAtA huA prabhu ke samakSa aayaa| tabhI trizUla jaise tIkSNa nakhoM vAlA bAgha mahAvIra para jhapaTA, vaha sthAna-sthAna se mA~sa nocane lagA, parantu prabhu prastara-pratimA kI taraha acala khar3e rhe| mahAvIra donoM paira sIdhe saTAye khar3e the, saMgama ne pairoM ke bIca meM Aga lagA dii| aMta meM saMgama ne mAyA racI, basanta Rtu kI manda aura mAdaka bayAra bahAI, bhInI-bhInI sugandha ! zAnta vAtAvaraNa, mora kI mIThI-mIThI praNayavardhaka bolI, nUpura kI jhaMkAra karatI huI ardhavasanA apsarAe~ apane mA~sala kAmottejaka aMgoM kA pradarzana kara kAma-yAcanA karane lagIM, mahAvIra ke zarIra se lipaTane lgiiN| para animeSa dRSTi mahAvIra to usI prakAra sthira khar3e rhe| isa prakAra eka rAta meM 20 prakAra ke pratikUla-anukUla pariSaha utpanna karake saMgamadeva thaka gayA kintu bhagavAna mahAvIra apanI dhyAna cetanA meM sthira rhe| (citra M-22) zaraNa AyA asurarAja vindhyAcala parvatamAlA meM pUraNa nAma kA eka tApasa rahatA thaa| usane bAraha varSa taka kaThora bAla tapa kiyA, phalasvarUpa vaha asura devoM kI rAjadhAnI camaracaMcA meM camarendra ke rUpa meM utpanna huaa| utpanna hote hI usake mana meM apanI zakti aura Rddhi kA abhimAna jAga utthaa| usane jJAna-bala se idhara-udhara dekhA ki saMsAra meM majhase bhI bar3hakara zakti aura RddhizAlI koI hai kyA? to ThIka usake siMhAsana ke Upara saudharma svarga meM devarAja zakrendra Ananda vilAsa karate dikhAI diye| asurendra ne apane sAmAnika devoM se pUchA-"yaha kauna vivekahIna puNyahIna ahaMkArI deva hai, jo mere mastaka para paira kiye, nirlajjatApUrvaka baiThA bhoga-vilAsa kara rahA hai ?" lakSmI puSpamAlA candra Illustrated Tirthankar Charitra ( 134 ) sacitra tIrthaMkara caritra JainEducation-internationa204 -E-D.......a c.calco-old

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M21 (1) kaTapUtanA dvArA upasarga (2) parivrAjikA vijayA va pragalbhA dvArA zramaNa mahAvIra ko kArAgAra se mukta kraanaa| (1) The afflictions by Katputana (2) The release of Shraman Mahavir from the prison by mendicants Vijaya and Pragalbha 2010_03

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M22 saMgama deva dvArA eka hI rAtri meM 20 bhISaNa upsrg| Inhuman tortures by god Sangam 2010_03

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dhvajA kumbha padya sarovara sAmAnikoM ne nivedana kiyA-"mahArAja ! ye saudharmakalpa ke svAmI zakrendra haiN| cirakAla se hI isI prakAra ye apane vimAnoM meM Ananda bilAsa karate rahate haiN|" asurarAja camarendra kA krodha aura bhI bhar3aka utthaa| bole-"aba yaha nahIM clegaa| maiM Aja hI isake vimAnoM ko naSTa kara ddaaluuNgaa|" . sAmAnikoM dvArA samajhAne para bhI asurarAja krodha evaM ahaMkAra meM vivekazUnya bane rahe aura sudharma deva vimAna para AkramaNa karane ko zastra uThA liyaa| parantu tabhI use apanI alpa zakti aura alpa Rddhi kA bhAna huaa| durbala vyakti zaktizAlI zatru se TakarAne se pahale usase bhI pracaNDa zaktizAlI kA Azraya khojatA hai tAki saMkaTa ke samaya meM rakSA ho ske| asurarAja ne bhI dhyAna dekara dekhA, tabhI use suMsumArapura ke bAhara azoka vRkSa ke nIce dhyAnastha khar3e mahAtapasvI zramaNa varddhamAna dikhAI diye| vaha zIghra hI nIce AyA, prabhu kI vandanA kI, prArthanA karake kahA-"bhante ! maiM asurarAja camarendra ApakI zaraNa lekara sudharmendra zakra se yuddha karane jA rahA huuN| Apa merI rakSA kreN|" aura pracaNDa vega ke sAtha asurarAja ne sudharma sabhA meM jAkara hu~kAra kI-"are ! kahA~ hai vaha sudharma devarAja zakka ! maiM abhI usako naSTa bhraSTa kara DAlatA huuN|" (citra M-23/1) kauna hai yaha pracaNDa balI ? kisane dussAhasa kiyA hai Aja ! devarAja ne tatkAla apanA amogha vajra uThAyA aura pUrI zakti ke sAtha camarendra para pheNkaa| vana hAtha se chUTate hI usase eka sAtha hajAroM kiraNeM chUTane lgiiN| tIvra vega se vajra ko apanI ora bar3hatA dekhakara camarendra ghabarAyA, jAna hathelI meM lekara daudd'aa| jahA~ bhagavAna mahAvIra dhyAnastha the, usI dizA meM tIvra gati se bddh'aa| pIche-pIche vajra hajAroM agni jvAlAe~ pheMkatA huA daur3a rahA thaa| zakrendra ne dekhA-"are ! yaha to mahAzramaNa mahAvIra kI zaraNa lekara yahA~ AyA hai, aura aba usI ora bhAgatA jA rahA hai| kahIM aisA na ho ki mere bajra se prabhu ko pIr3A phuNce| kucha bhI aniSTa ho jAye?" zakrendra turanta apane Asana se uThe aura pracaNDa bega ke sAtha vajra ke pIche-pIche daudd'e| AkAza-maNDala meM eka vicitra dRzya upasthita ho gyaa| Age-Age asurarAja, jora se pukArate hue-"prabhu ! ApakI zaraNa hai| prabhu ApakI zaraNa hai|'' pIche-pIche vajra agni jyAlAe~ chor3atA huA, aura usake pIche devarAja zakra vajra ko pakar3ane kA prayAsa karate hue| asurarAja choTA-sA rUpa banAkara bhagavAna mahAvIra ke pIche chupa gayA aura tabhI zakra ne pracaNDa vega ke sAtha vajra ko pakar3a liyaa| yajra aura prabhu mahAvIra ke bIca sirpha cAra aMgula kA hI antara raha gayA thaa| zakra ne asurarAja ko sambodhita karake kahA-"asurendra ! tumane jo aparAdha kiyA hai, vaha akSamya hai, kintu zramaNa bhagavAna mahAvIra kI zaraNa grahaNa karake tumane mere hAthoM ko bA~dha diyaa| jAo, tuma mahAzramaNa mahAvIra ke zaraNAgata ho, isalie maiM abhayadAna detA huuN|" asurarAja bhayamukta ho gye| devarAja zakra kA hRdaya bhI dveSamukta ho gyaa| donoM hI prabhu kI vandanA karake apane-apane sthAna para cale gye| (citra M-23/2) candanA kA uddhAra vatsa deza kI rAjadhAnI kauzAmbI meM mahArAja zatAnIka kA rAjya thaa| zatAnIka kI paTarAnI mRgAvatI vaizAlI gaNarAjya ke adhyakSa mahArAja ceTaka kI putrI thii| vatsa deza kA par3osI rAjya thA aMga, aura aMga deza samudra vimAnabhavana rAzi nirdhUma agni bhagavAna mahAvIra . zramaNa-jIvana ( 135 ) Bhagavan Mahavir : The life as an Ascetic Jaredomarioriternational puroos HTTvanemalsamarostrom www.patreorary ory

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RSabha ajita sambhava abhinandana sumati padmaprabha vRSabha kI rAjadhAnI thI campA ngrii| yahA~ ke zAsaka the mahArAja ddhivaahn| dadhivAhana kI paTarAnI dhAriNI bhI mahArAja ceTaka kI choTI putrI thii| dhAriNI kI putrI thI vsumtii| rUpa-guNa-zIla kA jIvaMta rUpa thI vh| kauzAmbIpati zatAnIka ne rAjya vistAra ke lobha meM pha~sakara campA para AkramaNa kara diyaa| kauzAmbI kI senA ne campA meM ghusakara lUTa-pATa kii| eka ratha sainika ne rAjamahaloM se rAnI dhAriNI aura rAjakumArI vasumatI ko uThA liyaa| vaha dhana se bhI adhika kAma-pipAsu thaa| rAnI dhAriNI ne apanI zIla-rakSA ke lie prANotsarga kara diyaa| taba rathika ne socA-"kahIM yaha kanyA bhI mA~ ke rAste na cale", ataH usane usako AzvAsana diyA, aura apanI beTI mAnakara rkhaa| rathika kI patnI dhana kI lobhI thii| usake bAra-bAra kahane para rathika ne vasumatI ko kauzAmbI ke dAsI bAjAra meM eka lAkha svarNa-mudrA meM nIlAma karane kI bolI lgaaii| nagara kI eka gaNikA ne rUpavatI vasumatI ko tatkAla eka lAkha svarNa-mudrA dekara kharIda liyA, kintu rAjakumArI banI gaja dAsI vasumatI ne gaNikA ke sAtha jAne se manA kara diyaa| gaNikA jhagar3A karane lgii| __usI samaya kauzAmbI ke eka koTipati dhanAvaha seTha dukAna se ghara jAte hue udhara A nikle| bAjAra meM ajIba bhIr3a aura yaha zora-zarAbA dekhakara pUchA-"kyA bAta hai Aja?" logoM ne batAyA-"seTha jI ! Aja campA nagarI kI laTI haI eka dAsI bAjAra meM eka lAkha svarNa-madrA meM bikane AI hai| dAsI kyA, yaha to koI deva-kanyA hai, yA sAkSAt apsarA ! gaNikA ne ise kharIdA hai, parantu yaha usake sAtha jAne se manA kara rahI hai koI ucca kulIna kanyA lagatI hai zIlavatI rUpavatI !" tatkSaNa seTha dAsa-hATa ke bIca Akara khar3e ho gye| eka najara meM usane rAjakumArI ko dekhaa| usakI A~khoM meM pAnI bhara aayaa| "yaha koI dAsI hai nahIM ! nahIM ! yaha to sAkSAt deva-kanyA hai| aisI sukumAra zIlavatI kanyAoM para itanA ghora atyAcAra ! gRhalakSmI nAriyoM kI Aja yaha durdazA !" seTha kA hRdaya dravita lakSmI ho utthaa| vaha nikaTa AyA aura vasumatI kI ora mu~ha karake bolA-"beTI ! merA nAma dhanAvaha seTha hai ! maiM isa nagara kA nirgrantha zramaNopAsaka huuN| terI yaha dazA dekhakara merA hRdaya Tukar3e-Tukar3e ho gayA hai| yadi tU gaNikA ke sAtha nahIM jAnA cAhatI hai, to tere sAtha jabardastI nahIM hone duuNgaa| maiM eka lAkha svarNa-mudrA dekara tujhe khriiduuNgaa| calogI mere sAtha ? merI beTI banakara rahogI ?" ___eka anAtha rAjakumArI dAsI ke rUpa meM bikakara seTha dhanAvaha ke ghara A gii| seThAnI mUlA ne isa puSpamAlA anupama sundarI kanyA ko Ate dekhA to aneka kuzaMkAoM se usakA mAthA Thanaka gyaa| pahale hI kSaNa kanyA ke rUpa meM use sauta ke darzana hone lge| vasumatI ne kucha hI dinoM meM apane madhura vyavahAra ke kAraNa samUce ghara para jAdU-sA kara diyaa| seTha dhanAvaha usake svabhAva kI zItalatA ko dekhakara use "candanA" kahakara pukArane lge| candra seThAnI mUlA bar3I zaMkAlu aura IrSyAlu thii| vaha candanA se mana hI mana jalatI thii| eka dina seTha dhanAvaha kisI kAma se nagara ke bAhara gye| mUlA ke lie yaha sunaharA avasara thaa| usane ghara ke sabhI dAsa-dAsiyoM kI chuTTI kara dii| phira candanA ko bulAyA, usake sundara vastra, gahane, kapar3e utaravA diye eka phaTA-purAnA vastra pahanane ko diyaa| ber3iyoM se hAtha-paira bA~dha diye, ustare se usake kAle-kAle keza utAra die| candanA pUchatI rahI-"mAtAjI ! yaha kyA kara rahI ho? kyoM kara rahI ho? maiMne to ApakA kucha bhI nahIM bigaadd'aa| mujhe kisa aparAdha kI sajA de rahI ho?" Illustrated Tirthankar Charitra ( 136 ) sacitra tIrthakara caritra Hinidinentiomimitementioneedo-e Herernetrymarg

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M 23 (9) camarendra dvArA bhagavAna mahAvIra kI zaraNa lekara zakrendra ko cunautI (2) anta meM mahAvIra kI caraNa-zaraNa The story of Chamarendra challanging Shakrendra and later taking refuge near Mahavir to save himself. 2010_03

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ZARRA M24 HETTORT BYE BIT TAGET ERT HET CT TUTTI The impossible resolution of Mahavir; and Chandana giving alms to Mahavir for breaking his fast 2010_03

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padma mUlA ne candanA ko DA~Takara cupa kara diyaa| eka bhauMhare meM banda kara tAlA lagAyA aura cAbI sAtha lekara anyatra calI gii| tIsare dina seTha dhanAvaha vApasa aaye| ghara ko sUnA-sUnA dekhA to hRdaya dhar3aka utthaa| bAhara se hI pukArA"beTI candana ! beTI candana !'' parantu candana kA uttara nahIM milaa| seTha ne bhavana ke dUsarI tarapha se pukAra lgaaii| bAra-bAra jora se pukArA, candanA ne bhItara se hI uttara diyA-"pitAjI ! maiM yahA~ pIche ke bhauMhare meM huuN|" dhvajA seTha ne bhauMhare ke daravAje banda dekhe, Upara tAlA lagA huaa| bAhara se hI candanA kI durdazA dekhI to vaha phUTa-phUTakara ro par3A-"beTI ! yaha kyA huA? kisa duSTa pApAtmA ne terI durdazA kI hai?" candanA ne dhIraja ke sAtha kahA-"pitAjI, pahale mujhe bAhara nikAlo, phira saba-kucha btaauuNgii|" seTha ne kisI prakAra daravAje khole, candanA ko bAhara nikaalaa| usane kahA-"pitAjI ! maiM tIna dina se bhUkhI-pyAsI hU~ / kucha khAne-pAnI ko de diijie|" seTha ne dekhA, ghara kA saba sAmAna bhItara banda hai, sirpha gAyoM ke khAne ke lie ur3ada ke bAkale bAhara rakhe haiN| bartana bhI koI nahIM, seTha ne eka kone meM rakhA sUpa uThAyA, usameM ur3ada ke bAsI bAkale rakhe, aura candanA ke sAmane rakha diye-"beTI ! tU kucha khA, taba taka maiM luhAra ko bulAkara terI ber3iyA~ tur3avAtA huuN|" kaThora abhigraha sarovara ____ bhagavAna mahAvIra ke sAdhanAkAla kA yaha bArahavA~ varSa thaa| vaizAlI meM cAturmAsa sampanna karake vihAra karate | hue prabhu kauzAmbI ke udyAna meM pdhaare| zatAnIka kA campA para AkramaNa ! campA kA patana ! zIla-rakSA ke lie balidAna aura phira rAjakumArI vasumatI kA kauzAmbI ke bAjAra meM dAsI ke rUpa meM vikraya! yaha sArA ghaTanAkrama kauzAmbI ke Asa-pAsa hI ghUma rahA thaa| prabhu mahAvIra ke jJAna-darpaNa meM yaha saba-kucha pratibimbita-sA ho rahA hai| prabhu ne pauSa kRSNA pratipadA ke dina eka vikaTa abhigraha dhAraNa kiyA___"maiM eka dAsI banI rAjakumArI ke hAtha se bhikSA grahaNa kruuNgaa| usa rAjakumArI kA sira muMr3A ho, hAtha-pairoM meM ber3iyA~ DalI hoM, A~khoM meM A~sU hoM, tIna dina kI bhUkhI-pyAsI ho, ghara kI dehalIja ke bIca baiThI ho, sUpa ke kone meM ur3ada ke bAkale khAne ke lie rakhe hoM, jaba taka isa prakAra kI bhikSA nahIM milegI, taba taka sarvadA tapasyA karatA rahU~gA / " bhavana kauzAmbI ke gRhasthoM ke ghara bhikSA hetu paryaTana karate hue bhagavAna mahAvIra ko lagabhaga cAra mahIne bIta gye| eka dina kauzAmbI ke mahAmaMtrI sugupta ke bhavana para prabhu bhikSArtha pdhaare| sugupta kI patnI nandA prabhu pArzvanAtha kI upAsikA thI, zramaNoM ke saMyamI jIvana se pricit| mahAzramaNa varddhamAna ko bhikSArtha padhAre dekhakara vaha Ananda vibhora ho gii| zuddha prAsuka bhikSA ke lie prabhu ko AmaMtrita kiyaa| parantu prabhu mahAvIra rAzi usake dvAra para padhArakara vApasa lauTa gye| nandA kA hRdaya duHkhI ho gyaa| vaha apane bhAgya ko kosatI huI phUTa-phUTakara rone lagI-"Aja mere ghara para mahAzramaNa varddhamAna padhAre aura maiM bhAgyahIna, unako kucha bhI bhikSA nahIM de sakI." tabhI nandA kI dAsiyoM ne kahA-"svAminI ! Apa itanI duHkhI kyoM hotI haiM ? yaha tapasvI to cAra mahIne se isI prakAra kauzAmbI ke gharoM meM bhikSArtha AtA hai, aura binA kucha lie, binA bole vApasa | nidhUma calA jAtA hai, hama to cAra mahIne se isI prakAra dekha rahI haiM, phira Apa itanA pazcAttApa kyoM karatI haiM ?" agni bhagavAna mahAvIra : zramaNa-jIvana ( 137 ) Bhagavan Mahavir : The Life as an Ascetic vimAna on International For Priva Canal Use Only www.iainelibrary

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gaja pa vRSabha lakSmI ~~)~-~- O ajita sambhava padmaprabha RSabha candra siMha tabhI mahAmaMtrI sugupta A gaye / nandA ne ulAhanA dete hue yaha ghaTanA sunaaii| maMtrI sugupta bhI cintita ho gye| mahArAja zatAnIka aura rAnI mRgAvatI ko bhI isakI sUcanA milI ki zramaNa varddhamAna kauzAmbI nagarI meM cAra mahIne se bhUkhe-pyAse ghUma rahe haiN| sabhI kA mana vyathita ho uThA, pUrA rAja-parivAra bhagavAna ke darzanoM ke lie gayA, aura bhikSA grahaNa karane kI prArthanA kii| dAsI kI bAta sunakara to nandA kA hRdaya aura bhI duHkhI ho gyaa| kyA kahA - " mahAzramaNa bhikSA lie binA hI lauTa jAte haiM isakA matalaba hai cAra mAha se isI prakAra lauTa gaye ! maiM kitanI bhAgyahIna hU~ '!!" abhinandana mi pA~ca mahIne paccIsa dina bIta gye| chabbIsaveM dina kA sUryodaya huA / madhyAnha kA samaya bhikSArtha bhramaNa karate hue seTha dhanAvaha ke bhavana kI tarapha padhAra rahe haiN| aneka loga prabhu rahe haiN| - " tumane, cAra mahIne se bhUkhe-pyAse prabhu mere dvAra se bhI hai, aura sUpa bhauMhare kI dehalIja ke bIca candanA baiThI thI, eka pA~va bhItara eka bAhara, pAsa meM sUpa bAsI ur3ada ke bAkale jaba vaha hAtha-paira meM ber3iyA~ dekhatI hai to sahasA purAnI smRtiyA~ ubhara AtI haiM, usakI A~kheM bhIga jAtI haiN| sahasA jana- kolAhala sunAI detA hai| mu~ha Upara uThAkara dekhatI hai to usake sAmane khar3e haiM-taraNatAraNa zramaNa mahAvIra ! candanA bhAva-vibhora ho jAtI hai| "dhanya haiM prabhu ! Aja isa dayanIya sthiti meM Apane mujhe sNbhaalaa|" usake cehare para harSa kI AbhA camakane lagatI hai| candanA kA roma-roma jaise nAca uThA / "prabhu padhAro ! mere hAtha se kucha grahaNa karo bhagavAna mahAvIra Age bar3hakara ruka gaye / unake abhigraha kI 12 bAteM saba mila rahI haiM, parantu khuzI ke mAre candanA kI A~khoM ke A~sU sUkha gaye the| bhagavAna ko vApasa mur3ate dekhA to jaise candanA kI khuziyoM para pAlA par3a gayA / "hAya bhAgya ! kyA maiM itanI badanasIba hU~ ki isa dIna-hIna asahAya sthiti meM mere prabhu dvAra para Akara khAlI lauTa gaye usakI A~khoM se A~sU Tapakane lge| 'T" mur3akara dekhA prabhu mahAvIra ne, abhigraha kI sabhI bAteM pUrNa ho rahI thIM | bhagavAna kamala-patra ke done kI bhA~ti donoM hAtha kA donA banAkara candanA ke sAmane khar3e ho gye| bhAva-vihvala candanA ne sUpa meM rakhe ur3ada puSpamAlA ke bAkale prabhu ke hAthoM meM bhraaye| prabhu ne AhAra grahaNa kara liyaa| (citra M-24) vimala ananta thA / prabhu varddhamAna ke pIche-pIche cala dUsare hI kSaNa harSa ke atireka se candanA kI ber3iyA~ TUTa-TUTakara bikhara giiN| AkAza meM deva-dundubhi vajane lgii| "ahodAnaM" ke divya ghoSa se dizAe~ gU~ja utthiiN| vikasita puSpa, vastra aura gaMdhodaka kI vRSTi huI, maNi ratnoM ke Dhera se seTha dhanAvaha kA A~gana bhara gyaa| pahale se bhI hajAra gunA rUpa nikhara uThA candanA kA / deva-deviyoM ne vastroM, alaMkAroM se candanA kA zrRMgAra kiyA / dharma bhagavAna ke sAdhanAkAla kA yaha abhigraha mAtR-jAti ko dAsatA se mukta karane ke divya abhiyAna kA eka caraNa mAnA jA sakatA hai| antima mahAupasarga : kAnoM meM kIleM sAdhanAkAla kA bArahavA~ cAturmAsa campA nagarI meM bitAkara vihAra karate hue bhagavAna "chammANI gA~va ke bAhara Akara kAyotsarga meM khar3e the| saMdhyA kA samaya thaa| khetoM meM kAma karake eka gvAlA ghara ko lauTa rahA Illustrated Tirthankar Charitra ( 138 ) sacitra tIrthaMkara caritra zAnti . kunthu ara Da www.jamiembrary.org

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M 25 aMtima upasarga : kAnoM meM kIleM tathA unakA upcaar| The last affliction : Nails in the ears and the treatment 2010_03

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COCO M 26 Class 8 HERO4| Ten great dreams before omniscience 2010_03

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dhvajA sarovara thaa| kheta ke pAsa hI zramaNa mahAvIra ko dhyAnastha dekhA to usane kahA--"bAbA, jarA mere bailoM kI dekhabhAla rakhanA, abhI AtA huuN|" ___ gvAlA gA~va calA gayA, Ane meM use vilamba ho gyaa| baila carate-carate kahIM dUra nikala gye| gvAlA lauTakara AyA to baila nahIM mile, usane pUchA-"bAbA ! batAo, mere baila kahA~ cale gaye?" / ___ bhagavAna dhyAna meM lIna the| gvAle ne duvArA pUchA, phira bhI maun| use krodha A gayA, khUba jora se cillAyA-"are DhoMgI bAbA, kyA tere kAna phUTa gaye haiM ? baharA hai ? tujhe kucha sunAI detA hai ki nahIM?" __ bhagavAna ne koI uttara nahIM diyaa| gvAlA Aga-babUlA ho uThA-"DhoMgI bAbA lagatA hai, tere donoM kAna hI phUTa gaye haiN| Thahara jarA, abhI terA upacAra karatA huuN|" aura usane kA~sa nAmaka ghAsa kI nukIlI kIleM lIM, Ava dekhA na tAva zramaNa mahAvIra ke kAnoM meM Ara-pAra Thoka diiN| (citra M-25/1) / isa asahya marmaghAtaka vedanA meM bhI na to prabhu ne dhyAna bhaMga kiyA aura na hI mUrkha gvAle para dveSa-bhAva aayaa| ___ yathAsamaya kAyotsarga pUrNa karake bhagavAna gA~va meM bhikSA ke lie vicaraNa karate hue siddhArtha nAmaka eka vaNika ke ghara pahu~ca gye| vaNika ke pAsa usa samaya usakA mitra kharaka nAma kA vaidya baiThA thaa| mahAzramaNa ko Ate dekhakara donoM ne hI bhAvapUrvaka abhivAdana karake zuddha bhikSAnna diyaa| vaidya kharaka ne siddhArtha se kahA-"mitra ! isa zramaNa kI mukha-mudrA para atyanta teja oja damaka rahA hai, parantu kucha klAnti-sI bhI hai| mujhe lagatA hai ki isa tejasvI zramaNa ko koI na koI antaHzalya khaTaka rahA hai|" siddhArtha ne kharaka vaidya se kahA-"mitra ! aise sarva lakSaNa sampanna mahApuruSa ko koI antara pIr3A hai to hameM turanta usakA upacAra karanA caahie|" / bhikSA lekara mahAzramaNa vApasa cale gye| kharaka vaidya apane vizvasta sahAyakoM ko sAtha lekara bhagavAna ke pIche-pIche cle| udyAna meM jAkara prabhu ke zarIra kA nirIkSaNa kiyA to use kAnoM meM Ara-pAra cubhI kIleM dikhAI dii| donoM ne milakara kIleM nikAlane ke sAdhana juttaae| zarIra para tela Adi kI mAliza kI aura saMDAsI (kaMka-mukha) se khIMcakara kAnoM kI kIleM bAhara nikaalii| kIleM bAhara nikAlate samaya bhagavAna ko itanI marmAntaka pIr3A huI ki rakta kI dhArA vahane lgii| tava kharaka vaidya ne saMrohaNa auSadhi kA lepa kara diyaa| (citra M-25/2) dasa mahAsvapna kahA jAtA hai-asahya vedanA kI zAnti hone para bhagavAna mahAvIra ko rAtri ke antima prahara meM nIMda kI halkI-sI jhapakI A gii| kucha kSaNoM kI nIMda meM bhagavAna ne dasa vicitra svapna dekhe| zramaNa mahAvIra ne jo svapna dekhe utpala nimittajJa ne unakA phalitArtha isa prakAra batAyA1. svapna : eka tAla pizAca ko parAjita kiyaa| phala : zIghra hI bhagavAna mohanIya karma kA kSaya kreNge| 2. svapna : eka zveta paMkha vAlA pakSI (purakokila) sevA kara rahA hai| phala : zukla dhyAna meM lIna rheNge| bhagavAna mahAvIra : zramaNa-jIvana . ( 139 ) Bhagaran Mahavir : The Life as an Ascetic samRdra vimAnabhavana rAzi nirdhama agni malli munisuvrata | pArzva nami For Priva ariSTanemi Conal use One mahAvIra - jainelibrar-oly Ion International

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siMha gaja 3. svapna : eka vicitra paMkha vAlA pakSI nikaTa sAmane AyA hai| phala : vividha rahasyoM vAle dvAdazAMga rUpa jJAna kI prarUpaNA kreNge| 4. svapna : do ratna-mAlAe~ sAmane rakhI haiN| phala : utpala cauthe svapna kA artha nahIM samajha paayaa| usake pUchane para zramaNa mahAvIra ne hI spaSTa kiyA-"maiM sAdhu dharma evaM zrAvaka dharma rUpa do prakAra ke dharma kA upadeza kruuNgaa|" 5. svapna : sapheda gAyoM kA samUha sAmane sthita hai| phala : zramaNa-zramaNI, zrAvaka-zrAvikA rUpa caturvidha saMgha prabhu kI sevA meM rhegaa| 6. svapna : khile hue kamaloM vAlA pdmsrovr| ___phala : cAroM nikAya ke devatA prabhu kI sevA karate rheNge| 7. svapna : taraMgAkula mahAsamudra ko apanI bhujAoM se tairakara pAra kara diyaa| ___phala : saMsAra-samudra ko pAra kreNge| 8. svapna : sUrya apanA pracaNDa Aloka cAroM ora bikhera rahA hai| phala : kevalajJAna kA nirmala Aloka zIghra hI jgmgaayegaa| 9. svapna : apanI nIla vaiDUryavarNI A~toM se mAnuSottara parvata ko cAroM ora se AveSTita kara rahA huuN| phala : samasta ko prabhu apane nirmala yaza se ApUrita kara deNge| 10. svapna : meru parvata kI cUlA para siMhAsana ke Upara baiThA huuN| phala : prabhu ucca siMhAsana para virAjamAna hokara dharma dezanA deNge| (citra M-26) vRSabha lakSmI candra THE LIFE AS AN ASCETIC The Great Renunciation It was the tenth day of the dark fortnight of the month of Margshirsh. Prince Vardhaman had observed a ritual fast of two days. A palanquin named Chandi aprabh was prepared for his great renunciation. Around afternoon Vardhaman came out of the palace and climbed into the palanquin. The procession with the palanquin proceeded to Jnatkhand garden in the north-east of Kshatriyakund. The palanquin was placed near an Ashok tree. Vardhaman got down from the palanquin. Thousands of eyes were staring at the prince. His golden body was adorned with a beautiful dress and scintillating ornaments. The next moment he had removed all the ornaments and his dress. The only cover on his body was a piece of cloth resting on his shoulders and provided by Indra. Vardhaman pulled out his hair in five fistfuls. Indra collected his dress, ornaments and hair in a golden vessel. (M-13/1) Illustrated Tirthankar Charitra ( 140 ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti ka ara Jammeducationmentationazon For Private Personal use only

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supArzva candraprabha grafer zItala zreyAMsa vAsupUjya After this he uttered in his deep resonant voice, "Namo Siddhanam" (I bow to the Siddhas or liberated souls). Then he took the vow of ascetic life, "I take the vow of practicing equanimity all through my life and abandon all intentional sinful activities." Bhagavan Mahavir, accepting the rigorous ascetic vow, resolved, "In my ascetic life I will remain equanimous in all conditions and circumstances. I will tolerate every affliction or predicament caused by man, god, demon or animal equanimously, no matter how fearsome it is. As long as I do not attain omniscience, I will continue to tread the fire paved path of purity with unflinching and firm steps." A wave of reverence started and thousands of heads bowed with reverence and thousands of the throats uttered in unison, "Victory be to Shraman Mahavir." (M-13/2) dhvajA padya The Removal of Poverty After the austere vow the Mahashraman acquired Manahparyav Jnan which allowed him to percieve the feelings and thoughts of all beings. His heart was filled with equanimity and compassion. His face beamed with a spontaneous smile. He walked with firm and steady steps towards the jungle without turning around or hesitating. sarovara Suddenly there was a feeble call from behind. The call of a pain filled heart retards the movement of a Mahashraman also. Next moment a wiry and weak Brahman, moving briskly with the help of a stick, arrived and fell at the feet of the Mahashraman. Tears were flowing from his eyes and there was an samudra expression of pain on his pitiable face. He uttered humbly, "Prince Vardhaman ! Kindly liberate me; give me something; remove my poverty." Shraman Mahavir recognized the old man to be Som Sharma of Brahmankund. Long back he used to come to king Siddharth's court. The charitak le king extended him all help by giving what he needed. He was happy then. But he was not seen after the king's death. vimAna bhavana Som Sharma said, "Prince, I wandered around from one state to another after the death of king Siddharth, my mentor. Wherever I went, my bad luck followed me. After two years of wandering in vain, I have returned home this morning. On my return my family members informed me about your year long charity. Everyone got what he desired, but I, the ill-fated, got nothing from your charitable hands. Prince ! As soon as I reached home I came to know that abandoning everything you have become an ascetic only today. Prince Vardhaman, have pity on this poor destitute. Remove my poverty with your kind hands." Mahavir was filled with compassion, but today he had nothing to give. He | nidhUma suddenly thought of the divine cloth on his shoulder. He tore it into two and gave t he needed a court. The rAzi agni Tata 4618 : 790-vian (888) Bhagavan Mahavir : The Life as an Ascetic Jain Education international 2010_03 -For Private Personal use only

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RSabha ajita sambhava abhinandana sumati padmaprabha one to the Brahman. The Brahman was filled with joy. He took this piece of cloth to a mender and enquired about its value. The mender said, "Brahman ! How did you get this divine cloth ? It is just a part of the whole. If you bring the other part also, I will mend it back to its original form and you could sell it for a hundred thousand gold coins." The greedy Brahman ran back to Mahavir and followed him wherever he went. After about a year the remaining piece of the divine cloth fell from Mahavir's shoulder. Som Sharma picked it up, got it mended, and sold it to king Nandivardhan for a hundred thousand gold coins. (M-14) siMha gaja vRSabha lakSmI The Period of Practices : The Afflictions Rejection of the Divine Help The day after his renunciation Mahavir left Jnatkhand garden. At sunset he arrived near a small village called Kurmargram (identified as Kaman Chhapra today). He stopped under a tree, and, standing rock still, started his meditation. After some time a cowherd arrived there with his oxen. He wanted to go into the village to do his job of milking cows. He approached the meditating Shraman and said, "Ascetic ! Please look after my oxen while I go into the village to milk cows. I will return soon." Without waiting for a reply the cowherd went away. The oxen, untethered and uncared for, strayed into the nearby jungle. On his return when the cowherd did not find his oxen, he asked, "Ascetic ! Where are my oxen ?" Mahavir remained silent. The cowherd grumbled and started looking around. He searched all around throughout the night in vain. The oxen, in the mean time, returned and lay down near Mahavir. When the exhausted cowherd returned in the morning and beheld this scene, he lost his temper. He took Mahavir to be a thief in disguise, whom he had caught just before the thief was to flee with the oxen that he must have hidden during the night. Without a second thought he started hitting Mahavir with the rope he carried for tying the oxen. The hard sisal rope left large inflamed welts on Mahavir's naked body. Even this excruciating pain did not distract Mahavir from his meditation. (M-15/1) Just then an overpowering divine person appeared and said in his commanding voice, "Stop it, you ignorant idiot ! You are committing a grave crime. This person is no thief. He is the son of king Siddharth. He is Shraman Mahavir, a great yogi and a meditating ascetic." The cowherd fell prostrate at the feet of Mahavir and repenting for his ignorance begged his pardon. The divine person who had interfered was none else but the king of gods, Indra. He bowed before the Mahashraman. Disturbed by the inflamed marks on the body of Mahavir he said, "Prabhu ! These ignorant people will continue to cause you pain due to their foolishness. Please allow me to be in your attendance to provide you Illustrated Tirthankar Charitra (887) sacitra tIrthakara caritra puSpamAlA candra vimala ananta dharma zAnti ara lain Education Internaties Ear P e rsonal use on

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protection." Mahavir replied in all humility, "Devraj ! You should know that an ascetic on the spiritual path reaches the goal of purity with the help of his own practice, courage, and discipline. It is never with the help of the king of gods or the king of demons that a soul sheds all its Karmas and becomes an Arhant or gets liberated." Full of reverence and praise, the king of gods bowed before Shraman Mahavir and departed. (M-15/2) dhvajA The Afflictions by Shulpani-Wandering Mahavir one day arrived near a small forlorn village on the banks of river Vegvati. Outside the village on a small hillock stood a temple surrounded by scattered heaps of bones and skeletons. Considering it to be an appropriate place for his practices, Mahavir sought permission from the villagers. The villagers informed him that this forlorn village was once a prosperous town. The ferocious lance weilding demon, Shulpani Yaksha, who dances and laughs on heaps of bones, had turned this Vardhaman village into Asthik-gram, the village of bones. The temple under question was his temple and he did not allow any one to stay there. If at all someone stayed he did not come out alive. The villagers tried to dissuade Mahavir from staying in the temple. padya But Mahavir was determined to root out fear and sow the seeds of courage. sarovara He insisted, and by evening he was standing at a spot within the temple, completely lost in his meditation. When darkness descended, the air was filled with eerie sounds. Shulpani, the Demon with a lance, appeared in the courtyard and started emitting fearful trumpeting noise. He was surprised to see a human being standing fearlessly in meditation. He produced thunderous roar that shook samudra the thick walls of the temple. But the ascetic still did not move, nor did he show any change in his serene bearing. The demon lost his temper and commenced his horrifying atrocities. A mad elephant appeared and goaded Mahavir with its pointed tasks. It lifted him in his trunk and tossed around. When this had no effect on Mahavir, a horrible ghost appeared and attacked Mahavir with its largecanines and claws. Next appeared a black serpent that attacked with its bhavana venomous fangs and toxic breath. Finally he caused extreme pain in seven delicate spots within Mahavir's body (eyes, ears, nose, head, teeth, nails and the back). Mahavir had an endless capacity to tolerate pain. Even this extreme agony failed to pierce the serenity of his composure. Drained of all his demonic energy, Shulpani became apprehensive. He thought that he was facing some divine power much stronger then he and he was heading towards his own destruction. All of a sudden a divine spiritual light illuminated his inner self. Slowly his anger subsided, fear dissolved, and a feeling of goodwill took over. He touched Mahavir's feet and with repentance and humility begged Mahavir's pardon. Mahavir opened his eyes and, raising his nidhUma hand, said, "Shulpani ! Anger supplements anger and love begets love. If you do agni rAzi bhagavAna mahAvIra : zramaNa-jIvana ( 883 ) Bhagavan Mahavir : The Life as an Ascetic inn Internationa4 03 For Priv a sonal use on ALIIlicendang

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***-weer @ gaja vRSabha not cause fear, you will become free of all fears always. So destroy the poison ivy of anger." Mahavir spent his first monsoon-stay at Asthik-gram. (M-16) The Embodiment of Love Leaving Asthik-gram Mahavir proceeded in the direction of Shvetambika town. The trail to this town passed through a dense and desolate forest. When some shepherds saw Mahavir entering the forest they shouted, "O Monk, stay put for a minute. This is a dangerous trail. There is a black serpent with venomous gaze on this trail. His hissing and gaze burn plants and trees. Even flying birds and standing humans drop dead. Please leave this trail and take a different route." Mahavir heard this fear filled call of the shepherds. With a serene smile he raised a hand as a gesture of assurance. With firm steps Mahavir went near the snake-hole. All around human and animal skeletons could be seen. There was not a single green leaf as far as the eye could see. Close to the snake-hole was a delepidated temple. Mahavir stood in the shade of this temple and started his meditation. * After some time the giant black serpent came out of its hole hissing fiercely. It had seen a human being after a long time. The man was standing firm and fearless with closed eyes. The serpent was surprised. It looked at Mahavir with its venomous red eyes. Like flames from a ball of fire, its poisonous eyes emitted waves of venom. It hissed awesomely. But all this had no effect whatsoever on Mahavir. The serpent was astonished-till today every man I came across has been consumed by my first venomous hiss and this man stands still, absolutely unmoved. The serpent glanced at the sun and once again focused its gaze at Mahavir and hissed at him with renewed anger, but in vain. It slithered from the line of the expected fall of the body and than with all its force sank its fangs in Mahavir's toe and injected all its venom. It drew back and waited expectantly, again in vain. The angry serpent, vexed further by its failure stung Mahavir twice again. All its three attacks were wasted. Mahavir stood undisturbed. The serpent was astonished to see milk oozing out instead of blood from the spots where it had stung on Mahavir's toe. Bhagavan Mahavir was standing unmoved. His face was glowing and on his lips was a charming smile, like a blooming rose. His eyes reflected the inner compassion. Illustrated Tirthankar Charitra ( 288 ) sacitra tIrthaMkara caritra lakSmI puSpamAlA candra RE vimala ananta dharma zAnti 2010_03

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dhvajA padya sarovara The serpent continued to stare with surprise. Confused by its failure it was lost in its thoughts. Involved in his spiritual pursuits, Mahavir uttered in his deep and tranquil voice, "O Chandakaushik ! Open your inner eyes. Be calm and remember your past life. Do not inject venom of anger in your life. Rise above the deadly poison of anger. Mahavir opened his ambrosia filled eyes. When the serpent met his gaze, it felt as if a wave of peace and tranquility had engulfed its inner self. It appeared that its venom was slowly vanishing. It was lost in deep thoughts. Its dormant memory started unfolding and it acquired Jatismaran Jnan. Incidents from its past two births surfaced in its memory. It realized that it had suffered excruciating pain and degradation due to extreme anger and acute attachment during those births. The heat of repentance melted its vices. Its spirit embraced enlightenment and mind became tranquil. It touched the pious feet of Bhagavan Mahavir and resolved, "O Lord ! Now I will not look at any one at all throughout my life. I will not eat anything. I will not drink also. I will just put my mouth in the hole and lie still in the shadow of your feet. I will now at one for all my sins committed during the last three births and improve my future." Knowing that the serpent had become harmless, throngs of people started arriving from nearby villages. They worshipped the serpent-god by offering milk and sweets. But the serpent was lying, keeping its hood in the hole, in meditation without even a trace of movement. Swarms of ants were attracted by the sweets. They started stinging the serpent. But the serpent tolerated these afflications with equanimity. It silently took the last vow (fast unto death). It tolerated the agony of hunger, thirst and the stings of ants. Its body became almost perforated, but it did not react at all. After fifteen days it died and was reborn as a god in the Sahasrar dimension. (M-17) Quashing of the Flames Once, leaving Shravasti, Shraman Vardhaman was going to Haliddug village. On the way he saw a large banyan tree. Finding it suitable, he went under it and started his night meditation. It was winter and a cold wind was blowing. Gaushalak was also following him. As Gaushalak could not tolerate the piercing wind, he shifted to the other side of the tree. After some time some wayfarers also stopped under the tree. They collected dry wood and started a fire to cook food. They spent the night there and kept the fire burning. Early in the morning they broke camp and went away. The fire was left burning. Slowly it spread and engulfed the surrounding dry twigs and leaves bhagavAna mahAvIra : zramaNa-jIvana ( 886 ) Bhagavan Mahavir : The Life as an Ascetic | samudra vimAnabhavana rAzi feft agni malli munisuvrata nami C arreto (2) set | mahAvIra

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RSabha ajita sambhava abhinandana sumati padmaprabha gathered under the tree. The wind was blowing in the direction of meditating Mahavir. The fire slowly spread and reached the spot where Mahavir was standing. Gaushalak shouted a warning. But Mahavir had no awareness besides that for his soul. He was unmoved by the heat of the approaching flames. He was busy quashing the ultimate fire, the fire of rebirth, The flames reached him and scorched his feet. Even this acute pain did not reach the depth of his tranquility. After some time the fire subsided on its own. (M-18/1) siMha gaja vRSabha Torture by Kalahasti Leaving Chorak village Mahavir arrived at the outskirts of Kalambuka village. This village was ruled by two brothers, Megh and Kalahasti. Although they were landlords and chieftens, they were still involved in unlawful activities like looting the neighbouring kingdoms, raiding passing caravans, smuggling, etc. When Kalahasti saw Shraman Mahavir moving silently on a trail followed by Gaushalak, he stopped them and asked. "Who are you ?" He neither got a reply from Mahavir nor from Gaushalak. He took them to be spies from some neighbouring kingdom. Tying them with ropes, he tortured them inhumanly. When he still could extract no information from them be ordered them, to be taken to his elder brother, Megh, for further torture and interrogation. Shackled like criminals, they were produced before Megh, who felt as if he was looking at a known face. He suddenly recalled that once he had seen prince Vardhaman at the court of king Siddharth. This shackled spy seemed to have an uncanny resemblance with the prince. He came closer and recognized that the person in bondage was none else but prince Vardhaman who had become a Shraman. He fell at the feet of Mahavir and, with tears of repentance in his eyes he begged to be forgiven. When released Mahavir resumed his journey. (M-18/2) lakSmI puSpamAlA candra Among the Aborigines It was the fifth year of practices of Bhagavan Mahavir. He moved into the Radh (or Ladh) country. This area was also known as Vajra Bhumi or Shubhra Bhumi and was inhabited by scanf and scattered population of rustic aborigines. Gaushalak also followed Mahavir wherever he went. The people of this area did not know anything about ascetics and their ways. They stared in astonishment when they saw a naked person standing like a statue at godforsaken places. When they did not get any response or even reaction on shouting at him, they would get irritated and hit him with sticks, lances, bones and stones. Some others would slash with wet bamboo canes that left inflamed welts and bruises on his body. Shraman Mahavir equanimously tolerated all these tortures and continued his advance toward purity. sUrya Illustrated Tirthankar Charitra ( Pre ) sacitra tIrthaMkara caritra UTU_U3 For Private Personal use only

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He wandered from one place to another and once in a while came across small villages. Not so very often he would enter a village to beg food and mostly got dry and stale food. However, most of the time he went without any food. People would curiously stare at him and wild dogs would pounce on him and bite. For their crude entertainment, the aborigines would pick up Mahavir and throw him on the ground. Mahavir never uttered a word of protest. He did not even look at them. This silence also invited abuses from these primitives. Under such gravely adverse circumstances Mahavir spent almost five months in that area during his first visit. Once again, during the ninth year of his practices, Mahavir returned to this area for about six months. (M-19) dhvajA kumbha padma sarovara samudra Saving Gaushalak Once, while moving from Siddharthpur to Kurmar village Mahavir was passing through a dense forest. All of a sudden Gaushalak saw a Tapas ascetic in an opening on one side of the trail. On closer observation he saw that the hermit was busy doing some strange penance. He was standing facing the sun with his head hanging down and arms straight up. Long strands of his hair were hanging on the ground like roots of some old banyan tree. Due to the heat of sun rays, small insects, falling from his unkempt hair were writhing, and out of compassion, he was picking them up and putting them back in his dense locks of hair. Gaushalak could not control his laughter seeing this strange activity. Jokingly he said, "O abode of insects! What do you think you are doing? You are gathering insects and considering this act to be a penance." The hermit remained calm the first time. But when Gaushalak did not refrain from making biting remarks, the hermit looked at him with his burning eyes and said, "O vicious person ! My name is Vaisyayan Tapas and I am the doom of ignorant fools like you." Instead of jolting him to sanity this scornful comment drew an insulting laughter from Gaushalak. The hermit now took a few steps back and angrily started emitting fire from his mouth (this is a miraculous power called Tejoleshya, acquired through long and harsh penance). Within no time a ball of fire rushed towards Gaushalak, who retreated with fear and ran to Mahavir shouting in panic, "Sire ! Save me. This Tapas will burn me." Reaching Mahavir, Gaushalak fell at his feet. Hearing the pathetic call of Gaushalak, Mahavir was moved. Turning back he saw the approaching fire ball. From the compassionate heart of Shraman Mahavir flowed a spontaneous stream of cool pacifying energy. When the nectarglance of Mahavir fell on the fire-ball it subsided. The angry hermit was astonished to see his powerful fire-ball extinguished. He recognized Mahavir as a much greater and more benevolent power then he, and said, "Pardon me O vimAnabhavana ratna rAzi nidhUma agni bhagavAna mahAvIra : zramaNa-jIvana (889) Bhagavan Mahavir : The Life as an Ascetic LEAD P 2small.se One Aminelibandy

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siMha gaja vRSabha lakSmI candra O embodiment of benevolence! I did not know that this man was your disciple." Gaushalak was saved from his iminent death. sUrya RSabha ajit| puSpamAlA In the Prison sambhava abhinndn| Gaushalak was releived. He asked, "Sire! What this abode of insects says?" Mahavir replied, "He was just going to turn you to ashes with his fire-power. You were saved by my pacifying power. Do not disturb anyone in future." (M-20) Afflictions by Kataputna It is an incident from the sixth year of the period of spiritual practices of Shraman Mahavir. It was the month of Magh, the peak of winter season. Chilling and biting winds were blowing. During the quiet part of the night, in a lonely jungle Mahavir was standing in meditation. All of a sudden a witch named Kataputna came there. Seeing Mahavir deep in meditation she became angry for no apparent reason. sumati But there is nothing that happens without a reason. There must certainly have been some antagonism from some previous birth. As soon as the feeling surfaced, Kataputna lost her reason, and, in order to take revange of some forgotten deed from some past life, she started torturing Mahavir. vimala She took the form of a giant and ominous looking Parivrajak with long strands of hair. Filling ice cold water in her braided hair she sprayed that freezing water on Mahavir. The atmosphere was filled with the moaning sound of icy winds and demonic laughter of the witch. It was a horrific scene. O Mahavir, elevated completely into a higher spiritual realm, remained unmoved and serene. At last the witch accepted her defeat. She bowed at the feet of Shraman Mahavir and left. As a result of his total absorption in the self and his high purity of soul, Mahavir acquired the special mental powers of perceiving the whole physical world at will. (Vishishta Lokavadhi Jnan). (M-21/1) ananta padmaprabha During the sixth year of his practices, Mahavir one day went to the Kupiya village in the state of Videh, east of Vaishali. The village guards caught him and, taking him to be a spy, put him in the prison. There were two female mendicants in the village. When they, Vijay and Pragalbh, heard that a spy disguised as a nude ascetic had been apprehended, they came to see him. Shraman Mahavir, tied up, was standing in meditation in the prison. The mendicants recognized him and became sad. They approached the guards and said, "You call yourself guardians of the state and people and you fail to distinguish a thief from a honest citizen. You do not find any difference between a Shraman and a smuggler. For your information, you are torturing Shraman Vardhaman, the ascetic son of king Siddharth. Have you no fear of the wrath of the gods ?" Illustrated Tirthankar Charitra ( 148 ) sacitra tIrthaMkara caritra dharma zAnti kundhu (FE) www.jamemorary.org ara

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With this revelation, the soldiers started trembling. They, at once, released Mahavir and sought his forgiveness. Shraman Mahavir just raised his palm as a gesture of pardon and assurance and left for some other solitary place. (M-21/2) dhvajA kumbha padA sarovara Deadly Torture by Sangam One day Shraman Mahavir was doing a special one night meditation in the Polash temple in Pedhal garden outside the Pedhal village. In this practice one makes his body, mind, psyche and soul absolutely still and tranquil. Observing the high degree of engrossment in meditation, Indra exclaimed, "You are great, Prabhu Vardhaman ! Today you have no equal as an ascetic and a serene, brave, and equanimous spiritualist." Sangam, a god in Indra's assembly, was peeved at this praise of a mortal being. He retorted, "If Devraj promises not to interfere, I can disturb the concentration of Mahavir. It is a child's play for me." Indra remained silent, though unwillingly. Considering it to be affirmative, Sangam, with all his cunning and power came to Polash temple. One after another he created twenty almost fatal predicaments to disturb Mahavir's meditation." He created a terrible sand storm and in no time Mahavir was submerged in a heap of sand. Mahavir, in his unshakable determination did not even close his eyes. As soon as the storm stopped, arrived a swarm of ants. Mahavir's body was covered with biting and stinging ants, but he remained still. After this, innumerable mosquitos attacked Mahavir's body. After mosquitos, came an attack by white ants turning him into a termite-hill. Scorpions crawled over his body and pierced it with poisonous stings. This was followed by biting by mongoose, large cobras, and giant field rats. After all this, appeared a wild elephant that goaded Mahavir with its large pointed tusks. This elephant than lifted Mahavir in its trunk and tossed him up. When Mahavir fell on the ground, it crushed him with its legs. This was followed by an attack by an ominous looking ghost. Then a tiger attacked and gored Mahavir with its sharp talons. When all these painful afflictions failed to disturb Mahavir's meditation, Sangam took a different approach. He created a realistic illusion of Siddharth and Trishla weeping and wailing profusely. But this too could not penetrate Mahavir's iron resolve. Sangam then lit a fire almost touching Mahavir's feet and started cooking. After this he took the form of a bird catcher and hung a number of cages on Mahavir. The birds attacked Mahavir with their beaks and talons through the gaps in the cages. Blood oozed from these new wounds. Then came a storm, torrential rain, and hail-storm. Nothing could disturb the rock hard resolve of Mahavir. samudra vimAnabhavana nidhUma agni Tan erat : T40T-ita ( 88 ) Bhagavan Mahavir: The Life as an Ascetic J S . Internation linelibang

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= RSabha ajita a* - sambhava abhinandana *-O - O sumati padmaprabha R:6 Now came a giant whirlwind; lifting and swirling everything that came in its path. Mahavir's body swirled but his mind remained stable. At last Sangam nimself lifted a large mace and hit Mahavir. It was a heavy blow that buried Mahavir in the ground upto his knees but he did not even blink. After all these physical blows, Sangam resorted to a psychological attack. He arrived in his divine form riding a Viman (space vehicle) and said to Mahavir, "Why are you suffering so much and still standing on the earth. Come, I will take you to heaven with this mortal body of yours." Mahavir did not respond. Lastly Sangam produced sparsely clad fairies who approached Mahavir and undulated their voluptious bodies invitingly. He also created an atmosphere conducive to lust. Mahavir never even shifted his icy gaze and his body remained reactionless. All these twenty afflictions drained Sangam's energy and he was tired. On the other hand even after tolerating these painful tortures Mahavir remained poised in his elevated state of meditation. (M-22) gaja vRSabha lakSmI puSpamAlA Refuge to the Demon King In the Vindhya range there lived a hermit named Puran. As a result of his rigorous penances he was reincarnated as the king of demons, Chamarendra. He had a bloated ego due to his natural powers and miraculous capacities. When, through his demonic perception, he came to know that the king of gods, Shakrendra, had more glory and luxuries, his ego was hurt. He decided to subjugate the king of gods. He prepared to attack the abode of Shakrendra, the Saudharm Viman, with his demonic arsenal. But in case he faced defeat he wanted support from someone more powerful than him. On searching he found that Shraman Mahavir was the most suitable person. He immediately rushed to Sumsumarpur, where Mahavir was standing in meditation. After bowing to Mahavir he said, "Bhante ! I, demon king Chamarendra, am going to fight with Saudharmendra Shakra, please protect me." Saying thus and without waiting for a reply, he rushed to the assembly of gods and challanged the king of gods. For a moment Shakrendra was taken aback but when he saw that it was demon king Chamarendra, he calmly lifted his most potent weapon, the Vajra, and launched it at the demon king. (M-23/1) As the Vajra sped in the direction of Chamarendra it emitted bright sparks and thunderous sound. Afraid of this fierce weapon Chamarendra fled in the direction of the tree under which Mahavir stood in meditation. When Shakrendra realized where Chamarendra was heading, he became worried about any possible damage the Vajra could cause to Mahavir. He at once rushed after fleeing Chamarendra to defuse the Vajra. It was a strange seen in the sky; first Illustrated Tirthankar Charitra (840) sacitra tIrthaMkara caritra candra sUrya vimala ananta dharma (20) zAnti kantha ara mentioned Porrivate Personaroserom

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the demon king crying with fear, then the sparkling Vajra followed by the king of gods. dhvajA The demon king transformed himself into a tiny being and took refuge behind Mahavir's feet. He uttered, "Prabhu ! I am under your protection, kindly save me." As the Vajra was about to hit him and explode, Indra caught it and disabled it. Chamarendra was trembling with fear and Shakrendra was boiling with anger. Mahavir lifted his open palm and blessed them both. Indra said to Chamarendra, "Demon king ! What you have done is unpardonable ? But by taking refuge with Bhagavan Mahavir you have tied my hands. As he has forgiven you I am leaving you unharmed. You may go." The demon king, free of the fear and the king of gods, free of anger, bowed before Bhagavan Mahavir and left for their respective abodes. (M-23/2) The Deliverance of Chandana From the capital town Kaushambi, king Shatanik ruled over the state of Vats. His chief queen Mrigavati was the daughter of Maharaj Chetak of Vaishali republic. Anga was a neighbouring state and its capital was Champa. The king of padma this state was Maharaj Dadhivahan. His queen Dharini was the younger | sarovara daughter of Chetak. Dharini had a daughter named Vasumati who was very beautiful as well as graceful. Once, when king Dadhivahan had gone with his army to assist a neighbouring king, Shatanik attacked Champa. The cruel soldiers of Kaushambi samudra plundered Champa. The general and a great Charioter of Kaushambi, Kakmukh was attracted more by beauty rather than riches. He entered the palace and kidnapped queen Dharini and Vasumati. On the way when Kakmukh intended to violate her chastity, queen Dharini committed suicide. When Vasumati also threatened to do so, he had a change of heart. He took her to his home as a daughter. When his wife did not tolerate Vasumati, he was persuaded by vimAnaVasumati to auction her in the slave market and please his wife with the bhavana proceeds. Kakmukh took Vasumati to the slave market. In the auction the highest bidder was a courtesan from Kaushambi. There was an altercation when Vasumati refused to go with her. rAzi Just at that moment a rich merchant from Kaushambi arrived there. Seeing the commotion he enquired, "What is going on here ?" Someone from the crowd said, "Today a slave girl, lifted from Champa, has been brought for sale at a hundred thousand golds. She looks like a divine beauty. A courtesan has bought her but she refuses to go with her. She appears to nidhUma be a high born and chaste girl." agni bhagavAna mahAvIra : zramaNa-jIvana (848) Bhagavan Mahavir : The Life as an Ascetic Jamu Terracotaros V ersuratomy trojanemorary Org

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RSabha 3ifra sambhava abhinandana sumati padmaprabha siMha gaja vRSabha Immediately the merchant entered the slave market. He looked at the princes and was immediately drawn to analysing the situation, "No, she cannot be a slave girl. She is a divine person. O lord ! How evil the prevailing conditions have become ! Such inhuman torture to such a delicate and cultured girl. A lovely girl in such a wretched predicament." The merchant was mc:ed. He approached Vasumati and said, "Child, I am merchant Dhanavah. I am a follower of Nirgranth Shramans and live in this town. Looking at your troubles I feel depressed. If you do not wish to go with the courtesan I will not allow this to happen. I will buy you by paying a hundred thousand golds. Would you come with me? Would you live with me as my daughter ?" An orphan princess, sold as a slave, arrived at the house of merchant Dhanavah. But his wife, Mula, became doubtful as soon as she saw the divinely beautiful girl entering her household. The moment Mula set her eyes on Vasumati she saw a rival for the favours of her husband. Sown were the seeds of doubt even for her upright husband. Due to her sweet demeanour Vasumati had a magical influence over the household. The fragrance of her poise and coolness of her nature inspired Dhanavah to call her Chandan (sandal wood). His wife Mula was smitten with envy. She thought that this poisonous flower should be nipped in the bud. One day, merchant Dhanavah left the town on some business errand. This was a golden opportunity for Mula. She relieved all the servants of the household, called Chandana, replaced her beautiful dress with rags, took off all her ornaments, tied her in shackles and shaved her long silky hair. Chandana uttered in surprise, "Mother, what are you doing? I have done no harm to you. For what misdeed are you punishing me ?" Mula silenced Chandana, put her in a dark cell, locked it and left. Dhanavah returned on the third day. When he saw the house abandoned he was taken aback. He called, "Chandan, O Chandan !" But no one replied. He went at the back of the house and shouted once again. Chandana shouted back, "Father, I am here, in the cellar on the back side." The merchant went in and saw that the cellar was locked. Looking through the bars of the iron gate he saw Chandana in her wretched condition and started crying, "What happened my daughter ? What evil soul has done this to you?" Chandana replied calmly, "Father, get me out first and then I will tell you everything." The merchant broke the lock and brought out Chandana. She asked, "Father, I have not taken even a drop of water for last three days. Please give me something to eat and drink." The merchant went around the house but lakSmI candra Illustrated Tirthankar Charitra (847) sacitra tIrthaMkara caritra vimala samen - ananta dharma zAnti so (c) ara O Jan Education international UTULUS For Private & Personal use only

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ku supArzva candraprabha yfafa everything was locked. Not even a utensil was available. He saw a basket containing a handful of dried pulse-bran meant for cows. He took the basket and put it before Chandana, "Child, eat some of this. I shall call a blacksmith to cut your shackles." zItala The Impossible Resolution It was the 12th year of Bhagavan Mahavir's spiritual practices. Spending the monsoon-stay at Vaishali he came to a garden in Kaushambi. It was the time around which the incidents of Shatanik's attack on Champa, fall of Champa, sacrifice of queen Dharini, auction of princess Vasumati as a slave, etc. were occurring. Bhagavan Mahavir with his penetrating knowledge and perception had a glimpse of all this. He made an almost impossible resolution on the first day of the dark half of the month of Paush. "I will accept alms for breaking my fast only from a princess that has become a slave. And that too only if she has a shaven head, her limbs are shackled, she has not eaten for three days, she is sitting on the threshold of a house, she has pulse-bran lying in a basket and she has a smile as well as tears in her eyes. Unless these conditions are met I resolve to continue my practice and not to break my fast." malli zreyAMsa Four months passed since Bhagavan Mahavir started going from door to door to beg in the town of Kaushambi. One day Mahavir approached the house of the chief minister of Kaushambi, Sugupta. Sugupta's wife, Nanda, was a devotee of Bhagavan Parshvanath and was acquainted with the ways of ascetic Shramans. Looking at Mahashraman Vardhaman approaching her house for alms, she became enthralled. She requested Prabhu to accept pure and ascetic food. Mahavir turned back without accepting anything. Nanda became disappointed. Cursing her bad luck she said, "Mahashraman Vardhaman came to my house and, what a misfortune, I could not provide him anything." | munisuvrata vAsupUjya Nanda's maids reassured her, "Lady, why are you so dejected, this ascetic has been approaching almost every household in Kaushambi for alms and without taking a single grain or uttering a word he is returning back. We have been witnessing all this for last four months. This is nothing unique at your place, so why be dismayed?" Jam Education international 2010-05 The words of the maid added to Nanda's distress, "What! The Mahashraman is returning without alms for last four months. That means Prabhu has been on fast for four months and I have not been able to serve him. How unlucky I am?" At that moment minister Sugupta arrived. Nanda told him everything. bhagavAna mahAvIra bhramaNa jIvana (243) Bhagavan Mahavir: The Life as an Ascetic mahAvIra nami | ariSTanemi (1) pArzva For Private & Personal Use Ony dhvajA kumbha padma sarovara samudra vimAnabhavana ratna erfar nirdhUma agni www.jamembrary.org

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RSabha 31UTC sambhava abhinandana sumati pAprabha siMha gaja vRSabha Sugupta also became worried. King Shatanik and queen Mrigavati also got the news that Shraman Mahavir was wandering in Kaushambi without food or water for four months. Everyone was sad and worried. The ruling family went for Bhagavan Mahavir's Darshan and requested him to accept food. But he was unmoved. Five months and twenty five days had passed since Bhagavan Mahavir had eaten anything. The twenty sixth day of the sixth month dawned. It was past noon when Prabhu Vardhaman, wandering for alms, was approaching the house of merchant Dhanavah. An expectant crowd followed him. Chandana was sitting on the threshold of the cellar, one feet inside and the other outside. In her hand was a basket and in the basket, stale pulse-bran. When she looked at the shackles on her limbs a broken dream emerged in her memory and she became lost. All of a sudden she heard the sound of approaching footsieps, and a murmur of a crowd. She looked up and found that the great saviour Shraman Mahavir was standing at her door. Chandana became enthralled. She thought, "Thank lord ! You have yourself come to my rescue from this pitiable condition." A glow of happiness dawned on her face. She forgot all her misery, the pain turned into joy as if every cell in her body was dancing. She tried to stand, "Welcome O lord ! Please accept something from these wretched hands." Prabhu took a step forward and stopped. Twelve out of the thirteen conditions of his resolution were visible, only Chandana had no tears in her eyes. Mahavir turned and started moving away. As soon as Mahavir turned, Chandana's joy vanished as if struck by lightening, "How unluckily I am that even in this wretched condition Prabhu has returned empty handed from my door." Filled with self pity she started crying. Mahavir turned back and looked. All conditions of his resolution were visible now. He stepped ahead and extended her cupped palms before Chandana. Joyous Chandana took the pulse-bran from the basket and put it in the extended palms of Bhagavan Mahavir. Mahavir broke his fast. (M-24) The next moment Chandana's shackles shattered to pieces. Divine drums sounded in the sky. Divine applause echoed from all directions, "Hail the almsgiving." Flowers, fragrant water and perfumes showered from the sky and the courtyard of Dhanavah was filled with heaps of gems. Her beauty had magnified thousand fold. Gods and goddesses adorned Chandana with beautiful garments and ornaments. This resolution of the period of penance of Bhagavan Mahavir may be deemed as the first step of the human endeavour for women's liberation. Illustrated Tirthankar Charitra (848) sacitra tIrthakara caritra lakSmI puSpamAlA candra vimala ananta dharma zAnti 27 ara J oten Borse mondom

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supAca candraprabha GET zItala zreyAMsa vAsupUjya 8 dhvajA padma sarovara Last Calamity : Nails in the Ears After spending the twelfth monsoon-stay of his period of practices in Champa, Bhagavan Mahavir arrived outside a village named Chhammani and stood in meditation. It was dusk and a cowherd was returning home from his farm. When he saw Mahavir standing just outside his farm he said, "Ascetic ! Please look after my oxen, I will return in a few minutes", and he left. The cowherd went into the village and returned a little late. The oxen had drifted away grazing. Not finding his oxen, he asked, "Ascetic, where are my oxen ?" Mahavir was in deep meditation and unaware of all this. The cowherd asked again, and once again he did not get any response. He got irritated and shouted, "You hypocrite ! Are you deaf, don't you hear anything?" Mahavir still did not respond. The cowherd lost his temper, "You pretender, it seems that both your ears are useless. Wait a minute, I will give you a proper treatment." He picked long nail like thorns from a nearby shrub of Kansa grass and pierced the ears of Mahavir deeply by hammering the thorns in. (M-25/1) Even such excruciating agony did not move Mahavir from his meditation, neither did it evoke any feeling of anger or aversion in him. Completing his meditation in normal course he went inside the village for alms. He arrived at the door of a trader named Siddharth. A friend of the trader was sitting with him. He was a doctor. Both of them gave pure food to Mahashraman with due respect. Doctor Kharak told Siddharth, "Friend, the face of this Shraman has a divine glow but there is a shade of tiredness too. Some inner pain is visible in his eyes. I feel this great sage suffers from some inner agony." Siddharth replied, "Friend, if such a great sage suffers from some kind of pain, we should immediately go and treat him." After taking alms Mahashraman returned. Taking Doctor Kharak with him, Siddharth followed. Going into the garden, where Prabhu rested, when the two examined him they found the two thorns stuck in his ears. Kharak shivered with remorse. The friends then arranged for necessary instruments and medicines. They used some medicated oil and forceps and pulled out the thorns. This caused such an unbearable agony to Mahavir that an anguished cry was forced out of him. Blood oozed out from his ears. The doctor dressed the wound with some coagulant. (M-25/2) bhagavAna mahAvIra : zramaNa-jIvana . (844) Bhagayan Mahavir: The Life as an Ascetic samudra vimAnabhavana ratna rAzi nidhUma agni malli ghara ariSTanemi pArzva mahAvIra Jan cuatro merrattonazoru US For Privale a personar use only

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* RSabha ajita - sambhava ) fren abhinandana sumati som padmaprabha O siMha gaja vRSabha Ten Great Dreams Once after some deep and exhausting spiritnal practice Bhagawan Mahavir was extremely tired. The exhaustion resulted in a slumber for a few moments during the last hour of the night and Mahavir saw ten strange dreams. The ten scenes of Mahavir's dream and the interpretations of Utpal are as follows 1. Scene : Defeating a Tal demon. Int. : You will soon destroy the Mohaniya Karma (illusory Karma). 2. Scene : A bird with white feathers is in attendance. Int. You will always have purest attitude or feelings. 3. Scene : A bird with multicoloured feathers is around. Int. You will propagate multifaceted knowledge through the twelve Angas (canons). 4. Scene : Two gem strings appear in front. Int. : Utpal could not understand the fourth scene. On his enquiry Mahavir explained ..... I will preach two way religion ..... the conduct of ascetics and the conduct of laity. 5. Scene : A herd of white cows is in front. Int. : The four pronged organization (Shraman, Shramani, Shravak, Shravika) will serve you. 6. Scene : A pond with open lotuses. Int. : Gods from four dimensions will serve you. 7. Scene : Crossed a wavy ocean swimming. Int. You will cross the ocean of rebirths. 8. Scene : Sun rays are spreading in all directions. Int. Soon you will get enlightenment or omniscience. 9. Scene : You are encircling the Manushottar mountain with your bluish intestines. Int. You will pervade the universe with your pure glory. 10. Scene : You are sitting on a throne placed on the summit of the mountain Meru. Int. You will give religious discourse sitting on a high throne. (M-26) lakSmI ge candra Illustrated Tirthankar Charitra ( 84EUR) sacitra tIrthaMkara caritra vimala ananta HCl enfa kunthu ara Totem Portada Persurarstromy www.jamemorary.org

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Halwa supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya D kevalI caryA kumbha padya kevalajJAna kA Aloka vaizAkha zuklA dazamI kA dina thaa| sAdhanAkAla ke bAraha varSa pA~ca mAsa pandraha dina vyatIta ho cuke the| prabhu mahAvIra vihAra karate hue RjubAlukA nadI ke taTa para eka udyAna meM zAla vRkSa ke nIce dhyAnAvasthita hue| ukaDU Asana meM baiThe vaizAkha mahIne kI kar3I dhUpa meM bhI prabhu dhyAna kI asIma zItalatA anubhava karate | dhvajA hue tana-mana-prANoM ko akampa susthira banAkara zukla dhyAna meM lIna ho rahe the| cAra ghanaghAti karmoM ke saghana AvaraNa chaTe. ki sahasA kevalajJAna kevaladarzana kA lokAloka prakAzI bhAskara udita ho gyaa| bhagavAna mahAvIra aba nizcaya dRSTi se bhagavAna, jina, sarvajJa, sarvadarzI bana gye| kevalajJAna hote hI kucha kSaNoM ke lie, svarga, naraka aura tiryak loka meM zAnta prakAza-sA phaila gyaa| (citra M-27/1) prathama dharma dezanA sAr3he bAraha varSa kI kaThora sudIrgha sAdhanA ke pazcAt zramaNa bhagavAna varddhamAna ko kevalajJAna, kevaladarzana kI prApti huii| asaMkhya deva-devI tathA devendra dharatI para Aye, prabhu mahAvIra kI vandanA karake kaivalya mahotsava mnaayaa| sAmAnyataH kevalajJAna kI upalabdhi hote hI tIrthakara deva samatA dharma (ahiMsA) kA prathama upadeza dete haiN| sarovara prabhu kI prathama divya dezanA kA lAbha lene ke lie RjubAlukA nadI ke pAvana taTa para hI devatAoM ne samavasaraNa kI racanA kii| agaNita devatA prabhu kA amRta upadeza sunane meM magna ho gye| (citra M-27/2) devatA satya, saMyama, zIla ke prazaMsaka aura upAsaka to ho sakate haiM, parantu niyama grahaNa karake usakI ArAdhanA nahIM kara paate| saMyama kI pAtratA kevala manuSya meM hI hai| isa dRSTi se yaha mAnA jAtA hai ki koI samudra bhI manuSya vrata grahaNa kA saMkalpa nahIM kara sakA, isa kAraNa prabhu mahAvIra kI prathama dezanA, phala kI dRSTi ke niSphala hI rhii| RjubAlukA taTa se vihAra karake prabhu mahAvIra madhyama pAvA pdhaare| mahasena vana meM divya samavasaraNa kI racanA huii| (samavasaraNa kA citra dekho) vimAnaisI vaizAkha mahIne meM soma zarmA ne eka vizAla mahAyajJa kA Ayojana kiyA thaa| isa mahAyajJa meM bhavana lita hone ke lie bhArata ke 11 prasiddha prakANDa vidvAna apane 4400 ziSyoM ke sAtha upasthita hue hajAroM nara-nArI dUra-dUra se yajJa kI pavitra jyoti ke darzana karane ke lie A rahe the| isa prakAra madhyama pAvA eka dhArmika tIrtha bana gayA thaa| __ madhyama pAvA meM acAnaka hI bhagavAna mahAvIra ke Agamana kI carcA sunI to paMDita soma zarmA ciMtita ho rAzi utthaa| vaha yajJa ke pramukha sUtradhAra mahApaMDita indrabhUti Adi ke pAsa aayaa| sabhI ne maMtraNA kI ki zramaNa varddhamAna mahAvIra yahA~ yajJa virodhI upadeza kareMge to hameM kyA karanA cAhie? indrabhUti ne kahA-"zramaNa varddhamAna avazya hI koI adbhuta puruSa haiN| unake pAsa sAdhanA kA bala hai, tapa kA teja hai, parantu phira bhI jJAna meM ve hamArA mukAbalA nahIM kara skeNge| hama apane prakhara jJAna bala se Aja unheM parAsta kara deNge| hameM cintita hone kI | nidhUma AvazyakatA nahIM hai| saMbhava hai Aja kA yaha pavitra dina hamArI digvijaya kA dina bana jaaye|" agni bhagavAna mahAvIra : kevalI caryA ( 157 ) Bhagavan Mahavir : Kewali Charya Jaindidhion-internelione d-on

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha gaja vRSabha mahApaMDita indrabhUti ke AzA bhare AzvAsanoM se anya sabhI paMDitoM ke mujhAye hue mukha khila utthe| tabhI mahApaMDita indrabhUti apane 500 ziSya chAtroM ko sAtha lekara prabhu mahAvIra ke samavasaraNa kI ora bddh'e| indrabhUti ko AtmAnubhUti samavasaraNa ke prathama sopAna para caraNa rakhate hI mahApaMDita indrabhUti ke antaHkaraNa meM eka bijalI-sI camaka gii| mana meM uthala-puthala maca gii| dUra se hI unhoMne zramaNa mahAvIra ke adbhuta tejodIpta mukha-maMDala ko dekhA to jaise sUrya kI teja kiraNoM se himAlaya kI barpha pighalane lagatI hai indrabhUti kA ahaMkAra pighalane lgaa| mana meM saMzaya aura vicikitsA ke nirjhara phUTakara bahate hue-se anubhava hue| "indrabhUti gautama ! tuma A gaye ?" samavasaraNa ke tRtIya dvAraM meM praveza karate hI prabhu mahAvIra kA megha gaMbhIra sambodhana indrabhUti ke kAnoM meM pdd'aa| indrabhUti ko Azcarya huA-"mahAvIra mujhe pahacAnate haiM !" phira garva meM hAtha uThAkara socane laga- "merI vizva vizruta vidvattA ke kAraNa paricita to hoMge hii|" (citra M-28/1) "indrabhUti gautama ! tuma vedoM ke mahApaMDita hokara bhI AtmA kI sattA ke viSaya meM zaMkAzIla ho?" prabhu mahAvIra kI vANI sunakara indrabhUti vismaya se abhibhUta ho gye| prabhu ne madhura aura maitrIpUrNa zabdoM meM pukArA-"indrabhUti gautama ! jina vedoM ke AdhAra para tuma AtmA ke viSaya meM zaMkA karate ho, unhIM vedoM meM AtmA kI svataMtra sattA ke spaSTa pramANa vidyamAna haiN| kyA kabhI tumane socA hai, AtmA kyA hai? kauna hai ? aura AtmA ke viSaya meM zaMkA karane vAlA kauna hai ? jJAna aura jJAna kA saMvedana-do alaga vastu nahIM haiN| AtmA svayaM jJAnamaya hai (vijJAnaghana hai) aura "jJAna" yahI AtmA kI pahacAna lakSmI | hai| AtmA amUrta, atIndriya tattva hai, ise indriyoM se nahIM, indriyAtIta anubhUti se hI pahacAna sakate ho, anubhava kara sakate ho| tuma svayaM kI sattA kA anubhava kro|" prabhu mahAvIra ke mukha se vedoM ke vAkya aura AtmA ke astitva meM unake prabala akATya tarka sunakara indrabhUti kI zaMkA kA uccheda ho gyaa| ahaMkAra pighlaa| vinamratA Ate hI satya kI divya kiraNa kA darzana puSpamAlA hone lgaa| indrabhUti gautama ke mana kA aMdhakAra miTa gyaa| ____ "prabhu ! maiM vijIgiSu (vijaya kA icchuka) banakara AyA thA, parantu aba kevala jijJAsu huuN| mujhe ananta satya kA jJAna diijie| maiM ina divya caraNoM kA ziSyatva grahaNa karanA cAhatA hU~ !'' indrabhUti mahAvIra ke caraNoM meM jhuka gye| (citra M-28/2) ___ "ahAsuhaM devANuppiyA"-mahAvIra kA.anAgrahI svara mukharita huaa| indrabhUti gautama bhagavAna mahAvIra prathama ziSya aura prathama gaNadhara bne| unake sAtha Aye pA~ca sau chAtra ziSya bhI prabhu ke caraNoM meM pravrajita hA gye| avani-ambara jayaghoSoM se gUMja utthaa| indrabhUti kI dIkSA ke samAcAra sunate hI yajJazAlA kI vidvad maMDalI hataprabha-sI raha gii| phira bhI dUsare mahAMDita agnibhUti ne sAhasa karake kahA-"maiM jAtA hU~ usa mAyAvI mahAvIra ke pAsa apane bandhu ko chur3AU~gA aura mahAvIra ko bhI jItakara AU~gA.... " agnibhUti bhI apane pA~ca sau ziSyoM ke sAtha bhagavAna Illustrated Tirthankar Charitra (158 ) sacitra tIrthaMkara caritra sarya 2010_03 www.jainelibrary.oly

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M27 (1) RjubAlukA nadI ke taTa para bhagavAna mahAvIra ko kaivalya prApti (2) bhagavAna mahAvIra kI devoM kI upasthiti meM prathama deshnaa| (1) Bhagavan Mahavir attains omniscience on the banks of the river Rijubaluka (2) The first discourse in presence of gods 2010_03

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M 28 indrabhUti kA Agamana aura mahAvIra ke caraNoM meM sarvAtmanA smrpnn| Indrabhuti's arrival and total submission before Mahavir. 2010_03

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vAsupUjya dhvajA mahAvIra ke samavasaraNa meM phuNce| jaise hI bhagavAna ke samakSa upasthita hue prabhu ne unako nAma se sambodhita kiyA-"agnibhUti ! tumhArA jyeSTha baMdhu apane saMzaya jAla se mukta hokara saMzayAtIta bana gayA hai| aba tuma bhI apane karma-phala viSayaka saMzaya ko miTAo, jisa prakAra jIva kA astitva siddha hai usI prakAra jIva karma kA kartA aura phala bhoktA bhI svayaM hI hai|" ___ mana ke gupta saMzaya kA udghATana hote hI jaise agnibhUti ke antara kapATa khula gye| jJAna kA darpa cUra-cUra hote hI, zraddhA kA nirjhara phUTa pdd'aa| agnibhUti bhI zramaNa mahAvIra kI sarvajJatA ke samakSa natamastaka ho gaye aura apane 500 ziSyoM ke sAtha zramaNa mahAvIra ke ziSya bana gye| vAyubhUti bhI 500 ziSyoM ke sAtha prabhu mahAvIra ke ziSya bana gye| mahApaMDita vyakta aura Arya sudharmA bhI Aye aura ve bhI saMzayamukta hokara apane-apane 500-500 chAtra ziSyoM ke sAtha bhagavAna ke pAsa dIkSita ho gye| isI prakAra mauryaputra aura akampita apane 350-350 ziSyoM ke sAtha tathA acalabhrAtA-300, metArya-300, prabhAsa-300 ziSyoM ke sAtha bhagavAna mahAvIra ke caraNoM meM dIkSita ho gye| isa prakAra prathama dharma dezanA meM hI bhArata ke gyAraha mahApaMDita apane 4400 ziSyoM ke sAtha bhagavAna mahAvIra ke ziSya bana gye| kumbha padma sarovara samudra dharmatIrtha kI sthApanA vaizAkha zuklA ekAdazI kA yaha pavitra divasa jaina paramparA kA aitihAsika garimA kA divasa mAnA jAtA hai| vaizAkha zuklA dazamI ko bhagavAna ko kevalajJAna prApta huA, isalie vaha 'kaivalya-kalyANaka' kI dRSTi se mahattvapUrNa hai| kintu dharmatIrtha kI sthApanA kI dRSTi se ekAdazI kA dina atyanta hI mahattva kA hai| isa prathama samavasaraNa meM hI jahA~ bhArata ke gyAraha diggaja brAhmaNa vidvAn apanI mithyA dhAraNAoM kA tyAgakara samatA aura ahiMsA AdhArita zramaNa paramparA meM pravrajita hue, prabhu ke gaNadhara bane', vahA~ hajAroM-hajAra anya strI-puruSa bhI prabhu kI dezanA sunakara pratibuddha hue anekoM ne saMyama grahaNa kiyA aura anekoM ne zrAvaka dharma svIkAra kiyaa| rAjakumArI candanabAlA, jisake hAthoM se bhagavAna mahAvIra kA kaThora abhigraha pUrNa huA. thA, vaha bhI isI pavitra divasa kI pratIkSA meM baiThI thI, jaise hI use sUcanA milI ki bhagavAna ko kevalajJAna ho gayA hai, usakA hRdaya hiloreM lene lgaa| vaha ati zIghragAmI sAdhanoM se aneka prabuddha nAriyoM ke sAtha bhagavAna ke samavasaraNa meM pahu~cI aura dharma upadeza zravaNakara bhagavAna kI prathama ziSyA bnii| __ zaMkha, zataka Adi aneka sampanna aura pramukha sadgRhastha tathA sulasA Adi aneka pramukha nAriyoM ne zrAvaka dharma grahaNa kiyaa| isa prakAra madhyama pAvA nagarI ke mahAsena vana kI yaha pavitra bhUmi aura vaizAkha zuklA ekAdazI kA yaha zubha dina dhanya ho gyaa| vimAna bhavana rAzi 1. jaina paramparA meM tIrthaMkara ke bAda gaNadhara kA pada sarvotkRSTa pada mAnA gayA hai| lokottara jJAna-darzana-cAritra Adi guNoM ke "gaNa" (samUha) ko dhAraNa karane ke kAraNa, tathA tIrthaMkara deva ke prathama pravacana ko sarvaprathama grahaNa kara use sUtra rUpa meM gUMthane vAle viziSTa jJAnI gaNadhara labdhiyukta mahApuruSa ko "gaNadhara" kahA jAtA hai| "gaNadhara" tIrthaMkaroM ke pradhAna ziSya | nidhUma aura gaNa ke nAyaka hote haiN| agni bhagavAna mahAvIra : kevalI caryA Bhagavan Mahavir: Kewali Charya 2010_03 For Private & Personal use only

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siMha gaja The vRSabha lakSmI candra RSabha sUrya ajita sambhava tIrthaMkara kAla kI upalabdhiyA~ bhagavAna mahAvIra kA sAr3he bAraha varSIya sAdhanAkAla unake apane jIvana ke lie vItarAga arihaMta pada kI upalabdhi kA AdhAra banA, vahA~ kevalajJAna prApta kara tIrthaMkara banane ke bAda kA 30 varSa kA samaya vizva-kalyANa ke lie samarpita rhaa| isa samaya meM bhagavAna mahAvIra ne yugoM se calI AtI aneka rUr3ha dhAraNAoM ko tor3A aura mAnavatA ke lie abhizApa rUpa aneka paramparAoM meM parivartana bhI kiyA / unake tIrthaMkara kAla kI loka-kalyANakArI mahAnatama upalabdhiyoM ko mukhya rUpa meM hama isa rUpa meM dekha sakate haiM 1. dharma evaM paraloka kalyANa ke nAma para hone vAle yajJoM meM pazu hiMsA, mAnava bali tathA ajJAnamUlaka kriyAkAMDoM kA virodha kara unako ahiMsA dharma kI ora abhimukha kiyaa| abhinndn| 2. strI, zUdra Adi kA zAstra par3hane va dharma karane ke adhikAroM se vaMcita the, unheM dharma dIkSA dii| sabako zAstra par3hane evaM dharma sAdhanA karane kA samAna adhikAra diyA aura adhyAtma evaM samAja ke dharAtala para jAtivAdI mUlyAMkana kI bhAvanA ko nirmUla kiyaa| 5. bhagavA mahAvIra ne sampUrNa tyAga mArga para bar3hane vAle zramaNa zramaNI varga ke lie saMyama-japa-tapa-dhyAna mArga ke sAtha hI loka-kalyANa ke lie satata prayatna karate rahane kA bhI vidhAna kiyaa| unake zramaNa dharma meM indrabhUti gautama Adi brAhmaNa varga se, zAlibhadra, dhannA muni jaise tapasvI ucca zreSThI vaizya kula se, meghakumAra, nandiSeNa Adi rAjakumAra kSatriya kula se, to maitArya, arjunamAlI, harikezabala Adi zUdra-cAMDAla kula se Akara dIkSita hue| isI prakAra candanabAlA Adi rAjakumAriyA~, mRgAvatI, kAlI Adi rAniyA~, subhadrA, revatI puSpamAlA Adi zreSThI kulotpanna nAriyA~ bhI dIkSita huI / 3. jAti, dhana, sattA evaM bAhya vaibhava ke AdhAra para ba~Te mAnavIya mUlyoM ko, satkarma kI zreSThatA ke AdhAra para sthApita kiyaa| 4. gine-cune vidvAnoM kI mAnya saMskRta bhASA ke sthAna para loka bhASA aura loka saMskRti ko mahattva dekara loka bhASA meM, rucikara loka zailI meM pravacana karake sabhI zAstroM ko loka bhASA arddha-mAgadhI meM nirUpita kiyaa| sumati Illustrated Tirthankar Charitra vimala 6. unake zrAvaka varga meM udAyI, zreNika, ajAtazatru Adi kSatriya rAjA the, Ananda jaise bar3e kRSi kArya karane vAle (paTela) saddAlaputra jaise kuMbhakAra aura sulasa jaise (kaulazIkarika kasAI putra) bhI sammilita the / 7. bhagavAna mahAvIra kA dharma saMgha pUrNataH tyAga, samatA, jJAna aura saMyama kI zreSThatA ke AdhAra para sthita thaa| al 2010-03 padmaprabha 8. bhagavAna mahAvIra ne AcAra dharma ke rUpa meM ahiMsA, samatA aura vicAra zuddhi ke lie anekAntavicAra zailI kA anUThA darzana diyaa| 9. bhagavAna mahAvIra ke lAkhoM anuyAyI bhakta aura karor3oM prazaMsaka the, vahA~ gauzAlaka jaise virodhI aura jamAli jaise vidrohI bhI paidA hue| gauzAlaka 5-6 varSa taka bhagavAna mahAvIra ke sAtha ziSya rUpa meM rahA, kintu anta meM vaha mahattvAkAMkSA aura loka pUjA kA zikAra hokara unakA virodhI bana gyaa| svayaM ko sarvajJa tathA ( 160 ) sacitra tIrthaMkara caritra ananta dharma zAnti kundhu ara www.jairrelibrary.org

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dhvajA padya tIrthaMkara kahane lgaa| usane eka bAra krodha Aveza meM Akara bhagavAna mahAvIra ko bhasma karane kA dussAhasa bhI kiyA, kintu tIrthaMkara kI mahAn atizAyinI zakti ke samakSa vaha parAsta hI rhaa| kintu kSamAvIra mahAvIra ne phira bhI gauzAlaka ko Atma-zuddhi karane kI preraNA dii| parinirvANa __ bhagavAna mahAvIra ne jIvana ke aMtima 72veM varSa meM pAvApurI (ApApApurI) ke rAjA hastipAla kI prArthanA svIkAra kara vahA~ cAturmAsa kiyA, vahI unake jIvana kA antima cAturmAsa thaa| cAturmAsa kAla ke sAr3he tIna mAsa lagabhaga bIta jAne para bhagavAna mahAvIra ne dekhA ki aba deha tyAgakara nirvANa kA samaya nikaTa A gayA hai| gaNadhara gautama kA mahAvIra ke prati atyadhika anurAga thaa| nirvANa ke samaya para gautama atyadhika rAgagrasta na hoM, isa kAraNa bhagavAna mahAvIra ne kArtika amAvasyA ke dina unheM apane se kucha dUra soma zarmA nAmaka brAhmaNa ko pratibodha dene ke lie bheja diyaa| ____ kArtika amAvasyA ke dina bhagavAna ne chaTTha bhakta-do dina kA, upavAsa kiyaa| samavasaraNa meM virAjakara 16 prahara taka janatA ko apanA antima upadeza diyaa| jo uttarAdhyayana sUtra, vipAka sUtra Adi ke rUpa meM prasiddha hai| kArtika amAvasyA kI madhya rAtri ke pUrva hI bhagavAna mahAvIra ne samasta karmoM kA kSaya kara deha tyAgakara nirvANa prApta kiyaa| kucha kSaNoM ke lie samUce saMsAra meM aMdhakAra chA gyaa| debAtAoM ne maNiratnoM kA prakAza kiyaa| manuSyoM ne dIpaka jalAkara aMdhakAra dUra kara bhagavAna mahAvIra ke aMtima darzana kiye| usI nirvANa divasa kI smRti meM dIpamAlikA parva bhagavAna mahAvIra kI nirvANa jyoti ke rUpa meM "jyotiparva" kI taraha manAyA jAtA hai| bhagavAna mahAvIra ke nirvANa ke samAcAra sunate hI mohagrasta gaNadhara gautama bhAva-vihvala ho gye| kintu phira zIghra hI ve vItarAga cintana meM ArUr3ha ho ge| Atmonnati kI zreNiyA~ pAra kara unheM prAtaHkAla kevalajJAna utpanna huaa| devatAoM aura manuSyoM ne eka sAtha milakara bhagavAna mahAvIra kA nirvANa utsava aura gaNadhara gautama kA kaivalya mahotsava mnaayaa| bhagavAna mahAvIra ke nirvANa ke pazcAt unake vizAla dharma saMgha kA sampUrNa uttaradAyitva caturtha gaNadhara Arya sudharmAsvAmI ke kaMdhoM para A gyaa| ___ Arya sudharmAsvAmI ke nirvANa ke pazcAt unake ziSya Arya jambUsvAmI saMgha ke nAyaka AcArya bne| vi. pU. 406 meM Arya jambUsvAmI kA nirvANa huaa| Arya jambUsvAmI ke nirvANa ke sAtha hI bharata kSetra meM isa avasarpiNI kAla meM kevalajJAna paramparA lupta ho gii| sarovara samudra vimAna bhavana rAzi nidhUma agni 1. IsvI pUrva 527 (navambara), vikrama pUrva 470 varSa, zaka pUrva 506 / bhagavAna mahAvIra : kevalI caryA ( 161 ) Bhagavan Mahavir : Kewaii Churya 2010/03 For Private & Personal use only www.jalrnellorary.org

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RSabha ajita sambhava abhinandana sumati padmaprabha KEWALI CHARYA siMha gaja The Light of Omniscience Observing the details of Bhagavan Mahavir's twelve year period of spiritual practices it becomes evident that his practices combined four qualities--1. Deep and undisturbed meditation, 2. Rigorous penance, 3. Extreme tolerance of pain, and 4. Ultimate equanimity. It was the tenth day of the bright half of the month of Vaishakh. Twelve years five months and fifteen days had passed since the beginning of Mahavir's spiritual practices. Prabhu Mahavir sat in meditation under a Saal tree in a garden on the bank of Rijubaluka river. Sitting on both feet with knees touching his chest, he was feeling calm even in the scorching summer sun. Focusing all his physical, mental and spiritual energies he was engrossed in deep and pure meditation. Gradually the sun was setting in the west and within the soul of Bhagavan Mahavir the sun of omniscience was rising. As soon as the dark clouds of four deeply binding Karmas scattered, the all enlightening sun of omniscience dawned. The physical world was being enveloped by the darkness of night but the spiritual world was being filled with the light of infinite rays of knowledge. The endeavour had reached the summit of success and attained the goal. Mahavir had become Bhagavan (God), Jina (Victor), Sarvajna (all knowing), and Sarvadarshi (all perceiving). As soon as he became omniscient a soothing light spread in the three worlds for a few seconds. The living world was filled with a strange feeling of hitherto unknown bliss. (M-27/1) vRSabha lakSmI puSpamAlA The First Discourse After a twelve and a half year long period of extreme spiritual practices Shraman Vardhaman acquired the ultimate perception (Kewal Darshan), and ultimate knowledge (Kewal Jnan or omniscience). To greet and eulogize the first ray of the divine sun of Mahavir's infinite knowledge, innumerable gods and goddesses from heavens landed on the earth. Doing Vandana of Prabhu Mahavir they celebrated the ultimate attainment (Kaivalya). Traditionally a Tirthankar preaches the religion of equanimity (Ahimsa) immediately after his gaining omniscience. To take advantage of the first divine discourse of Mahavir the gods created the divine pavilion (Samavasaran) on the pious banks of Rijubaluka river. Numerous gods were engrossed in listening the discourse. (M-27/2) The gods may admire and eulogize truth, discipline, and virtues but they cannot do spiritual practices by taking vows. Only man is capable of entering the discipline of spiritual practices. As such, it is said that in absence of human Illustrated Tirthankar Charitra ( 82 ) sacitra tIrthakara caritra omfang

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supAzva candraprama suvidhi zItala ( zreyAMsa vAsupUjya dhvajA being the first discourse of Bhagavan Mahavir was a failure in context of spiritual gains as none of those present took any vow. From the bank of Rijubaluka river Mahavir came to Madhyam Pava. A divine pavilion was created in the Mahasen jungle. During that month of Vaishakh Som Sharma had organized a great Yajna. Eleven famous and great scholars with their 4400 disciples had come to participate in this Yajna. Thousands of people from far and near were arriving to behold the pious flames of the Yajna. Thus, Madhyam Pava had become a place of pilgrimage. On hearing of the sudden arrival of Bhagavan Mahavir, Pandit Som Sharma became worried and disturbed due to the anti Yajna attitude of the Shraman culture. He went to the chief guide of the Yajna, Mahapandit Indrabhuti. They all confabulated but were short of ideas. Indrabhuti finally said, "Shraman Vardhaman is certainly a person to reckon with. He has the power of spiritual practice and fire of penance but still in knowledge he will prove to be no match for us. With our unmatched power of knowledge we should be able to defeat him now and subjugate a rising adversary in time. We need not worry. It is probable that this pious day may turn out to be the day of our ultimate victory." This hope filled assurance from Mahapandit Indrabhuti made all the other scholars happy. Som Sharma started dreaming of the victory of the Brahman Yajna organization. Indrabhuti with his 500 disciples proceeded to confront Mahavir. padma sarovara samudra vimAna bhavana Indrabhuti and the Self Indrabhuti's mind got a shock the moment he put his first step inside the divine pavilion. His mind got agitated. From the distance he saw the astonishing glow on the face of Shraman Mahavir. When the powerful sun rays fall on the Himalayan ice caps the ice starts melting. Similarly Indrabhuti's ego started melting. He felt as if streams of doubt and uncertainty had started emerging and flowing. "Indrabhuti Gautam ! You have arrived ?" The deep resonant voice of Prabhu Mahavir fell on Indrabhuti's ears the moment he entered the third gate of the assembly. "Mahavir recognizes me !" Indrabhuti was astonished; he thought, "Of course, he must have heard of me, the world famous scholar." (M-28/1) "Indrabhuti Gautam, although you are a great scholar of Vedas, you are still doubtful of the existence of soul." When these words in the imposing voice of Mahavir echoed in the ears of Indrabhuti he was stunned. Start Hert: manit auf ( 883 ) Bhagavan Mahavir : Kewali Charya ratna rAzi nidhUma agni Jan Education international 2016_05 mhHkyr-dvd -`yh"s hndsy-HyHyHh www.jamembrary.org

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RSabha ifra sambhava abhinandana sumati padmaprabha siTa Prabhu sweetly uttered in friendly tone, "Indrabhuti Gautam, your doubt about the soul is based on your knowledge of the Vedas. But the same Vedas contain undeniable proofs of independent existence of the soul. Have you ever thought what is a soul? Who is it? and who is it that has this doubt about soul ? Kowledge and the awareness of knowledge are same--not different. Soul it is, that is filled with knowledge (it is exuberence of knowledge), and this knowledge is the cognizing factor of soul. Soul is an entity that is formless and beyond the sensory realm, it can be perceived not through the sense organs but through direct intuitive experience ..........." Listening to the Vedic aphorisms and irrefutable logic of Mahavir about the existence of soul, Indrabhuti's doubts were removed. His ego melted. With the rising of humility the divine ray of truth became visible. The darkness within Gautam was dispelled. With overflowing respect and curiosity Gautam fell at the feet of Prabhu Mahavir. "Prabhu, I came with a desire to be victorious, but now I am only a seeker of knowledge. Please bestow on me the infinite knowledge of truth. I wish to 94 become a disciple and sit at your divine feet." (M-28/2) "You are welcome, o beloved of gods !" Mahavir uttered equanimously. Indrabhuti Gautam became the first disciple of Bhagavan Mahavir. His five hundred disciples were also initiated by Mahavir into the order. The sky reverberated with sounds of hailing. The news of initiation of Gautam brought shadows of gloom over the Yajna site where the scholars were waiting. But the second great scholar, Agnibhuti, summoned courage and said, "I will go and bring back my brother by defeating Mahavir." Agnibhuti also arrived at the religious assembly with his five hundred puSpamAlA|| disciples. As soon as he entered the pavilion and approached Mahavir, Mahavir said, "Agnibhuti, your senior has his cobwebs of doubt cleared, he has now become unambiguous. Now you should also remove your quandry about the fruits of Karma. As the existence of soul is self evident, it is also established that it is soul that is the doer of the Karma (action) and the sufferer of its candra consequences (fruit)." The moment his doubt was removed the shackles of dogmas shattered. With the vanishing of ego a stream of faith started flowing within Agnibhuti. He also submitted before the omniscience of Shraman Mahavir. Agnibhuti became a disciple of Shraman Bhagavan Mahavir alongwith his 500 disciples. The youngest brother of Indrabhuti, Vayubhuti, also decided to try his luck with his 500 disciples. As a thirsty person stops at a source of clean lakSmI sUrya Illustrated Tirthankar Charitra ( 88 ) sacitra tIrthaMkara caritra vimala ananta ___dharma zAnti 2010_03

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water, Vayubhuti stayed with Mahavir and alongwith his 500 disciples joined Mahavir's order. Great scholars like Vyakta and Arya Sudharma also came and removing their doubts became Mahavir's disciples alongwith their 500 followers each. Similarly, Mauryaputra and Akampit with their 350 disciples each; Achalbhrata, Metarya, and Prabhas each with 300 disciples got initiated into Mahavir's order. Thus, eleven great scholars were inducted with their 4400 disciples into Mahavir's order during his first discourse. dhvajA kumbha padya sarovara samudra Establishment of the Ford The eleventh day of the bright half of the month of Vaishakh is considered to be the date of historical glory of the Jain tradition. On the tenth of the same month Bhagavan Mahavir attained omniscience, so the day is important as the occasion of his personal triumph. But from the view point of establishing the religious organization (Tirth/Ford) the eleventh is the most important day. It was on this day that the eleven great Brahman scholars rid themselves of their ego of superiority by birth and the misconceptions, and were initiated into the Shraman tradition based on equanimity and Ahimsa. They became the chief disciples or Ganadhars of Mahavir. In Jain tradition Ganadhar is the most exalted spiritual person after the Tirthankar. Thousands of other men and women were also converted, many of whom became ascetics and others took the vows for laity. Princess Chandanbala, who had fulfilled the complex resolve of Bhagavan Mahavir, was also waiting for this auspicious day. As soon as she got the news that Mahavir had attained omniscience, she was over-joyed. She reached the divine pavilion by fastest available means. She was also accompanied by many worthy women. After listening to the discourse she became the first woman ascetic disciple of Mahavir. Shankh and Shatak with many other rich and prominent citizens joined Mahavir's order as lay followers. Sulasa and many other women also joined the religious family. Thus, the land of Mahasen jungle in Madhyam Pava and the eleventh day of the bright half of the month of Vaishakh became the blessed land and the blessed day respectively. The Achievements The twelve year period of spiritual practices of Bhagavan Mahavir was the basis of his personal achievement of omniscience and the status of Arihant/Tirthankar. After his enlightenment the remaining thirty years of his life were devoted to the welfare of the living world. During this period he revolutionised human thought and shattered many long established vimAna bhavana rAzi nidhUma 31 bhagavAna mahAvIra : kevalI caryA ( 854 ) Bhagavan Mahavir : Kewali Charya malli munisuvrata ariSTanemi 79 ) mahAvIra somosom www.jamemorary.dg

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha vRSabha misconceptions and curses of traditional dogmas. His deeds and achievements in the fields of human welfare and upliftment as well as his contribution to the storehouse of human knowledge may be briefly summed up as 1. He opposed the wanton human and animal sacrifice and misleading rituals in the name of religious Yajnas for benefits in the next life. As a more humane and rational alternative he showed the path of Ahimsa. 2. He broke the established tradition of depriving women in general and men of lower castes from the formal study of scriptures and indulging in many religious activities. He was bold enough to initiate people from this section of society into his religious order. He provided equal rights and opportunities to all for study and practice of religion. He successfully rooted out the caste system in his area of influence at social and spiritual level. 3. Under his influence the established norms of social status based on caste, wealth, power and grandeur were shattered and new norms of social status based on virtues and moral and ethical values were established. 4. He used Ardha-Magadhi, the lingua-franca of that period for his discourses. Giving importance to folk culture and language of the masses over Sanskrit, the language of scholarly few and the upper class, he preached in eloquent and attractive style. 5. For the ascetics of his school pursuing the path of detachment with the help of discipline, penance, chanting and meditation, he also prescribed regular indulgance in activities of social welfare. His order included people from all sections of the society--Indrabhuti Gautam and many others from the Brahmin caste; Shalibhadra, Dhanna, and many others from the Vaishya caste; Megh Kumar, Nandishen, etc. from the Kshatriya caste; and Maitarya, Arjunmali, etc. from the Shudra caste. Among women prominent in his order Chandanbala, Mrigavati, Kali, etc. were from ruling families and Subhadra, Revati, etc. were from the merchant class. 6. The Shravakas (householders) in his organisation included people from all walks of life. Udayi, Shrenik, Ajatshatru, etc. were kings; Anand was a farmer; Saddalputra was a potter; and Sulas was a butcher. 7. The religious organisation of Mahavir was founded on virtues like detachment, equanimity, knowledge and discipline. 8. The original contributivus of Mahavir were Ahimsa as the basis of code of conduct and relativity of thought (Anekant) as the basis of spiritual purity and equanimity. 9. As Mahavir had millions, of admirers and followers, he also had opponents like Gaushalak and decenters like Jamali. For 5 to 6 years Jamali moved with lakSmI puSpamAlA sUrya Illustrated Tirthankar Charitra ( PE ) sacitra tIrthakara caritra JATEDucation international UTULUS For Private & Personal use only

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Mahavir as his disciple. But later, driven by ambition and lust for popularity he became Mahavir's opponent. He projected himself as omniscient and Tirthankar. The feeling of envy burning within him made him attack Mahavir and try to burn him. But the great pacifying powers of a true Tirthankar defeated him. Compasionate Mahavir still forgave him and advised to work for purity of the soul. dhvajA kambha padma are The Liberation At the request of king Hastipal Mahavir spent his last monsoon-stay at Pavapuri (Apapapuri) at the age of 72 years. When about three and a half months passed he became aware that the end of his life is approaching. Ganadhar Gautam was overly attached with Mahavir. He may not be completely swept away by the sorrow of separation--thinking thus Mahavir directed him to go and enlighten Brahman Som Sharma. On the fifteenth day of the dark half of the month of Kartik Mahavir was observing a two days fast. He sat in the Samavasaran and gave his last discourse which became famous as Uttaradhyayan Sutra, Vipak Sutra, etc. Just before the hour of midnight he shed all his remaining Karmas and attained Nirvana. For a few moments the whole world was enveloped in darkness. Gods dispelled the darkness with the help of gems and humans lit earthen lamps to have the last glimpse of their savior. In memory of that day people celebrate the festival of lights or Dipawali. Hearing about the Nirvana of Bhagavan Mahavir, Ganadhar Gautam became sad and melancholic. But soon he came out of it and progressed on the path of purity with help of extreme detachment. Jumping the levels of spiritual purity he acquired omniscience the next morning. Gods and human beings celebrated jointly the events of attainment of Nirvana by Mahavir and omniscience by Ganadhar Gautam. After the Nirvana of Mahavir the responsibility of heading the large religious order came to his fourth chief disciple Arya Sudharmaswami. After Arya Sudharmaswami the order was headed by his disciple Arya Jambuswami. After the Nirvana of Arya Jambuswami (406 Before Vikram) the tradition of omniscients became extinct from Bharat area for this descending cycle of time. samudra vimAna497 rAzi nidhUma agni bhagavAna mahAvIra : kevalI caryA ( 889) Bhagavan Mahavir : Kewali Charya ) from nisuvrata nami ariSTanemi pArzva mahAvIra JAZDUCHOTT Ternational UT US For private a personal use only

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RSabha ajita sambhava abhinandana sumati padAprabha Si Bu Bu Bu Ya %%%Wo Lie %%%%%%%%%%%%%%%Nan %%%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu bhagavAna mahAvIra ke jIvana kI mahattvapUrNatithiyA~ rAja janma : caitra sudi 13, vi. pU. 542 IsvI pUrva 599, 30 mArca dIkSA : mArgazIrSa vadi 10, vi. pU. 512 IsvI pUrva 569 kevalajJAna : vaizAkha sudi 10, vi. pU. 500 IsvI pUrva 557 dharmatIrtha sthApanA : vaizAkha sudi 11, vi. pU. 500 IsvI pUrva 557 nirvANa : kArtika vadi 30 (dIpamAlikA), vi. pU. 470 IsvI pUrva 527, navambara vRSabha You Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Chu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting IMPORTANT DATES OF LIFE OF BHAGAVAN MAHAVIR lakSmI Birth : 13th day of the bright half of the month of Chaitra, 542 B. V. (30th March, 599 B. C.) at Kshatriyakund. puSpamAlA Diksha (initiation) : 10th day of the dark half of the month of Margshirsh, 512 B. V. (569 B. C.) at Kshatriyakund. Kewal Jnan (omniscience) : 10th day of the bright half of the month of Vaishakh, 500 B. V. (557 B. C.) on the bank of Rijubaluka river. candra Establishment of the order : 11th day of the bright half of the month of Vaishakh, 500 B. V. (557 B. C.) at Madhyam Pava.. Nirvana (liberation) : 15th day of the dark half of the month of Kartik 470 B.V. (November,527 B.C.)at Pavapuri. Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5Zhong Illustrated Tirthankar Charitra ( 168 ) sacitra tIrthakara caritra vimala ananta dharma zAnti kunthu ara Jan Education internatonai 20TUTUS ornate. Personaustromy www.jamehorary.org

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Loc Jan Luu malli candraprabha munisuvrata suvidhi zItala pariziSTa * APPENDIX nami zreyAMsa ariSTanemipArzva Private & Personal Use Only vAsupUjya mahAvIra dhvajA kumbha padma sarovara samudra vimAna bhavana ratna rAzi nirdhUma agni www.jaitelibrary.org

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya RSabha vimala ajita ananta JainEducation international 2010205 sambhava dharma abhinndn| ForFivate & Person O zAnti sumati kunthu padmaprabha ara www.janabraryang

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supArzva candraprabha ' ) suvidhi zItala zreyAMsa vAsupUjya pArIzaSTa 1 tIrthaMkara-jIvana : mahattvapUrNa tathya dhvajA padma sarovara samudra * jambUdvIpa ke dakSiNa bhAga meM bharata kSetra, uttara bhAga meM airAvata kSetra aura madhya bhAga meM mahAvideha kSetra hai| bharata evaM airAvata kSetra meM pratyeka utsarpiNI-avasarpiNI kAla meM 24 tIrthakara hote haiN| * mahAvideha kSetra meM hamezA tIrthaMkaroM kI vidyamAnatA rahatI hai| jisa bhava meM tIrthaMkara prakRti kA bandha huA hai usase tIsare bhava meM tIrthaMkara prakRti ke satvayukta jIvoM ke mokSa jAne kA niyama hai| * honahAra tIrthaMkara ke garbha-kalyANaka ke chaha mAha pUrva hI vizeSa prabhAva draSTavya hone lagate haiN| bharata tathA airAvata kSetra meM tIrthaMkara paMca-kalyANaka vAle hote haiN| * isa avasarpiNI kAla meM sabhI tIrthaMkara svarga se cyavana kara bharata kSetra meM Aye haiN| svarga se cyavana karane se chaha mAha pUrva sabhI sura Adi deva-deviyoM ko unake prati vizeSa Adara bhAva jAgatA hai| ve unheM praNAma karate haiN| naraka se Ane vAle tIrthaMkara jIvoM kI paryAya ke parityAga se chaha mAha zeSa rahane para naraka meM deva jAkara asurAdi kRta upasargoM kA nivAraNa karate haiN| garbhAvasthA meM hI tIrthaMkara kA jIva tIna jJAna-matijJAna, zrutajJAna, avadhijJAna ke sAtha AtA hai| prasaMga Ane para inakA upayoga bhI karatA hai| tIrthakara mAtA kA dUdha nahIM piite| indra Adara sahita bhagavAna ko snAna karAne, vastrAbhUSaNa pahanAne, dUdha pilAne, zarIra ke saMskAra karane aura khilAne ke kArya karane hetu aneka deviyoM ko dhAya banAkara niyukta karate haiN| tIrthaMkaroM ke janma ke samaya 56 dikkumArI Adi deviyA~ Akara janma-mahotsava karatI haiN| 64 indra Adi deva apane jIta (paramparAgata) vyavahAra ke kAraNa tIrthaMkaroM ko meru parvata ke pANDukavana meM le jAkara umaMga aura Ananda ke sAtha janmAbhiSeka karate haiN| tIrthaMkaroM meM janmajAta cAra vizeSatAyeM (atizaya) hotI haiM1. lokottara adabhuta svarUpa vAle zarIra meM pasInA, maila yA roga nahIM hotaa| 2. unakA zvAsocchvAsa sugandhamaya hotA hai| 3. ananta vAtsalyamaya hone ke kAraNa unake rudhira ke rakta kaNa (reDa blaDa kArpasalsa) zveta kaNa meM parivartita ho jAne ke kAraNa rakta (rudhira) va mA~sa kA raMga dUdha jaisA sapheda ho jAtA hai| 4. unakA AhAra, nIhAra (mala-visarjana kriyA) sAmAnya mAnava ke carmacakSuoM dvArA dRSTigocara nahIM hotaa| yauvana meM praveza karane para yadi bhogAvalI karma kA udaya hotA hai to uttama kula kI zreSTha nArI ke sAtha vivAha hotA hai| magara ve gRhastha jIvana meM bhI bhogoM ke prati anAsakta rahate haiN| * dIkSA se pUrva eka varSa taka pratidina eka karor3a ATha lAkha svarNa-mudrAoM kA dAna dete haiN| isa prakAra ve varSa-bhara meM kula tIna araba aThAsI karor3a svarNa-mudrAoM kA dAna karate haiN| ( 171 ) Appendix 1 vimAnabhavana ratna rAzi mana nirdhUma agni pariziSTa 1 NA malli munisuvrata nami ariSTanemi / mahAvIra 2010203

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya RSabha vimala ajita * "savvaM me pAvakammaM akaraNiJja" isa saMkalpa ke sAtha sampUrNa sAvadha yoga kA tyAgakara dIkSita hote hI " manaH paryava jJAna-mana ke sthUla aura sUkSma bhAvoM ko pratyakSa jAna sakane kI kSamatA prApta ho jAtI hai| * dIkSA lete samaya tIrthakara "namo siddhANaM" kahakara kevala siddhoM ko vandanA karate haiN| * * sambhava dIkSita hote samaya tIrthaMkara paMcamuSThi keza luMcana karate haiM aura keza indra ko pradAna karate haiN| indra pUjyabhAva ke sAtha bhagavAna ke kezoM ko ratnamaya piTAre meM rakhate haiM aura AdarapUrvaka kSIra sAgara meM unakA kSepaNa karate haiN| * sabhI tIrthaMkara dIkSA lene ke bAda kevalajJAna kI prApti taka mauna rahate haiM tIrthaMkara kevalajJAna prApta karane ke bAda hI pravacana karate haiN| * sAdhanAkAla meM tIrthaMkara ekAkI nisaMgabhAva se apratibaddhatA ke sAtha vicaraNa karate haiN| chadmAvasthA meM na to ve kisI ko upadeza dete haiM aura na hI ziSya banAte haiN| * ye cauMtIsa atizaya evaM paiMtIsa vacanAtizaya se sampanna hote haiN| * unameM aThAraha doSoM kA pUrNataH abhAva ho jAtA haiN| aThAraha doSa nimna prakAra haiM abhinandana sAdhanA dvArA jaba cAra ghanaghAti karmoM kA kSaya kara sarvajJa, sarvadarzI, sarvazaktimAna evaM dharmopadezaka guNoM se sampanna hote haiM taba arihanta tIrthaMkara pada kI prApti hotI hai| antarAyA dAna-lAbha vIrya bhogopabhogAH / hAsyo ratyaratI bhIti rjugupsA zoka eva ca // Illustrated Tirthankar Charitra ananta 2010 2031 sumati kAmo mithyAtvamajJAnaM nidrA cAvirati stathA / rAgo dveSazca no doSA steSA maSTAdazApyamI // 15. pA~ca antarAya ( dAnAntarAya, lAbhAntarAya bhogAntarAya, upabhogAntarAya aura vIryAntarAya), 6. hAsya, 7. rati, 8. arati, 9. bhIti ( saba prakAra ke bhaya), 10. jugupsA, 11. zoka, 12. kAma, 13. mithyAtva, 14. ajJAna, 15. nidrA, 16. avirati, 17. rAga, 18 dveSa / dUsare prakAra se ye 18 doSa mAne jAte haiM 1. midhyAtva, 2. ajJAna, 3. mada, 4. krodha, 5. mAyA, 6. lobha, 7. rati, 8. arati, 9. nidrA, 10. zoka, 11 alIka, 12. caurya, 13. matsaratA, 14, bhaya, 15. hiMsA, 16. prema, 17. krIr3A, 18. hAsya / prathama tIrthaMkara RSabha pUrva bhava meM caturdazapUrvI the| zeSa teIsa tIrthakara pUrva bhava meM gyAraha aMga ke jJAtA the| tIrthakara pada prApti ke sAtha hI indra samavasaraNa kI racanA karate haiN| samavasaraNa meM bhagavAna arddhamAgadhI bhASA meM jana-pratibodhana kI bhAvanA se dezanA dete haiN| isa samavasaraNa meM manuSya, deva, tiryaJca sabhI upasthita hote haiN| bhagavAna kI isa prathama dezanA se koI na koI jIva pratibodhita hokara tyAga-pratyAkhyAna avazya karatA hai| samavasaraNa meM bhagavAna padmAsana meM virAjate haiN| padmaprabha * tIrthaMkara munisuvrata aura ariSTanemi, ye donoM harivaMza meM utpanna hue aura zeSa sabhI ikSvAkuvaMza meM utpanna hue| * sabase adhika umra meM AdinAtha bhagavAna ko 84 lAkha varSa pUrva kI avasthA meM vairAgya huA aura sabase kama umra meM bhagavAna pArzvanAtha evaM mahAvIra ko 30 varSa kI avasthA meM vairAgya huaa| * sabase adhika U~cAI bhagavAna RSama kI pA~ca sau dhanuSa kI thI sabase kama bhagavAna mahAvIra kI sAta hAtha kI U~cAI thii| ( 172 ) zAnti dharma kunthu sacitra tIrthaMkara caritra ES) ara

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supArzva candraprabha suvidhi zItala ) zreyAMsa vAsupUjya dhvajA vAsupUjya, mallI, nami, pArzva aura varddhamAna ne kumArapada evaM prathama vaya meM saMyamarUpa nidhi kA varaNa kiyaa| zeSa unnIsa arhatoM ne rAjapada para abhiSikta ho tIsarI vaya meM dIkSA svIkAra kii| (jisa yuga meM sAmAnyataH jitanA AyuSya hotA hai .usake tIna samAna bhAga tIna vaya ke rUpa meM nirUpita haiN|) RSabha se zreyAMsa prabhu taka sabhI tIrthaMkaroM ne kevala vivAha hI nahIM kiyA, rAjya saMcAlana bhI kiyaa| vAsupUjya ne kumArAvasthA meM saMyama grahaNa kara isa paramparA ko bdlaa| 19veM aura 22veM tIrthaMkara avivAhita rhe| bhagavAna RSabha ne vinItA nagarI se, ariSTanemi ne dvArakA se aura zeSa tIrthaMkaroM ne apanI-apanI janma-bhUmi se niSkramaNa kiyA thaa| bhagavAna mahAvIra akele pravrajita hue the| pArzvanAtha aura mallInAtha tIna sau-tIna sau puruSoM ke sAtha aura bhagavAna vAsupUjya chaha sau puruSoM ke sAtha pravrajita hue the| bhagavAna RSabha cAra hajAra vyaktiyoM ke sAtha pravrajita hue the aura zeSa tIrthaMkara hajAra-hajAra vyaktiyoM ke sAtha pravrajita hue the| * tIrthaMkara zreyAMsa, mallI, manisavrata, ariSTanemi evaM pArzva ina pA~coM ne pUrvAhna meM evaM zeSa unnIsa ne pichale aparAhna meM dIkSA lI thii| sumati ne bhojana karake dIkSA lI, mallI, pArzva ne tIna dina kI tapasyA meM, vAsapUjya ne upavAsa ke dina aura zeSa bIsa tIrthaMkaroM ne bele ke dina saMyama liyA thaa| tIrthaMkara RSabha ne dIkSA grahaNa karane ke bAda prathama bhikSA eka varSa pazcAt prApta kI thii| zeSa sabhI tIrthaMkaroM ne prathama bhikSA dUsare dina prApta kI thii| tIrthaMkara RSabha ko prathama bhikSA meM ikSurasa milaa| zeSa tIrthaMkaroM ko amRtarasa tulya paramAnna (kSIra) prApta padma sarovara huA thaa| samudra vimAnabhavana sabhI jinavaroM ko jahA~ prathama bhikSA prApta huI vahA~ zarIra parimANa suvarNa kI dRSTi huI thii| bharata aura airAvata kSetra meM prathama aura antima tIrthaMkara ko chor3akara madhya ke bAvIsa arhat bhagavAna cAturyAma (cAra mahAvrata rUpa) dharma kI prarUpaNA karate haiM, yathA-1. saba prakAra kI hiMsA se nivRtti, 2. saba prakAra ke jhUTa se nivRtti, 3. saba prakAra ke adattAdAna se nivRtti, 4. saba prakAra ke bAhya padArthoM ke AdAna se nivRtti| prathama aura antima tIrthaMkara paMca mahAvrata kI prarUpaNA karate haiN| bhagavAna mahAvIra kA azoka vRkSa battIsa dhanuSa U~cA, nitya Rtu aura zAla vRkSa se avacchanna thaa| jinavara Rpabha kA caitya vRkSa unake zarIra se tIna guNA U~cA thaa| zeSa tIrthaMkaroM ke caitya vRkSa unake zarIra se 12 gune U~ce the| dIkSA lene ke bAda bhagavAna RSabhanAtha ko eka hajAra varSa meM aura mallInAtha jI ko Der3ha prahara meM kevalajJAna prApta huaa| RSabha kA samavasaraNa bAraha yojana ke vistAra kA thaa| Age ke tIrthaMkaroM kA naminAtha bhagavAna taka do-do kosa arthAt AdhA-AdhA yojana kama hotA gyaa| teIsaveM pArzvanAtha bhagavAna kA samavasaraNa Der3ha yojana kA aura tIrthaMkara mahAvIra kA samavasaraNa eka yojana ke vistAra kA thaa| yaha pramANa bharata airAvata kSetra ke tIrthaMkaroM kA avasarpiNI kAla kA hai| utsarpiNI kAla meM isase viparIta pramANa samajhanA caahie| videha kSetra meM samasta tIrthaMkaroM kA samavasaraNa samAna vistAra vAlA arthAta bAraha yojana pramANa hotA hai| sabhI samavasaraNa indu nIlamaNi se zobhAyamAna hote haiN| * sabase adhika gaNadhara bhagavAna sumatinAtha ke eka sau the aura sabase kama bhagavAna pArzvanAtha ke dasa hue the| * yoga nirodha hone ke bAda tIrthaMkara samavasaraNa meM bolate nahIM haiN| pariziSTa 1 ( 173 ) Appendix 1 rAzi nidhUma agni Jain Education international 20TUMUS orrivale a Personaruse Only

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=(c) (c) (c) (c) FOO RSabha chaha dina ke saMthAre meM, mahAvIra do dina ke saMthAre meM evaM zeSa sabhI eka mAsa ke saMthAre meM mokSa padhAre the| * RSabha, ariSTanemi aura mahAvIra, ye tIna tIrthaMkara to paryakAsana se aura zeSa ikkIsa kAyotsarga mudrA meM mokSa TUTTI RSabha aSTApada parvata para, ariSTanemi giranAra parvata para, vAsupUjya campApurI meM, mahAvIra pAvApurI meM aura zeSa bIsa tIrthakara sammedazikhara parvata para mokSa padhAre the| siMha APPENDIX 1 UC IMPORTANT FACTS ABOUT THE TIRTHANKARS = vRSabha lakSmI The Southern part of the Jambu continent is Bharat area, the northern is the Airavat area and the central part is Mahavideh area. In the Bharat and Airavat areas there are twenty four Tirthankars in each during every ascending and descending cycle of time, In the Mahavideh area the Tirthankars are always present. The being that earns the Tirthankar-nam-karma gets liberated in the third birth, counted from the birth of gaining this potency and purity. The auspicious influence and indications of a future Tirthankar start appearing six months before the conception or descent (Garbh-kalyanak). The Tirthankars in the Bharat and Airavat areas have five auspicious events (Kalyanak) during their life time. During this descending cycle all the beings that became Tirthankars descended from the dimensions of gods in the Bharat area. Six months before the moment of descent, all the other gods get infused with special feelings of reverence for these would be Tirthankars and they express the feelings by bowing. Six months before the end of their life in hell, the beings that are to become Tirthankars are relieved from the hellish afflictions through the interference of puSpamAlA candra gods. Even during pregnancy, the being destined to be a Tirthankar possesses three fold knowledge-Mati fintellect), Shruti (literal), and Avadhi (extrasensory) Jnan. He even uses this knowledge if and when need arises. The Tirthankars do not feed on the mother's milk. The king of gods appoints various goddesses as governesses to take care, with due respect, of chores like bathing, dressing, feeding and nursing. Illustrated Tirthankar Charitra ( Pux) sacitra tIrthakara caritra vimala ananta dharma zAnti kuntha ara 2010_03

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(5) supArzva candraprabha grafa After the birth of a Tirthankar 56 goddesses of directions arrive and perform the post-birth rituals. 64 Indras and other gods perform their traditional duties of joyous birth celebrations taking the new born Tirthankar to Pandukvan on the Meru mountain.. sirerer There are four unique congenital attributes of a Tirthankar 1. The divine physical structure is free of sweat, glime or slime, and ailment. 2. His breath is fragrant. Due to extreme compassion and tranquility the red blood corpuscles of a Tirthankar turn white. As such the colour of flesh and blood of a Tirthankar is milky white. 4. His food intake and excretion is invisible to normal human eye. If the Karma responsible for mundane indulgences precipitate, when young, he is married to a good woman from a family of high status. However, he has no fondness for a luxurious family life. zreyAMsa During the year preceding his renunciation he gives 10.8 million gold coins in charity every day, making it 388 million gold coins during the year. malli The moment he takes the vow of abandoning all intentional sinful activities he aquires the Manahparyav Jnan (the capacity to percieve the subtle and gross thoughts, feelings and attitudes of every being). vAsupUjya At the time of taking Diksha (the formal initiation to become an ascetic) the Tirthankars utter Namo Siddhanam, offering salutations only to the Siddhas or the liberated souls. At the time of Diksha the Tirthankar pulls out five fistful of his hair and gives them to the Indra. The Indra (king of gods) puts these into a gem studded golden box with due care and immerses in the milky sea. All the Tirthankars remain silent during the period of their spiritual practices beginning from the moment of initiation till they acquire omniscience. Their discourses start only after they become omniscient. During their period of practices the Tirthankars move about alone, detached, and unscheduled. As ordinary ascetics they neither give any discourse nor make any disciples. When they destroy the vitiating Karmas as a result of their higher spiritual practice and acquire virtues like omniscience, ultimate perception, all power, and capacity to propagate religions, then they attain the status of Arihant Tirthankar. They are endowed with thirty four unique attributes and thirty five unique speech-attributes. munisuvrata nami 2010_03 They are free of all the eighteen vices. The eighteen vices are 1-5. The five power hinderances (hinderance of charity, progress, pleasure, facility, and potency), 6. mirth, 7. fondness, 8. irritation, 9. fear, 10. hatred, 11. distress, 12. lust, 13. dogma, 14. ignorance, 15. slumber, 16. indulgence, 17. attachment, 18. aversion. pariziSTa 1 ( 175 ) ariSTanemi pArzva Appendix 1 mahAvIra dhvajA kumbha padma sarobara samudra vimAna bhavana ratna rAzi f agni

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RSabha ) -- ajita sambhava - abhinandana sumati O padmaprabha O siMha gaja vRSabha * (c)* (r): (c)t et al O- Ovo There is another such list of vices1. dogma, 2. ignorance, 3. pride, 4. anger, 5. illusion, 6. greed, 7. fondness, 8. irritation, 9. slumber, 10. distress, 11. falsity, 12. larcency, 13. jealousy, 14. fear, 15. violence 16. love, 17. enjoy, 18. mirth. The first Tirthankar, Rishabhdev, in his earlier incarnation, had the knowledge of all the fourteen subtle canons. All the other twenty three Tirthankars, in their earlier incarnations had the knowledge of only eleven canons. As soon as the status of Tirthankar is attained Indra creates the divine pavilion (Samavasaran). In the assembly in this pavilion the Tirthankar gives discourses in the Ardha-Magadhi language with the view that the common man may be benefitted. The Samavasaran is attended by all, including men, gods, and animals. In this first discourse at least one individual gets inspired to abandon mundane life and become an ascetic. Bhagavan sits in the lotus pose in the Samavasaran. Tirthankar Munisuvrat and Arishtanemi were born in the Harivamsha clan and the remaining twenty two in the Ikshvaku clan. At the moment of their renunciation Bhagavan Rishabhdev was the oldest in age (8.4 million Purva). Bhagavan Parshvanath and Mahavir were the youngest in age (30 years). The tallest among the Tirthankars was Bhagavan Rishabhdev (five hundred Dhanush) and the smallest was Bhagavan Mahavir (seven Haath/feet). Vasupujya, Malli, Nami, Parshva and Vardhaman. became ascetics as princes during the first third part of their life. Remaining nineteen Tirthankars became ascetics as kings during the last third part of their life. (The three divisions of age are the equal parts of average age of human beings of a specific era.) From Rishabh to Shreyans all Tirthankars not only did marry but ruled also, Vasupujya altered this tradition by becoming an ascetic when he was a young prince. The nineteenth and twenty second Tirthankar remained unmarried. Bhagavan Rishabh started the process of renunciation at Vinita town and Arishtanemi at Dwarka. All the remaining Tirthankars did at their respective birth places. Bhagavan Mahavir was initiated alone, Parshvanath and Mallinath with three hundred persons each, Vasupujya with six hundred, Rishabh with four thousand and the remaining Tirthankars with one thousand persons each. Tirthankar Shreyans, Malli, Munisuvrat, Arishtanemi and Paxshva, all five took Diksha during the forenoon and the remaining nineteen during the afternoon. Sumati took Diksha after having meals, Malli and Parshva after a three day fast, Vasupujya after one day fast, and the remaining Tirthankars after two day fasts (on the last day of the fasting period). Tirthankar Rishabh broke his fast after one year since the day of initiation, all the remaining Tirthankars the next day. Illustrated Tirthankar Charitra ( Poe) sacitra tIrthaMkara caritra lakSmI puSpamAlA vimala ananta zAnti ara jamemorary.org

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dhvajA sarovara Tirthankar Rishabn got sugar-cane juice as the first alms and the remaining ones got Ksheer (rice cooked in milk). The places where the Tirthankars got their first alms were blessed with a shower of gold equivalent to the dimensions of their respective bodies. All the Tirthankars of Bharat and Airavat areas except the first and the last propagate four dimensional religion or the religion with four great vows as its central theme. The four vows are abandonment of or refraining from-1. all types of violence, 2. all types of falsity, 3. all types of unoffered acquisition, and 4. all types of possessions. The first and the last Tirthankars propagate five dimensional religion by adding the vow of abandonment of all types of lustful activities to the above tour. The Ashok tree under which Mahavir got initiated was of 32 Dhanush height. The Chaitya tree of Rishabhdev of a height equivalent to three times that of his body. All the remaining Tirthankars were initiated under trees having height equivalent to 12 times the height of their respective bodies. Bhagavan Rishabh attained omniscience after a thousand years of his initiation and Mallinath just after four and a half hours. The area of the divine pavilion of Rishabh was 12 Yojans. There was a gradual reduction of 2 Kosa (1/2 Yojan) in this area for succeeding Tirthankars till Naminath (22nd). The area of the divine pavilion of the twenty third Tirthankar, Parshvanath was 1-5 Yojans and that of Mahavir was one Yojan. These dimensions are for the descending cycle, that for the ascending cycle are the same but in reverse order. In the Videh area the dimension is 12 Yojans uniformly. Indranilmani (Sapphire) is essentially used in the decoration of these Samavasarans. The maximum number of chief disciples was one hundred for Bhagavan Sumatinath and the minimum for Parshvanath-ten. When the Karmic ties are completely broken the Tirthankar stops the speech completely. Before the Nirvana (liberation) Rishabhdev had observed a last penance (Santhara) of six days, Mahavir that of two days, and the remaining Tirthankars that of one month. Rishabh, Arishtanemi and Mahavir, all these three were sitting in the Paryankasan (a specific yogic posture) and the remaining twenty one were standing in the Kayotsarg Mudra (a yogic posture) at the moment of liberation. Rishabhdev was liberated at the Ashtapad mountain, Arishatanemi at Girnar mountain, Vasupujya at Champa town, Mahavir at Pava town and all the rest at Sammetshikhar (Parasnath hills). vimAnabhavana rAzi nidhUma agni pariziSTa 1 ( pon ) Appendix 1 mAlla munisuvrata ariSTanemi pAva mahAvIra Jan Education international UT US TOT Private Personaroserony www.jametraly.org

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___ RSabha () oNla () samma (2) abhinandana (juna (O) (O) ajita sambhava abhinndn| sumati padmaprabha | pariziSTa 2 siMha tIrthaMkara hone ke mUla AdhAra : bIsa sthAnaka gaja vRSabha lakSmI tIrthaMkara vaise eka janma ke puruSArtha kI prakriyA nahIM hai| aneka janmoM meM satpuruSArtha se Atma-zakti kramazaH anAvRta hote-hote tIrthaMkara svarUpa ko prApta karatI hai| tIrthaMkara hone kA puruSArtha kaba se prArambha huA? una bhavoM kI gaNanA prAyaH milatI hai| lagatA hai tIrthaMkara banane ke bAda gaNadharoM, devoM yA indroM ke dvArA yaha jijJAsA prastuta kI jAtI hai ki yahA~ taka pahu~cane meM kitane janma lage hoMge? isakA uttara tIrthaMkara deva svayaM de dete the| mujhe itane janma lage haiN| tabhI sabhI tIrthaMkaroM ke pUrva-bhava jaina sAhitya meM ullikhita haiN| AcAryoM ne bhavoM kI ginatI pahale pahala samyaka darzana kI prApti huI vahA~ se lI hai| jaina darzana meM samyaka darzana kI upalabdhi ko bahuta bar3I upalabdhi mAnA hai| isakI prApti se mokSa jAne kI bhavitavyatA niyata ho jAtI hai| kitane janma pahale usakI prApti huI? athavA usakI prApti ke bAda sarvajJa banane taka kitane janma aura karane par3e? yaha jijJAsA dhArmika jagat meM hara kisI ke lie hotI hogii| tIrthaMkaroM ke bhavoM kI gaNanA hameM prApta hai| vaise to yaha gaNanA bhI vyAvahArika hai| sirpha paMcendriya bhavoM kI gaNanA hai, anya bhavoM kI gaNanA nahIM hai| tIrthakara-nAma-karma kI prakRti kA baMdha tIrthaMkara-nAma puNya prakRti sarvAdhika zubha mAnI gaI hai| usakA baMdhana kaba hotA hai yahI sabase mahattvapUrNa bAta hai| tIrthaMkara hone kA AdhAra isI se nirmita hotA hai| isa karma prakRti ke binA koI bhI AtmA tIrthaMkara bana nahIM sktii| isalie tIrthaMkara nAma prakRti kA baMdha kaba hotA hai, yaha vizeSa mahattvapUrNa hai| __tIrthaMkara-gotra-karma ke sAtha anya prakRtiyoM kA paripUrNa baMdha huA ho, apane parizrama se saMsAra kA kinArA le liyA ho, taba tIrthaMkara hone kI bhUmi banatI hai| tIrthakara banane se eka janma pUrva.tIrthakara-nAma-karma kA baMdhana ho hI jAtA hai| tIrthaMkara-nAma-karma audArika zarIra se hI ba~dhatA hai| vaikriya zarIra se isa prakRti kA paripUrNa baMdhana nahIM hotaa| tIrthakara bhI svarga se Akara athavA naraka se nikalakara banate haiN| donoM sthAnoM para zarIra vaikriya hai| vaikriya zarIra se dIrghakAlIna vaha puruSArtha nahIM hotA jo audArika zarIra se kiyA jA sakatA hai| yahI kAraNa hai-jitane tIrthaMkara hote haiM ve tIrthaMkara banane se pahale svarga-naraka ke bhava se pUrva manuSya zarIra se isa prakRti ke baMdha yogya puruSArtha karate haiN| usa samaya meM unameM utkRSTa darzana-vizuddhi ho jAtI hai| ve kSAyaka samyaktvI bana jAte haiN| ___ AcAryoM ne yaha bhI batAyA hai ki tIrthaMkara banane ke lie kriyA nahIM karanI caahie| tIrthaMkara-nAma prakRti karmajanya prakRti hai, usakA baMdhana bhI baMdhana hai| puNya ke lie bhI satpuruSArtha karanA niSiddha hai| baMdhana ke lie adhyAtmavAdI kabhI kriyA nahIM krte| kriyA nirjarA ke lie kI jAtI hai| amuka prakAra kI kriyA hone se karma-kSaya aura isa prakRti kA baMdha ho sakatA hai| ye kriyAyeM bIsa prakAra kI haiM, unheM tIrthaMkara-gotra-karma baMdha ke bIsa sthAna bhI kahA jAtA hai| ye tIrthaMkara hone ke mUla AdhAra mAne gaye haiN| ye bIsa sthAna agra prakAra haiM puSpamAlA candra Illustrated Tirthankar Charitra ( 178 ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti kantha ar| He Jain Education international 20 TULUS Torvaldssonarostomy www.jainemorary.org

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supArzva 9. arihaMta (tIrthaMkara) deva kI bhakti / 2. siddha paramAtmA kI bhakti / 3. pravacana bhkti| 4. guru bhkti| 5. sthavira bhakti / 6. bahuzruta bhakti / 7. tapasvI bhakti | candraprabha 8. satata jJAnopayoga-sAkAra upayoga meM adhika se adhika samaya taka apane ko niyojita kiyeM rhnaa| 9. darzana kI vizuddhi banAye rakhanA / 10. guNotkIrtana - guNIjanoM ke guNoM kA utkIrtana karanA, pramoda bhAvanA se bhAvita dUsaroM ke vikAsa ko dekhakara prasanna honA / 11. Sar3Avazyaka pratikramaNa - vidhipUrvaka bhAvakriyA yukta samayabaddha krnaa| pariziSTa 2 | suvidhi malli | munisuvrata 2010_03 nami zItala 12. niraticAra vratArAdhanA-mahAvrata, aNuvrata jo bhI svIkRta niyamopaniyama haiM, unakA vardhamAna pariNAmoM se pAlana krnaa| 13. virakti - rAga - virakti, jJAtAsUtra ke AThaveM adhyayana meM aura Avazyaka niyukti meM uparyukta bIsa sthAna- prakAra batalAye haiN| ina bIsa sthAnoM meM se eka-do sthAna kI bhI vizeSa ArAdhanA karane se karma nirjaraNa ke sAtha tIrthaMkara nAma karma kI prakRti kA baMdha ho sakatA hai| mahApurANa meM evaM tattvArtha sUtra meM tIrthaMkara hone ke solaha bhAvanAtmaka sthAna batalAye haiN| una solaha sthAnoM meM bIsa sthAnoM kA samAveza ho gayA hai| donoM jagaha bhAvakriyA ko pradhAnatA dI gaI hai| zreyAMsa bhoga-virakti, mohavirakti, ahaM virakti, lobha-virakti kA niraMtara abhyAsa karanA / anAsakta bhAva kA abhyAsa krnaa| ( 179 ) 14. sAmarthya kA upayoga - tapo mArga meM puruSArtha / 15. caturvidha saMgha (sAdhu-sAdhvI zrAvaka-zrAvikA ) ko vizeSa samAdhi pradAna krnaa| 16. tyAgIjanoM kI sevA krnaa| 17. nita naye jJAna kA abhyAsa karanA- pratidina jJAna mArga kI ArAdhanA karanA / 18. vItarAga vANI para zraddhA AsthA rkhnaa| 19. supAtra dAna denA / 20. jinazAsana tIrthaMkara pravacana prabhAvanA / | vAsupUjya O |ariSTanemi (1 pArzva ( jJAtAsUtra 8 ) Appendix 2 mahAvIra dhvajA kumbha padma sarovara samudra vimAnabhavana ratna rAzi nirdhUma agni

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APPENDIX 2 THE BASIS OF BECOMING A TIRTHANKAR : THE TWENTY AUSPICIOUS PRACTICES siMha To reach the status of a Tirthankar it is not enough to do certain practices during certain birth. It is the result of a progressive process of unvieling the potential energy through endeavours in right direction during a series of incarnations. At what point this pursuit started and how it progressed, is detailed in the scriptures. It seems that the chief disciples or gods must have expressed their curiosity about the journey towards ultimate purity and the Tirthankars must have provided the details. That is why details of earlier births of all Tirthankars are available. The counting of these births starts from the birth in which the soul gets the first glimpse of righteousness. This is considered to be the most important turning point for a soul because once the right direction is attained, liberation is certain. vRSabha lakSmI The Earning of Tirthankar-nam-karma The loftiest of the pious category of Karmas is said to be the Tirthankar-nam-karma. It is important to know when and how it is acquired because this is the basis over which the status of Tirthankar is founded. This Karma is acquired one birth earlier. It is the physical or normal human body that acquires this Karma. The aural alternate body (Vaikriya Sharir) does not have the capacity to acquire this Karma. The future Tirthankar descends from the dimension of gods or ascends from the dimension of hell. In both these dimensions the souls have aural bodies. As the aural body does not have the capacity for long-term spiritual practices, this Karma is not acquired during this immediately preceeding birth. That is the reason that all the Tirthankars do their final spiritual practices of acquiring this Karma during their last but second birth as human beings. During that birth they acquire a high degree of purity of perception. They become Kshayak Samyaktvi (the level of purity where the past Karmas are destroyed not suppressed). The Acharyas say that the goal of spiritual pursuit should not be the status of a Tirthankar. Though its status is very high the Tirthankar-nam type of Karma is still a Karma and as such a tie. On the path of purity an effort to earn pious Karma is not advisible. The spiritualists never indulge in ury activity that leads to bondage. irrespective of its being pious. All activities by spiritualists are directed toward shedding of the Karmas. As a result of certain activities or practices certain Karmas are wiped and as a consequence this specific bondage is achieved without striving for it. These practices are numbered twenty. These are also known as the twenty practices leading to the Tirthankar status and are believed to be the fundamental guiding factors for attaining the status of Tirthankar. These are Illustrated Tirthankar Charitra (820) sacitra tIrthaMkara caritra fann ananta dharma zAnti ara K Jam Education international 2UTUUS

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supArzva ) 74 suvidhi zItala zreyAMsa vAsupUjya dhvajA 1 Worship of the Arihant Tirthankar). 2. Worship of the Siddha (liberated soul). 3. Faith in the discourses. 4. Worship of the teacher. 5. Worship of the senior ascetic. 6. Worship of the scholar 7. Worship of those who indulge in penance. 8. Continued application of knowledge for maximum possible time. 9. Purity of perception. 10. To praise the virtues of others and be happv at the progress of others. To practice the six essentials including Pratikraman (self analysis) in the prescribed way and at the prescribed time. 12. Observe all the vows and codes of conducts with ever increasing indulgence. 13. Detachment-always practice apathy for attachment, fondness, conceit, and greed. Develop the attitude of being detached. 14. To activate the potential or to practice penance with all intensity. 15. To give due importance and respect to the four pronged religious organisation. 16 To look after and take care of the detached 47. To enhance knowledge regularly. 18. To have faith on the sermons of the detached. 19. To give charity to the deserving. 20. Devotion for Tirthankar's sermon, and the discipline of the order. padA sarovara samudra In the eighth chapter of the Jnatasutra and in Avashyak Niryukti these twenty practices are mentioned. Intense practise of even one or two of these practices may lead to the earning of Tirthankar-nam-karma. In the Mahapuran and the Tattvarth Sutra their is a mention of sixteen practices of feelings or attitudes. These encompass all the above twenty practices. Importance has been given to spiritual practices in both these sets of practices. vimAnabhavana ratna rAzi nidhUma agni pariziSTa . (868) Appendix 2 o -Omr(r)-= malli munisuvrata nami ariSTanemi / mahAvIra Jain Education Internationar 2010_03 For Private & Personal use only

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ama () () samma ma CD) (DyA RSabha ajita sambhava abhinandana sumati padmaprabha pariziSTa 3 tIrthaMkaroM ke atizaya siMha (ka) tIrthaMkaroM ke cauMtIsa atizaya saMsAra meM tIrthaMkara ko sarvazreSTha puruSa ke rUpa meM pUjyatA prApta hai, kyoMki ve adhyAtma kI bhUmikA para cAra ghanaghAti gaja | karmoM kA nAza kara ananta jJAna, darzana, cAritra aura ananta zakti sampanna ho jAte haiN| unake bAharI aura bhItarI vyaktitva meM jo vizeSatAyeM prakaTa hotI haiM, Agamika bhASA meM unheM cauMtIsa atizaya kahate haiN| jaise vRSabha lakSmI 1. keza-roma zmazru nahIM bar3hate haiN| 2. zarIra rogarahita rahatA hai| 3. rakta aura mA~sa dUdha ke samAna zveta hote haiN| 4. zvAsocchvAsa meM kamala jaisI sugaMdha hotI hai| 5. AhAra-nIhAra vidhi netroM se agocara hotI hai| 6. mastaka ke Upara AkAza meM tIna chatra hote haiN| 7. unake Age-Age AkAza meM dharmacakra calatA hai| 8. unake donoM ora AkAza meM zveta cAmara hote haiN| 9. sphaTika siMhAsana hotA hai| 10. indradhvaja Age-Age calatA hai| 11. jahA~-jahA~ tIrthaMkara bhagavAna Thaharate haiM, vahA~-vahA~ azoka vRkSa hotA hai| 12. unake cAroM ora divya prabhA-maNDala hotA hai| 13. tIrthaMkaroM ke Asa-pAsa kA bhUmi-bhAga ramya hotA hai| 14. kA~Te auMdhe mu~ha ho jAte haiN| 15. Rtue~ anukUla rahatI haiN| 16. sukhakArI pavana calatI hai| 17. bhUmi kI dhUla jala-binduoM se zAnta rahatI hai| 18. pA~ca prakAra ke acitta phUloM kA Dhera lagA rahatA hai| 19. azubha zabda, rUpa, gaMdha, rasa, sparza kA abhAva ho jAtA hai aura zubha zabda Adi prakaTa hote haiN| 20-21. bhagavAna kI vANI eka yojana taka samAna rUpa se sunAI detI hai| 22. bhagavAna kA pravacana arddha-mAgadhI bhASA meM hotA hai| 23. samasta zrotA pravacana ko apanI-apanI bhASA meM samajhate haiN| 24. bhagavAna ke sAnidhya meM janmajAta vairI bhI apanA vaira bhUla jAte haiN| 25. virodhI bhI namra ho jAte haiN| 26. prativAdI niruttara ho jAte haiN| 27-28. bhagavAna ke Asa-pAsa paccIsa yojana ke parimaNDala meM Iti, mahAmArI Adi nahIM hotii| 29-33. jahA~-jahA~ bhagavAna vihAra karate haiM vahA~-vahA~ svacakra, paracakra, ativRSTi, anAvRSTi, durbhikSa, roga Adi ke upadrava nahIM hote| 34. bhagavAna ke caraNa-sparza se usa kSetra ke pUrvotpanna sAre upadrava zAnta ho jAte haiN| (samavAyAMga sUtra 34) sUrya Illustrated Tirthankar Charitra ( 182 ) sacitra tIrthakara caritra Jal-Education-internationa l jaimehinema

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(F) supArzva suvidhi (kha) paiMtIsa vacanAtizaya tIrthaMkara kevalajJAna prApta kara loka-kalyANa hetu dezanA dete haiN| ve vahI kahate haiM jo unhoMne satyarUpa meM jIyA hai| isalie unakI bhASA meM satya ke sivAya kucha nahIM hotaa| unakA sampUrNa jIvana 18 doSoM rahita hotA hai| unake vacana bhI atizaya sampanna hote haiN| Agama meM vacana kI paiMtIsa vizeSatAoM kA ullekha hai| tIrthaMkaroM kI vANI megha ke samAna gambhIra hotI hai aura vaha kabhI niSphala nahIM jaatii| unakI vANI ina paiMtIsa atizayoM se sampanna hotI hai 1. lakSaNayukta / 2. ucca svbhaavyukt| 3. grAmya zabdoM se rahita / 4. megha jaisI gambhIra / 5. pratidhvani yukta / candraprabha 6. srl| 7. rAga (svara) yukt| 8. artha kI gmbhiirtaayukt| 9. pUrvApara virodharahita / 10. ziSTatA suuck| 11. saMdeharahita / 12. para doSoM ko prakaTa nahIM karane vAlI / 13. zrotAoM ke hRdaya ko Anandita karane vaalii| 14. dezakAla ke anurUpa / 15. vivecya viSaya kA anusaraNa karane vaalii| 16. paraspara sambaddha aura ati vistAra se rhit| 17. pada va vAkyAnusAriNI / 18. pratipAdya viSaya ke bAhara na jAne vAlI / 19. amRta-sI madhura pariziSTa 3 malli munisuvrata 2010_03 nami | zItala ( 183 ) 20. marmaghAta se rahita / 21. dharma-mokSarUpa puruSArtha kI puSTi karane vAlI / 22. abhidheya artha kI gambhIratA se yukta | 23. Atma-prazaMsA va para-nindA se mukt| 24. sarvatra zlAghanIya / 25. kAraka, liMga Adi vyAkaraNa smmt| 26. zrotAoM ke mana meM jijJAsA jAgrata karane vAlI / 27. adbhuta racanA meM sakSama / 28. vilamba doSarahita / 29. vibhrama dossrhit| 30. vicitra artha vaalii| 33. tattva va ojyukt| 34. 35. zreyAMsa 31. sAmAnya vacana se kucha vizeSatA vaalii| 32. vastu-svarUpa kA sAkAra varNana prastuta karane meM samartha / sva-para kI khinna nahIM karane vaalii| ariSTanemi / vAsupUjya vivakSita artha ko samyaka va pUrNa rUpa se siddha karane vAlI / ( samavAyAMga sUtra ) pArzva Appendix 3 mahAvIra dhvajA kumbha padma sarovara samudra vimAnabhavana ratna rAzi nirdhUma agni

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RSabha ajita sambhava abhinandana sumati padmaprabha APPENDIX 3 THE UNIQUE ATTRIBUTES OF A TIRTHANKAR siMha (A) THE THIRTY FOUR UNIQUE ATTRIBUTES OF A TIRTHANKAR gaja vRSabha lakSmI The Tirthankars are worshipped as the loftiest beings in this world because they acquire infinite knowledge, perception, purity of conduct, and power by destroying the four vitiating Karmas at spiritual level. This gives rise to unique attributes in them, both at spiritual and physical levels. In canonical terms those are known as Atishaya or out of ordinary. These are 1. There is no growth of hair on the 16. Pleasant wind blows. body. 17. Dust is settled due to moisture. 2. The body remains free of any 18. There are heaps of five types of ailment. lifeless flowers around him. 3. The blood and flesh are milky 19. There is absence of unpleasant white. sound, form, smell, colour and 4. The breath is fragrant like lotus. touch around him and pleasant 5. Food intake and excretion are things appear. invisible. 20-21. His voice is heard with same volume and clarity upto a distance 6. Above the head there are three of one Yojan. canopies (umbrellas) in the sky. 22. His discourse is in Ardha-Magadhi 7. A wheel, symbolic of religion, language. moves ahead and behind him in the sky. 23. All present in the audience understand his discourse in their 8. At both flanks there are white respective languages. whisks in the sky. 24. In his proximity the natural 9. The throne is made of crystal enemies forget their animosity. quartz 25. His opponents become amiable. 10. The flag of Indra moves ahead of him. 26. His dissenters become speechless. 27-28. Twenty five Yojans around him 11. Wherever he stays there is an there is no epidemic or death. Ashok tree. 29-33. Wherever he goes there are no 12. There is a divine aura around him. afflictions self-inflicted or inflicted 13. The land around him is pleasant. by others including flood, drought. 14. Thorns get reversed. diseases, etc. 15. The seasons are pleasant and 34. The touch of his feet pacifies withe favourable earlier disturbances of the area. Illustrated Tirthankar Charitra (828) sacitra tIrthakara caritra puSpamAlA candra vimala ananta dharma zAnti Jared Terracotados TUTTG-sorar ostromy www.jamemorary.org

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya (B) THIRTY FIVE UNIQUE ATTRIBUTES OF SPEECH dhvajA After gaining omniscience the Tirthankars give discourses aimed at public welfare. They utter only that which they have directly experienced, thus in their speech there is nothing but the truth. Their life is free of all 18 vices. Their speech also has unique qualities. The scriptures mention 35 unique attributes. The voice of a Tirthankar is deep like the thunder of clouds and it is never devoid of purpose and result. Following are the 35 unique virtues1. It has quality 19. Sweet like nectar 2. It has lofty meaning 20. Not harsh or biting 3. It is free of coloquial terms 21. Supports quest for liberation 4. Deep as thunder 22. Profoundly meaningful 5. Resonent 23. Free of self-praise and criticism fo: others 6. Simple 7. Musical 24. To be emulated always 25. Follows the rules of grammar 8. Profound meaning 26. Incites curiosity in the listener. 9. Free of ambiguity 10. Respectful 27. Full of eloquence and beauty 28. Free of pauses: 11. Free of doubt 29. Free of double meaning 12. It does not expose faults of other 13. Pleasing 30. Having interpretations 31. Out of ordinary 14. Relevant to the time and place 32. Capable of picturesque description 15. It suits the subject-matter 33. Profound in content and effect 16. To the point and precise 34. Not annoying to self and others 17. Lyrical 35. Completely logical and vivid 18. Strictly relevant to the topic padma sarovara samudra vimAna bhavana ratna rAzi nidhUma agni pariziSTa 3 ( 264 ) Appendix munisuvrata ariSTanemi pArzva mahAvIra LUDO mematomuto US For private a personarose Only www.janelibrary.org

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pariziSTa 4 tIrthaMkaroM ke zArIrika zubha lakSaNa siMha (tIrthaMkaroM ke zarIra para hone vAle 1008 zubha lakSaNa) gaja vRSabha lakSmI 1. zrI vRkSa 2. zaMkha 3. kamala 4. svastika 5. aMkuza 6. toraNa 7. camara 8. zveta chatra 9. siMhAsana 10. dhvajA 11. mIna yugala 12. do kuMbha 13. kacchapa 14. cakra 15. samudra 16. sarovara 17. vimAna 18. bhavana 19. hAthI 20. manuSya 21. strI 22. siMha 23. bANa 24. dhanuSa 25. meru parvata 26. indra 27. devAMganA 28. pura 29. gaupura 30. candramA 31. sUrya 32. uttama ghor3A 33. paMkhA 34. bA~surI 35. vINA 36. mRdaMga 37. mAlAe~ 38. rezamI vastra 39. dukAna 40. zekhara paTTazIrSAbhUSaNa 41. hAra (kaMTikAvalI) 42. padaka 43. graiveyaka 44. prAlamba 45. keyUra 46. 'aMgada 47. kaTisUtra 44. do mudrikA 49. kuNDala 50. karNapura 51. do kaMkaNa 52. maMjIra EEEEEEEEEEEEEEEEEEEEEEEEE 53. kaTaka 54. paTTa 55. sUtra (brahma sUtra) 56. phalabharita udyAna 57. pake vRkSoM se zobhita kheta 58. ratnadIpa 59. vajra 60. pRthvI 61. lakSmI 62. sarasvatI 63. kAmadhenu 64. vRSabha 65. cUr3AmaNi 66. mahAnidhiyA~ 67. gRhAMga kalpavRkSa 68. bhAjanAMga kalpavRkSa 69. brojanAMga kalpavRkSa 70. pAnAMga (mayAMga) kalpavRkSa 71. vastrAMga kalpavRkSa 72. bhUSaNAMga kalpavRkSa 73. mAlyAMga kalpavRkSa 74. dIpAMga kalpavRkSa 75. jyotirAMga kalpavRkSa 76. sUryAMga kalpavRkSa 77. suvarNa 78. jambU-vRkSa sacitra tIrthakara caritra puSpamAlA candra Illustrated Tirthankar Charitra ( 186 ) vimala ananta dharma zAnti kunthu ara Juin Education Internation ELecializarsonacacom

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supArzva candraprabha suvidhi zItala | zreyAMsa vAsupUjya dhvajA 79. garur3a 89. zukra / 99. camara 80. nakSatroM kA samUha 90. rAhu 100. devadundubhi 81. tArAgaNa 91. ketu 101. jhArI 82. rAjabhavana 92. siddhArtha-vRkSa 102. kalaza 83. aMgAraka graha 93. azoka-vRkSa 103. dhvajA 84. ravi graha 94. ratna siMhAsana 104. chatra 85. candra graha 95. chatratraya 105. svastika 86. maMgala graha 96. bhAmaMDala 106. camara 87. budha graha 97. divyadhvani 107. darpaNa 88. guru 98. puSpavRSTi 108. paMkhA (tAla vyaMjana) eka sau ATha mukhya lakSaNa tathA masUrikAdi 900 vyaMjana arthAta sAmAnya lakSaNa ye saba milakara tIrthaMkaroM ke eka hajAra ATha zubha lakSaNa kahe gaye haiN| -aTThasahassa lakkhaNadharo (uttarA. 22/5) kumbha APPENDIX 4 padma sarovara BIRTH-MARKS ON THE BODY OF A TIRTHANKAR samudra (THE 1008 AUSPICIOUS MARKS) vimAna bhavana west 1. Coconut tree 2. Conch-shell 3. Lotus 4. Swastika 5. Lancet (for elephant) 6. Arch 7. Whisks 8. White canopy 9. Throne 10. Flag 11. Pair of fishes 12. Two urns 13. Tortoise 14. Disc 15. Ocean 16. Pond 17. Space vehicle 18. Mansion 19. Elephant 20. Man 21. Woman 22. Lion 23. Arrow 24. Bow 25. Meru mountain 26. Indra (king of gods) 27. Divine damsel 28. Town 29. Gate 30. The moon 31. The sun 32. Horse of good breed 33. Fan 34. Flute 35. Vina (a musical instrument) 36. Mridang (a type of drum) 37. Garlands 38. Silk 39. Shop 40. A head-dress rAzi nidhUma agni pariziSTa 4 ( 187 ) Appendix 4 Jameeducation internation 2070_US For Private Personal use only www.janelibrary.org

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha gaja 41. Necklace 65. An ornament for 87. Neptune 42. Medal forehead 88. Jupiter 43. Necklet 66. Great precious 89. Venus things 44. Bead string 90. An astrological 67. Wishfulfilling tree* 45. Bracelet conjunction--Rahu 68. Wishfulfilling tree 46. Arm band 91. An astrological 69. Wishfulfilling tree 47. Girdle conjunction--Ketu 48. Two rings 70. Wishfulfilling tree 92. Siddharth tree 71. Wishfulfilling tree 49. Earing 93. Ashok tree 72. Wishfulfilling tree 50. Ear-tops 94. Gem studded throne 73. Wishfulfilling tree 51. Two bracelets 95. Triple canopy 74. Wishfulfilling tree 52. Gold-balls 96. Aura 75. Wishfulfilling tree 53. Bangle 97. Divine sound 54. Plate 76. Wishfulfilling tree 98. Shower of flowers 77. Gold 55. Thread 99. Whisks 78. Jambu tree 56. Orchard 100. Divine drums 79. Eagle 57. Farm 101. Jug 80. Constellation 58. Gem studded lamp 102. Urn 81. Stars 59. Diamond 103. Flag 60. Earth 82. Royal Palace 104. Canopy 61. Goddess Laxmi 83. Fire planet 105. Swastika 62. Goddess Saraswati 84. Sun 106. Whisks 63. Divine cow 85. Moon 107. Mirror 64. Bull 86. Mars 108. Fan These are the 108 main signs. Combined with 900 minor signs like mole etc. it totals to 1008 auspicious signs. Note : * 67 to 76- These are different types of wishfulfilling trees. vRSabha lakSmI puSpamAlA candra Illustrated Tirthankar Charitra (866) sacitra tIrthaMkara caritra Lin Education Internatio Ence

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pariziSTa 5 tIrthaMkara-cihna : eka cintana dhvajA samudra tIrthaMkara caubIsa haiN| pratyeka tIrthaMkara kA eka-eka cinha hai, jise lAMchana/lakSaNa kahA jAtA hai| tIrthaMkara mUrtiyA~ prAyaH samAna hotI haiN| kevala RSabhadeva kI kucha mUrtiyoM ke sira para jaTAe~ pAI jAtI haiM tathA pArzvanAtha kI mUrtiyoM ke Upara sarpa-phaNa hotA hai| supArzvanAtha kI kucha mUrtiyoM ke sira ke Upara bhI sarpa-phaNa milate haiN| supArzvanAtha aura pArzvanAtha ke kambha sarpa-phaNoM meM sAdhAraNa-sA antara milatA hai| supArzvanAtha kI mUrtiyoM ke Upara pA~ca phaNa hote haiM aura pArzvanAtha kI mUrtiyoM ke sira ke Upara sAta, nau, gyAraha athavA sahastra sarpa-phaNa pAe jAte haiN| ina tIrthaMkaroM ke atirikta zeSa sabhI tIrthaMkaroM kI mUrtiyoM meM koI antara pratIta nahIM hotaa| unakI pahacAna unakI caraNa-caukI para aMkita unake cihnoM se hI hotI hai| cihna na ho to darzaka ko pahacAnane meM bar3A bhrama ho jAtA hai| kabhI-kabhI to lAMchanarahita mUrti ko sAdhAraNa-jana caturthakAla kI mAna baiThate haiM, jabaki vastutaH zrIvatsa, lAMchana aura aSTa prAtihArya se rahita mUrti siddhoM kI kahI jAtI padya hai| isalie mUrti ke dvArA tIrthaMkara kI pahacAna karane kA ekamAtra sAdhana tIrthaMkara pratimA kI caraNa caukI para aMkita | sarovara usakA cihna hI hai| tIrthakara mUrti-vijJAna meM cihna yA lAMchana kA apanA vizeSa mahattva hai| ina cihnoM ke sambandha meM vicAraNIya bAta yaha hai ki ina cinhoM kA kAraNa kyA hai? ye tIrthaMkara pratimAoM para kaba se aura kyoM utkIrNa kie jAne lage aura zAstrIya dRSTikoNa kyA hai? kucha cihnoM kA sambandha tIrthaMkaroM ke pUrva-bhavoM se bhI jur3atA hai jaise-bhagavAna mahAvIra kA jIva pUrva-bhava meM siMha banA (bhagavAna mahAvIra kA lAMchana siMha hai)| bhagavAna pArzvanAtha ke jIvana meM sarpa kA sambandha rahA hai| bhagavAna RSabhadeva ne kRSi kA pravartana kiyaa| kRSi kA sambandha vRSabha se hai| bhagavAna neminAtha kA zaMkha bajAnA bhI zaMkha ke sAtha sambandha sthApita karatA hai| 24 tIrthaMkaroM meM se 17 tIrthaMkaroM ke cihna pazu-pakSI jagata se sambandha rakhate haiN| prANi jagata ke prati unakI karuNA aura Atmatulya dRSTi isase dhvanita hotI hai| vimAnaisa sandarbha meM mAnA jAtA hai ki indra bhagavAna ke janma-abhiSeka ke samaya unake zarIra para jisa vastu kI bhavana rekhAkRti dekhatA hai usI ko unakA cihna ghoSita kara detA hai| "trikAlavartI mahApuruSa' meM yaha ullekha bhI AtA hai ki jammaNa kAle jassa du dAhiNa pAyammi hoi jo cih| taM lakkhaNa pAu taM Agamasate sajiNa dehe|| tIrthaMkaroM ke dAyeM paira ke aMgUThe para janma ke samaya indra jo cihna dekhate haiM usI ko unakA cihna nizcita kara dete haiN| mUrti-nirmANa ke prArambhika kAla meM mUrtiyoM para lAMchana utkIrNa karane kI paramparA nahIM rhii| lohAnIpura kI rAzi mauryakAlIna yA zaka-kuSANakAlIna mUrtiyoM para lAMchana nahIM pAe jAte the| bAda ke kAla meM lAMchanoM ke aMkana kI paramparA prArambha huI aura inakA aMkana mUrti ke pAdapITha para kiyA jAne lgaa| phira bhI cihnoM kI kAraNa mImAMsA Aja bhI zodha mA~gatI hai ki Akhira ina cihnoM ke sAtha kauna se manovaijJAnika tathya jur3e haiM aura kauna-sI zreSThatAyeM cihnoM meM jhA~katI haiM NS jo tIrthaMkaroM kI viziSTa pahacAna banatI haiN| cihnoM ke viSaya meM vizeSa jAnakArI ke lie dekheM tIrthaMkara kA 1990 nidhUma janavarI-pharavarI aNk| isa pustaka meM tIrthaMkaroM ke cihna pratyeka pRSTha para borDara meM aMkita haiN| agni pariziSTa 5 ( 189 ) Appendix 5

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RSabha ajita sambhava ) abhinandana ( 1) sumati / padmaprabha 'nAtha' zabda : eka cintana tIrthaMkaroM ke nAma ke sAtha 'nAtha' vizeSaNa (upapada) kI aitihAsikatA para vicAra karane se pratIta hotA hai ki jainoM ke prAcInatama Agama bhagavatI sUtra evaM Avazyaka sUtra meM tIrthaMkaroM ke lie 'loganAheNaM' 'loka ke nAtha' zabda kA prayoga huA hai| vikrama kI cauthI zatAbdI ke Asa-pAsa hue yativRSabhAcArya ne bhI 'nAtha' upapada kA prayoga kiyA hai-saMtiNAho (ti. pa. 4/541) aNaMtaNAha (ti. pa. 5/599) aadi| yaha mAnanA eka bhrAnti hai ki neminAtha 'pArasanAtha' zabda nAtha saMpradAya ke prabhAva ko sUcita karate haiM, apitu satya to yaha hai ki jainoM ke 'nAtha' zabda ko nAtha sampradAya ke mUla pravartaka matsyendranAtha (IsvI kI 8vIM zatAbdI) ne neminAtha pArasanAtha kI atyadhika lokapriyatA ke kAraNa svIkAra kiyA hai| siMha gaja APPENDIX 5 THE SYMBOL OF TIRTHANKAR: A STUDY vRSabha lakSmI puSpamAlA There are twenty four Tirthankars. Every Tirthankar has a specific representative symbol that is known as "Lanchan". Generelly all the idols of Tirthankars are similar except for Parshvanath which has a serpent hood over the head. Some idols of Rishabhdev show locks or a bun of hair on the head. Suparshvanath idols too have a serpent hood sometimes but there is a marked difference from that over Parshvanath. The hood over Suparshvanath has five serpent heads whereas that over Parshvanath has seven, nine, eleven or one thousand serpent heads. Besides these there is hardly any difference between the idols of different Tirthankars. It is with the help of the symbols carved at the base of these idols that the specific Tirthankar is recognised. Where the symbol is absent the idol cannot be attributed to a specific Tirthankar. Sometimes an idol without symbol is taken to be of a future Tirthankar. In the field of Jain iconography the symbol of a Tirthankar occupies an important place because it is the only means of recognising the specific Tirthankar. Any idol without a symbol, Shrivatsa and eight attributes is of a Siddha (liberated soul) in general. The points worth considering in this regard are--what is the purpose behind these signs or symbols ? When the tradition of carving them on idols began and what is the classical view on this matter? Some of the themes could be traced back to the earlier incarnations of the Tirthankars. For example during one of its incarnation the being that became Mahavir was a lion. (Mahavir's sign is a lion). In earlier incarnation Bhagavan Parshvanath was candra Illustrated Tirthankar Charitra ( 190 ) sacitra tIrthakara caritra vimala TER ananta dharma zAnti kanyA Jan Education international 2010_03

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dhvajA closely associated with serpents. (Parshvanath's sign is a snake). Bhagavan Rishabhdev was the originator of farming and its techniques and bull is closely associated with farming. (Rishabhdev's symbol is bull). There is an incident from Bhagavan Neminath's life when he blew a famous conch-shell. (Neminath's symbol is conch-shell). All the Tirthankars laid emphasis on equality of all life forms. They also practised and promoted compassion for all beings in the animal kingdom. This is reflected in the fact that seventeen out of the twenty four Tirthankars have animals or birds as their symbols. In this context traditionally it is believed that at the time of annointing during the post-birth celebrations Indra looks for the birth-mark on the right toe of the new born and accordingly declares the symbol of the Tirthankar. There is a mention of this in "Trikalvarti Mahapurush". In the early period of Jain sculpture these symbols were not carved on the idols. On the ancient sculptures of Maurya and Kushan era from Lohanipur these symbols are not found. This traditon appears to have started later when at some point these symbols began to be carved at the base of the statues. Still a systematic research is needed in this field in order to reveal the themes, and psychological background of these symbols and the virtues of Tirthankars they are related to. The January-February 1990 issue of Tirthankar (a periodical published from Indore) provides a useful reading on the subject. We have included all these symbols in the page-border in this book. padma sarovara WORD 'NATH': A STUDY samudra A misconception prevails that the suffix Nath' with the names of many Tirthankars is the influence of the Nath' sect of Yogis. It is baseless as the founder of the Nath sect, Matsyendranth belonged to the 800 A.D. The suffix Nath is found in much earlier Jain works like Bhagavati Sutra and Avashyak Sutra. Yati Vrishabhacharya in his Tiloyana Pannats has also used this suffix (400 A.D.). As such it appears that it was Matsyendra who was influenced by the popularity of Neminath and Parshvanath and started using the suffix Nath. vimAnabhavana rAzi nidhUma agni pariziSTa 5 (888) Appendix 5 d ersomroserom www.jamembrary.org

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| RSabha () ali(D) ammA) abhinandana (0) a (O) ajita sambhava abhinandana sumati pAprabha ()) pAziSTa 6 tIrthaMkaroM ke pUrva-bhava siha - - gaja vRSabha lakSmI pahale tIrthakara 1. dhannA sArthavAha yugaliyA 3. saudharma devaloka 4. mahAbala 5. lalitAMga . vajrajaMgha 7. yugaliyA 8. saudharma devaloka 9. vaidya jIvAnanda 10. acyuta ka 11. vajranAbha pakravartI 12. sarvArthI. baloka 13. tIrthakara nadeva dUsare tIrthakara 1. vimala 2. vijaya devaloka 3. tIrthakara ajitanAtha tIsare tIrthakara 1. vimalavAhana 2. Anata devaloka 3. tIrthaMkara saMbhavanAtha cauthe tIrthakara 1. dharmasiMha 2 vijaya devaloka 3 tIrthaMkara abhinandana pA~caveM tIrthakara 1. sumitra 2. vaijayanta davaloka 3. tIrthaMkara sumatinAtha chaThe tIrthakara 1. dharmamitra 2. tIrthakara padmaprabha sAtaveM tIrthakara 1. sundarabAhu 2. chaThA graiveyaka devaloka 3. tIrthakara supArzvanAtha AThaveM tIrthakara 1. dIrghabAhu 2. vaijayanta devaloka. 3. tIrthaMkara candraprabha naveM tIrthakara 1. yugabAhu 2. vaijayanta devaloka 3. tIrthaMkara suvidhinAtha dasaveM tIrthakara 1. laSTabAhu 2. prANata devaloka 3. tIrthaMkara zItalanAtha gyArahaveM tIrthakara 1. datta 2. mahazukra devaloka 3. tIrthaMkara zreyAMsanAtha bArahaveM tIrthakara 1. indradatta 2. prANata devaloka 3 tIrthaMkara vAsupUjya terahaveM tIrthakara 1. sundara 2. sahasrAra devaloka 3. tIrthakara vimalanAtha caudahaveM tIrthakara 1. mAhendra 2. prANata devaloka 3. tIrthakara anantanAtha pandrahaveM tIrthakara 1. siMharatha 2. vaijayanta devaloka 3. tIrthakara dharmanAtha solahaveM tIrthakara 1. rAjA zrISeNa 2. bhogabhUmi ke jIva 3. zrIprabhadeva 4. amita-teja vidyAdhara 5. terahavA~ svarga 6. aparAjita baladeva 7. acyuta svarga ke indra 8. vajrAyudha cakravartI 9.graiveyaka ahamindra 10. megharatha 11. sarvArthasiddha devaloka 12. tIrthaMkara zAntinAtha sacitra tIrthaMkara caritra candra Illustrated Tirthankar Charitra ( 192 ) -e-Pree trsomein-me-emier g-s-g-ns-g-des- khy b /

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U ) supArzva candraprabha RAPESAR sAvadhi zItala zreyAMsa vAsupUjya dhvajA satrahaveM tIrthaMkara 1. rUksI 2. sarvArthasiddha devaloka 3. tIrthaMkara kuMthunAtha aThArahaveM tIrthaMkara 1. sudarzana 2. navama graiveyaka devaloka 3. tIrthaMkara aranAtha unnIsaveM tIrthakara 1. nandana 2. vaijayanta devaloka 3. tIrthaMkara mallInAtha bIsaveM tIrthakara 1. siMhagiri 2. prANata devaloka 3. tIrthaMkara munisuvrata ikkIsaveM tIrthakara 1. adInasatya 2. aparAjita devaloka 3. tIrthaMkara naminAtha bAIsaveM tIrthaMkara 1. dhanakumAra 2. saudharma devaloka 4. brahmasvarga kA deva 3. rAjA supratiSThita 5. kauzika brAhmaNa 4. mAhendra devaloka 6. puSyamitra brAhmaNa 5. aparAjita devaloka 7. saudharma devaloka 6. Anata devaloka 8. agnidyota 7. rAjA zaMkha 9. dvitIyakalpavAsI devaloka 8. aparAjita devaloka 10. agnibhUti 9. tIrthaMkara ariSTanemi 11. sanatkumAra devaloka 12. bhAradvAja teIsaveM tIrthakara 13. mAhendra devaloka 1. marubhUti 14. sthAvara brAhmaNa 2. hAthI kA bhava 15. brahmakalpa devaloka 3. sahasrAra devaloka 16. vizvabhUti 4. kiraNadeva vidyAdhara 17. mahAzukra devaloka 5. acyuta devaloka 18. tripRSTha vAsudeva 6. vajranAbha 19. sAtavIM naraka 7. graiveyaka devaloka 20. siMha 8. sudarzana 21. cauthI naraka 9. prANata devaloka 22. priyamitra cakravartI 10. tIrthakara pArzvanAtha 23. mahAzukra devaloka caubIsaveM tIrthakara 24. nandana 1. nayasAra 25. prANata deva 2. saudharma devaloka 26. devAnandA kA garbha 3. marIci 27. tIrthaMkara mahAvIra (triSaSTizalAkA puruSa caritra) (sattarisaya dvAra 7veM tathA samavAyAMga meM bhI ullekha hai) padya sarovara samudra vimAnabhavana ratna rAzi NCCTO nidhUma agni pariziSTa 6 Appendix 6 Jamsutraman mermational or -For-Privateersonai-de-erly -metrenametrioraryndrg

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- - -12) ajita RSabha sambhava abhinandana (c) O sumati padmaprabha O APPENDIX 6 THE EARLIER INCARNATIONS OF TIRTHANKARS siMha vRSabha lakSmI I I Tirthankar 1. Dhanna, the Carvan leader 2. Twin 3. Saudharm dimension 4. Mahabal 5. Lalitang 6. Vajrajangh 7. Twin 8. Saudharm dimension 9. Doctor Jivanand 10. Achyut dimension 11. Vajranabh Chakravarti 12. Sarvarthsiddha dimension 13. Rishabhdev II Tirthankar 1. Vimal 2. Vijay dimension 3. Ajitnath III Tirthankar 1. Vimalvahan 2. Anat dimension 3. Sambhavnath IV Tirthankar 1. Dharma Simha 2. Vijay dimension 3. Abhinandan I V Tirthankar 1. Sumitra 2. Vaijayant dimension 3. Sumatinath VI Tirthankar 1. Dharmmitra 2. Padmaprabh VII Tirthankar 1. Sundarbahu 2. Sixth Graiveyak dimension 3. Suparshvanath VIII Tirthankar 1. Deerghbahu 2. Vaijayant dimension 3. Chandraprabh IX Tirthankar 1. Yugbahu 2. Vaijayant dimension 3. Suvidhinath X Tirthankar 1. Lashtabahu 2. Pranat dimension 3. Sheetalnath X Trithankar 1. Datta 2. Mahashukra dimension 3. Shreyansnath IXII Tirthankar 1. Indradatta 2. Pranat dimension 3. Vasupujya XIII Tirthankar 1. Sundar 2. Sahasrar dimension 3. Vimalnath XIV Tirthankar 1. Mahendra 2. Pranat dimension 3. Anantnath XV Tirthankar 1. Simharath 2. Vaijayant dimension 3. Dharmnath XVI Tirthankar i. King Shrishen 2. A god 3. Shriprabhdev 4. Amit-tej Vidyadhar 5. Thirteenth dimension of gods 6. Aparajit Baldev 7. King of Achyut dimension 8. Vajrayudh Chakravarti 9. King of Graiveyak dimension sacitra tIrthaMkara caritra puSpamAlA candra Illustrated Tirthankar Charitra ( 898 ) vimala ananta dharma zAnti kunthu ara JELE memory

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supAva suvidhi zItala zreyAMsa vAsupUjya dhvajA 10. Meghrath 11. Sarvarthsiddha dimension 12. Shantinath XVII Tirthankar 1. Ruksi 2. Sarvarthsiddha dimension 3. Kunthunath XVIII Tirthankar 1. Sudarshan 2. Ninth Graiveyak dimension 3. Arnath XIX Tirthankar 1. Nandan 2. Vaijayant dimension 3. Mallinath XX Tirthankar 1. Simhagiri 2. Pranat dimension *3. Munisuvrat XXI Tirthankar 1. Adinsatya 2. Aparajit dimension 3. Naminath XXII Tirthankar 1. Dhankumar 2. Saudharm dimension 3. King Supratishthit 4. Mahendra dimension 5. Aparajit dimension 6. Anat dimension 7. King Shankh 8. Aparajit dimension 9. Arishtanemi XXIII Tirthankar 1. Marubhuti 2. Elephant 3. Sahasrar dimension 4. Kirandev Vidyadhar 5. Achyut dimension 6. Vajranabh 7. Graiveyak dimension 8. Sudarshan 9. Pranat dimension 10. Parshvanath XXIV Tirthankar 1. Nayasar 2. Saudharm dimension 3. Marichi 4. Brahma dimension 5. Kaushik Brahman 6. Pushyamitra Brahman 7. Saudharm dimension 8. Agnidyot 9. Secondkalpa dimension 10. Agnibhuti 11. Sanatkumar dimension 12. Bhardvaj 13. Mahendra dimension 14. Sthavar Brahman 15. Brahmakalpa dimension 16. Vishvabhuti 17. Mahashukra dimension 18. Triprishtha Vasudev 19. Seventh hell 20. A lion 21. Fourth hell 22. Priyamitra Chakravarti 23. Mahashukra dimension 24. Nandan 25. Pranat 'imension 26. Foetus of Devananda 27. Mahavir padmA sarovara samudra vimAnabhavana (Trishashtishalaka Purush Charitra) (also in chapter 7th of Sattarisaya and Samavayang) rAzi nirdhUma agni pariziSTa 6 (884) Appendix 6 2010_03 For private a personarose only www.jainelibrary.oty

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RSabha (D) (D) 6) ajita sambhava abhinandana sumati padmaprabha () pArIzaSTa 7 bharata kSetra meM vartamAna, atIta evaM bhAvI tIrthaMkaroM ke nAma siMha gaja suradevara supArzva3 svayaMprabha 6:59. vRSabha lakSmI saMkhyA vartamAna atIta bhaviSya 1. RSabhadeva kevalajJAnI mahApadma ajitanAtha nirvANI saMbhavanAtha sAgara 4. abhinandana mahAyaza 5. sumatinAtha vimala sarvAnubhUti5 padmaprabha sarvAnubhUti devazruti supArzvanAtha zrIdhara udayanAtha6 candraprabha datta peDhAlaputra suvidhinAtha dAmodara poTTila 10. zItalanAtha sutejA zatakIrti zreyAMsanAtha svAmInAtha munisuvrata vAsupUjya munisuvrata sarvabhAvavida 13. vimalanAtha sumati amama 14. anantanAtha zivagati niSkaSAya 15. dharmanAtha astAMga niSpulAka zAntinAtha namozvara puSpamAlA kuMthunAtha anila citragupta 18. aranAtha yazodhara samAdhi 19. mallInAtha kRtArtha saMvara 20. munisuvrata jinezvara anivRtti 21. naminAtha zuddhamati vijaya 22. ariSTanemi zivaMkara vimala 23. pArzvanAtha syandananAtha devopapAta 24. mahAvIra samprati anantavijaya nimna nau puNyAtmAoM ne bhagavAna mahAvIra ke zAsanakAla meM tIrthaMkara-nAma-karma kA upArjana kiyaa| jinake usa bhava ke nAma kramazaH isa prakAra the-1. rAjA zreNika, 2. supArzva, 3. udAyI, 4. poTTila aNagAra, 5. dRr3hAyu, 6. zaMkha, sUrya 7. zataka, 8. sulasA, aura 9. revtii| (sthAnAMga, sthAna 9, abhayadeva vRtti) Illustrated Tirthankar Charitra sacitra tIrthakara caritra 1F nirmama ke nAmana na pazyatmAkoM meM bhagavAna mahAvIpa ke zAsanakAla meM tIrthakAyanAma kI isa upArjana kiyaa| jina vimala ananta dharma zAnti Hindcloctionistematienc -00 m g-gsr-lo-s-khms-mnr-bs-kh-gsl-bs-n- Howwwjamelibraryorg

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APPENDIX 7 TIRTHANKARS OF BHARAT AREA PRESENT, PAST AND FUTURE dhvajA S. No. Present Past padya sarovara 10. 11. 12. Rishabhdev Ajitnath Sambhavnath Abhinandan Sumatinath Padmaprabh Suparshvanath Chandraprabh Suvidhinath Sheetalnath Shreyansnath Vasupujya Vimalnath Anantnath Dharmnath Shantinath Kunthunath Arnath Mallinath Munisuvrat Naminath Arishtanemi Parshvanath Mahavir Kewal Jnani Nirvani Sagar Mahayash Vimal Sarvanubhuti Shridhar Datta Damodar Suteja Swaminath Munisuvrat Sumati Shivgati Astanga Namoshvar Anil Yashodhar Kritarth Jineshvar Shuddhamati Shivankar Syandannath Samprati Future Mahapadma1 Surdev2 Suparshva3 Svayamprabh4 Sarvanubhuti5 Devshruti Udaynath6 Pedhalputra Pottil Shatakirti? Munisuvrat Sarvabhavavid Amam Nishkashay Nishpulak Nirmam8 Chitragupta Samadhi Samvar Anivritti Vijay Vimal Devopapat Anantvijay 13. samudra -14. 15. 16. 18. vimAna 19. bhavana 20. 21. 24. rAzi Following nine will be the incarnations of pious souls that earned Tirthankar-namkarma during Mahavir's period. There names in sequence are -1. King Shrenik, 2. Suparshva, 3. Udayi, 4. Pottil ascetic, 5. Dridhayu, 6. Shamkh, 7. Shatak, 8. Sulasa, and 9. Revati. (Sthanang, Chapter IX, Abhaydev) nidhUma pariziSTa 7 (889) Appendix 7 Jan Education international 2010 US For Private & Personal use only

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pArIzaSTa 8 mahAvideha kSetra meM tIrthaMkara (bIsa viharamAna) siMha gaja o rin x s wgvai vRSabha lakSmI mahAvideha kSetra meM eka sau bIsa tIrthakara vartamAna meM vidyamAna haiN| bIsa viharamAna tIrthaMkaroM ke nAma haiM1. zrI sImandhara svAmI 11. zrI vajradhara svAmI 2. zrI yugamandhara svAmI 12. zrI candrAnana svAmI 3. zrI bAhu svAmI 13. zrI candrabAhu svAmI 4. zrI subAhu svAmI 14. zrI bhujaMgama svApI 5. zrI sujAta svAmI 15. zrI Izvara svAmI zrI svayaMprabha svAmI 16. zrI nemiprabha svAmI 7. zrI RSabhAnana svAmI 17. zrI vIrasena svAmI zrI anantavIrya svAmI 18. zrI mahAbhadra svAmI 9. zrI sUraprabha svAmI 19. zrI devayaza svAmI 10. zrI vizAladhara svAmI 20. zrI ajitavIrya svAmI zrI sImandhara svAmI 'sImandhara' prabhu pahale viharamAna tIrthaMkara haiN| inakA janma 'jambUdvIpa' ke pUrva mahAvideha kSetra meM puSpakalAvatI vijaya kI puNDarIkiNI nagarI meM huaa| inake pitA kA nAma mahArAjA 'zreyAMsa' aura mAtA kA nAma 'satyakI' hai| caudaha svapnoM se sUcita usa putra-ratna ke vRSabha kA lAMchana-cihna dekhakara sabane unheM mahApuruSa mAnA aura unakA nAma diyA 'sImandhara' arthAt saMyama kI sImA ko dharane vaale| yuvAvasthA meM ApakA dehamAna pA~ca sau dhanuSa kA ho gyaa| rukmaNI nAma kI eka sundara rAjakanyA se ApakA vivAha huaa| tirAsI lAkha pUrva taka saMsAra meM rahakara dIkSita bane, kevalajJAna prApta kiyaa| ApakI sarvAyu caurAsI lAkha pUrva kI hai| vartamAna kAla meM mahAvideha kSetra kI vibhinna vijayoM meM vicaraNa karane vAle bIsa viharamAna tIrthaMkaroM kA janma jambUdvIpa ke bharata kSetra meM hue 17veM tIrthaMkara zrI kuMthunAtha nirvANa ke bAda eka hI samaya meM huA thaa| 20veM tIrthaMkara munisuvrata ke nirvANa ke bAda sabane eka hI samaya meM dIkSA grahaNa kii| ye bIsoM tIrthaMkara eka mAsa taka chadmAvasthA meM rahakara eka hI samaya meM kevalajJAnI hue| ye bIsoM tIrthaMkara bhaviSyakAla kI caubIsI ke sAtaveM tIrthaMkara zrI udayanAtha jI ke nirvANa ke bAda eka sAtha mokSa jaayeNge| ye bIsoM tIrthaMkara jisa samaya mokSa padhAreMge usI samaya mahAvideha kSetra ke dUsare vijaya meM jo-jo tIrthaMkara utpanna hue hoMge, ve dIkSA grahaNa karake tIrthaMkara pada prApta kreNge| aisI paramparA anAdikAla se calI A rahI hai aura bhaviSya meM bhI anantakAla taka calatI rahegI, kyoMki kama-se-kama bIsa tIrthaMkara to avazya vidyamAna rahate haiN| inase kabhI kama nahIM hote haiM aura adhika-se-adhika 170 tIrthaMkaroM ke hone kI niyAmakatA hai| puSpamAlA candra sUrya Illustrated Tirthankar Charitra ( 198 ) sacitra tIrthaMkara caritra vimala ananta dharma zAnti redarmanormermatonnan o 00 For Personaserom ww.jainelibrary.org

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APPENDIX 8 THE TIRTHANKARS IN MAHAVIDEH AREA (THE TWENTY VIHARMANS) dhvajA kumbha padma sarovara samudra At present one hundred and twenty Tirthankars exist in the Mahavideh area. The names of the twenty Viharman Tirthankars are as follows 1. Shri Simandhar Swami 11. Shri Vajradhar Swami 2. Shri Yugmandhar Swami 12. Shri Chandranan Swami 3. Shir Bahu Swami 13. Shri Chandrabahu Swami 4. Shri Subahu Swami 14. Shri Bhujangam Swami 5. Shir Sujat Swami 15. Shri Ishwar Swami 6. Shri Svayam prabh Swami 16. Shri Nemiprabh Swami 7. Shri Rishabhanan Swami 17. Shri Virsen Swami 8. Shri Ananavirya Swami 18. Shri Mahabhadra Swami 9. Shri Surprabh Swami 19. Shri Devyash Swami 10. Shri Vishaldhar Swami 20. Shri Ajitvirya Swami Shri Simandhar Swami He is the first Viharman Tirthankar. He was born in the Pundarikini town of the Pushpakalavati state of the east Mahavideh area in the Jambu continent. His father was king Shreyans and mother Satyaki. He was considered to be a greatman as his mother had seen the fourteen great dreams. His symbol is bull. He was given the name Simandhar because he followed the discipline to highest limit. When be became young his body grew to 500 Dhanush in height and he was married to a princess named Rukmani. After an age of 8.3 million Purvas he became an ascetic and attained omniscience. His complete age is 8.4 million Purvas. The twenty Viharman Tirthankars existing at present in the Mahavideh area were born at the same time just after the Nirvana of the 17th Tirthankar of Bharat area, kunthunath. All of them took Diksha together just after the Nirvana of 20th Tirthankar Munisuvrat. Just after one month of becoming ascetics they all attained omniscience. They all will get liberated at the same time after the Nirvana of the seventh Tirthankar of future ascending cycle of time, shri Udaynath. When all these Tirthankars are liberated other future Tirthankars will attain omniscience in the other part of Mahavideh area. This is an unbroken tradition since time immemorial and will continue for all the time to come. The rule is that a minimum of twenty Tirthankars must always exist. The maximum number can go upto 170. vimAnabhavana rAzi nidhUma agni pariziSTa 8 (889) Appendix 8 Jamh sem www. j euraryorg

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RSabha ajita sambhava abhinandana sumati padmaprabha pariziSTa 9 tIrthaMkaroM ke dIkSA guru siMha tIrthaMkara svayaM pratibuddha hote haiN| unake dIkSA guru ve svayaM hote haiN| kintu pUrva-bhava ke sandarbha meM yaha kahA jAtA hai ki jisa bhava meM tIrthaMkara-gotra kA bandha hotA hai, usa bhava meM ve saMsAra se virakta hokara jina dharmAcAryoM ke pAsa dIkSita hote haiM ve unake dIkSA guru kahalAte haiN| isa yuga meM hue caubIsa tIrthaMkaroM ke pUrva-bhava ke dIkSA guru nimna prakAra haiM gaja saMkhyA tIrthakara saMkhyA tIrthakara vRSabha 1. RSabhanAtha 2. ajitanAtha 3. saMbhavanAtha 4. abhinandana 5. sumatinAtha padmaprabha 7. supArzvanAtha 8. candraprabha 9. suvidhinAtha 10. zItalanAtha 11. zreyAMsanAtha 12. vAsupUjya dIkSA guru tIrthaMkara vajrasena AcArya aridamana AcArya svayaMprabha AcArya vimalacandra AcArya vinayanandana muni pihitAzrava AcArya aridamana muni yugandhara muni jagananda AcArya prastAgha muni vajradanta AcArya vajranAbha 13. vimalanAtha 14. anantanAtha 15. dharmanAtha 16. zAntinAtha 17. kuMthunAtha 18. aranAtha 19. mallInAtha 20. munisuvrata 21. naminAtha 22. ariSTanemi 23. pArzvanAtha 24. mahAvIra dIkSA guru AcArya sarvagupta muni cittarakSa sthavira vimalavAhana rAjarSi dhanaratha AcArya saMvara muni saMvara AcArya dharmaghoSa muni nandana muni sudarzana AcArya zrISeNa tIrthaMkara jagannAtha AcArya poTTila lakSmI puSpamA (triSaSTizalAkA puruSa caritra) candra Wan Illustrated Tirthankar Charitra ( 200 ) sacitra tIrthakara caritra JahreuocaLOTTITIETTATUTTO TOM or private sorarase omy www.jaineitorary.org

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APPENDIX 9 THE INITIATORS OF TIRTHANKARS dhvajA The Tirthankar is a self-enlightened person. He also is his own initiator. But there is a tradition that the initiator (Guru) from the birth during which he acquires the Tirthankar-nam-karma is termed as the Diksha Guru (initiator). The names of the initiators of the twenty four Tirthankars of the present era are as follows S. No. Tirthankar kambha padya sarovara samudra Rishabhdev Ajitnath Sambhavnath Abhinandan Sumatinath Padmaprabh Suparshvanath Chandraprabh Suvidhinath Sheetalnath Shreyansnath Vasupujya Vimalnath Anantnath Dharmnath Shantinath Kunthunath Arnath Vallinath Munisuvrat Naminath Arishtanemi Parshvanath Mahavir Diksha Guru (Initiator) Tirthankar Vajrasen Acharya Aridaman Acharya Svayamprabh Acharya Vimal Chandra Acharya Vinaynandan Muni Pihitashrav Acharya Aridaman Muni Yugandhar Muni Jagannand Acharya Srastagh Muni Vajradant Acharya Vajranabh Acharya Sarvagupta Muni Chittaraksha Sthavir Vimalvahan Rajarshi Dhanrath Acharya Samvar Muni Samvar Acharya Dharmghosh Muni Nandan Muni Sudarshan Acharya Shrishen Tirthankar Jagannath Acharya Pottil vimAnabhavana ratna TEST 24. nidhUma agni (Trishashtishalaka Purush Charitra) ( 208 ) Appendix 9 pariziSTa 9 malli munisuvrata nami ariSTanemi pArzva mahAvIra Jammu Tataru 160 ronale resonamuse my www.janembrary.org

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gama (O) (0) samma ) abhinandana (O) () paLAma () pariziSTa 10 tIrthaMkara aura kevalI meM kyA antara hai? siMha vRSabha lakSmI AMtarika nirmalatA kI apekSA sAdhakoM ke kaI prakAra haiN| jinakalpI, abhigrahadhArI, pramatta, apramatta, sarAgI. vItarAgI aadi| prathama (sarAgI) stara sAdhu kA hai to AkhirI vItarAga kA, tIrthaMkara aura kevalajJAnI kaa| yadyapi tIrthaMkara aura kevalajJAnI kI jJAna-sampadA meM antara nahIM hotA, kintu tIrthaMkara pada apane Apa meM mahattvapUrNa hai| usakI apanI alaga vizeSatAe~ haiN| donoM ke bIca mukhya antara isa prakAra haiM 1. tIrthaMkara ke tIrthaMkara-nAma-karma kA udaya hotA hai; sAmAnya kevalI ke nhiiN| 2. tIrthaMkara pUrva-janma meM do bhava se nizcita samyagdRSTi hote haiM; kevalI ke lie aisA niyama nhiiN| 3. tIrthaMkara garbha meM avadhijJAnI hote haiM; kevalI ke lie yaha niyama nhiiN| 4. tIrthaMkara kI mAtA 14 svapna dekhatI hai; kevalI kI mAtA ke lie jarUrI nhiiN| 5. tIrthaMkara puruSa hote haiM (tIrthaMkara mallI kA strI honA Azcarya mAnA gayA); kevalI strI, puruSa aura kRta napuMsaka sabhI ho sakate haiN| 6. tIrthaMkara stanapAna nahIM karate; kevalI karate haiN| 7. tIrthaMkara dIkSA se pUrva niyamita varSIdAna dete haiN| kevalI de sakate haiM, para aisA niyama nahIM hai| 8. tIrthaMkara kevalajJAna kI prApti se pahale pravacana nahIM karate, prazna kA uttara de sakate haiM; sAmAnya kevalI chadmastha avasthA meM bhI upadeza dete haiN| 9. tIrthaMkara ke 5 kalyANaka hote haiM; kevalI ke nhiiN| 10. tIrthaMkara ko dIkSA lete hI manaHparyavajJAna ho jAtA hai; kevalI ko nhiiN| 11. tIrthaMkara svayaMbuddha hote haiM; kevalI ke lie yaha niyama nhiiN| 12. tIrthaMkara ko dIkSA ke pUrva lokAntika deva udbodhana dete haiM (devoM kA jItAcAra hai); sAmAnya kevalI ke lie deva nahIM aate| 13. tIrthaMkara caturvidha tIrtha kI sthApanA karate haiM; kevalI nhiiN| 14. tIrthaMkara kA zAsana calatA hai| sAmAnya kevalI kA nhiiN| 15. tIrthaMkara ke mukhya ziSya gaNadhara hote haiM; kevalI ke ziSya gaNadhara nahIM hote| 16.. tIrthaMkara ke 8 prAtihArya hote haiM; kevanI ke nhiiN| 17. tIrthaMkara ke 34 atizaya hote haiM; kevalI ke nhiiN| 18. tIrthaMkara kI vANI ke 35 viziSTa guNa hote haiM; kevalI ke nhiiN| 19. tIrthaMkara bhava meM 1, 2, 3, 5 aura 11vA~ guNasthAna sparza nahIM karate; kevalI 11vA~ chor3a sabhI guNasthAna kA sparza kara sakate haiN| puSpamAlA candra Illustrated Tirthankar Charitra ( 202 ) saciva pIrthakara caritra JameducatiomernationaTO Por private & Personarose only www.jamentoraly.org

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dhvajA 20. tIrthaMkara ke kevalI-samudghAta nahIM hotA; kevalI ke hotA hai| 21. tIrthaMkara kA janma kSatriya kula meM hI hotA hai; kevalI sabhI kuloM ke ho sakate haiN| 22. tIrthaMkara ke sama-caturana saMsthAna hI hotA hai; kevalI ke 6 meM se koI bhI ho sakatA hai| 23. tIrthaMkara kA AyuSya jaghanya 72 varSa, utkRSTa 84 lAkha pUrva kA hotA hai; sAmAnya kevalI kA AyuSya jaghanya 9 varSa, utkRSTa karor3a pUrva kA hotA hai| 24. tIrthaMkara kI avagAhanA jaghanya 7 hAtha, utkRSTa 500 dhanuSya kI hotI hai| sAmAnya kevalI kI avagAhanA jaghanya 2 hAtha, utkRSTa 5 dhanuSya kI hotI hai| 25. tIrthaMkara mAtra 15 karma-bhUmi meM hI hote haiM; kevalI saMharaNa kI apekSA sampUrNa ar3hAI dvIpa meM ho sakate haiN| 26. tIrthaMkara svayaM hI dIkSA lete haiM, guru se nahIM; kevalI svayaM yA guru se bhI dIkSA le sakate haiN| 27. tIrthakara tIsare-cauthe Are meM hI hote haiM; sAmAnya kevalI sAmAnyataH cauthe Are meM aura cauthe Are meM janme hue pA~caveM meM bhI kevalI ho sakate haiN| 28. do tIrthaMkara Apasa meM milate nahIM; kevalI milate haiN| 29. tIrthaMkara jaghanya 20, utkRSTa 170 hote haiM; kevalI jaghanya 2 karor3a, utkRSTa 9 karor3a hote haiN| 30. tIrthaMkara ke artha rUpI upadeza se gaNadhara dvAdazAMgI kI racanA karate haiM; kevalI ke aisA nahIM hotaa| 31. tIrthaMkara ke kevalajJAna prApti ke bAda upasarga Ate nahIM; kevalI ke upasarga A sakate haiN| 32. samavasaraNa kI racanA tIrthaMkara ke lie hotI hai; kevalI ke lie nhiiN| 33. tIrthaMkara kA prathama upadeza khAlI nahIM jAtA; kevalI ke lie aisA niyama nhiiN| 34. naraka yA deva gati se Ae hue manuSya hI tIrthaMkara banate haiM; kevalI cAroM gati se Akara janme hue bana sakate haiN| 35. tIrthaMkara ke vedanIya karma zubhAzubha, zeSa tIna aghAti karma ekAnta zubha; kevalI ke AyuSya karma zubha, zeSa tIna zubhAzubha hote haiN| 36. tIrthaMkara kI sabhA meM abhavi nahIM AtA; kevalI kI sabhA meM A sakatA hai| 37. tIrthaMkara eka kSetra meM eka hI hote haiM; kevalI aneka ho sakate haiN| (pravacana sAroddhAra ke AdhAra para) padma sarovara samudra vimAnabhavana ratna rAzi nidhUma agni pariziSTa 10 (203 ) Appendix 10 malli munisuvrata nami ariSTanemi | pArzva mahAvIra 2010_03

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=(c) -- - OO APPENDIX 10 THE DIFFERENCE BETWEEN TIRTHANKAR AND OMNISCIENT (KEWALI) siMha gaja vRSabha lakSmI Depending on mental alertness or dynamism of the practicer there are numerous levels of practicers, viz. Jinakalpi (solitary), Abhigrahdhari (who gives emphasis on specific resolution), Pramatta (partially alert), Apramatta (absolutely alert), Saragi (partially detached), Vitragi (absolutely detached) etc. The first step in this progression is Sadhu (ascetic) and the last is Vitrag, Tirthankar and Kewal Jnani (omniscient). Although there is no difference in the level of knowledge of a Tirthankar and an omniscient, the status of Tirthankar has its own importance. It has its own attributes and recognition. The difference between these two states of highest purity are as follows1. In a Tirthankar there is precipitation of the Tirthankar-nam-karma. This is absent in case of common omniscient. 2. For two earlier births a Tirthankar necessarily acquires right-perception. It is not a rule for a common omniscient. 3. A Tirthankar while in the womb has Avadhi Jnan iall knowledge of the physical world). It is not a rule for a common omniscient. 4. The mother of a Tirthankar has fourteen great dreams at the time of conception. It is not so in the case of a common omniscient. 5. A Tirthankar is always a male, the case of Mallinath being an unique exception. For a common omniscient this rule does not apply. 6. A Tirthankar is not breast-fed; whereas a common omniscient (Kewali) is. 7. A Tirthankar gives charity for one year immediately before Diksha, as a rule. A Kewali does not necessarily. 8. A Tirthankar does not give discourse before attaining omniscience, he may. however, answer a question. A Kewali does give discourses even as a common ascetic. 9. In a Tirthankar's life there are five auspicious events. It is not so in case of a Kewali. 10. A Tirthankar acquires Manahparyav Jnan immediately after his Diksha. A Kewali does not. 11. A Tirthankar is self-enlightened. A Kewali is not necessarily. 12. Before his Diksha a Tirthankar is formally asked for that by the gods. For Kewali no god arrives. 13. A Tirthankar establishes the four pronged religious organisation or ford; not a Kewali. 14. A Tirthankar has a religious order; not a Kewali. 15. The principal disciples of a Tirthankar are Ganadhars. A Kewali's disciples are not. Mlustrated Tirthankar Charitra ( pon ) sacitra tIrthakara caritra puSpamAlA candra vimala ananta dharma zAnti bsod-nms-bsgs-p-bsm-ys-bs-yg-p-ye jamahoraryong

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supArzva candraprabha TUTT zItala zreyAMsa vAsupUjya dhvajA padma sarovara 16. A Tirthankar has eight auspicious attributes; not a Kewali. 17. A Tirthankar has thirty four unique attributes; not a Kewali. 18. A Tirthankar's speech has thirty five unique attributes; not a Kewali's. 19. A Tirthankar in his progression to purity does not touch the I, II, III, V and XI Gunasthans (the specific stages on the path of purity); whereas a Kewali may touch all Gunasthans except the XI. 20. A Tirthankar does not have Kewali-Samudghat (a special process of spirito physical transformation); a Kewali has. 21. A Tirthankar is born in the Kshatriya caste. A Kewali may be from any and all castes 22. A Tirthankar has Sam-chaturasra Samsthan (one of the six types of anatomical structures). A Kewali may have any of the six. 23. The minimum and maximum age of a Tirthankar is 72 years and 8.4 million Purvas respectively. In case of a Kewali it is 9 years and 10 million Purvas. 24. The height of a Tirthankar may be between 7 Haath (about seven feet) and 500 Dhanush (about 2000 feet). A Kewali is between 2 Haath and 20 feet. 25. A Tirthankar may exist only in fifteen specific Karma-bhumi's (the worlds of action). A Kewali may exist anywhere in the two and a half continents. 26. A Tirthankar is always self initiated. A Kewali may also be initiated by others. 27. A Tirthankar exists only in the third and fourth parts of the six part half cycle of time. A Kewali exists generally in the fourth part, however, one born in the fourth part may attain the status during the fifth part also. 28. Two Tirthankars never happen to meet each other; whereas Kewalis do. 29. The minimum number of Tirthankars existing at one time is twenty and maximum is 170. For Kewali's these numbers are 20 million and 90 million. 30. The Ganadhars create the twelve canons based on Tirthankar's preachings. This is not so in case of a Kewali. 31. A Tirthankar does not face any afflictions after he becomes an omniscient. A Kewali may have to face. 32. A Samavasaran (divine pavilion) is created for a Tirthankar; not for a Kewali. 33. The first discourse of a Tirthanker is never a failure; it is not necessarily so in case of a Kewali. 34. The soul of a Tirthankar always descends from the dimension of gods or ascends from hell. The soul of a Kewali may come from any of the four dimensions. 35. In case of a Tirthankar the Vedaniya Karma (the Karma of sufference) is of good bad quality and the remaining non-vitiating Karmas are of exclusively good quality. In case of a Kewali only the Ayushya Karma (age determining) is of exclusively good quality, the remaining three being good-bad. 36. Only worthy souls arrive in the assembly of a Tirthankar; whereas in a Kewali's assembly even unworthies may come. 37. There is only one Tirthankar in one specific area. Kewali's may be many. (according to Pravachan Saroddhar) pariziSTa 10 ( pou ) Appendix 10 samudra vimAnabhavana rAzi nidhUma agni (than a malli munisuvrata sfingar och ha nAmi ariSTanemi feita ) (9) Torte mahAvIra wamecatrimernational 20 TOMUS For private a Personaruse Only

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sUrya candra puSpamAlA lakSmI vRSabha siMha Jameducatiominternational 2017 vimala paoNziSTa 11 RSabha APPENDIX II. Illustrated Tirthankar Charitra tIrthaMkara paricaya DETAILS ABOUT TIRTHANKARS lAMchana vaMza nAma Symbol .'amily Name C) anasana (O pitA ananta nAma Name Father mAtA Mother ajita RSabhadeva Rishabhdev vRSabha nAbhi Bull ikSvAku Ikshvaku Nabhi ajitanAtha Ajitnath gaja ikSvAku Ikshvaku jitazatru Elephant dharma saMbhavanAtha Sambhavnath marudevI Marudevi vijayA Vijaya senA Sena siddhArthA Siddhartha Jitshatru jitAri Jitari azva Horse sambhava ikSvAku Ikshvaku For private a Personar use only ( 206 ) abhinandana Abhinandan sumatinAtha Sumatinath ikSvAku Ikshvaku saMvara Samvar 6jAti (D baMdara Monkey krauMca pakSI Kraunch-bird megharatha zAnti ikSvAku Ikshvaku abhinandana padma Lotus ikSvAku Ikshvaku padmaprabha Padmaprabh supAzrvanAra Suparshvanath sumaMgalA Sumangala susImA Susima pRthvI Prithvi svastika Swastika Meghrath zrIdhara Shridhar pratiSTha Pratishtha mahasena Mahsen sugrIva Sugriv ikSvAku Ikshvaku candraprabha Chandraprabh candra The Moon sumati ikSvAku Ikshvaku lakSmaNA Laxmana suvidhinAtha Suvidhinath makara Crocodile ikSvAku Ikshvaku rAmA Rama / (O) (ka) zItalanAtha Sheetalnath zrIvatsa naMdA sacitra tIrthakara caritra ikSvAku Ikshvaku Shrivatsa padmaprabha Dridhrath Nanda zreyAMsanAtha Shreyansnath geMDA Rhinocerous viSNu Ikshvaku Vishnu Vishnu

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pariziSTa 11 vAsupUjya Vasupujya mahiSa Buffalo ikSvAku Ikshvaku jayA Jaya 2010_03 vAsupUjya Vasupujya kRtavarma Kritvarm vimalanAtha Vimalnath zUkara Boar ikSvAku Ikshvaku syAmA Syama supArzva anantanAtha Anantnath vAjapakSI Falcon ikSvAku Ikshvaku siMhasena Simhasen suyazA Suyasha dharmanAtha Dharmnath vajra Vajra ikSvAku Ikshvaku bhAnu suvratA Suvrata Bhanu candraprabha zAntinAtha Shantinath vizvasena Vishvasen acirA Achira Deer Ikshvaku bakarA kuMthunAtha Kunthunath ikSvAku Ikshvaku sUra Goat Sur Shri suvidhi ( 207 ) aranAtha Arnath nandAvarta Nandavart ikSvAku Ikshvaku sudarzana Sudarshan devI Devi mallInAtha Mallinath ikSvAku Ikshvaku prabhAvatI Prabhavati Urn Kumbh sumitra munisuvrata Munisuvrat kadhuvA Turtle harivaMza Harivamsh padmAvatI Padmavati zItala naminAtha Naminath nIla kamala Blue Lotus ikSvAku Ikshvaku Sumitra vijaya Vijay vaprA Vapra ariSTanemi Arishtanemi zaMkha Conch-shell harivaMza Harivamsh samudravijaya Samudravijay zivAdevI Shivadevi zreyAMsa sarpa pArzvanAtha Parshvanath ikSvAku Ikshvaku azvasena Ashvasen vAmAdevI Vamadevi Snake Appendix 11 mahAvIra Mahavir siMha Lion ikSvAku siddhArtha Siddharth trizalA Trishala Ikshvaku vAsupUjya agni nidhUma rAzi bhavana vimAna samudra sarovara padma kambha dhvajA

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candra puSpamAlA lakSmI vRSabha gaja siMha 2010_03 vimala saMkhyA cyavana tithi Date of Descent janma bhUmi Place of Birth janma tithi Date of Birth dIkSA tithi Date of Ravnciation zAna sthAna | jJAna tithi Place of Enlightenment Date of Enlightenment | RSabha No. 1-II-8 12-II-11 Illustrated Tirthankar Charitra vinItA Vinita purimatAla Purimtal cyavana sthAna Source of Descent sarvArthasiddha Sarvarthsiddha vijaya Vijay saptama graiveyaka Seventh Graiveyak 2-1-13 11-1-8 11-11-9 ananta vinItA Vinita 10-11-11 ajita | ayodhyA Ayodhya sAvatthI Savathi 3. 12-1-8 9-1-14 sAvatthI Savathi 9-1-15 8-II-5 jayaMta 2-1-4 11-1-2 11-1-2 10-11-14 vinItA Vinita ayodhyA Ayodhya Jayant dharma sambhava 5-1-2 2-1-8 2-1-9 jayaMta Jayant 1-11-11 vinItA Vinita ayodhyA Ayodhya For Private & Personal use only 11-II-8 (208 ) navama graiveyaka Ninth Graiveyak 8-II-13 | kauzAMbI Kaushambi 8-11-12 kauzAMbI Kaushambi 1-1-15 abhinandana 6-11-8 3-1-12 3-1-13 SaSTha graiveyaka Sixth Graiveyak 12-II-6 vArANasI Varanasi vArANasI Varanasi candrapurI Chandrapuri 8. 1-II-5 10-II-12 10-II-13 12-11-7 vaijayanta Vaijayant candrapurI Chandrapuri 12-11-9 9-II-5 9-11-6 Anata Anat 8-1-3 kAkaMdI Kakandi kAkaMdI Kakandi sumati 2-11-6 11-11-12 11-1-12 10-11-14 prANata Pranat bhaddipura Bhaddilpur bhaddilapura Bhaddilpur siMhapurI Simhapuri 3-11-6 12-11-12 12-II-13 11-II-15 acyuta Achyut padmaprabha sacitra tIrthakara caritra 3-1-9 Simhapuri campApurI Champapuri prANata Pranat | - 12-1-14 12-1-14 campApurI Champapuri 11-1-2

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| malli | munisuvrata nami ariSTanemi pArzva pariziSTa 11 ( 209 ) mahAvIra Appendix 11 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. noTa sahasrAra Sahasrar agni nirdhama prANata Pranat vijaya Vijay sarvArthasiddha Sarvarthsiddha sarvArthasiddha Sarvarthsiddha sarvArthasiddha Sarvarthsiddha jayaMta Jayant aparAjita Aparajit prANata Pranat aparAjita Aparajit prANata Pranat prANata Pranat 2-1-12 5-11--7 2-1-7 6-11-7 5-11-9 12-I-2 12-1-4 5-1-15 4-I-15 8-II-12 1-II-4 4-I-6 kampilapura Kampilput vinItA Vinita ratnapurI Ratnapuri hastinApura Hastinapur hastinApura Hastinapur hastinApura Hastinapur mithilA Mithila rAjagRha Rajgriha mathurA Mathura saurIpura Sauripur vArANasI Varanasi kSatriyakuNDa Kshatriyakund : tithiyoM ke ullekha meM prathama saMkhyA mAha kI hai- 1= caitra,, 2 = vaizAkha, 3 = 10 = pauSa, 11 = mAgha, 12 = phAlguna / = dUsarI saMkhyA pakSa kI hai-zukla pakSa 1, kRSNa pakSa III tIsarI saMkhyA 1 se 15 tithiyoM kI hai| 11-1-3 2-II-13 samudra 11-1-3 3-11-13 2-II-14 9-1-10 9-1-11 3-II-8 5-11-8 5-1-5 10-II-10 1-II-13 jyeSTha, 4 = ASAr3ha, 5 ( 11-I-4 sarovara 2-II-14 11-1-13 3-II-14 1-II-5 9-1-11 = 9-1-11 12-1-12 4-II-9 5-1-6 10-II-11 9-II-10 The second number indicates the fortnight - Bright half of the month = I, Dark half of the month = II. The third number indicates the dates from 1 to 15. Kampilpur ayodhyA Ayodhya ratnapurI Ratnapuri kumbha hastinApura Hastinapur hastinApura Hastinapur Mithila mathurA Mathura rAjagRha Rajgriha mathurA Mathura giranAra Girnar vArANasI Varanasi 10-I-6 2-II-14 dhvajA 10-I-15 10-1-9 1-I-3 8-1-12 9-1-11 Note : In the mention of dates the first number indicates month -- 1 = Chaitra, 2 = Vaishakh 3 = Jyeshtha, 4 = Ashadh, 5 = Shravan, 6 Bhadrapad, 7 Asoj, 8 Kartik, 9= Mangsar, 10 Paush, 11 Magh, 12 = Falgun - 12-II-12 majuvAlukA nadI Rijubaluka River zrAvaNa, 6 = bhAdrapada, 7 = Asoja, 8 = kArtika, 9 = maMgasara, 9-1-11 7-II-15 1-II-4 2-II-10 29 supArzva candraprabha suvidhi zItala zreyAMsa | vAsupUjya

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brary.org vimala ananta / dharma zAnti kunthu ara r Illustrated Tirthankar Charitra ( 210 ) sacitra tIrthaMkara caritra saMkhyA No. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. mii nirvANa sthAna Place of Nirvana aSTApada giri Ashtapad Mount sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sampetazikhara Sammelshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar sammetazikhara Sammetshikhar nirvANa tithi Date of Nirvana 11-II-13 1-1-5 1-I-5 2-1-8 1-1-9 9 - II-11 12-II-7 6-11-7 6-I-9 2-II-2 puSpamAlA 5-11-3 chacastha kAla Period of Practices 1,000 varSa 1,000 Years 12 varSa 12 Years 14 varSa 14 Years 18 varSa 18 Years 20 varSa 20 Years 6 mAha 6 Months 9 mAha 9 Months 3 mAha 3 Months 4 mAha 4 Months 3 mAha 3 Months 2 mAha 2 Months AyuSya Age 84 lAkha pUrva 84 Lac Purva 72 lAkha pUrva 72 Lac Purva 60 lAkha pUrva 60 Lac Purva 50 lAkha pUrva 50 Lac Purva 40 lAkha pUrva 40 Lac Purva 30 lAkha pUrva 30 Lac Purva 20 lAkha pUrva 20 Lac Purva. 10 lAkha pUrva 10 Lac Purva 2. lAkha pUrva 2 Lac Purva 1 lAkha pUrva 1 Lac Purva 84 lAkha varSa 84 Lac Years vRSabha pradhAna gaNadhara Chief Disciple puNDarIka Pundarik siMhasena Simhasen cAru Charu vajranAbha Vajranabh cAmara Chamar suvrata Suvrat vidarbha Vidarbh datta Datta varAhaka Varahak Ananda Anand gozubha Goshubh gaNadharoM kI saMkhyA Number of Disciples Number of Ascetics 84 95 102 116 100 107 95 93 88 81 Wo 76 84 hajAra 84 Thousand 1 lAkha 1 Lac 2 lAkha 2 Lac 3 lAkha 3 Lac 3.2 lAkha 3.2 Lac 3.3 lAkha 3.3 Lac 3 lAkha 3 Lac 2.5 lAkha 2.5 Lac 2 lAkha 2 Lac 1 lAkha 1 Lac 84 hajAra 84 Thousand RSabha ajita sambhava abhinandana sumati padmaprabha

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4 12. 4-1-14 . pariziSTa 11 1 mAha 1Month 1 72 lAkha varSa -72 Lac Years subhUma Subhum 72 hajAra 72 Thousand marnainam campApurI Champapuri sammetazikhara Sammetshikhar Jan Education international 2010 U3 13. malli 4-11-7 2 mAha 2 Months 60 lAkha varSa 60 Lac Years mandara Mandar 68 hajAra 68 Thousand supAca Man sammetazikhara Sammetshikhar 1-1-5 3 varSa 3 Years 30 lAkha varSa 30 Lac Years yazodhara Yashodhar 66 hajAra 66 Thousand | sammetazikhara Sammetshikhar 3-1-5 2 varSa 2 Years 10 lAkha varSa 10 Lac Years ariSTa Arishta . | 64 hajAra 64 Thousand candraprabha mata sammetazikhara Sammetshikhar 3-II-13 1 varSa 1 Year 1 lAkha varSa 1 Lac Years cakrAyudha Chakrayudh 62 hajAra 62 Thousand sammetazikhara Sammetshikhar 2-II-1 16 varSa 16 Years 95 hajAra varSa 95 Thousand Years svayaMbhU Swayambhu 60 hajAra 60 Thousand nami TOP suvidhi 18. | sammetazikhara Sammetshikhar 9-1-10 ( 211 ) 3 varSa 3 Years 84 hajAra varSa 84 Thousand Years kuMbha Kumbh 50 hajAra 50 Thousand sammetazikhara Sammetshikhar 12-1-12 1 dina 1 Day 55 hajAra varSa 55 Thousand Years abhIkSaka Abhikshak 40 hajAra 40 Thousand & Personaose only ariSTanemi sammetazikhara Sammetshikhar 3-11-9 zItala 11 mAha 11 Months Indra 30 hajAra 30 Thousand 2-II-10 sammetazikhara Sammetshikhar 9 mAha 9 Months 30 hajAra varSa 30 Thousand Years 10 hajAra varSa 10 Thousand Years 1 hajAra varSa 1 Thousand Years 20 hajAra 20 Thousand Shubh pArzva giranAra 4-1-8 54 dina 54 Days varadatta Vardatta 18 hajAra 18 Thousand zreyAMsa Girnar 5-[--8 sammetazikhara Sammetshikhar 84 dina 84 Days 100 varSa 100 Years 16 hajAra 16 Thousand Appendix 11 pAvApurI Pavapuri 8-11-15 1/2 varSa 1/2 Year 72 varSa 72 Years Dinna indrabhUti Indrabhuti mahAvIra 14 hajAra 14 Thousand vAsupUjya agni nidhUma rAzi ratna bhavana vimAna samudra sarovara Sh dhvajA

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puSpamAlA lakSmI hbe gaja siMha JaimrEditicatiomrinternationa vimala - hi saMkhyA pradhAna sAdhvI Head of Female Ascetics sAdhvI saMkhyA Number of Female Ascetics zrAvaka saMkhyA Male Laity zrAvikA saMkhyA Female Laity zarIra varNa Body Colour zAsana deva God of Organisation zAsana devI Goddess of Organisation l suvarNa brAhI Brahmi -0-00 Hlustrated Tirthankar Charitra 3 lAkha 3 Lac 3.5 lAkha 3.5 Lac gomukha 5.54 lAkha 5.54 Lac Golden Gomukh ananta 3.3 lAkha 3.3 Lac - suvarNa 2.98 lAkha 2.98 Lac Phalgu ajita Golden cakrezvarI Chakreshwari ajitabAlA Ajitbala duritAri Duritari mahAyakSa Mahayaksha trimukha Trimukh suvarNa zyAmA Shyama 5.45 lAkha 5.45 Lac 6.36 lAkha 6.36 Lac 5.27 lAkha 5.27 Lac 3.36 lAkha 3.36 Lac 9.93 lAkha 9.93 Lac Golden 6.3 lAkha 6.3 Lac 2.88 lAkha 2.88 Lac dharma yakSanAyaka Yakshanayak kAlI Kali sambhava ajitA Ajita kAzyapI Kashyapi rati Rati suvarNa Golden suvarNa . Golden 5.3 lAkha 5.3 Lac 5.16 lAkha 5.16 Lac tuMburU mahAkAlI Mahakali Tumburu Privateuroraemainese-erily 6. | ( 212 ) 5.05 lAkha 4.2 lAkha 4.2 Lac zyAmA rakta Red 5.05 Lac zAnti Shyama abhinandana - | kusuma Kusum mAtaMga Matang somA suvarNa 2.81 lAkha 2.81 Lac 2.76 lAkha 2.76 Lac 2.57 lAkha 2.57 Lac 2.5 lAkha 2.5 Lac 2.29 lAkha 2.29 Lac 4.3 lAkha 4.3 Lac 4.93 lAkha 4.93 Lac Golden | Soma sumanA Sumana 3.8 lAkha 3.8 Lac 4.99 lAkha zAntA Shanta bhRkuTi Bhrikuti zveta vijaya 4.99 Lac Vijay vAruNi sumati 1.2 lAkha 1.2 Lac 4.71 lAkha 4.71 Lac Varuni White zveta White zveta White ajita Ajit sutArakA Sutaraka suyazA Suyasha 1 lAkha 1 Lac brahmA Brahma azokA Ashoka dhAriNI suvarNa ara - 1.03 lAkha 1.03 Lac 2.89 lAkha 2.89 Lac 2.79 lAkha 2.79 Lac 2.15 lAkha 2.15 Lac pAprabha sacitra tIrthakara caritra 4.58 lAkha 4.58 Lac 4.48 lAkha 4.48 Lac 4.36 lAkha 4.36 Lac Dharini yakSarAja Yaksharaj -ormoryainmenoraryorg Golden dharaNI mAnavI Manavi caMDA Chanda 1 lAkha 1 Lac Dharani kumAra Kumar Red

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| viditA dharA Dhara pariziSTa 11 1.008 lAkha 1.008 Lac 2.08 lAkha 2.08 Lac suvarNa Golden SaNmukha Shanmukh Vidita Jammeuotationmimermanorman malli padmA suvarNa 62 hajAra 62 Thousand 2.06 lAkha 2.06 Lac 4.24 lAkha - 4.24 Lac 4.14 lAkha 4.14 Lac . 4.13 lAkha 4.13 Lac pAtAla Patal aMkuzA Ankusha supArzva Padma Golden zivA 62.4 lAkha suvarNa kaMdarpA 2.04 lAkha 2.04 Lac kinara Kinnar Shiva 62.4 Lac Golden os zuci 3.93 lAkha suvarNa munisuvrata 61.6 lAkha 61.6 Lac 1.9 lAkha 1.9 Lac Kandarpa nirvANI Nirvani candraprabha Shuchi 3.93 Lac Golden Garud suvarNa gaMdharva dAminI Damini 60.6 lAkha 60.6 Lac 1.79 lAkha 1.79 Lac 3.8 lAkha 3.8 Lac balA Bala Golden Gandharva rakSitA 60 lAkha 60 Lac 1.84 lAkha 1.84 Lac 3.72 lAkha 3.72 Lac suvarNa Golden yakSarAja Yaksharaj dhAriNI Dharini suvidhi Rakshita ( 213 ) baMdhumatI Bandhumati 1.83 lAkha 1.83 Lac kubera Kuber dharaNapriyA Dharanpriya Blue rovate Personarose my 55 lAkha 55 Lac 30 lAkha 30 Lac 3.7 lAkha 3.7 Lac 3.5 lAkha 3.5 Lac puSpavatI varuNa ariSTanemi 1.72 lAkha 1.72 Lac kRSNa Black naradattA Nardatta Varun zItala Pushpavati anilA Anila suvarNa 41 lAkha 41 Lac 1.7 lAkha 1.7 Lac 3.48 lAkha 3.48 Lac bhRkuTi Bhrikuti gAMdhArI Gandhari Golden gomedha pArzva yakSa divA Yaksha Dinna 40 lAkha 40 Lac 1.69 lAkha 1.69 Lac 3.36 lAkha 3.36 Lac kRSNa Black ambikA Ambika Gomedh zreyAMsa nIla puSpacUlA Pushpachula 38 lAkha 38 Lac 1.64 lAkha 1.64 Lac 3.39 lAkha 3.39 Lac padmAvatI Padmavati Blue candanabAlA suvarNa Appendix 11 36 lAkha 36 Lac 1.59 lAkha 1.59 Lac 3.18 lAkha 3.18 Lac brahmazAMti Brahmashanti siddhAyikA Siddhayika Chandanbala Golden mahAvIra vAsupUjya agni nidhUma rAzi ratna bhavana vimAna samudra sarovara pada dhvajA

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siMha gaja vRSabha lakSmI puSpamAlA candra sUrya RSabha ajita | pariziSTa 12 sambhava triSaSThi (63) zalAkA puruSa 24 tIrthaMkara, 12 cakravartI, 9 baladeva, 9 vAsudeva, 9 prativAsudeva-ye tiresaTha vyakti mahApuruSa kahalAte haiN| inameM cakravartI Adi mahApuruSoM ke sandarbha meM jJAtavya haiM abhinndn| cakravartI - manuSya loka ke sabase bar3e samrAT ko cakravartI kahate haiN| ve samUce bharata, airAvata athavA mahAvideha kI eka vijaya ke svAmI hote haiN| battIsa hajAra dezoM para unakA adhikAra hotA hai| battIsa hajAra nareza unakI AjJA zirodhArya karate haiN| paccIsa hajAra devatA unakI sevA meM rahate haiN| navanidhAna va caudaha ratna ke ve svAmI hote haiN| unake cauMsaTha hajAra rAniyA~ hotI haiN| bIsa-bIsa hajAra sone-cA~dI kI evaM solaha hajAra ratnoM kI khAneM hotI haiN| caurAsI-caurAsI lAkha hAthI-ghor3e aura saMgrAmika ratha hote haiM, chiyAnave karor3a paidala senA hotI hai, ninyAnave lAkha aMgarakSaka hote haiM, solaha hajAra maMtrI hote haiN| unameM cAlIsa lAkha aSTApada jitanA bala hotA hai| cakravartI manuSya loka meM jaghanya bIsa aura utkRSTa eka sau pacAsa taka ho sakate haiN| bharata kSetra ke isa avasarpiNI kAla ke bAraha cakravartI mahApuruSoM ke nAma haiM- 1. bharata, 2. sagara, 3. maghavA, 4. sanatkumAra, 5 zAMtinAtha, 6. kuMthunAtha, 7. aranAtha, 8. subhUma, 9 padma, 10. hariSeNa, 11 jayasena, 12. brahmadatta / baladeva - baladeva vAsudeva ke mAtera bar3e bhAI hote haiN| choTe bhAI ke sAtha inakA atyadhika sneha hotA hai| inakI mAtA cAra svapna dekhatI haiN| inameM dasa lAkha aSTApada kI tAkata hotI hai| cAra hajAra devatA inakI sevA karate haiN| hala- mUsala Adi inake zastra hote haiM jo hajAra-hajAra devoM se adhiSThita mAne gaye haiN| adhika prema hone ke kAraNa donoM bhAI sAtha hI rAjya karate haiN| vAsudeva kI mRtyu ke bAda baladeva dIkSA lekara ghora tapasyAdi dvArA Atma-sAdhanA karate haiM phira kaI mokSa jAte haiM aura kaI svargagAmI hote haiN| Illustrated Tirthankar Charitra vimala sumati vAsudeva - vAsudeva pUrva-bhava meM avazya nidAna niyANA karake naraka yA svarga meM jAkara phira vAsudeva rUpa meM avatAra lete haiN| unake garbha meM Ane para mAtA sAta svapna dekhatI haiN| zarIra kA varNa kRSNa hotA hai| bIsa lAkha aSTApada jitanA bala hotA hai aura prativAsudeva ko mArakara ve trikhaNDAdhIza banate haiN| solaha hajAra deza unake adhIna hote haiN| solaha hajAra nareza evaM ATha hajAra devatA unakI sevA karate haiN| unake solaha hajAra rAniyA~ hotI haiN| sAta ratna hote haiM jo hajAra-hajAra devoM se sevita kahe gaye haiN| prativAsudeva - prativAsudeva pUrva janma meM niyANA karake Ate haiM aura prAyaH tIna khaNDa ke rAjA hote haiN| inakI Rddhi vAsudeva se kucha kama hotI hai| ye nizcita rUpa se vAsudeva ke hAtha se mAre jAte haiM evaM naraka meM jAte haiN| ananta padmaprabha manuSya loka meM baladeva, vAsudeva va prativAsudeva jaghanya bIsa evaM utkRSTa eka sau sATha ho sakate haiN| inake paraspara milane ke viSaya meM yaha mAnyatA hai ki tIrthaMkara tIrthaMkara, cakravartI cakravartI, vAsudeva vAsudeva tathA vAsudeva-cakravartI prAyaH kabhI nahIM mila skte| dharma ( 214 ) zAnti kundhu (triSaSTizalAkA puruSa caritra) sacitra tIrthaMkara caritra ara wwwwww.jamuilibrary.org

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supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya isa avasarpiNI kAla meM nava-nava vAsudeva, baladeva evaM prativAsudeva hue hai, jinake nAma isa prakAra hai saMkhyA baladeva vAsudeva prativAsudeva tIrthakara kAla vijaya acala sudharma azvagrIva tAraka meraka madhukaiTabha nizumbha bali suprabha dhvajA sudarzana tripRSTha vipRSTha svayaMbhU puruSottama puruSasiMha puruSapuNDarIka datta nArAyaNa (lakSmaNa) zrIkRSNa 359 zreyAMsa vAsupUjya vimalanAtha anantanAtha dharmanAtha aranAtha va mallInAtha ke antarAla meM aranAtha va mallInAtha ke antarAla meM munisuvrata va naminAtha ke antarAla meM neminAtha nandI nandimitra rAma rAvaNa jarAsandha balabhadra (balarAma) APPENDIX 12 padma sarovara THE SIXTY THREE GREAT MEN % 3D samudra vimAna bhavana In the Jain tradition thre are sixty three highly endowed persons who are known as Shalaka Purush or great men. They are 24 Tirthankars, 12 Chakravartis, 9 Baldevs, 9 Vasudevs, and 9. Prativasudevs. Brief descriptions of these great men are as follows Chakravarti-The highest monarch in the human world is known as Chakravarti. He reigns over one specific section of any of the three worlds known as Bharat, Airavat, or Mahavideh. The number of countries under his reign is 32,000. He has 32,000 subordinate kings and 25,000 gods in his attendance. He is the owner of nine types of wealth and fourteen types of gems. He has 64,000 queens, 20,000 mines each of gold and silver and 16,000 mines of gems. His army comprises of 8.4 million each of elephants, horses and chariots; 960 million foot soldiers; 9.9 million personal guards; and 16,000 ministers. He has the combined power of 4 million octopeds (a mythical creature). The minimum and maximum number of Chakravartis in all dimensions inhabited by humans are 20 and 150. The names of twelve Chakravartis of Bharat area during the current descending cycle are-1. Bharat, 2. Sagar, 3. Maghava, 4. Sanat Kumar, 5. Shantinath, 6. Kunthunath, 7. Arnath, 8. Subhum, 9. Padma, 10. Harishen, 11. Jaisen, 12. Brahmadatta. rAzi nidhUma agni pariziSTa 12 Appendix 13 malli hai ) munisuvrata nami ariSTanemi pArzva mahAvIra Tiction International201 ELDrivati onaLso-Col

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siMha gaja (L) vRSabha lakSmI puSpamAlA candra sUrya Jake Educe RSabha ajita 6. 7. .8. Baladev-He is elder brother of a Vasudev and has extreme attachment with his younger brother. A Baldev's mother sees four great dreams. He has the strength of a million octopeds. Four thousand gods are in his attendance. His weapons, including mace and plough are blessed by a thousand gods each. Because of their mutual affection. Baldev and V sudev rule jointly. After the death of the Vasudev, Baldev becomes an ascetic and indulges in spiritual practices. Some of them are liberated and others are reincarnated in dimensions of gods. sambhava Vasudev-A Vasudev in his earlier births sheds some specific Karmas and determines to acquire this status. His soul then incarnates either in the heaven or the hell and then is born as Vasudev. At the time of his conception his mother sees seven great dreams. His complexion is dark. He has the strength equivalent to 2 million octopeds and he conquers three continents by killing the Prativasudev. He has 16,000 kingdoms and kings under his subjugation and 8,000 gods in his attendance. He has 16,000 queens and seven gems. Prativasudev-They also determine their status in their earlier births and are monarchs of three continents. Their powers are slightly lower than that of the Vasudevs. They are necessarily killed by the Vasudevs and go to hell. vimala The maximum and minimum numbers of Baldev, Vasudev and Prativasudev are 108 and 20. It is believed that as Tirthankar does not meet another Tirthankar, a Chakravarti and a Vasudev also do not meet another Chakravarti and Vasudev respectively. Also a Vasudev does not meet a Chakravarti. Sudharm Suprabh Sudarshan Nandi Nandimitra Datta Ram Narayan (Laxman) 9. Balbhadra Krishna (Balram) abhinandana (Tirshashtishalaka Purush Charitra) The names of nine Vasudevs, Baldevs and Prativasudevs of Bharat area during the present descending cycle are as follows S. No. Baldev 1. Vijay 2. Achal 3. 4. 5. Vasudev Triprishtha Dviprishtha Svayambhu Purushottam Purushsimha Purushpundarik Illustrated Tirthankar Charitra ananta dharma Ashvagriv Tarak Merak Madhukaitabh Nishumbh sumati Prativasudev Tirthankar Period Bali Prahlad Ravan Jarasandh O ( 216 ) padmaprabha amfer O serenig Contemporary to Shreyans Contemporary to Vasupujya Contemporary to Vimalnath Contemporary to Anantnath Contemporary to Dharmnath between Arnath and Mallinath between Arnath and Mallinath between Munisuvrat and Naminath Contemporary to Neminath kunthu sacitra tIrthaMkara caritra Pa ara 122 www.jamiembrary.org

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pariziSTa 13 tIrthaMkara kA zArIrika bala : eka aupamika Akalana dhvajA prANI meM chipI huI ananta kSamatAoM kA AviSkaraNa tIrthakaratva hai| tIrthakara ananta balI hote haiN| tIrthaMkara kI zArIrika kSamatAoM ke gaNitIya samIkaraNa prAcIna granthoM meM isa prakAra milate haiM * bAraha yoddhAoM meM jitanA zarIra bala hotA hai, utanA eka vRSabha (sA~r3a) meM hotA hai| . dasa vaSabhoM meM jitanA bala hotA hai. utanA eka ghor3e meM hotA hai| * bAraha ghor3oM meM jitanA bala hotA hai, utanA eka mahiSa (maise) meM hotA hai| pandraha bhaiMsoM meM jitanA bala hotA hai, utanA eka hAthI meM hotA hai| pA~ca sau hAthiyoM meM jitanA bala hotA hai, utanA eka kezarI siMha meM hotA hai| do hajAra kezarI siMhoM meM jitanA bala hotA hai, utanA eka aSTApada meM hotA hai| * dasa lAkha aSTApadoM meM jitanA bala hotA hai, utanA eka baladeva meM hotA hai| * do baladevoM meM jitanA bala hotA hai, utanA eka vAsudeva meM hotA hai| .. do vAsudevoM meM jitanA bala hotA hai, utanA eka cakravartI meM hotA hai| * eka lAkha cakravartiyoM meM jitanA bala hotA hai, utanA eka nAgendra meM hotA hai| .. eka karor3a nAgendra meM jitanA bala hotA hai, utanA eka indra meM hotA hai| * asaMkhya indroM meM jitanA bala hotA hai, usakI tulanA tIrthaMkara kI kaniSThA.(ciTThI) aMgulI se bhI nahIM kI jA sktii| (jaina dharma kA maulika itihAsa, bhAga 1,pU. 563) dekho vizeSAvazyaka bhASya mUla gAthA 70-71 padma sarovara samudra vimAnabhavana ratna rAzi nirdhama pariziSTa 13 ( 217 ) Appendix 13 malli munisuvrata nami 6 ariSTanemi pArzva mahAvIra Homjaimelibrary.org

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RSabha ajita sambhava abhinandana sumati padmaprabha APPENDIX 13 THE PHYSICAL POWER OF A TIRTHANKAR : A MYTHICAL COMPILATION siMha A Tirthankar is the exposition of all dormant powers in a being. He is infinitely powerful. In the mythological literature of Jains, this power has been calculated as follows. gaja vRSabha A bull is as powerful as 12 warriors. A horse is as powerful as 10 bulls. A bufallow is as powerful as 12 horses. An elephant is as powerful as 15 bufallows. A lion is as powerful as 500 elephants. An octoped is as powerful as 2,000 lions. A Baldev is as powerful as 1 million octopeds. A Vasudev is as powerful as 2 Baldevs. A Chakravarti is as powerful as 2 Vasudevs. A king of serpent gods is as powerful as 1,00,000 Chakravartis. An Indra is as powerful as 10 million kings of serpent gods. The power of innumerable Indras is insignificant as compared to that of the small finger of a Tirthankar. lakSmI puSpamAlA Illustrated Tirthankar Charitra (PPC) sacitra tIrthakara caritra Jan Education international UTU US For Private Personarose my www.jamemorary.org

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1) supArzva candraprabha suvidhi zItala zreyAMsa vAsupUjya pariziSTa 14 tIrthaMkaroM kI samavasaraNa racanA dhvajA padya sarovara [Aja ke yuga meM vijJAna kI vibhinna zAkhAoM kI bhA~ti sabhA vijJAna bhI vikasita huA hai| eka vizAla pravacana sabhA meM lAkhoM manuSyoM ke Ane, baiThane aura zAntipUrvaka pravacana sunane aura vApasa zAntipUrvaka jAne kI vyavasthA karanA-eka bahuta bar3I vyavasthApravaNa buddhi kA kArya hai| isa vyavasthA ke lie bar3e-bar3e vizeSajJa apanI kuzalatA kA pradarzana karate haiN| phira bhI vizAla sabhAoM meM bhagadar3a macatI hai, avyavasthA meM saikar3oM loga dabe kucale jAte haiN| hajAroM kI bhIr3a ko niyaMtrita karane meM pulisa ke bhI hAtha-paira DhIle par3a jAte haiN| ___ Aja se hajAroM varSa pUrva tIrthaMkaroM ke samavasaraNa kI racanA hotI thIM, jisameM lAkhoM manuSya hI nahIM kintu agaNita deva aura tiryaMca bhI Ate the| eka yojana arthAta 4.kosa (12 kilomITara) lagabhaga ke kSetraphala meM sabhA-maMDapa meM agaNita deva, manuSya va tiryacoM kA Agamana, sabhI kA apane-apane niyata sthAna para Asana grahaNa karanA, vAhanoM ke lie pArkiMga vyavasthA tathA pravacana sunakara tIrthaMkaroM kA prasAda grahaNa kara vApasa zAntipUrvaka jAne kI yAtAyAta vyavasthA kA vyavasthita aura vaijJAnika varNana jo prAcIna niryakti Adi graMthoM meM milatA hai vaha sacamuca AzcaryakAraka hone ke sAtha hI usa yuga kI vikasita kuzala vyavasthA-buddhi kA bhI paricAyaka hai| tIrthaMkaroM ke samavasaraNa kI racanA ke viSaya meM yahA~ saMkSipta jAnakArI prastuta hai| tIrthaMkaroM ke samavasaraNa kA darzana, cintana aura anaprekSaNa karane se bhAvanA, zraddhA, pratIti aura samyaktva kI sa nirmala evaM sudRr3ha hotI hai| vItarAga tIrthaMkaroM ke sAnnidhya meM baiThane (upAsanA) se, unake darzana aura pravacana-zravaNa se unake bhAmaNDala tathA vividha atizayoM ke prabhAva se manuSyoM aura devoM ke hI nahIM, tiryaMcoM ke jIvana meM bhI zubha bhAvoM kA prAdurbhAva ho jAtA hai| paraspara virodhI prakRti vAle tiryaMcoM aura mAnavoM meM paraspara vaira vRtti aura krUra vRtti zAnta ho jAtI hai| vahA~ roga, zoka, upadrava, bhaya, saMkaTa Adi bhI nikaTa nahIM aate| itanA hI nahIM tIrthaMkara ke pravacana zravaNa se jJAna, vijJAna Adi se lekara kramazaH saMvara, nirjarA aura mokSa kI upalabdhi kA bhI alabhya lAbha milatA hai|' samavasaraNa meM bhagavAna ke darza-vandana-zravaNAdi kA mahAn phala bhagavAna mahAvIra kA samavasaraNa meM pardApaNa kA vRttAnta sunakara unake darzana zravaNAdi kA mahAphala batAte hue kahA hai-"he devAnupriyo ! yaha hamAre lie mahAphala kA kAraNa hai| tathArUpa arihanta bhagavantoM ke nAma-gotra kA sunanA bhI mahAphalarUpa hai, phira unake abhigamana (sanmukha jAne), vandana, namana, paripRcchA, paryupAsanA kA to kahanA hI kyA? Arya saddharma ke eka bhI suvacana kA zravaNa bahuta bar3I bAta hai| unakA vandana, namanAdi isa bhava meM, para-bhava meM, janma-janmAntara meM, hamAre lie hitakara, sukhakara, zAntiprada niHzreyasarUpa-mokSaprada hogaa|"2 samudra vimAnabhavana Y rAzi 1. "savaNe nANe vitrANe, paccakkhANe ya sNjme| aNaNhae tave ceva vodANe akiriyA siddhi|" -bhagavatI sUtra, za. 23-5/111 2. samaNe bhagavaM mahAvIre iha samosaDhe taM mahAphalaM bho devANuppiyA ! tahArUvANaM arahatANaM bhagavaMtANaM NAma-goyassa vi savaNayAe, kimaMga puNa abhigamaNa-vaMdaNa-NamasaNa-paDipucchaNa-pajjuvAsaNayAe? egassa vi Ariyassa dhammiyassa suvayaNassa savaNayAe, kimaMga puNa viulassa aTThassa gahaNayAe? -aupapAtika sUtra, sU. 38 nidhUma pariziSTa 14 ( 219 ) Appendix 14 Prendresumeimeroe-only

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RSabha ajita sambhava abhinandana sumati padmaprabha - siMha gaja jijJAsA uThatI hai, samavasaraNa kyA hai? usakI racanA kaisI hotI hai? usakI racanA kauna karate haiM? tIrthakara bhagavAna samavasaraNa meM kaba aura kitane samaya taka upadeza dete haiM ? Adi viSayoM kA sarasa sundara samAdhAna hameM AgamoM aura unakI niyukti, vRtti evaM bhASyoM ke AdhAra para prApta hotA hai| samavasaraNa tIrthaMkara bhagavantoM kI dharma-pariSad hotI hai| samavasaraNa kA vyutpattilabhya artha hai "samyak rUpa se eka jagaha gamana arthAt milana jahA~ ho vaha samavasaraNa hai| athavA nAnA pariNAma vAle jIva jahA~ samyak prakAra se Akara ekatrita hote haiM, vaha samavasaraNa hai|" Azaya yaha hai ki tIrthaMkara bhagavAna kI dharmasabhA meM vibhinna koTi ke bhavya AtmAoM-vizeSataH manuSyoM, tiryaMcoM aura devoM kA darzana-zravaNAdi ke lie ekatra honA samavasaraNa hai| vartamAna meM lokasabhA meM jaise vibhinna rAjyoM ke pratinidhi ekatra hokara vibhinna rAjyoM kI samasyAoM ke viSaya meM vicAra-vimarza karate haiM, nirNaya lete haiM, usase bhI aneka guNI vizAla aura vibhinna koTi ke jIvoM kI dharmasabhA hotI hai-smvsrnn| samavasaraNa kI devAdikRta viziSTa racanA jisa grAma, nagara yA kSetra meM abhUtapUrva samavasaraNa kI racanA karanI hotI hai, vahA~ pahale maharddhika deva abhiyogya devoM ko sUcita karate haiM, taba ve abhiyogya deva vahA~ eka yojana parimaNDala meM vyApta bhUmi ko saMvartaka vAyu se sApha va samatala karake acitta gandhodakapUrNa bAdaloM se sugandhita jalavRSTi karate haiM, tatpazcAt usa bhUmi ko sugandhita banAne ke lie acitta phUloM kI varSA karate haiN| phira candrakAnta, indranIla Adi ratnoM se yojanaparimita bhUmi ko citrita kara dete haiN| tatpazcAt vyantaradeva cAroM dizAoM meM maNi, kanaka aura ranoM se jaTita (mukhya dvAra) banAte haiN| una para chatra, stambhaputtalikA, makara-mukha dhvaja tathA svastikAdi cinhoM kI racanA karate haiN| tatpazcAta surendragaNa vaikriya-zakti se vibhinna ratnoM se nirmita tathA maNi, kAJcanayukta kaMgUroM se suzobhita tIna zreSTha prAkAra (parakoTe) banAte haiN| ina tInoM meM se bAhya prAkAra cA~dI kA hotA hai, jo bhavanapatiyoM ke indra banAte haiN| madhya kA hotA hai, jo jyotiSka devendra banAte haiM aura antaraMga prAkAra ratnamaya hotA hai jisakI racanA vaimAnika devendra karate haiN| ina tInoM prAkAroM para kaMgUre (kapizIrSaka) bhI pUrvavat bhavanapatIndra, jyotiSkendra tathA vaimAnikendra kramazaH svarNa-ratna-maNiyoM ke banAte haiM tathA sarvaratnamaya dvAra bhavanapatideva banAte haiN| tadanantara cAroM ora sabhI dizAoM meM kAlA agara, kundaruka Adi se mizrita manorama gandha se yukta dhUpaghaTikA vyantaradeva sthApita karate haiN| yaha saba racanA karane ke bAda IzAnadeva ralamaya Abhyantara prAkAra ke bahumadhya deza bhAga meM bhagavAna ke pramANa se bAraha guNA bar3A zreSTha azoka vRkSa tathA usake nIce sarvaratnamaya pITha banAte haiN| pITha ke Upara caitya vRkSa phira usake nIce devacchandaka kA nirmANa karate haiN| usake Abhyantara meM pAdapITha sahita sphaTikamaya siMhAsana kA nirmANa karate haiN| usa para kramazaH Upara-Upara tIna chatra hote hai| siMhAsana ke donoM pArzva meM balIndra aura cAmaradeva cAmara hAtha meM lie khar3e rahate haiN| vyantaradeva siMhAsana ke Age kucha dUrI para svarNa-kamala para dharmacakra sthApita karate haiN| tIrthaMkara prabhu ke caraNoM meM Ane vAle sabhI deva utkRSTa harSa-ullAsa se prerita hokara siMhanAda karate haiN| aisA niyama hai ki jisa samavasaraNa meM sabhI devendra Ate haiM, vahA~ isI prakAra samavasaraNa kI racanA ukta prakAra se pRthak-pRthak deva karate haiM, kintu jahA~ viziSTa RddhimAna, indra, sAmAnika Adi Ate haiM, vahA~ prAkArAdi kI racanA ve hI karate haiM, yadi ve nahIM Ate haiM to bhavanapati Adi dUsare deva samavasaraNa kI racanA karate bhI haiM, nahIM bhI krte| lakSmI puSpamAlA candra 1. samavasaraNa se sambandhita varNana Avazyaka niyukti, malayagiri bRtti, bRhatkalpabhASya tathA samavasaraNa kalpa meM haiN| 2. (a) sR gatI samyagekatra gamana milana smvsrnnm-oghniyukti| (A) samavasaranti nAnA pariNAmA jIvAH yeSu tAni samavasaraNAni -bhagavatI, za. 30, u. 1 / yatra bhagavAna dharmamAcaSTe tatra samavasaraNam-abhidhAna, bhA. 7, pR. 466 / | 3. 'paMcAzaka' tathA 'samavasaraNastava' meM samavasaraNa bhUmi ko zuddha, sugandhita evaM samatala karane hetu vAyukumAra, meghakumAra evaM kratukumAra Adi deva pravRtta hote haiM, aisA ullekha hai| ___ -paMcAzaka. gA. 13, samavasaraNastava, gA. 3 Illustrated Tirthankar Charitra ( 220 ) sacitra tIrthaMkara caritra sUrya vimala ananta dharma zAnti Jadeediercatioimternmaniana 101 For private Personal use only

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padya samavasaraNa meM tIrthaMkarAdi kA praveza va baiThane kI maryAdA isa prakAra samavasaraNa kI racanA sampanna ho jAne para sUryodaya hone para prathama pauruSI meM athavA pichalI pauruSI A rahI ho, usa samaya tIrthaMkara bhagavAna pUrva dvAra se samavasaraNa meM praveza karate haiN| ve devaparikalpita do sahasradala kamala para paira rakhate hue calate haiN| bhagavAna ke calane ke samaya Age aura pIche usa samaya sAta-sAta padma sthApita ho jAte haiN| tatpazcAt bhagavAna pUrva dvAra se praviSTa hokara caitya vRkSa ko. AdakSiNA-pradakSiNA karake pUrva dizA meM mukha karake siMhAsana para virAjamAna ho jAte haiN|' dhvajA zeSa tIna dizAoM meM siMhAsanAdi se yukta bhagavAna kI AkRti jaisI hI sundara deva-nirmita pratikRtiyA~ sthApita ho jAtI haiN| bhagavAna cAroM tarapha darzakoM ko dikhAI dete haiN| bhagavAna ke pAdamUla (caraNoM ke samakSa) meM jyeSTha gaNadhara praNAma karake baiTha jAte haiN| ve jyeSTha gaNadhara yA anya gaNadhara dakSiNa-pUrva vidizA meM bhagavAna ke na ati dUra na ati nikaTa vandana karake baiThate haiN| zeSa gaNadhara bhagavAna ko vandanA karake unake Age aura pArzva bhAga meM baiTha jAte haiN| tadanantara kevalI Adi atizaya jJAnI muni pUrva dvAra se praveza karake bhagavAna kI tIna bAra pradakSiNA karake 'namastIrthAya' kahakara prathama gaNadhara aura zeSa gaNadharoM ke pIche baiTha jAte haiM tathA jo bAkI ke manaHparyavajJAnI, avadhijJAnI, caturdazapUrvadhara, trayodazapUrvadhara, yAvat dazapUrvadhara, khelauSadhi Adi labdhidhArI, atizAyI munivara hote haiM, ve bhI pUrva dvAra se praviSTa hokara bhagavAna ko tIna bAra pradakSiNA va vandanA karake 'namastIrthAya', 'prathamagaNadharAya namaH', 'kevalibhyo namaH', 'atizAyibhyaH sAdhubhyo namaH', isa prakAra bolakara atizAyI sAdhuoM ke pIche baiTha jAte haiN| . isake pazcAt zramaNiyA~ pUrva dvAra se praviSTa hokara tIrthaMkara bhagavAna ko tIna bAra pradakSiNA va vandanA karake tIrtha, | sarovara kevalI, atizAyI zramaNa tathA zeSa sAdhuoM ko namana karake vaimAnika devoM ke pIche khar3I rahatI haiM, baiThatI nahIM haiN| isake pazcAt vaimAnika deviyA~ bhI pUrva dvAra se praviSTa hokara bhagavAna ko pradakSiNA evaM vandanA karake tathA tIrtha, kevalajJAniyoM, atizAyI evaM niratizAyI sAdhuoM ko namana karake niratizAyI sAdhuoM ke pIche khar3I rahatI haiN| isI taraha bhavanapati deviyA~, vyantara, deviyA~ aura jyotiSka deviyA~ bhI dakSiNa dvAra se praviSTa hokaraM tIrthaMkara prabhu ko tIna vAra pradakSiNA va vandanA karake dakSiNa-pazcima dizA (naiRtyakoNa) meM kramazaH eka ke pIche dUsarI, tIsarI khar3I rahatI haiN| tatpazcAt pUrvokta krama se tIrthaMkara, tIrtha, gaNadhara se lekara niratizAyI sAdhuoM taka ko namana karatI huI vaimAnika, bhavanapati, jyotiSka evaM vyantara devoM kI deviyA~ apane-apane sthAna para calI jAtI haiN| tatpazcAt pazcima dvAra se bhavanapati, jyotiSka aura vyantaradeva praveza karake bhagavAna ko pradakSiNA aura vandanA karake tIrthaMkara, kevalI, atizAyI aura zeSa sAdhuoM ko namaskAra ho, yaha kahakara apane niyata sthAna para vimAnauttara-pazcima dizA meM (bhavanapati jyotiSka aura vANavyantara) krama se eka ke pIche eka baiTha jAte haiM tathA uttara dvAra se bhavana vaimAnika deva, manuSya puruSa aura striyA~ praveza karake bhagavAna ko tIna bAra pradakSiNA karake pUrvavat tIrthaMkarAdi ko vandana-namaskAra karake uttara-pUrva dizA meM apane-apane niyata sthAna para kramapUrvaka baiTha jAte haiN| Age vaimAnika deva baiThate haiM, unake pIche manuSya puruSa, phira unake pIche striyaaN| jo parivAra jisakI nizrAya meM AtA hai, vaha usa parivAra ke pAsa hI baiThatA hai, anyatra nhiiN|2 Azaya yaha hai ki isa prakAra pratyeka dizA aura vidizA meM eka-eka trika (tIna-tIna kA grupa) ke loga baiThate haiN| rAzi vahA~ isa prakAra baiTane vAle devoM aura manuSyoM kI maryAdA yaha hai ki yadi alpaRddhi vAle deva bhagavAna ke samavasaraNa meM pahale baiThe hue haiM to ve Ane vAle maharddhika devoM ko praNAma karate haiN| agara maharddhika deva samavasaraNa meM samudra nidhUma 1. dekheM, Avazyaka niyukti malayagiri vRtti, gA. 544 se 552 / 2. Avazyaka niyukti malayagiri vRtti, gA. 553 se 560 / pariziSTa 14 ( 221 ) agni Appendix 14 20TU_US

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RSabha ajita abhinandana sumati padmaprabha siMha gaja vRSabha Akara pahale se baiThe hue haiM to bAda meM Ane vAle alpaRddhi vAle deva unheM praNAma karake apane niyata sthAna para baiThate haiN| pUrva Adi cAroM dvAroM para kramazaH soma, yama, varuNa aura kubera ye cAra digpAla dvArapAla ke rUpa meM khar3e rahate haiN|' isa prakAra baiThe hue vividha prakAra aura vibhinna koTi ke devoM aura manuSyoM meM na to paraspara kisI prakAra kI yaMtraNA hotI hai, na eka-dUsare ke prati mAtsarya hotA hai, na hI choTe-bar3e meM utkarSatAhInatA kA bhAva hotA hai, aura na kisI prakAra kI vikathA hotI hai| bhagavAna ke atizaya ke prabhAva se paraspara virodhI jIvoM meM bhI eka-dUsare se kisI prakAra kA bhaya yA trAsa nahIM hotaa| yaha saba prathama prAkAra (parakoTA) kI vyavasthA hai| dvitIya va tRtIya prAkAra kI vyavasthA dvitIya prAkAra meM sabhI tiryaMca (paMcendriya) hote haiM aura tRtIya prAkAra meM sabake yAna yA vAhana khar3e hote haiN| prAkAra ke bAhara khulI jagaha meM tiryaMca bhI hote haiM, manuSya bhI aura deva bhii| ye kabhI-kabhI tInoM milakara samavasaraNa meM praveza karate aura nikalate haiN| parantu bhIr3a adhika hote hue bhI bar3I zAnti se AvAgamana jArI rahatA hai; kisI prakAra kI dhakkA-mukkI yA tU-tU-maiM-maiM nahIM hotii| samavasaraNa ke darzana kI mahimA tIrthaMkara bhagavAna ke samavasaraNa ke darzana kI itanI mahimA hai ki jisa zramaNa ne isa abhUtapUrva samavasaraNa ko pahale nahIM dekhA, vaha bAraha yojana se paidala calakara isa samavasaraNa meM AtA hai| samavasaraNa kA aisA prabhAva hai ki bAraha-bAraha yojana dUra rahe hue sAdhu ko vahA~ AnA hI caahie| yadi avajJAvaza nahIM AtA hai to usake vyavahAra samyagdarzana meM cala, mala aura agAr3ha doSa kI sambhAvanA hone se usakI zuddhi ke lie cAra laghu prAyazcitta (cAra upavAsa) kA vidhAna hai|3 samavasaraNa meM virAjamAna bhagavAna kA rUpa itanA atizaya sundara hotA hai ki sabhI deva milakara vaisA sundara rUpa nirmANa karane kI sampUrNa vaikriya-zakti se yadi aMguSTha-pramANa rUpa kA nirmANa kareM to bhI tIrthaMkara bhagavAna ke caraNa ke a~gUThe se bar3hakara zobhAyamAna nahIM hotaa| tIrthaMkara bhagavAna ke rUpa se anantaguNAhIna rUpa gaNadharoM kA hotA hai| gaNadharoM se AhAraka zarIrI kA rUpa anantagaNAhIna hotA hai| AhArakazarIrI muniyoM se anuttara vaimAnika, navagraiveyaka, acyuta, AraNa, prANata. Anata. sahasrAra, mahAzukra, lAntaka, brahmaloka, mAhendra, sanatkumAra, IzAna, saudharma, bhavanavAsI, jyotiSka, vANavyantara devoM kA tathA cakravartI, vAsudeva, baladeva, mANDalika nRpoM kA rUpa anantara-anantara kramazaH anantaguNAhIna hotA hai| zeSa rAjAoM tathA janapada ke logoM kA rUpa kramazaH SaTsthAnapatita hotA hai| samavasaraNa meM bhagavAna ke tIrthaMkara-nAma-karma ke udayavaza anuttara utkRSTa rUpa hone kA prayojana AcAryoM ke matAnusAra yaha hai ki puNya ke udaya se prazasta utkRSTa rUpa hotA hai to use jAna/dekhakara samavasaraNa meM samAgata zrotA bhI dharmAcaraNa meM pravRtta hote haiM tathA zrotAoM ko bhI yaha bodha prApta hotA hai ki itane utkRSTa rUpavAn vyakti bhI dharmAcaraNa karate haiM to hama jo itane rUpavAn nahIM haiM, unheM to avazya karanA caahie| rUpavAn ke vacana bhI upAdeya hote haiN| zrotAoM meM jo rUpamada meM Asakta hote haiM, bhagavAna kA utkRSTa rUpa dekhakara unakA ahaMkAra bhI gala jAtA hai| ina saba kAraNoM se bhagavAna kA rUpa prazaMsanIya hai|5 lakSmI puSpamAlA candra 1. dekheM, samavasaraNastava, gA. 19 // 2. Avazyaka niyukti malayagiri vRtti, gA. 561 se 563 / 3. vahI, gA. 568 / vahI. gA. 569, 570 / SaTsthAnapatita (chaTThANavaDiyA) kA artha hai-kramazaH ananta bhAgahIna, asaMkhyeya bhAgahIna, saMkhyeya bhAgahIna yA saMkhyeya guNahIna, asaMkhyeyahIna yA anntgunnhiin| 5. vahI, gA. 574 / Illustrated Tirthankar Charitra ( 222 ) sacitra tIrthaMkara caritra Jain Education international 2010US For Private Personal use only www.jametitorary.org

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dhvajA kumbha padma sarovara dharmopadeza prArambha karane se pUrva bhagavAna ne vinaya kA Ardaza prastuta kiyA samavasaraNa meM virAjita tIrthakara bhagavAna dharmopadeza prArambha karane se pUrva 'namastIryAya pravacanarUpAya' isa prakAra bolakara tIrtha ko praNAma karake paMcendriyasaMjhI deva-manuSya-tiryacAdi sabhI sarvasAmAnya jIva samajha sake, isa Azaya se arddha-mAgadhI bhASA ke sAdhAraNa zabdoM meM upadeza prArambha karate haiN| ve sarvaprathama tIrtha ko isalie namaskAra karate haiM, kyoMki unako tIrthakaratva tIrtha ke kAraNa hI prApta huA, loka samUha-pUjita kA pUjaka hotA hai| tIrtha sarvalokapUjita ho isalie tribhUvana-pUjya hote hue bhI bhagavAna ne tIrtha kA bahumAna kiyaa| dUsarI bAta-'vinayamUlodharmaH'-dharma kA mUla vinaya hai, isa tathya ko bhI bhagavAna dvArA sarvaprathama svayaM tIrtha kA vinaya karake jagat ke samakSa Adarza prastuta kiyA gayA hai| bhagavAna kI vANI yojanagAminI kyoM? Aja to bhautika vijJAna ke kAraNa dhvanivarddhaka yaMtra, phona, kebala Adi ke kAraNa dUra-sudUra taka dhvani pahu~ca jAtI hai, parantu tIrthaMkara bhagavAna ko vANI kA atizaya prApta hone se unakI vANI sahaja hI yojanagAminI hotI hai| isalie yojana-parimANa samavasaraNa meM sthita sabhI saMjJI paMcendriya jIvoM ke karNa-kaharoM taka bhagavAna kI vANI pahara jAtI hai aura use sunakara saba apanI-apanI jijJAsA zAnta kara lete haiN|' samavasaraNastha tIrthakara to eka hI bhASA (arddha-mAgadhI) meM dharmopadeza dete haiM, kintu vahA~ to deva, manuSya aura tiryaca sabhI koTi ke zrotA hote haiM, ve usa bhASA meM kaise samajha jAte haiM ? isakA samAdhAna yaha hai ki-varSA kA pAnI eka hI prakAra kA hotA hai, kintu kAlI, sapheda, lAla, sugandhita Adi jisa-jisa prakAra kI miTTI hotI hai, usa rUpa meM, usa varNa meM vaha svataH pariNata ho jAtA hai, isI prakAra tIrthaMkara bhagavAna kA vAgatizaya vizeSa se eka bhASA meM dharmopadeza hote hue bhI sabhI prakAra ke zrotAoM kI apanI-apanI bhASA meM vaha pariNata ho jAtA hai| vartamAna yuga meM bhI yaha Azcaryajanaka bAta nahIM rhii| saMyukta rASTra saMgha (U. N.0.) jaisI bar3I saMsthAoM ke kAryAlaya meM vibhinna dezoM ke vibhinna bhASA-bhASI pratinidhi Ate haiN| unameM se koI vaktA apanI bhASA meM bolatA hai, kintu vibhinna rASTroM ke . pratinidhiyoM ke sammukha rakhe hue yaMtra ke kAraNa unakI apanI-apanI bhASA meM tatkAla anuvAda ho jAtA hai| samavasaraNa meM 12 prakAra kI pariSad hotI hai| yadi bhagavAna kI vANI kA una zrotAoM para koI bhI prabhAva na par3e, ve sarvavirati, dezavirati, samyaktva aura zruta-sAmAyika ina cAra prakAra kI sAmAyikoM meM se koI bhI sAmAyika grahaNa na kareM to vividha devoM dvArA isa prakAra ke samavasaraNa kI racanA kA aura bhIr3a ikaTThI karane kA prayAsa nirarthaka hI siddha hogaa| isakA samAdhAna yaha hai ki samavasaraNa-racanA kiye jAne para tIrthaMkara bhagavAna to apanA dharmopadeza karate hI haiN| unake upadeza kA prabhAva aura saMskAra sabake mana-mastiSka meM eka bAra to jama hI jAtA hai, bhale hI ve abhI kisI prakAra kA vrata-niyama rUpa sAmAyika grahaNa na kreN| bhaviSya meM kareMge hii| tIrthaMkaroM kI bhASA ke pavitra paramANu zIghra prabhAvakArI hote haiN| isalie bahuta-sI bAra to unakI vANI khAlI nahIM jaatii| manuSya cAra prakAra kI pUrvokta sAmAyika meM se koI na koI sAmAyika grahaNa karate haiN| tiryaMcagaNa sarvavirati ke sivAya dezavirati, samyaktva aura zruta-sAmAyika grahaNa karate haiM tathA devagaNa to niyamataH samyaktva sAmAyika grahaNa karate hI haiN| samavasaraNa meM tIrthaMkara bhagavAna pahalI pauruSI (prathama prahara) taka vyAkhyAna dete haiN| phira apanI dharmakathA sampanna karake uttara dvAra ke prathama prAkAra se nikalakara dvitIya prAkAra ke andara pUrva dizA meM sthita devacchandaka meM yathAsukha virAjamAna ho jAte haiN| samudra vimAnabhavana rAzi nidhUma 1. Avazyaka niyukti malayagiri vRtti, gA. 566, 567 / 2. vahI, gA. 564 / agni pariziSTa 14 ( 223 ) Appendix 14 malli nami ariSTanemi pArzva mahAvIra Jain Educaton international 20TU_US For private personaruse only

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siMha gaja bhagavAna kA jisa grAma, nagara Adi meM samavasaraNa lagatA hai, bhagavAna ke padArpaNa kA pratidina samAcAra sunAne vAle kucha vaitanika aura kucha avaitanika sevAbhAvI vyaktiyoM kI niyukti kI jAtI hai| ve bhagavAna ke padArpaNa kI khabara pratidina dete haiM; ataH cakravartiyoM ne sAr3he bAraha lAkha svarNa-mudrAe~ vaitanika logoM ko vRttidAna tathA avaitanika logoM ko prItidAna ke rUpa meM dene hetu apanI ora se nikaalii| itanI hI cA~dI kI mudrAe~ unhIM niyukta-aniyukta logoM ko vitarita karane hetu mANDalika rAjAoM ne nikaalii| isI prakAra kubera Adi devoM tathA grAma-nagara ke jAgIradAroM, jamIMdAroM aura ibhya zreSThiyoM ne bhI apanI-apanI zraddhA-bhakti aura vaibhava ke anurUpa unhIM do prakAra ke logoM ko vRttidAna va prItidAna ke rUpa meM pradAna kii| devagaNa dharma prabhAvanA kyoM aura kisa rUpa meM karate haiM? bhaktimAna deva bhI isakA anusaraNa karate haiN| ve isa dhana kA upayoga bhagavAna ke samavasaraNa kSetra meM Agamana kA samAcAra dene vAle vyaktiyoM ke atirikta, samavasaraNa meM surakSA hetu niyukta yA svayaM sevAbhAva se kArya karane vAle logoM, naye bane hue zrAvakoM ke sthirIkaraNa meM tathA anya saMkaTApanna, vipanna zrAvakoM ko prItidAna ke rUpa meM karate haiN| ise ve bhagavAna kI sevA-bhakti aura pUjA mAnate haiN| isa prakAra aneka prakAra se ye loga prANiyoM ko sukhasAtA upanAkara sAtAvedanIya karma kA upArjana to karate hI haiM, ve prItidAna evaM vRttidAna ke guNoM se yukta banate haiM, tathA aise mahAnubhAva tIrtha kI prabhAvanA bhI karate haiN|2 prathama pauruSI (prahara) pUrNa hone taka bhagavAna kI dharmakathA pUrNa ho jAtI hai| phira dvitIya pauruSI (prahara) meM gaNadhara dharmakathA karate haiN| dUsare prahara meM bhagavAna dharmakathA nahIM karate, gaNadhara karate haiN| gaNadhara kahA~ baiThakara dharmakathA karate haiM ? sAdhvAdi samudAya rUpa gaNa ke dhAraka gaNadhara yA to rAjA ke dvArA samavasaraNa meM bheMTa rUpa meM diye hue siMhAsana para dharmakathA karate haiM yA phira usake abhAva meM tIrthaMkara bhagavAna ke pAdapITha para baiThakara karate haiN|3 gaNadhara apanI dharmakathA meM asaMkhyAta bhavoM meM jo hue tathA bhaviSya meM jo hogA athavA zrotAoM meM se koI kisI vastutattva ke viSaya meM pUche to use yathAtathyarUpa meM kahate haiN| gaNadhara isa prakAra ke samasta praznoM ke uttara dene meM samartha hone se kisI ko bhI yaha kahane kA avakAza nahIM rahatA hai ki yaha gaNadhara avadhijJAnAdi ke atizaya se rahita hai yA yaha chagrastha (alpajJa) hai| isa prakAra tIrthaMkaroM ke samavasaraNa meM unake tathA anya mahAn AtmAoM ke darzana, zravaNa, manana, vratAdi-grahaNa, samyaktva-puSTi-zuddhi tathA dharma puNya evaM sevAbhakti ke durlabha avasaroM kA mahAlAbha milatA hai| (vizeSa jAnakArI hetu sandarbhita graMtha tathA abhidhAna rAjendra koSa bhAga 7, 'samavasaraNa' zabda dekheN|) vRSabha lakSmI puSpamAlA Wan candra 1. Avazyaka niyukti malayagiri vRtti, gA. 580 se 583 / 2. vahI, gA. 582, 583 / 3. vahI, gA. 589 / Illustrated Tirthankar Charitra ( 224 ) sacitra tIrthakara caritra vimala ananta - dharma zAnti ara mnb-p-b g-khms-gs-kh-gs-p-s wwwjamenormanystory

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APPENDIX 14 THE CONSTRUCTION OF THE DIVINE PAVILION OF TIRTHANKARS dhvajA padma sarovara [Like many other branches of science the branch of constructing assembly halls has also amply developed. To construct a large auditorium where thousands of people may arrive, be accommodated, may listen to the lectures and peacefully leave, requires a trained mind with engineering skill. For such an arrangement renowned experts display their skill. Still there are incidents of chaos and stampede in such large congregations. Even the police forces get nervous in trying to control such crowds of thousands of people. Thousands of years ago the divine pavilions were created for the assembly of a Tirthankar where not only millions of human beings but also innumerable gods and animals used to assemble. In a large pavilion or assembly hall covering an area of one Yojan (4 sq. kosa or 12 sq. km) used to accommodate innumerable gods, humans and animals. They would arrive and sit in the allotted sections, listen to the discourses of the Tirthankar and go bach peacefully. There were adequate traffic and parking arrangements for vehicles. The detailed and scientific description of such arrangements available in the ancient scriptures is truely astonishing. It also reveals the highly developed science and intellect during that period. We give brief description of the structure of these divine pavilions of the Tirthankars.] The beholding of a Tirthankar in his divine pavilion, pondering over his discourses, and following his teachings purifies and strengthens the attitude, faith and realization of spiritual pursuits. Sitting in proximity of the Tirthankar, seeing him, listening to his discourse and coming under the influence of his aura and various unique attributes is spiritually inspiring not only for the gods and humans but also for the animals. Men and animals of contrasting attitudes loose their cruelty and mutual animosity, disease, sorrow, afflictions, fear etc. The Tirthankar's discourse also provides benefits in shape of enhancement of knowledge and science and progress on the path of liberation through stoppage of inflow and acceleration of shedding of Karmas. The Great Benefits Knowing about the arrival of Bhagavan Mahavir in the Samavasaran the sages said, "O beloved of gods! This is the source of great benefits for us. When even the hearing of the names of Arihant Bhagavants is a boon, there is no doubt that approaching, greeting, bowing, admiring and worshipping him in person is highly beneficial." It is a great occasion to listen to even one word of the august preaching of the great man. Bowing to vimAna bhavana ratna rAzi nidhUma agni pariziSTa 14 (224 ) Appendix 14 malli (d) munisuvrata nami (C) ariSTanemi (--) pArzva mahAvIra on International 2017 Enr Praca Recollisenka

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siMha gaja vRSabha lakSmI candra Wo RSabha sUrya ajita sambhava abhinndn| him and offering him reverence is sure to result in attainment of the pure blissful state of liberation besides being source of benefits, happiness and peace during this life and the later incarnations. vimala What is a Samavasaran? How it is created? Who creates it? When and for how long the Tirthankar gives his discourse in the Samavasaran? All these questions have been dealt in various canons (Agams), and their different commentaries (Niryukti, Vritti and Bhashya) in eloquent style. After this the kings of gods with their special powers construct three concentric parapet walls with serrated design and embellished with gems and gold. The outermost wall is constructed by the king of the Bhavanpati gods with silver. The middle wall is puSpamAlA gara made of gold by the king of the Jyotishka gods. The innermost wall is full of gemstones and is made by the king of Vaimanik gods. The decorations and embellishments are also done by the gods who construct the walls. The main gate studded with every gem is made by the Bhavanpati gods. Large urns with burning incenses with mixtures of fragrant powder like black Agar and Kundarak are installed all around by the Vyantar gods. 2010_03 The Samavasaran is the religious assembly of Tirthankars. The literal meaning of the term is proper congregation at a specific place or a place where beings with different attitudes assemble in an orderly manner. As such, the assembling of a variety of worthy beings specially humans, animlas and gods-for the purpose of beholding the Tirthankar and listening to his preachings is called Samavasaran. It is something much larger in dimension, much wider in scope, much numerous in species, and much lofty in purpose as compared to the modern parliament where representatives from various. areas of the country meet. The Special Divine Plan of the Samavasaran The Mahardhik gods, first of all, inform the Abhiyogya gods about village, town or area where the Samavasaran is to be constructed. These gods, then clear, clean and level a 12 sq. km area pneumatically. Fragrant water is aerially sprinkled over that area and than in order to make the atmosphere pleasently perfumed a variety of suitable flowers are showered. The whole area is decorated with various gemstones including moonstone and sapphire. Now the Vyantar gods construct gem studded and gold inlaid gates in all the four directions. These gates are embellished with motiffis like umbrella, human figure, crocodile arch, swastika etc. ananta sumati Now Ishan gods arrive and plant a Ashok tree 12 times the height of the Tirthankar exactly at the centre of the innermost circle. Under this tree they make a gem studded platform. At the centre of this platform they make a throne with leg-rest of crystalquartz. Over this throne there are three canopies, one over the other. On both the flanks of the throne stand the Balindra and Chamar gods with whisks in their hands. The Vyantar gods install the emblem of wheel of religion a little distance away and in front of the throne. After this all the gods hail in loud voice and express their feeling of extreme joy. Illustrated Tirthankar Charitra dharma O padmaprabha ( 226 ) anfer kunthu sacitra tIrthaMkara caritra 3 (23) 31

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supArzva 744 suvidhi zItala WzreyAMsa vAsupUjya dhvajA padmA sarovara As a rule, where all the gods arrive, the construction of the Samavasaran is done jointly by different gods as detailed above. But where kings of gods with special powers arrive, it is they who construct the Samavasaran. However, if such gods do not arrive it is the option of the Bhavanpati and other gods to construct the Samavasaran. Entry and the Sitting Arrangement After the construction of the Samavasaran is complete the Tirthankar enters it by the eastern gate during the first hour after the dawn or when the second hour is approaching. He moves stepping on divine lotuses. While walking, seven divine lotuses appear both at the front and back of him. He first circumambulates the Chaitya tree and then approaches the throne and sits on it facing east. Three replicas of the Tirthankar sitting on the throne are created by gods and installed facing remaining three directions. Thus the Tirthankar is visible to every one sitting anywhere in the assembly. At the feet of the Tirthankar the senior most principle disciple sits after bowing to the Tirthankar. The senior Ganadhar sits near the feet of the Tirthankar in south-east direction. All the other Ganadhars sit at his side or ahead of him. Then the omniscient ascetics enter from the eastern gate, circumambulate the Tirthankar, utter--Namastirthaya (salutation to the Tirth), and take their seats at the back of the Ganadhars. After this the remaining highly endowed ascetics (Manahparyav Jnanis, Avadhi Jnanis, Fourteen Purvadhars, other Purvadhars etc.) also enter from the eastern gate, go around the Tirthankars thrice, pay homage to the Tirthankar and other seniors, and take seats behind the Kewal Jnanis. Now enter the female ascetics and after formally paying homage to all the seniors go and stand behind the Vaimanik gods, they do not sit. Goddesses from the Vaimanik dimension enter from the eastern gate and formally saluting to the Tirthankar and all the ascetics go and stand behind the common ascetics. One after another come the goddesses from Bhavanpati, Vyantar and Jyotishka dimensions, from the southern gate and paying homage to the Tirthankar and all the ascetics go and stand in the southwestern direction one behind the other in the said order. After all these arrive gods from Bhavanpati, Jyotishka and Vyantar dimensions from the eastern gate and after due formalities take their allotted seats, one group behind the other in the said order in the north-western direction. Then from the northern gate enter the Vaimanik gods followed by men and women and after due formalities take their allotted seats. In front sit Vaimanik gods, behind them are men and then women. The families sit near the gods with whom they are associated and nowhere else. In every direction and the corners sit these clusters of people in groups of three classes (gods, men and women). As a rule the juniors pay respects to the seniors at the time of their arrival in the assembly, irrespective of the order of arrival. At the four gates-east, west, north and south stand Soma, Yama, Varun and Kuber, respectively as guards of the directions. pariziSTa 14 (P249 ) Appendix 14 samudra vimAnabhavana rAzi nidhUma Agna (9) refer (e) gragan er en malli nami stretta 2) mai ariSTanemi pAva (9) verte mahAvIra 2010_03

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RSabha ajita sambhava abhinandana sumati padmaprabha siMha Sitting in this fashion there is no feeling of superiority or inferiority, envy, competition, differences or animosity. Due to the miraculous influence of the Tirthankar, even the natural enemies from the animal kingdom loose anger or fear from each other. This is the arrangement of the first enclosure. Arrangement of the Second and Third Enclosures The second enclosure is allotted to all types of animals (the five sensed ones). The third enclosure is allotted for parking of vehicles. Outside these enclosures there are crowds of animals, humans, as well as gods. Sometimes they come separately and sometimes all together. However, in spite of the crowd the movement is orderly and peaceful. There is hardly any rush or stampede or altercation. gaja vRSabha lakSmI The Importance of Beholding the Samavasaran To behold the Samavasaran of a Tirthankar is such an important act that an ascetic who has not done so earlier is inspired to walk and come even if he is stationed twelve Yojan (approx. 144 km) away. As it is a rule that any ascetic stationed within a distance of 144 km from the Samavasaran should come and join. One who ignores this for any reason should observe a four days fast as penitence. This is because his right perception is fret with faults of instability, shallowness and dilution. The appearances of the Tirthankar sitting in the Samavasaran is so breathtakingly beautiful that if all the gods join together and try to create that beauty in the dimension of a toe, !! cannot surpass the beauty of the toe of the Tirthankar. In terms of the beauty of the form the list of people in order of descendence is as follows (The beauty of the earlier being infinitely more than the latter : Tirthankar, Ganadhar, Ascetics with normal human body, Anuttar Vaimanik gods, Navagraiveyak, Achyut, Aaran, Pranat, Anat, Sahasrar, Mahashukra, Lantak, Brahmlok, Mahendra, Sanat Kumar, Ishan, Saudharma, Bhavanvasi, Jyotishka, Vanavyantar (all dimensions of gods), Chakravarti, Vasudev, Baldev and regional kings. The common kings and other people are further down on the scale with much larger gap. (The traditional reduction being--infinitely less in six attributes.) The Acharyas have explained the purpose of this breathtaking beauty of the Tirth inkar that appears due to the precipitation of the Tirthankar-nam-karma. They say that this divine beauty of the Tirthankar inspires those attending the Samavasaran to indulge in religious or righteous activities. They feel that when such a divinely beautiful person indulges in righteous activity, all those who are earthly, beautiful ought to do so. The utterances of a divinely beautiful person are listened to with attention. The pride of the narcissists also shatters in presence of such an embodiment of pure beauty. These are the reasons that make the divine beauty of a Tirthankar praiseworthy. candra Illustrated Tirthankar Charitra (RPC) sacitra tIrthakara caritra vimala ananta dharma zAnti kunthu Saratmetratona ZOTUS Formate Persortarostomy www.jamemorary.org

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( supArzva The Ideal of Humility The first words the Tirthankar utters when he starts his discourse are "Salutations to the ford of religion." After this he begins his discourse in easily understandable words of the common man's language, Ardha-Magadhi, with the specific purpose that every one present may understand and absorb the words and their meaning. As the status of Tirthankar is gained because of the establishment of Tirth (ford of religion), salutation's are first of all offered to the Tirth. The cause of becoming revered is reverential even for the revered one. The religious ford or Tirth is revered in the whole cosmos whereas the Tirthankar is revered only in the inhabited region; the Tirthankar recognises this fact with due reverence. Another reason is that when such a lofty and endowed person as a Tirthankar displays such humility he sets an example for others to follow. candraprabha malli suvidhi 2010_03 The Volume of the Speech With the advancement of technology the capacity and scope of transmission of sound with the help of amplifiers, telephones, radios and satellites has increased manifold. However, the Tirthankar's speech is naturally endowed with unique attributes. As such in the Samavasaran the voice of the Tirthankar reaches the eardrums or hearing organs of all five sensed beings. Everyone in the audience thus removes his doubts and ambiguities. The Tirthankar gives his discourse only in one language, but the assembly has the congregation of gods, humans and animals. How do they all understand this monolingual discourse? It is something like the single colour water turning into a variety of colours depending on the soil it falls on; black, white, red or grey etc. One of the unique attributes of the Tirthankar's speech is this capacity to automatically get translated into the language of the listener. In this age of advanced technology it is nothing to be astonished about. In the United Nations Organisation there are representatives from almost all nations of the world. There is a multiplicity of languages, but the technology has made it possible that any speech in any language is immediately translated into the language of the listener. munisuvrata zItala There are twelve types of congregations in the Samavasaran. If the preaching of the Tirthankar does not inspire any of the listeners to take a vow of any one of the four Samayiks (a specific spiritual practice), Sarvavirati (total renunciation), Deshvirati (partial renunciation), Samyaktva (right conduct), and Shruti-Samayik (listening to the scriptures), all this effort of construction of the Samavasaran and collecting such a large crowd would go waste. But it is not so. Once the Samavasaran is created, the Tirthankar does give his discourse. For once at least, his preachings make lasting impression on the psyche of the listener even if he does not accept any of the prescribed vows. The pure particles of Tirthankars speech are fast acting. As such, more often than not his speech does not go in vain. Men take at least one of the four types of vows mentioned above. The animals accept one out of three leaving aside the Sarvavirati. The gods as a rule accept the Samyaktva Samayik. pariziSTa 14 ( 229 ) nami Bruter ariSTanemi vAsupUjya B pArzva Appendix 14 mahAvIra Savil kumbha padma sarovara samudra vimAnabhavana ratna rAzi nirdhUma agni

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RSabha ajita sambhava abhinandana sumati padmaprabha In the Samavasaran, the Tirthankar gives discourse for the first quarter of the day (three hours). After this he comes out of the first enclosure and goes into a small enclosure, Devachhandak, situated in the second enclosure towards the east and rests comfortably. In the village or town near which the Samavasaran is created, a number of messangers are appointed for giving news about the movement of the Tirthankar. Some of them are honorary and others salaried. For this recurring expenditure the Chakravarties contribute 1.2 million gold coins. The regional kings contribute the same number in silver coins. Gods like Kuber, various landlords, merchants and other people contribute according to their capacity and devotion. gaja vRSabha How the Gods Work for Spread of Religion ? The devoted gods too follow this practice. They distribute money to various people appointed for various jobs like security, maintenance and serving the masses. They also provide assistance to people in need as well as support to the newly initiated ones. They consider this to be the worship of the Tirthankar. As a result they acquire the Satavedaniya Karma (the pleasure causing Karma). They automatically become virtuous and promote the spread of religion. After the Tirthankar's discourse the Ganadhars start their discourse. This is done during the second quarter of the day. The Position of the Ganadhars Ganadhars, the heads of groups of ascetics, give their discourse either sitting on the thrones presented by kings or the foot rest of the Tirthankar. The Ganadhars in their discourse narrate the stories about past and future. They also answer to the questions of the curious among the masses. As the Ganadhars answer to all and sundry questions it is not possible to call them ignorants or lacking in the unique virtues like Avadhi Jnan and others. Thus in the Samavasaran of a Tirthankar there are ample opportunities of hearing to the discourse of great souls, pondering, accepting vows, enhancing of right attitude, religious activities, worshipping and serving greatmen as well as masses. (For further reading see Abhidhan Rajendra Kosh, Vol. 7) lakSmI puSpamAlA candra Illustrated Tirthankar Charitra ( 30 ) sacitra tIrthaMkara caritra Jaimeducation international IULUS Por private & Personarose omy www.jamehorary.org

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| supArzva candraprabha antarrASTrIya khyAti prApta hamAre mahattvapUrNa prakAzana 1. sacitra uttarAdhyayana sUtra ( bhagavAna mahAvIra kI antima vANI mUla prAkRta pATha hindI-aMgrejI sahita tathA 48 raMgIna citra) anuvAda 2. sacitra kalpasUtra (mUla prAkRta pATha hindI - aMgrejI anuvAda sahita, 11 mahattvapUrNa pariziSTa tathA 52 raMgIna citra ) sacitra kalpasUtra (regjIna jilda pustakAlaya saMskaraNa) suvidhi 3. sacitra antakRddazA sUtra (mUla prAkRta pATha hindI - aMgrejI anuvAda sahita tathA 40 raMgIna citra ) 4. sacitra tIrthaMkara caritra (24 tIrthaMkaroM kA Adarza jIvana-vRtta - hindI-aMgrejI bhASA meM, 14 mahattvapUrNa pariziSTa tathA 54 raMgIna citra ) 6. sacitra NamokAra mahAmaMtra sacitra tIrthaMkara caritra (regjIna jilda pustakAlaya saMskaraNa) 5. sacitra bhaktAmara stotra (mUla saMskRta pATha romana lipi meM hindI-aMgrejI anuvAda sahita tathA bhAvoM ko spaSTa karane vAle 50 raMgIna citra) bhArata meM : zItala videzoM meM : malli divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282002 phona : (0562) 2851165 2010_03 pheDarezana oNpha jaina esosiyezansa ina naoNrtha amerikA (jainA) 9-9 maiDIkala klInika, 4410, 50vIM sTrITa, lubbaoNka, TeksAsa- 79414 (yU. esa. e.). phona : ( 806 ) 7938555 | munisuvrata nami zreyAMsa ariSTanemi ru.500 ru.500 ru.600 ru.425 ru.200 ru.300 ru.325 (hindI evaM aMgrejI meM svataMtra pustakeM) ( mahAmaMtra navakAra kA svarUpa, sAdhanA vidhi aura mahimA ko prakaTa karane vAle 32 raMgIna citra, vivecana, 5 pariziSTa meM navakAra mahAmaMtra ke jIvana upayogI vividha maMtra sAdhanA, Atma-rakSA kavaca maMtra ) noTa : sabhI pustakoM para paikiMga, phAravarDiMga tathA posTeja kharcA lAgata ke anusAra atirikta denA hogaa| prApti-sthAna : ru.125 US $ 40 US $ 40 US $ 50 US $ 37 US $ 20 US $ 30 US $ 30 US $ 10 vAsupUjya mahAvIra dhvajA kumbha padma sarovara samudra vimAnabhavana ratna rAzi nirdhUma agni

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RSabha ajita sambhava abhinandana sumati padmaprabha OUR INTERNATIONALLY FAMOUS IMPORTANT PUBLICATIONS siMha 1. ILLUSTRATED UTTARADHYAYAN SUTRA Rs. 500 US $ 40 (The last discourse of Bhagavan Mahavir : Original Prakrit Text with Hindi and English translations and 48 coloured illustrations) 2. ILLUSTRATED KALPASUTRA Rs. 500 US $ 40 (Original Prakrit Text with Hindi and English translations, 11 important appendices and 52 coloured illustrations) ILLUSTRATED KALPASUTRA (Rexin Bound Library Edition) Rs. 600 US $ 50 3. ILLUSTRATED ANTAKRIDDASHA SUTRA Rs. 425 US$ 37 (Original Prakrit Text with Hindi and English translations and 40 coloured illustrations) 4. ILLUSTRATED TIRTHANKAR CHARITRA Rs. 200 US $ 20 (Biographies of 24 Tirthankars in Hindi and English, 14 important appendices and 54 coloured illustrations) ILLUSTRATED TIRTHANKAR CHARITRA Rs. 300 US $ 30 (Rexin Bound Library Edition) 5. ILLUSTRATED BHAKTAMAR STOTRA Rs. 325 US $ 30 (Original Sanskrit Text: Roman transcription with Hindi and English trans'ations and 50 representative coloured illustrations) 6. ILLUSTRATED NAMOKAR MAHAMANTRA Rs. 125 US $ 10 (Independent editions in Hindi and English) (The famous Mantra, its form, methods of practice and its importance with 32 coloured illustrations and useful appendices) vRSabha lakSmI pamAlA NOTE: PACKING, FORWARDING AND POSTAGE EXTRA. Available with : IN INDIA : DIWAKAR PRAKASHAN A-7, AWAGARH HOUSE, M. G. ROAD, AGRA-282002 PHONE : (0562) 2851165 IN FOREIGN COUNTRIES: FEDERATION OF JAIN ASSOCIATIONS IN NORTH AMERICA (JAINA) 9-9 MEDICAL CLINIC, 4410, 50TH STREET, LUBBOCK, TEXAS - 79414 (U.S.A.). PHONE: (806) 793 8555 YAAAA 2010_03 For Private & Personal use only www.jainenbrary.org

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2010_03 zrI amara muni zrI amara muni jI zrI va sthA. jaina zramaNasaMgha ke eka vidvAn santa haiN| Apa ojasvI vaktA, kavi aura madhura gAyaka bhI haiN| Apane bhagavatI sUtra (cAra bhAga), sthAnAMga sUtra (do bhAga) Adi para vistRta vivecana likhA hai tathA sacitra jaina Agama prakAzana kI dizA meM Apane prathama sAhasika pahala kI hai| aba taka sacitra uttarAdhyayana sUtra ( hindI-aMgrejI), sacitra antakRtdazA sUtra ( hindI-aMgrejI) evaM sacitra kalpasUtra chapa cuke haiN| isa sacitra Agama mAlA ke vidvAn saMpAdaka haiM-zrIcanda surAnA 'srs'| * SRI AMAR MUNI Shri Amar Muni is a scholarly ascetic from Shri Shwetambar Sthanakvasi Jain Shraman Sangh. He is an accomplished orator, poet and singer. He has written detailed commentaries on Bhagavati Sutra (four volumes), Sthananga Sutra (two volumes) and many others. He is the one who is responsible for taking the bold initiative to launch the publication of the illustrated Agam literature. Illustrated Uttaradhyayan Sutra (Hindi-English), illustrated Antakritdasha Sutra (Hindi-English) and illustrated Kalpa Sutra have already been published and received well. The scholarly editor of this illustrated series is Srichand Surana 'Saras', For Private & Persuanose on

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svA darzana vana kalyANaka) janma kalyANakA OTO GOIGION kevalajJAna kalyANaka nirvANa kalyANaka ( CNANa dIkSA kalyANaka Printers & Publishers Diwakar Prakashan A-7, AWAGARH HOUSE OPP. ANJANA CINEMA, M.G. ROAD AGRA - 282 002 2010_03 Publishers: Padam Prakashan NARELA MANDI DELHI-110040 P e nal Use Only