Saravali Painnayam

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

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Agama Samsthana Granthamala : 26 Editor Prof. Sagarmal Jain SAMIYAE DHAMMEARIEHIM PAVVEIYE SARAVALI-PAINNAYAM (SARAVALI-PRAKIRNAKA) Hindi Version By Dr. Suresh Sisodiya Manmal Kudal English Version By Colonel D. S. Baya 'Sreyas' SAVVATTHESU SAMAM CARE SAVVAM JAGAN TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA SAMMATTADAMSI NA KAREI PAVAM SAMMATTA DITTHI SAYA AMUDHE SAMIYAEM UNI HOI AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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ma Sams thana Grantha mala : 26 Editor Prof. Sagarmal Jain SARAVALI PAINNAYAM (SARAVALI PRAKIRNAKA) (Original text edited by Muni Sri Punyavijayaji) 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 'Sreyas' AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR -313 001 (Rajasthan)

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Publisher Title : SARAVALI PAINNAYAM English Transliteration And Translation By Colonel (Retd.) D.S. Baya 'Sreyas' English Edition Price : Agama Ahimsa Samata Evan Prakrta 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.

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SARAVALI-PRAKIRNAKA PUBLISHER'S NOTE Ardhamagadhi Jaina Agamic 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 agamic 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 Mahavira Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas, duly edited by Muni Punya Vijayaji, 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 Prakirnakas to the Agama Samisthana. The Sanisthana has, to date, translated, into Hindi, and published 15 Prakirnakas. 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 Saravali Prakirnaka 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

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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 Samisthana. Our grateful acknowledgement is also due to Sanisthana'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

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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 Prakrta 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. SARAVALI-PRAKIRNAKA 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 Prakirnakas translated by me and published by the Agama Ahinisa Samata Evan Prakrta Sanisthana, Udaipur earlier. I, therefore, feel a justifiable sense of elation and fulfillment on this maiden effort in the field of translating the Prakirnakas 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 Prakirnaka was very much simplified by the Hindi version of the work, by Dr.

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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 Ahimsa Samata Evani Prakrta Sanisthana 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 Jainaagamas (canonical texts) amongst English speaking readership. They certainly deserve kudos. I dedicate this effort to the memory of my dear and departed father, Svanamadhanya Sri Ganesalal ji Baya, 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 Acarya Sri Ramlalji Maharaj and Sri Jnanamuniji 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'

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SARAVALI-PRAKIRNAKA 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 Samsthana thanks them wholeheartedly and hopes that their co-operation will be available for our future publications as well. -- Sardarmal Kankaria

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SARAVALI--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 Saravali Prakirnaka : ........... ....XIX The Author Of Saravali Prakirnaka : ............ ravani rrakirnaka : ................................. XX The Period Of Composition Of Saravali Prakirnaka:.......XXI The Subject-matter : ..... ................ XXII Importance Of Tirtha In The Jaina Tradition :.............XXXI The General Meaning Of Tirtia In The Jaina Faith : ...XXXI The Symbolic Meaning Of Tirtha : ...... ............. XXXII The Spiritual Meaning Of Tirtha :. ............. XXXII The Physical v/s The Psychical Holy-places : .............XXXIV The Four Types Of Holy-places Or Tirtha : ............... XXXV The Religious Order As Tirtha :.. ............XXXVI Classification Of Tirtha On The Basis Of Ease And Difficulty Of Spiritual Practice:... ........... XXXVII Real And Conventional Tirtha : .. .......... XL The Development Of The Meaning Of The Word Tirtha In The Jaina Tradition : ... XLI The Basic Difference In The Hindu And Jaina Concepts Of Tirtha: .. ... XLII Tirtha And Pilgrimage : ....... ... XLIII Types Of Places Of Pilgrimage : ...... .... XLVI

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X: TABLE OF CONTENTS Pilgrimage:. The Svetambara Jaina Literature Pertaining To Pilgrimage:. About Saravali Prakirnaka :.. Other Works On Pilgrimage ......... The Digambara Jaina Literature Pertaining To Pilgrimage: LX The Modern Jaina Literature Pertaining To Pilgrimage : LXIV .LXIV Additional Literature On Satrunjaya : Critical Comments On The Contents Of This Prakirnaka... SARAVALI-PRAKIRNAKA... The Glory Of Five Paragons Of Spirituality Atimuktaka Kevali To Narada Rsi On The Origin And Result Of Pilgrimage To Pundarikagiri. Ordination, Enlightenment And liberation Of St. Narada 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

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SARAVALI PRAKIRNAKA 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. Agamas are neither considered as created by a superhuman entity or Apauruseya 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 Tirthankaras 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 sutras or canonical texts by the Ganadharas - the principal disciples of Tirthankaras, Acaryas (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 bhasai araha suttam ganthanti ganahara" - Avasyaka Niryukti, verse 92.

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XII: SARAVALI PRAKIRNAKA 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 Arddhamagadhi Canons and the Sauraseni Canons. Of these, the Ardhamagadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahavira preached. The development of the Sauraseni canonical literature was also based on these Arddhamagadhi canons. The Arddhamagadhi canonical literature is, thus, the basis of the Sauraseni canonical literature and more ancient than the latter. The Arddhamagadhi canonical literature was also compiled and edited over a period of nearly a thousand years - from the time of Lord Mahavira to 980 or 993 after Mahavira, when they were rendered in their present form in the Valabhi 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 Arddhamagadhi canonical * literature was divided into two categories, namely the Angapravistha and the Angabahya. The Angapravistha category included eleven Anga Agamas (Primary canons) and the Drstivada while the Arigabahya 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 Purvadhara Sthaviras (Elder monks in the know of Purvas or the Pre-canons - fourteen Purvas were a part of the twelfth Anga Igama : Drstivada). In Nandistitra, these vigabahva canons have been subdivided into ivasyaka (Essential) and ivasvakaryatirikta

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PREFACE : XIII (Other than essential). Avasyakavyatirikta canons have been further subdivided into Kalika (Timely studiable scriptures) and Utkalika (Anytime studiable scriptures). This classification, as per Nandisutra, is as follows? : Sruta or Agama Arigapravistha Angabahya Avasyaka-vyatirikta Acaranga Sutrakstanga Avasyaka Sthananga Samavayanga Samayika Vyakhyaprajnapti Caturvimisatistava Jnatadharmakatha Vandana Upasakadasarga Pratikramana Antakrddasanga Kayotsarga Anuttaropapatika- Pratyakhyana dasanga Prasnavyakarana Vipakasutra Drstivada Kalika Uttaradhyayana Dasasrutaskandha Utkalika Dasavaikalika Kalpikakalpika Nandi Sutra, Ed. Muni Madhukara, Sutras 73, 79-81.

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XIV : SARAVALI PRAKIRNAKA Kalpa Vyavahara Nisitha Mahanisitha Rsibhasita Jambudvipaprajnapti Dvipasagaraprajnapti Candraprajnapti Ksullikavimanapravibhakti Mahallikavimanapravibhakti Angaculika Vaggaculika Vivahaculika Arunopapata Varunopapata Garudopapata Dharanopapata Culla-Kalpasruta Mahakalpasruta Aupapatika Rajaprasniya Jivabhigama Prajnapana Mahaprajnapana Pramadapramada Nandi Anuvogadvara Devendrastava Tnadulavaicarika Candravedhyaka Survaprajnapti Paurusimandala Mandalapravesa Vidyacaranaviniscaya Ganividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vitara gasruta Samlekhanasruta Viharakalpa Caranavidhi Aturapratyakhyana Mahapratvakhyana Vaisramanopapata Velandharopapata Devendropapata Utthanasruta Samutthanasruta Nagaparijnapanika Nirayavalika Kalpika Kalpavatamisika Puspika Puspaculika vrsnidasa

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PREFACE : XV The above-mentioned classification, found in the Nandisutra and the Paksikasutra, mentions only nine Prakirnakas in all. Of these two names - Rsibhasita and Dvipasagara-prajnapti are found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicarika, Candrakavedhyaka, Ganividya, Maranavibhakti, Aturapratyakhyana and Mahapratyakhyana - are found under the Utkalika Agamas or the anytime studiable scriptures. This classification, however, nowhere mentions the Saravali-painnayam or Saravali Prakirnaka. Even the Tattvartha Bhasya and the Commentary on the Tattvarthasutra, in the Digamibara tradition (whose clergy remains sky-clad or naked), that lists fourteen Angabahya (extra primary canonical texts), does not contain any mention of Saravali Prakirnaka, Similarly, though the texts such as Uttaradhyayanasutra, Dasavaikalikasutra, Dasasrutaskandha, Vyavahara, Vrhatkalpa, Jitskalpa and Nisithasutra etc. find their mention in the commentaries of the texts of the Yapaniya tradition such as Mulacara, Bhagavati-aradhana etc., but there, too, the Saravali Prakirnaka has not been mentioned anywhere. In Vidhimargaprapa by Acarya Jinaprabha (Circa 14th century AD) and in the Siddhantagamastava vrtti by Visalaraja, wherein the mention of many a Prakirnaka such as Devendrastava, Tandulavaicarika, Maranasamadhi, Mahapratyakhyana, etc. is available, Saravali Prakirnaka has not been mentioned. Therefore, though not authentically but 3. (a) Nandi Sutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, 1982, pp 161-162. (b) Paksika Sutra, Devacandra Lal

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XVI : SARAVALI PRAKIRNAKA reasonably in the absence of sufficient evidence), it can be surinised that Saravali Prakirnaka 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 Nandisutra, the monks used to compose the Prakirnakas based on the preachings of the Tirtharkaras (the Prophets Propounders of the faith). "Caurasim painnaga sahassaim, in the Samavayangasutra, points towards eighty-four thousand Prakirnakas by the eighty-four thousand disciples of Lord Rsabhadeva.' However, today the number of prakirnakas is not definitely known and presently only ten Prakirnakas are recognized among the forty-five canonical texts recognized by the idol worshipping sect of white-clad Jainas. These ten prakirnakas are as follows: Catuhsarana, Aturapratyakhyana, Mahapratyakhyana, Bhaktaparijna, Tandulavaicarika, Samavayanga Sutra, Ed. Muni Madhukara, Sri Agama Prakasana Samiti, Beawar, I Ed., 1982, 84"" Samavaya, p. 143. (a) Prakrta Bhasa Aur Sahitya ka Alocanatmaka Itihasa, Dr. Nemicandra Sastri, p. 197. (b) Jain Agama Sahitya Manana Aur Mimansa, Devendra Muni Sa stri, p. 388. (c) Agama Aur Tripitaka : Eka Anusilana, MuniNagaraja, p. 486.

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6. 7. 8. 9. 10. 1. 2. 3. 4. 5. 6. Samistaraka, Gacchacara, Ganividya, Devendrastava, and Maranasamadhi. The names of ten Prakirnakas in Painnayasuttaim, edited by Muni Punyavijayaji are as under" : Catubsarana, Aturapratyakhyana, Bhaktaparijna, Samstaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, and 7. 8. 9. 10. Virastava. PREFACE: XVII Some differences in the names of these prakirnakas can also be seen. In some works we find Candravedhyaka and Virastava instead of Gacchacara and Maranasamadhi" In some others still Candravedhyaka has been included excluding the Bhaktaparijna. Besides, more than one prakirnakas of the same name are also found. E.g. three prakirnakas bearing the name Pereface to 'Painnayasuttaini part - I', Muni Punyavijaya, Mahavira Jaina Vidyalaya, Mumbai, Ed.-I, 1984, p. 20. Abhidhana Rajendra Kosa, Part-II, p. 41.

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XVIII : SARAVALI PRAKIRNAKA Aurapaccakkhana (Aturapratyakhyana) and two with the name Catuhsarana are found. The Svetambara Murtipujaka Sampradaya (White-clad Idol worshipping Sect of the Jainas) recognizes ten prakirnakas, mentioned above, as canonical texts. However, according to Muni Punyavijayaji if all the texts known as prakirnakas are collected, we get the following twenty-two names 8 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Virastava, 11. Rsibhasita, 12. Ajivakalpa, 13. Gacchacara, 14. Maranasamadhi, 15. 16. 17. 18. 19. 20. 21. Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Samstaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, Titthogali (Tirthodgalika), Aradhana Pataka, Dvipasagara Prajnapti, Jyotisakarandaka, Anga Vidya, Siddha Prabhrta, Saravali, and Painnayasuttaim ibid, Part-I, Preface, p. 18. 8 -:

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22. Jivavibhakti. Thus, Muni Sri Punyavijayaji has mentioned the Saravali Prakirnaka amongst the twenty-two prakirnakas. The lack of mention of Saravali Prakirnaka in the lists contained in the Nandi-sutra and the Paksikasutra and the works of Acarya Jinaprabha clearly means that Saravali Prakirnaka is of a later origin than the Nandisutra and the Paksikasutra. That is, it was composed sometime after the 14th century AD. PREFACE : XIX Manuscripts Used In The Editing Of Saravali Prakirnaka - The original text of the present work has been taken from 'Painnayasuttaimi edited by Muni Sri Punyavijayaji and published by Mahavira Jaina Vidyalaya, Mumbai. Muni Sri 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 Hansarajaji at Sri Atmaram Jaina Jnanamandira, Badauda. 2. Pu.1: The copy No. 1471 from the handwrittewn collection of mss by Muni Sri Punyavijayaji preserved at Lalbhai Dalpatbhai Bharatiya Samskrti Vidyamandir, Ahmedabad. 3. Pu.2: The copy No. 5628 from the collection of mss at Lalbhai Dalpatbhai Bharatiya Samskrti Vidyamandir, Ahmedabad.

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XX: SARAVALI PRAKIRNAKA 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 "Painnayasuttaim edited by Muni Sri Punyavijayaji. For more details on these manuscripts we recommend that the readers refer to pp 23-27 of the Preface to Painnayasuttaini: The Author Of Saravali Prakirnaka - As far as the question of the authorship of Saravali Prakirnaka 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 prakirnaka. Amongst the prakirnaka texts, there are only two, namely Devendrastava and Jyotiskarandaka, wherein there is a clear niention of the authors' names. In the later prakarnakas, again, Bhaktaparijna, KusalanubandhiCatuhsarana and Aradhanapataka are the only ones that carry a mention of the neme of their composer, Virabhadra.' In Bhaktaparijna and Kusalanubandhi Adhyayana -Catuhsarana Prakirnaka', there is a clear mention of the name of the author. In Aradhanapataka, 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 - Painnayasuttaim, Pt. I, verse 310. B. Joisakarandagam painnayani, ibid., Pt. I verse 105. 10 A. Bhattaparinna painnayam, ibid., Pt. I verse 172. B. Kusalanubandhi Ajjhayanam - 'Causaranapa innayam', ibid. Pt. I, verse 63. C. SiriVirabhaddayariyaviraiya Arahanapadaya , ibid., Pt. II, verse 51.

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PREFACE : XXI wherein the author says, '... I have already mentioned the procedure for the practice in Bhaktaparijna). Among the prakirnakas we do not find any inention of the authors of many - such as Candravedhyaka, Tandulavaicarika, Mahapratyakhyana, Maranavibhakti, Gacchacara etc. The case of Saravali Prakirnaka is also no different. Therefore, it is very difficult to say anything conclusive about its author. The Period Of Composition Of Saravali Prakirnaka - The classification of prakirnakas carried in the Nandisutra and the Paksikasutra has nowhere mentioned Saravali Prakirnaka. There is no mention of Saravali Prakirnaka in the Tattvartha Bhasya and the Sarvarthasiddhi commentary of the Digambara tradition. Similarly, the works of the Yapaniya tradition, also, do not mention it. It follows from these facts that Saravali 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 Saravali Prakirnaka in the 'Vidhimargaprapa of Acarya Jinaprabha as well as in the 'Siddhantagamastava'. It is, therefore, plain that this work came into being sometime after the 14" century AD. The author of Saravali 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 " Arahanavihini puna bhattaparinnaini vannimo puvvami Ussanam sa cceva sesana vi vannana hoi ||

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XXII: SARAVALI PRAKIRNAKA composed sometime after the 14th century AD. There is, also, a marked influence of the Apabhranica 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 Saravali 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 (Acarya), the Spiritual teachers and preceptors (Upadhyaya) and the ordinary ascetics (Sadhu). (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

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PREFACE: XXIII as a holy place of pilgrimage, it has been stated in the exhortation by omniscient Atimuktaka, to Saint Narada, 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 Dhatakikhanda born Saint Narada, upon beholding the Lord Prophet (Tirtharikara) in the Mahavideha 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. Narada expressed a desire to know about the name of Pundarikagiri and the reason for its being so worshipped, omniscient Saint Atimuktaka Kumara gave him the following description. (verses 8-16) According to the text of this prakirnaka, Pundarika was the grandson of the first Lord Prophet (Tirtharikara) of the present descendent aeon of time (Avasarpini kala), 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 (tiryanca) 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

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XXIV : SARAVALI 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 Bhagvan 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 (Satrunjaya) hill beholding it and studying and reflecting upon the meaning of the primary canons such as Samayika, etc. and the fourteen pre-canons (Purvas). (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

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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 anasana (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 Sarira-puja (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

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XXVI : SARAVALI PRAKIRNAKA 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 Rama of the Iksavaku clan and the sons of Dasaratha, attaining Siddhi on the Pundarika hill. In the next verse it has been mentioned that thirty-five million Yadava 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 (Pundarika) hill. Also, the merit that is earned by giving away land, cows and gold in charity, can be earned only by worshipping at the satrunjaya 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 Satrunjaya 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

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PREFACE : XXVII purification of his volitional disposition. He also states that one who increases his merit by remembering Satrunjaya 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 Satrunjaya, 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 Kailasa hill, Sammedasikhara, Pavapuri, Campanagari and Ujjila 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 (Snanakalasa) and worshiping dish (Puja-thala) at the Satrunjaya hill becomes a Vidyadhara (person endowed with supernatural powers). Again, the author says that one who offers a chariot (Ratha) at the Satrunjaya and climbs the Vaitadhya and the Gunadhva hills with devotion becomes liberated in a limited number of births. (verses 70-72)

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XXVIII : SARAVALI PRAKIRNAKA 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 Navakarisi (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), Purvardha (not eating or drinking anything for a period of the first half of the day), Ekasana (Eating and drinking only once a day while being seated at one place), Ayambila (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 satrunjaya 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 Narada ete it has been said in the present work that Saint Narada of the purest spiritual hue (Sukla-lesya) 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 satrunjaya hill while sailing the wrecked vessle.

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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 Satrunjava 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 Satrunjaya 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, Loban and Dhupa (Joss and Incense) and by offering charity to a monk there, one gains the fruit of monthlong fast undertaken in the lunar month of Kartika. 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 Vaisakha, 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 Satrunjaya 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

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XXX : SARAVALI PRAKIRNAKA 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

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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 "Saravali' made, gain abundant respect, fame and glory and may he never incur sins. (116) Thus, we see that the present Saravali-prakirnaka eulogizes the importance and glory of the great holy place of pilgrimage - Satrunjaya (Palitana as of now). Hence, it will be relevent to examine the development of the concept of "Tirtha', 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 (Kalyanaka-ksetra)', "places where any soul attained liberation (Siddha-ksetra)' and 'the places of pilgrimage which are krown to be associated with miraculous events (Atisaya-ksetra)', in the Jaina tradition. Importance Of Tirtha In The Jaina Tradition -- Even though the concept of "Tirtha' 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 "Tirtha' and the Prophet - Propounder of the faith and the establisher of the order -- as "Tirtharkara'. The status that is enjoyed by the God in other traditions is, in Jaina tradition, enjoyed by the Tirtharkara. Tirtharikara is said to be the Lord 1. Prophet-propounder of the faith and the founder establisher of

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XXXII : SARAVALI PRAKIRNAKA tirtha.. In other words, one who founds and establishes tirtha or the social order of the faith in which its followers can practice it unhindered is Tirthaikara. Thus, the concepts of Tirtha and Tirtharikara are interrelated to each other and are the life-stream of the Jaina faith. The General Meaning Of Tirtha In The Jaina Faith - The Jaina masters have deliberated on the concept of Tirtha in detail. Explaining the etiological origin of the word "Tirtha', it has been said - "Tiryate aneneti tirthah??. Meaning - the place from where one can ford (the worldly chasm) is Tirtha. Thus, generally the river-banks and ocean-shores from where the journeys or voyages to ford them were started were said to be Tirthas. The Magadha tirtha, Varadana tirtha and Prabhasa tirtha, mentioned in the Jaina canonical text *Jambudvipaprajnapti' carry this meaning''. The Symbolic Meaning Of Tirtha Symbolically the Jaina masters have interpreted the word "Tirtha', thus - "what helps in fording the ocean of worldliness is Tirtha and the one who establishes such a Tirtha is Tirtharkara. In short, the very path leading to spiritual emancipation and final deliverance (Moksa-marga) has been called "Tirtha'. In Visesavasyaka Bhasya, the famous commentary on Avasyakasu tra by Jinabhadra Gani Ksamasramana, the words - Srutadharma (the faith of the word of Jina), Sadhana-marga (the path of spiritual practice), Pravacana (the holy and liberating 12 a, Abhidhana Rajendra Kosa, Pt. IV, p. 2242. b. Sthananga Tika. 13 Jambudvi

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PREFACE : XXXI words of the Lord), Pravacana (the religious discourse) and Tirtha 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 "Tirtha' 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 Tirtha 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 Tirtha - Going beyond the worldly and etiological meaning the * Jainas have provided a spiritual meaning to the word Tirtha. In the Uttaradhyayanasutra, in the description of Saint Harikesi, 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 Bhasya 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 pavayanam pavayanam ca egattha | Suttam tantami gantho padho satthami pavayanam ca egattha || - Visesavasyaka Bhasya, 1378. 15 Ke te harae? Ke ya te santititthe? Kahisi N,hao va rayam jahasi? Dhamme haraye bambhe santititthe apavile attapasannalese Jaimsi nhao vimalo visuallho susiibho pajahami dosam || - Uttaradhyayana Sutra, 12/45-46.

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XXXIV : SARAVALI PRAKIRNAKA miserable worldly existence and make it reach the shore of liberty.'" Again, in the Visesavasyaka 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 Dehaitarayam jam bajjhamalavanayanaimettani ca Negantanaccamtiyaphalam ca to davvatittham tam || Iha taranaiphalayanti phana-panasavagahanaihim | Bhavatarayanti kes tam no jivo vaghayao || - Visesavasyaka Bhasya, 1028-1029. 17 Dehovagari va tena titthamiha dahanasanaihim | Mahu--majja-mamsa-vessadao vi to titthamanannam || -Ibid, 1031. 18 Satyam tirtham ksama tirtham tirthamindriyanigrahah | Sarvabhutadayatirtham sarvatrarjavameva ca il Danatirtham damastirthani santosastirthaniucyate | Brahmacarya parani tirthani tirtham ca privavadita | Turthanamapi tattirthai visuddhinhanhsah Pali ||

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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 (tirtha). 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 tirtha and it is the only real tirtha. 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 - Sabdalkalpadruma - "Tirtha", p. 626. 19 Bhave tittham sangho suyavihiyam tarao tahimi sahu | Nanaitiyam taranam tariyavvam bhavasamuddo ya || - Visesavasyaka Bhasya, 1032. PREFACE: XXXV Jami nang--danisana--carittabhavao tavvivakkhabhavao Bhavabhaao ya tarei tenam tam bhavao tittham || koha-loha-kammamayadaha-tanhaImalavanayanaim Taha Egantenaccantani ca kunai ya suddhim bhavoghao Dahovasamaisu va jam tisu thiyamahava dasangaisu To tittham sangho ceiya ubhayam va visesanavisessam || Kohaggidahasamanadao va ceva jassa tinnattha Hoi tiyattham tittham tamatthavaddo phalttho ayam || - Visesavasyaka Bhasya, 1033-1039. te

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XXXVI: SARAVALI PRAKIRNAKA 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 Tirtha - Abhidhana Rajendra Kosa mentions four types of holyplaces - Nama-tirtha (places or objects that are named as "Tirtha' or pilgrimage), Sthapana-tirtha (places or object that are traditionally believed to be "Tirtha' 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 (Tirtharikaras) occured and Bhava-tirtha (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 Bhavatirthas 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 "Tirtha' and the Lord Prophets who preached the faith and established the order have been accepted as "Tirtharkaras: The Religious Order As Tirtha In the sramanic tradition, in the ancient times, the word 21 Namam thavana-tittham, davvatittham ceva bhavatitthani cal - Abhidhana Rajendra Kosa, Pt. IV, p. 2242.

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PREFACE: XXXVII Tirtha' 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 Sramanic traditions such as Buddhist etc. were referred to as "Tairthika or Anyatairthika.22 In the Samannaphalasutta of the Buddhist text Dighanikaya, too, besides the name of Lord Mahavira those of Mankhali Gosa laka, Ajitakesakambali, Purnakasyapa, Prabuddhakatyayana, ete have been mentioned as "Titthakara (Tirtharikara):23 or the establishers of religious orders. It follows from this that the groups of followers of their respective faiths were also called 'tirthas'. In the Jaina tradition, however, the term "Tirtha' 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 (Mahavira), Acarya Samantabhadra says, "O Lord ! this tirtha - i'eligious order - established by you is emancipating and beneficial for everyone.24 The religious order of Lord Mahavira has ever been termed as Tirtha! Classification Of Tirtha In the Visesa vasaka Bhasya, Tirtha or pilgrimage has also 22 "Paratitthiya' - Sutrakrtanga, 1/6/1. Evamvutte, annataro rajamacco rajanam magardham Ajatasattum vedehi-puttam etadvoca - "Ayam, Deva ! Purano Kassapo sanghi ceva gani ca ganacariyo ca, nato, yasassi, titthakaro, sadhusammati bahujanassam, rattannu, cirapabajjito, addhagato vayoanuppatto | - Dighanikaya (Samanjaphalasuttam), 2/2. 24 Sarvapadamantalaram nirantam sarvodayam tirthamidam tavaiva || - Mahavira ka Sarvodaya Tirtha, p. 12.

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XXXVIII : SARAVALI PRAKIRNAKA been classified on the basis of case and difficulty of spiritual practices prescribed therein. 25 The commentator has mentioned four types of tirtha 25: 1. There are some tirthas 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 suhottaruttaranal davve cauvviham tittham Evani ciya bhavammivi tatthaimayam sarakkhanami || Visesavasyaka Bhasya, 1041-42.

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PREFACE: XXXIX ford. He has mentioned his own sect (the Svetambara 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 tirtha 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 Bhavatirtha 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 Bhagavatisutra, it has been mentioned that tirtha is capable of yielding spiritual peace. It has also been said therein that the fourfold Sramanic order itself is Tirtha. Sramapas (the monks), Sramanis (the nuns), Sravakas (the male lay followers) and Sravikas (the female lay followers) are the four organs of this four-fold Sramana-sangha or the Sramanic 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 Tirtha. 26 Titthani Bhante! tittham titthagare tittham? Goyama ! Araha tava niyama titthagare, tittham puna cauvvanainam samanasanghe | Tam jaha - samana, samanio, savaya, saviyao ya | - Bhagavati Sutra, Sataka 20, Uddesaka 8.

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XL :SARAVALI PRAKIRNAKA Real And Conventional Tirtha - In the Digambara tradition of the Jaina faith tirtha has been classified as real tirtha (Niscaya-tirtha) and conventional tirtha (Vyavahara-tirtha). 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 tirtha, 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 Mulacara, 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 Bodhapahuda that those conventional tirthas such as - Urjayanta, Satrunjaya, Pavagiri, 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 pancendiyasanjade n,iravekkhe | Nhae u muni titthadikkhasikkha sunhanena ||" - Bodhapahuda, 26-27. 28 Bodhapahuda Tika, 26/91/21. 29 Sudadhammo ettha puna tittham - Mulacara, 557. 'Tajjagatprasiddham niscayatirtham praptikaranam Muktamuni pa dasprstam tirthaurjayantasatrunjayalatadesapavgiri...!

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PREFACE: XLI of spirituality and the instruments of spiritual emancipation have been taken as real and substantial tirthas (Niscayatirtha) and the places of occurrence of five auspicious events of the Prophets have been taken as conventional tirthas (Vyavaharatirtha). It has also been said in Mulacara that those, which quench the thirst, cool the heat and cleanse the dirt are physical tirthas and the liberated Lords Jina, endowed with infinite knowledge, infinite vision and absolute conduct, are the spiritual tirthas. This spiritual tirtha itself is the real tirtha. The places of auspicious events (Kalyanaka-bhumi) are the conventional or physical tirthas 31. Thus, in both, Svetambara as well as Digambara traditions, importance has been given to spiritual or real tirthas, but due to their motivational role in the purification of the soul, physical or conventional tirthas have also been accepted. It may be recalled that the concept of tirtha in the other religious traditions can be compared to the physical or conventional tirthas or holy places of igrimage. The Development Of The Meaning Of The Word Tirtha In The Jaina Tradition - In the Sramanic tradition, in the beginning tirtha was assigned a spiritual meaning. In the ancient Agamic explanatory works such as Visesavasyaka Bhasya, the concept of accepting the rivers, lakes, etc. as tirthas, 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 - Bodhpahuda, Tika, 27/13/7. 31 Duviham ca hoi tittham nadavvani davvabhavasanjuttam Edesim donham pi ya patteya paruvana hodi - Mulacara, 560.

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XLII: SARAVALI PRAKIRNAKA practioners - Sramana-sangha - was established. The very same concept can be discerned in Mulacara of the Yapaniya 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 tirtha underwent a change and the physical tirthas 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 (Kalyanaka-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 tirthas. 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 tirthas. The Basic Difference In The Hindu And Jaina Concepts Of Tirtha 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 tirtha 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

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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. Kailasa etc have been regarded as places of pilgrimage in the Hindu tradition and likewise river Satrunjaya 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. kailasa 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

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XLIV: SARAVALI PRAKIRNAKA 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 Satrunjaya tirtha is a case in point: - "Satrunji nadi nhayo nahin, to gayo minakha jamaro hara/" Tirtha 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 (Kalyanakas) in the lives of the Lords Prophets as holy places of pilgrimage (tirthas) developed with the passage of time. The pre Christian era Jaina canonical works, such as Acararga 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 va, bhikkhuni va, ... ... thubha mahesu va, tadaga mahesu va, daha mahesu va, nai mahesu va, sara mahesu va ... ... no padiga hejja / - Acaranga, 2/ 1/ 2/ 24.

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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 Jambudvipa-prajrsapti there is a mention of the construction of a dome (Stupa) 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 Nandisvara dvipa, we also find the descriptions of the gods going and celebrating at the Nandisvara dvipa 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 Lohanipur 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 tirtha and 33 A. Samavayanga, Samavaya 225/ 1. B. Avasyaka Niryukti, 382-84. 34 A. Jambudvipa Prajnpti, 2/ 111. B. Avasyaka Niryukti, 48. C. Sanavavanga, 3-4/ 3. * Jambudvira Prajnapti (Jambuddivapannatti), 27 11+22.

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XLVI: SARAVALI PRAKIRNAKA pilgrimages in the ancient canonical works such as icaranga, Uttaradhyayana and Dasavaikalika definitely raises a question before us. All the mentions pertaining to the tirthas and pilgrimages thereto are found in the canon-explanatory literature - Niryuktis, Bhasyas and Curnis. In the Acararga-niryukti the holy places of Astapada, Urjayanta, Gajagrapada, 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-curni 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 Nisitha-curni, besides the places of auspicious happenings of the prophets, Dharmacakra in Uttarapatha, the dome created by the gods in Mathura and the idol of Jivantaswami in Kosala were considered as worthy of 14 Atthavaya ujjinte gayaggapae dhammacakke ya | Pasarahavattanagami camaruppavam ca vandami -- Acaranga Niryukti, p. 18. 37 Nisitha Curni Pt. I, p. 24.

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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 Uttarapatha, Kosala and Mathura was due to this very reason. In our view, the subsequent division of places of pilgrimage as Kalyanaka-ksetra, Siddha-ksetra and Atisaya-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. Kalyanaka-ksetra, 2. Nirvana-ksetra and 3. Atisaya-ksetra. Kalyanaka-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 Kalvanakas. The places where these events take place are called Kalyanaka-bhumis. We are presenting a brief statement of the Kalyanaka-bhumis of the twenty-four Prophets in the following table : 38 Uttaravahe dhammacakkan, mahurae devanimmiya thubho kosalae va jiyantapadima, titthakarana va jammabhumio - Nisitha Curi, Pt. III, p. 79.

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SARAVALI PRAKIRNAKA KALYANAKA-KSETRAS Tirthan kara (Prophet) Place Of Birth Place Of Libera tion Place Of Conception 2. Ayodhya Ayodliya Place Of Ordainment 4. Ayodhya Ayodhya Place Of Enlightenment, 5. Purimatala Ayodhya 6. Rsabha Ajita 3. Ayodhya Ayodhya Sambhava Sravasti Sravasti Sahetuka Sravasti Ayodhya Ayodhya Ayodhya Ayodhya Abhinan dana Sumati Ayodhya Ayodhya Ayodhya Kausambi Kausambi Kausambi Kausambi Padma- prabha Suparsva Astapada Sammeda sikhara Sammeda --sikhara Sammeda -sikhara Sammeda silara Sammeda sikhara Sammeda -sikhara Sammeda --sikhara Samneda sikhara Sammeda -sikhara Sammeda -Sikhara Campa Varanasi Varanasi Varanasi Varanasi Candraprabha Puspadanta Sitala Candra pura Kakandi Candra pura Kakandi Candra pura Kakandi Candra pura Kakandi Bhadrila Bhadrila Bhadrila Bhadrila Sreyanisa Simhapura Simhapura Simhapura Simhapura Campa Campa Campa Campa Bhagvan Vasupujya Vimala Kampilya Kampilya Kampilya Kampilya Ananta Ayodliya | Ayodhya Ayodhya Ayodhya Sammeda sikhara Sammeda --Sikhara Sammeda -sikhara Sammeda sikhara Dharma Ratnapura Ratnapura Ratnapura Ratnapura Santi Hastina Hastina Hastina pura Hastina pura pura pura

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PREFACE : XLIX 2. 5. 6. Kunthu 3. Hastina pura Hastina pura Mithila Hastina pura Hastina pura Mithila Hastina pura Hastina Ara Hastina pura Hastina pura Mithila pura Malli Mithila Rajagrha Rajagrha Rajagrha Rajagrha Munisuvrata Nami Sammeda -sikhara Sammeda -sikhara Sammeda -sikhara Sammeda -shikara Sammeda shikara Urjayanta Sammeda --shikara Pavapuri Mithila Mithila Mithila Mithila Nemi Parsva | Sauripura Varanasi Sauripura | Urjayanta | Urjayanta Varanasi Varanasi Varanasi Mahavira Ksatriya- kunda Ksatriya kunda Rjuvalika Ksatriyakunda Thus, in all, the Kalyanaka-ksetras of the Lords Prophets are - Ayodhya, Purimatala (Prayaga?), Astapada (Mt. Kailasa), Sammedasikhara, Sravasti, Kausambi, Varanasi, Candrapura, Kakandi, Bhaddilapura, Simhapura, Campa, Kampilya, Ratnapura, Hastinapura, Mithila, Rajagrha, Sauripura, Urjayanta, Rjuvalika and Pavapuri. 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 Satrunjaya, Pavagiri, Turigagiri, Siddhavarakuta, Culagiri,

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L : SARAVALI-PRAKIRNAKA Resandagiri, Sonagiri, etc, are regarded as Siddhaksetras. Siddhaksetras are particularly regarded as such in the Digambara tradition of the Jainas but even in the Svetambara tradition the Satrunjaya is regarded as a Siddhaksetra only. Atisaya 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. Abu, Ranakapur, Sravanabelagola, 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, Nakoda and Mahudi 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 - Yaksini 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 Dadavadis fall in this category.

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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 Curnis. The very first such mention is in the Nisitha-curni 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 Vyavahara-bha sya and the Vyavahara-curni 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 Mahanisithacurni 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 Nandisutra, 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 Nisitha Cumi, Pt. I, p. 24. 40 Nissakadamanissakade ceie savvahim thuim tinni Velamba ceianl va naum rakkivikaka avavi, att,hami caudasi sunceiya savvani sahuno savve vandeyavva niyama avasesa-tihisu jahasatti || Eesu atthamimadisu ceiyaim sahuno va je annae vasahie thiate na vandati masa lahu || - Vvavahara (u

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LII : SARAVALI-PRAKIRNAKA It has been mentioned in the Mahanisitha, "O' lord! if we be permitted, we might proceed on pilgrimage to the Dharmacakra tirtha and return after bowing to (the idol of) Lord Candraprabha there"." A definite description with regard to Jaina pilgrimage is available in Haribhadra's Pancasaka (Circa 8th century AD). In the ninth pancasaka 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 ri palita Sarigha' (group pilgrimages with six-way observances), in the Svetambara 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 (Ekahari), +1 Jahannaya Goyama te sahuno tam ayariyam bhananti jaha - Nani jai bhayavam tume anavehi tanam amhehi titthyattam kari (2) ya Candappahamsamiyam vandi (3) ya Dhammacakkam gantunama gacchamo || - Mahanisitha, (Quoted, Ibid, p. 10.) 42 Haribhadrasuri, Sri Pancasaka Prakaranam, Jinayatra Pancasaka, p. 248-63.

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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 Saravali Prakirnaka, the story of the origin of the Satrunjaya (Pundarika) tirtha, 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 (Bhuadhari), Walking on foot (Padacari), Keeping purity of faith (Sraddha dhari), Giving up all raw and live consumption (Sacitta parihari), and Observing celibacy (Brahmacari). Besides these, Vividha Tirtha Kalpa (Circa 13th century AD) and various series on pilgrimages (Tirtha Malaen), 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 Nisitha-curni. 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 - Saravali painnayam, Ed. Muni Punyavijayaji, Pub. Sri Mahavira Jaina Vidyalaya, Mumbai, pp. 350-60.

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LIV: SARAVALI-PRAKIRNAKA 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 Nisitha- curni (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 Samavayamgasutra, Jnata- 44 Ahava Tassa bhava pauna bhanejja - "So vatthavvo egagamanivasi kuvamandukko iva na gamanagaradi pecchati | Amhe puna aniyatava si, tumam pi amhehi samanam hindanto nanavidha-gama--nagara gara-sannivesa-rayahanl janavade ya pecchanto abhidhakusalo bhavissasi, taha saravavi-vappinl-ndi-kupa-tadaga-kananujjona kandara-dari-kuhara-pavvateya nanaviha rukkhasobhie pecchanto cakkhusuham pavihisi, titthakarana ya tilogapuiyana jammana-viha ra-kevaluppada!nvvanabhumio pecchanto damsannasuddhim kahisi taha annenna sahu samagamena ya samayari kusalo bhavissasi, suvvapuvve ya ceie vandanto bohilabham nijjittehisi, annonna-suyadanabhigamasaddhe sanjamaviruddham vanjanovaveyamanyam ghaya-gula dadhi-ksiramadiyani vigativaribhogam pavihisi" ||2716|| vividha - Nisitha Curni, Pt. III, p. 24. (Pub. Sanmati Jnana Pitha, Agra) su ca

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PREFACE : LV dharmakathargasutra and Paryusanakalpa. In the Svetambara tradition, the very first mentions of places of pilgrimage other than the places of auspicious events of the Prophets are found in the Mahanisitha and the Nisitha-curni, wherein we find the mentions of Mathura, Uttarapatha and Campa. In the Nisitha-curni, the Vyavahara-bhasya, Vyavahara-curni, etc no information besides the names of these places is available. Only it has been mentioned that Mathura, Uttarapatha and Campa are famous for domes (Stupas), Dharmachakra (the wheel of faith) and the idol of Jivantasvami respectively. Among the literature giving specific information about pilgrimage, the names of Titthogaliyapainnayam (Tirthodgalika Prakirnaka) and Saravali Prakirnaka can be considered as important. However, Tirthodga lika Prakirnaka contains only the descriptions of the establishment of the four fold orders (Caturvidha Sarigha - earlier referred to as tirtha) - 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 tirtha 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 nirvana of Lord Mahavira, who will be the main spiritual masters (Acaryas) 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 Svetambara tradition. Its language is mainly Maharastri Prakrta but the influence of Sauraseni Prakrta 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.

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LVI : SARAVALI-PRAKIRNAKA About Saravali Prakirnaka - As far as a detailed description about any place of pilgrimage is concerned, this Saravali Prakirnaka may be considered as the leading work from amongst the canonical and other Prakrta texts. Herein is given the story of the origin of the Satrunjaya, alias Pundarika tirtha. Two things that this Prakirnaka mainly focuses upon are 1. How was Pundarika tirtha established? 2. How was it named as such? This work contains 116 verses and though it has been composed in Prakrta language, looking at the clearly visible influence of Apabhranisa, it can be considered as of a later origin than the works in the mainstream of Agamic 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 Prakirnaka. According to this work, the story of the importance of the Pundarika tirtha was narrated to St. Narada by Monk Atimuktaka. On listening to this story he (St. Narada) 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 Pundarikagiri, because Pundarika, the grandson of the first Prophet, Lord Rsabhadeva, conducted his spiritual practices and attained omniscience and nirvana here. Among the famous souls that attained spiritual emancipation at this hill are twenty million monks including Nami and Vinami and Rama, Bharata, five Pandavas and the sons of Lord Krsna Pradyumana, Sa mba etc. Thus, this Prakirnaka 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

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amongst the ancient canonical literature of the Svetambara 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 desa), Angaiya (Angadika ), Arbudagiri (Mt. Abu), Ayodhya, Bhaddilapur, Bharukaccha (Saurastra), Bhinnamala (Gurjaradesa), Campa, Citrakuta (Cittauda), Dinduvana (Didavana), Devarau, Dhara, Gajapur, Gopalagiri (Gwalior), Guhuyaraya, Harsapur, Jaipur, Jalapur (Jalaur), Jalihara, Kampilya, Kannauja, Khandila, Koranta, Kurkana, Kundani, Manakheda (Southern India), Mathura, Nagapur (Nagaur), Nagara, Nanaka, Naran, Paava, Palli, Pascimavalli, Rajagrha, Rajapur, Ranathambore, Sauripur, Sravasti, Strunjaya, Sammedasikhara, Sanderao, Satyapur (Sancor), Talavada, Tharaprada, Urjayanta, Ujjayani (Malava), Upakesanagara, Varanasi, Vayana, 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-tirtha-kalpa. A work of 1332 45 Descriptive catalogue of Mss. in the Jaina Bhandaras at Pattan, G.O.S. 73, Broda, 1937, p. 56.

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LVIII : SARAVALI-PRAKIRNAKA 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 Svetambara 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. Prakrta, Samiskrta and Apabhrmsa. The places that have found a mention in this work are - Ahicchatra, Amarakunda (Hanamakonda, Andhra Pradesa), Antariksa-Parsvanatha, Apapa (Pava), Arbuda (Abu), Asvavabodha (Bhadauch), Astapada (Kailasa), Avantidesastha Abhinandana-deva, Ayodhya, Campa, Dhimpuri, Harikarikhinagar, Hastinapur, * Kalikunda, Kampilya, Kausambi, Kokavasati, Kotisila, Ladada, Mithila, Nasikyapur (Nasika), Pitaliputra, Phalavrddhiparsyanatha (Phalaudhi), Pratisthanapatana (Paithana), Raivatakagiri, Ratnavahapur, Sravasti, Strunjaya, Satyapur (Sancor), Stambhanaka, tirtha, Vaibharagiri (Rajagiri), Varanasi, etc. Even after this work many a Tirthamala and Caitya Paripati has been written in the Svetambara tradition that throw light on the subject of pilgrimage. These have been written in Apabhramisa 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.

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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 Surata Caitya Paripati by Katukamati Ladhasaha describes that in the Gopipura 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 Surat town there were ten large Jina temples and 235 Derasars, three Sanctum-sanctorums and 3178 Jina idols. Besides, if the Siddhacakras, Kamalacaumukhas, Pancatirthis and Caubisis 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 Tirthamalas and Caitya Paripatis 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 "Pracina Tirthamala Sargraha' edited by Vijaya Dharmasuriji) - Title Author Period 2 3 Sakalatirthastotra Astottaritirthamala Kalpapradipa alias Vividhatirthakalpa Siddhasenasuri Mahendrasuri Jinaprabhasuri 1123 VE" 1241 VE 1389 VE 46 Vikrama Era

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LX : SARAVALI-PRAKIRNAKA 3 14" Century VE Upa. Vinayaprabha Munimahima Muniprabhasuri Megha Hamsasoma 15th Century VE 16"" Century VE 1565 VE Vijayasagara 1717 VE Tirthayatra Stavana Caityaparipati Astottaritirthamala Tirthamala Purvadesiya Caitya Paripati Sammedasikhara Tirthamala Adinatha Rasa Sri Parsvanatha Namamala Tirthamala Tirthamala Strunjaya Tirthaparipati Surat Caityaparipati Tirthamala 1721 VE Lavanyasamay Meghavijaya Upadhyaya Silavijaya Saubhagyavijaya Devacandra 1748 VE 1750 VE 1769 VE 1793 VE 1795 VE Ghalasaha Acarya Jnana vimalasuri Jayavijaya Sammetasikhara Tirthamala Girnara Tirtha Sasvata Tirthamala Ratnasimhasuri sisya Vacanacarya Merukirti Kavidipavijaya Kalyanasagara 1886 VE Kavitirthavarnana Parsvanatha Caityaparipati Jaisalamer Caityaparipati Satrunjaya Caityaparipati Jinasukhasuri

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PREFACE : LXI 2 Vineeta kusala Ratnakusala Sadhucandrasuri Satrunjaya Tirthayatra Rasa Parsvanatha Sankhyastavana Tirtharaja Caityaparipati Varnana Purvadesa Caityaparipati Mandapancala Caityaparipati Jinavardhanasuri Khemaraja The Digambara Jaina Literature Pertaining To Pilgrimage - The oldest scriptural works of the Digambara tradition are Satkhandagama, Kasayapahuda, Bhagavati-aradhana and Mulacara. 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 Pava, Urjayanta and Campa. It mentions Rajagrha as Pancasailanagara and its five hills have been vividly and realistically described therein. In Svayambhustotra, Samantabhadra (Circa 5th century AD) has given a detailed description of Urjayanta hill. After this Dasabhaktipatha is a famous work on the subject of pilgrimage in the Digambara tradition. Its Nirvanabhakti (Samskrta) and Nirvanakanda (Prakrta) are important.

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LXII : SARAVALI-PRAKIRNAKA Generally, Pujyapada (6th century AD) is considered as the author of Nirvanabhakti (Samskrta) and Kundakunda (6th century AD) that of the Nirvana-kanda (Prakrta). About these Saniskrta and Prakrta Nirvana (bhakti and kanda) texts Pt. Nathuramji 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 Asadhara i.e. 13th century AD. The Prakrta text (Nirvanakanda) mentions Siddhavarakuta on the banks of Narmada and Culagiri and Pavagiri in the southern part of the town of Badvani. 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 Acaryas becomes questionable. Nirvanakanda mentions places of pilgrimage such as Ahicchatra, Argaladesa, Astapada, Badavani, Campa,Culagiri, Dronagiri, Gajapantha, Gommatadeva, Hastinapur, Holagiri, Jambuvana, Kunthupur, Mathura, Medhagiri, Nivadakundali, Pavagiri, Satrunjaya, Sammedasikhara, Savanagiri, Siddhavarakuta, Sirapur, Tarpur, Tungigiri, Urjayanta, Varanasi, etc. The mentions of Culagiri, Pavagiri, Gommatadeva, Sirapur, etc. in this Nirvanabhakti prove it to be of considerably later period. The idol of Bahubali at Gommatadeva (Sravanabelagola) in Karnataka 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 Acarya Kundakunda. Amongst the works of other Acaryas between the 6th and the 10th centuries AD, is the Nirvanabhakti by Pujyapada is the most important. He has mentioned the following places of pilgrimage in his Nirvanabhakti - Dronimatha, Jumbhikagra

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PREFACE : LXIII ma, Kailasaparvata, Kundapur, Pavanagar, Pavapur, Strunjayaparvata, Sahyacala, Sammedaparvata, Urjayanta, Vaibharaparvata, etc. Ravisena has mentioned the following holy places in his Padmacarita - Ayodhya, Bhadrika, Campa, Candrapuri, Hastina-pura, Kailasaparvata, Kakandi, Kampilya, Kausambi, Megharava, Mithila, Nirvanagiri, Rajagrha, Ratnapur, sra vasti, Sammedaparvata, Simhapura, Vamsagiri, Varanasi, etc. The list of other important Tirtha-vandanas in the Digambara tradition, as per Tirtha Vandana Sangraha by Dr. Vidyadhara Joharapurkara, is as follows : Title Period 1 Author 2 Madanakirti 12-13th Century 12-13th Century 12-13th Century Udayakirti Padmanandi Srutasagara 12-13th Century 14" Century 15th Century Sasanacaturtrimsika Nirvanakanda Jiravala Parsvanathastavana Tirthavandana Parsvanathastotra Manikyasvami - vinati Mangitungigita Tirthavandana Tirthavandana Jambudvipa Jayamala Tirtha Jayamala Jambus vami Carita Abhayacanda Gunakirti Megharaja Sumatisagara 15th Century 15th Century 16th Century 16th Century Sumatisagara Rajamalla 16th Century 16" Century

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LXIV: SARAVALI-PRAKIRNAKA 1 Sarvatirthavandana Sripura Parsvanatha Vinati Puspanjalijayamala Tirthajayamala Tirthavandana Sarva Trailokya Jinalaya Jayamala Balibhadra Astaka Balibhadra Astaka Muktagiri Jayamala Ramatekachanda Padmavati Stotra Sattirtha Vandana Muktagiri Arati Akrtrima Caityalaya Jayamala Parsvanatha Jayamala Tirthavandana The Pilgrimage - Modern 2 Jnanasagara Laksamana Somasena Jayasagara Cimana Pt. Jinasena Visvabhusana Merucandra Gangadasa 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 Tirtho No Itihasa' (Gujarati), by Muni Sri Nyaya-vijayaji, Sri Caritra Smaraka Granthamala, Ahamedabad, 1949 AD. Pertaining To

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2. 3. 4. 5. PREFACE: LXV Jaina Tirth Sarva Sangrha, Pt. -I (Sections I and II) and Pt. II, by Pt. Ambalal P. Saha, Anandaji Kalyanaji Ki Pedhi, Jhaverivada, Ahmedabad. Bharata Ke Pracina Jaina Tirtha, Dr. Jagadisa Candra Jain, Bharata Ke Digambara Jaina Tirtha, Pts. 1,2,3,4 qnd 5 (With Illustrations), Sri Balabhadra Jain, Tirtha Darsana, Pts. 1 and 2, Pub. Kalyana Sangha, Chennai. Sri Mahavira Jaina Additional Literature On Satrunjaya - 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 Saravali Prakirnaka is related to this tirtha only. We notice that in both the Svetambara as well as the Digambara traditions, the literature available on the subject of tirtha is mainly of two types - (i) those that deal with the tirthas in a general way and (ii) those that deal with a particular tirtha in detail. In the literature of the first category, the Acaryas of both the sects, with the singular exception of Ravisena (in his Padmacarita), have mentioned the Satrunjaya tirtha. The authors of the Svetambara sect, of course, unfailingly mention Satrunjaya. It also finds a mention in Nirvanakanda' 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

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LXVI : SARAVALI-PRAKIRNAKA not aware of any particular work of a Digambara monk that particularly eulogises Satrunjaya tirtha. In the literature of the Svetambara origin, however, besides the present Saravali Prakirnaka, too, there are many volumes that sing the praise of Satrunjaya or Pundarikagiri. Although it is difficult to say anything definitive about the period of this Saravali Prakirnaka, 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 Satrunjayakalpa on the basis of 'KalpaPrabhrta' of the Purva (Pre-canons) literature and thereafter Vajrasvami and Padaliptasuri wrote Satrunjayakalpa. 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 Satrunjayakalpa of Vividhatirthakalpa, Jinaprabha has given an indication that he had written this kalpa based on the Satrunjayakalpas by Bhadrabahu, Vajrasvami and Padaliptasuri. Another Satrunjayakalpa is by Dharmaghosasuri of the Tapagaccha, which was written sometime in the first half of the 14th century and yet another one is by Jinaprabhasuri of the Kharataragaccha, written in 1385 as a part of Kalpapradipa or Vividhatirthakalpa. There is a considerable similarity in the subjects-matter of both these works. According to Prof. M.A. Dhaki there must be an interval of about 50 years between them. Besides these, there is another volume available under the title of Laghu Satrunjaya Kalpa. This work has been published with its English translation in Sri Satrunjaya Giriraja Darsana". It appears to be a collection of some of the verses of Saravali Prakirnaka. It is clearly written at the end of this work that its verses were composed by a Purvadhara monk in the Saravali Painna. It is clear from this that the verses of 'Laghu Satrunjaya Kalpa' have

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PREFACE : LXVII been quoted from Saravali Prakirnaka. It is worthy of note that here, the Saravali Prakirnaka has been mentioned as having been composed by a Purvadhara monk and it gives us some basis to infer that this Prakirnaka may be somewhat more ancient origin than we have surmised earlier. Another important volume relating to the satrunjaya (Pundarikagiri) is the "Satrunjaya Mahatmya' by Dhanesvarasuri. Although the traditional viewpoint is that Dhanesvarasuri had written this book during the rule of Siladitya 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 Acarya 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 Dhanesvarasuri, but the very first one among them was during the rule of Munjaraja in the later half of the 10th century and the first half of the 11". The second Dhanesvarasuri was the disciple of Siddhasenasuri and the grand disciple of santisuri of the Nanakiya gaccha. His period must be the 12" cencury VE. The period of the third Dhanesvarasuri is the 14th century VE. According to Prof. M.A. Dhaki, it is this third Dhanesvarasuri who wrote the Satrunjaya Mahatmya in the year 1372 VE or 1315 AD. Thus, we see that the Satrunjaya Kalpa by Dharmaghosa-suri of the Tapagaccha (1340 VE approx.), Satrunjaya Kalpa by Jinaprabhasuri of the Kharataragaccha (1385 VE) and satrunjaya Mahatmya by Dhanesvarasuri (1372 VE) are the compositions of the same period and they have all been prompted by the Saravali Prakirnaka.

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LXVIII : SARAVALI-PRAKIRNAKA It is also clear that the present Saravali Prakirnaka has been at the root of the literature pertaining to Satrunjaya tirtha. In the later period abundant literary works, highlighting the glory and importance of Satrunjaya tirtha 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 Satrunjaya 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 Rsahadeva. 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 tirtha 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 tirtha has been associated with the liberation of almost all the ancient and famous characters like Rama, 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 Sri 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

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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 Nagarjuna and the second in the 5th century under the headship of Devardhigani. This region has also been associated with famous ancient Jaina Acaryas such as - Padalipta, Arya Bhadragupta, Aryaraksita, Dharasena, Nagarjuna, Devardhigani, etc. The Digambara tradition also believes that Puspadanta and Bhutabali 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 Satrunjaya - Palitana or Pundarikagiri in the ancient canonical works and their Prakrta commetaries. Only in Antakrddasanga and Janatadharmakatharga, we find the references regarding Satrunjaya. Here, it is to be noted that the subject matter of Antakrddasa has undergone many changes from time to time. Earlier it had only ten chapters while at present it has ninety. Similarly Jnatadharmakatha has also had some additions since its original composition. Gisnar has been mentioned in the canons as Raivataka or Urjayanta and the references of Nirgrantha monks staying and practising their monastic observances including the fast unto death there abound. However, no mentions of Pundarika or any of its other synonyms, except Satrunjaya, is found. Astapada, Urjayanta, Gajagrapada, Dharmacakra, Ahicchatra and Camara Utpadaksetra have been mentioned in the canon-explanatory literature, but not Nisithagiri or Palitana or Pundarikagiri. It appears that a Jaina temple may have been constructed in Pundarikagiri in the year 313 AD as has been mentioned in the Tapagaccha pattavali but it had not gained the fame as a front ranking Jaina place of pilgrimage by that time. According to Satrunjaya Mahatmya (1315 AD), by Dhanesvarasuri, first of all Bharata got a Jina temple constructed

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LXX: SARAVALI-PRAKIRNAKA time on this hill and king Dandavirya of his dynasty got it restored. The third restoration was got done by by the IIsanendra, 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 Candrayasa, the tenth by Cakradhara, the son of the sixteenth Prophet Lord Santinatha, the eleventh by Ramacandraji and the twelfth by the Pandavas. Thereafter, Dhanesvarasuri has claimed that the thirteenth restoration was undertaken, in the year 105 VE, by Jadavasaha in the presence of Vajrasvami. 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, Dhanesvarasuri's claim of the thirteenth restoration by Jadavasaha is historically true. However, the calim regarding its 105 or 108 VE - and Vajrasvami's presence may not be true. According to Burgess this restoration, by Javadasaha, was carried out in the year 1018 VE, as is borne out by the local archeological records. Neither the association of Javadasaha with Vajrasvami 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 Javadasaha, the next restoration was undertaken in the year 1213 AD or 1156 VE by Bahada, the minister of Kumarapala, 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 Avasarpini Kala). About 150 years after this period when the Moghuls destroyed the Satrunjaya temples in the year 1369 VE (1311AD), Desalasaha's son Samarasaha got it restored in the year 1371 VE (1313 AD). Siddhasenasuri who was the author of 'Sakala Tirtha Stotra' and possibly the guru of Satrunjaya Mahatmya's author Dhanesvarasuri, was present at

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PREFACE : LXXI this time. After this, in the year 1587 VE (1530 AD), Karamasa ha of Cittauda established a Jina idol in the temple of Javadasa ha. This ceremony was conducted by Sri Vidyamandanasuri ji. Apart from these, satrunjayakalpa by Dharmaghosasuri of the Tapagaccha mentions construction of temples here by Samprati, Vikramaditya, Satavahana, Padalipta, 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 Vastupala, Pethadasaha, Tejapala (Khambhata), etc. are also found. To give a complete description of the temples at Satrunjaya 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 Palitana' by James Burgess and "Satrunjaya Vaibhava by Muni Kantisa 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 Satrunjayakalpa, Satrunjaya Mahatmya, 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 satrunjaya 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

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LXXII: SARAVALI-PRAKIRNAKA Digambara Acaryas have also mentioned it in their writings, it has mainly remained a tirtha of the White-clad Idol worshipping sect (Svetambara Murtipujaka Sampradaya) of the Jainas. Saravali Prakirnaka is entirely about the origin, development and glory of this tirtha. Critical Comments On The Contents Of This Prakirnaka The authors of this preface feel compelled to mention an important fact that this Saravali Prakirnaka 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 Prakirnaka literature, this Prakirnaka, which is totally devoted to the glorification of idol worshiping and pilgrimage, is being published by a non idol-worshipping Sthanakavasi 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

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sArAvalI paiNNayaM (sArAvalI-prakIrNaka) SARAVALI-PAINNAYAM SARAVALI-PRAKIRNAKA

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SARAVALI-PAINNAYAM PANCAPARAMETTHIMAHAPPAM Arambhesu niyatta 'Ucchinnaraga-dosa savvatthanesumukkavavara ! te deva devayanani pi? || 1 || Te Arihanta 1 Siddha 2 Ayariya 3 Nanadayaga 4 Sahu 5 || Devana ya je pujja namotthu devahidevanam || 2 || Panivayasaojoga (?) sagunehim je u nimmalajasa ya 1 Savvajagajivabandhava-ittha-visittha ya jeneya (? e) | 3 || gunahiya Devehi puiyaguna Ahabhatti-gunanao 140 tena puiya loe 1 uvahanagumagami || 4 || loo Ee panca vi guruno pahanagunabhusiya ya savve vi | Nimmalajasa ya nivvam sura-narapujja kaya ceva || 5 ||| Jo jo bhumipaeso pancahimi purisuttamehini akkanto! So so bhanio pujjo devana ya manusanami ca' || 6 ||| ucchanna Pu. 1.|| ? tu Pu. 11 3 pi Pra. /

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SARAVALI PRAKIRNAKA 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), Acaryas (the spiritual masters), Upadhyayas (spiritual teachers) and Sadhu (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.

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4:SARAVALI-PAINNAYAM NARAYARISIM PAI AIMUTTAYAKEVALIVATTAVVE PUNDARIYAGIRI TITTHASSA UPPATTI PHALAM CA Punno Pundariyanago nicca kayatthehi phasio bahuso | *Sura-narapujjo tenam sahuhimi nisevio niccam || 7 ||| Gunasanthavo kao me Jaha uppannani tittham saragunehimi tu Pundriyassa titthaphalani do vi vannemi || 81 Avaravidehuppanne Narayarisissa titthayare pasiuna arihante i jayam dhaisande jao cittam || 911 Uppaio Pasai vegenam dahin,abharahassa majjhayarammi I devujjoyami siharammi u Pundariyassa || 10 || Deva devihimi samani carana-vijjahara ya siddha ya 1 Puyam karanti tuttha kevalananissa sahussa || 11 || Bhojayavamsuppanno Mahuraya atthis tassa angaruho 1 Putto ya Dharanie Aimuttakumaranamu tti * || 12 || + Suravara' Pu. 1 5 atthi pasaanga" Pu.1, Pu. 2 ||

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SARAVALI PRAKIRNAKA : 5 ATIMUKTAKA KEVALI ON ORIGIN AND RESULT OF PILGRIMAGE TO PUNDARIKAGIRI TO NARADA RSI 7. This whole Pundarika 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 Pundarikagiri tirtha can be worshipped, how it originated and what benefits accrue by its pilgrimage. 9-10. After beholding the lords Jina of the Mahavideha region, St. Narada of the Dhataki khanda comes to the Bharata region and there he sees the radiance of the gods on the summit of the Pundarika hill situated in the Bharata region. 11. (There) the saints having supernatural powers (Siddhas), those endowed with magical powers (Vidyadharas), monks endowed with the powers of movement over land sea and air (Carana) and gods and goddesses gain satisfaction by worshiping the enlightened monks. 12. Enlightened monk Atimuktaka Kumara, the son of king Madhu of Bhojaka dynasty and queen Dharini 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.

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6: SARAVALI-PAINNAYAM Accherayamannanto Narayarisi agao ya vegena 1 Pasai Aimuttarisim cauvihadevehimi parikinno(?nnam) || 13 || Siri-Narao vi vandai thunamano Uggasenakulavamisam ! Ujjoyanto savvami Aimuttakumarakevalino || 14 ||| Pucchami ajja eyam Aimuttakumarakevali" savvami Kim pujjo esa nago ? ?kimi va namena Pundario ? || 15 || Sahami tumha Naraya! titthayaram jena jattha titthammi | Titthaphalani tu asesami jassa ya namena Pundario || 16 || Avasappinii padhamami titthayaro asi Usabhasamissa | Tassa ya putto Bharaho tassa suo Pundario tti || 17 || Uppannammi anante kevalananammi Usabhasamissa I Padhamasamosaranammi ya padibuddho Pundario tti || 18 || Hohi bhayam Staeyani, uttamabuddhikarei' ta dhammami | Pavei dukkhamajjhe, atthi hu dukkhani tu hinajane || 19 ||| Tiriyana dukkhamahiyani, ahiyayaram hoi narayavasinam Hoi kumanussaduhani, cavanabhayani devayanam pi || 2011 6 7 . Pu. 1 degkevalinam ityarthah | kim nao Pundario ? tti tadaitat' ityarthah karehi Pu.1, Pu. 21

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13. 14. 15. 16. 17. 18. 19. 20. SARAVALI PRAKIRNAKA : 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. Narada said) "O noble omniscient Atimukta kumara ! I humbly ask you as to why is this summit worthy of worship and why is it called Pundarika?" (Omniscient Atimukta Kumara 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 (Tirthankara) in the present descendent time cycle (Avasarpini-kala) was Lord Rsabhadeva, his son was Bharata and his son, in turn, was Pundarika. On Lord Rsabhasvami's enlightenment Pundarika 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).

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8: SARAVALI-PAINNAYAM "Evam nauna Cintijjanto eso phudami samisaro asarameso ya caugaiya nisaro I gharavaso || 21 || Savvami aniccaymeyam maya ya piya ya putta bhajja ya | Bhoga ya sayanavagga mitta bhicca ya "savve .vi || 22 || Dhammam souna thio Savajjajogavirao jutto Pundario ajjayassa payamule ! so sahudhammammi || 23 || Turiyam vaccai balio, majjhagai vaccas ya lesae 1 Visamiunani vaccai jena na mukko havai pantho || 24 || Suyananihimi bhanio sampunno Pundariya anagaro | Tahe guruhimi bhanio gacchami ghittuna viharahi || 25 || Guruna aitthami eyani Suratthadesammi pavvao turigo 1 Tammi nage cadiyanam hohi nanodao tujjha || 26 || Guruvayanam ghittunam adhatto vihariuna Bharahaddhe Sampatto Soratthami ahiyami suyananacaritti || 27 || Viharanta ya Suratthani pasanti nagami taruhini sanchannam| Guruvayanam sambhariyani esa giri ajja so dittho || 28 || Guruna aittho eso Suratthadesammi pavvao tungo 1 Kevalananuppatti suhena siddhim ca labbhamo || 29 || 10 eyam Pu. " savvee Pu. 2, Pra. /

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SARAVALI PRAKIRNAKA : 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, Pundarika 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.

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10 : SARAVALI-PAINNAYAM Navabambhaceragutta dasvihadhammammi sutthu autta! Sattarasasanjamajuya duchakkatavasosiyasarira || 30 || Attharassa u sahassa silanganam jinehini pannatta | Te dharanti suvihiya, nana-carana-damisanavisuddha || 31 || Samaiyamaiyani Angasuyam Eyai gunemana acchanti caudasavi" girim Puvvaim ! paloenta || 32 ||| Katthaya rupasilayala katthaya' tavanijjapunjasarikaso | Katthaya rayanubbhaso katthaya 'dijjantaditthisuho || 33 || Gosisa-Malayacandana-Kappura-Agaru Turukka-maniteo | Eehini giri rammo Karkellaya-Kelimaihim || 34 || Punnaga-Nagapancaya-Kesara-Kaniyara-Padaladumehimi Juhehimi Parijayaya - Kesuya - '"Jasuyanasarkinno || 35 || Aimuttaya - Jaihi ya Malliya - Korinta - Juhiyapauro ! Damano-Asoya-Kurkuma-Suvanna-Jaiyakusumehim || 36 || ? "saimi puo Pu. 2 13 paloyanta Pu. 2 || I katthai Pu. 2 | 15 dippanta Pu. 1, Pu. 2, Sam. 1 "nasankaso Pu. 1, Pu. 2

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SARAVALI PRAKIRNAKA : 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 (Satrunjaya) hill and studying and repeating the canonical texts such as Samayika etc. as well as the fourteen pre-canons (Purvas). 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 (Gosirsa and Malaya), Camphor, Aguru, Lobana (Turuska), etc and other decorative trees like Asoka and Kadali (Banana plantain) the hill looks highly enchanting. This hill is adorned with the trees like Punnaga, Nagacampa, Nagakesara, Kanera, Palasa etc. and flowering plants like Juhi, Parijata, Kimisuka, Japa, etc. Also, it is adorned with the creepers like Madhavi, Malati, Mallika, Koranta, Juhi, Damanaka, Ashoka, Kumkuma, flowers.

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12: SARAVALI-PAINNAYAM Dasavihakappadumehim nanavihakhajja pijjarasiehim | Bhusana - vattha - vilevana - sayaniehim ca vivihehim || 37 || Devana manusana ya niccam ciya bhumibhagaramanijjo | Naccanta-giya-vaiya-aisurabhogo suragananam || 38 || bhumio atthajoyanuttungo Dasajoyanavitthinno sihare, mule ya pannasam || 39 || Eyariso nagavaro Gayarago hounam arudho pavvayassa siharammi Sahuhim Pundario "eguttarapancakodihim || 40 || 17 Cittassa Punnimae masakhamanenam Kevalam nanam | Uppannam savvesim padhamayaram Pundariyassa ||41|| Kevalimahimam datthum Pundarie suraganehim kirantam | Uppannananarayana Kevali jaya tao savve || 42 || 18 Mukkhasuhan sampatta18 Settunjagirissa matthae savve | Pundario sahu viva siddha buddha ya kayaunna || 43 || Devehim kaya mahima siddhim pattana Pundariyakevalissa ya sarirapuua kaya T 17 ekotta Pu. 2, Pra. | 18 degtta Pundariyanagarassa ma' Pu. 1 | savvasahunam | vihina || 44 ||

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SARAVALI PRAKIRNAKA : 13 37. This Pundarika 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 Pundarika climbed the hill with his fifty million and one disciples. 41. First of all, at the culmination of his month long fasting, monk Pundarika 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 Satrunjaya hill gained the eternal bliss of liberation. Like Monk Pundarika 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 Pundarika and others were worshiped by them as per tradition. * One Yojana equals eight miles

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14: SARAVALI-PAINNAYAM Puyam kauna tao deva, vaccanti appano thane Pundariyakevalissa vi, Bharahena kayani tu jinabhavanam || 45 ||| "Navanavaini puvvaim viharanto agao ya Sittunje | Usabho20 sahuhi samani samosadho padhamatitthammi || 46 || Avasappinii ahayam padhamo Titthari karo ya bhaviyanami Tittham ca Pundariyam padhamayarami savvatitthanami || 47 || Devehim imam ghuttham janana parisagayana bhaviyanam || Punno esa nagavaro namenami Pundario tti || 48 || Seyatthinam Ucchudha pujjo siddhini pattana kevalinam tu ! khirode tena suranani tu Settunjo || 49 || Nami-Vinami veyaddhe vijjaharacakkavattinaravaino Siddhigaya Settunije kevalino dohim kodihimi || 50 || Ikkhagavamisasambhava-Bharaho Ramo ya Dasarahasuya ya Uppannananavihava Pundarie siddhisampatta || 51 || 19 "navai Pu. 1 | 20 "bho devehi Pu. 2, Pra. | puttho Pu. 1 | punjo Pu. 2 ||

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45. SARAVALI PRAKIRNAKA : 15 After worshipping the gods returned to their respective heavens. Later emperor Bharata erected a temple there as a monument to Monk Pundarika's liberation. 46. After peregrinating for ninty-nine Purva 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 Pundarika 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-kala). 48. On being so declared by the gods the assembly of the worthy people gathered and this noble and holy place became famous as Pundarika giri. 49. Satrunjaya which became famous by virtue of enlightened and ultimately accomplished souls gaining nirvana here, is also venerable by the gods as they only disposed Pundarika'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 Satrunjaya hill. 51. Iksavaku emperor Bharata and Dasrath's son, Rama, attained enlightenment and nirvana atop Pundarikagiri.

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16: SARAVALI-PAINNAYAM Pajjunna-Sambasahiya Pundarie siddhigaya Pandusuya panca jana Siddhigaya Settunje addhutthao Kevalnane Ajja vi disai loe bhattam caiuna vaccai silavihuno vi Sagge suhena Titthphalam davidanarindana panca kodio | hounam kevali savve || 53 || Tevisam Inda-Cakkiparivara 1 titthayara samosadha Tena ya payadam tittham Bharahaddhe Pundariyam tu || 55 || 22 kumarakodio samuppanne || 52 || Bambhana-Khattiya-Vaisa Sudda vinnanabahira je vi2 | pavanti ya nivasanta te vi Sittunje || 56 || Jam lahai annatitthe23 uggena tavena bambhacerena | Tam lahai payattenam Settunjagirimmi sampatto || 57 || u Pu. 1 | 23 Otthe caranena tao Pu. 1, Pu. 2 | Pundariyanage | hounam || 54 ||

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52. SARAVALI PRAKIRNAKA : 17 Gaining omniscience atop Pundarikagiri, 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 Satrunjaya 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 Pundarika hill. 55. Twenty-three prophets, accompanied by kings and emperors and their entourages, came and preached at the Pundarika hill. Thus, glorifying it. 56. People of all castes - Brahmins (the learned), Ksatriyas (the warriors and rulers), Vaisyas (farmers, craftsmen and traders) and the Sudras (the menials) - who live at the Satrunjaya 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 Satrunjaya 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 Neminatha.

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18 : SARAVALI-PAINNAYAM Jami Tani kodie26 punnani lahai titthapnnani kamiyaaharabhoiyae?? ya 1 ekovasena Settunje || 58 || Gavi-suvannadane bhumidane ya jani bhave punnam Tami lahai payattenami payakaranenan Settunje || 59 ||| Jo padimam ceihare Bhottuna Bharahavasam Settunjagirissa matthae kunai ! vasai sa sagge niruvassagge || 60 || Jo puna tavanica tappai uddhabhuo ekkepayanikkampo | Settunje cadiunani hoi Surindo Narindo va || 61 || Puyani karei vihina Settunje ceiyana savvesimi So puijjai niccami deva Asura-Manusehimi pi || 62 || Sambhari jo tisanjhami Settunje jai vandao pasare | Bhavavisuddha taha vi hu titthaphalani hoi Pundarie || 63 || Satthane vi thiyassa vi sambharamanassa vaddhae punnam Pavai so titthaphalani Settunje bhavasuddhie || 64 || 265 "cdinnam Pu. 2 Pra. / 27 "ya Je. u Pu. 1 ||

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58. 59. 60. 61. 62. 63. 64. SARAVALI PRAKIRNAKA: 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 Satrunjaya hill. One who establishes a Jina-idol in the temple located in the front portion of Strunjaya 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 Satrunjaya hill, with due ritual, becomes venerated by the humans, gods and demons. One who thinks to go to and bow to Satrunjaya tirtha 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 Satrunjaya tirtha three times a day, even from one's own place, gains the fruit of its pilgrimage due to his volitional purity.

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20: SARAVALI-PAINNAYAM Titthana titthjatta sammam no hoi Manuse loe Java na dittho vihina Pundario giri suratthae || 65 || Jami kinci namatittham sagge payali Manuse loe Tam sayalameva dittham Pundarie vandie sante || 66 || Kevalananuppatti nivvanam asi savvasahunam Pundarie vanditta savve te vandiya tittha || 67 Atthavai Sammee Pava-Campai Ujjilanage ya T Vanditta punnaphalam sayaguniyam tam pi Pundarie || 68 || Puyakarane punnam egagunami, sayagunnam ca padimae | Jinabhavanena sahassam, nantagunam palane hoi || 69 || Chattam jhayam padagami camarabhingara-nhanakalasaim | Balithalam Settunje dinto Vijjaharo hoi || 70 || Veyaddhe ya Gunaddhe dunha vi sedhina hoi so raya | Rahadanam daunam Settunje titthathanammi || 71 ||.

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SARAVALI PRAKIRNAKA : 21 65. The pilgrimage to other holy places in the human world is not considered fulfilled unless the pilgrimage to the Pundarika hill, situated in the Saurastra 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 Pundarika tirtha is bowed to. 67. All those places where all (other) monks attained enlightenment and liberation also get bowed to when Satrunjaya tirtha is bowed to. 68. One hundred times the merit earned by bowing to Asta pada (Kailasa), Sammedasikhara, Pavapuri, Campapuri and Urjayanta hill, is earned by bowing to Pundarikagiri. 69. Relatively the merit earned by worshipping at the Pundarika 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 (Camara), eight auspicious objects (Astamarigala), pitchers for anointing of the Jina-idol (Snanakalasa) and the dishes for worship (Puja-thala) at the Pundarika tirtha, become a Vidyadhara. 71. One who gives a chariot (Ratha) in charity at the Satrunjava hill becomes the monarch of both the Vaitadhya and the Gunadhya mountain ranges.

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22 : SARAVALI-PAINNAYAM Jo cadai hu Sittunje Atthami Caudisii Pannarasimi Dunha vi pakkhanaphalam so hoi parittasamsari * || 72 || Ekkasane Navakara-Porisie Purimaddha ya Avame! 28 Pundariyam ca samranto phalakarikhi kunai bhttatthani 1173|| Chattha Atthama-Dasama-Duvalasaim, Masa-Addhamasakhamanaim | Tigaranasuddho lahai, Sittunjam sambharanto ya 1174|| NARAYARISIAINAM DIKKHA-KEVALUPPATTI SIDDHIGAMANAIM Narayarisi titthaphalam Sammattaladdhabuddhi sounam2 risivarana kodie | adhatto cintiuni eyani || 75 || Bhumiseija-Vakkalaniyaisano Mula-Saya (?u) Phalabhakkhi Juyahim sirami khaddhami Jadakalavami vahantassa || 76 ||| Nikkaranam ca bhamio parachiddaini mamena cintanto ! Pisuno niranukampo asi ahami sayalaloyassa | 77 || 28 Pundarie ya ssaranto phalakankhi jinai bhavatanham Pu.. 29 Ounam sukha Pu. 2, Pra. 1

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SARAVALI 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 Pundarika hill while observing Navakarisi, Paurisi, parvardha, Ekasana and Ayambila vows, gains the fruit of observing a three-day long fast. 14 One who remembers the Satrunjaya 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. NARADA ETC. 75. On hearing that millions of monks have attained right insight and righteousness by climbing on this hill, St, Narada started thinking thus - 6 . "A wicked person like me, who sleeps on the ground, wears the tree-bark (Valkala), eats roots (Mula), fruits (Phala) and vegetables (saka), whose head is constantly eaten by lice harbouring in the matted hair (Jata) 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."

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24 : SARAVALI-PAINNAYAM Pisunattanena ahayami jujjhami janassa yam (jami) 3'athamassa/ Loe nigghinamanaso Harisena panaccio gayane || 78 || Eso nigghinamanaso asi ahami manusammi logammi | Inhim vaccami aham Jinovaitthena maggena || 79 || Jaha jaha veraggamano, Taha taha sujjhanti Narae lesa | Savvani khavei kammam ihabhaviyam, tam (jam) ca annabhave || 80 || Dikkhabhimuho calio loyani ca kaei appano sise | Ukkhanai jadabharani pancahimi mutthihim savvam pi || 81 || 3'Niyamayammi ya loe visuddhalesassa Nayariyassa | Tihuyanasaram divvam uppannam Kevalam nanam || 82 || 32Ekuttara Siddhigaya ya kodi khinaraya Settunjagirissa matthae savve! Kevalanane samuppanne || 83 || Addhuttha kodio valikhillana "risigananam tu | Ayal khanena te vi hu nahayalamaggena tavasiddha || 84 || 30 apavassa Pu.2 | 31 "Nirmite loce" Pu.1 note | 32 EkottaPu. 2, Pra. 33 risivaranam Pu. 1 || 34 *Ayavanena -atapanena, agatah ksanena iti va" Anenatra ayavanena iti pathabhedovavudhyate | Pu. 1 note,

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78. SARAVALI PRAKIRNAKA : 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 (Lesya) having become purified, St. Narada 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 'ayavanena' instead of "ayakhanena' as per the note by Muni Punyavijayaji.

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26: SARAVALI-PAINNAYAM Devehim nadaijjam kevalimahimai puiyam datthum | Siddhigamanam labhante risivaranane samuppanne || 85 || 35 Nanavara-Kevalissa Narayarisissa kahiyam Bhogana hoi bhagi Jo puna tavam PUNDRIYAGIRI MAHIMA Vaccai vi Aimuttarisissa savvaha jenam | titthaphalam Pundariyassa || 86 || Mukkham suhena vaccai Settunjagirissa matthae ghittum | Nissango ya niraso jhayanto Sukkajhanam ca || 88 || Saravaliyam namami gahana sayam tu koi thounam | Cintanto ya padhanto muccai 38savvehim pavehim || 89 || 37 37 danam dinto ya Pundariyanage | ca tappai so hoi Surahivo sagge || 87 || Kantaraguggamagge bhisanaranne 38 naimajjhe samuddamajjhe ya Hiranto Sattunjam cintanto khemena naro masanamajjhammi T naro aviggham saramano Pundariyam tu || 90 || 35 narayajjam Pu. 2, Pra. | 36 "te siriva" Pu. 2, Pra. | bhogi Pu. 2 | savvehim rogehim, Pu. 1 | navamarudho | samuttarai || 91 |||

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85. SARAVALI PRAKIRNAKA : 27 Here, St. (? Monk) Narada saw the omniscient Lords being worshipped with great ceremony and he, too, gained omniscience and became liberated. THE GLORY OF PUNDARIKA HILL 86. Having given the description of the noble omniscient St. Atimuktaka and St. Narada here, now I narrate the benefits of pilgrimage to Pundarika hill., 87. One who gives charity at the Pundarika 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 Satrunjaya hill, one becomes free of attachment and desires, gets established in the purest meditation (Sukla-dhyana) and thereby attains nirvana. 89. One who himself recites these verses of this Saravali Prakirnaka, studies them and reflects upon their meaning, gains freedom from all sins. 90. Remembering the Pundarika 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.

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28: SARAVALI-PAINNAYAM Vahigghattho puriso uppayahao ya marichikko va Muccai SO maranao Pundariyam sambharanto u || 92 || Jhinavihavo manusso isariyam pavae muhuttenam Houna anannamano jo Sittunjam sarijja saya || 93 || Lahai kumari suvaram, mayavaccha lahai puttabhandaim | Duhava suhava jayai Pundariyani sambharanta u || 94 || Anne ya guna bahave nara-narinam bhavanti niccam ta | Pundariyacintanena ya ditthena ya savvasiddhio || 95 || Lahai ya Uvavasaphalam Sittunje pupphamala dasa dinto | Visae Chatthaphalam, tisae Atthamam lahai || 96 || Cattae Dasamaphalam, pannasae3 ya puna Duvalasamam | Pakkhovasami lahai danam dauna Settunje || 97 Masakhamanam tu labbhai kappura-agaru-turukkadhuvena | Kattiyamasakkhamanam lahai || 98 || 39 sahupadilahane dege u khamanabarasangam Pu. 2, Pra. |

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92. SARAVALI PRAKIRNAKA : 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 Pundarika 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 Pundarika 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 Satrunjaya 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 Satrunjaya hill one gains the benefit of a fortnight long fast. 98. By offering fragrant substances such as camphor, Agaru (a fragrant wood), Lobana and joss and incense at the Satrunjava 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.

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30: SARAVALI-PAINNAYAM Vaisahamasakhamanam Pundarie jo karei Jinabhavanam | hoi Cakkavatti causatthisahassajuvaivai || 99 || So Padimathavanapunnam sahassadanena lahai Settunje | Jinabhavane jani punnam lakkhapayanena so lahai || 100 || Sayado sahassadai lakkhapayanena *pattaisario | Kivo vi dei kagini tinni sama hunti nayavva || 101 || Uttimadanani dinto uttimapuriso ya hoi annabhave | Majjhena hoi "majjho, hinayaro hoi hinenam || 102 || Danena hoi bhogi vaccai saggam tavena ujjutto 1 Nanagamam karinto bhavavisuddham lahai mukkham || 103 || Jiviyadanam laddham jivanam mukkhanicchayam naum | Suhakaranam tu" eyani mayassa kimi davvabhogehim || 104 || 42 40 41 NANA-JIVADAYANAM PHALAM 42 'Praptaiscaryah" Pu,. 1 note majjho hinayaro hoi dariddo Pu, 2, Pra. | tu pantho ma? Pu. 2, Pra. |

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99. SARAVALI PRAKIRNAKA : 31 Observing a month long fast in the lunar month of Vaisakha if one gets a Jina temple constructed on the Pundarika 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 Satrunjaya 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 Kakini (a coin of trivial value) in charity at the Satrunjaya 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?

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32 : SARAVALI-PAINNAYAM Jivanto paribhunjai aharami puppha-vattha-gandhaini i Tambola itthisuaham sayana-''sana-khajja-panaini || 105 || Jiviyadanami Bhogatthina dinto dei saya jivabhogaparibhoge i niruttami dayavvani jiviyani jie || 106 || Saggam avassa vaccai tava-sanjama-samii-guttisanjutto Dasavihadhammammi thio vaccai saggami niruvasaggami || 107 || Saggatthina niruttani suvvai dhammo jinehim niddittho | Saggani va jani na lahe jinavayanam jo na saddahai || 108 ||| Jive jinnapannatte asaddahanto ya jo tavam carai | So annani mudho, kayakileso, na se hu tavo || 109 || Paramattho nanai na najjai laddhayam tu tam nanami Laddhani jani sani vijjai taha najjai nanao savvaam || 110 || Nanayatta kiriya, Nanami Jinovaittham kiriyayatta ya danisanavisohil mukkharige sahagami havai || 111 ||

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SARAVALI PRAKIRNAKA : 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.

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34 : SARAVALI-PAINNAYAM Eyam tam nanavaram vaccai mukkhammi jena laddhena | Sesaim kunanaimi mukkhapaham taim nasanti || 112 || ADANA-DANEHIM DUHA-SUHAIM harai muham Abhattho ya na dei annao paloei | Khinammi bhandamulle kim karihi annajammammi || 113 ||| Sittunjammi cadanto danam jo dei icchiyam puriso | Eyariso ya loe danavai dullaho hoi || 114 || Padhamo jo ya manusso samsare dukkhio dariddo ya | Bio ya saya suhio manusajamme ya sagge ya ||115|| (Tihim visesayam) PATTHUYAPUTTHAYALEHANAPHALAM Ma havau tassa pavam Saravaliputthayalihantassa Lahau ya jaso ya kitti airenam sahusakkaram || 116 || 43 43ITI SARAVALI PAINNAGAM Iti Sri Saravaliprakirnakam samaptam || Likhitam ca saubhagyasagaraganina || Sa. Sriranga-vrddhipa(tha)narthe, Pu. 2

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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. SARAVALI PRAKIRNAKA : 35 The knowledge that helps in attaining nirvana 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 Satrunjaya 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 Saravali Prakirnaka not incur sin and may he gain abundant fame and glory. (THE SARAVALI PRAKIRNAKA CONCLUDED)

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

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la la My stor a ai o au la laM R lR A, a A, a TRANSLITERATION CONVENTION (Key To Diacritical Marks) ka KA, ka ta kha tha I, i I, 1 U, u U, u E, e Al, ai 0, 0 SARAVALI PRAKIRNAKA AU, au R, r L, I ga gha ca 15 ja jha AM,ami | Ta AH, ah oe KHl Da Dha Na KHA, kha GA, ga GHA, gha NA, ra CA, ca CHA, cha JA, ja JHA, jha NA, na TA, ta THA, tha DA, da DHA, dha NA, na da dha na JI pa pha ba bha ma ya ra la va 19 Appendix -A za 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, sa

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iv : TRANSLITERATION CONVENTION SA, sa SRA, sra SA, salon K, k, etc. KSA, ksa TRA, tra JNA, jna

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SARAVALI PRAKIRNAKA APPENDIX-B ALPHABETICAL ORDER OF VERSES Verse Serial No. 13 84 36 54 95 Accherayamannanto Addhuttha kodio Aimuttaya-jaihi ya Ajja vi disai loe Anne ya guna bahave Attharasa u sahassa Atthavei Sammee Avaravidehuppanno Avasappinii ahayani Avasappinii padhamani Abhattho ya na dei Arambhesu niyatta 31 68 47 17 113 56 v Bambhana-khattiya-vaisa Bhogana hoi bhagi Bhojayavamisuppanno Bhumisejjaivakkalaniyamiano 87 12 76 97 C Cattae dasamaphalam Cittassapunnimae Chantta jhayami padagani 41 70

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vi : SARAVALI PRAKIRNAKA Chattha-atthama-duvalasaim 74 D 37 103 11 38 48 Dasavihakappadumehimi Danena hoi bhogi Deva devihim samam Devanamanusana ya Devehimi imam ghutthami Devehimi kaya mahima Devehimi nadaijjam Devehimi pudayaguna -Dhammami souna thio Dikkhabhimukho calio 44 85 79 Ee panca vi guruno . Ekuttara ya kodi Eso nigghinamanaso Evam naunam phudam Eyami tam nanavaram Eyariso nagavaro 21 112 40 0 Gayarago hounami Gavi-suvannadane Gosisa-malayacandana Gunasanthavo kao me Guruna ait,t,ho eso Guruna aitthani eyami Gurunavayanam ghittumani

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ALPHABETICAL ORDER OF VERSES: vii 91 Hiranto naimajjhe Hohi bhavami taeyam 19 Ikkhagavamisa sambhava 51 80 66 58 57 Jaha jaha veraggamano Jani kinci nama titthami Jami kodie punnam Jami lahai anna titthe Jhinavihavo manusso Jivanto paribhunjai Jive jinapannatte Jiviyadanami dinto Jiviyadanam laddham Jo cadai hu Sittunje Jo jo bhumi paeso Jo padimami ceihare Jo puna tavam ca tappai 93 105 109 106 104 72 60 61 90 K Kantaraduggamagge Katthaya ruppasilayala Kevalananuppatti Kevalimahimam datthum 33 67 94 Lahai kumari suvarani Lahai ya uvavasaphalani 96

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viii : SARAVALI PRAKIRNAKA M 116 98 Ma havau tassa pavani Masakhamanam tu labbhai Mukkhani suhena vaccai Mukkhsuhani sampato 50 30 73 46 Nami-vinami veyaddhe Navabambhacare gutta Navakaraporisie Navanavaini puvvaini Nanavara kevalissa vi Nanayatta kiriya Narayarisi titthaphalani Nikkaranam ca bhamia Nimmayammi ya loe 86 75 115 100 52 110 Padhamo jo ya manusso Padimathavana punnam Pajjunna-Sambasahiya Pandusuya panca jana Panivayasaojoga Paramattho anai na Pisunattanena ahayam Pucchami ajja eyami Punno Pundariyanago Punnaga-nagapancaya Puyani karoi vihina Puyani kauna tao 78 15 35 62

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Puyakarane punnam S Saggami avassa vaccai Saggatthina niruttam Samyado sahassadai Sambharai jo tisanjhani Satthane vi thiyassa Savvam aniccameyam maya Sahami tumha Naraya! Samaiyamaiyam Saravaliyam namam Seyatthinam pujjo Sirinarao vi vandai Sittunjammi cadanto Suyananihim bhanio T Te arihanta ALPHABETICAL ORDER OF VERSES: ix 69 Tevisam titthayara Tiriyanam dukkhamahiyam Turiyam vaccai Uppaio vegenam Uppannammi anante kevala Uttimadana dinto V Vaisahamasakhamanam Vahighattho puriso 107 108 101 63 64 22 16 32 89 49 14 114 25 2 55 20 24 10 18 102 99 92

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X: SARAVALI PRAKIRNAKA Veyaddhe ya gunaddhe * Viharanta ya suratthani

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SARAVALI PRAKIRNAKA Appendix - C BIBLIOGRAPHY Abhidhana Rajendra Kosa : Sri Vijaya Rajendrasuriji, Ratlam. Astapahuda : Kundakunda, Tr. By Mahendra Kumara Jain, Sri Digambara Jaina Svadhyaya Mandira Trust, Songarh. Jaina Laksnavali ; Ed. - Balcandra Siddhanta Sastri, Vira Seva Mandir Prakasana, Delhi, Parts 1-3. Jainendra Siddhanta Kosa : Jinendra Varni, Bharatiya Jnanapitha Prakasana, Delhi, Parts 1-4. Mulacara, : Vattakera, Ed. Kailascandra Sastri, Bharatiya Jnanapitha Prakasana, Delhi, Parts 1 and 2. Nandisutra, Ed. Madhukara muni, Sri Agama Prakasana Samiti, Beawar. Nandisutrea Curni : Devavacaka, Ed. Muni Punyavijayaji, Prakrta Text Society, Varanasi. Nandi Sutra Vrtti, Devavacaka, Ed. Muni Punyavijayaji ibid. Niryukti Sangraha, Bhadrabahu, Ed. Vijaya Jinendrasu risvara. Painnayasuttaim, Ed. Muni punyavijayaji, sn Mahavira Jaina Vidyalaya, Mumbai, Parts 1 and 2. Paksikasutra, Pub. Devacandra Lalbhai Jain Pustokddhara 11. Fund.

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xii: BIBLIOGRAPHY 12. 13. 14. 15. Samavayangasutra, Ed. Madhukara Muni, Sri Agama Prakasana Samiti, Beawar. Samayasara, Kundakunda, Ed. Dr. Pannalal, Sri Ganeshprasad Varni Granthamala Prakasana, Varanasi. Sthanangasutra, Ed. Madhukara Muni Sri Agama Prakasana Samiti, Beawar. Uttaradhyayanasutra, Ed. Madhukara Muni Sri Agama Prakasana Samiti, Beawar.

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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.