Saravali Painnayam

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001633/1

Page #1

Āgama Samsthāna Granthamālā : 26
Editor Prof. Sagarmal Jain
SAMIYĀE DHAMMEĀRIEHIM PAVVEIYE
SĀRĀVALĪ–PAINNAYAM (SĀRĀVALĪ-PRAKĪRŅAKA)
Hindi Version By Dr. Suresh Sisodiya Manmal Kudal
English Version By Colonel D. S. Baya 'Śreyas'
SAVVATTHESU SAMAM CARE
SAVVAM JAGAN TU SAMAYANUPEHĪ PIYAMAPPIYAM KASSA VI NO KAREJJĀ
SAMMATTADAMSĪ NA KAREI PĀVAM SAMMATTA DITTHI SAYA AMŪDHE SAMIYĀEM UNI
HOI
ĀGAMA AHIMSA SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR - 313 003.

Page #2

ma Sams thāna Grantha mālā : 26
Editor Prof. Sagarmal Jain
SĀRĀVALĪ PAINNAYAM
(SĀRĀVALĪ PRAKĪRNAKA) (Original text edited by Muni Śrī Punyavijayajī)
Hindi Translation By Dr. Suresh Sis odiya Manmal Kudal
Preface by Prof. Sagar mal Jain Dr. Suresh Sisodiya
ENGLISH TRANSLITERATIO AND TRANSLATION
BY Col (Retd.) D.S. Ba ya ‘Śreyas'
ĀGAMA AHIMSĀ SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR -313 001 (Rajasthan)

Page #3

Publisher
Title
: SĀRĀVALI PAINNAYAM
English Transliteration And Translation By Colonel (Retd.) D.S. Baya ‘Śreyas'
English Edition
Price
: Āgama Ahimsā Samatā Evan Prakṛta Samsthana, Padmini Marga, Near Rajasthan Ptrika Office, UDAIPUR - 313003 (Rajasthan). Phone: (0294) 2490628.
Printer

:
:
First 2004
Rs. 80.00
US $ 4.00
M/s New United Printers, Udaipur.

Page #4

SĀRÄVALĪ-PRAKĪRNAKA
PUBLISHER'S NOTE
Ardhamāgadhi Jaina Āgamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these āgamic works, the Prakirnakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahāvīra Jaina Vidyālaya, Mumbai has already published the original texts of these Prakīrnakas, duly edited by Muni Punya Vijayajī, but in the absence of translations, in modern Indian languages, they were, generally, inaccessible to the lay. It is for , this reason "hat the co-ordination commit e of the scholars of Jainology had decided to accord priority to the translation of the canonical texts and their explanatory literature and allotted the task of translating Prakīrnakas to the Agama Samisthāna. The Sanisthāna has, to date, translated, into Hindi, and published 15 Prakīrnakas. This has made these valuable texts available to the inquisitive and desirous readers of Jaina studies.
However, those western and Indian readers, settled abroad, who do not read and understand Hindi, are still deprived of the contents of these enlightening works. We are happy that Colonel (Retd.) Dalpat Singh Baya (Sreyas' has translated the Sārāvalī Prakīrnaka into English for the benefit of those readers as well as for those who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with. foot-notes have been taken from the Hindi edition of the work

Page #5

IV : PUBLISHER'S NOTE
prepared by Dr. Suresh Sisodiya and Shri Manmal Kudal and edited by Prof. Sagarmal Jain. We are indebted to them.
While publishing this work, we also express our gratitude to Prof. KC Sogani, who provides valuable guidance to the Samisthāna. Our grateful acknowledgement is also due to Sanisthāna's office bearers - Academic Patron Prof. Sagarmal Jain, Hony. Director Prof. Prem Suman Jain, and Hony. Deputy Director Dr. Sushama Singhvi – whose contribution to its progress and growth is significant.
Sarvashree Dr. Vinod Baya, Vineet Baya and Major Vipul Baya who have generously provided the monetary assistance for this publication, deserve a special mention and acknowledgement. M/s New United Printers also deserves our thankful acknowledgement for bringing it out in such a fine shape in record time.
Sardarmal Kankariya
President
Virendra Singh Lodha
Secretary General

Page #6

TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural heritage of India. However, the knowledge of these works is hidden behind the veil of Prākṛta language which is no longer an in language that it used to be when these works were codified. Yeomen services have been rendered from time to time by various scholars, both monks and house-holders, to render some of these works into Hindi and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this
treasure.
SĀRĀVALI-PRAKĪRṆAKA
The case of Prakirnakas is still worse as their Hindi translations, themselves were taken up, in an organized manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English, except a few Prakīrņakas translated by me and published by the Agama Ahinisā Samatā Evan Präkrta Sanisthāna, Udaipur earlier. I, therefore, feel a justifiable sense of elation and fulfillment on this maiden effort in the field of translating the Prakīrṇakas into English. Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in as ancient language as Prakrta and the language of translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible to find, one has to be content with a word, phrase or term nearest to the original meaning. It has been my endeavour to adhere as close to the original meaning as is possible, given these limitations.
My task of translating this work
Saravali Prakīrnaka
was very much simplified by the Hindi version of the work, by Dr.

Page #7

VI: TRANSLATOR'S NOTE Suresh Sisodiya and Shri Manmal Kudal and edited by Prof. Sagarmal Jain, having been made available to me. I am deeply indebted to these scholars, who have worked wonders to dig it out of the confines of some obscure libraries and show it the light of the day. I have freely used the Hindi translation by these eminent scholars.
I shall be failing in my duty if I did not mention the encouragement I have received from Sri Sardarmal Ji Kankariya and Prof. Sagarmal Jain and the unstinted support from Prof Prem Suman Jain and Dr. Suresh Sisodiya in my work. Agama Ahimsā Samatā Evani Prākrta Sanisthāna deserves a special mention, as without its decision to bring out this work in its English translation, it would have been impossible to venture this effort. They have taken a great step in support of the cause of popularising Jainaāgamas (canonical texts) amongst English speaking readership. They certainly deserve kudos.
I dedicate this effort to the memory of my dear and departed father, Svanāmadhanya Śrī Ganesalâl ji Bayā, whose personal example, guidance and encouragement awakened, in me, a desire to study the Jaina philosophy more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not fail to mention the motivation received from venerable Ācārya Śrí Ramlalji Maharaj and Śrī Jñānamuniji to always proceed further and further in my scriptural quest.
How far have I succeeded in my efforts is for the readers and critics to judge. I shall, however, feel rewarded if this work fulfils the purpose for which it is intended, even partly, as it would mark a beginning in the right direction.
. - 'Sreyas'

Page #8

SĀRĀVALI-PRAKĪRṆAKA
MONETARY ASSISTANCE
Dr. Vinod Baya, Shree Vineet Baya and Major Vipul Baya have provided the Monetary Assistance for this publication in the memory of their grandfather Svanamadhanya Shree Ganeshlalji Baya.
The Samsthāna thanks them wholeheartedly and hopes that their co-operation will be available for our future publications as well.

—
Sardarmal Kankaria

Page #9

Page #10

SĀRĀVALĪ--PRAKIRNAKA
TABLE OF CONTENTS
***...................... V
....IX
XI
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
PUBLISHER'S NOTE.....
................. III TRANSLATOR'S NOTE. MONETARY ASSISTANCE..
.....VII TABLE OF CONTENTS ... PREFACE...
........ XI General Introduction : ......... Manuscripts Used In The Editing Of Sārāvali Prakırnaka : ...........
....XIX The Author Of Sārāvalī Prakīrnaka : ............
ravani rrakirnaka : ................................. XX The Period Of Composition Of Sárávalī Prakirnaka:.......XXI The Subject-matter : .....
................ XXII Importance Of Tīrtha In The Jaina Tradition :.............XXXI The General Meaning Of Tīrtia In The Jaina Faith : ...XXXI The Symbolic Meaning Of Tīrtha : ...... ............. XXXII The Spiritual Meaning Of Tīrtha :.
............. XXXII The Physical v/s The Psychical Holy-places : .............XXXIV The Four Types Of Holy-places Or Tīrtha : ............... XXXV The Religious Order As Tīrtha :..
............XXXVI Classification Of Tīrtha On The Basis Of Ease And Difficulty Of Spiritual Practice:...
........... XXXVII Real And Conventional Tīrtha : ..
.......... XL The Development Of The Meaning Of The Word Tīrtha In The Jaina Tradition :
... XLI The Basic Difference In The Hindu And Jaina Concepts Of Tīrtha: ..
... XLII Tirtha And Pilgrimage : .......
... XLIII Types Of Places Of Pilgrimage : ......
.... XLVI

Page #11

X: TABLE OF CONTENTS
Pilgrimage:.
The Svetambara Jaina Literature Pertaining To
Pilgrimage:.
About Sārāvalī Prakīrņaka :..
Other Works On Pilgrimage .........
The Digambara Jaina Literature Pertaining To Pilgrimage:
LX
The Modern Jaina Literature Pertaining To Pilgrimage :
LXIV
.LXIV
Additional Literature On Sátruñjaya :
Critical Comments On The Contents Of This Prakīrṇaka...
SĀRĀVALI-PRAKĪRṆAKA...
The Glory Of Five Paragons Of Spirituality
Atimuktaka Kevalī To Nārada Rși On The Origin And Result Of Pilgrimage To Pundarīkagiri. Ordination, Enlightenment And liberation Of
St. Nārada Etc.
The Glory Of Pundarika Hill.
The Benfits Of Knowledge And Compassion Happiness And Misery Through Charity And The Lack Of It...
The Benefit Of Writing This Book
APPENDICES
Transliteration Convention
Alphabetical Order Of Verses.
Bibliography...
LIV
LV
.LVI

LXXII
1
3
5
23
27
...........31
35
35
i
iii
V
xi

Page #12

SĀRĀVALĪ PRAKĪRṆAKA
General Introduction -
-
PREFACE
In every faith sacred scriptures occupy an important position amongst religious texts. Agamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avesta in Zarthustism, the Bible in Christianity and the Koran in Islam. Āgamas are neither considered as created by a superhuman entity or Apauruşeya as the Vedas are taken to be; nor are they considered to be the divine message handed down by any Prophet as the Bible and the Koran are considered to be. However, they are the compilations of the preaching of the most venerable Arhatas and saints, who had realised the truth and attained enlightenment through spiritual practices and purification. Although the scriptures say that the Anga Sutras or the Primary Canons or the foremost scriptures are considered to have been preached by the Tīrthankaras or the the Prophets Propounders of the Jaina faith, we must remember that they preached only the meaning (Artha) i.e. they only presented the thoughts or the ideas, which were then given the garb of words or codified into sūtras or canonical texts by the Gaṇadharas - the principal disciples of Tirthankaras, Ācāryas (spiritual masters) and other learned Sthaviras or elders or senior monks.'
1
The Jaina tradition does not lay as much emphasis on words as the Hindu tradition does. It considers words only as a means to

"Attham bhāsai arahā suttam ganthanti ganahara" - Avasyaka Niryukti, verse 92.

Page #13

XII: SĀRĀVALI PRAKĪRNAKA
convey the thought, idea or meaning. In its view the meaning is important not the words. It is this lack of emphasis on words that the agamas of the Jaina tradition could not keep their linguistic character unaltered as the Vedas have been able to do over the millennia. This is the reason that the Jaina Canonical literature got divided into two streams, namely the Arddhamāgadhi Canons and the Sauraseni Canons. Of these, the Ardhamāgadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahāvīra preached. The development of the Sauraseni canonical literature was also based on these Arddhamăgadhi canons. The Arddhamāgadhi canonical literature is, thus, the basis of the Sauraseni canonical literature and more ancient than the latter. The Arddhamāgadhi canonical literature was also compiled and edited over a period of nearly a thousand years - from the time of Lord Mahāvīra to 980 or 993 after Mahāvīra, when they were rendered in their present form in the Valabhî conclave. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period.
In the ancient times the Arddhamāgadhi canonical · literature was divided into two categories, namely the Angapravistha and the Angabāhya. The Angapravistha category included eleven Anga Agamas (Primary canons) and the Drstivāda while the Arigabāhya Agamas (Extra Primary canonical literature) include all the other canons that were considered to be the creations of Srutakevalis (Canon-omniscients who knew all about the canonical knowledge) and Pūrvadhara Sthaviras (Elder monks in the know of Pūrvas or the Pre-canons - fourteen Pūrvas were a part of the twelfth Anga Igama : Drstivāda). In Nandīstītra, these vigabāhva canons have been subdivided into īvasyaka (Essential) and ivasvakaryatirikta

Page #14

PREFACE : XIII
(Other than essential). Avasyakavyatirikta canons have been further subdivided into Kālika (Timely studiable scriptures) and Utkálika (Anytime studiable scriptures). This classification, as per Nandísūtra, is as follows? :
Śruta or Agama
Arigapravistha
Angabāhya
Avaśyaka-vyatirikta
Acārānga Sūtrakstānga Avaśyaka Sthānanga Samavāyānga Sāmāyika Vyākhyāprajñapti Caturvimisatistava Jñātādharmakathā Vandanā Upāsakadaśārga Pratikramaņa Antakrddasānga Kāyotsarga Anuttaropapātika- Pratyākhyāna daśänga Praśnavyākarana Vipākasūtra Drstivāda
Kalika Uttaradhyayana Daśāśrutaskandha
Utkālika Daśavaikalika Kalpikākalpika
Nandi Sütra, Ed. Muni Madhukara, Sūtras 73, 79-81.

Page #15

XIV : SĀRĀVALI PRAKĪRNAKA
Kalpa Vyavahāra Niśitha Mahānisītha Rsībhăsita Jambūdvīpaprajñapti Dvīpasāgaraprajñapti Candraprajñapti Kșullikāvimānapravibhakti Mahallikāvimānapravibhakti Angaculika Vaggacūlikā Vivāhacūlikā Arunopapata Varunopapāta Garudopapāta Dharaṇopapāta
Culla-Kalpaśruta Mahākalpaśruta Aupapātika Rājapraśniya Jīvābhigama Prajnapana Mahāprajñāpanā Pramădāpramāda Nandi Anuvogadvāra Devendrastava Tnadulavaicarika Candravedhyaka Sūrvaprajñapti Paurusīmandala Mandalapraveśa Vidyācaranaviniscaya Ganividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vītarā gaśruta Samlekhanāśruta Vihārakalpa Caranavidhi Āturapratyākhyāna Mahāpratvākhyāna
Vaiśramanopapäta Velandharopapāta Devendropapāta Utthānaśruta Samutthānaśruta Nāgaparijñāpanikā Nirayāvalikā Kalpika Kalpāvatamisikā Puspikā Puspacūlika vrsnidasă

Page #16

PREFACE : XV The above-mentioned classification, found in the Nandīsūtra and the Pāksikasūtra, mentions only nine Prakirnakas in all. Of these two names – Rsībhasita and Dvīpasägara-prajñapti are found under the classification of Kālika Āgamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicārika, Candrakavedhyaka, Ganīvidya, Maranavibhakti, Āturapratyākhyāna and Mahāpratyākhyāna – are found under the Utkālika Āgamas or the anytime studiable scriptures. This classification, however, nowhere mentions the Sārāvali-painnayam or Sārāvalī Prakirnaka. Even the Tattvārtha Bhāsya and the Commentary on the Tattvārthasūtra, in the Digamibara tradition (whose clergy remains sky-clad or naked), that lists fourteen Angabāhya (extra primary canonical texts), does not contain any mention of Sārāvali Prakirnaka, Similarly, though the texts such as Uttaradhyayanasūtra, Daśavaikälikasūtra, Daśāśrutaskandha, Vyavahāra, Vrhatkalpa, Jītskalpa and Niśīthasūtra etc. find their mention in the commentaries of the texts of the Yāpanīya tradition such as Mūlācāra, Bhagavatī-ārādhanā etc., but there, too, the Säravali Prakirnaka has not been mentioned anywhere.
In Vidhimārgaprapā by Acārya Jinaprabha (Circa 14th century AD) and in the Siddhāntāgamastava vrtti by Visalarāja, wherein the mention of many a Prakirnaka such as Devendrastava, Tandulavaicārika, Maranasamadhi, Mahāpratyākhyāna, etc. is available, Sārāvali Prakirnaka has not been mentioned. Therefore, though not authentically but
3. (a) Nandi Sūtra, Ed. Muni Madhukara, Āgama Prakāśana Samiti,
Beawar, 1982, pp 161-162. (b) Pāksika Sūtra, Devacandra Lāl

Page #17

XVI : SĀRĀVALI PRAKĪRNAKA
reasonably in the absence of sufficient evidence), it can be surinised that Sārāvalī Prakīrnaka was not in existence upto the 14th century AD. This work was, therefore, composed sometime after the 14th century AD.
Generally, the term Prakirnaka means “a miscellaneous treatise'. According to Malayagiri, the commentator on the Nandīsūtra, the monks used to compose the Prakirnakas based on the preachings of the Tīrtharkaras (the Prophets Propounders of the faith). “Caurāsīm painnaga sahassāim, in the Samavāyāngasūtra, points towards eighty-four thousand Prakirnakas by the eighty-four thousand disciples of Lord Rsabhadeva.' However, today the number of prakīrnakas is not definitely known and presently only ten Prakīrnakas are recognized among the forty-five canonical texts recognized by the idol worshipping sect of white-clad Jainas. These ten prakīrnakas are as follows:
Catuhśaraņa, Aturapratyakhyāna, Mahápratyākhyāna, Bhaktaparijñā, Tandulavaicārika,
Samavāyānga Sūtra, Ed. Muni Madhukara, Sri Agama Prakāśana Samiti, Beawar, I Ed., 1982, 84"" Samavāya, p. 143. (a) Prakrta Bhāśā Aur Sāhitya kā Ālocanätmaka Itihasa, Dr.
Nemicandra Šāstrī, p. 197. (b) Jain Agama Sāhitya Manana Aur Mīmānsā, Devendra Muni Sa
strī, p. 388. (c) Āgama Aur Tripitaka : Eka Anuśīlana, MuniNagarāja, p.
486.

Page #18

6.
7.
8.
9.
10.
1.
2.
3.
4.
5.
6.
Samistāraka,
Gacchacara,
Gaṇividya,
Devendrastava, and
Maraṇasamadhi.
The names of ten Prakīrnakas in Painnayasuttaim, edited by Muni Punyavijayaji are as under" :
Catubśaraṇa, Aturapratyakhyāna, Bhaktaparijñā,
Samstäraka,

Tandulavaicārika,
Candravedhyaka,
Devendrastava,
Gaṇividya,
Mahapratyakhyāna, and
7.
8.
9.
10. Virastava.
PREFACE: XVII
Some differences in the names of these prakīrṇakas can also be seen. In some works we find Candravedhyaka and Virastava instead of Gacchācāra and Maranasamādhi" In some others still Candravedhyaka has been included excluding the Bhaktaparijñā. Besides, more than one prakīrnakas of the same name are also found. E.g. three prakīrṇakas bearing the name
Pereface to 'Painnayasuttaini part - I', Muni Punyavijaya, Mahavira Jaina Vidyalaya, Mumbai, Ed.-I, 1984, p. 20.
Abhidhana Rajendra Kośa, Part-II, p. 41.

Page #19

XVIII : SĀRĀVALĪ PRAKĪRNAKA
Aurapaccakkhāṇa (Ãturapratyākhyāna) and two with the name Catuhsarana are found.
The Svetambara Mūrtipujaka Sampradaya (White-clad Idol worshipping Sect of the Jainas) recognizes ten prakīrṇakas, mentioned above, as canonical texts. However, according to Muni Punyavijayaji if all the texts known as prakīrņakas are collected, we get the following twenty-two names
8
1.
2.
3.
4.
5.
6.
7.
8.
9.
10. Virastava,
11.
Rṣībhāṣita,
12. Ajīvakalpa,
13.
Gacchācāra,
14.
Maraṇasamādhi,
15.
16.
17.
18.
19.
20.
21.
Catuḥśarana, Aturapratyākhyāna,
Bhaktaparijñā,
Samstāraka,

Tandulavaicārika,
Candravedhyaka,
Devendrastava,
Gaṇividya, Mahāpratyakhyāna,
Titthogāli (Tirthodgālika),
Aradhana Patākā,
Dvīpasāgara Prajñapti,
Jyotiṣakarandaka,
Anga Vidya,
Siddha Prabhṛta,
Sārāvalī, and
Painnayasuttaim ibid, Part-I, Preface, p. 18.

8
-:

Page #20

22.
Jivavibhakti.
Thus, Muni Śrī Punyavijayaji has mentioned the Sārāvalī Prakīrṇaka amongst the twenty-two prakīrṇakas. The lack of mention of Sārāvalī Prakīrṇaka in the lists contained in the Nandi-sūtra and the Pāksikasūtra and the works of Ācārya Jinaprabha clearly means that Särāvalī Prakīrnaka is of a later origin than the Nandīsūtra and the Pākṣikasūtra. That is, it was composed sometime after the 14th century AD.
PREFACE : XIX
Manuscripts Used In The Editing Of Sārāvalī Prakīrṇaka –
The original text of the present work has been taken from 'Painnayasuttaimi edited by Muni Śrī Puṇyavijayajī and published by Mahāvīra Jaina Vidyalaya, Mumbai. Muni Śrī Punyaviiayaji had used the following mss./copies in deciding upon the text of his work :
1. Ham. The copy from the handwritten collection of texts by Muni Hansarājajī at Śrī Ātmārām Jaina Jñānamandira, Badaudā.
2. Pu.1: The copy No. 1471 from the handwrittewn collection of mss by Muni Śrī Punyavijayaji preserved at Lalbhai Dalpatbhai Bharatiya Samskrti Vidyamandir, Ahmedabad.

3. Pu.2: The copy No. 5628 from the collection of mss at Lālbhaī Dalpatbhai Bhāratīya Samskrti Vidyamandir, Ahmedabad.

Page #21

XX: SARAVALI PRAKĪRNAKA
4. Pra. : The copy of a handwritten mss. of this
prakirnka later used by Muni Sri Punyavijayaji.
The variations in the texts in these mss. Nos. 1 - 4 have been taken from "Painnayasuttăim edited by Muni Śrī Punyavijayajī. For more details on these manuscripts we recommend that the readers refer to pp 23–27 of the Preface to Painnayasuttăini:
The Author Of Sārāvalī Prakīrnaka -
As far as the question of the authorship of Sārāvali Prakīrnaka is concerned, there is neither any internal nor any external evidence available so far. Hence, in the absence of any authentic evidence, it is very difficult to say anything about the author of this prakīrnaka. Amongst the prakīrnaka texts, there are only two, namely Devendrastava and Jyotiskarandaka, wherein there is a clear niention of the authors' names. In the later prakārnakas, again, Bhaktaparijñā, KuśalānubandhiCatuhsarana and Arādhanāpatākā are the only ones that carry a mention of the neme of their composer, Vīrabhadra.' In Bhaktaparijñā and Kusalānubandhi Adhyayana -Catuhsarana Prakirnaka', there is a clear mention of the name of the author. In Arādhanāpatāka, though there is no direct mention of the name of the author, it is strongly inferred from the 51" verse of the text
9 A. Devindatthao - Painnayasuttāim, Pt. I, verse 310.
B. Joisakarandagam painnayani, ibid., Pt. I verse 105. 10 A. Bhattaparinnā painnayam, ibid., Pt. I verse 172.
B. Kusalānubandhi Ajjhayanam - 'Causaranapa innayam', ibid. Pt. I, verse 63. C. SiriVīrabhaddāyariyaviraiyā Ārāhanapadāyā , ibid., Pt. II, verse 51.

Page #22

PREFACE : XXI
wherein the author says, '... I have already mentioned the procedure for the practice in Bhaktaparijña). Among the prakirnakas we do not find any inention of the authors of many – such as Candravedhyaka, Tandulavaicārika, Mahāpratyākhyāna, Maranavibhakti, Gacchācāra etc. The case of Sārāvalī Prakirnaka is also no different. Therefore, it is very difficult to say anything conclusive about its author.
The Period Of Composition Of Sārāvalī Prakīrnaka -
The classification of prakirnakas carried in the Nandisūtra and the Pāksikasūtra has nowhere mentioned Sārāvalī Prakīrnaka. There is no mention of Sārāvali Prakīrnaka in the Tattvärtha Bhāsya and the Sarvārthasiddhi commentary of the Digambara tradition. Similarly, the works of the Yāpaniya tradition, also, do not mention it. It follows from these facts that Sárávali Prakirnaka did not exist prior to the 6th century AD. If we further limit te period of its composition, it becomes clear that this work did not exist even upto the 14th century AD because there is no mention of Sārāvalī Prakirnaka in the 'Vidhimārgaprapā of Ācārya Jinaprabha as well as in the 'Siddhāntāgamastava'. It is, therefore, plain that this work came into being sometime after the 14" century AD.
The author of Sārāvali prakirnaka has not given any pointer to the period of its composition just as he has not mentioned his name anywhere in this work. Hence, to conclusively say something as to its period of composition, even after the 14h century AD, will be overstepping the mark. What can only be said with reference to the period of its composition is that it was
" Ārāhanāvihini puna bhattaparinnāini vannimo puvvami
Ussanam sa cceva sesāna vi vannanā hoi ||

Page #23

XXII: SĀRĀVALĪ PRAKĪRNAKA composed sometime after the 14th century AD. There is, also, a marked influence of the Apabhranića on its language. Hence, it could have been created sometime after the 8th century AD and before the 15th century AD. Similarly, the appearance of the word, 'Gaccha'in this work suggests that it was composed after the 10th century AD, because its usages are not found prior to that period.
The Subject-matter -
There are a total of 116 verses in Säravali Prakirnaka. All these verses dwell upon the subject of the importance of Pundarikagiri (Strunjaya hill in the Saurastra region of Gujarat). First of all, as a benedictory composition and dwelling upon the importance of the five paragons of spiritual virtue (Pasca Paramesthi), obeisance have been offered to the Ultimate accomplished (Siddha), the Destroyers of (the spiritual) foes (Arihanta), the Spiritual masters (Ācārya), the Spiritual teachers and preceptors (Upādhyāya) and the ordinary ascetics (Sädhu). (verses 1-2)
According to this text, the five paragons of spiritual virtue are deserving of our reverence by virtue of their qualities and abilities. These five paragons are kins, dear and very dear to all the living beings of the universe. (verses 3–4)
In the following verses it has been said that the five paragons are endowed with all the great spiritual virtues and that these virtues are, always, equally worthy of worship by all the humans as well as the gods. Further, it has been added that the lands that have been consecrated by these five paragons are worthy of worship by the humans and the gods. (verses 5–6)
With reference to the origin and benefit of Pundarikagiri

Page #24

PREFACE: XXIII
as a holy place of pilgrimage, it has been stated in the exhortation by omniscient Atimuktaka, to Saint Nārada, that the whole of Pundarikagiri hill-top has always been worshipped by the humans and the gods and that it has always been taken shelter of by the spiritually inclined. (verse 7)
Discussing about the origin of Pundarikagiri and the gains of its pilgrimage and those of charity thereon, it has been said that Dhātakikhanda born Saint Nārada, upon beholding the Lord Prophet (Tīrtharikara) in the Mahāvideha region, sees the radiance of the gods on the Pundarikagiri located in the middle of the southern Bharata region. On reaching there he is surprised at the sight of Saint Atimuktaka who was surrounded by the four types of gods. When St. Nārada expressed a desire to know about the name of Pundarikagiri and the reason for its being so worshipped, omniscient Saint Atimuktaka Kumāra gave him the following description. (verses 8–16)
According to the text of this prakirnaka, Pundarika was the grandson of the first Lord Prophet (Tīrtharikara) of the present descendent aeon of time (Avasarpini kāla), Lord Rsabhadeva. He was motivated to renounce the mundane world and become a monk during his very first religious congregation (Samavasarana). (verses 17–18)
Motivating the congregation towards the renunciation of the mundane, the Lord preached that the very worldly existence is full of pain and sorrow. The subhuman species (tiryañca) experience great pain; the hellish creatures experience greater pain and the unrighteous humans experience even greater pain. Even the gods experience the pain of death. All worldly relations like mother, father, son, daughter, wife, husband, near and dear ones, friends

Page #25

XXIV : SĀRĀVALĪ PRAKIRNAKA and servants and the objects of pleasure are transient and temporary and cause pain and sorrow when separated from. Listening to such religious discourse, Pundarika became motivated to embrace the holy faith and, renouncing all violent activities, accepted the monastic order of his grandfather firsr Lord Prophet-propounder Bhagvān Rsabhadeva. (verses 19-23)
In the subsequent verses there is a mention of the learning of the scriptural knowledge by monk Pundarika at the hands of the preceptors learned in the canonical knowledge. After learning the scriptural knowledge and obtaining his guru's permission Pundarika came to the Saurastra region as a part of his monastic peregrinations. Wandering in the Saurastra region monk Pundarika beheld the tree-clad mountain. (verses 24-28),
· According to this text the monks who are restrained by nine restrictions of celibacy, who properly observe the ten monastic duties, who are endowed with seventeen types of disciplines, who have weakened their bodies through the observance of twelve types of austerities and penance, and who are endowed with eighteen thousand sub-types of righteous conducts, as propounded by the Lords Jinendras, are the learned monks who attain purity of belief, knowledge and conduct. Such learned monks dwell upon the Pundarika (Šatruñjaya) hill beholding it and studying and reflecting upon the meaning of the primary canons such as Sāmāyika, etc. and the fourteen pre-canons (Pūrvas). (29-32)
In the subsequent verses, establishing the importance of Pundarikagiri, it has been said that it is endowed with ten types of wish fulfilling trees (Kalpa-vrksa), various eatables, tasty nutrients, jewels, clothes, cosmetics and various types of bedding. This area is always pleasurable for the humans and the gods. Pleasurable material and musical instruments used for singing and

Page #26

PREFACE : XXV dancing by the groups of gods are available in plenty here. (33–38)
Describing the expanse of the Pundarika hill, it has been said that this best part of the land is sixty-four miles (eight yojana) high, eighty miles at the top and four hundred miles at the foothills. (verse 39)
Further, it has been said that Pundarika was the very first to attain omniscience, here, at the culmination of his one month long anaśana (fasting) on the full moon day of the lunar month of Caitra. (verse 41)
According to the text of this work, many other monks who were staying on the foreward side of this hill and in the company of monk Pundarika, also attained nirvana (spiritual emancipation and freedom from the miserable woridly existence) just like monk Pundarika himself and became perfectly accomplished (Siddha), enlightened (Buddha) and liberated (Mukta). (verse 43)
In the next verse there is a mention of the praise of all the ultimately accomplished monks and Sarīra-pūjā (body-worship) of omniscient Pundarika, by the gods. (verse 44)
It has been mentioned in this work that the first Lord Prophet-propounder Bhagvan Rsabhadeva had said that Pundarika hill will be the first and the foremost place of pilgrimage for the worldly creatures in the present aeon of time. On such proclamation by the gods, the congregation of worldly creatures gathered there and named the hill as Pundarika. (verses 45448)
Stating the names of those spiritual aspirants who attained

Page #27

XXVI : SĀRĀVALĪ PRAKĪRNAKA
the ultimate accomplishment or Siddhi, it has been said that Vidyadhara emperors Nami and Vinami attained the ultimate accomplishment on the Vaitadhya hill. (verse 50)
Thereafter, there is a mention of Bharata and Rāma of the Iksavāku clan and the sons of Dasaratha, attaining Siddhi on the Pundarika hill. In the next verse it has been mentioned that thirty-five million Yādava princes, including Pradyumna and Samba, attained omniscience and Siddhi on Pundarika hill. In the same vein it has been said that five Pandava princes and fifty million people from the kingdoms of the Dravida kings also attained omniscience and Siddhi (final deliverance) on the Pundarika hill. (verses 51–53)
Describing the spiritual gains to be gained by the pilgrimage to the Pundarika hill, it has been said that the merit that car ve gained by practicing severe penance and celibacy at the other places of pilgimage, can be gained at the Satrunjaya hill by minimal practices. Thereafter it has been said that the merit that a person, given to gourmet gastronomical desires, earns in ten million days can be earned in a single day's fast at the Satrunjaya (Pundarīka) hill. Also, the merit that is earned by giving away land, cows and gold in charity, can be earned only by worshipping at the satruñjaya hill. Not only this, further it has been said that one who establishes an idol of the Lord in the temple situated at the forefront of Satruñjaya hill, carns enough merit to enjoy all the pleasures of the Bharata region as its lord and master and to reside in the sorrowless heaven. (verse 54-60)
Detailing the gains of the result of pilgrimage to Pundarika hill, the author says that he who remembers to bow to Satrunjava three times a day gains the fruit of a pilgrimage hy virtue of

Page #28

PREFACE : XXVII purification of his volitional disposition. He also states that one who increases his merit by remembering Satruñjaya hill even from his own place gains purity of disposition and the fruit of pilgrimage to it. (verses 61–64)
According to this work any pilgrimage to various places of pilgrimage in the land of humans (Manusyaloka) in does not become successful until and unless pilgrimage to Satruñjaya, located in the Saurastra region, is also undertaken. Also, all the places of pilgrimage that exist within the heavens, the hells and the human-world look up to and bow to the Pundarika, meaning that Pundarika is the most venerable amongst all the places of pilgrimage. Further, it has been stated that by bowing to the Pundarika, all other places of pilgrimage are automatically get bowed to. (verses 65–67)
In the same vein, of establishing the Pundarika as the best place of pilgrimage, the author says that by bowing at the Pundarika a pilgrim gains hundred times more gain as compared to the gains of bowing at the Kailāśa hill, Sammedasikhara, Pāvāpuri, Campanagarī and Ujjilā hill. (verses 68–69)
Further, it has been said that one who offers holy umbrella (Chatra), holy flag (Dhvaja), holy whisk (Camara), eight auspicious objects (Asta-marigala)), bathing-pitcher (Snānakalasa) and worshiping dish (Pūjā-thāla) at the Satruñjaya hill becomes a Vidyadhara (person endowed with supernatural powers). Again, the author says that one who offers a chariot (Ratha) at the Satruñjaya and climbs the Vaitādhya and the Gunadhva hills with devotion becomes liberated in a limited number of births. (verses 70-72)

Page #29

XXVIII : SĀRĀVALI PRAKĪRŅAKA
The author concludes the subject of the origin and the glory of the fruit of pilgrimage to Pundarikagiri by saying that one who remebers the Pundarikagiri while undertaking the vows of Navakārisi (not eating or drinking anything for a period of 48 minutes after the sunrise), Paurisi (not eating or drinking anything for a period of the first quarter of the day), Pūrvärdha (not eating or drinking anything for a period of the first half of the day), Ekāsana (Eating and drinking only once a day while being seated at one place), Āyambila (Eating and drinking tasteless and unnutritive food without salt, oil, clarified butter (Ghrta) and sugar and drinking boiled water only once a day while being seated at one place) gains the fruit of observing a three day long fast. And, one who remembers the satruñjaya hill while observing fasts for the periods of six days, eight days, twelve days, half a month and a month, gains the ultimate fruit of liberation. (verses 73–74)
While discussing the monastic ordination, spiritual enlightenment and final liberation of Saint Nārada ete it has been said in the present work that Saint Närada of the purest spiritual hue (Sukla-leśyā) gained the divine omniscience, which is the essence of the tnree worlds, by virtue of overcoming attachment towards the mundane things. Further, it has been stated that all the other ten million aspirants also gained enlightenment and liberation by destroying their karmic bondages at the front part of Satrunjava hill. (verses 75–83)
Propounding the glory of Pundarika hill, it has been said that a devoted person becomes free of trouble even in such difficult situations as in the rugged jungle path, in frightening forest and in the funeral ground. Further, it has been said that a person aboard a wrecked ship or boat in a stormy ocean or river is able to ford them by remembering satruñjaya hill while sailing the wrecked vessle.

Page #30

PREFACE : XXIX
One tormented by birth and death as also decay and disease becomes free from death (gains liberation) by remembering the Pundarika hill. (verses 85–92)
The author says that a poor person, who always devotedly remembers Satruñjava hill, instantly gains worldly and spiritual wealth. Further, by remembering Pundarika hill an unmarried girl gets a good bridegroom, the mother desirous of a son gets a son and a miserable person becomes happy. By stating the glory of Pundarika hill by many such examples, the author says that one gains the fruit of a day long fast by offering ten flower-garlands at the Satruñjaya hill, that of two days long fast by offering twenty flower-garlands, that of three days long fast by offering thirty, that of four days long fast by offering forty, that of five days long fast by offering fifty flower-garlands and that of a fifteen days long fast by offering charity there. (verses 93–97)
According to this work a person gains the fruit of a month long fast by offering fragrant substances such as Camphor, Agaru, Lobān and Dhūpa (Joss and Incense) and by offering charity to a monk there, one gains the fruit of monthlong fast undertaken in the lunar month of Kärtika. Stating the result of constructing a Jina temple at the Pundarika hill it has been said that one who constructs a Jina temple there while observing the fast for the lunar month of Vaišākha, becomes an emperor (Cakravarti) and marries sixty-four thousand young women. (verses 98-99)
In order to illustrate the result of establishing a Jina idol in a temple at the Satruñjaya hill, the author says that the fruit that can be gained by establishing a Jina idol at an expenditure of a hundred thousand coins at other places can be gained by spending only a thousand coins at Satrunjaya hill. Stating the glory of

Page #31

XXX : SĀRĀVALI PRAKĪRNAKA charity offered at the satrunjaya hill, the author says that a noble charity given in this birth results in a noble human rebirth, a medium charity results in a mediocre rebirth and a poor charity offered in this birth results in a poor human rebirth. (verses 100102)
Stating the fruit of knowledge and compassion towards the living, it has been said in the text that a lay believer, who enjoys worldly pleasures, also gains a heavenly rebirth through the means of charity and austerity and also gains the noble fruit of liberation by gaining purity of volitional disposition through the practice of activities in accordance with the canonical texts. Further, it has been said that a person practising austerities, renunciation, vigilance and restraints definitely gains a heavenly rebirth and the monk who perfoms ten types of monastic duties gains an affliction free heavenly rebirth. (verses 103-107)
The author says that the gods in heaven clearly listen to the faith propounded by the Lords Jinendras and one who does not have faith on the words of the Lords cannot gain heavenly birth. The austerities observed, without faith, by the ignorant and the foolish, ones do not amount to penance but only to bodily torment. (verses 108–109)
Emphasizing the importance of knowledge, in the next few verses, it has been said that the knowledge that leads towards liberation is the only noble and right knowledge, every other kind of knowledge is false knowledge and it hinders the path of spiritual emancipation. (verses 110–112)
Deliberating upon the subject of pain through non-charity and pursuit of pleasure through charity, the author says that it is

Page #32

PREFACE : XXXI rare to find a charitable person like the one who gives desired charity while climbing the Satrunjaya hill. (verses 113–114)
In the end, telling about the fruit of making copies of the present work, the author says, “May the one, who gets a copy of this text entitled “Sārāvalī’ made, gain abundant respect, fame and glory and may he never incur sins. (116)
Thus, we see that the present Sārāvalī-prakirnaka eulogizes the importance and glory of the great holy place of pilgrimage - Śatruñjaya (Pālitāna as of now). Hence, it will be relevent to examine the development of the concept of "Tīrtha', the term that variously encompasses the four-fold religious order established by the Prophets', 'places of pilgrimage where any of the five auspicious events in the lives of Prophets occurred (Kalyānaka-ksetra)', “places where any soul attained liberation (Siddha-ksetra)' and 'the places of pilgrimage which are krown to be associated with miraculous events (Atiśaya-ksetra)', in the Jaina tradition.
Importance Of Tirtha In The Jaina Tradition --
Even though the concept of "Tīrtha' enjoys a very important place in every Indian religious tradition, the importance assigned to this concept in the Jaina tradition is somewhat unique because herein the very religious order comprising its four pillars - monks, nuns, lay male and female followers – has been called the “Tīrtha' and the Prophet - Propounder of the faith and the establisher of the order -- as “Tīrtharkara'. The status that is enjoyed by the God in other traditions is, in Jaina tradition,
enjoyed by the Tīrtharkara. Tīrtharikara is said to be the Lord 1. Prophet-propounder of the faith and the founder establisher of

Page #33

XXXII : SĀRĀVALĪ PRAKIRNAKA
tirtha.. In other words, one who founds and establishes tīrtha or the social order of the faith in which its followers can practice it unhindered is Tīrthaikara. Thus, the concepts of Tīrtha and Tīrtharikara are interrelated to each other and are the life-stream of the Jaina faith.
The General Meaning Of Tīrtha In The Jaina Faith -
The Jaina masters have deliberated on the concept of Tīrtha in detail. Explaining the etiological origin of the word “Tīrtha', it has been said – “Tīryate aneneti tīrthah??. Meaning - the place from where one can ford (the worldly chasm) is Tīrtha. Thus, generally the river-banks and ocean-shores from where the journeys or voyages to ford them were started were said to be Tīrthas. The Māgadha tīrtha, Varadāna tirtha and Prabhasa tīrtha, mentioned in the Jaina canonical text *Jambudvipaprajñapti' carry this meaning''.
The Symbolic Meaning Of Tīrtha
Symbolically the Jaina masters have interpreted the word “Tīrtha', thus - "what helps in fording the ocean of worldliness is Tīrtha and the one who establishes such a Tīrtha is Tirtharkara. In short, the very path leading to spiritual emancipation and final deliverance (Moksa-mărga) has been called "Tīrtha'. In Višesāvasyaka Bhāsya, the famous commentary on Avasyakasū tra by Jinabhadra Gani Ksamásramana, the words - Śrutadharma (the faith of the word of Jina), Sadhană-mārga (the path of spiritual practice), Pravacana (the holy and liberating
12 a, Abhidhāna Rajendra Kosa, Pt. IV, p. 2242.
b. Sthānänga Tīkā. 13 Jambudvi

Page #34

PREFACE : XXXI words of the Lord), Pravacana (the religious discourse) and
Tīrtha have been mentioned as synonyms by the implication that they all are means of achieving spiritual purification'. It is clear from this that, in the Jaina tradition, the word “Tīrtha' has been used not only in the sense of a pious or worshipable place of pilgimage but in a much wider sense. The Jainas do not limit the meaning of Tīrtha to merely a pious holy place but extend it to entire faith and the groups of faithful practitioners of the faith.
The Spiritual Meaning Of Tīrtha -
Going beyond the worldly and etiological meaning the • Jainas have provided a spiritual meaning to the word Tīrtha. In
the Uttarādhyayanasūtra, in the description of Saint Harikesī, who was born in a lowly untouchble caste, on being asked as to which was his Sarovara (lake - a symbol of spiritual cleanser) and which was his pilgrimage for peace (Santitirtha), the saint replied that righteousness was his pilgrimage for peace and the faith itself was his Sarovara, by bathing in which the soul becomes pure and unblemished'. It has been said in the Visesavasyaka Bhāsya that the conventional places of pilgrimages such as river-banks and bathing therein etc. only cleanse the external dirt, i.e. they only purify the body or that they only ford across the terrestrial rivers etc. and hence are not the real pilgrimages. The real pilgrimages are those, which help the soul in fording across the chasm of
14 Suyadhammatitthamaggo pāvayanam pavayanam ca egatthā | Suttam tantami gantho pādho satthami pavayanam ca egatthā ||
- Višesāvaśyaka Bhāsya, 1378. 15 Ke te harae? Ke ya te santititthe? Kahisi N,hão va rayam jahāsi?
Dhamme haraye bambhe santititthe apāvile attapasannalese Jaimsi nhão vimalo visuallho susiibho pajahămi dosam ||
- Uttarādhyayana Sūtra, 12/45-46.

Page #35

XXXIV : SĀRĀVALĪ PRAKĪRNAKA miserable worldly existence and make it reach the shore of liberty.'" Again, in the Visesăvasyaka Bhasya not only the importance of the vilitional pilgrimage over that of the physical (conventional) pilrimage has been established, but the very concept of attainment of spiritual emancipation by bathing in, taking a plunge in and drinking the waters of holy rivers etc. has been demolished. The commentator says, “If the waters of the holy rivers such as the Ganges etc. are taken as pilgrimage by virtue of their beneficial qualities of giving coolth to and cleansing the bodies of the pilgrims, then other substances such as eatables, drinks and other cleaning materials, etc. which are also beneficial for the body ought also to be accepted as pilgrimages, but nobody accepts them as such.” 17 Actually, the real pilgrimage is the one that cleanses our soul of the karma-dirt and helps it ford across the ocean of mundaneness. This spiritual interpretation of pilgrimage, found in the Jaina tradition, is available in the Vedic tradition as well. Therein it has been said, “Truth is a pilgrimage, forgiveness and restraining of the sensual organs is also a pilgrimage, compassion towards all the living beings, the simplicity of thinking, charity, contentment, adherence to righteousness, politeness of speech, knowledge, patience and acts of piety are all holy pilgrimages."918
16 Dehāitārayam jam bajjhamalāvanayanāimettani ca
Negantānaccamtiyaphalam ca to davvatittham tam || Iha tāraṇāiphalayanti phāna-pānasavagāhanaīhim | Bhavatārayanti kes tam no jīvo vaghāyāo ||
- Visesăvaśyaka Bhāsya, 1028–1029. 17 Dehovagāri vā tena titthamiha dāhanāsanāīhim |
Mahu--majja-mamsa-vessādao vi to titthamānannam || -Ibid, 1031. 18 Satyam tīrtham ksamā tīrtham tīrthamindriyanigrahah |
Sarvabhūtadayātīrtham sarvatrarjavameva ca il Dānatīrtham damastirthani santosastīrthaniucyate | Brahmacarya parani tirthani tirtham ca privavādita | Turthânấmapi tattirthai visuddhinhanhsah Pali ||

Page #36

The Physical v/s The Psychical Holy-places
In the Jaina tradition the holy places have been classified as physical and psychical holy places". We can also call them as living and non-living or volitional or material holy places (tīrtha). Actually, (holy) rivers, lakes, etc. are immovable, unconscious, or material holy placeas, while the religious order, which adheres to the duties in accordance with the scriptures, is the psychical, conscious, volitional or living tīrtha and it is the only real tīrtha. Therein, the righteous are the helmsmen, the tri-gem (Ratnatraya) of right-vision, right-knowledge and right-conduct is the means of fording (such as boats etc.), and the miserable mundane world is the ocean to be forded across. The tri-gem of right-vision etc. which is instrumental in fording across the ocean of mundane ignorance etc. is the volitional pilgrimage. Passions anger, pride, deceit and greed are the spiritual blemishes. That which definitely removes them is the real tirtha.20 Actually, the religious order itself that helps in quenching the fire of anger etc. is the real tirtha. Thus, we see that the spiritual practice for the puification of
20
1
- Śabdalkalpadruma – “Tīrtha”, p. 626. 19 Bhave tittham sangho suyavihiyam tārao tahimi sähū | Nanäitiyam taraṇam tariyavvam bhavasamuddo ya ||
- Viseṣāvasyaka Bhāṣya, 1032.
PREFACE: XXXV

Jami năng—danisana—carittabhavao tavvivakkhabhāvão Bhavabhaao ya tarei tenam tam bhāvao tittham || koha-loha-kammamayadāha-taṇhaĪmalāvaṇayaṇāim
Taha
Eganteṇaccantani ca kunai ya suddhim bhavoghão Dahovasamaisu vā jam tisu thiyamahava dasangāīsu To tittham sangho ceiya ubhayam va visesanavisessam || Kohaggidahasamaṇādao va ceva jassa tinnatthä Hoi tiyattham tittham tamatthavaddo phalttho ayam || - Viseṣāvasyaka Bhāṣya, 1033-1039.
te

Page #37

XXXVI: SĀRĀVALĪ PRAKĪRNAKA the soul and the religious order, that helps in carrying out such practices, have been taken as the real tirtha in the Jaina tradition.
The Four Types Of Holy-places Or Tīrtha -
Abhidhãna Rājendra Kosa mentions four types of holyplaces – Năma-tīrtha (places or objects that are named as “Tīrtha' or pilgrimage), Sthāpanā-tirtha (places or object that are traditionally believed to be “Tīrtha’ or places of pilgrimage), Dravya-tirtha (physical places and objects considered as holy and consequently as places of pilgrimage) such as the holy rivers, lakes etc. in the other traditions and the places where any of the five auspicious events (Kalyanaka) – birth, self-ordination, attainment of omniscience and libearation – in the lives of any of the twentyfour Lord Prophets (Tīrtharikaras) occured and Bhāva-tīrtha (volitional pilgrimage or dispassionate volitional dispositions that help in the purification of the soul and, thus, pave the way for its
timate liberation and are, therefore, a means to ford across the ocean of maundane existence). The four-fold religious order comprising monks, nuns, lay male and female followers that help the aspirants in treading the path of spiritual emancipation are the Bhavātirthas 2. Thus, in the Jaina faith, first of all the faith preached by the omnicient Prophets and next the four-fold religious order of the monks, the nuns and the lay male and female believers have been taken as “Tīrtha’ and the Lord Prophets who preached the faith and established the order have been accepted as “Tīrtharkaras:
The Religious Order As Tīrtha
In the śramanic tradition, in the ancient times, the word
21 Namam thavanā-tittham, davvatittham ceva bhāvatitthani cal
- Abhidhāna Rājendra Kosa, Pt. IV, p. 2242.

Page #38

PREFACE: XXXVII
Tīrtha' has been used synonimously to Dharma-sangha' or the religious order. Every religious order or the group of practitioners of the faith was called tirtha. Based on this tradition, the practitioners of other faiths were called 'Anyatairthikas' or belonging to different religious orders. In the Jaina literature religious orders of other Šramanic traditions such as Buddhist etc. were referred to as "Tairthika or Anyatairthika.22 In the Samaññaphalasutta of the Buddhist text Dīghanikāya, too, besides the name of Lord Mahāvīra those of Mankhali Gośā laka, Ajitakeśakambalī, Pūrnakāsyapa, Prabuddhakātyāyana, ete have been mentioned as “Titthakara (Tīrtharikara):23 or the establishers of religious orders. It follows from this that the groups of followers of their respective faiths were also called 'tīrthas'. In the Jaina tradition, however, the term “Tīrtha' has been prevelent since the ancient times to date for the Jaina order or the groups of practitioners of Jaina faith. While praising the Lord (Mahāvīra), Ācārya Samantabhadra says, “O Lord ! this tīrtha – i'eligious order – established by you is emancipating and beneficial for everyone.24 The religious order of Lord Mahāvīra has ever been termed as Tīrtha!
Classification Of Tīrtha
In the Višesā vasaka Bhāsya, Tīrtha or pilgrimage has also
22 “Paratitthiyā' - Sūtrakrtānga, 1/6/1.
Evamvutte, annataro rājāmacco rājānam māgardham Ajātasattum vedehi-puttam etadvoca – “Ayam, Deva ! Pūrano Kassapo sanghi ceva gani ca ganācariyo ca, nāto, yasassī, titthakaro, sādhusammati bahujanassam, rattannū, cirapabajjito, addhagato vayoanuppatto |
– Dīghanikāya (Sāmañjaphalasuttam), 2/2. 24 Sarvāpadāmantalaram nirantam sarvodayam tīrthamidam tavaiva ||
- Mahāvīra kā Sarvodaya Tirtha, p. 12.

Page #39

XXXVIII : SĀRĀVALĪ PRAKĪRṆAKA
been classified on the basis of case and difficulty of spiritual practices prescribed therein.
25
The commentator has mentioned four types of tīrtha 25:
1. There are some tīrthas or banks where it is easy to enter and also easy to ford from. Likewise there are some religious orders wherein it is easy to enter and wherein the practice is also easy. The author has mentioned the name of the Saiva (Shaivite) sect as an example of this type because in the Shaivite sect, both, the entry as well as the practice are believed to be easy.
2.
In the second type the entry is easy but fording is difficult. So, in some religious orders it is easy to enter but difficult to practice the faith. Buddhist order has been cited as an example of this type. In the Buddhist order it was easy to enter but the practice was not that easy as it was in the Shaivite sect.
3. In the third type, the tirtha wherein the entry is difficult but fording is easy has been mentioned. In this context, the commentator has mentioned the Acela (naked) sect of the Jaina faith. In this sect the nakedness was essential, so, it was difficult to enter it but having entered it was easy to ford the ocean of mundaneness.
4.
In the fourth type the author has mentioned the religious order in which it was difficult, both, to enter as well as to
Ahava suhottārüttaraṇāl davve cauvviham tittham
Evani ciya bhavammivi tatthäimayam sarakkhāṇami ||

Viseṣāvasyaka Bhāṣya, 1041–42.

Page #40

PREFACE: XXXIX
ford. He has mentioned his own sect (the Svetämbara sect of the Jaina faith) as an example of this type.
How far is this classification fair? This may be debatable, but it is certain that in the Jaina tradition various types of religious orders have been thought of on the basis of ease and difficulty of their respective trends of spiritual practices and that the term tīrtha has been taken to mean the path of practising the faith.
Thus, we see that the term tirtha has been employed as the means of spiritual practice rather than the holy places of pilgrimage, and the tri-gem of right-knowledge, right-vision and right-conduct has been called as Bhāvatīrtha or the volitional pilgrimage, because these are capable of giving the spiritual peace and equanimity by removing the filth of sensuality and passions. In the Bhagavatīsūtra, it has been mentioned that tīrtha is capable of yielding spiritual peace. It has also been said therein that the fourfold Śramanic order itself is Tīrtha. Śramapas (the monks), Śramanis (the nuns), Śrāvakas (the male lay followers) and Śrāvikās (the female lay followers) are the four organs of this four-fold Śramana-sangha or the Śramanic order. Thus, it is definite that in the ancient Jaina texts only the four-fold religious order that ensures the fording of the ocean of mundaneness by its members, by adopting and adhering to the three-way spiritual practice of right vision, right knowledge and right conduct, alone, has been accepted as the real Tīrtha.
26
Titthani Bhante! tittham titthagare tittham? Goyama ! Arahā tāva ṇiyamā titthagare, tittham puṇa cāuvvaṇāiņam samanasanghe | Tam jahā - samaņā, samaṇīo, sāvayā, saviyao ya │
- Bhagavatī Sūtra, Śataka 20, Uddeśaka 8.

Page #41

XL :SĀRĀVALĪ PRAKIRŅAKA
Real And Conventional Tīrtha -
In the Digambara tradition of the Jaina faith tirtha has been classified as real tīrtha (Niscaya-tīrtha) and conventional tirtha (Vyavahāra-tīrtha). First of all the pure and enlightened nature of the soul has been termed as real tirtha. Then, it has been said that the soul which is restrained by five great vows, consecreted by righteousness, restrained in respect of five sense organs and unattached, is the real tīrtha, by bathing in whose waters of monastic ordination and learning piety can be attained. Again, flawless righteousness, unblemished renunciation, noble penance and real knowledge are also considered to be real pilgrimages when they are devoid of passions and endowed with a calm disposition of equanimity.28 Similarly, in Mulācāra, the following of the pure religious code, in accordance with the canonical literature, has been termed as pilgrimage”, because it makes the soul pious through the means of right-knowledge and right-conduct. The general conclusion is that all those means that make the soul pious by removing the dirt of sensuality and passions etc. and help it in fording across the ocean of mundaneness are the real pilgrimages. Although it is also mentioned in the commentary to Bodhapāhuda that those conventional tirthas such as - Ürjayanta, Satruñjaya, Pāvāgiri, etc. – that have been touched by the lotus-feet of famous and glorious liberated souls and are, therefore, cause of destruction of the karma--mire, are also worthy of our worship. Thus, in the Digambara tradition, too, the path
“Vayasammatavisuddhe pañcendiyasañjade n,iravekkhe | Nhãe u munī titthadikkhăsikkhā sunhänena ||”
- Bodhapāhuda, 26–27. 28 Bodhapāhuda Tīkā, 26/91/21. 29 Sudadhammo ettha puna tittham – Mulācāra, 557.
'Tajjagatprasiddham niscayatīrtham prāptikāranam Muktamuni pā dasprstam tīrthaurjayantaśatruñjayalātadeśapāvgiri...!

Page #42

PREFACE: XLI of spirituality and the instruments of spiritual emancipation have been taken as real and substantial tīrthas (Niścayatīrtha) and the places of occurrence of five auspicious events of the Prophets have been taken as conventional tīrthas (Vyavahāratīrtha). It has also been said in Mulacara that those, which quench the thirst, cool the heat and cleanse the dirt are physical tīrthas and the liberated Lords Jina, endowed with infinite knowledge, infinite vision and absolute conduct, are the spiritual tīrthas. This spiritual tīrtha itself is the real tirtha. The places of auspicious events (Kalyāṇaka-bhūmi) are the conventional or physical tīrthas 31. Thus, in both, Svetambara as well as Digambara traditions, importance has been given to spiritual or real tīrthas, but due to their motivational role in the purification of the soul, physical or conventional tīrthas have also been accepted. It may be recalled that the concept of tīrtha in the other religious traditions can be compared to the physical or conventional tīrthas or holy places of igrimage.
The Development Of The Meaning Of The Word Tirtha In The Jaina Tradition -
In the Śramanic tradition, in the beginning tīrtha was assigned a spiritual meaning. In the ancient Agamic explanatory works such as Visesavasyaka Bhasya, the concept of accepting the rivers, lakes, etc. as tīrthas, just as in the Vedic tradition, was refuted and in its place the concept of accepting the path of threeway spiritual practice and the religious order of the faithful
- Bodhpähuda, Tīkā, 27/13/7.
31 Duviham ca hoī tittham nadavvani davvabhāvasañjuttam Edesim donham pi ya patteya paruvaṇā

hodi
- Mūlācāra, 560.

Page #43

XLII: SARAVALĪ PRAKĪRṆAKA
practioners - Śramaṇa-sangha - was established. The very same concept can be discerned in Mulācāra of the Yāpanīya tradition of the Jaina faith, the fact that we have already mentioned earlier.
In the later times, in the Jaina tradition, too, the concept of tīrtha underwent a change and the physical tīrthas such as various holy places were also acepted as places of pilgrimage. First of all the places associated with the auspicious events in the lives of the Tirthankaras (Kalyāṇaka-ksetras) were accepted as such. In later periods not only the places of auspicious events of the Prophets but also the places of liberation of their principal disciples (Ganadharas) and other monks (Siddha-ksetras) were accepted as holy places or tīrthas. Still later, even those places where there were temples of architectural grandeour and where the main idols of the Tirthankaras or their attending gods were believed to be endowed with miraculous powers were also accepted as holy places of pilgrimage or as tīrthas.
The Basic Difference In The Hindu And Jaina Concepts Of Tīrtha
It is true that, in due course, like in the Hindu tradition the Jainas, too, started giving importance to the worshipping and pilgrimage to certain places by believing them to be holy and pious, still there is a fundamental difference in the concept of tīrtha in the two traditions. The Hindu tradition believes that certain rivers, lakes, etc. such as the Ganges, as naturally holy and pious. This river is not associated with any event in the life of any saint or monk, but is naturally holy. It is believed that by bathing in, worshiping at, offering and giving charity and going on pilgrimage to such holy places are meritorious acts. Opposed to this concept. in the Jaina tradition any place of pilgrimage is not considered to be holy by itself but by its association with the auspicious events in

Page #44

PREFACE : XLIII
the lives of Tirthaikaras or other holy, pious and liberated noble souls. According to the Jainas no place is holy or unholy on its own accord but it becomes holy or pious when it gets associated with the auspicious events such as birth, self-ordination, enlightenment, and liberation of the Lords Prophets or some other great and noble souls. In the Buddhist tradition, too, the places associated with the life-events of Buddha have been considered as
holy.
The second fundamental difference between the Hindu and the Jaina traditions is that whereas the Hindu tradition mainly accepts rivers, lakes etc. as places of pilgrimage, the Jaina tradition generally accepts only some cities and hills as such. Even this difference is based on the concept of either believing a place as holy by itself or by its association with the important events in the lives of some great and noble souls. Again, an important reason for this difference is that in the Hindu tradition there has been a great emphasis on the external cleanliness by the means of bathing etc, the Jaina tradition puts it on the internal purity achieved by means of observance of austerities and practising renunciation. Therein bathing etc has been considered as prohibited acts as it is. Hence, it was natural that in the Hindu tradition the rivers and lakes etc. came to be regarded as holy places of pilgrimage while in the Jaina tradition the places of spiritual practice like forests, hills etc. developed as tirthas. Although, as exceptions, Mt. Kailāśa etc have been regarded as places of pilgrimage in the Hindu tradition and likewise river Satruñjaya etc have been so regarded in the Jaina tradition as well. This was, however, due to the mutual influence of these two traditions on each other. Again, regarding of hills like Mt. kailāśa ete, which were the places of spiritual practices of great gods such as Lord Mahadeva etc, as places of pilgrimage by the Hindu tradition was due to the influence of the

Page #45

XLIV: SĀRĀVALĪ PRAKĪRNAKA cult of renunciation therein. On the other hand, due to the influence of the Hindu tradition the belief gained ground in the Jaina tradition that if one did not bathe in the holy rivers such as river Strunjaya etc, the very purpose of one's human birth was lost. The following line from a prayer that glorifies the Satruñjaya tirtha is a case in point: -
"Satrunji nadi nhāyo nahin, to gayo minakha jamáro hāra/"
Tīrtha And Pilgrimage –
It is clear from the foregoing description that there is a definite historical and gradual development of the meaning of the word tirtha. First of all the Jaina tradition regarded pilgrimage, bathing and worshiping at the holy places of pilgrimage such as the Ganges etc as redundant from the spiritual gain point of view and assigning a spiritual meaning to the word tirtha, it accepted only the spiritual path of liberation and the fourfold religious order comprised of the groups of spiritual aspirants as such. However, in the Jaina tradition, too, the mundane concept of regarding the places associated with the occurance of five auspicious events (Kalyānakas) in the lives of the Lords Prophets as holy places of pilgrimage (tīrthas) developed with the passage of time. The pre Christian era Jaina canonical works, such as Ācārārga ete, contain no mentions of Jaina places of pilgrimage while the descriptions of pilgrimages and celebrations at the Hindu places of pilgrimage abound therein. Not only this, they specifically prohibit participation in such pilgrimages and celebrations by the spiritually inclined Jaina clergy.52 In the subsequent canonical literature,
32 “Se bhikkhu vā, bhikkhuni vă, ... ... thubha mahesu vā, tadāga mahesu
vā, daha mahesu vā, nai mahesu vā, sara mahesu vā ... ... no padigā hejjā /
- Acaranga, 2/ 1/ 2/ 24.

Page #46

PREFACE : XLV created between the 1" and the 5th century AD, though there is no clear indication of the Jaina places of pilgrimage, the descriptions pertaining to the places associated with the auspicious events in the lives of the Lords Prophets, particularly places of their births and liberation, are found. The references to dispersal of the mortal remains of the Lords Prophets such as their ashes etc. into the Sweet water occan (K'sira-samudra) are also found therein. In the Jambūdvīpa-prajrsapti there is a mention of the construction of a dome (Stūpa) at the place of liberation of Lord Rsabhadeva.** In the canonical literature of this period, besides the mentions of temples etc, constructed in the heavens and at the tops of some mountains and the Nandīśvara dvīpa, we also find the descriptions of the gods going and celebrating at the Nandīśvara dvípa on certain auspicious days. Although there are mentions of Jina temples and domes in these works, there are, however, no mentions of pilgrimages to these places by the human followers of the faith. We expect that if any scholars have come across such mentions, they be brought to our notice.
From the iscriptions on the Jina idols, frescoes and domes found at Lohānipur and Mathura, depicting marches of the devotees carrying lotus flowers for the purpose of Jina-worship, it becomes clear that the practice of constructing Jina temples and worshiping Jina idols had become prevelent even in the third century BC. However, the absence of the mentions of tīrtha and
33 A. Samavāyānga, Samavāya 225/ 1.
B. Āvaśyaka Niryukti, 382–84. 34 A. Jambūdvīpa Prajñpti, 2/ 111.
B. Avasyaka Niryukti, 48.
C. Sanavāvānga, 3-4/ 3. * Jambūdvīra Prajñapti (Jambuddīvapannatti), 27 11+22.

Page #47

XLVI: SĀRĀVALI PRAKĪRNAKA
pilgrimages in the ancient canonical works such as icäranga, Uttarādhyayana and Daśavaikālika definitely raises a question before us.
All the mentions pertaining to the tirthas and pilgrimages thereto are found in the canon-explanatory literature - Niryuktis, Bhāsyas and Cūrnīs. In the Ācārārga-niryukti the holy places of Astăpada, Ürjayanta, Gajāgrapada, Dharmacakra and Ahicchatra have been bowed to.“ It becomes clear from this that the concept of places of pilgrimage and proceeding on pilgrimages thereto, bowing and worshiping there had firmed up by the period of the Niryuktis, and that these were considered as acts of piety and merit. It has been clearly mentioned in the Nisitha-cúrni that the followers' faith is strengthened by pilgrimages to the places of occurrence of the auspicious events of the Lords Prophets.?
Thus, the clear mentions regarding the places of occurrence of auspicious events of the prophets as places of pilgrimage and pilgrimages thereto were, first of all, found from the sixth century AD. However, this practice must certainly have been prevelent even before this time. In this period even those places where the temples had become famous for their architectural grandeour were regarded as places of pilgrimage and bowing and pilgrimage thereto were also considered to cause enlightenment and separation of the bonded karma. In the Nisītha-cúrni, besides the places of auspicious happenings of the prophets, Dharmacakra in Uttarāpatha, the dome created by the gods in Mathura and the idol of Jīvantaswami in Kosala were considered as worthy of
14 Atthāvaya ujjinte gayaggapae dhammacakke ya | Pasarahāvattanagami camaruppavam ca vandami
-- Ācāranga Niryukti, p. 18. 37 Niśītha Cūrní Pt. I, p. 24.

Page #48

PREFACE : XLVII
worship. Thus, even those places where temples of architectural grandeour and artistic value were constructed or where the Jina idol was believed to be endowed with miraculous powers were also considered to be places of pilgrimage. The fame of Uttarāpatha, Kosala and Mathura was due to this very reason. In our view, the subsequent division of places of pilgrimage as Kalyānaka-ksetra, Siddha-ksetra and Atiśaya-ksetra, also, was due to this consideration only.
Types Of Places Of Pilgrimage -
In the Jaina tradition the places of pilgrimage are generally classified into three categories: -
1. Kalyānaka-ksetra, 2. Nirvāna-ksetra and 3. Atiśaya-ksetra.
Kalyānaka-ksetra -
These are places where any of the five auspicious events in the lives of any of the twenty-four prophets occured. The dates of conception in the mothers' wombs, birth, self-ordination, enlightenment and liberation of the Lords Prophets are considered as auspicious and they are called Kalvānakas. The places where these events take place are called Kalyānaka-bhümis. We are presenting a brief statement of the Kalyānaka-bhūmis of the twenty-four Prophets in the following table :
38 Uttarāvahe dhammacakkan, mahurae devanimmiya thubho kosalae va jiyantapadimă, titthakarāna vā jammabhūmio
- Niśītha Cūrī, Pt. III, p. 79.

Page #49

SĀRĀVALI PRAKĪRNAKA
KALYANAKA-KSETRAS
Tīrthan
kara (Prophet)
Place Of
Birth
Place Of Libera
tion
Place Of Conception
2. Ayodhyā Ayodliyā
Place Of Ordainment
4. Ayodhyā Ayodhyā
Place Of Enlightenment,
5. Purimatāla Ayodhyā
6.
Rsabha Ajita
3. Ayodhyā Ayodhyā
Sambhava
Srāvasti
Srāvasti
Sahetuka
Srāvasti
Ayodhyā
Ayodhyā
Ayodhyā
Ayodhyā
Abhinan
dana Sumati
Ayodhyā
Ayodhyā
Ayodhyā
Kausāmbī
Kaušāmbi
Kaušāmbi
Kausāmbi
Padma- prabha Supārsva
Astăpada Sammeda
sikhara Sammeda --śikhara Sammeda
-sikhara Sammeda
silara Sammeda
sikhara Sammeda
-śikhara Sammeda --sikhara Samneda
sikhara Sammeda
-śikhara Sammeda -Sikhara Campā
Vārānasi
Vārānasi
Vārānasi
Vārānasi
Candraprabha Puspadanta Sītala
Candra
pura Kākandi
Candra
pura Kākandī
Candra
pura Kākandi
Candra
pura Kākandi
Bhadrilā
Bhadrilā
Bhadrilā
Bhadrilā
Sreyānisa
Simhapura
Simhapura
Simhapura
Simhapura
Campā
Campā
Campā
Campā
Bhagvăn Vāsupūjya Vimala
Kāmpilya
Kāmpilya
Kāmpilya
Kämpilya
Ananta
Ayodlıya
| Ayodhyā
Ayodhyā
Ayodhyā
Sammeda
sikhara Sammeda
--Sikhara Sammeda
-sikhara Sammeda
sikhara
Dharma
Ratnapura
Ratnapura
Ratnapura
Ratnapura
Sānti
Hastinā
Hastina
Hastinā
pura
Hastinā pura
pura
pura

Page #50

PREFACE : XLIX
2.
5.
6.
Kunthu
3. Hastinā
pura Hastinā
pura Mithilā
Hastinā
pura Hastina
pura Mithilä
Hastinā
pura Hastinā
Ara
Hastinā
pura Hastinā
pura Mithilā
pura
Malli
Mithila
Rājagrha
Rājagrha
Rājagrha
Rājagrha
Munisuvrata Nami
Sammeda
-śikhara Sammeda
-sikhara Sammeda
-śikhara Sammeda
-shikara Sammeda
shikara Urjayanta Sammeda --shikara Pāvāpuri
Mithila
Mithilã
Mithilä
Mithila
Nemi Pārsva
| Saurīpura
Vārānasi
Saurīpura | Urjayanta | Urjayanta Vārānasi Vārānasi
Vārānasi
Mahāvīra
Ksatriya- kunda
Ksatriya
kunda
Rjuvālikā
Ksatriyakunda
Thus, in all, the Kalyānaka-ksetras of the Lords Prophets are - Ayodhyā, Purimatāla (Prayāga?), Astāpada (Mt. Kailāśa), Sammedaśikhara, Śrāvasti, Kaušāmbi, Vārānasi, Candrapura, Kākandi, Bhaddilapura, Simhapura, Campā, Kampilya, Ratnapura, Hastināpura, Mithilā, Rajagrha, Sauripura, Ürjayanta, Rjuvālikā and Pāvāpurī.
Nirvanaksetra -
Nirvanaksetra is, generally, also called Siddhaksetra. The place from where a monk or a Prophet attains liberation is called Nirvanaksetra or Siddhaksetra. The general belief is that there is no place on this entire earth from where one or the other monk has not attained nirvana. Hence, practically, the entire earth itself is Siddhaksetra. However, the place from where many a famous monk has attained nirvana is generally regarded as Nirvanaksetra or Siddhaksetra. In the Jaina tradition Šatruñjaya, Pāvāgiri, Turigagiri, Siddhavarakūta, Cūlagiri,

Page #51

L : SĀRĀVALĪ–PRAKĪRŅAKA
Reśandagiri, Sonagiri, etc, are regarded as Siddhaksetras. Siddhaksetras are particularly regarded as such in the Digambara tradition of the Jainas but even in the Śvetambara tradition the Śatruñjaya is regarded as a Siddhaksetra only.
Atiśaya Ksetra –
as
Those places which are neither the places of auspicious events of the Lords Prophets nor are the places of spiritual practice and liberation of any famous monk, but where some miraculous powers are attributed to the Jina idols or where the temples have extra-ordinary architectural grandeour are known Atisayaksetras. In the Jaina tradition of the day most of the places of pilgrimage fall in this category. For example, Mt. Ābū, Rāṇakapur, Śravaṇabelagola, Jaisalmer, etc. are famous in this respect. It must also be remembered that some of the Jaina places of plgrimage are famous not only for the miraculous powers of the Jina idols there but also for such powers of the idols of the guarding deity thereof. For example, Nākoḍā and Mahudī are famous for the miraculous powere of their guarding deities Yaksas or Bhairavas. Similarly, the fame of Hummaca is due to such powers of its guarding goddess - Yaksiņi attending on Bhagvan Parsvanatha.
Besides these three types of places of pilgrimage, there are some, which are based on the thought that some Lord Prophet had visited it and preached there. Also, at present, there are some places where temples dedicated to the memories of or some events in the lives of some famous masters (Acaryas) have been constructed and they are also regarded as places of pilgrimage. All the Dādāvadis fall in this category.

Page #52

PREFACE : LI
Pilgrimage
As to when did the custom of pilgrimage to such holy places started in the Jaina tradition is very difficult to ascertain because no clear mention of Jaina pilgrimages is found in the canonical or explanatory literature earlier than that of the Cūrnis. The very first such mention is in the Nisītha-cūrní wherein it has been said that a believer who goes on a pilgrimage to the places of auspicious events of the prophets strengthens and purifies his belief. Similarly, it has been mentioned in the Vyavahăra-bhā sya and the Vyavahāra-cūrni that a monk who does not visit all the Jina shrines and does not bow to all the monks staying in all the localities in the town on the eighth and the fourteenth of each fortnight incurs the minor penitence of a month's duration"
The mention of pilgrimages is also found in Mahānisīthacūrni as well. However, its period is controversial. The description of its restitution by Haribhadra is included in its text itself. It has been mentioned in the list of canonical literature in the Nandīsūtra, hence its period should be somewhere between the fifth and the eighth centuries AD. On this evidence it can be surmised that the concept of pilgrimage must have gained much importance during this period only.
39 Niśītha Cümī, Pt. I, p. 24. 40 Nissakadamanissakade ceie savvahim thuim tinni Velamba ceiānl va
nāum rakkivikaka āvavi, att,hamī caudasī suñceiya savvāni sahuno savve vandeyavvā niyamā avasesa-tihisu jahasatti || Eesu atthamīmādīsu ceiyāim sahuno vā je annāe vasahie thiāte na
vandati māsa lahu || - Vvavahāra (ū

Page #53

LII : SĀRĀVALİ-PRAKIRNAKA
It has been mentioned in the Mahāniśitha, “O' lord! if we be permitted, we might proceed on pilgrimage to the Dharmacakra tīrtha and return after bowing to (the idol of) Lord Candraprabha there”.“
A definite description with regard to Jaina pilgrimage is available in Haribhadra's Pañcāśaka (Circa 8th century AD). In the ninth pañcāśaka Haribhadra has described the ritual pertaining to the Jina-pilgrimage, but at the very look at the work it appears as if it is related to the ceremonial procession of the Jina idol in one's own town rather than journeying to a distant place of pilgrimage. Therein are mentioned the objectives and the duties pertaining to pilgrimage. According to this description Jaina pilgrimage has to include charity according to one's capacity, observance of austerities according to one's ability, bodily discipline, appropriate singing and playing of musical instruments, and singing of the Lords' praise for the glorification of the faith.*? The seeds of the undertaking of the Chah rī pālita Sarigha' (group pilgrimages with six-way observances), in the Svetāmbara tradition, can also be traced to this description by Haribhadra. Even today the observance of these six things is considered desirable while undertaking a pilgrimage:
Eating only once a day (Ekähäri),
+1 Jahannayā Goyamā te sahuno tam āyariyam bhananti jahā - Nani jai
bhayavam tume ānāvehi tanam amhehi titthyattam kari (2) yā Candappahamsāmiyam vandi (3) ya Dhammacakkam gantunamā gacchāmo ||
- Mahānisītha, (Quoted, Ibid, p. 10.) 42 Haribhadrasūri, Śrī Pañcāsaka Prakaranam, Jinayātrā Pañcāsaka, p.
248-63.

Page #54

2 4 5
2.
3.
43
4.
5.
6.
The descriptions of pilgrimages are mainly found in the Jaina literature of the later era only. In the present Sārāvalī Prakirṇaka, the story of the origin of the Satrunjaya (Pundarika) tīrtha, its importance and the result of austerities, charity and worship performed there are specifically mentioned for the first time. +3
PREFACE: LIII
Sleeping on the ground (Bhūādhārī),
Walking on foot (Pādacārī),
Keeping purity of faith (Śraddhā dhārī),
Giving up all raw and live consumption (Sacitta
parihārî), and
Observing celibacy (Brahmacārī).
Besides these, Vividha Tīrtha Kalpa (Circa 13th century AD) and various series on pilgrimages (Tīrtha Malāeǹ), that were abundantly written in the later period, give important information about various places of Jaina pilgrimage. The descriptions of group pilgrimages are also found in many a series and manuscript written after the 13th century AD. These have been dealt with later in this preface.
The object of going on pilgrimage is not only practising the faith but it also has a practical aspect to it, which has been indicated in the Niśītha-cūrṇī. It has been mentioned, therein, that one who stays at one place and does not visit other villages and cities becomes like a 'frog in the well'. As opposed to this, one who travels becomes worldly wise and practical by visiting many a village, town, city, region and capital, as also gains visual pleasure

Painnayasuttaim - Sārāvalī painnayam, Ed. Muni Punyavijayajī, Pub. Śrī Mahāvīra Jaina Vidyalaya, Mumbai, pp. 350–60.

Page #55

LIV: SĀRĀVALĪ-PRAKĪRNAKA
by beholding rivers, lakes, hills, etc. He also gains the purity of faith by visiting places of auspicious events of the Prophets. Again, he benefits by the company of many different monks and comes to know about their codes of conduct. He is also able to taste and partake of many different types of tasteful dishes offered at various places by various charitable institutions and individual followers of the faith."
It is clear from the foregoing description in the Niśītha– cūrṇī (Circa 7th century AD) that besides its spiritual value, the Jaina masters also acknowledged the practical utility of pilgrimage.
The Svetambara Jaina Literature Pertaining To Pilgrimage -
In the literature connected with the concept of pilgrimage, mention of some places of occurrence of auspicious events of the Lords Prophets are available in the Samavāyāṁgasūtra, Jñātā–
44
Ahava Tassa bhāva pāūņa bhanejjā – “So vatthavvo egagāmaṇivāsī kuvamandukko iva na gāmaṇagarādi pecchati | Amhe puna aniyatavā sī, tumam pi amhehi samānam hindanto ṇāṇāvidha-gāma—ṇagarā gara-sannivesa-rāyahāṇl janavade ya pecchanto abhidhakusalo bhavissasi, tahā saravāvi-vappinl-ndi-kupa-tadāga-kānanujjona kandara-dari-kuhara-pavvateya ṇāṇāviha rukkhasobhie pecchanto cakkhusuham pāvihisi, titthakarāṇa ya tilogapuiyāna jammana-vihā ra-kevaluppāda¬nvvāṇabhūmīo pecchanto damsanṇasuddhim kāhisi tahā annenna sāhu samāgameṇa ya sāmāyāri kusalo bhavissasi, suvvapuvve ya ceie vandanto bohilabham nijjittehisi, annonna-suyadāṇābhigamasaddhe sañjamāviruddham vañjanovaveyamanyam ghaya-gula dadhi-kṣīramādiyani vigativaribhogam pāvihisi" ||2716||
vividha
- Niśītha Cūrṇī, Pt. III, p. 24. (Pub. Sanmati Jñana Pitha, Agra)

su

ca

Page #56

PREFACE : LV dharmakathārgasūtra and Paryūsanākalpa. In the Svetāmbara tradition, the very first mentions of places of pilgrimage other than the places of auspicious events of the Prophets are found in the Mahānisītha and the Nisītha-cūrni, wherein we find the mentions of Mathurā, Uttarapatha and Campă. In the Nisītha-cūrni, the Vyavahāra-bhásya, Vyavahāra-cūrni, etc no information besides the names of these places is available. Only it has been mentioned that Mathură, Uttarāpatha and Campā are famous for domes
(Stūpas), Dharmachakra (the wheel of faith) and the idol of Jivantasvāmi respectively. Among the literature giving specific information about pilgrimage, the names of Titthogaliyapainnayam (Tīrthodgālika Prakīrnaka) and Sārāvali Prakirnaka can be considered as important. However, Tīrthodgā lika Prakīrnaka contains only the descriptions of the establishment of the four fold orders (Caturvidha Sarigha - earlier referred to as tīrtha) – of the monks, the nuns, the lay male followers and the lay female followers – in the times of different Lords Prophets rather than the descriptions of holy places of pilgrimage in the presently prevelent sense of the term. Some information pertaining to the past and the future of the tīrtha in the form of Jaina religious order has also been given therein. For instance, the mentions like how the canonical text will be destroyed after the nirvāṇa of Lord Mahāvīra, who will be the main spiritual masters (Acāryas) and the kings in the coming years, etc are mentioned therein. This Prakirnaka also contains the mention of the destruction of the so called canonical text that is not recognised by the Svetämbara tradition. Its language is mainly Mahārāstrī Prākrta but the influence of Saurasení Prākrta is also seen. It is difficult to decide upon it period; even then it is estimated that it must be of an earlier origin than the tenth century AD.

Page #57

LVI : SĀRĀVALI-PRAKĪRṆAKA
About Sārāvalī Prakīrnaka -
As far as a detailed description about any place of pilgrimage is concerned, this Sārāvalī Prakīrṇaka may be considered as the leading work from amongst the canonical and other Präkrta texts. Herein is given the story of the origin of the Śatrunjaya, alias Pundarika tīrtha. Two things that this Prakīrṇaka mainly focuses upon are 1. How was Pundarika tīrtha established? 2. How was it named as such? This work contains 116 verses and though it has been composed in Prākṛta language, looking at the clearly visible influence of Apabhraniśa, it can be considered as of a later origin than the works in the mainstream of Āgamic literature. Its period should be somewhere around the tenth century AD.
The specific gains of charity and austerities undertaken on the Pundarika hill is discussed in this Prakīrṇaka. According to this work, the story of the importance of the Pundarīka tīrtha was narrated to St. Nārada by Monk Atimuktaka. On listening to this story he (St. Nārada) volunteered to receive ordination, as a Jaina monk, at the hands of St. Atimuktaka and attained enlightenment and spiritual emancipation atop this hill. This place became famous as Pundarīkagiri, because Pundarika, the grandson of the first Prophet, Lord Rsabhadeva, conducted his spiritual practices and attained omniscience and nirvāṇa here. Among the famous souls that attained spiritual emancipation at this hill are twenty million monks including Nami and Vinami and Rāma, Bharata, five Pandavas and the sons of Lord Krsna Pradyumana, Sã mba etc. Thus, this Prakīrṇaka can be considered as the first work to eulogize this most famous place of Jaina pilgrimage in the western part of India. We have already dealt with, in deatil, the subject matter of this work earlier. No other independent work

Page #58

amongst the ancient canonical literature of the Svetāmbara
tradition has come to our notice.
Other Works On Pilgrimage -
Next to this work, the oldest work on the subject of places of pilgrimage is the Sakalatirtha-stotra by Siddhasenasuri of the group of Yasodevasuri of the tradition of Bappabhattasuri. This is a composition of the year 1067 AD, i.e. of the second half of the eleventh century of the Christian era. It mentions the places of pilgrimagesuch as Ahada (Mewada deśa), Angaiyā (Angadikā ), Arbudagiri (Mt. Ābu), Ayodhyā, Bhaddilapur, Bharukaccha (Saurastra), Bhinnamāla (Gurjaradeśa), Campa, Citrakūta (Cittauda), Dinduvānā (Dīdavāna), Devarãu, Dhārā, Gajapur, Gopalagiri (Gwalior), Guhuyarāya, Harsapur, Jaipur, Jālapur (Jalaur), Jalihara, Kämpilya, Kannauja, Khandila, Koranta, Kurkana, Kundanī, Mānakheda (Southern India), Mathurā, Nāgapur (Nāgaur), Nagara, Nāṇaka, Narān, Pāavā, Pallī, Paścimavallī, Rājagṛha, Rājapur, Raṇathambore, Śaurīpur, Śrāvastī, Śtruñjaya, Sammedaśikhara, Sanderao, Satyapur (Sañcor), Talavāda, Thārāprada, Ūrjayanta, Ujjayanī (Mālavā), Upakeśanagara, Vārāṇasī, Vāyaṇa, etc.
PREFACE: LVII
Possibly, it is the oldest work that metions all the famous Jaina places of pilgrimage of that time. However, it scarsely mentions any Digambara Jaina places of pilgrimage in the southern India that were undoubtedly there during its time. After this, the next important work that gives a detailed description of the places of pilgrimage is Vividha-tīrtha-kalpa. A work of 1332
45
Descriptive catalogue of Mss. in the Jaina Bhandaras at Pattan, G.O.S. 73, Broda, 1937, p. 56.

Page #59

LVIII : SĀRĀVALİ-PRAKĪRNAKA
AD, it gives a very detailed and comprehensive description of all the Jaina places of pilgrimage in the eastern, western, northern, central and southern India of its time. It also mentions some sites of Digambara Jaina places of pilgrimage in the southern part of India. It can be considered as one of the most important work on the holy places of pilgrimage of the Svetāmbara tradition. From the descriptions contained in this work, it appears that the author had himself undertaken pilgrimages to all these places. It is a work composed in three languages i.e. Prākrta, Samiskrta and Apabhrmśa. The places that have found a mention in this work are - Ahicchatră, Amarakunda (Hānamakonda, Andhra Pradeśa), Antariksa-Pārsvanātha, Apāpā (Pāvā), Arbuda (Abu), Aśvāvabodha (Bhadauch), Astāpada (Kailāśa), Avantideśastha Abhinandana-deva, Ayodhyā, Campā, Dhimpurī, Harikarikhīnagar, Hastināpur, · Kalikunda, Kāmpilya, Kaušāmbi, Kokāvasati, Kotisilā, Ladada, Mithila, Nẵsikyapur (Nẵsika), Pitaliputra, Phalavrddhipārsyanātha (Phalaudhi), Pratisthānapatana (Paithana), Raivatakagiri, Ratnavāhapur, Śrāvastī, Śtruñjaya, Satyapur (Sāñcor), Stambhanaka, tirtha, Vaibhāragiri (Rājagiri), Vārānasi, etc.
Even after this work many a Tīrthamālā and Caitya Paripāti has been written in the Svetāmbara tradition that throw light on the subject of pilgrimage. These have been written in Apabhramiśa of the later period and in the ancient Marugurjara language. The number of these works exceeds a hundred and they have been written in periods ranging from the 11'" to the 17th or 18th centuries AD. Some of these works are on certain single places of pilgrimage only and there are some that mention more or all the places of pilgrimage.

Page #60

PREFACE : LIX Historically these works have their own importance, as they carry critical descriptions of the conditions of the Jaina places of pilgrimage of their times. They contain not only the description of the place of pilgrimage in general but also about the architectural designs of the temples and the numbers and types of Jina and other idols therein. For instance, the Sūrata Caitya Paripāti by Katukamati Lādhāśāha describes that in the Gopīpura area of the town there were, in all, 75 Jina temples, of which eight were very large temples and that there were 1325 Jina idols therein. In the whole of Sürat town there were ten large Jina temples and 235 Derāsars, three Sanctum-sanctorums and 3178 Jina idols. Besides, if the Siddhacakras, Kamalacaumukhas, Pañcatīrthis and Caubīsīs were included there were 10041 Jina idols in that town. This description is dated 1713 AD, and it can only be imagined that how important these documents are from the point of view of historical study.
The study of all the Tīrthamālas and Caitya Paripātis is the subject of an independent research and, so, not mentioning all of them, we are only presenting a brief list of some of them here (This list is based on "Prācīna Tīrthamālā Sargraha' edited by Vijaya Dharmasūriji) -
Title
Author
Period
2
3
Sakalatirthastotra Astottarītīrthamälā Kalpapradīpa alias Vividhatīrthakalpa
Siddhasenasūri Mahendrasūri Jinaprabhasūri
1123 VE“ 1241 VE 1389 VE
46 Vikrama Era

Page #61

LX : SĀRĀVALĪ–PRAKĪRNAKA
3 14" Century VE
Upā. Vinayaprabha
Munimahimā Muniprabhasūri
Megha Hamsasoma
15th Century VE 16"" Century VE
1565 VE
Vijayasāgara
1717 VE
Tīrthayātrā Stavana
Caityaparipātī Astottarītīrthamālā
Tīrthamālā Pūrvadesīya Caitya
Paripātī Sammedaśikhara
Tīrthamāla Ādinātha Rāsa Śrī Pārsvanātha
Nāmamālā Tirthamälä Tirthamālā
Śtruñjaya Tīrthaparipātī Sūrat Caityaparipātī
Tīrthamālā
1721 VE
Lāvanyasamay Meghavijaya Upādhyāya
Sīlavijaya Saubhāgyavijaya
Devacandra
1748 VE 1750 VE 1769 VE
1793 VE 1795 VE
Ghālāsāha Acārya Jñāna
vimalasūri Jayavijaya
Sammetaśikhara
Tirthamālā Girnāra Tirtha
Sāśvata Tirthamāla
Ratnasimhasūri
sisya Vācanācārya
Merukīrti Kavidīpavijaya Kalyānasāgara
1886 VE
Kāvītīrthavarnana
Pārsvanātha Caityaparipātī
Jaisalamer Caityaparipātī
Śatruñjaya Caityaparipātī
Jinasukhasūri

Page #62

PREFACE : LXI
2
Vineeta kusala
Ratnakusala
Sādhucandrasūri
Šatruñjaya Tīrthayātrā Rāsa
Pārsvanātha Sankhyastavana Tīrtharāja Caityaparipātī Varnana
Pūrvadesa Caityaparipāti Mandapāñcala Caityaparipātī
Jinavardhanasūri
Khemarāja
The Digambara Jaina Literature Pertaining To Pilgrimage -
The oldest scriptural works of the Digambara tradition are Satkhandāgama, Kasāyapāhuda, Bhagavatī-ārādhanā and Mūlācāra. In these works, however, the word tirtha has been taken to mean the law (the faith) or the four-fold order of the faithfuls only. Tiloyapannatti (Circa 5th century AD) can be considered to be the oldest treatise of the Digambara tradition to give a description of the places of pilgrimage. It mainly mentions the places of the auspicious events of the Prophets. In addition, discussing the holiness of a region, it also mentions Pāvā, Ürjayanta and Campā. It mentions Rājagrha as Pañcasailanagara and its five hills have been vividly and realistically described therein. In Svayambhūstotra, Samantabhadra (Circa 5th century AD) has given a detailed description of Ūrjayanta hill. After this Daśabhaktipātha is a famous work on the subject of pilgrimage in the Digambara tradition. Its Nirvanabhakti (Samskrta) and Nirvāṇakānda (Prākrta) are important.

Page #63

LXII : SĀRĀVALĪ–PRAKĪRŅAKA
Generally, Pujyapāda (6th century AD) is considered as the author of Nirvāṇabhakti (Samskṛta) and Kundakunda (6th century AD) that of the Nirvāṇa-kānda (Prākṛta). About these Saniskṛta and Prākṛta Nirvāṇa (bhakti and kāṇḍa) texts Pt. Nāthūrāmjī Premi has said only this much that unless the matter of their authorship is settled, what can be said is that these are decidedly of a period prior to that of Aśādhara i.e. 13th century AD. The Prakrta text (Nirvāṇakāṇda) mentions Siddhavarakūta on the banks of Narmada and Culagiri and Pāvāgiri in the southern part of the town of Badvānī. However, archeologiclly, as these places of pilgrimage do not appear to be of a period prior to the 9th or 10th century, the claims regarding their period of composition and their authorship by the ancient Acāryas becomes questionable. Nirvāṇakāṇda mentions places of pilgrimage such as Ahicchatrā, Argaladeśa, Astāpada, Baḍavānī, Campā,Cūlagiri, Dronagiri, Gajapantha, Gommatadeva, Hastinapur, Holagiri, Jambuvana, Kunthupur, Mathura, Medhagiri, Nivadakundali, Pāvāgiri, Śatruñjaya, Sammedasikhara, Savanagiri, Siddhavarakūta, Sirapur, Tarpur, Tungigiri, Urjayanta, Vārāṇasī, etc. The mentions of Cūlagiri, Pāvāgiri, Gommatadeva, Sirapur, etc. in this Nirvānabhakti prove it to be of considerably later period. The idol of Bahubali at Gommatadeva (Śravaṇabelagolā) in Karnātaka state was erected in the year 983 AD, hence, neither can this treatise be of an origin earlier than this time nor can its author be Acārya Kundakunda.
Amongst the works of other Acaryas between the 6th and the 10th centuries AD, is the Nirvāṇabhakti by Pūjyapāda is the most important. He has mentioned the following places of pilgrimage in his Nirvanabhakti - Dronīmatha, Jumbhikāgrā

Page #64

PREFACE : LXIII
ma, Kailāśaparvata, Kundapur, Pāvānagar, Pāvāpur, Śtrunjayaparvata, Sahyācala, Sammedaparvata, Ürjayanta, Vaibhāraparvata, etc.
Ravisena has mentioned the following holy places in his Padmacarita - Ayodhyā, Bhadrikā, Campā, Candrapurī, Hastinā-pura, Kailāśaparvata, Kākandi, Kāmpilya, Kaušāmbi, Megharava, Mithilā, Nirvanagiri, Rajagrha, Ratnapur, śrā vasti, Sammedaparvata, Simhapura, Vamśagiri, Varanasi, etc.
The list of other important Tirtha-vandanās in the Digambara tradition, as per Tīrtha Vandana Sangraha by Dr. Vidyadhara Joharāpurkara, is as follows :
Title
Period
1
Author
2 Madanakīrti
12-13th Century 12-13th Century 12–13th Century
Udayakīrti
Padmanandi Śrutasāgara
12–13th Century
14" Century 15th Century
Sāsanacaturtrimśikā
Nirvānakānda Jīrāvalā Parsvanāthastavana
Tirthavandanā Pārsvanāthastotra Manikyasvāmī -
vinati Māngītungīgīta
Tīrthavandanā Tirthavandanā Jambūdvipa
Jayamāla Tīrtha Jayamālā Jambūs vāmī Carita
Abhayacanda
Gunakīrti Megharāja Sumatisāgara
15th Century 15th Century 16th Century 16th Century
Sumatisāgara Rājamalla
16th Century 16" Century

Page #65

LXIV: SĀRĀVALĪ-PRAKĪRNAKA
1 Sarvatirthavandanā
Śrīpura Parsvanatha
Vinati Puspāñjalijayamālā Tīrthajayamālā Tirthavandanā
Sarva Trailokya
Jinālaya Jayamālā
Balibhadra Astaka
Balibhadra Astaka
Muktagiri Jayamālā
Ramatekachanda
Padmavati Stotra
Sattīrtha Vandanā
Muktagiri Aratī
Akrtrima Caityālaya
Jayamālā
Pārsvanatha
Jayamālā
Tirthavandanā
The
Pilgrimage -
Modern
2
Jñānasagara
Laksamana

Somasena
Jayasagara Cimanā Pt.
Jinasena
Viśvabhūṣaṇa
Merucandra
Gangādāsa
Dhanaji
Makaranda
Topakari
Devendrakirti
Jinasagara
Raghava
Pt. Dilasukha
Brahma Harsa
Kavindrasevaka
Jaina
Literature
3

16-17th Century 17th Century
17th Century
17th Century
17th Century
17th Century
17th Century
17th Century
17th Century
17-18th Century
18th Century
17th Century
18-19th Century 19th Century
19th Century
19th Century
1. 'Jaina Tīrtho No Itihāsa' (Gujarātī), by Muni Śrī Nyāya-vijayaji, Śrī Caritra Smāraka Granthamālā, Ahamedabad,
1949 AD.
Pertaining To

Page #66

2.
3.
4.
5.
PREFACE: LXV
Jaina Tīrth Sarva Sangrha, Pt. -I (Sections I and II) and Pt. II, by Pt. Ambālāl P. Śāha, Ānandajī Kalyānaji Ki Pedhī, Jhaverīvādā, Ahmedabad.
Bharata Ke Pracïna Jaina Tīrtha, Dr. Jagadīśa Candra Jain,
Bharata Ke Digambara Jaina Tīrtha, Pts. 1,2,3,4 qnd 5 (With Illustrations), Śrī Balabhadra Jain, Tirtha Darśana, Pts. 1 and 2, Pub. Kalyāna Sangha, Chennai.
Śrī Mahāvīra Jaina
Additional Literature On Satruñjaya –
After this general discussion about the places of pilgrimage and the literature available thereon, we would like to dwell upon a detailed discussion about the literature that is available on
Satrunjaya tirtha or Pundarikagiri because this Sārāvalī Prakīrṇaka is related to this tīrtha only.
We notice that in both the Svetambara as well as the Digambara traditions, the literature available on the subject of tīrtha is mainly of two types - (i) those that deal with the tīrthas in a general way and (ii) those that deal with a particular tīrtha in detail. In the literature of the first category, the Acāryas of both the sects, with the singular exception of Ravisena (in his Padmacarita), have mentioned the Satrunjaya tīrtha. The authors of the Śvetämbara sect, of course, unfailingly mention Śatrunjaya. It also finds a mention in Nirvāṇakāṇḍa' and 'Nirvanabhakti' of the Digambara tradition even when all the temples therein, except a small temple of the Digambara sect, that too of a very later period, are of Svetambara tradition.
We are

Page #67

LXVI : SĀRĀVALĪ-PRAKĪRṆAKA
not aware of any particular work of a Digambara monk that particularly eulogises Śatruñjaya tīrtha. In the literature of the Śvetambara origin, however, besides the present Sārāvalī Prakīrṇaka, too, there are many volumes that sing the praise of Śatruñjaya or Pundarīkagiri. Although it is difficult to say anything definitive about the period of this Sārāvalī Prakīrṇaka, it is a foregone conclusion that it enjoys an important place amongst the works of this nature. Moreover, the traditional belief is that Bhadrabahu wrote the Satruñjayakalpa on the basis of 'KalpaPrabhrta' of the Purva (Pre-canons) literature and thereafter Vajrasvāmī and Pādaliptasūri wrote Śatruñjayakalpa. However, today neither are these works available nor is there any historical basis to acknowledge them. Therefore, these cannot be anything more than a myth. However, in the Śatruñjayakalpa of Vividhatīrthakalpa, Jinaprabha has given an indication that he had written this kalpa based on the Śatrunjayakalpas by Bhadrabahu, Vajrasvāmī and Pādaliptasūri. Another Śatruñjayakalpa is by Dharmaghosasūri of the Tapāgaccha, which was written sometime in the first half of the 14th century and yet another one is by Jinaprabhasŭri of the Kharataragaccha, written in 1385 as a part of Kalpapradīpa or Vividhatīrthakalpa. There is a considerable similarity in the subjects-matter of both these works. According to Prof. M.A. Dhākī there must be an interval of about 50 years between them. Besides these, there is another volume available under the title of Laghu Satruñjaya Kalpa. This work has been published with its English translation
in Śrī Śatruñjaya Girirāja Darśana”. It appears to be a
collection of some of the verses of Sārāvalī Prakīrnaka. It is clearly written at the end of this work that its verses were composed by a Pūrvadhara monk in the Sārāvalī Paiņṇā. It is clear from this that the verses of 'Laghu Śatruñjaya Kalpa' have

Page #68

PREFACE : LXVII
been quoted from Sārāvali Prakīrnaka. It is worthy of note that here, the Sārāvalī Prakirnaka has been mentioned as having been composed by a Púrvadhara monk and it gives us some basis to infer that this Prakīrnaka may be somewhat more ancient origin than we have surmised earlier.
Another important volume relating to the satruñjaya (Pundarīkagiri) is the "Satrunjaya Mahātmya' by Dhaneśvarasūri. Although the traditional viewpoint is that Dhaneśvarasuri had written this book during the rule of Śilāditya in the year 477 VE (Vikrama Era). However, this doesn't seem a sound and believable evidence because there is no historical proof of the existence of any Jaina Ācārya by the name of Dhanesvarasuri in the 5th century VE. In the later times, of course, there have been several masters by the name of Dhanesvarasūri, but the very first one among them was during the rule of Muñjarāja in the later half of the 10th century and the first half of the 11". The second Dhaneśvarasūri was the disciple of Siddhasenasūri and the grand disciple of śāntisūri of the Nānakīya gaccha. His period must be the 12" cencury VE. The period of the third Dhaneśvarasūri is the 14th century VE. According to Prof. M.A. Dhākī, it is this third Dhanesvarasūri who wrote the Satruñjaya Mahatmya in the year 1372 VE or 1315 AD.
Thus, we see that the Satruñjaya Kalpa by Dharmaghosa-suri of the Tapāgaccha (1340 VE approx.), Śatrunjaya Kalpa by Jinaprabhasūri of the Kharataragaccha (1385 VE) and satruñjaya Mahātmya by Dhaneśvarasūri (1372 VE) are the compositions of the same period and they have all been prompted by the Sārāvalī Prakirnaka.

Page #69

LXVIII : SĀRĀVALĪ-PRAKĪRṆAKA
It is also clear that the present Sārāvalī Prakīrṇaka has been at the root of the literature pertaining to Śatruñjaya tīrtha. In the later period abundant literary works, highlighting the glory and importance of Śatruñjaya tīrtha were composed but it is not possible to mention all of them here. Now, we shall discuss the origin and development of this place of pilgrimage from the historical perspective.
The works such as Śatruñjaya Kalpa, etc. are based on
traditional belief and folklore. It is believed that the Jainas had registered their presence in the Saurastra region of western India during the time of the first Lord Prophet, Bhagvan Ṛsahadeva. In the traditional lore connected with this tirtha, there is a mention that all the Lods Prophets, starting from Bhagvan Rsabhadeva, had visited there. Also, the origin of this tīrtha is attributed to the attairment of spiritual emancipation, here, by Pundarika the grandson and the first principal disciple (Ganadhara) of Bhagvan Rsabhadeva. Not only this, but also that this tīrtha has been associated with the liberation of almost all the ancient and famous characters like Rāma, five Pandavas and their mother Kunti, many Yadavas, etc. However, all this is not history but myth. It is very difficult to prove these claims historically. It is true that this region was connected with the twenty-second Prophet Arista Nemi and Śrī Krsna, and the Girnar hill is famous on account of them only. We have, to rest content by accepting this also as a prehistoric truth as no historically verifiable proofs are availabe to support it. Even then it is a historical fact that the Saurastra region was well established as a strong center of Jaina faith by the first century AD and Valabhi had become the hub of Jaina activities. Two famous Jaina conclaves of the Jaina monks of the western and southern India to recite recover and standardise the

Page #70

PREFACE : LXIX
Jaina canonical texts were held in this town. The first of these conclaves was held in the 4th century AD under the tutelage of Nāgārjuna and the second in the 5th century under the headship of Devardhigani. This region has also been associated with famous ancient Jaina Ācāryas such as - Pádalipta, Arya Bhadragupta, Aryaraksita, Dharasena, Nāgārjuna, Devardhigani, etc. The Digambara tradition also believes that Puspadanta and Bhūtabalī had studied Karmasiddhanta in the caves of the Girnar hill at the feet of Dharasena. It is, therefore surprising that there are not many mentions of Šatruñjaya - Palitană or Pundarīkagiri in the ancient canonical works and their Prākrta commetaries. Only in Antakrddaśānga and Jañātādharmakathārga, we find the references regarding Satruñjaya. Here, it is to be noted that the subject matter of Antakrddašā has undergone many changes from time to time. Earlier it had only ten chapters while at present it has ninety. Similarly Jñātādharmakathā has also had some additions since its original composition. Gisnār has been mentioned in the canons as Raivataka or Ürjayanta and the references of Nirgrantha monks staying and practising their monastic observances including the fast unto death there abound. However, no mentions of Pundarīka or any of its other synonyms, except Šatruñjaya, is found. Astāpada, Ürjayanta, Gajāgrapada, Dharmacakra, Ahicchatrā and Camara Utpadaksetra have been mentioned in the canon-explanatory literature, but not Niśīthagiri or Pālitāna or Pundarīkagiri. It appears that a Jaina temple may have been constructed in Pundarīkagiri in the year 313 AD as has been mentioned in the Tapāgaccha pattávali but it had not gained the fame as a front ranking Jaina place of pilgrimage by that time.
According to Śatruñjaya Mahātmya (1315 AD), by Dhaneśvarasuri, first of all Bharata got a Jina temple constructed

Page #71

LXX: SĀRĀVALĪ-PRAKĪRNAKA
time
on this hill and king Dandavīrya of his dynasty got it restored. The third restoration was got done by by the IĪśānendra, the fourth by the Mahendra, the fifth by the Brahmendra, the sixth by the Camarendra, the seventh by Cakravarti Sagara, the eighth by the Vyantarendra, the ninth by the king Candrayaśa, the tenth by Cakradhara, the son of the sixteenth Prophet Lord Śantinātha, the eleventh by Rāmacandrajī and the twelfth by the Pandavas. Thereafter, Dhanesvarasūri has claimed that the thirteenth restoration was undertaken, in the year 105 VE, by Jādavaśāha in the presence of Vajrasvāmī. In our view, the claims of construction and restoration by Bharata to Pandavas are based on traditional belief only and their historical veracity is unverifiable. Hoever, Dhanesvarasūri's claim of the thirteenth restoration by Jādavaśāha is historically true. However, the calim regarding its 105 or 108 VE – and Vajrasvāmi's presence may not be true. According to Burgess this restoration, by Javaḍaśāha, was carried out in the year 1018 VE, as is borne out by the local archeological records. Neither the association of Jāvaḍaśāha with Vajrasvāmī is possible nor is the period mentioned for this restoration as 105 or 108 VE proper. Actually, it so appears that the year 1018 or 1085 VE was somehow erroneously mentioned as 105 or 108 VE. After Javaḍaśāha, the next restoration was undertaken in the year 1213 AD or 1156 VE by Bahada, the minister of Kumārapāla, at an expenditure of Rs. 29.7 million. This was the second restoration in the fifth ra of the present aeon (descendent time cycle or Avasarpiņī Kāla). About 150 years after this period when the Moghuls destroyed the Satrunjaya temples in the year 1369 VE (1311AD), Deśalaśāha's son Samarāśāha got it restored in the year 1371 VE (1313 AD). Siddhasenasūri who was the author of ‘Sakala Tīrtha Stotra' and possibly the guru of Śatruñjaya Mahātmya's author Dhaneśvarasūri, was present at

Page #72

PREFACE : LXXI this time. After this, in the year 1587 VE (1530 AD), Karamāśā ha of Cittauda established a Jina idol in the temple of Javadašā ha. This ceremony was conducted by Sri Vidyāmandanasűri ji. Apart from these, satruñjayakalpa by Dharmaghosasuri of the Tapāgaccha mentions construction of temples here by Samprati, Vikramāditya, Sātavāhana, Pādalipta, and Ama, but at present no proofs to verify the truth about these mentions are available. Though all these are historical personalities, it is not possible to ascertain whether these claims are historical or merely folklore.
Besides these, the mentions of construction of Jina temples, here, by Vastupāla, Pethadaśāha, Tejapāla (Khambhāta), etc. are also found. To give a complete description of the temples at Šatruñjaya and their makers will require an independent treatise. It is neither possible nor desirable to dwell upon all those details, here, in this introduction. Those desirous of more material on this subject may refer to the books – ‘The Temples Of Pālitana' by James Burgess and "Satrunjaya Vaibhava by Muni Kāntisā gara. It is worthy of note that these two volumes have been written with due historical discretion in regard to their contents and are investigative to a certain extent, in comparison to the works like Śatruñjayakalpa, Śatruñjaya Mahātmya, etc, which seem to be based on folklore and are mythological in character rather than being investigative. They are more objects of faith and belief rather than factual. In these volumes the rewards to be gained by undertaking penance and giving charities at the satruñjaya have been exaggerated in order to attract the common believer to this tirtha and it has happened. The truth is that even up to the 7th century AD this place had not gained much importance. It started gaining it from the 10th century AD and it became a major place of pilgrimage for the followers of the Svetambara Jaina sect of the western and southern parts of the country. Although some

Page #73

LXXII: SĀRĀVALI-PRAKĪRṆAKA
Digambara Acaryas have also mentioned it in their writings, it has mainly remained a tīrtha of the White-clad Idol worshipping sect (Śvetāmbara Mūrtipūjaka Sampradaya) of the Jainas. Sārāvalī Prakīrnaka is entirely about the origin, development and glory of this tīrtha.
Critical Comments On The Contents Of This Prakīrņaka
The authors of this preface feel compelled to mention an important fact that this Sārāvalī Prakīrnaka is a work in the tradition of the idol worshipping sect of the white-clad Jainas and is based on the folk-lore and myths propagated from time immemorial. They also wish to place on record that under the project to publish the Prakīrṇaka literature, this Prakīrṇaka, which is totally devoted to the glorification of idol worshiping and pilgrimage, is being published by a non idol-worshipping Sthānakavāsī institution. Though their liberality of attitude, in this regard, is commendable it is to be remembered that the institution's tradition is in no way associated with the contents of this introduction as well as the text. Finally, we would, once again, like to thank the members of the publishing institution that they have taken an interest in the publication of this work even though its contents are not in accordance with their beliefs and faith and have accomplished the onerous task of translating and publication of hitherto untranslated treatise with its Hindi as well as English translations.
(Translated into English by Col. D.S.Baya 'Sreyas')

Sagaramal Jain Suresh Sisodiya

Page #74

सारावली पइण्णयं
(सारावली-प्रकीर्णक)
SĀRĀVALĪ-PAINNAYAM
SĀRĀVALĪ–PRAKĪRNAKA

Page #75

SĀRĀVALĪ-PAINNAYAM
PAÑCAPARAMETTHIMĀHAPPAM
Ārambhesu niyattā 'Ucchinnarāga-dosa
savvatthānesumukkavāvārā ! te devā devayāṇani pi? || 1 ||
Te Arihantā 1 Siddhā 2 Āyariyā 3 Nāņadāyagā 4 Sāhū 5 || Devāna ya je pujjā namotthu devāhidevānam || 2 ||
Paņivāyasaojogā (?) saguņehim je u nimmaļajasā ya 1 Savvajagajivabandhava-ittha-visitthā ya jeneya (? e) | 3 ||
guņāhiyā
Devehi pūiyaguņā Ahabhatti-guṇānao
140
teņa pūiyā loe 1 uvahāņagumagāmi || 4 ||
loo
Ee pañca vi guruņo pahāṇagunabhūsiyā ya savve vi | Nimmalajasa ya nivvam sura-narapujjā kayā ceva || 5 |||
Jo jo bhūmipaeso pañcahimi purisuttamehini akkanto! So so bhanio pujjo devāņa ya māņusāņami ca' || 6 |||
ucchanna Pu. 1.|| ? tu Pu. 11 3 pi Pra. /

Page #76

SĀRĀVALĪ PRAKĪRNAKA
THE GLORY OF FIVE PARAGONS OF SPIRITUALITY
(Arahantas who are) free from all forms of violence, whose activities are free of all forms of attachment and who have overcome attachment and aversion, are the Gods of gods.
Arihantas (slayers of spiritual foes), Siddhas (the ultimately accomplished liberated souls), Ācāryas (the spiritual masters), Upādhyāyas (spiritual teachers) and Sādhu (monks), these five paragons of spirituality are the objects of worship even by the gods and their kings (Indras).
Endowed with unblemished glory, these five paragons of spirituality who are the dear and very special brethren to all the living beings of the universe, are worthy of being bowed to by virtue of their own abilities and qualities.
4.
Gods worship the virtues only, they worship only those who are highly virtuous. The world follows those virtuous who observe austerities and religious code. Oh ! how the virtuous are venerated.
5.
The five paragons of spirituality are endowed with great virtues. The gods and the humans alike always worship these five spiritual paragons, with unblemished fame.
Whatever part of land that is touched by these five spiritual paragons becomes worthy of worship by the gods and the humans alike.

Page #77

4:SĀRĀVALİ-PAINNAYAM
NĀRAYARISIM PAI AIMUTTAYAKEVALIVATTAVVE PUNDARĪYAGIRI TITTHASSA UPPATTĪ PHALAM CA
Punno Pundariyanago nicca kayatthehi phāsio bahuso | *Sura-narapujjo tenam sāhūhimi nisevio niccam || 7 |||
Gunasanthavo kao me Jaha uppannani tittham
sāragunehimi tu Pundrīyassa titthaphalani do vi vannemi || 81
Avaravidehuppanne Nārayarisissa
titthayare pāsiūņa arihante i jāyam dhāisande jao cittam || 911
Uppaio Pāsai
vegenam dāhin,abharahassa majjhayārammi I devujjoyami siharammi u Pundarīyassa || 10 ||
Devā devīhimi samani cărana-vijjāharā ya siddhā ya 1 Pūyam karanti tutthā kevalanānissa sāhussa || 11 ||
Bhojayavamsuppanno Mahurāyā atthis tassa angaruho 1 Putto ya Dhāranie Aimuttakumāranāmu tti · || 12 ||
+ Suravara' Pu. 1 5 atthi păsaanga" Pu.1, Pu. 2 ||

Page #78

SĀRĀVALI PRAKIRNAKA : 5 ATIMUKTAKA KEVALI ON ORIGIN AND RESULT OF PILGRIMAGE TO PUNDARĪKAGIRI TO NĀRADA RSI
7.
This whole Pundarīka hill has been visited by those great liberated souls (Siddhas), who accomplished their ultimate goal of life, many a time and it has always been worshipped by the gods and the humans and served by the gentle.
8.
Briefly, I shall describe as to how this Pundarīkagiri tirtha can be worshipped, how it originated and what benefits accrue by its pilgrimage.
9-10. After beholding the lords Jina of the Mahāvideha region,
St. Nārada of the Dhātaki khanda comes to the Bharata region and there he sees the radiance of the gods on the summit of the Pundarīka hill situated in the Bharata region.
11.
(There) the saints having supernatural powers (Siddhas), those endowed with magical powers (Vidyādharas), monks endowed with the powers of movement over land sea and air (Cārana) and gods and goddesses gain satisfaction by worshiping the enlightened monks.
12.
Enlightened monk Atimuktaka Kumāra, the son of king Madhu of Bhojaka dynasty and queen Dhārini stayed there.
Here the word 'siddha' does not mean the ultimate spiritual accomplished souls but refers to those practitioners who have attained some supernatural powers by virtue of reciting some incantations or by practicing some austerities.

Page #79

6: SĀRĀVALĪ-PAINNAYAM
Accherayamannanto Nārayarisi āgao ya vegena 1 Pāsai Aimuttarisim cauvihadevehimi parikinno(?nnam) || 13 ||
Siri-Nārao vi vandai thuņamāṇo Uggasenakulavamisam ! Ujjoyanto savvami Aimuttakumārakevaliņo || 14 |||
Pucchāmi ajja eyam Aimuttakumārakevali“ savvami Kim pujjo esa nago ? ?kimi vā nāmena Pundario ? || 15 ||
Sāhāmi tumha Nāraya! titthayaram jena jattha titthammi | Titthaphalani tu asesami jassa ya nāmena Pundario || 16 ||
Avasappiņīi padhamami titthayaro asi Usabhasāmissa | Tassa ya putto Bharaho tassa suo Pundario tti || 17 ||
Uppannammi anante kevalanānammi Usabhasāmissa I Padhamasamosaraṇammi ya padibuddho Pundario tti || 18 ||
Hohỉ bhayam Staeyani, uttamabuddhikarei' ta dhammami | Pāvei dukkhamajjhe, atthi hu dukkhani tu hīņajane || 19 |||
Tiriyāna dukkhamahiyani, ahiyayaram hoi narayavāsīnam Hoi kumāņussaduhani, cavanabhayani devayānam pi || 2011
6
7
.
Pu. 1
°kevalinam ityarthah | kim não Pundario ? tti
tadaitat' ityarthah karehi Pu.1, Pu. 21

Page #80

13.
14.
15.
16.
17.
18.
19.
20.
SĀRĀVALĪ PRAKĪRŅAKA : 7 St. Narada quickly came there and was surprised to see monk Atimuktaka surrounded by the four types of gods.
Praising monk Atimuktaka, who was born in the family of great king Ugrasena, and who was shining with the radiance of omniscience, St. Narada bowed to him.
(St. Nārada said) "O noble omniscient Atimukta kumāra ! I humbly ask you as to why is this summit worthy of worship and why is it called Pundarīka?"
(Omniscient Atimukta Kumāra said) "O Narada! I shall presently tell you about the fruit of pilgrimage to this Pundarika summit and as to why it is known as such."
The first prophet (Tīrthankara) in the present descendent time cycle (Avasarpinī-kāla) was Lord Rsabhadeva, his son was Bharata and his son, in turn, was Pundarīka.
On Lord Rsabhasvami's enlightenment Pundarīka was motivated (to become a monk in His order) during the very first of his sermons.
In this world everyone is afraid of death. Due to this fear the noble ones practice piety, the ordinary beings bear it with forbearance and the lowly ones become miserable.
The living of the sub-human species experience great pain, the hellish beings experience much greater pain, but the unrighteous men suffer the greatest pain of all. Even the gods fear their casting off from the heaven (death).

Page #81

8: SĀRĀVALĪ-PAINNAYAM
"Evam nāūna Cintijjanto eso
phudami samisāro
asārameso ya
caugaiya nīsāro I
gharavāso || 21 ||
Savvami aniccaymeyam māyā ya piyā ya putta bhajjā ya | Bhogā ya sayanavaggā mittā bhiccā ya "savve .vi || 22 ||
Dhammam soūna thio Sāvajjajogavirao jutto
Pundario ajjayassa payamüle ! so sāhudhammammi || 23 ||
Turiyam vaccai balio, majjhagai vaccas ya lesãe 1 Vīsamiūnani vaccai jena na mukko havai pantho || 24 ||
Suyanānīhimi bhanio sampunno Pundarīya anagāro | Tāhe gurūhimi bhaņio gacchami ghittūņa viharāhi || 25 ||
Guruņā aitthami eyani Suratthadesammi pavvao turigo 1 Tammi nage cadiyāṇam hohĩ nāņodao tujjha || 26 ||
Guruvayaṇam ghittūņam ādhatto vihariūna Bharahaddhe Sampatto Soratthami ahiyami suyanānacārittī || 27 ||
Viharantā ya Suratthani pāsanti nagami tarûhini sañchannam| Guruvayanam sambhariyani esa girī ajja so dittho || 28 ||
Guruņā āittho eso Suratthadesammi pavvao tungo 1 Kevalanāņuppattī suhena siddhim ca labbhāmo || 29 ||
10 eyam Pu. " savvee Pu. 2, Pra. /

Page #82

SĀRĀVALI PRAKĪRṆAKA : 9 21-22. Mother, father, son, and wife, objects of pleasure, kith and kin, friends and servants are all of transient nature. Thus, knowing the futility of the householder's status, he (Pundarika) started thinking about the righteous faith.
23.
24.
25.
26.
27.
28.
29.
Thus, listening to the words of faith, Pundarīka stayed at the feet of the noble one (Bhagvan Rsabhadeva) and renouncing all acts of violence, accepted the ordination.
The strong walk fast, the ordinary walk with a medium pace and the weak walk slowly while resting in between and find it difficult to traverse the path.
Monk Pundarika learned the complete canonical knowledge at the hands of the learned masters and then his master asked him to peregrinate with his own disciples to preach the faith.
His master told him, "Go to the high hill in the Saurastra
region and you will gain enlightenment on its summit".
The righteous monk Pundarika accepted his master's command and after gaining the knowledge of the scriptures and travelling through the half of the Bharata land and came to the Saurastra region.
Wandering through the Saurastra region monk Pundarika beholds the tree covered hill and remembering his master's words says that I have seen 'the hill' today.
This is the high hill, as indicated by my master, and here shall I gain the enlightenment and the eternal bliss of liberation.

Page #83

10 : SĀRĀVALĪ-PAINNAYAM
Navabambhaceragutta dasvihadhammammi sutthu āuttā! Sattarasasañjamajuyā duchakkatavasosiyasarīrā || 30 ||
Atthārassa u sahassā sīlangānam jinehini pannattă | Te dhāranti suvihiyā, nāna-carana-damisanavisuddhā || 31 ||
Sāmāiyamāīyani Angasuyam Eyāi gunemāņā acchanti
caudasāvi"
girim
Puvvāim ! paloentā || 32 |||
Katthaya rūpasilāyala katthaya' tavanijjapuñjasarikāso | Katthaya rayaņubbhāso katthaya 'dijjantaditthisuho || 33 ||
Gosīsa-Malayacandana-Kappūra-Agarū Turukka-maniteo | Eehini girī rammo Karkellaya-Kelimāīhim || 34 ||
Punnāga-Nāgapañcaya-Kesara-Kaniyāra-Pādaladumehimi Juhehimi Pārijāyaya – Kesuya - '“Jāsuyanasarkinno || 35 ||
Aimuttaya – Jāīhi ya Malliya - Korinta - Jūhiyāpauro ! Damano-Asoya-Kurkuma-Suvanna-Jāīyakusumehim || 36 ||
? "sāimi puo Pu. 2 13 paloyantā Pu. 2 || I katthai Pu. 2 | 15 dippanta Pu. 1, Pu. 2, Sam. 1
"nasankāso Pu. 1, Pu. 2

Page #84

SĀRĀVALI PRAKĪRŅAKA : 11 30-31. Those noble monks who are restrained by the nine restrictions of celibacy, who properly perform ten monastic duties, who are endowed with seventeen types of renunciations, who discipline their bodies by twelve types -
31.
32.
33.
of penance, and who bear eighteen thousand phases of righteous conduct, attain purity of knowledge, insight and conduct.
---
Such noble monks are situated there continuously beholding the Pundarika (Śatruñjaya) hill and studying and repeating the canonical texts such as Sāmāyika etc. as well as the fourteen pre-canons (Pūrvas).
There (on the Pundarika hill) somewhere there are silvery rocks, somewhere there are light radiations being emitted like those emitted from the heaps of gold and diamonds and they are very pleasurable to the sight.
34-36. With various fragrant trees such as Sandal (Gośīrsa and Malaya), Camphor, Aguru, Lobāna (Turuska), etc and other decorative trees like Aśoka and Kadali (Banana plantain) the hill looks highly enchanting. This hill is adorned with the trees like Punnaga, Nagacampā, Nāgakesara, Kaṇera, Palāśa etc. and flowering plants like Juhi, Pārijāta, Kimiśuka, Japa, etc. Also, it is adorned with the creepers like Mādhavi, Malati, Mallikā, Koranta, Jūhī, Damanaka, Ashoka, Kumkuma, flowers.

Page #85

12: SĀRĀVALI-PAINNAYAM
Dasavihakappadumehim nāṇāvihakhajja
pijjarasiehim |
Bhusaṇa - vattha - vilevaṇa - sayaṇīehim ca vivihehim || 37 ||
Devāņa māņusāņa ya niccam ciya bhumibhāgaramaṇijjo | Naccanta-giya-vaiya-aisurabhogo suragaṇāṇam || 38 ||
bhūmio atthajoyanuttungo Dasajoyaṇavitthinno sihare, müle ya panṇāsam || 39 ||
Eyariso
nagavaro
Gayarago hoūnam ārūdho pavvayassa siharammi Sähühim Pundario "eguttarapañcakoḍīhim || 40 ||
17
Cittassa Punnimãe māsakhamaṇenam Kevalam nāṇam | Uppannam savvesim padhamayaram Pundarīyassa ||41||
Kevalimahimam datthum Pundarie suragaṇehim kīrantam | Uppannanāṇarayaṇā Kevali jāyā tao savve || 42 ||
18
Mukkhasuhan sampattā18 Settuñjagirissa matthae savve | Pundario sāhu viva siddha buddhā ya kayauņṇā || 43 ||
Devehim kayā mahimā siddhim pattāņa Pundariyakevalissa ya sarīrapūуā kayā

T
17 ekotta Pu. 2, Pra. |
18 °tta Pundariyanagarassa ma' Pu. 1 |

savvasāhūņam | vihiņā || 44 ||

Page #86

SĀRĀVALI PRAKĪRNAKA : 13
37.
This Pundarīka hill is endowed with ten types of wish fulfilling trees (Kalpavrksa), yielding various types of eatables, tasteful substances, jewelry, clothes, cosmetics and various types of bedding.
38.
This part of the land is always enjoyable for the gods and humans. Items used by the gods in dancing and singing - musical instruments etc. are abundantly available here.
39.
This noble hill is eight Yojanas high and extends ten Yojanas at the summit and fifty Yojanas at the base.
40.
Monk Pundarīka climbed the hill with his fifty million and one disciples.
41.
First of all, at the culmination of his month long fasting, monk Pundarīka gained omniscience here on the full moon day of Caitra.
After beholding the glorification of his omniscience by the gods, the other monks also gained the gems of omniscience and they too became omniscient.
All those monks staying on the front portion of the Satruñjaya hill gained the eternal bliss of liberation. Like Monk Pundarīka they too gained the ultimate in spiritual accomplishment, knowledge and freedom (from karma).
44.
All those monks who had liberated were glorified by the gods and the mortal remains (body) of Monk Pundarīka and others were worshiped by them as per tradition.
• One Yojana equals eight miles

Page #87

14: SĀRĀVALĪ-PAINNAYAM
Pūyam kāūna tao devā,
vaccanti
appano thāne Pundariyakevalissa vi,
Bharahena kayani tu jiņabhavanam || 45 |||
"Navanavaini puvvāim viharanto āgao ya Sittuñje | Usabho20 sāhūhi samani samosadho padhamatitthammi || 46 ||
Avasappinii ahayam padhamo Titthari karo ya bhaviyānami Tittham ca Pundarīyam padhamayarami savvatitthānami || 47 ||
Devehim imam ghuttham janāna parisāgayāna bhaviyānam || Punno esa nagavaro nāmenami Pundario tti || 48 ||
Seyatthīņam Ucchūdhā
pujjo siddhini pattāna kevalīnam tu ! khīrode tena surāṇani tu Settuñjo || 49 ||
Nami-Vinami veyaddhe vijjāharacakkavattinaravaino Siddhigayā Settuñīje kevalino dohim kodihimi || 50 ||
Ikkhāgavamisasambhava-Bharaho Rāmo ya Dasarahasuyā ya Uppannanānavihavā Pundarie siddhisampattā || 51 ||
19 "navaī Pu. 1 | 20 "bho devehi Pu. 2, Pra. |
puttho Pu. 1 | puñjo Pu. 2 ||

Page #88

45.
SĀRĀVALI PRAKĪRNAKA : 15 After worshipping the gods returned to their respective heavens. Later emperor Bharata erected a temple there as a monument to Monk Pundarīka's liberation.
46.
After peregrinating for ninty-nine Pūrva years Lord Rsabhadeva came to this first (and foremost) place of pilgrimage and preached in the holy assembly (Samavasarana created by the gods) there.
47.
Lord Rsabhadeva, the first Lord Prophet, said that Pundarīka hill will be the first and foremost of the holy places for the liberation of the worldly souls in this aeon of descendent time cycle (Avasarpini-kāla).
48.
On being so declared by the gods the assembly of the worthy people gathered and this noble and holy place became famous as Pundarīka giri.
49.
Satruñjaya which became famous by virtue of enlightened and ultimately accomplished souls gaining nirvana here, is also venerable by the gods as they only disposed Pundarīka's mortal remains in the ocean of sweet water.
50.
Vidyadhara Kings Nami and Vinami attained nirvana atop the Vaitadhya hill and twenty million other monks atop the Śatrunjaya hill.
51.
Iksavāku emperor Bharata and Daśrath's son, Rāma, attained enlightenment and nirvana atop Pundarīkagiri.

Page #89

16: SĀRĀVALI-PAINṆAYAM
Pajjunna-Sambasahiyā
Pundarie siddhigayā
Pandusuya pañca jaņā Siddhigaya Settuñje
addhutthão Kevalnāņe
Ajja vi dīsai loe bhattam caiūņa vaccai sīlavihūno vi
Sagge
suheṇa
Titthphalam
daviḍanarindāņa pañca kodio | hoūnam kevalī savve || 53 ||
Tevīsam
Inda-Cakkiparivārā
1
titthayarā samosadhā Tena ya payaḍam tittham Bharahaddhe Pundarīyam tu || 55 ||
22
kumārakodio
samuppanne || 52 ||
Bambhana-Khattiya-Vaisa Suddā vinnaṇabahirā je vi2 | pāvanti ya nivasantā te vi Sittuñje || 56 ||

Jam lahai annatitthe23 uggena tavena bambhacereņa | Tam lahai payatteṇam Settuñjagirimmi sampatto || 57 ||
u Pu. 1 |
23 Otthe caranena tao Pu. 1, Pu. 2 |
Pundariyanage | hoūṇam || 54 ||

Page #90

52.
SĀRĀVALI PRAKĪRNAKA : 17 Gaining omniscience atop Pundarīkagiri, thirty-five million (Yadava) princes, including Pradyumna 24 and Samba 25, attained nirvana here.
53,
Five Pandavas and fifty million subjects of the Dravida kings also gained enlightenment and liberation atop the Šatruñjaya hill.
54.
Even today the devotees, who cannot bear the rigours of righteous monastic conduct, are also seen gaining the pleasures of ascending the heavens by relinquishing their bodies atop the Pundarīka hill.
55.
Twenty-three prophets, accompanied by kings and emperors and their entourages, came and preached at the Pundarīka hill. Thus, glorifying it.
56.
People of all castes – Brahmins (the learned), Ksatriyas (the warriors and rulers), Vaisyas (farmers, craftsmen and traders) and the Śūdras (the menials) – who live at the Satruñjaya hill gain the fruit of pilgrimage even if they do not have any specific knowledge about pilgrimage.
57.
The result that can be gained by severe penance and observance of strict celibacy at the other places of pilgrimage, can be gained at the Śatruñjaya hill by undertaking minimal practices.
24 Son of Krsna Vasudeva and his queen Rukmini. 25 Son of Krsna Vasudeva and his queen Jambavati who had accepted
monastic ordination at the hands of Lord Neminātha.

Page #91

18 : SĀRĀVALĪ-PAINNAYAM
Jami Tani
kodīe26 punnani lahai titthapnnani
kāmiyaāhārabhoiyāe?? ya 1 ekoväsena Settuñje || 58 ||
Gāvī–suvannadāne bhūmidāne ya jani bhave punnam Tami lahai payattenami pāyākaranenan Settuñje || 59 |||
Jo padimam ceihare Bhottūna Bharahavāsam
Settuñjagirissa matthae kuņai ! vasai sa sagge niruvassagge || 60 ||
Jo puna tavanica tappai uddhabhuo ekkepāyanikkampo | Settuñje cadiūnani hoi Surindo Narindo vā || 61 ||
Pūyani karei vihiņā Settuñje ceiyāņa savvesimi So pūijjai niccami devā Asura-Mānusehimi pi || 62 ||
Sambhari jo tisañjhami Settuñje jāi vandao pasare | Bhāvavisuddha tahā vi hu titthaphalani hoi Pundarie || 63 ||
Satthāne vi thiyassa vi sambharamānassa vaddhae punnam Pāvai so titthaphalani Settuñje bhāvasuddhie || 64 ||
265 "cdinnam Pu. 2 Pra. / 27 "yā Je. u Pu. 1 ||

Page #92

58.
59.
60.
61.
62.
63.
64.
SĀRĀVALĪ PRAKĪRṆAKA: 19
The result that a person, greedy of food, can gain by a ten million days' fasting can be gained by him at the Satrunjaya hill by only a daylong fast.
The result that can be gained by giving cows, gold and land in charity, can be gained by merely worshiping at the Śatrunjaya hill.
One who establishes a Jina-idol in the temple located in the front portion of Śtruñjaya hill, enjoys remorseless existence in the heavens after ruling the kingdom of the Bharata region.
The result one can gain by practising severe physical torments such as standing with one's hands held high over one's head and by standing on one foot, can be gained by merely climbing the Satrunjaya or Pundrika hill. Such a climber gains the status of the ruler of the humans or that of the gods.
One who worships in all the temples on the Satruñjaya hill, with due ritual, becomes venerated by the humans, gods and demons.
One who thinks to go to and bow to Śatruñjaya tīrtha three times a day, gains the fruit of its pilgrimage due to his volitional purity.
One who increases one's merit by remembering to bow to the Satruñjaya tīrtha three times a day, even from one's own place, gains the fruit of its pilgrimage due to his volitional purity.

Page #93

20: SĀRĀVALI-PAINNAYAM
Titthāna
titthjatta
sammam no hoi Māņuse loe Jāva na dittho vihiņā Pundario girī suratthae || 65 ||
Jami kinci namatittham sagge pāyāli Māņuse loe Tam sayalameva dittham Pundarie vandie sante || 66 ||
Kevalanāṇuppattī nivvāṇam asi savvasāhūṇam Pundarie vandittä savve te vandiya tittha || 67
Atthavai Sammee Pāvā-Campai Ujjilanage ya T Vandittä punnaphalam sayaguniyam tam pi Pundarie || 68 ||
Puyākaraṇe punnam egagunami, sayagunṇam ca paḍimãe | Jinabhavaneņa sahassam, ṇantagunam palane hoi || 69 ||
Chattam jhayam paḍāgami camarabhingara-ṇhāṇakalasāim | Balithalam Settuñje dinto Vijjāharo hoi || 70 ||
Veyaddhe ya Gunaddhe dunha vi sedhīna hoi so rāyā | Rahadānam dāūnam Settunje titthathāṇammi || 71 ||.

Page #94

SĀRĀVALĪ PRAKIRNAKA : 21
65.
The pilgrimage to other holy places in the human world is not considered fulfilled unless the pilgrimage to the Pundarīka hill, situated in the Saurāstra region, is not undertaken with due ceremony.
66.
Whichever holy places exist in the lands of humans, gods and demons, are also considered as bowed to when the Pundarīka tīrtha is bowed to.
67.
All those places where all (other) monks attained enlightenment and liberation also get bowed to when Šatruñjaya tīrtha is bowed to.
68.
One hundred times the merit earned by bowing to Astā pada (Kailāśa), Sammedasikhara, Pāvāpuri, Campăpuri and Ürjayanta hill, is earned by bowing to Pundarīkagiri.
69.
Relatively the merit earned by worshipping at the Pundarīka tirtha is one time, that of establishing a Jina idol there is a hundred times, that of constructing a Jina temple is a thousand times and still that of protecting and taking care thereof is infinite times.
70.
One who presents umbrella (Chatra), flag (Dhvaja), mast (Danda), whisk (Cámara), eight auspicious objects (Astamarigala), pitchers for anointing of the Jina-idol (Snānakalasa) and the dishes for worship (Pūjā-thāla) at the Pundarīka tirtha, become a Vidyadhara.
71.
One who gives a chariot (Ratha) in charity at the Šatruñjava hill becomes the monarch of both the Vaitādhya and the Gunadhya mountain ranges.

Page #95

22 : SĀRĀVALI-PAINNAYAM
Jo cadai hu Sittuñje Atthami Caudisīi Pannarasimi Dunha vi pakkhānaphalam so hoi parittasamsārī · || 72 ||
Ekkāsane
Navakāra-Porisīe Purimaddha
ya Avāme! 28 Pundariyam ca samranto
phalakarikhī kuņai bhttatthani 1173||
Chattha Atthama-Dasama-Duvālasāim,
Māsa-Addhamāsakhamanāim | Tigaranasuddho lahaī,
Sittuñjam sambharanto ya 1174||
NĀRAYARISIĀĪNAM DIKKHĀ-KEVALUPPATTI
SIDDHIGAMANĀIM
Nārayarisi titthaphalam Sammattaladdhabuddhi
soūnam2 risivarāna kodie | adhatto cintiuni eyani || 75 ||
Bhumiseija–Vakkalaniyaisano
Mūla-Sāya (?u) Phalabhakkhi Jūyähim sirami khaddhami
Jadākalāvami vahantassa || 76 |||
Nikkāranam ca bhamio parachiddāini mamena cintanto ! Pisuno nirānukampo āsi ahami sayalaloyassa | 77 ||
28 Pundarie ya ssaranto phalakankhî jinai bhavatanham Pu.. 29 Oūnam sukha Pu. 2, Pra. 1

Page #96

SĀRĀVALĪ PRAKIRNAKA: 23
72.
One who climbs the “atrunjaya hill on the eighth, the fourteenth of both the lunar fortnights as well as on the full moon day, becomes liberated within a few rebirths.
73.
One who remembers the Pundarīka hill while observing Navakarisi, Paurisī, pārvārdha, Ekāsana and Ayambila vows, gains the fruit of observing a three-day long fast.
14
One who remembers the Śatruñjaya tirtha while observing fasts of two days, three days, four days, five days, half a month and a month's duration, attains purity of the body, mind and speech and gains liberation.
ORDINATION, ENLIGHTENMENT AND LIBERATION OF
ST. NĀRADA ETC.
75.
On hearing that millions of monks have attained right insight and righteousness by climbing on this hill, St, Nārada started thinking thus -
6
.
“A wicked person like me, who sleeps on the ground, wears the tree-bark (Valkala), eats roots (Mūla), fruits (Phala) and vegetables (sāka), whose head is constantly eaten by lice harbouring in the matted hair (Jatā)
77.
- and who wanders about aimlessly and who keeps thinking about others' flaws, is not even fit to earn the compassion (Anukampa) of the world.”

Page #97

24 : SĀRĀVALĪ-PAINNAYAM
Pisunattanena ahayami jujjhāmi
janassa yam (jami) 3'athāmassa/ Loe nigghiņamaņaso
Harisena panaccio gayane || 78 ||
Eso nigghinamanaso āsi ahami mānusammi logammi | Inhim vaccāmi aham Jinovaitthena maggena || 79 ||
Jaha jaha veraggamano,
Taha taha sujjhanti Nārae lesā | Savvani khavei kammam ihabhaviyam,
tam (jam) ca annabhave || 80 ||
Dikkhābhimuho calio loyani ca kaei appano sīse | Ukkhanai jadābhārani pañcahimi mutthīhim savvam pi || 81 ||
3'Niyamāyammi ya loe visuddhalesassa Nayariyassa | Tihuyanasāram divvam uppannam Kevalam nāņam || 82 ||
32Ekuttarā Siddhigayā
ya kodi khīṇarayā
Settuñjagirissa matthae savve!
Kevalanāne samuppanne || 83 ||
Addhutthā kodīo vālikhillāna "risiganānam tu | Āyal khaneņa te vi hu nahayalamaggena tavasiddhā || 84 ||
30 apāvassa Pu.2 | 31 “Nirmite loce” Pu.1 note | 32 EkottaPu. 2, Pra. 33 risivarānam Pu. 1 || 34 *Ayāvanena -ātăpanena, āgatäh ksanena iti vā“
Anenātra āyāvanena iti pāthabhedovavudhyate |
Pu. 1 note,

Page #98

78.
SĀRĀVALI PRAKĪRŅAKA : 25 I am still struggling with the habit of complaining against the weak. In spite of my being of such degrading habits, I have danced in the skies joyfully.
79.
Having realized this, now I adopt the path as preached by the Lords Jina."
80.
As his thought-process became purer and purer he shed the karmic bondage accumulated in that birth as well as in the previous births.
81.
Having made up his mind to accept ordination as a monk, he plucked all his hair in five handfuls.
82.
His spiritual hues (Leśyā) having become purified, St. Nārada grew unattached towards the mundane and gained omniscience, which is the essence of the three worlds.
83.
All the ten million others also gained omniscience and attained spiritual salvation by shedding their karmic bondage in the front portion of the satrunjaya hill.
84.
Another thirty-five million midget monks became ultimateaccomplished by bearing the hardship of heat in the open.*
Here, we have accepted the meaning according to the text 'āyāvanena' instead of "āyākhanena' as per the note by Muni Punyavijayajī.

Page #99

26: SĀRĀVALI-PAIṆNAYAM
Devehim nāḍaijjam kevalimahimai pūiyam datthum | Siddhigamaņam labhante risivaranane samuppanne || 85 ||
35
Nänavara-Kevalissa Narayarisissa kahiyam
Bhogana hoi bhāgī Jo puna tavam
PUNDRIYAGIRI MAHIMĀ
Vaccai
vi Aimuttarisissa savvahā jeṇam | titthaphalam Pundariyassa || 86 ||
Mukkham suheņa vaccai Settuñjagirissa matthae ghittum | Nissango ya nirāso jhāyanto Sukkajhāṇaṁ ca || 88 ||
Sārāvaliyam nāmami gāhāṇa sayam tu koi thoūṇam | Cintanto ya padhanto muccai 38savvehim pāvehim || 89 ||
37
37
dāņam dinto ya Pundariyanage | ca tappai so hoi Surahivo sagge || 87 ||
Kantaraguggamagge bhīsaṇaranne
38
naimajjhe samuddamajjhe ya
Hiranto Sattuñjam cintanto khemeņa naro
masāṇamajjhammi
T
naro aviggham saramāņo Pundarīyam tu || 90 ||
35 nārayajjam Pu. 2, Pra. |
36 "te siriva" Pu. 2, Pra. |

bhogi Pu. 2 |
savvehim rogehim, Pu. 1 |

nāvamārūḍho | samuttarai || 91 |||

Page #100

85.
SĀRĀVALĪ PRAKĪRŅAKA : 27 Here, St. (? Monk) Nārada saw the omniscient Lords being worshipped with great ceremony and he, too, gained omniscience and became liberated.
THE GLORY OF PUNDARĪKA HILL
86.
Having given the description of the noble omniscient St. Atimuktaka and St. Narada here, now I narrate the benefits of pilgrimage to Pundarīka hill.,
87.
One who gives charity at the Pundarīka hill becomes entitled to enjoying the resultant pleasures and the one, who undertakes austerities there gains the title of the heavenly king (Indra).
88.
On reaching the Satruñjaya hill, one becomes free of attachment and desires, gets established in the purest meditation (Sukla-dhyāna) and thereby attains nirvāna.
89.
One who himself recites these verses of this Sārāvalī Prakirnaka, studies them and reflects upon their meaning, gains freedom from all sins.
90.
Remembering the Pundarīka hill a person overcomes all hurdles even in difficult jungle route, fearsome forest, and funeral ground.
91.
Even when sailing on a wrecked boat in the middle of the ocean, a sailor fords the seas on that broken boat itself by remembering the Satrunjaya hill.

Page #101

28: SĀRĀVALI-PAINNAYAM
Vähigghattho puriso uppāyahao ya marichikko vā Muccai SO maranão Pundariyam sambharanto u || 92 ||
Jhīnavihavo manusso īsariyam pāvae muhutteṇam Hoūņa aṇannamano jo Sittuñjam sarijja saya || 93 ||
Lahai kumārī suvaram, mayavacchā lahai puttabhanḍāim | Dūhava suhavā jāyai Pundariyani sambharantā u || 94 ||
Anne ya guṇā bahave nara-nārīṇam bhavanti niccam tā | Pundariyacintanena ya dittheṇa ya savvasiddhio || 95 ||
Lahai ya Uvavāsaphalam Sittuñje pupphamāla dasa dinto | Visäe Chatthaphalam, tīsāe Atthamam lahai || 96 ||
Cattae Dasamaphalam, pannāsãe3 ya puna Duvālasamam | Pakkhovāsami lahai dāṇam dāūṇa Settuñje || 97
Masakhamaṇam tu labbhai kappūra-agaru-turukkadhūveṇa | Kattiyamāsakkhamaṇam
lahai || 98 ||
39
sähūpaḍilahane
°e u khamaṇabārasangam Pu. 2, Pra. |

Page #102

92.
SĀRĀVALĪ PRAKĪRNAKA : 29 A terminally ill person whom the death is staring in the face and who has exhausted all means of treatment of his ailment, becomes free from the fear of death by just remembering the Pundarika hill.
93.
A poor person who always remembers the satrunjaya hill attentively, gains wealth in a very short time.
By remembering the Pundarīka hill the unmarried girls get suitable bridegrooms, the son-desiring mothers bear sons and the miserable become happy.
95.
These and many more benefits accrue to those who always remember the Pundarīka hill and those who visit it get all the Siddhis i.e. supernatural spiritual and Yogic powers.
96.
By offering ten flower-garlands at the Satruñjaya hill one gains the benefit of a day's fast, by offering twenty he gains that of two day long fast and that of three days' fast by offering thirty flower garlands.
97.
By offering forty flower garlands one gains the benefit of a four day long fast and by offering fifty he gains that of a five days' fast, however, by offering charity at the Šatruñjaya hill one gains the benefit of a fortnight long fast.
98.
By offering fragrant substances such as camphor, Agarū (a fragrant wood), Lobāna and joss and incense at the Šatrunjava hill one gains the benefit of a month long fast. Also, by offering food and necessities to monks there, one gains the benefit of a month long fast.

Page #103

30: SĀRĀVALI-PAINNAYAM
Vaisāhamāsakhamanam Pundarie jo karei Jinabhavaṇam | hoi Cakkavatti causatthīsahassajuvaivaï || 99 ||
So
Padimathavaṇāpunṇam sahassadāṇeṇa lahai Settuñje | Jinabhavane jani punnam lakkhapayāṇeṇa so lahai || 100 ||
Sayado sahassadai lakkhapayāṇena *pattaīsario | Kīvo vi dei kāgini tinni samā hunti nāyavvā || 101 ||
Uttimadāṇani dinto uttimapuriso ya hoi annabhave | Majjhena hoi "majjho, hīņayaro hoi hīṇeṇam || 102 ||
Dāņeṇa hoi bhogi vaccai saggam tavena ujjutto 1 Nāṇāgamam karinto bhāvavisuddham lahai mukkham || 103 ||
Jiviyadāņam laddham jīvāṇam mukkhanicchayam naum | Suhakaranam tu" eyani mayassa kimi davvabhogehim || 104 ||
42
40
41
NANA-JIVADAYANAM PHALAM
42
'Prāptaiscaryah" Pu,. 1 note
majjho hīņayaro hoi dariddo Pu, 2, Pra. |
tu pantho ma? Pu. 2, Pra. |

Page #104

99.
SĀRĀVALĪ PRAKĪRNAKA : 31 Observing a month long fast in the lunar month of Vaišākha if one gets a Jina temple constructed on the Pundarīka hill, he becomes an emperor having sixty-four thousand queens.
100.
The benefit that a person gains by constructing a Jina temple at the expense of a hundred thousand coins elsewhere, can be gained by spending only a thousand coins, for the purpose, at the Satruñjaya hill.
101.
The wealth that a person becomes entitled to by offering a charity of a hundred, thousand or a hundred thousand coins can be gained by giving a Kākini (a coin of trivial value) in charity at the Satruñjaya hill.
102.
By giving noble charity in this life one becomes : noble man in the next, an ordinary man by giving an ordinary charity and one becomes an inconsequential person in the next birth by giving a trivial charity in this one.
THE BENFITS OF KNOWLEDGE AND COMPASSION
103.
By giving charity a householder gains a heavenly rebirth. By practising various austerities, as prescribed in the scriptures, he gains nirvana through attaining spiritual purity.
104.
One who grants the gift of life to the living certainly gains eternal pleasure of nirvana. Even after knowing this, why do you take pride in the means of physical pleasures, which are capable of giving only momentary pleasure?

Page #105

32 : SĀRĀVALI-PAINNAYAM
Jivanto paribhuñjai āhārami puppha-vattha-gandhāini i Tambola itthisuaham sayaņā-''sana-khajja-pāņāini || 105 ||
Jīviyadāņami Bhogatthiņā
dinto dei sayā jīvabhogaparibhoge i niruttami dāyavvani jīviyani jie || 106 ||
Saggam avassa vaccai
tava-sañjama-samii-guttisañjutto Dasavihadhammammi thio
vaccai saggami niruvasaggami || 107 ||
Saggatthiņā niruttani suvvai dhammo jinehim niddittho | Saggani va jani na lahe jinavayaņam jo na saddahai || 108 |||
Jīve jinnapannatte asaddahanto ya jo tavam carai | So annāņi müdho, kāyakileso, na se hu tavo || 109 ||
Paramattho nānāi na najjai laddhayam tu tam nāņami Laddhani jani sani vijjai taha najjai nānao savvaam || 110 ||
Nāņāyatta kiriyā, Nānami Jiņovaittham
kiriyāyatta ya danisaņavisohil mukkharige sähagami havai || 111 ||

Page #106

SĀRĀVALĪ PRAKĪRNAKA : 33
105.
During one's life a human being enjoys the bounties of eatables, drinks, clothes, flowers, fragrant substances, women, seats, bedding, etc.
106.
Even the person who is given to the pleasures of the body ought to grant the gift of life to the living because it is worth granting.
107.
One who observes austerities, renunciation, vigilance and restraints and ten monastic duties certainly gains a remorseless heavenly birth.
108.
One desirous of heavenly rebirth must listen to the faith propounded by the Lords Jinendra and properly observe the necessary vows. One who does not believe in the right faith cannot gain a heavenly birth.
109.
One who observes various austerities without belief in the faith propounded by the Lords Jinendra, his penance is not regarded as such but only as bodily torment.
110.
The supreme-self cannot be known through the physical sensory cognition. One who gains and realises that supreme knowledge, becomes learned in all the right knowledge.
111.
The action is subservient to the knowledge; the purity of vision depends upon action. Hence, the knowledge preached by the Lords Jina is instrumental in attaining spiritual emancipation.

Page #107

34 : SĀRĀVALĪ-PAINṆAYAM
Eyam tam nāṇavaram vaccai mukkhammi jeņa laddheṇa | Sesäim kunāṇāimi mukkhapaham taim näsanti || 112 ||
ADĀṆA-DĀṆEHIṀ DUHA–SUHAIM
harai muham
Abhattho ya na deī annão paloei | Khīņammi bhandamulle kim karihī annajammammi || 113 |||
Sittuñjammi cadanto dāņam jo dei icchiyam puriso | Eyariso ya loe dāṇavai dullaho hoi || 114 ||
Padhamo jo ya manusso samsare dukkhio dariddo ya | Bio ya sayā suhio māņusajamme ya sagge ya ||115|| (Tihim visesayam)
PATTHUYAPUTTHAYALEHANAPHALAM
Mā havau tassa pāvam Saravaliputthayalihantassa Lahau ya jaso ya kittī aireņam sāhusakkāram || 116 ||
43
43ITI SĀRĀVALI PAINNAGAM
Iti Śrī Sārāvalīprakīrṇakam samāptam || Likhitam ca saubhagyasāgaraganinā || Sā. Sriranga-vṛddhipa(tha)nārthe, Pu. 2

Page #108

112.
HAPPINESS AND MISERY THROUGH CHARITY AND THE LACK OF IT
113. What shall one do in the next birth when his accumulated merit exhausts if one does not reduce the misery of a mendicant by giving to him, but looks towards the others?
114.
SĀRĀVALI PRAKĪRNAKA : 35
The knowledge that helps in attaining nirvāṇa is the only right-knowledge, all other knowledge is false and is instrumental in destroying the path to spiritual emancipation.
115.
116.
There is no giver like the one who gives the desired objects to the mendicants while climbing the Satruñjaya hill.
Persons of the first category (those who do not give) remain poor and miserable while those of the second category remain happy in the human and the heavenly birth.
THE BENEFIT OF WRITING THIS BOOK
May the scribe of this Sārāvalī Prakīrṇaka not incur sin and may he gain abundant fame and glory.
(THE SARAVALI PRAKĪRŅAKA CONCLUDED)

Page #109

Page #110

SĀRĀVALI PRAKIRNAKA
APPENDICES
A - Transliteration Convention B - Alphabetical Order Of Verses C - Bibliography

Page #111

Page #112

ल ल
My stor
a
ऐ
ओ
औ
ल लं
ऋ
लृ
A, a
A, ã
TRANSLITERATION CONVENTION
(Key To Diacritical Marks)
क
KA, ka त
ख
थ
I,
i
I, 1
U, u
U, ū
E, e
Al, ai
0, 0
SĀRĀVALĪ PRAKĪRŅAKA
AU, au
R, r
L, I

ग
घ
च
15
ज
झ
AM,ami | ट
AH, ah
외
כל
ड
ढ
ण
KHA,
kha
GA, ga
GHA,
gha
NA, ra
CA, ca
CHA,
cha
JA, ja
JHA,
jha NA, ña
TA, ta
THA,
tha
DA, da
DHA,
dha
NA, na

द
ध
न
ㄐㄧ
प
फ
ब
भ
म
य
र
ल
व
19
Appendix -A
श
TA, ta
THA,
tha
DA, da
DHA,
dha
NA, na PA, pa
PHA,
pha
BA, ba
BHA,
bha
MA,
ma
YA, ya
RA, ra
LA, la
VA, va
SA, śa

Page #113

iv : TRANSLITERATION CONVENTION ȘA, sa
ŚRA,
sra SA, salon K, k,
etc. KSA, ksa TRA, tra JÑA, jña

Page #114

SĀRĀVALI PRAKĪRNAKA
APPENDIX-B
ALPHABETICAL ORDER OF VERSES
Verse
Serial No.
13
84
36
54
95
Accherayamannanto Addhutthā kodio Aimuttaya-jāihi ya Ajja vi dīsai loe Anne ya gunā bahave Atthārasa u sahassā Atthāvei Sammee Avaravidehuppanno Avasappiņīi ahayani Avasappinii padhamani Ābhattho ya na dei Ārambhesu niyattā
31 68
47
17 113
56
в Bambhana-khattiya-vaisā Bhogāna hoi bhāgī Bhojayavamisuppanno Bhūmisejjaivakkalaniyamiano
87 12
76
97
C Cattāe dasamaphalam Cittassapunnimāe Chantta jhayami padāgani
41
70

Page #115

vi : SĀRĀVALI PRAKĪRNAKA
Chattha-atthama-duvālasāim
74
D
37
103
11
38
48
Dasavihakappadumehimi Dānena hoi bhogi Devā devīhim samam Devānamāņusāna ya Devehimi imam ghutthami Devehimi kayā mahimā Devehimi nādaijjam Devehimi pūdayaguņā -Dhammami soūna thio Dikkhābhimukho calio
44
85
79
Ee pañca vi guruņo . Ekuttară ya kodi Eso nigghinamanaso Evam nāūņam phudam Eyami tam nāņavaram Eyāriso nagavaro
21 112
40
0
Gayarāgo hoūnami Gāvī-suvannadāne Gosīsa-malayacandana Gunasanthavo kao me Gurunā āit,t,ho eso Gurunā aitthani eyami Gurunavayanam ghittūmani

Page #116

ALPHABETICAL ORDER OF VERSES: vii
91
Hīranto naimajjhe Hohi bhavami taeyam
19
Ikkhāgavamisa sambhava
51
80
66
58
57
Jaha jaha veraggamano Jani kiñci nāma titthami Jami kodīe punnam Jami lahai anna titthe Jhīņavihavo manusso Jīvanto paribhunjai Jive jiņapannatte Jīviyadāņami dinto Jīviyadāņam laddham Jo cadai hu Sittuñje Jo jo bhūmi paeso Jo padimami ceihare Jo puna tavam ca tappai
93 105 109
106
104
72
60
61
90
K Kantāraduggamagge Katthaya ruppasilāyala Kevalanānuppatti Kevalimahimam datthum
33
67
94
Lahai kumāri suvarani Lahai ya uvavāsaphalani
96

Page #117

viii : SĀRĀVALĪ PRAKĪRŅAKA
M
116
98
Mā havau tassa pāvani Māsakhamanam tu labbhai Mukkhani suhena vaccai Mukkhsuhani sampato
50
30
73
46
Nami-vinami veyaddhe Navabambhacare guttā Navakāraporisie Navanavaini puvvāini Nāņavara kevalissa vi Nāņāyatta kiriyā Nārayarisi titthaphalani Nikkāranam ca bhamia Nimmāyammi ya loe
86
75
115
100
52
110
Padhamo jo ya manusso Padimāthavaņā punnam Pajjunna-Sambasahiyā Pandusuyā pañca jaņā Paņivāyasaojogā Paramattho āņāi na Pisunattanena ahayam Pucchāmi ajja eyami Punno Pundariyanago Punnāga-nāgapañcaya Püyani karoi vihinā Pūyani kāūna tao
78
15
35
62

Page #118

Puyakarane punnam
S
Saggami avassa vaccai Saggatthiņā niruttam Samyado sahassadaī
Sambharai jo tisanjhani Satthane vi thiyassa
Savvam aniccameyam māyā
Sāhāmi tumha Nāraya!
Samaiyamaiyam Sārāvaliyam nāmam
Seyatthīnam pujjo Sirinārao vi vandai
Sittuñjammi cadanto Suyanāṇīhim bhaṇio
T
Te arihantā
ALPHABETICAL ORDER OF VERSES: ix
69
Tevisam titthayara
Tiriyāṇam dukkhamahiyam
Turiyam vaccai
Uppaio vegeṇam
Uppannammi aṇante kevala
Uttimadāṇa dinto
V Vaisāhamāsakhamaṇam Vähighattho puriso

107
108
101
63
64
22
16
32
89
49
14
114
25
2
55
20
24
10
18
102
99
92

Page #119

X: SĀRĀVALI PRAKĪRNAKA
Veyaddhe ya guņaddhe • Viharantã ya suratthani

Page #120

SĀRĀVALĪ PRAKIRNAKA
Appendix - C
BIBLIOGRAPHY
Abhidhāna Rajendra Kosa : Śrī Vijaya Rajendrasūrijī, Ratlam. Astapāhuda : Kundakunda, Tr. By Mahendra Kumāra Jain, Srī Digambara Jaina Svādhyāya Mandira Trust, Songarh. Jaina Laksnāvali ; Ed. - Balcandra Siddhānta Šāstrī, Vīra Sevā Mandir Prakāśana, Delhi, Parts 1–3. Jainendra Siddhānta Kosa : Jinendra Varnī, Bhāratīya Jñānapītha Prakāśana, Delhi, Parts 1-4. Mūlācāra, : Vattakera, Ed. Kailascandra Šāstrī, Bhāratīya Jñānapītha Prakāśana, Delhi, Parts 1 and 2. Nandīsūtra, Ed. Madhukara muni, Śri Āgama Prakāśana Samiti, Beawar. Nandīsütrea Cūrni : Devavācaka, Ed. Muni Punyavijayajī, Prākrta Text Society, Varanasi. Nandi Sūtra Vrtti, Devavācaka, Ed. Muni Punyavijayajī ibid. Niryukti Sangraha, Bhadrabāhu, Ed. Vijaya Jinendrasū rīśvara. Paiņnayasuttaim, Ed. Muni punyavijayajī, śn Mahāvīra Jaina Vidyālaya, Mumbai, Parts 1 and 2. Pāksikasūtra, Pub. Devacandra Lalbhai Jain Pustokddhara
11.
Fund.

Page #121

xii: BIBLIOGRAPHY
12.
13.
14.
15.
Samavāyāngasūtra, Ed. Madhukara Muni, Śrī Āgama
Prakāśana Samiti, Beawar.
Samayasara, Kundakunda, Ed. Dr. Pannalal, Śrī Ganeshprasad Varni Granthamala Prakasana, Varanasi. Sthānāngasūtra, Ed. Madhukara Muni Śrī Āgama Prakāśana
Samiti, Beawar.
Uttaradhyayanasūtra, Ed. Madhukara Muni Śrī Āgama Prakāśana Samiti, Beawar.

Page #122
AGAMA SAMSTHANA Agama Ahimsa Samata Evam Praksta Samsthana was established in January 1983 to commemorate the Rainystay (Varsa vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to get the treatises on Jaina philosophy, conduct and history, based on scientific research, prepared in order to preserve and promote Jaina culture and to organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The Samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargi Jain Sangha. The samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the samsthana as follows:1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latter-head of the samsthana in the chronological order of their donations. 2. Become Patrons by donating Rs. 50000.00. 3. Become Promoter-members by donating Rs. 25000.00. 4. Become assisting members by donating Rs. 11000.00. 5. Become ordinary members by donating Rs. 1000.00. 6. The sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the samsthana become the organisational members of the Samsthana parishada. 7. By donating towards building construction and purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and progress of Jaina knowledge and studies.