Shraman Bhagvana Mahavira Part 1

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Catalog link: https://jainqq.org/explore/008001/1

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SRAMAŅA BHAGAVĀN
MAHĀVİRA HIS LIFE AND TEACHING

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The Universities Commission Ministry of Education Snowdon Government of India:
Snowdon,
Simla I 27th July 1949
My dear Sir,
I thank you very much for your letter of the 21st July, and the set of books you sent to me.
I am sorry to say that I have not been able to read them with the care and attention that they deserve But I have seen enough to know that they must be of great value to students of religious thought
With regards,
Your Sincerely Sd (Radhakrishanan)

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5 NE TOWBANG
MUNI RATNA-PRABHA VIJAYA

he

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ŚRAMAŅA BHAGAVĀN
MAHĀVİRA HIS LIFE AND TEACHING
BY
MUNI RATNA-PRABHA VIJAYA
VOLUME I PART I
LIFE
PARIMAL PUBLICATIONS DELHI
INDIA

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We would like to put on record our heart felt gratitude to Munt Shilchandra Vijaya Gani, a family member of the author, for arranging the permission to publish the present volumes
Price: Rs 2000/- for set of six volumes
First Published, 1948-50 Reprint Edition, 1989 Published by K L Joshi For Parimal Publications 27/28 Shakti Nagar, Delhi-110007 Distributed by Radha Publications 4378/4B, Murari Lal Street, Ansari Road Darya Gany, New Delhi-110002 Phone 261839 Printer Delux Offset Printers Old Rohtak Road, Daya Basti Delhi-110035

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VISS
HIS HOLINESS ĀCĀRYA MAHĀRAJA
SRI VIJAYA NEMISURISVARAJI

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5
DEDICATED
INTO THE LOTUS-LIKE HANDS
OF
$38539583883893883893895€38558939393938588589588589595853
MY MOST REVERED GURU SARVA-TANTRA SVATANTRA, JAGAD-GURU ŚĀSANA SAMRAT, 'SŪRICAKRA CAKRAVARTI TAPAGACCHADHIPATI TIRTHODDHARAKA
BHATTARAKA HIS HOLINESS ACĀRYA MAHĀRĀJA
3339338838939393858 SE SE S58395858954558
SRI VIJAYA NEMISŪRISVARAJI
His most grateful and obedient
Disciple RATNA-PRABHA VIJAYA.

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PUBLISHER'S NOTE
Contribution of Jaina scholars to various schools of Sanskrit learning has always been a matter of appreciation We find almost parallel works on the line of Vedic scholars
Present work is related to the Jainism Volumes in question contain very interesting and significant matter on various aspects of Jainism. The language is very lucid and formative. It is really very heartening that this treasure of Jainism has been presented in English It will decidedly be beneficial and conveniently accessible to one and all. An added quality of this is being very authoritative. Persons not only interested in the religion and philosophy of Jainism, even otherwise conscious, will find themselves very much enlightened after reading these volumes.
The woik being written by a Jaina scholar by his own pen in English makes the work most authentic based on original sources and tradition of the Sampradaya The tradition could be preserved so as to guide the coming generations like a torch Several traditions have either been lost or one finds oneself in dark for the want of a guiding work Present work will serve the coming generations to find a corect interpretation of various important problems connected with Jainism It will also apprise a reader of an important branch of Indian culture Prior to its publication there has been a feeling in the scholars that this is a dry subject or one that could be neglected in a study of indian culture The present attempt of Shri Muni Ratna Prabha Vijaya wili do away with this

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These works are part of a series with a general title It contains the life of Mahavira down to his leaving the worlds The text has been given in Devanagari with transliteration, translation and long quotations from other works It has been divided up into chapters It has been enriched with an introdution of Prof. Thakar, wherein, he has made some interesting comparisons with Buddhist practices
The volume of the Sthaviravali contains the lives of the eleven chief disciples and four of the sthaviras The next volume discusses important problems of Jaina doctrine (related to Jiva Atman and Karma etc.) each question being discussed with one of the disciples. The original Prakrit, mostly in Arya verse is given with a transliteration and copious extracts from the commentary.
The fourth volume contains the discussion with the seven Nihnavas of the desa-visamavadi type and Botika of the sarvavisamavadi type with an introduction
The fifth volume contains summaries of life incidents and an index of the chief works composed by Eleven Ganadharas of Sramana Bhagvan Mahavira
PUBLISHERS

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ANAS
TAS
E
.
Muni Maharaja Sri Subhadra Vijayajı

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OPINIONS.
The Adyar Library Bulletin
of The Theosophical Society. Adyar, Madras.
"Jainism and Buddhism are perhaps the most ancient of the religions that rose in opposition to Hinduism, dominated by priestly ritualism The former of these two, is generally accepted to date from an earlier date But the religions start with opposing the authority of the Vedas, and this is perhaps the most important common ground The differences between the two religions, are far too many, the most striking of these, barring doctrinal differences which are too obvious, is that while Buddha is the real founder of Buddhism, his first sermon as well as the doctrines he preached then being those which are ever to be remembered by his followers, Mahavira with whose name only History can associate the birth of Jainism, is regarded by those that follow him as only a prophet whose business has been to hand over to the world, the principles enunciated by his predecessors,-the twenty-three Tirthankaras who lived before him
It is the object of the Four Volumes under review, to give an account of the life of this Sramana Bhagavan Mahavira, the 24th Tirthankara of the jains The first of these, gives an account of fifteen out of the twenty-six previous lives of Mahavira, and the second deals with the twenty-seventh life The third starts the exposition of the Ganadhara-vada, an explanation of the doubts of the Ganadharas,-the eleven disciples of Mahavira The fourth volume gives an account of the Ganadharas. The treatment of the subject is on the whole quite good, but statements like, 'There is a reference of Risabha-deva, Ajitnatha and Aristanemi in Yajurveda❞ (Introduction to Volume III. p. 3) could have been avoided I cannot trace the word Ajitanatha in the Yajurveda, in its Sukla or Taittriya recension The words Risabha and Aristanemi do occur in this Veda, but it is in the highest degree questionable whether these Vedic words mean what they connote in Jainism.

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Such defects aparts, the volumes have their own distinct value
By reson of the very antiquity of Jainism, of the profound influence it exerrted on Buddhism, and on Sanlhya and Yoga, it is of very great intrest to the student of Comparative Religion This alone make works like these, which give an account of the “prophet” of this religion, extren.ely valuable
The author is to be congratulated on his useful undertaking The appearance of the remaining parts of these four volumes is to be eagerly awaited Adyar Madras.
H. G. Narahari
University of Allahabad Sanskrit Department
“Tırabhuktı" Mahumahopadhyaya
1 Allengunj Road DR. UMESHA MISHRA
ALLAHABAD. KAIVYATIRTH M a D Litt
18th August 1943
Dear Shri Mun Ratna Prabha Vyayajı
Many thanks for all the four volumes of your valuable book Sramana Bhagavan Mahavira The volumes contain much interesting and importan matter on different aspects of Jainism I could read several portions from these volumes and I am glad to find them very lucid, and informative It is a matter of great satisfaction that our religious heads are bringing out the treasures of Jainism in English, so that they may be easily available to all these are undoubtedly authoritative
I am sure, those interested in the religion and Phiosophy of Jainism will find these volumes very interesting and beneficial
Yours sincerely (Sd) UMESH MISHRA.

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Muni Maharaja Sri Moksananda Vijayajı

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EXTRACT FROM MODERN REVIEW
MARCH 1944
Presidential Address Philosophy and Religions Section) delivered at the Twelfth all India, Oriential Conference held at Benares Hindu University Benares
(December 31 943 and January 1 & 2 1944) The Jaina Sadhus have been writing in Sanskrit for a pretty long time on Jaina thoughts It is gratifying to find that they have lately begin to write in English also, to popularisle their kthoughts. This will enable us to have more lauthentic books based on original sources and traditions of the Sampradaya Itg is our first duty to preserve the traditions which also can guide us like a forch in our scholarly pursuits to bring into lifht the hidden treasures of 1;thoughts. It is because we have lost tradition in several branches of our literature, thalt we are quite in the dark as to the correct interpretation of various important problems connected with them
I am glad to mention in this connection the efforts made by Muni Ratna Prabha Vijaya of Ahmedabad Under the common title, Sramana Bhagavan Mahavira he has brought out four volumes, The firsst part of Volume I deals with the twenty six Bhavas (existences) of Mahavira after the realisation of Samyaktva (right seventh IBhava of Mahavira as Vardhamana Kumara The thrid volume treats of Ganadhara vada thast is Ithe explanation of the doubts of the eleven chief disciples of Mahavirla namely of Indrabhuti and others The fourth volume is nameld sthaviravalı whichi contains an exposition of the sthaviras that is the old and highly respected lealrned asceties All the works are well annotated, translated, and explained Every effort has been made to make these volumes useful and up-to-date The expositions though very lucid, interesting, and informative are someltimels more frivolous. To write much more than what is necessary seems to be a habit with the modern Jaina writer For a scholarly work brevity of expression should always be adhered to.

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From a Review of Books in the Journal of the Royal Asiatic society of Great Britain and Ireland 56 Queen Anne Street London W CI
Ksamasrama Jinabhadra Gani's Ganadharavada. Along with Maladharin Hemachandra Suri's commentary. Edited by Muni Ratna Prabha Vijaya. With translation, digest of commentary, and introduction by Professor, D.P Thaker, 10x7, Pp 38+538 Same publishers, 1942 9s.
These three works are part of a series with a general title, and so far are due to the learning and scholarship of Muni Ratna-Prabha Vijaya. The first contains that portion of the Kalpa-sutra attributed to Bhadrabahu known as the Jinacaritra giving the life of Mahavira down to his leaving the world and is to be completed in a later volume The text is given in devanagari with transliteration, translation, and long quotations from other works It has been divided up into chapters, and the horoscope of Mahavira by Mr M.J Doshi is inserted as chapter 5. Professor Thaker has contributed an Introduction, and makes some interesting comparisons with Buddhist practices It is unfortunate that he relies too much on Max Muller and Rhys Davids without going to the texts. He quotes the five vows of Jain ascetics, and then instead of putting beside them the ten rules of Budhist ascetics gives the eight rules which Budhist laymen keep on Fast-day This is no real comparison, but we should like to know what the corresponding rules of Jain laymen are.
The volume of the Sthavıravati contains the lives of the eleven chief disciples or Ganadharas and four of the sthaviras and is to be completed in a further volume. It appears to be compiled from various pattavalis with the texts transliterated and translated), and contains much information on the Canon and such subjects as the marvellous attainments (Labdhis) of the ascetics.
The third volume discusses important problems of Jain doctrine (on the jiva or atman, Karma, etc.)., each question being discussed with one of the disciples. The original prakrit, mostly in arya verse, is given with a chaya and transliteration and copious extracts from the commentary.
Muni Ratna Prabha Vijaya's valuable and painstaking labours should do much to remove the idea that this is a dry subject or one that can be neglected in a study of Indian culture His method forms an excellent introduction to the obscurities of Jain Prakrit.
EJ Thomas

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Foreword. There are a number of learned works and treatises in Ardha Māgadhi, Sanskrit, Gujarāti, and other vernacular dialects of India by various authors, describing the life-incidents of Sramaņa Bhagavān Mahāvīra,-the last (twenty-fourth ) Tirthankara of the present series of twenty-four Tîrthankaras of the Jainas, but there is none in the English Language, that can be considered comprehensive as well as authentic.
The present work seems to be an effort to supply the English-knowing public with an accurate, comprehensive, and authen tio account of the twenty-six previous Bhavas (existences ), and of the twenty-seventh Bhava of Sramaņa Bhagavan Mahāvira, during which, after renouncing the luxuries of a royal family, he wandered for nearly twelve and a half years as an ordinary recluse over various towns and villages, practising severe austerities, with fasting without food and water, for two days, three days, eight days, a fortnight, a month, two months, four months, and six months, and taking very neagre diet on 349 days during a period of nearly twelve years and a half, suffered a number of hardships and troubles created by gods and by human beings, and acquired b y Kavala Jñana, Perfect Knowledge. During all these years of wanderings for more than twelve years, Sramaņa Bhagavān Mahāvīra did not at all preach the principles and practices of the Dharma propagated by the Tirthankaras.
Tirtbankaras-from their very birth possess the undermentioned four posfaati Mūla Atisayas,-eminent attributes acquired by birth-viz.1. The bodies of Tirtharkaras are most excellent, and excessively
more beautiful than the bodies of all the people in the world,
and they are always devoid of perspiration, disease, and dirt. 2. Their breath is as a fragrant as the perfume of a lotus. 3. The flesh and the blood of a Tirthankara, are as wbite as
the milk of a cow.

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4. Tha takiag-in of food and attending to the call of nature
by a Tirthankara are not visible to an ordinary mortal. They can be seen by one with Avadbi Jõāna. Masa Kovala Jñana,-Perfect Knowledge-is only possible after the destruction of the four mat Ghatiya,-destructive Karmas viz. 1 TATET ofte Jäānāvaraạiya, Knowledge-obscuring, 2. afarracotta Darśanāvaraniya, Obscuring sensual perception, 3. Hetta Mohniya, Producing delusion of mind, and 4. FeCiT Antarāya, Producing obstacles in the attainment of a desired object.
Tirthankaras are invariably born with three kinds of Jåāna (Knowledge ) viz. 1 #faa Mati Jhana, (Intellect ). 2. par ma Sruta Joana, (Scriptural Knowledge) and 3. Fara Avadhi Jäāna, Knowledge with a scope for limits. Haigela Manab Paryāya Jfāna, they have just after Dikṣā, and they usually aoguire ou Kavala Joana,-Perfect Knowledge,-after the destruotion of their stor Ghātiya ( destructive ) Karmas.
After the destruction of Ghātiya (destructive ) Karmas, and the acquisition of Kèvala Jiana, Tirthankaras take their seat with their face towards the East, in the Sapiavasarana prepared for them by the gods, and preach the principles and practice of Dharma propagated by previous Tirthankaras with a speech as sweet as nectar, reaching a distance of one yojana and perfo. ctly intelligible to gods and goddesses, human beings, and lower animals in the area.
On hearing the preaching of the Tirthankara, some persons (males and females ) adopt Sarva-virati vrata (the vows of an asoetio with total renouncement of the world ) and some of them take Desa-virati vrata (the partial vows of a house-holder ). In this way, a Tirtha or a Sangha ( Congregation) consisting of Badhus (Monks ) Sadhvts (Nuns) Śrāvakas (Male devotees ) and Sravikas (Female devotees is established by every Tirthan. kara in the firat Samarasarana prepared for him. Tirthankara Bhagavan then seleots Ganadharas from among the monks initia

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ted by him, a few monks who are intelligent, clever in Sastras, and able to act as competent instructors of the Siddhantas, and out of the selected few, he appoints one-as his chief disciple-and the head of the Church-in accordance with his individual excellent qualities, explains them the fra Tripadi, a formula having three syllables (CUTE Utpāda, Origin, 4 Vyaya, Destruction and o Dhrauvya, Stability ) and instructs them to compose the Siddhāntas. The Ganadharas being highly talented, renowned, and illustrious, compose the Siddhāntas within 48 minutes.
With the aoquisition of Kavala Jäāna, in addition to the four atisayas ( qualities of excellence ) acquired by birth, Tirthankaras have eleven atisayas such as freedom from pestilence, famines etc., for a distance of 125 Yojanas etc, and nineteen atisayas created by gods such as beating of divine drums, showers of divine flowers etc, making a total of thirty-four atiśayas of a Tirthankara and they are adored by gods, demi-gods, Cakravartins, Baladėvas, Vāsudėvas and hy devout human beings. Nume. rous gods respectfully attend on them. Tirthařkaras then go to various towns and villages preaching the Siddhāntas propagated by previous Tirthankaras, till at the end they acquire Moksa (Final Emancipation ).
The life of Sramaņa Bhagavan Mahāvira is full of many instances of total abhorence of worldly pleasures, forbearance, undaunted courage in enduring numerous sufferings created by gods and human beings, and severe austerities regardless of hiscomfort to his body. Sramaņa Bhagavan Mahāvira was perfectly destitute of Rāga ( Affection), and Dvèsa ( Malice ). He had the same equanimity of mind towards the farmer who thrust ironnails into his ears, or the Candakausika snake who had bitten him when he was in Kâyotsarya, or towarıls the gol Sangama, who harassed Šramaņa Bhagavān Mahāvira with twenty tormenting sufferings during one night, and towards the devout Indra who extolled him.
śramaņa Bhagavān Mahāvira was not the Founder of the

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Jaina Religion as is maintained by some Western scholars, but he was one of the most convincing and erudite esponents of the codes framed by the Tirthankaras.
Jainism is not an offset either of Budilhism or of the ancient Hinduism, but it is more ancient than Buddhism and the ancient Hinduism, and there are numerous passages in the sacred works of the Hindus to prove the antiquity of the Jaina Religion. Even from the most standard and authentic works of the Hindus, the Jaina Religion is acknowledged to date at least from the time of Tirthankara Bhagavān Śrt Risabha-deva Swami.
The author of the present work is Muni Ratna Prabha Vijayaji-a highly respected disciple of Sāsan Samrat Acarya Mahārāja Srîmān Vijaya-Nemisūrisvaraji. Before joining the Order of Jaina Monks, he was Trikambbāi,. Having matriculated in the University of Bombay from the Government High School at Ahmedabad, he joined the Grant Medical College at Bombay, anil completed the full five years' course of Medical studies there. With the object of prosecuting further studies, he went to America, passing by China and Japan route, remained as a regular Medical student for nearly two years at New York Homcopathic Medical College and Flower Hospital at New York, and graduating there, obtained the M D. degree of the State Uni. versity of New York, and returned home by Ireland, Scotland, England; France, Belgium, Denmark, Germany, Austria (4 four months at Vienna, "for eye ear) Italy,-Alexandria, Cairo, Arden, Bombay, making a short trip round the world.
On his arrival froin Europe, Dr. Trikambhāı was given sole charge of Sheth Jaunābhāi Bhagubhāi Homeopathic Dispensary, at Kalupur Road, Ahmedabad, which has till now a daily attenclance of 1000 to 1100 patients of all castes and creeds. During his second voyage to Europe in company of Late Seth Bakubhái (Seth Mansukhbhai's daughter's son ) Dr. Trikambhāi lived at London for six months attending clinics at London Homoeopathic Hospital and at Vienna for eight months for the study of eye

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and ear diseases He was one of the prominent medical practitioners of Ahmedabad and was consulted by numerous persons and the gentry of Ahmedabad, amongst whom he had many patients. His visiting-fees outside of Ahmedabad varied from Rs. 100 to 200 per day. But with the poor, he was very generous; he would, not only refuse to accept any fees, but on the contrary, in many cases he would give something from his pocket.
Throughout his life, Dr. Trikambhāi is a strict vegetarian. He never touched any animal diet and he never tasted a drop of spirituous liquors. He never smoked.
Born in a rich family, brought up in affluence, and having lived, along with his wife and children, throughout his life as a family-member, in the family of Seth Mansukhbhāi and after his death, in that of his brother Seth Jamnābbāi, the respected doctor never had to walk a mile or two. There was a carriage or a car always ready for him.
During the latter part of his life, Dr, Trikambhāi strenuously followed the rigid principles of the Dharma propounded by the Tirthankaras and carefully observed the vows with their accompanying austerities, of a householder. He had Pancami Tapa, Visa Sthānaka Tapa, Ekādasi Tapa, Nava Pada Arādhanā eto-for a number of years.
About four years before their Diksā, Dr. Trikanıbhai and his wife Ratanbäi spent Rs. 10000/--in Upadhāna Vrata at seth Bhagubhai's Vandā in which 420 persons joined him.
After having successfully practised for thirty-five years as a Medical Practitioner at Ahmedabad, with a keen eye on rendering free service to Sādhus and Sadhvis and alleviating the miseries of the suffering humanity, Dr. Trikambhāi and his wife made up their mind to renounce the world and both of them acoepted Dikśā at the same time, amid great rejoicing and celobration, at the pious hands of Sāsan Samrāt Acarya Mahārāja

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Smmän Vijaya Nemisärifvaraji in Vikrama Samvat 1992. The Diktā-procession was grand, and it was attended by numerous Muni Mahārājās, the gentry of Ahmedabad, and thousands of people. Some of his Medical friends especially Dr. Hirālāl K. Nanăvaty, Dr. Chhāyā and Dr. Bhogilāl P. Shāh, were very sorry. They wept bitterly at the separation.
Ever since bis Diksā, Muni Ratna Prabba Vijayaji has been carefully observing the rigid rules of an ascetic life, and he has been passing most of his time in reading various canonical works and in writing on religious subjects. He is always found busy either reading or writing.
It is interesting to note that there are five Dikšās in his family viz:1. Dr, Trikambbãi's elder brother, Gokaidās. He was an able
writer both in English and Gujarāti, and was conduoting a weekly paper named 'Jain Advocate in English for several years, written mostly by himself. In the latter part of his life, be took Diksā at the hands of Sāgan Samrāt Acārya Mahāraja Sriman Vijaya Ndmisūriśvaraji, and was admitted as Muni Subhadra Vijayaji,-one of his own disciples into his Order of Sādhus. Having spotlessly led a life of priesthood for eleven years, Muni Subhadra Vijayaji died at Abmerabad in Vikrama Samvat 1988. By his death, the Jaina
Community has lost an able and fearless writer. 2. His brother's daughter, Campābon, took Diksa as Campaks
riji when she was twenty-years old. She has five clever disciples under' ber. His brother's son, Amonbhāi, took Dikśā when he was eighteen years old at the bands of Sãsana Samrāt Acārya Mahārāja Srimān Vijaya Nomisūriśvaraji, and was admitted as Mokšānanda Vijayaji as a disciple of Pannyaga Soma
Vijayaji Gani. 4. Dr. Trikambhāi.

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5. Dr. Trikambhāi's wife, Ratanbãi, A millionaire's daughter,
brought up in affluence, and after marriage living in the family of Seth Mansukhbhai and Šoth Jamnābhāi, she at once made up her mial to renounce the world as soon as she knew Dr, Trikambhāi's intention of doing so, and she took the lead in getting permission from her mother, brothers, and maternal uncle. She then took Diksā along with Dr. Trikambhāi at the hands of Sasan Samrat Acārya Mahārāja Sriman Vijaya Nėmisür śvaraji at Seth Hathising Kèsarising's Baharni Vādi, outside Delhi Gate, Ahmedabad. All of them except Muni Subhadra Vijayaji are living.
Sramaņa Bhagavān Mahāvīra, including all previous Tirthankaras, has always preached a Dharma of Universal Brotherhood laying partioular stress on the practice of non-injury even towards the lowest form of animal life.
The system of Logic based on Syādvād and Sapta-Bhangi Naya, of the Jain scholars, is one of the most accurate and comprehensive systems ever invented for arriving at a definite conclusion from various point of view.
C. G. Shah

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INTRODUCTION.
According to Aryan scriptures, some eternal elements, which are generated by Nature, control the Universe. One of these elements is Tune.
Time is eternal and endless. In the Vedas, Time is divided into four main parts (1) Satya Yuga or the Golden Age. (2) Trètā Yuga or the Silver Age. (3) Dwāpara Yuga or the Copper Age and (4) Kali Yuga or the Iron Age. These ages como and go at regular intervals. The first age is the longest, the second less lung than the first, the third still less than the second, and the fourth is the shortest of all.
According to Jaina Hagio-logy, Time is characterised as eternal and endless but it is differently divided. Time is divided into two equal cycles. One is known as Utsarpiņi kāla, and the other as Avasarpiņi kāla. Each cycle is again divided into six divisions, and each division is technically known as an ara: (spoke of a wheel ). As the wheel rolls round, they move up and down. The wheel of time rolls regularly round, and these divisions begin and end also very regularly.
Each utsarpiņi kāla and avasarpiņi kāla extends over ten kota koti sāgaropam years and each is divided into the undermentioned six aras (divisions). The present is the avasarpiņi kāla.
Avasarpiņi
Utsarpini 1 Subama-susama
1 Duþşama-duşşama 2 Suşama
2 Duḥsama 9 Suşama-duhşama
9 Duhşama-suhŞama Duḥşama-susama
4 Susama-duhşawa Duhşama
5 Suşama Duhşama-dubsanja
6 Suşama-susama 1. *T Ara Spoke of a wheel

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During the commencement of the Utsarpini kāla and the end of the avasarpiņi kāla, the condition of the world is extremely bad. With the advance of the utsarpiņi kāla-as the name indicates-everything as time passes on, progresses steadily at first towards the higher and then towards the highest level and there is an ever-growing evolution of piety truth etc and a prosperous condition of the world.
During the avasarpiņi kāla, piety, truth, and dharma (the practice of virtuous qualities) go on decreasing, and there is a prevalence of famines, draughts, pestilences with their attending devastation, and misery, until in the end chaos and confusion reign all over the world.
The first ara (division) named Susama-susama of the present avasarpiņi kāla extended over four kotākoți sāgaropama years. The second ara named Susama extended over three kota koti sāgaropama years. The third, named Susama-duṣamā, was of two kota-koti sāgaropama years. The fourth named Dusamasuṣamā was of the duration of forty-two thousand years less in one koṭā-koţi sagaropama years (one koṭā-koți years minus fortytwo thousand years). The fifth ara (the present age named Dusama-of which nearly twenty-four hundred and seventy-three years have passed is of twenty-one thousand years duration. The last (the sixth) ara named Duşama-duṣama of the present avasarpikāla, will be of twenty-one thousand years' duration.
In the Utsarpiņi kala, the order of aras is the reverse.
In the avasarpiņi kāla, the first ara is the longest and the last (sixth) is the shortest. The increase and decrease in happiness, wealth, prosperity, health, duration of life, piety, virtue, dharma, and in illusion, temptation, sorrow, unhappiness, and misery, and also in all the things of the world, synchronize with the increase and decrease in the duration of these aras. The duration of one Kāla-cakra (cycle of time) as included in the utsarpiņi kāla and avasarpiņi kāla is twenty koṭā-koti sagaropama years.

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During the first ara named Susama-susamā of the avadarpiņi kāla, the yugalika people lived for three palyopama years. They took their food on the fourth day. Their bodies were very tall, and the constitution of their bodies was of the vajra-risabhanārāga variety. The arrangement of bones in their bodies was equi-distant from the four corners of their bodies. Their bodies were marked by numerous auspicious signs, and they were always destitute of anger, pride, deceit, green, and other passions. They were constantly happy, and they were naturally averse to sinful acts. The most desired wishes of these yugalika people were readily supplied by various kinds of Kalpa Vriksas, (Wishing Trees capable of fulfilling all the desires of supplicants ). The Kalpa-Vriksas were chiefly of ten kinds; namely :1. The Kalpa Vriksas named Madyānga readily yielded highly
delicious drinks at the asking. Just as rich merchants lovingly give valuable gifts to their servants on auspicious festivals at their houses, in the same way, excellent donors do
not, in the least, delay in giving gifts. 2. The second variety of Kalpa Vriksas named Bhringa, respe
ctfully gave suitable utensils to the yugalikas. 3.. Just as, celestial musicians entertain large assemblies of
people with the pusic of three kinds, in the same way, the third variety of Kalpa Vriksas named Turyanga supplied
yugalikas with excellent musical instruments. 45. Just as, virtuous persons illuminate their lineage, in the same
way, the fourth variety of Kalpa Vriksas named Dipa Sikhā and the fifth variety named Jyotisk, illuminate.
6.
Just as, gardener-gods of Nandana Vana give wished-fer flowergarlan is to gols, in the same way, the sixth variety of Kalpa Vriksas named Citränga used to give flower-garlands to yugalikas. Just as, wise men welcome their dear friends returning from distant lands, with food-materials of excellent kinds, in the
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same way, the seventh variety of Kalpa Vriksa named Citra-rasa satisfied them with delicacies of various kinds.
Just as, an officer of the Treasury of a King, gives the king various kinds of ornaments asked by him, in the same way, the eighth variety of Kalpa Vrikṣas named Manyānga gave the yugalikas ornaments of numerous kinds.
Just as, a clever carpenter prepares excellent dwellings in a short period of time, in the same way, the Kalpa Vriksas named Gabākāra, supply the yugalikas with excellent palaces for their use.
Just as, pleased masters give excellent garments to their servants, in the same way, the tenth variety of Kalpa Vriksas named A-nagna, give excellent garments suitable for seasons to yugalikas as desired.
Besides these, just as Cintamani Ratna (the thought-gem) supplies all possible objects in the world, in the same way, other Kalpa Vrikṣas yielded a number of other articles. During the first ara, the earth was as sweet as sugar. The waters of rivers, streams, and lakes, were extremely sweet, delicious, and refreshing like nectar.
2. During the second ara named Susama of the avasarpini kāla, the yugalikas had an age-limit of two palyopams. They take their food after an interval of three days. They are invariably tall. The Kalpa Vriksas of that period yielded less even when repeatedly solicited. The earth and water became less sweet, and land, water, and other fruitful articles, became less fruitful than they were during the first ara.
3. During the third ara named Susama-dusamā, the yugalikas had an age-limit of one palyopama. They took their food after an interval of two days. During this period, the yielding powers of Kalpa Vrikṣas, the sweetness and fruitfulness of earth and water, and the height and strength of the bly, as well as,

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the age-limit of their existence went on decreasing, and they became much less than they were during the second ara.
The existence of the yugalikas was limited to the first, second, and third ara of the avasarpiņi kāla and to the latter part of the fourth and to the fifth and the sixth ara of the utsarpiņi kāla. The yugalikas after death are, as a rule, born in svarga-bhūmi (heavens).
4. During the fourth ara named Dusama-susamã, with everprogressing decrease, the height of human beings was reduced to five hundred dhanusya and it went on decreasing till at the end of the fourth ara the height of human beings was reduced to seven hands. The period of age-limit, gradually went on decreasing till, at the end of the fourth ara, it became reduced to one hundred years and less. During this period, there was very slight misery and much happiness. People were wealthy and prosperous. There were timely and sufficient rains. Land was fertile, and yielded abundant crops.
This age is chiefly conspicuous by the existence of highly talented, divine, supremely exalted Seers, who propagated various Religions and Systems of Philosophy all over the world. Lord Risabha-deva,-the first Tirthankara of the present series of twenty-four Tirthankaras of the Jainas,-lived in the latter part of the third ara, and the remaining twenty-three Tirthankaras lived during the fourth ara.
5. During the fifth ara named Duṣama-the present age during which we are living, and of which twenty-four hundred and seventy years have passed-the height and age-limit of human beings, becomes reduced to six feet, and less than one hundred years till at the end of the fifth ara the height of human beings will be one hand and their age-limit will be twenty years. The strength of their bodies will be much less and the articulations of their bodies will be very weak. This ara is of the duration of twenty-one thousand years.

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During this period a largo majority of people will be miso rable and only very few persons will be happy, though their 80called happiness will be mixed with periods of un-happiness. Land will be less fertile. There will be un-timely rains, and repeated draughts causing much damage to person and property.
There will be little piety and honesty. People with try to cheat their neighbours. Kings will be selfish, tyrannical, and cruelhearted. They will be constantly fighting with each other with immense loss to human beings and to the State. There will be frequent famines, pestilences, and danger from wild animals.
During the period of the ara in which the Omniscient Tirthankara Bhagavāns lived, the villages and towns of Bharata Kşetra were flourishing and the whole country abounded in wealth, mineral products, corn etc. The villages seemed like big towns; towns resembled the svarga-purt (the Capital City of the gods ); Kinsmen were noble-hearted; kings were like Kubera (the god of wealth) ācāryas (preceptors) resembled the Moon; parents were like gods; mothers-in-law were like real mothers, and fathers-in-law were like actual fathers. People were fond of truthfulness and purity. They knew their duty and they rigidly avoided evil acts. They were obedient, full of devotion towards preceptors and gods, and always contented with their own wives. Besides, also, these people knew various arts and sciences, and they had noble birth. There was no danger from invading armies, of other countries, from robbers, and misfortunes, and from burden of taxation. During that period, also, there was molestation to Jaina Sadhữs from persons of other religious creeds who were destitute of devotion towards Tirthankaras. The daśa aścaryas (ten Strange Events) also happened during this period.
During the fifth ara named Dušamā, a large majority of villages will resemble burial grounds; towns will look like the world of the dead, kinsmen will be have like menials, and kings will be their subjects' chastisers like the God of Death, Kings out of avarice, will oppress their servants, and their servants, in

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their turn, cheat their own kinsmen. People will be persecuted by robbers with frequent raids, by kings with heavy burden of taxation, and by kings' officers with pressing and persistent bribery like persons possessed by demons. People will be always intent on selfish motives, perfectly indifferent to the good of others, and, being entirely destitute of truthfulness, sense of shame, and of politeness, they will bear animosity towards their own family-members. Young sādhûs will not behave respectfully towards their religious preceptors and the preceptors will not have any affection towards their own disciples and they will not impart them any Scriptural Knowledge. In course of time, Sādhus will like to get themselves separated from the fold of a Congre gation of Monks, and have an independent living un-cared-for by any well-disciplined, well-versed ācārya. There will be slackness in the practice of religious duties.
The world will be full of many harmful animals. Celestial Beings will not visit human habitations. Sons will disobey their parents; wives will be revengeful like a serpent; mothers-in-law will be formidable like the night of the destruction of the world at the end of an age; and females of noble families, leaving off all sense of shame, will act like barlots by the repeated use of amorous side-glances, vicious laughters, un-bridled conversations, and of various coquetish pranks.
There will be a gradual decrease in virtuous qualities among śrāvakas (male followers of the Tîrthankaras ) and śrāvikās (fema le followers of the Jaina church ); sādhus (Monks) and sādhvis (nuns) will be very rarely invited for taking alıns, as well as, their necessary utensils and cloths. There will be an un-detect table use of false weights and measurements, and the use of adulterated articles of food and drink-materials, with an over destructive influence on the bodily, constitutions of human beings and lower animals. There will be wicked-mindedness among religious preceptors, and well-bebaved persons will be unhappy and evil-minded individuals will appear happy. During the preHent fifth ara there will be a daily diminution in the efficacy of

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jewels, incantations, medicinal substances, mysticism, faculty of knowing, wealth, age-limit, and a decrease in the juices of fruits, flowers, and other savoury articles, in comeliness and height of bodies and in benefactory wishes.
During the end of the fifth ara, in the Bharata Kṣètra there will become a religious preceptor named Duh-prasaha, a sādhvt named Falgusri, a śrāvaka named Nāgila and a śrāvikā named Satyśrt with a king named Vimala-vāhana and his minister named Sanmukha. The height of people will be two hands, and their age-limit will be twenty years. The austerities practised by religiously-minded people will be at the most, a fasting of two days.
A sadhu versed in Daśavai-kālika Sūtra only, will be looked upon as one fully conversant with all the agamas and the fourteen Purvas. Such sadhus will preach the congregation.
Duhprasaha-ācārya will lead a house-holder's life for twelve years, and, having led ascetic life for eight years, and having died at the end of a fasting of three days, he will be born as a dèva (celestial being) in Saudharma dèva-loka. On that day, there will be a cessation of ascetic life during the first portion of the day, of royal power during the middle of the day, and a cessation of agni (fire) during the latter part of the day.
6. After the lapse of the Duhsama ara of twenty-one thousand years' duration, there will be the sixth ara named Duhṣama -duḥṣamā of twenty-one thousand years. With the utter destruction of Equability of Reason, there will be a constant Cry of Woe during this period. Even among human beings there will not remain a sense of judicious morality even between a mother and her son, in the same way as it is absent among brutes. Piercing and un-pleasant winds full of dust particles will be blowing day and night, and all the directions will be smoky and terrible. The Moon will be intense by cold and the Sun will become unusually hot and extremely unbearable. Thus people suffering from the effects of intense cold and extreme heat will

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become miserable. The rains becoming disagreeable will pour down as caustic, astringent, poisonous, or fiery showers, and people will suffer from catarrh, asthma, colic, leprosy, dropsy, fevers, head-aches, and numerous other diseases. Lower animals inhabiting land, water, and air, will live very miserably. Fields, forests, gardens, creepers, trees, and grass will be destroyed. All the mountain-ranges except the Vaitāḍhya-giri and Rṣabba-kūta, and all the valleys and pits will be levelled to the surface of the ground; and all the streams and rivers except the Ganges and the Indus will disappear. The beds of the Ganges and of Indus, will be immensely reduced, resembling the path produced by a moving chariot-wheel, Ground will resemble a sand-bank of heaps of ashes of live burning coal. At some places, the gro und will be full of heaps of dust, and at other places it will be full of dense mire. The height of human beings will be one hand (18 inches) and their bodies will have a filthy appearance. Males, as well as, females will talk harshly. They will be highly diseased, easily excited to anger, flat-nosed, shameless, and perfectly naked. The age-limit of males will be twenty years, and that of females will be sixteen years. During that period, the female will give birth to a child at an age of six years. At an age of sixteen years, she will have many children and she will be a very old dame. They will live in burrows underneath the Vaitāḍhya mountain range. There are rows of nine burrows each on both the banks of the Ganges and the Indus. Altogether there are seventy-two such burrows. Lower animals will remain in their primitive stages. All the human beings and lower animals will be carnivorous, cruel, and impolite. The course of water in the Ganges and the Indus will be of a size produced by a moving chariot-wheel, and it will be full of fishes and crabs. People will take out fishes from the river and leave them on the ground to be baked by the heat of the Sun during the day, and they will maintain themselves at night on the fish and crabs thus obtained. Nothing like milk, or curds, or juicy articles of food, or flowers or fruits or mangoes, can be had. There will be no sitting or bedding Laterials. This state of things will continue for twenty

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one thousand years of the fifth ara and for twenty-one thousand years of the sixth ara of the present avasarpiņi kāla.
Similar, to the sixth ara and the fifth ara of the avasarpini kāla, are first and the second ara of the utşarpiņi kāla.
At the end of the first ara named Duḥsama-duhşamā, there will be five kinds of rains each lasting for seven days. By the first kind of rain named Puşkara, the earth will be thoroughly soaked in water. The second kind of rain named Kstra-megha will grow corn. The third kind, named Ghrita-megha will produce greasiness in objects. The fourth series of rain named Amritamégha will grow up medicinal plants and trees. The fifth series of rain named Rasa-mègha will produce fertility in land. Iu this way, there will be five different kinds of tranquil cloudy rains each of seven days duration, lasting for 35 days.
On seeing the surrounding country abounding in trees, creepers, plants, medioinal plants, and trees eto. the human beings residing in burrows will gladly come out from their dingy holes. The land of Bharata-varsa will bear flowers and fruits. People will leave off flesh-eating. With the progress of the ara, there will be a gradual increase in strength of bodily constitutions, agelimit, and charm of face. There will be an increase in the pro ductin of corn, weath-resources eto, and an abundance of water in streams and rivers; cattle and human beings will be contented And healthy.
At the end of the second ara named Duoşamā of the ut sarpiņi kāla, there will be following seven kula-karas (patriarchs) viz. 1. Vimala-vāhana, 2. Sudāma, 3. Sangama, 4. Su-pārsva, 3. Datta, 6. Su-mukha and 7. Sammuci. Out of these, Vimalavāhana, through the medium of jāti-smaraṇa jäāna (knowledge about previous lives ) will get several villages and towns cons truoted; he will have a collection of cows, horses, and elephants and he will teach people, various kinds of writings, mathematios, trades, ethios, etc. Then, with the production of milk, curds, cora

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and fire, the well-wishing king will teach them the art of cooking under fire.
After the lapse of the dubsama ara of the utsarpiņi kāla, there will be sixty-three excellent personages viz. 24 Future Tirthankaras, 12 Cakravartins, 9 Vasudevas, 9 Prati-vasudevas, and 9 Bala-devas eto.
These were some of the "forc-tellings given by Srama na Bhagavan Mahāvira a short time before his Nirvāṇa in 527 B. O.
Early History of Jainism
“The year 527 B. O, the date of Mahavira's Nirvana is a land-mark in Indian history. We may say that an accurate knowledge of Indian History begins with the date of Mahāvfra's Nirvāņa. Mahāvira was an elder contemporary of Gautama Buddha. He was also the contemporary and a relation of Srègika Bimbisāra who was the king of Magadha with the capital at Rājagriha.
People whose knowledge of Indion history is derived from old Sinclair's School History of India have got extremely errone ous notions about Jainism and its relationship to the other faiths in India. Sinclair, because of inadequate knowledge, gave currency to untruths and errors such as " Jainism is an offshoot of Hinduism and Buddhism and that Mahāvira was the founder of Jaidism." It is extremely unfortunate that even after accurate knowledge is obtained by oriental scholars of the West and made available to the public, these erroneous views are prevalent among the educated Iudians even now. We have only to state that Mahāvira was the last and the 24th of a series of Tirthankaras who were supposed
* These are described in detail in Triếasthi salākā Purusa Caritra (Sarga 10); in Dipāvalıka Kalpa; in Loka Prakása; Upadesa Prāsāda; Sangrahaņi etc.
From "Contribution of Jainism to World Culture" Jaina Antiquary Deo. 1943. by Prof. Chakravarti.
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to be the custodians of Jaina Doctrines. Oriental scholars have now definitely accepted that Mahavira was not the founder, but he was only a reviser of a Faith that existed even before him. The 23rd Tirthankara, who lived (more than) a couple of centuries prior to Vardhamana Mahavira, is generally recognized now to be a historical personage Even the 22nd Tirthankara Aristha Nomi is considered to be a historical personage. This Aristha Nemi was & cousin of Sri Krisna of Mahābhārata fame. Though he was the heir to the kingdom of Harivarśa, he renounced the kingdom as a youth even before marriage, and adopted asceticism as Gautama Buddha and Mahāvīra did long after him. His place of Nirvāņa at Mount Girnār in Junāgad State, is still a place of pilgrimage for the Jains. Krişņa's age, as also the age of Mahābhārata War, is supposed to be the beginning of Kali Yuga. Therefore, Aristha Nami who was a cousin of Sri Krişņa must be in the beginning of Kali Yuga If śrt Krişņa is admited to be a historical personality, there is no reason why the same should not be said about Aristha Nemi. Further Aristha Nèmi is mentioned in some of the Rig-vèdic hymns as one of the important Rishis. Hence the Jaina tradition and the nonJaina tradition seem to accept the historicity of Aristha Nemi. Hence, it would not be altogether an improbable thing to suppose that the A-himsā doctrine must have been prevalent even at the time of Aristha Nemi who is assigned to the beginning of Kali Yuga. To go beyond that would be to cross the border of history and to enter into pre-historio period whose events cannot be clearly vouchsafed for,
But we have to go to the beginning of Jainism, according to the Jaina tradition, to the age of Lord Rişabha. Lord Rişabha is considered to be the first of the Tirthankaras. He is placed almost in Krita Yuga according to Jaina tradition. He is supposed to be the last of the manus, and the first of the Jinas. We have a very interesting account of this period.
१. नैन्द्र तबर्द्धमानं स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पुरुषा विश्वदेवाः स्वस्ति नस्ताक्ष्येऽरिष्टनेमि स्वस्ति नः
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1. Naindram tad-Vardhamānam svasti na Iodro vriddhasra vām svastinab puruşā visva-devāḥ svasti nastākasyoristha nėmim svasti nah.
Just prior to his appearance in the world, the people were living in a golden age where they had everything necessary for life provided for them by Kalpa Võiksas. The earth itself was surrounded by a sort of lumiuous atmosphere shedding light over the surface of the earth and preventing a viw of the heavenly bodies-Sun, Moon and Stars. About the time of Risabha all these things disappeared. Heavenly bodies were seen by the people giving rise to succession of night and day. Kalpa Vriksas (trees) disappeared, throwing the people into a consternation, not knowing how to live. Under these circumstances, Risabha is said to have instructed the people to get on with different professions such as agriculture and trade, and taught them how to live at place. He also explained to them the significance of the appear ance of the Sun, the Moon, and other heavenly bodies so that their novelty need not be a source of fear to the people. Because of this work of social organisation leading to the settled life of people occupied in different vocations, Lord Risabha is very often described as a Creator of the World in the sense of Socio-economio foundation. After ruling over the land for several years he renounced the kingdom in favour of his son Bharata after whom the land is called Bharata-khanda (Bhārata - varsa ) and went to perform Tapas. After obtaining Sarvajña-hood or Omniscience, he spent several years in preaching the Dharma to the people, and finally obtained Nirvāṇa on Mount Kailāsa which is a sacred place according to the Jainas. For this achievement Lord Rişabba is designated at Adi Jina, Adi Bhagavāna, Adi Isvara, Yogisvara, Mahā yogi and such other names of adoration. For this cycle of time, therefore, Lord Rişabha is considered to be the first to preach Ahimsă Dharma, and to lay the found. ation of Jainism. We need not repeat the fact that this would take us to a far distant pre-historio period whose date cannot be acourately determined.

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Here it would not be altogether inappropriate to mention the fact that the story of Lord Risabha, in almost identical words is described in *Bhagavata Purāna and *Visnu Purāņa of the Hindus. There also. long long prior to the period of Avata. ras, Vishnu in order to satisfy the request of Nábhi Rājā, was born as his son Risabha. In this Purānic account also, Lord Risabba after reigning over his kingdom for sometimes, abdi. cates the throne in favour of his son Bharata, and retires into a forest to perform Yoga. There also, he is mentioned to have preached the A-himsa Dharma and Yoga practice. But, according to the Purāņic account, this new wisdom was not under* Some of these frutis are.
१. ओम्-लोकश्रीप्रतिष्ठान् चतुर्विगति तीर्थकरान् ऋषमादि वर्धमान तान् सिद्धांतान् शरणं प्रपद्यामहे । ओम् पवित्रमनिमुपस्पृशामहे येषां जातं सुप्रजानं येषां धीरं सुधीरं येषां नग्नं सनग्नं ब्रह्मसुब्रह्मचारिणं उदितेन मनसा अनुदितेन मनसा देवस्य महर्षयो महर्षिमिजहेति याजकस्य यजंतस्य च सा एषा रक्षा भवतु शांतिभवतु तुष्टिमंवतु वृद्धिर्मवतु स्वस्तिमवतु श्रद्धा भवतु नियाज भवतु ।
( यज्ञेषु मूल मंत्र एष इति विधिकंदल्यात् ) 1. Aum Loka srl pratisthān catur-vimšati Tirthankarān Rişabhādi Vardhamānāntān Siddhāntan saranam prapadyāmahd. Aum pavitramagnimupasprasāmahe yesām jātam suprajātam, yaşam nagnam su-nagnam brahma-su-brahmacarinam, uditena manasa an-uditena manasā devasya maharsayo maharsibhi-r-jabati yajakasya yajantasya ca sā asā raksā bhavatu sānti-r-bhavatu tusţir-bhavatu . vriddhi-r-bhavatu svasti-r-bhavatu sraddha bhavatu nir-vyājam bhavatu.
2. ऋषभ पवित्रं पुरुहूतमध्वरं यनेषु यज्ञपरम पवित्र श्रुतधर प्रति प्रधान ऋतुयजनपशुमिंद्रमाह्नति स्वाहा ॥
2. Risabham pavitram puruhutamadhvaram yajäèşu yajšia paramam pavitram śruta-dharam yajdann prati pradhanam rituyajana pasumindramāhveti svāhāb.
३ त्रातारमिंद्रं ऋषभं वंदति अतिचारमिद्रं तमरिष्टनेमि भवे भवे सुमवं सुपावमिन्द्रं हवे तु शक्रं अजितं जिनेद्रं तवर्द्धमानं पुरुहूतमिदं स्वाहा।

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stood and appreciated by the people at large who mistook him as a madman, bringing in unintelligible innovations. This lack of appreciation given currency in the Purāņio story may be explained as a result of unsynı pathetic attitude of the non-Jaina author of Purānas. From these accounts, Jaina and non-Jaina it would not be altogether improbable hypothesis to suggest that
3. Trátārawindram Risabham vadanti aticārmindram tam aristha Nòmim bhavd bhavd subhavam su-Pārsvamindram have tu Sakram Ajitam Jinèndram tad-Vardhamānam puru hūtamindram svāhāḥ.
४. नैन्द्रं तबर्द्धमानं स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पुरुषा विश्व देवा. स्वस्ति नस्तायोरिष्ठनेमि स्वस्ति नः ॥ (यजुर्वेदे वैश्वदेवाची)
4. Naindram tad-Vardhanıānam svasti na Indro vriddhasravāh svasti nah purusa viśva-dèvåh svasti nastāksyo ristha Nòmim svasti nah.
५. दधातु दीर्घायुस्त्वायबलाय वर्चसे सुप्रजास्त्वाय रक्ष रक्षारिष्टनेमि स्वाहा ।।
(बृहदारण्यके) 5. Dadhātu dirghāyusvāyabalāya vurcase su-prajāstvāya raksa raksa-ristha Nemii svahā.
(Brihad Aranyake) ६. ऋषभ एव भगवान्ब्रह्मा तेन भगवता ब्रह्मणा स्वयमेवाचीर्णानि ब्रह्माणि तपसा च प्राप्त परं पदम् ॥
(आरण्यके) 6. Risabha òva bhagavān Brahma tena bhagavatā brahmanā svayamèvācirņāni brahmaņi tapasă ca prāpatah param padam
(Aranyakd ) ७. उपैति वीरं पुरुषमरुहंतमादित्यवर्ण तमसः पुरस्तात् ॥
7. Upaiti Viram puruṣamaruhantamāditya varŋam tamasah purastāt.
८. नाभिस्तु जनयेत्पुत्रं मरुदेव्यां महाधुति ।
ऋषभं क्षत्रियज्येष्ठं सर्वक्षत्रस्य पूर्वज ॥ १ ॥ ऋषभाद्भरतो जज्ञे वीरपुत्रशताग्रजः । अभिषिच्य भरतं राज्ये महाप्रवन्यमाश्रितः ॥२॥

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long before the so-called period of Avataras, a sort of religious cult associated with Lord Risabha and based upon Ahimsā Dhama must have been prevalent in India. Though Lord Risabha's activities were associated with Northern India it may be safely asserted that his cult was prevalent probably throughout India and beyond The ground for such a statement is the account of the rise of Vidyadharas according to Jaina traditions. When Lord Risabha abḍicated his kingdom in favour of his son, he
8. Nabhistu janayet putram Maruddvyām mahadyutim Risabham ksatriya jyestham sarva-ksatrasya pūrvajam 1 Risabhad-Bharato jajñè viraputra śatāgrajah, Abhisicya Bharatam rajyè mahā-pravrajyamastitaḥ. 2 ९. इह हि इक्ष्वाकुकुलवंशोद्भवेन नामिसुतेन मरुदेव्यानंदनेन महादेवेन ऋषमेण दशप्रकारो धर्मः स्वयमेवाचीर्णः केवलज्ञानलाभाच्च प्रवर्तितः ॥
( ब्रह्मांडपुराणे )
9. Iha hi Ikṣvāku kula vamśodbhavèna Nabhisutèna Marudèvya nandanèna mahādèvèna Riṣabhèṇa dasa-prakāro dharmaḥ svayamèvācirnah Kèvala Jñāna lābhācca pravartitaḥ.
(Brahmānda Purāpa )
१०. युगे युगे महापुष्या दृश्यते द्वारिकापुरि । अवतीर्णो हरियंत्र प्रभाते शशिभूषणं ॥ १ ॥ रेवताद्रौ जिनो नेमिर्युगादि विमलाचले । ऋषीणामाश्रमादेव मुक्तिमार्गस्य कारणम् ॥ २ ॥
पद्मासनसमासीनः श्याममूर्तिर्दिगंबरेः । नेमिनाथ शिवेत्याख्या नाम चक्रेऽस्य वामनः ॥ ३ ॥
११. वामनावतारे हि वामनेन रैवते श्रीनेमिनाथामे बलिबंधनसामर्थ्यार्थि
तपस्तेपे ॥
ईशो गौरी प्रति
१६. कलिकाले महाघोरे सर्वकल्मषनाशनः । दर्शनात् स्पर्शनादेव कोटियक्षफकमदः ॥ १ ॥

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portioned out the country to his decendants before adopting Tapas. He forgot to assign any territories to Nami and Vinani-two junior members of the tribe. These appealed to him very late and through the intervention of one of the Devas, they were asked to settle down in the territory south of Vindhyā hills and found the kingdonis associated with the Vidyādharas. This trible
Joiafiret TP Hê acest तस्यां जागरणं कृत्वा संजातो निर्मला हरिः ॥२॥ इत्यादि
(THTR grot) 10. Yugd Yugo mahā-puṇyā drśyatè Dvārikā puri,
Avatirņu Hari-r-yatra prabhātè Śaśıbhūşanam (1) Rèvatadrau Jino Ndini-r-yugādi Vimalācale, Risinamāśramadeva mukti Padmāsana-samāsinah syana mūrti-r-digambaraḥ,
Neminātba sıvetyākhyā nāma cakrd'sya Vāmanaḥ (3) 11. Vāmanāvatārè hi Vāmandua Raivata Śrt Nominathāgro
Bali-bandhana sāmarthyártham tapastèpè.
Iso Gaurim prati12. Kali-kālo mahāghorè sarva kalmaşa nāšanāh,
Darśanāt sparśanāddva koţi-yajia-phala-pradaḥ (1) Ujjayanta girim ranıyè māghò krishna caturdaši, Tasyām jāgaraṇam kritvā sanjāto nirmalo Hariḥ (2)
( Prabhāsa Purand १३. कैलासे पर्वते रम्ये वृषभोऽयं जिनेश्वरः ।
चकार स्वावतारं यः सर्वज्ञः सर्वगः शिवः ॥१॥ 13. Kailāsè parvatė ramyè, Vrişabho'yanı Jinėśvaraḥ, Cakāra svāvatāramu yah sarvajñaḥ svargagaḥ śivah.
(Siva Purāne) १४ अष्टषष्ठिषु तीर्थेषु यात्रायां यत्फलं भवेत् ।। भादिनाथस्य देवस्य स्मरणेनापि तद्भवेत् ॥१॥
(10gan)

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of Vidyadharas must therefore be considered as an allied trible to the Ikshvāku group to which Lord Risabha and Bharata belonged. These Vidyadhara kings who settled in South of India are supposed to be fore-fathers of the great Rävana who ruled over Lankā, and Vāli and Sugriva who had their kingdom in 14. Astasasthisu tirthasu yatrayām yat phalam bhavdt, Adináthasya devasya smaranènāpi tad bhavdt.
(Naga Purapd) १५. स्कंदपुराणे १८ सहस्रसंख्ये नगरपुराणे अतिप्रसिद्धनगरस्थापनादि
वक्तव्यताधिकारे भवावतार रास्ये षट्सहनैः श्री ऋषभ चरित्र समग्रमस्ति तत्र ॥ स्पृष्ठा शत्रुक्षयं तीर्थ नत्वा रैवतकाचलम् । स्नात्वा गजपदे कुंडे पुनर्जन्म न विद्यते ॥१॥ पंचाशदादौ किल मूलभूमेर्दशोर्द्धभूमेरपि विस्तरोऽस्य । उच्चत्वमष्टैव तु योजनानि मानं वंदतीह जिनेश्वराः ॥२॥ सर्वज्ञः सर्वदर्शा च सर्वदेवनमस्कृतः । छत्रत्रयाभिसंयुक्तां पूज्यां मूर्तिमसौ वहन् ॥ ३॥ आदित्यप्रमुखा सर्वे बद्धांजलय इशं । ध्यायन्ति भावतो नित्यं यदाधियुग नीरजं ॥४॥ परमात्मानमात्मनं लसत्केवलनिर्मलम् । निरंजनं निराकारं ऋषभं तु महाऋषिम् ॥५॥
(स्कंद पुराणे) 15. Skanda-Purand 18 sahasra sankhyd nagara purānd ati
prasiddha nagara sthāpānadi vaktavyatādhikāre bbavāvatāra-rahasyd sat sahasraiḥ śrt Risabha caritra samagramasti tatra. 1. Spristvā Satrunjayam Tirtham natva Raivatakacalam,
Snatva Gajapade kunde puna-r-janna na vidyate. 2. Pancasadadau kila mülabhūmd-r-dasordha bhumdrapı
vistaro'sya, Ucoatvamastaiva tu yojanāni mānain vandattha Jind. svarādreh.

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Kishkhindha. Though Valmiki Ramayana described these 48 cannibalio Rākshasas and sub-human tribe of monkeys, the Jaina tradition is entirely different and describes them as highly cul tured human tribes of Vidyādharas, consisting of two branches of which one is associated with Väli and Sugriva of Kishkindhā. Jaina writers make it quite clear that the latter called Vanuras by Vālmiki is called so by a mistake due to a confusion. They had a Kapi-dhvaja, a monkey was inscribed on their banner for which they were called Vānara-dbvajas, in short Vãnaras. The
3. Sarvajñab sarvadarst ca sarva-ddva namaskritah.
Chatra trayābhisamyuktām pnjyām mūrtimasau vahan, 4. Adityapramukhāh garve baddhanjalaya drišam,
Dhyāyanti bhāvato nityam yadănghri yuga nsrajam. 5. Parātmānamatnam lasat Kavala-nirmalam, Niranjanam nirākāram Rişabham tu mahā rişim,
(Skanda Purāņa) The Mahābhārata, also, refers to the Jaina doctrine at seve ral places. Comparatively speaking the referenoegs to Buddhism are much rarer. The reason of this is obvious. Jainism had been prevalent from much remoter times than Buddhism which thereforo naturally was less often mentioned in the Mahābhārata.
In addition to this, some Mathurā Inscriptions bear testimony to the fact that, even then, Risabha-deva was looked upon as the 23rd predecessor of Lord Mahavira in the line of Tirthankaras. These inscriptions were made about 600 years after the Nirvāna of Lord Mahāvīra. Had Lord Mahāvīra been the founder of Jainism we should have expected that the Jains of Mathurā would have dedicated their inscriptions to Mahavira and not to Rişabha-deva. The underlying idea is that Jainism prevailed in India from the time of Risabha-deva, at least i e. long before Lord Mahāvira.
According to Bhāgavat Purāņa the origin of Jainism is attributed to Rişabha-deva who flourished just in the beginning of the present period of Manu i, e. nany crores of years ago.

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point to be noted here is that the Jaina tradition that is founo in all the Jaina works of Sanskrit and Tāmil, makes it clear that these Vidyādharas were followers of A-hirisā Dbarma because of their association with Lori Rişabha. As followers of Ahimsā Dharma, they were certainly worshippers of Jina and were deadly opposed to animal sacrifice which was prevalent about that time.
There is an interesting Chapter in Padma Purang-the Juina Rāmāyana-with the heading “ Maruta yajña Dhvarsa Parva" the chapter dealing with the destruction of Yāga or animal saorifice proposed to be performer under the patronage of Maruta. Rāvana who was ruling in Lankā and who prevented any of animal sacrifice throughout his kingdom, comes to know of the elaborate preparation made by Maruta for conducting Yāga according to Brahmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made therein, drove away the congregations from the place of Yăga-śālā, and issued strict orders to his officers not to permit any kind of sacrifice within his jurisdiction. This story clearly indicates the fact that these Vidyadh. ara kings who were in the South were of the Risabha oult and hence were strictly opposed to Vedic sacrifice in the form of Yajāa. This obviously explains why there was so much opposition between the so-called Raksasas of the South and Aryan invaders of the North and why the Aryan Rishis had to obtain armed help for the connuct of their Vèdic sacrifices as a proteo tion against the interference by the Rākshasas? Taking an impartial view of these Jaina traditions it would not be altogether wrong to suggest that thrungbout India there was prevalent the Rişabha cult of A-hirsā, it only in the North India but also in the South. That the Rişablia cult had been prevalent in
This clearly shows that so early as 5000-7000 B, C, which is generally considered to be the latest time of the Vedio period, the Tirtbankaras were worshipped in India. This ought to convinoe anyone that Jainism dates trurn very remote antiquity and that it has prevailed in at least side by side with Hinduism long before Gautama Buddha was born.

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North India long before the Aryan invasion is supported by the archer logical rescarch at Mohen-jo-daro and Harappa, The objects found there clearly point out the existence of culture and civilisation introduced by Lord Risabba-the Mahā Yogi. The abundance of the symbols of the Bull and the figures of Yogi, is a clear evidence of that nature of culture prevalent in that region. This may represent an indigenous culture or the culture of an earlier tribe of foreigners who came to India. The question may be left open.
Confining ourselves to South India, we may assert without contradiction that the Rosabha cult must have been prevalent here long before the origin of Purānic Hinduisnr which supplunted Jainism in the South. Probably the Saivite cult of the later Purāņic age is a corrupt modification of the Risabha cult of the earlier age. According to Jaina tradition, the symbol or Lāpchana for Lord Risabha is the Bull wbich according to Jaina Ico nography is found inscribed even now in the “pitba", on which the Idol of Risabha is put up. Risabha Lanchana-mark of the Bull-carved in the pedestal on which Risabha's idol is situated may easily be mistaken fur Risabha-vāhana and the God above may be mistaken casily as Risabha, Rudra or Siva Curiously, the term · Siva' is one of the names of Lord Rışabha, and we have alroady mentioned that Mount Kailāsa was the place of Nirvāna of Lord Risabha. When we take these facts into considerntion, it is obviously quite casy to change Risabha cult of of A-lumsā to the Saivite cult of Rudra Siva of the later day. But it is a steplorable thing that this change introduced an extrumely regrettable form of religion. In place of Lord Rişabhathe earlier Siva-who was Sarva-Jiva Dayā-para, we have a Kapāli Siva with a skull bone in his hand which is said to be ilrippling with blood. At one stroke the A-hińsā Risabha cult is converted into a cult of Humnsã giving sanction to Vedic sacrifice involviny slaughter of animals. This introduction of Ka pālic cult in the South, is associated with the Hindu Revivalistic period of Thevara hyinns, when a terrible religious animosity

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sprang up between the Hindu Revivalist and the older representatives of South Indian Culture-the Sramaņay. Any impartial reading of the Thevara hymns will bring out the fact that the Hindu opposition was mainly due to the condenination by Jainas of the Vedic sacrifice involving slaughter of animals.
The above account of prevalence of Jainism in the whole of India, would naturally imply the rejection of the theory that Jainism was introduced in the South, about the time of Chandragupta Maurya who with his Guru, Bhadra-bāhu-Swami the head of the Jaina Sangha-migrated to the South, to escape from horrors of a terrible famine in Northern India about 3 centuries prior to the Christian era. This short account will give an idea of the antiquity of the Jaina Faith in India
We may also mention another fact which is borne out by Vedic literature. The people who were dwelling in the countries of the Ganges-valley such as Kāsi, Kosala, Viddha, and Magar dha, though of Aryan origin, had fundamental differences in their Faith and social values, from the Kuru -pāncāla Aryans. They were condemned by the more orthodox western Aryans, because they were deadly opposed to animal sacrifice and were preaching the philosophy of the Atwan as more important aspect of Dharma, than the Dharma Associated with the Yajña. The group of philosophical literature under the name " Upanisads" has spring from the Ksatriya heroes of the Gangetid Valley to whom also belong the founder of Buddhisnı --Gautama Buddha-and also the last of Tirthankaras - Mahăvira Vardhamana.
Oriental scholars are generally of opinion that the Aryans who settled down in Indus Valley, came later into India and pushed earlier Aryans who were living there, towards the East. The theory of two different waves of invasions of Aryans not only implies two political groups but also two different cultural groups. The former group of Aryans according to our theory, were the followers of A-himsā doctrines associated with Jainism, which probably was responsible for the springing up of Upani

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Sads,-a new ātman cult accepted by the Aryans of the Gangetic Valley and which pushed to the back-ground as inferior and unimportant the cult of Vedic sacrifice. Rişabha-deva, according to the traditional account, belongs to this group of Aryans. The tribe of Ikşvāku is referred to in Big-vedic literature as an ancient tribe. Therefore, by the time the Aryans of the Indus Valley composed their hymns, these Iksvākus of which tribe Lord Risabha was the greatest hero, was considered an ancient clan and almost forgotten.
All these facts go to support our theory that even before the advent of the Aryans and the Vedio hymns, there was an Aryan group in India from the Himalayas in the North to the island of Ceylon in the South, and who were characterised by an entirely different culture and civilisation mainly opposed to the other Aryan cult of Vedic sacrifice.
In a later period of Medieval India, the later Aryan cult characterised by Vòdic sacrifice had a predominent influence and eclipsed completely the earlier Aryan cult associated with Lord Risubba and characterised by the cloctrine of A-hissa. This domination of Vedic culture nay be seen even in present day India as the main characteristic of Hindu Faith. Though the later revivalist cult of Hinduism successfully crushed out of India, the Builubisin and counpletely sub-ordinated Jainism, both being based upon A-himsā doctrine, the revivalist Hindu cult of SouthIndia still retains important marks associated with the previous A-himsā cult. The very word “Saivam" in Tâmul parlance means strict vegetarianism. The temple worship in the form of the worshipping the god with the flower instead of by sacrificing animals is also a characteristic of the earlier A-himsā form of religion; Saivism though modified and degraded by the influence of Kāpālikas still retains essential characteristics of the earlier Risabha cult which was the foundation of South Indian Religion.
Not only the Kāpālika faith had its influence on the older A-hiingā cult but also the saktaism left its indelible mark on the earlier faith, add Rişabha wbu was Yogiśvare was given a wife

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and made a householder. Śakti-the wife of Rudra Sıva with a garland of skull bones, is consistent with siva the Kāpālıka. The The old lord who was “Sarva-Jiva-dagā" para compassionate towards all Living Beings )-the symbol of harmony of Love and Peace was made at one stroke Rudra, the terrible destroyer of the Universe. This may be enough for the historical survey of Jainism in South India.
Jainism is Highly Democratic. The introduction of the Purāņic Hindu cult of the revivalists not only brought in such a deplorable change in the religious ideal but also brought in an equally deplorable change in the Social, organisation. According to Jainism, there was no Varņāśraina Dharma as is associated with Purāņic Hinduism. Lord Rişahha when he organised the society on functional basis of trade, agriculture, and defense, did not introduce the sect of Brahmins Bharata, Lord Risabha's son and successor to the kingdom, felt the necessity of creating a new group of people to look after religious worship and propagation of higher Dharma. How he created the Brāhmin group is an interesting study. He devised a. method of selecting the best men in the society who would pay unswerving loyalty to A-hinsa Dharma, and these were called Brāhmins not by birth but because of qualification, and they were ordained to be the custodians of religious ceremonies and the propagation of religious Dharma. Thus the differentiation in social organisation according to Jainism is entirely due to qualification and not to birth. Even a low born Cāņdāla if he had necessary qualification, had the chance of being considered the highest in society. That such was the organisation of society in the South, is borpe out by Tamil literature. Ancient Tāmil literature has two distinct words-one to designate the Brahmin by birth, and the other to designate the Brāhmin by qualification. The former is always referred to as Parpan and the latter because of his loyalty to A-himsā Faith, is called Andanar. The clefinition in Kural of an Anlamar as one who is of the A-birisū faith, and who is characterised by his love and sympathy tu

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all living creatures, is an evidence in support of this view. The social organisation based upon culture and qualification has, et one stroke, been converted to the Varņāśrama Dharma claiming superiority merely on the ground of birth. Thus, South India not only lost its noble religion of A-hiṁsā, but also lost its democratic organisation of society, and instead voluntarily submited to a form of social slavery from which it has not been able to liberate itself in spite of strenuous efforts made by it in recent years.
The revivalists introduced a form of social serfdom in place of the noble social democracy of the earlier days. In this connection, it will not be out of place to mention that the Tamil term “ Aram” which is considered to be a translation of the sanskrit term Dharma has nothing to do with Vargāśrama, which is the only meaning of the term Dharma in Hindu Dharma Šāstra.
:2:
Most of the religions of the world however, have only dogmas and myths to offer in place of the scientific thought which alone can satisfy the demands of reason, and from which alone can flow the desired good under all circumstances. Jainism differs from all other so-called religions in so far as it is a perfectly accurate, definite, and exact science free from bisty and mystic ritual, unholy superstition, and fear-engendering devotion. It does nut ask its devotees to accept its teaching on the authority oi anything other than Reason, and invites all to understand the nature of the subject before pinning their faith on it.
To begin with, Jainism explains the nature of happiness which all are a-thirst for. It is obvious that sensual pleasures do not satisfy the Soul however much they might tickle the senses for the time being-Sensual pleasure is essentially im-permanent, depends on contact with other things and bodies, invitnes trouble and pain in its obtainment, creates worry and uneasiness after its experience, leads to strife with those who happen to be engaged in the pursuit of the same object as ourselves, and gives rise tu misery lit old age, and on the impairment of the senses

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on which alone its enjoyment depends. No one who has analysed his feelings can possibly find anything in common between the ideal of happiness which he seeks and the sensusl gratification described above. What one really wants is the happiness which the gods enjoy-undying, un-abating, soul-enrapturing happinessnot the temporary gratification of lust but the exhilarating rhythm of ecstacy, delight or Bliss whatever it might be called.
This ecstatic delight which is neither evanescent nor the source of sorrow and pain, like the gratification of sensual lust, is really the nature of the Soul, though through ignorance it is unaware of the fact. The proof of this is to be found in the fact that the pleasure one experiences on the successful performance of some task, comes from within and is independent of the senses. Analysis reveals the fact that the essence of this kind of happiness lies in the notion of freedom, so that whenever the soul is freed from some irksome duty-obligation or restraint-and kinds of activities except the unrestrained 'pulsation' of freedom, are only the different forms of "bondage", its natural de-light (from de, intense, and light, lightness) hence, freedom at once manifests itself.

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Prof: HERMANN JACOBI.
1884. *The origin and development of the Jajna sect is a subject on which sone scholars still think it safe to speak with a sceptical caution though this seems little warranted by the present state of the whole questiou; for, a large and ancient literature has been made accessible and furnishes ample materials for the early history of the sect to all who are willing to collect them, Nor is the nature of these materials such as to make us distrust them.
We know that the Sacred Books of the Jainas are old, avo. wedly older than the Sanskrit literature which we are acoustomer to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the Northern Buddhists. As the latter works have been successfully used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Jainas as an authentic source of their history. If they were full of contradictory statements or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the Jaina literature differs little in this respect alsn from the Buddhistical at least from that of the Northern Buddhists. How is it, then, that so many writers are inclined to accord a different age And origin to the Jaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real, or apparent which European scholars have discovered between Jainism and Buddhism Two sects, which have so much in common, could not, it was thought, have been independent from each other, but one sect must needs have grown out of or branched off from the other. This a priori opinion has prejudiced the discernment
* From Introduction to Jaipa Sutras. Vol. XXII. Acāranga Sūtra & Kalpa Sūtra-Sacred Books of the East Vol. XXII Oxford. 1884.

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of wang critics and still does so). In the following pages I shall try to destroy this prejudice and to vindicate that authority and credit of the sacred books of the Jainas to which they are entitled We begin our discussion with an inquiry about Mahāvira the founder or at least the Last Prophet of the Jaina Church. It will be seen that enough is known of him to invalidate the suspicion that he is a sort of mystical person inventerl or set up by a younger sect some centuries after the pretended age of their assumed founder.
2. Prof: WEBER,
Though most scholars do not go the length of denying that Mahävira and Buddha were different persons, yet some will not admit that this decides the question at issue. Professor Weber in his learned treatise on the Literature of the Jainas* says that he still regards “ the Jainas merely as one of the ollest sects of Buddhism. ' According to my opinion' he writes this is not precludled by the tradition about the origin of its founder having partly made use of another person than Buddha Sākyamuni; nay even of one whose name is frequently mentioned in Buddhist legends as one of Buddha's contemporary opponents. This rather suggests to me that the Jainas intentionally disowned Buddha, heing driven to this ex*remity by the animosity of the sect The number and importar sc of coincidences in the tradition of either sect regarding their founlers is on the whole over-whelming."
Professor Weber's last argument the very one on which he seenis to base his theory, has, according to my opinion, heen fully refuted by our preceding inquiry. This theory, in itself, woull require the strongest proof before we could admit it as even probablo. Generally, heterodox sects claim to be the most authentic and correct interpreters of the words and tenets of their founders. If a sect hrgms to recognise mother authority than that of the original founder of the main church, it either adopts another faith already in existence or starts a new one. In the
* Indische Studien XVI 210.

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first case, the previous existence of the Jaina Faith in some form or other has to be admitted; in the second, we must suppose that the malcontent Buddhists searched in their scriptures for an opponent of Buddha, on whom they might foist their heretical theories-a course in which they were not followed by any other of the many sects of Buddhism. Now, granted for argu. ment's sake, that they really did what they are charged with, thay must have proceeded with the utmost dexterity, making use of and slightly altering all occasional hints about the Niganthas and Nātputta which they were able to hunt up in their ancient scriptures, inventing new facts and fabricating documents of their own, which, to all, not in the secret, would seem just as trust-worthy as those of their opponents. Indeed, the Buddhistical and Jaina traditions about Mahavira, the circumstances in, and the people with whom he lived, so very well tally with, complete, and correct each other, that the most natural and plausible way to account for this fact, which our preceding inquiry has established, seems to be that both traditions are in the main, independent of each other, and record what, at the time of their attaining a fixed form, was regarded as historical truth.
3. Prof: LASSEN. We shall now consider the resemblance between Buddhism and Jainism which has struck so many writers on this topic And greatly influenced their opinion regarding their mutual relation.
Professor Lassen adduces four points of coincidence which, according to his opinion, prore that the Jainas have branched off from the Buddhas. We shall discuss them one after the other.
Both sects give the same titles or cpithets to their prophets : Jina, Arhat, Mahāvara, Sarvajña, Sugata, Tathāgata, Siddha, Buddha, Sambuddha, Parinivrita, Mukta ete All these words occur more or less frequently in the writings of both sects, but there is this difference, that with the exception of Jina, and perhaps Sramaņa, the preference is given to some set of titles

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by one sect, and to another set by the rival sect. e. g. Buddha, Tathāgata, Sugata, and Sambuddha are common titles of Śākya Muni, and are only occasionally used as epithets of Mahavira. The case is exactly reverse with regard to Vira and Mahavira, the usual titles of Vardhamāna. More marked still is the difference with regard to Tirtha-kara-meaning prophet with the Jainas-but founder of an heretical sect with the Bauddhas. What then may be safely inferred from the peculiar choice which either sect made from these epithets and titles? That the Jainas borrowed them from the older Buddhists? I think not. For, if these words had once been fixed as titles or gained some special meaning beyond the one warranted by etymology, they could have been adopted or rejected. But it was not possible that a word which had acquired some special meaning should have been adopted but used in the original sense by those who borrowed it from the Buddhists. The most natural construction we can put on the facts is, that there was and is, at all times, a number of honorific adjectives and substantives applicable to persons of exalted virtue. These words were used as epithets in their original meaning by all sects; but some were selected as titles for their prophets-a choice in which they were directed either by the fitness of the word itself or by the fact that such or such a word was already appropriated by heterodox seots as a title for their highest authority. Thus, the etymolo gical meaning of Tirtha-kara is founder of a religion,-prophet and accordingly this title was adopted by the Jainas and other sects, whereas the Buddhists did not adopt it in this sense but in that of an heterodox or heretical teacher, showing thereby their enmity towards those who used Tirtha-kara as an honorific title. Again, Buddha is commonly used in about the same sense as Mukta-that is a liberated soul-and in this meaning it is still employed in Jaina writings, whilst with the Buddhists, the word has become a title of their prophet The only conclusion which might be forced from these facts, is that the Buddhists at the time when they formed their terminology were opponents of the Jainas, hut not vice versa.

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Lassen, as a second argument in favour of the priority of Buddhism adduces the fact that both sects worship mortál mentheir prophets-like gods and erect statues of them in their temples. As Buddhism and Jainism excepted none of the many sects, the founders of which pretended, like Buddha or Mahāvira, to Omniscience and Absolute Perfection, have continued long enough to come within the reach of our knowledge-and all or many of them may, for aught we know, have given the same divine honours to their saints as the Buddhists and Jainas did to their own prophets-it cannot be alleged that the practice of the Buddbists rather than of any other sect was imitated by the Jainas or vice verse. On the contrary, there is nothing in the notion of Buddha that could have favoured the erecting of statues and temples for his followers to worship them, but rather, much that is inconsistent with this kind of adoratiun; while the Jainas commit no inconsistency in worshipping Mabāvīra in his apotheosis. But I believe that, this worship had nothing to do with original Buddhism or Jainism, that it did not originate with the monks but with lay community when the people in general felt the want of a higher cult than that of their rude deities and demons, and when the religious development of India found in the Bhakti the supreme means of Salvation. Therefore, instead of seeing in Buddhism the originals and in the Jainas the imitators, with regard to the erection of temples and worship of statues, we assume that both sects were, independently from each other, brought to adopt this practice by the perpetual and irresistible influence of the religious development of the people in India.
The third point of resenıblance between both sects, the stress which is laid on the A-hiṁsā or not killing of living beings, will be treated more fully in the sequel.
For this reason, I quickly pass over to Professor Lassen's fourth argument viz that the Buddhists and Jainas measure the history of the world by those enormous periods of time which be wilder and awe even the most imaginative fanoy. It is true

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that regarding this, the Jainas out-do the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brābmans. The nain features of the chronolo gical system of the Jainas equally differ from those of the Bu. ddhists as from those of the Brāhmans. For, it is impossible to derive the Utsarpıņi and Avasarpiņi eras with their six Aras from the Buddhistic four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the Universe, nor frem the Yugas and Kalpas of the Brābmans. I am of opinion that the Buddhists have improved on the Brāımanic system of the Yugas, while the Jainas invented their Utsarpiņi and Avasarpiņi eras after the model of the lay und night of Brahmā.
:4:
After having made a careful inquiry about the resemblances of Jainism Buddhism and Brāhmanism, relating to the argments of Dr. Colebrooke, Prof. Buhler, Professor Weber, Professor Lassen, and Mr. Barth* with regard to the nature of intrinsic principles, the Vows, Rules of Conduct for Ascetics and lay-men, Dvādaśangi, Composition of Sacred Books, Redaction of Canons and a number of other minor subjects the learned Professor Dr. Hermann Jacobi concludes :-"Our discussion which we here close, bas, I hope proved that the development of the Jaina church has not been at any time, violently interrupted by some very extraordinary events; that we can follow this development from its tru beginning through its kifferent stages and that Jainism is as much independent from other sects especially from Buddhism, as can be expected from any sect. We must leave to future researches to work out the Page #62

Is Jainism a Branch of Buddhism ? *
1906
For too long a time, Jainism used to be considered as one of the branches-perhaps the most ancient-of Buddhism-and as # result it was reproached for want of originality. This opinion had been waintained by scholars of the very highest eminence amongst others Lassen and Weber. It must be admitted that the arguments of Lassen and others appear to-day puerile, and Dr. Herman Jacobi has done them full justice.
LASSEN, 1. " Jains, like the Buddhists", Lasstu urged first of all, "give to to, their prophets, the same title and the same honorific epithets e. g. Siddha, Buddha, Jina, Arhat, Tathāgata, Sarvajña, Sugata eto." But these names are peculiar neither to Jainism nor to Buddhism. They are a part of the general terminology of India to describe a being who has achieved the Final Emancipation. Besides, in this series of synonymous terms, the Jains, like the Buddhists, have made a sort of choice and the choice is not identical.
The Buddha, besides this adjective which has become almost his personal attribute is called in addition Tathāgata or Sugata. On the contrary, the twentyfourth prophet of Jainism, Vardhamāna has received in general the name of Mahāvīra or of Vtra, Like the other prophets-his predecessors-he is also a Tîrthankara and this latter designation, honorific with the Jains is lescribed among the Buddhists-the founder of a heretical sectan opposition which show's distinctly how much the two religions, even in their terminology, are far from similar
2. “The Jains and the Buddhists, worship their prophets in the same way as gods, erect their idols and make a cult of them."
* Froni un Essay on Jaina Biblography by M, Guerinot of Paris. (1906)

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This cult is a result of the historical development of the two religions. At first, the followers of the former as well as the latter religion contented themselves with a homage to Buddha, to Mahāvīra, and to several of their predecessors Later on, the laity began to preponderate over the Monks accustomed to Brā. hmanical gods, as well as, to the feasts and ceremonies observed in their honour, and when these changed their religion to Jainism, they did not abandon the usages to which they were habituated, and thus was introduced in Jainism and Buddhism, that species of idolatry which we observe to-day.
3. “The Jaind Ethics is rendered sinuilar to the Buddhist system by the famous doctrine of "A-himsā” which emphasises the respect to be observed for every living being.
On this point, the Jains have shown themselves more rigorous than the Buddhists. And more-over, bot hthe former, as well as, the latter have formed the moral precept from the Brāhmanical religion.*
4. Lastly-the computation of Time, among the Jains as well as among the Buddhists, is by enormous periods. “Is not this, says Lassen, a positive proof that the former have copied the latter?
Here again both have followed the example furnished by the Brāhmadas. And, as regards the details, the two doctrines are entirely different. We know that the Jains divide Time in two (recurring) cycles of Utsarapiņi and the Avasarpiņi. This is quite different from the four great Kalpas-or ages of this Universe and the eight smaller Kalpas of the Buddhists.
WEBER
Weber, on his side, accords priority to Buddhism over Jainism, basing his conclusions on the numerical resemblances which
* The only comment a Jaina scholar can make in this connaction is that, Analogy is not Identity.

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he declared he had observed between the two religious, Are these analogies really so numerous ? They are principally either in reference to the times of Mahāvīra and of Buddha, or with regard to the doctrines.
As regards the first of these, the list of similarities is easy to make out (a) Mahāvira, like Buddha was of the ksatriya caste. (b) Both of them abandoned the honorific stage to which they were entitled by birth in order to lead the severe life of the ascetic.
But how many from amongst their contemporaries became mendicant Monks? And also, we know that most of these monastic orders appealed strongly to the ksatriyas by a reaction against the exclusiveness of the Brahmanas. On the other hand, the differences between the life of Mahāvtra and that of Buddha are much more numerous. Here are a few of the most impor. tant ones :
age,
Mhāvira
Buddha 1 Born at Vaišāli in 599 B. C. Born at Kapilvastı1 about 557
B. C. 2 His parents lived to a good His mother died soon after giv
ing him birth. : Assumes ascetic life with the Makes himself a Monk against consent of relatives.
the wishes of his father. 4. His preparation in the asce. Obtains illumination at the end
tic life lasts for twelve years. of five years only. 5 Dies at Pāwā in 527 B C. Dies at Kusinagara about 488
BO.
Thus it seems scarcely possible to relegate Mahāvīra to the domain of myths, if you consider the Buddha to be a historical personage. They both, no doubt, existed and their careers differed as much as it was possible for two contemporaries of the

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same origin, living under similar conditions, and pursuing an analogous aim.
II As regards doctrinal differences, they are not less obaracteristic. They are to be found in the fundamental dogmas and bring out in distinct relief, the originality of Jainism as compared to Buddhism.
Of course on either side, the question is as to religious atheists who have banished from their systems all idea of a Personal Creative God. A Jain gives his faith to the Jainas and the Buddhist to the Buddhas. The Jinas and the Buddhas reseinble each other and appear at determined periods. This means that both the former and the latter re-call the ancient Hindu conception of the Avatāras But while the Buddhists recognize 25 Buddhas, the Jains recognize only 24 Jinas. What does this mean is not that the Buddhists must have come little later than the Jains-and that they have enriched their system as compared with their rivals.
And even if we admit, from the point of view of mythology, the most complete analogy hetween the two religions, we will he obliged to differentiate them from the philosnphical and dootrinal points. The Buddhist theory, for instance has nothing to correspond to the Jaina conception of Knowledge and the five degrees there-of. Besides. we know how different is the system of metaphysics based on the doctrine of “may be " the Syādvă. das as opposed to the negative doctrine of the Sunya-väda. Lastly if the universe is uncreated and eternal both for the Buddhists and for the Jains, its conception as formulated by the former is totally different from that described by the latter. Here we shall consider how the Jains while rebelling against the Brāhmaṇa exclusiveness, have still retained the secularising notion of the Hindus,
We have noticed already that, it was for India, an ancient principle-universal and supreme as regards the atman or soul and the Brāhmaṇa. Every Indian System of Philosophy is per

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vaded by it. Jainism algo agreeing with them on this point admits the Atman-the Soul. Buddhism on the other hands oriticises and rejeots it.
The substance of the world for the Jains is the Jiya or the Living Being or the Soul. This is Atman described by another term and thereby we get the closest similarities between the Jaina system and the Vedānta or the Sankhya system. For these systems, however, the Ātman is co-extensive, with the universe; while for the Jains, the Jiva is limited, and the Soul is in every being, in every object; it penetrates and animates the lowest particle of dull matter.
In another instance also, Jainism displays an affinity with the other orthodox religions. In the later system, as well as, in the earlier ones the notion of Quality disappears in some measure absorbed by the notion of substance.
According to the Jains, not only the Jiva and the Matter are substances but also Time and Space as well as Dharma and A-dharma. Invain will you search elsewhere than in Jainism for the theory which thus considers as substances Dharma (or Righteousness ?) and its opposite*
* These two substances-Dharma and A-dharma-art all throughout by the Western scholars of eminence like Dr. Jacobi and others, and by the Indian scholars like Prof. Manila Nebhoobhāi, interpreted incorrectly as here and hence they betray their ignorance,
Dharma, though in a popular sepse means, merit, and A-dharma, demerit-they are here taken as substances. "Dharma is a material force in the universe by which alone, the act of niovement is possible. From the swiftest movement of electricity to the slowest movement imaginable, it is through “ Dhartha" that it is possible. Nothing in nature has in itself the power of movement, which only comes through the aid of Dharma-being one of the elements of Nature.

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The doctrine in which Buddhism and Jainism resemble each other, to the point of confusion is that of Karma and the Metempshychies (or the changes of existences ?) This analogy however, will not permit us to draw any conclusion in favour of or against the one or the other. On this point, both had a common model-Brábmaņism. They could not afford to refuse it without risking too great an alienation from the Hindu Thought-To act, to suffer, to die, to be re-born and to reach to the Final Emancipation-this was as we know, the usual mode of philosophical speculation at the time
However, to be freed from the Karman, the means are various; and here too Jainism and Buridhism though quite agreed as to the goal to attain, follow different ways to arrive there, The moral precepts inculcated by the Buddhists, are ten, the last six of which are of a secondary nature and concern points of detail. The first four, on the other hand, form the essence of Buddhist Ethics. Not to kill, not to lie, not to steal, and to remain chaste. These were imposed upon the Brāhmaṇa anchorites and it is from these last that the Jaina and Buddhist Monks have borrowed them. But for the Jains there is a fifth precept viz To renounce evertbing. This last is not found in the Buddhist Ethics and it gives the Jaina system that character of severity
A-dharma is a fine Matter or Non-soul, which is a force opposite to Dharma; i e. a force through which everything in the universe stops. Had this element been absent from nature, all things would have been in perpetual motion. Thus these substances may be readily described, but it is very difficult to translate them into proper words on account of there being no proper terminology. However they may be, though roughly and insufficiently translated by words like “Substratum of motion " and " substratum of rest” respectively.
It may be noted, to the credit of Dr. Jacobi that he has now seen his this mistake as appears from the correspondence and lectures during his recent stay in India-August September 1914.

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which we have already noticed. It is, in fact, the principle of that asceticism which the Jains practise and which they push very often to the extreme limit-the suicide by Inanition. The Buddhists are more indulgent to themselves. Without falling into that laxity, with which their rivals sometimes reproach them, they beep themselves from the opposite extremity and exert themselves to observe the reasonable mean in conformity with human nature. For them, as for Aristotle, virtue consists in the just nean.
There is one last point to which we should. draw attention. It is about the definition of " Nirvāņa" As regards Buddhism it is generally admitted with Oldenberg that “the orthodox ductrine of the ancient community expressly demanded from its followers, the complete renunciation of the attempt to know the existence or the non-existence of the Being perfectly emancipated."
The Jains are, in truth, less reser ved and less discreet. It was the apostle Sudharnjan ? (rather Indrabhūti Gautama) who according to the Uttaradhyayana Sūtra, made to Kesin-a disciple of Pārsva, this beautiful reply: “The Nirvāṇa is the surest happiest, peacefullest place which the Great Sages attain to."
Buddhisun and Jainism may, then, resenible. Their analogies are explained by the circumstances and conditious in which they have become rooted. But they differed on too many points-and these are the most important-to allow any one to consider the latter as derived from the former.
Jainism has that much only in common to Buddhism which they both owe to Brāhmanism; and except these, it has a right to claim for itself independence and originality.”
(From an Essay on Jaina Bibliography by M. Guerinot of Paris. Paris 1906.

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The Metaphysics and Ethics of the Jainas. 1908
By
Dr. Hermann Jacobi. All who approach Jaina philosophy will be under the impression that it is a mass of philosophical tenets not upheld by one central idea and they will wonder what could have given currency to what appears to us an unsystematical system. I myself have held and given expression to this opinion but I have now learned to look at Jaina philosophy in a different light. It has, I think, a metaphysical basis of its own which secured it a distinct position apart from the rival systems both of the Brāhmaṇas and of the Buddhists. This is the subject on which I would engage your attention for a short space of time.
Jainism, at least in its final form which was given it by its last prophet-the twenty-fourth, Tirthankara Mahāvira took its rise, as is well known in that part of Eastern India where in an earlier period, acoording to the Upanisads, Yajiavalkya had taught the doctrine of Brahman and Atman, as the perma. nent and absolute Being and where the Mahāvtra's contemporary and rival-Gotama the Buddha-was preaching his Law, which insisted on the transitoriness of all things. Jainism, therefore, had to take a definite position with reference to each of these mutually exclusive doctrines, and these, it will be necessary to define more explicitly.
The one great truth which the authors of the Upanisacs thought to have discovered and which they are never weary of exalting is that, underlying and upholding from within all things, physical as well as psychical, there is one absolute permanent Being, without change and with none other like it. The relation between this absolute Being and existent matter has not clearly been made out by the authors of the Upanisads, but all unprejudiced readers will agree that they looked on the phenomenal

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world as real. On this point, the different schools of Vedāntists arrived at different conclusions, which, however need not detain us here.
In opposition to this Brahmanical doctrine of absolute and permanent Being, Buddha taught that all things are transitory; indeed his dying words were that all things that are produced must perish. The principal heresy, according to the Buddhists is the Atmavāda i. e. the belief that permanent being is at the bottom of all things, they are, as we should say, but phenomena or as Buddha expressed it, dharmas; there is no dharmin, no permanent substance of which the dharnias could be said to be attributes.
Thus the Brahmans and Buddhists entertained opposite opinions ou the problem of Being because they approached it from two different points of view. The Brahmanas exclusively followed the dictates of pure reason which force us to regard Being as permanent, absolute, and uniform; the Buddhists on the other hand, were just as one-sided in following the teaching of common experience according to which existence is but a succession of originating and perishing. Either view, the priori view of the Brahmans and the a posteriori view of the Buddhists is beset with many difficulties, when we. are called upon to employ it in explanation of the state of things as presented to us by our consciousness; difficulties which cannot be overcome without a strong faith in the paramount truth of the principle adopted.
The position taken by the Jainas towards the problem of Being is as follows:-Being, they contend, is joined to production, continuation and destruction (sad utpada-dhrauvya-vināśa yuktam) and they call their theory, the Theory of Indefiniteness (anèkāntavada) in contradiction to the theory of permanency (nitya-vāda) of the Vedantists and to the theory of transitoriness (vināśavāda) of the Buddhists. Their opinion comes to this. Existing things are permanent only as regards their substance, but their

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accidents or qualities originate and perish, To explain -Any material thiny continues for ever to exist as matter, which watter, however, may assume any shape and quality. Thus clay as substance may be regarded as permanent but the form of a jar of clay or its colour may come into existence and perish.
The Jaina theory of Being appears thus to be rerely the statement of the common-sense view, and it would be hard to believe that great importance was attached to it. Still, it is regarded as the metaphysical basis of their philosophy. Its significance conies out more clearly when we regard it in relation to the doctrines of Syādváda and of the Nayas.
Syādvăda is frequently used as a synonym of Jaina Pruvacana (e. g. at a later late in the title of a well-known exposition of the Jaina philosophy, entitled Syād-vāda Manjarı) and it is much boasted as the saving truth leading out of the labyrinth of sophisms.* The idea uuderlying the Syād-vāda is briefly this.-Since the nature of Being is intrinsically indefinite and made up of the contrary attributes of originating, continuance and perishing, any proposition about an existing thing nust, somehow, reflect the indefiniteness of Being i. e. any metaphysical proposition is right from one point of view, and the contrary proposition is also right from another. There are according to this doctrine, seven forms of metaphysical propositions, and all contain the word syât e. g. syād asti sarvam, syād nāsti sarvam Syāt means "way be " and is explained by katham cit which in this connection may be translated “some how". The word syāt here qualifies the word astı and indicates the indefinitness of Being (or asti-tvsm). For example we say, a jar is somehow i, e, it exists if we mean thereby that it exists as a jar; but it does not exist somehow, if we mean thereby that exists as a cloth or the like.
The purpose of these seeming truism, is to guard against the assumption made by the Vodāntists that Being is one with.
* Dr. Jacobi possessed very scant knowledge of Syad-vāda.

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out a second, the same in all things. Thus we have the correlative predicates asti (is) and is not (nasti) A third predicate is inexpressible (Avaktavga); for existent and non-existent ( sat and Asat) belong to the same thing at the same time and such a co-existence of mutually contradictory attributes cannot be expressed by any word in the language. These three predicates variously combined make up the seven propositions or sapta-bhangas of the Syād-vāda. I shall not abuse your patience by discussing this doctrine at length; it is eno'rgh to have shown that it is an outcome of the theory of indefiniteness of Being (andkānta-vāda); and to have reminded you that the Jains believe the Syād-vāda to be the key in the solution of all metaphysical questions.
The doctrine of the Nayas which I mentioned before, is, as it were, the logical compliment to the Syād-vāda. The nayas are ways of expressing the nature of things; all these ways of judgement are, according to the Jainas, one-sided and they contain but a part of the truth. There are seven nayas, four referring to conception, and three to words. The reason for this variety is that Being is not simple, as the Vedāntists helieve but is of
complicated nature, therefore, every statement and every deno. tation of a thing is necessarily incomplete and one-sided; and if we follow one way only of expression or of viewing things, we needs must go astray.
There is nothing in all this which sounds deeply specular tive; on the contrary the Jaina theory of Being seems to be vindication of common sense against the paradoxical speculations of the Upanisads. It is also, but not primarily directed against the Buddhistic tenet of the transitoriness of all that exists. We cannot, however, say that it expressly and consciously combats the Buddhistic view or that it was formulated in order to combat it. And this agrees well with the historical facts that Mahāvira came long after the original Upanisads hut was a contemporary of Buddha. He was obliged, therefore, to frame his system 80 as to exclude the principles of Brāhmanical speculation, but his

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position was a different one with regard to the newly proclaimed system of Buddha,
I have not yet touched on the relation between Jain philo sophy on the one hand, and Sankhya-Yoga on the other. We may expect a greater community of ideas between these systems since both originated in the same class of religious men viz the ascetics known as Śramanas or to use the more modern term Yogins. As rezarks the practice of asceticism, the methods and the aims of Yoga, it has long been proved that the Yoga of Brāhmaṇas, Jainas and Bauddhas, are closely related to each other and there can be no doubt they have all developed from the same source. But I am now concerned only with those philosophical ideas which have a connection with ascetic practice and form tha justification there of.
Now, the Sankhya view as to the problem of Being is clearly a kind of compromise between the theory of the Upanisads and what we may call the common-sense view. The Sankhyas adopt the former with regard to the souls or purusas which are permanent and without change. They adopt the latter when assigning to matter or prakriti its character of unceasing change The Sankhyas contend that all things besides the souls or purusas are products of the one Prakriti or primieval matter and similarly the Jainas teach that practically all things besides the souls or jivas are made up of Matter pudgala which is of only one kind and is able to develop into every thing. It will thus be seen that the Sankhyas and Jainas are at one with regard to the nature of matter; in their opinion matter is something which may become anything.
This opinion, it may be remarked, seems to be the most primitive one, not only was it entertained by the ancients but aloo it underlies the universal belief of transformation occurring in the natural course of things or produced by sorcery and spells. This is a point I wish to make, that the Sankhyas and Jainas started from the same conception of matter but worked it out on different lines. The Sankhyas teach that the products of

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Prakriti aro evolved in a fixed order, from the most subtle and spiritual one ( Buddhi) down to the gross clements and this order is always reproduced in the successive creations and disso lutions of the world.
The Jainas on the other hand, do not admit such a fixed orler of development of Matter (pudgala) but believe that the universe is eternal and of a permanent structure. According to thom, Matter is atomic and all material changes are really going on in the atoms and their combinations. A curious feature of their atomic theory is that the atoms are either in a gross condition or in a subtle one and that innumerable subtle atoms tako up the space of one gross atom. The bearing of this theory on their psychology I shall now proceed to point out. But I must premisc that the Jainas do not recognize a psychical apparatus of such a complex nature as the Sānkhyas in their tenet concern ing Buldhi, Ahamkāra, Manas and the Indriyas. The Jaiua opinion is much cruder and comes briefly, to this. Accorcling to the merit or demerit of a person, atoms of a peculiar subtle forin which we call karma matter, invade his soul or jîva filling and dofiling it, and obstructing its innate faculties. The Jainas are quite out-spoken on this point, and explicitly say that karman is made up of matter (pudgalikam karmam). This must be m erstood literally, not as a metaphor as will be seen from tho
following illustrations. The soul or jtva is extremely light and hy it self it has a tendency to move upwards, but it is kept down by the Karma matter with which it is filled. But when it is entirely purged of karma matter at Nirvāṇa, it goes upwarıls in a straight line to the top of the Universe the domicile of the the released souls. To take another example:-The karma matter within a soul may assume different conditions. It may be turbu. lent as mud in water which is being stirred; or it may be in. active as mud in water when it has settled at the bottom of a basin; or it may be completely nentralized as when the clear is poured off after the mud has been precipitatod. Here again it is cvident that Karma is regarded as a substance or matter, thongh of an infinitely muro suhte nature than the inipurities of

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water referred to in the illustration. As a third instance I will refer to the six Leśyās or complexions of the souls, ranging from deepest black tu shuning white colours which we common mortals cannot perceive with our cycs. This doctrino was shared also by the Ajivikas, on whom Dr. I[ocrnle* has thrown so much light. These colours of the soul are procluced on it by the karman which acts as a colouring substance. Here also the material naturo of karman is quite obvious.
To return from this digression, the karma matter that enters the soul is transformed into eight different kinds of karman about which I shall have to say a word presently. This change of the one substance into eight varieties of karman is likened to the transformation of food consumed at one meal into the several Huids of the body. The Karma matter thus transformed and assimilated builds up a subtle body which invests the souls and Accompanies it on all its transmigrations, till it enters Nirvana and goes up to the top of the Universe. This subtle body or kārmaņa sarira is obviously the Jaina counterpart of the sūkşna šarira or linga sarira of the Sānkhyas | In order to understand the functions of this subtle body, or kārmaņa sarira, we must take a summary view of the eight kinds of Karman of which it is composed. The first and second (jfānāvaraạiya and darśanā. varaṇya) obstruct knowledge and faith; which are innate faculties of the soul or jtva; the third (mohaniya) causes delusion cspcci. ally the affections and passions; the fourth (vedaniya) results in pleasure and pain; the fifth (āyuşka) assigns the length of life to the person in his present birth; the sixth (nāma) furnishes him with all that belongs to him as an individual; tbc scventh (gotra) makes him a member of the class or genus which he is to belong to; the eighth (antarāya) produces hindrances to the realization of his virtues and powers.
* Encyclopoedia of Religions and Ethics. Vol. I pp. 259 sq.
The Jainas reoognize four different subtlc bodies; soc Tattrarth ii 37 sq.

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Each of these eight kinds of karman enlures for a certain period of varying length with which it must take its proper effect. Then, it is expelled from the soul,-a process which is called nirjară The opposite process the influx of Karman into the Soul-is called Aśrava-a term well-known also to students of Budhism. The occasions for āśrava are the actions of the body and mind (yoga), they open as it were an inlet for ka, ma mattor to invalle the soul. If that soul is in a state of iniquity i. e. il the person under consideration does not possess Right Faith or cloes not keep the commandments (vrata) or is careless in his conduct or does not subulue his passions, then, in all these cases singly or collectively, especially under the influence of passions, the soul must retain the karma matter or as the Jainas say binds it (bandha). But the influx of karma matteror āśrava can he preventel; this is called the stopping or samvara,
These primitive notions of the Jains have worked out into a philosophycal superstructure, wh ch serves just as well as that of the Sānkhyas (but on different lines) to explain the problems of mundane existence and to teach the Way of Salvation. In order to make this clear, I must add a few more details.
Samvara is effected i. e. the influx of karma is prevented by the observance of peculiar rules of conduct, by restraint of body, speech, and mind, by strict morality, by religious reflections, by indifference to things pleasant or unpleasant etc. The most effective means, however, is the practice of austerities (tapas) which has this advantage over the other means that it not only pre vents karma from accumulating but also consumes the accumulated karma. Tapas therefore produces also nirjarā and leads to Nirvāņa; it is the chief means of Salvation as might be ex. pected in a religion of ascetics.
The denotation of the word “ tapas” in Jainism is some what different from its usual mcaning. There is tapas of the hody (bāhya tapas) and tapas of the mind (abhyantara tapas). The former consists in fusting or cating scanty and tasteless

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food, in want of comfort, and in mortification of the flesh. The mental tapas contains various items as confession of sins, and penance, monastic duties, obedience, modesty, self-restraint, and meditation (dhyāna). I wish to lay stress on the fact that in the course of asceticism taught by the Jainas, meditation is only one of the many steps leading to the ultimalate goal. Though Nirvaņa is immediately preceded by the two purest stages of meditation, yet all other parts of tapas appear of equal importance. We shall see the significance of this fact more clearly when we compare the Jaina tapas with what corresponds to it in Sänkhya Yoga. Their Yoga contains some of the varieties of Jaina tapas, but they are regarded as inferior to meditation or contemplation. Indeed the whole Yoga oentres in contemplation; all other ascetic practices are subordinated and subservient to contemplation-dhā. raņā-dhyāna-and samādbi. This is but natural in a system which makes the reaching of the summum bonum dependent on Jäāna (knowledge). The theory of the evolution of Prakriti, beginning with Buddhi, Abaņkāra and Manas, appears to my mind, to have been invented in order to explain the efficiency of contemplation for acquiring supernatural powers and fur liberating the soul. Sankhya yoga is a philosophical system of ascetics; but their asceticism has been much refined and has become spiritualized in a high degree.
The asceticism of the Jainas is of a more original character; it chiefly aims at the purging of the soul from the impurities of Karman. Jainism may have refined the asceticism then ourrent in India; it certainly rejected many extravagances such as the voluntary unflicting of pains; but it did not alter its character as a whole. It perpetuated an older or more original phase of asce ticism than the Brāhmanical yoga and carries us back to an older stratum of religious life in which we can still detect relics of primitive speculation in the shape of such crude notions as I have had occasion to mention in the course of my paper.
In conclusion, I shall shortly touch on the current of Indian philosophical speculation viz the philosophy of the Pundits which

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is represented to us by the Nyāya and Vaišesikn systems. This philosophy niay be characterized as an attempt to register to define and to arrange in systematic order the concepts and general notions which are the common possession of all who spoke the Sanskrit language. Such a philosophy had some attraction for the Jainas, who, as we have seen, always sided with common sense views and in fact many Jainas have written on Nyāya and Vaiśesika. But at the time when the Jaina system was fra. med, the Pandit as we know him in later times, had probably not yet become distinguished from the Vedic scholar or theoloyian; it is almost certain that there was yet no class of persons who could be called Pandits and consequently their philosophy ulso was wanting. And the tradition of the Jains themselves suys as much; for according to them the Vaiseșika system was founded by Cāluya Rohagupta originally a Jaina and pupil of Arya Mahāgiri, eighth Sthavira after Mahāvira. Thus, we have no occasion to inquire into the relation between this system and Jainism,
But it may be mentioned that the atomic theory which is a marked feature of the Vaišesika, is already taught in outlins by the Juinas.
As regards the Nyāya system, it is almost certainly later than Jainism; for the dialectics and logic of the Juinus are of a very primitive character and appear entirely unconnected with the greatly advanced doctrines of the Naiyāyikas.
In conclusion, let me assert my convication that Jainism is an original system, qnite distinct, and independent from all others; and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient India.

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EXTRACT FROM A LECTURE
by H. Jacobi. 13th April 1914
In a lecture delivered by Prof. Hermann Jacobi at Framji Cowasji Institute Bombay, on 13th April 1914. the learned professor says :
I have been asked by many of my Jain friends, whether I still thought Jainism an off-shoot of Hinduism; for it was helieved that I had given expression to that opinion in the introduotion to my translation of Jain Sutras in the Saored Books or the East.
Now I have never been of opinion that Jainism is derived from Hinduism or Brahmanism. I believe that Jainism is, in the main, an independent religious system; but as the Jains always lived amongst the Hindus, they most probably exchanged ideas with them and adopted some of their. I may be allowed to go into some details in order to illustrate the relations subsisting between Jainism and Brahmanism.
The Jain Theory of Soul or rather their conception of soul has some peculiarities which are in opposition to Brahmanical theory. The original conception of Soul, Jiva or life, by the Jains seems to be that it is the life-giving principle; at any rate they contend that the soul or Jiva is not of a definite size but contracts or dilates according to the body which it occupies for the time being.
The Brāhmins ascribe to the Soul, either infinitely great or small size.
And there is in connection with the tenet of Jivas, another Jain doctrine peculiar to them viz that the elements earth, water, fire, wind or rather particles of them are boxlies of soul incorper

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rated in them This belief that matter possesses life is techni cally called Hyolozoism. It is a belief found in its crudest form with many primitive tribes all over the world. Nothing similar to this doctrine of Prithvi-kāya etc. is found in Brahmanical Philosophy, and we may presume that it was not with the Brähmins but with any other section of the nation.
I may further illustrate the peculiarity of Jain dootrine of Jiva by referring to the Nigoda. The Nigodas ere infinitesimally small globules in which are located numberless jivas who have all animal functions in common. These Nigodas are of course invisible. The whole universe, according to the Jains, is literally packed with these infinitesimally small globes. Hence the whole space of the world is densely filled with souls. I need not go into more details about this curious doctrine; the general idea of it will be sufficient to mark it as not Brāhmanical.
I go to another point where the Jains are in opposition to the Brāhmanas i. e. the idea of Being. The Upanishads teach that Being is permanent unalterable without attributes and one in all things. This is a metaphysical conception. The idea of Being does not admit of origin or destruction. This is the ollest Pbilosophy of the Brahmans. Their position has not been accepted by the later philosophers except the Vadantins but the Upanishad doctrine about Being as one has influenced in a marked degree all later philosophical speculations Whether Sänkbya and yoga or Vaiścsika and Nyāya and cven thc poculiar belief of the Buddhists, which denics permanent Being anni roplaces it by a continuous originating is but a protest against the Brāhmanical theory of permanent Being.
Now, the Jain theory about Being-Anekānta-vāda-denies the walterability of Being a statement of common experience. They say that Being is joined to Permanence, Origin and Destruction, There is nothing mctaphysical in it. This tenct admits, as a last truth, what we are taught by common experience.
It is obvious that this principle of Jain Philosophy has not

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been borrowed from the Brahmins. It is rather & proof of their entire independence. The Syâdvāda and doctrine of the Nayas are auxiliary to the doctrino about indeterminatoncss of the Anekānta-vada. Those are some doctrines which surely are independent of Brāhmanical peculiaritics.
There are some other doctrinos whichi scom to have been borrowed from the Jains by other pliilosophers, especially I believe that the Atoms-Parumāņus-Thoury has been originated in other p'iilusophy.
(Reproducou from Shri Jaina Swetambara Conference Herald of August 1914 )

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FROM A LECTURE AT DHULTA ON 21-8-21.
By Dr. O. Pertold m. A. PH, . 21st August 1921
Dr. O., Pertold M A. PH D * says.-" And now let us have a look at Jainism from the European scholarly point of view, which may seem perhaps dry and without much enthusiasm to some body, but which is I assure you, strictly scientific and without prejudice.
Jainism is generally dealt with as an offspring of religious currents started in India in the VIII th century B. C. as an opp. osition against the Brāhmanic formalism, which at those times, led often to forms not always worthy to be called religion at all. This opinion is, as I said, almost general among the European scholars and with some reservations it is accepted even by the Jainas themselve. And just these reservations of which the roots can be traced very far in the tradition, have brought me to the idea, that our European opinion of Jainism is a wrong one.
To be better understood, I must set all the opinions together, ape after another. The older European opinion is that Mahāvira is the founder of the Jaina religion being himself an older contemporary of Buddha. Some of the scholars even consider Mahāyfra's religion to be a sest of Buddhism. This opinion, already a long time ago, proved to be wrong.
The current opinion of the present European scholars is that the Jaina religion had been already started by Parśva-natha, Mabāvira being only its reformer. But the Jaina tradition teaches
* In a brooklet named "The Place and Importance of Jainism in the Comparative Science of Religions” published by Yasho vijaya Jain Grantha-Mālā, Bhavnagar India.
§ The twenty-third Tirthankara of the Jainas.

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us somethivg quite different. According to it, the Jaina religion is eternal and there were several reformers of this religion who are identical with the twenty-four Tirthańkaras.
This Jaina tradition is a striking one; and has certainly a concrete fact behind itself; for I have been satisfied already several times that no Indian tradition is without a back-ground of reality. What is the back-ground of this striking tradition, is very difficult to say now, for, it is only now that I have started the investigations on this matter.
But one remark in the article of Prof. H. Jacobi (in the Enoyclopoedia of Religion and Ethis by Hastings, 1908) seems to show me the right direotion, if not even the solution of the problem itsell, Jacobi mentions in this topic that perhaps Jainism took some views from older animistic religions. And this opinion of Jacobi is not unimportant, as far as it relates to the Jaina belief that, not only animals, but also plants, and even the minerals, have an animated substratum of life "Jiva".
Therefore, I am now inclined to believe and I shall try presently to prove it scientifically that Jainism is a very very old religion for a scholar can hardly suppose eternity of any religion, the roots of which reach back to very remote times of the pre-Aryan races in India, which took from the Aryan religion everything that was the best or at least better than its own ideas, and which has developed itself parallelly along side of the Brāhvjanic forms of the Aryan religion. This supposition does not alter anything in my final conclusions which will be same whether we adhere to the second mentioned opinion or to this my own opinion about Jainism, which I mention only for the purpose of showing my personal point of view in this matter.
Jainism as a religion of the masses can be dealt with only in its final form iz after the reform of Mabarira or better in the present form as it is taught hy both the most important schonls of Jainas viz the Svetambaras and the Diganıbaras. And onlġ this form can be considerent from the point of view of the

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comparative soience of religiulis, is belog the only sure and undisputed aspect of it.
Iu this form, it represents the highest form of the Aryan religion, as the original non-Aryan element was reduced only to faint vestiges. The most important feature of Jainism is that it has overcome the Brāhmanic scepticism, which was threatening the very roots of religion as well as the pure formalisu tu whioba the Brāhmanical rites sank at the time just before the reforw of Malāvira. And by means of Mabāvíra's reforms, Jainism, although it did not spread as much as Buddhism, was of much greater importance for India than the latter, protecting the Aryan religions in India against the influences from the West, if not direotly, yet at least indirectly, calling for a reaotion in the different seota.
But the real value of Juinism lies in its inner perfection which appears in the proportionate representations of the religious elements so that none over-runs the other. This is the feature in which all the Indian religions in general, but Jainism ia partioular, differ from the other religions, specially from the Semitio religions among them from the Christian Religion in partioulur. To be better understood, I feel obliged to explain it in plain words:
Every religion consiste mainly of three elements :-viz 1. the Sentimental element. 2. The Intellectual element and 3. The Practical element. In most of the religions, the practical element which appears in the shape of rites and ceremonies, overgrows the whole religion in such a way, that the other elements become an only subordinate addition, the sentimental element being still a favorite. The oultivation of the intellectual element is the special feature of the Aryan religions. But only in Jainism, all these elements are well-balanced; whilst in the old Brāhmanism, and in Buddhism, the cultivation of the intellectual element is often exaggerated.
In order to fix the position of Jainism in relation to the other religions, we must look now a little into the inside of Jainism. d it is not possible to explain in a short leoture, the

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whole systeur of Jainism, and I think it would be useless tu u it, as I hope that every one of you knows it perfectly well.-I want to call special attention only to such facty in it as are really prominent for the fixing of its position in the rank of religions, and which are giving to Janisin a particular importan ce in the Comparative Science of Religions
In the first place of importance, there is its (logmatical view of God. In this respect Jainisin is an anthropocentric religion. It is true that already the Vedic and Brāhmanic religions have neen anthropocentric but quite in a different way. The anthropocentricism of these religions has been only formal, as they reco gnised gods as beings, of a superhuman origin, and only sub jected to their rites by the own speculation and cimning.* But the real anthropocentricism we find only in Jainisin und Buddhism ulthough the latter deviated too much from its original ideas about this dogmatic problera † And besides the original Buddhiom went rather further on this point, and we are not yet quite sure, whether it did not deny God originally at all. †
The Jaina view of God is a very natural one for a thinking
* It was specially due to the Brāhmanic doctrine that the prayer must be obeyed by go is, if it is only done perfectly well, without any mistakes as prescribed by the Holy Books.
# It was due specially to the fact that Buddhism dut not recognise the householders as the real followers of Buddha, but only as friends and helpers of the movement who may gain some merit by supporting the real followers of the Buddha, -the bhikhus, They have been really left at their discretion, in the lap of other religions, the influence of which worked badly on the developing of the original Buddhist ideas, specially the idea of God.
† This is connected with the Buddhist conception of Soul or rather of the Bullhist «lenying of the Soul at all as a substance, and therefrom the resulting materialistic conception of the world, life, thought etc.

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being. The God according to the Jainas is Paramatman, but not Ishvara, i. e. the God is not a creator and ruler but he is a perfect Being who cannot be set back to the imperfect conditiva of this world, as such is worshipful. I can compare the Jaina idea of God only with the conception of the “Uebermensch" i. 6. Super-being ) of the great German philosopher Nietzsche whonI do not leny it-I consider in wany respects, as my spiritual leader.
And this is the very point where I see the greatest subli. mity of the Jaina religion and am strongly opposed to those who may call Jainis an atheism, and thereby deny its being * religion at all. My opinion is that the Jaina religion went only up to the highest aim to do everything for the intellectual claims but to remain still a religion with its typical features of which the idea of God is the indispensable one. Therefore, the Jaina religion can be called, with full authority, the limit-form ant only of the Aryan religions, but of all religions altogether.
And in this character of a limit-religion lies the great importance of the Jaina Religion for the comparative soience of religions, For, it is the required upper limit, 8ccording to which we are able to judge of the other human phenomena, whether still religious or not. But this is not the only importance of Jainism for the study of comparative science of religions. Equally important for the scientific study of religions are the Jaina Ethias, not to speak about its Logic.
I have no time to go in details on this subject, but I must mention only a few characteristic manifestations of this superiority of Jainism, I mention only the theory of the Infinite Numbers, as it dealt with id the TV Loka-prakāśa, and which corresponds with the most modern mathematical theories. And the Theory of Identity of Time and Space, is one of the problems, which are now most discussed by the scientists owing to Einstein's theory, and which are already solved or prepared for solution in Jaiga metaphysios.

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From the Juina Ethius, I will mention only two greut prublemy which are solved in Jainism with the utmost perfection. The first of them is the prublem of a Happy Co-existence of all Beings in the world-problem on which many ethical problevis had wrecked, or at least, got a heavy leakage. Its solutivu iu Jainism is a very simple one but the only perfect oue vız in the oommandment of A-himsā or Non injury which is not only in theory, but, worouver in practice stricter and more resolute thau 8. y. the similar commandment m the Christian Religion,
And the other which is dealt with an equal simplicity uud perfection is the problem of Sexual chastity. This is not only uu ethical, but moreover a biological and social problem of very wide bearing. I mention only the efforts of the great worker in the field of national coononny, Maltus* to sulve this problem after he had discovered the dangers of overcrowding the world by increasing population, whilst he proved by statistics that the human race is increasing in geometrical progression, the resources, however, only in arithmetical progression I do not say that he was right in every respect, but I rather point to the fact that the problem really exists in Europe too, and that its solution has been already attempted not only by religious reformers but moreover by the scientists too. The Jaina solution of the prublew is quite plain, removing the very root of the evil. It is thatwhat you call Brahmacharya.-I cannot go in details on this subject, but I advise every one who has any interest on this subjeot, to read or moreover to study the respective part of some standard works on Jaina Ethics † I must emphasize only that the problem is in Jainism solved from quite a different point
* Thomas Robert Malthus (1766-1834) the great political coonomist of England, who promulgated the above mentioned ideas in his most important book-viz “ An Essay on the Prinviples of Population " (1798).
i Śrt Acārānga Sūtram. 2 Sri Uttaradhyayana Sūtram. 8 Śrt Dasavaikālika Sūtram,

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of view than e. g. in the Christian Religion where we may search for the biological substratum in vain.
I think there is no need to go into further details; the subject being now quite clear. But still the conclusion must be drawn from this exposition of facts.
I told you already that the Jaina religion is the limit of religion in general, and at the same time the limit of Aryan religion in particular. It follows from the fact that the Jaina religion is well-balanced in respect of the partioular religious elements; that the intellectual element is not pushed aside in it, but rather developed as far as possible without injuring the essential of a religion.
This is specially a great advantage over the Christian Religion which being founded on the Bible-which does not occupy itself with many intellectual problems, being rather intended to work on human sentiments-accepted later on the Aristotelic philosophy to which it adheres upto now-specially in the Roman-Catholic form-although this philosophy cannot be kept along with the modern progress of science, and other intellectual disciplines.
Of course from the sentimental aspect, I dare say the Chris. tian Religion made a further progress than any other religion at all, but I think this sentimental aspect is the least desirable in a modern religion, which must go parallel along with the fast development of sciences.
To make a final conclusion, I venture to say, that the Jaina religion is for the comparative science of religions, one of the most important developed religions, because of its advanced view of religions matters as well as of the methods-I mention only the method of a very modern type, how to consider matters viz Syād-vāda.* Further, the Jaina religion is undoubtdly the upper
* Syād-vada is often translated into English by "probabalism" which I think to be wrong as far as proba balism is considered to be able to prove ererything that is wanted. Syād-vāda,

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limit of the religious view in general, and as such must be con sidered with special care not only for the purpose of classifying the religions, but specially for the purpose of fixing the religious categories and in this way for the theory of religion in goneral.
--- **
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-
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--
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moreover, is the consideration of any subject from different points of view in order to get the right knowledge of the matter, and not to prove any wrong supposition.

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*The Origin of Religion. 1040
Almost all the world's religions accept the theory in one way or another; that is either openly or secretly. If they are properly studied it will be seen that they believe also in a Nir. vāna-again either openly or secretly. But in all the mythological religions, the conceptions of Karma and Nirvana are vague and obscure and improperly understood. Even in Buddhis!ı, it is denied that the Karmic bondage is material in its nature, wbila Nirvāṇa actually stands for annihilation. No doubt Buddha believed in and spoke, at times, of the permanence-the Eternity of Nirvāņa-but he did not believe in the existence of a Soul and pot once did he affirm it. His idea of permanenoy or eternity, therefore, fixed itself on the condition of Nirvāṇa and not on the Soul which for him did not exist In other words, Buddha maintained the belief that once release from Karma was obtained by or through annihilation, it could not be formed afresh. On this account alone, then-the display of so much ignorance of the soul and its nature and apart from anything else, Buddhism can quite easily be left out of consideration as a possible source of Religion. The fact that it is also no more than two thousand five hundred years old, further excludes any other claim it might have; for Religion is surely much older.
On the same ground of recency we may also exclude from consideration the Semetic group of religions. viz. Judaism, Christianity and Mohmmadanism. This leaves us with Jainism, Hinduism, Zoroastrianism, Taoism, and the ancient religions of Egypt and Greece. They are all united in teaching the same thing-the Doctrine of Nirvāņa. They must therefore have had a common source. The question that confronts us is-" Where is this source ? " It cannot ba outside of them, for there is nothing
* From Scientific Interpretation of Christianity by Miss Elisāboth Frazer. 1940,

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to suggest the existence of any other religion, that might be deemed to have taught the doctrine of Nirvāņa.
When we study Jainism, we find a complete explanation of the theory of Karma, a detailed description of soul-nature, and likewise of the state of Nirvāņa. In addition, the biographies of & very large number of men who have actually attained the Summum Bonum are also given. But this is not go with any other of the religions we have just named. In no other religion do we find these three features. In other creeds, the description of soul-nature is hazy and vague, either misunderstood or only half-comprehended. In the same way, any account they give of Karma is unscientific, and inadequate. Furthermore, there are no biographies of men who attained Nirvāṇa, as are possessed by Jainism. In fact, no other religion can lay claim that any of its adherents bave ever attained that Blessed State.
What however, is most significent and to be carefully borno in mind, when we study Jainism as a possible source of Religion is the fact that it is the only non-allegorical religion-the only creed that is a purely scientific system of religion which insistas upon and displays a thorough understanding of the problem af life or soul. No other religion can lay claim to this distinotioa. All others are unscientific, dressed up in the garments of allege ry, and myth, and metaphor, yet daring to masquerade as Truth. Certainly those artistio dabblers in Truth-the people who composed the allegories-must have been acquainted with the principles which they personified as gods and goddesses For fact must always precede allegory. But olearly they were not omnis cient men. Had they been, they would have foreseen the disastrous outoome of their pastime of allegorising-the shedding of blood, the bitter feuds that have arisen from the conoealment of Truth, in a misconceived, misleading garb that hides effectively its real nature.
The conolusion to be reached from a study of Comparative Religion is that the only thoroughly practical oreed is Jainism.

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And for the simple reason that it was founded by omniscient men who did not resort to allegory in their loving labour of spreading Truth. Being omniscient they would foresee the consequence of such folly.
The Jains believe that Religion is a science. For them, Religion is either a set of natural laws based on fact or fiction. Either the one or the other, there being no intermediate place for it. They hold that, that which cannot be conceived clearly and definitely, which, in short, is unreliable, is not a fact. Only that which is certain, definite, and reliable can be termed fact. And fact is ever amenable to rational explanation and scientific treatment. Arguing thus, Jainism is the only religious system that recognises clearly, the truth that religion is a science, as it must be, if it is to be of any use at all. It is for this reason that Jainism is the only man-made religion-the only one that reduces everything to the iron laws of nature, and with modern science, refuses and has always refused to acknowledge the existence of a God who is at once the creator and manager of a universe that by its very nature can be neither created nor managed. Putting Religion thus on a scientific basis it is worth while to investigate the Jaina claim that full, penetrating all-elucidating light is to be found only in Jainism. As a matter of fact, it is only Jainism which realises that the question of the origin of Religion in a world that is eternal and uncreated does not arise. It is perfectly true when the Jains say that Religion originated with man and that the first deified man of every cycle of time is the founder of Religion. Whenever a Tirthankara arises he re-establishes the scientic truths concerning the nature of Life and these truths are collectively termed Religion,
Since Jainism is the only religion that lays claim to having produced omniscient men, it does seem plain that Religion does originate from the Jains, that Risabha Dèva-the first perfect man of the current cycle of time-was the Founder of Religign as taught by the Jains, for even the Hindus admit the Jaina olaim that he is the founder of Jainism; that it was founded

For Private Personal Use Only

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Very very far back in tiuie, countless untold milleniuras agn, sbortly after the first clouds began to form in the sky and the first water to descend on earth. We can only conjecture as to what really happened but it would seem that after a long time und at a period when there were no omniscient men to give warning, certain of the followers of Jainism who happened to be endowed with a fanciful imagination allied to poetical genius, bau the idea of originating a new and pleasant pastime for whiling a way the many idle moments they scene to have had. They to tuy with the Word of Truth and gradually to personify some aspects of the Doctrine as gods and goddesses building elegaut imaginative myths round them. Their work seenis to have been much appreciated and their hidden charm to have proved 80 attractive that men of all classes and all lands took up the vult with enthusiasm. With the result that every body tried to outvie his neighbour in the new art of clever disguise, and the Word of Law was literally smothered under the prolific productions of poetic fame and came finally to be lost to view.
After a time, temples and pagodas were built to house representatives of those mythological conceptions of the mind and the uninitated masses were invited and encouraged by the new priestly class that arose, to worship these man-made deities.
Then later still, the rabble turned the tables and then sprang up a sharp division between the esoterics and the exoterics-the priests who held the secret and the vulgar laity who fed them. Men are not born with an understanding of the secret significance of allegorical myths and it came to pass that the masses became firnıly fixed in their lelief in the exoteric faith which alone was known to them. Intolerance of any other view began to wax strong in them. As it grew stronger, it led invariably to religious persecution. The nun ber of esoterics dwindled, Matters eventually came to such a pass that no esoteric dared preach the truth openly. It was at this time, that the wisdom of sccret iuitiation was recognised and the first institutions and mysteryludges were established for the purpose. They went by different

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names in different countries but the fundamental aim was the game--the resurrection of Life--the Son or the Son of Gud from the dead.
The estrangement between those who follower the word of Tirlhankara in its unadorned, undisyuised forin, and the esuterioa themselves, fostered as it was by the latter who had to keep up appearances before the rabble, became more and more pronounced. Finally the branch set itself up in opposition to the Tree, and up to the present time, 15 still engayed in vuciferously denying its relationship with the Source, calling it now atheistio, now devoid of sense, now the destroyer of Religion.
The last-comers in the Religions-the mushroom growths of modern times are those which have sprung up either as refor Iners of existing creeds or who have tried to strike out into paths thad run parallel but little to the ancient tracks. They have had no Revelation-Their knowledge is derived mostly from the misunder-stood word of some ancient scripture on to which they have fastened themselves. It is possible to come across gleams of real insight here and there in some of their works; but this is only because a reformer stopped to ponder at some particular spot in the course of his rush through the curridur of myth and mythology.
It is not possible at this late date to determine the exact times of the appearance of the various Religions. But to a great extent, the order of their appearance can be deduced. As we have already established, Religion started with the Jains in India as a Science of Salvation, Outside India, no one else has ever claimed to have obtained Salvation and certainly Religion has never worn elsewhere the scientific aspect that it does in Jainism. Then, came the first allegorists-Jains of course-and their method came to be copied far and wide. The descendents of these Aryan allegorists of India, are known to-day as Hindus and the Rigvada is probably the oldest allegorical Scripture in the world. Next arose the sect which popularised sanguinary sacrifice. They

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misinterpreted the allegorical test and began to offer up animals on the sacrificial altar, until after a very-long time, a wave of reaction against it set iu.
After the Virvāṇa of the twenty-second Tirthankara, scien. tific Religion seews to have suffered an eclipse and almost to bave dis-appeared for a time-until in fact, the appearance of the twenty-third World Teacher in the ninth century B. C. la bis time, there seems to have been some upheaval in Indian metaphysical thought. It is probable thut at least five out of the six schwls of Hindu Pbilosophy origibuted during his lifetime, becoming fixed in their present form & few hundred years later. It is also very probable that the religions of the Parsees, the Jews, and of the Chinese Law Tse, were founded round about this time,
It was in the sixth century B. C. that the seed of Christi. anity was taken from India, although the Gospels were written BUwe centuries later,
Buddhism was born during the life-time of the last Tirthankura as a compromise between the exclusiveness of the Hindus wud the rigid disciplinary asceticism of the Jains. Certainly Buddha was not born in the religion he founded. He was the disciple of various teachers including the Jainas, until he struck out for himself a new path.
The various systems of Mysticism that arose in different countries are all naturally posterior to the main creeds.
Having thus traced the History of Religions, it would oertainly seem that we may take Jainism to be its source.
To refer again to Christianity. It has already been said that it was taken from India in the sixth century B. C. Its doctrines agree in every particular with Jainism, and as C. R. Jain has shown in his Interpretation of St John's Revelation, the twentyfour Elders of that book, are the Tirtharkaras of Jainism. The countless number of Siddhas (Perfect Sous) in Jainisnı are also

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to be found in the Book of Revelation. The same onnoeptions of Karma, of the inflow and stoppage and riddance of matter in relation to Karmio activity, are common to both the religions. The description of the condition of the Soul in Nirvāna is identi cally the same and the same is the case with the natural attributes of soul substance. This is a hundred percent agreement. There may be some agreement between Christianity and other religions on a few points, but never cent percent. This is sufficient to show that Christianity was taken from Jainisnı. When was it taken?
In Mahāvīr's time. For two reasons. Firstly, because it is not likely that the teaching about the Four and Twenty Elders oould have been adopted from & distance, or from heresay, so that somebody must have actually seen the glory of Tirthankarahond in the person of Mahavira, and arcepted the teaching about the earlier twenty-three Tirthankaras also. Secondly, there are some texts in the Gospels which show that they were pronounced at a time when Nirvāna was still attainable by humanity on our globe-that is beyond two thousand four hundred years Ago-during which period it has ceased to be attainable. One of these texts says: "There be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom.” Its real import is the attainment of Nirvāṇa and since Nirvāna ceased to be attainable over two thousand four bundred years ago, it must therefore have been uttered in the sixth century B. C. or earlier. European scholarship has also shown that the seeds of Christianity were sown centuries before the suppa sed date of Jesus. Bearing all these facts in mind, there can be no douht that Christianity originated in the time of Mahāvtra himself,

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Jainism and Modern Science
The view of Jaina thought will be better appreciated, if we can examine Jaina philosophy from the point of view of modern science. It is not possible for us in a short review to give a fuller account of the scientific aspect of the Jaina philosophy. However, we can mention a few prominent doctrines which clearly appear to be an anticipation of modern scientific thought.
Physics.
In the physical realm, Jaina philosophy postulates five distinct categories as constitutent elements for the building up of the cosmos-Jiva, Pudgala, Dharma, Adharma and Akāśa which may be translated respectively as Life, Matter, the principle of motion (Dharma), the principle of rest (Adharma) and Space. the first, second and the last are obvious; but the two categories Dharma and Adharma are technical and peculiar to Jaina thought. These are not to be confused with the ethical concepts of merit and demerit. They are entirely physical concepts which are credited with powers of holding together the infinite quantity of physical molecules in the form of orderly constituted cosmos. If these categories are not postulated there will be no structure of the world maintained. Material atoms constituting the world, will get dissipated throughout the infinite space. There will be merely a chaotic mass of cosmic dust with no world or life. From this description, it evident that the early Jaina thinkers postulated two physical categories Dharma and Adharma for the purpose of explaining the physical structure of the Universe.
Sound.
One other physical concept worth mentioning here is the Jaina account of Sound-All other Indian systems of thought spoke * From Contribution of Jainism to World Culture by Prof. A. Chakravarti.— Jaina Antiquary June 1944.

June 1944
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of sound as a quality of space. But it is interesting to know that Jainism explains sound in relation with material particles as a result of conoussion of atmospheric molecules.
To prove this thesis, the Jaina thinker employs arguments which are generally found in text-books of physics—1. That there is no sound if the atmosphere is removed. 2. That it takes time to travel. 3. That it is reflected in the form of an echo by the obstructive barrier are-all facts known to ancient Jaina thinkers.
Biology.
Turning to Biology, Jaina thinkers were acquainted with many important truths relating to this branch of knowledge. The biological concepts found in Jaina thought are unique and inter. esting. The classification of the biological kingdom into different groups according to the sense-organs is an important point to be noted. This classification is based upon the number of senseorgans present in the organisms. It is recognized that the plant world is also a living kingdom. Plant life is described as life with one sense--organ namely touch alone. Next higher to that comes organism with two senses. Touch and Taste. Above that is the organism with three senses Touch, Taste, and Smell. Then comes the class of organismis with four senses-Touch, Taste, Smell, and Sight. Next to that is the class of five senses-organisms having the sense of hearing in addition to the other fourTouch, Taste, Smell, Sight, and Hearing The highest class of organisms consists of five senses of organisms with the additional characteristic of Manas which is also a form of indriya. The The last, would represent human beings. Thus, we have the gradation of the animal kingdom from the lowest organisms to the highest; man figuring as the lord of the organic world. This biological classification of animals is peculiar to Jaina philosophy, and it is nowhere found in Indian thought. We may further add that the doctrine that the vegetable kingdom consists of living organism and that it is a part of the biological world is also
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peculiar to Jaina thought. We may assert with certainly that wherever this Jaina concept of life is introduced, the author of the work must be & Jaina in faith for the simple reason that it is found nowhere outside Jainism as previously mentioned.
Here it is interesting to note that the existence of microsco pio organisms was also known to Jaina thinkers. Microscopic organisms, techmically called Sukşma Ekəndriya Jivas or minute organisms with the sense of Touch alone are assumed to exist all over the world. They may abide in the earth, water, air, and so on; and according to their abode they are classified as the microscopic organisms living in earth, air or water. These microscopic organisms are not perceptible to the ordinary senses though their existence is known by their function and activity. The doctrine of Ahimsā implies non-injury to these microscopio organisms also but the injunction not to injure these is binding only on the ascetio or the yatis, because a house-holder cannot carry out strictly the doctrine of a higher Ahimsā with reference to thebo microsoopic organisms.
Varleties of Knowledge. Next we shall consider the psychological concepts of Jainism, Without entering into details, we may mention here the classification of knowledge and the knowing process recognized by Jaina thinkers. The knowing processes are divided into five distinct stages. Beside the ordinary sense-perception and the knowledge through books, Jaina thinkers recognise three other processes of cognition The two former are called Mati-jölāna and Srutajfāna, knowledge by sepse-perception and knowledge by study of books. The latter three are called Avadhi Jhāna, Manab paryāya Jäāna and Kèvala Jitāna.
Avadhi Jhāna implies a sort of clairvoyant perception of distant objects and events. This is distinctly an extra-perceptional cognition, in as much as it is not obtained through sense-perception. In recent psychic researches, psychologists have been able

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to discover this clairvoyant capacity present in latent form in every human being, Given proper facility, this extra-perceptual cognition may be developed in all persons. Similarly the fourth variety, namely, Manah paryāya Knowledge implies the capacity to appreciate what takes place in another person's mind This is called Telepathy in modern Psychology. The existence of telepathic cognition is also recognised by stu lents of scientific research. There extra-perceptual activities of the mind were evidently developed by yogic practices in ancient India, and the Jaina thinkers seem to have a special study of these. The last is calld Kavala Knowlelge on account of its excellence. This is infinite in its nature and comprehension anil includes the whole of kno wable reality; and it is associated with a Sarvajña or one who tas obtuineel Omniscience after destroying Karpus through Yoga ur Tapas. Every indivilual human being, when he gets rid of all his Karmic bondage through the elaborate process of discipline of Tapas or Yoga, is capable of attaining this stage of all know. ing state or Kavala Jrānawhich is the intrinsic characteristio of Paramātman. This process of self-realisation or attaining to the true self-hood with infiinite knowledge, is the Goal of life prescribed for reaching the stage which constitutes Moksa-mārga. From this point of view, every living being has in itself, in a latent form or in germ this Parmātman-Svarupa and cvery individual has a right and the possibility of attaining the goal. Each individual personality by its own effort, is capable of extricating himself from the trammels of Karma, and attain the state of reality of Supreme Self. Each individual personality is accoriling to Jainism, an Architect of its own desting.
Art.
Let us look at the Jain contibution to Art. Fine arts are of different kinds -Architecture, sculpture, painting, music, and poetry. In all these different forms, we have contributions made by early Jaina leaders and thinkers. In fact, in ancient India, architecture and sculpture may be said to bave in inspired by Juina thin urs. Vodio Hinduism does not contemplate anything

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like temple worship. Its religious paraphernalia was confined to Yāg-śālā and the field of animals sacrifice.
Jains have emphasised the importance of Caitya and Caityālaya-idol representing the Tîrthankaras and the temples for these idols as objects of worship. Besides, the five objects of PancaParamèstbis Jaina thinkers speak of four other objects, namely Jina-Dharma, Jina Sutra, Jina Caitya and Jina Caityālaya the latter two being idols and the place for idols. Building temples dedicated to different Tîrthankaras whose Prati-Bimba or idol was established therein must have started with Jaina conception of Samavasaraņa. According to Jaina tradition, every Tirthankara after attaining Kavala Jñana has to spend the rest of his life in Dharma-prabhāvanā-preaching the Dharma-when he is provided with an edifice called Samavasaraña,-constructed by Devendraa ball for the 'congregation assembled therein to listen to the Divine Words of Wisdon. The description of Samavasaraña is generaly given in Jaina literature. It will not be far wrong to suppose that this concept of Samavasarana is the source of inspirition for building up Caityālayās of temples-a duty imposed upon Jaina kings and noble-men.
In early India, even in the historical period*, most of the ruling chiefs both in the North and South of India were followers of Jaina faith, and they must have started temple building. From Chandra-gupta Maurya in the north, to Pallava and Pāņdya kings in the south, each vied with one another in putting of Caityālayas dedicated to Jinas.
Buddhism also must have had some such architectural scheme when Buddhist builders specialised in putting up Stūpas over the relios of Gautama Buddha Temple architracture as such was not encouraged by Buddhist builders. Medievial Indja of Parāpic Hinduism must have taken up the elve from the Jaina builders and constructed their own buildings, but very often
* Also during the present age excellent Caityalayās (temples) are being built by Jainas,

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converted most of the Jaina temples to serve their purpose. The process of temple building not only implied skill in architecture but also necessarilly emplies a test for the art of sculpture. Individual figures or idols designed and executed by Jaina sculptors even now remain as wonders of Indian sculptural art
Painting.
Wherever possible they employed painting as a source of instruction and propaganda of the Jaina doctrine. Cave-paintings which are even now existing, such as Ajenta Frescoes are to a very great extent due to the inspiration of the Jaina artists.
Music.
They were also patrons of music. The description of Sama vasarana contains a description of how Indra with his retinue of Devas, appears before Jina with music and dancing. Dèva-nartana and the Dèva-dundubhi are associated with the glory of Samavasarana. Naturally, therefore, the temple-worship according to the Jainas, must be a copy of this worship of the Jina by the Dèvas. Hence, they encouraged music to a very great extent. It is enough to mention here one important fact as evidence of this. In Hindu epics and Puranas wherever there is a description of svayamvara, we always have victory in a svayamvaramandapa achieved merely by physical prowess of breaking a bow or hitting a mark with an arrow, to gain the hand of the princess. But in the case of Jivaka winning the hand of Gandharva-dattā as narrated in Jtvaka Cintamaņi, we have the story laid in Svayamvara-mandapa for a musical contest in which Jivaka wins the hand of the Vidyadhara princess. Hence, it is a point worthy of note that though Jainism seems to emphasise the ascetic aspect to a very great extent, it has not altogether forgotten the asthetic aspect of life. Musical information given in the Tamil classic Silappadigaram,-a Jaina kävya-still contains a mine of information relating to the art of music. It has not been fully understood and appreciated by Tamil scholars.

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Poetry.
And lastly we have the art of Poetry. It is in this, that Jaing scholars have excelled all the rest. Their contribution to literature in different languages is the pride of India. Their contribution to Sanskrit literature and their contribution to Prākrit literature are practically unrivalled. Jaina ascetics made it a point to study the language of the people for the purpose of educating them. Thus wherever they settled, they enriched the literature of the land by their own contributions in the language of the land. The earliest Tāmil works, were most of them asso ciated with Jaina writers. Not only the majority of the Kavyast such as Chintamani, Silappadigârin, and Valayāpadi owe their existence to Jaina writers; but grammatical works such as Tolka ppiyam Nannūl and Yapparungalam and moral treatises such as Kural and Nāladiyār all owe their existence to Jaina writers. But for the Jaina writers, there would have been no Tāmil literature worth mentioning in South India.
The same is the case with Kannada literature. The early works in Kannada literature, were all by Jaina writers. The literature in different languages thus contributed by the early Jainas served as a model for the later literature contributed by the Non-Jaipa writers.
Ethics.
The chief ethical aspect of Jainism--the A-hiṁsā Dharmaforms the foundation of moral life for a Jain Rules are prescribed according to these fundamental principles. Jaina thinkers have formulated different types of moral injunctions-one intended for householder-and the other intended for the ascetic. The latter is more strict and rigorous than the former. The former is called Srāvakācāra* the course of conduct prescribed for the householder. The latter is called Yatyācāra f the course of concluot prescribed for the Yati or the ascetics.
* Śrāvaka Dharma. † Yati Dharma.

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The course of conduct which is based on the basic principle of A-hiṁsā prescribed by Jainism consists of five Vratas-(1) Ahimsā, (2) Satya, (3) Astèya, (4) Brahmacharya and (5) Paritaparigraha. 1. Ahimsā implies not merely non-injury to any insect but also the positive characteristic of love and sympathy towards all living creatures. 2. The next vow is Satya or truth. This truth-speaking is also to be derived from the doctrine of Ahiṁsā which implies love and sympathy to all living creatures. 3. The term Astèya literally means non-stealing or non-acquiring any object belonging to others which is not voluntarily given to you. 4. Brahmoarya, as far as the house-holder is concerned, means family life confined to the enjoyment of one's own wife and avoiding all types of sex-transgressions. 5. The last item is limiting one's own personal possessions in the world. Acquiring of property in the form of land, cattle, gold, or silver is the process of acquiring personal possessions. All these come under the class of Parigraha, and the house-holder is enjoined to limit his personal possessions according to one's own status. Anything acquired beyond this limit must not be considered as one's own and must be used for the welfare and betterment of society AS & whole. This last item has got an important cconomic significance for the modern world, as may be presently noticed.
The same five vows or Panca-Mahāvratas, the Five Great Vows as compared with the Panca-Anuvratas -the Five Smaller Vows which are related to the house-holder. Each of these Panca Mabāvratas is applied to the Yati without any limitation-a limitation which is imposed upon the house-holder as an economic unit of producer. For example, Brahmacarya which excludes sex perversity in the housc-holder though it docs not exclude sex life with his own wife, would be applied absolutely in the case of the Yati who must observe complctc scx abstinenco as an ascetic,
Similarly, in the of case the last vow of Parigraha parimāņa, when the house-holder has to limit his personal possessions to

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suit his status, the Jaina ascetic must have nothing as his own. He cannot even acquire a picce of cloth to cover his nakedness. Complete obstinence from personal possessions and undisturbed concentration upon one's own self would imply that one's own body itself is important only as a means of Concentration-Yogato attain Self-realisation. Otherwise, even the body becomes superfluous, insignificant, and useless. The Jaina ascetic has no home of his own. He is called an Anagāra-the houseless. Whole living kingdom constitutes his family, the whole earth with the star-spangled canopy of the heavens, would constitute his home. This rigorous disciple imposed upon Jaina ascetic is very often mistaken by the non-Jaina students as characteristics of all Jainas because they are not aware of the two-fold organism of Jaina society the majority of which are bouse-holders and a few ascetics, who devoted their life and energy for the cultural and moral Letterment of the society.
In conclusion, it is worth noticing the importance of the first and the last of the vratas for the modern world. The doctrine of Ahimsā though found in Hinduisın, is peculiar to Jainism. Though it is adopted by Hinduism, it has not been fully appreciated by the Hindu thinkers. They try to reconcile with this, their doctrine of yāga or animal sacrifice and very often made a conflicting mixture of both as a Hindu religious doctrine. Its full implication has not been appreciated, and very often it is criticised as the cause of the political downfall of modern India, because it is assumed to be the weapon of the weak and helpless. It is assumed to be the mark of cowards. Thosc critics who talk in this train, are ignorant of Indian history, as well as, of the significance of the doctrine of Ahimsá. The glorious periods of Indian history the periods of Chandra-gupta and Asoka of the Mauryan dynasty-the emperor Khārvèla who came after him the Chālukyas, and the Pallavas in the Deccan-and the Cheras and Chola and Pāndyas of the South, till the period of Hindui. revivalism-had all been followers of Jaina faith based on the ductrine Ahimsā but they were able to build up empires which

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had been the pride and glory of India, and with which the foreiga kings from the West and the East sougnt friendlý alliance.
Historioally, therefore, the great periods of Indian history, were all associated with the doctrine of Ahunsā. But political decline diay be said to have begun with Hindu rovivalism, which undermined the early Indian empires built by the Jaina sovereigns and wbich stood for social democracy. Intrinsically, the doctrine of Ahimsā instead of being the mark of cowardice appears to be the quality of the courageous victor. It requires a greater strength of self to face injury than to inflict it. This was the attitude of Christ on the cross : when he was insulted by Roman soldiers, he merely cried, " Father, they know not what they do Forgive them.” Similarly whenever a Jaina saint was subjected to all sorts of persecutions by enemies, he never swerved from the path of contemplation but merely smiled in pity for the folly of the ignorant enemy who by injuring the monk, injured himself by walking the path of spiritual damnation, Smiling at the enemy inspite of persecution is a mark of the superman-the victor-who walks on the Path leading to the conquest of Self. No doubt this doctrine is chosen as & method of liberating modern India to its full status of freedom and liberty by one of the great leaders of Modern India. This experiment for the betterment of social conditions in India is not confined to India; its possibilities have world-wide value, and may be applicable to the whole world. The so-called Western civilisation based upon National aggrandisement and consequently generating national animosity cannot preserve itself, unless it accepts this fundamental doctrine of Ahimsā as international ideal of Live and Lot Live. Not only this dootrine of Ahimsā is intended to be a panacea for the ills of the world, but also the last doctrine-of Parimita Parigraba-is necessary for the economic re-construction of the world. The Russian ex. periment of communism,-a form of economic levelling down the institutions of property, is opposed to the existing system of capitalistio economios. As a compromise between these two economic institutions, we must have a process of social reconstruction

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loading to voluntary limitation of personal property and setting apart the aurplus for the betterment of general society as a whole.
The social and economio reconstruction of the world must, therefore, adapt Itself to important principle of Jaina Ethics the doctrine of Ahimsă, and the voluntary limitation of personal pro perty; for, in that way, lies the harinony a nong nations, as well as, Peace in this world.

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CONTENTS.
INTRODUCTION.
CHAPTER I. Jiva Tattva and A-jtva Tattva (1), Kinds and Varieties of Souls (6), Sthävara Souls (10), Nigoda Living Beings (12), Tras (mobile) Souls (13), Varieties of Indriya Souls (13), Narkas (14), Tiryancas (14), Manusyas (14), Devas (15), Kinds of Tiryanca Pancèndriya Souls (16), SthalacaraJalacara (19), Khècara-The Universe (19)
CHAPTER 11. Su-dèva (24), Arhat Dèva (27), Suguru (30), Su-dharma (31), Ku-dèva (34), Ku-guru (35), Ku-dharma (36), Mithyātva (37), Kinds of Mithyātva (41), A-virati (52), Pramāda (53), Kinds of Pramada (53), Kasayas (53), Kinds of Kasayas (53) No-kasayas (54), Yoga (55).
CHAPTER III. Samyaktva (57), Kinds of Samyaktva (61), Story of the Farmer (62), Signs of Samyaktva (65).
CHAPTER V. Second Previous Bhava (as a celestial being in Saudharma dèva-loka (114), Dèvas or Celestial Beings (115), Kinds of Bhavana-pati gods (117), Kinds of Vyantara and Vāṇa-vyantara gods (121), Vaimanika gods (129), Number of Vimāns (130), (celestial cars)-Colours of Vimāns (131), Height-Age-limit-Food-Respirations-Lesyās etc. of Celestial Beings (132), Previous Bhavas of Celestial Beings (140), Future Bhavas of Celestial Beings (146).
CHAPTER VI. Third Previous Bhava (148), Rājā Rsabha-dèva of Vinita Nagart (149), Diksā of Rajā Rsabbadèva (155), Kèvala Jñāna of Bhagavan Rsabha Swāmi (157), Final Emancipation of Maru-dèvi Mată (158), Sermon of Bha

1
CHAPTER IV. First Previous Bhava of Śramana Bhagavan Mahavira (71), King Satru-mardana of Jayanti Nagari (72), Nayasāra (72), Going to neigbouring forests for bringing timber (75), Nayasara giving food and drink-materials to to Sadhus who had lost their way in the forest (77), Preaching of Dharma (78), Varieties of Dana (89), $tla (102), (chastity)-Tapah (austerity) (108), Bhava-Samyaktva (109). 113
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gavan Śrt Rşabha Swawt (159) Birth of Marici (163) Diksă of Marici Kunāra (164), Story of Anyára-nähaka (166), Marivi Mum bccominy slack in perforuinny religious dutiesMarici Muni assuing the apparel of a Parivrājaka-mendicant (169), Bharata Chakravartın orders out five hundred bullock-carts full of food and drivk-materials (177), Tirthan kara Bhagavān Sri Rsabba-deva goes to Mount Astăpada (180), Explanation of avagrahas (180), In the Samavasaraņa there, Bharata Cakravartin Asks the Bhagavān whether there will be any other person who will become a Tirthankara like himself in futuro or not (180), On Bhagavān's pointing out to biu, his own son Marici, wbo was sitting in a corner-dressed as a Parivrājaka-as a future Vasudeva, a futuro Cakravartia, and as a future Tirthankara, the delighted Bharata Cakravartiu went to Maric and paid huu homage as a future Tirthankara-Marici rejoicing with joy and dancing frivolously out of pride for his noble birth, incurroil the evil Karma of birth in low families (183), Nirvana (Final Emancipatiou) of Tirthaikara Bhagavāni śrî Rsabla-vlèva Swāmt (184), Kapila becomes a disciple of Marici (190), Some consulerations about in a low fainily (195), Karma Philosophy-(202), Kinds of Karnas (201).
CHAPTER VII. Fourth Previous Bhava as a gred in Brahma deva-loka (201), Fifth Previous Bhava as a Brah. maņa namierl Kansika in Kollāga village (207), Sixth Bhava as a Brāhinana named Puspamutra i Sthuraka village (2208), Seventh Previous Bhava as a you in Saudharma deva-loka (208), Eighth Previous Bhava as - Brāhmaṇa named Agni dyuta in Caitya -sannivèsa (208), Ninth Previous Bhava as a god in Iśāna deva-loka (208), Tenth Previous Bhava as a Brāhmaṇa namer Agubhūti in Mandıra village (209), Eleventh Previous Bhava as a god in Sanat Kumára dèva-luka (213), Twelfth Previous Bhava as a Brāhmaṇa named Bharadhvaja in Svetainbikā (213), Thurtcenth Previous Bhava as a god in Mahendra vlova-loka (211), Fourtcenth Previous Bhava as a Brāhmaṇa namer Kapıla of Rājagriha Nagara (214), Fifteenth Previous Bhava as a charoing god in Brahına deva-loka. 220
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Šramaņa Bhagavāna Mahāvira
CHAPTER I. Introduction.
There are two great very important categories in the Universe viz. 1. Soul. 1979 Jîva Tattva and 2. Non-soul aferenta A Jiva Tattva, and when we look upon the Universe, from the point of view of Life or Consciousness, we (livide all things which it contains into starate Jivātmas (Living Beings ) and w ater A-Jiva Parlārtha. (Non-living substance ).
The Soul gta Jiva is either LIBERATED ( Mukta; fra Sidillia) or Munrlane hartt Saṁsāri-Worllly. Every soul is potenti-ally pure. The Mundane soul is in conbination with Karmic matter.
Matter has touch, taste, smell ani! weight and it fills up space but the Essence of the Soul is conceived in Self-consciousness, absolutely devoid of any tinge of Materiality whatsoever. Matter is only a parasite-an unclean veil obscuring the soul's transpar-ently pure nature,
The Soul is ever all-perfect, all powerful. By ignorance and carelessness, the soul indentifies itself with Pudgala-gato-Matter and hence all its troubles and degradation during all mundance existences. The Soul is conscious; Matter is without consciousness.
The Soul is immaterial; the combination of soul and matter is material and it is effected by the soul's activity. This bondage is called Karma #Å since it is the Karma of or action of the soul; and it forms a subtle bond of extremely refined Karmic matter which prevents the soul from soaring up to its natural abode of Perfect Knowledge and Eternal Peace i. e. Moksa H797.
“ The living body, as we see it, is a combination of two distinct substances i. e. Living and Non-living, On the departure at death of the living substance which actuated the living body

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into action during life, what remains in the corpse, is Non-living substancc.
The union of the Soul and Matter is self-proved. This is the first point from which Jainisin starts. This corresponds to the mighty and pregnant (livision of all things into Jiva fra and A-jiva spita i. e. Living and Non-living or Soul and Non-soul.
Soul always, anil soul alone, has consciousness. It alone, is living i. c, is Jiva, all else is non-soul, non-living, devoid of consciousness, which never had and never shall have consciousness and is incapable of being conscious. Everything that is not Jiva is without consciousness.
Pure Soul is pure consciousness. Pure Non-soul is without any semblance of consciousness. This is not a merely logical division, convenient for analysis, arrangement, or exposition. It is a Basic Fact. It must be thoroughly understood. Any error or doubt about this, will certainly vitiate one's understanding of Truth. The duality of a human being is obvious. My nails detached from me, are different. A still finer observation may he macle. Life means a grouping to-gether of so many vitalities c. those faculties which enable me to apprehend objects by means of my senses, or to sense my own powers of body, speech, and mind or my respiration. These vitalities exist in me, but not in dear matter. Every fact in life, to the truly observent Soul, cries out in a most unmistakable tone, the message of this inherent and inevitable wundlane duality. There is Life. There is Life-less-ness. We see it in everything. We see it around us. We see it in us.
It is only the man who iuhued with a philosophy in the phrase of Hume " subversive of all speculation, ” which blinds himself to the obvious existence of these two facts or who by looking too long and too intently and exclusively, only upon one of these, thinks fit to apotheorize the one and to deny the other.
Of this one-sided attitude are born the pure materialists and

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the pure spiritualists typified by the Cārvākas (f) and the Vedāntists of India, respectively. For one, all is matter; For the other, all is soul."
"Thus at the very outset, Jainism sounds a clarion note of dissent from these one-sided views of Truth. It takes its stand on the plurality of the aspects of Truth, and teaches us that both the materialists and the spiritualists, are correct but only partially. Certainly, there is matter, there is Ajiva, thus Cārvāka is right and the Vedāntist wrong. There is also Spirit, there is Jîva; thus Vedāntist is true and Carvāka wrong. We must see both
as both are obvious. Take one broad common phenomenon
"
of death. John dies. The whole of John does not disappear. His body is there. His vitality is not. He is not there; he has gone from the body. That he' who has gone from the body and who, when he was with it and in it, made it alive', is the true John; the Jiva who was called John according to Jainism. The body which he wore and which he dropped or left on death, is the other partner in the firm of Soul and Matter; it is A-jîva, But here the point to be realised clearly is this-that Matter-one of the five chief forms of Ajiva-is in union with the soul, the only living and conscious substance. Lifeless matter is found united with living soul The whole drama of life is played or danced to-gether by the living soul being in close grasp of lifeless matter. Lifeless space is the stage. Lifeless time is the duration and lifeless Dharma and Adharma, the indispensable assistants for the dancers to move or rest. The exercise of dancing is their eternal move-ment in the cycle of mundane existences. At each step, the momentum for a new movement is gained; at each embrace of matter, the delighted, deluded soul, throbs and vibrates for a fresh embrace. Wily matter is ever ready to attack the Soul to flow into it with its million insinuations and to keep alive and vigorous, the bondage of the living by the non-living. The inflow of the non-living matter into the living soul is called Aśrava (r). The bondage is Bandha . The stoppage of Aśrava is Samvara ( . ); the release of bondage is Nirjarā

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(fritt); the total Liberation of the living, from the bondage of the Non-living is Moksa Arap."
जिजिव जीवति जीविष्यति चेति जीव । Jijivajivati jivisyati ceti Jivah. That which lived from time immemorial), which lives ( at present), and which shall live ( in future ) is a Jiva. जीव-प्राणधारणे-ति Jiv pranadhārane. The verb Jiv जीव् is used in the sense of possessing life.
A living being is one, that possesses the means of supporting life. That which possesses a definite number of vital parts-at least four for Ekendriya ruft Jivas and more for others-in accordance with its capacity to possess, out of the ten Prānas
or vital parts-of the body, is called a Jiva.
Prāna (tor) is of two kindls:-Dravya Prāņa, you stiut and Bhāva Prāņa Te TUT.
There are ten varieties of Dravya Prāņa,-viz. The five Indriyas facer-the five Organs of Sense,-through the medium of which, the atma is able to acquire a knowledge of substances, They are:-1. Sparshana Indriya FTT T-Sense of Touch or Tactile Perception. 2. Rasana Indriya te facev Sense of Taste. 3. Ghrāņendriya wiùGET sense of Smell. 4. Cakşu Indriya चक्षु इन्द्रिय-Sense of Sight-and 5th Shrotrendriya श्रोत्रेन्द्रिय-Sense of Hearing. 6. Shvásoshvāsa saratath. Breathing; Respiration. (7-8-9. Activities of Mind, Specch, and Body.(7.
8 T Mana yoga. 8. teritor Vachana yoga. 9. fiterett Kaya yogn.) and 10.-Ayuh. ary: Life-limit.
1, Ananta Jnāna at Infinite Knowledge. 2. Ananta Darśana para STT Infinite Perception. 3. Ananta Cãritra satafce Perfect Conduct and 4. Ananta Virya arreftf Infinite Power, are called Bhāva Práņas a TOT.
All the living beings in this worki, possess the number of Pranas, suitable to their capacity, out of the above-named ten

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Dravya Praṇas.
The Siddhas or the Liberated Souls, who have totally destroyed all the Karmas and who possess Infinite Knowledge and Infinite Perception and who enjoy Unfathomable Bliss, have the above-said four Bhava Prāņas.
Thus, the most characteristic sign of a Jiva is its capability of possessing Prāņas.
or the
Besides, चैतन्यलक्षणो जीव इति - Caitanya lakṣano jîvah-A Jiva has consciousness. It means that a Jiva can be known by its ability of experiencing the happiness of good actions misery of evil actions and of destroying good and evil Karmas. According to Vyavahāra Naya, Maghan-Common Usage, he who, under the influence of good or evil Karmas, does good or evil actions, enjoys the fruit of good or evil actions, goes to all the four gatis T or conditions of existence, including Naraka Gati, fa in accordance with his actions and who after completely destroying all Karmas, is able to attain Mokṣa T or the state of Final Liberation, is a Jiva -a Living Being.
IT IS SAID:
यः कर्त्ता कर्मभेदानां, भोक्ता कर्मफलस्य च । संर्त्ता परिनिवर्ता, स ह्यात्मा नान्यलक्षण. ॥ १ ॥
1. Yah kartta karma-bhèdānām, bhokta karma phalasya ca;
Samsartta parinivartā sa hyātmā nānyalakṣaṇah.
1. He, who does various actions, enjoys the fruit of his own Karmas actions, wanders (in the four Gatis) in this world, and who (after completely destroying all his Karmas ) attains Mokṣa T, is called a Jiva. A Jiva has no other cha
-racteristic.
BESIDES,
ज्ञानं च दर्शनं चैव चरितं च तवो तहा
वीर्य उपभोगो भ एवं जीवस्त लक्खणं ॥ १ ॥

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1. Jrānam ca
darśanam
ceva carittam
ca tavo
taha;
Viryam uvaögo a dyam Jivassa lakkhaṇam.
1. Jnanam på Knowledge. 2. Darsanam orta Conation. 3. Carittam afte Right Conduct. 4. Tavo aten Tapah : Austerities; penance. 5. Viryam ftif-Power; strength, and 6. Uvaogo Jaatit Upayoga gyet Enjoyment are the characteristics of a Jiva.
“ In the impure state, nine properties of the Soul may be mentioned:—
1. It lived in the past, is living now, and shall live for ever. 2. It has perception and knowlerige. 3. It is immaterial, i. e. has no touch, taste, smell or colour. 4. It is the only responsible agent of all its actions. 5. It completely fills the body which it occupies, e-g that of
an ant or an elephant. 6. It enjoys the fruits of all its Karmas. 7. It wanders in Samsára. 8. It can become a Siddha in its perfect condition. 9. It goes upward."
« In every man,-every living being,-a demand for happiness and aversion to pain or trouble, is the first universal feature of Life. Jainism seizes this as the most important characteristic of Soul. It seeks happiness. It seeks this, because it has it not. To science, soul of life is only a mysterious something that lurks behind the marvel of matter. To Jainism and to all religions, this is an incomplete account of reality; the soul is as real as matter itself. The Body is rough and gross; it is fit only for the struggle with its own kin-matter. The Soul is subtle and refined, not meant for struggle with Matter; it is what feels pain and pleasure. The senses and the mind bear messages to it. It is the entity between which and the phenomena of life, the body is

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the visible link. It is the something which still feels discontented, when the body and even the mind have found all that they want. It is a more inner principle of life than even mind. It is that which has the instinct of peaoe and bliss. Despite all our pangs and sorrows, we still hope for the best. This unkillable hope is the faintest index to the Eternal Bliss, which is an everpresent characteristic of soul."
«The hurry and competition of life soon tire us. This is due neither to laziness nor to love of weakness. It is only the germ of compassion which is in the soul of man. It is the pursuit of peace,-of undisturbable tranquility-that is a great feature of the soul in its pure condition. The Peace and Bliss are the twin goals aimed at by the soul. They cannot be ever-lasting unless based on deep, detailed, and well-digested knowledge. Perception and conviction are conditions of Perfect Knowledge. Thus, perception, Knowledge, Peace and Bliss are the great characteristics of soul. In combination, they imply an enormons power in the fully-evolved Soul."
The doctrine of Soul is not, in the Jaina view, a mere matter of faith; it is a matter of observation and common sense. If people shut their eyes to the noon-day Sun, and go on asking: " Where is the Sun, we cannot see it. There is no sun;" there is no remedy; they cannot see the light. By shutting one's eyes to facts or explaining them away, if they oppose our pet theory or scepticism, we cannot kill facts, although Truth is shut out in part or wholly. I try to make this clear, as Jainism cannot be properly understood and followed, unless we believe in a soul and clearly realise our belief, and analyse, in details, the meaning there of.
'All the souls in the universe can be classified into two main divisions. One division contains Muktātmās FITAT or those Liberated Souls who having completely destroyed the bondage of all the eight Karmas and being possessed of eight great qualities of the soul viz.
1. Ker ila Jnana wo
Perfect Knowledge.

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2. Kevala Darsana. 3. Ananta Virya
4. Samyaktva
5. Avyabadhata 6. Saksmatva
perception.
7. Avagahantva
8
at
eoqata Perfect Conation. Infinite Power. Perfect Right-Belief. Undisturbability. fineness deyond
Kxtreme
अवगाहनत्व Inter-penetrability or infinite
capacity for giving place;-and.
8. Aguru-laghutva a The quality of being neither light nor heavy by nature,
These perfect souls, sublime in the knowledge of the Universe and Beyond (Loka and A-loka ) eternal and steady at the summit of the universe,-are called Muktātmās garen or Siddhātmas सिद्धात्मा.

sense
The other division consists of Samsari Jivātmās ģerû diere:n Mundane or Worldly beings, who under the baneful influence of I. Mithyatva fara Wrong Belief. 2. A-virati farcia-Nonrenunciation; vowlessness. 3. Prama la Carelessness. 4. Kasaya कषाय Passions and No- Kasaya नोकषाय - Minor Passions helping them, and 5. Yoga at Functional activities of mind, speech and body (Maua Yoga Vacana Yoga ar and Kaya Yoga, ), wander from time immemorial, in this endless misery-stricken Samsara and assume forms in all the four Gratis T or conditions of existence viz 1 As a celestial being देव Deva during Deva Gati देवगति 2. As a Manusya मनुष्य - a Human being during Manushya Gati. #gfa 3. As a Tiryanca fa-a sub-human creature, a lower being or a brute, during Tiryanca Gati fafa and 4. As a Nāraka नारक - a hellish being during Naraka Gatif-in accordance with their good or evil actions.
THE FOURTEEN SOUL CLASSES. accggi ifta får får aefifta servofrervoftar पज्जन्तापजत्ता एवं ते चउदसा हुन्ति ॥
Bādara suhumè indiya bi ti caurindiya asanņi ya; Pajjatta-pajjatta èvam tè cau-dasa hunti. The one-sensed souls, fine and gross; the two-three
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four-sensed; the five-sensed, irrational and rational; all these, being developable and non-developable, make the fourtven classes. (of Jîva ).
This gatha enumerates the fourteen soul-classes, which may be shown thus:
or
1. Fine One-sensed 2. Gross
Each of these is either, 3. Two-sensed
1. Developable to 4. Three-sensed 5. Four-sensed
i 2. Non-developable 6. Irrational Five-sensed 7. Rational „ „ J
Paryāpta (Terre Developable) Jivas are those who, within one antar-muharta i. e. within 48 minutes, gain the capability of fully developing the essential characteristics of the body, into which they are going to incarnate. While, those that do not gain such a capacity, are called Aparyāpta (argen-Nondevelopable.)
[ Antar-muharta is a period of time, which at its minimum consists of nine Samayas and above and at its maximum, of forty-eight minutes, minus one samaya. All the other periods, between these minimum and maximum, are called Antarmuharta ]
KINDS AND VARIETIES OF SOULS. Samsāri souls or Samsāri Jivātmās sent stratehi are of two kinds; viz 1. Sthāvara Futer Immobile Souls, and 2. Trasa Ta Mobile Souls, according to the bodies they inhabit.
Sthāvara FETETT Jivas are those which are devoid of locomotion and have only one organ of sense, viz that of Touch or Tactile Perception (era Sparsana.). Earth, water, fire, air, and the vegetable kingdom, are known as Jivas belonging to the Sthāvara class. Symptonis of life in these Saprāna Sthāvara (mureyrar) or living fixtures, consist among other phenoniena, in RESPONSIVE-NESS, as manifested by the series of changes in the

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organic anl in-organic worliis, as has also been recently demonst, rated by Dr. Jilgrlish Chawlra Bose, the most renowned Bengalee scientist of the «lay, that, in addition to the clead pudgala-matter, there is something superphysical, both in the living and in the so-called non-living. Experiments have shown that, like plants and animals, a piece of metal responds, in a like manner, if suitably influenced. But when killed by poison, like the plant or animal, it does not responul. When this something superphysical, departs from the constitution of the living and the so-called nonliving, we say, it is nearl, by which we mean that it does not respond.
Sthāvara souls are of five varieties
1. Prithvi Kāya yester Earth-bodlied Souls. Mineral substances c. y. Stvnes, Metals-Gold, Silver, Copper, Tin, Zinc; Dia-monds, Saphire, Arsenic, Mercury, Common Salt, and various kinds of salts, carths, and stones, are examples of Prithvi Kāya substances.
2. Ap Kāya Souls 3TTET Water-boilied Souls. Surface water of rivers, ponds, lakes, seas, oceans; water of wells, deep-springs; rainwater, dew, hail, ice and-Ghanodarlhi mat-solid mass of thick watery stratum supporting the under-ground resilences of hellish beings and the celestial abodes of heavenly beings, are examples of Ap Kāya souls.
3. Agni Kaya अनिकाय Teu Kaya तेउकाय Tejas Kaya तेजस्काय Fire-bodied Souls. Live burning coals, fire of flames, bright light, sparks of fire emitting from heaps of hay or wood, fire-brand, meteor, torch, lightning and sparks of light coming from stars and planets, are examples of Agni-Kāya souls.
4. Vāyukāya ayat Air-bodied Souls. Wind-storm going high up, windl-storm with a downward direction, wind-storu moving in a circle, mild wind-breeze, great wind-storms, thick and thin air-stratum at the bottom of seas, are examples of airbodied souls. The air that we breath in, is held to be saturated with very fine animalcules.

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5. Vanaspati-Kāya matahante-Souls in the Vegetable Kingdom-The presence of life in plants, has been proved beyond doubt, by the researches of Dr. J. C. Bose. The plants live, grow, and die, and respond to human and other stimuli applied to them. Jainism has long since credited plants and minerals with the possession of a soul anil consciousness of a very low grade.
The vegetable kingdom is divided into two groups.
The one containing Pratyèka Vanaspati Kāya Jivas con Tate Parrt or Individual-souled Vegetables possessing one soul in one body. They are always Bādara are gross, never Suksuna-ETH fine. These Pratyèka Vanaspatı Kāya Jivas have an individual soul for the root, skin, leaves, wood, flower, fruit, and seed.
The other group contains Sãlháraņa Vanaspati Kaya Jivas Franco regfahr-Common or Group-soulel vegetables, which have innumerable souls in one body. Bulbous roots, sprouts, buds, moss of five varieties, carrots, potatoes, garlic, yam, turmeric, Amritvèla, thorn-apples, sprouts of newly-grown corn, turnips, cauli-flower, mushrooms, aloes, all unripe fruits, all leaves with hidden veins, green ginger, unripe fruits of tamarinds and mangoes, onions, varieties of thorn trees, Guggula; leaves of hemp, radish, and all those vegetables whose veins, knots, ane! joints are hidden; which, on division, can be divided equally, which are without fibres and which grow even after they are crushed-are a few examples of Sádháraņa Vanaspati Kaya Jivas. They are also called Ananta ( Tia) Kāya Jivas.
Besides the above-named Sádhāraņa Vanaspati Kāya Jivas, there are a number of other unknown Sādhāraņa Vanaspati Kāya Jivas. By destroying a portion of it, innumerable small animaoules are likely to suffer. These Sādhāraņa Vanaspati Kāya Vegetables shoukl not be used as food, because. by the use of such substances, not two or four or eyen more, but innumerable small animalcules are killed; they should, therefore, be abandoned for ever.
By the operation of the Common Furor-Sadhāraṇa bodymaking Karma,-the Nigora bodies, as they are also called, become

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Group-souled. They are again known to be of two kinds grogs or fine. Their bodies are gross or fine through the operation of gross or fine body-making Karmas. Obstructive ( TTT ghāta ) body is gross, while non-obstructive are A-ghāta body is fine. Gross bodies are called destructible or obstructive, because they alone can destroy each other.
Fine bodies are indestructible or non-obstructive, because nothing can kill them, and they can kill nothing. They die a natural death at the exhaustion of their Age-Karma. They pervade throughout the whole universe.
Nigoda Living Beings. « Nigoda ” beings are of two kinds,--fine and gross. Fine Nigoda Living beings exist everywhere in the Universe--from the nether-most hell to the highest region of the eternally Liberated Souls-( 14 Rajus high ). They are one-sensed, both dovelopable and undevelopable; they take birth and die eighteen times in the short interval of time taken by one pulse-beat of an average human being. Of course, being souls, they have knowledge; but this knowledge preceded by its conation, is limited to the sense of touch. These Nigoda souls are-neither earthbodied, water--bodied, fire-bodied nor air-bodierl. They belong to the vegetable sub-class of the Immobile Class of Souls. They have one body ocoupied by many souls, which are born, which live, and which die together.
These group-souls are of two kinds:1. Those that have never left Nigoda. They are called Nitya
forret ) Nigoda ever-one-by-many souled TeaT. 2. Those that left Nigoda and became embodied in higher
forms of soul-classes; but have come down to Nigoda once more. These are called Itara Vigola racfarent or Caturgati
Nigoda watafortes One body-many-souled. These two are also called Sadhārnna or Common or Groupsouled-classes of vegetables.

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The other class of souls is Trasa 7-l from Sanskrit yą to fear ) or Mobile Souls.
Trasa Jîvas are those, who have power of locomotion and are therefore, able to run away from the seat of danger. The distinc-tion is that, the Sthāvara Souls cannot move at all, at their own will, while the Trasa Souls are able to move to a greater or less extent.
The Trasa Souls have sense-organs anıl they are named ofrece Dvi-indriya rifier-Trı-ındriya, agrificct Catur-indriya ant daft Pancèndriya, aceoriling as they possess two, three, four or five sense-organs.
Test Dvi-indriya souls are thosc, which have two senses i. e. that of touch, and that of taste. Conch, shells, cowries, leeches, intestinal worms, silk-worms, maggots eto, are examples of: two-sensed souls.
stift Tri-indriga souls are those, which have three senses i. e. the sense of touch, the sense of taste, and the sense of smell. Bugs, lice, ants, centipeds, cochineal, worms in human excrements, worms in excrements of lower animals, insects in spoiled grains of oorn, insects found on cars of diseasel dogs, worms found in spoiled sugar and sugar-juice, are examples of three-sensed souls.
gher Catur-indriya souls are those, which have four senses, i. e. the sense of touch, the sense of taste, the sense of smell, and the sense of sight. Scorpions, bees, wasps, flies, crabs, mosquitoes, and brown reddish leech, are a few examples of four-sensed souls,
Two-sensed souls do not usually possess any legs. Threesensed souls have four to six or more legs. Fonr-geused souls have six or eight legs; and five-sensed souls have two or four feet. Serpents, pantheons, and fish have no legs.
Three-sensed jtvas have two hairs in front, and four-senged

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jivas have two horny excrescences m front.
rafico-Pancèndriya souls are those, who possess all the five senses-viz, the sense of touch, the sense of taste, the sense of smell, the sense of sight, and the sense of hearing. Pancènciriya jîvas are of four kinds viz, 1. Nāraka arca Hellish beings, 2 Tıryanca-faria Lwer animals, brutes, 3. Mannsya everHuman beings, and 4. Devas da Celestial beings.
1.
Vārakās ar Hellish; Vāratās arcal-Un-amised, are 30 -called because they never like the Dravya 4 Objects; Ksetra,
Place, Kāla to Time, and Bhāva TE Conditions, in which they are placed nor do they like cach other. All the objects and surroundings in hell, are altogether disagreeable. The very nanie Nārakā m an, or Näratā TITTI, signifies that the hellish beings do not, at all, like the conditions of hell nor do they like each other.
2.
Tiryanoa furst Crooked,-Sub-human souls, Lower animals or Brutes,-are so-called because they adopt crooked thoughtactivities, have open indulgence in their animal passions, are in a very low position as regarıls their body position, have little knowledge, and have multifarious grave demerits.
3
Manusya wote Mānuşāh hrani: Human beings (Men) are so-called because they always have discrimination, are mentally well-qualified,- strong of will-power, and are descenilal from the Manus (or Kulkaras) the leaders of men.
Manus or Kulkaras 500T are born in the Bharata and Airvata Kşetras just at the beginning of the transformation of Bhoga-Bhami or enjoyment conditions into Karma-Bhomi or work-conditions. They are sixteen in number and one follows the other after definite intervals. They instruct the people into new ways of living and hence they have been spoken of as the chief ancestors of all men.

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During the present age, Nābhi Rājā was the seventh Kulkara and his son Sri Rishabha-elèvá, was the first Tirthankara of the present series of twenty-four Tîrthankaras of the Jainas and his son Bharati Cakravarti,-after whom the country is named Bharata Ksetra,-was the first Cakravartin,
4.
Dèves e or celestial beings are so-calle'l bccalise they always amuse themselves with their eight heavenly iwquisitions, and have shininy heavenly constitutions.
The eight heavenly acquisitions of thu celestials which are theirs by nature, are the following: - I Aņinā sforar-This enables them to make their borly very
small. Mahimā Aich is the opposite of the first and helps them to
extend their bodies to any dimensions. 3. Laghimā ar by which they can make their borlies very
light. Garimnā TAAT by which they can make their bw.lies very
heavy. 5. Sakāua Rapitva TE by which they can, at their
own will, adopt any forms and any number of bodies at one time. Vasitva altra by which they can bring others unler
subjugation. 7. Išitva retrat by which they can exhibit superiority. 8. Prakāmya TRT-Power to act as they desire.
Celestial Constitution-The constitution of celestial souls is technically called, Vaikriyika Sarîra f* rtte--Fluid bouly. The celestial beings can assume any form they like. Their boly has no flesh, blood, and bones, and there are no filthy excretions fron it. It is very lustrous.
We are human beings. The Pancèndriya Jivas are called rational (erant Sanjui-Possessing clear conception) or irrational
6.

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(perfi-A-suijnt -Not possessing clear concoption) in accordance as they possess clear conception or not.
Hurses, cows, buffaloes, dogs, asses, elephants, tigers, lions, bir is like parrots, pigeons, crows; sea-biris, aligators, fish living in water, snakes, pantheons, crawling on ground-are a few examples of Tiryanca Pancèndriya Jivas.
Varieties of Tiryanca Pancènclriya Jivas.
जलयर थलयर खयरा तिविहा पंचिंदिया तिरिक्खा य। सुसुमारमच्छकच्छवगाहा मगरा य जलचारी ॥ १ ॥
Jalayara thalayara khayarā tivihā pancin liyā tirikkhā ya; Susimāra inaccha kacchava gāhā magarā ya jalacāri.
Tiryanca Pancèntriya Jivas are of three kinds:-1. JalayaraHOTT-1. Aquatics or those living in water. 2. Thalayara Tour Those living on dry land and 3. Khayară-te-Those flying in the air.
Silsimāra gear Sea-whales, Maccha # Fish; Kacchava537 Tortoise, Gāhā ET-91€ Crocoliles and Magura Aire Marine-monsters, aligators,-are examples of Jalacara Jivas.
उपय, उरपरिसप्पा भुयपरिसप्पा य थलयरा तिविहा
-9-756-TEET FAST ! Carpaya Uraparisappā Bhuyaparisappā ya Thalayarā tivibā;
Go-Sappa-Naula-pamuhā bodhavvā tè samāsèņam. Thalachara Jivas are of three kinds -
1. Canpaya 7347 Catuspada aree Four-finted quadrupeds. 2. Ura parisappā उरपरिसप्पा-Ura parisarpa उरपरिस-Those moving abuut on breast-and 3 Bhuya-parisappā ar Bhujam parisarpā syfterf, Those moving on hands.
Cows, buffalous, borses, asses, elephants, camels, sheep, goats etc are examples of Four-fuoted Thalacara Jivas.

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Sappa -Sarpa Serpents, huge snakes, boas, pantheons etc are a few examples of Thalacara Jivas moving about on breast.
17
Naula--Nakula
-Mungoose, rats, squirrels, monkeys etc are a few examples of Bhuja-parisarpa yaqka-Jivas moving about on arms.
खयरा रोमय-पक्खी चम्मय-पक्खो य पायडा चेव । नर-लोगाओ बाहिं समुग्ग- पक्खी विगय-पकली ॥ ३ ॥
Khayarā Romaya-pakkhî Cammaya-pakkhi ya pāyalā cèva; Nara-logão bāhim Samugga-pakkhi Vigaya-pakkhî.
Khayara
-Khècarā
-Birds,-moving about in the air, are either Romaya-pakkhi À¤TT¥-possessed of wings furnished with fine hair, or Cammaya-pakkhi - possessed of wings made of skin, and outside the Manusya loka i. e. Jambū dvipa, Dhātakı Khanda dvipa and Ardha Puskaravara dvipa, where only there are living beings, there are birds with closed wings and with extended wings.
Parrots, pigeons, crows, sparrows, swans, cranes, vultures etc are examples of Romaya-pakkhi ng-44-Jivas. i. e. birds whose wings are furnished with fine hair.
Bats, nettle-wings etc are examples of Cammaya-pakkhi, reft-Jivas.
सव्वे जल-थल - खयरा समुच्छिमा गब्र्भया दुहा हुन्ति. Savvè Jala-Thala-Khayarā samuchchhimā gabbhayā duhā hunti.
are
All these Jalacara, Thalacara and Khècara Jivas born from an uterus, as well as, are born spontaneously without an uterus (or a divine bed or a place of birth for Nāraki Jivas.)

Paryapti affa (Developableness )" Paryapati uff is the attainment of the capacity of developing body, mind, speech and the five senses, while Prana T is the activity of those funo
tionaries.
"
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“ Biologists and Zooloyists alone can say if it is capable of heing subjected to experiments.
But the briefest Jaina account is this - The newly-born-Soul is incomplete, hut it has the capacity to become comptete, in assimilution, boly, senses, respiration, spaech, ani minl. The completion of the capicity to develop these six processes, makes the six Paryāptis.
When a soul goes from one con lition of existence to another, it assimilates the molecules of Ahāraka TITIT# Matter and also of specch-matter in the case of more than one senset ant of minil-matter, in the cise of rational beings, The āhāraka molecules form the physical boly of humin and sub-hunan beings; the fluid-Vaikriyika fr-transformable body of celestial ani hellish beings, and the assimilative boly in case of saints. These molecules must be reluced to a primary solid and liquirt form. The completion of the capacity to do it, is the Assimiliative SITETCE-Ahāraka-Development.
The solid portions develop into bone anl harl substances, and the liquid into bloot, bile etc,--the fluid substances of the body. The completion of thecapacity to do it, is the S'arira arft Body Development. The molecular matter assimilated by the soul is further formed into sense-organs; the completion of the capacity to do it, is the Indriya çfast-Sense-Development. The wear and tear of the body, is made up by ceaseless Respiration. The completion of the capacity for respiration is Aņapāņa BATTUT Development. The completion of the capacity to form speech-molecules and mind-molecules into speech and mind, is respectively the Speech and Mind Development.
The beginning of the acquiring of four, five or six capacities is simultaneous, but their completion is in the order in whioh they are named above. And from the first kind, each successive development takes more time to complete itself than its predecessor. But each one indivirlually, and all the six ocllectively never

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take more than one Antar-Muhūrta, the minimum of whioh is nine samayas, and maximum is forty-eigh tminutes, minus one sąmaya But a completelyundevelopable (LabJhi Aparyāptaka (afparfa ) soal does not complete its capacity ot develop and dies within one Antar-Muhurta which is one-eighteenth of one pulse-beat.
The right place of enjoying the benign fruits of good actions dond by human beings and lower animals, is Dova-loka at, Celestial abodes,-and place of enduring the hardships of evil actions done by them, is Nāraka Bhumi-ar Hell.
The Nārakas live under-ground. The middle world of the universe is the region occupied by human beings and the subhuman beings. The middle of the Upper World is the region of heavenly beings.
THE UNIVERSE. The Universe is 14 Rajus high, 7 Rajus at the base with a thickness, which at its base is 7 Rajus; then it gradually decreases to one Raju at the height of 7 Rajus i. e. at the Middle of the Universe, where the Middle World i. e. the region of the human and sub-human beings is situated.
Then, it gradually grows to a thickness of 5 Rajus at the point where the sixth heaven ends and which marks the Middle of the Upper Worla or the region of heavenly beings. Finally, it gradually decreases to a thickness of one Raju at the top of the Universe i. e. 14 Rajus high above the base, 7 Rajus high above the Middle World and 34 Rajus high above the sixth heaven. It is here that the Siddha Kþetra or the Region of Eternally Liberated Souls is situated. This is at the top of the Universe.
The whole universe is enveloped in three atmespheres, oalled the Váta Valayas 1 or wind-sheaths. They are:

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I.
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The thick wind or very dense atmosphere Ghanodadhi-vătavalaya घनोदधि-वात-वलय.
II. The less thick or dense atmosphere Ghana-vāta-valaya
घनवात-वलय
III. The fine wind or rarc
तनु बात - वलय.
atmosphere
The above human region is Aḍhi Dvîpa ¶ two conti nents and a half-vız, Jambû Dvipa. Dhātaki Khanda, and half Puskara-vara Dvipa.
Tanu-vāta-valaya
The
ta
Space a Akāśa is divided into the Universe लोकाकाश Loka-kāśa and Non-universe अलोकाकाश Aloka-kāśa. universe is divided into three parts. The Upper Universe Urdhva-loka, the Mille Universe Madhya-loka Я, and the Lower Universe Adhah-loka. The Upper Universe and that alone contains the heavenly residences of celestial beings. In the centre of the Middle Universe, there is Mount Mèru. It is surrounded on all sides by Jambu dvipa,-a continent having a diameter of 100000 yojans. Jambu dvipa is encircled by the Lavana Samudra Jamage 200000 yojans in diameter. This is encircled by the continent Dhātaki Khanḍa yojans in diameter encircled by the ocean Kālodadhi 800000 yojans in diameter. This is agam encircled by the continent Puskara पुष्कर Dvipa द्वीप 1600000 yojas in diameter. Puskara vara dvipa is bisected through-out by the mountam MānuSottara # so-called because no human being can exist beyond this mountain. Beyond Puskara vara, dvipa, there are in.numerable oceans and continents, the diameter of each one being double that of its predecessor. The last continent 18 Svayambhū-ramaņa and the ocean 18 also ealled Svyambhu-ramaņa स्वयंभूरमण. The last continent is divided in its middle by the mountain Svayamprabha (inm ).
400000 fu

The first 2 continents and the first two oceans, have both Karma Bhumi - कर्मभूमि and Bhoga - Bhūmi - भोगभूमि. The last ocean
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and half of the last continent next to the ocean have got only Karma-Bhumi. The rest of the oceans and continents have only Bhoga-Bhumi,
The Middle Universe is the abode of three groups of celestial beings i. e. 1. Bhavanapati af Residentials 2. Vyantara surat Peripatetics and 3. Jyotisk Stellars, as also of the human and sub-human beings. Human and sub-human beings both of Karma-Bhumi and Bhoga-Bhumi type are found in the first two oceans and the first two and a half continents i. e. up te the Manusottara. No human beings of any kind are found anywhere else in the Universe.
One-sensed beings are found in the whole universe, 2 to 4-sensed and 5-sensed irrational beings are found only in the first two oceans, first 2 continents, last continent and the last ocean.
Five-sensed rational human beings are found only in the first 2 continents and the first two oceans. Five-sensed rational sub-human beings-lower animals of the Bhoga-Bhumi type. are found everywhere except the last half continent and the last
ocean.
Beyond Manusottara and the Svayamprabha, there are only 5-sensed animals with mind only of the Bhoga-Bumi type. In the last continent and the last ocean, there are all kinds of animals of the Karma-Bhumi type.
Our earth is an immense circular body consistiug of a number of concentric rings called Dvipas -Islands, separated from each other-by ring-shaped oceans. In the centre, stands Mount Mèru. Around this, at its foot, runs the first continent Jambu-dvipa . This is surrounded by the Lavana-samudra, or the Salt Sea. Then come the other continents each followed by a sea-ring. The names of the first eight continents beginning from Jambu-dvipa out-wards are
1.
Jambu-dvipa

-The Jambu Island.
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2.
Dhātaki-dvipa-ra gir-called the Grislea Tomentosa Island from its resemblanee to the flower of Grislea Tomentosa.
3. Puskara vara-dvipa gokkar er called the Lotus Island from
its raseinblance to the lotus flower. 4. Vārunivara-dvipaareotac to The Water Island. 5. Ksîravara-dvîpa-efeat at The Milk-white Island, 6. Ghrụtavara-nvipa gaat at Ghee (Clarified butter) Islandi. 7. Ikşuvara-dvipa Tim The Iksuvara dvipa 8. Nain liśvara-vipr å faceto The Nanlīśvara Islanıl.
The sea netween Dhātaki-dvipa anıl Puskura vara (lvîpa is the Kālulashi tafer. The Puşkaravara dvipa is divided by Mount Mānuşottara, which is the ultimate limit of the region inhabited by human beings. Thus, human beings live in two and a half continents: Jambū-dvipa, Dhātaki dvîpa anıl half of Puşkaravara dvîpa. The name of the last sea is Svayambhū-ramaņa FarfOT. Non-human beings (Tiryanca fata) live in the whole of the Middle World; Immobile souls (Sthāvara Fora) in the whole
Universe. Aquatic souls are only in the first two seas (Lavana Samudra and Kālodadhi) and in the last.
We are concerned mainly with Jambū-dvîpa. It has six mountains running thru it east and west. These are, from south to north.-(1) Himavāna fichara (2) Mahā-himavāna Akithana (3) Nisadha fatte (4) Nila aftes (5) Rukmin f and (6) Sikharin fararta. These divide it into seven zones,
From the south, the names are. Bharata-Kśètre 2. HaimarataKşətra 3. Hari-Kśètra 4. Videha-Kśètra 5. Ramyrk Kśətra 6. Hairaṇyavata-Kśètra and 7. Airavata Kśdtra,
Bharata-kşètra is the part to which we belong. Bharata

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ksetra is divided by the Vijayārarlha mountain into a northern and a southern region. The northern region is peopled by Milecchas
255 (barbarians) The southern region is divided into three sections by two great rivers--the Maha-Sindhu GIFTN Indus in the west and the Maha-Gañgā ITOTT Ganges in the east. The barbarians, again, people the extreine eastern and western sections.
We belong to the midille section callel the Arya-khanda, It is boundled by the Great Ganges on the east, by the Vijayār
ha Mountain on the north, by the Great Iulus on the west, and by the Salt sea on the south
Bharata-ksétra is 526} yojans broad. The rivers, the Great Inclus and the Great Ganges, and the mountain Vijayārdha clivide it into six sections as seen above.
Our whole world with its Asia, Europe, America, Africa, Australia etc. is included in Arya-khandu.

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Chapter 11 Su-de’va ga Su-guru gua Su-dharma yw..
4. Su-d'èva. It is said.-- 1, गजाश्वपोतोक्षरथान् यथेष्ठपदाप्तये भद्र निजान परान् वा भगति विज्ञा सुगुणान् भज शिवाय शुखान् गुरुदेवधर्मान् ॥ १॥
Adhyātma Kalpa-druma TETEHETTA. i Gajā sava potoksa rathān yathesta padāptayè bharira'. nijān parān vā;
Bhajantı vijņāh suguņān bhajaivam shivāya shuddhân gurudeva dharmān.
1 Just as wise persons take into their service, their own wel-equipped elephants, horses, boats, oxen and chariots or those belonging to others, for the purpose of going to a desired place, in the same manner 0 worthy man!, therefore, adore a Sudèva
a true God, a Su-guru gye-a true Guru-teacher and Sudharma Å a true Dharma for the attainment of Liberation. 2. न धर्मचिंता गुरुदेवभक्तिर्येषां न वैराग्यलवोऽपि चित्ते तेषां प्रसूक्लेषफलः पशूनामिवोद्भव स्यादुदरंभरीणाम् ॥२॥
BEUCHACUCH - Adhyatma Kalpa-druma 2 Na dharmacintābhaktı-r-yêsām, na vairagya lavospi cșittè;
Tèsām prasūklėsa phalah pasūnāmivolbhavah syādudarambharipām.
2 The birth, of such voracious persons, who have no consideration for virtuous actions, who have no devotion towards Gurus and Devas, and who have not a particle of indifference to worldly objects in their minds, is as distressing as the birth of a lower animal.
Kalikāla Sarvajna Acārya Mahāraja Śrımān Hemcandrāchāryaji writes about the most essential qualities of a Sudeva gran a True God thus:

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1.
3.
Mahājñanam bhavedyasya, lokaloka-prakāśakau; Mahadaya damo dhyānam Mahadevah sa ucyatè. 1. 2. Ragadvèsau, mahāmallau, durjayau yèna nirjitau; Mahādèvam tu tam manyè sèṣā vai nāmadhārakāh. 2.
1.
2.
3.
25
1 महाज्ञानं पवेधस्य, लोकालोकप्रकाशकम् महादया दमो ध्यानं, महादेव स उच्यते ॥ १ ॥ 2 रागद्वेषौ महामलौ, दुर्जयौ येन निर्जितौ । महादेवं तु तं मन्ये, शेषा वै नामधारकाः ॥ २ ॥ 3 महाक्रोधो महामानो महामाया महामदः ।
महालोभो हतो येन, महादेवः स उच्यते ॥ ३ ॥
महादेवस्तोत्र - Mahādeva Stotra ( Hèm )
Mahā krodho, mahā māno, mahā māyā mahā madah; Maha lobho hato yèna, Mahādèvah sa ucyatè. 3.
He, who has complete knowledge capable of enlightening Loka the Universe, and A-loka-the space outside the Universe; who has great compassion ( for living beings ); who has selfcontrol; and who is devoted to religious meditation, is called a great God.

I really consider him, as a great God, who has conquered, the two very powerful wrestlers,-passion and hatred-which are hard to be conquered; the rest are merely bearing the
name.
He, who has thoroughly overcome great anger, great pride, great deceit, great conceit, and great greed, is called a great God.
यो वीतरागः सर्वशो यः शाश्वतसुखेश्वरः क्लिष्टकर्मकलातीतः सर्वथा निष्कलस्तथा ॥ ४ ॥ यः पूज्यः सर्वदेवानां यो ध्येयः सर्वयोगिनाम् यः स्वष्टा सर्वनीतीनां महादेवः स उच्यते ॥ ५ ॥ -Bnagavan Haribhadra Sūri Aṣṭaka Prakaraṇam.
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4.
Yo vitarāgah Sarvajno yah gãsvatasukhèsvarah; Klishtakarmakalātitah sarvathā niskalastathā.
5.
Yah pūjyah sarvadèvánāw, yo dhyèyah sarvayoyinām; Yah srastā sarvanilīnām, Mahādèvah sa ucgate.
5. He, who has become completely free from passion and hatred; who is Sarvajna Hera Omniscient, who is the Lord of Eternal Happiness; who has completely over-come the smallest portion of Karmas of evil actions; and who has, therefore, become completely free from the minutest part of Karmas in every way, 5. Who is worshipped by all the gods; who is meditated upon by all the Yogins; and who is the creator of all worldly wisdom, is called a great God.
विष्णुर्वा त्रिपुरान्तको भवतु वा ब्रह्मसुरेन्द्रोऽथवा भानुर्वा शशलक्षणोऽथ भगवान् बुद्धोऽथ सिद्धोऽथवा । रागद्वेषविषार्तिमोहरहितः सत्त्वानुकम्पोचतो यः सर्वैस्सह संस्कृतो गुणगणैस्तस्मै नमः सर्वदा ॥६॥
Visņu-r-vā Tripurāntako bhavatu vā Brahma Surendro'thavā; Bhanu-r-vā sašalaksaņo'tha Bhagavān Buddho tha Siddho'thavā. Rāga-dvėsavişārtiMoharahitah sattvānukampodyato; Yah sarvaissaha samskrito guņaganaistasmai namah sarvadā.
6. Let hiru be Visnu or Siva or Brahmā or Surendra-the King of the gods-or the Sun or the Moon or Bhagavān Buddha or Siddha Bhagavān. But obeisance always to him, who is devoid of the misery of the poison of Passion and Hatred and Moha 1 (Infatuation; delusion); who is always ready to have compassion for all living beings, and who is adorned with a multitude of virtuous qualities.
7. WHAT FATTE art farert faogfrag: | रागद्वेषविनिर्मुक्तस्तं देवं ब्राह्मणा विदुः ॥७॥
Śiva Purana, Jnana Samhitā.

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7.
Nirmamo nirahankāro nissango nişparigraha); Rāga-dvėşa-vinirmuktastam devam brāhmaṇa viduh. 7
7. The Brāhmans aigu Theologicians call him a Deva a a God, who is free from love towards worldly objects, who is free from egotism, who is free from all desires, who is free from possessions, and who is delivered from the bonds of passiou and hatred.
5. Arahat Deva or Jinèndra Deva.
रागोऽमनासंगमनानुमेया, द्वेषो द्विषहारणहेतुगम्यः मोहः कुवृत्तागमदोषसाध्यो, नो यस्य देवस्य स चैवमईन् ॥१॥
wf Ut cor -Sri Aştaka Prakarnņam,
1.
Rāgo’anganāsangamanānumdyo, dveşo dvisaddāraṇahetugamyah; Mohah kuvrittāgamadosasādhyo,no yasya devasya sa caiva-marhan.
1. Rāga m Passion is to be inferred by association with young females; Dvèsa Hatred or malice to be known as the sign of destruction of enemies; and Moha #1% (Infatuation or delusion ) is to be inferred by the acquisition of defects incidental to evil actions. A god, who does not possess any of these defects is & True God, and he is an Arhant &a (Parmātmā).
2. शृंगारादिरसाकारैर्न दूनं देहिनां हितम्
__एकान्त शान्ततोपेतमाहतं वृत्तमद्भुतम् ॥२॥ Śringārādi rasanggrair-na dunam dehinām hitam; Ekāntaśāntatopetamarhatam vritamadbhutam.
2.
2. The virtuous conduct of the Arhanta is wonderful. The welfare of living beings is not destroyed by the embers of thu relish of sexual love, (as) it is endued with exclusive tranquility
3.
frageforestata Tauri gratat el म तिष्ठति चिरं प.पं, छिद्रहस्ते यथोदकम् ॥३॥

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3.
Jinendra-pranidhānena gurunam vandandna oa; Na tisthati ciram păpam chidrahastè gathodakam
3. By profound meditation of Jinèndra Hote-Parmātmāthe lord of the Jainas,-(who have conquered passion, hatred, delusion etc)-and by respectful salutation to the teachers, sin does not exist, like water in a hand with holes in it.
पापं लुम्पति दुर्गतिं दलयति व्यापदयत्यापदं पुण्यं संचिनुते श्रियं वितनुते पुष्णाति नीरोगताम् । सौभाग्यं विदधाति पल्लवयति प्रीतिं प्रसूते यशः
स्वर्ग यच्छति निवृतिं च रचत्यर्चाऽहतां निर्मिता ॥४॥ 4. Pāpam lumpati durgatim dalagati vyāpadayatyāpadam;
Punyam sancinutè Sriyam vitanutè puşņāti nīrogatām. Saubhagyam vidarlhāti pallavayati prītim prasūtė yasah; Svargam yacchati nivritim ca racayatyarcārhatām nirmitā.
4. The worship, done to the Arhats, destroys sin, crushes misfortune, kills misery, accumulates Punya goy Merit, spreads prosperity, nourishes health, bestows good luck, diffuses affection, generates fame, bestows heaven, and accomplishes Moksa HTST Liberation.
5. स्वर्गस्तस्य गृहाङ्गणं सहचरी साम्राज्यलक्ष्मीः शुभा।
सौभाग्यादिगुणावलिबिलसति स्वैरं वपुर्वेश्मनि । संसार सुतरः शिवं करतलक्रोडे लुठत्यासा यः श्रद्धाभरभाजनं जिनपतेः पूजां विधत्ते जनः ॥५॥
सिन्दूर प्रकरण-Sindāra Prakarana 5. Svargastasya grihanganam sahacart samrajyalaksumih subhā;
Saubhāgyadi guņvalir-vilasati svairam vapu-r-vėsmani; Samsārah sutarak Sivam karatalakrorlo luţhatyaujasā, Yah sradılha-bharabhājanam Jinapatèh pūjām viilhatid jinah.
5. The man, who sincerely worships Jina-pati-fagfor the Lord of the Jinas-with confidence, has Svarga, स्वर्ग heaven as

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the courtyard of his house; the excellent wealth of the universal sovereignty accompanies him; a series of good luck and other virtuous qualities becomes gradually manifest; the Samsāra BiHIT (the ocean of worldly existence), becomes easy to cross, and progperity rolls speedily into the cavity of his hand.
6. यः पुष्पैर्जिनमर्चति स्मितसुरस्त्रीलोवनै सोऽर्च्यते
यस्तं वन्दत एकशखिजगता सोऽहर्निशं वन्धते । यस्तं स्तौति परत्र वृत्रदमनस्तोमेन स स्तूयते
यस्तं ध्यायति क्लप्तकर्मनिधनः स ध्यायते योगिभि. ॥६॥ 6. Yah puşpair-jinamarcati smitasurastrilocanaih so'rcy ate;
Yastam vandata dksastrijagatā so'harniśam vandyatd; Yastam stauti paratra vritradamanastomèna sa stūyatd; Yastam dhyāyati klriptakarmmanidhanah sa dhyāyatè yogibhin.
6. He, who worships a Jina with flowers, is adored by the eyes of smiling divine females; he, who bows down before him only once, is saluted always by the three worlds; he, who subsiding enemics, praises him, is praised by euoligistic hymns in the next world, he, who with his karmas destroyed by cutting down, meditates npon him, is meditated upon by Yogins.
7. गृहाणि कर्माणि विहाय भव्याः
श्रीवीतरागं परिपूजयन्ति । qatarfsafari
सम्पादयन्त्याशु शिवं क्रमेण ॥७॥ 7. Grilāņi karmāni vihāya bhavyān;
Sri Vitarāgam paripūjayanti; Yo suddhabhāvāstrıdaşādhipatyam;
Sampādayantyāsu sivam kramèņa.
7. Those fortunate persons, who leaving asile their househokl business, worship with a pure affectionate heart, the Vitarāyu terem-the Exalted Soul (who is perfectly exempt from worldly desires, ) acquire the lordship of the gods, and acquire Liberation quickly in turn.

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6. Su-guru सुगुरु. धर्मज्ञो धर्मकर्ता च सदा धर्मप्रवर्तकः। सस्वेभ्यः सर्वशासार्थदेशको गुरुरुच्यते ॥१॥ 1. Dharmajno dharmakartā ca sada dharmapravarta kah;
Satvèbhyah sarvaşāstrārthaddsako gururuoyatd. 1. He, who knows the śāstras; who is the naker of the tenets of the śāstras; who always propagates the principles of the religion, and who preaches the meaninge of all the sāstras to living beings, is called a Guru TT a teacher.
2. विदलयति कुपोषं बोधयत्यागमार्थ
सुगतिकुगतिमागौं पुण्यपापे व्यनकि अवगमयति कृत्याकृत्यमेवं गुरुयों भवजलनिधिपातस्तं विना नास्ति कश्चित् ॥२॥
Sindhra Prakarepa सिन्दूर प्रकरण. 2. Vidalayati kubodham bodhayatyagam rtham;
Sugati-kugati-mārgau punya-pāpb ryanakti; Avagamayati krityākrityabhedam guru r-yo;
Bhavajalanidhipotastam vinā násti kasoit. 2. The teacher destroys wrong beliet; he imparts the knowledge of the scriptures; he shows the distinction between merit and demerit, and the right road to happiness and misery; he explains the difference between what is worth doing and what is not. There is none else except such a teacher, who is like a ship in crossing the ocean of Samsāra. 3. किं ध्यानेन भवत्यशेषविषयत्यागैस्तपोभिः कृतं
पूर्णभावनयाऽलमिन्द्रियदमैः पर्याप्तमातागमः । किम्त्वेकं भवनाशनं कुरु गुरुप्रीत्या गुरोः शासनं
समें येन विना विनाथबलवत्स्वार्थाय नालं गुणाः ॥३॥ 3. Kim dhyānèna bhavatyasdsavişayatyāgai-s-tāpobhiḥ kritani;
Purnabhāvanays'lamindriyadamaiḥ paryāptamaptāgaman; Kintvèkam bhavanāśanam kuru prityā guroḥ śāśanam; Sarvė yana vină vināthabalavatsvārthiya nālam guna,

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3. What is the use of deep meditation?; Let there be an abandonment of sensual pleasures, away with austerities; suffice with thoughts promoting welfare; enough of restraint of senses; and enough of the precepts of wise persons. However, observe only the commands of the teacher, out of love towards Guru, which destroy future existences in the Sam sara. Because, all the remaining virtuous qualities, without the observance of such commands, are not able to accomplish one's desired objects like au army without a commander.
4.
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4. पिता माता भ्राता प्रियसहचरी सूनुनिवहः सुहृत्स्वामीमाद्यत्करिभटरथाश्वपरिकरः । निमज्जन्तं जन्तुं नरककुहरे रक्षितुमलं गुरोर्धर्माधर्मप्रकटनपरात् कोऽपि न परः ॥ ४ ॥
Pitā mātā bhrātā priyasabacbarî sūnunivabah; Suhrut swāmi mādyat kari bhata rathāśvaparikarah; Nimajjantam jantum naraka-kuharò rakshitu malam; Guro-r-dharmadharmaprakatanaparāt ko'pi na parah.
4. Except the Guru -teacher, competent to disclose Dharma and Adharma, there is none else viz a father, a mother, a brother, dear wife, a multitude of sons, a friend, a lord of rutting elephants, warriors, chariots, horses, and retinue, who is able to protect living beings from drowning in the pit of Naraka नरक hell.
7. Su-dharma gyǹ.
सुखं हि वाञ्छते सर्वः तच धर्मसमुद्भवम् TEAIA: ः सदा कार्यः सर्ववर्णैः प्रयत्नतः ॥ १ ॥ Daksa Smriti दक्षस्मृति
1. Sukham hi väñchatè sarvah tacca darmasamudbhavam; Tasmāddharmah sadā kāryah sarvavarṇain prayatnatah.

1. All creatures desire for happiness; that happiness is acquired by Dharma. Therefore, (members of) all the castes should alway as strenuously observe Dharma.

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2. धो मातेष पुष्णाति, धर्मः पाति पितेव च धर्मः सखेष प्रोणाति, धर्मः स्निहयति बन्धुषत् ॥२॥
Trishashthi, त्रिषष्ठि पर्व-१. 2. Dharmo mateva pusnāti, dharmah pati pitava ca%3;
Dharwad sakhova priņāti, dharmah snihayati bandhuvat.
2 Dharma nourishes like a mother, aud dbarwa protects like a father, dharma pleases like a friend; and dharma shows affection like a brother.
3. धनदो धनार्थिनां प्रोक्तः कामितां सर्वकामदः । घमे एवापवर्गस्य पारम्पर्येण साधकः ॥३॥
Dharma Bindu-धर्मबिन्दु 3. Dhanado dhanárthiuām proktah kāwinăm sarva kāmadab;
Dhrāma dvăpavargasya páramparyèņa sādhakah.
3. Dharma is said to be Dhanada -Giver of Wealth(Kubera कुबेर ) to persons desirous of wealth, Kamada कामद granting all desires to those desirous of fulfilling their desires, and dharma alone is useful in accomplishing Final Beatitude by uninterrupted succession. 4. धर्मो दुःखदवानलस्य जलदः सौख्यक चिन्तामणिः
धर्मश्शोकमहोरगस्य गरुडो धर्मा विपत्त्रायकः । धर्म प्रौढपदप्रदर्शनपटुर्धोऽद्वितीयः सखा
धर्मो जन्मजरामृतिक्षयकरो धर्मो हि मोक्षप्रदः ॥४॥ 4. Dharmo duhkkhadavānalasya jaladab saukhyaika Cintamanin;
Dharmasoka mahoragasya Garudo dharmo vipat-trāyakah; Dharmah prauŅhapadapradarsanapatu-r-dharmo a-dvitiyab sakhā, Dharmo janmajarāmritikşayakaro dharmo hi Moksa pradah.
4. Dharma is a shower of rain to the burning flame of misery, the only Cintamani Ratna, चिंतामणि,-the magical thoughtgem fulfilling its possessor's every wish-of happiness; Dharma is a Garuda गरुड-an Eagle-King of the feathered race-to the great

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serpent-sorrow. Dharma is a protector in adversity. Dharma is capable of showing exalted position Dharma is the only unique friend. Dharma is the destroyer of birth, old age, and death. Dharma alone is the bestower of Moksa T Liberation. 5. आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् । धर्मो हि तेषामधिको विशेषो, धर्मेण हीनाः पशुभिः समाना ॥५॥
Maha Bhārata-महाभारत. 5. Ahāra-nidrā-bhaya-maithunam ca sāmányamotat pasubhi-r
narāṇām; Dharmo hi tesana lhiko višdşu dharmeņa hināh paśubhih samānā.
5. Human beings have this much viz. food, sleep fear, and sexual union, in common with lower animals. The human beings have Dharma as an additional peouliarity. Persons neglecting Dharına are like beasts.
सत्येनोत्पद्यते धर्ना, दयादानेन वर्धते।।
क्षमया च स्थाप्यते धर्म क्रोधलोभाद्विनश्यति ॥६॥ 6 Satyenotpadyatè dharmo dayā-dandna vardható,
Ksamayā ca sthāpyatè dharmak krodhalobhādvinaśyati. 6
6. Dharma is born from Truthfulness. It increases with compassion towarıs living beings and with alms-giving. Dharma is niade stearly by forbearance. But it is destroyal by anger and greed.
मातृवत्परदाराणि परद्रव्याणि लेोष्ठवत् ।
आत्मवत्सर्वभूतेषु यः पश्यति स पश्यति ॥७॥ 7. Mātrivatparaclārāņi paradravyāņi lusthavat,
Atmavatsarvabhūtosu yah paśyati sa paśyati.
7. He, who looks upou other females as his own mother, who looks upon other's wealth as a clod of earth, and who looks upon all living creatures as his own self, he alone knows the true essence.

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2.
1.
3.
Nigrahānugrahaparāstè dèvāsyu-r-na muktayd
1. The gods, whose laps are disgraced by the sign of passion (and hatred), that is to say, females, weapons, and rosary with them, and who are eager for coercion and favour, are not for Mukti Liberation.
2.
84
8. Ku-dèvaia.
1. ये स्त्रीशक्षाक्षसूत्रादिरागाद्यङ्ककलङ्किताः । fancıgagvutà è̟anegå grad || #
Yoga Shastra-ЯNA.
Yè strisastrakṣasūtrādirāgādyanka-kalankitāḥ;
कोटिजन्मकृतं पुण्यं यशदानक्रियादिकम् । सद्य सर्वे लयं याति यक्षभूतादिपूजनात् ॥ २ ॥ Palma Purāņna पद्मपुराण.
Kotijanmakritam punyam yajṇadānakriyādikam; Salya sarvam layam yāti, yakṣabhūtādipūjanāt.
2. The punya acquired during crores of lives by sacrifices, gifts, and meritorious deeds, is totally destroyed immediately by the worship of Yaksa (a class of demi-gods), Bhāta (evil spirits) and others

2. ब्रह्मराक्षसवेतालयक्षभूतार्चनं नृणाम् । कुम्भीपाकमहाघेारनरकप्राप्तिसाधनम् ॥ ३॥
—Padma Purãäna पद्मपुराण.
Brahma-rāk sasa,-vètāla-yaksa-bhūtārcanam arinām; Kumbhipākamahāghora-narakaprāpti-sādhanam.
3 The worship of Brahma-raksasa IgUHA, (a kind of evil demon), Vetāla are (a kind of demon that takes possession of a dead body), Yaksa Kubèra), and Bhūta
(a kind of demi-god, attendents of (ghosts), accomplishes the acquisition of a very terrible Naraka (hellish region) named Kumbhipāka कुम्भीपाक.
For Private Personal Use Only

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9. Ku-guru कुगुरु सर्वाभिलाषिणः सर्वमेजिनः सपरिग्रहा
अब्रह्मचारिणो मिथ्योपदेशा गुरवो न तु ॥१॥ 1. Sarvabhilāsiņah sarva-bhojinah sa-parigrahān;
A-brahmacāriņo mithyopadèsā guravo na tu.
1. Those who are ambitious about every thing, who eat every thing (eatable or otherwise,) who have family (and property), who are un-chaste, and those who preach wrong beliefs are really not To Gurus,-true teachers
परिग्रहारम्भमग्नास्तारवेयुः कथं परान् ।। स्वयं दरिद्रो न परानीश्वरीकर्तुमीश्वरः। २.
___Yoga Sastra योगशाल. 2. Pari-grahārambhamagnāstāravèyuh katham parān;
Svayam daridro na parāniśvarikartumiśvarah.
2. How can persons, who are deeply engrossed in property and sinful undertakings, rescue others? (Because), one who is himself a beggar, is not able to make another a loro.
3. फलाद् वृथाः स्युः कुगुरूपदेशतः ।
कृता हि धर्मार्थमपीह सूद्यमाः । तद् दृष्टिरागं परिमुच्य भद्र हे गुरुं विशुद्ध भज चेद्धितार्थयसि ॥ ३ ॥
-Adhyatma Kalp-drum-अध्यात्मकल्पद्रुम. 3. Phalad vrithah syuh kugurupadesatah,
Kritā hi «harmārthamapiha sūdyamāh, Tad dristi-rāgam parimucya bhadra he, Gurum viśud ham bhaja cendhitārthyasi.
3. In this world, even great efforts done for virtuons deods beoome frutless by the preaching of a bad teacher. Therofore,
worthy man! if you are desirous of your welfare, leave aside personal attraction, and adore the purest Guru pro Teacher.

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10 Ku-dharma-कुधर्म. अक्षा केचिद्विदधाति मुधा धर्मदंभावधर्म
कोऽयं धर्म. स्वहदि नयने मीलयित्वा मृशन्तु । दीयन्ते यद्वनभुवि दवाः प्राणिनखाण हीना हन्यन्ते यत्पिशितबलये देवतानां पुरस्तात् ॥ १॥
-Karunavajrāyudha Nataka करुणावजायुध नाटक 1. Ajñāḥ kecid vidadhati mudha dharmadambhādadharniam,
Ko'yam dharmaḥ svabridi nayanè milayitvā mrisantu; Diyantd yadvanabhuvi davāh prāņinastrāņabina; Hanyantè yat piśitabalayd ddvatānām purastāt.
1. Some ignorant persons uselessly practise Adharua under the guise of Dharma. For instonce, sone burn the ground of fort sts on the pretext of religion where innumerable animals are destroyed, and some kill shelterless animals in the presence of gods for the purpose of giving an offering of flesh to thon, Therefore, O wisemen I having closed your eyes, just think over in your mind, what charma there is in such deeds. Nothing except Adharma.
2. धर्मश्चेत् परदारसंगकरणाद्धर्मः सुरासेवनात्
संपुष्टिः पशुमत्स्यमांसनिकराहाराच हे वीरे ! ते । हत्या प्राणि च यस्य चेत्तव भवेत् स्वर्गापवर्गाप्तये
कोऽसत्कर्मतया तदा परिचितः स्यान्नेति जानीमहे ॥२॥
2.
Dharmaścèt peradārasangakaranād dharmah surāsdvanát, Sampusţih pasumatsyanānsanikarāhārācoa hè Virè i tè; Hatvá práni ca yasya cottava bhavět svargāpavargāptayè, Ko'satkarmataya tada paricitah syānndti jantmahe.
2. O brave man 1 if there is dharma in sexual intercourse with another man's wife; if there is dharma in drinking spirituous liquors; if your body strengthens by eating the food of heaps of the flesh of animals and fish, and if your killing of a number of animals, results in the accomplishment of heaven and Moksa,

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we do not know, what, then, is responsible actions? Adharma
for
such evil
Every living being in this world, from time immemorial wanders innumerable times in this endless misery-stricken Samsāra under the baneful influence of the five under-named evil thoughts viz-1. Mithyātva f ra Wrong Belief. 2. A-virati facfa Vowlessness. 3 Pramārla JAE Carelessness. 4. Kasāya
119 Passions and No-kasāya ATEFTTT Minor passions or quassipassions, helping them and 5. Ynga ti Functional vibrations or activities of mind, speech and body, and assumes various forms in the four Gatis or conditions of existence, 1. c that of a Deva ta a Celestial being. 2. of a Manusya ATT a Human being. 3. of a Tiryanca fare of sub-human, of lower animals, brutes, and 4. of a Nāraka CF hellish being, in acour dance with his gooul or evil actions.
11. Mithyātva. Mithyātva fere is a condition in which the Soul, lue to delusion or infatuation arising from the operation of Mohaniya (Art ) Right-belief-deluding karmas-false perception of false belief-does not believe in the right path to Liberation, but believes in the methods quite contrary to those advocated by the Tîrthankaras and adopts them. It is a stage of impulsive life, of lust, and enjoyment, least removed from mere animal existence. The soul is quite in the darkness as to its true destiny and goal, and is the fundamental element in the unbroken link of wanrlering innumerable times in the Samsāra.
1. na faaf Tasty # __ अधर्मे धर्मबुद्धिध मिथ्यात्वं तद्विपर्ययात् ॥१॥
-Yoga Sāstra traten. 1. Addve devabuddhi-r-ya gurudhiragurau ca gā,
Adharme dharmabuddhisoa mithyātvam tadviparyayát, 1.
1. The thought of a deva-a god in one who is not a god, the thought of a guru-a teacher in one who is not a teacher,

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and the thought of a Dharma in one that is not Dharma, is Mithyātva feret Wrong Belief, because it is Perverse Knowledge.
2. जन्मन्येकत्रदुःखाय रोगोध्वान्तरिपुर्विषम् । अपि जन्मसहस्त्रेषु, मिथ्यात्वमचिकित्सितम् ।।२॥
Yoga Sastra योग शाख 2. Janmanyèkatradunkhāya rogodhvāntaripu-r-visam;
Api janmasahasrèsu, mithyātvamacıkıtsitam.
2. A disease, darkness, an enemy, and a poison produce miscry luring one worldly existence, but Mithyātva ficarea Wrung Belief, for which there is no remedy, proluces misery fur thousands of lives-(worlilly existences).
3. व विषं भुक्तमसुनयक्षमं वरं वनं वापदवनिवेवितम् ।
बरं कृतं वह्निशिखाप्रवेशनं, नरस्य मिथ्यात्वयुवं न जीवितम् ॥३॥ 3. Varam viņam bhuktamasuksayakşamam varam vanam şvā
parlavanniśèvitam; Varam kritam vahnisikhāpraveśanam, narasya mithyātvayutam na jīvitam.
3. Better to take poison capable of destroying life, better live in a forest like a lower animal, better to enter the flame of fire. But not to live the life of a man joined with Mithyātra. 4. ददातु दानं बहुधा चतुर्विधं
करोतु पूजामतिभक्त्याऽर्हताम् । दधातु शीलं तनुतामभोजनम्। तथापि मिथ्यात्ववा न सिद्धयति ॥४॥
Subhasita RatnaSandoha सुभाषित रत्नसंदोह. 4. Darātu dānam bahudhā caturvidham,
Karotu pūjāmatibhaktyā’rhatām, Dalhātu silam tanutāmabhojanam,
Tathāpi nithyātvavaćo na siddhyti. 4. A man, enslaved by Mithyatva, inay give the four varietime of gifts in many ways, may worship the Arhat Parmatmu

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with extreme sincerity, may maintain celibacy, and may observe JABts; still however, he does not attaiu Moksa Liberation
5. यथाऽन्धकारान्धपटावृतो जना
बिचित्रचित्रं न विलोकितुं सम बपोहतत्वं जिननाथभाषितं ।
निसर्गमिथ्यास्वनिरस्कृतस्तथा ॥५॥ 5. Yata'ndhadarandhapatavrito jano,
Vicitracitram na vilokitum ksamah; Yathoktatattvam Jinanāthabhāṣitam,
Nisarga mitbyātva tiraskrita stathā. 5. Just as a man blind-folded by a dense black bandage is not able to see a variegated picture, in the same manner, a man over-come by in-born Mithyātva, is not able to bave knowledge of the true principles preached by the Lord of the Jinas.
मिथ्यात्वत्यागतः शुद्धं सम्यक्त्वं जायतेऽडिगनां । अतस्तत्परिहाराय यतितव्यं महात्मना ॥१॥ नास्ति नित्यो न कर्ता च न मोक्तात्मा न निर्वृतः । तदुपायश्च नेत्याहुर्मिथ्यात्वस्य पदानि षट् ॥२॥ एतैर्यस्माद्भवेद् वृद्धव्यवहारविलंघनं । अयमेव च मिथ्यात्वध्वंसी सदुपदेशतः ॥३॥ नास्तित्वादिग्रहनै घोपदेशो नोपदेशकः । तत. कस्योपकारः स्यात्संदेहादिव्युदासत. ॥४॥
अध्यात्मसार Adhyatana Sara. 1. Mithyātyatyágatah suldhain samyaktvam jāyatd'nginām,
A tastatparihārāya yatitavyam mahātmanā. 2. Nāsti nityo, na karttā ca na bhoktātmā na niryritah,
Tadupāyaśca nétyähu-r-mithyātvasya padāni sat. 3. Etai-r-yasmād bhaved vriddhavyavahāra-vilanghanam,
Ayamèva ca mithyátva-dhvamsi sadupadəśatah. 4. Jastitvadigrahai-r-navopadeso nopadesakah,
Tatah kasyopakārah syat sandeśādi- vyudāsatah.

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1. Pure samyaktva ( correot conviction) of living beings is acquired by the abandonment of mithyātva ( wrong belief ). Therefore, an effort should be made by a wise man for its avoidance.
2. (1) There is no Atmā (2) Atma is not eternal. (3) Atuá is not the doer of actions. (4) Ātmā is not the enjoyer (of pleasure or pain) (5) Ātnā cannot become free (from Bondage) and (6) There is no remedy for its Liberation-These six aru the codowords of mithyātva.
3. But because, by these (code-Words ) there results a tranggression of the established usage of ancient learned sages. This, therefore, by itself becomes the dispeller of mithyātva by the preaching of a wise Guru.
4. Possessed by the theory of non-existence of objects etc., it certainly is not a religious ) preaching, and (by its possessien) one cannot become a (true) preacher. Therefore, whose benefit will there be by its inability of removing doubts eto ?
Mithyatva exists either, as :
1. Anādi-Ananta a n a Existing from time immemorial and continuing to exist for innumerable ages.
2. Anādi Sānta intr-o Existing from time immemorial and continuing to exist till the acquisition of Samyaktve which has a beginning.
3. Sādi-Sānta afet It is a stage in which a man acquires Samyaktva which has & beginning, and after the acquisition o’ that Samyaktva, it is vomited out later on, and
4. Sādi-Ananta enti ra, A division with a beginning and lasting for innumerable ages. That which has a beginning must, also, have an end This division does not exist in the case of Mithyátva.
The division after-Anādi-Ananta of Mithyātva is applicable to beings who are perfectly incapable of attaining Lib

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eration and to those who will not attain Liberation although they are capable of attaining it.
The division अनादि-सान्त Anādi-Santa Mithyātva is applicable to those who haye acquired Samyaktva.
The division सादि-सान्त Sadi-sānta Mithyātva is applicable to those, who, after having acquired Samyaktva, have vomited it out like Jamali, Gostha Mahila, and other non-balievers.
The division सादि--अनन्त Sadi-Ananta is not applicable to Mithyātva.
Mithytva is either Naisargika dafiri Natural, in-born or Adhigamita STTITFT Acquired through the agency of a teacher or any other individual.
Kinds of Mitliyātva.
Mithyātva is of the under-mentioned five kinds:मिथ्यादृष्टिविपर्यस्ता जिनोक्ताद्वस्तुतत्त्वत । सा स्यान्मिथ्यात्विनां, तच्च मिथ्यात्वं पञ्चधा मतम् ॥१॥ आभिग्रहिकमाद्यं स्यादनाभिग्रहिकं परम् । तृतीयं किल मिथ्यात्वमुक्तमाभिनिवेशिकम् ॥२॥ तुर्य शांशयिकाख्यं स्यादनाभोगिकमन्तिमम् । अभिग्रहेण निवृत्तं तत्राभिग्रहिकं स्मृतम् ॥३॥ नानाकुदर्शनष्वेकमस्मात्प्राणी कुदर्शनम् । इदमेव शुभं नान्यदित्येवं प्रतिपद्यते ॥४॥ मन्यतेऽङ्गी दर्शनानि, यवशाद खिलान्यपि । शुभानि माध्यस्थ्यहेतुरनाभिग्रहिकं हि तत् ॥५॥ यता गोष्ठामाहिलादिवदात्मीयकुदर्शने । भवत्यभिनिवेशस्तत्प्रोक्तमाभिनिवेशिकम् ॥६॥ यतो जिनप्रणीतेषु, देशतः सर्वतोऽपि वा। पदार्थेषु संशयः स्यात्तत्सांशयिकमीरितम् ॥७॥ अनामोगेन निर्वृत्तमनाभोगिकसंशकम् । यस्यादेकेन्द्रियादीनां मिथ्यात्वं पञ्चमं तु तत ॥८॥

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पस्था जिनाकतवपु, म रागा नापि मत्सरः । सम्यग्मिथ्यात्वसंज्ञा सा मिश्रदृष्टि. प्रकीर्तिता ॥९॥ धान्यधिवरा मालीकरशीपनिवासिनः । जिनोक्तेषु मिश्रदृशो, न द्विष्टा मापि रागिणः ॥१०॥
Loka Prakasha.
1. Mithyādrişti-r-viparyastā Jinoktādvastutattvatah;
Sā syān-mithyātvinam, tacca Mithyātvam pancadhā inatain. 2. Abhigrahikamādyam syādanābhigrahikam param,
Tritiyam kila mithyātvamuktamābhinivèsikam. 3. Turyam Sāmsayikākhyam syādanābhogikamantimam;
Abhigrahèņa nirvritam, tatrābhigrahikam smritam, 4. Nánā ku-darśanaşvèkamsmātprāni kudarśanam;
Idamdva subham nânyadityėvam pratipadyatè. 5. Manyato'ngi, darśanāni, yadvaśādakhilānyapi;
Subhāni madhyasthyahèturanābhigrahikom hi tat. 6. Yatı Gosthämähilādivadatatmiyakudarśand;
Bhavatya bhinivèśastat proktamābhinivèsikam, 7. Yato Jinapraạitdşu ddsatah sarvato'pi vā;
Padārthèşu samsayah syat tat Śâmśayikamiritaui. 8 Anābhogèna nirvritamanābhogika sanjnakam;
Yat syädè kòdriyādinām Mithyātvam pancamam tu tat. Yasyām Jinoktatatvėşu, na rāgo nāpi matsaran;
Samyagmithyātvasanjna să mishradrisţih prakîrtitā. 10. Dhānyeśviva narā nālikeradrapanivasinah,
Jinoktèsu miśra-drišo na dvistă napi rāgiņah.
1. That which is contrary to the true nature of objects described by the Tirthankaras, is called False Vision. False vision exists in persons who have Mithyātva fi Wrong belief. Mithyātva is of five kinds.

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2. The first is Abhigrahika far, the second Anābhi: grahika partita , and the third variety of Mithyātva is said to be Abhinivasika आभिनिवेशिक
3. The fourth variety of Mithyātya is called Samka yika ain, and the last is Anābhogika molta Mithyātva. The Mithyātve caused by an Abhigraha TRT or Sviya Svikara Fettet fett i, e, a doctrine adopted by one's self, is Abhigrahika Mithyātva.
4. Under the influence of this variety of Mithyātva, an individual considers a particular system, out of the 80 many false systems in the world, to be the best and nothing else.
5. Anābhigrahika Bratificate is that form of Mithyātya under whose influence an individual assuming an imparial attitude considers all the Darśanas To Doctrines, to be equally good.
6. The Mithyātva caused by undeserving, persistent insistence, on the false doctrine advocated by an individual, like the false doctrine of Gosthā Māhila and others is Abhinivèsika Mithyātva.
7. The Mithyātva unier the influence of which, an indivi. dual has doubts - partial or complete-in the doctrines preached by the Tirthankaras, is called Samśayika Mithyătva.
8. The Mithyātva possessed by Ekendriya efica, One sensed and other A-sanjni wife Jivas, not possessing clear consciousness, is called Anābhogika Mithyātva.
9. The vision under the influence of which, an individual has neither sympathy nor hatred towards the doctrines preacher by the Tirthaikaras, is a Miśra-dristi f efe, a combined vision called Samyag-mithyātva o fera.
10. Just as a person living in a Nälikar dvipaa an island where only cocoa-nuts are produced, -has neither a love nor hatred for corn-grains, in the same manner, & porson with

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a mixed vision has neither: love nor hatred towards the doctrines preached by the Tirthankaras.
Mithyātva, then, exists under five different forms:-viz. Abhigrahika Mithyatva affga freana 2. Anābhigrahika Mithyatva अनाभिग्रहिक मिथ्यात्व 3. Abhiniveśika Mithyātva आभिनिवेशिक मिथ्यात्व 4. Samśayika Mithyatva सांशयिक मिथ्यात्व, and 5. Ana bhogika Mithyatva अनाभोगिक मिथ्यात्व.
1. Abhigrahika Mithyātva fi fa, caused by an Abhigraha अभिग्रह or Sviya Svikāra स्वीय स्वीकार - acceptance by one's self-is that form of Mithyatva under the influence of which, an individual firmly believes in the doctrine inherited by birth or adopted by him as the best and nothing else worth following, although he may be ignorant of the true nature and minute details of objects and is not open to conviction by others. The Soul involved in wrong-belief thought-activity becomes a perverted believer and certainly has no inclination for Truth, as a man with fever has no taste for sweet sugar-cane-juice. The wrongbelieving Soul does not believe in the noble doctrines preached by the Tirthankaras and believes in the nature of things as it really does not exist whether it be preached or not by any one.
"Buddhism believes that everything is transient, this is perfectly true so far as the ever-present modifications of substances are concerned, but these modifications must depend upon something in which they are going on. That something remains one throughout its modifications. Truth tells us that every substance is characterised by a number of attributes and modifications. Its modifications are always changing, but its attributes which make it the particular individual substance, remain throughout all these changes.
The substance is called Dravya ; its attributes Guna ; its modifications Paryaya qafa. The coming-in of the new modification is Utpada ; the going out of the old one is Vyaya ; and the lasting sameness which always remains in the thing which is modified, is called Dhrauvya

For Private Personal Use Only

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Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Buddhism is only a one-siderl, and therefore, a kind of wrong belief.
If a Jaina or a Yon-jaina has firm faith in the explanation of the doctrines preached by the Tirthankaras after a thorough examination and juclicious argumentation, then there is no place for Mithyatva. But if a person burn in a Sravaka PTTEP Jainfamily prevents the investigation and publication of scriptural books in accorilance with his own ubstinate will or with the usage of his individual family, then, Ābbigrahika TFF, Mithyātva 19 applicable to him.
But if a wan bent upon destroying his opponent's theory, employs a false theory for the purpose of refuting his allversary's doctrine, and does not himself accept such a theory, then, the captious argument adopted by him, is sufficient to constitute Abhigrahika TP Mithyātva in itself, because it is associated with dense pertinancy.
Besides, one who is not a learned man, but assuciating hinıself, like Masa Tuşa Alq Tq Munis--who although associating themselves with very learned Gurus, and who after exerting theniselves and also their Guru, a great deal on their part, with couimitting to memory such phrases as Mā rus, Mã tus AT ET AT IC Do not be angry; do not rejoice;' could only remeniber as Mās Tus ATT IT instead, on account of intensity of Jóānāvaraņiya ritofte Karma, or Knowledge-obscuring Karma and were hence known as Máş Tuşa ATT TT Muni, who, while associating themselves with learned Gurus, and not knowing the underlying principles of true religion and their various explanations, because they were not intelligent and well-versed, but they had perfect faith in the various religious rites whose meaning they had known,-has perfect faith in the explanation obtainel by him and he is not open to persuation by others, because he is unable to accept an Untruth. But, because of his depending

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on the commands of worthy Gurus and his complete subordination to them, and only because he is not able to give a detailed satisfactory explanation, that does not, in itself, constitute an Abhigrahika fufe Mithyātva.
2. Anābhigṇahika w
Mithyatva consists in having an equal faith in the doctrine accepted by himself, as well as, in the doctrines adopted by others, assuming a neutral position and declaring at the same time, that all the forms of the existing religions are eqally good and instructing the ignorant in that direction
3.
Abhinivèsika
fafafar Mithyatva is that form of Mithyatva in which an individual though well-versed in the Sastras but having practised the religious rites in full confirmity with the tents of the doctrines adopted by hum for a long time, but having drawn out their meaning quite contrary to that declared by the Omniscient, insists like Jamali, Goṣṭhā Māhila and other non-believers, in the propagation of a doctrine quite contrary to the accepted teachings of the Tirthankaras, and considers his doctrine to be the best.
A samyag-drisți individual, sometimes, acquires a false doctrine through carelessness or through the agency of a preceptor. It is said in Uttara-dhyayana Niryukti
1.
सम्मदिडीजीचा उवठ्ठे पवयणं तु सद्दहर ।
सद्दहह असब्भावं अणाभोगा गुरुणिओगा वा ॥ १ ॥
Sammaditthi-Jivo uvaittham pavayaṇam tu saddahai; Saddahai as abbhāvam anābhog guruņiogā vā.
A samyag-driṣṭi Jiva has faith in the teachings (propounded by the Tirthankaras). He acquires false faith through carelessness or throngh the agency of his preceptor.
Although a Samyag-dristi Jiva has false belief through carelessness or the agency of the preceptor, Abhinivèsika för

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निशिक Mithyatva is not applicable to him, because he has un. swerving faith in the doctrines and teachings of the Tîrthunkaras,
Similarly, Nyāyācārya, Nyayaviśāraila Mahopādhyāya Yaśı). vijayaji Gani writes :
प्राचां वाचां विषयविमुखोन्मेषसूक्ष्मेक्षिकायां येऽरण्यानीभयमधिगता नव्यमार्गानभिज्ञाः । तेषामेषा समयवणिजां सम्मतिग्रन्थगाथा विश्वासाय स्वनयविपणिप्राज्यवाणिज्यवीथी ॥१॥ मेवप्राहिव्यवहतिनयं संश्रितो मलवादी पूज्या प्रायः करणफलयोः सीम्नि शुद्धर्जुसूत्रम् । भेदोच्छेदोन्मुखमधिगतः संग्रहं सिद्धसेनस्तस्मादेते न खलु विषमाः सूरिपक्षास्त्रयोऽपि ॥२॥ चित्सामान्य पुरुषपदभाक् केवलाख्ये विशेष तद्रपेण स्फुटममिहितं साधनन्तं यदेव । सूक्ष्मैरंशैःक्रमवदिदमप्युच्यमानं न दुष्टं तत्सूरीणामियमभिमता मुख्यगौणव्यवस्था ॥३॥
Samnatı Tarka. Prãoām vācām visayavimukhonmdşa-sūksmėkşikayām, Yè'raṇyānibhayamadhigatā navyamárgānabhijnāh; Tèsāmèşā samayavanijām Sammatigranthagāthā, Visvāsāya svanayavipaņiprajyavāņijyavithi. Bhedagrāhivyavahritinayam, samsrito Mallavadi, Pujyān prayah karaņa phalayoh, siuni suduharjusūtram. Bhèdocchhèdon-mukhamadhigatah samgrahain Siddhasdua, Stasmādétè na khalu viņamāh sūripakşāstrayo'pi Citsámányain puruṣapadabhāk kovalākhyè visesè, Tudrūpèņa sfutanabhihitam sādyanantam yaddva; Suksmairausaih kranavadıdamapyuoyamānam na duştam, Tatsūriņāmiyamabhimatā mukhyagauņavyavasthā.
1.
2.

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1. These verses of Sampati Tarka are sufficient, like a row of articles arranged in a shop, to bring confidence in the minds of those who are in search of Naya, in the minute details of the divergent opinions of Pujya Sri Jina-bhadra Gani, Pūjya Sri Mallavādliji and Pūjya Śri Siddhasona Divākarajı Mahārāja, anil of those, who, like persons losing their way in a big forest, arc full of fears, because they are unacquainted with the methods of Naya.
2. Pajya Śri Mallavādiji Mahārāja, while asserting that the use of Kovala Jiāna wagti and Kovala Darśana te TITA can be made at one and the same Samaya ay Instant, has made that statement on the assumption chiefly of Vyavahára Naya व्यवहार नय.
Pūjya Sri Jinabharra Gaņi, when asserting that Kavala Jnana and Kovala Darśana can be utilised in different Samayas, has adopted pure Rijusutra k a Naya in the arrangement of causc and its cffcct.
While Pūjya Śri Siklhasènia Divākaraji Mahārāja, when asserting that there is no distinction in the use of Kavala Jňāna and Kèvala Darśana, principally did so, by the use of Sangraha मंग्रह Naya.
Still, however, th: ideas of the threo great Acāryas do not cpflict with one another.
Berause, all of them hal perfect unswerving faith in the doctrines and teachings of the Tirthankaras,
3. Consciousness-the geueral attribute of the Soul-more particularly known as Kèvala pers, became evident as Kerala Jnāna anıl Kèvala Darsana, having a beginning but no end. There is no irrelevancy in saying that Kévala Jnāna existeil first and then Kèvala Darśana followed the next moment, that Kavala Jnana anıl Kèvala Darśana existed together, that is to say, that Kèvala Darsana existed whenever there was Kerala Jnāna and

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that Kovala Darsana is the -general condition and Kerala Jhala the particular condition of one and the same attribute; it is only one attribute. The three learned Ācāryas had their own way of reasoning by giving prominence to one Naya and keeping other Nayas as secondary.
The three very lerrned Acāryas bad a very staunch, unshakeable faith in the doctrines and teachings of the Tirthankaras and hence Ābhinivèsika safafata Mithyātva is not applicable to then.
4. Sāmśayika pia Mithyātva is that form of Mithyātva in which an individual has doubts in the doctrines and teachings of the Tirthankaras, whether all the Darśanas in the world are trustworthy or not, or whether this or that particular teaching is trustworthy or not. Even in the minds of highly talented and most considerate Sadhus, some doubts do arise, with regard to minor details, but, that in itself, is not sufficient to cause Sārimsayika HifT Mithyātva, since they invariably always had perfect faith in the teachings of the Tîrthankaras and they always abided with the Maxim“ Tawera saccam nisamkam jam Jiņdhim pavaiyam "Jha a gå š fstütfe cero" That undoubtedly is the Truth which is promulgated by the Tirthankaras
5. Anabhogika spararfota Mithyātva is that form of Wrong Belief wbich is acquired by a living being by birth or by contact. Just as one-sensed gasfosse Ekenariya or Vikalendriya fare free two or more-sensed, and A-sanjni Pancèndriya áfu afaceMindless five-sensed bodies, bave no belief in the doctrines and teachings of the Tirthankaras
मिथ्यात्वं परमो रोगो मिथ्यात्वं परमं तमः ।
मिथ्यात्वं परमः शत्रुर्मिथ्यात्वं पदमापदाम् ॥१॥ 1. Mithyātvam paramo rogo, Mithyātvam paranam tamah;
Mithyātvam paramah satru-r-Mithyātvam padanápadām.
1. Mithyatva farura, Wrong Belief is a terrible disease; Mithyatva is great darkness; Mithyātva is a great eneny; and Mithyātva is the source of miseries.

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Another author describes the five undor-mentioned varieties of Mithyātva -
मिच्छोदयेण मिच्छत्तमसदहण तु तच अस्थाणे
एयन्तं विवरीयं विणयं संसयिहमण्णाणं ॥१॥ 1. Micchodayèņa micchattamasadılahaņam tu tacca atthāņain;
Eyantam Vivariya” Viņayam Samśayihamaņņām.
1. The delusion stage or Wrong Belief thought-activityMithyātva is caused by the operation of the Wrong Belief Mithyātva sub-class of the Right-belief-deluding-Karma. It consists m not having belief in things as they are. e. g. In the nine principles or Tattvas of Jainism, Wrong belief is of five kinds. 1 Eyantani Tiri Ekāntam T One-sued belief. 2 Vivariyam faqti, Viparstam farfa Perverse belief. 3 Vinayam ferari Veneration of false creeds. 4 Samsaya dart Doubtful belief, and 5 Ajñāna 3 -Indiscriminate belief.
1. Ekāuta (- One-sided Mithyātva is that form of Wrong Belief in which an individual firmly believes in the doctrine accepted by himself or inherited by birth as the best and nothing else worth following, although he is ignorant of the true nature of objects, and is not open to conviction by others.
Clear, reasoned argument is at the basis of Wrong Belief. Not only Right Belief is necessary, but it must be based on right reasoning. One of the most important characteristics of Jainism is its ratefilm Anekānta (wany points of view) All things can be looked at from «lifferent points of view. Different stand-points yield different results, which sometimes seem to contradict each other. The value and necessity of a many-suled doctrine are thus evident.
Buddhism believes that everything is transient. This is perfectly true so far as the ever-present modifications of substances are concerned, but these modifications must depend on

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something in which they are going on; that something remains one throughout its modifications. Truth tells us that every substance is characterised by a number of attributes, and its moditications are always changing, but its attributes, which make it the particular individual substance, last throught out all these changes.
The substance is called Dravya 74, its attributes, Guņa Qut; its Modifications, Paryāya rif. The coming-in of the new modification is Utpāda foart; the going out of the old one is Vyaya seper, and the lasting sameness which always remains in the thing which is modified, is called Dhrauvya ser.
Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Buddhism is only a one-sided, and therefore a wrong belief.
2. Viparīta fatta Perverse Belief, is that form of Mithyātva in which an individual, having drawn out a meaning contrary to that declared by the Omniscient, insists on the propagation of a doctrine quite contrary to the aocepted teachings of the Tirthankaras, as the best.
The Vedas are the most ancient and most authoritative revealed Sacred Books of the Hindus. Also, they are characterised by the great importance of Yajna Tar-Sacrifices of many kinds. Goats, sheep, horses, cows, and even huwan beings, were brought to the sacrificial altar. According to Jainism, Punya que is Merit and reward in this world and in the next. The perversity and ignorance of this kind of belief is obvious. The first thing to realise is that there is a common or similar current of life in all living beings, and that any injury to the vitality of the lowest animal, is as hurtful and painful to it as to the highest human being.
Then, it would be conceded that it is the duty of every thinking spiritual being, not to hurt anything that lives, and that it is the greatest sin to neglect this first precept of Life,

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How can, then, killing of animals for sacrifice bring any good here or here-atter to the killer or the killed or indeed to any body else ? No example could be a more patent illustration of perverse belief,
Much less justifiable and much more sinful and censurable, then, is the killing of animals for food or sport. Belief that such taking away of life is right or excusable, is certainly a preverse belief. The enormity of sinfulness of modern Wars is obvious.
3. Vinaya faha-Veneration of false creeds-becomes source of Mithyātva.
True veneration is always the due of real and miversal Truth, and of those who have realised it themselves, and are capable of helping others to realise it.
When this veneration is paid to a lesser doctrine or person, it is a sign that the belief which inspires it, is not right. When ignorant or superstitious people worship Sitlā Mātā to remove their Small-pox or to give them children; or even educated or scientific people claim provisional or incomplete truth to be whole and eternal truth, and venerate it as such, their veneration cannot be called Right Belief; because it is directed towards a partially or wholly wrong matter.
4. Samśaya érte, Doubtful Belief, is that form of Mithyatva in which an individual has doubts in the doctrines and teachings of the Tirthaikaras; whether all the Darśanas are trust-worthy or not or whether this or that teaching is trustworthy or not, or whether, such a thing as heaven, hell or the fruit of previous Karmas, exists or does not exist.
When a nian is not sure about the ultmate right or wrong view of his belief, he is said to have a wrong belief due to doubt.
5. Ajñāna 1a Indiscriminate Belief. An indiscriminate belief or absence of knowledge, to whatever cause it may be due,

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.
prevents the belief from being complete and right. Then, the Ajnada kind of wrong belief is said to arise.
II A-virati fare fer-Non-renunciation or vowlessness. Vowless. ness is of twelve kinds. It is due to -1-6 Want of compassion for the six groups of embodied souls. .7–11. Lack of restraint over the five senses and 12 Lack of restraint on Mind,
III Pramada ATT Carelessness. Carelessness in being attentive to the realisation of Right Belief, Right Knowledge and Right Conduct.
Pramāda is of fifteen kinds :---
1-4. Carelessness about four kinds vix:-1 Stri Kathā oft Frie. Talk about women. 2. Bhakta Kathā o 60. Talk about food. 3. Daśa Kathā tu u Talk about public opinion. 4. Rājya Kathā rau Talk about the king or politics.
5-9. Carelessness with regard to the enjoyment of the five senses of Touch, Taste, Smell, Sight, and Hearing.
10-18 Carelessness with regard to four passions, Anger, Pride, Docsit, and Greed.
14. Carelessness with regard to getr Sadha. (Affection) 15. Sleep It is said -
प्रमादः परमद्वेषी प्रमादः परमं विषम् ।
प्रमादो मुक्तिदास्युः प्रभादो मरकालयः ॥१॥ 1. Pramādaḥ paramadvàși, pramādah paramam viņam;
Pramado Muktipūnlāsyuh, pramado Narakālayah.
1. Pramāda al Carelessegs is a great enemy; pranıāda is a great poison; pramada is a thief to the city of Salvation; and pramāda is a hellish abode.
IV, Kaşāya Ta Passions. Tbey Are of sixteen kinda:

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Four Anantanubandhi, Error-feeding or Wrong Beliefproducing Anantanubandhi Krodha अनन्तानुबन्धि क्रोध Anger
Māna aprangafoet Ata Pride.
Māyā taugafret ART Deceit
__Lobha अनन्तानुबन्धि लोभ Greed Four A-pratyākhyāni, Partial-vow-preventing. A pratyákbāni Krodha Harmt i Anger,
Mana. अप्रत्याख्यानी मान Pride. Māyā Hieront Art Deceit.
Lobha gareetaft To Greed. Four Pratyakhyāni, Total-vow-preventing. Pratyākhyāni Krodha T erat #tet Anger.
Māna porenrift fra Pride. Māyā turerat HT Deceit.
Lobha प्रत्याख्यानी लाभ Greed. Four Sanjvalana Perfeot Right Conduct preventing. Sanjyalana Krodha raca mit Anger.
Māna er fra Pride. , Māyā otrasa ART Deceit.
, Lobha ract The Greed. And, No-Kaşāyas at Minor passions; slight-passions. These are nine :
1. Hāsya TFT Laughter. 2. Rati tha Indulgence, 3. A-rati **Dissatisfaction; annuei. 4. Bhaya T Fear, terror. 5. Soka at Sorrow. 6. Jugupsā TET Disgust. 7. Puruşa Voda a Masouline inclinations. 8. Stri Veda mtaa Feminine inclinations and 9. Napumsaka Voda
Common inolinations. Inolinations for enjoying both; neuter or common sex.

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V. Yoga for Vibrations or functional activities of Mind, Speech, and Body. These are of fifteen kinds. They are four of the mind, four of speech, and geven of the body.
The four thought-activities of the Mind are:-1. Satya Manoyoga putarent Activities of true mipl. 2. A-satya Mano yoga serra Activities of false mind. 3. Satyāsatya Mano yoga ETTERTHa röror Activities of mixed wiod. and 4. Anubhaya Mano yoga HORTOTT Activities of the unind neither true nor false,
The four activities of Speech are - 1. Satya Vacana yoga सत्यवचन योग True speech 4. A-satya Vacana yoga असत्यववनयोग False speech 3. Satyāsatya Vacana yoga F errara OTT Mixed speech and 4. Anubhaya Vacana yoga.
TOTT Neither true nor false speeoh.
The seven activities of the Body are “Audārika Käya Yoga The Front Physical body. 2. Audārika Misra Kāya Yoga wypfrom Art Physical mixed with Karmic body. 3. Vaikriyaka Káya Yoga 4f9**priror Fluid body producing modifications at one's own will 4 Ahāraka Kāya Yoga Trpre. Assimilar tive 5. Ahiraka Misra Kayo Yoga a sian Assimilative with physical 6. Vaikriyaka Misra Kaya Yoga drita r or Fluid with Karmic and 7. Kārmaņa Kaya Yoga, Fru art Karmic.
There are three varieties of people in this world. A large majority of them keenly fond of enjoying worldly pleasures by aoquiring wealth by any means fair or foul, after establishing big conoerns involving the destruction of the six classes of Animal Life by killing Pancèndriya Tüfat-Five-sensed and other animals, and eating their flesh and deeply engrossed in Mithyātva faeere Wrong-belief and other vices, degrade themselves, even after attaining Manusyatva #gura human form, into the rank of a Tiryanoa Ada Pancèndriya-lower animal or brute or of Nāraka TC hellish beings in their next life.

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Some bapevolently-disposed persons, following coupations not involving the destruction of animal life, and working for the alleviation of miseries of their fellow-brethern, are agam born during their next life, as human beings in pious wealthy families desoribed as Sucinan srimatau gehe. garai hai *or in the families of yogis, with better opportunities, for duing good to the suffering humanity.
While only a few fortunate individuals. residing in Aryan countries and hearing the tenets of True Religion, and earnestly endeavouring for the subjugation of Mithyātva feia Wrong Belief and other vices, and for the subsidence of Darsana Mohaniya Karma Taaraat te Right Belief deluding Karmaa karma preventing the acquisition of Right Belief,-acquire Samyag Darsana atar. Right Vision-an inherent crystal-like pure quality of the Soul, resulting in the maxim -
तमेव सचं णिस्सं जे जिणेहिं पवायं Tameva saccam nissankam jam Jinèhim pavaiyam
That alone undoubtedly is the Truth which is proclaimed by the Tirthankaras"-a firm belief in the doctrines and teachings of the Tirthankaras,-and having cut the internal tie of Raga TTT Passion and Dvèşa v Hatred, by renunciation and the practice of various vows, penances, and severe austerities during this life, entitle themselves for the pleasures of Deva Gati Harta Celestial life of long duration in the next life, and in due course of time, for the Eternal Bliss of ATH Mokşa Final Liberation.

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1.
2.
1. The impression of a pure god in a god, of a pure teacher in a guru, and the impression of a pure dharma in a dharma is called Samyaktva
Chapter III
12. Samyaktva सम्यक्त्व.
या देवे देवताबुद्धिर्गुरौ च गुरुतामतिः । धर्मे च धर्मधीः शुद्धा सम्यक्त्वमिदमुच्यते ॥ १ ॥ Yoga śāstra - योगशास्त्र.
Ya dèvè dèvatābuddhi-r- gurau ca gurutāmatih; Dharmè ca dharmadhiḥ śuddhā samyaktvamidamucyatè.
8
आत्माऽस्ति कर्मास्ति पराभवेोऽस्ति मोक्षोऽस्ति तत्साधकहेतुरस्ति । इत्येवमन्तःकरणे विधेया,
दृढप्रतीति सुविचारणाभिः ॥ २ ॥
Atmā'sti karmāsti parābhavo'sti; Mokso'sti tatsādhaka heturasti; Ityevamantahkaraṇè vidheyā;
Dridhapratitih suvicaranābhih.
2. That Atma a Soul is-(that Soul is distinct from the body.) That 2. There is Karma. That 3. Atmā is over-come by karmas. That 4. There is Mokṣa a Liberation and That 5. There are means for accomplishing it. The firm belief created by a careful consideration of these noble reflections in one's mind constitutes Samyaktva.

सम्यक्त्वरत्नान्न परं हि रत्नं
सम्यक्त्वमित्रान्न परं हि मित्रम् । सम्यक्त्वधोर्न परो हि बंधुः
सम्यक्त्वलाभान परो हि लाभः ॥ ३ ॥
Sukta Muktāvali सूक्तमुक्तावलि.
For Private Personal Use Only

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8 Sawyaktva ratnānna param hi ratnam;
Suuyaktvamittranna param hi mitram; Saiyaktvabandho-r-na paro hi bandhuh;
Samyaktvalābhānna paro hi lābham 3. There is really no ratna Ta gem, higher than Samyaktva ratna; there is no friend higher than Samya ktva friendl; there is no brother higher than Samyaktva-brother; and there is no gain higher than.Samyaktva gain.
मानुष्यमार्यदेशश्च जातिः सर्वाक्षपाटवम् ।
आयुश्च प्राप्यते तत्र कथञ्चित् कर्मलाघवात् ॥ प्राप्तेषु पुण्यतः श्रद्धा कथक श्रवणेष्वपि । तस्वनिश्चयरूपं तंद् बोधिरत्नं सुदुर्लभम् ॥ ४॥
Yoga Sastra-योगशास्त्र. 4. Mānuşyamāryadeśasca játin sarvāk sapātavam;
Ayusoa prāpyate tatra kathancit karmalāghavāt; Prāptèşu punyatah sraddha-kathaka-Śravaņu Svapi;
Tattva niscaya rūpam tad bodhiratnau su-lurlabham.
4. Human birth, Aryan country, high birth, the full possession of all the senses, and long life, are all obtained anyhow by the lightness of Karmas, and by the picpouderating influence of good actions. Although an intense desire for Dharma, the To Guru Mahāraja-teacher competent to preach Dharma and the hearing of Dharma, can be acquired under the influence of Punya karma, the gem of Samyaktva, having the capability of deciling the true principles, is more unobtainable.
न बान्धवा नो सुहृदा न वल्लभा
न देहजा नो धनधान्यसंचयाः । तथा हिता सन्ति शरीरिणां जने
यथाऽत्र सम्यक्त्वमदूषितं हितम् ॥५॥
Subhāsita Ratna Samdoha- ACCÁTTE: 5. Na bāndhavā no suhrudo na vallabhā;
Na dehajā no dhana dhānya sancayāh, Tathā hitāh santi śaririņam janè,
Yathā'tra samyaktvamadūşitam hitam.

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5. In this world, brothers, friends, wife, son, wealth, and the mass of corn, are not so beneficient to men, as the acquisition of a faultless Samyaktva
कनीनिकेव नेत्रस्य कुसुमस्येव सौरभम् । सम्यक्त्वमुच्यते सारं सर्वेषां धर्मकर्मणाम् ॥६॥
__Adhyatmasara अध्यात्मसार. 6. Kaninikeva netrasya kusumasydva saurabham;
Samyaktvamucyate säram sarvesām dharmakarmaņām.
6 Just as, the pupil is the essential part of the eye, and fragrance is of flowers, in the same way, Samyaktva is said to be the essential ingredient of all religious actions.
कोऽप्यन्य एव महिमा ननु शुद्धदृष्टे ___ यच्छ्रेणिको हविरतोऽपि जिनोऽत्र भावी । पुण्यार्गलः किमितरोऽपि न सार्वभौमो रूपच्युतोऽप्यधिकगुणनिजगन्नतश्च ॥ ७ ॥
Karpur Prakarana कपुर प्रकरण. 7. Ko'pyanya dva mahima nanu suddha driste;
r-yachrèņiko hyavirato'pi Jino'tra bhāvā; Puộyoragalah kimitaro'pina sārvabhaumo; Rupacyuto'pyadhikagunastigannatasca.
7. Really, the greatness of one who has acquired pure Sam. yaktva is supreme, because King Sreņika, though not acquiring any vows, will become a Tîrthankara in Bharata Ksetra. Does not an ordinary man become a lord of the whole world under the influence of Punya karma ? Is not man, though ugly but possessing excellent virtuous qualitics worshipped by the three worlds?
तनाति धर्म विधुनोति पातकम् ।
ददाति मौख्यं विधुनोति बाधकम् ॥ चिनोति मुक्तिं विनिहन्ति संसृति ।
जनस्य सम्यक्त्वमनिन्दितं धृतम् ॥८॥
Subhasita Ratna Sandoha सुभाषितरत्नसंरोहः

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8. Tanoti dharmam vidhunoti pātakam;
Dadāti saukhyam vidhunoti badhakam; Cinoti Muktim, vinibanti samsritim;
Janasya samyaktvamaninditam dhritam. 8. The faultless Samyaktva held by a man expands Dharma, destroys sin, bestows happiness, destroys obstacles, gathers up Moksa, and cuts short Samsāra.
दानानि शीलानि तपांसि पूजा
सत्तीर्थयात्रा प्रवरा दया च । सुधावकत्वं व्रतधारकत्वं ___ सम्यक्त्वमूलानि महाफलानि ॥९॥
-Dharma Parīkšā gågate, 9. Dānāni silani ta pāṁsi půja;
Sattirthayātra pravarā dayā ca; Su-cravakatvam vratadhārakatvam;
Samyaktva mūlāni mahāphalāni. 9. Bestowal of gifts, celibacy, penance, worship, pilgrimage to various sacred places, excellent commpassion, acquisition of all the excellent virtuous qualities of a Śrāvaka, and holding of vows, give the utmost benefit, if Samyaktva is at their root.
ang yaya sred: Taatst stå
नान्तर्गतं विविधपापमलावलिप्तम् । चितं विचिन्स्य मनसेति विशुद्धबोधाः
सम्यक्त्वपूतसलिलैः कुरुताभिषेकम् ॥१०॥
-Subhāsita Ratna Bhandagāra सुमाषितरत्नभांडागार. 10. Tirtheņu suddhyati jalaiḥ śataśo'pi dhautam;
Nāntargatam viydhapā pamalāvaliptam; Cittam vicintya manaseti viếuddhadhāh;
Samyaktvapūtasalilaih kurutābhişdkam. 10. The mind residing within rendered foul by the dirt of evil actions of various kinds, is not made pure even if it be washed hundreds of times with waters of sacred places. Having thought so, in your mind, therefore, O people with pure knowlodge 1 bathe always with the sanctified water-Samyaktva,

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11.
Ruci-r-Jinoktatattvèsu, samyakśraddhānamucyatd; Jayate tannisargeņa guroradhigamena vā.
11. A keen desire for the principles preached by the Ttrthankaras, is called Samyak śraddha or Samyaktva. That Sainyaktva is produced either naturally or by the precept of a Guru, Nisarga a Samyaktva.
12.
61
रुचिर्जिनोतरखेषु, सम्यक्श्रद्धानमुच्यते जायते तनिसर्गेण गुरोरधिगमेन वा ॥ ११ ॥
— Yoga śāstra-योगशाल.
आन्त मौहूर्त्तिकं सम्यग्दर्शनं प्राप्नुवन्ति यत् । निसर्गहेतुकमिदं सम्यक्छ्रद्धानमुच्यते ॥ १२ ॥
Antarmauhurtikam samyagdarśanam prāpnuvani yat; Nisargahetukamidam samyakchraddhinamucyate.

Upadeśa Prāsāda उपदेश प्रासाद.
12. The Samyaktva darśana of one antara-muhūrta duration, which people obtain naturally, is called Nisarga Samyaktva. द्रव्यक्षेत्रादिभावा ये, जिनैः ख्यातास्तथैव च ।
श्रद्धत्ते स्वयमेवैतान् स निसर्गरुचिः स्मृतः ॥ १३ ॥
,
— Pārśva Nātha Caritra पार्श्वनाथ चरित्र.
13. Dravya ksetrādi bhāva ye, Jinaih khyātāstathaiva ca; Śraddhatte svayamevaitān sa nisargarucih smritaḥ.
13. He, who has perfect faith by himself in the objects as described by the Jinèsvaras, with relation to the object, place etc. in the actual way mentioned by themselves, is called a man with Nisarga Samyaktva.
Adhigamaja अधिगमज Samyaktva..
गुरूपदेशमालम्ब्य प्रादुर्भवति देहिनाम् । यतु सम्यक्छ्रद्धानं तत् स्यादधिगमजं परम् ॥ Upadaśa Prāsada-उपदेश प्रासाद.
For Private Personal Use Only

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Gurūpadeśamālambya prādur-bhavati dehinám; Yattusamyakchraddhānam tat syādadhigamajam param.
The perfect faith, which becomes manifest to people by in struction from a Guru, is called Adhigamaja afiropas Samyaktva.
बलादपि श्राद्धजनस्य दीयते, सहर्शनं सर्वसुखैकजन्मभूः । व्यदीधपद्वीरजिनस्तदुद्यम श्रीगौतमेनापि न किं कृषीवले । Balādapi śrāddhajanasya diyate, saddarśanam sarvasukhaika janmabhūh, Vyadıdhapadvira-jinastarluyamam Śree Gautamönāpi na kim krisivald.
Samyaktva, which is the unique source of all kinds of happiness, is even given to a Srāvaka against his will, Such an effort was made by Śramaņa Bhagavān Mahavira, on a farnier through his chief disciple Sri Gautama Swami.
The story of the farmer runs thus
Bhagavān Śrî Mahāvira Swāni, who was like a Moving Kalpa-Vriksa FTTH-the Wishing Tree, while going about from village to village, once said to Gautama Gañadhara:-O friend ! go and enlighten the farmer there, he will be greatly benefited by you'. On receiving this order, Bhagavān Sri Gautama Swāmi went to the farmer and sail o fortunate man! Are you happy ? why do you incur sin neellessly, by killing two-sensed and other Jivas in agriculture ? Why do you involve your Soul into calamity by maintaining your poor family with such sinful means. Hear -
संसारमावनपरस्सभठ्ठा साहारणं जं च करेइ कम्म
कम्मरस ते तस्स उवेयकाले, न बंधवा बंधवयं उविति ॥ Sanısāramāvanna-parassatthā sāharaṇam jam ca karèi kammam; Kammassa tè tassa uvèyahālè, na bandhavā bandhavayam uvinti.
The man, who, being born in Samsāra, does ordinary work

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Ike cultivation for the maintence of his farnily-members, has to suffer alone the evil consequence of such sinful actions at the maturation of that Karma, but his family-members are not put to evil consequences of bondage.
O brother I therefore, Take the shelter of Dikśā ana cross the ocean of Saṁsāra. The farmer on hearing these words of Bhagavan Srt Gautama Swāmi, said, O Lord I I am a Brāhmin, I have seven daughters. I am doing a number of sinful actions for the purpose of maintaining them all. Hence forward, you are like a brother and a mother to me I shall act according to your orders. I will not disobey you. Thereupon, Bhagvān Sri Gautama Swāmi gave him the apparel of a Sadhu, and he immediately aecepted it. When Bhagavān Sri Gautama Swāmi was preparing to go to Sramaņa Bhagavān Mahāvila, taking the new farmer Sadhu .with him, the farmar Sädhu asked him Worthy Sir, where are we going? Bhagavān Sri Gautama Swāmi said' We are going to the place where our Venerable Guru is.' On hearing this, the farmer Sadhu said, “You are worshipped by gods and demi-gods. Have you a Guru adorable by you? Then, what must he be like?” Then Bhagavān Sri Gautama Swami described to the farmer Sādhu a few noble qualities of the Tîrthankara; on hearing which, he attained Samyaktva. Moving forwards, when the farmer Sadhu saw the wonderful splendour of the Tirthankara's prosperity, his Samyakta became firm. But, when he finally saw Śramana Bhagavān Mahāvira, with his retinue, an intense feeling of animosity arose in his mind. When Bhag vān Sri Gautama Swami told the farmer Sadhu -"O Muni! Bow down before the Jineśvara, he replied.-' worthy Sır! If this is your Guru. I have no necessity for your Dikśā. I am not going to be your disciple. Take away this apparel of yours. I anı going a way home” So saying, he inimediately left off the Sadhu's .apparel, and ran away abruptly On seeing the foolislı behaviour of the farmer, the Indras and others laughingly said
Oh! Bhagavān Sri Gautama Ganadhara received a very gool disciple.” On seeing such a strange condition; Bhagavān

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Sri Gautama Swāmi bashfully asked Sraniana Bhagavan Mahāvîra the cause of his animosity. To which he replied “O Gautama! When you narrated the noble qualities of a Tirthankara before the farmer, he cut the tie of Mithyātva by meditating upon these qualities, and so, you, as well as, he, acquired great benefit. Now I will tell you the cause of his animosity towards me.
• I Was a Vásudeva nanied Tripristha, son of King Prajāpati in Putanapur. There was a Prati-vasudeva named Ašvagriva, who was a lord of the three continents, at the time. One day Prati-vāsudeva Ašvagriva asked an astrologer, a question about bis death. The astrologer said " Your death will be caused by Tripristha.” Prati-vāsudeva Ašvagriva there-after bearing an intense feeling of animosity towards Tripristha Kumāra, tried a number of methods of killing him, but all his efforts proved fruitless. A lion was daily harrassing people in a rice-field near & forest belonging to Ašvagriva. No one was able to kill the lion Prati-vāsuddva Ašvagriva ordered all his tributary kings to go and protect the rice-field by turns. One day, thereby, king Prajapati's turn arrived. Tripristha Kumāra prevented his father from going to the ricc-field and he went there alone in a chariot, with only one chariteer. Going to the rice-field, Tripristha Kumāra called out the lion. Tlic lion at once rushed to warıls Tripristha Kumāra, who taking hulil of the two lips of the lon, tore him off like a closed cavity of a shell. The dying lion began to blame himself.--"0! being a lion myself, I am killed only by a human being, 'On seeing the lion lamenting thus, the charioteer of Tripristha Vāsu lèva sail, with sweet words for the purpose of pacifying huur- O lion! this Kumāra is to be a Vasudeva. Do not think him to be a poor human being. You are killed by a great sovereign. Why do you lament?
- Tripristha Kumāra is the only Sinha fh Lion-courageous man in the human world and you are a lion burn in a Tiryanca womb." Having heard these soothing words, the liou died in perfeot peace.

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"Out of the three souls-that of Tripristha Vasudeva, the charioteer, and the lion-wandering through various lives, I am now, the soul of Tripristha Vāsudėva. The farmer is the soul of the lion, and, you Indrabhūtı Gautama ! you are the soul of the charioteer. In your former life, you had pleased him with sweet words, and I had killed him, 80, in this life, he has an affection for you, and he has a feeling of animosity towards me. In this way, you should know the cause of love and hatred in this life. But the farmer has now become T&Taft Sukla-pakşi, that is to say, a jîva whose term of existence in this world has become limited to S TOTT Ardha Pudgala-parāvartana, while a jiva whose term of existence in this world is more than Ardha pudgala-parāvartana, is called a Fortef Krisna-pakşi jiva."
On hearing these words of śramaņa Bhagavān Mahavira, many persons acquired Samyaktva. “O Gautama ! the farmer, who acquired Samvaktva of only two p ar Ghaţikā duration (48 minutes) from you, will attain Alp, Moksa, Liberation, within Ardha Pudgala-parāvartana Kāla. I had, therefore, sent you to enlighten him." On hearing this narration of the farmer, Indra and others became more firm in their Samyaktva. In the same manner, O fortunate people ! You should remain firm in in your Samyaktva for a long time.
13. The Signs of Samyaktva.
शमसंवेगनिर्वेदानुकम्पास्तिक्यलक्षणैः ।
लक्षणैः पञ्चभिः सम्यक्, सम्यक्त्वमुपलक्ष्यते ॥ Saina, sallvega, nirvėrla, anukumpā, āstikyalaksaņaih; Lahsaņaih pancabhih saviyak samyaktvamupalaksyate.
Samyaktva can be known clearly by the following five quarities viz by 1. Sama a Tranıquility. 2. Samvega garot Renunciation of worldly affections. 3. Niridua fait Freedom fruiu worldly affairs. 4. Anukampā TETT, Fellow-feeling, sympathy. and 5, Astikya af77T Right Belief.

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BA
Sama at# Tranquility. शमैः शाम्पति क्रोधादीनपकारे महत्यपि। लक्ष्यते तेन सम्यक्त्वं तदा लक्षणं भवेत् ॥
Upadesa Prasada उपदेश प्रासाद. Samaih sāmyati krodhādinnapakārè mahatyapi; Laksyatè tena Samyaktvam tadādyam lakṣaṇam bhavet.
The first sign, Sama y# Tranquility, of Samyaktva, is found in one who pacifies anger and other passions with an aquanīmíty of mind, towards persons who have done great injustice to him, It is a sign which shows the presence of Samyaktva in an individual. It can be said that, he who possesses sama, (Tranquility) is an individual with Samnyaktva. This quality is described as the first sign of Samyaktva, under different names as Santi शांति, Ksamā क्षमा, Kanti क्षांति, and Sama शम.
Samvaga संवेग. दुःखत्वेनानुमान्वानः सुरादिविषयं सुखम् ।
मोक्षाभिलाषसंवेगाश्चितो हि दर्शनी भवेत् ॥ Duhkhatronānumānvānah surādivisayam sukham; Mokşābhilāşasamvegancito hi darsani bhavet.
He, who considers the happiness of the gods as one involving misery, and who is desirous of Mokşa, and who has renounced worldly affections, readily attains Samyaktva.
Nirveda निर्वेद. SETT | K-farga OTTI
प्रशा चित्ते भवेधल्य, तन्निर्वेदकवानरः । Samsarakārakāgāra-vivarjanaparāyaṇā;
Prajnā citte bharodyasya, tannirvedakavānnarah.
One, who has a firm understanding in his mind, capable of making him abandon this world as a dungeon, has a Samyaktva due to Nirveda निर्वेद.

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It is said in Siddhānta.
"निवेएणं भंते ! जीवे कि जणई " Nivvasnam bhantd Jive kim janai. o lord ! what dces a Soul gain by Nirveda निर्वेद ? Freedom from worldly affairs ?
The Bhagavān says -
“निवेएण ते दिवमाणुस्सतिरिच्छ असु कामभोगेसु विरज्जमाणे निव्वेयं हव्यमागच्छह । सचविसपसु विरज्जह । सव्यविसपसु विरज्जमाणे आरंभपरिग्गहपरिचायं करोति आरंभपरिग्गहपरिचायं करेमाणे संसारमग्गं वोच्छिदंति सिद्धिमग्गपडिवन्नेय भवति" ।
“Nivvèenam tè divvamaņussatiricchaesu kānabhogèsu virajjamāņè nivvèyaın havvanıāgacchai Savvavisaesu viragjai Saviavisadgu virajjamāņè ārambha-pariggahapariccāyam karoti, Arainbhapariggahapariccāyam karèmānè samsāramaggam vocchidanti Siddhimaggapadivanndya bhavati."
By freedom from worldly affairs, he renounces passionate love about celestial, human, and tiryanca sexes, and obtains a real freedom from worldly affairs. He renounces enjoyment of sensual pleasures. By renouncing sensual pleasures, he abandons big undertakings and property. By abandoning big undertakings and property, the path of Samsāra becomes annihilated, and are Ari Siddhi Mārga, the Path of Liberation, is acquired.
Anukampa अनुकम्पा. दीनदु.स्थितदारिद्र प्राप्तानां प्राणिनां सदा ।
दुःखनिवारणे वाञ्छा सानुकंपाभिधीयते ॥ Dina dunsthita vāridra-prāptānām prāņinām saila; Dunkhanı värane vārchā sānukam pābhiyatè.
The constant desire of removing the miseries of the poor, distressed, poverty-stricken individuals, is called Anukampā अनुकंपा.
कार्या मोक्षफले दाने पात्रापात्रविचारणा । दयादानं तु सवशैर्न कापि प्रतिषिभ्यते ॥

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Kāryā Mokşaphalè dāno pātrāpātra vicāraṇā;
Dayādānam tu Sarvajnai-r-na kvāpi pratişidhyatd.
The question of the deserving or undeserving nature of the receiver is to be considered in ETTTET Supātra-dana, which results in Mokşa, but the Daya-dana T TT or Anukampā-dāna is no-where prohibited by the Tirthankaras.
निर्गुणेष्वपि सत्त्वेषु दयां कुर्वन्ति साधवः ।
न हि संहरति ज्योत्स्नां, चन्द्रश्चंडालवेश्मनि ॥ Nirgundşyapi sattvėsu dayām kurvanti sadhavan; Na hi samharati jyotsnám, candrascandalaveśmani.
Virtuous people show compassion even towards persons devoid of good qualities. Because, the Moon does not remove away moon-light from the house of an assassion.
N. B. The moon gives uniform light everywhere, Virtuous people show compassion alike towards virtuous individuals, as well as, towards those who are devoid of any good qualities,
अपकारेऽपि कारुण्यं सुधीः कुर्याद्विशेषतः ।
दन्दशकं दशन्तं श्रीवीर प्रबोधयद्यथा ॥ Apakaré'pi karunyam sudhih kuryadviseşatah;
Dandagūkam daśantam Śrt Viraḥ prabhodhayadyathā.
Wise men should especiolly show compassion even towards ungrateful persons. Just as, Bhagavān Sri Mahāvīra instruots the serpent-Caņda-kausika rustfara-biting him.
Astikya आस्तिक्य. प्रभुमिर्भाषितं यत्सत्वान्तरश्नुतेऽपि हि ।
निःशंकं मन्यते सत्यं तदास्तिक्यं सुलक्षणम् ॥ It is said in the Agama OTTH Scriptures.
थयथुइमंगलेणं भंते ! किं जणइ ? गोयमा ! नाणदतणचरित्तबोहिलाभ Hors. I
Thaya thui mangaldņam bhantè 1 kim jaņai ? Goyamā ! Nāņa damsanacaritta bohilābbaṁ janai.

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Bhagavān Śrt Gautania Swāmi asked: -0. Bhagavān!: what does a soul gain by benedictory poems, in the form of hymns and laudatory verses? O Gautama ! he acquires Tror Nāņa, Knowledge for Damsaņa, Conation after Caritta, Right Conduct and Bohilābha arheory Samyaktva.
The condition of the Soul before the acquisition of Samyaktva, is lescribed in the following Gāthā –
सामि ! अणाहअणते चउगइसंसारघोरकांतारे ।
मोहाइकम्मगुरुठिइविवागवसओ भमह जीवो ॥ Sāmil aņāi-añantè caugaisa sāraghorakāntārd; Mohāikammaguruthivivāgavasaö bhamai jivo ?
O lord I a jiva wanders in the formidable forest of Sam. sāra with four conditions of existence-without a beginning and without end-enslaved by the fruition of the matured state of the highest period of the eight karmas beginning with Mohaniya मोहनीय Karma.
मोहे कोडाकोडी, सत्तरिवीसं च नामगोयाणं ।
तीसायराणि चउण्हं, तित्तीसयराइ आउस्स ॥ Mohd-kodākodi sattarivisam ca nāmagoyāņam;
Tisayarāņi cauņhan tittisayarāi āussa.
The highest time-limit of Mohanīya Karma is seventy Kotākoti sāgaropams; the highest time-limit of Nāma Karma and Gotra Karma is tweventy kotā-koti sāgaropams; the highest time limit of the four viz:-Jnānāvaraniya Karma, Darśanāvaraniya Karma, Vedaniya Karma, and Antarāya Karma, is thirty kotā-koti sāgaropams; and the highest time-limit of the Ayu Karma is thirty-three sāgoro pams.
पल्लोवमाइअहा-पवित्तिकरणेणं को वि जइ कुणइ ।
पलिय असंखभागूण-कोडाकोडी अयरठि सेसं ॥ Pallova māiahā-pavittikaranèņam ko vi jai kuņai; Paliya asankhabhāgūņa-kodā- kodi ayaruthii sèsa!!!.

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There are three means of acquiring Samyaktva. They are nained 1. Yathā-pravritti karana Te genericor 2. Apūrva karana shqetur, and 3. Anivritti karaṇa marester cor. Under the influence of Yathā pravrittikarana, a man reduces the peried of the highest time-limit of all the Karmas, except the Āyu karma, to a period of an Asankhyāta-bhāga si Art of a Palyopam less than one Kota-koti sāgaropam' to be known by the illustration of the Cup and other things. That condition of the Soul, during which the highest period of time-limit of each of the remaining seven Karmas is reduced to one kota-koti sāgaropam by the niind's pure ideas, is caused by the Yathā-pravritti karaña.
Out of the eight illustrations named in the under-montioned Gāthā, two only, apply to Yathā-pravritti karana.
पल्लयगिरिसरिउवला-पिविलियापुरिसपहजरगहिया । कोदवजलवस्थाणि य सामाइयलाभादि हुंता ॥ Pallayagirisariuvalā-piviliyāpurisapahajaragahiyā;
Koddavajalavatthāņi ya sāmāiyalābhadi huntā.
There are illustrations explaining the nature of the acquisition of Samyaktva. They are 1. A cup filled with corn-grains. 2. A piece of stone rolling in rivers falling from a mountain. 3. Ants. 4. Of three travellers. 5. Of a man attacked with fever. 6. Or Madanakodravā HETOATE ETT & kind of corn-grains. 7. Of dirty water, and 8. Of a dirty cloth.
The subject of the various means of acquiring Samyaktva, has been fully discussed in works like Loka Prakāša, Samyaktva Sittari, Samyaktva Kaumudi, and in works on Karma Pbiloso phy to which the reader is reforred.

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Chapter IV First Previous Bhava.
Nayasára. 14. In the Mahā Vidə ha Kşötra fata of Jambū Dvipa, there is an extensive Vijaya farte, a country with an area equal to that of the Bharata Kşotra, called Mahāvaprā arrant, which is an ornament of the whole western Mahā Viddha.
The ground of this Vijaya contained many varieties of precious stones suok as diamonds, rubies, capbires etc. which can compete with the brilliant gems in the diadem of the Indra; the whole country was free from the fear of pestilenoes and invasions froni armies of neighbouring king, owing to the presence of the Living Tirthankaras there; the country was adorned by numerous magnificent editioes of Jaina Temples possessing high pinnacles, ornamented at their top with beautiful gold Kalabas
Cat (dome-shaped pointed urnlike vessels ) studded with a variety of valuable gemg; the country had an abundance of variols objects useful for people desirous of worldly enjoyments; the country lessened, to a great extent, the pride of Svarga-bhūmi parf-heavens.
In this Vijaya, there was a very large town, deservedly named Jayanti Nagari (referr) which was surrounded by a spacious ditch fortified with lofty walls, which was made lovely by little pleasure-gardens furnished with tanks, wells, large lakes, rivulets, and large reservoirs of water prepared for various amusements; which appeared beautiful by well-designed roads and lanes arranged in the form of triangles, squares, spacious courtyards and many rows of hundreds of lofty edifices. The town was full of wise persons who put on pure clean apparel and who had lofty ideals; it was radiant with numerous gems, like Amarāvati
rahat, (the city of gods), and it was furuished with big doors on four siunds like an idol of Brahmā.

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The Nagari (town) appeared to laugh out in jest Amaravati, the City of the Gods, by the sound of various musical instruments. Because, in the Svarga Faf heaven, there are seven af Saptarsi-Seven Sages,-but, here, there are numerous sages; there is only one Budha TT-Planet Mercury in the heavens, but, here, there are many Budhas or enlightened persons who are qualified by good works and Knowledge of the Truth for Nirvana, and who reveal the true doctrine of Salvation to the world. In this town, only the lotuses experienced the pain of separation from the Sun, but people had no pain of separation from friends. Here only, the ascetics carried Karavāla-Kamandalu ale-655-an ascetic's water-pot, but people had no necessity for a Karavāla-& sword. Here, the word u Kalabha, was limited to young elepbants, but there was no oe Kalaba-quarrel-in the popula tion; only the pair of cakravāka-birds had to suffer the pain of separation from the beloved, but the populace did not have any. Here, a Vasana,-clothes-were prepared at weavers' factories, but the people did not experience Vyasana -Misery.
KingSatrumardana TNT was the guardian of his subjects. He was the source of all happiness, and he was the source of great delight to them. He used to curb the pride of his enemies; he was an ornament of the royal dynasty; he used to maintain order un-impaired, and used to chastise severely persons going along the path of immorality.
The prais-Pāda-pitha, the foot-bench of the King appeared more charming by the radiance of the gems in the diadems of the feudatory kings bowing down at his feet with great reverenoe. The king was fond of decorating the battle-field with the heads of hundreds of his enemies killed by the sharp arrows thrown from the bow strung by his powerful arms. He was surrounded by many brave warriors and was followed by thousands of leaders of troops. He was marching with a well-formed powerful army, like a chariot fulflling the secret desires of beggars. He collected many armours, like a man fond of battle-field. He acted scoording to the advice of his elderly members, like a constellation of stars.

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He daily gave a Dāna, alms, copiously, like the Ta Dāna, the fragrat secretion issuing from the temples of elephants in rut. He conquered six kinds of passions like a rişi. He was like a fortress to the administrative justice practised by his ancestors. He was like a Himālaya, the source of the divine river-like extremely lustrous fame, and he was like a great ocean in producing his many virtuous gem-like qualities. With such a king, who had undertaken the burden of administering the extensive king. dom on bis own powerful arms, his ministers were kept only for the preservation of administrative ethics; the completeness of waterials of elephants, horses, war-chariots, and warriors, was only for the splendour of his court; swords, discus, bows, arrows, and spears were only for show; a consideration of confidence was only expected from servants; the king had no regard for the protection of his own person by other people, so, his body-guards were only for display
King Satrumardana had, under him, Nayasara er a chief officer of a village named Prithvi-pratisthāna Teet Raya), who was well-behaved. Nayasāra had heard Dharma Sāstras, and so, he knew well what objects were to be accepted and which of them, to be rejected. He was the receptacle of many virtuous qualities like sereneness. He was straight-forward, modest, was speaking sweetly, and was ever ready to render service to others. Although he had no opportunity of reudering service to an ascetic, he was slothsowe in doing misdeeds. He discountenanced injury to others, was always intent on acquiring virtues, and was blind to secing the defects of others.
One of his preceptors once preached Nayasāra, who had so many virtuons qualities, the desirability of acquiring more virtues, thus -
( child I the prosperity of wealth, having appeared once, disappears immediately in an instant by the disturbing force of imprudent behaviour, like the flame of a lamp blown out by disturbing winds. A number of other virtues, as white as to piece

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of snow, does not look beautiful without good behaviour like a hace without eyes. Without good bebaviour, although a man may be famo118, very popular, and may be philanthropic, still, he is always deserted like a huge snake. 0 child! therefore, having intelligently observed the evil consequenoes of imprudent behavi. our, be fond of cultivating good character which is the source of many auspicious things
It is said.
विणएणं हुंति गुणा गुणेहिं लोगोऽणुरागमुखहर।
अणुरत्तसयललोगस्स हुंति सव्वाओ रिद्धिओ ॥१॥ Viņadnam hunti guņā gundhim logo'ņuragamuvvabai; Anurattasayalalogassa hunti savvão riddhio.
1.
रिद्धीहिं संगो गयवरो व्व अणवरयदाणवरिसेण ।
मग्गणगणपणईणं उवयारं कुणा लीलाए ॥२॥ Riddh bim samgao gayavaro vya anavarayadanavarisega; Magganaganapaņaiņam uvayāram kuņai lilāe.
2.
उक्यरजेणं तेसिं लब्भर आचंद्रकालिया किती । तीपऽमिह लखाए किं नो लद्धं तिहुयणेऽवि ? ॥३॥
8.
Uvayaranepam tesim labbhai acandrakaliya kitti; Tid'viha laddhad kim no laddham tihuyaņe'vi ?
पसधिय जेन थिरा जुगविगमेऽविहुन पर पिणास । उप्पत्तिपलयकलियं सेस पुण थवदियहचिरं ॥४॥
4.
Esacciya jeņa thirā juga-vigame'vihu na vacoai viņāsam; Uppattipalayakaliyam sesam puna thavadıyahathiram.
इय गुरुजणसिक्खं गिण्ह ऊण तहकहवि संपयको (मो)।
वीसासहाणं नरवहस्स परमं जहा जाओ ॥५॥ 8. Jya gurujanasikkham ginha āna tahakahavi sampayalto (so);
Visasatçhāņam naravaisda paramam jahā jāö.
:

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1. Virtuous qualities are acquired by polite manners; the devotion of the people increases by virtuous qualities; and pro sperity of various kinds is obtained by the conteatment of the entire public.
2. On the acquisition of a prosperous state, a man renders friendly service to needy persons with the greatest case by an uninterrupted bestowal of alms, like a lordly elophant in rit.
8. By rendering service to them, he obtains a fame which remains till the existence of the Moon; after obtaining sach world-wide fame, what else remains in the world, that is not aoquired?
4. That fame remaining permanent, is not destroyed with the change of cosmic age; the rest, which is attended with growth and decay, exists only for a few days.
5. On receiving the good advice of his preceptor, Nayasira improved his character to such an extent, that he broame the receptacle of utmost trust from the King.
One day, King Satrumardana Tha oalled Nayanira to big presence, for the purpose of bringing timber for buildings and obariots from neighbouring forests, and told him.--"O good friend ! You go to the great forest with many carts and servants, and bring wood suitable for buildings and chariots from it " Having received reverently the order of his king, and having equipped himself with the necessary carts, servants, and food-material for all, Nayagāra set out on his journey, and reached the great forest in due course of time.
The forest was bounded on all sides by a dense multitude of very tall trees reaching the sky; it was attractive by the sound of torrents of water streaming down the mountain; and it was appearing terrifying by the roarings of various ferocious animals such as bears, lions, tigers, jackals, and antelopes, moving about in accordance with pleasure. The forest was appearing beauti

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ful by trees resembling witace-& kind of figure 45 resembling the tuft or curl of hair on the breast of Vışņu or Krişna or other great personages; it was full of Arriors Mātangas, elephants, just as Atåtts Mātangas or low-class people who inhabit the locality of the town which is free from the other populace. It also contained trees resembling the bow-strings of warriors.
The servants began to out the trees whose trunks were straight, long, spacious, beautiful, and round. While doing this work, it became mid-day, and it was now time for their mid-day meal. Nayasāra was ready to take his meals. The servants placed before him various kinds of delicious food-material prepared for him. At that moment, an idea came up to his mind, " If a hungry mendicant straying away from a caravan, ignorant of right road or from a company of Sramaņas iu i e-Jain or Buddhist monks,-happens to come here as my guest, I will first seed him and, then, I will take my meals ". With this intention in his mind, as Nayasāra was going out and looking forward in all directions, he saw some pious sages who had become separated from the caravan, who were greatly exausted, were greatly overwhelmod by hunger and thirst, and who were burning under the intonse heat of the mid-day Sun, with their clothes drenched in copious perspiration in expectation of the halting place of the caravan. Attracted as they were by the crackling sound of the falling of trees, he saw some sages approaching the place where he bad enoamped with his men. As soon as Nayasāra saw them, he was greatly delighted, and he immediately advanced forward to receive them. Bowing down respectfully before them, and with & compasionate heart, he said “O venerable sages? Why do you walk about in such a country without the help of men ?
"The Sadhus said " " My good friend | We started in company of a caravan. At moal-time, we went to the neighbo uring village in search of water and food. In the mean-while the caravan started on, leaving us behind. We followed the track of the caravan, and arrived into this dense forest."
Nayasūra said " How cruel i Vilest aotion' oo esire for

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Hell I Breach of confidence ! Fearlessness of sin! The members of the caravun have thus disgraced their fawily by sin. How cruel they have become with the Sādhus!
It is said
सत्तपयमेनसंथववसेऽवि सुयणाण वइढए नेहो।
आजम्मदंसणेऽविहु निद्दयचित्ताण न खलाणं. ॥१॥ Sutta payainetta samsthavavasè'vi suyaņāna vaddhad neho; A-jammadamsand'vihu niddayacittāŋa na khalāņam.
1. Virtuous people become more affectionate by approaching them seven steps and by praising them a little, but wicked persons. devoid of compassion, do not give access to affection in their heart even when they are connected for the whole life."
“If they wanted to behave thus, why did not, these wicked persons, prevent the magnanimous Sadhus in the beginning, when they started with the caravan ? In the event of an accident from a lion or any other ferocious animal, these wicked persons are sure to have an abode in hell. Or else, what is the use of talking about the wicked persons who have defiled their religion ? O magnanimous personages ! Please accompany me to my dwelling and do me favour."
On being thus requested by Nayasāra, the Sādhus who were a visible embodiment faena Nidhāna treasure, of Dharma, went to his dwelling with their gaze directed towards the ground go GATO Yuga-pramāna-about six feet in front of their feet. Nayakára, then, provided them with water and food with due ceremony and with an intense faith augmented by a feeling of affection created by the auspicious occasion of the sight of saintly personages. Having thus received water and food, the Sādhus went to a faultless locality, free from insects and green grass near-by, genele ferit Iriyāvahi padıkkami-having atoned for slight injury to animal life even while moving about with care, 40 otaf Bhakta-pāna aloci-having minutely examined water and food materials, erit -Caitya-vanduna-kari-and

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having recited sutras of respectful salatation to Tirthankaras, and having recited verses of P TT-Sajjhāya prescribed by previous sages, they meditated, for a while, on riprora-Subha dhyāna-on subjects leading to Final Liberation, and, then, they took their meals, leaving aside TT Raga-Vehement love and
Dvèşa-Hatred.
In the meantime, Vayasāra, having finisbed his meals and thinking himself well-satisfied, approached the Sādhus and said “O magnanimous persons ! You come with me. I shall show you the road to the town." The Sådhus acoom panied him.
One of the Sadhus, who was well-versed in narrating religious stories, thought - This is a suitable opportunity for instruoting Nayasāra in true religion, and he is the proper person to be necessarily so instructed." Thinking so, he told Nayasāra “O illustrious man! We are benefited by your liberality in giving us water and food so respectfully and hospitably at a time when we were greatly exhausted by moving about here and there after losing our track, and we were over-whelmed with hunger and thirst, we are now desirous of showing you the path of virtue." Nayasära said; O venerable persons! Why do you entertain any doubts about it? I am prepared to accept your order even at the risk of my life.”
15. The Sadhu, then, commenced the preaching of True Religion thus –
धणुसिक्खाविरहिय पुरिसखित्तसरजणिय राहवेहं ध ।
तुडिजोगामणुयत्तं लध्धुण कुसलबुद्धिमया ॥१॥ Dhanusikhavirahiya purisakbittasarajaņiya rāhavdham va; Tudijogāmaņuyattam laddhūnam kusalabuddhimaya.
सग्गापवग्गफलसाहगस्त धम्मस्स पायवस्सेब ।
मूलं सम्मत्तमहो जाणेयव्वं पयत्तणं ॥२॥ Saggápavaggaphalasāhagassa dhammassa payatassdra; Malam sammattamaho jäneyavva payattdņam.

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मिसपकडलावलुससाणनयणपसराणं ।
सिरसूलमूलमेसा जणाण सम्मत्तवत्ता वि ॥३॥ Micchattapankapadalāvaluttasannāņanayaņapasarāņam; Sirasūlanūlamesa jaņāņa sammattavattā vi.
जुत्ताजुत्तं केणवि करुणापर बुद्धिणोवापि ।
दुस्सुमिणपिव सोउ नेव वछंति तुच्छमई ॥४॥ Juttājuttam kèņavi karuņā para buddhin vaittha:ņpi; Dussumiņampiva som nòva vanccbanti tucchamai.
दढमूढगुरुपरूवणवसेण कम्मं च तं पकुवंति ।
जेण निमज्जति अहो कृवक्खणणुज्जय नरो व ॥५॥ Dadhamūdhaguruparūvaṇavasèņa Kamwam ca tam pakuvvanti; Jəņa nimajjanti aho! kūvakkhaņaņujjaya naro vra.
जं मिच्छत्सोदयओ अगुरुं पि गुरु अदेवमवि देवं ।
धरिओ व्च गेण्हर लेट्टुं व सुवण्णबुद्धिए ॥६॥ Jam wicchattodayaagurum pi guru addvamavi davam; Dhattūrio vva gèņhai letthum va suvaņņa-buddhid.
तेणं चिय पाणिगणोगणणाकतवेलमणुभयह ।
तं कि पि दुक्खनिवहं जं जाणई केवली सम्म ॥७॥ Tenam oiya pāņigaņogaņaņāikkanta vėlapianubhavai; Tam kim pi dukkha-nivaham jam jaņai kèvali sanmam.
इय भो देवाणुप्पिय ! मिच्छत्तं सयलदोसकुलभवणं ।
नीसेसदुग्गदुग्गइसंसग्गकरं लहुं वयसु ॥ ८ ॥ Iya Bhol devaņuppiya ! micchattam sayaladosakulabhavanam; Nisèsaduggaduggaisamsaggakaram lahum cayasu.
सम्म पुण नीसेक्षदोसविरहियमसेसमुहफलयं । जीवाण तिब्बजरमरणदुखवुच्छेयणलमत्य ॥९॥
Satamattam pupa nisèsadosa virahiyawasèsamuhaphalayam; Jivāna tivvajaramarana-dukkhavucchèyanasamattham.

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80 ज मोहणिज्जपबलत्तविगममो गुरुवसा सयं वाषि ।
उल्लसई कल्लाणयवल्लीजलकुलतुलं व ॥१०॥ Jam Mohaņijjapabalattavigamað guruvassayaņ vāvi; Ullasai kallaņayavallijalakullatullam va.
तत्तो अद्वारसदोसज्जिवरंमि पडिवत्ती।
देवो त्ति समुप्पज्जा निरवज्जा बज्जघडियब्ध ॥११॥ Tatto atthārasadosavajjid Jiņavarammi paờivatti; Devotti sawuppajjai niravajjā vajjaghadiyavva.
सयमवि धम्मपरेसुं सिद्धतवियारणेक्कुसलेसु ।
धम्मोवएस निरएसु होज्ज साहूसु गुरुबुद्धि ॥ १२॥ Sayamavi dhammaparèsum Siddhantaviyāraṇokkusalegu; Dhammovadsaniradgu hojja sāhūsu gurubuddhi.
ता जिणवयणायण्णण विण्णाय समत्थतत्सरयणस्त ।
विरमा य मई लोइयधम्माउ कुवस्सयाउब्ध ॥ १३॥ Tā Jinavayapayaņņaņa viņņāya samatthatattarayanassa; Viramai ya mat lõiyadhammāu kuvassayāuvva.
अवगण गोपयं पिव दुग्गडदुहमयरभीसणावतं ।
कम्मजलुप्पीलाउलमरहरउई भवसमुहं ॥१४॥ Avagaņai gopayam piva duggaidluhamayabbisaņāvattam; Kammajaluppilāulamarairauddam bhavasamuddam.
मम्मन्तुसमसन्नाह विहिययरक्खो खणेण विक्खिवा ।
सुहडो व्व तिस्थियभडुब्भडपि मिच्छत्तसंगामं ॥ १५ ॥ Saumattuttamasannā havihiyarakkho khandna vikkhivai; Suhado vva titthiyabhadubbhalampi micchattasangāmam.
पासायस्स व पीढं पुरस्स दारं व मूलमिव तरुणो । बारसविहधम्मस्स वि आई किंतिति सम्मत्तं ॥१६॥
Pasāyassa va pidham purassa dāram va mülamiva taruno; Bārasa vihadaammassa vi āim kinttinti sammatta in.

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इय भो एवं लक्खिय निरवेक्खो लोएसु मग्गेलु ।
सहहणनाणसारं सरहसमणुसरसु सम्मसं ॥ १७ ॥ Iya bho evam lakkhiya niravèkkho löègu maggósu; Saddahaņa-nāṇasaram sarahasamaņusarasu sammatta.
1-2. A skilful wise man, having acquired eri Maņuyattam, human birth, as a consequence of virtuous actions (done in a former life ), like piercing with an arrow thrown by a nian igno arant of archery, should certainly, know Samyaktva strenuously, which is the foundation of Dharma, capable of acquiring Fert Svarga, heaven, and it Moksa, Liberaion.
3. To people whose sight of True Knowledge has been destroyed by the veil of dirt of Mithyātva, the mere talk of Samyaktva, appears like an acute pain in the head.
4. The witless vain, man, does not desire to hear the advice of what is suitable for him and what is unsuitable, given by a wise man with a compassionate disposition, like the story of a bad dream,
5. Under the instruction of a very stupid prcccptor, sowe persons perform such an action, that they degrade themselves to a lower status, like a man digging a well.
6-7. Just as, a mian eating white thorn-applc Et Dhatturu (Daturā Albā) accepts a piece of stone for gold, in the same manner, a man under the influence of Mithyātva, accepts a bad preceptor as a True Guru and a Bad Deva as a True God, anıl thereby, people experience calamities for innumerable years which only a Kövalin can know and describe correctly.
8. O beloved of the gods! therefore, give up Mithyātva speedily, as it is the abode of all vices and it leads one to a low state.
9. Besides, Samyaktya is free from all vices, it is the source

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of all happiness, and it is capable of removing acute pains attending birth, old age, and death of all beings.
10 Samyaktra is like a canal to the oreeper of the TopKalyāṇa, prosperity, and it becomes manifest hy itself or by ,oontaot with a good preceptor, or by the removal of the predominating influence of picatto tra Mohaniya Karma (Deluding-Infatuating-Karman.)
11. With the acquision of Samyaktva, there arises a permanent and faultless faith in a Findśvara, as a god who is free from the eighteen defects.
12. Then, there arises spontaneously a conviction of accepting As Gurus only Sadhus who are exclusively devoted to the practice of True Dharma, who are competent in the study and teaching of Siddhānta, and who are fond of preaching Dharma Sastras,
13. By hearing the Scriptures promulgated by the Tirthaikaras, the belief of the person conversant with all other principles attains a dislike for the Dharma of ordinary people, like a prisoner in the hold of other persons.
14 He considers as rather insignificant, like a thou-Gospada - cow's foot,-a mere trifle, the ocean of mundane existence which is terrifying on account of the *** Makara,-a marine monster in the form of misery of low-birth; which is filled with a mase of Karmans; and which is formidable. on account of discontent.
15. And, like a warrior protected by an excellent armour in the shape of Samyaktva, he throws into confusion the ordeal of battle of Mithyātva, assisted by powerful warriors of ordinary Dharman
16. Samyaktva has been described as the foundation of the building of Dharma, as the city-gates of the town of Dharwa, as the roots of the tree of Dharma, and as the prime cause of

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the twelve vows of w -Śravaka Dharma,-the duties of a Śravaka.
17. Therefore, O excellent man ! having realised the true nature of Sanyaktva, and not getting yourself enamoured of the path of ordinary people, endeavour carefully to accept Sampaktva which is a principle without comparison, and which is the essence of Right Belief and Right Knowledge.
On hearing these words of the Guru Mahārāja, Nayastra, with his two hands folded in the form of a lotus kept in front of his fore-head, bent forward under the burden of devotion, said reverentially “O Magnanimous persons ! Why do you instruct, thus, a man like myself, who is actually like a boast, where it extremely incompetent, who is devoid of intellect, and who is engrossed uninterruptedly in evil deeds."
The Guru said “O excellent man, I Do not say 80. Your oomplete fitness becomes evident from some of your visible signs. Otherwise, how can we, who happened to come into this terrible forest, who were lost from our traok and who were extremely exha usted, at all be seen by you? Even if we were at all seen, how car you expect the unusual rejoicing with bristling of hair on seeing us, like beloved persons seen after a long time, or how can you expect the thought of giving to us who were overwhelmed by hunger and thirst, the food prepared and brought for you at dinner-time? Persons devoid of religious merit, can never have such a way of thinking, and homeless wandering persons like ourselves, can hardly come within the range of sight of such persons. Is it ever possible to have a mine of jewels in the house of a beggar or a pete Kalpa Vrikşa,--the Wishing Tree,-in a sandy waste, or a lotus blossom on a dry piece of land ? Why, therefore, my worthy sir ! there cannot be a fitness for true religion in you, indicated by such completeness of materiale with you? Such materials are only certainly possible, mder the influence of religious merit, for persons desirous of Moksh You have acquired a birth in Arya-Kşdtræ på , a apotlomu

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bigh family, human birth, a handsome appearance, a body free from disease, skill in many arts, and a contact with virtuous people. One of these materials can be acquired like an ordiuary thing by innumerable persons baffled by the blows of Karman and wandering in Samsāra. But you have acquired all these niaterials by the predominating influence of qus Punya,-religious merit. These materials are capable of giving the excellent Eternal Happiness of Mokșa as a reward. Just as, the feathered tail of a pea-çock, and the gem in the hood of Seșa Nāga TTT ( name of a serpent supporting the earth and forming the couch of Visņu during his sleep) are yery precious, in the same manner, O worthy sir I accept the Dharma promulgated by the Tirthankaras,-a Dharma which you have not acquired before.”
While experiencing an acute feeling of disguist towards Samsāra on hearing these words of the preceptor, Nayasāra began thinking within himself thus:
" Ah! What an emotion was produced in my mind on seeing for a moment, the Sadhu Mabārājas, who are averse to seeking their own interest; who are a mine of virtues; who are an ocean of mercy, and who have an equal regard for a king as for a beggar. Such ascetics do not even look at such immoral persons. It is, therefore, always proper for me to act according to their injunction." With this idea uppermost in his mind, Nayasera resting his head on the ground, and bowing down before the feet of the Guru, said with his eyes full of tears of joy, “O disinterestedly affectionate magnanimous personages ! Who are exclusively devoted to rescuing all living creatures ! I have now become indifferent to worldly enjoyments; please, therefore, institute Samyaktva in me.” Thereupon, knowing his fitness by the practical morality taught by Jindśvaras, and knowing the important good omens present at the time, such as force of energy, the Guru Mahārāja, saying “You should seriously accept Arhanta Deva as your True God, well-behaved virtuous Sadhus as your Guru, and the Dharma promulgated by the Tirthankaras as the True Dharma," instituted Samyaktva in

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him and said "O worthy man! I have given you Samyaktva which is the basis of Moksa. You should always protect it without any transgression such as -Šankā,-Doubt. O worthy man! You are fortunate, that you have acquired Jaina Dharma -the Dharma promulgated by the Tirthankaras-which is like a ship in the ocean of Samsara made formidable by hundreds of miseries. Innumerable persons have banished for ever miseries by the supernatural power of constantly maintaining it. Besides, O worthy man! Do not be ever careless in observing Dharma, on account of the naturally transitory pleasures of this Samsara.
Then, bowing down low before the feet of the Guru Mahārāja, who was like a shelter to persons afraid of worldly exis tence, Nayasara said with a heart full of extreme joy "People respectfully do homage to persons who have done an insignificant service to others, what service in return can I do to you who have done such incomparable service to me? Nevertheless, O worshipful men! You become free from your maintenance by mendicancy, and accept wealth, jewels, buildings, and Samsara or else what is the use of giving only that much? My whole life is at your disposal.
"5
On hearing this, the Guru Mahārāja devoid of attachment for his own person, said thus while instructing Nayasara -“ 0, noble person! You did well that you said so, because a Guru, giving Samyaktva cannot be recompensed by service in return, and by rendering thousands or crores of friendly services during several Bhavas, existences. But O worthy man! By your constant diligence in virtuous deeds, you have, in reality, given us everything."
19
Having thus explained the real essence of the Jaina Dharma, the Guru said "O worthy man! Now permit us to move on. On hearing these words, Nayasara grieved by the pain of separation, followed the Guru for a long distance, and showing him the right track, returned, and reached his dwelling-place in the forest, meditating on the words of the Guru, thinking of the terrible miseries of this world, and of being adorned with Samyaktva.
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After finishing whatever work remained to be dona, aud haring the carts filled with the necessary wood, Nayasāra returned towards his village with all his servants, and reashing it in due course of time, sent all the wood to the king.
16. Hence-forward, Nayasāra began to pass his time in studying Jaina Šāstras every day, in acoomplishing faithful attachment towards Sadhus, in thinking about the Nine Principles, such as Jira, A-jiva etc, in having compassion towards all creatures, in respecting his co-religionists with marks of honour, and in carefully augmenting the dignity of the Jainz Dharma.
Al the substances in the universe are frail. This body is prone to decay or death. At the appronch of death, Neyasāra, uninterruptedly maintained his Right Belief ta-Samyagdardana, practised Faror-Nijjhāmanā-atonement for evil doods dane in previous existences, and died while remembering the macred Panca Paramesthi Mehā-Mantra tu #mr i. e. Oboisapoe to the Five Exalted Ones.

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APPENDIX No. 1.
Some events of the life of Nayasara are exemplary. He was the chief officer of a village, and as a servant of his king, he had gone to the forest principally with the object of having logs of wood cut and prepared for the king's use- & work involving the destruction of animal life; still, on account of his in-born virtues and the best usage of a house-holder, Nayasāra had the fanoy of giving food and drink to a mendicant at dinner-time, oven in an unfathomable forest. Although it was mid-day and Nayasāra was hungry, still, he was looking around with the idea of nurturing his fancy. The pious fancies of furcky persons sometimes bear fruit instantly. Nayagara meets with such worthy asoolios without the least trouble, in an unfathomable forest and gives them food and drink with a pure heart, full of joy.
Here, a combination of three circumstances happens; Nayasāra, liad a mind to give food and drink to the Sãdhus, the material to be given is ready and worthy ascetics had unexpectedly como. It becomes a medium of great profit i. e. Samyaktva to Nayasāra.
After taking his meals, Nayasāra had gone to the place where the Sädhus were resting themselves, he had requested theni to join their company for the purpose of showing them the way out of the forest, and he had personally shown them the road to the town. Here, the good virtuous qualities and the purity of the soul of Nayasāra, are put to a severe test. Had it been otherwise, even after giving food and drink materials to the Sådhus, he would not have gone to the Sadhus with a request to show them the way out, but on the contrary, the Sādhus would have been obliged to go to him with such a request or perhaps Nayasāra would not have gone personally but he would theve sent one of his servants with them. Notwithstanding that. he thought it to be a personal duty of his, to help them and aoted aocoringly. The quality or fan Vinaya-polite manners,

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remaining concealed in the heart of Nayasara, becomes thus olearly manifest then. Wise men have deserverlly given a prominent place to this virtue. A well-behaved man, aoting discreetly, benefits himself at every time, at every place, and at every work, on account of that virtuous quality.
When Nayasāra and the party of Sādhus arrived at the main roail to the town, the chief of the party, sitting under a true, explained to him, the essence of the True Religion. On hearing the preaching of the Sādhu, Nayasāra considered himself very fortunate and from that time onwards, he acquired Samyaktva Aukra i. e. firm belief in the doctrines and teachings of the Tirthankaras. The soul of Nayasāra was, in every way, getting purified from the time of the mid-day meal; that purity was greatly enhanced by the preaching of the Sadhu; and it bore fruit in the shape of Sanyaktva.
It is said:
दुर्गतिप्रपतजन्तुधारणाद् धर्म उच्यते ।
T-sfies-2017- THEMET # I way: 118 11 Durgatiprapatatjantudhāranād dharma uoyato Dāna-sila-tapo-bhāvabhedát sa tu caturvidhah
1.
1. That which rescues people from falling into misfortunes 18 called Dharma. It is of four kinds - 1. Dāna TR 2. Sila aftes 3. Tapah TT: and 4. Bhāva wra.
TRATTaa: preturila a wÅ: || That which rescues people from falling into a degra led state is called Å Dharma-Duty. Varieties of Dāna. Dāna Ta-Liberality,-the duty of alus-givingis of five varieties viz. 1. Abhaya Dāna -. Giving safety to any living creature. 2. Supatra Dāna E TA Giving of food drink, and other articles to worthy ascetics. 3. Anukampā Dāna अनुकंपादान Giving out of compassion. 4. Ucita. Dana उचितदानGiving of dowries eto. to ones' family-members, and 5. Kirti Däna Ti is that which is given for the spread of one's

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fame But out of these, Abhaya Dâna and Supătra Dāna are the motive elements in the attainment of Liberation. The opportunity of giving Supātra Dana to worthy ascetics occurs mostly to persons whose deliverance from transmigression is near. t is said.
तत्र तावद् दानधर्मनिप्रकारः प्रकीर्तितः ।
शानदानाऽभयदान-धर्मोपग्रहदानत ॥ Tatra tävad dāna-dhardiastriprakārah prakirtitaḥ Jhāna dana, Abhaya dana, Dharmopagraha dānatah.
1. There, then, Dana Dharma is described to be of three kinds - 1. Jiana. Dana शानदान 2. Abhaya Dana अभयदान and 3. Dharmopagraha Dana धर्मोपग्रहदान .
Jnāna Dāna. दानं धर्मानभिज्ञेभ्यो वाचना-देशनादिना। ज्ञानसाधनदानं च ज्ञानदान मितीरितम् ॥ १॥ शानदानेन जानाति जन्तुः स्वस्य हिताहितम् । वेत्ति जीवादितत्वानि, विरतिं व सम णुते ॥२॥ ज्ञानदानादवाप्नोति, केवलज्ञानमुज्ज्वलम् ।।
अनुगृहयाऽखिलं लोकं लोकाग्रमधिगच्छति ॥ ३ ॥ 1. Danam dharmānabhijnèbhyo, vācanā-deśanādinā;
Jnānasādhanadanam ca Jñanadānamitiritam.
2. Jnānadānena jānāti jantuh svasya hitāhitam;
Vetti Jivāditattvāni, viratin ca samaśņutè. 3. Jnānadānāslavāpnoti Kovalajñānamujjvalam;
Anugrihyā'khilam lokam lokāgramarihigacchati.
1. The imparting of knowledige by reading and by teaching and by other means to persons who are ignorant of Dharına, and the giving of the means required, such as books, paper, etc. for imparting ko .wlerage, is lesorilred as Jnana Dana शानदान.

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2. By the imparting of Kèowledge, a person knows what is suitable and what is not suitable for him, he knows the (nine) principles such as Jiva, A-jtva etc. and he attains freedom from worldly attachments.
3. By the imparting of knowledge, he obtains the brilliant Kèvala Jñāna bona and having done favour to the whole world, he attains Moksa.
Abhaya Dāna. भवत्यभयदानं तु जीवानां वर्जनम् । मनोवाकायैःकरणकरणाऽनुमतैरपि ॥१॥ तस्पर्यायक्षयाद् दुःखोत्पादात् संकलेशतलिया। वधस्य वर्जनं तेष्वभयदानं तदुच्यते ॥२॥ दवात्यभयदान यो दत्तेऽर्थान् सोऽखिलानपि । जीविते सति जायेत यत् पुमर्थ चतुष्टयी ॥३॥ जीवितात्परं प्रेयो जन्तोर्जायेत जातुचित् । न राज्यं न च साम्राज्यं, देवराज्यं न चोश्चकैः ॥४॥ इतोऽशुधिस्थस्य कमेरितः स्वर्गसदो हरेः । प्राणापहारप्रभवं पूयोरपि समं भयम् ॥५॥ समप्रजगदिष्टायाऽभयदानाय सर्वथा । सर्वदाऽप्यप्रमत्तः शनैः प्रवर्तेत ततः सुधीः ॥६॥ भवेदभयदानेन, जनो जम्मान्तरेषु हि।
कान्तो दीर्घायुरारोग्य-रूप-लावण्यशक्तिमान् ॥७॥ Bhavatyabhayadānam tu Jivānām vadhavarjanato; Mano-vākkāyaih karaņa kāram ä’numatairapi. Tatparyayakayad duhkhotpadat sanklesatastriadhā; Vadhasya varjanam tesvabhayadanam taduoyatè. Dadātyabhayadānamn yo datte'rthān so’khilānapi; Jivitè sati jāyòta, yat pumartha catușthayi. Jivitātparam preyo jantorjāyeta jātucit; Na räjyam na on sämrājyam, ddvarājyam na coccakain.
1.
2.
4.

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5. Ito'śucisthasya krimèritah svargasado Hardḥ; Prinäpahāraprabhavam dvayorapi samam bhayam. Samagrajagadisthāyā'bhayadānāya sarvatḥā; Sarvada'pyapramattah śanaih pravartèta tataḥ sudhih.
Bhavèdabhayadānèna, jano janmăntarèṣu hi; Kanto dirghāy urarogya-rūpa-lāvaṇya-śaktimān.
6.
7.
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1. Abhaya-dāna is avoidance of the killing of animals, mentally, by speech, bodily, and by doing it oneself, having it done by some other person, or by approbation of the act.
2. Abhaya-dāna consists in avoidance of injury to animals in three ways 1 Avoidance of the destruction of existing lifecondition. 2. Avoidance of causing pain, and 3. Avoidance of mental affliction.
3. He, who gives Abhaya dāna gives all useful objects; because, when a man is alive, he obtains the four useful objects viz. Dharma 2. Artha . 3. Kamar and 4. Mokṣar.
4. Because, neither a kingdom, nor a lordship of the whole universe nor the best sovereignty of the celestial abode, can ever be more agreeable to any body, than life itself.
5. Therefore, the fear arising from taking away the life, is similar for a worm living in excreta, as for an Indra residing in the heaven
6. A man possessing good understanding, should always act carefully in the practice of Abhaya dāna, which is in every way desired by the whole world.
7. By the giving of Abhaya dana, he becomes beloved, long-lived, healthy, handsome, attractive, and powerful. अहिंसालक्षणो धर्मो, अधर्मः प्राणिनां वधः । amgaffhai zæ ! «åæn ntforai zen ell
8.
A-himsa laksano dharmo a-dharman prāņinām vadhah; Tasmāddharmarthinām vatsa kartavyā prāṇinām dayā.

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8. A-himsă (non--injury to living beings) is the attribute of religiousness. Therefore, O child ! Compassion towards animals should be practised by those who are desirous of religiousness.
erot an area of a pia!!
सर्वे तीर्थाभिषेकाच, यत्कुर्यात्प्राणिनां दया ॥९॥ 9. Sarve Yödā na tatkuryuh sarve yajnaśca Bhārata !
Sarve tirthabhişèkaśca, yatkuryāt praņinam daijā.
9. O Bhārata ! All the Vodās and all the Yajnas (sacrifices) and all the ablutions done in sacred places will not do that which Compassion towards animals does.
जीवानां रक्षणं श्रेष्ठं, जीवा जीवितकांक्षिणः।
तस्मात्समस्त्रदानाना-मभयदानं प्रशस्यते ॥१०॥ 10. Jivānām rakṣaṇam śrestham jivā jivita-kankşınah;
Tagmatsamasta-dānanā-mabhaya-danam praśasyatd.
10. The protection of living beings is excellent. (All) living creatures are desirous of their own lives. Therefore, out of all dānas (gifts), the gift of life is extolled.
fire affetti, e qfarrforati
इदं हि मूलं धर्मस्य, शेषस्तस्यास्ति विस्तर ॥११॥ 11. Ahimsa sarva-jivānām sarvajnaih paribhāsitā;
Idam hi mūlam dharmasya, sdşastasyāti vistarah.
11. Non-injury of all living creatures, has been repeatedly praised by the Omniscients. This really is the root-cause (essence) of every Religion. The rest is its detailed description.
अहिंसा सर्वजीवाना-माजम्मापि हि रोच्यते ।
नित्यमात्मनो विषये, तस्मात्ध्येया परेष्वपि ॥ १२ ॥ 12. A-himsā sarva-jsvānamājanmāpi hi rooyatė;
Nityamātmano visayd, tasmātdhyayā parèsvapi. 12. Non-injury is decidedly liked by all living creatures

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even from their very birth. Therefore, it (non-injury), should always be thought of also in the case of others as concerning one's own self
अहिंसा प्रथम प्रोक्ता, यस्मात्सर्वजगत्प्रिया ।
तस्मात्सर्वप्रयत्नेन कर्तव्या सा विचक्षणैः ॥ १३ ॥ 13. A-bimsā prathamam proktā yasmāt-sarva-jagatpriyā.
Tasmat-sarva-prayatndnaa, kartavya sa vicaksapaih.
13. A-himsă (non-injury) has been mentioned first (or given produinence) because, it is pleasing to the entire Universe, Theretore, it should be practised by wisemen with all persevering effort.
अभयं सर्व सत्वेभ्यो यो ददाति दयापरः।
तस्य देहवियुक्तस्य, भयं नास्ति कुतस्तनः ॥ १४ ॥ Abhayam sarva satvdbnyo yo dadati dayaparah ! Tasya dehaviyuktasya bhayam nāsti kutastanah.
14.
14. He, who becoming compassionate, gives security of person to all living creatures, has no fear any where even after his death,
मरिष्यामीति यहुःखं, पुरुषस्येह जायते ।
शक्यस्तेनानुमानेन, परोऽपि परिरक्षितुम् ॥१५॥ 15. Marisyāmtti yadduhkham purusasydha jayate;
Sakyastènānumānena paro'pi parırakṣitum.
15. By the same inference from the agony which is produced to a person in this world, by the idea that “I shall die,” it is possible to completely protect others also.
उद्यतं शस्त्रमालोक्य विषादभयविह्वलाः ।
जीवाः कंपति संत्रस्ता, नास्ति मृत्युसमं भयम् ॥१६॥ 16. Udyatam sastramalokya visada-bhaya-vihvalan,
Jivāh kampantı samtrastā, nāsti mrityusamawam bhayam. 18 On seeing the weapon raised up, animals,- terrified and

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be wildored with affliontion and fear,-tremble. Because there is no fear like that of Death.
कंटकेनपि विद्धस्य महती वेदना भवेत् ।
चक्र-कुंता सि शक्त्याश्चिमानस्य किं पुनः ? ॥१७॥ 17. Kantakenapi viddhasya mahatt vadanā bhavat;
Cakra-kunta-si-saktvadyaisohidyamanasya kim punah ?
17. When great agony is produced to one who is pricked even by a thora, then, how much more agoby to one who is out off by a discus, by a spear, by a sword, by a lance, and by other weaponst
दीयते मार्यमाणस्य कोटि जीवितमेष वा ।
धनकाटिं न ग्रहणीयात्सों जीवितमिच्छति ॥१८॥ 18. Diyatè māryamāṇasya kotiw jtvitameva vā;
Dhana kotim na grahaniyā-tsarvo jtvitamicchati.
18. If ten millions of wealth or only life be given to one who is to be killed, he would not accept ten millions of wealth. All desire for life.
यद् दद्यात्कांचनं मेरु, कृत्स्ना चापि वसुंधराम् ।
सागरं रत्मपूर्ण वा नब तुल्यमहिंसया ॥१९॥ 19. Yad dadyatkanoanam merum, kritsnam capi vasundharan;
Sagaram ratnapürņam va, na oa tulyamahimsaya.
19. If he be given mount mèru of gold and even the entire earth or the ocean full of gems, it is not however equal to de himsā (non-killing ).
ममेध्यमध्ये कीटस्य, सुरेन्द्रस्य सुरालये।
समाना जीविताकांक्षा तुल्यं मृत्युमय प्रयोः ॥२०॥ 20. Amedhyamadhyd kttasya, surendrasya suralays;
Samănă jivitākānksa, tulyam mritya bhayam dvayor. 20. The desire for life of a worm in the midst of excrete

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and of the king of gods in heavenly dwellings is similar The fear of death of both of thein is of like account.
वरमेकस्य सत्वस्य दयादमयदक्षिणाम् ।
न तु विप्रसहस्त्रेभ्यो गोसहस्रमलंकृतम् ॥ २१॥ 21. Varamdkasya satvasya dadya-dabhaya dasigaar
Na tu viprasahasrdbhyo go-sahasra-malankritam.
21. O Yudhisthira! It is better it a promise of a-bhaya (security) be given to only one animal, but not so, if thousands of decorated cows be given to thousands of Brāhmaṇas.
हेमधेनुवरादीनां दातारः सुलभा भुवि ।
दुर्लभः पुरुषो लोके य. प्राणिज्यभयप्रदः ॥२२॥ 22. Hema-dhenuvar-adtnam datarah sulabhā bhuvi;
Durlabhah puruṣo loko yaḥ prāņişvabhaya-pradaḥ.
22. In this world, the bestowers of gifts of gold, cows, and of excellent gifts are easily obtainable. But, the person who bestows security of person to animals, is bard to obtain in the Three Worlds.
महतामपि दानानां कालेन क्षीयते फलम् ।
भीताभयप्रदानस्य क्षय एव न विद्यते ॥२३॥ 28. Mahatāmapi danānām kalena kstyate phalam;
Bhittābhaya pradānasya ksaya dva na vidyatè.
28. The phalam (reward) of even great gifts, becomes lost in course of time. But there is, indeed, no loss to one who affords security of person to the terror-stricken.
यथा मेऽप्रियो मृत्युः सर्वेषां प्राणिनां तथा ।
तस्मान्मृत्युभयत्रस्ता-सातव्याः प्राणिनो बुधैः ॥२४॥ 24. Yathā mo'priyo mrityuh sarveşām prāpinām tathā;
Tasmānmrityubhayatrastā-strātavyāḥ prāṇino budhaik. 24. Just as, death is unpleasant to me, in the same way, it

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is such with all animals. Therefore, animals terror-stricken by the fear of death, should be protected by wise persons.
सर्वसत्वेषु यदान-मेकसत्वे च या दपा ।
सर्वदानप्रदानाधि-दयैवैका प्रशस्यते ॥२५॥ 25. Sarva-satvesu yaddāna-mdka satvd ca yā dayā;
Sarva-dana-pradānadhi-dayaivaikā prasasyatd.
25. O Yudhisthira ! Out of the two viz. 1. Bestowal of gifts (of gold etc.) to all living beings and 2. Compassion towards one animal, only the compassion towards one animal, is more praised than the bestowal of gifts to all living beings.
यूकामत्कुणदंशादीन् ये जंतुंस्तुदतस्तनु ।
पुत्रवत्परिरक्षति ते नराः स्वर्गगामिनः ॥२६॥ 26. Ukāmatkūņa-damśādin yo jantun-studatastanum;
Putravat-pariraksunti te narah svarga-gaminah.
26. Besides o Yudhisthira1 Those persons who protect lika their own progeny, lice, bugs, mosquitoes, and other vermin which infest the bodies of animals, out of compassion, enjoy heavenly dwellings.
शुक्र-शोणितसंभूत-ममेध्यं-मांसमुच्यते ।
यस्मादमेध्यसंभूतं तस्माच्छिष्टो विवर्जयेत् ॥ २७ ॥ 27. Sukra-sonitasambāta-mamedhyam-māmsamucyate;
Yasmadamedhya-sambhātam, tasmācohisto vivarjaydt.
27. Also, Yudhisthira ? Flesh being produced from semen and blood, is said to be unclean like foeces Because, it is produced from excreta, therefore, a wise person should abandon it.
देवानामग्रतः कृत्वा घोरं प्राणिवध नराः ।
ये भक्षयति मांसं च ते ब्रजेत्यधमां गतिम् ॥ २८॥ 28 Devanamagratah kritva ghoram pranivadham narāh;
Ye bhaksayanti māmsam oa tè vrajanyadhamām gatin.

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28. Those persong, who, having done horrible plaughter of animals in the presence of deities, eat their flesh, become degraded into a low status in hell.
मांस पुत्रोपमं मत्वा सर्वमांसानि वर्जयेत् ।
दयादानविशुद्धयर्थ ऋषिभिर्वजितं पुरा ॥ २९ ॥ 29. Māmsan putropamam matvà sarva-māsāni varjayat;
Dayā-dāna-visuddhyartham risibhi-r-varjitam purā.
29. Having considered flesh as one's own putra (progeny ) one should discard flesh of all kinds And for that same reason, it was abandoned in ancient times by sages, for the purification of their feelings of compassion and of gifts offered to mendicants.
for sq-gla-fareafterwy WICHTII
यदि खादंति मांसानि, सर्वमेव निरर्थकम् ॥३०॥ 80. Kim jāpa-homa- niyamaistirthasnānaiśca Bhārata !
Yadi khādanti māmsäni sarvamèva nirarthakam.
30. O Bhārata 1 If they eat flesh of various kinds, what is the use of muttering of prayers, of sacrifices, of the practising of religious observances, and of ablutions in holy places ? Because, by eating flesh, all this is decidedly rendered useless.
यावंति पशु-रोमाणि पशुगात्रेषु, भारत !।
Nagin ENTOT Teza Taan: 121 31. Yāvantı paśu-romāņi pasugātrosu, Bhārata !
Tāvadvarsasahasrāņi pacyantè pasughātakāh.
31. O Bhārata | The killers of animals are roasted for as wany thousand years as there are small hairs on the bodies of animals.
आकाश-गामिनो विप्राः पतिता मांसभक्षणात् ।
विप्रानां पतनं दृष्ट्वा तस्मान्मांसं न भक्षयत् ॥ ३२॥ 32. Akasa-gamino viprāb patitā māṁsa-bhakşaņāt;
Viprānām patanam dristvā tasmānmāmsam na bhakşayet.

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92. Brāhmanas, who were nioving about in the skies, beoeme degraded into a low condition by the oating of flesh. Therefore, on seeing the degradation of the Brāhmaṇas, one should not eat flesh.
Dharmopagraha Dāna. wafarrà a la T TYTTI 774*-01842-418-9-fayet illll तत्र दायशु सम्बाय्यार्थो सानवान् सुपीः। निराशसोऽमनुतापी, दायका प्रवाति बत् ॥२॥
दं चित्तमिदं वित्तमिदं पात्र निरन्तरम् । सजातं यस्य मे सोऽहं कृतार्योऽस्मीति दायकः ॥३॥
1.
Dharmopagrabadanam tu jāyata tatra pancadhā; Dāyaka-grähaka-deye-kala-bhāva-visuddhstab. Tatra dāyaka-suddbam tannyāyyārtho jñānavān sud lifta; Nirusamso'nanutapt dāyakaḥ pradadāti yet. Idam cittamidam vittamidam pātram nirantaram; Sanjātam yasya mè so'ham kritārthu'smiti dāyakah.
3.
1 Dharmopagraha dāna is of five kinds with regard to purity viz. 1. Purity of the giver 2. Purity of the person recciving the dāna 3 Purity of the articles given. 4. Purity with regard to time, and 5. Purity of intention.
2. Dāyaka-buddham is that dana in which the giver gives what is acquired by wealth obtained by fair means, the giver is intelligent, wise, devoid of any expectation, and devoid of any regret after giving the thing.
3. The dayaka is one who always has this in his mind, Here is the intention to give, here is the object to be given, here is the person at hand to receive, and I have fulalled my desires.'

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Grābaka Suddhi. सावप्रयोगविरता गौरवत्रयवर्जितः । निगुतः पशसमितो रागद्वेषविनाकतः ॥१॥ निर्ममा नगरवसस्यहोपफरवादि। तथाऽष्टादशीलाग सहस्रधरणीधुरः ॥२॥ एलमयपणे धीरः समकामुकः । शुमध्यानपस्थास्तुर्जिताः कुक्षिशमा ॥३॥ निम्तरं यथाशक्तिनानाविश्वपापरः । संयम समशवा धारयापिण्डितम् ॥४॥ अष्टादशप्रकारं च बह्मचर्य समाचरन् । यहम् ग्राहक वातं, तत् स्याद् शाहकमुनिसत् ॥५॥
1.
3.
Savadyayogavirato gauravatrayavarjitah; Triguptaḥ pancasamito rāgadvàşavinākritaḥ. Nirmamo nagaravastyangopakaraņādişu; Tatha'stadasasilanga-sarahastradharanoddhurah. Ratnatrayadharo dhirah sama-kancana-lestukah; Subhadhyāna dvaya sthānurjitakşah kukşıšaubalah. Nirantaram yathāśaktinānāvidhatapahparah; Samyamam saptadaśadhā dhārayannavıkhanditam. Asthadaseprakiram ca brahmacaryam samacaran; Yatrèdruk gråhako dānam tat syād grāhaka-buddhimat
5.
1-3. The dāna in which the receiver of the dāna possesses the attributes named below, is pure as regards its receiver. That is to say, he possesses the under-mentioned qualities.
The recerver of the dána has desisted from sinful action; ho is free from three kiads of Geura ra u Dignity (Rumu Gaurava रखमोटा Ruddhi Gaurava शनिगौरव and Sata Gauraya

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pat ita); he is guarded by three kinds of Gupti ypa, Restraint (Manah Gupti मनःगुप्ति Vacana Gupti वचनगुप्ति Kaya Gupti काय गुप्ति); Samiti समिति Careful conduct-(Irya Samiti इर्या समिति, Carefulness while walking about; Bhāsā Saniti e afifa Carefulness in Speech; Esaņā Samuti tu afara Carefulness while collecting foud & drink; Adāna-bhanda niksèpaņā Samiti भादानभंडनिक्षेपणा समिति, Carefulness in taking and placing back of articles, and 5 Pāristhāpanika Samiti q ytetit afafa Carefulness in disposing excreta such as urine, foeces, pblegm, &c ); he is devoid of Rāga m Passion, and Dvèsa T Malice. He is indifferent towards any residence and city or towards any articles for his personal use; he is bent on preserving the 18000 forms of celibacy, on holding Samyag Cārıtra and on steading persons who have become unsteady. He looks with a similar eye on gold and a clod of earth. He remains in the two kinds of Subha dhyāna TTTTTT Pure meditation. (Dharma-dhyāna Theata Meditation on Dharma, and Sukla-dhyāna Tres E Concentration on bright objects ). He has conquered the passions of all his senses; he is constantly ready in observing penances of different kinds according to his strength. He is observing Samyama Dharma fieri i seventeen kinds of Vows of an Ascetio, and he has been acting in accordance to the eighteen rules of celibacy.
Deya Suddhi.
देयशुद्ध द्विचत्वारिंशदोषरहितं भवेत् । aras79-0114-FETE-ea-ÁMIT Fleet!
1.
Daya-suddham dvicatvārinsaddusarahitam bhavet; Pāna-aśana-khādya, swadya-vastra-samstarakādikam.
1. The purity of the articles to be given, results when the articles of Pāna na Drink, Asana STT Food, Khādya uto Savouries, Svădya Falc Lickables, Vastra za Clothes, and Samstāraka RETTE-Bedding, are free from forty-two defects.

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Kāla śuddha-Bhāva Suddha. कालशुद्ध तु यत् किंचित् , काले पात्राय दीयते । भावशुद्ध त्वनाशंस, श्रद्धया यत् प्रदीयते ॥१॥ न देहेन विना धर्मो न देहोऽनादिकं विना । धर्मोपग्रहदानं तद् विदधीत निरन्तरम् ।।२।। पात्रेभ्योऽशमपानादि धर्मापग्रहदानतः ।
करोति तीर्थाव्युच्छित्तिं प्राप्नोति च परं पदम् ॥३॥ 1. Kalasuddham tu yat kimcit kald pātrāya diyatd;
Bhāva-buddhamtvènāšamsan, śraddhayā yat pralîyatd. 2. Na dehena vina Dharmo, na deho'nnādikam vin;
Dharmopagrabadādam tad vidadhîta nirantaran. 3. Pātrèbh yoʻaśanapānādi dharmopagrahadānatah;
Karoti tirthāvyuochittim prāpnoti ca param padam.
1. That which is given to the receiver at the right time, is Kala-suddha कालशय,-Pure with regard to time; that which is given without expectation and with faith is Bhāva-buddha भावशुद्ध,-Pure with relation to Bhava भाव Intention.
2. There cannot be any Dharma without a body, anil there cannot be any body without food etc. Therefore, Dharma pagraha-dāna should be done un-interruptedly.
3. He who gives food, drink, etc. to worthy ascetics with the object of giving Dharmopagraha-dāna, creates an unnterruption of Tirth तीर्थ, (an assemblage consisting of Sadhus साधु Monks, Sadhvi साध्वी, Nuns, Sravakas श्रावक, Laymen and Śrāvikas, fart. Lay-females.) and obtains the seat of Eternal Bliss.
It is said :--
चारित्रं चिनुते धिनोति विनयं ज्ञानं नयत्युबति पुष्णाति प्रशमं तप प्रबलवत्युल्लासयत्यागमम् । पुण्यं कंदलयत्य वलयति स्वर्ग ददाति कमात् निर्माण-भियमातनोति निहितं पात्रे पवित्रं धनम् ॥१॥

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1.
Caritram cinute, dhinoti vinayam, jiānamnayatyunnatim, Pusņāti praśamam, tapah prabalayatyullāsayatyāgamam; Punyam kandalayatyagham dala yati svargam dadāti kramát, Nirvāņa śriyamitanoti nihitam pātrò pavitram dhanam.
1. The Pavitram Dhanam पवित्रं धनम् ,The pure wealth obtained by fair means,-increases good conduct; gladdens polite manners; augments knowledge; nourishes tranquility; strengthens penance; unsheaths the scriptures; produces Punya in profusion; reduces wickedness to pieces; bestows beaven; and gradually augments the wealth of Mokşa, when it is assigned for suitable wortby persons.
1.
Sila शील, सुविसुद्धतीलजुत्तो पावर कित्ति जसं च इह लोए।
सबजनवल्लह चि मुहगह-भागी अ परलोए ॥१॥ Suvisuddhastlajutto pavai kittim jasam ca iha 1883; Savvajanavallaha coia suhagai-bhāgi a paralöd.
देव-दाणव-गंधवा जक्ख-रक्खस-किंनरा ।
बंभयारिं नमसंति दुकरं जे करंति तं ॥२॥ Dava-danava-gandhavva, jakkha-rakkhasa-kinnara; Bambhayārim namansanti, dukkaram je karanti tam?
2.
जो देर कणय-कोटि अहवा कारेर कणय-जिण-भवणं ।
तस्स न ततिअ-पुण्णं जत्तिअ बंभव्वए धरिए ॥३॥ Jo dei kanaya-kodim ahavā kārdi kanaya-jinabhavanam3 Tassa na tattiapuņņam jattia bambhavvad dharid.
3.
शीलं चाम नृणां कुलोचतिकरं, शीलं परं भूषणं । शीलं प्रतिपातिर्विचमनघं, शीलं सुमत्यावहम् ॥ शीलं दुर्गतिनाशनं सुविपुलं, शीलं यशःपाखनं । शी मितिदनुरेख परमः, शीलं दुकम्पलुम ॥ *

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4. Śilam nāma nriņām kulonnatikaram, silam param bhūsagam, Silam hyapratipati vittamanagham, silam sugatyāvahanı;
5.
7.
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8.
Silam durgatināśanam suvipulam, silam yaśaḥ pāvana!, Silam nirvritihèturèva paramah, silam tu kalpadrumaḥ.
शीलं सर्वगुणौघमस्तकमणिः शीलं विपद्रक्षणं, शीलं भूषणमुज्ज्वलं मुनि जनै सर्वैः समासेवितम् । दुर्वाराधिजदु खवह्निशमने प्रावृत्पयोदोदकम् शीलं सर्वसुखैककारणमतः स्यात्वस्य ना सम्मतम् ? ॥ ५ ॥
"
Silam sarvagunanghamastakamanih silam vipadrakṣaṇam, Šilam bhūṣaṇamujjvalam muni-janaih sarvaih samasèvitam;
Durvārādbijaduḥkhavahniśamand prāvrit payododakam, Šilam sarva-sukhaikakāraṇamataḥ, syätksya no sammataḥ ?
6. Aisvarasya vibhuṣaṇam madhuratā sauryasya vāksaṇyamo. Jnānasyopaśamah, śrutasya vinayo, vittasya patrèvyayah.
ऐश्वरस्य विभूषणं मधुरता, शौर्यस्य वाक्संयमा, ज्ञानस्योपशमः श्रुतस्य विनयो, विसस्य पात्रेव्ययः । अक्रोधस्तपसः, क्षमा प्रभवतो, धर्मस्य निर्वख्यता; सर्वेषामवि सर्वकामगणितं शीलं परं भूषणम् ॥ ६ ॥
Akrodhastapasah, ksamā prabhavato, dharmasya nirvaneyatā, Sarvesāmapi sarvakāmaganitam silam param bhūsana.in.

नास्त्यहिंसासमो धर्मो, न संतोषसमं व्रतम्
न सत्यसदृशं शौचं, शालतुल्यं न मण्डनम् ॥ ७ ॥
Nastyahimsāsamo dharmo na samtosasamaṇ vritam; Na satyasadriśam saucam silatulyam na maṇḍanam.
यस्तु स्वदार संतोषी, विषयेषु विरागवान् । गृहस्थोऽपि स्वशीलेन, यतिकल्पः स कल्प्यते ॥ ८ ॥
Yastu vadārasamtosi, visayèṣu virāgavān; Grihastho'pi sva śilèna, yati-kalpaḥ sa kalpystè
For Private Personal Use Only

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पर अग्गिमि पवेसो घरं विसुद्धण कम्मुणा मरण । मा गहिअ-व्वयभंगो मा जीअं खलिय-सीलस्स ॥९॥
9.
Vara aggimmi paveso varam visuddhena kammuna marapain; Mā gahiya-vvaya hhango mā jíam khaliya-silagsa.
वरं शूङ्गोत्तुङ्गाद्-गुरुशिखरिणः कापि विषमे पतित्वाऽयं कायः कठिनषदन्तर्विदलितः । वरं न्यस्तो हस्तः फणिपतिमुखे तीक्ष्णदशने ।
वरं वली पातस्तदपि न कृतः शीलविलयः ॥१०॥ 10. Varam śringottungäd guru sikhriņab kvā'pi visamd,
Patitva'yam kayah kathina-drisa-dantarvidalitah; Varam nyasto hastah phanipati-mukhè tiksņa-daśanè. Varam vahnau pātastadapi na kritah sila-vilayah
दतस्तेन जगत्यकीर्तिपटहो गोत्रे मषीकूर्चकः चारित्रस्य जलांजलिर्गुणगणाऽऽरामस्य दावानलः । संकेतः सकलाऽऽपदां शिवपुरद्वारे कपाटो दृढः शीलं येन निजं विलुप्तमखिलत्रैलोक्यचिन्तामणि ॥ ११ ॥
11. Dattastena jagatyakirtipataho gotre masikāreakah,
Căritrasya jalanjalirguņagaņā rāmasya dāvānalah; Sankotan sakalā'padām śivapuradvārè kapāto dridhah, Šilam yèna nijam viluptamakhilatrailokyacintāmaņih.
1. One having a pure guiltless moral character acquires fame and renown, and becomes dear to all persons in this world, and he becomes a participator of good existence in after-life.
2. Celestial beings, asuras, divine musicians, demi-gods, evil spirits and ghosts, bow down before the person who practises celibacy; who does what can be done with great effort,
3. He who gives crores of gold coins in charity or gets gold temples of Tirthankaras prepared, does tot acquire as much Punya goy Merit, as a man practising celibacy.

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4. Chastity elevates the prosperity of a family; chastity is an excellent ornament; chastity is an indestructible sinless wealth; chastity is the messenger of good existence in future life; chastity completely destroys the evil condition of existence. Chastity purifies fame; chastity is the best cause of Moksati ohastity is also an actual Kalpa Vriksa Fut-the Wishing Tree.
5. Chastity is a precious gem, among all virtues, like the jewel on the head of the serpent; chastity protects from adversity; chastity is a bright ornament enjoyed by all sages. It is like a shower of water from the clourts of the rainy season, pacifying tbe fire of pain arising from irristible mental affliction; who does not admit that chastity is the only sourcs of all happiness?
6. Sweetness is the ornament of supreme power; restraint of speech is the ornament of valour; peace of mind is the ornament of knowledge; polite manners, of persons versed in saored literature; expenditure of money for suitable worthy persons is the ornament of wealth; free lom from anger, of Tapah a: Penance; forbearance is the ornament of the powerful; Final Emancipation, of Dharma; (and) chastity is an excellent ornament calculated to fulfil all the desired objects of all persons.
7. There is no Dharma equal to A-himsā sf FT-Desistence from doing injury to living beings, there is no vow equal to contentment, there is no purifying agent like Truth, (and) there is no ornament like sila aftos chastity.
8. He, who is satisfied with his own wife and is indifferent to sensual enjoyments, is considered nearly like an ascetio, on Account of his morality, although he is a house-holder.
9. Better to enter a blazing conflagration of fire; better to clie by pure karmas. But, better not to have the breach of an socepted vow; and better not to keep up the life of any one who has transgressed his morality.

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10 Better to have this body split by hari inillstones after falling down from some rugged tall-peaked top of a high mountain. Better to have the hand placed in the mouth of a gigantic serpent with sharp teeth Better falling into a conflagration of fire But not to have destruction of morality.
11. He, who has destroyed his morality (the precious jewel Ferramafor Cintāmaņi of the whole Three Worlds), has sounded a public proclamation, with a beating of drums, of his infamy: has applied black paint with a brush to his family, he has done farewell for ever to right conduct; has applied extensive fire to the seats of a multitule of good virtues; has given a signal to alı misfortunes; and he has applied firm gates on the doors of the town of Mokşa.
नपुंसकत्वं तिर्यक्त्वं दौर्भाग्यं च भवे भवे ।
भवेन्नराणां स्त्रीणां चान्यकान्तासक्तचेतसाम् ।। 12. Napumsakatvam tiryak-tvam daurbhāgyam ca bhave bhavè;
Bhavennarāṇam striņām cānyakāntāsaktacetasām.
12. The males and females, who have become attached with other's beloved persons, become emasculate, and attain tho condition of beasts, and misfortune in every future life. It is said,
प्राणभूतं चरित्रस्य परबह्मककारणम् ।
समाचरन् ब्रह्मचर्य पूजितैरपि पूज्यते ॥१॥ 1. Prāṇabhūtam caritrasya Parabrahmaika kāraṇam;
Samācaran brahmacaryam pūjitairapı půjyatd.
1. Brahmacarya a f Chastity is the essential life of good conduct and is the only prime cause of Mokşa. Any one practising chastity is worshipped even by those who are adored i. e. the gods, demi-gods, Indras, and human beings.
Kali Kāla Sarvajna Ācārya-deva Śrímān Hemacandraācāryr says :

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उर्ध्वरेता भवेत् प्राश Urdhva-retā bhavdt prājnah.
He, whose seed-semen remains above, that is to say, who is chaste, and who does not waste his semen in frolicking with females or in vicious habits, becomes prudent.
चिरायुषः सुसंस्थाना दृढसंहनना नराः ।
तेजस्विनो महावीर्या भवेयुब्रह्मचर्यतः ॥२॥ 2. Cirsyusah su-samsthāna, dridhasarihanana narāh;
___Tejasvino mahavirya bhavdyu-r-brahmacaryatah.
2. People become long-lived, well-formed, of robust constitution, glorious, and very powerful, on account of celibaay.
ब्रह्मचर्य भवेन्मूलं, सर्वेषां ब्रह्मचारिणाम् ।
ब्रह्मचर्यस्य भंगेन व्रताः सर्वे निरर्थकाः ॥ १५॥ 15. Brahmacaryam bhavenniūlam sarvèşām brahmacāriņām;
Brahmacaryasya bhangèna vratāh sarve nirarthakāk.
15. 0 Yudhisthiral chastity is the foundation of all religious students. With the violation of chastity, all the vows are render ed useless.
ब्रह्मचर्येण शुद्धस्य सर्वभूतहितस्य च ।
पदे पदे यशफलं प्रस्थितस्य युधिष्ठिर! ॥१६॥ 16. Brahmacaryèņa śuddhasya sarva-bhūta-hitasya ca;
Padd padè yajna-phalam prasthitasya Yudhisthira.
16. O Yudhisthira! A Brahmana, who is pure in morals and who is desirous of doing good to all creatures, acquires the recompense of an Yajna at every step.
एकराज्युषितस्यापि या गतिर्ब्रह्मचारिणः ।
न स्म ऋतुसहस्त्रेण, वकुं शक्या युधिष्ठिर! ॥ १७ ॥ 17. Ekaratryusitasyāpi ya gati-r-brahmacarinah,
Na swa kratusahasrėna vaktum sakya Yudhisthira

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____17. 0 Yudhisthira | The condition of one whn obsarves celibacy even for one night, cannot even be compared with that of one duing one thousand sacrifices.
नैष्टिकं ब्रह्मचर्य तु मे चरंति सुनिधिताः ।
देवानामपि ते पूज्या पवित्र मंगलं तथा ॥१८॥ 18. Naistıkamı brahmacaryain tu yè curanti su-nisciták,
Devānāmapi tè pūjyā pavitram mangalam tathā.
18. Those firmly resolute persons, who observe natural celibacy, are adorable even by gods; because, it is pure and auspicious.
शीलानामुत्तमं शीलं, व्रतानामुत्तमं व्रतम् ।
ध्यानानामुत्तमं ध्यानं, ब्रह्मचर्य सुरक्षितम् ॥१९॥ 19. Silānāmuttamam silam, vratānāmutta mam vratam;
Dhyāaināmuttanam dbyānum brahmacaryam sumraksitaın.
19. Well-preserved celibacy is the best of moral virtues, the best of vows, and the best of religious contemplations.
पुन-दा-र कुटुंबेषु सत्ता सीदति अंतवः ।
सरपंकार्णवे मना, जीर्णवीर्या गजा इव ॥२०॥ 20. Putra-dāra-kutumbèsu saktā sidanti jantavaḥ;
Sarah-pankāraṇavè magnā, jirņa-víryā gajā iva.
20. Low persons attached to one's own Bons, wife, and family-members, become afflicted like elephants-whose strength has become exhausted-drowned in the ocean of mire in a lake.
Tapaḥ at: Penance
यदरं यदुराराध्यं, यच्च दूरे व्यवस्थितम् । तत्सर्व तपसा साध्यं, तपो हि दुरतिक्रमम् ॥१॥
1.
Yaddūram yaddurārädhyan, yacoa dūrė vyavasthitam, Tatsarvam tapasă sādhyan, tapo hi duratıkramam,

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1. Whatever is renate, whatever is defficult to be acoonplished, and whatever is situated at a long distance, all that 18 accomplished by penance; : Tapah. Penance is hard to be overcome.
तपः सकलक्ष्मीणा, नियन्त्रणमशृङ्गलम् ।
दुरित-प्रेत-भूतानां, रक्षामन्त्रो निरक्षरः ॥२॥ 2. Tapah sakalalaksmtpam, niyantranamasrinkhalam;
Dūrita-preta-bhutānām, raksāmantro niraksaraḥ.
2. Penance is the unfettered ruler of all kinds of wealth. It is the unwritten protective spell against misfortune, evil spirits, and goblins.
यस्माद्विघ्नपरम्परा विघटते दास्यं सुराकुर्वते कामः शाम्यति दाम्यतीन्द्रियगणः कल्याणमुत्सर्पति । उम्मीलन्ति महर्षयः कलयति स च यत्कर्मणां
स्वाधीन त्रिदिवं करोति य शिर्ष श्लाघ्य तपस्तम किम् ॥३॥ 3. Yasmād-righna-paramparā vighatè, dāsyam surăk kurvato,
Kāmaḥ $āmyati đãmyatiadriyaganaḥ kalyanamutsarpati; Uamilanti maharddhaya kalayati dhvamsam ca yatkarnianku, Svādhinam tridivan karotica Sivam śläghyam tapa stanna kim?
3. Is it not, then, praiseworthy, that penance removes Bucoessions of obstacles, makes the gods do servitute (to human beings), calms passion, subdues the group of sensea, approaches welfare, displays immense fortunes, causes destruction of Karmans, lays the third (highest) heaven at one's disposal, and acquires Eternal Bliss ?
Bhiva Te Pure Intention. साविणो विजो साखणहीणो अ पंदिजो लोए।
भावविशुषो धम्मो सिन्निधि नूणं हसिज्जति ॥१॥ Tarkarihupo vijjo lakkhanabis a pandis lod Bbaravihūpu dbammo tinnivi vűylam basijjauti.
1.

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1. In this world, the three are certainly laughed at, viz-a physician devoid of speculative conjecture, a learned man deprived of auspicious signs, and a dharma without pure sentiment.
थोवंवि अणुहाण भावविसुद्धं हणेह कम्ममलं ।
लहुओ वि सहसकिरणो तिमिरनिअम्बं पणालेह ॥२॥ 2. Thovamvi anutthānam bhava-visuddham handi kannma-malam;
Lahuo vi sahasa kiraño timiraniambam paņāsdi.
2. Even a little religious ceremony performed with pure intention, clestroys the dirt of Karmans. Even a small Sun removes the mass of darkness.
भावो धर्मस्य हुन्मित्रं, भावः कर्मेन्धनानलः ।
सत्कृत्यान्ने धृतं भावो, भावो वेत्री शिवधियः ॥३॥ 3. Bhavo dharmasya hrinmitram, bhāvah karmendhanānalah;
Satkrityānne ghritam bhavo, bhavo, vatri Sivasriyab.
3. Bhava (pure intention ) is the affectionate friend of Dharma; bhāva is fire to the fuel of Karmans; bhāva is butter to the delicious food of good actions; and bhāva is the doorkeeper to the prosperity of Eternal Bliss.
घनं दत्तं वित्तं जिनवचनमभ्यस्तमखिलं । क्रियाकाण्डं चण्डं रचितमवन्नो सुत्तमसकृत् । तपस्तप्तं ती चरणमपि चीर्ण चिरतरं
न चेश्चित्ते भावस्तुषवपनवत्सर्वमफलम् ॥४॥ Ghanam dattam vittam, Jinavacanamabhyastanakhilam, Kriyākāņdam caņdam racitamavanau suptamasakrit; Tapastaptam tivram caraṇamapi cirgam oirataram, Na cocittè bhāvastusavapanvat sarvamaphalam,
4. Although immense wealth has been given away in charity; the entire doctrines of Jinesvaras have. been studied; violent ceremonial rites have been performed; have slept very ofton on the ground; severe austerities have been performed; gool

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conduct however has been preserved for a long time if there is no Are Bbāva,-Pure intention at heart.-everything is fruitless like the, sowing of chaff.
न काष्ठे विद्यते देवो, न शिलायां न कई मे ।
भावेषु विद्यते देवस्तस्माद्भावो हि कारणम् ॥५॥ 5. Na kāsthè vidyatè dèvo, na silāyam na karddamd;
Bhāvēsu vidyatè dòvastu smad-bhāvo hi karaṇam.
5. There is no deity in wood, none in a slab of stone, and ncne in mud. There is deity in pure intentions, therefore, Bhāva,-Pure intention,-is really the prime cause. Principal means of Crossing the Ocean of Saṁsāra.
Out of the four principal means of crossing the ocean of Samsāra, viz Dāna ta sila T, Tapa 79, and Bhāva are the only rafter left for a house-holder desirous of crossing the ocean of Sarsāra, is a Dāna.
One of the chief duties of a house-holder being the maintenance of his family-members and his dependents, he has to take up a number of small or large undertakings, majority of them involving the destruction of animal life, in accordance with the condition of his social life, if not with the object of hoarding money, at least to keep body and soul together.
When the question of livelihood is not urgent, a householder with ample resources should carefully avoid falling into the habit of enjoyment of the pleasures of the senses to which he is naturally prone, and which in the long run is disastrous.
A house-holder, surrounded as he is, the whole day and night, by females and other attractive objects of enjoyment of worldly pleasures, cannot possibly remain morally chaste, When even an ascetic practising severe austerities, who has left his wife and family-members for a number of years, and who has nothing with himself to pay for the enjoyment of worldly pleasures, is not liable to remain mentally, vocally, and bodily chaste if he comes in contact with females only for a few days, how

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is it possible for a well-rourished house folder with amplio weang, tv renain sexually chaste when he is surrounded, all the twenty-four hours of the day and night, by femalos and other objects of enjoyment ?
A house-holder who has to work hard for the maintenance of his family under over-changing conditions of pestilence, famine, wars, and their attendent disasters, with a number of liabilities over his head, cannot naturally think of prantising Tapa, Penance, and severe austerities.
A house-holder under such circumstances is not expected to have 79 Bhava,-Pure intentions for the Liberation of his soul.
Dana from being the only rafter loft for & house-holder desirons of crossing this onean of Samsāra, it is essential that it should be developed to a high degree.
pro HERIFT: Dānah Muhatyøgah. Dánah ( Giving away ) implies freedom from infatuation. As long as, I am in possession of any object that is dear to me I am always careful to keep it with me, and studiously avoid losing it. But. As soon as, I give it away to anyone else, I become free from the infatuation I had for it, saying “It is mine." The sense of her Mamatva, Attachment for the object as “mine”, disappears.
Indeed, Dāna Dharma -The Noble Virtue of giving away of food and drink-materials, other necessaries of life, gifts etc to needy persons, is a very valuable quality of the Soul. All the Tîrthankaras and other saintly persons, who, rising higher spiritually attained Kavala Jrāna and Final Emancipation, have always practised the noble virtue of Errani Dana Dharma the duty of alıns-giving, during their house-holder life.
During the time of Tirthankara Bhagavan Sri Ribabba-dava and thereafter, people were of strong constitution, tall, wallbalanced, and with great endurance; they were therefore able to observe celibacy of long duration, and practice severe abstorition

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Later on, during the present Avasarpini era, with tho decadence of bodily constitution, the rules of celibacy became gradually lax, and people were not able to practise severe austeries. Hence, the time-limit of practising austerities continuously at a time, which was of one year's duration during the time of Tirthankara Bhagavān Sri Rişabha-deva, was reduced to six months' time during the time of Sramaņa Bhagavān Sri Mahāvīra Swāmī, the last Tirthankara of the present series of twenty-four Tîrtbankaras.
There resulted & retrenchment with respect to sila aftes, Tape 4, and Bhāva re. But there was no retrenchment in case of Dāna Ta.
Śramaņa Bhagavān Mahāvíra Swāmi gave the same amount of gold coins for two TT8 Prabaras,-a period of about six hours-daily, during one year previous to his A7 Díkşā, known as rarefa Samvatsarıka Dāna viz 3888 million gold-coins during one year, the same amount of gold-coins that was given away as ar Dāna by Tirthankara Bhagavān Sri Risabha-dova at the time of his Djkşa.
Only lucky persons possess a combination of 1. A keen desire to give 2. Wealth acquired by fair means, and 3. A rare opportunity of meeting with worthy ascetics to whom food, drink etc may be given.
Nayasāra possessed the thrce invaluable attributos of a householder.
Happy are the Noble Souls who have the rare opportunity of meeting with such esteemable combinations,
15

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Chapter V
The Second Previous Bhava.
17. After death, the Soul of Nayasara, who had acquired Samyaktva from the Guru Mahārāja, was born during the second Bhava as a celestial being in Saudharma Dèva-loka eluń taste and was transformed into a perfect being within an AntarMuhurta a au (i. e. one samaya less than two Ghatiks or one Muhurta i. e. 48 minutes) with an age-limit of one Palyopama. As soon as he was born in the Upapāta Sayyā 3_,-the celestial bed,-the servant-gods began to utter Jaya Jay& *Nandā! Jaya Jaya Bhaddā ! जय जय नंदा! जयजय भद्दा ! Victory to the Prospersous! Victory to the Worthy person ! and did their appropriate work. The Dèva, then, began to pass his time sportively, getting himself engrossed in enjoyments, while amusing himself at various pleasure-grounds with charming divine young females adorned with wreaths of pearles hanging on their breasts, with faces resembling blue-lotuses adorned with leaflike marks of various shapes painted on their pure white cheeks, with handsome gold bracelets on their hands; and he began to celebrate Aṭṭhai Mahotsava 1r #gterq-a festival lasting for eight days,-full of extreme joy, on Nandiśvara () and other continents on the five auspicious occasions like descent from heaven, birth, dîksā etc. of Tirthankaras, leaving aside all his amusing sports; and thinking thus within himself, "These are like ships to a vowless individual like myself, for crossing the ocean of the worldly existence, like nectar to those who are distressed by three kinds of miseries, and like the Cintamani fararfor-the precious jewel-in supplying what-so-ever is desired,” he went daily for worshipping the temples of the Siddhas on Himvanta and other very high mountains, riding on divine chariots, and he began to carefully hear the Preaching of the Dharma causing aversion to the world, from the lotus-like lips of the Tirthankara Bhagavāna moving about from place to place, and he began to worship mentally, by speech, and bodily, Sadhus who had become emaciated by practising severe austerities and other valuable virtues.
In this way, he lived as a celestial being for one Palyopam.

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APPENDIX No. 2. as Dòvas (Celestial Beings).
Celestial beings present a number of characteristics which are not met with in human beings.
The chief characteristics of celestial beings are —
Celestial beings are extremely beautiful, charming, and sportive. Their bodies are afeta Vaikriyaka-Subject to modifications at will,- lustrous, healthy, well-developed, and perfectly symmetrical They do not perspire. Their eyes are always steady; they do not twitch. Celestial beings are always young and sportive during their divine existence. They never suffer from infirmities of old age, and are therefore described as 371 Ajara, Not aging; ever young. They are not obliged to undergo various births and deaths during their existence of kota-koti years, and hence they are styled pac Amara, Immortal. Celestial beings are born by 599 Upapāta, Spontaneous rise in the G T12E Upapāta Sayyā, the bed covered with a divine cloth in their respective abodes and Vimānas, from which celestial beings take spontaneous rise. Within an period of twenty-four minutes soon after their birth, they attain youth and become perfectly matured. They are, then, given an invigorating bath by attending gods and goddesses, and dressed with costly garments and precious ornaments in the
TE FT Abhüşana Sabbā,- the Dressing and Ornament Hall-and they soon begin to indulge in the various divine amusements accompanied by musical instruments and dramatic performances by numerous celestial musicians and players in their various dancing-halls and pleasure-gardens. They become so deeply engrossed in the enjoyment of these

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5.
divine pleasures that they do not even know how quickly thousands of years pass away. Celestial beings do not desire to visit human habitations. Because, (a) They do not like to leave off abruptly the pleasure of
witnessing dramatic performances, and various celestial amusements in which they are deeply engrossed, before the amusements have ended. These dramatic performancies and celestial amusements continue for thousands of
years at a time. (b) They do not like the foul odour emanating from dead
bodies, urine, and foeces, and from decaying matter around human habitations, which spreads in all directions
for a distance of four to five hundred yojanas. Celestial beings visit human habitations 1. On the auspicious occassions of Birth, Diksā, Kavala Jñāna, Mokşa etc. of Tirtbankaras. 2. In consequence of supernatural powers of Ste vere austeritios performed by a great sage, 3. Out of affection for a beloved person during previous life, and 4. Out of jealousy for a magnanimous person with the object of trying his personal endurance. When the celestial beings visit human habitations, their feet do not touch the ground. They stand about four inches above the surface of the ground. The flower-garlands on the necks of celestial beings do not wither away even after thousands of years. The highost period of existence for a human being ranges from one hundred to one hundred and twenty-five years, or at the most one hundred and fifty years. While the minimum period of existence as a celestial being is ten thousand yoars and the maximum time-limit of existence as # celestial being, is thirty-three sägaropams.
7.

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Classification of Celestial Beings. 18. There are four classes of celestial beings viz fa Bhuvanapati, Residential. 2, preto Vyantara, Peripatetic. 3. Folifar Jyotişk, Stellar, and 4. Warfare. Vaimānika, Born in a celestial car.
egyfa Bhuvan-pati, Residential celestial beings are of 10 kinds. trete Vyantara, Peripatetic
... ... ... 8 » Finiface Jyotisk, Stellar.
... ... ... 5 , afers Vaimānika, Heavenly. ... .. ... 12 Yaayfa Bhuvana-pati (Residential Celestial Beings )
The ten kinds of Taagfa Bhuvana-pati gods are the following :
1. SEAT Asura Kumāra. 2. नागकुमर Naga Kunara. 3. सुवर्णकुमार Suvarna Kumāra. 4. विद्युत्कुमार Vidyut Kumāra.
अग्निकुमार Agni Kumāra. 6. tocarc Dvipa Kumāra. 7. उदधिकुमार Udadhi Kumāra. 8. दिशिफुमार Disi Kumāra. 9. वायुकुमार Vayu Kumāra. 10. Ferra ATC Stanit Kumāra.
These ten kinds of Bhuvana-pati gods are always young and sportive, and hence they are called FAIT Kumāra.
The colour of the body of Bhuvana-pati gods is :1. Asura Kumāra
Dark 2. Nāga Kumāra
White 3. Suvarna Kumāra
Golden Yellow 4. Vidyut Kumāra
Red 5. Agni Kumára
Red 6. Dvipa Kumara
Red

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7. Udadhi Kumāra
White 8. Disi Kumāra
Goldeu-yellow 9. Vāyu Kumara
Dark-blue10. Stanit Kumāra
Golden yellow The colour of garments of the Bhuvana-pati gods is.1. Asura Kumāra
Red 2. Nága Kumāra
Dark-blue 3. Suvarna Kumāra
White 4. Vidyut Kumara
Dark-blue 5. Agni Kumāra
Dark--blue 6. Dvipa Kumāra
Dark-blue 7. Udadhi Kumāra
Dark-blue 8. Disi Kumāra.
White 9. Vāyu Kumāra
Sky-colour 10. Stanit Kumāra
White The distinguishing sign for recognizing the species of Bhuvana-pati gods, is the presence of the following mark in their diadems and other ornaments-viz.
Kind of Bhuvana-pati
gods.
Presence of signs on diadems
and ornaments
1. Asura Kumāra 2. Nāga Kumāra 3. Suvarna Kumāra 4. Vidyut Kumāra 5. Agni Kumāra 6. Dripa Kumāra 7. Udadbi Kumāra 8. Disi Kumāra 9. Vāyu Kumāra 10. Stanit Kumāra
Cūdamaņi-Ratna-crest jewel. Serpent Garuda-the King of Serpents Thunder-bolt Kalasa Lion Horse Elephant Alligator Hemispherical bowl.

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The colour of the body, the colour of garments and the distinguishing mark on the diadems and other ornaments of Bhuvana-pati gods are given in the following Table:
Table,
of
Mark on diadems
etc. Cūdamaņi Ratna Serpent Garuda
Kinds of Bhu
Colour Colour
of Vana-pati gods
Body
Garments. Asura Kumāra Dark-blue Rod Nāga Kumāra White
Dark-blue Suvarņa Kum- White
White ára Vidyut Kumāra Red
Dark-blue Agni Kumāra
Dark-blue Dvipa Kumāra Red
Dark-blue Udadhi Kumāra White Dark-blue Disi Kumara Golden yellow | White Vāyu Kumāra Dark-blue Evening twiStanit Kumāra Golden yellow light
White
Red
Thunder-bolt Kalasa Lion Horse Elephant Alligator Hemispherical bowl
Abodes of Bhuvana-pati Celestial Beings.
The abodes of Bhuvana-pati celestial beings are located in an area of 178000 yojanas after leaving off an area of one thousand yojanas above and one thousand yojanas below from the aggregate area of 180000 yojanas, which forms the stratum of Tarat Ratna Prabha earth. They are arranged in rows in the North and South, forming Jurcitoft Uttara- śrèņi, Northern Ruw and figurstutt Dakşiņa-śròni, Southern Row.

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The number of abudes in the two rows is as follows :
Number of abodes. Number of abodes in
in Northern Row
Southern Row. Asura Kumāra
3000000
3400000 Naga Kumāra
4000000
4400000 Suvarna Kumāra
3400000
3800000 Vidyut Kumāra
3600000
4000000 Agni Kumāra
3600000
4000000 Dvipa Kumāra
3600000
4000000 Udadhi Kumāra
3600000
4000000 Disi Kumāra
3600000
4000000 Vāyu Kumāra
4600000
5000000 Stanit Kumāra
3600000
4000000
36600000
40600000
Total 77200000
(of both Rows)
Indras of Bhuvana-pati gods 19. There are two Indras-one for the Northern Row and one for the Southern Row-for each of the ton kinds of Bhuvang- pati gods. Twenty Indras for the whole group. They are:
Ị Southern Row. Northern Row. Asura Kumāra i gata Camarèndra t Balindra Nāga Kumāra i ECOTES Dharanendra matre Bhūtānèndra Suvarna Kumāral antage Vèņudèvèndra gatos Vèņudālindra Vidyut Kumāra R e Harikānts. Par Harisahəndra dra
अग्निमानवेन्द्र AgnimanaveAgni Kumāra sfahr Agniţikhd. ndra
ndra
विशिष्ठेन्द्र Visisthendra Dvipa Kumāra gòtes Purņèncira | जलप्रमेन्द्र Jalaprabhendra Udadhi Kumāra i Jalakantèndra affaelgay Amitavába Disi Kumāra अमितगतीन्द्र Amitagati | nendra
ndra
प्रभजनेन्द्र PrabhajaVāyu Kumara og Velambèndra nendra Stanit Kumāra घोषेन्द्र Ghosendraमहाघोषेन्द्र Maha.ghosendra
wdra

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Taft Agra-inahişi, Chief consorts of Indras w a Camarendra and Tat Balindra, the two luciras of the Asura Kumāra group, have each of them, five agafats Agramahiși, chief consorts, the rest have six each. wry: Ayuh, (Allotted term of life, of Bhuvana-pati gods.
The minimum and maximum rer: Ayuh, Allotted term of life, of the Indras, their consorts, ordinary gods, and goddesses is given in the following Table.
TABLE.
Kinds of gods
Minimum term
life.
of Maximum term of life.
Region.
aftar Camarendra
One Sāgaropam. (Indra of Southern Region) बलीन्द्र Baltndra
Something more (Indra of Northern
than one Šāgaropam Region.) Remaining nine The minimum term of 11 Palyopama. Indras of Southern life of these gods and of
goddesses is 10000 years Remaining nine
Something less than Indras of Northern !
two Palyopamas. Region. अनमहिषी Agra-mahisi
3° Palyopamas The chief consorts of Camarèndra.
1Palyopamas The chief consorts of Balindra. Other goddesses.
3) Palyopamas in Vyantara, Peripatetic Celestial Beings
The Vyantara celestial beings are of the under-mentioncd eight kinds viz –
1. Pana Piśāca
अप्रमहिषी Agra ma
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2. भूत Bhuta 3. यक्ष Yaksa. 4. राक्षस Raksasa.
Part Kinnara 6. किंपुरुष Kimpurusa 7. महोरग Mahoraga 8. ietà Gandharva,
1. Tia Pisāca-celestial beings are handsome, charming and powerful. They are of the under-mentioned fifteen varieties:1. कुष्मांड Kusamānla 2 पटक Pataka 3 जोष Josa 4 आन्हिक Anhika 5. काल Kala 6. महाकाल Mahākāla 7 चोक्ष Coksa 8. अचोक्ष Acoksa 9. arestare Tala-piśāca 10 gachata Mukhara-piśāca 11. 3787FATTF Adhas-tāraka 12. g Ddha 13 ETTE Mabā-ddha 14. T* Tūdaśnika and 15. GARASTET Vana-piśáca.
a Bhūta-gods are beautiful, with lovely faces. They besmear their bodies with pastes of various kinds. Bhūta-gols are of nine varieties. They are 1. FFT Svarūpa 2. sferamy Prati-rūpa 3.
faat Ati-rūpa 4. ATA Bhūtuttama 5. Eiff Skandika 6. महास्कंदिक Maha-skandika 7. महावेग Maha-vega 8. प्रतिछत्रा Pratichatra and 9. 37TARTOTT Akāśagā.
Thar Yaksa-gods are deep-thinking and attractive, with their bodies of well-proportioned measure and weight. The palms of their hands, soles of their feet, their nails, palate, tongue, and lips are red. They put on precious diadems on their heads and brilliant ornaments on different parts of their bodies. The Yaksas are of the following thirteen varieties viz 1. THE Pūrņabhadra, 2. Aforts Māņi-bhandra 3. à Śvèta-bhadra 4 RUE Haribhadra 5. ECHTE Sumano-bhadra 6, og fatah Vyatipāta-bhadra 7. EH Su-bhadra 8. ratus Sarvato-bhadra 9. Frytas Manusya-yaksa 10. TATOTT Dhanādhipa 11 TET Dhanāhāra 12. रूपयक्ष Rupayaksa and 13. यक्षोत्तम Yaksottama.
THE Rākşasa-gods are fear-inspiring, formidable, and cruel with long red lips. They put on bright terrifying ornaments, and besmear their bodies with a variety of foul-smelling pastes. They

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are of the following seven varieties. viz 1. A Bhima 2. HETTA Maha-bbima 3. विघ्न Vighna 4. विनायक Vinayaka 5. जलराक्षस Jalaraksasa 6. TEYTTETE Yaksa-rākşasa, and 7. TF1 Brahma-raksasa.
foart Kinnara-gods are calm with handsome faces They put on valuable diadems on their heads They are of the following ten varieties viz 1. f t Kinnara 2. forger Kim-puruşa 3. Foto पुरुषोत्तम Kim-purusottama 4. हृदयगम Hridayam-gama. 5. रूपशालिन् Rūpa-śālin 6. fhea Anindita 7. fpatri Kim-narottama 8. HEICH Manorama 9. trafarz Rati-priya, and 10. tfarar RatiŚrestha.
fangar Kim-purusa-gods have hardsonie arms and legs. They have beautiful faces and they wear various ornaments on their bodies. They are of the following ten varieties-viz 1 get Puruşi 2. Ey Sat-purusa 3. RETTE Mahā-purusa 4 GETAF# Purusavallabha 5. पुरुषोत्तम Purusottama 6. अतिपुरुष Ati-purusa 7. महादेव Mahadeva 8. HET Marut 9. #EH Mèru-prabha, and 10. TTFÖT Yaśasvanta.
HET Mahoraga-gods are very impetuous, with lovely faces. Their bodies are large with well-developed extensive shoukler and neck. They put on ornaments of various designs on their bodies They are of the following ten varieties viz-1. Fir Bhujanga 2. 77TTIST Bhoga--śälin 3. ATTMaha-kāya 4, strate Ati-kāya 5. Signam Skadha-sakhan 6. TÌNH Manorama 7. महावेग Mahaveya 8. महेश्वक्ष Mahesvaksa 9. मेरुकांत Merukānta, and 10. Taa Bhāsvanta.
ver Gandharva-gods have handsome appearance, lovely faces and sweet speech They wear diadems on their heads and neck-laces on their necks They are of the following twelve varieties viz 1. EIET Hāhā, 2 & Hūbū 3. 96 Tumbaru, 4. Ano Nārada 5. fear Risi-vādaka 6. 17# Bhūta- vádaka 7. FTIT Kādamba 8. ACTACT Maha-kādamba 9. tara Raivata 10. feetag Viśvāvasu 12, fratfa Gîta-rati and 12. stad Gita-yasa.

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1. Piśāca.
2. Bhūta.
3. Yakşa.
4. Rāksasa.
Kuşmāņda Pataka Joşa Anhika Kāla Mahākāla Coksa
A-coksa 9 Tāla-piśāca 10 Mukhara-piśăca 11 Adhastāraka 12 Daha 13 Mahā-ddha 14 Tudaśnika
Vana-piśãoa
Svarūpa Pūrņa-bhadra Bhima Prati-rūpa Māņi-bhadra Mahā-bhima ! Ati-rūpa Sveta-bhadra Vighna Bhūtottama Hari-bhadra | Vinayaka Skandika Sumano-bhadra Jala-rāksasa Mahā-skandika Vyatipāta Yakşa-rāk. Mahā-vega bhadra
Sasa Pratichatrā Su-bhadra
BramhgAkāśagā
Sarvato-bhadra raksasa Manusya-yaksa Dhanadhipa Dhanāhāra Rūpa-yaksa Yaksottama
5. Kinnara
6. Kim-purusa
7. Mahoraga
8. Gandharma
Hahā Hūhū Tumbaru
1 Kinnara Purusa
Bhujanga Kimpurusa Sat-purusa Bhogasālin 3 Kimpurusot Mahā-purusa Maha-kāya
tama Hridayamgama Puruşa vrisabha Ati-kāya Rūpaśālin Purusottama Skandha-si
khin Anindita Ati-purusa Manorama Kim-narottama Mabadeva
Mahārèga Manorama Marut
Mahdśvaksa
Nārada Rusi vādaka
kua
9
Rati-priya Rati-Śrestha
Mèruprabha Yaśasvanta
Mèrukānta Bhagvanta
Bhūta vādaka Kadamba Mahā-kāda
mba Raivata Viśvāvasu Gita-raţi Gita-yasa
12

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Colour of Bodies of Vyantara Celestial Beings.
The colour of bodies of Vyantara celestial beings is as follows :
-Colour of Body1. Piśāca
Dark 2. Bhūta
Dark 3. Yaksa
Dark 4. Räksasa
White 5. Kinnara
Dark-blue 6. Kimpurusa
White 7. Mahoraga
Dark 8. Gandharya
Dark The individual Vyantara celestial beings have the undermentioned distinguishing marks on their banners.
-Marks on Banners1. Pıśáca
A Kadamba Tree 2.- Bhūta
Sulasa Tree 3. Yaksa
Banyana Tree 4. Raksasa
A club-shaped utensil used by
ascetics resembling the foot of a bedstead. 5. Kinnara
Asoka Tree 6. Kimpuruşa
Michelia Champaca 7. Mahoraga
The Betel Plant 8. Gandharva
The long bottle-gourd - The Vyantra dėvas have the following sixteen Indras — For Southern
For Northern Kinds of gods. Division
Division 1. Piśāca | Kälèndra
Mahā- kālèndra 2. Bhūta Svarapèndra
Prati-rūpèndra 3. Yaksa Pūrņabhadra
Māni-bbadra 4. Raksasa | Bhimendra
Maha-bhinendre 5. Kinnara
Kim-narendra Kin-purusendra 6 Kim-purusa Sat-purusèndra Mabā-purusendra 7. Mahoraga Ati-kāyèndra
Mabā-kāyèndra 8. Gandharva Gita-ratinira
Gita-yasendra

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Dwelling Places for Vyantara Dèvas.
The dwelling-places for Vyantara gods are located in the intervening space of eight hundred yojanas remaining after leaving off a space of two hundred yojanas-one hundred yojanas above and one hundred yojanas below-from one thousand yojanas of Ratna Prabha Earth left above.
They are arranged in the shape of numerous towns. Some of the dwelling-places in these towns are round on the external surface and square-shaped in the interior. On the low level, they resemble the pericarp of a lotus.
While diligently engaged in delightfully and happily enjoying the divine singing and dramatic performances of young celestial damsels accompanied by the constant playing of musical instruments and beating of drums, the Vyantara gods do not realize how easily thousands of years pass away in merriment.
Vāṇa-vyantara Celestial Beings.
Besides these, there is a species of Vyantara dèvas, known as Vaṇa-vyantara, which includes the under-mentioned varieties.
1. अणपनी Anapanni 2. पणपनी Panapanni 3. ऋषिवादी Risivadi
4. भूतवादी Bhūtavādf

5. कंदित Kandita
6. महाकंदीत Mahākandita 7. कोहंडिक Kohandika 8. पतंग Patanga.
Dwelling Places for Vāņa-vyantara Dèvas.
The dwelling-places for Vana-vyantara gods are located in the intervening space of eighty yojanas remaining after leaving off a space of twenty yojanas-ten yojanas of Ratna Prabha Earth left above.
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The following are the sixteen Indrag of Vāņa-Vyantara gods -
1, Sannihitendra 2. Sāmānendra 3. Dhátā Indra 4. Vidhata Indra 5. Risi Indra 6. Risi Pālendra
7. Isvarandra | 13. Sveta Indra 8. Mahesvarèndra 14. Mabásveta 9. Suvratèndra
Indra 10. Višálendra 15. Patanga Indra
11. Hāsyèndra 16. Patanga pati | 12. Hasya-rati Indra! Indra.
The under-mentioned Table gives the minimum and maximum age-limits of Vyantra and Vāņa-Vyantara gods and goddesses and their Indras and Indrānis. -
TABLE
Kinds of gods.
Minimum Age limit. Maximum Age-limit
10000 Years
1 Palyopama
-
10000 Years
1. Vyantara and Vāņa
vyantara gods 2. Vyantara and Vāņa
vyantara goddesses 3. Indras 4. Indrāņis
Palyopama
10000 Years 10000 Ycars
Palyopama Palyopaina.
Fathace Jyotiska, Stellar Heavently Bodies. 20. The clhsses of Fatrace Jyotisk, Stullar lucavouly bodies are:1. pret Sürya, the Sun 2. Foto Candra, the Moon 3. 78 Graha, the Planets. 4.77 Naksatra, the Constellations 5. g r. TCFT: Praktrņaka Tārakān, Scattered stars.

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The Finfra Jyotişk, Stollar hcarenly bodies are looated in the upper portion of one hundred and ten yojanas of fate 1 Tiry&o Loka, the Middle World, which foring an intervening space of eighteen hundred yojanas-namely-nine hundred yojanas above the reta17 staat Madhya Rucaka Pradeśa, the central Ruoaka space in the middle of Mount Moru ( whence the directions commetioe ) and nine hundred yojanas below it.
They are arranged in the following order -
The stellars begin at a height of 790 yojanas from the level of the earth on which we live. The lowest are the Stars. Ten yojanas above them are the Suns. Eighty yojanas above the suns are the Moons. Four yojanas above the moons, are the Nakgatras ( Constellations ). Four yojanas above the Naksatras is the Planet of Buddha (Mercury). Three yojanas above it, is the Planet Sukra * (Venus). Three yojanas above the Planet Sukra is the Planot Brihaspati artria Jupiter. Three yojanas above it is the Planet Mangala ÅT or Angāraka TTC Planet Mars, and three yojanas above all of them is the Planet Saniścara
at the Planet Satura.
Thus included in a space of one hundred and ten yojanas, upto 900 yojabes from the level of the earth upwards are found the stellar classes of celestial bodies. The yojana to be calculated here is of 2000 kosas.
Some of these heavenly bodies are re Cara, Moving round Mount Meru, and some of them are feere Sthira, Immovable. The stellar bodies within the Manuşya kşdtra (human regions ) are moving, while those outside it are immovable.
Detailed descriptions of the various forms of movements of these heavenly bodies and of the distances of their orbits from the central. Rucaka Pradeśa, are given in Frafa Süryaprajnapti T ata Candraprajnapti, and other works of a kindred nature.

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01 Suryaprajslapti, the fifth tipānga, Dr. Weber writes: “In it, we find the most remarkable statements concerning the Astronomy of the Jainas arranged in a systematic form of presentation,
It is an open question whether Greek influence made itself felt in this rectitication; at any rate, we have to deal with an indigenous style of Indian Astronomy antece lent to the authori- tative and preponderating influence of the Hellenes.”
This fact of the Süryaprajâ apti being a unique specimen of "an indigenous style of Indian Astronomy," even prior to the days of Greek influence in the East, is believed in by other learned scholars such as Dr, Hermann Jacobi, L'umann, Thibaut eto. also, and its importance in the light of Jaina history is self-evident."
Vaimānika Celestial Beings.
21. There are two kinds of Vaimānika celestial beings viz. 1. etata Kalpopapanna, Born-in the twelve heavens and with ten grades, and 2. Ferrara Kalpatita,-Born beyond the twelve heavens. These have no grades or classes. They are all alike. These are the celestial beings residing in the nine g ry Graivèyaka and five o Anuttara heavens.
SOTTUA Kalpopapanna Celestial Beings. There are twelve kinds of Kalp papanna celestial beings residing in the respective heaven in which they are bora. They are:
1. A te Saudharma Deva-loka. 2: fara at Iśāna Deva-loka. 3. सनत्कुमार देवलोक Sanat Kumāra Deva loka. 4. First acte Māhèndra Deva-loka. 5. et Brahma Dava-loka. 6. Gita Tata Lāntaka Deva-loka. 7. y tanto śukra Deva-loka.
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8. ETC taula Sahasrãra Deva-loka. 9. ne trete Anat Dava-loka. 10. Sluta tantx Prāņat Dava-loka. 11. aitu anta Āraña Ddva-loka. 12, ata arra Acyuta Dave-loka.
Distinguishing Marks. Tho twelve kinds of Vaimānika celestial beings have the under-mentioned distinguishing marks on their diadenis and other ornaments:
Deer Buffalo
Hog
1. Saudharma 2. Išāna 3. Sanat Kumāra 4. Mahendra 5. Brabma 6. Lantaka 7. Sukra 8. Sahasrāra 9. Anat 10. Prāņat 11. Arana 12. Aoyuta
Lion She Goat Frog Horse Elephant Serpent Rhinooeros Bull Goat
Number of Vimānas. The following Table gives the number of Vimānas for the respective heavens.
Déva-loka.
Number of Vimānas.
1. Saudharma 2. Išana 3. Sanat Kumāra 4. Mahendra 5. Brahma
3200000 2800000 1200000 800000 400000

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6. Lantaks 7. Sukra 8. Sahasrara 9. Anat 10. Prāgat 11. Arana 1%. Asyuta Lower Graivèyaka Middle Graivèyaka Upper Graivèyaka Anuttara
50000 40000 6000 400 400 300 900 111 107 100
5
Total
8497023
COLOURS OF VIMĀNAS. Vimanas
Colour of Vimānas. 1. Saudharma 2. Isāna
Black Green Red Yellow White 3. Sanat Kumāra
Green Red Yellow White 4. Mahendra 5. Brahma
Red Yellow White 6. Lántaka 7. Sukra
Yellow White 8. Sabasrāra 9 Anat 10. Prānat
White 11. Arana 12. Aoyuta
Bhuvana-pati Vyantara
Variegated colours. Jyotisk
Saudharma Deva-loka and Iśāna Dava-loka with their respective Vimānas are supported by lare Ghanodadhi, an occan with ice-like frozen water, 20000 yojanas in depth, ciroular in form, under each of the seven hell-worlds. The third, fourth, and the fifth ddva-lokas are supported by wato Ghana-vāta, a layer

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of thick dense highly compressed air of the density of thick clarified butter, encircling the Ghanodadhi. The sixth, seventh and eighth deva-lukas are supported by a conibination of Ghanodadhi and Ghana-vata. The remaining deva-lokas and their Vimanas are supported by 3194 Akāśa, Clear space.
Height, Age-limit, and Sexual Desires of Celestial Beings.
Bodies of celestial beings are of various heights. The age-limit of their existence as gods, varies in different deva-lokas. The sexual desires of various kinds of celestial beings are fulfilled in various ways. A statement of heights, age-limit, and the ways of acomplishing sexual desires, is given in the following Table:
TABLE.
Kind of gods
Height
Bhuvana-pati
7 hands
Vyantara Jyotisk Saudharma Isana Sanat Kumāra Mābendra Brahma Lāntaka Sukra Sahasrara Anat Pranat Arana Aoyuta Nine Graivèyakas Five Anuttara
7 hands 7 hands 7 hands 6 hands 6 hands 5 bands 5 hands 4 hands 4 bands 3 hands 3 hands 3 bands 3 hands 3 hands 2 bands 1 hands
Maximum Sexual
Age-limit Enjoyment Ságaropam + | Bodily sexual
enjoyment One Palyopam | like human One Palyop + } beings Two Sāgaropm Two Sāgaras + 7 Sagaras By Touch 7 Săguras + By Touch 10 Sāgaras Sight of beauty 14 Sāgaras Sigbt of beauty 17 Sāgaras Hearing songs 18 Sāgaras Hearing songs. 19 Sāgaras 20 Sāgaras
By mind only 21 Sagaras 22 Sāgaras Devoid of Mani31 Sāgaras fest Sensual 33 Sagaras pleasures.

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Food, Respiration, and Lesyas of Celestial Beings.
A living being formed by the union of the semen of the male with the blood of the female, gets its food-supply from the uterine blood-vessels of the mother. When a soul goes from one condition of existence to another, it assimilates the molecules of Ahāraka matter, and also speech-matter in the case of more than one-sensed, and of mind-matter in the case of rational beings.
The āhāraka molecules form the physical body of human and sub-human beings, the Vaikriyaka (transformable) body of celestial and hellish beings, and the Ahāraka, Assimilative body in case of saints with supernatural powers. These molecules are reduced to a primary solid and liquid form. The completion of the capacity to do it, is the 1 ang qaffa Āhāraka Paryāpti, Assimilative Development. The solid portions develop into bone etc, hard substances, and the liquid into blood, bile etc, the fluid substances of the body.
The completion of the capacity to do it, is the 2. arte quifa Sartra Paryapti, Body Development. The molecular matter assimilated by the soul is further formed into sense-organs; the completion of the capacity to do it, is the 3 fuquffa, Indriya Paryapti, Sense Development. The wear and tear of the body is made up by ceaseless respiration. The completion of the capacity to do it, is 4. श्वासोश्वासपर्याप्ति Svasośvāsa Paryapati or आणपाण
affa, Āṇa-pāņa Paryapti, Respiratory Development. The completion of the capacity to form speech-molecules and mind-molecules into speech and mind is respectively the 5. aaaquffa Vacana Paryapti, Speech Development, and 6. ffa Manah Paryapti
Mind Development.
The beginning of the acquiring of 4, 5, or 6 capacities is simultaneous; but their completion is in the order in which they are named. From the first kind, each successive development takes more time to complete itself than its predecessor.
Each one individually and all the six collectively, never take

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more than one star Antar-Mubūrta, the minimum of which is nine The Samayas and maximum is 48 minutes minus one instant."
Regarding the three modes of taking food-materials viza 1. TUTTET Ojābāra, Food-material derived from blood of the mother 2. STATUT Lomāhāra, Food-material obtained through the innumerable pores of the skin, and 3. TIETT Praksèpāhāra or
olare Kavalāhāra, Taking of food-material by mouth. All
afa A-paryāpta, Undeveloped, one-sensed, two-sensed, threesensed, four-eensed and five-sensed (undeveloped) living beings are the Ojāhāri, capable of taking food-material from their seat of production. All rofa Paryāpta, Doveloped living beings including qofa Paryāpta, Developed one-sensed beings, ATT Närakas, Hellish Beings and as Devas, Celestial beings have
THIETT Lomāhāra, Food-material obtained through the pores of the skin; and pufar fascer Paryāptā Beindriya, two-sensed, fast Tèindriya, three-sensed, TFT Caurendriya, four-sensed,
er falla Pancèndriya Tiryanca, five-sensed sub-humans, and y et HH Pancendriya Manusya, Human beings, take TIKIT Kavalāhāra, Food-material by mouth.
Celestial beings take STATET Lomāhāra, Food-material by the pores of the skin. yaua Bhuvana-pati and 277 Vyantara celestial beings with the minimum age-limit of ten thousand years, experience a desire for food at an interval of one day and one night, and they fulfil their desire with excellent y Acitta, Lifeless materials. Celestial beings with an age-limit of more than ten thousands years up to something less than one Sāgaropam, take their food at an interval of two to nine days, upto one thousand years for celestial beings with an age-limit of one Sāgaropam. The limit advancing further by 2 to 9 days for each increase of every Samaya in age beyond ten thousand years, goes on inoreasing till a limit of an interval of one thousand years between each meal is reached for an age-limit of one Sāgara.
Celestial beings with an age-limit of one Sāgaropam and

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above riz some Bhuvana-pati and Vyantara gods and all Vaimā. nika, Grairdyaka and Anuttara Vaimānika gods take their foodmaterial at an interval of as many thousand years as they have an age-limit in Sāgaras. Thus - Vaimānika celestial beings with an age-limit of four Sāgaropams take their food at an interval of four thousand years, and gods of Anuttara Vimanas with an age-limit of 33 Sāgarupams take their food at an interval of thirty-three thousand years.
Respiration. With regard to respiration, celestial beings with an agelimit of ten thousand years, take a respiration at an interval of seven mi Stokas, or one e Lava, a period of time taken by 49 respirations of an adult human being.
Celestial beings with an age-limit of more than ten thousand years upto some-thing less than one Sāgaropam take a respiration at an interval of one gute Muhūrta Prithaktva,-A period of two to nine muhûrtas upto one fortnight,-for celestial beings with an age-limit of one Sāgaropam. The limit advancing further by 2 to 9 mubūrtas, for increase of every Samaya in age beyond ten thousand years, goes on increasing till a limit of an interval of one fortnight between each respiration is reached for an agelimit of one Sāgaropam.
All the celestial beings with an age-limit of one Sāgaropam and beyond, take a respiration at an interval of as many fortnights as they have an age-limit in Sāgaropams. Thus -Vaimā. nika celestial beings with an age-limit of four Sāgaropams take a respiration at an interval of four fortnights, and gods of Anuttara Vimănas with an age-limit of 33 Sagaropams, take a respiration at an interval of thirty-three fortnights.
Lośyā. The six thought-tints produced by a particular activity of the Soul, by means of which, it is tinted with que Punya, Merit, and are Papa, Demerit, are called TTS Lèśyas. The colour of the Karmans or of the souls affected by them is

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determined by their particular tint of merit or demerit, i-o by their particular leśyā. These leśyās are designated as 1. stup Krišpa, Black, 2. ftes Nila, Blue, Indigo, 3. Frata Kāpota, Grey, .. Trot Tejo, Red, 5 7 Padma, Pink, and 6. y śukla, White, corresponding with the thought-paints indicated by the partioular colour.
They are either meritorious or sinful. Sinful leśyās give rise to black, indigo, and grey colours. Meritorious tasyās give rise to red, pink, and white colours.
In illustration of thought-tints produced by these lesgās, an acoount is given in Jaina books, of six persons who, having lost their way in a big forest, happen to come under a big fra Jambũ Vriksa, Tree of Rose-apples. They were hungry and all of them desired to eat some Rose-apples. One of them saill "Let us cut down the roots of the tree, and we shall be able to eat plenty of them.” Another said, “Let us leave the root in tact, but out off the trunk.” The third said "Let us spare the root and the trunk but chop off all the big branches of the tree.” The fourth said, “Let us spare the root, the trunk, and all the big branches but cut off only a few small twigs bearing ripe fruits." The fifth said, “Let us spare the root, the trunk, big and small branches, but let us pluck out only ripe fruits from the nearest twigs." The sixth man said "Let us spare the root, the trunk, big and small branches, and even the ripe fruits on the tree. Let us pick up the ripe fruits that have fallen here on the ground from the tree, and let us hereby satisfy our hunger."
EROTTSPOT Krişna Leśyā, Black Thought-tint. A man affected with this leśya, tries entirely to destroy everything that had excited his anger, malice etc. Denizens of hell and human beings undertaking concerns involving the destruction or wholesale slaughter of human beings or lower animals, and some cruel demigods, have this idśyā in a marked degree. The individual affected with this leśyā goes to a tree and uproots the whole wellgrown tree in order to eat only a few fruits growing on it. The aura of wicked and sinful persons is black.

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och Nila Lesya, Blue or Indigo Thought-tint. This is & Little better than the last. It is like the man sparing the root, but cutting the trunk of the tree. The man does not entirely destroy the object of his anger, hatred or malice, but he causes greater injury than is necessary or just. The colour of the aura of a person possessing this lèśyā, resembles the colour of t he Asoka Vriksa,-the Asoka Tree-or of the feathers of the bird are Casa, Blue Jay, or the colour of Vaidūrya Ratna, Cat's Eye jewel.
Fruta par Kāpota Laśyā, Grey Thought-tint. This is slightly better than the last. It is like sparing the root and trunk of the tree but cutting off all the big branches. The main desire is to cause pain or injury in order to gain his end. “ Achieve by any means, fair or foul” “ the end justifies the means " will belong to this ldśyā. The colour of the aura of the person with this leśyā, resembles the colour of the feathers of the cuckoo, or that of the neck of a pigeon,
togar Tåjo Losyà, Orange-red Thought-tint. This is better than the last. The man with this teśyā. tries to achieve his end with as little harm or injury to others as possible. The man is careful to avoid injury to the root, trunk and big branches, but cuts off only a few small twigs laden with fruits. The colour of the aura of the person with this lèśyā resembles the colour of vermilion or the rising Sun, or of the beak of a parrot.
The Padma Leśya, Pink Though-tint. This is a brighter bue. Man with this lośyā is very carsful not to do injury or pain to others even for the sake of his own good. He 18 careful not to inflict any injury to the root, trunk, big and small branches, but plucks the ripe fruits from the nearest branches, The colour of the aura of the person with this leśyā resembles the colour of yellow orpiment or of turmeric
TORT Sukla Lèśyā, White Thought-tint. This is the 18

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brightest-most auspicious bue. This lasyä is found in persons who are god-fearing, benevolent and pious. It indicates purity of intention, compassion, and a life involving no logs or pain to others The nian, in the illustration, is satisfied only with picking up ripe fruits that have fallen to the ground under the tree.
The inhabitants of the best bhoga-bhūmi (like those of the first age of our avasarpiņi era ) have white leśyā like the Svin; those of the milille bhoyz-bhwui have white like the Moon.
The colour of the aura of religiously virtuous people and of saints is pure shining white, with a very slight bluish tint. Yogis and those who are engaged in deep meditation about the Soul have his Šukla Leśyā, White thought-tint.
Bhuvana-pati and Vyantara gods have the first four leśyās viz entor Krisņa Ldśyā, tad Nila Leśyā, ular Kāpota Leśyā, and a Tajo Laśyā. TC Toft Paramadhani, Menial gods, have a cur Krisņa Lèśyā only.
Funpa Jyotisi and A Saudharma and for Iśāna gods have तेजोलेश्या Tejh Lesya, सनत्कुमार Sanat Kumāra, माहेन्द्र Mahendra and agdantis Brahma-devalka have Ter Padma Lośya.
All the other celestial beings of a higher grade with an age-limit of more than ten Sāgaropams, viz gouls of Lāntaka, Sukra, Sahasrāra, Anat, Prāņat, Arana and Acyuta dova-lokas, the gods of the nine Graivèyaka, and the gods of Anuttara Vimāns have your Sukla Leśyā.
The Avadhi Jäāna of Celestial Beings.
All celestial beings possess wafata Avarlhi Jõāna, Visual Knowledge, at birth The extent of the Avadhi Jõāna varies with their age-limit.

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Bhuvana-pati gads with an age-limit of ten thousand years and Vyantara and Vāņa-vyantara gods have a minimum range of vision of twenty-five yojanas. The Bhuvana-pati gods of the Asura Kumara variety, have a maximum range of vision of ar a t A-samkhyatā, nnumerable continents and oceans; the remaining nine varieties of Bhuvana-pati gods, are able to see a limited number of them,
Fittare Jyotisk, Stellar gods have a mininınm, as well as, maximum range of vision extending over a limited number of continents and oceans.
The gods of Saudharma and Isāna ddva-lokas see as far as the lower limit of Tata Ratna Prabha Earth.
The gods of the Sanat Kumara and Mahendra ddva-lokas see As far as the lower limit of 27&TTET Sarkara Prabhā Earth.
The gods of the Brahma and Lāntaka deva-lokas, with the highest age-limit, are able to see as far as the lowest limit of चालुकाप्रभा Valuka Prabhā Earth.
The gods of the Sukra and Sahasrāra deva-lokas are able to see as far as the lowest limit of 448* Panka Prabhā Earth.
The gods of Anat, Prāṇat, Arana, and Acyuta ddva-lokas are able to see as far as the lowest limit of 89HT Dhūma Prabhā Earth; the only distinction being that the gods of the Arana and Acyuta dəva-lokas see all the strata of the fifth earth more clearly and in full detail, in the downward direction.
The three lower and three niddle Graivèyaka-gods are able to see the lowest limit of the AA: H Tamah Prabhā Earth.
The three upper Graivèyaka-gods are able to see the lowest, limit of #:24.991 Tamah-tamah Prabhā Earth.

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The Indras of the five Anuttara Vimāns have a range of vision extending from the top of the flag on their Vimana in the upward direction to the lowest limit of the whole ster Loka, Universe.
The Previous Birth of Celestial Beings. 22 In accordance with the inflexible law "
ģ T #TT Å SET JaFyr-Jar ldsaā marai tan lèsad uvajjai"-Individuals are born with the same leśyas with which they die", the celestial beings have various grades according to the làśyās with which they are born.
Grades of Celestial Beings. The four classes of celestial beings have the following ten grades:1. Free Indra, Powerful and of supreme authority like a king. 2. Earfors Sāmānika, Powerful but not authoritative like the
Indra, but like a father or a teacher. 3. nf Pārişad, Members of an assembly or council; courtiers. 4. THEY Atma-rakşaka, Body-guards. 5. 1997 Loka-pāla, Protectors of the people-Guardians of the
world. 6. Hat Anika, The army; troops. 7. Tindra Prakirnaka, Miscellaneous gods. 8. moratra Abbi-yogya, The diligent class. That grade of
celestial beings who transform themselves as conveyances
as a horse, a lion, a swan, etc for the other grades. 9. Arifty Trayantrisa, Like ministers or priests. They are
so-oalled because they are 33 in number. 10. fefeform Kilbişika, A kind of the lowest grade of gods performing the meanest action.
Agati art of Celestial Beings. 23. The wrofa āgati,-the previous births after which tho celestial beings are born-as gods during their divine existence is described in the undermentioned verses.

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नर-पंचिदिय-तिरिया, गुप्पती सुरभवे पजत्ताणं । अज्झवसाय बिसेसा, तेलिं गर तारतम्मं तु ॥१॥ नरतिरि असंखजीवी, सब्वे नियमेण जंति देवेसु । नियआउय समहीणा-उपसु ईसाण अंतेसु ॥२॥ अंति समुच्छिमतिरिया भवणवणेसु न जोइमाईसु । जंतेसिं उववानो, पलियासंखं स आऊसु ॥ ३ ॥ बालसके पडिबा, उक्कडरोसा तवेण गारविया । बेरेण व पडिबद्धा, मरिलं असुरेसु जावंति ॥४॥ रज्जुग्गहवीसमक्खण, जलजलणपवेसतण्हछुहदुहओ । गिरिसिरपडणाउ मुया, सुहमावा हुति वंतरिया ॥५॥ तावस जा जोरसिया, चरगपरिवाय बंभलोगो जा । जा सहसारो पंचिंदि-तिरिया जा अच्चुआ सा ॥६॥ जालिंग मिच्छदिट्ठी, गेविज्जा जाव आंति उकोसं । पयमवि असहहंतो, सुतत्थं मिच्छदिट्ठीओ ॥७॥ सुत्त गणहररयं, तहेव पत्तेयबुद्धरइयं च ।। सुयकेवलिणा रइय, अभिन्नदसपुग्विणा रइयं ॥ ८॥ अत्थं भासद अरिहा, सुतं गुत्थति गणहरा निउणा । सालणस्स हियट्ठाए, तओ सुचं पवत्ता ॥९॥ फ्यमासारंपि पगं, जो नवि रोएर सुत्तनिदिट्ठा । सेसं रोयह अ बहु मिच्छादिही मुणेयव्वो ॥१०॥
उमत्थसंजयाणं उववाओ उक्कोस सबढे । तेसिं साणपि य, जहनओ होर सोहम्मे ॥ ११ ॥ डंमि चउदसपुब्बिस्त, तवसाईणं वंतरेसु तहा। एसो उववायविहि, नियकिरियाठियाण सव्वो वि ॥ १२॥ अणुवर महब्बपहि य, बालतवाकामनिज्जराए व । देखाउयं निबंधा सम्मदिही य जीवो ॥ १३॥ माणस्स केवलीणं, धम्मायरियस्स सव्वसाइणं । माई अवण्णवाई, किल्बिसियभावणं कुणई ॥ १४ ॥ काऊयाकम्मे, पसिजापसिणे निमित्तमाजीवे । पहिरससाबगरुयो, अमिओगं भावणं कुणई ॥ १५॥ बुषिहो खलु अमिमोगो, दधे भावे यहोर नायब्वो । बमिोर जोगा, विज्जामंता व भावमि ॥ १६॥

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1.
2.
Vara-pincin liya-tiriyá-nuppati sura-bhavė pajjattāŋan, Ajjhavasāya visòsā, tesim gai tāratamyam tu. Naratiri asankhajivi, savvò niyamdņa janti dėvesu, Niyaāuya samahiņā-uesu Iśāņa antesu. Jauti samucchina-tiriya bhavana-vanèsu na Joimaisu. Jam tesim uvavāö paliyāsamkham sa aūsu. Balatavè paçıbaddhā, ukkadarosā tavèņa gāraviyā, Verdņa ya padıbaddhā, marium asuresu jāyanti. Rajjuggaha-visa-blakkhaņa jala jalaņa pavėsa tanha chuhe
duhaö,
Girisira padaņāu muya, suhabhavā hunti Vantariyā. Tāvasa jā Joisiyā, caraga-parivāya Bambha-logo jā, Jā Sahasāro pancindi-tiriyā jā Accuā saddhā. Jailnga micchaditthi, Gəvijjā jāva janti ukkosam,
Payamavi asaddahanto suttham micchadiţthiö. 8. Sutta Ganahara-raiyam, tahdva pattèya-buddha rajyam ca,
Suya Kèvaliņā raiyam abhinnaclasapuviņā raiyam. Atthanı bhāsai Arihā, suttam gunthanti ganaharā niuņā,
Sāsaņassa hiyţthāè, taö suttam pavattai. 10. Payanakkharampi agam, jo navi rodi suttanidditthā,
Sesam royai a bahu miccha ditthi pune-yavvo. Chaunattha sanjayāṇam uvavão ukkosa Savvaţthe, Tesam saddhāņampi ya, jahannaö hoi Sohammè. Lantammi caudasapuvvissa, tavas iņam Vantaresu tahā, Esu uvavāyavibi, niyakıriyā thiyana savvo vi. Anuvaya mahavvadhi ya, bálatavā-kāma-nijjarāe va, Devāuyam nibandhal, sammadiţthi ya jivo. Nāṇassa Kèvaliņam, Dhammāyariyassa savva-sāhūņam,
Māi avaņņavāi kilbisiya bhāvanam kuņai. 15. Kāūya bhüi kaminė, pasiņāpasiņe nimittamājive,
Idhdhrasa sāyagaruj, abhiogan bhāvana kunai. 16. Duviho khalu abhioyo, davve bhāve ya hui nāyavvo,
Davvammi hoi jogā vijjā-wantā ya bhavammi.

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1. Fully-developed human beings, and fully-developed fivesensed lower animals are born as celestial beings. There are however, variations in their grades, in accordance with their thought-activities.
r One individual, after death is born as a Bhuvana-pau god, another is born as a Vyantara-deva, a third as a Jyotisk and a fourth as a Vaimānika god. One god is born with immense affluence while another has meagre resoures. One god has an agelimit of 33 Sagaropams, while another deva has an age-limit of ten thousand years only. All this state of varying existences is brought about by variations in the nature of thought-activities at death. ]
2. All human beings and lower animals with an agelimit of Hear Asankhyātā,-Innumerable-years, are, as a rule, born as gods. They are born in the deva-lokas upto the Išānadeva-loka with an age-limit equal to or less than their previous age-limit.
[Human beings of this world have an age-limit of OTTI Sankhyata,-Limited-number of years, say, 100 to 125 or 150 at the utmost. All yugalika human beings, lower animals, and birds with an age-limit of S ETTAT Asankhyāta, Innumerable years an infinitesimal part of a Palyopama, residing in a Bharata ksdtra and Bea Airavata ksétra and in any of fifty-six race Antar-dvipas, the islands known as Antar-dvīpas, are born as Bhuvana-pati and Vyantara gods with an age-limit equal to or less than that in their previous life. Yugalika human beings with a higher age-limit are born as gods in the deva-lokas up to Isāna deva-loka, but not beyond, with an age-limit equal to or less than that in their previous life.]
3. Safaris Samūrcchina tiryancas, Lower animals born by themselves, without any uterine cavity, are born as gods in Bhuvana-pati and Vyantara deva-lokas, but not in Jyotisk. Because, they are born with an age-limit of an infinitesimal part of a Palyopama.

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4. Those, who are addicted to a Bala-tapa, Penances practised with ignorance, those who are very vehemently angry, those who are proud about their penances, and those who are intent on hostility, are born after death as ene Asura
kumāras.
5. Those, who while dying by strangulation at the neck with a cord, or by swallowing a poison, or by drowning in water, or entering a blazing fire or by the misery of thirst or hunger or by a precepitous falling down from the top of a big mountain, die with meritorious intentions, are born as Vyantara gods.
6. Hermits living in forests and partaking of green fruits and bulbs or roots, are born as gods upto fa Jyotişka dèva-loka,
3 Carakas, A class of wandering beggars who get food by violent means and aft Parivrājakas, A class of wandering mendicant ascetics, and a sannyasi who holds a particular stick, go as far as a Brahma-loka. Fully-developed five-sensed lower animals born from an uterus, go at the most upto Sahasrara deva-loka and a Jaina lay-man goes, at the most, upto Acyuta dèva-loka after death.
7. One with a false belief but carefully observing all the duties of an ascetic, is born at the most in the nine Graivèyaka deva-lokas, even if he has no faith in the syllable of the original sacred canons and their meanings.
8. Sutra, the Original Scripture is composed by i raskrs Gaṇadharas, chief disciples or apostles, as well as by a 2 y Pratyèka buddha-A great sage who is led to Salvation by fully knowing one thing only through his own intuition, er by a 3 ya Śruta kèvali, who has perfect knowledge of the scriptures or by a 4. Highly talented ascetic who is a thorough master of the ten complete pūrvas.
9. The Arihanta Tirthankara Bhagavan explains the meaning and the clever apostles compose the Sütras. There-after, the Sutras exist for the welfare of the world

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10. He, who has no faith in any one sentence or syllable enjoined by the Scriptures, and has full faith in the rest, should be known as a false believer.
11. The birth of ascetics who are
possessed of imperfect knowledge (one not omniscient) takes place at the highest, upto aat&fafama-Sarvārtha-siddha Vimana,-the celestial car named Sarvartha Siddha. Their birth at the lowest, and the birth of a lay-man having perfect faith in religion, take place in Saudharma deva-loka.
12. The birth of an ascetic with a knowledge of the fourteen purvas, takes place upto ai Lantaka dèva-loka, and the birth of hermits, sannyāsis and Buddhistic monks etc, takes place in Vyantara dèva-loka. This limit set by the scriptures holds good in the case of those ascetics who are very keen about the observance of their sacred duties
13. A emfaza ft Samma ditthi jtvo, A soul having a right belief, acquires the age-limit of existence as a celestial being while observing the minor vows (of a lay-inan) or the five great vows (of a Sadhu) as well, while practising penance through ignorance or enduring hunger, thirst etc from compulsion, without any desire to put a stop to the fructification of Karma.
14. He, who practises deceitful tactics towards or censures Right Knowledge, the Perfected Souls, the religious preceptors or the Sadhus, is born as a lower kind of god performing meanest frightful obscene actions.
15. One who is busy with performing wedding investure with the nuptial cord and rites for welfare such as domestic ceremonies at birth, death etc, or one who is busy in stating to both, who asks or does not ask, omens and maintains himself on the Science of Augury (fore-telling of past and future events etc) or, one who is burdened with the pride of prosperity, enjoyment, and happiness, is reduced, actuated as he is by the practice of fascination by charms and incantations, to a state leading to
a

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birth, as a servant-god anong subordinate gods, acting as Bervant gods called Abhiyogika gods.
16. This ita abhiyoga, Practice of fascination by charms and incantations, leading to a birth among Abhiyogika gods, is of two kinds viz. 1. pof t Dravya Abhiyoga, that practised through the medium of any object such as a fruit or flowers or any other object subjected to the influence of incantations; and 2. Ta frat Bhava Abhiyogn that practised by incantatious and mental influence.
The Future Bhāvas of Celestial Beings. 24. The Ta Gati, the future existence of celestial beings is explained in the following two verses :
जंति सुरा संखाउय गम्भय पज्जत मणुयतिरिएसु ।
पज्जत्तसु य बायरं भूदगपत्तेयगवणेसु ॥१॥ 1. Janti sura sankhâuya gabbhaya pajjatta minuyatiriègu,
Pajjattòsu ya bāyaram, bhudagapatteyagavanèsu.
1. Celestial beings (after death) are born as well-developed (TUT Garbhaja-Born from & womb,) human beings, and lower animals and also as well-developed gross one-sensed beings such as earth-bodied or water-bodied souls or as a regraf Pratyöka vanaspati-kāyika (Vegetable-bodied ) with an individual soul for each member, ( for which they had an intense longing during their celestial life ) with an age-livnit of limited calculable trets Sankhāuya number of years. 2. ufa Furre-f otava o stati
आणयपमुहा चविउं मणुएसु चेव गच्छति ॥२॥ 2. Tattha vi Saņam kumāra-ppabhai egindiesu no janti,
Anaya pamuhā cavium maņuèsu ceva gacchanti,
2. Even then, celestial beings beginning with Sanat Kumāra to Sahasrāra gods both inclusive ) are not born as onesenced beings Celestial beings from Anata deva-loka to those of

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the five Anuttara Vimānas (both inclusive ) do rerily go to human regions after death.
Siddhāyatanas in the Celestial World. 25. There are numerous fagnar Siddhāyatanas (Eternal temples and images ) in the celestial world to which the celestial beings go for worship. The number of such eternal temples and the number of images existing there-in, is given in the follow ing Table:
TABLE.
Kind of Deva-loka Bhuvana-pati Tirchā-loka Saudharma Išāna Sanat Kumāra Māhendra Brahma Loka Lantaka Mahā sukra Sahasrara Anat Prāgat
Number of Eternal
Temples, 77200000
3199 3200000 2800000 1200000 800000 400000 50000 40000 6000
Number of images. 1989600000
383880 876000000 501000000 216600000 144000000 72000000 90000000 72000000 1080000
400
72000
Arana
800
54000
318
Agyuta Nine Graivèyaka Five Anuttara Nandiśvara dvipa Rucaka dvipa Kundala dvipa
88160
600 6448
496
496
85700282
15425836080

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Chapter VI.
* Third Previous Bhava. Marici.
26. In the Jambu Dvipa-surrounded by many oceans and continents with Mount Meru in its center, and in the southern half of Bharata Kṣètra a,-which is like a string applied to the bow and whose central district is watered by the two great rivers Gangā -the Ganges, and Sindhu fr-the Indus-there was a great town named Vinita fatar surrounded on all sides with numerous rows of magnificant trees, decorated with white sugarcanes, tall palmyra trees, and plants of red rice growing abundantly in its near-most boundary-a beautiful town, whose ground area was studded with numerous kinds of precious stones and emeralds; a great town, appearing beautiful by new families, was an actually new city like the Nasatya re gods in Amarāvati af the city of gods-a great town proud of-cleverness and strength like Sità a proud of her two sons Kusa and Lava ; a great town elegant with broad thorough-fares and streets, like the broad eyes of amorous females; a great town unseen by terrible defects, like Bibhiṣaṇa for in the army of Rāmacandra रामचंद्र, a great town inhabited by excellent people like Pātāla Nagari a town in Infernal Regions inbabited by Nāga Kumara na devas-a species of gods; a great town, twelve yojans long and nine yojans in extent, enclosed by very high golden fortress-walls adorned by numerous rows of excellent buildings and replete with wealth, gold, and precious stones; a great town in which the citizens fond of spotless beauty charm and youth, resembled Kama-dèva -the God of Love, in which the young females possessing natural beauty and charm would laugh at heavenly nymphs by the excellence of their beauty and charm.
*This event took place during the time of Tirthankara Bhagavan Sri Rṣabha-dèva Swāmi-Adi Nath (First Tirthankara).

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Besides, it was a great town, in which the word Margana Artror meaning a bow was heard only amongst warriors, while there was no Mārgaña alfror beggar in the entire population; in which Dust teft, Drapers, alone entertained atona Dosyā. bhilāşa-the desire of selling clothes, while others had no desire for eter Doșa-blemishes; in which elephants had their passage blocked only by trees, while people had no use of mace or any weapon; in which the word Vaira act or Vajra a meaning & diamond was applied to precious stones, but there was no mention of Vaira at Enmity-in the whole population.
Iksvākula.
Śrt Risabha-deva was the king of Vinitā. He was anointed and enthroned as a king by the Indras who went there with gold Kalasa 9 water-pot in their hands on the shaking to and fro of their celestial seats. He established four varieties of families-namely 1. Ugra Kula 395 a family of police-magistrates. 2. Bboga Kula trg a family of king's friends. 3. Rājanya Kula srubo a family of king's family-members and relatives and 4. Ksatriya Kula si a race of Ksatriyaswarrior race-and the military force consisting of four parts, vizelephants, chariots, cavalry and infantry-and putting on divine ornaments such as gold bracelets, armlets, and the diadem beset with emeralds and precious stones presented on the occasion by the Indras, king Rışabba-dova governed his kingdom very judiciously.
The soul of Rişabha-deva descending from the preferat PECAT Sarvārtha Siddha Vimāna took the form of a foetus in the embryo of xft tarat Sri Maru-dèvi Mātā at the house of Śri Nābhi Kulakara eft
, portended by fourteen auspicious great drcams, on the fourth day of the dark-half of the month of Aşādha, when the Moon was in conjunction with Uttarāşādhā constellation. By the quivering of his lion-shaped throne in the heaven by the supernatural influence of the pass of meritorions deeds of Rişabha-deva accumulated in previous

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lives,
Dèvèndra-the king of the gods-went there out of devotion and joyfully made obeisance before the Lord in the uterus and his mother.
Kumāra Risabha-dèva was born, like the full-moon, gladdening all the creatures of the three worlds for a moment, at mid-night with the Moon in conjunction with Uttarāṣādhā constellation, on the eighth day of the dark-half of the month of Caitra On the quivering of their individual seats, the fiftysis दिग्कुमारी Digkumāris -the goddesses of all the directions दिशाDiśā, instantly performed their individual ceremonies of birth. The thirty-two Dèvèndras-kings of the gods-accompanied by their respective retinue, celebrated the festival of bathing at birth, on the golden peak of Mount Meru. On seeing the mark of a bull on his thigh, Nabhi Rājā lovingly named the child as Risabha-. By receiving a stalk of sugar-cane held in the hand of Indra, and offered to him, his family was appropriately styled as Iksvāku इक्ष्वाकु
King Risabha-dè va taught the under-mentioned seventytwo arts of males:
1. Lekhanam
Writing 2. Ganitam for Calculation 3. Gitam Singing 4. Nrityam Dancing 5. Vadyam ard Playing on musical instruments 6. Pathana T37,-Reciting; reading 7. Siksä for Teaching 8. Jyotis faq Astronomy 9. Chandaḥ छन्द: Prosody 10 Alañikriti अलंकृति Rhetory 11. Vyākarana व्याकरण Grammar 12. Nirukti ff Etymological explanation 13. Kāvya 4 Katyāyana Sūtra 15. Nighantu A Glossary 16-17. Gaja-turaga-rohanam
Poetry 14. Katyayanam
Riding of elephants and horses. 18. Tayo sikṣā ad-form Their training. 19 Sastrabhyasab : Practice of swords, daggers, armoury etc. 20. Rasa Alchemy 21. Mantraḥ : Incantations. 22. Yantra Mechanical appliances 23. Visa fa Mining 25. Gandha vadyah faur: Prakrita a Prakrita dialect 27. 28. Paiśācikā Paiśācikā 29.
Poisons 24. Khanya Science of perfumery 26. Sanskrit
Sanskrit

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Apabhramga sarit Ungrammatical vulgar dialeot. Smriti fa Smriti 31. Purana u Purānas 32. Vidhi fart Rituals; ocre. monies. 33. Siddhānta para Canonical works 34. Tarka Lingio. 35. Vaidaka Medicine 36. Vada et The Sacred Vedas. 37. Agama TA-The Scriptures 38 Samhită i -Samhitā 39. Itihāsa face-Legends 40. Sāmudrika Arif Science of lines etc. 41. Vijnana for A doctrine maintaining that knowledge alune has real existence 42. Ācāryaka Vidhyâ TITTÀ Fun-The science of teachership 43, Rasāyanam arrå The science of life-prolonging medicines 41. Kapatam TF-The art of cunning devices. 45. Vidyāpuvāda darsana fagram -The teaching of repetition of knowledge 46. Samskāra Á TT Sacrament. 47 Dhūrta sambaJakam
# The feeding of koaves. 48. Mani-karma AFUFÀ. Polishing of jewels 49. Taru-cikitsā
ET The treatment of trees, 50. Khèoarya -Magical power of Aying in the sky 51. Mari-Kalā ICT The art of assuming divine form. 52. Indra-jala The Magic. 53 Pātāla-siddhi Tratesfarr-The magical power of going to nether-world. 54. Yantraka TT Mechanist. 55. Rasavati tham Cookery. 56. Sarva Karani TuttOccupations of all kinds 57 Prāsāda laksanam T ejor-Description of lofty buildings. 58. Pana or Bargains. 59. Citropala Fratres Varieties of stones. 60 Lepa au Anointing. 61. Carma Karmāại puffor Working in leather. 62. Patraccheda 763 Packing of leaves. 63. Nakhaccheda T -Removal of Nails. 64. Pátra parikshā. TH TREAT Examination of feathers. 65. Vaśîkaraņam facut Subrlugation by magical expedients. 66. Kastha
8 a, Joining of wood, 67. Desha bhāsha 274777 Language of the country. 68. Garuda 765 Referring to Gārudi-vidya-the removal of poison of serpents by Mantras - Incantation. 69. Yoganga otir -The constituent parts of Yoga 70 Dhātu-karmāņi wysoffor, Metallurgy. 71. Kevali-vidhi mafsafa-The methods of replying to questions asked 72. Lipi fosfo-Script.
Brühmi was taught the Lipis fosfa hand-writing of eighteen kirtis by Rajā Risabha-devas right hand Ganita morforai Caloulation as-Dasa T Ten (10); Satam Tera Hundred (100) Sahasram A Thousanu (1000) Ayutam my Myriad (10000) Laksam i

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A lac; hundred thousand, (100000) Prayutam pe Million (1000000 ) Kotih A: Ten millions ( 10000000 ) Arbudam and (100000000) Abjam sajt (1000000000) Kharva rá (10000000000) Quadrillion Nikharvanı farero (100000000000) Mahāpadmas HETTY (1000000000000) Shanku a (0000000000000) Jaladhi Fretet: (100000000000000) Antyam topit (1000000000000000) Madhyam HEI (10000000000000000) Parārdham (100000000000000000) wag taught to Sundari by the left hand; working in wood, metal, eto to Bharata, and Astronomy, Astrology etc were taught to Bahūbali.
The following sixty-four arts for females were also taught:1. Nritya Te Dancing 2. Aucitya alfany Behaving with pro priety 3. Citram fi Painting 4. Vāditra anfet Musical choir. 5. Mantra T Incantation 6. Tantra Ft Magical and mystical subjects 7. Ghana Vristi grele Showering from clouds 8. Phalākristi get-Bringing of fruits by magical attractive spell 9. Sanskrit jalpah HFTTHET Talking with polished expression 10. Kriyā Kalpah feierten Body of Rules on Ritual 11. Jiana var Superior knowledge 12. Vijnāna fagri Intelligence 13. Dambha Hypocrisy 14. Ambustambhā
Arresting of flow of water 15 Tāli arest Clapping of hands 16. Gíta sfta Singing i e. Mānam htä Meter, Metrical arrangement of singing and clapping of hands 17. Akāra-gopana 37 TT The concealment of shape 18. Arāma-ropana TATTO The planting of gardens 19. KāryaŚakti F at The gift of composing poems 20 Vakrokti anifes Ambiguous expression 21. Nara laksanam o r The charactoristic indications of husbands 22-23. Gaja haya vara pariksam T erecytatot, The examination of excellent elephants and horses 24. Vāstu śuddhi laghu buddhi arecalcoger Keenness in accurate knowledge regarding buildings 25. Sakuna Vicāra Tale art Examination of good omens 26. Dharmā-cāra shfart: Fulfilment of duties 27. Anjana 37 Anointing 28. Chūrņa-yoryogāh urutatort: Combination of powders 29. Gribi Dharma Theo The duties of a house-holder 30. Suprasādana Karma THETA*The act of pleasing 31. Kanaka-siddhi f afaAccomplishment of gold 32. Varņikā Vriddhi aforeret Augmentation of pigment 33. Vák pātava marca Cleverness in speech 34.

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Karu lāghava e Dexterity of lands 35. Lalita Carata
attor Graceful walking about 36. Taila surbhitā-karana do GITTO Rendering oils fragrant with perfumes 37. Bhritya paoāra tratt Conduct towards servants 39. Gehāchara T
Rules for houses. 39. Vyakaraña 150 Grammar. 40. Para niräkarana TTRATTATO Removal of others 41. Viņā-nāda effort The sound of a lute 42. Vitandā-Vâda fenugreis Discussion with a captious argument 43. Ankasthiti feria. The position of the lap. 44. Janācāra R The customs of the people, 45, Kumbha--bhradia # -Rotation of a pot. 46. Sāriśrama eft.
A Playing with dies 47. Ratna maņi-bheda TAROTĀT The examination of precious jewels 48. Lipi Pariccheda fogoro Exact discrimination of writing. 49. Vaidya Kriya daftar Medical Treatment 50. Kāmāvis-Karaña #TATECLATU-Manifestation of Kāmā-sensual desires. 51. Randhanam på Cooking. 5). Cikura bandhah tau: Treing of bair. 53. Śāli-khandanam - Qu97-Crushing of rice and other similar grains. 54. Mukh# Mandana EH57 Beautifying of face 55. Kathā-Kathana FOTOT Story-telling 56. Kusuna-sugrathana - -Tyeing together well of flowers. 57. Vara-vesa arar-Most excellent me thod of putting on apparel. 58. Sarva bhásā visèsa OTTE fast-Distinction between various languages. 59. Vāņijya anfūsyTrade; commerce, 60. Bhojya TFT Concerning what is catable. 61. Abhi-dhāua parunāna STTTTTTTTT- Complete knowledge of words. 62. Abharaṇa-yathāsthāna vividha paridhāna 37TATOTT TTFETITforan fra Various modes of putt ng on ornaments in their proper place. 63. Antyäksarikā HarTT The composition of verses from the last word of a syllable, 64. Prašņa-pralielikā प्रश्नप्रहेलिका Ridles of questions.
Besides the above-named seventy-two arts suitable for males and the sixty-four accomplishments suitable for females, Rajā Risabha-clèva taught Agriculture, Metallurgy, Painting, Pottery, Weaving, Slaving, Sculpture, mining, Conmmerce, and the Cooking of unripe yrains ani fruuts, for the benefit of his subjects. He also introduced the political and social ethics of protecting the deserving persons, and of punishmg wicked persons by conciliatory
20

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words, bondage, &o. Räjā Risabha-deva had no restriction what 80-evor in teaching with a purity of heart, Graumar, Prosody, Story-telling, Composition of Poems, Astronomy, and other arts that he had acquired. He also taught the fixed rules of conduct in accordance with their respective functions,-the ways of respect ing elderly individuals, and the arrangement of the people into castes in accordance with their individual occupations. This science of political and social ethics promulgated by Rājā Risabha-dova is still prevalent during the present age as bis eternal monument even in the minds of those who are devoid of the knowledge of what is suitable, as well as, of what is otherwise.
Rajā Risabha deva, equipped with elephants, horses, and other parapbolia of royalty, and deciding the dubious questions of the populace, in relation to respective distinction in apartments of families, and in questions of disagreement on public welfare, passed his days, enjoying worldly pleasures with Sunandā gari and Sumangalā, gået. Sumangalā-devi gave birth to a twin Bbarat ca and Brāhmi arat and Sunandā gave birth to Bāhu bali पाहुबलि and Sundari सुंदरी.
In due course of time, Sumangalā gave birth to other fortynine male twins. Bharata and other princes, coming to their respeotive ages, became skilful in many arts.
Having thus taught the arts and the management of familymatters, leading the life of a house-holder for eighty three lao pūrvaus while preserving the ordinary customs of the people and seoing the people devoid of the practice of Dharma suitable for the Path of Moksa, and on seeing them falling into the mire of Samsāra, with an ever increasing sense of compassion in his heart, when the Sārasvata Lokāntika-devas came there on the quivering of their thrones in heaven and requested Rajā Risabha-deva to propel the wheel of Dharma, Bhagavān RiŞabha-deva becoming free from the desire of worldly enjoymonts called Bbarata and his other sons to his presence, and distributed his kingdom among his hundred sons.

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--Diksā Abandoning the burden of governing praotically the whole world, and gladdening the hearts of the miserable and beggars by showering gold coins for one year and acoompanied by tour thousand rulers of countries, like Kaccha yoo and Mabākacotia HET405 who entrusted their kingdom to their sops, Räjā Rişe bha-deva sitting in a palanquin named Sudarsanā gria ador ned with a variety of pictures and carried by gods and demigods and surrounded by the excellent splendour of his retinue, went to the pleasure-garden near the town-which was like the amusement-garden of the wealth of all pleasure-gardens; he was practising very severe austerities; and abandoning all ornaments worn on various parts of his body, he tore out all the hair of his head, mustache and beard by four handfuls-and bowing down before Siddha Bhagavantas accepted Sarva sävadya virati ed Aretetracfa i, e. Reuunciation of all Sinful Enjoyments. When he was being heartily adored by thirty-two Indras and the gods of the four kinds with a praiseworthy speech full of mowentorious meaning, Bhagavān Srt Risabha-deva, who had restrained the enjoyment of the five senses, renounoed the world and became an ascetic.
Then, carrying the divine cloth placed by Darendra on his shoulder, and accompanied by Kaccha, Mahākacoba and other ascetics Bhagavān Sri Rışabha-Swāmi, giving up Association with sinful engagement, guariling against three kinds of actions and unhindered, began to wander from village to village. At that time, people affluent with money and gold did not know what begging was and who can be its recepient; so, knowing Bhagavān who was going about as a medicant, to be their lord, they would bow down before him and would offer gold, elephants, horses, maidens, valuable garments, and other desirable articles, so Kaccha, Mahākaccha and other ascetics not getting the required food, were greatly distressed bodily by pangs of hunger on account of continuous daily fasting. Bhagavān Sri RişabhaSwāmi was all this time, observing a vow of complete silence;

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hence, having no other means at hand they remained in the forest living on ripe leaves fallen from trees.
Bhagavān himself perfectly firm like Mount Meru, on acou unt of his superior body-constitution began to wander about without food, from village to village quite alone, without the least sorrow on his part.
Nami (af) and Vinami Faara the sons of Kaccha ann! Mahākaccha, desirous of getting the wealth of a kingdom, went there and began to serve the Bhagavān with great devotion as if they were preserving a Cintānuaņi Ratnu (ferrarafarm the magical thought-gem philosopher's stone--fulfillmg every desire of its possessor) Being pleased with their devotional service, the Nāgèndra &,-king of the devas, gave them some magical spells and kingdoms in fairy-land. Perfectly satisfied, they went to their respective towns.
Bhagavān, with a body rendered slender by want of food, wandering from town to town and village to village, went to the town of Gajapura tugt in Kuru-deśa. At that time Sri Srdyāṁsa Kumāra, the grand-son of Bāhubali actuated by an intense faith arising from a remembrance of events of previous life by the sight of Bhagavān sri Rişabha-deva, fed the Bhagavān with fresh sugar-cane juice brought by some persons arriving there at that time, as a break-fast on the conclusion of fasting without food and water for one year. At that time, there wa3 a shower of gold coins and gods played celestial music, Citizens assembled there and Śrèyāṁsa Kumāra narrated his whole account before them.
After break-fast, Bhagavān wandering in Bahali, Lankā and other countries, and promoting the welfare of the people by his magnanimity although he was silent, engrossed in the practice of various kinds of penances, and observing vows without any calamities on account of the absenoe of such Vodniya-karma
to Pain-producing karmas and the innocence of the people of the times-passed one thousand years there.

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Bhagavan Sri Risabha-deva, then, went to the town of Purimatāla पुरिमताल near Vinita Nagari. Remaining under a banyan tree in the pleasure-garden named Sakatamukha HTon the north-east corner of the town and observing a fasting of three days, Bhagavān Śri Risabha-dèva, the only friend in the Three Worlds, while deeply engrossed in excellent bright meditation, acquired the divine endless, Kevala Jñāna ayam capable of bringing to light the remotest meanings of all the objects in the Universe as well as of those outside it, during the first half of the eleventh day of the dark fortnight of the month of Falguna when the Moon was in conjuction with the Uttarasaḍhã constellation.
Dèvèndras-the kings of the gods-knowing the occurrence of Kavala Jñana through the medium of their Avadhi Jñana wafar
-by the quivering of their thrones due to the supernatural influence of the Kèvala Jnana, proclaimed its occurrence by loud beating of drums which caused a severe agitation in the divine world, and the whole space becoming filled with the sound of diamond armlets hanging down the arms of divine females dancing with extreme joy, the thirty-two Indras came there with their respective retinue, and began to construct a Samavasaraṇa.
At the place, where the mass of fine dust had become calm by very fragrant cool breezes, where the dust had become tranquil by the sprinkling of water scented with the perfumes of saffron and camphor; where the floor of ground, set with precious stones, had been rendered hand-some by the flowers placed over it knee-deep; where the darkness arising from the smoke of burning incense created an apprehension of clouds in the minds of pea-cocks; where the rays of the Sun had been hindered by the three canopies as white as the foam, over the gold throne embellished with gems and precious stones on all sides; beautified by the three silver ramparts shining brilliantly by gems, gold and bright light, with the vault of the sky, decorated by young sprouts of Aśoka tree, set in motion by mild wind, in the

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middle portion of the ATECO Sam wasarana : Raised dais, faultlessly prepared by gods, Bhagavān Sri Risabha Swami, the Best Teacher of the World, sat facing the East, worshipped by numerons gods and goddesses, and saying at faceree Namo Titthass 1,-Obeisance to the Congregation consisting of any Sadhu Monks, Fiets Sadhvis, Nuns, a śrāvakas Male devoties and faits Srāvikā Female devotees; where the gods from heavens were making proud sounds of grefa Dundubhi, Kettle-drum; where darkness had been dispelled by US Bhāmandala,-the luminous circular disc of light moving in all directions; and where yāk chowries as white as the mass of rays of the autunnal Moon, were being waived to and fro.
The four varieties of gods, extremely delighted, took their appropriate seats.
The entire vault of the sky became filled with flags of five colours, flowing from the tops of hundreds of thousands of celestial cars of gods and goddesses coming and going away from there.
At that tipie, persons appointed to convey the information of the arrival of Jinèśvara Bhagavān to Bharata Mahārājā, hastily came to him simultaneously and informed him about the occurrence of acquisition of Warcrant Kèvala Jiāna, Perfect Knowledge to Bhagavān Sri Risabha-deva, and appearance of
ET Cakraratna;-the discus of a cakravartin in the armoury, governed by numerous demi-gods, and capable of removing darkness, instantly by its unparalleled brilliance.
On hearing the account of both the messengers, Bharata Mahārājā thonght, “Cakra-ratna is only instrumental in the acquisition of the insignificant pleasure of this world, while the Perfect Knowledge of the Tîrthankara is the source of incomparable happiness in this world, as well as, in the next. With this idea in his mind, having seated Maru-dévā Mātā, bewildered by the pangs of separation from her son, on an excellent female

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elephant, Bharata Mahārājā joyfully started out in coupany with all his princes and the four-nivisioned army, with the ožject of celebrating the occasion of acquisition of Kèvala Jñāna.
Marching onward, Maru-dévā Mātā, on seeing the magnificance of the splendour of canopies and other insignia vi prosperity of Bhagavān Sri Risabha-deva, became absorbed in शुक्लध्यान Sukla-dhyāna-Absolute Concentration on the Soul-and became an अंतकृत केवली Antakrita Kevali, and she immediately attained Final Emancipation.
___At that time, the demon gods, knowing that Maru-dava Matā was the first person to acquire Final Emancipation during that age, celebrated the festival of her Kdvala Jñāna and they consigned her body to the Milk-Ocean.
Bharata Mabārājā then, very joyfully went three times from right to left round Bhagavan Sri Risabha Swāmi and arlored him in various ways, and when he took his seat in the assembly of gods, demi-gods and human beings, Bhagavān Srt Risabha Swami commenced to preach as follows with a speech as solemn As the sound of the clouds full of water, voice reaching as far as one yojana (about four miles), and with a speech capable of simultaneously removing the doubts of every body
परमाणि उ चत्तारि दुलहलब्भाणि एत्थ जीवाणं । माणुस्सं धम्मसुई सद्धा तवसंजमे विरियं ॥१॥ संसारविरत्तेहिं एयं नाऊण धीरपुरुसेहिं । सव्वायरेण जत्तो कायव्वो धम्मकज्जेसु ॥२॥ बहुदुक्खपीडियाणं मच्छपरद्धाण कम्मवसगाणं । अन्नं न कि पि सरण धम्म मोत्तूण संसारे ॥३॥ विहडन्ति सुया विहडन्ति बन्धवा विहडइ सुमंचिओ अत्थो । एक्को नवरि न विहडइ विहिणा आराहिओ धम्मो ॥ ४ ॥ सयणाइमोहमूढो काऊण महापरिग्गहारम्मे । एको जाइ परभवं एक्को चिय वेयए दुक्खं ॥५॥ जह कयलीए न सारो जह वालुयपीलणे य नो तिल्लं । मायहियाए न जलं तह संसारे सुहं नत्थि ॥६॥

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किपागस्स फल पिब हालाहलमीसिय व परमन्न।
आषायमेत्तसुहया विसया परिणामविरसा उ ॥७॥ अह किर दुद्धं पेच्छह मज्जारी नाउण लउडयं मुखा। तह मूढो विसयसुहं पेच्छइ नो नरयदुक्खाई ॥ ८॥ जह रयणखणि पत्तो महग्धमोलाई मोतु रयणाई । गण्हइ वणठाई अइमूढो कायखण्डाई ॥९॥ तह पत्ते मणुयत्त सग्गपवग्गाइसोक्ससक्षणगे । न कर न्त धम्मतत्ति घिसए सेवन्ति मूढप्पा ॥ १० ॥ जो विसयसुहपसत्तो लगं मणुयत्तमासामग्गि । न कुणा धम्म कागणिसहस्सहारगसरिच्छो सो ॥ ११ ॥ एवं नाउं तुम्हे जाव न वाहीविडम्बए देखें। जाव न जरा न मच्चू अप्पहियं ताव चिन्ह ॥ १२॥ सम्मत्तं पडिवजह करेह सावजजोगवेरमणं । निजिणह कसायरिवू दण्डत्तियनिग्गरं कुणह ॥१३॥ मिच्छहंसणअविरइकसायमणमाइजोगेहिं ।
जीवो बन्धइ कम्म कम्मेण य भमह संसारे ।। १४ ।। 1 Paramangāņi u cattāri dulahalabbhāņi ettha jivānam;
Manussam, dhammasut, saddhā tavasanjame viriyam. 2. Samsāravirattehim dyam nāūņa dhirapurisehim;,
Savvāyarèņa jatto kāyavvo dhamma-kajjèsu. 3. Bahu-dukkhapidiyanam maccuparadahapa kammavasagananm;
Annam na kim pi saranam dhammam mottūņa samvārd. Vihadlanti suyä vihadanti bandhavā vihadai su-satcio attho;
Ekko navari na vihadai vihiņā ārahio dhammo 5. Sayaņāi mobamūdho kāuņa mahāpariggahārambhà;
Ekko jāi parabhavam əkko cciya veyad dukkham. Jaha kayalid na sāro jaha valuyapiland ya no tillam;
Māyanhiyaè na jalam taha samsārò suham natthi. 1. Kimpāgassa phalam piba bālāhalanísiya vva paraniannam;
Avayamèttasubayā visayā pariņādavirasā u. 3. Jaha kira duddham pocobai majjāri nāuna laudayam muddhā;
Taha nūdho visayasuham pdochai no narayadukkhaim.

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9. Jaba rayaņakbaniin patto mahaggliamolláim mottu rayaudim;
Genhai vaŋŋaudhāim aimūdbo kāyakhandāim. 10. Taha pattd maņuyatta saggapavaggai sokkba sanjaņage;
Na karanti dhawmatattim visad sèvanti mūdhappā. 11. Jo visayasuhapasatto laddhum maņuyatta maisār..aggim;
Na kuņai dhammam kāganisahassahāragasariccho so, 12. Evam nâum tumhe jāva na vābividambhaè dèham;
Jāva na jarā na maccũ, appahiyam tāva cintèha. 13. Sammattam padivajjaha kardha sãvajja-joga-veramanam;
Nijjiņaha kasāyarivū danďattiyaniggahan kumaha. 14. Miccbaddamsana avirai kasāyamāņamãi-duttha-jogè him;
Jivo bandhai kampièņa ya bhamai samsāre.
Trans --1-2. In tbis world, these four excellent acquisitions are hard to obtain viz. 1. Human existence, 2. A love of hearing traditional religious precept, 3. A sincere longing after Dharma, and 4. A desire of training manly vigour in the practice of penance and control over senses Realizing this, wise persons indifferent to worldly attachment, should very seriously endeavour to exert themselves in religious duties.
3. For those who are afflicted with many miserios and for those who have been subjected to the influence of death and dependence on others, there is nothing else affording shelter, except Dharma.
4. The sons torment him, the kinsmen torment him, his well-accumulated wealth torments lim; only the duly-adored Dharma docs not torment huis.
5-6. Bewildered with delusion about kinsmen and others and having acquired immense wealth, property, by great enterprises, he alone is born in the next world, and he alone, decidedly suffers agonies. Just as there is no core in a plantain trce, just as there is no (extraction of) oil while pounding sand, just as there is no water in a mirage, in the same manner, there is no happiness in this world,
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7. Sensual enjoyments intermixed with misery and happiness are unpleasant in the end, as it were,-the best food mixed with a deadly poison, like families Kimpāka phala, the fruit of Kiwpēka.
8 Just as a parrot vainly seeks after an insignificant quantity of milk and does not look to the cat, in the same manner, the bewildered man seeks after pleasures of the senses, but does not look to the miseries of hell,
9. Just as a very stupid man entering a mine of jewels takes hold of pieces of glass of beautiful colours, leaving away gems of immense value.
10. In the same manner, having acquired human existence, capable of accomplishing the happiness of heavens and Final Emancipation, stupid persons do not inquire into the under lying principles of Dharma, but enjoy sensual pleasuras.
11. The man desirous of acquiring the happiness of sonsual enjoyments, who, having obtained the completeness of material e. g. human existence etc, does not practise Dharma (religions) is like onc possessing a neck-lace of thousand cowries.
12. Knowing this, you medidate on the welfare of your Soul, so long as disease does not over-power the body, and so long as there is no old age and no death.
13. Accept Samyaktva, praotise abstinence from sinlal occupa tions, conquer the enemy f or Kaşāya, Passion, and have control over preferei Danda-ttiyam, the three kinds of thought-activities of mind, speech and body, which result in evil Karmas.
11. A soul attracts Karmas to itself under the influence of Mithytva (False Beliol), Avirati (Vowlessness ), Kaşayas (Passions ), and evil thought-activities of mind, speech and body, and wanders in the Samgåra under the influence of his Karmas.

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On hearing the preaching, Bharata Mahārājā accepted the Vows of a Śravaka, Brahmi became a nun. Risabha-sèra, the son of Bharata Mahārāja, who had acquired the Karma of becoming a Ganadhara in bis previous life, renounced the world and accepted Dikṣā. Sundart took the vows of a Śravikā (a female devotee).
Inauguration of Sri Sangha.
In this way, Bhagavān Śrî Riṣabha Swāmī inaugurated the institution-Sri Sangha (a corporation) consisting of Sādhus (Monks), Sādhvis (Nuns), Śrāvakas (Lay-men), Śrāvikās (Lay-women).
At that time, the sons of Bharata Mahārājā exccpt Kaccha and Mahākacoha, who had become hermits, on hearing the dignity of Kevala Jñāna, and on seeing Bhagavan Sri Risabha Swāmi surrounded by a retinue of Bhavanapati, Vana-vyantara, Vaimanika, and Jyotisk gods, accepted Diksă again.
Simultaneously, five hundred sons and seven hundred grandsons of Bharata Mahārājā becoming disgusted with the frailty of worldly enjoyments, renounced the pleasures of royal prosperity, and accepted Dikṣā in the same Samavasaraṇa.
Birth of Marici Kumāra.
27. The Soul of Nayasara having completed a term of one Palyopam as his existence as a god in Saudharma-dèva loka, took the form of a foetus, in the womb of Vāmā-dèvi, wife of Bharata Mahārājā, portended by excellent dreams, on account of his association with Jain Sādhus, during his previous life.
After a period of nine months and seven and a half days, the fortunate soul, capable of dispelling the darkness of the ten directions of the Universe, and of spreading the brilliance of his excellent lustre like a celestial being, was born as a son at a very auspicious moment during a favourable constellation.
On hearing an account of his wonderful lustre and excellent birth, Bharata Mahārāja appropriately named him as Martoi,

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Appearing beautiful like a great Asoka tree on account of his excellent fingers, and pleasing to the mind of the entire pa pulace, Marfci eventually grew up to youth.
Dikṣa of Marici Kumāra. On seeing the splendour of the miracles such as Asoka Vriksa, Puspa Vristi etc created in the Samavasarana of Bhagavān Sri Risabha Swani by the gods of four kinds, and on hearing his preaching resembling the flow of nectar in peacefully removing all the doubts in relation to the nature of objects of the past, present, and future, and on realizing this worldly existence to be as fickle as the movements of the ears of an elephant, on considering the pleasures of association with lotus-eyed young females as well-blossomed large poison-creepers; on knowing the affectionate relationship of loving individuals to be as mo mentary as the Aashing of an untimely lightening, and at a time when he had an intense longing for developing the True Religion, Marici Kumara took totala faut Bhāgavati Dikṣā, the Initiation preached by the Tiratbankaras, with great pomp at the hands of his grand-father.
Now, having commenced the duties of an ascetic in right earnest, Marici Muni, exclusively devoted to the observance of the five kinds of Metts Acāras,-customary rules of conduct (for an ascetic), exceedingly careful with regard to the five afafers Samitis, Correct ways of behaviour on various occasions, three kinds of the Guptis, Control over mind, speech, and body, and with regard to the strict observance of the five stars MahāVratas, great vows ( of an ascetio ); devoid of interest for his own body; abandoning greed like Ratna-Vanika throwing away the heap of iron; agreeable to others like an ocean to the croco dile, being himself free from pride; capable of removing vioes of others like the Sun dispelling the darkness of the night; maintaining patience like the FITTET Nāgarāja, the Serpent-king, bolding the earth on his head; the destroyer of the four Passions, like Mount Mandara ohurning the poean; the exploiter of difficult

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actions, like a great warrior, or a well-devised plan, being himself capable of doing great deeds; moving about without hindra nce in different directions in villages or towns, and holding steadfastly a knowledge of the aphoristic rules of the eleven Angas and their meanings, walked about from village to village and town to town, in company with Bhagavan Sri Riṣabha Swāmī,
After the appearance of
Cakra-ratna--the excellent discus-of a cakra-vartin, Bharata Mahārājā, having conquered the six continents of Bharata Kṣètra, with the aid of his fourdivisioned army, as far as de Māgadha Tirtha in the East, वरदामतीर्थ Varadama Tirtha in the South, प्रभासतीर्थ Prabhāsa Tirtha in the West, and as far as the small Himavanta Mountain in the North, returned to his capital city, accompanied by thirtytwo thousand crowned kings and their retinue after a lapse of sixty-thousand years. For twelve years, the great ceremony of his inauguration as a mighty cakra-vartin, was celebrated throughout his dominions, and the feudatory kings went to their homes in distant countries, from which they had accompanied him.
Now one day, Bharata Cakra-vartin sent word through messengers to his ninety-eight younger brothers You accept my sovereign rule or give up your kingdoms or be ready for a fight; otherwise find out some suitable remedy." On hearing these words of the messengers, all of them with their eyes bloodshot with anger and vehemently striking the ground with a big stick, wrathfully said "O wicked messenger! Who is Bharata? What right has he of giving such silly orders? Our father Bhagavan Sri Risabha-dèva has apportioned kingdoms individually to all of us as well as to Bharata, so, we are quite willing to act in accordance with the orders of our father. "
With these words, they angrily caught the messengers by the throat and drove them away by the back-door.

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At that time, Bhagavan Sri Risabha Swāmī, walking from village to village went to agrada Mount Astapada. Gods of
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four kinds were present there. The ninety-eight brothers of Bharata Mahārājā hastily went to the Samavasarana and baviog joy. fully done respectful obeisance before Bhagavān Sri Risabba Swāmi, they took their seats at appropriate places.
At a suitable opportunity they briefly stated the orders of Bharata Maharājā and respectfully inquired “O Father! Please let us know whether we should fight or whother we should abandon our kingdoms."
Bhagavan Sri Risabha Swānī, thereupon, knowing them to be suitable individuals, narrated to them the uadermentioned story of an iTTEE 16 Angāra-dabaka, a charcoal-burner, with the object of removing them from worldly opjuyments and dis. pelling their evil inclinations.
The Story of An Angāra-Mahaka. "An Angāra-dâhaka 16, a charcoal-burner went to a neighbouriog forest in summer, for the purpose of proparing coals with a vessel full of drinking water. There was a large quantity of dry wood in the forest. He collected them all in one place and set fire to the heap. He sat near the fire. His body became greatly heated by the burning wood. He was fatigued by preparing wood from the trees, and as he was very thirsty on account of the intense heat of the mid-day Sun of summer, he slept there.
"Meanwhile, the charcoal-burner had a dream. During the dream, he drank, the quantity of water he bad brought with him like an old, hard-working bullock of Mārwār, distreqsed by excessive heat of summer. His thirst was not quenched; so, he drank what-over quantity of water there was in water-pots in his house, and then, he entered wells, tanks, and lakes in pleasure-gardens. Having drunk the whole quantity of water there, he entered big rivers like the Ganges, and made them dry like the hot Sun of the final annihilation of the world. The obarcoal-burner, then, drank the entire quantity of the water of the oceans as if it

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were only two handfals. Elis thirst was not at all lessened, but: on the contrary, it gradually increased, and so, immensely distres. sed by his inability to obtain water in any place in the whole world, he carefully went in search of water.
" Eventually, the charcoal-burner found out a very deep well with a small quantity of foul-smelling water On seeing the well after a long timo, he was excessively delighted. Being unable to enter the well, he tied a bunch of hay with a long piece of string and threw it into the well with the object of removing his pangs of thirst, and began to pass his days by drinking, with his mouth wide open,. whatever drops of filthy water he was able to get dribbling from the bunch of hay taken out from the well
"O dear children ! just as when the thirst of the charcoalburner was not alleviated by drinking the entire quantity of water in wells, ponds, rivers, and oceans, do you think his thirst will ever be pacified by drops of filthy water dribbling from the bunch of bay! In the same manner, o beloved of the gods ! You have enjoyed the excellent pleasures of the five senses in your previous lives. During your last *.Bhava,(worldly existence), you enjoyed without hindrance, the happiness of the excellent Rutüfagfe Ta Sarvārtha-Siddha Vimāna,-the celestial chariot Survārtha Siddha for thirty-three Sāgaropams. However, O Magnanimous people! When you have not become satisfied by these excellent pleasures, do you think you will be satisfied by governing a small kingdom? Therefore, do not have attachment, even for a moment, for pleasures of human existence which are pro duced by contact with dirty objects, which are short-lived, full of miseries in the end, insignificant, detestable, and capable of giving delight only in the beginning but the cause of misery and death to thousands of lives in this Sańsāra, and which have evidently been abandoned by wise poople.”
Having instructed the ninety-eight brothers, Bhagavān Śri Fleabha Stomi instantly prepared the excellent for Vaitālika

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Adhyayana, and gave all of them, t he free Bhāgavati Dikşā, (Initiation into the Order of Monks preached by the Tirthankaras.)
These ascetics, appearing beautiful by their highly wellbehaved conduct as Sādhûs, who had destroyed their remaining injurious Karmas and whose feet were worshipped by the entire population, eventually acquired ora Kèvala Jnana, Perfeot Knowledge, and they began to move about on the earth adorned with beautiful villages and towns, in company with Bhagavān Śrt Riṣabha Swāmi.
Now, Bharata Mahārājā sent a messenger to his younger brother info Bāhubali, who, having insulted the messenger commenced a fight with Bharat Mahārājá but becoming vehe. mently disgusted with worldly enjoyments, finally took urafit
HT Bhāgavati Dikṣā, Initiation into an Order of Monks prea ched by the Tirthankaras, out of his own accord.
After taking up the duties of an ascetio, an idea ocurred to Bāhubali “ Why should I do respectful salutation to my younger brothers who have adopted asceticism previously? With this idea in his mind, Bāhubali remained in Petani Kāyotsarga, an act of stopping the activities of the body and merlitating upon the Soul.
Bhagavan Si Rişabha Swami, sent two nuns viz ment Brāhwi and A Sunlari to the spot, for the purpose of instructing him to the Right Path, and both of them advised him by citing an example of an intoxicated elephant which he was riding. As soon as Bāhubali Muni raised up his foot with the object of going to Jindśvara Bhagavān Sri Rişabha Swāmi for the purpose of bowing down before his younger brothers, he acquired percuma Kavala Jžāna, Perfect Knowledge.
Bharata Mahārajā, then, conquered all his enemies, and, remaining in his capital city, governed his extensive kingdom very judiciously, to the best of his abilities.
Marici Muni, while striotly observing the ten principal kinds

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of religious practices which must necessarily be daily performed, devoted himself to the practice of self-control, directing his thoughts to the frailty of worldly objects, and practising the eighteen kinds of celibacy,-passed many years of ascetic life.
Marici Muni as a Parlvräjaka. One day in summer-when the hot rays of the dreadful Sun resembled the flame of fire,-when the hot winds blew as if from the burning furnace of a black-smith,-when the surface of the earth became hot like the hearts of affectionate females separated from their beloved ones,-when his whole body was full of dirt on account of his remaining without a bath for a long time,-and when he was perplexed and greatly afficted by the quantity of prespiration coming out from his whole body,-the mind of Marici Muni humiliated by excessive thirst following heat all over his body caused by the interse heat of the terrible Sun of summer, became at once alienated-powerless-from asceticism, at a critical moment during which his heart became defiled under the evil influence of ariftsitatea Căritrāvarantya Karma,a Karma obscuring inclinations for self-control,-although he did not possess any bad friend, although his body had become emaciated by the practice of two days' and three days' fasting while residing among a group of ascetics under his preceptor, and although he was always revising the study of the Eleven Angas and their meanings.
When the extremely powerful warrior Ate Moha, Infatuation-The fourth deluding karma out of the eight chief Karmas,-at whose appearance, a soul is subject to attachment, hatred, passion, sexual enjoyment, and falsehood,-is able to defile the minds of such mighty pious souls, what else cannot be accomplished by the eight Karmas which are capable of making things that are quite unaccomplishable by human intelligence, as objects easily accomplished ?
Besides, so long as a Soul is not enslaved under the fetters of this great monster Moha, till then, the sense of remaining
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firm to one's religious duties, becomes wide awake, and till then only, an individual can be exempt from censurable undertakings. The precious treasure Moksa is lost, and then the ritorys Parīşahas,-the endurances of twenty-two accidental miseries,-defeat even a dutiful ascetic like so many venomous snakes.
Martci Muni, whose efforts for the maintenence of religious duties were becoming slack, now thought - I am now, in every way, unable to duly perform my duties as an ascetic. Therefore, what should I do? What remedy should I adopt ? Should I go away to a foreign country or find out a plan for propitiating any deity? What is the use of entertaining such false notions ?
“Or, leaving aside the duties of an ascetic, should I, now, go home? But, I am afraid, that expedient is not safe for me. Because, being the son of Bharata Cakravartin, who is the protector of the earth ornamented by the girdle of the four oceans; who has crushed down invincible enemies by his powerful arms; whose feet are embellished by the mass of rays coming from the diadems of kings bowing down before him; who is the lord of ninety-six crores of villages and towns, and whose orders are not infringed by any one, how can I not feel ashamed in asking for the house and property already abandoned by me, out of my own accord ? Or, while going home, how cannot the faces of my parents become gloomy with shame on their knowing me to be one who has violated his vows ? Or, how can I become the first to defile the dazzling bright fame of TETEE Iksvākukula,-the race of Ikşvāku,-which is as white as snow, a pearl neck-lace, cow's milk, the Jasmine flower, or the Moon? Or, will not my own brothers and kinsmen brought up along with me, censure me for frivolously abandoning the excellent path will-fully adopted by me? Or will not, my case serve as a faithful example for wicked individuals ? "
“ It is, therefore, perfectly inappropriate for me to go home in every way.
" But it is, now, advisable for me, any how, to restrain my mind with a clear conscience.

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"I am not, however, competent to keep my mind steady, even for a moment, like a big slab of stone tumbling down from the top of a mountain, or like a huge wave of the ocean tossing about by the fierce wind prevailing at the time of the annihila tion of the world, or like a great mass of brightness issuing from the disk of the Sun or like the great fire burning furiously in a very dry forest.
“The duties of an asoctio deserve to be observed by exceedingly careful and strong-minded persons, and I am like an un. bridled ass. They are suitable for great persons, who are like huge elephants with powerful trunks, and I am a coward. How can I, therefore, enter into a terrible fight with very strong warriors intimidating me by fearful expressions of eye-brows ?
" Besides, defeated by an array of irristible endurances of accidental miseries, I am, for the present, entirely unable to perform the duties of an ascetic in a way that ought to be performed, however charming they are by the possession of the eighteen thousand ways of maintaining chastity. Self-control is hard to be traversed like Mount Meru, and I am, now, highly dejected, how can I carry the burden with a despondent mind throughout my whole life?
“Although my grand-father Bhagavān Sri Rişabha Swāmi, with manifest supernatural powers is able to see the unsteady state of my mind like a fruit in the palm of his hand, how can I possibly observe the highly sublime duties of an ascetic with indifference to worldly attachment, by the use of such methods ? The orders of my religious preceptor can be strictly followed for a few days, but, how can self-control be practised throughout life ? Now that my mind has become enfeebled, I am undoub tedly unable to observe the duties of an ascetic without a blemish. The state of a householder, is also, unsuitable, ill-omened, for me.
" What expedient should I, now, devise ? Bewildered thus, with the idea “ What to do now? Undor

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the inconceivable supernatural powers of Karmas and under conditions favourable for wandering in the endless ocean of Samsāra, with such an idea as a consequence of inevitable Fate, and while finding out assiduously a remedy suitable to both the conditions of life, Martoi Muni, had the under-mentioned thought in his mind, out of his own accord, and he eventually assumed the dress of a wandering religious mendicant.--
तथाहि-श्रमणास्त्रिदण्डबिरता. अहं तुन तथा इति मम त्रिदण्डं चिन्हमस्तु श्रमणा द्रव्यभावाभ्यां मुण्डाः अहं तु न तथेति मम शिरसि चूडाक्षुरमुण्डनं चास्तु, तथा श्रमणानां सर्वेभ्यः प्राणातिपातादिभ्यो विरतिर्मम तु स्थूलेभ्यः साऽस्तु; शीलसुगन्धाः साधवा नाऽहं तथेति मम चन्दनादिविलेपनमस्तु; तथा अपगतमोहाः श्रमणाः, अहं तु मोहाच्छादित इति मे छत्रकमस्तु; श्रमणा अनुपानश्चरंणाः मम तु चरणयोरुपानद् अस्तु; श्रमणाः निष्कषायाः, अहं तु सकषाय इति मम काषाय्यं वलमस्तु. भमणाः स्नानाद्विरताः मम तु परिमितजलेन स्नानं पानं चास्तु, एवं स्वबुद्धया परिव्राजकधर्म विकल्पितवान् ॥
Tathāhi-Śramanā-stridandāviratāh aham tu na tathā iti mama tridņdam cinhamastu; śramaņā dravyabhāvābhyam mundaḥ aham tu na tatheti mama sirasi cūļa-ksuramundanam cāstu; tathā framaņānām sarvėbhyah prānātipātādibhyo virati-r-mama tu sthülebhyah sā'stu; śılasugandhāh sādhavo nāham tatheti mama candanādi vilèpanamastu; tathā apagatamobâh śramaņāh aham tu mohāccbādita iti mè chatrakamastu; sramaņā anupāna-ccaraṇāh mama tu caranayorupānad astu; śramanāḥ niska sāyāh aham tu sakaşaya iti mama kāşayyam vastramastu; śramaņāh snānādviratāb mama tu parimitajalena snānam pānam cāstu, dvam svabuddbyā parivrājakarlharmam vikalpitavān.
Explanation.- Tbe worthy asoetics have complete control over the activities of the mind, speech, and body, and by abandoning activities for evil deeds, they are always busy with harmless activities. I do not possess these admirable qualities. I am overpowered by sensual enjoyments and am destitute of any control over activities of mind, speech, and body. So, let there be a significant sign of fraus Tri-daņda,-the triple staff-indicating want of control over thought, word, and deed, for me,

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The worthy ascetics pluck out the hair of their head and beard, and they have complete control over senses.
But, why should there be plucking out of hair for me as I am without any restraint over senses. So, let there be a ferat Sikhā--a tuft of hair on my head, -and shaving with a razor, in contrast with the plucking out of the hair of an ascetic.
The worthy ascetics observe their sacred duties while carefully giving attention to the protection of visible and invisible living beings, by mind, speech, and body. But I am unable to do it. Let there be a protection of visible living beings only for me.
The worthy ascetics have renounced wealth and property, while I have not; so, let there be a gold thread worn over my left shoulder, as an indication of wealth for me.
The worthy ascetics, who wash away the dirt of their Karmas by the practice of chastity, are always adorned with the fragrance of celibacy, while I am full of foul odour. So, it is appropriate for me to besmear my body with sandal-wood-paste and fragrant powders with the object of removing that foul odour,
The pious ascetics are free from AIĘ Moha, Infatuation, and they do not use shoes without any urgent necessity, but I, being enslaved by Moha, always look to the comforts of my body. So, I stand in need of an umbrella and shoes for the protection of my body.
The magnaninious ascetics put on worn out, white, contemptible, few, and dirty garments, but I am impure-minded with vehement passions, so, let there be garments dyed red with colouring substances for me.
The worthy ascetics, being afraid of censurable undertakings, do not, even mentally, desire for undertakings requiring the use of lar ge quantity of water which is full of small animalcules, but, I, being connected with mundane existence, will use a measured quantity of such water for drinking, beathing, and other purposes.

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Leaving aside the duties of an ofa Yati,-a Jaina ascetic, Marici Muni now commenced the life of a qfare. Parivrajaka, a wandering religious mendicant with an apparel quite different from that of a Jaina ascetic, but invented by himself.
Marici Parivrājaka, however, having a special predilection in his heart for the uninterrupted hearing of Right Knowledge, used to move about to villages and towns in company with Bhagavān Śri Rişabha Swāmi.
Now, on seeing a garsa Parivrājaka, with an altogether different apparel, with an unabrella in his hand, with a long hanging tuft of hair on his head, with a triple staff in bis side careful about decorating his body, resplendent with garments coloured with ochure appearing like the setting Sun, with his body besmeared with sandal-wood-paste, and with shoes on his feet, in a congregation of Jaina ascetios, people requested Marici Parivrājaka for instruction on religious subjects, out of curiosity.
Marici being well-versed in Jaina Canonical Works and clever in explaining True Religion, began to preach on the duties of an ascetic as follows:
An ascetic should carefully avoid injuring or killing visible, as well as invisible li.ing beings tbroughout his life. He should never tell a lie regarding the life of a living being, out of anger, greed, ridicule, fear or sacrifice of life. He should never mentally verbally, or bodily, take away any object, animate or inanimate, small or big, that is not given by its possessor, either in a village, or a town, or in a forest. Avoiding celestial, human, or tiryanca females, however charming and beautiful they may be, as so many venomous snakes, an ascetic should not have any sexual intercourse with them even for a moment. He should never ask for cotton-beddings, or cotton-pillows which are pleasing to touch, except a car Saristára, a bed of blankets measuring two and a half arms. Although he may be distressed on account of food and drink without taste or of unpleasant food and drink, an

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ascetic should never think of asking for food and drink of a delicious taste. When his organ of smell (nose) comes in contact either with the fragrant smell of a Bakula, (Mimusops Elengi), Malati, (Jasminum Grandi-florum), and Kamala, (Lotus) or, on the contrary, in contract with very foul odour, an ascetic should entertain a homogeneous feeling. He should not be pleased on seeing a handsome form that is attractive to the eyes and delightful to the mind, or be angry on the contrary, on seeing an ugly shape. An ascetic should have an uniform disposition on hearing the music of a a Vèņu, a flute, forr Viņā, a lute, and the variegated music of divine songsters or the unpleasant yellings of an ass or of a cat. He should not be angry with stupid persons who may be intent on ridicule, striking, or offending him, as if they were his own kinsmen. An ascetic should not be proud of acquiring fame, or of astonishing the world by some great deed or of possessing some excellent virtues. He should immediately avoid Māyā, Deceit, as if it were a faithless wife; because, it creates breach of trust, closes up the door of happy lot in future life, and results in endless miseries. He should never harbour the demon r Lobha, Greed, as it is always intent on artful management at the least opportunity. He should restrain the wicked mind like a wild elephant destroying the excellent tree in the form of a Sila, Chastity, affording pleasant shelter and happy result. In censurable dealings, he should always necessarily speak out the Truth, but at times when there is an imminent danger of injury or death to living beings, only on such rare occasions, there is no harm in swerving a little from the right path. He should very carefully observe the duties of an ascetic. An ascetic should not use an umbrella or shoes even if he be greatly distressed by the heat of summer. He should completely avoid taking undue care of his own body. He should not give up the practice of plucking out of the hair of his head although it is painful He should never ask for clothes dyed with minerals.
In this way, Martci explained the Rules of Conduct of an
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In conclusion he said, “ If you are desirous of the entire Happiness of Final Emancipation, you should carefully observe the rules of conduct briefly explained by me.
People were greatly delighted, and they said, “O worthy sir ! if such are the rules of onluct for an ascetic, how is it that you make use of an umbrella and other materials, and how is it that you do not pluck out the hair of your head as prescribed in the Šāstras ?
Marici replied, "O magnanimous people ! You do not enter. tain a doubt in your mind that this ascetio says one thing and does the other. Because, my judgment has been overcome by worldly enjoyments; I am vanquished by the mighty wrestler HTE Moha-Delusion of mind preventing discernment of the Truthand making men believe in the reality of enjoyment' of worldly pleasures; I am baffled by unfettered wicked passions; my wealth of tranquilization has been stolen away by the robbers i-e by the senses which are hard to control; the malicious Evil Fate is intently staring at me, therefore, like a very valuable gem given by a mean man, or like an excellent magic spell shown by a farmer Vidyadhara,-a kind of aerial genius dwelling in the Him. ālayas, attendent on Siva and possessed of magical powers,-or like the right path to the wished-for town shown by a low-caste man, or like an excellent remedy shown by a highly-diseased physician, you leave aside the question of my merits or demerits, and accepting the duties of an ascetic, accomplish your most desired object.
On listening to the valuable advice of Marici, numerous persons of Ksatriya royal families renounced the world out of their own clever intellect, and abandoning their bons, wives, family-members, friends, and immense wealth with a firm faith in the Doctrines preached by the Tirthankaras, became ready to take up Diksā. On knowing them to be persons ready to become his disciples, Marfoi used to send them to the illustrious Bhagavān Śrt Rişabha Swāmi,-the Lord of the Three Worlds,-who was like

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a blazing flame in burning away the trees of the Sahsāra, and who was appearing extremely glorious by the eight kinds of excellent attendant miraculous objects.
Marici, now, passed his days, going in company with Bhagavān Śri Risabha Swāmī, to towns and villages, enlightening, at the same time, numerons individuals in the True Religion, censuring always his blame-worthy conduct, having predeliction for worthy ascetics; meditating on the various interpretations of Sacred Books; and wearing the apparel of a Ra Parivrā jaka, (a wandering religious mendicant) invented by himself.
When one day, Bhagavān Śrt Risabha Swami, going from town to town and village to village, went to Mount Z Aṣṭāpada for a pilgrimage, Bharata Cakravartin, on hearing that his younger brothers had taken Diksā, became extremely sorry. With the idea that they may still accept the management and control of kingdoms, Bharata Cakravartin respectfully prostrated himself before Bhagavan Śri Risabha Swami, and requested his younger brothers to accept the pleasures of enjoyment of kingdoms. His younger brothers who were not the least desirous of the pleasures of this world, replied, O illustrious king! Having once abandoned, out of our own free will, the enjoyment of worldly pleasures which are the source of a multitude of miseries, and which are like a secret thorn to our hearts, how can we possibly accept them again? These enjoyments may appear delightful as they are associated with erotic sentiments of sexual pleasures with affectionate young women, but we do not desire to hear anything about them.
""
When his brothers renounced everything in this world, Bharata Mahārājā thought "Since my brothers have abandoned all objects of worldly enjoyments, let me acquire g Punya, Merit, by giving them articles of food and drink."
With this idea in his miud he ordered five hundred bullockcarts full of excellent food-materials to be brought there and requested the Sadhus to accept the food-material from them,
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Refusing him again, they said, "O excellent worthy man! Food and drink materials specially prepared for Sadhus or specially brought for them, cannot be accepted." He therefore requested them to accept the food prepared for his house-hold. But when the Sadhus refused to accept it also, saying "As food belonging to a king, it also is unacceptable to Sādhūs, Bharata Cakravartin becoming greatly distressed, deploringly said "O! The Sadhus have now forsaken me in every way. "Now seeing Bharata Cakravartin in a dejected mood, Indra, with the object of satisfying him, requested Bhagavān Riṣabha-dèva to explain him the varieties of an Avagraha-the limits of personal authority.
Bhagavan Sri Risabha-dèva said, "O Indra of the gods The avagrahas are of five kinds. They are-1. Indrāvagraha 2. राजावग्रह Rājāvagraha 3. गृहपतिअवग्रह Grihpati Avagraha 4. m ang Sagarika Avagraha, and 5. खाधर्मिक Sādharmika Avagraha.
O Indra! You are the lord of the southern portion of the Jambu-dvipa, the Sadhus should, therefore, go about in that portion of the continent with your permission; because it is Indravagraha 2 ang Rājāvagraha-the limit of the authority of a king; Bharata Cakravartin! now as you are the lord of the six continents, Sādhus residing here should take your permission. 3. Grihapati Avagraha-the limit of the authority of the head of a family or of a province. He being the head of his circle of individuals must be requested for permission. Sādhūs should always take his permission 4. सागारिक अवग्रह - Sāgārika. Avagraha. Relating to the permission of a layman who orders a place of residence for an ascetic The house-holder is the giver of the place of residence, and a house, or a shed, or a suitable building, is the place of residence. By the giving of a place of residence, a house-holder is able to cross the ocean of Saṁsära. The name is quite appropriate. Because, whatever benefit is derived by the religious preaching to devout individuals by the Sādhūs living in that place of residence becoming absorbed in

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religious meditation or in the study of remarkable Scriptural works, or in the practice of religious vows or difficult pedances such as fasting for two, three, or more days, and when the ascetics do not feel the want of clothes, utensils, and food-materials, the place of residence can, in every way, be the highest and most efficient instrument of benefit. In this way, the donor of a place of residence is able to cross readily the unfathomable ocean of Samsāra, which is full of the waves of terrible miseries. In the absence of a suitable place of residence, if one cannot minutely look to the protection of small animals, how can he possibly ex pect the observance of a good religion unimpededly in all its details? 5. nf g Sādharmika Avagraha, Relating to coreligionist Sådhūs desirous of living in one locality in accordance with an universally accepted principle. For instance -A. Sadhu desirous of occupying a portion of a place of residence should ask the permission even of his co-religionist Sadhu occupying the building with the permission of a house-holder.
On hearing the explanation of the five kinds of Avagrahas, the Indra, bowing down respectfully before the Bhagavān in such a way that his five limbs-head, two arms, and two knees-touched the ground, said, “O Worshipful Lord i from now, I give my consent to the permission to go about to the Jain ascetics residing in the southern half of Bharata ksétra. The Bhagavān said “O Indra of the gods ! It is quite appropriate.” On hearing this, Bharata Cakravartın also, becoming contented, said “O Worship ful Lord ! I give permission for a place of residence to all the Sadhūs residing in Bharata-kşetra,"
Then, Bharata Cakravartin, with the advice of Indra, bad, all food-material brought for the Sādhūs, given away to the wraps Śrāvakas, Laymen-votaries possessing the twelve vows of a house-holder. With the idea that in this way the destruction of Karmas can also be effected, Bharata Cakravartin cammenced the giving of food every day to Srāvakas. Bhagavān Śrt Risa. bha-deva then went else-where.

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Pride of Noble Birth, One day, Bhagavān Śrt Risabha-deya enlightening devout individuals of other places in the principles of the True Religion, again went to Mount MUT Aştapada. There, the gods prepared a p erut Samavasaraņa, with three enclosing spacious walls, delightful with chowries, with a heap of flowers of five varieties spread out reaching to the knees, and a group of buzzing drones hovering about; beautiful with thousands of celestial cars of gods coming down from the sky, charming with flags flying slowly with gentle winds, splendid with a big, excellent, extensive waita Asoka Vrikşa, Asoka Tree of gems, and a lion-seated throne made of five kinds of precious stones.
The only grandfather of the three worlds-the First Tirthankara-took his seat on the throne, and, in regular order, the Gañadharas and the Sadhûs, and the Indras surrounded by many millions of gods, took their appropriate seats.
On hoaring the arrival of the Bhagavān there, Bharata Cakravartin accompanied by all his magnificence, went there, and having respectfully paid homage to the Tirthankara Bhagavān took a proper seat. Now Bharata Cakravartin, with his eyes wide open with joy on seeing Bhagavān Rişabha-deva's Samavasaraņa possessing excessive beauty in the three worlds, as if it were prepared by the entire wealth of the three worlds, and as if it were the place of all prosperity, and on seeing the supreme do minion of the Tirthankara, asked, “O Father ! Just as you have squired the pre-eminence of worshipful respect as the great tea oher of this world, in the same manner will there be other Tir. thankaras like yoursell, in this Bharata-kşdtra ? Bhagavān said

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“O Bharata ! There will be.” Bharata said, “Of what kinds ? Thereupon, Tirthankara Bhagavān Sri Rişabha-dova, gave an account of twenty-three Tîrtbankaras-from Ajita Nātba to Mahāvira Swāmi-whose strength, intellect and virtuous conduct are similar and whose lotus-like feet are worshipped by the people of the three worlds,-and gave details about the interval between each of them, the colour of their bodies, the height of their bodies, their age-limit, Ti Gotra, Lineage, names of their mother, father, birth-place, time of boy-hood, period of sovereignty, total period of ascetic life, and the acquisition of Eternal Bliss.
Bharata Cakravartin, again asked, O Lord ! How many Cakravartin's will there be like myself? Swamin said, “ There will be eleven Cakradhars, Sagara and the rest, like yourself, Bhagavān again said without being requested by Bharata Cakravartin “There will be nine Baladdvas and nine Vasudevas in Bharataksetra." On seeing the assembly full of a large number of gods, of Sadhûs enfeebled by fasting of two three or more days and also of devout laymen, Bharata Cakravartin asked Bhagavān Śri Risabha-deva,-the great illuminator of the three worlds “O Worshipful Lord ! Is there any boily in this assembly who will acquire the magnificence of the exalted position of a Tirthankara ? or the immense wealth with the fourteen excellent gems of a Cakravartin or the status of a Vasudeva, in the Bharata-kşetra ?
Bhagavān Sri Rişubha-deva Swāmin then showing Marici, dressed as a Parivrājaka and sitting in a corner, said "This son of yours will become the twenty-fourth Tirthankara. He will become the first Vasudeva named Triprıştha, the owner of half the portion of Bharata-ksetra full of numerous prosperous cities towns and villages. Besides, he will also become a Cakravartin named forfax Priyamitra, in plaatio Mūkā Nagari in Mahāviddha, possessing immense affluence.”
Rejoicing greatly on hearing this, Bharata Narendra, bowel down respectfully before the lotus-like feet of Bhagavān Sri Rişabha-udva, and accompanied by numerous valient generals, be

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went to pay ho na ge to his son Mirtoi. While going there, and bending down his head devoutedly, and giving respectful obeisance at every spot to the great sages who possessed arcu feu Cāraṇa Lablhi, Avadhi Jkāna, Manah paryāya Jžāna, who were always ready to practise severe penances, who were exposing themselves to the rays of the Sun, who were practising various difficult painful sitting-postures, and who were wholly occupied in solving the difficult problems of the Sāstras, and looking towards them with unwinking eyes, he reached the place where Marici was sitting. Martoi had placed his faque Tridaņda,-Triplestaff of the Brahmana ascetic-on his side; he had warded the heat of the Sun by a white umbrella, and his mind was directed to giving religious preaching to people coming to him out of curiosity on seeing his strange appearance on acoount of various articles of use such as clothes, utensils, etc. suitable to the ocoupation devised by his own untutored intellect.
On seeing him from a distance, as if he manifested an unconimon pious devotion by horripilation; as if he showed the unprecedented affection of his heart; as if he adorned him with flowers falling from his head bent down on his first sight; as if he indicated the auspicious lamp by the mass of rays spreading out in various directions from the spotless precious stones of the finger-rings of his hands; and as if he showed excess of pious devotion by mind, speech, and body, while going thrice around him, Bharata Cakravartin made respectful obeisance by bowing down his head to the surface of the ground, became deeply engrossed in profound rejoicing, and said " O child, you are a receptacle of numerous excellent qualities. Your name occupies a pre-eminent place among virtuous people How cannot any one be proud of the excellent rates Ikşvāku Race in which your spotless fame appears elegant like a flag of victory ? Or to whom is not the soil sanctified by your lotus-like feet, worshipful? You have already acquired whatever great benefits can be gained to devout persons by severe penances.” Because Bhagavān Sri Rişabha-deva Swāmi indicating the supreme nature of his Soul, said “ You will become the son of King Siddhartha of the K$er

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triya Kundagtáma nagara and the last Tirthankara during the present Avasarpini era. You will become a Vasudeva named Tripristha at Potanapura,-the first Vasulova,-and the sovereign of the three divisions of Bharata-ksetra Besides, you will also become the first Cakravartin at Mūkā Nagari in Mahā-viddha-ksdtra, and thirty-two thousad crowned kings will bow down at your feet. I do not pay homage to your assumed appearance as a religious mendicant, but I bow down at your feet, because you will become the last Ttrthankara.”
28. After praising him with increasingly affectionate speech, Bharata Cakravartin riling on his champion elephant went to Vinjtā Nagari. But here Martoi, becoming thrilled with joy on bearing his praise from the mouth of Bharata Cakravartin, leaving aside considerateness inherited by a birth in a noble family, abandoning politeness derived from reflecting on the meanings of the Scriptures of the Tirthankaras, forgetting even the bashfulness generally met with in human beings, resorting to an irresistible impulse of insanity, striking the triple-staff boastfully on the ground like & warrior in the battle-field, and widely opening his eyes with joy and dancing merrily in the midst of people in the presence of all the Sādbūs, began to say thus:
प्रथमो वासुदेवोऽहं, मूकायां चक्रवत्यहम् । चरमस्तीर्थराजोऽहं, ममाऽहो! उत्तम कुलम् ॥ १ ॥ आद्योऽहं वासुदेवानां, पिता मे चक्रवर्तिनाम् ।
पितामहो जिनेंद्राणां, ममाऽहो! उत्तम कुलम् ॥२॥ 1. Prathamo Vāsudėvo’ham Mūkāyām Cakravartyaham,
Caramastirtharājo'ham mamā'ho! uttanam kulam. 1. 2. Adyo'ham Vasudevāpām pitā mè Cakravartinām,
Pitānabo Jinèndrāņām mama' ho ! uttamam kulam. 2.
1. I will become the first Väsudeva. I will become a Cakravartin in Mākā Nagari. I will become the last Tirthařkara. 01 my family is excellent.
2. I will become the first Vāsuddva. My father is the first

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Cakravartin. My grand-father is the first Tirthankara 01 my family is excellent. But,
siapa yang terja: na: 1
कुर्वन् मदं पुनस्तानि हीनानि लभते जनः ॥१॥ 1. Jắti-labha-kusaišvarga-båla-rūpa-tapah-śrůtaih,
Kurvan madam puñastāni hînāni labhatë janaḥ. 1.
A man becoming conceited regarding his 1. sifa Jāti, Birth Origin, 2. 37 Labha, Acquirements, 3. Kula, Family, 4. dear Aiśvarya, Supreme dominion, 5. Bala, Strength, 6. 4 Rūpa, Handsome appearance, 7. 7: Tapah Penance, and 8. ghat Sruti Sacred Knowledge known through hearsay,-has a deficienoy of these again and again.
In this way, owing to the boastful bragging of the excellence of his family, Marici Parivrājaka acquired for himself the il-fate of being born in a low family, enduring various hard. ships during numerous future lives. While experiencing such hardships calmly, the molecules of artis Nica Götra, Birth in a low family, were getting destroyed; the remaining molecules may even be experienced during the life in which he was to be a Tirthankara.
Nirvāṇa of Rişabha-deva. Then, Bhagavān Sri Risabha-deva Swāmi after instructing numerous devout individuals in the principles of the True Religion, at various villages, towns, fortified cities, sea-port towns, and knowing his end near, went to Mount Ny Aștāpada on the completion of his existence as a Kövalin for something less in one hundred thousand (100000) pūrva years. There, on the thirteenth day of the dark-half of the month of ATET Māgha, (January-February ) with the Moon in conjunction with the lunar-mansion affar Abhijit, during the fore-part of the day, with eighty-nine fortnights of the third era, (namely GATTA

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Susama-dışama) remaining (to be passed over ) Bhagavāo Srt Rişabha-ddra Swamin, fasted for six days abstaining from the four varieties of food and drink-materials, keeping his body perfectly rigid in renunciation like a tree, sitting in a squatting posture and having completely destroyed the remaining four Karmas, viz qofte Verdaniya, TT Āyu, A Nāna, and Gatra karaja-along with ten thousand Sādhûs and all of them acquired HIBITE Moksa Pada, Final Emancipation, which is most excellent and persistent,
The thirty-two Indras with their eyes wet with the flow of unceasing tears, bewildered with unbearable agony, went there along with Bharata Cakravartin, bowed down respectfully, and ordered gods to bring logs of wood of fresh #taftia Gosirşa candana, An excellent kind of sandal-wood. TITT Krışņāgurii, Black aloes, and other costly wood-material from pappa Nandana Vana.
A funeral pyre of a circular shape was prepared in the East for the body of Bhagavān Śri Risabha-deve Swāmin.
A pyre in the South was made for the bodies of Sādbūs of Ikşvāku Race, and an extensive square one in the West was prepared with excellent wood for the cremation of the bodies of the rest of the Sādhūs.
The Indras bathed the body of Bhagavān Sri Risabha-deva Swāmin with the water of ficta Kşirodadhi, the Milk Ocean, besmeared it with pure fragrant sandal-paste, and placed it on the funeral pyre prepared for it. Then Bhuvana--pati and other gods bathed and auointed the bodies of the Sādhüs and placerl them over the funeral pyres prepared for them. The WASHIK Agnikumāra gods then ordered by Indra, ignited into blaziny flames the funcral pyres in regular order, with their faces full of deep surrow. Having thus respectfully crematrd their bodies, the Indras went to their respective abodes with their faces darkened with intense grief, and Bharata Narendra also went home with his heart fillel with violent grief. There also, with his body

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enfeebled with greater sorrow than that of a strong thunderbolt-with his throat suffocated with agony, and becoming deeply engrossed in great anguish with lamentation and crying aloud, Bharata Cakravartin had a large dome-shaped monumental temple studded with precious stones built on the top of Mount Astāparla and ninety-nine small canopies for Bāhubali and his other brothers.
Besides, on the place of the Final Emancipation of Bhagavān Srt Rişabha-deva Swāni, a huge temple three koshes bigh and one yojana in area with a lion-seated throne, presided over by twenty-four images of Tîrthařkaras made of jewels of their individual colour and size, with charming bright festoons of wel-come tied in arched portals appearing beautiful with dolls stationed at various places, with gold vases decorated with excellent flowers of five colours placed on both the sides of the doors and covered with fragrant white lotuses; where the directions have become darkened by the smoke of the incense prepared with blaok aloe, benzoin, camphor, and other fragrant substances; in which goddesses had been dancing in a circle with the accompaniment of rhythmical clapping of hands, and celestial musicians were singing with zealous devotion; where the atmosphere resounded with the tunes of varieties of benedictory verses by heavenly beings possessing magical powers and by ascetics with Cāraṇa Lahdhi, and which was furnished with mechanical contrivances made of iron which served as door-bolts-was built by Bharata Cakravartipa temple which was like a boat to people being drowned in the ocean of Samsāra, and which appeared beautiful with white flags moving to and fro by gentle wind. It appeared beautiful as if it were the pippacle of the bright fame of the kings of Ikşvāku Race visibly established on the Earth, like Mount Kailās. The entire portion of its turrets was surrounded by a covering of clouds despatched by winds, and hordes of drones were hovering near it as if on hall-opened buds of night-lotuses.
Besides, on looking at the white flags set in motion by the wind, it seems to me that the fame of the celestial river (Ganges)

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falling from the peak of the great Mountain, became manifest in the world.
On seeing the temple of the Tirthankaras built by Bharata Cakravartin, other people also became ready to have images of Tirthankaras prepared for themselves.
It is also quite appropriate. Because, it is said,
एयं खु दुग्गइदुवार (पिहाण) फलिहोवमं जिणा विति । नीसेससत्तसंताणताणदाणेकहेडं च ॥१॥ एको (तो) चिय तकालियमुणिगणहरकेवलीहिं न निसिद्धं ।
चेहराभावे जं तित्थुच्छेओ भवे पच्छा ॥२॥ 1. Eyam khu duggaiduvāra (pihāna phalibovamam Jiņā binti,
Niedsa satta santāņa dāņèkka hèum ca. 2. Ekko (tto) ceiya takkāliya muni Ganabara Kovalihim na
nisiddham, Cdiharābhāvè jam titthucchèo bhave pachā.
The Tirthankaras declare as follows:
1. It (the temple or an image of a Tirthankara ) is certainly a bar (or a lid) to the door of evil state, and it is the only efficient cause of charity for the shelter and protection of all the beings.
2. It was, therefore, undoubtedly, not prohibited by the Sādhús, Ganad haras (chief disciples ), and the Kövalins of that time. Because, in the absence of an image or a temple of Tirthankaras, the aftef Tirtha, (an order of Monks, Nuas, Lay-men and Lay-women established by the Tirthankaras, ) may become exterminated later on.
Becoming acquainted with the highest truth of objects as they really are, by meditating on the praise-worthy attributes of the image of a feat Jinèndra,-Lord Jina, a Tirthankara,-some individuals disgusted with the miseries of the Samsāra, often

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practise religious rites. Ascetics also walking from Village to village, go to the temples with the object of paying homage to the images of the Tirthankaras, and instruct people in the prin ciples of the True Religion strictly in accordance with teachings of the Tirthankaras. On hearing the preaching, devout persons become enlightened and accept the flawless Dharma. Thus, the Order established by the Tirthankaras goes on increasing. What more! By the excellent merit of preparing temples, images etc. of Tirthankaras, the wealth of the celestial kingdom and of Final Emancipation is easily available to the lotus-like hands of devout persons.
In this way Bharata Narendra had an excellent temple for Tirthankaras built on Mount Asţāpaga. He governed his kingdom and enjoyed worldly pleasures for a long time.
Kdyala Jiāna to Bharata. One day, Bharata Cakravartin, adorned with various valuable ornaments, entered a house of glass-mirrors decorated with preci. ous stones, with the object of viewing his own appearance. While looking out for his appearance from different stand-points, a finger-ring dropped down from one of his fingers and the finger without the ring, appeared displeasing. On seeing the finger devoid of beauty, Bharata Cakravartin, with the object of seeing his natural appearance, removed all the ornaments, one by one, from the different parts of his body, and he, becoming vio lently agitated on very carefully looking at his own body which was devoid of brightness, beauty, and loveliness, like the vault of the sky from which all the stars have disappeared, like a cornfield with all the crop of the corn remuved from it, like a lako without a lotus or like a rigid cage of bones made as if from the wood of a tree with the ends of its branches chopped off," and becoming stimulated by an increasing desire of indifference to worldly objects he began to think thus -
“Becoming infatuated towards this despicable body, why did I comwit extremely terrible great sins for a long time for it?

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Becoming enchanted by the pleasures of this world, and remaining destitute of merit, why did I not considerately accept the True Religion taught by the Tirthankaras? Although already in possession of चिन्तामणि Cintamani, a magical thought-gem, - कल्प
Kalpa Vriksa, the fabulous Wishing Tree, or a Kāmadhènu, a cow yielding as much milk as one desires,-will any wise man ever like to be without it? Bahubali and other brothers of mine, are fortunate and happy because they have accomplished the excellent Final Emancipation with the help of this fragile body. Having completely destroyed Moha, Infatuation, with the flame of meritorious sentiments, like a small bundle of grass, Bharata Mahārājā acquired asra Kèvala Jñana, which is the source of Endlese Happiness. The gods gave him the appared of an ascetic, and he immediately left off the house-holders' fold. Bharata Kèvalin then went about from village to village and town to town in company with ten thousand kings who took Dikṣā at the time. On the completion of one hundred thousand (100000) pūrva years as his time-limit as a Kovalin, Bharata Muni acquired Final Emancipation during one instant.
After the afor Nirvana, Final Emancipation of Bhagavān Śri Risabha-dèva Swami, the itinerant Marici Parivrājaka continued moving about unhindered from village to village and town to town along with the Sadhus and preached the True Religion taught by the Tirthankaras, at various places. He used to send all the persons for initiation, to the Sadhus, after they were enlightened by him in the True Religion and were desirous of having Diksa.
One day, Marici was suffering from sonie serious disease. He was unable to bring food and drink-materials even for himself, was powerless to attend to the toilet of his own body, and he had no strength even to talk. On seeing him in this condition, the Sādhūs, who were near him, did not ask him anything about his health, did not give food and drink-materials, did not call any physician, and they did not give him any medicinal treatment, what more? they did not even talk with him, because he was not consecrated.

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Thinking himself in great distress, Marici thought "O i these Sādhūs are cruel. They do not even pay any attention to me. 01 They are careful about accomplishing their own business. 01 all of them are indifferent to popular usage. 01 they are fond of filling their own bellies. Because, although they are benevolent, well-acquainted, initiated at the hands of the same Guru, have lived with me, have been oonnected by the sameness of religious observances, and although they are constantly busy in seizing the virtuous qualities of others, they do not even take the trouble of looking towards me with an affectionate eye.
"Or, these ideas of mine are not reasonable. Because, these worthy saints have no affection even for their own bodies, and 30, how can they attend to the medicinal treatment of one who is devoid of any vows ? Hence, if, I am now cured of my serious illness, I will, with my own hands, give Dikşā to any one who is desirous of taking it, because, it is difficult to bear hardships of living alone."
As Fate so desired it, and with the partial destruction of deater Vedaniya Karma,-the Karma of experiencing auspicious or inauspicious actions,-and as he was to remain as a Parivrājaka mendicant for a long time, and also, as his disease had become alleviated and he had completely regained his usual strength, Marfoi began to wander about to different places.
Kapila.
One day, when Marici Parivrājaka was preaching on religious subjects, a prince named fe Kapıla, came to him. When Marici explained him ar Sadhū Dharma,-the duties of an ascetic,chiefly dependent on the careful observance of the Five Great Vows, associated with tranquility of the mind, and other virtuous qualities, sanctified with restraint over the pleasures of the five senses, and entirely capable of giving the most excellent fruit i, e. Atari Mokşa Mārga, the Path of Final Emancipation, Kapila said, O worthy master! You seem to be strange by

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your external costume, but your preaching is of a different nature. Now, what is the truth ?
Martci said, “O excellent man! I have explained to you the duties of an ideal ascetic. But, being unable to carefully observe the duties of an ascetic as prescribed in the Sāstras, ann As a result of the fructification of IT Papa Karma, evil deeds, and also on account of an inclination of entering into an evil state, I have adopted this characteristic dress (of a Parivrājaka) entirely invented by my personal artistio skill. O child ! it is the costume of an alien assembly of mendicanta. Therefore, yo' adopt the vows of an ideal ascetic without entertaining any doubt in your mind. Kapila then asked, “O worthy master. However, is there or is there not any object capable of destroying Karmas in your doctrine ? To whicb Marici replieni, “O excellent man I the object suitable for the destruction of Karmas, exists unquestionably in the observance of the vows of an ascetic, and it exists somewhat here (in my doctrine ) also."
By the propagation of a wrong belief in this way, Martoi increased for himself a wandering for koţā- koţi years in Samsāra. One may here ask a question How is such a thing at all possible simply by saying out only this much that is contrary to the teachings of the Tirthankaras ? What is strange in this ? Because, one inours false belief even by saying out one word that is contrary to the teachings of the Tirthankaras An agonising virulent disease will certainly arise by continually taking unwho lesome diet.
Some one may again raise & doubt. On the contrary, when for Fort Linga-dbāri, persons putting on the apparel of an ascetic, but devoid of their original, as well as, the accessory vows, are heard to preach strictly in accordance with the teachings of the Tirthankaras, what sin can be more hcipous than that of wounding with the sharp dagger of preaching a false belief, people who have taken your shelter, being afraid of the miseries of this world ? However preponderating another sin may be, it is not

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so heinous as that resulting from the preaching of a tenet contrary to the teachings of the Tirthankaras.
Now, when, under the evil influence of a violent false belief, like a man affected with delirium, disregarding an excellent medicine, like one possessed by a great demon but not adopting actions combined with specific incantations, and like a bewildered man not believing in the words of the Tirthankaras, Kapila did not adopt a Yati Dharma,-the duties of a True Sadhu,-classified into ten kinds, Marici thought "Kapila does not accept Yati Dharma, but I am in want of an assistant, who can carry my umbrella and utensils while going to another village, and who can be useful to me at the time of any illness, or other occasion, and so, I will initiate him as a Parivrajaka mendicant."
at any
a
With this idea in his mind, Marici initiated Kapila, as Parivrājaka mendicant, and taught him some difficult external practices. In this way, Kapila putting on red garments, holding af Tridanda,-a triple staff,-and having a sg, Kamanḍalu a wooden or earthen pot for drinking water carried by ascetics and other utensils with him, began to go about from village to village with Marici, serving him as a father, a god, a master, a benefactor, as an instructor about a treasure of precious stones, and also as a bestower of life.
Passing his life in this way, Marici at last died without confessing his sinful actions and without taking any VOW to refrain from them, after havtng completed an age-limit of eighty four hundred thousand (8400000) years and was born as a god in ब्रह्मदेवलोक Brahma deva-loka with an age-limit of ten Sāgaropanis.
Kapila, also, without knowing the excellent meaning of the Sastras, but fond only of external articles of possession, and becoming greatly distressed by various bodily exertions advised by Marici, began to wander about alone.

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On seeing his strange apparel, people used to go to him with the object of hearing some religious discourses, but Kapila being ignorant of the Sastras of the Jaina Sādhūs, and of the correct mode of preaching, thought :
1.
--:
Yuktayukta-parijñāna-śūnya cittasya dèhinaḥ; Alabadhamadhyatāhètu-r-maunam sarvārtha sādbanam. 1.
युक्तायुक्त परिशानशून्यचित्तस्य देहिनः । अलब्धमध्यता हेतुमनं सर्वार्थसाधनम् ॥ १ ॥
1. With people devoid of discrimination between what is suit able and what is not, but who are ignorant of the internal motive, silence is the means of accomplishing every thing.
He, thereupon, began to pass his days in deep silence.
Having duly initiated Prince argft Asuri and other pupils as Parivrājaka mendicants, having taught them requisite external ceremonies, and having practised penance ignorantly for a long time, Kapila died, and was born as a god in sgtaste Brahma deva-loka.
Becoming extremely astonished there, with wonderful celestial wealth never heard of or never seen before, Kapila thought within himself "Methinks, could I have practised very difficult penance? Or, could I have observed excellent and spotless celibacy as pure as the Moon? Or, could I have given food and other materials bought from the wealth earned by my personal labour to deserving Sadhus, who were very attentive to difficult penance and religious observances? Or, becoming adventurous, could I have consigned my body to the blazing flames of a series of fires?"
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After indulging for a while in a variety of doubtful speculation, Kapila through the medium of his in-born araferner Avadhi Jñāna, (Visual Knowledge), saw his own consecrated but lifeless body lying there, and also saw his own pupils who were perfectly ignorant of the correct meaning of the teachings of the Sastras.

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Actuated by an intonge partiality for his own doctrine, Kapila left off his divine functions, descended into the sky for the purpose of teaching the truth about his doctrine to his pupils, and remaining invisible in an excellent circle of five colours, and addressing Asuri and his other pupils, said:
"marurat Tar" rente "Avattā8 vattam pabhavai"; ityādi. "Perceptibility results from unevolved primordial matter." etc.
On hearing this utterance of the very essence of their doo trine, Asuri composed sixty works, and, thus, the lineage of pupils and of their pupils commenced. In this way, the creed of the Parivrājakas began to spread. Kapila also, greatly rejoiced in mind, went to his celestial residence, and began to enjoy various pleasures of the senses there.

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APPENDIX No. 3 Some Considerations about Birth in a Low Family.
The Soul rises high and higher in spirituality by the careful observance of pure conduct associated with spotless purity of sentiments. Marici possessed these valuable means for the improvement of his spiritual life during his present Bhava, but he being distressed with slight inconveniences, eventually got tired of availing himself of those rare upportunities. At the ripe time of strictly observing religious rites, he became negligent on acoount of heat and thirst; & desire for his personal happiness became predominating in his mind; and he considered himself unable to practise the religious rites prescribed by Tirthankaras. But it must be remembered that he had unswerving faith in the pure doctrines and teachings of the Tirthankaras. Marloi thought himself unable to observe the strict discipline of religious rites, but he was ashamed to leave aside the honorable apparel of a Jaina ascetic and to again join the fold of house-holders. His mind became wavering However, he found out a new device and invented a new apparel and clothed himself as a tan Parivrājaka, a wandering mendicant. He did not take into consideration the disadvantages involved in his rash aot. Had he conveyed the ideas sprouting out in his mind to Bhagavan Śrt Rişabha-deva or to the worthy Sādhûs, he would have been prevented from making suob a grave bluntler, but the sensible ideas of taking the advice of competent persons are not possible with individuals solely bent upon acting in accordanoe with their personal independent will He accepted the plan originating with his own independent imagination, and commenced acting acoordingly. But he had invariably preached in strict conformity with the doctrines and teachings of the Tirthankaras. When an individual ceases to rise high and higher in Spiritual Advancement but falls dowa spiritually, he misuses very often, the rare

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auspicious opportunities available to him, and thus degrades himself,
Bharata Cakravartin with a pure heart requested Bhagavān Sri Rrşabha-deva to give him a brief account of futáre Tirthattkaras and the Bhagavān gave him a lucid account through the mediumy of his te Kévala Jõāna, Perfect Knowledge. The soul of Marfoi was to be the last (twenty-fourth ) Tirthankara in future, and on account of his pure devotion to the dignity of a Tirthankara, and of his having aequired the golden opportunity of respectfully bowing down before a future Tirthankara, Bharata Cakravartin thought of availing himself of the rare opportunity.
Although knowing the unfitness of Marici for such respect. ful salutation, the discreet and devoted Bharata Cakravartin, with the permission of Bhagavān Sri Rışabha-dòva, prostrated himself before him and explained to him the object of his respectful salution. However, Martoi became elated with the conceit of his noble birth. It is said. १ गुणपेही मयरहिओ अज्झयण-जमावणाई निर्थ ।
पकुणा जिणाइमत्तो उर्थ, नीअरहा ॥१॥ 1. Gunapeht mayarabið ajjhayana-jjhāvaņā rut niocam,
Pakunai Jiņāibhatto uccan, niam iarahā u.
1. He, who is careful about recognition of nierit, who is devoid of conceit, who takes delight in the study and teaching of Scriptures, and who is devoted to True God, True Teacher and True Dharma, is certainly born in a Noble family. Any one soting otherwise, is born in a low family.
परस्प निन्दावनोपहासाः सद्गुणलोपनम् । सदसहोषकथनमात्मनस्तु प्रशंसनम् ॥१॥ सदसदगुणशंसा व स्वदोषाच्छादन तथा wierta formater, twiera w HR!

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Parasya nindārajñopahāsāḥ sadguralopanam, Sada addosakathanamātmanastu prašansanam. Sadasadguņaśansã ca svadosa-cchādanam tatha,
Jātyādibbi-r-madścètı, nicai-r-gotrāśravā ami. 2. 1-2. Censure, disregard and ridicule of others, the suppression of good qualities, the narration of existing and non-existing defects, self-praise, praise of existing and non-existing qualities, the concealing of one's own faults, also, conceit about one's origin (birth )-these are the * Aśravas, Sluices (gates ) for tho inflow of the Karma of being born in a low family.
Those who are capable of recognition of merit, who are devoid of conceit, who take delight in the study and preaching of True Religion, and those who are sincere devotees of a True God, a True Teacher, and of a True Dharma, are invariably, born in noble families; while those who are fond of defaming others and of extolling their own small merits, who perform evil deeds, who are negligent in the study and preaching of True Religion and those who are addicted to the adoration of wicked gods, wicked teachers and wicked Dharma, are usually born in low families.
Here, on account of his deep conceit for noble birth, Marici becomes fettered with the evil Karman of being born in a low family. As a result of this blunder, Marici had to suffer great hardships during many future lives. While experiencing such hardships oalmly, the molecules of art Nica gotra Karma, -A Karman producing birth in a low family,-are gradually getting destroyed; the remaining molecules of such a Karman may even be experienced during the commencement of his life in which he was to be a Tirthankara, as was the case with Sramapa Bhagavā Mahāvīra.
Karman is such an impartial and exacting instrument that it does not have predilection for any particular individual in this world Karman does not show any partiality in subjecting any

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one to the good or evil consequences of his own deeds. People should always remember this fact in dealing with other persons.
Learned men have described hypocrites as undeserving of respect. By paying them homage as worthy persons or Gurus (teachers ), both are put to a great loss. The person paying homage nourishes Mithyātva, and the one adored becomes proud of his hypocrisy; both the souls are working under a great disadvantage. The respectful bowing down to Marici by Bharata Cakravartin was not done to him out of his respect towards him as a worthy man or a Guru, but it was done as Marici's soul was to be a future Tirthankara, and it was out of his devotion to the dignity of a Tirthankara, tbat Bharata Cakravartin paid homage to him. That respectful bowing dowa to Marici was not, in any way detrimental to the soul of Bharata Cakravartin, but it became the source of many evil Karmas to Marici.
It is apparent from this, that, adoration and respectful salu tation to an unworthy person of low moral character, becomes extremely harmful to his own interest. Persons desirous of selfelevation should always use discrimination, at the time of respecting unworthy persons and bypocrites and also men who are negligent of the rules of conduct.
Consequences of stuur Utsūtra Bhāṣaṇa.
Another great blunder of Marfoi occurs wbile answering the questions of Kapila about the essence of his doctrine. The Omnisoient Lords have given a prominent place to the evil consequences arising from the propagation of a False Belief. The propagation of a False Belief is the deep-acting evil consequence result ing in one of the most formidable Karmas. Among the evil causes leading to the bondage of the eight varieties of Karmas, the evil cause arising from the propagation of a Wrong Belief is very deep-aoting and severe. The person acquiring any other Karman experiences the good or evil consequences of that Karman himself, while the person propagating a False Belief not only soquires an evil Karman for himself but people taking advantage

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of that mischievous propagation and many other persons also, soquire evil Karmas in regular succession and wander through a cycle of numerous births and deaths in this world. Persons propagating false beliefs are at the bottom of numerous bardships.
It was on account of these two blunders of Marici that he bad to be born in low families during Qumerons future lives and to wander in this Samsāra for Kotā-koti years. Because, it is said,
॥ उस्सुत्तभासगाण बोहीणासो अणंतसंसारो ॥ Ussuttabhāsagāņanı bobināso añanta samsāro.
[ उत्सूत्रभाषकाणां बोधिनाशोऽनम्तसंसारः Utsūtrabhāşakāņām bodhināso’nanta-samsārab ]
Persons propagating a False Belief have erfarit: Bodhināšah, Loss of enlightened intellect of a Buddha or Jina, and are Ara: Ananta Samsārah, endless Samsāra, i. e. wandering in this world for innumerable lives.
The author of a Wrong Belief, possessing intensely violent propensities, thus wanders, even an endlegs number of times in Sarnsāra.
There are four kinds of 950 Saddahaņā Convictions, of Samyaktva, viz 1. TEHTŮ era Parmärtha Samstava, An earnest desire for knowing objects as they are described by the Tirthan. karas. 2. ftatü Tüfer Gitartha Paryupāsti --Courtesy towards worthy ascetics and rendering service to them. 3. THE Terra Vyāpanna darśana varjana, Avoidance of persons who Sanyaktva is destroyed and 4. FACETT A -Mithyādrisţi samsarga varjana-Avoidance of the company of heretics. Out of these, the second relates to persons who are really deserving of respsctful salutation and the third to those who are not.
For the second on Saddahaņā,-Conviction, it is stated that the learned preceptors who have a keen desire for the reno

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uncement of this world and for the propagation of the True Religion, those who are always ready to abide by the commands of the Tirthankaras, and those who are exclusively devoted to the careful observance of the rules of Right Conduct, according to their own capacity, are really deserving of respectful salutation and service to them.
For the third EMT Sandabaņā,-Conviction, it is stated that those who have fallen from asceticism, those who are bringing disgrace on their creed, those who are very slack in observing the rules of right conduct, and those who are of a bad character, should not be respected, and such wicked persons do not deserve to be associated with,
Many misfortunes can be prevented by carefully acting in accordance with the sound advioe contained in these statements of the Tirthankaras. While replying to Kapila, as to whether there existed any essence of True Religion in his dootrine or not, Martoi said.
कषिला इत्यपि इहयंपीति Kavilā ! ittham pi ihayam piti
Kapila ! it (the essence of the True Religion ) is there (inthe religion of the Sādhūs) and it is here (in my doctrine) also.
By this ambiguous preaching, Martoi inoroased his wandering in the Samsāra to Kota-koti Sāgaropam years.
In this connection, the author of the faccurreret Kiraņāvall, commentary on Kalpa Sūtra argues that this statement of Martci was not CFLET HIT Utsūtra Bhāṣaṇa, a preaching contrary to the Jain Religion, but it was only affera Utsūtra misrita, mixed up with a tenet contrary to it. He is of opinion that people propagating a wrong belief, must necessarily, as a rule, have an endless wandering in Samsāra. He argues that if this statement of Marici were an JFLET Utsūtra, & statement contrary to the tenets of Jaina Religion, then, he must, as a rule, bave been encumbered with an endless Samsāra, but he is not; and

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therefore, bis preaching must be re r Utsätra mitrita, mixed up with a wrong belief. But bis contention is inappropriate. Because, there is no fixed rule that persons preaching a wrong belief have necessarily an endless wandering in this world. Besides, according to Śrt Bhagavati Sūtra and other standard works, even the great heretic rites Jamāli, who was the chief propagator of a wrong belief, had a limited number of future existences. Also just as the poisonous effeot of food mixed with a poison is not lost, in the same manner, the injurious effect of Mario's preaching of a false belief does not disappear, even if we were to call his preaching as JETTA FT Utsūtra misrita, a mixture of a false belief. But, let it be remembered that
मनः एव मनुष्याणां कारण बन्धमोक्षयोः Manaḥ dva manusyāņām kāraṇam bandha-moksagon
Mind alone, is the cause of bondage of Karmas, and of freedom from them, among human beings.
Meritorious deeds are rewarded with freedom from evil Karmas, while wicked actions are fottered with evil Karmas for numerous future lives.
The preaching of a wrong belief is disastrous not only to the person propagating it, but to persons to king advantage of it, and it is equally disastrous to numerous other persons who are acting according to it.
Preachers should always look to the spiritual advancement of the people, and they should sorupulously avoid preaching against the prescribed tenets of any religion and also against the teachings of the Tirthańkaras.
A spirit of toleration and mutual belp will win numerous adherents if the underlying principles are sound. Do not believe in what-ever I say because it is traditional. Do not believe in
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whatever I say because it is logical. Do not believe in whatever I say because it is popular. Do not believe in whatever I say because it nourishes your faith. Do not believe in whatever I say because I am a famous Sadhu. But accept my word only if my preaching appears sound by, your in-born intelligence.
A vowless man with Samyaktva, a man with partial vows, an ascetio with desires for worldly pleasures, a person practising penance out of ignorance, a man baving disgust towards worldly objects on account of misfortunes, a man having disgust for worldly objects on account of infatuation, and a man involuntarily suffering hardships, i. e. hunger, thirst, etc from compulsion without any desire to purge away the evil effects of Karmas-all these persons, destroying their Karmas, are born as celestial beings.
Marici, by reason of his observing even the impure irreligious rites of an ascetic owing to ignorance and infatuation, goes to heaven. Here, the soul of Nayasāra, passing as Marsci Parivrajaka through the third previous Bhava of Sramaņa Bhagavān Mahāvira, was born as a god during the fourth previous life.
We shall be able to know from the accounts of future lives, how & mixture of good and evil Karmas matures in a variety of ways, and shows pleasant or harsh consequences by giving a soul noble or low births.
KARMA THEORY. 29. It is advisable at this stage to have some acquaintance with Karmas and their varieties.
In this world, one living being is born as an ant while another living being is born as an elephant. One man is wise while another is & dunce; one is rolling in wealth while another is a pauper; one is qnite healthy and strong, while another is greatly diseased; one is happy another is very miserable; one is liberal another very miserly; one is a master another his servant; one has ample to eat while another has to work hard for a

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morsel of meagre bread, one is brave while another is very timid. Even out of the two sons of the same parents, one becomes a king, while the other has to lead a very miserable life. A son, a father, a brother or a wife of whom an individual is very fond, becomes an eye-sure to him for some tiuie and becomes an object of love again. A son who has been brought up with extreme fondness by his parents, kills them. A millionaire becomes a pauper and again a millionaire, a pauper becomes a millionaire, and again à pauper.
There must be some unforeseen ageney to aceount for suel strangeness in this world. It is said,
माभृद्रङ्कयोर्मनीषिजडयोः सद्रूपनीरूपयोः सौभाग्यासुभमत्वसङ्गमजुषोर्नीरोगरोगार्तयोः । श्रीमदुर्गतयोबलाबलवतोस्तुल्येऽपि नृत्वेऽन्तरं
यत्तत्कर्मनिबन्धनं तदपि नो जीवं विना युक्तिमत् ॥१॥ 1. Kşmābbridrankayo-r-manssi jaďayoh sadrûpa nirūpayok
Saubhāgyāsubhagatva sangamajuşo-r-niroga-rogārtayok Śrîmaddurgatayo-r-bal balavatostulyo'pi nritve'ntaram Yattat-karnianibandhanam tadapi no jīvam vinã yuktimat.
I thought there is a similarity of becoming a human being between a king and & pauper, a wise man and a dunce, a beau tiful man and a defornied person, a fortunate individual and a miserable one, a healthy person and one greatly diseased, & wealthy man and a penniless one, and between a powerful person and a delicate weaklıng, there is a distinction of Bondage of Karmas; and that even is not justifiable without ofte Jiva, Indi vidual Soul.
Karma in its philosophical sense, is work, pution, vibration, action, or action-current, as our great Indian scientist Dr Jagadish Chandra Bose has recently shown. In Jaina Philosophy, the word is used with a double signification - viz-it is used not only for

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vibrations or action-currents but also for their materialised effects even during the next life or a series of future existences, greatly modifying the subsequent career.
The Soul has four great qualities,-viz:- 1. straf Ananta Durśana, Perfect Perception and faith in the reality of things, 2. sarana Ananta Jñāna, Perfect Kuowledge 3, 37 at Ananta Virya, Perfect power and 4 waraga Ananta Sukha, Perfect happiness. Association with Karauc matter keeps the soul from the realisation of this four-fokt greatness, obscuring its perception and knowledge, obstructivg its progress onnards, and disturbing its happiness.
Kinds of Karmas The main divisions of the nature of Karmas are eight viz 1. T rotz Jõānāvaraniya, Knowledge-obscuring 2. pratar ofta Darsanāvaraniya, Conation-obscuring. 3. after Vedaniya, the feeling-determining Karwa 4. Htet Mohaniya, Deluding Karma 5. Ay Ayu, Age-determining Karma 6. ATA Nāma, Body-Making Karma 7. T19 Gotra, Family-determining Karma and 8. atr Antarāya, Obstructive Karma.
The Karmas are of two kinds. They are. 1. San Ghātiyā or Destructive Karmas which attack and
affect the very nature of the soul. 2. fag Aghātiyā or Non-destructive, which do not affect
the very nature of the soul
The following four are sazı Ghātiyá Karmas :-- 1. Tamatut Jäānávarniya, Knowledge-obscuring Karma which
obstructs the acquisition of knowledge. 2. Tofanacotter Darśanāvarayiya, Conation-obscuring Karma. It
obscures conation. 3. gaty Mohaniya, Infatuating Karma which deludes the Soul.
It affects both Right Belief and Right Conduct. It is like a solution of chalk in water. When the chalk settles dowa,

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the opacity of the solntion is lost, and transparency is reg. tored, for the time being, to the water, or the chalk yoay be entirely separated from the solution and permanent transparency obtained for the water. Under the influence of this Karnia, the person loses his equilibrium of thought and
feeling.
Hacit Antarāya, Obstructive Karma which obstructs the progress of the soul. These destructive Kardas retain the soul in mundane existence.
The sanagi A-ghātıyā, Non-destructive Karmas or the action-currents of non-injury do not affect the very nature of the soul but determine merely the body and the environments in which the mundane soul must exist They are :--
1. Hry Ayu, the Karna which determines the duration of the
lives of all living beings. 2. ad Nāma, the Karma which determines the character of
our individuality i. e. body, height, size, colour etc. 3. Gotra, the Karma wbich determines our family, nation
ality eto. 4. eta Vadaniya, the Karma which gives pleasure or pain
in mundane life.
“ Through the removal of knowledge-obscurance the souls have Perfect Knowledge. Through the destruction of perception-- obscurance or faith-obsourance, there arises in them Perfect perception (or faith). Through the destruction of the vedaniya Karmas, they attain immunity from affliction. Through destruction of the Mohaniya, they attain unshakable perfection. Through destruction of Ayu” (vitality ) they acquire supreme fineness. Througb destruction of Nāma, they acquire the capacity of allowing all objects to occupy the same place with them (avagāhana ). Through destruction of gotra, the souls are neither light

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ner heavy, noble nor mean. Through destruction of obstructive Karmas they attain infinito strength.
The psychical condition, which makes the inflow of Karmic matter into the Soul possible, and which results in CF Karma Bandha, Bondage of Karmas, is caused by the baneful mfluence of 1. Fera Mithyātva, Wrong belief or perverse conviction. 2.
forca Ayirati, Vowlessness; non-renuuciation An undisciplined vowless characterless life. 3. THIS Pramāda, Carelessness. 4. Har Kasaya, Passions, and 5. r Yoga, Vibrations in the soul through mind, speech and body.
The varieties of Mithyātva, Avirati, Pramāda, Kaşaya and Yoga, are described in a previous chapter, to which the reader is referred.
This bondage of Karmas is of four kinds according to 1. ofagu Prakriti Bandha,-the nature of the Karwic matter which has invested the soul. 2. forfatter Sthiti Bandha,-the period during which it is capable of renaining attached to the soul. 3. Tau Rasa Bandha,-the character-nild or strong of the actual fruition of this Karmic matter and 4. egin Pradeśa Bandha,-the nuinber of the Karmic atoms.

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Chapter VII.
Pourth to the Fifteenth Previous Bhava.
Fourth Previous Bhava of Sramaņa Bhagavān Mahāvira.
30. After completing an existence of eighty-four hundred thousand years, without censuring his wicked actions and without making a firm resolve to abstain thenceforward from such wicked deeds, the soul of Marfri was, after death, born as a celestial being with an age-limit of ten Sagaropams in Brahma dève-luka.
Fifth Previous Bhava. On descent from Brahma ddva-loka at the expiry of his existence as a celestial being there, the soul of Marici was born, during the fifth Previous Bhavu of Sramaņa Bhagavãn Mabavira, as a Brāhmaṇa named of Kausika, in a village named yine Kollāga which was inhabited by merchants of various kinds who had come to settle there from distant parts of country, which was a safe residential place for many pious ascetics practising numerous religious observances in surrounding districts, and which was very prominent among all adjoining villages.
Kausika was well-versed in the six religious duties of a Brāhmaṇa, proficient in explaining the various interpretations of the Vedas, and was well-known throughout the country. He was engrossed in worldly pleasures, busy with devising numerous plans for the acquisition of wealth, not the least afraid of under. taking huge concerns involving the destruction of animal life even of five-sensed living beings, and was fond of holding feara Mithyātva, False belief.
During the latter part of his life, he became a forgift Tridaņdi sapnyāsi, An ascetic bearing a triple staff. He died after completing an age-limit of eighty hundred thousand years.
Sixth Previous Bhava. After enduring innumerable miseries as a minor god or as

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a lower animal being resulting from absoluta dependence on others during several minor Bhavas as a result of his wicked deeds during previous lives, and after wandering in Saṁsāra for a long time, he was burn during the sixth previous Bhava of Sramaņa Bhagavān Mahāvīra, as a Brāhmaṇa named geglie Puspamitra in Porn Sthunāka village.
Becoming disgusted with enjnying worldly pleasures for a long time. Puspamitra took oftalardan Parivrājaka Dikṣā, Initiation into a Order of Parivrajaka mendicants, observed numerous religious practices mentioned in their canonical works and praotised very severe austerities.
Puspanitra lived for seventy-two hundred thousand purva
years.
Seventh Previous Bhava. Puşpamitra was born, during seventh previous Bhava of Sramaņa Bhagavān Mahāvīra as a god adorned with divine ora. aments in Saudharama deva-loka.
Eighth Previous Bhava. Descending on the expiration of his divine age-limit 28 & celestial being, he was born as a Brahmaņu named snuta Agnidyota in c a r Caitya Sannivesa. During the latter portion of his age-limit of sixty-four hundred thousand půrva years, he took Parivrājaka Diksā.
Ningth Previous Bhava
After death, he was born, during the ninth previous Bhava of Sramaņa Bhagavan Mahavira, as a god with a medium agelimit in Isana deva-loka.
Tenth Previous Bhava After experiencing various divine pleasures for a long timo, he was born, during the tenth previous Bhava of Sramaņa Bha

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gavān Mahārtra, as a son named aff Agniblati to farmer Sivabhadra, wife of a Brāhmaṇa named Somila of t
Mandira village.
In due course of time, Agnibhūti attained youth.
One day, a Parivrājaka mendicant named a Sūrasèna, wandering from village to village happened to arrive at Mandıra village. He was competent in sixty kinds of physical sciences, clever in preaching religious stories, and intelligent in reading the thoughts of others. On hearing the news of his arrival to the village, many persons went to see him.
Sūrasèna preached an exposition of the tenets of his creed. People became greatly delighted on hearing his preaching, and they went home full of joy in their minds. He became wellknown in the village. On the next day when Agnibhūti and others went to him, they were cordially received by Surasèna. They then took their seats at a suitable place for the purpose of hearing his preaching, and Sūrasèna carefully explained in detail the various tenets of his religious creed.
All the people assembled there were greatly delighted.
Meanwhile, one man from the audience, addressing Sūrasèna said, "O Master! Why did you adopt the rigorous mortifying strict methods of ascetic life during your youth,-which is delightful to the people like the Moon,-which is fit to be associated with delighted bright-eyed young females like a pearl necklace, -which is fit for sportive amusements like a Nandana Vana, on Mount Meru,-which is replete with the bounty of grace like the ocean,- and which is powerful enough to remove the pride of the God of Love? Because a thin string prepared from a lotusfibre is not sufficient to restrain an intoxicated elephant, the young sprouts of a mango tree cannot bear the burden of the weight of the feet of a strong Dhènka bird, and because a lotus-fibre cannot tolerate the touch of the pointed end of a sharp-edged sword; similarly, the bounteous grace of your

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beautiful body is perfectly unfit for the practice of the austerities guitable for a hardy individual.
It may perhaps have been caused by bereavement of separation from a beloved female or from logs of property or it may have been caueed by separation from relatives or by some other misfortune. I am very anxious to know this matter, so if there be no objection on your part, please let me hear it.”
The Parivrājaka ascetic said “O worthy man! what is possibly unaccountable to you ? Hear me if you have a curiosity to know.
An account of the Parivrājaka. "I was a very wealthy man at teirraf Kausāmbi, and was always ready to help numerous poor, helpless, estranged, and terrified persons, and to give them shelter.
One day, when I was asleep at night I heard a terrific noise. Becoming afraid, I at once got up from my couch and as I was looking around I saw several formidable blood-thiraty bandits fully equipped with sharp daggers, bows and arrows, discus, spears and other sharp-pointed weapons in their hands, and shouting loudly “Kill, Kill”, plundering the mass of wealth carefully hidden under the ground, taking possession of borses from different stables, defeating servants and guardians fighting with them in self-defence, and taking away metallic vessels and house-hold furniture, as if they were warriors of the God of Death or the companions of lell or the Grand-fathers of Wickedness.
On seeing them and becoming ben ildered with inminent danger of impending death, I called out for my body-guards, but although I repeatedly called out for them, they did not even answer once, as if they were intoxicated or in a swoon or as if they had become perfectly senseless. I at once thought that they must have been placed under the influence of artificial slcep by the robbers or they must have been rendered senseless by some

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medicinal influence, otherwise, they cannot possibly fall into such profound sleep. Whatever it may be, I must now take care of my own body.' With this idea in my mind, I walked slowly forward and concealed myself in a thick forest. The robbers took away every-thing else except the stones and pillars of the house.
At day-break, people of the town woke up. The talk about robbery spread everywhere. When I came to my house with some people and saw at each and every corner, I found that there was not left anything even sufficient for one day's meal, With total loss of wealth, there was no money left with me with which to devise any means even for my maintenance. When there was nothing left for my maintenance, I thought within myself, "Can I not feel ashamed by becoming a wandering mendicant after leading the life of a very prominent citizen in the town? I was taking my meals daily after giving alms to poor and helpless needy persons, how can I now look decent by always looking out eagerly for a morsel of bread for filling my cursed belly? I was invariably riding a horse accompanied by a coterie of servants, how can I now wander about on foot, alone in the town? How can I now lead a worthless life without fulfilling the wished-for desires of my fellow-brothern who were my playmates in dust? Having now lost all property, how can I listen to the taunting words of my proud enemies? Should I therefore leave this place and go away to a distant land?"
With this idea in my mind, I walked in the Northern direction and reached a village after some days. There, I went on & begging-tour, and took my meals. I lived in the village for many days One day I met a fret Tridandi,-an ascetic bearing a triple staff. I respectfully bowed down before him and took my seat facing him. We then narrated our mutual experiences of this life and I gave him a short description of my wretched life. The ascetics said, "O child! leave aside your sorrow and adopt fortitude. It is a very common occurrence.
It is said:
It is not a very sad event that wealth does not remain per

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manent with wicked persons but what is highly sorrowful is that wealth ignores even excellent individuals.
Besides, the insolent and indifferent wealth does not even care for noble birth, beauty, strength, superior knowledge, or for valour.
How can good conduct be expected from the overwhelining influence of the wealth which has acquired fickleness by its asso). ciation with the waves of the occan, which has got adamantine power by being produced along with regulator Kaustubha Maņi (a jewel produced at the churning of the ocean; an ornament of Visņu), which has acquircil dirty habits ly contact with the *** Kalanka, Blemish, of the Moon with whom she lived, which has left off polite manners by asgnciation with the celestial horse, which is a source of misery like the close contact with a dangerous poison, which has got deceitful feelings by attachment for a conch-shell, and which has left off sweetness by constantly living in the salty ocean?
Because, any one associating himself with unlike companions is not able to accomplieh the superior attributes. Therefore, O worthy man! Leave aside your grief, carry on human effort and engage yourself in some useful undertaking. Wise men do not at all conceal anything after realizing the true nature of things. Besides, “O worthy man! Are you the only man deserted by wealth that you are so niuch distressed and you are at present witholding yourself from any useful undertaking ?."
I said " Master : What should I do now? "
He replied “O illustrious man! Now you should always keep yourselt with religious observances in every way, because even immense wealth of persons disinclined to religious practices goes to destruction, while those who are very careful in religious observances readily acquire prosperity even if they are destitute of wealth."
On hearing this precept and becoming indifferent to worldly

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enjoyment, I accepted T Diksā, Initiation in an Order of Tridanţi ascetics. Therefore, O worthy man! I have thus nar. rated the account of the cause of my indifference to worldly objects previously asked by you. Now begin to practise religious observances."
Becoming greatly rejoicer on hearing this account, and with an arlent desire of taking Parivrăjaka Diksā, Agnibhūti, the soul of Marici, bowed down before the Tridandi ascetic and bringing the folled cavity of the palms of his hands in front of his fore. heail, spoke thus .
O Master! You have done well that you accepted Diksā under those circumstances causing indifference to worldly objects. By hearing this account, my desire for enjoying the pleasures of this world has completely disappeared, fascination for deceipt has ceased, and the jewel of correct knowledge has manifested itself. Now do me the favour of giving me Diksã of your creed." He was thereupon adınitted into the Order of Parivrājaka mendicants,
He practised austerities and died after completing an agelimit of fifty-six hundred thousand pûrva yeers.
Eleventh Previous Bhava. The soul of Marici during the eleventh previous Bhava of Srawaņa Bhagavān Mahāvira was born as a god in Sanat Kunā. ra deva-loku,
Twelvth Previous Bhava.
Leaving the Sanat Kumāra deva-loka in due course of time, the soul of Marici during the twelvth previous Bhava of Sramapa Bhagavān Mahāvira was born as a Brāhmaṇa named at Bhāradrāja in the excellent town sadfert Svetambikā.
There also, after enjoying pleasures and pains of this world acquired by his previous deeds, he took Parivrăjaka Dikşā during his old age in consequenoe of the penance of his former life, and

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after practising severe foolish penances becoming covered by a wioked dusky veil of wrong preaching like young boys playing with a cover of dust on them, he died on the completion of an age-limit of forty-four hundred thousand pūrva years.
Thirteenth Previous Bhava. During the thirteenth previous Bhava of Sramaņa Bhagavān Mahāvím, the soul of Marici was born as a gol in Māhendra ddva-loka. Surrounded by numerous attending gods in the Vimiana shining brilliantly by the rays of gems and precious stones, he began to amuse himself with various divine sports. On the completion of his age-limit, he left the dova-loka.
Fourteenth Previous Bhava. After a number of repeated minor births as a bad god, & human being, a lower animal, or as a hellish being, the soul of Martoi, during, the fourteenth previous Bhava of Sramaņa Bhagavān Malāvira, was born as a son to #ifarra Kāntimati, wife of a Brāhmaṇa named the Kapila of I CT Rājagriba Nagara.
He was named the Thavara and in due course of time, inoreasing in vital power, strength, and body, he reached youth. Although desirous of accomplishing religious observances on seeing people afflicted with the misery of constant birth, old age, death, and numerous diseases, he never went to Jaina ascetics practising difficult religious vows nor to wandering mendicants of any other creed out of enchantment of exoessive illusion,
One day, he met with a fi Tridaņdi asoetic whose nose was flat and whose teeth and upper lip were cleft. On seeing him, he was at once greatly pleased, as if by the accidental meeting of an unobtainable favourite individual like the night lotus by the sight of the Moon or the day-lotus by the sight of the Sun, with his lotus-like eyes shining brilliantly like the Asoka Tree blooming by the striking with the feet of an young fomalo dressed with a scarlet-red cloth.

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Prompted by an urgent desire arising from his inclination of taking the vows of Á Parivrājaka pendicant consecutively during some of his preceding lives, he went to the Triclaudi ascetic and bowing down respectfully before his feet, he requested him for a preaching op religion,
Thinking him to be a fit person, the Tridandi ascetic explained him the principles of his cult, and then said :
O excellent man! You are a lucky man. You should not remain in this Samāra in the manner I lived a rniserable life and became a victim of worldly desires.
Thāvara asked :-O Lord I How were you miserable before and how were you harassed by worldly desires ? I am anxious to know it. Please, therefore, narrate your account.
The Tridandi ascetic said “O excellent man! Listen!
Having thoroughly attained puberty, perfectly full of the relish of sexual desires, fearful on account of marine fishes in the shape of ignorance, coupled with surf waves in the form of pleasures of the senses, pervading with the charm of the tide of shamelessness, unsurmountable on account of the whirlwind of bad disposition, full of the mud of wicked sentiments, inherent with an innumerable group of crafty crooked ideas, combined with the dreadful maring of arrogance, and with the flame of the fire of FT Manmatha, the God of Love and tender with the dense cover of vice; and leaving off disrespectfully my home and my kinsmen like a hermit, and becoming devoutly attacheri to coquettish young handsome females with eyes resembling an expanded blue-lotus, elegant with exalted breasts fit for great enjoyments, with charming forearms resernbling surging waves, walking like royal swans with their lotus-like feet, making soft note, and handsome like small garden ponds, I spent much time in enjoying amorous sports with a dancing-girl namerl HİTĒT Anangasènā
Deeply involved in filial love towards her, I used up the

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entire wealth earned by my father and my grand-father, in constantly giving her costly ornaments, valuable garments, eatables, flowers, and perfumes. When however, Apangasènā knew that I had become extremely poor, she abruptly left me with many insults, like a succulent colouring plant deprived of its juice, like a vessel of an intoxicating drink after the contained intoxicating drink has been drunk off, or like a meagre residue of offal remaining after the completion of a meal.
I then left Anangasonā's residence and went to my own house. Becoming greatly distressed, on seeing my house full of innumerable pits and holes, its former grandeur lost and appearing terrific like a vast burning ground, I went to a foreign country and wandering a number of days, I at last reached a deserted village. There, I saw a small bundle of ashes lying on the ground. I picked it up and on opening the various knots securely fastened with sealing wax, I found a written 19: Bhoja-patra,-Leal of a Birch Tree,-and on reading the writings out of curiosity, I oame to know the account of a hidden treasure of ten million jewels with the name of the village, surrounding direction, and other tokens of the treasure; and greatly rejoiced, I secretly ooncealed the written leaf in every way Gving towards the direction described in the leaf, I reached the village in a short time. I examined the place of the hidilen treasure and was immensely pleased when all the signs tallied with the description on the leaf Then, on an excellent night after giving an oblation of foorl in various lirections, I commencel to dig out the place of the hidden treasure and as soon as I had not even dug out one hand deep, a nunı ber of huge snakes, formidable with the inflation of their very strong hoods, moving their unsteady tongues to and fro like the flash of a lightning, pouring out poisonous emanations like sparks of fire produced by the exuled winil taken hy the mouth, striking the ground with thc juass of their tails, and moving fiercely their redd cyes shining brightly like the flame of a lamp, instantly inade their appearance and biting me severoly, they violently tore up my whole budy.

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Stupified by the exciteprent of very powerful poisona, I fell down on the ground.
The night passed off in a miserable state and the blessed Sun rose as if with the object of doing me a great favour. The people of the village saw my deplorable condition, and, out of compassionate tenderness, they treated me for snake--poisoning. By thuir medicinal treatment and the influeuce of mystic spells, I was perfectly cured of my snake-poisoning. When the people of the village asked me about my misfortune of the previous night, I narrated the account of the treasure as it was.
I lived there for several days, and then went in one direo tion. Going onward one day, I met with one man. On account of similarity of innate disposition, a friendly relation was formed with him On a certain occasion, he secretly taught me the correct method of conjuring up a female yaksa in a cave and requested me very respectfully, saying, "If you become my associate, we will enter the cave." I accepted his request owing to my strong attachment for enjoyment of sensual pleasures.
After an uninterrupted journey for several days, we reached a cave pamed amorter Valayāmukha. We worshipped the door of the cave and the female guardian-spirits of the door of the cave. On an auspicious day with the planets in lucky conjunction, we took abundant food with us, entered the cave with lamps in our hands, and passing over several low and high places, we saw at one spot, a female Yaksa sitting on an excellent gold Jion - seated throne shining brightly like a mass of lightning. Her face appeared extremely handsome by the mass of splendour of brilliant ear-rings hanging on her cheeks. Her body appeared very beautiful by ornanents of various kinds of jewels. She had a neck-lace of nine strings of pearls as big as the fruit of AEH Analala Tree (Erubelic Myrobalan). On beholding the unforeseen and wonderful appearance of the charming body of the fewale Yaksa who resemblert the tender branch of the full-bloomer and (aptivating tree-A Maumathia.-the God of Love,- ho enchan
28

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ted the mind like a Goddess of Prosperity and Beauty of the under-world, or for Rati,-one of the wives of Kāma, or a divine lemale, and who held toy-lotuses in her charming hands, and becoming love-lorn by the lust of sexual love, we tried to approach the female Yaksa. As soon as she saw us coming towards her, she at once entered a round fire-pit dreadful with a highly illuminating fierce flame. As it wounded by a heavy hammer, and with our faces darkened by remorse, we began to think within ourselves, “Shall we now go back? or should we sacrifice our bodies in the fire-pit full of the loveliness of the contact of her body, like so many butterflies? This terrible fire will burn out our bodies only within a moment, and the question of meeting the female Yakşa is full of doubts. But if we are kept alive, we will again acquire wealth and happiness."
While we were thus meditating within ourselves, a Ksatrapala,-a tutelary deity of the fields,-with a very heavy body like a huge elephant issuing from a bower of creepers in a thicket, sbaking the earth with bis bulky heavy body, deafening the directions by the mass of echo arising by repeatedly striking the ground, terrifying on account of the dark envelope of radiance of his armlets made from the horns of a wild buffalo as dark as lanp-black, holding a large skull in his hand, appearing as if he were the creator of the dark-night of the God of Death, emit ting an unpleasant mass of smoke difficult to look at, from his mouth, and with the bunch of his hair tied with terrible black snakes making a fierce hissing sound, came at once to the spot, and looking at us with his eyes red-shot with violent anger, he said, "O vile people ! You have entirely left aside your virtuous conduct. You are frightened even by the noise of my body; could you not find out any otber place for your consolation that you thought of coming here? Suffer now the evil consequences of your immodest behaviour.” With these words, be caught hold of us who were trenibling with fear like withcred leaves set in motion hy winds, and seizing us suddenly hy the feet like a young lamb, he hurled us with such tremendous force that we fell in front of the door of the TUTTENE Valayāmukha cave.

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We passed the remaining portion of the night, as if we were in deep sleep.
At Sun-rise, we opened our eyes and began to think “Which is this country? Who brought us here? Why did we sleep on this ground ? Where is that cave? Where is the T rot Yakşa kanyā,-female Yaksa ? 01 is it a dream or jugglery ? Or, is it an intimidation or an illusion ? " Remaining in doubt for a long time we at last knew the true nature of the accident. We then proceeded on and reached ITCFTT Bènātaţa Nagara.
There also, we found out a man possessing supernatural knowledge and powers, named a t Sivasundara. We secured him by politeness and other means. He was greatly pleased with us, and he willingly gave us terras ir Katyāyaniya Mantra, -the Kātyāyaniya spell-and showed us the procedure of accomplishing it.
I commenced the sacrificial ceremony, in the temple of fog Candikā, Durgāmdevi, as shown by the teacher. Although becoming terrified, owing to want of audacity even by the shaking of a blade of grass, I boldly tried the accomplishment of the spell. But suddenly a terrible great demon, accompanied by a retinue of very strong, tall, and frightful poate Kāla-vétāla, ( a kind of wicked demons that take possession of dead bodies ) appeared before me.
Becoming bewildered with fear of death at the terrible sight, I forgot the words of the Mantra (incantation ), and began to run away to my residence. Then, saying, “You have boen misinstructed by some impudent man and undoubtedly stretching forth his powerful arm, he drew me near Durgā-devi and dealt nie such a severe blow with his fist that my nose became flat and unfortunately some of my front teeth were broken in pieces". Therefore, O! wortby manl if you are not convinced of the statement of the previous account of my life which you askod me to give, then, satisfy yourself by looking at my mouth,
Thăvara, then, said, O Master! which wise man will not believe in the fault of desire of worldly pleasures which is quite

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apparent? You have acted very wisely that you took this vow. I am also desirous of having that vow, you, therefore, do me the favour of giving me Dikṣā. He, there-upon, initiated Thavara into his Order of Mendicants, and Thavara was then busy with his religious duties. He was very firm in practising most difficult penances, but his true knowledge was occluded by false belief. He died after completing an age-limit of thirty-four hundred thousand purva years.
Fifteenth Previous Bhava.
After death, the soul of Marici, was born during the fifteenth previous Bhava of Śramana Bhagavan Mahavira, as a magnificent god in ataca Brahma dəva-loka.
Let it be remembered that the soul of Marici became a wandering mendicant for six future lives on account of his fondness for the doctrine of a fat Tridandi,-an ascetic bearing a triple-staff invented by his own in-born intellect. Besides, he was born in families of beggars, Brahmaņas (with begging proclivities), and other low families, caused by the evil influence of a Nica Gotra Karma,-a Karma inducing birth in low families-on account of his boasting for his noble family.
Therefore, on seeing the evil consequences of propagating against the Teachings of the Tirthankaras, and of boasting for noble birth, O wise devout persons! leave off for ever, the wicked practice of propagating against the teachings of the Tirthankaras and of boasting for noble birth.

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INDEX.

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INDEX.
Abhaya-dāna 88, 90 Abhigraha 43 Adhaḥ Loka 20 Adhi Dvipa 22 Adharma 3 Adhigamaja Sawyaktve 61 Aghātiya 12 Agnibhūti 209, 213 Agnidyota 206 Agni Kaye 10 Agni Kumāra Agni-mānèndra 120 Agra-mabisi 14 Aguru-laghutva 8 Airāvata-Ksetra A-jiva Tattva 1 A jiva 1, 2, 3 A-jfāna 52 A-loka 8 A-lokākāśa 20 Amitagatīndra 120 Ananta Cáritra 4
Darśana 4 JBāna 4 Kaya Jivas 10
Virya 4, 8 Anābbigrahika Mithyatva 43, 44 Anābhogika mithyātya 48 Anādi Ananta 40
, Santa 40 Animă 15 Antarāya Karma 69
Anukampā 66, 67 Ap Kãys 10 A parigraha Aparyāpta Asanjni A-sarjni Panodudriya Asura Kumāra Avadhi Jiana 138 Avagābanatva 8 Avyābādhatā 8 A-virati 8 Ābhigrabika mithyatva 44, 45 Ābbinirašika mithyātva 44, 49 Ābāraka 18 Añapaņa 18 Arya Kşetra 23 Ātrava 8 Astikya 68 Āsuri 194 Atmā 4 Ayuḥ Karma 68 Balindra 120, 121 Bandha 3 Bādara 11 Bābubali Bhakta Kathă 53 Bharata Cakravartin 177, 178,
179, 180, 181 » Mahārājā 177 Bharata Kșetra 22, 23, 179 Bhāradhrāja 213 Bhoga Bhūmi 26 Bhuja Parisarpa 16, 17

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Bhuvana-pati gods 21, 117 Bhätänendra 120 Birth of Marion Kumāra 168 Brahmacarya 106 Brahma deva-loka 133 Brāhmi 101, 154 Caksu Indriya 4 Camarèndra 120 Catur-indriya 13 Catur-vidh Sangha Catuspada 8 Caritra 4 Cārvāka 3 Darsapa Mohniya Darsanăvarapiya Karma 69 Daya 68 Daya-dãoa 68 Dāna 112 Dāyaka Suddbi 08 Desa Kathā 53 Desa Virti Deva Gati 8 Deva 115 Dèya Suddbi 100 Dharanendra 120 Dharma 3, 84, 85 Dharmopagrabike-dāna 98 Dhātaki Khaņda 20 Diga-kumāri 120 Disi Kumāra 120 Dikşā of Marici Kumāra Dravya 15 Dravya Prana 4 Dvèşa 78 Dvi-indriya 18 Ekèndriya Jivas 4, 18
Eternal Peasa 1 Final Bliss Final Emancipation Garima 15 Ghana Vāta Valaya 20 Ghanoriadhi Vāta Valaya 20 Ghosèridra 120 Ghränèndriya 4 Goșpada 82 Gutra Karma 69 Grābaka Suddhi 99 Haimavata Kşatra 22 Hairanya Ksétra 22 Hari Kşètra 22 Harikantèndra 120 Hari sābendr 120 Himavān 22 Iksu-vara Dvipe 22 Inanguration of Sri Sangha 163 Indra 120 Indriyas 6 Išāna deva-loka Isanèndra Jalacara Jivas 16, 17 Jalakantopdra 120 Jala prabhendra Jambu Dvipa 21 Jambu Vriksa Jāti 184 Jiva Tattva 1 Jiva 1, 2, 3 Jfāna Dana 89 Jõānāvaraniya Karma 69 Jgāt Khanda Vana Jõāt Ksatriaya Jyotisk 21 Kapila 214

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Karma 1, 5 Karma Bhumi 20, 21 Kausika 207 Kāla 101 Kala Suddhi 101 Kālodadhi 20 Kāpota Leśyā 136 Kaya Yoga 4 Kèvala Darśana 48, 49, 168
Jõāna 48, 49, 168 Krisņa Leśyā 136 Ksatriya 56 Ksétra 14 K sīra 2 Ksira Samudra 22 Ksīra-vara Dvipa 29 Ku-deva 34 Ku-dharma 36 Ku-guru 35 Kulakara 14 Kundala Dvīpa Laghimā 15 Lavaņa Samudra 20 Lántaka deva-loka Liberation 1, 2, 40, 41 Liber.ited Souls 1, 2
ving 1, 2, 3 Living Beings 1, 2, 3 Living matter 1, 2, 3 Living Souls 2, 3 Lukākāśa 20 Madhya Loka 20 Mahā Hiinavān 22 Mah. Sāla Mahima 15 Makara 82 29
Mana Yoga 4 Manah Paryāya Manusya 14 Marici Kumāra Marici Muni Marici Parivrājaka Materiality 1 Matter 1, 2, 3 Mahā ghosendra 120 Mabèndra 129 Mānas Sarovara 68 Mānusottara 20, 22 Mithyātva 37, 49, 64, 81, 82 Moba 176 Mohaniya 67, 82 Moksa 1, 45, 68, 85, 150 Mokşa mārga 45, 68, 150 Moksa Pada 185 Mount Astāpada 177, 180 Mount mèru 21 Muktātma 1, 7, 8 Mundane 1, 2, 3 Nami 15, 156 Nandana Vana 209 Nandiśvara Dvipa 22 Xaraka Gati 13 Nayasāra 73, 75, 76, 78, 84, 85 Vāga Kumāra Vārakas 14 Nāraka Bhumi 14 Virjara 5 Nirvāņa 186 Virveda 65 Visadha 22 Visarva Sarnyaktva 61 Vīla 22

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Nila Lośyā 137 Non-living 1, 2 Non-Soul 1, 2 Padma Lośyā 137 Pancendriya 14 Panka Prabha 139 Paramādhāmi 138 Paryāpta 9 Paryāpti 17 Paryaya 9 Patanga 126 Perfect Knowledge 1 Prabhajanèndra 120 Prakāmya 15 Pramāda 53 Prāņa 4, 17 Prithvi Kāya 10 Pudgala 1 Punya 4 Puriuia-tala Purnèndra 120 Puşkara-vara Dvipa 20 Puspamitra 208 Ramyaka Kşetra 22 Rasanā Indriya 4 Ratna Prabhā 139 Rāja Risabha-deva Rājya Kathā 53 Rijusutra 48 Rişabha-deva Swāmi Romapakkhi 17 Rukmini 22 Sankā 85 Satrumardana 72, 73, 75 Sasa Näga 85 Sikharin 22
Sila 102, 105 Śrotrendriya 4 Sukla-dhyāna Sukla Laśyā 137, 138 Śvasośvāsa 4 Sakāma Rūpitva 9 Samsaya 52 Samsāri Jiva 9 Samvara 3 Samvega 65 Samyaktva 8, 65, 84, 85 Sangraha Naya 48 Sanjni 15 Sanat Kumára 138 Sa-prāņa Sthāvara ! Saudharma ddva-loka 138 Saudharmèadra 129 Sadharaṇa Vanaspati Kāya 11,12 Sāla 65 Soul 1, 2 Sparśana Indriya 4 Sthāvara 9, 13, 22 Sthânāka Sannivèsa 208 Stri-Katha 53 Su-deva 24 Su-dharma 31 Su-guru 34 Su-patra Dāna 68, 88 Susumāra 16 Suvarņa Kumāra Sūksmatva 8 Sūmangala 68, 154 Sūndari 68, 154 Sürasena 209, 211 Svayambhu Rawana 22 Svayam Prabhā 22

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Taman Prabhā 20 Tauiab Tamah Prabhā 20 Tejolesya 136 Thalaoara Jivas 16, 17 Tiryanca 14 Trasa Jivas 9. Tri-indriyas 13 Udaddhi Kumāra Urdhva Loka 20 Vacana Yoga 4 Vaikriyaka Sarira 15 Vaimānika 129 Vanaspati Kāya 11 Vasitva 15 Vàlukā Prabha 20 Vana Vyantara 126, 127 Varuni-vara Dvipa 22 Vāta Valaya 19
Váyu Kaya 4 Vāyu Kumāra 113, 118, 119 Vådaniya Karna 69 Vedāntists 3 Vèņu-dévèndra 120 Viddha Kśdtra 22 Vidya dhara 176 Vidyut Kumāra 120 Vikalendriya 53 Vinami 156 Vinaya 52 Vinita Nagari 148 Visisthendra 120 Virya 6 Vyantara 21, 126, 127, 134 Vyavahāra Naya 51 Vyavahāra Rāśi 12

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Šramaņa Bhagavān Mahāvira
VOLUME I. PART II.
LIFE

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INTRODUCTION.
It is important to remember that during the First Previous Bhava, the soul of Ŝramana Bhagavan Mahavira, as Nayasāra had acquired Samayakta (Right Belief) soon after his coming in contact with the Jaina Sadhūs who had lost their way in the forest in which he was supervising the work of preparing timber for his king's use.
During the Second Bhava, he was a god in Saudharma déva-lola
During his Third Previous Bhava, the soul of Sramana Bhagavān Mabăvira as Marici Muni becomes slack in ascetic life after taking Bhāgavati Dikṣā, and over-powered by Mithyätva Mohaniya Karma, he had to be born in low families during his future existences as a human being, up to his fifteenth previous bhava as will be seen from the Table given below. Bhava. Third Son of Bharata Cakravartla. Fourth As a god in Brahma déva-loka. Fifth
As a Brāhmana named Kausika in Kollaka village. Sixth
As a Brāhmana aamed Puspamitra. Seventb
As a god in Saudharma deva-loka. Eighth As a Brāhmaga named Agaidyota in Caity Sannivesa Ninth As a god in Isána déya-loka. Tenth As a Brahmapa named Agnibhūti la Mandira village. Eleventh As a god in Sanat Kumāra déva-loka. Twelvth As a Brāhmaga named Bharadvaja in Svetambikā. Thirteenth As a god in Mahendra déva-loke. Fourteenth As a Brāhmaga named Thāvara at Raja-griba
Nagara, Fifteenth Ag . Magnificent god la Brahma déva-loka.
Descending from Brahma déva-loke, the soul of Marici Muni was born during the Sixteenth Previous Bbava of Sramaga Bhagavån Mahävara as Visvabhūti Kunara in the family of King

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Viśva -nandi of Rajagriha Nagara. Viśvabhūti Kumāra had Bhāgavati-Diksă, and he practised severe penance. During the Seventeenth Previous Bhava, he was born as a god in Mahāśukra déva-loka,
Descending from Mahāśukra déva-loka, the soul of Viśvabhuti Muni was born as Tripristha Vasudeva during the Eighteenth Previous Bhava of Śram ana Bhagavan Mahāvira. As a result of many wars causing deaths of thousands of warriors and numerous kings and other evil acts, he was born in Seventh Hell. It was during this bhava, that the soul of Śramana Bhagavan Mahavira as Tripristha Vasudeva did the cruel act of pouring molten lead into both the ears of his bed-chamber attendant for which he had to suffer the agonies of wooden sticks thrust into both his ears during his twenty-seventh bhava as a Tirthankara.
During the Nineteenth Previous Bhava, he was born as as a Naraka (hellish being) in the Seventh Hell.
During the Twentieth Previous Bhava, the soul of Nayasara was born as a llon.
On the completion of his life as a lion, he was born as a Naraka in Fourth Hell during his Twenty-first Previous Bhava.
After wandering in Samsara as a human being and as a tiryanca for several minor bhavas, the soul of Nayasara during the Twenty-second Previous Bhava was born in royal family as Prince Vimala son of King Priya-mitra of Rathapura. He was made a king. King Vimala once set free a large flock of innocent deer entrapped by a hunter. He was merciful and bene-volent King Vimala had Bhagavati Dikṣā, and as Vimala Muni, he practised severe penance. It seems there was a minor bhava as a god* after this bhava.
*Sriman Guna Candra Sūri in his Prakrit Mahāvīra Cariyani mentions this bhava. Works like Trigaṣṭhi Śataka Puruşa Caritra, Avasyakacurni and some other works do not inention this bhava this be a bhava as a vyantara may or any other celestial being. Other celestial bhavas were Vaimänika,
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During the Twenty-third Previous Bhava, he was Priyamstra Cakravartin. During the latter part of his life Priya-mitra Cakravartin took Bhāgavati Dīksā, and as Priya-mitra Muni, he led & strict exemplary ascetic life, and observed sever austerities for thousands of years.
During the Twenty-fourth Previous Bhava, the soul of Nayasăra, as Priya-mitra Mund of the preceding bhava, was born as a beautiful god in Sarvārtha Vimăna of Maha Sukra déva-loka.
Descending from Saryártha Vimāna, the soul of Priyamitra Muni was born as Nandana Kumāra in the royal family of King Jita Satru of Chatră Nagari, during the Twenty-fifth Previous Bhava of śramana Bhagavān Mahavira. Nandana Kumara was installed as a king by his father, King Nardana governed his kingdom very judiclously. He was merciful and benevolent. Renouncing the worldly pleasures of excellent royal wealth King Nandana had Bbägavati Dilşa, As Nandana Muni, be led an exemplary ascetic life and practised sever austeries. He had 1180 645, fastings of one month each and be carefully worshipped all the twenty sthgnakas of Visa-sthānaka Pada Tapa, and be thereby earned for himself, Tirthankara Nāma Goira Karma ( a highly auspicious-but extremety rars-Karma of being born as a Tirthankara.
During the Twenty-sixth Previous Bhava of Sramapa Bhagavān Mahāvira, the soul of Nayasāra of the First Bhava, was born as an affluent god in Puspottara Vimāna of Prāņat déva-loka ( Tenth svaraga-loka ) with an age-limit of twenty Sagaropams.
After completing his age-limit as a celestial beldg, the the soul of Nayasära, having descerded from the Prāņat dévaloka, took the form of a foetus in the womb of Brakmaņi Dévānandā, wife of Brāhmaṇa-Risabhs-datta of Kodāla-gotra, in Māhana Kunda-grama Nagara on the sixth day of the bright balf of Āşāda-mārr, during the Twenty-seventh Bbaya of Śramaņa Bhagavān Mahāvira.

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CONTENTS, Chapter I Sixteenth Previous. Bhaya Villva-bhūti Kumāra
Vitva-bhūcl Muni Seventeenth Previous Bhava: 1-45 Chapter II Eighteenth Previous Bhava-Triprigtha Väsudova
46 Chapter III Nineteenth to Twenty-second Previous
Bhavas Chapter IV Twenty-third Previous Bhava-Priya
mitra Cakravartin; Priya-mitra Muni, Twenty
Fourth Previous Bhava Chapter V Twenty-fifth Previous Bhava Nandana
Rāja-Nandana Muni Chapter VI Twenty-sixth Previous Bhava
Appendix Appendix Appendix Appendix Appendix Appendix
No. 1 No. 2 No. 3 No.
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an town
106 144
No.
156
No. 6
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Sramaņa Bhagavān Mahavira
VOLUME I. PART II.
CHAPTERI
Sixteenth Previous Bhava
Vivabhūti Muni In the famous town of TETTE AR Rājagriha Nagara, -which was most leading (like a diadem ) among the principal towns of Bharata Kșétra in Jambū–dvipa, and which was appearing lovely by the various festivals occurring there daily,-there was a king named Faransit Visvanandî; who was foremost among donors; who was a favourite of meritorious people; who was popular with the public; who was as dear as life itself to his relatives and acquaintances; who had sportively placed the burden of governing the world on his powerful tong arms; and who was capable of knowing the essence of True Religion by the superiority of his pure intellect. He had a queen named HET Madanalékbā, and a prince Fanarta Višākhanandi, and a crown. prince named fasurata Vtsākhabhūti, who was greatly attached to him by a strong bond of love towards himself and who was separate only by body.

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The crown-prince Višākbabhūti had a wife named snfcoft Dhāriņi who was clever, like the soil of the land Rohanācala, a mountain (Adam's Peak in Ceylon ), in preserving her beauty and her numerous qualities.
The soul of Marici having descended from att (Brahma déva-loka ) and having repeatedly wandered several times in the four gatis (conditions of transmigration) of this Samsāra, took the form of a foetus in the womb of groft Dharini, as a consequence of meritorious deeds during his previ. ous lives On an auspicious day, he was born. He was named faxafa Visvabhūti. In due course of time, he became skilful in various arts and sciences. Having entered the age of adolescence, he was married with thirty-two charming girls, -born in excellent royal families and as beautiful as celestial damsels,-and was passing his time in the enjoyment of the various pleasures of this world with them.
Spring-Season. Then, with the advent of af Vasanta Ritu, the Spring-season,-capable of producing changes in the three worlds, producing loveliness in trees and astonishment in the hearts of ascetics,-in which the speed of the gait of middle-aged women is lessened by the weight of their rounded breasts; the southern wind, moving to and fro by the deep sighs of young love-lorn girls separated from their beloved ones, and becoming fragrant with the perfume of Candana (Sandal), Nipa (Nauclea Kadamba), Kumud ( Night-lotus ) Kamala ( Day-lotus), and Fase (Kuvalaya) blue-lotus, -was blowing in the four directions, and enamoured by its fragrant sinell the Treferrer Gandha-siudura (intoxicated elephant with rut on its temples which by its scent frightens away other elephants ) was roaring loudly under the suspicion of the presence of an intoxicated elephant there.
The dancing of courtezans at various places appeared very pleasant, accompanied as it was with excellent music agreeably combined with the sound of gold anklets produced by their

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walking round swifty, with the charming soft note of the tinkling of their jewelled bracelets, and with the timely tunes of the jingling of bells attached to their breast-coats reaching the buttocks.
Prince Visvabhūti going to Pleasure-Garden.
With the object of seeing the great festival of spring-time Prince fasayfa Visvabbūti, followed by the entire splendour of his retinue of sycophant-servants, soldiers, and family servants, and accompanied by an aggregate of female courtiers, his young wives, and other females of his harem, -went into the pleasuregarden named " VEF Puspa Karaṇpaka,—where the trees were looking elegant as if they were singing on account of the hordes of enamoured drones who were roaming around them with the object of tasting the plentiful juice of their flowers, as if they were dancing on account of their large branch-like offshoots set in motion by fierce wind, and as if they were smiling on account of the long-petal-leaves of a Kétaki,-name of a Aower-plant, (Pandanus Odoratimus)-which were aus white as a mass of foam, and which were perfectly developed-where the trees of Jambu (Rose-apples) Jambira (Citrunes Jambirica) Khajuri (Date-palm ) Anjana (a kind of tree), tall Nòrikér ( Cocoa-nut) Phanasa (Jack-fruit), Arjuna (name of a tree), Khedira (a kind of acacia) Srikhanda (sandal tree), Karpura (Camphor tree), Prigi (betal-palm, areca catechu), Preyala (Buchanania latifolia commonly called Piyal), Nima (a tree with bitter fruits; Azadirchta Indica), Amra (Mango tree), Bakula (Minusops Elenge, said to blossom on being sprinkled with wine from the mouth of young women ), Vata (Indian fig-tree) Peepal (Sacred Fig-tree and its fruit, Ficus Religiosa), Kadali (Plantain tree). Navamallıkā (Double jasmine, Jasminum Sambic), Madhavl (Spring-creeper bearing fragrant white flowers (Gaertnera Racemosa), Sala (Vatica Robusta ), Sallaki incense tree, Boswelia Thurifera), Sāga (teak-wood), Nipa (Nau. clea Cadamba), Hintāla (a kind of palm-Phoenix Paludosa ), az Vamsa (bamboo), aforos Tāpiccha, (a Tamāla tree), Foggr Kacchura an aquatic plant, and other trees were carefully preserved with

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sufficient water, and they always looked elegant. At some places the pleasure-garden was decorated with the clusters of blossoms of mango-tree; at some places, it was adorned with the fresh sprouts of Asoka tree; at some places, it was appearing pleasant by the scarlet-red footprints of young females of noble birth; at some places, it was intermixed wirh a collection of fresh flowers of red rose plants; at some places, it was abounding in rows of buzzing bees; and at some places, the pleasure:garden was abounding in groups of flowers of proat Mālati, a kind of Jasmine with fragrant white flowers which open towards evening (Jasminum Grandiflorum). It seemed as if the plesure-garden becoming joyful, was showing its splendour. Besides this, the pleasuregarden was inhabited by various birds such as firmuga Kārandava, a kind of duck, Ee Hamsa, swan, Baka, a kind of beron (Ardea Nivea) (regarded as a type of circumspection as well as roguery and hypocrisy), Tan Cakravāka, Ruddy Goose, (the male and female regarded as a pattern of conjugal love are supposed to pass the night apart during which their plaintive cries are beard; poets frequently refer to the pangs suffered by them in separation),
RUE Bhārapda, (a kind of bird with two strong necks and bills and one body, three legs, with speech resembling human speech, and with very powerful and extensive wings capable of carrying three to four elephants on them. This bird is regarded as a type of carefulness, which Yogis and other people desirous of spiritual advancement are recommended to imitate. The bird is always careful to take its food by means of one bill only at a time, but it is said, it dies when there arises a separate dentre of taking food of a different kind by means of each of the two bills), TSuka, Parrots, ** Kurara, Osprey, Cakora, a kind of partridge (Perdix Rufa-supposed to feed on troon-beams; hence an eye that gazes on a face of moon-like beauty is so called; its eye is supposed to turn red at the sight of poisoned food), per Cataka, a kind of Cuckoo (supposed to live on drops of rain only), for Jalakhaga, an aquatic bird a tte Khanjavita, Wag-tail, artre Hārīta, ( a kind of pigeon ), and pigeons of five colours who were living there as if they were affectionate brothers.

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Besides, lovely young women separated from their beloved ones and worn out miserably by the strokes of unendurable arrows of the God of Love, were passing their days, closing their ears with their own hands out of fear of becoming swooned by hearing the clear and melodious cry of the Indian Cuckoo, while resting on a bed of soft qura Mpiņāla, esculent tubular fibrous roots of the lotus-plant and of tender leaves of young lotuses, and the trees of 4 Campaka - Michelia Champaca, crowned as it were with clusters of fresh flowers, appeared as if they were ready to burn away the multitude of travellers by exciting the fire of sexual love in them, and on seeing the disc of the Sun covered with flower-juice wafted there by fierce wind, the wall Cakravāka birds-ruddy geese, male and female, were under the Impression of PT Sandhyā,-e vening twilight-even at mid-day. In it, the trees with flowers on them, did not endure pressure from people but pious saints were restraining their organs of senses and passions, and female snakes were eager to remain in beautiful creepers, and coguettish girls were intent on the pastime of a particle of happiness.
When Viśvabhūti, Kumāra accompanied by beautiful young females and led by his astonished retinue of domestic-servants, was roaming about in the central part of the pleasure-garden and carefully examining the splendour of the garden, a gardener went to him and said, "O prince! You please cheerfully examine here These rows of mango-trees are beginning to have clusters of blossoms; the jasmines are flowering; these tender Asoka trees have visible sprouts, the crimson amaranths have buds on them: these oleander planis are commencing to have flowers; and this Punnāga tree (Rottleria Tinctoria) has new offshoots on them."
In this way, the Prince was passing his time by amusing himself in the pleasure-garden At times, he used to hear discoursts on statesmanship; at times, he was thinking about some mystical meaning; at times, he used to have dramatic reprentation of plays composed by distinguished poets by actors who were clever in the art of acting and in reproducing blandish

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ments of amorous women and of different gestures of hands, feet, eyes etc; and at times, he was listening to the music of Viņā,-Indian Lute,-played by some clever songster, in the Pancama (fifth-later seventh) musical note of the Indian scale, rendered delightful by pleasant metrical timing
While living in this way in a solitary locality, Prince Viśvabhūti, one day, heard the following taunting words of a female messenger :
O lord! the other day you gave her the stain of inferiority for the whole life, while accepting her as your co-wife O fortunate man! While bringing fresh lotus-stalks to her for the purpose of pacifying her unbearable fire of separation, all the lotusstalks in the ponds were exhausted; while collecting young blossoms of mango-tree daily for her protection, the nails of my fingers were worn out; while driving away every moment the sweet-voiced Cuckoo who was making her shrill cries near her, my arms became exhausted; and saying frequently, "Here comes your beloved one! He must be the same person. Have courage for a while, " my tongue got tired of speaking. Now your affec tionate one is in a miserable condition. Therefore, if you like to keep her alive, O Prince! You immediately go to her
33
Besides this, the Prince was passing his time in amusing himself with the best methods of pacifying wrath of some blunder in addressing their names; sometimes, in playing with parrots and fm Särikā, female parrots, sometimes, in hearing the noise of quarrels among his beautiful young wives; sometimes, in supplying nourishing materials desirable for new plants brought from various distant countries; and sometimes, in witnessing the dancing of intoxicated forest pea-cocks.
One day, while playing gambling with his young wives, it became mid-day, and the Prince, accompanied by the females of his harem, came out for sporting in water and went to the lake in the pleasure-garden. While being dragged along with the current of a big wave, the Prince was in a moment, seen

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witholding the force of a large mass of springing water caused by his precipitous fall from a tree on the shore of the lake The young girls, creating a melodious sound by their jewelled girdles, moving their eyes to and fro with fear, and mutually instigated, began forcibly to push each other into the water. The Prince, chen, began to amuse himself by discharging a fine stream of water from gold syringes over some of the bold young girls who were sitting on swans with a feeling of pride and slight fear By the rise of the curruut of water like the approach of rains from deuse clouds, all the lotuses in the lake appeared to be be drowned as if conquered by the charm of the beauty of the faces of these young girls. After doing a number of amusing sports in water, the Prince accompanied by young females of his barem, came out of the lake and went into his dwellingpiace there.
With the setting of the crest-jewel of the sky-the Sunlotus-flowers became closed with the wrath of affectionate women, the pairs of Thall Cakravāka birds became separated with the separation of pairs during day-time; owls began to roam about joyfully like unchaste women; birds accomodated themselves in their individual places like ascetics who have taken a vow of silence ); terrible darkness spread like the army of evil spirits, and lamps of evening-time appeared every where like Gods of Love,
With the approach of night-fall, the Prince, having done his evening-prayers, and having passed some time in Interesting and slightly funny conversation, or in musical entertainment, slept on a cot of happiness.
In regular order, the night passed; and with the rise of the Sun the next day, the Prince got up from his cot and having done his usual morning prayers, he began to enjoy happiness with coquettish handsome girls like a shining god. He passed many days in amusing himself uninterruptedly in this way, in the pleasure-garden.

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Queen Madana-Lékhā One day, some maid-servants of the chief consort of King Visvanandi went futo the pleasure-garden, for the purpose of bringing flowers, fruits etc for her On seeing the Prince Visvabhūti taking delight in amator gestures while amusing himself with the females of his harem, they became excessively enraged and with their hearts pierced with the thorn, of jealousy, they at once went back and narrated to the queen the whole account of the amusements of the prince in the pleasure-garden. With a deep sigh for a moment, they again said, O queen! What is the use of this existence of yours or of the extent of your kingdom? What is the use of this grandeur of yours! If your son Visākhanandi cannot enjoy the pleasures of the Puspakarandaka pleasure-garden, all this grandeur of yours is in valn" On hearing this and actuated by inherent thoughtlessness of a woman, natural want of foresightedness in a woman, dullness of intellect, and by fearlessness about a stain on one's family, the chief consort of the king was vehemently enraged. She abandoned her meals and the toilet of her body. She sent her female companions to different places and accompanied by a few maidservants, she entered a qc Kopagriha, a resortitig-plare for one who is enraged.
When king Visvanandî went there at night and he could not find the queen, and when he asked the maid-servant of the bed-chamber and other servants of the barem one of them said "O lord I The queen, with a face full of intense sorrow for some unknown reason, has entered the Te Kopagriha The king immediately went there, and on seeing the queen sighing deeply as if disabled to take an upward respiration and burning with rage, he sat on a seat offerred to him, and said "O queen! Why this changed condition of yours? What is the reason for it? Tell me the truth I do not at all remember if I have done any unseemly behaviour towards you None of my domestic servants can insult you in the least. Besides, there is no lack of jewelled ornaments of various kinds. Then, why should there be useless wrath?

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The queen said 'O great king! All you say is quite true. There is nothing wanting here But what is the use of that which is simply futile and common in the whole world! The king replied—"Then, what is un-futile and un--common in the whole world! The queen said "O great king! The enjoyment of pleasures in the Puspa-karaņdaka pleasure-garden. The king said, "How are you interested in it? The queen said, “I am interested in it as I want it for enjoyment of pleasures there for my son Višākhanandi The king said "O queen! Do not be angry, leave aside this evil sentiment, avoid the fickleness easily suitable to women; remember the regular order of over family; have you ever seen any prince of our family entering the Puspakarandaka pleasure-garden when one prince is already there? How can I break the settled rule of my ancee tors! Any how, you ask for some-thing else for the present."
The queen said "O noble-minded king! You go to your dwelling--place. What is the use of any other thing except the amusement in the pleasure garden! Without it, I have no interest in royalty, dominions, wealth, kinsmen, brothers, or nourishment of my body. O king! while I am alive, if I do not see my son amusing himself in the pleasure-garden, under your graceousness, this existence of mine is fruitless. O lord ! if this desire of mine cannot be fulfilled in your presence, then, leaving everything else aside, you should entertain some doubt about taking even my meals. Besldes, O Sire! I think, you are made of adamant, that you are sitting happily although you are seeing the miserable state of humiliation of your son. Ah! you are not at all pained at it.” Even though the mind of the king was firm, however, it became distressed on account of affection, by the various water-like words of the queen, like the bank of a great river. The king said, 'O beautiful lady! Do not be distressed. Remember your duty. Leaving every thing else aside, this life of mine is at your disposal' Having reconciled her mind in a number of ways, the king, then went to the royal court
There, the king called to-gether his ministers and privately narrated to them, the whole account of the wrath of the queen,

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and the settled rule of his family. The ministers said, “O king! You become calm. We shall go to the queen and reconcile her mind." With the permission of the king, they went to the queen and tried to pursuade her in various ways, but her mind was not reconciled at all. The ministers then, greatly disappointed, went back to the king, and said, "O king! Indeed the queen's, wrath is intense. She may perhaps, have recourse to untimely death. It is better therefore to reconcile her mind by any means The king said, "Ab! What do you say! Do you not know the established usage of my family that when one prince is amusing himself in the pleasure-garden, another cannot enter it? For the present, with the advent of the Spring, prince Visvabhūti has been amusing himself with various sports in the pleasure-garden." The ministers said, O great king! We all know it. But the obstiDacy of a female is hard to be repressed." The king, then said with great remorse, "On one side, there is a violation of an established usage of my family, and on the other, there is death of my beloved wife. For the present, I am in a great calamity. The minds of firmly affectionate kinsmen and friends, will certainly be alienated in acco. rdance with a ruling of fate during this time of adversity. Besldes, the disgrace-that the king enslaved by a woman does not think of what is appropriate and what is not-will uninterruptedly spread in all the directions and will continue to exist for a long time. Therefore, O ministers I now find out some pure remedy by which the queen will remain allve and the established usage of the family be preserved.” On hearing this, the ministers saying “ Just as your Majesty orders,” met in a solitary place, and having thoroughly decided on the true nature of the work with their clever Intellect, they informed the king :
"O great king ! Under such circumstances, it is quite appropriate that messengers carrying letters and written documents should bring letters with the intimation that a certain feudatory prince of the neighbouring village, has become insolent and that he has been devastating the surrounding country, and they should give these letters to you. On reading those letters, you should give orders for the marching of an army against him. All the

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feudatory princes will be thrown into confusion. On hearing this accident, Prince Vigvabhūti will immediately leave the Puşpakarandaks pleasure-garden, and will come here. It will be quite suttabte in both ways." The king accepted the advice; the ministers got up, and they rarrated the device to the queen, who was sitting in the solitary place. The queen was pleased; she took her meals and abandoned her wrath.
The next day, the ministers brought some persons with their legs (from ankle to knee ) full of dust and appearing to be exhausted by continuous walking, with fraudulent letters in their hands into the presence of the king, and they gave him those letters. The king read them, and having known their meaning, he ordered his servants with an acme of fury :
" O brave people ! Beat the kettle-drum for preparations for the battle-field; make ready the elephants and send them out of the town; put on divine weapons. Bring the elephant qucfea Jaya-hasti, for me so that I will lead the march.” The servants did everything, as ordered by the king.
Prince Visvabhūti Sent to Purusasinha.
On hearing the sound of the kettle-drum, all the feudatorý princes were greatly agitated, the soldiers became ready, the horses began to run about in all directions, and all the gene. rals assembled. Wbat to say more? The entire locality appeared distarbed. The king led the march. Having come to know that the king was marching for the battle-field, Prince Visvabhūti came out of the Puspakarandaka pleasure-garden, md approaching the klag, he bowed down at his feet, and inquired about the cause of his sudden march. The king said.” O child ! a tribu. tary chlef Damod gorfer Puruşabiqpha, of the neighbouring boundary, who was affectionate and obedient before, has become very Insolent, and he has been oppressing people of the nelghbouring villages. He has been violating the orders of the ruling authorl. ties. O son ! It is a grhat humiliation to me; who will lead a

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life uselessly defiled by seelng the country acquired by his father or his fore-tathers going into the hands of other people ? NowB-days, some valient people of a family, subjugate their enemies with their powerful arms, and take away their countries, but we are not even able to protect our land. Why do females give birth to sons who are devoid of force of energy? Who are a source of rejoicing for their enemies? Who are without resoluteness, and who are without friends? Therefore, my dear son ! it is quite suitable for me to have recourge to battle-field which is like water in washing away che mire of disgrace, and an invigorating medicine for a person afflicted by old age.” When addressed in this way, the prince, angrily pressing his two lips together fell down at the feet of the king, and imploringly said “ Father ! you leave off the sudden impulse of your anger. Why do you attach so much importance to that wicked man ? A maned lion who can sportively crush the temples of rutting elephants, will never like to attack a jackal. How can an Indra's thunder-bolt which is powerful enough to grind tops of high mountain-ranges, spend up its force on a castor plant ? Can a planet which seizes and eclipses the Full Moon and Sun, desire to eclipse the multitude of stars? O father ! therefore, you desist from this adventure of yours, but order me, so that with your grace, 1 may remove the itching of the hands of the hypocrite, who has become proud of his valour. Besides, it is not desirable for a father to enter into such an enterprise when we-his sonsare existing. Indeed, your glory alone, will certainly accomplish buch deeds. Because, with the rise of the Sun, on the gate Purvācala-Sun-rise Mountain, only the rays of the Sun, are able to overthrow the darkness existing everywhere. Only the foodtide of a calm and deep ocean, can approach, as a great current, the regions of TSC33 Pãtāla Kalaša, (the subterranian pont situated in the Salt Sea. ). The lotuses with excellent leaves, bude, and atamens, shining on tall stalks on the Himalayas, are destroyed by grains of snow-flakes brought to them by winds." With these pertinent words of the prince, the king ordered him to lead the march.

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The prince, accepting the command of the king, ordered the march, and the army consisting of four constituent parts began to move on. The elephants darkening the directions with the fragrant temple-juice oozing out from their temples, forming crooked lines of the fragrant temple-juice by the brisk fiapping of their ears, creating a presumption about the churning of the
RETT Kșira Sagara, (the Milk Ocean ), by the roaring of their terrible sound, appearing like the vault of the sky dazzling with bright stars or beautified with ornaments like stars, appearing elegant like forests of plantain-trees, elephants with their formidable temples smeared with red chalk, and elephants, who were tall like moveable mountain-rangesimmediately commenced the march.
The horses, as swift as the wind, digging the ground with the topmost parts of their hard iron-hoofs, and spreading the fame of the prince, under the pretence of blowing out foambegan to move on.
Warriors with spears, bows, sharp lances, javelins, and swords in their hands-warriors equipped with armours and with the strength of their powerful arms-warriors regarding the enemy's army as worn-out grass by the intensity of their valour; warriors whose armours had broken loose by the stretching produced by the exclamation every moment of the cry of Ah ! warriors-who had sent back home their beloved persons and warriors who were eminent for their pride of adventurewent along
Besides, chariots filled with weapons of various kinds, formidable with the rattling noise of their heavily-laden wheels, and chariots adorned with flags moving in all directions with the wind-began to run about.
In this way, the complete army ( consisting of infantry, cavalry, elephants, and chariots) became ready with increasing delight, before the , rince, like the meritorious karma acquired by giving gifts to ascetics

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Then, destroying big settlements of Bhila tribes established on tops of mountains, menacing robbers intent upon harassing the public, observing the earth adorned with towns, villages, mountains, and gardens, and accepting various ornaments, elephants, horses, and other articles given by tributary chiefs Visvabhūti Kumāra reached Mount Vindhya.
Keeping his army in a safe locality, the Prince accompanied by a few clever ministers, went to Vindhya-giri out of curiosity He saw tall intoxicated elephants grazing at pleasure on the way and eating big grape-creepers growing on the banks of the tarret Révā Nadi (River Narmada), hearing the qq Pancama ( fifth later seventh ) note of Indian music uttered by celestial songsters along with their affecttionate young females and accompanied with the soft note of clapping of their hands and witnessing the frantic dance of pea-cocks considering themselves as wise without being taught, under the apprehension of the sound of dense clouds on hearing the purling of torrents. Going onward, he saw a frightful forest-fire, singing as at were by the hum of the fierce wind, laughing out as it were by the pouring out of sparks jumping very high, dancing as it were, by big fire spreading everywhere by fierce winds, and appearing as If it had loosened its mass of hair by the veil of smoke reacbing the vault of the sky, crossing it and going onward, the Prince ascended Mount Vindhya, which was of a very elevated height and full of elegant bamboos like a tall principal man of noble birth; which was full of scenery of various sorts like the treasure of excellent gems, wealth, etc of a king; which was inhabited by numerous people of variout kinds, on the other side, whose feet were adorned by numerous people; which was hard-hearted like a contemptible creature, in the other case, was occupi-d by wicked animals; and which, being of a coarse nature was hard to be crossed like the heart of a female; and which was appearing beautiful by the water-bearing lakes. Greatly exbausted by wandering about for a long time in forests, torrents, caves, Hummits hard to climb, pleasure-houges of plantain-trees, slabs fragant with divine odours, and in lovely localities of different

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kinde, the Prince sat in a pleasure-house of Aeron Mādhavilatā, (the Spring-creeper) A bard, at that time, said, O prince! You are also like Vindhya-giri, because Vindya-giri is associated with ahal Narmadā river and you are associated with courtjesters; the mountain is full of deer and you are equipped with bows; the mountain has a gathering of big elephants and young elephants, and you are devoid of quarrels in your family and you are compassionate; the mountain maintains the burden of the earth, and you are indulgent; the mountain is pleasing to gods and you are pleasing to learned men; the mountain appears beautiful with her Madan plants and you are as beautiful as HCA Madana-the God of Love; you are not, in any way, inferior to Mount Vindhya." The prince was greatly pleased, and he said O! he has given a good description of the great mountain, so give him one hundred thousand gold coins ” The treasurer saying Just as your majesty orders" Immediately executed the order.
After a while, the Prince reached his dwelling-place, and journeying onwards, he went into the adjourning country. On minute observation, there he saw his country-men delight-fully enjoying themselves, and cows, buffaloes, camels, asses, and other beasts happy and the towns and villages affluent with corn and wealth Becoming astonished, he called leading citizens and merchants of the country into his presence and giving them betel leaves and betelnuts, he asked them about the comforts or trouble of the people there They replied "O princel while remaining in the grated enclosure of your powerful arms, which cunning man will desire even to harass us deliberately? Which wise man having regard for his own life, will desire to pluck the many of the lion or will strech out his hand to take away, the gem from the hood of Nāga (the venomous serpent king)? However, the only slight trouble is that prostitutes who were showing great affection and were bereft of hope even by the arrows of side-glances liberated from their bow-like eyes, are now able to attract and entice the hearts of travellers in all the directions Besides, although there are best of ascet' :8 vho are intent upon preaching about the miseries of the enjoyment of sensual pleasures, and are able to

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show, every day, the True Path of Duty, we house-holders, doubting the existence of fear of the next life, desire for the enjoyment of pleasures of various kinds, and there, we are not able to attain the desired object."
On hearing the prince, expand'ng slightly his cheeks, smiling a litely and praising the arra..gement of their words, had belel leaves and betel- nuts distributed to the leading citizens and merchants, and he sent them away.
The prince then, sent word through a messenger to Purusasimha, “ The prince is very anxious to see you." Purusasimha sent some of his principal persons to the prince and the prince, at their persistent request, went with them. His entry into the capital city of Puruşasimba was done with great splendour. He was very hospitably treated and well-fed. Puruşasimha, then, made him presents of elephants, horses, chariots, and much wealth, and with his two open bands heid together hollowed in the form of a folded cavity raised to the fore-head, requested the prince thus- " O prince you have done me a great favour by sanctifying my residence with your lotus-like feet. Now you remain for some days here. Your presence is hard to be obtained" The prince said, "O king ! the continuity of your affection is unprecedented, your lovely conversation is uncommonly polite; your hospitality is wonderful; and your goodness is inconceivable. You have attracted my mind beyond measure in a moment by the multitude of your virtuous qualities. Even if I were to remain here for some more days, I cannot easily over-come the reconclliation of my mind." It is verlly said,
अत एव हि नेच्छन्ति साधवः सत्समागमम् । यद्वियागासिलूनस्य, मनसो नास्ति मैषजम् ।।
Ata éva hi nécchanti sādbavah satsamāgamam,
Yadviyogācilūnasya, manaso nāsti bhaişajam. It is for this very reason, indeed, that ascetics do not

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desire for confluence of good persons, because their is no remedy for the mind severed by the sword of their separation. Therefore, give me your consent to depart from here
With tears in his eyes caused by the grief of unbearable separation, Purusasimha accompanied the Prince with a retinue of elephants, horses, and chariots,, for a long distance, and then returned home.
The Prince, by uninterrupted journeying, commenced to return to Rājagriha Nagara.
Here, King Visvanandi toid Vişākhanandi Kumāra- “O child! Enjoy the pleasures of the splendour of the forest in company with gazelle-eyed young females, without fear even from Indra himself, in this pleasure-garden."
Leaving aside all his other engagements, Višākhanandt Kumāra lived in the Puspakarandaka pleasure-garden with increasing delight in company with handsome young females, and began to amuse himself with various sports there.
33. After uninterrupted journeying, Visvabhūti Kumāra arrived at Rājagriha Nagara, Me sent away the feudatory princes, the generals of the army, and other persons to their respective places, and on account of his long-timed eagerness of visiting the pleasure-garden owing to his intense fondness for it, Prince Visvabhūti tried to enter the Puspakarandaka pleasure-garden. The gate-keeper at the door said, "O prince! it is not advisable to enter the garden now, Prince Višākhanadi is amusing himself here with the females of his harem. Visvabbūti Kumāra inquired, “When did he come here"? The gate-keeper replied;"Immediately after you left the place.”
Then with his eyes red-shot with violent anger, with bis eye-brows raised high on the fore-head, with his face bewildered and terrifying, and with drops of copious prespiration flowing instantly, the Prince began to tbink thus-“ Under the pretence of an insolent behaviour of a neighbouring feudatory chief, the
3

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king has, indeed, intentionally driven me away from the Puspakarandaka pleasure-garden. I have seen with my own eyes that the towns, villages, grazing places etc in that country are perfectly quiet, the whole country is affluent with wealth and corn and perfectly free from the fear of harassment from other rulers, robbers, or other individuals. The king has made this deceitful arrangement for the purpose of allowing his son to amuse himself in the pleasure-garden with the object of avoiding infamy of violating the established usage of his family He has positively done wrong. Fraudulent behaviour with one who has thorough confidence in him, is not worthy of him."
After a while, angrily threatening the servants of Visakhanandi, the Prince said, "O wicked persons ! Why did you enter the Puspakarandaka garden although I had not quitted it? What strength have you? Or, why do you wilfully take delight here without knowing the prowess of other individuals ? Who will protect you while you are being defeated at my hands ? "
Then, under the influence of irresistible arrogance and with the object of showing his valour, he gave a forcible blow with his fist to a big #rufet Kapittha tree (Wood-apple tree, ) with branches hanging low with the burden of its fruits. By the blow, the surface of the ground began to quiver as if struck with chief mountain-ranges, and by the breaking asunder of rigid ties, all the fruits from the tree fell on the ground. Proudly directing the attention of the servants of Višākhahandi to the condition of the fruits, the Prince said, “O vlle persons ! Just as I have felled down these fruits, in the same manner, I will throw asunder your heads and will put a stop to your imprudent behaviour I will also kill your ambition of playing in the pleasuregarden, but the sense of modesty towards my father, obstructs me. I am afraid of a stain on the bright fame of my family, and there is no remedy to avoid public censure."
Dikṣā of Viśvabhūti Kumāra The violent excitement of Prince Visvabhūti quieted down.

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The idea of abhorence to worldly pleasures becoming uppermost in his mind, Visvabhūti began to think tbus :-" In what different ways are not people subservient to worldly enjoyments, defeated ? Or, in what different enterprises, are they not engaged? Or, who are not unexpectedly overpowered by severe calamities full of numerous misfortunes, as if by Indra's thunder-bolt? What light-hearted mean man, though himself censured by wise men and entirely without decorum, will not behave imprudently towards people who are devoutly attached to sensual pleasures ? That is say, even such a despicable man will not remain contented without showing disrespect towards them. Besides, gazte-eyed women are certainly an unimpeded source of sensual pleasures. Why did the Sinful Fate create the female • sex? If a man becomes indifferent to the female sex, he will never see the pangs of miseries even in a dream The indiscrete Fate has created a big mecbanism in the form of a woman which is like a halter for elephants, like a anare in the form of a light bondage for deer, like a cage for birds, like the tip of the flame of a lamp for butterfiles, and which is like a fish-net for people who are desirous of enjoying the pleasures of the senses at their free will. But what will even the perfumed smell of fresh flowers abounding with the fragrance of fresh frost Mālatî (Jasminum Grandiflorum) fragrant white flowers which open towards evening Jasminum Grandiflorum) do to a man who has no place for gazelle-eyed women in his mind! Even the wind of Azure Malayācala, (the Malayācala mountain range,) which is disturbing the whole world and which is capable of violently arousing lust, will not disturb the people whose minds have become estranged from women. The Moon-light bright with the beams of the Autumaal Moon, will not produce the slightest disorder in people who are skilful in crushing the strength of the God of Love. My vision of discrimination, has become occluded by the darkness of youth, alas, why did I-a wickedhearted man--remain uselessly as a house-holder for a long time? Or, why should I uselessly repent for what has elapsed? However, even now, nothing has been spoiled. Therefore, let me be ready for religious duties.”

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Then, with the rise of great abhorence to worldly desires, with the increase of complete indifference to sensual pleasures, and with the assurance of the worthlessness of worldly objects, Prince Visvabhūtı Kumāra went to Sambhūti Sūri who was an ocean of highly praiseworthy virtuous qualities; who was like the Sun on account of his mass of brightness, like the Full-Moon on account of his placidness, like the trunk of the creeper of pure happiness; who was firm like the summit of Mount Meru; who was capable of doing all the works of the community; whose orders were obeyed by kings and gods: who was able to dispel the ve of darkness of wicked desires: who was endowed with the pure sentiment of destroying sing by the fire of penance; who was always well protected by a control over three varieties of activities (i. e., of mind, speech, and body ); who always had praiseworthy thought-teints; who was free from severe transgre sions of three kinds; who was filled with an intense longing for the Teachings of the Jinéndras; who was able to dissipate anger, pride, deceit and greed; who was always willing to instruct devout persons; who had strength to crush the impadence of bad teachers; who resembled as excellent mergey Kalpa Vrikşa, (the Wishing Tree capable of fulfilling all desired objects'; who was adored by excellent ascetics; whose internal enemies had become destroyed; who was claddening the hearts of all people; who was competent to remere various doubts; and who was perfectly free from blemishes of all kinds. Thinking hitaself sanctified as if by a visit to all the sacred places, immediately on sooing the worthy preceptor, Visvabhūti Kumara very respectfully saluted bla lotusMke feet, and took his seat on a weighbouring spot The Guru Mahārāja ehen commenced the preaching with a voice as solemn as the blowing of the conch-shek by Sri Krişna:
संसाररुंदरंगे सइलूसेहिं व चित्तरूवेहिं । सो नत्यि किर परसो जीवेहिं न नचियं जत्व ॥१॥ चमइजरूपडलाटलभवण्यवेऽणेगसो करेंतेहिं । दुहिएहि मजणुम्मजणाई कुम्मेहि व कहिपि ॥ २॥

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आरियखेत्तुष्पत्ती नो पाविज्जइ पसूयकालेऽवि ।
तीए वि हु पत्ताप कर्हिचि कम्मक्खओवसमा ॥ ३ ॥
धम्मत्थकामसाहणकारणमेगंतियं न मणुयत्तं । पावंति पावविहया भ्रममाणा विविहजोणीसु ॥ ४ ॥ लद्धेऽवि तत्थ जरकाससा सकंडूपमे । क्खदुक्खेहिं । निहयाण धम्मकम्मुज्जमोऽवि दूरेण वच्चेज्जा ॥ ५ ॥ नीरोगत्ते पत्तेऽवि रुदारिद्दविदुयसरीरा । उदरभरणत्थवाउलचित्ता बोलिति नियजीवं ॥ ६ ॥ इस्सरिएऽवि हु बहुदविणवद्धणारद्ध विविहवावारा । लोभेण भोयणंपि हु काउं न तरंति वेलाए ॥ ७ ॥ संतोसेण विमिच्छत्तपंकप्रसरेण महलमइविभवा । सव्वण्णुमयं सम्मं सुयंति नेवावबुज्झति ॥ ८ ॥ सव्वष्णुधम्मबोहे जाएऽवि हु कम्मपरिणइवसेणं । नीसेसगुणावासो शुरूवि न कहिंपि संपडइ ॥ ९ ॥ लद्धेऽवि सुरुंमि समत्थवत्युक्त्थिारपाईवे ! सिद्धिपुरपरमपपनी न पयहह तहवि बिरइमई ॥ १० ॥ तीर विविक्तबहुदुक्खक्स्खनिखेवकारणं पायो । पसरतो न पाओ स्खलितं तीरेइ वणकरिन्न । ११ ॥ उत्तरोत्तस्महप्पबंघहे उप्पसाहमिमि ।
इय
मोक्खमुहे धण्णा केसि पि भयो समुल्लस # १२ ॥

For Private Personal Use Only

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अनेसि एवंविहसमग्गसामग्गिसंभवेऽवि
उप्पज्जइ
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अविय
को वाऽवि सलज्जा को वा नामपि तेसिं गिण्हेज्जा । जे भोगामिसगिद्धा रमंति इद्द सारमेयव्व ॥ १४ ॥
मई |
संसारि मुसु विरसावसाणे || १३॥
जोव्वणपडलच्छाइयविवेयन्यणा म्रुणंति तरुणीणं । केसेसु कुडिलत्तं न उणो वासि चिय ममि ॥ १५ ॥

बहुहारावुद्दामं उम्मढनासं सुदीहरच्छं च । पवियंभियसत्तिव्यं नियति वयणं न उण नरयं ॥ १६ ॥ परिणाहसालिवित्तं सिथि [थ ] णेसुं न धम्मबुद्धि नियंति । पेहति तणुयम्यरं साणंदा न उण नियआउं ।। १७ ।। सुरमयगर्ड परिहंपि सुंदरं भुयजुयं पसंसंति । जंघोरुजुयं अइअनुइयपि उबमिति रंभाए ।। १८ ।। इय भो देवाणुप्पिय ! विप्पियहेउं पि जुवइजणदेहं । मणमोहणवम्महचुण्ण पुष्णचित्ता अभिळसंति ॥ १९ ॥ ते चिय पमाणमवलंबिऊण भोगेनु को पयहेज्जा ? | कुपहपवण्णो किं होज्ज कोई कुसलाणुसरणिज्जो ॥ २० ॥ नवजोoovisa निप्पडिमसरूवकलिओऽवि लच्छिनिलओऽवि । पवरविलासीवि तुमं भद्द ! धुवं धम्मजोग्गोऽसि ॥ २१ ॥ तेणेवंविहपवरोवएसरयणारं तुज्ज दिज्जंति ।
न कयावि पुष्णरहिया चिंतामणिकाभमरिहंति ॥ २२ ॥
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23 इय भणियंमि गुरूहि समहिगसंजायधम्मपरिणामा। भत्तिभर निब्मरंगो कुमरो भणिउं समाढत्तो ॥ २३ ॥ मयवं! सव्वमसेसं कहिय तुम्हेहिं सिवसुहकएणं ।
ता सम्मं पव्वजं निरवज्ज • देह मह इण्डिं ॥ २४ ॥ Samsārarundarangé sallūséhim va cittarūvéhim, So natthi kira paéso jivéhim no nacciyam jattha. Cau-gai-jalapadalāula bhavangavé’négaso karéntéhi, Duhiébim majjaņummajjaņāim kumméhi va kahimpi. Āriya-khéttuppatti no pāvijjal pabhūya-kālé'vi, Tie vi hu pattāé kabimci kammakkhaovasamā. Dhammatiha kāma sāhaņa kāraṇamégantiyam na mapuyattam, Pāvanti pāvavihayā bhamamagā viviha-jopīsu. Laddbé'vi tattha jara-kāsa-kandūpa-mokkhadukkhéhim, Nihayāņa dhammakammujjamo’vi dūréņa vaccéjjā. Nirogatté patté'vl rudda-dāridda-vidduya-sarira, Udarabharaṇatthavāulacittà volinti niyajivam Issarié'vi hu bahu-davipa-vaddhaņāraddha-vivihavāvāră, Lobhéņa bhoyaņampi hu kāum na taranti vélae, Samtoséņa vi micchatia-panka-pararéņa mailamal-vibhavā, Savvapumayam sammam suyanti névāvabujjhanti.
Savvaņu-dhammabohé jāé’vi hu kammaparıņaivasénam; Nīsésa guṇāvāso gurūvi na kahim sampadai: Laddhé'vi gurummi samattha vatthu vitthāra payadaņa paive; Siddhipura parama payavi na payattai tahavi viraimai. Tīévi tikkha-bahu dukkha-lakkha nikhéva karapam pāvo; Pasaranto na pamão khalium tiréi vanakarivva.
il

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13.
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18.
Iya uttarottara-mabappabandbahéuppasābanijjammi; Mokkha suhe dhannāņam kesim pi maso samullasal. Annesim évamylha-samagga--sāmaggisambhåvé'vi mai; Uppajjal sarsāriyasuhésu virasīvasānesu. Ko vă'vihu salahejjā ko vā Bāmampi tésim giņbéjjā; Jé bhogāmisagiddbă ramanti iha sārameyayva. Adiya Jovvana-padala cchāiya-vivéga-Dayaņā muṇanti taruginam; Késésum kudilattam na uno tāsim ciya maŋammi. Babu-hārāvuddāmam ubbhada-năsam sudiharaccham ca; Paviyam-bbiyasattilayam niyanti vayanam na upa narayam. Parlnäbasālivittam sitbi(tha)pésu na dhammabuddhiwu niyanti, Péhanti tapuyamuyaram sāpanda na upa niya-āum. Sura-maņuya gai parihampi sundaram bhuyajuyam pasansanti Jabghorujuyam al asuyampi uvaminiti rambhãe. Iya bho devāņuppiya | vippiyabéumpi juval-janadéham; Maqamohana-vammaha-cuina-puņņa-città abbilasanti. Té cciya pamāṇamavalambiūņa bhogésu ko payahejjā, Kupaha-pavango kim hojja koi kusalāņusaranijjo ? Nava-jovvano'vi nippadisarūva kalio'vi lacchi-nilao'vi; Pavara-vilāsi vi tumam bhadda ! dhuvam dhamma-joggo'si. Tégévam viha pavarovaésa rayaņāim tujjha dijjanti; Na kayāvi puņņarahlyā cintamanitabhamarihanti. Iya bhaniyammi gurūhim samahiga sanjaya dhammapariņāmo; Bhattibhara nibb barango kumaro bhanium samāờhatto. Bhayavami savvamanésam kahiyam tumhéhi sivasuha kaenam Tā sammam pavvajjam miravajjam déha maha inhim.
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1. There is, indeed, not a single region on the extensive stage of this world in which living beings have not danced as actors of various kinds.
2-4. People distressed in the ocean of existence with an envelope of water in the form of four kinds of existences, do acquire birth in related Arya-Ksétra, ( the country inhabited by the Āryans, ) like tortoises plunging into water and coming out of it a number of times even after a long time Having acquired it by the subsidence of that Karma, they, wandering in different places of birth, and overpowered with evil Karmas, do not acquire ger Manusyatvam, (existence as a human being ), which is the absolute instrumental cause of accomplishing up Dharma, ( Religious Duty ), Artha, ( Wealth ), and FITH Kāma, (Desires of worldly pleasures ).
5. Having obtained it, and having become distressed by old age, asthma, cough, itching, and other diseases, they become far-removed from an effort of accomplishing religious duties.
6. Having obtained a healthy state also, and having become distressed by sentiments of wrath and misery, they pass their life in a bewildered desire of filling their bellies.
7. Having obtained even wealth, and becoming eager of doing numerous trades with the object of increasing much wealth, out of avarice they do not get time even to take their meals at the appropriate hour.
8. Even if they are contented, they hear the doctrines of the Omniscients, but they do not become enlightened, because their intellect has been rendered unclean by the spread of the mire of feara Mithyātva, (False Belief).
9. Even If an enlightenment in the Teachings of the Omniscients has been produced as a consequence of the maturity of an evil Karma, they do not meet with preceptors who are the receptacles of entire virtuous qualities.

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10. Even if they get preceptors capable of playing the part of a lamp in disclosing the details of all objects, they do not, however, show the devout thought of Renunciation, which is the most Excellent Path to forage Siddbipur, ( the city of Final Emancipation.)
11. Then, also, if there is a desire for renunciation, with the appearance of an evil karma in the form of an independent cause of numerous severe miseries, carelessness becomes difficult to be abandoned like a forest-elephant
12. In the happiness of Final Emancipation, accomplished by ever-increasing continuous series of great events, the mind of only a few fortunate individuals, becomes expanded (with joy).
13 While the great majority though well-equipped with uninterrupted opportunities, have their intellect bewildered by worldly pleasures which are unpleasant in the end.
14. Out of those who take delight in their vehement desire for the flash of sensual pleasures like dogs, who can even have that rare opportunity or who can even think of it !
Besides,
15. Those, whose sight of correct judgment has been occluded by the vell of prime of youth, think of the curliness of the hair of young females, but they do not think of the deceitfulness of their minds.
| 16-17. Some gaze at the faces of a group of young females who are unbridled mostly in speech, who have prominent noses, who are long-eyed, and who are very eager for sensual pleasures, but they do not look to the (future ) hell. Some look rejoicingly at their round breasts of extensive circumference, but they do not look to the intellect for religious duties. They look with joy at their slender bellies, but they do not look to the minuteness of their own age-limit.

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18. They praise their handsome pair of arms which are like an iron gate-bar to their own existence as a divine being or as a human being. They compare even their pair of plumpy thighs, which are very unclean, to the trunk of a plantain-tree (Musa Sapientum )
19. Thus, O beloved of the gods ! only those, whose minds are filled with the miraculous power of the God of Love deluding their minds, desire for the body of young females, which is the cause of unpleasantness.
20. Then, depending upon such a correct notion, who will engage himself in worldly pleasures ? Will any one following clever persons ever go along a wrong path !
21. You are in the first bloom of youth, you are possessed of incomparable beauty of form, you are an abode of prosperity and wealth, and you are also highly amorous, O worthy man ! You are certainly fit for religious duties.
22. You are, therefore, given such gem-like excellent preachings. Because, persons devoid of meritorious Karmas, do not ever aspire after the acquisition of færarafor-Cintamani, (a gem ful--filling all desired wishes of its possessor ).
23. When addressed thus by Guru, the Prince becoming actuated by an increasing sentiment of renouncement and with a heart full of devotion, said :
24. 0 Worshipful Master! Whatever you have said is conducive to the happiness of Final Emancipation; you, therefore, now give me the Dikşā which is faultless in every way.
Saying so, the Prince removed all the ornaments worn by himself, and the revered Guru gave him Bhāgavati Dikta in accordance with religious rites prescribed by the Jaina Siddhantas, and taught him the daily routine of religious practices. He then explained the nature of the wealth of self-restraint and taught him Sámāyika and other Sūtras.

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On hearing the news of the gare Pravrajya, (Joining the Monastic Order) by the Prince, the king Visvanandi, extremely grieved and as if hit by a thunder-bolt, went there accompained by the females of his barem and by crown-prince Visäkhanandi. Having done reverent salutation to the Acārya and having respectfully greeted Visvabhūti Muni, King Visvanandi reproachfully and affectionately said, “O child! Is this befitting any one who has been bred up in a excellent family that you accepted these difficult vows of an ascetic, without informing any one about your intentions of doing so? Who offended you? Or, was it our fault Who did not obey your orders that you abruptly adopted an impolite behaviour ? Or, wbat is the use of speaking much? Without you, with whose help shall we able to accomplish our undertakings ? Who will be our support in times of severe difficulties? So, for the present, you any how leave aside the ascetic's vows, and accepting the kingdom, amuse yourself in the Puşpakarandaka pleasure-garden according to you own desire. Do not supply a deficiency to the wild fancies of my enemies; do not make your charming wives,-who are like a garden of lotuses,-helpless. Do not be indifferent to your country which has been so ably protected by your ancestors. Do not make your heart coarse like a tight-knot."
On hearing this, Visvabhūti Muni calmly said “O king! You leave aside your affliction, and accomplish your wished-for affairs. There is nothing to be said in this connection now. You engage yourselves in your respective work. By abandoning worldly enjoyment, one thing becomes perfectly clear that people doing wicked actions while becoming fascinated by their affection towards their kinsmen, have to suffer evil consequences during their degraded existences. Even the kinsmen do not in the least, afford shelter in times of djetress, although they are welltaken care of in various ways, except the Jain Dharma." When thus spoken to by Visvabhūti Muni, the king grieved at this own fault, bowed down before the Muni and went home.
Vigyabhūti Muni, while regularly observing the duties of

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an ascetic, ever ready in service at the feet of the Guru, regardless of life or death, and completely conquering his enemy-the five senses-then, remained for a long time in the service of his Guru One day, knowing him to be a suitable person, as he was well-versed in various Sūtras and their correct meanings, and was well-behaved in various ways, the Guru Mahārāja permitted him to go about alone, and while observing fasting of two days, three days, and more days, bearing patiently a number of endurances; going about to towns and villages without any hindrance like a man devoid of affection or hate, practising वीरासन Virasana (A posture of a man sitting on a chair etc, when it is removed from him), geraa Kurkutāsana, a posture resembling a cock, and many other postures, exposing himself daily for some time to the rays of the Sun, carefully protecting living beings considering their life more valuable than his own, and taking very pure and tasteless food devoid of forty-two defects, he went in due course of time, to Mathură Nagari, which was full of varieties of enjoyable objects like Amarāvati, (the city of gods).
While living there in a lonely locality free from females, lower animals, and eunuchs, and in company of ascetics intent on severe austerities, Viśvabhūti Muni passionately began to contemplate thus for a life-long religious observance:
एसोsमिकखइ सुहाई जिओ दुहाई दूरेण मोतुममिबंद तुच्छबुद्धी । एवं न जाणइ जहा न कहिंपि धम्मसंबंधसिद्धिविरहेण भवंति ताई ॥ १ भोगे समीहइ करेइ रई कहासु, देसित्थिपत्विवसुभोयणसंगयासु । सीउण्हदंसमसमाइपरिसहे य, सम्मं तितिक्खड़ न मूढमई पमाया ॥ २ ॥ मत्त वरं निसियधारकरालकालकंतिच्छडालकरवाळकरो सुद्धो । घायत्वमुज्जुयमई वरमगभोगभोगीसरो डसिमरो बाच्छो ॥ ३ ॥ उद्दंडमारूयपईवियदी हजाळामाळाउलो य जळणो वरसंगळग्गो । नीसेसदोसनिळओ न खणपि नूणं, जुत्तो न गंतुमहमो हि इमो पमा यो ॥४॥ एए हि समुह मणुयाण दिति विव्वाचि एणभषगोपरमेव मनुं ।

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एसो पईममहुस्साहविक्खदुक्खलक्खक्खणी वदहिगं परिवजणिज्जो ॥५॥
पाणमेयस्स पुणोआहारचागओ घडइ सम्यं ।
वा सब्वहेव जुर्च मम काउं उग्गतवचरणं ॥६॥ 1. Eso abhikamkhal subäim jiö duhälm, dūróga motumabhivanchai
cuccha-buddhi Evam na jāgai jahã na kahim pi dhamma-sambandba-siddhi
virahópa bhavanti taim. 1. 2. Bhogé samihai karól raim kahásu, désitthi patthiva subhoy ana
Hangayāsu 1 Si-upha-damua-masagāi parisahé ya, sammam titikkhal na mūdhamai pamāyā. 2 Sattum varam nisiyadhāra karála kāla kanti cehaļāla karo sakuddho 1 Ghāyattha mujjuyamai varamagga bhogo, bhogisaro dasiumuddamaro rupaccho. 3. Uddandamáruya-paiviya-dibajälkmäläulo ya jalapao varavanga-laggo 1 Nisésa dosa nilaö na khadam pi nūpam jutto na gantumabamo
bi imo pamão. 4. 5' Ee mi satin pamalit mandyana dinti tivvåvi égabhava-gogara.
méra maceum Eso paibhava-sudussaba-tikkba-dukkha-lakkbakk hapi tadahi.
gam parivajjanijjo. 5. 6. Vajsapameyasma puno Shăraccägað ghađai sammam;
Tš savvakuna jumam mama kaum ugga-tava-carapam.
1. This mean-minded individual, desires for worldly happiness and wishes to leave off miseries to a distance, but he even does not know that it never happens without the acoomplishmont of Dharma.
2. He desire for sannual pleasures, and creates a love

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for talks about the country, females, king, and deliclous food, but the silly person does not patiently bear the endurances of cold, heat, gaðfly, and mosquitoes out of carelessness.
3-4. Better to have a highly enraged enemy with an intention to inflict a blow, having a terrible death-inspiring glittering sword with sharp edge in hand; better to have a serpent capable of eating in abundance, with red eyes and ready to bite; better to have a fire with a series of long blazing flames enhanced by strong blowing winds ready to touch the body; but it is decidedly not proper to be addicted even for a moment, to this vile shra Pramāda, (carelessness ), which is the abode of all faults.
5. All the enemies however terrible they may be, afford worldly death only for one # Bhava, (existence), but this (carelessness ) results in numerous unbearable and severe miseries during every existence. It is, therefore, to be specially avoided.
6. Besides, its avoidance can be regularly (effeciently accomplished by abandonment of food. It is therefore proper for me to do severe austerities in every way."
Having, thus, made a firm determination, Visvabhūti Muni commenced a fasting of thirty days. He became more careful in observing religious rites. Practising meditation every day, he gradually stopped the unbridled condition of his mind. On the completion of thirty days' fasting, Visvabhūti Muni carefully cleaned his wooden utensils, and with an unhasty and steady gait, keeping his eyes Mat yugamätra, (the length of a yoke ( four hand-lengths ); going on a begging-tour for food and drink-materials to rich and poor families not before three hours after Sun-rise as prescribed in the Šāstras; and carefully examining the defects pertaining to the preparation of the food and driók-materials and the method of bringing them, without feel. ing pleasure on getting them, and pain at not getting them;

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shaking violently like a plece of grass with flerce winds on account of emaciation of his body brought on by severe austerities, and with a skeleton-like body manifestly covered only with skin and blood-vessels by the wasting of muscles and blood, the Muni, as white as the Moon of the first day of the month, weat along the high road, where Visakhanandi Kumăra who had come there with the object of marrying the daughter of the king's sister, had previously put up.
34. Now, on seeing Visvabhūti Muni there, and recognizing him by a few prominent signs, some of the domestic servants of Visākhanandi Kumāra said “O master ! Can you identify this Muni? He said "I cannot recognize him accurately. They, then, sald:-O Prince ! He is the same Visvabhūti Kumāra who had taken Diksă before." On exactly recognizing the Muni, Višākhanandi Kumāra was greatly enraged on account of his previous displeasure towards him.
At that time, while Visvabhūti Muni was passing by that road and his mind was studiously engaged in careful-walking so as to avoid destruction of animal life, he was accidently tossed up and thrown down on the ground by a recently-delivered cow. On seeing Visvabhūti Muni thus fallen on the ground, Vitákbanandi and his servants rejoicingly made a challengiug shout, dashed with their feet three times against the ground, clapped their hands a number of times, and creating noise amongst themselves, loudly said, “Ah ! Where is that strength of yours, capable of felling down wood-apples, gone away that you have been thrown down by an ordinary cow !" On turning his face towards that direction and opening his eyes wide awake, Visvabbūti Muni saw Visakhanandi and his servants and he accurately recognized them.
From that time onward, the serenity of his mind disappear ed, discrimination left him, intense wrath commenced to leap up and manly vigour began to manifest itself. He at once ran, and holding the cow firmly by her horns and turning her like

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a flag, over his own head, he throw her on the ground and addressing Visakhănandi and his servants, he sald, "O wicked persons ! Destitute of strength and unworthy in every way! You are cracking jokes against me, but you do not know, that even thousands of jackals cannot transgress the limit of the manly vigour of a debllitated llon, that serpents are not ablo to endure the soft blows of the bill of a young eagle, and although you see me emaciated by severe austerities, thousands of persons like yourselves cannot equal me in valour. O people living on the morsel of food of other persons and sullied by their defects | What is the use of telling you more? Although I am within your sight, you are not able to do me the slightest Injury."
Having reproached them with harsh challenging words, Vlivabhūti Muni went to his own residence, and commenced thinking thus :~"Even now, these wicked persons do not, la the least, leave off the malice they previously bore towards me. Although I am adorned with mr Pravrajya, (Religious mendi. cancy), these vlle people have, by some reason or another, become unreasonably my enemies. Or, where is the fault of these ignorant individuals 1 It is the maturing of the fruit of Karmas of good or evil actions of previous existences. I will now do such a thing thing that I may not anywhere become the receptacle of such insults even in a dream in future existences."
Then, disregarding conventional usage and the excellent truth of the Śāstras, and without thinking about the multitudo of miseries of the Sarasära coming on one after another, he became ready to reject food and to make a firma determination with certain limitations, with the object of getting some worldly objects, and addressing the ascetics whe were near him, Visvabhūti Muni said, “If there be any inconceivably great reward for the fasting of two days, three days, or more days at a time with careful meditation, for the taking of perfectly pure food and drink after avoiding the forty-two dofécts of preparation and methods of taking them, for the time spent on reflection of the underlying priaciples of the True Religion and in the
5

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service of elderly persons, and for the strict observance of the five great rows of ascetic life, then, I fervently desire to be born with immense strength during my next-life." Having, thus, made this undesirable firm resolution, Visvabhūti Muni sat on a clean slab of stone.
On hearing about this undesirable resolution of Visvabhūti Muni, other ascetics who were near by, went to him and respectfully said, "O illustrious man! You know what is proper and what is not. It is, therefore, unnecessary to give you any admonition. However, we like to tell you this much. “None will destory a magnificent palatial building for the sake of an iron-nail None will give away crores of gems in return for a cowrle. Besides, none will burn up the excellent wood of गोशिर्ष चन्दन Gesirea candana, (an excellent kind of sandal wood) and अगर Agara (a highly scented wood for costly Incense), for the preparation of wood-charcoal. It is not at all advisable for you to make this dangerous resolution which is like the poisonous fruit of the Kimpäka Vriksa in the end, after practising various spotless penances for such a long time."
Besides, it is said:
किं पषणजिएहिं कपिज्जइ मंदरी रसदेहिं । दुजणबयणेहि मणो किंवा पक्खुहइ साहूणं ? ॥१॥ चिरकालवूडं कि मजायमइकमति जलनिहिणो। हरिणकविणकरा कि तिमिरप्पसरेहिं रुसंति ॥२॥ निम्मलगुणरयणमहानिहाण! तुम्हारिसावि सप्पुरिसा। पवसंति परिसं जइ धम्मसिरी ता कमल्लियउ ? ॥ ३ ॥ कत्य व वचन विणो ? वोहूं को वा खमोखममियाणि । मग्गनिवासो गच्छउ कत्य वरामो विवेोऽवि ? ॥४॥

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1.
एमाइविविहवयणेहिं मासिओ जा न देह परिवयणं ।
नियनियठाणेमु गया ताव मणिंदा निरागंदा ॥५॥ Kim pavapa-gunjidhim kampijjal Mandaro rauddéhim, Dujjaņa-vayanéhim mano kim vā pakkhubai sābūņam! 1 Cira-kāluvvūờham kim majjāyamaikkamanti jalanlhiņo ! Harinanka-diņayarā kim timirappasaréhim rujjhanti, 2
Nimmala-guna-rayaņa-mahāgihāgal tumbari-svi sapparia Vavasanti érisam jai dhammasiri tā kamalliyau! 3 Kattha va vaccau viņas ? Vodhum ko và khamo khamamiyānim ! Bhagga-nivāso gacchau kattha varāð viveo vi ! 4
5. Emäi-viviha-vayanélim bhäsiö já na déi padivayanam,
Niya-niya-thāpesu gayā tāva mupindi niränandā.
“Will the Ta Mandarácala, Mount Mandara, (the sacred mountain with which the ocean was charned ) tremble by the humming sound of fierce wind I will the minds of virtaous persons ever be agitated by the words of wicked Individuals? Will gens ever transgress their long-continued boundary! Will the Moon and the Sun be obstructed by the spread of darkness? Therefore, O treasure of pure spotless gemliko virtues ! If wise men like yourself, behave thus, where else will the wealth of Dharma reside? Where will good behaviour go away? Who is now able to maintala as much forbearance as you are! Where will the helpless, hom eless, correct judgment find a refuge." Besides, even though the ascetics advised him in various ways, Visvabbūti Muni did not even reply, so all of them disappointedly went away to their respective abodes,

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Samantsanth Previous. Bhaua.
Baving died without becoming free from the dangerous resolution of vengeance, and without expiating for the sins at death-time, Vitvabhūti Kuni became, during the Seventeenth Previous Bhava of Bramana Bhagavån Mahavira, a god with highest agerlimit, in Mahāśukra déva-loka ( 7th déva-loka ).
Having descended from the Mahabukra déva-loka, on the completion of ble age-dixit as a god there, he will be born during the Aont Bhavea Triprigha Vasudeva, son of king Prajāpati of Poçanapura

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APPENDIX No. I.
Some Note-worthy Points about the Sixteenth Previous Bhava of Śramaga Bhagavän Mahāvira
Let us now review some of the events uf the life of Visvabhūti Muni during the Sixteenth Previous Bhava of Śramaņa Bhagavān Mahāvira.
It is an immutable Law of Karmic Theory, firstly-That the good or evil molecules of Karmic Matter which have been acquired by the Soul during previous lives by the performance of good or evil deeds, become intimately mixed up with the molecules of the Karmic matter of the Soul, and secondly, That those molecules of Karmic Matter classified as good or bad, become manifest as sources of good or evil Karmas, and at the time of maturity of those good or evil Karmas, they eventually lead the Soul to bear the good or evil consequences of those deeds on getting a sultable opportunity.
The application of this Law, under both the categories, is fully examplified during this Bhavam
As a sequence of abhorrence of sensual pleasures, and repeated renunciations of the world as a human being, during previous lives he had the same experience during this Bhava also, Prompted by the cunningness of the crafty strategom of removing him from the Puspa Karandaka pleasure-garden, of his own father at the suggestion of his mother, Visvabhūti Kumāra was deeply enraged to renounce the pleasures of a princely life and assume the arduous duties of a Jaina sädhu from a Jaina kedryą. After bis diksă, Vißvabhūti Mund had studied Jaina Siddhāatas under bis preceptor, and had takea great delight in performing various forms of difficult austerities,
The unclean fancy of assuming the life of a forefoot Tridanțin-a wandering Parivrājaka mendicant bearing the triple staff of the Brah mana ascetic,-which the Soul of Sramapa

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Bhagavān Mabăvira had during his third previous Bhava as Marici Muni, continued in constant succession during his next fourteen Bhavas, and consequently he repeatedly adopted the life of a wandering mendicant. The evil influence of the entfchieriCăritra Mohaniya Karma-A Karma preventing the adoption of a duly-regulated ascetic life-which he had acquired during his Bhava as Maricl Muni by discarding a highly-regulated ascetic life, had become gradually less during succeeding lives and with complete subsidence, and destruction of the Caritra Mohaniya Karma, during the Sixteenth Bhava, Visvabhūti Kumāra on getting a slight pretext adopted a well-regulated ascetic life.
While carefully observing the religious duties of a wellregulated ascetic life, Visvabhūti Munl studied the Siddbåntas and he then commenced the practice of difficult austerities. He used to observe one month's fasting at a time, and his body had consequently become emaciated. It is Interesting to know how the supreme influence of previous Karmas was relent-lessly exercised by creating opportunities even for such a pious and highly devout Muni ( well-regulated ascetic ) in bringing him to a low degraded condition It came to be devised that one day Visvabhūti Muni went about on a begging-tour in Mathurā with the object of getting some food, and drink-material for breaking fast at the end of one of his oft-repeated one month's fasting at a time And at that time he happened to pass by the place where Visākhănandi-his cousin-who had gone there with a large retinue for his own marriage-ceremony. All the members of the family saw and recognized the Muni. Instead of utilizlug the excellent opportunity of reaching a higher stage of spirituality by bowing down before a highly plous Muni observing numerous one-monthly fastings, and giving food, and drink-materials to such a deserving individual, they misused the chance and thus they became the prime cause of evil to both. Foolish persons desirous of a long-continued Samsăra always create evil both for themselves and for others. It is but natural that body becomes debilitated by severe austerities. The body of the pious saint Vigvabhūti Muni had become greatly emaciated,

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He fell down on the ground by a push from a cow. Visakhānandi born in a royal family but a mean-minded fellow-cracks jokes at the wasted strength of Visvabhūti Muni out of eavy and ignorance. Viśvabhūtt Mual overhears the actual wording of the jokes.
Ascetics have to undergo a variety of ordeals during their ascetic life. The number of such itere Parísahas-ordeals is twenty-two. If people desirous of self-realization, bear with perfect equanimity any one of these twenty-two ordeals, then, every one of these ordeals becomes a source of destruction of old Karmas and stoppage of the bondage of new Karmas, and it thus does the service of a true friend in bringing them nearer to Final Emancipation,
The cracking of jokes done by Visākhānandi and his retinue in the tweltb ordeal named aurten Akrosa ParisabaAn ordeal of abuses-If an ignorant person, out of anger or euvy foolishly abuses a saint or uses insulting words against him, the saint or ascetic should not be angry with the person using such filthy language but he should think thus :-" The person using abusive language against me, does me some service because even though the words used for me may be true or may not be true it is not fit for me to be angry with him.” With this idea in his mind, the saint or ascetic should not be angry with him but he should calmly bear the ordeal.
The following is one of the commandments of the Sāstras with relation to the practice of austerities :
चविहा खलु तवसमाही भवइ, तं जहा-नो इहलोगहयाए तवमहिहिजा १, नो परलोगट्टयाए २, नो कित्ति-वष्ण-सद्ध-सिलोगट्ठाए ववमहिहिजा ३, ननत्य निजरयाए वहिहिजा ४, चउत्यं पयं भवइ,
भवह य एत्य सिलोगोविविहगुण-तबो-रए य निचं मवइ निरासप निनरदिए ।

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तवसा धुणइ पुराण-पावर्ग जुत्तो सया तव-समाहिए ४ श्री दशवकालिक सूत्र ९ अध्ययन ४-४
Cauvviha khalu tavas amāhi bhavai, tam jaha-No Ihalogatthayāe tavamabiţthijja-No para logatthayae-no kitti-vanna-saddasilogatthāé tavama-hitthijja, naprattha nijjara-tthāė tavanahittbi. jjā-cauttham payanı bhavai, bhavai ya éttha sllogo
Viviba guna-tavo-raé ya niccam. Bhavai nirāsad nijjaratthie Tavas& dhaqal purăņa-păvagam Jutto sayž tava-samāhié.
Śri Dasavalkālika Sūtra 0-44 A devout performance of austerles is, really of four kinds viz 1. Austerity should not be done with the object of gaining (happiness of this world 2. Austerity should not be done with the object of gaining (bapolness in ) the other world 3. Austerity sbould not be done with the object of gaining fame, disti. action, praise, and epic stanza. 4. Austerlty should not be performed except with the object of removing previous evil Karmas ). It becomes (the source of the fourth stage (Mokşa)
Here is a verse
One who is devoutly Intent on the (good) qualities of various kinds of Tapaḥ always without the expectation of (gaining worldly objects), becomes (useful for) the purpose of shedding Karmas. Becoming always attached to the devout neas for Tapah, he destroys former evil Karmas by Tapah.
Śrī Datavaikõljka Sūtra 9. Adhyayana 4.
Tapah (penance ) should be faultless. It should be done without the least desire of obtaining any wisbed-for object of this world as well as of the other world, and it should only

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become the means of removing or shedding off of evil Karmas of previous lives
That which warms up the body is called Tapah. It is so called because blood, secretions, flesh, marrow, bones, semen, nervous system etc, and evil Karmas, are disintegrated and wasted away by it. The man who makes up his mind for acqul. ring worldly gains, after leading a scrupulously faaltless religious llfe, tries to breed up a Kalpa Vríkşa (the eternal Wishing Tree) and then, to barn it up.
The Tapaḥ should be practised with great delight of heart. It should not be done like some tollsome work wantonly Imposed by a tyrant king. Besides, it should be done strictly in accordance with one's own power of sustenance.
The Tapah should be carried on in such a way that, firstly, the stage Indriayas Sense-organs may not be endangered, secondly, the mind may not be led to vicious ideas, and thirdly, the activity of the mind, body, and speech may not be impaired. The wilful ignorant penance in the form of total abstention of food caused by non-acquisition of food-materlals on account of helplessness and want of independence, is not a penance as it is a source of evil Karmas, and a hot bed of anger, and other passions, but it is only the fruition of Hulatorate -Adată Védaniya Karma (the Karma of undergoing painful sufferings ) resulting from non-acquisition of wished-for objects on account of evil deeds in previous lives.
Voluntary abstinence from food and drink-materials, is Fouad Dravya Tahaḥ (Material penance) and meditation on the nature of the Soul, is an Bhāva Tapah (Sentimental penance) The sentimental penance should preferably be practised along with the drasya tapaḥ in accordance with one's strength. People who have an abhorrence towards worldly objects and who have a liking for spiritual knowledge do not feel this dravya tapah as burdensome. Just as, householders busy with acquiring wealth

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do not feel the discomfort of cold, heat etc. in the same way, persons desirous of the Happiness of Moksa (Final Emancipation) do not care for the discomforts of penance.
A niyonu ( an intense desire for obtaining the wisheda for objects of this world, as well as, of the other world, is in relation with the under-mentioned nine subjects viz 1. It may be in connection with a king or his kingdom. 2. It may be in connection with a mercbant or bis merchandise. 3. It may be in connection with a male being. 4. It may be in connection with a female being. 5. It may be in connection with a happy dellberation about one's own welfare. 6. It may be in connection with a happy deliberation about another's welfare. 7. It may be in connection with unusual pranks. 8. It may be in connection with poverty, and 9, It may be in connection with the condition of a Śrăvaka i-e a devotee of the Tirtbankaras. Persons desirous of the Happiness of Moksa (Final Emancipation) should strictly avoid such absurd notions.
The nature of these niyājās has been elaborately explained in the Scriptural Writings of the Jainas They produce an increase of wandering in the Saṁsāra. The Tapah (penance ) which is always one of the means of putting an end to the Samsāra by the destruction of previous Karmas,-the same tapah sometimes becomes the primary cause of increase of Samsāra, Ascetics and persons desirous of the up-lift of their Soul, are always advised by the Săstras to carefully avoid falling into such ugly pits. Disregarding the precious advice of the Sāstras, they miss the unique opportunity at the most critical moment, and commit most mlachievous blunders. No doubt their well-cherished dostres are fulfilled and the attainment of such worldly objects is accom. plished but at the time of making the resolution, they overlook the notion that they thereby earn for themselves an extra wandering in the Sarfisára for a number of lives.
The soul of Nayasara incarnated as Visvabhūti Muni forgets his own uprightness at the jokes practised at him by

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Visakhānandi and with the object of showing that he possoused more strength than what he had at the time of telling down fruits from a wood-apple tree by a blow with his fist, he made an exhibition of his strength by taking hold of the cow by her borns and tossing her up in the air.
Visvabhūti Munt, then, had an evil emotion of taking revenge on Višākhānandi on account of the jokes practised at him, and he made the following firm determination:- "By the supernatural power of my severe penance, may I become very powerful in my future lives, and may 1 kilt Visakbānandi. * Then having led an ascetic Hfe for a long time and having died without expiating for the sin of having made up the resolution of killing Visakhānandi, the pious Muni was born as a god in Sukra déva-loka during the seventeenth bhava.
He was born as a Vasudéva during the eighteenth bhava as a result of the niyāgu done during his previous bhava.
Visvabhūti Muni became very angry, and he consequently made up his resolution of killing Visakhānandi. Now, let us inquire about Mohaniya Karma in relation to spiritual stages. Jaina sådhus are in the sixth and the seventh spiritual stages. The sixth spiritual stage is called tudagurfer Pramatta Samyata Guga-ethanata spiritual stage for negligent ascoties. Ascetics possessing slightly destroyed, and subdued that Samyaktva, Right Belief-are under the influence of one bundred and forty-eight forms of the eight kinds of Karmas Including the twenty-eight forms of Mohaniga Karma (Deluding Karma).
It is po wonder that in the presence of all these Karmic Influences, passions such as anger, etc., do arise with the least approach of unclean ideas. People desirous of the welfare of the moal, should depend entirely on the immense preponderating force of the Soul. With the predominance of the influence of the Soul. passions become unsuccessful. But, instead of this, If the soul becomes enslaved by passions, there im a bondage of

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additional fresh Karmas and a succession of eyll Karmas is increased.
Viśvabhūti Muni loses sight of the dignity of the influence of the Soul, and becoming enslaved by Karmas, he made the niyāņu. This indicates the predominating influence of Karmas.
Visakhānandi causes trouble to the Muni by unnecessarily cracking jokes at him. Hasya Mohanīga Karma (Mohaniya Karma caused by cracking jokes) is a form of the nine kinds of
ar No-Kaşāya.(minor passions)-a sub-division of one of the varieties of Caritra Mohaniya Karma ( Karma preventing the adoption of ascetic life. )
People become pleased by cracking jokes at other persons, but they do pot realize that at that time, they unluckily acquire the evil Karma of Hasya Mohani. There are numerous examples, cited in the Sastras, of terrible miseries experienced by people in future lives, as a result of evil Karmas previously acquired. “Slanders in jest often prove serious injuries." The soul of Visvabhūti Munl is born as Tripristha Vasudeva during the eighteenth Bhava, as a result of the niy&nu and the lion killed by him is the soul of Višākhānandi born as a lion. From the state of a human being - a prince in a royal family, the soul of Visākānandi is degraded into that of a brute, and from that condition, he is further degraded to the state of a Näraka, (a denizen of hell) and having suffered immense misery in that stage, he wanders for a very long time in Samsāra through various miserable Bhavas.
Besides this, during the twenty-seventh Bhava, when Śramaņa Bhagavån Mahāvira Swami was going from place to place in company with Ganadhara Gautama Swami and others after the acquisition of Kévala Jilāna, he pointed out a farmer to Ganadhara Gautama Swāmi and ordered him to instruct the farmer into the Right Path. We shall read the account of the farmer during the narration of events of that Bhava. Suffice to remember tbat the farmer was the soul of Visakhānandi incarnated during that Bhava.

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We have seen how Visakhanandi-a prince of a royal family-foolishly degraded himself by cracking jokes at Vitvabhūti Muni-his cousin-during his house-hold state out of his pride of youth and royal affluence. Taking the example of Visäkhānandi as a beaconlight, every one should try to be cautious by refrain. ing from evil Karmas at the right opportunity.
Further, we have to be well-guarded against making a niyāgu. The unwise conduct of a well-regulated plous ascetic like Vibyabbūti Muni in making up a niyāpu and the unnece. ssary wandering in the Samsāra for a number of future lives resulting from it, should also be carefully noticed for avoiding such nasty pit-falls.

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Chapter II.
Eighteenth Previous Bhava
Tripristha Vasudeva. 35. In cagcaire Potanapura Nagara in Bharata Ksétra of this Jambū-dvipa, there was a king with an appropriate same of figufast Ripupratisatru. He had a chief queen named 497 Bhadrā who was the most excellent in the whole harem. He had a son named as Acala, whose birth was portended by four great dreams, and who was extremely powerful and very famous. Then, in course of time, the queen again became pregnant and she eventually gave birth to a daughter, adorned with many auspicious marks, who was named na Mrigāvati,
In due course of time, having attained perfect youth Mrighvati appeared lovely. On her head, the mass of her black glossy, curly hair assumed the beauty of Rāhu, who came there out of delusion for her Moon-like face. The tuft of very curly bair on her fore-head appeared handsome as if it were an culogical inscription of the victory of the God of Love. Her mouth was appearing charming like a treasure of gems by her upright (straight-forward) eyes, by her moon-like fleshy cheeks and by her lower lip having the colour of a red-lotus. Her spotless charming neck marked with auspicious circular lines and adorned with ornaments of a variety of precious gems, resembled a pure white conch-shell. The pearl-necklace hanging on the qurface of her round capacious breasts-which were like the abode of the God of Love,-seemed beautiful like a gate keeper of Love. Her lovely pair of thighs as charming as golden lotuses, and exuberant like plantain-trunks appeared as If they were two pillars of the mansion of great enjoyment of sensual pleasures. Her pair of feet stained with the colour of deep-scarlet dye, and placed on a flooring beset with goms, appeared handsome as if they were a present from the Goddess of Wealth and Prosperity.

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King Ripupratkatru's Marriage with Mrigavati
Now, seeing Mrigavati in marriageable youth, Queen Bhadra having decorated her with costly garments and valuable ornaments, one day, sent her to pay homage to her father King Ripupratiśatru. Mrigăvat! went to her father accompanied by a few maid-servants and bowed down at his feet. The king very attentively looking at her with a deluded sight, affectionately made her sit on his lap. Then, becoming enraptured by her excessive beauty and charming youth, the king began to think within himself :
"Ah! Her handsome form capable of humillating the beauty of celestial damsels ! Ah the charm of all the limbs of her body ! Ah! the mass of radiance of the brilliance of her Autumnal Moon-like face! Ah her sweet speech more attractive than the melodious tunes of the flute and of the Indian lute ! Besides, her every gesture is always wonderful to the whole world. Indeed, such a gem-like virgin may not have been prepared by Fate, in a Ksatriya family in former times, and hence, Manmatha, (the God of Love) accepted Rati 20 his consort, Mahadvéa (the great God Siva) took Parvati the daughter of a mountain-as his wife, for Śrt Kriga, made Laksmi coming out as a human female from the MilkOcean by churning it with Mount Mandara, his own beloved, and Indra himself married the virgin daughter of Paloma Muni. I consider myself very fortunate that a gem-like daughter has been born in my harem as if in a great ocean,

Now Manmatha, (the God of Love), although posseusing tender arrows in the form of sweet side-glances of lotuseyed young females and arrows in the form of towers of five colours, became at once ready to be equipped as if with thousand arrows out of his greed for more arrows. So, whereever the young damsel threw her bewitching eyes, Manmatha (God of Love) gan to throw a series of sharp arrows. The councillors of the kings assembly became afflicted with carnal'
"

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ili MINIH O
desire and klag Ripupratisatru himself became intensely enamoured with the girl. Having become thus bewildered by the blows of arrows of a Madana, (God of Love), the king, began to think-"O! This girl has now become of marriageable age; what to do! Can such a charming girl be given to other people and driven away from my own house? It is not at all proper. Although all the people are interested in giving away their daughters to other people, such a blind following after another without duo consideration, does not deserve to be acceptable for people of sound intelligence." With this firm resolution uppermost in his mind, and disregarding public censure of a very long duration, without thinking about the longcontinued Path of Justice, but unable to suppress the agonies the God of Love, and desirous of having marriage-alliance of the girl with himself, the king concealing with great difficulty his own amorous emotions, sent the girl to his harem.
Then, next day, the king called promloent citizens, leaders of caravans, heads of corporations, generals, and feudatory princes into his presence, and having seated them at their appropriate places, he respectfully said, "O excellent people ! Yon are the persons to fix and regulate the rules of proper and Improper customs of various familles, of doubtful procedure of justice, and of popular usage, and you deserve to be consulted by me beforehand in all matters. Now, tell me who is the owner of a gem that is produced in this part of the country ?" Not knowing the true state of affairs, they declared “O Sire! There is nothing to be asked in it. You yourself are the owner of the gem." Having made them repeat the declaration three times before the assembly, and having summoned his daughter into his presence, the king told the citizens, “Ab! This girl bas been produced as a gem in my harem, and according to your advice, I am myself desirous of effecting a marriage-alliance with her, because your word cannot be disobeyed by me in any way."
Then, bending their necks low out of shame, looking at each other's face, and experiencing much mental agony caused

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by these words of the king, all the citizens went home in great despair. The next day, although prohibited by Queen Bhadrā, prevented by elderly women of the family, ridiculed by obedient councillors, tauntingly restrained by ministers, brought to his Benses about the direful consequences of his immoral behaviour by the priests, and unable to curb his mental emotions, the king himself married his own daughter in accordance with the instincts of love-marriage, and made her his chief queen. He then began to enjoy sensual pleasures with her.
Becoming greatly disgusted with this indecent behaviour of the king highly censured by the people, and contrary to (the rules of ) morality in this and the next world, and the indecent behaviour ridiculed in several triangular open spaces (where three roads meet ), in market-places, and in publicplaces (where numerous people meet), and becoming extremely afflicted mentally, Queen Bhadra, accompanied by her son Prince Acala Kumāra, and taking much wealth and a number of prominent citizens with her, went to the South and there she had a large town with numerous high-storeyed buildings, temples, fortresses, principal doors, city gates etc., built and peopled. The new town built with great affluence, became known in other countries by the appropriate name of hea ft Māhésvart. Leaving Queen Bhadrā there, Prince Acala Kumāra returned to his father. In course of time, the king having become desirous of enjoying his own daughter, came to be thus known as thefa Prajāpati,-ofa Pati, husband, of his own ton Prajā progeny (daughter ).
Birth of Tripristha Kumara One day, the soul of Visvabhūti Muni, descending from Mahaśukra déva-loka, took the form of a foetus in the womb of मृगांवती देवी Mrigavati Devi.
Mrigāvati happily sleeping at night, woke up on seeing seven great dreams, and rejoicing in her heart, she went to the king. There, che narrated the account of her dreams before the king.
2

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The king said, “O queen ! you will certainly have an illustrious son, whose lotus-like feet will shine brilliantly by the lustre of the coronets of all his tributary chiefs, who will repress his enemies by his vigour, and who will be like a flag to our family. Because, O good lady | Such auspicious dreams are visible only to very lucky persons; therefore, you honour them respectfully.” The king, then, invited clever interpreters of dreams in the morning. Having joyfully honoured the order of the king, the interpreters of dreams, -well-versed in various codes of morality and in the Science of Omeno acquired through numerous generations, -bathed and offered oblations to familygods, wore clean and costly garments, placed rice-grains and flowers on their heads, made sectarian marks of sandal-paste on their fore-heads, took a number of books on the Science of Omens with them, and went to the palace of the king. There, the king having respected the interpreters of dreams with gifts of fruits, flowers etc, and having offered them seats on elegant state-chairs, asked them the meaning of the dreams. The interpreters having deliberately thought with their indivl dual natural Intellect, and having carefully decided among themselves, informed King Prajāpati thus:--"O King ! By the supernatural influence of the greatness of these dreams, you will certainly have a son, who will be the first Vasudéva, famous in the whole world -the lord of the three continents of Bharata Ksétra-and who will be extremely powerful with unquestioned authority." On hearing this, the king, immensely rejoicing within himself, gave varieties of wealth to the interpreters of the dreams, and they returned home.
The king, then, narrated the explanation of the meaning of the dreams before Queen Mrigavati. She was greatly rejoiced. In due course of time, at fully-mature period, Queen Mrigāyati gave birth, on an auspicious day, to a son with the palms of his hands as soft as the follage of the TEST Påtală tree, (the tree bearing the trumpet flower, ) with a body as dark-coloured as the leaf of the Tamala tree, adorned with more excellent marks than the rest of the humanity, and elegant with the

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splendour of a spinal column with three separate bones. On hearing the news of the birth of a son, King Prajāpati became greatly pleased and he ordered great festivals to be celebrated in temples. Besides, a great festival was celebrated in the whole town, where beggars were greatly delighted by receiving unimpeded gifts of gold, where the main road appeared beautiful by quantities of flowers strewn there, where handsome young females met together singing auspicious songs, and where several religious rites for averting. evil had begun at various places.
On the next day, the elderly women of the family, on seeing an articulation with three separate bones on the back of the child, decided and named him farge Tripristha with great pomp. Carefully nourished by five wet-nurses, affectionately passing from one lap to another, for being fondled like a precious gem, and surrounded by numerous servants and flatterers, Tripristha Kumāra, grew up to boyhood. On an auspicious day, with omenous planetary conjunction, Tripristha Kumāra was sent with due ceremony to a teacher for the study of various arts and sciences. With his superior in-born intellect. Tripristha Kumāra was able to learn all the arts and sciences from his Guru in a short time. Acquiring extensive knowledge, Tripristha Kumāra respectfully knelt down at the feet of his respected teacher, and with his permission, he went to his own palace.
Then, not enduring a moment's separation from his brother Acala Kumāra, the sportive Tripristha Kumāra began to amuse himself fearlessly as he liked, in excellent pleasure-garden's. Although his body was smooth, and tender, on seeing the prowess of whis strong arms, thousands of wrestlers and warriors used to tremble with their faces gloomy through terror. People jokingly given a slight blow with his fist, were able to survive only by efficacious treatment from their servants. Wherever Tripristha Kumăra sportively placed his lotus-like feet, the earth below it, used to shake as if beaten by a thunder-bolt. Besides, wherever be threw his sight, servants leaving aside their work

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used to run after him, and respectfully bow down before him, and and servants receiving even a slight order from him used to feel themselves highly contented as if they came in possession of a hidden treasure. Whenever he spoke in any assemblage, people used to leave aside all other talk, and repeatedly talk about the achievements of the Kumāra, Accordingly, Tripristha Kumāra passed his days in company of his brother Acala Kumāra, with increasing happiness acquired by meritorious deeds of his former lives.
Prati-Vasudeva Aśvagriva.
Now, in Rajagriha Nagara, a Prati-Väsudéva king named Alvagriva, whose foot-stool was being touched by the jewelled diadems of the kings of half the continent of Bharata-kétra, who was overpowering the directions by his great power like the orb of the Sun of the Great Deluge; who was elegant with the abundance of royal wealth residing in the pavilion of his resolute powerful arms; who decorated the ground with the pearls oozing out from the temples of intoxicated elephants killed on the battle-field; who was like an extensive iron-bar to the great city-gate; who was putting on Viravalayas (armlets indicative of might of arms,) and who was chopping off the necks of enemies by means of a terrible cakra (wheel) with sharp edges-was enjoying the wealth of excellent pleasures of the senses, which were charming in every way.
After some time, Visakhānandi Kumāra, having died after governing his kingdom for a long time, and having wandered in this world as a Naraka ( a hellish being ), and as a lower animal, was born as a lion in the of a big mountain. Having reached youthful age, the lion was wandering here and there for prey, and was harassing the cultivators of excellent rice--fields of King Advagriva.
cave
Humiliated by the great nuisance, the cultivators approa ched the king, and narrating the calamity from the lion, said

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“ O Sire ! if you are not able to protect us from the ravages of this death-like lion, you have your fields tilled by other people. We shall go away to another locality.” The king said, “ Why do you become so timid ? I shall so arrange that the wicked animal will not harass you in the least » To prevent the lion from doing harm to the ci ltivators, the king seat orders to his sixteen thousand feudatory chiefs. The cultivators, rejoicing immensely, went home.
One day, King Ašvagriva becoming infatuated and covetous with females of the harem as charming as celestial damsels with treasure of wealth more than that of Kuber, with excellent elephants and horses and other paraphelia of dominionship, and with the prosperity of the king of gods, thought within himself :--"What should I now surmise ? Is there any body powerful enough to to destroy me although I am fully-equipped with the completeness of all materials, un-overwhelmed even mentally by any enemy. well-protected always very carefully by body-guardo, and I am competent to grasp irresistibly the discus only on recollecting it? If I am able to know it by any means, I may resist him and protect my-sell in every way ! He accordingly called in a fortune-teller and giving him a suitable seat in a private room, respectfully said, “O worthy man ! Carefully think over my question and let me know whether there is any body who will kill me.” Meditating well the fortune-teller said : " O lord ! May your mishap disappear ! Why do you talk of a calamity ?" The king said, “O worthy man! Do not be disturbed. Give an accurate answer to my question." The fortune-teller said “O king! If it be so, there is one man who will kill you. The king said :--"How can I know it?' He replied “Olord ? The man, who will kill the lion devastating your rice-fields and who will insult your messenger Candavéga respected by all your feudatory chiefs, will positively kill you, and he must be avoided by all means." On hearing this, the king sent away the fortune-teller, and coming into the assembly-hall, he asked his councillors thus
Who is now-a-days heard to be of unequalled valour among

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kings, chiefs and princes ?" They replied “O lord! who else can be more powerful than your majesty that we can name him? Can stars appear shining so long as the Sun is in existence on the earth? The king said, “There are numerous jewels on the earth. What is impossible in it ?" The councillors replied :-"O king! We do not know with certainty. But by hearsay, we know that the princes of King Prajāpati are able to surpass the pride of valour of other persons with the greatest ease and they are exceedingly powerful. The king then told the messenger Caņdavéga, "O good man ! You go to King Prajāpati and tell him that I want him for some urgent business." With the words “ Just as your majesty orders" the messenger went to Potanapur with a retinue of numerous persons
King Prajāpati, wearing costly garments and precious ornaments, was sitting in his harem, surrounded by a retinue of his princes, domestic servants etc. There was, at that time, A dramatic r presentation performed, which was beautiful with the moving to and fro of the body in various directions and with strange actings, attended with charming sound of anklets producing a jingling rattle; in which the strings of pearls of necklaces were breaking loose by a springing motion of the body while turning it suddenly; in which various amorous pastimes caused by the play of eye-brows were readily visible; in which singing in strict accordance with the tune of wellarranged musical instruments was going on by competent songsters possessing voice as sweet as that of a Cuckoo; in which tabors were being played on with a melodious ringing sound mixed with the beating of the big kettle drum. While the dramatic performance by young females was in full swing, and the whole atmosphere was filled with remarkable merriment, the whole assembly with unwinking eyes appeared as if in sleep or painted in a picture or prepared with a plaster, or bound to one place by a long piece of cord, or as if the whole assembly was devoid of the feeling of other sense-organs stunned as it were by the intoxicating influence of wine.

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55 Candavoga
At that moment of extreme revelry, messenger Candavega, terrifying as if, even the gods, by the pouring out of poison produced at the end of the churning of the Kşira Sagara (Milk Ocean ), and with an unimpeded gait as if of the God of Death, burriedly entered the royal assembly. On seeing him, the king at once got up from his deat, and knowing him to be the messenger of his sovereign lord, received him cordially and having inquired about the well-being of Prativāsudéva Ašvagriva, he accepted his orders. The dramatic performance having been stopped, all the people went to their respective places. There was a sudden break in revelry, and Tripristha Kumāra becoming angry, asked a domestic who was near by, "Who is this man? Why did my father get up from bis seat to receive him! Why did not the gate-keeper prevent him from entering the hall ?” He said :-"O prince I He is the chief messenger of Prati-văsudeva Ašvagriva, and thinking him to be the sovereign's equal, the king got up from his seat and the gate-keeper also did not prevent him. We remaln happy here only by his favour. It is the duty of a servant to act in accordance with the will of the master. The prince replied “Now, everything will come to light. Who is whose master ! There is no need of discussing this subject at present. The boastfulness of people with unmanifest manly vigour is fruitless; their gerrulousness is vain; their pride of might is improper, and the pomp of their clothes etc. is inappropriate. For the present, you inform me when the messenger is on his way back to his town, so that, I may offer him a nice hospitality.” The servant accepted his order saying “ Just as the Prince pleases."
Now, the messenger having talked on various subjects with the king, gave him the message of his sovereign. When the messenger having received various presents and marks of respect, was returning to his town, Tripristha Kumara in company with his brother Acaia Kumára, prevented him on the

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way and said :-"O wicked messenger! O rogue! O vile man o evil-doer | You created a break of revelry during the dramatic performance in my presence, where are you now running away! O unfortunate man! Although you have lived for a long time in the service of a great king, you do not even know what is proper or not. What have you learnt ? O mean man ! The arrangement of your words and your other qualities will ridicule eeufa Bphaspati, ( The teacher of gods.) Your shrewdness is unique, O sinful man ! Now, suffer the evil consequence of your wicked actions. Remember your beloved god, lest an evil-doer like yourself, may not die without doing a meritorious act at the last moment." With these words while Tripristha Kumāra was raising up his powerful fist to strike a blow with the object of killing him, Acala Kumāra at once prevented him, saying “O Prince ! abstain from killing him as if it were the slaughter of a cow, because messengers, immoral women, and jesters do not deserve to be killed, even if they are guilty." The Prince ordered his servants, “You leave this wicked man alive but snatch away his clothes and other belongings without delay." Under the orders of the Prince, the servants dealt the messenger Candavéga, blows with sticks and fists and took away his belongings. Becoming bewildered with excessive fear, and his whole body becoming dirty with dust, he ( Candavéga ) appeared like a mendicant, or a hermit. His retinue desirous of self-defence threw away their weapons on seeing Tripristha Kumāra, and ran away in various directions. Having reduced Caņdavéga and his retinue to a pitiable state, the princes returned home When King Prajāpati came to know about the incident, he became alarmed, and thought “O! the princes have done a harmful act. By incurring the displeasure of Caņdavéga, I have really speaking, displeased Prati-vāsudeva Ašvagriva. An improper use of strength becomes the source of one's own destruction. None will accept my innocence if I were to say anything in my selfdefence when the princes are at fault, and even if any one were to accept my innocence in the least, it is a clear rule

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that the master is punished at the fault of the serpant. I am in great difficulty. Or, what is the use of needless anxiety ! The remedy alone is the abeltor of an act to be accomplished." With this idea in his mind, King Prajāpati had the messenger Caņdavėga brought into his presence, and having rendered him. hospitality on a more elaborate scale, and having given him very valuable presents and four times more money, he consolingly sald “O worthy man! Being devoid of politeness in boyhood, and full of immodest pranks in youth, and being insolent on account of their birth in a royal family, the princes troubled you a great deal, but you should not be grieved and should not be angry in any way. I have, high regards for you. Childish sports are not unpleasant to members of the assembly of a paternal king. I am their father. You should try to extol the good qualities of my princes, and do me the favour of forgetting the insult done to you.'
36. The messenger replied “O great king! Why do you become so irritated ! Can any one doubt impoliteness in one's children ? Or, there can be no place for fault-finding out of affection towards them.” The king said, " It is quite right. I know the condition of your mind. I praise your faithfulness. But, now do one thing that Prati-vāsudeva Ašvagriva may not be informed of this incident." Having accepted the king's words, messenger Caņďavéga, left him and eventually reached Asvagriva.
Now, Candavéga saw that Prati-vāsudeva Ašvagriva, was very angry, and terrifying with his eye-brows raised up and blood-shot eyes and be at once realized that the Prati-văsudeva had known the incident from some of the men of his retinue who went there earlier. Having respectfully bowed down, the messenger took his appropriate seat. On being asked by Prati-vāsudéva Ašvagriva, messenger Caņdavéga narrated the whole account and sid, " The princes of king Prajāpati uaexpectedly beat me without recognizing me. They have insulted

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me out of childish ignorance. But King Prajāpati has been immensely grieved at the incident. Besides, becoming humble with obedience, he meekly accepts your orders and he evidently manifests his servitude always excessively. Your virtuous qualities are daily sung by professional bards at his palace, and so, at times, the sound of anklets of young females is not audible, O king! What else can I say? I have a personal experience with numerous kings, but none can equal him in his devotion towards his supreme lord."
On hearing this, Prati-vāsudeva Ašvagriva recollected the words of the fortune-teller; and trembling with fear, thought, “Ah! One word of the fortune-teller has proved to be true, but in case, the second statement turns out to be true in the same way, then there is certainly some misfortune." Prati-vāsudéva Ašvagriva, there-upon, called another messenger and said, “O! You immediately go to Prajāpati and give him my order.“ Tell him to go to the rice-fields which are full of corn and protect them from the ravages of the lion." The messenger, saying “Just as your Majesty orders" went to King Prajāpati. When King Prajāpati anxiously inquired about the object of his arrival there, and when he was informed of the order of Prati-vāsudeva Ašvagriva for the protection of rice-fields from the ravages of the lion, he accepted the orders from the messenger, and haviag sent him away, he called his princes into his presence and reprimanded them thus :-“O Princes! By insulting the messenger of Prati-vāsudéva Asvagriva you have certainly provoked the the God of Death at an inopportune time. I have, consequently, received the terrible order of preventing the ravages of the deadly lion." The princes said, “Father! How did we provoke the God of Death ?” The king replied :-" The cultivators of the rice-fields of Prati-vāsudeva Ašvagriva are barassed by a lion, and every year, all the feudatory kings are required to protect them by turn in regular order, but as you insulted the messenger of Prati-văsudeva Ašvagriva, he angrily ordered me to do the work now, without any regular order of one's turn to do it. It amounts to provoking the God of Death." With these

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words, he made prepartions for a march. The princes entreatingly said :-“Father ! Permit us to go and do the work” The king replied, “My dear children ! You are not yet full-grown and you do not yet know what is right and wrong. You, therefore, desist from this procedure. I myself will go." The princes said “ Any how, you send us there, we certainly desire to go and we are anxious to see what that líon is like." The king said, "My dear sons! Birth in a spotless family as pure as the Moon, the accumulation of more wealth than that possessed by the God of Wealth, the supremacy of uninfringible order, unparalleled cleverness in clean arts and sciences, ability in understanding the meanings of all Sastras (religious doctrines ), exertion with all weapons, uncommon vigour the wealth of matchless beauty-only one object out of these is able to lead any one to a wrong path, then, why should there be so much pertinacity in this matter alone? You possess all the articles mentioned above and who is going to prevent you from employing them to your advantage? Besides, enemies are very spiteful and unbridled rogues. No one knows when miseries will befall us and you are very careless. We cannot at present know what the future consequences will be. You, therefore, leave aside your intense obstinaey." They replied-“ Father ! Let things happen as they naturally do! But, we are certainly desirous of going there.
Princes go to Rice-fields, Though prevented from going there, the Princes took several officers, elephants, horses, chariots, soldiers, and attendants with them, and reached the rice fields where the lion was living. There, they asked the cultivators__"Ah! How did other kings protect you from the ravages of the lion before " They replied :--"O princes! Arranging an enclosure like three ramparts with best elephants appearing beautiful by the splendour of their extensive armours, with handsome well-bred horses having a velocity greater than that of the wind, and with multitudes of warriors bearing spears, javelins, arrows, lances, and other

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Implements of war, remaining extremely careful, and trembling with the great danger of death, the kings kept an unwinking eye towards the lion's den and protected us. Although they were thus well-guarded, on hearing at every monent, the rising echo of the roaring sound of the lion, the elephants disregarding the stroke of a sharp goad and with the disappearance of the Intoxicating temple-juice from their temples, used to run away here and there; the horses stumbling down continuously, used to disperse in the eight directions; and the foot-soldiers, remembering their favourite gods and leaving aside the pride of their strength, used to run away in the four directions." The prince said, "O the great valour of that lion! O! his matchless vigour ! Ah! his greatness in overcoming the pride of all the warriors! his behaviour astonishing the whole world! that they thus remained in constant dread even from a mere beast. Ah! even enduring such calamities how long are you obliged to prevent him thus !" They said "Till the entire corn is brought into our houses." The prince said :--"O farmers! Becoming humiliated by the unbearable cold winds of the rainy season and being separated from his happy kinsmen and attendants, who will like to stay here for such a long time, when the surface of the earth has become intermixed with mud a series of clouds are spreading in the four directions, and when the showers of rain-water capable of producing an emotion of sexual passion even in the minds of ascetics, of making the pea-cocks dance merrily and capable also of producing the fire of the passion of sexual union in the hearts of young females separated from their beloved ones, are poating Now, show me the locality where the lion lives." The cultivators Saying 'Just as the Prince orders, " and standing at a distance showed him the den of the lion. The prince again asked them-"What is the progeny of the lion!" They said "O Prince! He is alone." The prince said "If it be so, not becoming ashamed, why do those kings unnecessarily extend the pride of the strength of their arms sung by bards? Ah! Repeated shame to them that although those kings were capable of pressing down the surface
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of the earth by the impact of numerous warriors, horses, and elephants but becoming timid with fear, they were not able to approach an unassisted only one lion. Only those are fortunate in this world, and their masters alone can be considered as possessed of a son in the true sense of the word, only by the thundering roar of whose throat even strong persons are deprived of their life. Why should not an unassisted lion, whose strength can be made to sprout up in such a way that it becomes irrisistible, acquire celebrity?"
Killing the Lion
Having thus praised the lion for a long time and having become delighted by the bustle, the prince, riding an excellent chariot, sent back his retinue, went towards the den and eventually reached it. Many persons assembled there out of curiosity and created a great noise on both the sides of the den, By the loss of sleep on hearing the noise, the lion, with his formidable mouth widened while yawning, imitating the moon reddened by the dawn of the twilight by the mass of his molar teeth throwing out red blood derived from his drinking the blood of deer, shaking his dust-coloured mane, formidable by his raised up neck, deafening all the quarters by the sound arising from the dashing of his long, raised up, tail on the ground, and uttering a terrifying roar resembling the thundering of the clouds in the beginning of the rainy season,-(the lion) got up and began to look amusingly towards the prince with perfect indifference.
When Tripristha Kumāra was walking leisurely onward, observing the scenery of verdure sinking down low under the weight of fruits, listening to the melodious sound of the dance and singing of females guarding the irrigated fields, and also enjoying the loveliness of the forest, he happened to see the lion On seeing him, the Kumāra thought ::-"Ah! this high-minded soul is walking on the ground, and I am riding on a chariot yoked with excellent horses, equipped with various weapons, and furnished with gingling bells producing

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& tinkling sonorous sound. It is not appropriate for superior persons to have a fight with unequal partners." With this idea in his mind, the Kumára holding a sword as terrifying as the tongue of the enraged God of Death, and shining like the flower of the linseed plant, in his right hand, and a shield resembling a diec of the Full Moon and budding stars in his left hand, got down from the chariot and kept standing on the ground again thinking thus--" This poor creature is armed only with deep molar teeth in his mouth and with dull and curved claws stirred up by his fore-foot, and I carry a sharp sword and a shield in my hand. It is not reasonable." Thinking thus, Tripristha Kumāra left off his sword and shleld. On seeing this unnatural behaviour of the Kumāra, the lion angrily thought:--" Ah - How respectfully was I guarded by the kings with a careful arrangement of intoxicated big elephants, horses, chariots and warriors ? Although they were proud about their excessive valour and were fond of the battle-field, none had boldness to come into my death-like range of vision. And this recency-weaned child, with a body as tender as fresh buiter, unequipped with any horse, elephant, or a brave warrior, bat, on the contrary, getting down with perfect indifference from his excellent chariot, talking indifferently with amusement while standlog on the ground, besides, leaving off the din of a weapon out of pride of his own strength of arms and considering myself as a gnat is ready to enter my cave. Do not all the living beings see or bear that even such persons are now ready to insult me? Although my curved lance-like claws are powerful enough to pierce the temples of lordly elephants, however, let me show him the fruit of his intensely unseemly behaviour."
With this intention, as soon as, the lion, as if smashing the belly of the universe by the sound of his roar; as is crushing the surface of the earth by the dashing of his tall, as if filling up the interior of the sky with the mass of rays of his molar teeth appearing visibly in his widely expanded mouth; as if permeating all the quarters with constantly

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appearing lightening by the brightness of his red eyes; as if throwing out througb the medium of his long hanging mane the collection of his wrath that could not be subdued within; as if desirous of leaping forward and swallowing the front portion of the body by means of the front part of his body on account of his belly becoming thinner while joyfuly making a long jump; and as if longing for making & mouthful of the entire population of the world in a moment, came within the reach of the lotus-like hands-as tender as the excellent fibrous root of the lotus plant-of Tripriştha Kumāra, the Kumāra instantly caught hold of the lower lip of the lion with his one band and tightly holding his upper lip with the other hand, tore him into two pieces with a crackling noise like a wornout piece of cloth, a yellow (withered ) leaf, or like the barkof the birch tree and left him off. The people who had assembled there made a loud cry and a shout of victory. On seeing the valour of Tripristha Kumāra, celestial musicians, Yakšas, Rākşasas, Vidyadharas and Kinnaras widening their eyes with visible delight played music with drums, kettle-drums and other musical instruments, and saying :- "O! A good vigorous battle ! They raised a shout of victory. Divine females possessing long eyes resmbling the petals of a blue lotus, showered flowers of five colours full of wasps attracted to them by their fragrance. The gods gave him a present of a diadem of gems, gold earings, a loin-girdle, armlets, necklaces, and other excellent ornaments. At that time, the cowherds rejolcing with great delight, began to sing praises of the excellent qualities of Tripristha Kumāra and young femaleş danced merrily. A battle-field was thus converted into a place of great rejoicings.
Now, the lion cut into two pieces becoming influenced by a pride of his own strength and tossing about painfully thought:
Ah! I am killed with the greatest case without a fight at the hands of a mere child who was unarmed and was alone. Ab! my cowardic ! Ah! want of vigour ! Ah! debilitated body! Ab! adverseness of Fate! I have vainly adopted the nickname

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of Sărangarāja (the lord of the deer) for such a long time. Ah! Repeated shame to such a life.” On knowing the idea of the tossing lion, the charioteer of Tripristha Kumāra consolingly said with sweet words:- O lion! capable of crushing intoxicated elephants with the greatest ease! O lord of the deer! capable of terrifying enemies with unparalleled strength ! O king of the forest / powerful enough to vanquish thousands of kings equipped with an army of warriors arranged in an impassable enclosure ! O good soul! why do you now needlessly entertain anger! Don't think that you are killed by a mere child. He is the source of great pleasure to bis family like the Moon in the vault of the sky. Besides, it has been foretold by interpreters of dreams-"This child will become a Vāsudéva-a lord of half the portion of Bharata Krétra". Therefore, O good soul! you are a lion among wild animals and he is a free Simba, a lord among human beings. So what discredit or insult is there if a lion kills a lion.” The lion, thus becoming tranquil at heart by hearing the honey-like or nectar-like words of the charioteer, died, and was born as a Näraka in hell, and the charioteer, will, in course of time, become the first Ganadhara (chief disciple) named Gautama of śramaņa Bhagavān Mabāvīra, when Tripriştha Vasudeva will eventually become a Tirthankara named śramaga Bhagavān Mahavira.
Tripriştha Kumara, taking the skin of the killed lion with him, became now ready to go home, and giving the skin of the lion to the cultivators, he said, "O! farmere! You take this skin of the lion to King, Asvagriva and tell him," May you become unmolested and fearless and may you eat the food of your rice-fields. For the. present, all molestation has passed off." The cultivators did what-80-ever was told by the prince. Tripristha Kumāra then returned home and doing reverent salutation to King Prajapati, Barrated the whole account of the llon to him. There was great rejoicing in the whole town.
The cultivators went to Prati-vāsudeva Ašvagriva and told him the entire account of the lion killed by the son of

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Prajapati. Ašvagriva becoming disturbed mentally began to think :-"Abel Both the signs told by the interpreter of dreams are now substantiated. There is, there-fore a decided danger to me from the sons of Prajapati. But what to do now ! There is a punishment of the God of Death hanging on my head. Royal wealth even if tied tightly with a string of admirable qualities is sure to pass away. Servants subordinated by gifts and honours will be changed. Oh! What does not happen when the Fate is adverse ? However, even now, an Intelligent human effort should not be abandoned, because, under its influence, future misfortunes are also averted and lost property is regained. It is therefore not proper to be indifferent. An Insignificant malady should receive medical treatment even throughout life Even a small particle of fire is sufficient to burn away a mass of wood on Mount Kailasa, Or, it does not ever happen that the young one of a huge snake with poisonous emanations from his eyes will not prove poisonous even if it is distressed (i, e it will always prove to be poisonous). It is, therefore, proper that the sons of Prajapati should be allured to come here and after they have confidence in me by giving them gifts and honours, they should be destroyed,"
With this id. a in his mind, and ordering a messenger to bring the sons of Prajāpati, into his presence, the Prati-văsu. deva' said, “O! Tell Prajapati-you have become disabled for service, therefore, send your sons immediately and they will be given the rank of a tributary chief If he does not send his sons, let him be ready for a fight. Accepting the words of his master, the messenger saying, “Just as your Majesty orders " soon left the place, and in course of time, reached Potanapur. Immediately on seeing him, King Prajapati respectfully offered him a seat and asked him the object of his coming to him. The messenger said "Prati-vasudéve Asvagriva orders you as follows --"You have becoine debilitated by old age - you are unfit for service; send your sons to me, so that I may honour them with my own hands, and giving them excellent elephants,

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horses, towns, mines, and villages, I will make them independent owners of a large country."
On carefully listening to the messenger, King Prajāpati thought-Ašvagriva is immensely powerful, hard to reconciliate, and Irresistible in thoughtlessly inflicting punishment. Besides, my sons have never experienced any distress from other persons. Tripristha Kumāra especially has never experienced it. With this idea in his mind, Prajāpati told the messenger, “O good man! My sons do not know the rules of service, they do not know the distinctive trails of bebaplour and they are not careful about what is right and what is wrong. I will, therefore, present myself in the service of the master with sufficient conveyances.”
The messenger said "Such is not the order of the master. Or, what is the use to you of & service difficult to be accompllshed even by ascetics You enjoy the pleasures of the senses at will remaining constantly in the midst of young females. What unfavourable occurrence or misfortune will befall you, if your sons go there and receive royal wealth by the grace of the master ? Prati-vāsudeva Ašvagriva had been greatly pleased (in another sense, displeased) on hearing the account about the lion, he is desirous of making use of a HET mahāmandala, a large country (in another sense, a circular array of army), he is also desirous of his forago Pānigrahaņa, marriage (in another sense, grasping his hands as a captive). On hearing these words, King Prajapati thought-Ah! this messenger looks pleasing to all external appearance like the fruit of colocynth but inwardly he utters ambiguous works full of miserable consequences. His words are distressing in every way and they must be carefully examined, because undertakings done in haste, turn out to be terrible In the long run." With this idea in his mind, he sent away the mezsenger to his residence and remaining in a solitary place, he invited bis very intelligent ministers capable of solving intricate questions for his consultation. Having seated them on comfortable seats, the king said: "Ab! Prati-văsudéva Ašvagriva orders me-Send your sons immediately to me. Now tell me

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what is proper for me” The ministers said “O lord | Afvagriva is extremely powerful and he is very mysterious in the employment of secret designs and you are his servant always obedient and weak. Why should we have enmity with him? Anger beyond capacity results in one's own destruction." The king said " If such is the case, let the princes be sent." The miņisters said, "O lord! The princes have not yet become sufficiently powerful and they are ignorant of the method of service. How can they, then, be sent? Besides, it is said :"Even if wealth be at all capable of accomplishing very difficult objects, who will ever put his hand into a hole terrible with a huge snake! King's mind is necessarily attracted to a low-lying locality like water, which does not care what is accessible or what is not and which is full of foulness Besides, that service does not accomplish a fother's object like a very small bit of cotton. Service rendered to a king is destructive to one's own or another's Interest, because such service is destructive immediately to people destitute of the prescribed methods of service, and to people of unstable mind like an art accomplished in a wrong way. Thus, O lord, the princes are not clever enough to render service to the master. It is therefore better to persuade the messenger with sweet words."
At the suggestion of the ministers, King Prajāpati called the messenger into his presence and told him with pacifying words:- "O good man! You go and tell Prati-vāsudeva Ašvagriva:The princes are not competent to render you suitable service and 80 Prajāpati himself tbinks of coming." The messenger said, “Ah Prajāpati! Why do you repeatedly talk thus like a man rendered foolish by excess of blle ? You send the princes immediately or be ready for a fight; such is the order of the master.” With these words, the messenger left the place. But Tripristha Kumāra enraged by the bad words of the messenger, hit him with blows of sticks and kicks, and seizing him by the throat, drove him out by the back-door.

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Fight with Prati-Vāsudéva. When in course of time, the messenger came into the presence of Prati vāsudeva Ašvagriva, and narrated to him the account of what happened at Prajāpati's council, on hearing it, Ašvagriva became vehemently angry and his entire council was greatly enraged-some warrior became difficult to be looked at by a violeat impulse of anger, and began to wipe off his face which had become extraordinary by the constant appearance of drops of perspiration; some one began to cast his black sight As dark as a wasp on a sword shining brightly like a garland of fresh water-lilies; the forehead of some, formidable by the bending of lines and raised eye-brows appeared like the vault of sky ornamented by the disk of Rāhu at the time of the annihilation of the world; the earth struck by the blows of the powerful fist of some one as hard as a thunderbolt, began to quiver like an insolent criminal; the gold bracelets of some worn for a long time began to break loose by the hands becoming swollen on account of horripilation caused by the agreeable eagerness for the battle-field; and some one was restraining with great difficulty by means of a cavity of lips bounded by teeth, the tongue which had become active under the influence of pride and which was endeavouring to speak The warriors actuated by a strong impulse of anger and a fight on the battle-field, began thus to do soma allly acta. Prati-văsudėva Ašvagriva then said, 'Ah! Persons mercifully treated with indulgence very often act thus. Or else, had I only suppressed him at the time of his marriage with his own daughter, he would not bave developed his strength to such an extent. Besides, is it improper that a man who is desirous of having sexual enjoyment with his own daughter, will also cause difficulties even to his master ! Or, what is the use of talking thus ? I will get humillate that great rogue, therefore, Ah! beat loudly the drum for preparation for the battle-field, make excellent elephants armed with weapons, keep horses ready, make the chariots ready, and call at once all the fondatory chiefs,” Being chus commanded, the servants at once made all the preparations,

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38. Prati-văsudeva Ašvagrîva then, went into his bathroom. He had an excellent bath. He wore beautiful garments as bright as the flowers of the Kuša grass, tied fragrant flowers to his hair, and applied a paste of sandal-wood to his whole body. The royal chaplain, then, cid. propitiatory rites for averting evil and be placed Durvā (a kind of millet-grass-- Panicum Dactylon) grass and rice-grains on the head of the king. Auspicious jugs were placed before him, a vessel filled with clarified butter was shown to him, and the eight auspicious objects were painted before him
Prati-vāsudeva Ašvagrîva, then mounted a lordly elephant painted bright red with red lead on his temples and decorated with various ornaments on his body, from whose temples intoxicating temple-juice was o-zing out, and who was extremely Irresistible in overcoming enemies A spacious white umbrella as bright and white as a mass of foam capable of defeating by Its extent the area of orb of Full Moon, and embellished with a border of hanging strings of pearls, was held over his head. Courtezans fanning him with white chowries kept standing on both his sides, and battle-drum, Mukund ( wind instrument ) ketilo-drums, and large drums, giving out solemn sound like the bellowing of elephants of quarters began to beat violently, and the king became ready for a march.
Huge elephants as if fanning like chowries with their earsirresistible by their violent arrogance, with temple-juice oozing out from their temples, as black as the leaves of Tamāla Trees; unapproachable owing to extreme valour; tall like great moun. tains; and furnished with small bells making a jingling noise, -started on. Then, horses-beautiful wild long tails, well-instrucred, satisfying their owners with their handsome gait, with a speed as swift as that of wind marked with auspicious signs on their bodies, not encountered before by enemies and lovely like the horses of the Sun,-proceeded on. Then, chariots -beautified with paintings of various kinds, capable of gaming victory, equipped with numerous weapons, furnished with

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tinkling smali bells and excellent hanging flags, and powerful in crushing the strength of invincible enemies-moved on. Then, followed great warriors-with swords, bows, and discus in their hands, capable of tearing to pieces the warriors of the enemy, clever in devotion towards their master, competent in various stratagems, covetous only in acquiring victory, with inconceivable adventure, and armed with steel armours on their bodies.
Kings of Cola ( Koromandel coast) Lāta (country near the southern boundary of Narmudă river ), Mahārāstra (Deccan) Cutch, and Kalinga, leaving aside their other work only by the order of Prati vāsudeva Aśvagrîva, and becoming armed with steel armours and numerous weapons and renowned for their many victories, presented themselves for service before Ašva. grîva, with their entire armies.
39. When all preparations were completed, Prati-văsudāva had battle-drum beaten and the whole army consisting of foar parts commenced marching forth With the commencement of the march unbearable wind began to blow-the umbrella fall down and its staff broke down,-firebrands terrible with numerous particles of fire fell from the sky,-stars were seen during day-time,-there was a shower of blood.--there was lightning in a cloud-less sky,-the lordly elephant accidently fell down with a crackling nojse without any cause, -the tails of well-bred horses were burnt away by fire arising without any efficient cause, the flagstaff of the banner of victory broke down by itself, and the banner of victory fell down,--the temple-juice of elephants dried up,-the directions became pallid and hard to perceive by the constant showering of dust,-idols of gods began to shed tears,-pictures even began to redicule among themselves and dogs began to cry out loudly. Thus, there were several ill omens at that time. The wise ministers of the king, always desirous of prosperity, but afraid of experiencing an ill-boding misfortune in future, respectfully and bumbly entreated Prati-vāsudéva Ašvagriva thus:--" O lord | Your enemy

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will be easily destroyed like a small quantity of snow, by the heat of your glory, then, why should there be preparations for a battle-fight at such an inopportune time ? Even the Sūra (the Sun) or the Sura-vira (a brave warrior ) hides himself under the dense covering of dust springiog up from the hard hoofs of your horses, then, who else can dream of showing his valour ? Leave aside, therefore, your intentions of a march for victory, and immediately return, for the present, to your own capital, and let sacrifices be performed and let offerings be given to displeased gods for the purpose of avertiog evil. O lord ! We do not see anything profitable by these ill omens. Then, why do you thuo unnecessarily fulál the wicked Intentions of our enemies ?”
Parti-vasudeva Ašvagriva said :-"Ah! why have you become so crazy without any cause ? Do you not know the prowess of my powerful arms! Or, do you not remember the victories I obtained after vexing my enemies by a continuous fight for a long time i Or, do you not see the countless armies, consisting of four parts, filling up the low and high quarters of the earth and spread out in the four directions like the waters of a big ocean? Why do you frighten me at the wrong time! Or, why do you advise me to return to my capital town ! Because, people disregarding an act already commenced, do not gain applause in this world. Besides, mighty persons are not thrown into confusion by some doubtful ill omens; motion of groups of planets, vision of dreams, the dignity of gods, the crying of dogs, asses etc. are known as such by the people; and ill-omens like the appearance of firebrands in the sky. showering of blood from thn skies etc, are like worm-marks in wood looking like a letter. Who will be afraid of them Have patience. I am going to hurl all these ill omens against the head of Prajāpati.” With these words, disregarding the sayings of fortune-tellers, on account of his futurę ruin, with hostility of Fate, forbidden by experienced persons, staggering at ill omens, perseveringly prevented by the lovely young females of the harem, and although regularly informed about

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the breaking of the chatra (umbrella) from above his head by. the fortune-tellers, Prati-văsudeva Ašvagriva moved on uninterruptedly along with his entire army and, in course of time, arrived in the regions of Rathāvarata Parvata ( Rathāvarta Mountain ) near the boundry-line of his kingdom. He had his entire army encamped there, and calling out to a messenger he said “O! You immediately go to Prajāpati" and tell him “King Ašvagrîva has come here ready for a battle-fight and you speedily come to oppose him or send your princes for his reception." The massenger baving accepted his orders by saying "Just as your Majesty orders" went to King Prajāpati and gave him the orders of Prati-văsudéva Ašvagriva. On hearing the orders, Tripristha Kumāra very angrily sald” o messenger ! You are un-killable and perfectly secure. But you go to your horse-necked Asvagriva and tell him in plain words, with a protest from me:-"Althogh you are surrounded by a large retinue, you will not now remain safe. This Tripristha will kill you in a very short time, like a lion killing a deer. Even If King Prajapati were to remember his own name as Prajā-and-Pati ( Protector of one's subjects ) in name and meaning, and if you leave aside harshness, and adopt a feeling of love, he may percbance protect you; but people under excite. ment always look to faults of others even though they are rightly instructed. Now, what is the use of tbis moral precept?
The messenger said: “You are as yet i!l-instructed. You do not realize the strength of the master, and, therefore, you are thus talking fearlessly" Prajāpati said “O good man! You go to your master and tell him Prajāpati will meet you soon" The messenger at once left the place,
King Prajapati then made preparations for equipping his army. Horses neighing violently with pride were dressed beautifully with flaery, troops of elephants were fitted with armours, and clever and energetic warriors bearleg missile weapons became ready. Archers making a sound by the tinkling of the string of bows resembling the bow Gäpdiva-of Arjuna,

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began to leap forwards. Powerful warriors speedily mounted chariots, and warriors bearing various deadly weapons came forward. In this way, the entire army consisting of four parts became ready for a march. King Prajapati, sitting on a lordly elephant, appearing beautiful by the magnificence of a big armour, and surrounded by the army, came out of the town.
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Then Tripristha Kumāra,-whose extensive chest was orna mented with a necklace of pearls as big as the fruit Amalaka (Myrobalan Embellicum), like the sky beautified with the stream of the heavenly Ganges,-whose body was appearing lovely by the pair of clothes resembling the rays of the Rising Sun like the sea by the mass of submarine fire,-whose face shone brightly by the beautiful ear-rings in his ears, like the amorous side-glances of royal prosperity eagerly desirous of meeting him, giving vent as if to his anger by the reddish lustre of gold with which the diamond stick held in front of him was in-laid, and surrounded by feudatory chiefs assembled around a big swinging dark-coloured banner as black as a large Tala-patra (Palmyra leaf), followed by Acala Kumāra, who wore dark-coloured clothes, who was armed with a plough and a club in his hands, and who was very eager for a victorious fight-immediately joined King Prajapati and told him:-'Father! You abstain from this work and give me your permission to do it. Of what account is that Asvagriva? By your favour, I will overcome his malicious pride. Besides, you need not imagine that he has many associates. They are only his associates for dinner. Really speaking, he is alone. The king said :-'O darling! What is unconquerable to the brave man who killed the violent young lion sportively (with the greatest ease), and who is strong enough to defy millions of enemies by his prowess? We shall remain at a distance, and only watch the strange event with interest. The Kumāra said "Well, let it so happen.
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39 Now, Tripristha Kumāra, having excellent omen and great delight at heart, marched on uninterruptedly and reached 10
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the vicinity of Mount Rathāvarta. With the increase of tumult on seeing each other's army near by, the equipped horses and armoured elephants at once became ready, and both the armies raising up their individual ensign-banners, came face to face and the fight commenced. During the fight, the minds of ordinary people were pleased by the sound of musical instruments, timid persons were trembling with fear, warriors were induced into energetic fight by the eulogy of bards, and the flag-cloths on chariots appeared dirty by the accumulation of dust over them. Lancers were repulsed by rows of well-equipped horsemen with piercing sharp arrows. Hands of warriors were cut asunder by the sharp swords of cavalry men, Rows of denselyarranged lines of horses were pierced by big armoured elephants There was violent collision caused by the meeting of the two armien. Elephants were running away by the injuries in their temple, inflicted by blows from straight missiles. Powerful and fat horses were walking bewildered. Warriors were lying prostrate wounded by tridents, lances, javelins, spears, and other weapons; umbrellas and persons bolding them were lying on the ground. Particles of fire were coming forth by mutual friction of the tusks of elephants. Many trunks of bodies (without heads ) were dancing with their hands raised up. Charioteers pierced by sharp points of glittering lances were running about. The surroundings appeared dreadful by the killing of warriors fighting in the middle portion of the battlefield. The flow of blood from the temples of elepbants was springing up. The path was blocked by big elephants lying insensible on the ground. The whole atmosphere looked formidable by the yelling of bears and jackals attracted there with their eyes wide open. Warriors fond of hard fighting, felt satisfied. After having pulled down staff of banner of victory and after having finished other military tactics, archers were engaged in fight with archers, warriors with their similar warriors, lancers with lancers, and swordsmen were fighting with warriors having javelins in their hands. Horses were dashing against horses. The temples of elephants

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were wet with temple juice issuing from temples pierced by sharp weapons Elephants approaching nearer had tightly caught hold of each others' trunks. Violent angor was manifest everywhere, and at every moment, terrifying echo was heard. Although greatly disappointed, several warriors were inflicting blows all around in the battle-field even at the cost of their lives.
Kings equipped with various weapons in their hands were engaged in fight with each other, and when the leader of the troops was lying dead on the ground, and when the path had become impassable by the stream of blood, the combatant king Prajāpati with his eyes as red as those of the start Śéşa Näga, (the serpent supporting the earth and forming the couch of Vişņu during his sleep), and saying out “ Point out to me Ašvagriva ready for a fight on the battle-field ", came forward inflicting wouuds on the enemy. Kings of Bengal and Kalinga, at once stopped him from fighting by means of powerful missiles thrown towards him at a time, and he became devoid of pride like an ascetic. The invincible and extensive army of Ašvagriva consisting of elephants, borsos, chariots etc., at once exerted the prowess of Prajāpati and made him helpless. On seeing him defeated, Acala Kumāra appearing like a personification of the God of Death, with his face terrifying with violent anger and dreadful frowns, immediately rushed in front of the enemy wielding his divine plough and club. The kings boastful of the pride of long-continued victories, bearing violent haughtiness, and roaring proudly and throwing missiles, arrows, and other weapons, at once came near Acala Kumāra. Becoming intensely delighted with joy the joints of his armour became loose, and he fearlessly and deploringly said :-"Ah! You immediately run away from the path of my vision. Why do you unnecessarily become ready to go to the abode of the God of Death (to die)! Ah! do you not see my Irresistible indigent angrylooking plough with a white point! Besides, do you not even see the club-endowed with black lustre as brilliant as that of wasps-whose mouth is prepared with excellent particles of the most valuable gems of this world, -which is capable of

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tearing the chests of enemies-and which is capable of illuminating the sky by its brilliance, that you are endeavouring to gain a victory on the battle-field ? They replied-“ Ah! What supremacy have you! We have seen numerous plough-men like you; and clubs are easily used by females ( for pounding rice )".
Acala Kumāra then suddenly rushed with his plough in his hand towards the enemy, and began beating some warriors with blows from his fists, crushing some insolent warriors with his club, tearing asunder the thighs of some with the pointed portion of his plough and levelling some to the ground by striking them with his feet. He was knocking down buge elephants with one blow, and was throwing up into the skies big charolts like a bundle of hay. However, he used to spare those warriors, out of compassion towards them, who sought him shelter by leaving aside all their weapons Even the Rising Sun was not able to remain on his face on account of the superiority of the brilliance of his face. The able-bodied and extremely courageous valient Baladéwa rapidly destroyed the prowess of the entire army of Ašvagriva and the pride of the warriors, and they began to run away in various directions.
By daily fighting, in this way, between the armies of both the sides, the battle-field appeared dreadful in a number of apparent circumstances. In one direction, the mournful. weeping of young females of kings who had been killed on the battle-field, was heard, and in another direction, hostile warriors used to turn back to the battle-field ) by the menace of bards were coming together. In one directior, charioteers were killed by the Swords of warriors pierced by the pointed parts of tusks of elephants, and in another direction, timid persons afraid of danger, used to hold their fingers into their mouth out of amazement: At one place, brave warriors used to call out each other by raising up their hands, and at another place, famillar mabuts were turning round elephants who were running away fram unfamiliar mahute. In one locality, dreadful demons meeting by clapping of hands were creating intense clamour, and in another locality, jackals were eating away dead persons.

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On one side, many persons on the ground were being crushed by a wheel with very sharp teeth, and on the other, warriors were satisfied on listening to adventures of great men sung by bards. When these various dreadful military operations done by warriors of the armles of both the sides were in active progress, the battle-field appeared to be dreadful even to demi-gods, and on looking to ears, heads, hands, feet, thighs and other parts of bodies lying there, it seemed as if it were the house of the Creator of the Universe ready with the preparation of the people of this world.
When battle-right lasted, thus for many days, numerous buge elephants were lying prostate with their temples pierced by sharp arrows, many beautiful and tall chariots were crushed thousands of kinge were killed, and the terrible words “ Kill, Slaughter, Cut down,” etc., were heard at every moment. On seelng the destruction of numerous persons, Tripristha Kumāra sent word through a messenger-"What is the use of this unnecessary destrution of innocent servants ? Enmity exists mutually between both of us Ascertain the strength of your arms and make your mind firm Abandon your timidness and leave aside your dependence on the efforts of other individuals. Show the cleverness of your arms, leave aside the tenderness of your body, and be ready to have a duel with me, alone, and unasal. sted by any other person."
The messenger firmly retaining the exact wording of the message in his mind, went to Prati-vāsudeva Ašvagrîva and Informed him of the Kumāra's message. Prati-vasudeva Asva griva gave his consent to the proposal.
The next day, Prati-Vasudeva Ašvagriva and Tripristha Kumāra mounting their individual chariot, equipped with various weapons, yoked to excellent horses, and only with their charioteer as their attendant, entered the battle-field, and the armies of both the sides stood watching the valour of their individual master out of curiosity Royal princesses. taking hundreds of

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vows before Rudra, Skanda, Candi, Kuşmandi and other gods, and eagerly giving various gifts, sat concealed on a highly elevated locality. Gods, celestial musicians, demi-gods, and ghosts desirous of seeing the duel, kept standing in the skies. At this time, Narada Muni with the long braid of his hair hanging loose, with a chatra (an umbrella) in his hand, eagerly desirous of seeing the duel, making a loud laughter, and giving enjoyment to the groups of celestial beings, put in his appearance there.
Prati-vāsudeva Agvagrīva then told Tripriṣṭha Kumāra–“Ah! You are showing the pride of your strength by killing a lion who was distressd by his long continued residence in the cave of a mountain,-who had become worn out by disease and old ageand who was an object of pity! Was I not strong enough to kill him with ease in the first place! I did not kill him simply because a lion may be dishonoured by killing a deer. Perhaps, wise persons may not advise you, thinking you to be a recently--weaned child, however, why do you intentionally become uselessly adverse to moral code ? It is true that the God of Death does not himself give slaps with his own hands, but giving him mean wishes he causes his destruction at the hands of other persons. Whatever greater strength that you possess than other people, is chiefly for your destruction like the appearance of wings to ants at the time of their destruction. O good man! You have really proved your-self as indicative of the destruction of the age-worn King Prajapti, like a Comet, in the form of his son,
Tripristha Kumāra replied-"Is this abusive language a first step to your old age? Or, else, you thus utter such shameless words on account of your cruel nature arising from your imminent association with the God of Death and O old mouth The
man ! You utter your praises with your own superior eminence of a person whose excellent heroism has been tested, like gold on the touch-stone of battle-field, seems elegant when it is being sung by others. You, therefore,

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withdraw for a moment, these words of yours. Now, let series of energetic arrows capable of vexing the enemy, whirl round between you and me.
Ašvagriva again sald:-“O good man ! You are as yet a child and hence my hands are not entiled to strike you. There fore, give the first blow." Tripristha said;-"O horse-necked Ašvagriva ! You were formerly the master of my father, your word is, therefore, uninfringible in compliance with regular succession, Be ready now. Now, look here ! a series of arrows unenduşable like the eye-sight of the God of Death, will soon befall you." With these words, Tripristha Kumāra drew his bow towards his ear and producing a ringing noise with his bowstring, he set free a series of iron-like and very hard arrows pjercing viial organs like a row of rogues.
Agvegriva broke them half-way with his cleverness in archery by means of a sharp spade. The Kumāra then threw a series of arrows capable of penetrating regardless of any body, like a king's servant of one's own side but it was baffled also like the heart's desires of an unfortunate man. What more can I say? Whatever missiles the Kumāra would throw against the king were cleverly obstructed by Aśvagriva, it was also baffled like a clever physician towards a malady Botha of them, striking like Bharata and Bābuball against each other with great wrath, appeared like Rāhu and Saniścara. ( Saturn ) at the time of the destruction of the Universe. When they were thus fighting with each other with violent pride, the earth pressed by the weight of their feet, began to tremble along with moving and immovable objects.
At that time, the mass of Advagriva's weapons became completely exhausted like the mass of one's good deeds, by uninterrupted throwing, and becoming vacant-minded as to what to do and bewildered with annoyance, and on seeing the undisturbed advance of the enemy, Ašvagriva, afflicted with rage, thought of Cakra (discus ) as if of wealth in misery,

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of an affectionate friend, and as if of a beloved, wife and the precious discus-possessing thousands of offshoots of rows of dense rays of spreading fire hard to be seen like the orb of the excessively hot Sun of the end of a Kalpa ( destruction of the world ) - formidable like the reddish eyes of the God of Death; or appearing like a cover of entire lightning collected at one spot, -at once came into the hands of Ašvagriva. With the joints of his armour becoming loose with extreme delight, Ašvagriva immediately directed the discus towards Tripriştha Kumăra with the object of killing him. The discus going swiftly to the cup-board-like extensive chest of the Kumāra, came in contact with his forehead like a beloved person desirous of seeing him after a very long time. Tripriştha Kumila becoming bewildered by being wounded on the head by contact with the hard discus, fell down in a swoon on the ground with his eyes closed, and the army of Ašvagrîva made . great aproar mixed with the shouts of victory out of great delight, and as soon as the warriors of Ašvagriva came rushing with various weapons in their hands, Tripristha Kumāra, becoming free from swoon, at once threw his shining discus towards Ašvagriva, saying "O horse-necked ! See that you will be instantly killed," and the discus came back into his hands immediately cutting off the head of Ašvagriva like the fruit of the Palmyra Tree cut off with a sharp edge.
After Afvagriva was thus killed, the gods and demi-gods shouted words of victory with their hearts extremely delighted with joy, and showered Ave-coloured flowers of white lotus, blue lotus, jasmine etc. knit with blossoms of Pārijāta (coral tree bearing crimson flowers), containing humming bees attracted there by their unparalleled fragrance, and making all the directions fragrant with the perfume of the drops of plentiful flower-juice coming out continuously from them, and proclaiming with a loud voice, they said:-"O kings! Now leave aside your violent desire for wrath. Abandon your unendurable imprudent behaviour Forsake your partisanship for Ašvagriva. Leave off your unattainable efforts and bow down respectfully before

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Triprispha Kumāra. He is the best among all powerful persona in this Bharata Ksétra, and he is born the First Vasudeva as a bidden treasure of very illustrious coincidences arising from meritorious deeds done during his previous lives."
On hearing this, thousands of kings baving abandoned all their weapons, with bewildered eyes, and Illumating the nails of his feet by the tips of their jewelled diadems wavering with the intense desire of being the first, and with their hands folded like a cavity in front of their foreheads, prostrated before Tripristha Kumāra in a way that the five limbs. of their bodies (3 e., head, two hands, and two feet ) touched the ground, and requested him thus :--"O Lord! You forgive us, now, for all the offences we have committed by not knowing what is right and what is wrong on account of our dependence on other's will, and oblige us with the favour of serving your lotus-like feet. We have no other master except you."
Tripriştha Kumara sald:- "O Kings! Why do you talk thus! What is your fault in this ! Such is always the case with dependents. Leave aside, therefore, your fear from me. You enjoy your individual kingdoms with cessation of fear and calamity. By remaining under the shadow of my chatra ( Royal umbrella ), even the Indra (king of gods) will aot defeat you"
At that time, on seeing the kings attending in the service of Tripristha Kumāra, and having ascertained about the death of Asvagriva, the royal princesses went to the spot
here Asvagriva was lying dead. Besmeared with the mud mixed with the blood coming out from the arteries of his divided neck, he seemed to be anointed as if with a paste of red-sandal on his body, provided as if with an umbrella obstructing the rays of the Sun by the hovering above him of hungry birds greedy for his flesh, and he seemed to be sitting as if in his royal assembly on account of the chief officers of his state lying dead on the ground around him. On seeing this unexpected and extremely distressing condition of Prati

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väsuddva Ašvagriva, the females of his harem began to lament loudiy thus:- Ah! alas, God of Death! Why did you do such a sinful act? Ah! Wicked Soul! You killed even this king of the world. Ab! You have not become satisfied with having killed 80 many milions of soldiers, that, O sinful man! You even killed the king! O ptiless discus! Why did you choose disgrace by the destruction of your own master ! O Yaksas! why did you pitilessly disregard this discus! God of Death born in an excellent family! What is the use of this quality of yours? Ah! alas! preservative jewels ! You have also turned out to be destructive to one who had confidence in you! O vile purohita (chaplain)! You propitiated Agni (fire) for a long time. O shameless one! Now say out how this mischief took place that all this has stumbled down. O body-guards ! Why did you also run away at this time? Abl Alas | Everything became adverse all at at a time. Alas! O lord of our life ! You have killed thousands of warriors, and now that you are dead, whose drum of victory will henceforth beat ? Alas! Royal Wealth! Why do you, till now, live though you are blemished by widowhood! Otherwise,' annoyed by a bad master, you will exporlence misery."
Lamenting in this way, beating their breasts violently, pulling off their pearl-necklaces afflicted with the pain of widowhood, throwing far away their armlets and shedding an uninterrupted flow of tears, tbe females of the harem, kept weeping in such a way, that on hearing it even the birds of burrounding locality, began to wall The servants, weepiug loudly, tben, consigned the dead body of Ašvagriva to blazing fire.
Then, as if unable to endure the pain of widowhood of royal wives, as if terror-struck on seeing fierce fighting, as if the horses of his chariot had become disgusted on seelog the the headless trunks of horses killed by sharp swords, and as if sprinkled by the drops of blood wasted there by wind, the thousand-rayed (Sun) became red and set.

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With the extension of night, covered by a veil of covering of black darkness resembling the circumferance of the horn of a wild buffalo, glistening with eyes in the form of stars, throwing off as if mouthfuls of blood from the excess of blood of warriors drunk against one's desire, in the form of pouring forth of particles of fire of constant showers of fire-brands in the sky, and terrifying like a huge demon, all the people remained at their respective places.
At day-break, Triprişthao Kumāra informed his servants;“Ah! You go over the entire battle-field and make Inquires about warriors wounded with blows. Have their wounds carefully bandaged and take care of them with proper medicines. Make inquiries about kings knocked down by wicked horses," Having appointed some of his servants for the work, and accompanied by his harem and surrounded by all the kings, Tripriştha Kumāra returned towards Potanapura.
Tripristha Kumāra, with manifestation of might, then, entered the town of Potanapura,-decorated by citizens with thousands of flags and banners,-lovely with courtesans dancing on raised platforms at various places, - with the royal road abounding in heaps of fragrant flowers spread out there, and roaring with the loud sound of shouting of victory and charming drums. The rest of his retinue remained at appropriate places.
Dig Vijaya. 40. After remaining for a few days at Potanapura, Tripristha Kumāra took all his army, and the following precious objects with him viz, 1 5. Cakra, (Discus.) 2 37 Chatra, (Umbrella) 3 weet Dhanusya, (Bow.) ; Afur Mani, (Gem.) 5 Ha Mālā, (Rosary) 6 tot Gadā, (Club,) and 7 16e Saikha, (Conch,) and set out for a fafia Dig-vijaya, (Conquest in all directions; World Conquest ) In course of time, he conquered half the continent of Bharata-kşetra. He humbled down kings who were not under his sway, and appointed them in his service, and be received elephants, horses, gems, and other valuable presents

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from them. Followed by the thousands of rulers of small coun. tries, visiting remarkable towns etc, and appointing different kings for Anga, Vanga, Kalinga and other countries, he reached Magadha
There, Tripristha Kumāra saw a huge slab of stone which could be raised up by ten million persons, and having raised It high quite easily by his left arm with the pride of the strength of his arms, he supported it over his head like an umbrella. On secing him possessed of unequalled valour, the kings with their eyes widening with grat delight, made a shout of victory, and the bards began to praise him thus :O lord! Your arm resembling the esculent tubular fibrous root of the lotus and capable of supporting ihe extensive Kotitila shows your equality with Sésa Nāga (ferpent holding the surface of the earth on its head ) Whose heart will not tremble by this sportiveness of yours ! But that man should not always be made of stone." Being tbus praised in various ways by bards, the Kumāra left the Kotisilā there, and procee dad to return to his capital town. On his way back, he went to Dangakıranya, and having kept his entire army with him, he remained there for several days.
Marriage with Vijayavati One night, when all the servants were fast asleep, Tripristha Vasudeva, with the object of testing the sincerity of faithful and faithless servants, put on a changed apparel, and taking discus la his hand and escaping the notice of his bodyguard-sentinels riding on elephants for patrol, went out of his tent, and as soon as he was preceeding onward after walking here and there without his foot-steps being heard, and leaving behind him the locality occupled by his army, he heard a gentle nolse at a short distance. Tripristha Vasudeva at once ran in the direction out of curiosity, and reached an extensive forest full of numerous trees. On his arrival there, the noise at once subsided, and while he was thinking:-"* Is it an indication of some approaching danger or is it an aberration of my mind ?

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He heard the mourning sound of a distressed man. Following the sound, Tripristha Vasudéva went onwards and with disappearance of darkness by the rays of the Kaustubha-gem glittering on his chest, he saw a man bound to a tree by numerous bands. Tripristha Vasudeva respectfully asked him. Who has reduced you to this condition?" He replied:-" O worthy man! I cannot say anything as I am bound tightly by numerous bandages. You, therefore, remove my bandages and I will narrate my account. Tripristha Vasudeva, then, cut off his ties with his discus, and becoming comfortable, he said :"O brother! Hear my account I am a vidyadhara named Ratnaśékhara. Vijayavatî, a daughter of Sinhala Rājā, blessed with charmful beauty and other admirable qualities, was offered to me for marriage after numerous requests. I started with all preparations with the object of marrying her, and as soon as I came into this country, a spiteful vidyādhara named Väyuvéga, deprived me of everything and went away after binding me thus with tight bandages. Tripristha Vasudéva said :-“ You being a vidyadhara, why are you desirous of marrying a daughter of a human being?" He replied, "O worthy sir! Her beauty is unequalled and her charm is unique." Tripristha Vasudeva then thought, "If she is really endowed with such qualities, she is fit to be married with me." He told the vidyadhara, Ah ! Even if you marry her, your enemy will carry her away, what is the use of marrying her then The vidyadhara replied :— "You are quite right. If you are powerful enough, you can marry her. I abandon all hopes of marrying her Tripriştha Vasudeva accepted his words and the vidyadhara went away to his abode with a respectful salutation Persuading Sinhaléśvara in various ways, Tripristha Vasudeva, contracted marriage with Vijayavati, daughter of Sinhalésvara,
"3
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Tripristha Vasudeva then returned to his capital. A great coronation-festival was observed and he married thirty-two thousand girls. Living in an extensive palatial building, decorated with charming paintings of various kinds, equipped with servants, baffoons, actors, and musicans, with the beating
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of drums mixed with the constant sound of melodious singing, protecting half the continent of Bharata kşetra by subduing all his enemies, salulated respectfully by all his feudatory kings, and remaining in the midst of young beautiful females, Tripri. sfba Vásudéva enjoyed the worldly pleasures of the five senses like a magnificent Indra, but he did not even remember the name of Vijayavati, and she consequently began to entertain great malice towards him on account of envy and disappointment.
In course of time, one day, Tirthankara Bhagavan Sri Śréyåmsa Näth dispelling famjae and other miseries by his superaatural powers, arrived there. Th: gods prepared a spacious Samava sarana with three extensive ramparts, charming with a lion-seated throne of various gems, which was, as It were, an abode of tranquility to devout persons afflicted with the dread of pains and troubles of this world Respectfully praised by the Indras of gods assembled there, the Jinesvara Bhagavan took his seat on the throne in the Samavasarapa. Persons appointed specially by Tripristha Väsudáva for informjag him about the arrival of the Jinésvara Bhagavān there, informed him about the Bhagavān's arrival in the adjoining park. On hearing the news, the Vasudeva, with the horripilation of his hair caused by great delight, gave them twelve crore and a half worth of gold-coins as presents from him.
Tripristha Vasudeva accompanied by his brother Acala Kumāra, and surrounded by bls entire army and vehicles, then went to Jinesvara Bhagavān with the object of making respectful salutations to Him. Proceeding onward, and on seeing the chatra (umbrella ) and other insignia of the magnificence of the dignity of a Tirthankara Bhagavān, Tripristha Vasudeva abandoned all his royal ensigns, and walking a long distance on foos, went three times from right to left, in the form of a prodakşiņā round the Jinesvara Bhagavän, and bowing down respectfully, he began to praise him thus :

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जय संसारमहोयहिपडतजणजाणवत्त ! जयनार। परमसिवमोक्खकारण ! रणवज्जिय! विजियमयमाणं! ॥१॥ निम्महियमोहमाहप ! दुट्टकंदप्पदप्पनिहलण ! । मायाविसवल्लिविणासपरसु जय जय जयप्पवर ! ॥२॥ जय संजमसिरिवल्लह ! कोहमहाजलणसजलजलवाह!" जय निम्मलकेवलकलियसयलजीवाइयपयत्य ! ॥३॥ जय विण्हुकुलंबरपुण्णचंद ! मुररायनमियएयकमल ।। निप्पडिमपसमवरपुरपायार ! गुणोहसाहार ! ॥४॥ जय करुणामयसारणिसरिच्छ !निच्छिनकम्मदुममूल!। दुहसेलदलणदंभोलिसरिसनामग्गहण ! देव ! ॥५॥ नाह! तुह पायपंकयमंदमयनिवडकंतिमयरंदै । अल्लंघयं व धण्णो सयाऽवितण्हो समल्लियइ ॥६॥ को तुह जिणवर ! बयणं अमयं व समत्थदोसहरणखमं । पाऊण कुतिथियिवककल्ससलीलं समीहे ॥७॥ जइ विहु दूरमसारो संसारो तहवि देव तुम्हेहि । विहरतेहिं मुणिज्जइ सारो निन्वुइपुरीमोवि ॥८॥ आसग्गीवाइनरिंदविजयलाभाइ [मेऽवि नेरिसो नाह!। जाओ ममप्पमोओ जह दंसणमेतओ तुम ॥९॥ ता पसिय भुवणबंधव ! मावि तुमं सव्वहा विगयरागो। नियचरणदंसणणुग्गहेण मम तहवि सेयंस ! ॥१०॥

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Jaya samsāra-rahoyahi-padanta-japa jänavatta ! jaye näha ! Parama siva mokkha kārana 1 raňavajjiya ! vijlya--maya-mana 1 1 Nimmahiya mohamāhappa! duttha kandappadappa-niddalaņa! Māyā-visavalli-viņāsa-parasu jaya jaya jayappavara ! Jaya sanjama siri valla ha koba mahajalaņa sajala jalavāba ! Jaya nimmala Kévala-kaliya-sayala-Jivālya-payattha ! Jaya Vinhu-kulam bara- puņņa-carda! gurarăya namiya paya kamalal Nippadima-pasama-vara-pura-pāyāra! gunohasābāra ! Jaya karuņā-maya särani-hariccha! nicchinna Kamma dumi mül i Duha-sela-dalaşa-dambhall-sarisa nāmaggabana! déva! Naha! tuha pāya-pankayamanda-maya nivaha kanti mayarandam; Phullandhayam va dhango saya-vitapbo samalliyal. Ko tuha jigavaral vayagam amyamya samattba dosa harapa khamam, Pāūna kutithiya-vakka-kalusa salilam samihéi. Jai vi bu dūramasăro samsāro tahavi deva! tumhéhim; Viharantéhim munijjai kāro nivuipuriö' vi. Asaggivăinarinda vijayalābhāi (bhé'vi) nériso naba! Jão mamappamoo jaha damgapaméttao tujjha. Ta pasiya bhuvanabandhava! jai vị tumam savvaha vigayarāgo; Niyacara adamsananuggahena mama tahavi Séyamsal 10
1. Victory to you, O Lord of the Universe ! You are like a yāna (& steamer ) to persons falling down into the Ocean of this Saṁsära! May you be victoriour. O source of the most auspicious Moksa (Liberation ), Devoid of battle-field! Conqueror of pride and boastfulness.
2. O Lord of the World ! You are the destroyer of the magnitude of Moha infatuation)! You have crushed the arrogance of the wicked God of Love ! You are like an axe in cutting off the polsonous creeper of Māyă (deceit). May you be victorious

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3. You are the beloved of the Wealth of Right Conduct! You are like a great cloud full of water in pacifying a great fire of anger! You are able to know all living, and non-living objects through the medium of your spotless Kévala Jñana (Perfect Knowledge)! May you be victorious!
4. You are like the Full Moon in the sky, to the family of Visnu! Your lotus-like feet are worshipped by kings of gods! You are like a fortress to the town of unparalleled tranquility, and you are a receptacle of a multitude of virtuous qualities. May you be victorious.
5. You are like an outlet of the Nectar of Compassion! You have destroyed the root of the tree of Karma! The remembrance of your name is like Dambholi (Indra's weapon) in crushing mountains of misery! May you be victorious. O Lord!
6. O Lord! Only those devout souls are fortunate who like a spreading flag are insatiably attached to your lotus-like feet, which are full of fragrant juilce flowing constantly from them.
7. O Jinési ara! Who will long after the muddy-waterlike speech of heretics after receiving the nectar-like speech which is capable of removing all blemishes.
8. Although this Samsara is very worthless. O Déva ! while you are in existence, it appears valuable with the abode of Mokṣa (Liberation) in it
9. O Lord! I did not have as much delight in the acquisition of victory over Prativasudeva Asvagriva, as I had only by your darsana.
10. O Brother of Three Worlds! Although you are devoid of affection in every way, O Śréyāṁsa Nath, always favour me with the bestowal of the darśana of your feet.
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Preaching of T thankara Bhagavān
Sri Śrłyāmsa Nath.
41. After having thus adored the Jinesvara Bhagavāna for some time, Tripristba Vasudeva took his seat at an appropriate place. Tirthankara Bhagavāna Śréyāṁsa Năth, then, commenced preaching with a voice that could be heard as far as one yojana:
Preaching. जहा-मोमो देवाणुप्पिया ? कहकहवि चिरं संसारकंतारमणुपरियमाणेहिं तुम्हे हिं पाविओ एस मणुयजम्मो, जायं अविकल पंचिदिवसणं, संपत्ता निक्कलंककुलारोगाइया सामग्गी, समुल्लसिया सदम्मबुद्धी का दुगुच्छह मिच्छत्ताविरइसंगं समीहह संमत्तनाणचरित्तवित्तं पेच्छह मायपर पाणिगणदुइविवागं अणुचिंतह खणदिनहसरूवयै सध्यभावाणं विमंसह पुणो दुल्लहचणं आरियखेचाइलामस्स, अनं च
तुच्छेहियमुहलवमेतलालसा कीस वसह निस्संका ? । किं तुम्ह कयंतेणं निम्भयपत्तं सयं लिहियं ? ॥१॥
किंवा केणवि अजरामरत्तणं तुम्ह दावियं ? अहवा । मरणाइदुःक्खरहियं ठाणं वा कत्यविय दिटुं ? ॥२॥ अहवा सासयभावत्तकारणं किं रसायणं लद्धं ? । जेणूमुगत्तठाणेऽवि गाढमंदायरा होई ॥३॥ मो मो देवाणुप्पिया ! सद्धम्मोवजणे समुज्जमहा । परिहरह पावयित्तेहिं संगतिं दुक्खसयजणणि ॥ ४ ॥ पदिवजह निरवजं पव्वलं देसविरइमहवावि । निमुणह पसिद्धसिद्धंतदेसणं मोहनिम्महणिं ॥५॥

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अत्तसमं पाणिगणं रकखह पालेह सीलमकलंकं । साहम्मिएमु रजह वजह विसएमु य पवित्तिं ॥६॥ निग्गुणजणं उवेकखह अत्तुक्करिसं सयावि परिहरह । अप्पत्तपुन्वगुणगणमन्भसह नासह कसाए ॥७॥ संतोस च निसेवह परपरिवायं कयावि माऽऽयरह । ईसरिए मा मजह, मा रजह पार्कजेचं ॥८॥ दाणाईसु पयट्टह सेवह मुविसुद्धबुद्धिणा गुरुणो ।
परउवयारे गिाह मा मुज्झह बुझह सततं ॥९॥ Jabā-Bho bbo devāņuppiya ! kaha kahavi ciram samsāra kantaramaņupariyatta māņehim tumhehim pāvio esa Maņuya Jammo, Jāyam avikala pancindiattayam, Sampattā nikkanka kulārogāiyā såmaggi, samullasiyā saddhamma buddhi, tă dugunchaha miechatha vira sangam, samihaha sammoata nana caritta vittam pecchaha pamāya para påpi gana duha vivăgam, apucintaha khana ditpha nattha sarūvayam savvabhāvāgām, vimamsaha puno duilahattanam aruja khellallābhassa, annam ca
1. Tucchéhiya suho lavamétta lālazā kisa Vasaha nissanka?
Kim tumha kayanténam nibbhaya pattam sayam lihiyam ! 2. Kim va kenavi ajaramarattanam tumha daviyam? ahava
Maraņāi-dukkharahiyam thāņam vā katthaviya dittham! 2 3. Abavā sāsaya bhāvatta kāraṇam kim rasāyaṇam laddham
Jépūsugattathāņe'vi ghādhamandāyarā hoha 3 4. Bho! Bhol devāņupiyā! saddhammovajjaŋe samujjamaha.
Pariharaha pāvamittéhım sangatim đubkha saya jananim 4 5. Padivajjaba niravajjam pavvajjam desaviriaimabavāvi
Nisupaha pasiddha-siddhanta-désaņum Moha nimmahanim

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6. Attasamam pānigaṇam rakkhaha pāléha şîlamakalaňkam Sahammiésu rajjaha vajjaha viaaésu ya pavittim 6
7. Nigguna janam uvékkhaha, attukkasisam sayāvi paribaraha Appatta-puvva-guna-gaŋamabbhassahǎ näsaha kasäe. 7
8. Santosam ca nisévaha, parapariyāyam kayāvi mā” yaraha Jaururie mā ma (jjhaha ma rajjaha pāva kajjesu 8
9. Dānālsu payaṭṭhaha sevaha suvisuddha buddhiņā guruņo Para-uvayāre gijjhaba mā mujjhahı bujjhaha satatam,
O Beloved of the gods! Having repeatedly wandered in the great forest of samsara for a long time. You have any how obtained birth (existence, as human beings. You have got unmutilated five sense-organs. You have a sportless family and a healthful state at your disposal, and wisdom of religious duty has appeared in you. Avoid therefore, association with persons having wrong beliefs and persons devoid of vows (of renunciation). Eagerly wish for the Wealth of Right Knowledge and Right Conduct. Look to the consequences of miseries to other living beings caused by carelessness. Meditate about the state of production and destruction, at every moment of all objects and think about the rarity of acquisition of the benefit of birth in Ārya kṣétra etc
Besides,
1. Why do you fearlessly maintain the fragmentary ardent longing for the insignificant pleasures of this world? Has a document of fearlessness been written to you by the God of Death himself!
9
2. Or, by whom has a state devoid of old age and death been given to you? or, has a place devoid of the Misery of Death etc been seen by any one?

3. Or, has an elixir of life been taken with an object of attaining an Eternal State, that you have become so very indolent even for an eagerly solicited locality ?
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4. O beloved of the gods ! Diligently endeavour for the acquisition of True Religion. Leave off association with wicked friends which is the mother of hundreds of miseries.
5. Accept a vow of abstinence from all sinful acts or abstinence from partial vows, and carefully listen to the preaching of the famous Siddhānta which is capable of destroying Moba (infatuation )
6. Protect the multitude of living beings like your own self, observe spotless celibacy, be devoted to co-religionists, and refrait from indulgence in sensual pleasures.
7. Have an attitude of neutrality towards a man devoid of virtuous qualities, always - leave off self-egotism, practise a series of virtuous qualities not acquired before, destroy passions.
8. And, carefully maintain contentment, do not ever indulge in the calumný of others, do not be interested in wicked actions.
9. Endeavour to give gifs etc., render service to the preceptor with a very pure intellect, eagerly desire for the wellbeing of others, do not be infatuated, and think about selfrealization,
On bearing the religious preaching of the Tīrt hankara Bhagavån, some devout persons with their eyes expanding with great delight, renounced their sons, wives, wealth etc, accepted vows of total abstinence from all sinful deeds; some took vows of practising right belief; some had abstinence of partial vows and many persons had their doubts removed. Prince Acala Kumära and Tripristha Vasudeva tooks vows of adherance to Right Belief. Ac about three hours after Sun-rise, all of them bowed down low before the Tirthankara Bhagavān and they went away to their respective dwellings. Tirthankara Bhagavān Sreyāmsa Näth also went eurewhere.

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42 After a few days, some songsters capable of competing with the melodious tunes of celt atial musicions, went into the assembly-hall of Triprastha Vasudeva who was deeply engrossed in enjoying the pleasures of this world They enchanted the heart of Tripristha Vāsudéva by their clevernegs in the art of singing, because people who had ever heard the smallest portion of the melodious sound of their singing very eagerly leave aside all their other engagements and attentively listen becoming motionless as if they were drawn as pictures in a painting. Ah! leaving aside the question of human beings, even the lower animals coming under the influence of their singing and remain. ing steadily with their eyes closed would not care for their food etc They, thus, remained constantly with Tripristha Vasudeva on account of their divine skill and they were objects of his excellent favours.
One day, the songsters commenced singing in the presence of Tripriştha Vasudeva who was sitting happily at night, in his sleeping-bed. The mind of the Vasudeva was greatly delighted with the singing. At sleeping-time, Tripristha Vāsudéva, instructing the servant of his bed-chamber, said, :-"O Good Man ! You dismiss these songsters when I am asleep. The servant accepted the order saying “Just as your Majesty orders." After some time, the Vāsudeva was enjoying sound sleep; but the servant did not dismiss the songsters and the singing was continuing as before. When, however, the Vāsudeva woke up late at night, on hearing the singing going on as before, he asked the servaat:-"Ah! Why did you not dismiss the songxters."
The servant replied:--"O Lord I "The singing was extremely pleasant to my ears and so I engaged them for some time" Although Tripristha Vasudeva was very angry, he curbed his anger for the time being and remained silent. When the Sun capable of expanding the forests of lotuses had risen, the Vasudeva got up from his bed, did his morning duties, and then sat in the assembly-hall. The feudatory princes, ministers, warriors, and others took their appropriate seata.

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Pouring of Molten Lead into the Ears of his bed-chamber
attendent.
Tripţiştha Vasudeva, at that time, had a recollection of the night in 'ident of the servant of his bed-chamber with the songsters, he accordingly called forth the servant and ordered his servants of the assembly:- "Ah! You pour red-hot molten liquid of lead ,nd copper into the ears of the servant of my bed-chamber, who, becoming very fond of the music of songsters, has rudely violated my orders His ears are blameworthy." On hearing this order of the Vasudéva, the servants took him into a corner, poured red-hot molten liquid of lead and copper into his ears. The servant of the bed-chamber died immediately with greai agony.
By doing this heincus act, Tripristha Vasudeva foolishly acquired for himself, the most formidable Vedniya Karma of suffering terrible miseries. The evil consequences of this atrocious deed, came to be experienced even during his twenty-seventh Bhava as Śramaņa Bhagavān Mabāvira, the last (twenty-fourth) Tirthankara of the present series of twenty-four Tirthankaras of the Jains in the form of very sharp-pointed pieces of hard wood thrust forcibly into his ears by the soul of the servant of the bed-chamber who was born as a cowherd during that Bhava when the Bhagavān was standing in Kāyotsarga outside षण्मानिग्राम Sapmanigram.
Vijayavati-the chief consort of Tripristha Vasudeva and the daughter of the king of facto Sinhala-dvīpa, Lankā, (Ceylon) becoming disrespected at various places and not receiving even an honourable mention from the Vasudéva, led a very miserable life, and on death, she was born as a brute during her next life
43. Tripriştha Vāsudéva also, having enjoyed various worldly pleasures, with an eager desire for I 'quiring different countries, disreg? ling other warriors by the prowess of his arms, and having entirely lost his Right Belief by engaging himself

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with cruel intentions in various undertakings involving the destruction of numerous lives with the object of acquiring immense wealth, earned for himself an existence as a Näraka (hellisb being) during his next life, and having died after an age-limit of eighty-four hundred thousand years, was born as a Nārska with a body of 00 Dhanusa in the hellish abode of named Apratisthan one hundred thousand yojans in the seventh hellish region named तमस्तमा Tamastama
There also, overwhelmed completely by extremely hedl. ous, and terrible evil deeds done during previous lives, suffering unbearable sharp pains, being cut and pierced by Vajra (thunderbolt), lances, and sharp-pointed daggers from all sides, and lamenting moaningly at every moment with piteous cries, the soul of Tripristha Vasudeva began to think thus :-"Ah! What an amount of evil deeds must I have done in my previous lives that I am born in this eternally dark, and filthy locality!" Besides, being cruelly tormented, at every moment by terrible agonies, his soul remained frequently lamenting there like a lameman lodged in a house burning fiercely on all sides.
Tripristha Vasudeva was a Kumāra (prince) for twentyfive thousand years and a feudatory king for twenty-five thousand years. He spent one thousand years in conquering the kings of the three continents, eighty-three hundred and forty nine thousand years in enjoying the sovereignty of the three continents, and having lived a total life-limit of eighty-four hundred thousand years he was born as a Naraka with an agelimit of thirty-three sāgaropams during his nineteenth previous Bhava as Sramaņa Bhagavān Mahāvīra in the hellish abode named Apratisthāna of the seventh hellish region.

Then, having performed the funeral ceremony of Tripistha Vasudeva, his elder brother Acala Baladéva who was greatly distressed, did not care for his most favourite beloved persons regarding his own palace like a cremation ground, considered his relatives as so many bondages, thinking sensual pleasures as poison, did not care to cast a glance even for a moment
on his
.

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young beautiful wives with valuable garments, and precious or naments who were amusing themselves in ponds beautified with lotuses, blue lotuses, and amaranthus flowers in the Nandanavana embellished by excellent trees, but considering the frailty of worldly objects and carefully bearing in his mind the excellent religious preaching of Tirthankara Bhagavān Śrī Śréyānsa Nath he remained there for a few days at the persuation of his rolatives, being desirous of abandoning a house-holder's life like an enemy's dwelling, and having then gone to Ācārya Sri Dharmaghosa Mabărāja, he respectfully bowed down low before him with great devotion. The Ācārya, theo knowing his thoughts by supernatural knowledge, commenced religious preaching thus:
खणसंजोगविओगं खणपरियट्टतविविहसुहदुकखं । नडनचियध्व संसारविलसियं चिचस्वधरं ।। १ ।। वहण को पमायइ जिणिंदधम्ममि सोक्खहेउम्मि ? । अञ्चंतवल्लहे वा मयंमि को सोयमुबहइ ? ॥२॥ जह एगस्सेव मषेज्ज एत्य वल्लहजणेण सह विगमो । वा परिभवोत्ति काउं सोगोऽवि जणेण कीरेजा ॥३॥ जाव य समग्गमरहाहिवावि भरहाइणो कयंतेणं । विज्यविया दीवा इव पवणेण पयंडवेगेण ॥४॥ ता कीस कुसलमइणो अट्ठाणे चिय कुणति संतावं ? । नाए वत्थुसरूवे खिजंति न जेण सप्पुरिसा ॥ ५॥ वीहिविसेसर्य नियजीवियस्सवि जया धरणोवाओ न तीरए काउं । वत्यऽण्णजीवियन्वे चलंमि कह कीरह थिरत्तं ? ॥६॥ इयरजणस्स व सोगो काउं न उ जुज्जए तुह कहंपि । किं गिरिवरूणि [ण] मंतरमणिलेणं चलंति जइ दोवि । (अणिलेण गिरितरूणि चलिज नवि मंदरोउगिरी) ॥७॥ एसो खु सुद्धबुदिस्स विन्भमोज पियस्स मरणं मि । 13

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1.
अवणिज्जई सोगो ॥ ८ ॥
अकंदणेण सिरकुट्टणेण उत्तममणं पुण भवविरूवयाऽऽलोयणेण निव्वेओ । उपज्जइ तत्तो च्चिय विसेसधम्मुज्जमो होइ ॥ ९ ॥ इय चयसु सोगपसरं सरेसु संसार दारुकखतं । पब्वजं निरवज्जं चिच्चा रज्जं च रहूं च ॥ १० ॥
2.
3.
A.
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Khanasanjogaviogam khanapariyattantavivihasuha-dukkham Nadanacciyavva samsäravilasiam cittaruvadharam,
Datthūņa ko pamayai Jiņinda-dhammammi sokkha-héummi! Accanta-vallahé vā mayammi ko soyamuvvahai ?
Jai égasséva bhavéjja éttha vallahajanéņa saha vigamo, Tā paribhavo tti käum sogo'vl jaŋéņa kiréjjā. Java ya samagga-bharahāhivāvi Bharahaiņo kayantéŋam, Vijjhaviyā dīvā iva pavaṇéņa payanḍa-végéņa.
Tā kīsa kusalamaiņo aṭṭhāņe celya kupanti santāvam ? Nāé vatthusarūvé khijjanti na jéņa sappurisā
2.

3.
For Private Personal Use Only
4.
Tihim visésayam.
Niya jiviyassavi jayā dharaṇovão na tīrae käum, Tattha'nņajiviyavvé calammi kaha kirai thirattam ? 6. Iyara janassa va sogo kāum na u jujjaé tuha kahampi, Kim giritarūņi (na) mantaramaņileņa calanti jai dovi (Aņilėņa giritarūņi calījja navi mandaro u giri)
Eso khu suddha-buddhissa vibbhamo jam piyassa maraņammı, Akkandanéņa sira kuttanéņa avanijjai sogo
5.
7.
Uttama-maiņam puņa bhava-virūvayā” loyaṇéņa nivvéö, Uppajjai tatto cciya virésa dhammujjamo hoi.
Iya cayasu soga-pasaram sarésu samsara-dārukaravattam, Pavvajjam niravajjam ciccā rajjam ca raṭṭham ca.
8.
9
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1-2. Who will be careless in (the observance of Jina Dharma (the religious doctrines preached by the Jiné varas ) which is the source of happiness, on seeing the wautonness of the Samsāra ( worldly existence), which is combined with momentary union and momentary separation, which is associated with various pleasant and miserable events changing at every moment, and which is capable of assuming different aspects like the danc. ing of a dancer ? Or, who will entertain sorrow at the death of a very affectionate beloved person !
3-5. If there is separation, here (in this world) from only one affectionate individual, then, even, sorrow may be entertained by any one, knowing it to be one's own humiliation. Since even all the sovereigns of Bharata Ksétra-Bharata etchave been destroyed by the God of Deata like lamps by wind having fierce force, then, what.wise persons will really be afflicted wuh pain at the wrong moment ! Because, wise persons having known the (true) nature of things, do not feel distressed.
6. If one is not able to do the utility of the maintenance of one's own life, then, how can be do the steadiness of the duration of life of another person which is moving to and fro ?
7. You do not deserve, any how, to entertain sorrow like any other person What distinction is there between a mountain, and the trees if both of them ) move by the wind (By the wind, the trees on the mountain move, but not the Mandāra-giri).
8. It is really the delusion of the dull-witted person that sorrow at the death of the beloved person disappears by weeping, and by striking the head with blows.
9. With excellent-witted persons, however, disgust results on seeing the variegated nature of life. Thence, really, arises an extensive effort towards religious duties.
10 Leave off, therefore, augmentation of sorrow, and having abandoned kingdom and dominions, practise the blame

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less TEET Pravrajya-Religious mendicancy, which is like a saw in cutting wood in the form of Samsāra
On hearing the preaching, Baladéva Acala Kumāra left off all his sorrowful state, and said: “O Bhagavān ! You have compassionately, and benevolently given me the True Preaching; now, do me the favour of giving me, just now, the blameless que Pravrajya Religious mendicancy. On knowing the genuine inclination of his mind, the Acārya, adorned him with the paramount supremacy of ascetic life, gave him instructions in duties of an ascetic, and showed him the correct procedure in the observance of the ten varieties of the duties of a true ascetic
Acala Muni acquired a vast amount of knowledge. Then going unhindered from village to village, and town to town, and having withered away his body, and the mass of all his Karmas by the practice of extraordinarily hard penances for some time, Acala Muni attained the eternal, blissful, Liberation.

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APPENDIX NO. 2.
Hints on the Eighteenth Previous Bhava of Sramaņa
Bhagavān Mahävira.
On account of the fagnig niyánu (a firm resolution of acquiring the pleasures of worldly or celestial happiness as a reward of having practised severe austerities which ultimately lead to Liberation ) done by him in expectation of a reward for bis austerities, Visvabhūti Mani acquired for himself the prosperity of a Vāsudeva during the eighteenth previous Bhava ( as Tripristha Vāsudeva ), as a result of artgefraguer Papānubandhi Puqya ( merit followed by sinful Karmas). But the prosperity of s Vāsudeva thus acquired, led him on to a very degraded state. One should carefully inquire into the causes that even. tually lead him on towards the Exalted State, and the causes that degrade him.
Besides, it is note-worthy how Vitakha-nandi had to undergo various miseries as a result of cracking jokes at Visva. bhūti Muni who was a near relative of his, during the sixteenth, previous Bhava. The lion killed by Tripristha Vasudéva in this ( eighteenth ) Bhava was the soul of Vitäkbā Nandi born as a lion in tiryanca gati ( state of a lower being ) after wandering long in Samsāra. It is quite apparent from the life-history, that people have to suffer miseries, as a result of previous wicked Karmas either during the same bhava, or in future bhavas. It is not at all doubtful that there is a bondage of evil Karmas, as a result of wicked deeds done intentionally even througb ignorance,
The good qualities of intelligent and valient persons become at once visible during their child-hood; self-respect is natural with them. It is proper to know the distinctive, meaning

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of three words:- अभिमान abhimāna, मिथ्याभिमान Mithyabhimana and FHA Sva-măna Abhimana (pride) is a vice Mithyābhimāna
Boasting with false statements ) is a much greator vice. While Svamăna ( keeping up of self-respect ) is a virtue. When the quality of sva-māna is carefully developed in its genuine forms, the opportunities for the bondage of evil Karmas are greatly reduced.
Tripristha Kumāra could not tolerate the want of discrimination shown by, messenger Caņdavéga in the court of King Prajāpata, on account of the predominatirg strength of his master. The disgraceful treatment given to Candavéga, without in the leas?, thinking about, firstly, whose messenger Candavéga was secondly, that his father was only a tributary chief, and thirdly, about the serious consequences of punishing Candavéga-the messenger of Asvagriva, is a real indication of his self-respect and valour.
When, however, King Prajāpati was ordered by PratiVasudeva Ašvagriva to go and protect the surrounding country from the ravages of the lion, Prajapati was disturbed, but the valorous Tripristha Kumāra was not, in the least afraid. On receiving permission from his father, Tripriştha Kumāra went along with his elder brother Acala Baladéva, instead of his father, for the purpose of preventing the nuisance of the lion The lion was alone, unequipped with any vehicle, and un -armed. The valient Tripriştha Kumāra, thought it to be a true Ksatriya,dharma (the duty of a true Ksatriya, ) to encounter the lion, going there, bimself un-armed and on foot, and he acted accordingly. Kings and princes needlessly proud of their duty as a Ksatriya, and desirous of wantonly killing innocent beasts and birds with the idea of hunting them, equipped as they are, with a number of helping men and weapons, 'under the false notion that hunting was one of the most important duties of a Ksatriya, should carefully adope the noble example of Tripriągba

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Kumāra and try to have a duel with their adversarie x, unarmed and unalded as in duty bound.
Prati-vasudeva Ašvagriva who had obtained suzerainty over three continents, now, became anxious lest an invincible adversary may not crop up. This chivalrous action of Tripristha Kumāra-of killing the lion himself unarmed and unaidedbecame a source of trouble to Prai. Vāudéva Ašvagriva like a praticle of any foreign boil, in the eye, when he was informed of the true nature of events by experts in the science of omens The utmost extremity of Moha ( infatution ) is visible here. Persons blinded by Moha do not care to know the real nature of things. Their judicious sight becomes closed and everything appear, dark on account of blindness through pride. In order that his dignity and the prosperity of the three continents acquired by him may remain intact, Prati-vasudeva Ašvagrīva anxiously looks for opportunities of killing Tripristha Kumāra-a prince of his feudatory chief King Prajāpati--and he himself has to suffer the evil consequences of his cruel motives in the long run.
Jvalanajati-a vidyādhara king-had fore-sightedly and judiciously contracted marriage of his daughter Svayamprabha with Tripristha Kumāra. Pratl-Vásudeva Ašvagriva could liot tolerate the lucky union. The popular saying “ Pride goeth before destruction” is in no small measure indicative of future events
Svayamprabhā was duly married with Tripristha Kumāra, and Aþvagriva makes a demand for handing over the married girl to him through his messenger Tbe reply given to this unjust demand by Tripristha Kumāra is deserving of a valiant person.
Some facis regarding the fight between Prati-vāsudeva Ašvagriva and Tripristha Vasudeva are note-worthy. One muut have perfect information about the strength of the enemy, during

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a fight. In a fight, thousands of soldiers of both the sides are killed. In ancient times, it was customary with the chief fighting kings to have a duel fight between themselves personally with the cbject of preventing the destruction of soldiers It is perfectly clear from this that heirs to the throne received a a training in all the tactics of war. 'l hese tactics were the source of their independence. Triprispha Väsudéve had an Intelligent and detailed knowledge of tactics of war during his young age.
People desirous of their own welfare or happiness by injuring otbers or destroying them, and attempting for destruction of others, are not mostly successful in their attempts. Because, in case if persons whom they are trying to injure, have an abundance of meritorious Karmas, they can do them no barm. But on the contrary, they themselves needlessly earn for themselves, a bondage of evil Karmas, and they are eventually destroyed in the long run. The evil intention of Prati-Vasudeva Ašvagriva, of killing Tripristha Vasudeva, was not succesful; but the wicked idea becomes the source of his own destruction.
The two personalities viz that of the lion killed by Tripristha Văsudeva, and the charioteer of the Vāsudéva, who did atonement for the dying lion, should be carefully remembered as they have some relation with the twenty-seventh Bhava of Śramapa Bhagavăn Ma hävira.
The ideal remedy of shedding previous Karmas, and of preventing the coming-in of New Karmas shown by the preaching of the eleventh Tirthankara Bhagavān Sri Śroyāṁsa-Năth given to Tripristha Vasudeva, when the Vāsudeva went to do homage to him, is worth meditating on, and fit to be seriously adopted in accordance with one's power of endurance as without it, the enchained Soul cannot consume previous Karmas, and cannot, bence, rise to a higher stage.

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There was mutual attachment, and genuine love between Tripriştha Vasudéya, and his elder brother Acala Baladéva, and the completeness of enjoyments, and of the means of sachenjoyments for both of them, was similar, but their previous Karmas were different, and they end in different forms during this Bhava. Tripristha Vasudeva goes to the Seventh hell, while Acala Baladeva after renouncing the world, leads the life of a genuine ascetic, and eventually attains Final Emancipation by the practice of a regular, spotless, disinterested, religious life. One brother goes to hell, and the other attalos Final Emancipation. Ah ! the strangeness of events ! Kinship is not useful in the bondage or diasolution of Karmas, but the pure or impure development of the Soul, is only responsible for them,

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APPENDIX NO. 3
Tri-daṣṭhi Śalākā Puruṣa 63 Pre-eminently Spiritual Persons
According to Jaina Hagiology, 24 Tirthankaras, 12 Cakravartins, 9 Vasudevas, 9 Bala devas, and 9 Prati-vasudevas are produced during each Utsarpiņi and Avasarpiņi era. This rule is current from time immemorial and the same number of eminently spiritual persons will also be born during each cycle in future. They are sixty-three for each era, and are called त्रिषष्ठिशलाकापुरुष Triṣasthi Salākā Puruśāh sixty-three spiritually eminent persons. All of them are not saints (sādhus) but they are spiritually eminent. They attain a Mokṣa (Final Emancipation) either in the same Bhava or in future Bhavas.

Tirthankaras (24). The soul of a Tirthankara adores वीशस्थानकपद Visasthānaka pada - A series of twenty exalted dignitaries-during the third bhava previous to the bhava in which He is born as a Tirthankara and acquires for himself तिर्थकर नामकर्म (Tirthankara Nāma Karma)— -one of the most excellent forms of gua Punya Karma. In case, there is no bondage of an age-limit of Naraka gati (state of a denizen of hell) before the acquisition of Tirthankara Nāma Karma, he is born as a god after having done a bondage for déva-gati (the state of a god) during his highly religious life, and on the completion of his age-limit as a god, he is finally born during his life as a Tīrthankara, as a buman being with Avadhi Jnāna (Visual Knowledge). Or, if there is already a bondage for Naraka gati [ state of a denizen of hell] and the bondage of Tirthankara Nāma Karma happens later on during his highly religious life, he is born in Naraka gati and on the completion of his age-limit as a Nāraka, he is finally born during his life as a Tirthankara, as a human being with Avadhi Jnana. As a consequence of the extreme excellence of the Tirthankara Nama Karma, he enjoys the pros. perity of a kingdom and having renounced all pleasures, he adopts ascetic life and after the total annihilation of the four aft
For Private Personal Use Only

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Ghātiya (Destructive) Karmas, he acquires Kévala Ināna (Perfect Knowledge). After the acquisition of Kévala Jnāna, a Tirthankara worshipped by millions of gods and demi-gods, gives a religious sermon while sitting in a Samavasaaņa prepared for him by the gods, and going from place to place and instructing devout Individuals in religious matters, he destroys the remaining particles of Tīrthankara Nāma Karma and having completed the age-limit of his existence as a human being, the noble soul attains Mokşa (Final Emancipation) as a result of Tirthañkara Näma Karma.
Cakravartins (12). After having obtained the suzerainty of the six continents of the world, if a cakravartin adopts ascetic life during the laiter part of his life after renouncing the enjoyments of this world, and spends the remaining portion of his life in religious meditation, he completely destroys all his previous Karmas and attains Moksa or with the bondage of déva-gati, he is born as a celestial being.
But, after the acquisition of the prosperity of a Cakravartin, if the bhava of a Cakravartin ends in Moha ( infatuation for worldly enjoyments), he gets a bongage of Naraka gati ( state of a denizen of hell ) on account of great undertakings involving the destruction of life, and intense deeire for worldly enjoyments; and on the completion of his age-limit as a Cakravartin, be is, as a rule, born in Naraka gati.
Vasudeva (9) Having acquired the suzerainty of three continexis of the world, during his existence as a Vasudéva, he enjoys the prosperity of a Vasudeva, and on account of the bondage of Naraka-gati owing to a niyānu, he is born as a Nāraka in his future life.
Baladéva (9) Although a Baladeva is a step-brother of a Vāgudéva, there is intense mutual love between both of them. Both are bor as brothers, however, Baladéva, assumes the life of an ascetic, and by destroying completely all his previous Karmas by

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severe penance, he attains Moksa or, by having a bondage for déva-gati, is born as a god on the completion of his life as a Baladéva, while his brother Vāsudeva goes to hell.
Prati-Vasudeva (9) A Pratz-Vasudeva also has suzerainty of three continents, but as soon as there is an opportunity for enjoying the happiness of that prosperity there occurs a cause of enmity with Väsudeva. A desperate fight occurs with both of them. Prati-vasudeva has balf the strength of that possessed by Vāsudéva, hence, he is killed by the hands of Vasudéva, and the prosperity of three continente obtained by him goes to the share by Vāgudéva On account of evil sentiments of wrath during fight, Prati--Vasudeva gets a bondage of naraka-gati and is born a Nāraka on the termination of his life.
The faapost 116 Trişasthi Salākā Purusāḥ Sixty-three eminently spiritual personages, are 24 Tirthnkaras 12 Cakrayrrtins 9 Väsudėvas, 9 Baladévas and 9 Prati-Vasudévas.
The accompanying Tables give particulars :

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TABLE
The Present Series of Twenty-four Tirthankaras
Names
Father
Mother
Emblem
Nabhi-rāja
Bull
Maru-dévi Vijayā-dévi
Jita-satru
Elephant
Jitāri
Senā
Horse
Siddhartha
109

Śri Risabba-déva 2 Śri Ajit-Natha 3. Śri Sambhava-Nāth
Śri Abhinandna Swami
Sri Sumati-Nath 6 Śrī Padma-Prabhu 7 Śri Supārsva-Nath 8 Śri Candra-Prabha 9 Śrī Suvidhi-Nāth
Mangalā
Samvara Mégha Dhara Pratiştba
Monkey Kranca (curlew) Red Lotus
Susīmā
Prithvi
Svastika
Mahaséna
Laksmaņā
Ramā
Sugriva Dşdharatha
Crescent Makara (Dalphin)
Śri Vatsa (Figure of tuft of hair on chest)
itala-Nāth
Nanda
N

nil Šri Srégāmsa-Nath
Vişnu
| Vişņu
Rhenoceras

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(3)
Śri Vāsupujya (swāmi)
Vasupujya
Jaya
Buffalo
Śti Vimala-Nath
Kritavarma
Boar
Simba-séna
14 Śri Ananta-Nath 15 Śni Dharma-Năth 16 Śrī Šānti-Nath
śyāmā Suyada Suvrata Aciră
Eagle Vajra (ladra's club)
Bhānu
Visva-sena
Deer
Sri
He-goat
Sūra Sudarsana
Dévi
Nandyāvarta

Śri Kunthu-Nath Śrī Ar-Nath Śri Malli-Nath Śri Muni Suvrata Swāmi
110
Kumbha
Prabhāvati
Kalasa
Sumitra
Padmavati
Tortoise
Śri Nami-Nath
Vaprā
Blue Lotus Conch
Vijaya Samudra-vijaya Asvaséna
22 23
Śīvà
Śri Néma-Näth Śri Pārsva-Nath Śrī Mahāvira Swama
Vamă
Serpent
Siddhārtha
Trigala
Lion

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Colour
of
Cyavana
Kāls
Table of Tirtharkaras ( Conted ). Janma Janma
Janma Kāla Naksatra
Rasi
anma-sthāna. Birth-place
Body
10
CN
91
| Vinitā ( Ayodhyā)
Śrávasti Ayodhyā Kaušāmbi Vānārasi ( Benares ) Candrapuri Kākandi Bhaddilapura Simbapuri Campāpuri Kāmpilyapuri Ayodhya Ratnapuri Gajapura
111

12
Red”
1 Golden-yellow! Āsadha K. 4 | Caitra K. 8 Uttarasādha Dhanuh Vaišāka S, 13 Māgh S. 8 Robini
Vrisah Fālguna S 8 Margasirsa S.14 Mrgasir Mithuna Vaišākh S. 4 Māgh S. 2 Punarvagu
Śravana S 2 | Vaisakh S 8 Maghã Simha 6|Redlike Lotus Møgh K6 Kartika K. 12 Citrā
Kany 7 Green Bhadrapada K.81 Jyestha S. 12 Višākhā
Tulă White Caitra K. 5 Posa K. 12 Anurādhā Vršcika | Fālguna K. 2 Mārgasirsa K.5 Mula
Dhamh 11 Golden-yellow Vaišākh K. 6 Māgh K 12' Pūrvaşādhā Jyestha K. 6 Fälguņa K 12 | Sravana
Makara Jyestba S. 9 Falguna K.16 Satabhisat 1 Kumbha 13 Golden yellow Vaišākh S, 12 Māgh S. 3 Uttarabhadrapada Mina 14
Śrāvana K. 7 Vaišākh K. 13 Révati Vaišākh S, Māgh S. 3 Pusya
Karbata 16
Bhadrapada Ki Jyestha K. 13 | Bharani Mésa
Śrāvana K. 9 aisakha K.14 Krtikā 18
| Fālguna S. 2 | Mārgaśīria S.10 Revati 19 Green Fälguna S 4
S.11 Asvini Mésa 20 Black Śrāvana S. 15 Jyt stha K. 8 | Sravana
Makara 21 Golden-yellow Āśvin s. 15 Srāvana K, 8 Asvini
Mésa 221 Black Kārtika K. 12 , S. 5 Citrā
Kangā 23 Green Caitra K. 4 Posa K 10 Višākbă
Tula 24Golden-yellow. Ašādha S. 6 Caitra S. 13 | Uttarāfalguni Kanya
-
Vrışah Mina
Mithilā Rājagriha Mithila Sauryapura
Vaņārasi ( Benares | Kundapura

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on
1
16
Landrapuri
Table of Trithankaras (contd.) Dikṣa on | Diksa Nakşatra Piace of Dīksă | Kevala Gnāna Kevala Gnāna Place of
Nakgata
Grāna 11 12 13 14
15 11 Caitra K. - Utlarāşadbā Ayodhya Falguna K.'11 Uttarsadā Purimatala 2 Māgha S. 9 Rohini Ayodhyā Posa S. 11 Robini Ayodhyā 3 Mrgasirsa S 15|Mrgasirşa Srāvasti Kārtika K. 5 Mrgasirşa Srāvasti 4 Māgh S. 12 Punarvasa Ayodhyā Posa S. 14 Punarvasū Ayodhya 5 Vaišākha S. 9 Maghā
Caltra S 11 | Magha 6 Kārtika K. 13 Citra Kaušambi Caltra S. 11 Citra
Kausambi 7 Jyéstba S, 13 Viļākhă Vāņārasi (Benares) Fälguna K 6 Visakhă Vaņārasi 8 Posa K, 13 Anuradha
K 7 | Anurādha Candrapuri 9 Mrgasirşa K. 6 Mula Kakandi Kārtika S 3 Mula
Kakandi 10 Māgha K, 12 Pūrvāsādhã Bhaddilapura
14 Purvāsādh Bbaddilapura 11 Fālguna K. 13 Sravaņa Simbapuri Magha K. 15 Sravaņa Simhapuri 12 Fälguna K, 15 Satabhisak Campāpuri Magha S. 2 Satabhişah Campāpuri 13 Māgha S. 4 Uttarābhadrapada Kāmpilyapura | Posa S. 6 Uttarābhädrapad Kämpilyapura 14 Vaišākba K. 14 Révati Ayodhyā Vaišākha K.14 | Revati Ayodhyā 15 Māgha S 13 Pusya Ratnapuri Poşa S. 15 Pusya' Ratnapuri 16 Jyéstha K 14 Bharani Gajapura Posa S. 9 Bharani Gajapura 17 Vaišākha K, 5 Kritikā
Caitra S. 3 Kritikā 18 Mrg-sirsa S 11 Revati
Kārtika S. 12 Revati 19 , S 11 Asvini Mithula Mrgasirsa S.11 Asvini Mitbilā 20 Fälguna S. 12 Śravana Rājagr ha Falguna K.12 Sravana Rājagriha 21 Āsādha K. 9 Asvini Mithila Mrgasirsa S.11 Asvini Mithila 22 Śrāvana S 6 Citră
Dwarika Agavin K. 15 Citra Ujjayanta Monnt Girnar 2: Pośa 11 visākba Vaņārasi(Benares Caitra K. 4 Visākhā Värārasi (Benares) 24 Mrgasirsa K. 10 Uttarāphālguņi Kundapur | Vaisakha S 10 Uttrā-phalguni Jombhika-grāma

112
Asa apa
2-pravana S 2

Page #457

15
of
of
18
19
5) 20

11 2
Chadmastha Date
Nirvana
Place Kala Naksatra
Yakgas Nirvága
Nirvana 20
21 11 1100 Years | Māgh K 13 | Abhijit Mount Astăpadal Gomukha 2) 12 Years Caitra S 5 Mārgasirsa Sammetašikhara! Mahāyaksa 3 14 Years Caitra S. 5 Ārdrá İMount Pärasnāthl Trimukha 4 18 Vaisakha S 8 Pusya
Yakşesa Caitra S. 9 Punaryasū
Tumbaru 6 6 Months Margasirsa K.11 Citrā
Kusuma 71 9 Months Falguna K. 7 Anuradha
Mātanga BhadrapadaK.1 Jréstbā
Vijaya $ 9 Mala
Ajita Vaišākha K 2 Pūrvāsad hä
Brahma-yaksa Srāvana K. 3 Dhanistha
Manuje-sovara 12 1 Month Aşādra S. 14 Uttar-bhadrapadal Campăpuri Kumara 13 2 Months Āsādha K. 7 Révati
Sammetasikhara Sanmukha 14 3 Years Caitra S 5 1
Pātāla 15 2 Years yestha S. 5 Pusya
Kinnara 16 1 Jyestha K 13 Bharapi
Garuda 17 15 Vaišākha K, 1 Kritikā
Gandhava Märgfirna S 10 Revati
Yakşendra 19 1 day+1 nightl Falgun S. 12 Bharani
Kubera 2011 Month Jyestba K 9 | Sravana
Varuna | Vaišākha K.10 Afvini
Bhrakuti 22 54 days Asådba S. Citra
Mount Girnāra Gomedha 2.84 days Sravana S. 8 Visakhā Sammeta sikhara Pärsva 24 12; Years Kārtika K. 15 Svāti
Pāvāpuri Mātanga 1 and 15 days!
Yakşapi
22 Cakreśvari Ajită Duritari Kali Mahā Kāli Acyutā Sāntā Ivālā Sutārakā Açokā Sri-vatsā Pravarà Vijayā Ankušā Pregnapti Nirvani Acyutā Dharani Vairotyä Dattā Gandhari Amba Padmavati Siddhãyikā
113
183
2119

Page #458

123 +
6678 a
9
11
12
13
14
15
16
17
18
19
20
21
22
23
24
Number
of Ganadharas
23
84
95
102 116 100
107
95
93
88
BIROROGARD-DID=
81
76
66
57
50
43
36
35
33
28
18
17
11
10
11
Number
of
Sādhus
24
84000
100000
200000
300000
320000
330000
300000
250000
200000
100000
84000
72000
68000
66000
64000
62000
60000
50000
40000
30000
20000
18000
16000
14000
Number
of
Sadhvia
25
300000
330000
336000
630000
530000
420000
430000
380000
380000
380000
120000
106000
103000
100800
62400
61600
60600
60000
55000
50000
41000
40000
38000
36000
Number
of
Śrāvakas
26
305000
298000
293000
288000
281000
276000
257000
250000
229000
289000
279000
215000
208000
206000
204000
290000
179000
184000
183000
172000
170000
169000
168000
159000
Number
of
Śravikas
27
554000
545000
636000
527000
516000
505000
493000
491000
471000
458000
448.00
436000
424000
414000
413000
393000
381000
382000
372000
350000
348000
336000
339000
318000
Number
of
Kévalis
28
20000
20000
15000
1400
13000
12000
11000
10000
7500
7000
6500
6000
5500
5000
4500
4300
3200
2800
2200
1800
1600
1500
1000
700
114

Page #459

Number of Number of Number of Manah-paryavis Avadbl goini Catur datapūrvi 29
30
Number o
Veik labdhi Muni!
3% i
Number of Samvatsarika Dana Vadi Muni b efore Dikat 33
34
31
N
3888000000 Gold coins 3888000000 3888000000 3888000000 Gold coins
000

12750 12500 12150 11650 10450 10300 9150 8000 7500 70.0 6503 6000 5500 5000 4.00 4000 3340 2551 1750 1500 1250 1000 750 500
9000 9400 9600 9800 11000 10000 9000 8000 8400 7200 6000 5400 4800 4300 3600 3000 2500 2300 2200 1000 1600
4750 3720 2150 1500 2400 2300 2030 2000 1500 1400 1300 1200 1100 1000 900 800 670 610 568
115
20600 20400 19800 19000 18400 16108 15300 14000 13000 12000 11000 10000 9000 8000 7000 6000 5100 4300 2900 2000 2000 1500 1100 700
12650 12400 12000 11000 10650 9600 8400 7600 6000 5800 5000 4700 3600 3200 2800 2400 2000 1600 1400 1200 1000 800 600 400
500
450
1500
1400 1300
3888000000 Gold coins 13888000000 Gold coins

Page #460

TABLE
Twenty Viharamāna Tirthankaras
Locafion of Mahävidéba
Namo
1
Vijaya
Birth-place
Il In Mahävidéha of
Jambū Dvipa
1 In Mahápidéba of
gerard il East Dhātaki
116

Simandbara Swami Yugamandhara Bahu Subāhu Sujāta Svayamprabba Risabbanana Anantavirya Suraprabba Višalaprabha Vajradbara Candránana Candrababu Bhujanga Swami Isvara Némiprabba Virasena Mabābhadra Dévayasa Ajitavirya
1 In Mabávidéba of
पश्चिमघातकी संड
West Dbátaki n in Mahāvidéha of
genieten East Puşkarārdha In Manāvidéļa of
पसिमपुकरा खंड West Duscarardha
8th Puşkatavati Pupdaragini 9ih Vapra Vijaya Vijayāpuri 24th Vatsa - Vijaya Susimāpuri 1251h Nalināvaci. Vijaya Ayodhyāpuri 8th Puşkalāvati, Puņdaragıņi 9th Vapra Vijaya Vijayāpuri 2 ta Vatsa-vijaya Susimāpuri 25th Nalınávati vijaya | Ayodhyāpuri Sih Puskalavati Puņdaragiņi
9th Vapra vijaga Vijayāpuri 124th Vatsa-vijaya Susimāpuri 125th Nalinávat vijaya Ayodhyāpur | 8th Puşkalávati Puodaragini 9th Vatsa-vijaya
Vijayāpuri 24th Vatsa-vijaya Susimāpuri 25th Nalināyati-vijaya Ayodhyapuri 8th Puskalāvati Puņdaragipi 9th Vapra-vijaya Vijayāpuri 24th Vatsa -vijaya Susimäpuri 125th Nalitāvati-vijaya | Ayodyāpuri

Page #461

Father
Mother
Emblem
Wife
6
*8
T BUT
Elephant Dter Monkey
Sun

Sréyamsa Rajā Sudraha Rājá Sugriva Rajā Nisadka Rajā Dévaséra Rājā Kirtīgaja Rājā Kirtidhara Rāja Mégbaratha Rāts Vijaya Rajā Sri Naga Rajā Padmarath Rājā Vālmika Rājā Dévananda Rājā Mahābala Raja Gajasena Rājā Virabhadra Řājā Bhumipāla Răjă Dévaséna Raja Samvarabbūti Rājapāla Rājā
Satyaki Sutāra Vijaya Bbūnanda Dévaséna Mangala Viracena Mangalāvati Vijaya Bhadrā Sarasvati Padmavati Rénokā Mahima Yasojvala Sénăvati Bhanumati Umã Gangāvati Kankāvati
Rukmiņi Priyamangalā Mohini Kimpurisā Jayabénă Priyaséna Jayāvati Vijayāvati Nardasena Vimalā Vijayadevi Lilāvati Sugandha Sugandhasepā Bhadravati Mohini Rajasenā Sūrikānta Padmavati Ratramālā
Moon Lion Elephant Moon Sun Conch Bull Lutus Lotus Moon Sun Bull Elephant Moon Couch
117

Page #462

118
Colour of
Body
Heigbc
Age
Bachelor life
10
11
12
Golden-yellow Golden-yellow
500 Dhanus 500 Dhanus
| 84 lakhpūrva
84 lakhpūrva
20 lakhpūrva 20 lakhpurva

Page #463

1
2
3
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
Raja Avastha

13
63 lakh pūrva
39
"
33
"
39
"
"3
09
?
39
ور
د.
"
"
""
91
Caritra Paryaya
14
1 lakh pūrva
..
39
33
"
""
"
89
33
13
"
""
""
""
"9
"
""
99
119
""
Sadhus
15
100 Krore

"
99
29
19
19
28
"9
B
"9
"
">
""
12
"
..
19
39
Number
of Kévalis
16
10 lakh
31
"
22
"
31
""
39
99
99
"
99
""
19
3D
""
29
99
"2
..

Page #464

9
1 Bharata 2 Sagara
3 Maghavan 4 Sanat-Kumāra 5 Śanti-Nätha
6 Kunthu-Natha
1 Tripristha 2 Dvipristha 3 Svayamprabhu 4 Purusottama 5 Puruşasimha
6
The twelve Cakravartins are:
Vāsudéva
Purusa-pundarika
Datta Laksmana
Śri Krsna

Tirthankaras Cakravartins
Väsudévas
120
7 Ara (ha)-Nath 8 Su-bhauma 9 Padma-Natha
10 Hariséna 11 Jaya
12 Brahma-datta
TABLE
Prati-Vasudeva
Asva-griva Taraka
Naraka
Prati-vasudévas
Bala-dévas
Niśumbha
Mahlada
Prahlada
Balt
Răvara
Jara-sandha
For Private
Personal Use Only
.4
12
9
63
Bala-déva
Acala Vijaya Sri Bhadra Suprabha Sudarsana Śri Ananda Śri Nandana
Śri Padma
(Ram-chandra)
Śri Rama (Balabhadra)

Page #465

Table.
Vasudevas
Mother
Name
Father
Gotra
Birth-place
Potanapura Dwarikā
»
1 2 3 4 5 6 7 8 9
Triprabs Dviprstha Svayambhu Purushottama Parusasimha Purusapupdarika Datta Lakşmana Kršna
Prajapah Mrgavati
Gautama Brahma
Uma Rudra
Prathvi Soma
Sita Slva
Amba Mahăriva Laksmivati Agnisikbă
Sesavati Dasaratha Kaikeyi
Кавуара | Viaud éva | Devaki Table of Vasudevas ( Conted )
Colour of Height
Garments
Afvapura Cakrapura Vändrasi (Benares) Rajagrabi
Mathurd

Colour of
Body
Weapons
10 Cakra
1
Green Colour 80 Dhanu
84 lakh years T Green siken
Banner
11 Palmyra Palm and Ægle
Dhanu
vaarwo
30
10
55000 56000 12000 1000

Page #466

122
Teble of Vasudevas (contd)
During the Name
(Tirthankara)
With or without Niy&nu
14
Gati after
death
Remarks
12
13
15
Always with
Going low (Adho-gati)
i 2 3 4 5
Niyāņu
Sri Sreyāmga-Nătha Seventh Helll Sri Väsupujya-Swāmi (Sixth Hell Sri Vimals-Natha Sri Ananta-Nätha
Sri Dharma-Nätha I Śri Ar-Natha Sri Malli Nātha
Fifth Hell Sri Munisuvrata swami Fourth Hell! Sri Nemi-Natha Third Hell
8
TABLE
Baladévas
Name
Father
Mother
Gotra
Brith-place
5
Potanapura Dwărika
11 Acala 21 Vijaya 3 Bhadra 4 Suprabha 5) Sudarsana 6 Ābanda 7] Nandana
Prajāpati Bhadrā Gautama Brahma Subhadra Rudra Suprabha Soma Sudarsana Siva
Vijayā Mabãowa Vaijayanti Agnisikha Jayanti
Asvapura Cakrapura änarasi
(Benares)
81 Padma 9) Rāma
Rajagrabi
Dasarath Vasudeva
Mathura

Page #467

123
Table of Baladévas (contd)
Colour
of
colour
Emblem on
Height
Age
of
Weapon
On
Garments
Body
Banner
11
1 White 80 Dhanu
85 lakh
Yellow silken
years
Plough
and Club
Palmyra-palma
anut Ægle
sooo vauwn
185000 year
165000
15000
5
1200
»
Table of Baladvas ( contd. )
During the time of
12
13
13
Gati Exist ence during With or with Remarks next life out Niyānu
14 Moksa 1 Without after Diksā Nigãou 1 Always
rising higher till Moksa
w
Sri Sreyamsa Nath 2 Sri Vasupujya Swami 3 Sri Vimala Näth 4 Sri Ananta Näib 5 Sri Dharma Nath 6 Śri Ar-Nath 7 ST Malll-Nath 8f Sri Muni Suvrata
Swami 9 Śri Nemi-Nätb
Brahmadéval
loka

Page #468

1 Advagriva 2 Taraka
Méraka
Madhu
Nisumbha
Ball
7 Prahlad 8 Rivans Jară-sangh
138456783
Name
1
2

Hight
5
Table of Prati-Väsudévas
Town
2
Ratanapura Vijayapura Nandanpura Prithvipura
Haripura Arinjaya
Tilakpur
Lanka Rajagriha
26
More than 16,
28822
72
60
124
Table of Prati-Väsudóvas ( contd.)
30
10 10
Father
3
Mayurgriva Sridhara
Késari
Viläsa
Life-limit
For Private Personal Use Only
Nilanjana Srimati."
Sundari
Gugavati
Gati
7
7th Hell Sixth Hell
39
19
Mother
4
""
")
Fourth Hell Fourth Hell

Page #469

125
Chapter III
- Nineteenth to Twenty-second
Previous Bhavas.
Nineteenth Previous Bhava
During the eighteenth Previous Bhava, the soul of Nayaära born as Tripristha Vasudeva had the prosperity of three continents of the world and he passed eighty-four lakh years in worldly enyoyments, and in infatuation for great undertakings involving the destruction of numerous lives and for immense posaensions.
Besides, he had red-hot boiling lead puured into the ears of his bed-chamber. As a result of his evil deads, Tripristha Vasudeva, bad obtained a bondage of the evil Karma of being born as a Nāraka in the Seventh Hell.
On the completion of his age-limit as a Vasudeva, the soul of Tripristha Vasudeva was, there-fore, born during the nine teenth Bhava, 89 a Nāraka in the Seventh Hell, with an age-limit of thirty-three Sagaropams.
The highest age-limit for a denizon of the Seventh Hell is thirty-three Sāgaropams.
Denizens of hell are not born in future life as dévas (colestial beings) or as Nārakas. They usually have manuşya gati (existence as a human being) or tiryanca gati (existencse as a lower animal) during their next life. The peculiarity about de. nizens of the Seventh Hell is tbat they cannot be born as human beings during their next life. Once a soul degrades himself, there are several natural difficulties and obstacles in his progress to a higher stage. We should, therefore, be extremely careful in .void: g mishaps which may eventually lead us to a degraded mato,

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126
Twentieth Previous Bhava During the twentieth bhava, the soul of Nayasāra was born as a lion on the completion of his existence as a Nāraka for thirty-three sägaropams. The life of a lion is mostly respo nsible for the killing of numerous innocent creatures. Wandering fearleskly and without any obstacle in the forest like the God of Death, the lion used to tear off the temples of huge elephants by his sharp claws and to terrify innocent hordes of deer by his loud roarings. The young lion was always ready in killing num erous animals of various kinds.
Individuals engrossed in a state of intense anger with wicked intentions and intent on killing living beings, usually earn for themselves, the evil Karma of being born as a Nāraka during future lise.
Twenty-first Previous Bhava On the completion of his life as a lion, the soul of Nayasara was born as Nāraka in the Fourth Hell during his twenty -first bhava. Having suffered life-long agonies of being cut into pieces, of being pierced, of being hoisted on gallows of Sémul Tree (Salmalia Malabarica-a tree of torture in hell) and of being put to numerous other tortures-- remembrance of which is • sufficient to cause horripilation to many,-the soul of Nayasāra wandered through several minor human and tiryanca bhavas.
Twenty-second Previous Bhava After wandering in Saṁsāra as a human being and as a tiryanca for several minor lives, the soul of Nayasāra was born as a prince named Vimala-son of the queen Vimaladevî of King Priya-mitra in the town of the Rathapura, during his twenty -second bhava. Prince Vimala studied all the arts and sciences during his young age, Considering him fit for the government of a kingdom, King Priyamitra Installed him on the throne as his successor and entrusted him with the management of his entire klagdom.

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187
King Vimala ruled very judiciously over bis territories. He was very good and compassionate.
One day, King Vimala went into a forest for amusing him. self there He saw a number oi deer entrapped into a snare by a hunter. The mercifu! king, thinking that it is very cruel on the part of hunters to unnecessarily entrap Innoent deer into soares and kill them, he set the entire horde of deer free from the net, and had them placed in a locality of perfect safety.
On account of his merciful and benevolent nature, king Vimala bad manusya gati (existence as a human being) again during his next life. lle adopted Diksi during the latter portion of his lile. He studied Siddhātāntas and became well-versed in them. By the practice of severe penance of various types, Vimala Mini acquired for himself the meritorious Karma of being born as # Cakra-vartin during his next life. He died in devout meditation after remalning without food and water for one month.

Page #472

128
Chapter IV, Twenty-third Previous Bhava
Priyamitra Cakravartin 44. During the Twenty-third Previous Bhava of Śramaņa Bhagavān Mahāvira, the soul of Tripristba Vásudeva took the form of a foetus, portended by fourteen excellent dreams, in the womb of giftoft Dbārini, the chief consort of King Jaya Dhananjaya with his capital city, at a Mūkā, in the charming regions of netfang Mahävidéha which place is rich in eternal prosperity and which is noteworthy with the permanent presence Of Tirhankaras, Cakravartins, Baladévas, Väsudévas, and other highly meritorious personages.
In the middle of the night of conception, Queen Dhāripi Haw fourteen illustrious dreams suitable for a Cakravartin. She became greatly delighted on seeing such excellent dreams. The King was informed about the account of the dreams and on consultation with interpreters of dreams it was decided that she will have a handsome son and that he will be a Cakravartin.
When the soul of a Tirthankara enters the womb of his mother, the mother of the Tirthankara sees fourteen illue trious dreams, and the mother of a Cakravertin sees the same fourteen great dreams. But the distinction between the two sets of dreams le that the dreams seen by the mother of a Tirthankara are brilliant and divinely beautiful, while the same fourteen dreams seen by by the mother of a Cakravartin are less lustrous.
At the full term of pregnancy, Queen Dhärini gave birth to a lovely son. King Dhananjaya celebrated his birth festival. The child was named fagfas Priyamitra With increase lo age, Priyamitra became clever in arts and sciences.
On seeing the youthful beauty of the body of his son Priyamitra, with a face as lovely as the Full Moon of autumn, with bis eyes resembling white lotus flowers-expanded by the Rising Sun, with ear-rings of gems hanging on his round

Page #473

129
muscular cheeks, with a straight and prominent nose, with his lips as red as soft coral, with his mouth ornamented by glossy and well-united rows of teeth resembling & rosary of buds of Jasmine Aowers, with his neck decorated by praiseworthy lines, with a muscular and expanded chest, with his arms resembling the dror-posts of a great city, with a well-measured middle portion of the body beautified by muscular bihd parts, with his slender umbilicus resembling an expanded hundred-petalled lotus flower, with his waist resembling that of a noble well-bred horse, with his thighs resembling the trunks of the elephant of 'Indra, and with a firm and ruddy pair of gentle and muscular soles of his feet, King Dhananjaya rejoicingly got him married with several handsome young princesses of excellent royal families and, having installed him as a king in his own stead, he himself adorted the life of a religious mendicant at the hands of a venerable Acārya Mahārāja,
While judiciously governing his kingdom with an undivided sway Priyamitra had the undermentioned fourteen fourteen excellent things suitable for a Cakravartia viz:
सेणायइ गाहावइ पुरोहिय तुरय षडइ गयित्थी ।
चकं छत्तं चम्मं मणि कागाणि खग्ग दंडो य ॥१॥ 1. Senāval gāhāvai hurohiya twcaya vadahal gayitti
Cakkam cchattam cammam mani kagam khagga danda ya
1. Oral Seņāvai (atafa Sénāpatl) Commander of an army 2.7167 Gähāvai (oreogfa Gātkāpati Teufa(Grihapat?) A royal caterer who looks after his fi.od and house-hold, 3. gitfen Purobiya (gitfca Purohita,) A royal domestic chaplain. 4. are Turaya (6 Turaga) A horse for riding : TEC Vadahal (anfaa Vārdhika) An engineer 6-7 forrett Gayittbi (99 Gaja and aft Stri) An elephant, 7 A royal consort 8 a Cakkam Cakram Dircus. 9 Chattam yi Chatram. A royal umbrella 10 F Cammam Á Carma, Leather. 11 afur Maui jewel. 1 Forfor Kāgapi afaruft Kākipi Kākipi
17

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130
Gem. 13 EITT Krapça UF9 Khadga, A dagger-and, 14 et Dando (que: Cardah) A club. (suitable for a cakravritin's Dig-Vijaya.)
45 After the acquisition of the above-pamed fourteen excellent articles, King Priyamitra, accompanied by numerous feudatory princes, started on a journey to arrati Māgadha Tirtha for a conquest of continents, carefully following the Course of the
A Cakra-ratna-the gem-like discus, and having stationed his army in the country surrounding the Māgatha Tirtha, he observed a three days' fasting with the cbject of reaching his goal by propitiating the presiding-deity of the sacred place.
Then, riding an excellent chariot, well-decorated with four big bells, and yoked to beautiful white horses, and accom panled by numercus equipped horses, warriors, and charlots, and advancing forward in the path of the unita Cakra-ratna,the gem-like discus-King Priyamitra valiently held a dreadful bow, resembling the brow of wrathful God of Death, and equipped with a string enlightening the directions by the rays of numerous gems in his left hand baving drawn an arrow surmounted by a sharp adamantine point and by sides Inlald with numerous brilliant gems and marked by gems with the name of the Cakravartin by his right hand towards his ear, he threw the arrow towards the presiding deity of the Māgadha Tirtba
The arrow rapidly travelled a distance of twelve yojans, and sell before the Māgadha Déva sitting in his assembly.
Then, with a face terrible with up-raised eyebrows on his contumelious fore-head and with eyes, glistening and red-hot by vehemant anger, Māgadha Déva said: "Ah! Who has to-day remembered the God of Death? Or, who has no affection for his own life? That he desires to fall, like a bu'ter-fly, in the Alame of my intense anger. Or, is this arrow thrown by a celestial being or a human being or an Yakşa (a demi-god ) or a Rākşasa ( an evil spirit ) who has become proud of the valour of his arms !

Page #475

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Thinking thus for a moment. Māgadha Déva took the arrow into his hands, and having tranquillized his anger on seeing the name of the Cakravartin inlaid with gems, he went to Priyamitra Cakravartin with a present of numerous precious gems, ornaments, and the arrow engraved with the name of the Cakravartin, and having welcomed him respectfully with a low bow and a folded cavity of hands held in front of his forehead, he said: "I shall bence-forth act strictly in accordance with your esteemed orders like an obedient servant. Please accept this present of mine given through affection"
With these words, he gave away his tow and ornaments to the Cakravartin. Priyamitra Cakravartin also gave him hospitable treatment and having duly respected him and having sent him away to his own capital, he drove back bis chariot and returned to his own camp After taking his meals there, Cakravartin had a great festival lasting for eight days, celebrated by his servants in honour of the Māgadha-déva.
Then, following the course of the discus and accompanied by numerous warriors bearing swords, bows, scythes, lances, javelins, slings etc Priyamitra Cakravartin mounted his excellent elephant and covering, as it were, the sky by various banners of dark, yellow, red, and white colours, and deafening, as it were, the entire world by the noise produced by the neighing of horses, roaring of elephants, and rattling of chariots. he went in the direction of Varadāma Tīrtha. Going there in due course of time, he did fasting for three days, throwing of the arrow, acceptance of gifts and the celebration of festival for eight days etc for the Varadama deva in accordance with the ceremonies previously done.
Similarly, be subdued the presiding deity of the Prabhāsa Tirtha The chara cteristic difference in this case was that he gave garlands, diadem, pearls, armlets, bracelets, and other ornaments as presents to the Cakravartin.
Then, following the course of the discus moving in the akles and presided over by one thuosand Yakşās, Priyamitra

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Cakravartio went to the temple of feet Sindhu-dévi on the southern bank of faghararet Sindu Mahanadi-the great river Sindhu. There also, by the fasting of three days, the lion seated throne of Sindhu dévi who was sitting on her comfortable seatbegan to shake to and fro. On knowing the arrival of Priyamitra Cakravartin through the medium of Avadhi Jñāna, Sindhu-dévi went to him with various gems, gold, diamonds, various pictures two state-chairs, armlets, bracelets, clothes etc. and, with a bow to Priyamitra Cakravartin, and with her two hands folded in the form of a hollow cavity in front of her forehead, she gave all these presents to him. The Cakravartin also gave her hospitable reception and honoured her in various ways. Sindhu-dévi then went away to her temple.
Further following the course of the discus, Priya-Mitra Cakravartin, went to Mount Vaitādhya, and in course of time, he reached the foot of the mountain alone with his army and vehicles. There, his army-camp was stationed. The lion-shaped throne of GATE Kumāra-déva, the presiding god of Vaitādhyagiri began to shake. The Kumāra-déva, gave Priyamitra Cakravartin presents of various ornaments, and accepted obediance to Cakravartin's orders
After a few days, Priyamitra Cakravarti went near afar Tamisra Gupha-the Tamisra cave. The lion-sbaped throne of
Ara Kritamala-déva began to shake, and the god with an anjali of his hands at once went to Prisamitra Cakravartin and having given the Cakravartin presents of jewelled ornaments suitable for his chief consort and various other ornaments, saluted him and accepted obediance to his orders before going to his temple.
Priyamitra Cakravartin then, called, his excellent Commender of his army to his presence and said "O Vijayaséna, you go and conquer the age Naga Mountain and towns on the West of the great river Sindhu, and return speedily to me." The commander accepted the order respectfully, with the words. "Just

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as your Majesty orders" and having done bathing and other ceremonies suitable for the occasion and being surrounded by several heads of troops and heads of fortresses who were valient lustrous, clever in barbarian languages, renowned for fame, who were armed with armours, and who had bows fightly fixed on their backs, he with a white umbrella held over his head with pure chowries walved about him, and with the directions deafened by the sound of musical instruments, rode on an excellent elephant, and he reached the bank of river Sindhu. He then spread the area Carma-ratma-the excellent leather twelve yojans in extent, to serve as a boat for crossing the great river. Then, remaining on the Carma-ratna along with his horaes, elephants, warriors, and cakra (discus), the Commander fearlessly crossed, as it were the Gospada (cow's foot prints) the great river in which big waves were sergiug bigh and having made all the barbarous races obedient to his orders, he took presents of gems etc from them The barbarians saying “O supreme lord ! you are our only means of support," went back to their respective places. Commander Vijayaséna returned to Priyamitra Cakravartin, and making a low salute to the lotuslike feet of the Cakravartin, he handed over the gems, ornaments etc to him, and narrated the account of his victory over the barbarians to him.
Priyamitra Cakravartin, then, told Commander Vijayaséna, "O good man! you go to Tamisră cave and open its door." In strict obediance to the Cakravartin's orders, Vijayasena went to the cave along with all his army, and commenced the three days' fasting
By, striking three times with thick, and sharp Fusco Danda-ratna, the jewelled staff-on the adamantine doors the doors urged by the blow, opened wide with a crackling noise, like a secret imparted to a bad woman Vijayaséna then returned to Priyamitra Cakravartin, and narrated the whole account to him.
Then riding on an intoxicated elephant and accompanied by hin entire army, Priyamitra took the aforca emerald gem capable

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of warding off disease and evil, with him and entered the Tamisrā cave going along the course of Cakra-ratna With the object of dispelling the darkness of the cave, he made big cir. cles on its walls with the facut Käkini ratna. The darkness' was removed by the mass of rays of circles, and Priyamitra Cakravartin was able to go through the cave easily along with his entire army.
The extremely valient barbarian tribes of the remoter portion of Vaitadhya giri, who were affluent with gold, gems, wealth and corn, and who possessed invicuicible powers, now saw the mirage of showers of blood, earth-quakes and numerous other mishaps. On seelng the army of the Cakravartin, they became joyless, distressed, and baffled in their attempts with bumiliation, and Priyamitra Cakravartin, creating the suspicion of churming of the sea by the sound resembling, roaring of lions and accompanied by warriors bearing swords, javelins, lan. ces, spears, and other weapons, at once reached the interior of the barbarian's country.
On hearing the news of arrival of Priyamitra Cakravartin, there barbarians with their eyes blood-shot with Intense anger, began to think, thus, amongst themselves:-'Ah ! this poor soul sent by the God of Death, has come here to molest our country, let us, therefore so arrange ourselves, that he will be annihilated in the midway." With very strong unbreakable armours on their bodies and armed with various weapons in their hands, they hastily marched on-ward with banners bearing the figures of alligators, human beings, tigers, eagles, and other animals, and boasting of their, valour they began to fight with the front portion of the army of Priyamitra.
On seeing the front portion of the army Priyamitra Cakravartin, with several warriors lying dead, with excellent chariots shattered to pices, with wel-bred horses severely wounded, and with some of his tributary kings faltering in their onward march, Commander Vijayasóna, became greatly enraged and so

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be mounted his horse named 2 Kamalāmélaka, and ba. ving taken the gem-like sword as black as the pith of the blue-lotus and irresistible everywhere, from the hands of Priya mitra Cakravartin, he completely impeded on ward march of the barbarians who had gathered to gether in mullitud 23 round the army. Briefly speaking the barbarians attacked by the commander, became terror-stricken and they ran away to their respe. ctive abodes like the darkness by the light of the Sun, and like snakes by the eagle. They then toek away their sons, wives, and other valuable ay ticles with them, on account of fear of death, and they went away to other bideous localties.
Then, leaving aside all their engagements, they went to the bank of the river Sindhu (Indus) and becoming perfectly naked, they fasted for three days keeping their faces high up towards the Sun and carefully meditated on their family-gods #9 Megbamukba who had helped them in reducing the strength of their enemies on previous occasious, At the end of three days fasting, with the shaking of their respective thrones, the gods appeared on ihe spot and remaining in the vault of the sky they said “ Why are we remembered ?" The barbarians replied " We are defeated by thd army of the enemy, vanquish thera fore, the entire army of our enemy for our welfare." The gods said " He is a Cakravartin named Priyamitra. Even Indra him self is not able to destroy him. It is very difficult to defeat him. However, simply for your welfare, we will molest them a little " The_gods, them disappeared and creating a mass of clouds they began to pour constant showers of torrential rains for seven days.
On seeing this annoyance of constant rains, Priyamitra Cakravartin rubbed gently with his hands the excellent refa Carmd-ratna, and it suddenly expanded to an extent of twelve yojanas all around. The whole army of the Cakravartin was Comfortably accomodated on the divine leather. An excellent umbrella a little more than twelve yojanas in extent, orname. nted, with ninety-nine thousand gold-sticks, adorned with various

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designs of precious gems and as white as a mass of foam, was held over it and the fur mapiratna, the divine emarald gem as bright as the sun of autumnal months, and capable of expan ding the rays, was placed in the centre. Gathapati (the master of the house) then, arranged thousands of earthen-hots full of corn of all varieties, carefully cleaned, Priyamitra Cakravartin then remained on the carma ratna, and under the shelter of the spacious umbralla, and, in the birlliance of the excellent gem and with the Gathāpati (master of the house) preparing varieties of corn, the Cakravarlin remained happily and without uneasi ness of any kind, as if he were living in his own palace. Briefly speaking, there was no hunger or disease or fear misery either for the victorious Cakravartin or for his entire army.
At the end of seven days, Priyamitra Cakravatin thought:"Who is there to insult me by showers of rain?" Soon after wards, sixteen thousand yakgas armed with various weapous went to Meghamukha gods and said "It seems, you are eagerly desirous of unwholesome events that you have become ready to molest even a mighty Cakravartin. So, you speedily aun away Otherwise be prepared for a fight."
On hearing these words of the Yaksas, the Meghamukba gods went to the barbarians and after narrating the whole account including their inability to help them, they sent the barbarians to render service to the Cakravartin. The barbarlans
gently passing their hands on their disunited mass of hair, becoming disarmed of all weapons, putting on wet clothes, and becoming greatly bewildered by intense terror, bowed down low before the Cakravartin, and making presents of gold various gems and other vabuable articles and accepting service under him, they requested him to forgive them for their offence. Accepting, thus the service of the barbarians under his supremacy Priyamitra Cakravatın received them hospitably, and then, they went away to their own respective places.
Priyamitra Cakravartin, then, sent, as before, his commander Vijayaséna to the remaining country around the river Sindhu (Indus) with the object of conquering that Country.

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On the return of Commander Vijayaséna after his conquest of Indus River Country, Priyamitra Cakravartin, following the dire. ction of Cakra-ratna, went to the Vaitāthya-girl and eventually reached the top-most regions of the mountain. There, he mediatated on the farmer Vidyādbaras, aerials of the northern and southern rows. Becoming terrified with fear, they gave gold, gems, and valuable articles us presents to the Cakravartin and consented to abide by his orders.
Then, as arranged previously, Commander Vijaysena, having conquered the country to the east of tomat Ganga Nadi, (River Ganges,) returned to the Priyamitra Cakravartin, soon after the the conquest, and the Cakravatin crossed the cave again as before along with his entire army, encamped his army there, and having fasted for three days, he took the nine hidden treasurea, -which are capable of supplying all the wished-for objects,-which are furnjshed with adamantine doors, and which are acquired after intensely meritorious deeds. The nine hidden treasures are famous under the following names:
__ 1. नैसर्प Nalsarpa, 2. पाण्इक Panduka 3 पिंगल Pligala 4 सर्व रत्ल Sarva Ratna 5 महापन Maba Padma 6 काल Kala 7 महाकाल Mahā Kāla atra* Manavaka and 9. a Sankha The extremely valient Priyamitra Cakravartin restectfully celebrated a great festival lasting for eight days, as a token of acquisition of the nine (hidden) treasures. Commander Vijayaséna conquered the other portion of the country on the east of the Ganges, and the master of the family remained there enjoying various pleasures of the world.
Priyamitra Cakravartin having thus conquered the six contlnenlts having brought all the vanquished enemles under bla sway, showing the prowess of his strength to kings, and giving gifts and valuable articles to servants and constant alms to the poor and needy persons, entered his capital city as Mūkā Nagari accompamied by thirty-two thousand kings. The kinge celebrated a great festival lasting for twelve years in honour of bis anointment as a Cakravartin.
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Having successfully attained his object and being accepted as the supreme lord of thirty-two thousand theatrical performances combined with thirty-two actors, sixteen thousand Yaksas, three hundred sixty-three cooks, eighteen rows and subsidiary rows, eighty-four lac horses, eighty-four thousand big elephants, ninty-six crore human beings, seventy-two thousand excellent towns, thirty-two-thousand provinces, ninety-nine thousand droņa mukhas (towas having access by land and water) twentyfour thousand karbatas (small towns) forty-eight thousand cities, twenty-four thousand madambas (villages without a village in a radius of one yojana) twenty thousand mine-districts, sixteen hundred khétas (towns with mud walls,) fourteen thousand valient warriors, crown princes, merchants, commanders, etc, Priyamitra Cakravartin pasged his days merrily, enjoying the most excellent pleasures of the world,
Renunciation.
46 When one day Priyamitra Cakravartin was calmly looking at the sky from the uppermost part of his palace, he saw a rece. nty-formed and slighty expanded cloud as daak as lamp-black, a wash, a wild buffalo, a cackoo, or the waters of Jamnă river, which appeared formidable on account of thrilling lightning; which was hand-some like purified gold or like a row of white cowa, which was lovely by the elegance of the delightful rainbow, which was pleasant by the mass of drops of slowly pouring showers of rain, and which was capable of making peacocks dance joyfully by the melodious roaring, and when that cloud was, in a moment spread out in various directions and destroyed in every way by a powerful gust of forcible wind, Priyamitra Cakravartin thought:--"Ahl what is the nature of transformation of objects? That the extremely delightful mass of clouds developed beautifully in a moment and disappeared completely In the next moment, By inference all the objects in the world undergo the same change. Why should there be a logical impediment or gratification for an object perishable in a moment or why should there be an effort for a regular succession of

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deeds ? Or, why should we have confidence even for a moment in external objects ? Or, leaving aside external objects, this bodythe temple of all beautiful fancies-for which efforts are made for the acquisition of constituent parts of kingdom such as elep hants, horses, chariots, warriors, young beautiful women, cities, mine-districts etc, is decidedly perishable like the momentarily seen and womentarily perishing cloud on account of its property of Birth, Destruction erc. Why should wise persons acguuire kingdoms for the fondling of this body-an accumulation of worthless materials formed as an above of bones, marrow, fat, blood, semen, flesh etc, overcome by bathing, anointing, food and other pracedures every day, fit to be proteced from cold, heat, and the evils of allments, which is full of extremely disquie ting foul smell resemling that of a pot filled with foces, which is lovely only externally and thoughtlessaly beautiful like the dolag of the wicked person and which is full of fondness for extreme pleasures like a great king and unmindful of the violent blows of the God of the Death, like a cat tastefully drinking milk? Why do they thoughtlessly commit slag. Why do they use weapons always for protecting it ? Why are they afraid of their enemies who may be living at the distance of thousands of yojanas when they over-look their internal enemies in the form of anger, greed etc which are constantly troubling them and which are always known to them? Why do they consider as fraudlessly affectionate, those followers who show astection only for their own personal interest? Why do they think as unperishable the wealth which is decidedly perishable ? Abl their carelessness, Ah their want of discrimination, Ah! che might of Moka (infatuation). Ah ! their subservlence to worldly restrictions, Ah! their carelessness about future miseries. Ah I their repugeance of looking to the fruition of evil deeda.” When Priyaaltra Cakravartin was reflecting on, thus, a bard proclaiming the heur of the day said "Ahl with the going of the lusterless Sun towards the West (with the settiag of the Sun) the swarms of bees are crying, as it were by the intense humming on account of the contraction of the day-lotus flowers, 2014 Cakra-vākas

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(ruddy geese) distressed by the terrible pangs of long separation are lamenting bitterly. Ah! fie on this worthless Samsara where there is really not any eternal object.” On listening to this Priyamitra Cakravartin thought:-Ah! he spoke well about im. permaence (of objects of this world). It is therefore, quite appo. priate that I should hence-forword, endeavour for my religions duties." With this idea in his mind the Cakravartin lay down for sleep. However, the night was passed with great difficulty, in thinking about the worthlessness of worldly objects at every moment, in censuring evil deeds including injury to living beings etc, In experiencing an abhorence towards this Samsāra, in conisdering the relationship of kinomen as bondages, in thinking of worldly pleasures as serpents, in glancing at the wantonness of the world as a manifestation of the rain-bow and even in experiencing anxiety in a highty comfortable bed.
47. At San-rise a panegyrist said " The disc of the Sun, capable of warding off an adversary, affording delight to cakravākas, greatly desired by delighted good people on account of gentle rays (or hands and ) capable of dispelling night (or blemishes ) like you, has now made its appearance on the Sunrise mountain."
On hearing this verse adorned by the word gee Udaya, Rise, Priya-Mitre Cakravartin, supposing it to be a probable acquisition of some inestimable benefit, got up from his bed, and having finished his morning duties, took his seat on the throne. Then, some guardians of pleasure-gardens came there, and with a low bow, announced; “Oh ! lord | we give you the good news that worshipful Bhagavān Pottilācārya, has arrived in our pleasure-garden with a retinue of many pupils." Becoming extremely delighted on hearing this welcome news, Priyamitra Cakravartin gave them more gifts than ever expected from him. The Cakravartin mounted an excellent elephant, and accompanled by a large retinue, he went to the pleasure-garden with great pomp. He bowed down respectfully before the Ācārya Mahår*; and taking his seat on the ground nearby, and with the cav:

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of hands folded in the form of a lotus and held in front of his forehead, he narrated his auspicious fancies on seeing the trang formations in the clouds, and his final determination of following a true religlon, before the Guru Mabārāja.
The Gura Mabārāja then said, “O Great King ! Your intellect follows the path of wise persons. You have the good fortune of knowing the loopholes of Karman. The happiness of the wealth of Moksa (Final Liberation ) is now in your lotus-like hands that you have happily acquired such meritorious notions. O King ! People are of three kinds vis 1. Uttama (excellent) 2. Madhyama ( mediocre and 3. Jagbanya ( Low ), Out of these, excellent persons soon, after knowing the frailty of worldly objects by their own intellect, leave off their wives, sons, wealth etc. and lead the life of religious mendicancy which is beneficent in the next life, Mediocre people on the other hand, become attached to Jain Dharma with great difficulty, on experiencing the agonies of a great disease or the pange of unavoidable separation, While low people drowned in a variety of miseries donot, in any way, get themselves engaged in walking along the path of Fina! Emancipation, although they are drowned in a varlety of miseries, and afflicted with hundreds of misfortunes. Leaving aside the question of adopting religious duties on instruction with various words by the highly merciful Guru Mahārāja, they do not even have faith in the True Religion. Excellent persons cognizant of the peculiarities of Bhava, are naturally eligible for Dharma, while mediocre, and low people are not eligible. O illustrious man ! You are fit for the Dharma promulgated by the Tirthaikaras. Now, adopt it and make your life blessed. Wise man are never careless in accepting Cintamani ratna, and other precious articles after knowing the real nature of these objects. Life is Alckering like a drop of water, love is transitory like the colours of rainbow, the comellness of body, even if perfect, is fleeting like the movements of the ears of an elephant, youth is moving rapidly like the movements of a dry leaf set in motion by fierce wind, and wealth accu' ulated with immense trouble becomes the source of hundreds of misfortunes. Every one of these items is

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likely to prove to be a determining cause of abhorence to the world for a wise man, then, what to say about a combination of them. It is one of the greatest wonders that people do not make an effort to walk on the path of Final Emancipation, although objects capable of creating abhorence to world are always visibly existent. What to say more? You, now, adop the True Religion. There arise a number of mishaps in a meritorious act. It is not fit to postpone.
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On hearing this, Priyamitra Cakravartin, respectfully laid himself low at the feet of Guru Mahārāja Potillacārya, and said 44 O worshipful lord ! Whatever you have said is quite appropriate, I am now desirous of abandoning my household etc, and of entering the life of a religious mendicant. The Guru Mahārāja said: "O good man! Do not delay now. That is the most appropriate path for wise persons like your-self knowing the excellent path. Priyamitra Cakravartin then saluted the Guru Mahārāja, and he went to his palace. There he called some prominent citizens, his ministers, commander-in-chief, and other officers of the state, and told them; "O good people! I am, now, desirous of renouncing the enjoyments of this life, and leading a well-regulated ascetic life, I ask your pardon, if I have harassed you when I took you under my suzerainty or have exacted service by force or have troubled you by taking more taxes from you. They said “ O lord Our own heart is really made of adamantine stone that it is not shattered to pieces by hearing these words. Our parents were primarily benefacient towards na but you have established progressively virtuous qua lities in us; we are now ashamed of heartlessly remaining in our houses without rendering service to your lotus-like feet Who else can tolerabe our faults, in the way, that you have personally done! You are, therefore, our object of shelter during the next life, as well as, during this life". The Cakravartin replied :-" If it be so, you go to your respective houses, and having entrusted all your worldly affairs to your sons, you do everything that is necessary, and having speedily done all the work, you come to man palanquina. Having respectfully accepted the words of the

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Cakravartin, they went home, and did everything that was necessary for the occasion.
The Cakravartin Priyamitra also, installed his successor and made him supreme lord of all the elephants, horses, army, and the wealth of the State.
After a bath, Priya Mitra Cakravartin put on excellent ornaments, and surrounded by all the feudatory chiefs who were willing to adopt asectic life, and giving constant gifts of gold, and other articles on the way with the playing of various musical instruments, with dancing of young females and with laudatory verses sung by bards, he eventually reached the pleasure garden. Getting down from the palanquin he paid his homage to the Acarya Mahārāja by going round him three times from right to left.
Priyamitra Cakravartin, then, removed all his precious ornaments, and valuable garments from his body, and Guru Maharaja initiated him into his Order of Monks. He accepted the Dikṣa with a pure heart.
While studying the Siddhāntas preached by the Tirthankaras, giving careful attention in the service of the Guru Mahārāja, abandoning carelessness, violence, and deceitful intrigues, wasting his body by penance of various kinds, accumulating & mass of pure qualities, conquering the God of Love and other internal enemies, protecting all other animals like his own life, not leaving off even for a moment the meditation of the mearings of the Sutras, holding a well-balanced mental disposition in relation to happiness or misery a precious gem or a piece of stone, an enemy or an affectionate friend, and giving up all association like a piece of straw clinging to one's garment, the worshipful ascetic Priyamitra Muni, thus, led a strictly religious life for one crore years.
Soon af r death, Priyamitra Muni was affluent god in Šukra deva-loka.

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APPENDIX NO. 4. Some Observations about Previous Bhavas
The soul of Nayasära wandered in Samsāra in various gatis existences ), as a déva ( celestial being ) as a manusya ( human being ), as a tiryanca ( lower animal) and as a Näraka ( denizen of hell ) during twenty-one principal bhavas, and numerous minor bhavas. Majority of his evil Karmas were consumed by his calmly experiencing terrible pains during his existence as a denizen of hell, and as a lower animal,
During the twenty-second bhava the soul of Nayasăra was a king born in noble Ksatriya family. Here, there is an end of Naraka gati as well as of tiryanca gati for him. All his future bhavas were either as a human being or as a celestial being. His human bhavas henceforward were progressively more and more fully equipped with worldly enjoyments,
The soul of Nayasära during the twenty-second bhava, was King Viwala son of King Priyamitra of Rathapura. He ruled over his subjects very judiciously. He was very kindhearted and benevolent. One day King Vimala went into a forest for amusing himself there. He saw a number of deer entrapped into a snare by a hunter. The merciful king knowing that it is very cruel on the part of hunters to heedlessly entrap innocent animals into snares, and then to kill them, set the entire horde of deer free from the net, and had them placed in a locality of perfect safety.
On account of his merciful, and benevolent nature, King Vimala bad manusya gati ( existence as a human being ) again during his next life.
During the latter part of his life, King Vimala became disgusted with the pleasures of this world. Having abandoned royal wealth King Vimala took Bhagavati Diksā. He studied Siddhāntas, and became well-versed in them. By the practice of severe penance of various types, Vimala Muni acquired for

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himself the meritorious Karma of being born as a Cakravartin during his next life.
With regard to the reward of meritorious deeds done in previous lives, calebrated Acarya Śrimān Haribhadra-sūriśvaraji Maharaja writes in the seventh adhyaya namcd Dharma-phala Vidhi, of his famous work for Dharma Bindu as follows:
यथा - विशिष्टं देवसौख्यं यच्छिवसौख्यं च तत्परम् । धर्मकल्पद्रुमस्येदं फलमाहुर्मनीषिणः ॥ ३ ॥
Yatha-Visistam dévasaukhyam yacchivasaukhyam ca tat
param
Dharma-kalph-drumasyédam phalamāhu-r-manīsiņah.
1 Great sages say that the fruit of the Kalpa-druma (Wishing Tree) of Dharma (performance of meritorious acts), is the acquisition of the excellent happiness of divine life and superior to it, is (the acquisition of Śiva-sukha (the happiness of Moksa or Final Emancipation.)
द्विविधं फलमनन्तर परंपरा मेदादिति ।
Dvividham phalamanantara parampară bhédaditi
The fruit is of two kinds viz:-1 anantarama (following Immediately), and 2 parampară (Indirectly).
तत्रानन्तरफलमुपप्लवहास इति । तथा - भावैश्वर्यवृद्धिरिति ।
aur-safquefùfa !!
Tatrānantara phalamplavahräsa itil tatha-bhvaiśvarya vriddhirity tathājanpriyattvamiti !
The immediate fruit is upaplava-krāsa complete destruction of upaplava (misforture in the form of raga (love) and dvésa (hatred)
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Also-bhavaitvarya-vriddhi-the increase of bhavaisvarya (ecr quisition of the virtuous of liberality, agreeableness, censure of of sinful acts etc), Also-the quality of becoming delightful to the people,
परंपराफळं तु मुगतिजन्मोत्तमस्थान परंपरानिर्वाणावाप्तिरिति.
Paramparāpbalam to sugati janmottamasthāna-parampară Nirvāgāvaptiriti.
The indirect frult (of Dharma) is su-gati in a deva-loka such as Saudharma déva-loka etc) and the acquisition of an excellent abode-indirectly the acquisition of Nirvana (Final Emancipation.
। मगतिविशिष्टदेवस्थानमिति । Sugati-r-visista devasthamiti.
Sugati-is (birth in) a déva-loka such as Saudbarma devam joka and other celestial aboden.
तमोत्तमा रूपसंपद, सस्थिविमभाषमुखपतिझ्यायोगः, विशुद्धन्द्रियावधित्वं, प्रकृष्टानि मोगमनानि, दिव्यो विमाननिवहः, मनोहराण्युपानानि, रम्या जलाशया, कान्ला मप्सरसः, अतिनिपुणाः किंकराः, प्रगकमो नाटयविपिा, चतुरोदारा भोगाः सदाचित्तागदः, अनेकमुखहेतुत्वं, इशानुबन्धा, महाकल्याणपूजाकारणं, तीर्थकर सेवा, सदर्मश्रुतौ रतिः, सदाखित्वमिति॥
__Tatrottami ripasampat, satathiti prabhāva, sukha-dyart Islya yogah. Visuddhendalyavadhitvam, pra-krstnani, bhoga sadhanani diuyo viman nivahah, manohara nyudyaii, ramya! jala. Sayahkiataapsarasab, ati.nipupanktmkarah, pragalbho nātya-vidhih, aturodara bhogsh, sadacitrahladah anéka-sukha-hetutvam, kuta.

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Lattiurbandhah, mahäkalyāņa pījākaranam Tirthakara sóvá, saddharma Śrutauratiḥ sada sukhitvamiti.
There (in the deva-loka) abundance of excellent beauty, . combination of an existence of long duration, excellence of dig. nity, happiness, lustre, and of thought-activitys perfect sense organs and perfect Avadhl jaāns; excellent means of enjoy. ment; a multitude of divine celestial cars; charming pleasure gardens; delightful ponds; charming celestial nymphe; very clever servants; majestic dramatic performances especially relating to the incidents of the lives of Tirthankaras; sensual enjoyment of sound and slgbt capable of attracting senses and mind, permanent mental rejoicing; becoming a source of pleasure to other godu; blissful consequences of all deeds; worship of Jinetvaras on the auspicious days of their birth, diksā, Kéval (pāna etc.; ado. ration of Tirthikaras; pleasure of hearing the preaching of the True Religion; attainment of Permanent Happiness
791-gregaatit forget farfare une parties and निःकरन्ययेन उदने सदाचारेण, भारख्यायिका पुरुषयुक्ते अनेकमनोरया. पूरकमत्यन्तनिरवचं जन्मेति ॥
Tathā-taccyutăvapi visisté désė visista ova külé sphice rabakulé nih-kalanké nvayena udagré sadacáróga akhyayiki puruşayukté, anéka-manorathāpūrakamatyanta niravadyam janméti.
Also, after descent from it (déva-loka ), birth in a good country (e-g Magadha ) ut a good time (e-g susilma-duḥsama in a flourishing spotless ( free from the stain of lll-fame) and virtuous family;-In a family renowned by great men whose virtuous qualities are described in legends; birth in such a family is capable of fulfilling the wishes of family-members, as well as, of other people; and birth of such persons is destitute of all faults ( as the descent takes place on an auspicious, day with conjunctions of planets in exalted conditions ). Such persons have following qualities :--

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सन्दरं रूपं, आलयो लक्षणाना, रहितमामयेन, युक्तं प्रनया संगत कलाकलापेनेति ॥
Sundaram rūpam, alayo lakşaqānām, rahltamāmayóna, yuktam prajnayi, sangatam kala-kalapénéti.
They possess handsome form, and appearance; they are seat of auspicious sigas ( such cakra, vajra, svastika, kamala etc ); they are free from Amaya ( sickness-fevers, diarrhoeas, fistula-in-ano ); they are rich in wisdom; and they are intimate with a knowledge of all arts and sciences.
तथा एणपक्षपात: असदाचारभीरुता. कल्याणमित्रयोगः, सत्कथाश्रवणं पागानुरोधः सर्वोचितप्राप्तिः, हिताय सरसंघातस्य, परितोषकरी गुरूगां ont garantiu, parasti sarat, pyeta144, ENTIT विषयाः, रहिवाः संक्शेन अपरोपवापिनः अमालावसाना इति ।।
Tatbi-Guna paksa påtah, asadācārabhirutā, kalyana mitra yogaḥ satkatha Sravanam, mārgānubodhaḥ sarvocitaprāptih, hitaya sattvasangbåtasya, parltosakari gurūpām samvarddhant ganantarasya, nidartangm jánānām, atyudara sayaḥ a-sādbäranā vigayah, rahltah sankleténa, a-paropatāpinah, a-mangulāvasānā iti.
Also, such persons have:
Partiality towards virtuous qualities; dread of immo. rality; 2480ciation with noble-natured friends; hearing of virtuous stories; understanding of the Path of Moksa; attainment of the proper methods of acquiring Dharma, Artha (wealth), and Käms (worldly enjoyments ); this attainment of Dharma, Artha, and Käma is for the welfare of the multitude of living beings; it Lo completely gratififying to highly respected persons; it attalas superior excellence; it indicates the path to people; it creates a noble mental attitude; it acquires unique opportunities (ong thone acquired by Sallbhadra). These opportunities are boreft of

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agonies, and they do not torment others; and they produce excellent consequences.
It is said :असन्तो नाभ्यां मुहृदपि न याच्यस्तनुषनः । प्रिया वृत्तिन्याय्या मलिनमसभोप्पऽमुकरम् ।। विषाच्चैःस्थेयं पदमनुविधेयं च महतां ! सां केनोद्दिष्टं विषममसिधाराव्रतमिदम् ॥१॥ Asanto nābhyarthyāḥ suhrudapi na yacyastaaudhanah Privā vritti-r-nyāyyā malinama subhangépyasukaram Vipadyucch3ih sthéyam padamanu-vidhéyam ca mahatăm Satām kénoddletam visamamasi-dbära-vratamidam
1. Bad person should not be solicited. Even a friend, with slender means of wealth, is not fit to be asked for a gift. Maintenance by just methods is loveable. 4 foul act should not be done even at the expense of one's life. One should hold up a high standard even in a adversity; and the foot-step of great persons should be followed By whom is this difficult and sharp like the edge of a sword-vow proclaimed to good persons ?
क्या-काळे धर्ममतिपत्तिरिति ॥ Tatha-Kálé dbarma-pratipattiriti.
Also-at the right time (of renouncing worldly pleasures ) there is comprehension of dhrarma ( in the avowal of sarva-virati dharma ) resulting in abstention from all sinful acts,
तत्र च गुरुसहायसंपदिति. Tatra ca gurusabaya-sampaditi,

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of
There, also great devoid of all blemishes) acquisitan guru and associate tädhus
qay-Anytinuigurafafai Tatasca-Sadbu ayamknusthmaanki
And then-well-controlled aboetic conduct free from all kinds of transgrasions; abstension from all varieties of sinful acts.
ततोऽपि-परिशुदाराषनेति । Tato'pl, Paris'uddbärädhanéti
Even after that-Performance of highly purifiratory atonement at death-time.
na-aftrum fa Tatra ca-Vidhivacchartra-tyaga.
There also-Abandonment of body in accordance with the tents of the Šāstras.
ततो विविधतरं देवस्थाममति
Tato-Vikistataram devasthānam.
Acquisition of a more elegant déva-loka (with better equipment with regard to viminas, retinue of goda goddesses, celestial nymphs Internal happiness etc) than the one previously obtained.
ततःसर्वमेव शुभतर तोति। Tatah sarvaméva Subhataram tatréti.
There also, everything is more beautiful than that in the déva-loka previously acquired; with regard to beauty of form,

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lustre, time-limit, retinue, vimanas, celestial nymphs, internal happiness etc).
He acquires much more beautiful objects as he advances high and higher spiritually-both during his existence as a celes. tial being or 88 a human being, till he attalns Final Emancipation.
During the twenty-third bhava, he acquired the prosp erous state of a Cakravartin. The status of an Indrą is superior among gods; the status of a Cakravartin is superior among human beings, and that of a lion is superior among lower animals. The possession of royal wealth is a special distinction during human existence. The prosperity of a Cakravartin is the best of all. The strength and glory of a Cakravartin is the best of all among human beings. A Cakravartin is, therefore, spoken of, as a Nara-déva (god among men): He who is the possessor of Cauda vatnas (Fourteen precious articles) and Nava Nidhanas (nlae treasures) in calld a nara-deva.
A Cakravartin acquires cauda-ratnas and nava nidhānas (nine treasures) through the supernatural power of meritorious deeds done in previous lives,
The fourteen precious objects are the following:- 1 Senā pati (commander of the army) 2. Gribapati (master of the house looking after ble domestic affairs] 3 Purohita 4 Hathi (elephant) 5. Afva (horse] 6, Vardbika (englneer) 7 Stri-ratna. 8 Cakra (discus] 9 Chatra (Umbrella) 10 Carta (Leather) 11 Mapi (jewel] 12 Känkini-ratna 13 Khadga [dagger] and 14 Danda [scepter).
Out of these, the first seven are Pancendriya (fivesensed). The first four viz Senătati, Grlhapati, Vardhika and Purohita are born in the capital city of the Cakravartin. The stri-ratna (his chief consort] is born in the town of Vidyadhara on Mount Vaitadhya. His elephant and borse-both of themare born near the base of Mount Valtadhya.

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The remaining seven vig Cakra, chatra, carma, mari, kānkani, khadga, and Danda are one-seased The cakra-rataa moves in front and shows the path along which the six contl. nents are to be reached and conquered; khadga-raina cuts asun. der the head of the enemy; chatra-ratna is one dhanu long but by the touch of the Cakravartin's hand, it attains an extent of twelve yojans, Carma-ratna is two hands long and two bands broad but whenever required, it can attain an extent of twelve yojans by the touch of the hand of the Cakravartin. A unique pecullarity of this Carma is that fruits and corn grown under it in the morning become ripe for use in the evening. Danda-ratna is one dhanu long. It removes irregularities in ground. It cuts through one thousand yojans of ground and it does the work of ground and it does the work of opening the doors of Tamisrá and other caves; mani-ratna is four fingers long and and two flngers wide. The supernatural power of this ratra la that, if tied on the arm or applied to the head, it removes diseasea of all kinds, and it spreads its brightness for twelve yojans. The Kangini-ratna is made of gold and it is four fingers long. It is useful in making forty-nlne circles on both the walls of the Cave on Vaitādbya mountain,
Cakra, khadga, chatra and dapça are produced in the the armoury of the Cakravartin. Carma, Mani and Käigini-ratna are produced in the Cakravartin's treasure-house. The nava nidbānas (nine treasures] acqured by a Cakravartin are obtaloed from the
Mukha-source of the sluer Ganges, They are Naisarpa itert 2. Panduka (0 ) 3. Pingala (for) 4. Sarva-ratna ( ) 5. Mahāpadma (
a a ) 6. Kāla (10) 7. Maha Käla (HET ) 8. Mänavakah (aparars) and 9. Sankha (ay)
Each of these pine treasures is presided over by a god of the same name and hence the treasure is known by the name of the god presiding over it The individual god presiding over each treasure helpe the Cakravartin, by his divine Valkriyaka Labdhi with the materials at his command in the treasure and

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doos service to him during his march for the conquest of the six continents or whenever desired.
These treasures are permanent and indestruetible. The treasures contalo divide and eternal books describing all the objects of the world. Another version is that objects mentioned under various subjects in the books, become manifest in the Individual treasure.
1. Nalsarpa (a) treasure presided over by god Naimarpa has a permanent book describing the arrangement of construc tion of villages, towns, capital cities, dropa mukha (accessible by water as well as by land), madambaka (a town without any village round about within a distance of 2% kosas), skandi-vāsas (camping stations for armies.) It also contains arrangements of various designs of construction of buildings.
2 Panduka (9 ) treasuro presided over, by a god of the same name, contains descriptions of standards of counting articles such as gold 'mohurs, cocoa-nuts, pearlo etc; of measuring corn with a measuring vessel; of weighing substances liko molasses, paddy, wheat, pulses; and various methods of measurlag, weighing ect,
3. Pinagla (for) treasure bas a book containing descrlppons of various kinds of ornaments for females and males. It also has descriptions of diferrnt kinds of horses and elephantu.
4. Sarva-ratnaka (atm ) treasure contains a description of the fourteen Tifa ratnāni-excellent gems and artlolas of a Çakravartin. Some say that these fourteen ratnas of the Cakm vartin become more, brilliant by the beniga influence of this Treasure.
5. Mahăpadma (699) treasure has a description of the processes of the manufac: ure of all varietles of garments, metaods of dyeing and printing, and different processes of washing them
20

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6 Käla (R) treasure contains a description of a knowledge of Käla (time) of varlous astronomical objects. It gives a description of the past, present and future events happening of Arihanta Mahārājas, Cakravartios, Baladévas, Vísudévas etc, These events good or bad, can be known from this treasure, All the conditions about agriculture, trade, and hundred klods of filpa-decoration, ornamentation-are mentioned in this treasure.
7. Mahākala (HEM ) treasure contains a description of sources of mines of Iron, silver, gold, of emaralds, Candra-känta and Sūrya-känta gems, of pearls, sapphires, corals etc
8. Manavaka (#rrers) treasure contains a description of the various processes and other weapons; of swords, spears, and other weapons; of shields and armours; of methods of fighting; of arrangements of armies: of different ways of punishment viz 1 Hakāra-exclamation of bā. 2 Mäkāra prohibition by words. 3 Dh. Ikkāra-Reproach; disapprobation; 4 Pari-bbāçana Reprimand, 5 Mandalé bandhanam-Restriction to an allotted locality. 6 Kārak epaqam-Imprisonment and 7 Anga-khandanam-amputation of any portion of the body. +
9 Sankha (38) treasure contains a description of various dramatic performances, and modes of actings and dancing; and numerous methods of gesticulations.
The supernatural power and splendour of these fourteen ratnas, and nine nidhanas (treasures) is unique. When a Cakravartin acquires his suzerainty over his own kingdom, the cakraratna presided over by its individual god, makes its appearance in his armoury. The Cakravartin, out of joy, celebrates a festi. tival. Under the preponderating influence of Cakra-ratna. the ___+ तथोक्तं स्थानाने-सचविहा दण्डनीई पण्णत्ता-तं जहा-हकारे १ मकारे-२ षिकारे ३ परिमासे ४ मंडळिबंधे ५ चारए हेछविच्छेद,
Tathoktam Sthanăngé-Sattavihã daņdanil pannatta-tam Jaha- 1 Hakkāré 2 Makkāré 3 Dhikkāré 4 Paribhāgé 5 Mandali 6 Craẻ 1 Chavlcheda.

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Cakravartin marched onward with the object or conquering the six continents. When the Cakravartin returns to his capital town, ofter the conquest of the six continents, all the kings of the six continents and gods, elevate him to the exalted position of a Cakravartin amid great celebration. The acquisition of such a distinguished condition is the blessed consequence of meritorious deeds done in previous lives.
Twenty-fourth Previous Bhava During the preceding bhava, Priyamitra Muni led a strict exemplary ascetic life and observed severe austerities for cue crore years. After death, the soul of Nayasāra, as Priya-mitra Muni of the preceding Bhava, assumed a celestial form, in the next bhava (twenty-fourth previous bbava of Śramana Bhagavān Mahāvira) as a maharddhic god-a god possessing great affluence of vimānas, celestial enjoyments, dramatic performances, superior body-lustre, etc, as well as, superior natural powers, in the rate foreta Sarvărtha Vimāna of Halu t Mabā -sukra déva-loka(seventh déva-loka) with an age-limit of seventeen Sägaropamu.

Page #500

Name
1
1 Bharata
2 Sagara
3 Maghavan
4 Sanat Kumāra
5 Sri Santinatha
Śri Kunthunatha
6
7 Śri Ar-natha
8. Subhūma
9 Mahāpadma
10 Harişéna
11 Jaya
12 Brahmadatta
Birthplace
2
Ayodhyā
30
Śrāvasti
Hastinapura
"3
Samudravijaya
Asvaséna
Viśvaséna
Suraséna
Sudarsana
Vanarasi (Benares) Kirtivirya
Padmaratha
Mahāhari
39
"
APPENDIX NO. 5. Table of Cakravartins
Hastinapura
Kampilapura
Rajagrihi
Kampilapura
Father
3
Risabhadéva
Sumitra
Samudravijaya
Bahmarājā
Mother
Sumangala
Yasomati
Bhadra
Sahadévi
Acirā
Śrīdévi
Dévi-rāņi
Tārā-rāņi
Jvālā
Mérādévi
Viprā
Culani
Age-linuit
5
84 lakh pūrva
72 lakh pūrva
5 lakh years
3
1
95 thousand years
84
60
30
10
3
""
700
19
""
125
19
19
"
years
156

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Table of Cakravartins (Cont)
Height
As a prince
As a Cakravartin
As a feudatory
chief
Years spent in
Digvijaya
10
500 Dbanu
years
77 lakhpūrva 50 thousand
60000 years 30000 20000
purva
380000 years
1000 50000 25000 50000 25000 23750 21000
1000
99000

800
24200
157
23750 years
23150
20500
21000 years 5000
5000
400
49600
5000
5000
300
18700
years
150
1870
-100
1900
600

Page #502

1
2
3
7
Stri Ratna (Chief Consort)
11
Subhadra
Bhadrä
Sunanda
Jayǎ
Vijaya Krapa Śri
Sura Śri
Dasama Śri
Vasundharǎ
9
10 Dévi-răni
11 Lakṣmanā
12
Kurmati
Table of Cakravartins (Cont)
Dikṣā
Gati
12
13
Lakh pūrvain आरिसाभुबन Moksa
1 Lakh pūrva
50000 years
10000 years
25000
23750
21000
No Diks
"
No Diksi
15
"
1000 years
7330
400
""
"
Sanat Kumāra
Mokṣa
97
36
""
7th Hell
Mokṣa
""
""
7th Hell
During the time of
Śri Risabhadéva
Sri Ajita-natha
Śri Dharma-natha
""
39
Himself became a Tirthankara
در
"
39
Śri Ar-batha
Śri Muni Suvrata Swami
Śri Naminatha
..

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Chapter XII.
Twenty-fifth Previous Bhava
Nandana Rājā. Nandana Muni. -48 In a capital town named w Chatrā which was appearing as beautiful as a pair of jewelled kundalas ( ear-rings) on the ears of a young handsome female throughout the world, and which was capable of being deluded into the capital city of the Kubér the treaaurer of gods-the possessor of wealth and prosperity), there was an illustrious king named flera Jita-fatru, who resembled Dharmarājā by his highly judicious conduct; who was like kritānta (the God of Death ) when enraged; who was famous like Arjuna, powerful like Balabhadra in strength of arms, perfectly serene like the Moon, illuminous like the Sun; who wan emine atly intelligent like Brihaspati; who was extremely vallent like Krsna in reducing the strength of his enemies; who was very handsame like Cupid (God of love ); and whose fame spread every where througout the world.
King Jita-gatru had a queen named HET Bhadra, who was perfectly devoid of pride, although she was more handsome than Rati (the wife of Cupid) and was perfectly free from deceit although she belonged to the female sex (which is invariably full of decitful tacʻics). The king passed several years in company of the queen, enjoying happy pleasures of this world.
One day, the soul of Priyamitra descended from heavens at the completion of his divine existence and took the form of a foetus in the womb of queen Bhadrā. After birth, the child was named Nandana Kumāra at an appropriate time. The boy began to grow up in body and arts like the Moon of the bright half of the month. In course of time, King Jitatatrua, thinking his son to be a suitable successor, installed him on his throne. Nandana Kumära eventua'y became a king and he began to protect his kingdom.

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King Nandana thus passed eighty-four hundred-thousand years in conquering the multitude of his enemies and the mass of his passions, spreading the prowess of his untinged fame and virtuous character in all directions, subduing wicked persons and their evil habits, in bringing his kinsmen and his treasure into prosperity, in protecting virtuous people, and in acting in accordance of the precepts of saintly persons.
160
One day, an eminent preceptor named Śri Pottilācārya,— who was like a capacious boat in crossing the formidable ocean of this worldy existence; who was a treasure of gemlike virtuous qualities; who was powerful in over-coming the great wrestler-Moha [Infatuation]; who was like the Sun in dispelling the darkness of wrong beliefs; who was like a strong staff in rescuing devout beings blinded by false ideas; who was capable of expanding the lotus-like hearts of devout people; and who was the medium of good fortune only by the utterance of his auspicious name, arrived in the pleasure-garden outside the town.
On being informed of the Acarya's arrival there, King Jitasatru, with his face brightened with joy, with his cheeks expanding wide and with pleasant horripilation on his entire body, went to pay homage to the learned preceptor. Then, walking respectfully thrice round Pottilacarya, with a devotion as if he was worshipping all the limbs of the Acarya's body, with white flowers swarming with buzzing bees, under the pretext of the fall of pure-eye sight resulting from increasing, joy on the occasion of his first meeting, and as if he was ready to wash the lotns-like feet of his Guru, by the uninterrupted flow of manifest tears of joy, and with an intense desire of listening to the religioruss sermon King Jitaśatru becoming free from pride and torrow, bowed down low at the feet of the Acarya, who was powerful enough to vanquish the God of Love, and rejoicingly said "O Lord! On receiving the unobtainable service of your divine feet, I consider myself more fortunate even than Indra Mahādéva, Vasudeva, or gods. Only those fortunate individuals who devoutly adhere to the service of your lotus-like feet

.

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like a swarm of bees, become the receptacle of immense permanent happiness. One should always live in this miserable world only with a keen desire of meeting pious saints like your worthy self May the earth which still holds gem-like personages like yourself, bear the manifest name of Vasundhară (holding or containing treasure) in the three worlds. Soon after the end of King Jitasatru's devotional eulogy, Potilacārya commenced bis religions preaching thus:
Preachingy ४९ भो नरवह ! संसारे मुचिरं परिममिय दुकखसंतत्ता ।
नरयाइगईशु केवि पाणिणोणतकालेणं ॥१॥ बातवायरणामो अहवावि अकामनिजरवसेण । पार्वति माणुसचं कहकहवि हु रिदिसंजुरी ॥२॥ जुम्मं ॥ पत्ते य मि अविगणियमवभया चत्तपम्मपडिबंधा । हीलियधम्मायरिया उवासियविसिहजणचेट्टा ॥३॥ विसएमु पसजती पाणिबहाईस संपयति । मंगुरमवि ससरीरं मनंता सासयं मूढा ॥ ४ ॥जुम्मे ।। मो पुण मणवंछियमोशवभोगोवरममावेऽपि । आणिस्तरियपहाणे विस्समरनायगोऽवि ॥५॥ विसयब्वामूदावि हु धम्मगिरं मुणिय धम्मगुरुम्ले । नरवइ ! नरसिंहो इव पवनं संपवज्जति ॥ ६ ॥ जुम्मं ॥ अहवा पुण्णवसजिपरज्जुदुगुहामलच्छिविच्छड्डो । नरविकमनरनाहो तस्सेव मुओ महासत्तो ॥७॥ एए चिय महणिज्जा पवरं एयाण चेव पुरिसत्तं ।
जेसि जणविमयकरं चरियं सलहिज्जइ जयंमि ॥८॥ 21

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1 Bho naravai ! Samsāra suciram paribbamiya dukkban
santattă ! Naraşāigaīsu ke'vi panino'nan ta-kālépam Bala tavāyaranão ahavävi akāma nijjara vasena 1
Påvanti māņusattam kahakahavi hu riddhisanjuttama 2 3 Patce ya tammi aviganiyabhavabhayā catta-dhamma padl
badha
Hillyadhammāyariya uvahasiyavisltthajagacétthā 3 4 Vleadsu pasajjanti påņivaháīsu sampayatjanti !
Bhaiguramavi sasariram mannantā sāsayam mūdbā 4 Anné puņa manavarchiyabhoguvabhoga yalambb bbävé'vl ! Anissariyapahāņo vissambharanayagatté'vi 5 Visaya vyāmūdhävi hu dhammagiram suņiya dhamma guru mūlé! 0 Naravai | Narasimha iva pavvajjam saņpavajjanti 6 Ahavā purņa sajjiya rajja duguddāmalacchivicchaddo !
Naravikkama naravāho tasseva suo mahāsatto 8 Ee cclya mahanljjā pavaram eyāna Ceva purlisittam!
Jésim jaga vimmbayakarām cariyam salahljjal jayammi 8
Trans 1-8. O klog! In the world, some persons afflicted by misery after having repeatedly wandered through Naraka (hellish ) and other ( low ) gatis ( existences ) for a long time, acquire human existence attended by affluence, with great difficulty, at the end of innumerable years, by the practice of ignorant penances, or under the shedding of Karmas without any desire for worldly acquirements Having even acquired it, some stupid persons, abandonicg the restrictions of dharma (duty) without any regard for the terrible consequences during future ves, insulting dharma and preceptors, laughing out the pralse-worthy activities of meritorions persons, become engrossed in pleasures of the senses, and having regarded their frail body

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as eternal, they engage themselves in pursuits involving the destruction of living beings. Besides, O king! there are several other individuals, however, who having acquired all their desired articles of daily enjoyment, as well as, of occasional enjoyment, having superme authority associated with great prosperity over the entire world, and who even being engrossed in worldly pleasures, hear religious sermons at the feet of religious preceptors and renouncing the world, take Diksi like Narasimha or bis highly meritorious son Naravikrama-rājā associated with the superior prosperity of the two kingdoms obtained by highly virtuous deeds. Only such persons are honoured in this world, Their heroisin is so prominent that the account of their life, so amusing to the public, is praised in the whole world."
On hearing this, the king inquired “O Lord! Who is Narasimba; and who is his son Naravikram? How did he attain Diksă after having abandoned the kingdom of two regions. Please give me a detailed description of everything. I am very curious to know it.
The Ācārya Mahārāja then said; listensa
Account of King Narasimha and his son
50 In a town named artat Jayanti, which was the chief city in my Kurudesa which was free from te "rors of naigh bouring kings, and which was full of multitudes of people, there was a very powerful king named Narasirhba with a spotless fame spreading like the Moon, who was fully equipped with big elephagte, horses, and brave warriors, who was like an Indra in Amaravati #creat (the city of gods ) and whose lotus-like feet were saluted by enemies conquered by his matchless prowess.
He had a queen named CampakamalāTata who was his principal queen, who would discard the full disc of the Moon by the loveliness of her face, who would defeat a royal swan by her. graceful movements, whose feet were elevated like a tortoise and were smooth and red like a red lotus, who was,

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as it were, the metropolis of Cupid, who was, as it were, a spa. clous roceptacle of a very precious virttue of spotless chastity, sad who was, as it were, a valuable treasure-house of the enjoyment of the happiness of sensual pleasures of all kinds. There was frailty in her abtique glances but there was no frailty in her eagerness for doing meritorious deeds. There was swinging motion in her necklace of pure pearls and gems, but there wa. no undulatory motion in her specific popular dealings. There was thinneks of her abdomen, but there was none in her voice.
Besides, there was crookedness in the braid of her hair but none in her amiable conversation. Even Brihaspati cenat the teacher of the gods, was not able to describe with hundred tongues the admirable qualities, of speech of pleasures, of or. namentation, and of cleverness of queen Champaka Mala, who would humiliate the pride of youth of heavenly females by her beauty, who possessed eyes resembling expanded lotuses, and who resembled the violent waves of a great ocean by the varie gated colours of her dress.
The king, also, had Buddhisára for and other ministers, who were clever in protecting the boundaries of the country, who were greaty attached in the welfare of the people, who were affectionate towards each other, highly contented, cautious in the good management of the state, diligent in knowing the secret movements of enemies, devoted towards their master, affectionate towards virtuous persons, competent in bearing the the burden of the state, willing to undertake great enterprises, adorned with one chief virtue, and who possessed extensive intellect by hearing all sciences of equity. The ministers who were to defeat enemies by the greatness of their intellect, would laugh out even Brihaspati greifa the teacher of the gods, on hearing che condition of Amaravati which appeared beautiful even by the divine women who were agonised by the terror of the permanent ravages of devil.. Say, with wbum can such a class of ministers bo compared !

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The renowned king was passing bis days by sportively holding the earth embellished with villages, towns, castles, and beautiful buildings after laying the great burden of the anxiety of governing the kingdom on his ministers, by conquering wicked petty chiefs who had became unmindful of the terror of death, by founding extensive alme-houses for the purpose of satisfying the wished - for desires of poor and homeless individuals, in erecting beautiful temples with high peaks capable of laughing out summits of Himālaya, in hearing many Sastras explaining Dharma, in devotedly worsbipping the lotus-like feet of the Guru, who was able to remove the mire of sinful action by the necter of difficult religious austerities, in hindering the progress of persons hostile to religion, who are deluding perple by misrepresentation, in respecting virtuous affectionate people or family members, in fearlessly enjoying the happiness acquired by the mass of meritorious actions in previous life, and in his readiness of serving manliness. He was just and polite. His virtuous character was sung by bards who were pleased by his valuable gifts.
Once upon a time, when the king was lying down on his festal couch in his charming bed-chamber decorated with variegated pictures, and when the advent of sleep had slowed down, a strange sentry said in the latter part of the night:
“How cannot those persons, who are adorned with Dikta frut (loitiation into an Order of Monks) by renouncing the plea aures of the world after entrusting their work to their son, who is like the root of the tree of the race of their ancestors, who is like a big elephant in crushing the families of their enemiesand who is the receptacle of many virtuous qualities, acquire Mokşa ATH7 Liberation from evil Karmas in their next life !"
On hearing this, the king thought within himmelf; · It is a thing to be acquired with difficulty. With so many young females and after the lapse of such a long period of time, I

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have not, till now, acquired a son who can become a support of my family. Leaving aside all other things, what should I do under such such circumstances ? When can I adore ? Where can I go? Before who can I say out? What remedy can I employ I or whom can I engage as my helper in such a piece of work? How much can I accomplish by manly efforts ? What must be the nature of my previons Karmas e actions. ?” Thinking in this way, the king remained confused for a while as to what should be done, but quickly regaining his original disposition, he rightly thought “Although people endeavouring after happiness in future lives, do not at all stand in need of the help of a son, because just as an elephant mounting even the top of mountain creates ravages there, in the same manner, a son transgressing the boundary-line of prudence, becomes the the source of great calamity, still, however, the break in the lineage of my previous great ancestors who have valienty protected Kuru désa, only produces anguish in my mind."
Meanwhile, a noise of Bhärand mer (Bird) Kārand fire's (Bird) Hamsa ef awans, Cakrawak 47*, Cuckoo and other birds was heard, the stars appeared dim, the grandeur of the Rising Sun resembling a heap of red lead, began to expand; the sound of kettle-drum, tabor, gongs, water-pots, and mor ing benedictory songs began to be heard; and the Sun app ared with rays capable of removing the extreme dullaesa of lotūses.
The king got up from his bed, came out of the bedchamber, did his early-morning work, went to the Council hall, accompanied by body-guards, by persons clever in rubbing the back, and other servants, and sat on the gold llon-seated throne, resembling the Sun on the summit of Mount Méru. Thes, females fanning chowries, kept standing on both sides, and ministers, petty chiefs, warriors, Jāgiradārs, and other officials of the State occupied their individual seats Valuable presents from kings of the boundary-limit were then received and deliberations about the management of state-affairs were then held. On bidding

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farewell to the petty chiefs and other petty officials, the king sat in private consultation with his high officials, and narrating the incident of the night, the king asked Buddhisara and his other minsters thus-"O Ministers! You all know the sciences of mystic spells and incantations, you adore people who have accomplished various arts and sciences, and using your intellect in all affairs, you show the ways of dealing in secret matters. Now, you show me, how I can cross the ocean of my anxieties about the acquisition of a son. The ministers, then thinking for a while what is suitable and what is not, said:-Your effort is in the right direction. We were willing to inform you in the beginning but it is good, that you yourself have instructed us now about it. However, you ask us a remedy for it. What can we say in this matter? What remedy can we show and what reply can be given in a subject which is within the range of superhuman knowledge ? Persons like ourselves, can draw out Inferences in matters which are accessible by form, signs, movements, and talk, but we are not competent in such matters; however, we know this much that people can acquire sons and other objects in places suitable to their individual Karmas even without applying remedies." The king smilingly sald; "What is Improbable in it, if they are produced every moment like the vault of the sky, even with the absence, of the producer and the produced ! Admitting therefore the supreme influence of Karmas, do not accept a one-sided view, because Diavya cou Substanice, Kșetra Place, Kāla a Time, are the fundamental causes in the accomplishment of a work.
Then, bringing their folded hands in front of their fore. heads, Buddhisāra and other ministers said. " Whatever you say is quite true, O Lord | 'if such be the thing, please listen
Ghorasiva
Hear, there is a hermit named Ghorasiya tafara who is clever in the knowledge of propitiating Goddess Durgā, who wears a rosary of skulls; who 19 skilled in subduing ghosts; who

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Is adventurous la restraining witches, and powerful in Inviting local guardian deity; who is clever in removing old age and widowhood by the use of thousands of medicinal powders and by the use of alchemy; who is learned in the nature of repeated enjoyments of thousands of minor deities gratified by catering their caves; and who is adopting the guise of a person with great vows.
Besides, he is proficient in expert in the removing the terrible venom of serpente, clever in creating confusion and cautions in fascination. He is able to show things, which are not mentioned in the Šāstras, which were incomprehensible to the acute intellect of ancestors, which were not comprehensible to former learned persons, which were outside the range of ingenuity, which were not believed in by competent persons alchough heard, and in which even competent persons have to remain in doubt although they have the object for a long time.
Besides, he says—“There is nothing unattainable for me in the three words " Although he is clever in such subjects, your opinion is quite authoritative. On hearing this, the king said, out of curiosity 'Then, bring him here promptly.' There upon saying "Just as is your honour's commands" they came out of the royal palace and went to the hermitage of Ghoraigva.
Saluting the hermit, they told him the object of their arrival there. Ghoragiva with his eyes wide-awake with joy and thinking himself well-satisfied, went with the servants of the king and entered the royal palace. On receiving information from the gate-keeper, he went to the king, and set on a sul table seat. The king respected him adequately, and asked him Well, Sir, from which direction have you arrived 'here? Now, where do you intend going ? or what is the object of your coming here? Ghorašiva sald“O great king! I am coming from Śri Parvta wirela Mount Sri Parvata and intend going to Jalandbara Nagara Fistert a which is like a large tar-ring on the ears of a beautiful female in the north direction, Now, what you asked me as to the object of my Coming here

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seeing you personally is the special object, and now, it is an accomplished fact " The king said, Weil, Sir, it is heard that you possess immense ability on the subject of mystic spells and and incantation; show me, there-fore, some strange event, Then, saying “ Just as your Highness pleases, he fascinated the heart of the king, by talking about escaping from sight, the descent of gods, aiming at a man, puncturing a flower, destruction by Incantation, and the knowledge of the advent of happiness or misery. At that moment, knowing the right occasion, the king again said, Is your superiority of knowledge only in such strange events, or is it found in other things also ? The hermit said “O k'ng, why do you say this thing as improbable, which is not deserving a person like yourself; you say out in word only and I will do for you what is improbable. The king then explained to bim, the necessity of acquiring a son; Ghoragiva said “Why are you grieved at such a trilling thing? I will do this work without delay even though it may be untimely. The king sald " It will be a great favour on me if it so happens. But what remedy should I employ in the matter ? “Ghoraślva said I shall say it out in private. The king then turned his eyes resembling the pith of a lotus, towards his ministers and the ministers who were clever in the knowledge of signs, slowly withdrew from the presence of the king; and there was no one else left behind. Ghorasiva then said, • O great king! I will have to propitiate Fire zafrada Agni Déva with an abundance of flowers, fruits, incense, and offerings of food-materials, along with you, in a great burning-place during the night of the fourteenth day of the dark-half of the fortnight.” The king thought . How can I propitiate Fire with flowers and other articles ? It appears like an abusive word. or else, there is some good meaning, in the words of the sages, there is no absence of connection or default of attributive of quality in them. Ghoraśiva at once said "O king, why do appear vacant-minded ? The king said "Do not have any suspicion in your mind Let me know whatever is to be done. The hermit said " Then the god Fire becoming quite evident and filling up the vault of the sky with the hot collection of flames
22

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will give you your wished-for object like the Kalpa Velkşa Fuel the Wishing Tree yielding whatever is desired. The klng then said “If it be so, I shall positively come on the night of the fourteenth day of the dark-half of the fortnight. That work is certainly to be accomplished " The king thus accepted the Invitation to go with him. Ghorasiva, respected with flowers and betel-leaves went to his hermitage. The king then began to pass his days in worshipping the lotus-like feet of the gods and in amusing himself in various sports like restraining of horses and other active sports. In course of time, on the fourteenth-day of the dark half of the fortnight, the King, called his ministers and having informed them of the private talkwith Ghorasiva asked them “What is to be done now? The ministers said “My lord! Some deeds are good in the begajouing but their result is miserable like the fruits of Kimpāka part while there are some deeds which also result happily. A work is ordered to be done as the chief factor in the accomplishment of a desired object although there is a doubt about its afficacy; however, one should always make efforts in all directions without losing confidence." The ministers, then went to their respective places.
At night, the king changed his dress, and dismissing guardians of his back and other servants, taking flowers, fruits and all articles of offering, holding a sharp sword in his hand, unnoticed by guardians, menials and other servants, urged by agreeable omens and warding off ill omens and having established excellent incantation-words of protection on various parts of his body, and accompanied by Ghoraśiva, went to the great burning-place, where, on one side, some of his accomplices were achieving their spells, on the other, persons engaged in giving offerings were standing with vessels containing offering-materials; on one side, there were crores of skulls of various kinds, lying there, on the other, owls were creating loud noise; on one side, thousands of jackals were running about here and there, on the other, many gifratt yoginis, females practising sorcery were collecting there. One side appearing dreadful by the presence of numerous ghosts was speedily destroying the essence (vital

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breath) of timid persons, and on the other side cruel animals were making great uproar; 01 one side, high flames of active fire were rising, and on the other female demons were asking for flesh; some place was looking terrible on account of many giants merrily making loud langhter; In some places, vultures sitting on big trees were producing gloomy noise, and on one side, evil spirits gathering from above at the sound of clapping of hands were producing great uproar. That burning ground, thus, appeared, as if it were prepared by fastar Vidhātā-the goddess of destiny, as a sporting garden for the King of Death.
On that burning-ground, Ghoraśiva found out a piece of land possessed of good marks On it, he gave afa Bali, offerings to delties, commenced the worship of 915 Kþétrapāla tutelary deitles of the fields, dug out a Védl-shaped altar-ground and filled it with live coals of Khera tree (Minose Catechu) from the burning place. Then addressing the King. Ghorasiva sald "All this is the right opportanity. So you become extremely careful and sitting in the north-east at a distance of one hundred hands, you become my chief assistant. But you do not move a step from there without being called.” Repeatedly prohibiting him in this way, he sent away the King. After the king's departure, Ghorasiva scratched out a circle around him and he sat there in the lotus-like posture (Padmāsana). Besides, having performed certain rites, he commenced the repetition of Mantras in a low voice keeping his eyes fixed on the tip of his nose, and he was greatly involved in deep meditation.
The King, then, thought” My ministers have advised me on previous occasions “ One should not over-trust any body." Besides, he has repeatedly perseveringly insisted upon me that I should not move a step without being called. Excessive attention creates suspicion. Such of gfa Kāpälika munisSalva munis wearing and eating out of human skulls) are, in all probality not good. So, let me slowly and slowly go near him and see his performance of rites. With this idea in his mind, as soon as the king began to move, his right eye quivered.

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Firmly ascertaining it as a good omen of acquiring his wishedfor object, with a sword in his hand, with a covering of dark cloth over his entire body, and with very gentle footsteps, the King went to the spot and sitting behind Gborasiva, he began to hear attentively. Without the least care for some unexpected danger on account of the intensity of his concentration, without the least thought about the adversity of Fate, and without the least suspicion about the arrival of the King there on the part of Ghorativa, the King heard Ghoraśiva uttering mystical verses intended for stiffening him in accordance with the method of witch-craft previously commenced. The king though “ Ab! He Is a wicked hermit. Having killed me by the sharp scissorsresembling the mouth of enraged God of Death, he intends pacifying the Fire, because miscreant deities become obedient by gifts of sacrificial offerings of bodies of eminent persons. Now, what is proper for me to do in this matter? Should I cut off the head of this hypocrite by this sharp sword like a pith of plantain, although he is in meditation? Or, it seems he will be ashamed of receiving a blow from a sword sharpened by stroker on rutting elephants of my Irrestible enemy. Any how, at such an opportunity he is decidedly not fit to be connived at. He is thinking of killing me after making me rigid by spell; his mind is engrossed in concentration. However, if I think of killing him in this state, my parents, and other venerable persons in heavens will become displeased. It is advisable, therefore, that, standing at a distance I should caution him, and that I should strike him after I receive a blow from him.” With this idea in his mind, the king stood at a distance, and said, “O hypocrite, O wicked man | Pick up a weapon in your hand ". Becoming enraged at the interruption of concentration of his meditation, Ghorasiva, with red-shot eyes, and terrible knitting of eyebrows on his forehead, suddenly got up, and cutting his dark brald of hair with the sharp scissors in his hand, proudly roaringly yelled, “O vile king ! O shamelass creature, O courageless wretch ! You do not run away, so that, I may deliver you from your acute pangs on the subject of a son to you. The king then

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replied. "Ah! Do not vainly roar. You strike a blow first. In my family, none of my ancestors dealt the first blow. Then all of a sudden, Ghorasiva, clever in different methods of using weapons, very smartly drove the sharp scissors on the neck of the king. At the moment of the blow, the king very skilfully caught Ghorativa's hands with the weapon into his powerful arms. By the tight pressure of the king's arms, the scissors from his hand fell down on the ground. The king, then, knocked him down on the ground by blows of his fist. At that time, the magical power of his Mantras (Magic verses) disappeared also. Or else, everything changes with the adversity of Fate. Resting for some few moments, and recuperating his strength, Ghorasiva suddenly got up, and he began to fight in a duel with the king. In this pugilistic encounter, fighting with fists like wrestlers, falling down in a moment, getting up the next moment, running in a circle at one moment, and galloping at the next, in this way, the fight between the king, and Ghorasiva appeared dreadful, and the ghosts coming there to witness the duel began to ridicule. The king, then, pressed Ghorasiva with a very tight grip of his arms, and he fell down in a swoon with his eyes closed.
At that moment, goddesses, with a shout of Victory! Victory poured blooming fragrant flowers on the king's head, and a benevolent goddess with necklaces of 18 strings of pearls, necklaces of 9 strings of pearls, bodice-ornaments, with her body ornamented with gems and coronet, ornamented with anklets filling up all the ten directions with the melodious sound of their tinkling, with the buzzing of the mass of bees meeting swiftly on the fragrance of the fresh blossoms of the coral tree (Erythrina Indica), and the goddess with a white umbrella on her head, instantly came there, and said, "O Narasimha ! You are really a Narasimha (as powerful as a lion) among human beings,-sc that you defeated that great rogue who intended to destroy ksatriya families. "
The king said, "O goddess! How can he become the destroyer of the kṣatriya race so long as I am alive? The goddess

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Informed the king” That wicked wretch bas killed kings of Kalliga. Vanga, Anga, Pancāla and kings of other countries desirous of acquisition by magic spell or whom has he not cheated by showing wond'ers through fraudulent misbehaviour like frauduleut manifestation of attentions, magic, and other tricks ? He has not been deceived by any one. Besides, his character has not become known to any body. You have done both. Ah! your pure conscience ! I am greatly delighted by your uncomm. only adventurous nice deeds. Now let me know about any boon aspired by you, so that I may immediately fulfil your wishes." The king, with his two open hands held together bollowed, and ralsed to the forehesd ( as a reverential salutation ), and with his head bent low, said, “O goddess ! What else is a more auspicious boon than your sanctifying presence! The goddess replied, O king ! you do not request for a boon like an ordlaary being, but all your desires will be fulfilled by my supernatural powere". On hearing these words, the king bowed down respecto fully before her with extreme devotion, and she instantly disappeared like the wealth of an unfortunate individual. With the disappearance out of sight of such a wonderfully handsome form of the goddess, the king quite anxiously thought:-Ah! Is this a dream or an illusion or is it a cunning trick of the wicked Kapālika hermit ? Or, is it mental confusion or is it in every way true ? When the king was thus hesitating, cherishing doubt regarding this phenomenon; a voice from the sky prevented him, saying, "O king I do not entertain doubt.
Then, as if, intoxicated or in a swoon, beaten severely by a club, rendered motionless by a great giant, plundered as it of all his valuable articles, renderd submissive, as if by a great planet in the form of seperation from bis dear relatives, remainIng motionless for a moment with his vitalily lost as if by a draught of an injurious drug, regaining consciousness by the consoling influence of cool winds on his body, slowly openlog his eyes, and sighing deeply with a very pitiable face on account of agitation over his entire body caused by shame, Ghoragiva began to gaze at the king. The king, also, out of compassion at his

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miserable condition, addressing Ghorasiva said: "Ah! what are you looking at? Ghorasiva, with a faltering voice, replied:—“ I am, O great king. witnessing the result of the maturity of my yesting. The king said " Why do you talk despondently Now, have courage in every way. Abandon wicked thoughts, leave aside your itching of anger, forsake the desire for triumph, have love for mental calm, drink the elixir of compassion, thlok about appropriateness or the otherwise, and renounce completely your addictionts to methods of work suitable for low persons. Besides, If you are grieved at the non-accomplishment of your wishedfor object, you take up my sword resembling the tongue of the enraged God of Death, and darkening all the directions by the mass of its dark radiance, and accomplish your desired object by the destruction of my body, because I leave aside the least idea of pride for the accomplishment of your object. Besides, leaving aside the question of this body-which is transitory and worthless, wise persons live only for the welfare of others. However, there was a special reason why I did not give up my body first for your sake but only caused an interruption in your concentration of meditation. By my death, the entire populace and especially pious persons will be made spiritually depraved by wicked individuals, but looking to your intense agony now, my heart, becoming very hard, has become indifferent to other matters. Ghorasiva said "O extremely fortunate man! do not say so, may you be long-lived as long as the mountains seas, the Moon, stars, and the Sun exist even at the loss of my life. But kindly grant me one favour”. The King said "Why do you talk like this? Is any thing else more precious to be given than the gift of life? Then, ask it without any reserve on your part, Ghorasiva said "If it be so, you give me permission to enter the fire of the burning-ground, devouring the mass of butterflies in thousands of flames actively burning there, and inaccessible on account of foul odour arising from half burnt bodies remaining to be completely burnt away. By doing this, you will become my great benefactor, I am completely everwhelmed by a mountain of great crimes previously done and there is no resting

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place for me anywhere else. The king said “Where is the possibility of sinful deeds previously done by you? You have done various austerities, you have practised religious meditation dispelling síns, you have worshipped the lotus-like feet of gods; you have studied the chapters on the essential nature of the Vedas; you have rendered service to venerable Gurus, and you have directed numerous individuals to the path of Dharma (duty). It Is, therefore, entirely improper for you to talk thus. Ghorasiva sald “O Mahārāja, Enough of it! Like an assassin among hypocrites, a murderer of confidential persons, a conjurer of tricks of different kinds, entirely devoid of courtesy, cruel like a demon, pleasing only externally like the fruits of Kimpāka trees; controlling movements of hands and feet like a baka ( heron-rogue ), wholly occupled with seelng the defects of others like a cobra, and talking sweet words only by the mouth like a wicked man, I am not at all deserving of praise, I have become perfectly indifferent to this body full of the mire of sin. There is no other remedy for the purification of my sins." The king said “Why do you so repeatedly dishonour your manly power like a helpless wretch ! You clearly narrate your previous account. Ghorasiva said “O king! It is verò lengthy." The King said " What is inappropriate in it? Just narrate. Ghoraslva began to narrate saying " If it be so please listen :
An Account of Ghorasiva There is a city named water Śri Nagara, where the surrounding country is sanctified by the cool spray of the waters of the Ganges; which is decorated by numerous market-places, and rows of houses, and in which, the tops of the temples of gods appear beautiful by white flags tied on them. In that city, there was a king named affaela Avanti. sena, who was removing his enemies by his excellent dignity like the hot Suu drying up a pond of water. All the directions appeared as if the remaining portion of the day had expired on account of the sky being concealed by a white umbrella over the king's head, resembling his victory-march surrounded by retinues of thousands of kings. The royal wealth of the king

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was following the cup-board like expansive chest of the king, like a girl afraid of going to meet her lover on account of the darkness on a rainy day caused by showers of temple-juice constantly pouring from the temples of roaring intoxicated elephants, Royal swans used to run away to a great distance, on hearing the dreadful clatter of the weapons (of the four kinds) of the king, resembling the roaring of a mass of clouds Besides, on the battle-field, the eyes of the king, were red with anger; but towards warriors of the hostile army, his eye-sight was gentle as well as hot like a rosary of reflected and expanded flowers of Kanér. He had two queens named en Patralekha, and Manoramă, who by virtue of their beauty, loveliness, and youth, had discarded the fame of Rati, and who were chief among all the females. I was born as, a son named cera Vīrsóna to the first queen while the other queen Manorama had a son named for Vijayaséna. Both of us learnt the true secret about archery, became clever in painting and the cutting of leaves, became proficient in the use of the shield and sword, and we became brave in fighting in big wars. What more? We became very skilful in all arts
One day, King Avantiséna, thinking me to be a fit person, appointed me as his heir-apparent to the throne, and entrusted me with the income of Lata, Cola, Saurāṣtra, and other countries for my enjoyment. From that time I was known as Crown Prince. Troops of proud rutting elephants with a coteri of warriors, began to follow me brisk horses were running in my path-way, and I was surrounded on all sides by body-guards equipped with hatchets, spears, high bows, mass of arrows, lances, clubs, and other weapons. My step-brother was given several villages by my father. Enjoying pleasures of this world, we thus passed our days merrily.
One day, owing to the momentariness of the pleasures of this mortal world, to perishable nature of the particles of ang Ayu Karma (a karma determining the existence of life) owing to the irrisible chastisement of the God of Death, and
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also owing to the fickleness like a rainbow of the bappiness resulting from the association of dear relatives, King Avantiséna died. Soon after the completion of his funeral ceremonies, I was installed on the throne by ministers, feudatory chiefs, body-gua. rds, and other principal citizens of the town I established big charlties for giving help to poor, helpless, persons, to the unsupported, to foreigners, and to people distressed with poverty; built temples with high tops, and I appreciated the worth of powerful individuals. In course of time with the lessening of my sorrow, I subdued my feudatory chiefs, drove out robbers creating molestation in my kingdom, and I enforced the rule followed by my predecessors.
One day, riding a white elephant, with white chowries waved by courtezans with a white umbrella held over my bead, surrounded by retinues of celestial songstors and my own servants, and by furlous horses bent upon going along the wrong road and kicking up a mass of dense dust, I went out of the town with the object of witnessing the wealth of the forest region, and when I was having a view of tender trees lovely with flowers and fruits, when I was wandering in bowers of Mādhavi creepers ( spring-creeper-Gaertnera Racemosa ), when I was looking at the expansion of plantain-leaves, when I was viewing at the leaves of Kétaki tree as white as the collected portion of the Moon, when I was smelling the fragrance of a heap of Bakula (Mimusops Elengi ), and Málati (Jasminum Grandiflorum ) flowers and when I was taking into my hand a small collection of fresh mango-blossoms whose flower-julce was being smelt by humming bees attracted by their supreme fragrance I instantly, heard the loud nolse of attendants saylag “ O Lord | See, what a fearful fight is being carried on in the vault of the sky | It seems dreadful, and extremely terrible even to gods and vidyādharas ( falries!. On looking high with my eyes wide awake, I saw vidyadharas engaged in mutual fight by Inflicting injuries with various sharp-pointed javelins, spears, tridents, bhindipāls (a kind of piercing weapon), and other weapons, and making futile the well-directed aims of their adversaries, they

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were repeatedly dealiug blows with object of spreading their fame on all sides throughout the world. 1: a moment, some were ready to deal blows with their fists, and in another moment they receded back; in a moment' some abused each others' parents, and in another moment, they went on praisip, their own valour. Having accomplished vijaya-vidya-tae art of having success on a battlefield-for a long time with their eyes closed in a solitary place, they become ready for a fight at every moment, and warriors eager for a battle, were fighting without caring even for life on account of the pride of great strength of their powerful arms. When the vidyādharas were thus fighting with each other one of the vidyadharas, cunningly gave his adversary a severe blow on his head with a big club The beaten vidyadhara, devoid of consciousness, and with his eyes closed on account of mental stupefaction, and becoming destitute of the strength of his brilliance, fell down on the ground near me, Ake a severed tree without & support.
At that time, another vidyadhara with a sharp sword in his hand immediately followed him with the object of killing him. I knew that the cther vidyādhara was coming there with the object of killing him, and so, hinting by sound, I informed my bowmen and body-guards, “Ah ! protect this fortunate man lying on the ground and 'prevent the other Vidyādhara from injuring him" My warriors, with swords and shields in their hands, made a ring around his body and rescued him. The other Vidyadhara, not getting any opportunity of killing him, told me. “O king! place this wicked Vidyadhara in front of me, for the purpose of killing him. He is my enemy. I certalaly want to destroy him." I told the vidyadhara “Why do you prattle like a person ensiaved by a piśāca ? Is it ksatriya dharmaduty of a Kşatriya-that I can do as you order me to do? Besides how bas he offended you that you are, thus, ready to kill him The vidyādhara replied." He has become fond of sexual intercourse with my beloved He is, therefore, certainly fit to be killed I told him. "Let him be a virtuons man or an ordinary ma or a wicked man, but I am not going to hand him over to yo

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One should always give protection to persons who have come under his shetter. It le a solemn vow for Ksatriya kings." With his eye-brows raised up, and unpleasant to be looked on account redshot eyes caused by violent anger, the vidyadhara told me. with harsh words, "O vile king ! do not wake up the lion who is sleeping happlly, and do not try to scratch with your finger the mouth of a serpent emitting polson all aronud from his eyes. Do not fall like a butterfly, into fire formidablo with rising flames. If you are desirous of governing your kingdom for a long time in this world, do not unnecessarily excite me to vlalent anger. " I told him "Ah! shameless creature ! Why do you talk thus ? Whle walking along the foot steps of wise--men let things happen to me as they do. Even after living for a long time, everyone has certainly to undergo death at the end, therefore, you go away far out of my sight, and do what-ever you think fit to do." The vidyadhara again said “If it be so, O king I Do not blame your Fate. ” With these words, the vidyādhara, angrily went away. Then I critically examined the vidyadhara lying senseless on the ground He was still alive. He was given cold applications like sandal-paste, and his whole body was shampood by clever inasseurs. When after a moment, the vidyadhara regained his con.civusness, and looking around on all sides with his eyes wide open, he inquired "O fortunate people ! Why have I fallen on the ground? Where did the other vidyādbara-my enemy-go away ? Which is this country ! What is the name of this town? Or, who is this fortunate great king-with an umbrella warding off the rays of the Sun, and with white chowrics wared about him-sitting before me and engaging his domestics for my treatment ?" One of the attendante narrated the whole account commencing with his fall from the skies, and the vidyadhara sitting near me with deep sighs, began of implore me with his hands formed into an anjall- 'O illustrious man ! Happy are the people of the country whose supreme lord you deservedly are. Lucky are the domestics who are in service of your lotus-like feet. Fortunate are your warriors who do not care a straw for their lives for your sake. Abi Your benevolent

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spirit! Ah! Your conduct indicative of an excellent person. Ah! Your indifference towards your own self. Ah! Your tenderness towards persons coming under your shelter I am not at all afflicted in any way by my defeat at the hands of my eremy But I have happily met with an excellent person in your own self
He said: "O good man ! Daceitful Fate i4 devoid of the Idea of what is suitable or what is not so, and hence such difficulties unexpectedly overcome me and I have to suffer from the consequeuces of unendurable circumstances never experienced before All this is entirely different. A plantain pillar does not endure the pressu'e of the temples of a huge intoxicaled elephant. Besides, he is not tied by a share of a fibre of a lous. Now, give ne your own account. He replied : - What is there to be said ? You have actually seen with your own eyes I said :“Say out your actual account." The vidyādbara again replied :“ If you are really curious to know it, listen carefully.
You must have heard that there is in Bharata kşetra a high mountain named Vaitādhya-giri-beautified with silvery fortresges, and adorned by numerous jewels-which looks charming by couples of gods, siddhas, yakşas, rakşasas, kinnaras, kimpurupas etc, and by trees decorared with fragrant flowers spreading on all sides. There is a famons town named Gagana-Vallabha-lovely with handsome young females of Vidyadharos, and capable of dispeiling the beauty of all other lowns. It was ruled by a king named Vijayarāja whose feet-toes were beautified by the jewelled diadems of aerial kings puffed with pride of their thousand arts, bowing lov at his feet; who was comparing his own strength with that of Indra himself, who was capable of defeating his enemies by the magnanimity of his prowess; and who was well-known throughout the three worlds. He had a queen named Kāntimati who was endowed with beauty and suitable virtuous qualities and who was passionately affectionate towards himself. I was bis only son. On my birth-day, the vidyadhara-kings joy--fully celebrated a great festival in the town and all except elephants

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were set free from their bondage, On an auspicious day, all my elderly persons, family members, and acquaintances were entertained sumptuously and I was named Jayatékhara. I was taught the art of moving about in the sky and other useful arts and sciences. On attaining youth, I was married with an excellent giri bred up in the house-hold of a powerful vidyādhara-king and who looked charming as if she were a banner of victory of the God of Love on account of her exquisite beauty.
My inimical vidyadhara was the son named Amarateja of King Samarasimha of Ratha-nupura. He was my fellow-playmate with inteuse affection towards me, perfectly trustworthy and capable of being consulted in all matters of importance We slept together, took our meals and drinks together. We moved about together and we lived tog, ther and thus. conjointly we passed our days happily in mutual company.
One day, one of my attendants told me in private :- This friend of yours has bceome enamoured of your wife Distrustfil of his words, I prevented him from saying out such harsh words
O good man! Do not ugain utter such indecent words betore me. Wise persoas always say out whatever is reasonable and only whatever they have seen with their own eyes. A word uttered hastily creates nuisance afterwards like an unwholesome diet." Although the incident was concealed by a friendly com pliance, it became widely known like the Sun coming ont of its covering of dense clonds. When one day, I was returning home from the royal palace, I saw that my ill--hehaved friend was busily engaged in his unseem!y pursuit. While I was thinking secretly about his unprecedented behaviour, he quickly ran away with his own re inue. I, equipped with weapons immediately followed him accompnied by some of my attendants. He was invisible for the time being. Influeuced by a sudden impulse of mind, I very hastily came here and I caught a glimpse of the villain. In the meantime, I had sent away all my attendants in all the directions with the object of killing him, and so, I came here alone. On seeing me unaccompanied by any of my

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attendants he instantly began to fight with me. Besides you are not unacquainted with what happened next" Vidyadharas equipped with the prowess of firm body-power and with armours on thelr bodies, on seeing the surface of the earth, instantly came here. I asked them :-Ah! What is your object la coming here?" They said "We have heard that our master has accidently come here." I showed them the fallen vidyadhara Becoming immensely delighted at the medicinal treatment rendered to him, they told me-O king! you have done well that you have timely come to his help. The king of the vidyadharas is greatly distressed, and so he bas sent vidyadhara warriors every where with the object of finding him out. He is the only son of the king of the vidyādbaras. Please, therefore, hend this Jayasekhara Kumāra with us, so that, we can readily entrust him, to his pareuts and family-members who are lager for his dartana. I told the vidyadhara :-" O Kumāra / You have heard whatever your attendants are desirous of telling you; now, lot me know what answer | should give them. The Kumāra said :"On one side, I have unparalled affection from you, and on the other, there is separation from my family-members. Both these idsas have been agitating my mind I entertained him by giving him delicions, food, divide clothes, gems, and various utensils and sent him to his own abode. At the time of departure, he said, “O King I shall go bodily from here, but my heart will remain with you as if at were fastened by a chain. Better to have loss of wealth, better to go away to a foreign land, and better to suffer from the misery of one's death, but separation from a good man produces millions of acute agonies" With these words, the vidyadhara, with his cheek wet by the flow of tears from his eyes caused by the agony of sorrow, saluted me, and went away into the sky accompanied by his attendants.
After I was looking at the valour of these vidyadharas flying in the sky, thinking about the fight between the vidy:dharas that I had before witnessed, and after I was considering about the length of time that I was here, I began to think about my administrative affairs. When I was thus meditating

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upon things of enjoyment, and kindred works, I recollected the indignant words of the wicked vidyādhara who was ready to kill the vidhādhara fallen from the sky.
One day, when I was talking with some of the ministers about the happiness or misery of their own countries, listening to the secret conversation about other kings, discussing about the merits or demerits of elephants, horses etc, hearing the sweet tones of clever musicians, looklog at the curious setting down of the feet of courtezans dancing respectfully, and when I was amusing myself with the answers of riddles after the removal of apusvara from the syllable, I heard a terrible clamouring nolse-resembling the formidable thundering noise of the sudden bursting of the Egg of Brahman, harsh like the beating of the drum done by Bhairavas (a kind of deml-gods ) dancing at the end of a yuga (Cosmic age ), fierce like the dreadful roaring of big elephants lacerated by powerful claws, and I heard a terrible noise unendurable by thousands of echoes reverberating from striking against the walls of the nelghbouring mansion. As soon as I was looking around with my eyes wide open, I saw vidy&dharas bearing swords shining like light lightning, at once rushing into the main door of my palace and saying Kill, Kill, Kill. On seeing them, my attendants trembling violently with fear; and uttering pitiful, and wailing words, immediately ran away in various directions. Although I was alone, and unarmed, I kept standing against them and told them :-Why do you prattle such worthless, meaningless, unpleasant talk like one seized by the neek? Who are you? Who has seat you ? Or why bave you come here?” They said :-O wicked king ! The other day while giving shelter to the enemy of our master you rashly disregarded our words, and now you have been cunniogly asking who are you, who has sent you or why bave you come here, as if you were perfectly unacquainted. In case you are satisfied with further saying, listen We are vidyadharas and we are sent by Amaratója Kumāra-son of Samarasimba-king of vidyadharas of Rathanupura Nagara enraged at your disobedlance in not handing over his adversary vidyadhara with the object of tea

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ching you a lesson.” I told them :-“ If It be so, you execute his orders." They lifted me up without causing slightest injury to my bodyand flying into the sky they went to a distant place, and plaeed me into a mountain-cave formidable with big enakes. I told them, "Ahi Why do you thus leave me alone here? Why do you not strike me ? They replied, -This much is the order of our master." With these words, they flew up again Into the sky. With all the directions becoming as dark as Cuckoo or the wild buffalo, with the forests appearing terrible by the unpleasant sound of deer lacerated cruelly by the young of lions, the roads becoming impassable by the mire springing out from small pools by the immersion of forest buffaloes into them, with the mass of bamboos burning by the fire resulting from the mutual rubbing together of branches of trees, with the rāk şasas possessing fearful and glittering red eyes resembling the flame of a burning lamp wandering here and there, and being unable to find out the right path or the wrong path in the forest region dug out low or high by the sharp teeth of hogs, and being unfamiliar with the locality, and also being unable to walk further on foot, I climbed up a spaclous branch of a large tree, and slept on it. But like a vicious woman, sleep was attained with great difficulty. During the last quarter of the night, leopards sat around me instead of the guardian-elephants, aged jackals began to cry aloud instead of auspicious melodious tunes of musical instruments at the time of waking up in early morning hours, and birds began to sing around instead of bards uttering.eulogy. With the rlee of the Sun-the illuminator of the three worlds, -I got up, and having done my morning religious rites, I came down froin the tree, and walked in one direction. After a moment, a bhilla (one belonging to a wild mountain tribe )-w tb his weist tied by the bark of a fresh sofi plant-with a bow and arrows in his haud - cllowed by his loving wife-with his neck decorated by a rosary of gunjā bea:ls-with the braid of his hair tied with cast-off skin of a cobra-and with his ears adorned with an esr-oj name:it made from freshly plucked peacock feathers, met me. I asked him o good man ! What is the
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Dame of this forest, and of this mountain capable of hindering the path of the horses of Sūrya-ratha-the vehicle of the Sun-by the plonacles of its top-most parts! Where does this road lead to ! The bhilla replied-This is a forest named Anāmikā. The mountain is Sabya Mountain, and this road leads to Kancana. pura Nagara I went along that road, and maintaining myself on bulbous roots and fruits like a tāpasa ( hermit ) or like one devoted to religious austerities, I reached Kancanapura after a few days, Living there unhindered like a muni, and bereft of association with any body else like one who has renounced the world for a few days, and moving about constantly, and seeing various places in different villages and towns, and visiting tall and elegant temples built by religious devotees, and also, taking my meals in alm-houses like a wandering mendicant, I arrived at a village on the border-land of my father's kingdom. Taking rest for a few days, I went in the direction of my town. On the way, on hearing the extent of grandeur of my brother Vijayaséna, who had become the owner of the kingdom, I thought :- Vijayasena has become the owner of the kingdom. It is not advisable for me to go there. Who will like to give away to another person the royal wealth like Cintamani (the precious gem capable of fulfilling one's desires ) acquired by the influence of meritorious deeds done in former lives? However, let me listen to the artful talk of my frieneds, ministers, feudatory princes etc. With this idea in my mind, I eventnally came to a town named Ścibhavana. Unnoticed by any citizen I went to the house of a play-mate of my childhood-named Somadatta. Immediately on seeing me, he recognized me and joyfully falling at my feet, he lamented loudly and said :-“O excellent man I After your separation from me, one day seems like one year to me. Also, snow, pearl-garland, sandal-paste, as well as, the Moon felt warm to my body. My house looked like a burial ground; the females seemed like witches, and my family-members, like so many snakes, did not give me the slightest comfort. People have persistently prevented me with great difficulty O master ! If you had not come here now, I would have gone away to a foreign land, there

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fore, O King! you kindly accept this excellent house, this wealth,treasure, these horses, and domestics"
When Somadatta was uttering these loving words, I told him :-0 good friend! why do you thus become overwhelmed with sorrow? Or, why do you give away your house, wealth etc to me? Will your unique affection towards me become manifest by doing so? Is there any other person more affectionate to you than any one else? Or what other object have I in coming here except your darśana? Now, have courage. Leaving aside your gist of all your belongings, even your life depends on me :-" Then he had a bath, anointing, and dinner, ready for me After a moment, I asked him :-o dear friend. Dow, tell me what I should do." Somadatta said :-O Lord! What else can I say? Except myself, all the ministers and feudatary princes have strong partialily towards Vijayasena They do not even like to utter your name." Besides, they also say :-Even if he comes, the government of the kingdom will rest with Vijayaséna because his dull-witted intellect is always dependent on us and he never contradicts our slightest advice. But Vijayaséna is constantly distressed on account of your separation from me, and he says :-" If my elder brother comes here, I will certainly entrust the entire management of the kingdom into his bands, because it is our family-custom that the elder prince in. variably governs the kingdom," Such being the existing circumstances, one cannot decide what is proper and what is not. In order that I may be able to under-stand the motive of the king and of his ministers, you remain here a few days, unnoticed by any one." I told him :-Alright, let it be so." Then Somadatta tried to win over ministers, feudal princes etc. by any one or all of the four strategems Viz-1. Samun- Conciliatory words ) 2. danda (Corporeal chastisement ), 3. Bhéda (sowing dissension) and 4. Upa-pradāna ( donation ) but like a firm adamantine kuot, they could not be won over by any means. However, they came to know that, I had recretly put up at the house of Somadatta, and they had, therefore, ordered the gate-keepers of the palace :-"Do not allow Somadatta to enter the royal palace."

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Besides, they have also informed Vijayaséna :-"It is heard that your elder brother has died." On hearing these words, Vijayaséna was much grieved at heart, and he had done all the funeral ceremonies incidental to your death." In this way, all the efforts made by clever Somadatta for obtaining kingdom for me, were chiefly frustrated by cruel Fate.
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Becoming extremely sorry on knowing the real state of affairs, Somadatta, one day, told me :-O worthy man the wicked ministers and feudatory princes have treacherously aunounced your death before Vijayaséna and so it will be better if you remain within the range of sight of Vijayaséna, and make yourself visible to him when he has gone out for a drive. He is anxiously desirous of seeing you." I complied with his request. When, one day, Vijayaséna, riding an excellent elephant had gone out for a drive, I kept sitting on the top of a pinnacle of a temple in such a way that I may be clearly seen by the king. Vijayaséna immediately saw me and when he was uttering the following, words of greeting with his eyes wide open with intense joy :"Welcome! Welcome ! to a brother seen after a long interval !" the ministers and feudatory princes immediately arranged a cloth-screen high up in the sky between the king and myself, and they made a great uproar. The king had to turn back from his intended drive. They informed the king :-O Lord! you have seen a pisaca. It is baneful. Otherwise, can a dead man be ever seen visibly? Let us immediately go back to the palace. Let rites for averting evil be performed. Give offerings of food etc to ghosts. Perform sacrifices. Repeat the mrityamjaya verses (for over-coming death) and give gold coins in charity to Brahmaps, ascetics, and to your kinsmen." By their orders, the elephant-driver turned the elephant back. On reaching the palace the dull-witted Vijayaséna ordered to be performed whatever had been advised by them Becoming destitute of joy and alacrity, and losing patience, I got down from the pplade, and taking my seat in a lonely localily withont informing Somadatta, I thought

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“Why do not the wicked feudatory princes recongaize me like intoxicated individuals while I am standing quite oppo. site to them although they had been constantly gratified by gifts of gold? Or, why do not the shameless ministers care even a straw for me although they had been re-installed to their former post even after numerous offences ? Besides, how is it that citizens do not even talk with me with affectionate words when I have become perfectly disappointed, although they have been treated hospitably by me on numerous occa. sions ! la the same way, why does Jayasekhara Kumāra-born and bred up in the family of the king of vidyadharas,-diare. gard me like an ordinary man, although he had been wellprotected and hospitably treated by me ! Or else, what is the use of such speculations ? Let me now look to the welfare of my soul. I will abandon this town and go away to some other country, and there, seek the shelter of a great king. Or being the son of the world-renowned vallent Avantiséna Mahāraja and having enjoyed royal wealth of excellent prosperily for a long time, how is it possible for me to remain as an obedient servant of another person ? Such an idea is altogether worthless. Now nothing short of suicide by a precipitous fall from a high mountain is the best remedy of becoming free from all these troubles. With a firm resolution in my mind, I went out of the mountain After continuous walking, I reached a little forestlovely with the pompous dancing of excellent pea-cocks, nolay with the soft melodions notes of swans, cranes, ruddy geese, Cuckoo, and other birds-and beautifuľ with punnāga (Rottleria Tinctoria) Naga (the betel plant) Jämbu (the rose-apple) Nimba (Azadirchta Indica) Āmra (mango-tree) Campaka (michelia Cham. paca) Ašoka (Asoka tree) and other elegant treen-located in the neighbourhood of the mountain. There, I saw a Yogācāra ( a teacher of magic ) named Mabākāla-who was saluted by numer. ous persons, who was collecting skulls of persons baying eminent qualities, who was wholly epgrossed in meditation of mantras (incantations), wh- was kt bing the Yoga-danda (the magic stick ) In bis hand, who was very clever in all arts and sciences

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and who was gratifying the bearts of vetāla (a king of demon that take possession of dead bodies) by his adventure. Immedi. ately on seeing him, I saluted him and with a respectful blessing from him, I sat down on ground near him. After seeing me with an affectionate eye for some time, he addressed me:-O good man! You seem to be greatly troubled in mind. Have you lost your wealth ? Is it because you have come to a foreign land or is there any other reason for it i" | replied: o worshipful master 1 Unfortunate persons like myself are in trouble at every step, how many causes can be mentioned ! He said: "I am desirous of krowing any special cause." I told bim:O worshipful master | What is the use of saying out reasons which are capable of doing bindrance to your meditation ! Mahā-käla said:-"Why do you think about my meditation : Do as I tell you to do. I then narsated my account regarding-my meeting with the vidyādhara,-my hospitable treatment of the vidyadhara who had fallen from the sky-my being dropped Into a big forest,-my coming back into my own town ead the insult I had from my ministers, feudatory princes, and the towns-people-my misfortune of losing my right to my father's kingdom,-indifference from the vidhyadhara who had been so nicely treated by me-and my leaving the town with the intertion of having a suicidal fall from a high mountain-and my accidental meeting with him. On hearing this account, Mahdkala said:-Ah! all this is the incompletent gesture of cruel Fate that having created unusually adventurous persons It makes them the receptacle of such harsh miseries. Or, the beart of daring persons maaily tolerates even endurable miseries befalling them, but ordinary people instantly perish with a slight miafortune like a tottered leaf rolled into a suonel shape sad ukimptely become greatly dis-appointed, Adventurou persong ugually have greater afflictions, and they comparatively have thigher happiness, while ordinary people always have pleasure mixed with pain. Or, who has acquired un mixed happiness! Who has got been visited by calamities ! W bas not been deceived by treacherous persons ? Or whose wealth has remained perpetually

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steady ? Now, leave asied your sorrow. You will now oblain your much-desired objects The Sun always rises afler the dise appearance of the darkness of the night Besides you told me:I will have a guicidal fall from a high mountain. But that rash act has been forbidden by wise people, and it is contrary to the stern duties of a kşatriya Only Common people advise premature death but sober per ons gever do it. They intelligently improve the evil even by fate. By foresaking the dint of sorrow, wealth necessarily follows as if delighted although it may be far off a man who is devold of sloth and who is fond of valorous deeds.” I told him:" For the present I am deficient in diserction. I do not know what is correct and what is not. I do not know the most suitable means of removing this trouble. , I cannot give attention to the bonorable duties of a ksatriya The idea of public ceneure does not come to my mind. I do not care for future happiness or misery. Besides, my mind does not, in the least, become steady as if it were always riding a potter's wbeel set in motion by his powerful stick. O worshipful master ! Now you tell me what I should do. Or, what is the most suitable means of accomplishing my muchdesired objects ?" Maha-kāla said:-0 child ! you accept my diks. You worship my lotus-like feet and study the science of Yoga; all your much-desired wishes will be fulfilled by your devotion towards your Guru. Then I began to pay homage to him with due respect like one over-whelmed with misery, supplicant for shelter, like a pauper loving the Kalpa-vriksa (the Wishing Tree capable of fulfilling one's much-desired wishes), like a bighly-diseased patient desiring for a clever physician or like a blind man soliciting a man who can show him the Right Path, I was able to win over his heart in a short time by polite manners and he admitted me into his secret localities teaching me at the same time akrusti (attractive spella ) and other magical practices. One day in an auspicious hour with a lucky constellation and at a blessed moment, he joyfully taught me a mantra (incantation) oamed trailokya vijaya, in secret, and explaining me in detail, the method of accomplishing it he said.

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"Propitiate the fire of the funeral ground with the bodies of one hundred and eight well-renowned Kṣatriyas; give sacrificial offerings to deitles of all directions and constantly remember the repetion of the mantra. The excellent mantra will be accomplished, and it will give you supreme authority over the entire world." With a bow, I respectfully accepted all this, and I went to Kalinga-deśa ( the country of the Kalingas) with the object of gaining power by spells There, I enticed excellent ksatriyas and began to sacrifice them just as it became profitable to me. I did all these magical spells for such a long time. Therefore, O king Narasimha! This is the special reason for what you asked me before viz-"Why do you blame your Soul so much " I annoyed living beings with various deceitful tactics like deer trembling from fear. The recollection of these deeds now torments my heart. I did not know it before, as my Intellect was defiled previously by evil meditation but at present, my right judgment has shone forth by your darsana ( presence )."
mis
that you
Thereupon, king Narasimha said:" It is true
have done many sinful deeds. It is a great sin to kill even small creatures like ants, what then, to say about the murder of kings? Besides, by killing them there results a loss of moral ethics, and of kingdoms. During their mutual quarrelling with each other, the chastity of females is lost. Although you censure ill-behaviour and your sense of duty is desirable; however, it is not proper for you to consume your self by entering a blazing fire. Go, therefore, to sacred places of pilgrimage; worship deities there; abandon your censurable inclinations; do careful penances; censure jour past evil deeds at every moment; hear dharma śāstras; associate with well-behaved persons; leave off violent passions; cut asunder animosity and sorrow; shatter the tree of dangerous sensual pleasures; regard all living beings as your own life; always drink the nectar of tranquility; give up mean habits; carefully think about what is proper and what is not in all matters; meditate about the frailty of all objects in this world, and bear in mind

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that your meritorious, as well as, your evil deeds will invariably follow you during your next life. By carefully observing these practices, your mind will certainly become pure. Only butterflies try to enter a blazing fire. Wise persous never do it."
When King Narasimha was resting himseif after preventing Ghoraśiva from his determination of committing suicidal death, the directions resounded with the din of drums kettle-drums and other musical instruments, and Vidyadharas came down from the sky rendering the burial ground many-coloured by the rays of their varlous jewelled ornaments, and having joyfully bowed down at the feet of Ghoraslva they addressed him thus :“O worthy master! We have been sent here by Jayasékhara Kumāra, son of the vidyādhara king of Gagana Vallabha Nagara, with the object of taking you to him, you therefore, do us the favour of riding this excellent Kusumavatamsaka celestial car beautifled with numerous flags shaking in the air, capable of darkening the directions by the smoke of burning incense of Krşkāgaru (black aloes) and Kapūr (Camphor ), and charming with walls tasselated in varions ways by emeralds, gold, saphires, rubles etc." Ghorasiva replied :- vidyadharas, ! You leave off your eagerness for me. For the present, I am not in my former state. I have become free from the thirst of enjoyments. I am desirous of living in forests devoid of human beings, I am anxious to form family relations with deer. My love for deceit has vanished, and I look upon this world as a bundle of blazing fire. Now, you go back your own way, and you narrate my account before the Kumāra." The vidyādbaras said:-"You do not say so. Commencing from the day that Jayasekhara Kumāra went away from you, there was a severe fight with the vidyadhara king. Samaraslmha and several warriors were killed. Wicked Amara-teja was killed with much difficulty in the affray. Now, mutual peace has been established, and there were mutual din. ners and an exchange of gifts of various kinds. Jayasekhara Kumāra was very busy with his own affairs, all this time. He knew the incident of your being carried into a thick forest,
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only recently and becoming much grieved at heart, he sent us for the purpose of making inquiries in the four directions saying:-Ah! As soon as you meet with that illustrious man, you bring him speedily to me. I am not going to take my meals without him. After making careful inquiri's at various places, we came to this locality, and, on hearing your voice, and out of curiosity as to who must be in the terrible burningground at such an odd hour, and also under the presumption that we had previously heard your voice when we came to take away the Kumāra with us, we readily recognized you; therefore, you do the favour of giving Ille to Jayasokhara Kumăra.”
Becoming acquainted with the real cause, King Narasimha said "O great man | Leave aside harsh inclinations. The hearts of good persons are afraid of a breach of affection. You there. fore accept their request.
Ghoragiva said:-0 great king! My mind has become perfectly indifferent to the acquisition of a kingdom, because, it is a source of immense sin. The king said:- Do not say so; because, by leading people to to the right path, by giving protection to excellent munis ( ascetics ), by punishing wicked persons always by the best moral codes, by giving alms to the poor, and by governing the kingdom in accordance with one's unbiased Intellect, a king gains much spiritually. Such a gala is not possible even for a self-controlled and well-behaved sādhu." To this, Gborasiva replied:- great king! Whatever you have said in quite true. The king sald:-"Then, you go and accept the hospi. tality of Jayasekhara Kumāra. Ghorasiva finally replied:-"Well I I sball act as you desire me to do." The vidyādharas were greatly pleased, and they politely suggested the king:-O illustrious man! Really speaking, you have saved the life of our master.” Tlien, leaving aside human skulls and other ugly-look. ing accessorge objects from his body, Ghoraślva, with his face constantly washed by the unceasing flow of tears caused by the palm of separation, vehemently embraced the king and with a a faltering speech, he said: "O king! now, pardon me for what.

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ever offence I may have committed by evil intention on account of my eyes having been distracted by the darkness of false illasions. O Narasimha ! I am like your pupil, your domestic, your debtor, or like your slave. Now, order me what I can do The king said:-O good man ! You narrate your account to me for my satisfaction when you acquire the wealth of your own kingdom." Saying "Well I shall do it" Ghorasiva took his seat in the celestial car along with the vidhädharas, and he immediately reached the desired region.
Then, King Narasipha, thinking himself, as if he, had acquired the royal wealth of the three worlds, as if he gained the accumulated mass of all bis meritorious deeds, and thinking himself as if he bad become purified by visiting all praise-wor. thy sacred places of pilgrimage, went into his own palace with a sword in his hand. Lying down in his comfortable bed, the king had sleep for some time.
During early-morning, Deen Campakamālā-impeding the progress of Cakravāka birds following the tinkling noise of her jewelled anklets-lovely with excellent bodice, and ornaments for the neck, and braid of hair, and surrounded by Kubjā, Vāmani Pulindi, and other maid-servants who bad joyfully accompanied her, came there. On seeing the limbs of King, lying a little away from the bed on account of sound sleep, the queen said ;“ Ah I the king has been lying perfectly free from care, as if he had just recently finished with the marriage-celebration of his son, as if he had enemies, as if he had inexhaustibly Increased his wealth, or as if he had mastered all the $āstras." After a little while, with the melodious sound of auspicious morning music, and with the spreading of light in all directions, a bard said :-O good king I Like you, the Sun after having crossed the unfathomable ocean of faults of night, having abandoned Ignora. nce-darkness, having brought his family into prominence by the atrength of his own power, having travelled over burial grounds and other difficolt paths, and having filled in all the directions with immense light or power coming out from his own body

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acquires the wealth of rise-the rising wealth. "-On hearing these words, the king woke up, and began to think :-Ah! How sweetly did the bard say out, as if it were the speech of Sara. svati-( Goddess of Speech) expressing the real state of affairs ?” Repeatedly thinking about it, the King got up from his bed. On seeing Queen Campaka-Mālā with her lotus-like eyes expanding with joy, the king asked her the object of her coming there. She said :-O great king ! to-night when during the half a prabara previous to the termination of the night I was sleeping happily I saw in a dream suddenly entering into my mouth an unparalleled tall banner-decorated with garlands of emeralds, and diamonds beautiful with cloth flowing by the force of wind, and charming with a crystal rod ab white as foam.” Just now waking up after seeing a dream never known before, I came here for the purpose of knowing the good or evil consequences of the dream. Please explain me the result of the dream.-The klog said :-O queen ! You have seen an excellent dream. You will bave a son who will become the master of the mahl (earth) girdled by four oceans-of mabilā (females) and eminent-like a banner-in our family.” Saylag “O king! what you say is quite true," the queen applied a tight omenous knot in her upper garment, and after conversing for a short time, she went to her own palace. The king having finished his morning duties, went to the assembly-hall. Buddhisāgara, and other ministers who were very anxious to know some curiositles, knelt down at the feet of the king, and requested him :-o great king I to-day, the night of four gămas (period of three hours each) seemed as if it were thousand-yāmed; we passed it with great difficulty. We are very anxious to hear the account of Ghorasiva. Although, on looking at your tranquil face, we are slightly confident of the easy accomplishment of the work, we are desirous of knowing It especially from your mouth; please, therefore, do us the favour of narrating the incident of the night. On compliance with their request, the king smilingly narrated briefly the entire account as to how be accompanied Ghoraśiva to the burial ground, and instantly becoming aware of his deceitful tactics by

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his instructions to keep a watch with a sword in my hand, and by the way in which he applied the dagger on his own neck, also by the way I caught tightly by his hands with the dagger held in his hands, and threw him down on the ground; how he got up for a fight soon after regalning his conscionsness; how the divine females showered flowers-the sylvan deity made her appearance, and having given a blessing, she disappeared immediately;-how Ghoraśiva had a disgust for worldly enjoyments and be left the town with the object of committing sulclde; how he readily narrated his previous account, as well as, his compliance with my efforts at preventing such a heinous act, and also how Ghorasiva went to see the vidyādhara of his former acquaintance, in the vidyādhar's celestial car. The ministers, and citizens were greatly pleased on hearing the account, and they celebrated a great festival in the town.
For several days, Queen Campaka-Málā had some dohala (violent longings) owing to the supernatural influence of the distinguished foetus, viz. To give protection to needy persons. 2 To give alms to the poor and helpless individuals, 3 To worship gode and religious preceptors, and 4 To give to the family-members and other relations in accordance to their hearts' content. She thought:—"Happier than myself are the females who happily carry on their foetus to full maturity with all their longings perfectly fulfilled. Since the queen's dohalās (longings of pregnancy) were not satisfied, she began to experience emaciation like the waning Moon of the dark-half of the month.” One day, the king inquired:- O queen | How is it that you become so emaciated every day? After persistent questioning, she explained the cause to be her dohalās (puerperal longings). The king very joyfully fulfilled all her lungings in all their completeness. Soon after the fulfilment of her longings, the queen comfortably bearing her foetus like the earth bearing * treasure, and the directions bearing a treasure, and the directions bearing the Sun passed her days quite happily. After the lapse of nine months and seven days and a half, on the auspicious day with a lucky omen under the influence of a

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propitious constellation, and at a happy moment, Queen CampakaMälā like the east giving birth to the Sun, gave birth to a son with hands and feet soft and red, and beautiful with completeness of all the parts of his body and limbs. Immediately some maids of the barem full of joy, went to the king's palace and congratulating the king, said "O good master ! Congratulations of victory to you! Just now Queen Campaka-Mālā has given birth to a son capable of illuminating all directions like the Sun. On hearing the happy tidings, the king gave them gifta in abundance and made them perfectly free from servitude. The king then called chlefs of departments and told them:- Let birth-celebrations be observed at triangular places, squares, public places, and in the temples of Skanda ( son of Siva ) Mukunda (Vişou ) Surendra (Indra), Gajapati ( son of Śiva and Parvati ) and other gods in the town. Commence the giving of gold gifts without any restriction, and set free prisoners from the jail-saying just as your Majesty orders" they accepted the orders of the king, and commenced the birth-celebration festival throughout the town. Blessed Svastikas ( auspicious cross with bent ends. 1) of different colours were arranged, the floorings of buildings appeared beautiful with aksat ( grains of sacred rice), dūrvă (millet grass Panicum Dactylon), and pravala (coral ); necklaces were slipping down from the chests of females dancing joyfully; the elegance of buildings was enhanced by the leafy portal arches at their main doors; jar-like vessels filled with clear water and covered with lotus-flowers were placed near the doors of houses; the directions were filled by the high roar-like noise of the beating of drums; acedy persons were satisfied by the giving of gifts in excess of their much-desired wishes; all the eltizens were greatly delighted; all the elderly females were singing benedictory songs; and in this way, the birth-celebration festival was highly satisfactory to the King. Besides, the king received congratulatory presents of horses, chariots, gems, and other costly articles.
Vidhyadharas entrusted Ghoraśiva to Jayasekhara Kumāra Jayasekhara Kumāra celebrated a great festival in honour of his

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arrival there, as he would do at the time of the arrival of his own father, or of his Guru (religious teacher), and inquired about him course of events after his previous meeting. Then rendering him hospitable treatment by bathing, anointing, delicious dinners and gifts of costly garments, valuable ornaments et, Jayasekbara Kumāra kept Ghoragival for a number of days. Then, accom. panied by his four-divisioned army, Jayasekhara went to Śrt Bhavana Nagara, and having shown Gorasiva to king Vijayagena, and after having taught a lesson to ill-behaved ministers and arrogant feudatory princes, by explaining to him the exact state of affairs, be with his own hands Installed Ghoragiva to the royal throne, and made Vijayaséna as yuvarăja, (crowa-prince). Having accomplished hls wished-for object Jayasekhara Kumāra went home. Ghorasiva began to govern the kingdom as before,
One day, Ghorativa remembered the promise he had given to King Narasimha to inform King Narasimha about his having re-gained his royal wealth, and so, he sent some of his chief persons with excellent presents to King Narasimha with the object of making him acquainted with his own account. After continuous travelling, these persons reached the pleasure-garden outside Jayanti Nagari. Soon after receiving the news of their arrival, the king had them enter the town amid great pomp. They made presents to the king, and narrated the entire account of King Ghoragiva to him. The king was greatly delighted, and with hospitable treatment and suitable gifts, they returned home,
On an anspicious day, King Natasinha celebrated the Nams-Karana ( ceremony of giving a name ) of the newly-born prince. Elderly females of the family were invited. With musical Instruments of various kinds playing sweet melodious tunes, with young females dancing merrily, with courtezan females singing auspicious songs, and with professional bards uttering eulogistic benedictions, the king named the child Nara-Vikrama in accordance with his ancestral regular order,

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In due course of time, the young Nara-Vikrama Kumāra was entrasted, with great pump, for study to an acārya (preceptor) (clever in varlous arts and sciences), along with a number of the prince's personal attendants. Nara-Vikrama Kumāra became clever ip archery, wrestling, palnting, thought-reading, astrology, piercing of leaves, shooting by sound, science of words, science of spells, magic, science of good or bad qualities of elephants, horses, males, females, and of houses and playing on musical instruments, dancing gambling, and various kinds of singing, what more to sayi Nara-Vikrama Kumāra became as proficient in different arts and science as his own Guru (teacher). When the Kumāra had studied all the arts and sciences, his Guru took him to the king. The king getting up his own seat, respectfuly offered him a suitable seat and inquired obout his object in coming there. The Guru said, "O great king! your Kumăra bag learnt all the arts and sciences, and he has acquired as much proficiency as Brihaspati (the teacher of gods; the god of wisdom and eloquence). There remains nothing more that I can teach bim. I am now desirous of going home." The king, greatly delighted on hearing about the proficiency of his son, acquired during a few years, respectfully gave, with his own hands, presents of a pearl-necklace of nlae strings a lasting memorial of permanent utility, and of valuable gold, gems, costly garmeats flowers, betel-leaf-packets etc. to the Guru, and having duly honoured him, he gave him his permission to go home.
Hence-forth, Nara-Vikrama Kumāra took an active part in the training of elephants and horses. On account of his own steady altting posture, resolute courage, and great strength, Nara-vikrama Kumāra was tiring seveno intoxicated elephants, fourteen speedy horses, and eight strong wrestlers in a period of three hours. On seeing unique strength of arms, predominence of intellect, cleverness in arts and sciences, preservance of justice, polite manners, knowledge of established usage, uncommon adventure, beauty in excess of that possessed by manmatka (God of Love), fellow-feeling towards his own subjects and other

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praiseworthy qualities of Nara-Vikrama Kumāra, the king lovingly told bards to utter eulogic benedictions in honour of the prince, he used to get paintings of the prince prepared on walls, he used to hear the tidings of fame of the prince only and he was having dramatic performances done chiefly with the object of pleasing the prince.
It is said:
dafa gelèsia ærftgsfà qufactursfa
लोओ पुते पणयं किंपि अपुव्वं पयासे ॥ १ ॥ किं पुण चिरकालसमुब्भवंमि नीसेसगुणमणिनिहिंमि । सकुलमुद्धरणखमे न होज्ज नेहो नरवइस्स ? ॥ २ ॥
1
201
Ruddévi dutthasīlé'vi rūvarahie'vi guṇavihiņé’vi Loo putté panayam kimpi apuvvam payāséi.
2 Kim puņa cira-kālasamubbhavammi nisésagunamaninihinim) Sa-kulabhuddharapakhamé na hojja ného naravissa?
1. Even towards a fierce, ill-behaved de-formed and merl-* tless son, people show a some-what extra-ordinary affection. Then, however, why should there not be an affection of the king towards his own son who has been re-gained after a long time, who is as it were a treasure of all gem-like virtuous quali. ties, and who is capable of bringing prosperity to his own family!
One day, the king was sitting in the audiance-hall and the prince Nara Vikrama was sitting near the king's foot-stool. The ministers and the feudatory rulers took their appropriate seats. When musicians were commencing singing with charming melo. dious tunes, and when female courtezans clever in dramatic performances, were dancing with variegated setting of foot-steps, a gate-keeper entered the hall, and addressing the king respectfully said:-0 great king! a messenger of King Dévaséna of
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of Harsapura is waiting at the door. He is desirous of seeing you."-The king sald:-O good man: Let him come in at once." The gate-keeper saying "Just as your majesty orders”allowed the messenger to enter. The king gave the messenger suitable reception and Inquired about the object of his coming there. The messenger said :-King Dévaséna of Harşapura bas sent me here for the purpose of selecting a bride-groom for his daughter namad silavati who can laugh out a celestial damsel by her beauty, youth, and virtuous qualites.” The king replied:-O good man ! You look at the prince sitting near my foot-stool and decide for yourself whether he is fit or not The messenger, then, sald:-O great king! I have one request to make. The king sald:-Well I let me know it The messenger sald:-Our king Dévaséna has a powerful wrestler named Kalamégha-the best among all vallent persons.-What else can I say about the superiority of his strength ? He is ready to fight head long on account of pride of his own valoar with a wellbuilt scrong and hard hearted-highly enraged wild buffalo. Also, he sportively drags along, an intoxicated elephant holding him by his trunk with his own hands as if it were a helfer born that day. He easily breaks an iron chain weighing twenty-four maunds like a worn-out piece of thread and a big slab of stone with bis fist. Iron is considered hostile to flesh but it is because arrows carefully delivered towards him do not even touch his external parts. In like manner, considering the three worlds as a decrepit plece of straw on account of his pride of strengh, he moves about un-restrained like an intoxicated elephant, in the town,
At that time, some wrestlers intolerant of the fame of Kāla-mégha came there from foreign countries. They went to the king, and informed him about the object of their arrival there. The king summoned Kāla-mégha to his presence, and explained him the object of the coming of wrestlers there. Kälamégha consented to have a wrestling-struggle with them. Both the parties became ready, and a large arena for the contest was prepared. Platforms on columns for spectators were arranged

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around on all sides. The king, along with the members of his barem, and a varlegated company of the chief citizens were sitting there for observation. The wrestlers on both the sides, had hand--to-hand fighting across of feet, and other difficult feats for contest. Within a short time Kāla-mégha defeated the wrestlers of the opposite side, by a forcible blow of his fist. People shouted a sound of victory. The king gave him a testimonial of victory, and honoured him with various garments and ornaments. The citizens went to their respective homes and the king along with the harem returned to his palace.
silavati. The next day Queen Padmāvatî sent her daughter Šilavati -decorated with various costly garments and precious crnaments, to the king to do respectful salutation to him. Accompanjod by a number of maid-servants, Šilavatt went to her father, and made a low obeisance to him The king made her sit in his lap, and inquired about the cause of her visit. Silavati replied :Father ! my mother has sent me to do respectful obeisance to you.' The king thought :-" The queen, thinking her daughter to be of marriageable age must have sent her here. Now, what should I do i The girl is the only daughther of my highly affectionate chief queen, and she has become fit for marriage. now who will be her husband ! If I get her married with any royal prince without knowing her desires, she will be unbappy throughout her whole life." With this idea in his mind, the king asked her :-O child ! Wbat sort of a husband do you want ? Do you want a handsome one ? Or, a highly valorous one capable of resistlog good warriors on the battle-field ? Or, do you want one afraid of battle " Smiling a little she replied : “ That, you know better " The king said, “Daughter ! Acts done under pressure, do not turn out happy in the end. ". So, say out after deliberate thinking ". Silavatt again replied: Father ! If It be so, one who will overcome wrestler Kāla-megha by the strength of his arms, will become my husband. " On hearing these words, the king thought :-Oh ! my daughter bas

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partiallty towards one having great strength; but who is powerful enough to achieve such a success í With this idea in his mind, the king said, " Darling ! Do not be obstinate. He is an unique wrestler; ask for some other boon. Silavati then replied :If it be so; any other husband for me is blazing fire. Knowing the firm determination of his daughter, the king sent messengers to a number of klogs with his daughter's message. Their prioces rejecting the terms, began to say :-" Who will awaken the slee ping God of Death ? Or, who will takes a virulent poison ? Who will be prepared to have a fight with the wrestler Kāla-mégha ? We are not, in the least, desirous of having such a kingdom, and we are not looking out for a wife who can be acquired with difficulty-even with much peril to our lives. Without accompilshing their respective mission, the messengers returned disappointedly, and they informed the king about all the princes rejec. ting the proposal of a wrestling contest, King Dévaséna was much grieved. The ministers and feudatory princes, requested the king :-0 Lord! Why do you become 80 spiritless? You may not, perkaps, have heard that Nara-Vikrama Kumāra, gon of the klng of Kuru-déta is very powerful. The king said -He will, also, turn away disappointed in the same way The ministers and the feudatory princes said :-0 Lord I please, do not say so, the superiority of his strength is un-bounded. His exer. tion on battle-field is un-Imaginable, and his skill in the art of Malla-yuddha (pugilistic encounter, boxing match ) is indescrib. able. What more can we say? What description can any one give of the prince given to King Narasimha by the goddess who had been greatly sallsfled by his adventurous deeds ? Only in body he is a human being but all his virtuous qualities are supremely divine.
Being greatly pleased on hearing the admirable qualities of Nara-Vikrama Kumăra, our king has sent me to you. That is O Lordmy only request. The king said :-O good man ! your request creates fear, and joy at the same time, like a lion's den filled with excellent gems or like a gem on the hood of séşanãga (the serpent supporting the earth, and forming the couch
HRM

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of Vişņu during his sleep ). The messenger replied :-"O Lord ! It is so. The king, then, looked at the face of Nara-Vikrama Kumira with an oblique gaze. The Kumāra at once got up, and with a low bow at the feet of the king, he said :-“ Father ! order me what is to be done. The king said :-Kumāra ! Did you hear the words of the messenger ? Or, what is the prowess of your arms? The Kumāra replied :-Perhaps, you know it." Thinking Nara-Vikrama Kumāra to be the fit person, the king accepted the proposal of a wrestling--contest, and having honoured the messenger with suitable garments and other presents, the king permitted him to go. The messenger narra!ed the whole account before king Dévaséna, The king was greatly pleased. An auspicious day for the performance of the marriageceremony was fixed. Some clever ministers were sent to King Narasimba. After continuous journeying, they came to Jayanti Nagari. At a suitable time, they informed the king about the object of their arrival there. King Narasimha sent Nara-Vikrama Kumāra accompanied by numerous elephants, horses, and warri. ors along with them. In course of time, Nara-Vikrama Kumāra reached the vicinity of Harsapura Nagara. On hearing about the arrival of Nara-Vikrama Kumāra, the king had the entire town beautified with flags and banners at various places; the roads were sprinkled with scented waters; flowers full of buzzing bers were spread; squares, public places, market-places, and other thorough fares appeared lovely with dancing girls, story-tellers, and bards.
Besides, en elegant palace-with one hundred pillars - sultable for the Kumāra—with large hanging garlands of flowers of various colours arranged in various ways at every placewith auspicious svastikas made with sandal-paste, was kept ready for the use of Nara-Vikrama Kumāra. There was nothing remaining to be done which the kľng had not done on account of intense joy.
The ministers saw the king and with due salutation, they informed bim:-O great King ! We hail you with the happy arrival of the Kumāra near the town. King Dévaséna-riding

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a white elephant with an umbrella resembling the whole orbit of the Moon beld over bis head, accompanied by his four-divisioned army marching with thousands of flags and banners went to rece!ve the Kumāra, Within a short time, King Dévasena met Nara-Vikrama Kumāra, and with an affecticnate embrace, the king inquired about his L.alth. On seeing the excellence of the shape of the body of Nara-Vikrama . Kumāra, in a moment the king thought:-"Now, the pride of the strength of arms of Kāla-Mégha will certainly vanish." After remaining in company with the Kumāra for some time, the King sent away the retinue of the Kumāra to the places made ready for them;. Nara-Vikrama Kumāra was kept in the palace specially decorated for him. Elephants, horses etc, and suitable articles of food and drink-materlal were sept for his use. Various dishes of numerous vegetables and other cooked articles of food were sent for the Kumāra and his associates. Besides this, whatever was appropriate for the occasion, was speedily done.
In the after-noon, the king summoned some of his ministers to his presence, and said:-Ah! you go to the Kumāra and tell him that my daughter is fond of strengh Therefore you vauquish wrestler Kälanégha and show your valour." Saying just as your majesty orders" they went to the Kumāra and in. formed him about the message of King Dévaséna. Immediately Nara-Vikrama Kumāra accepted the proposal of a fight with Kāla-mégha.
On the next day, a spacious arena was prepared, and platforms of columns for spectators were arranged Citizens adeembled out of curiosity. The king along with the members of bis harem came there, Silaváti-surrounded by numerous maidservants and with a garland of expanded flowers of various kinds took her seat on the platform. At that locality, entrance of other people was strictly forbidden, Bodyguards kept up a protective circle. Musical instruments of many kinds, making deep solemn notes resembling the sound of agitated great ocean of the destructive age or the roar of the peculiar cloud causing dearth-were creating a pleasant sconce.

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At the right moment, girding his loins with a tightly fitting cloth, and securely tying his braid of hair, and also abandoning all his ornaments Nara-Vikrama Kumāra, difficult to 'be looked at by the excellence of his valour resembling fire-as if he were in close proximity of a deity-immediately came down from his seat on the platform. The bright flower-garland from his neck was hanging as far as the surface of his feet. He had put on vira-valayas (armlets indicative of heroism); and he was roaring like the cloud of the pralaya-kāla (destructive age). At this time, Kala--még ha-with his eyes red on account of bewilderment caused by pride, keeping his shoulder high out of pride, came there with a speedy and active galt, surrounded by a crowd of spectators.
Nara Vikrama Kumāra addressing wrestler Kāla mégha, said: Ab wrestler! Leave aside all the pride of your previously acquired fame, and yon immediately accept your defeat." On hearing the dignified words of Nara-Vikrama Kumāra, the pride of Kāla-mégha became dull and he began thinking about what is right and what is wrong by his own natural intellect-“Even if I were to defeat the prince, it is no great credit to me. But if I am defeated, I will certainly lose my livelihood. He possesses unparrelleled strength and valour. I am very doubtful about my success. This is a great calamity. encircling me like a big rope, on all sides." Under. the influence of numerous depressing sentiments, the heart of Kala-mégha was rent and he died of heart-failure. There was much up-roar and people loudly declared:- Ahl the sight of the prince is immensely powerful; only by looking at Kala-mégha, adamantine heart of the wrestler was lacerated with a noise. Nara-Vikrama Kumāra is, in every way, victorious
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Coming down from her seat on the platform, Śîlavati, surrounded by her maid-servants, placed the varamala ( garland given by a bride to a man of her choice) on the neck of Nara Vikrama Kumāra, with gratification of her heart Drums and musical instruments-suitable for auspicious occasions and capable
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of shaking buildings by their intense noise began to play ausp:clous music. There was great rejoicing in the town, and the king and his feudatory princes were immensely satisfied. The marriage-ceremony was celebrated with great pomp, to the entire satisfaction of both the sides On the conclusion of the marriage. ceremony, King Dévaséna gave Nara-Vikrama Kumār 500 rutting auspicious elephants, 12000 curved necked, speedy, well-bred horses, 2000 chariots with high tops, 30 crores of gold coins, and a large quantity of costly silken garments as marriage-present at the time of release of the bride-groom's right hand. Every thing that was to be done was done profusely. There was increase in mutual affection.
One day, Nara-Vikrama Kumāra sent some of his chlef men to kiog Dévaséna for permission to go to his own town. They informed him of his intention of doing so. The king at that time, also gave Nara-Vikrama Kumāra numerous costly presents. The day of beginning the journey having been duly fixed, King Dévaséna sent some of his watch-guards to accompany the Kumāra. On an auspicious day, Nara-Vikrama Kumārs, did whatever was necessary for journey towards his own town acco mpanied by numerous elephants horses, and warriors.
Then, सवालंकारपरि सीलबई चेरियाजणसमेयं । लच्छिंव कुमारपुरो फाउं रमा भणियमेयं ॥१॥ पुति! पवित्तं सील पालेजसु मा करेजस कुसंग । अणुवत्तिजसु गुरुजणमवणिज दुविणयभावं ॥२॥ सेपिजसु नयमगं मियमहुर-कसरगिरं वरजासि । आराहेजमु सपियं देवो मता कुलबहूणं ॥३॥ कुमरोऽवि इमं बुचो एसा एका मुया ममं इट्टा । छायच सहयरी जह हवइ सया तह तए किच्चं ॥ ४॥

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इस सिक्लविउं राया धुवं विरहग्गिमियसरीरो ।
अणुगमिऊण कुमार नियनयराभिमुहमह चलिभो ॥५॥ 1. Savvälankārad barim Silavaim cédlyájana saméyam
Lacchinava kumārapuro kāum rannā bhaniyaméyam 1. Putti : pavattam silam pālejjasu, ma karéjjasum ku-Sangam Apuvattijjasu gurujaŋamavanijjasu duvvinayabhavam 2. Sévijjasu payamaggam miyamaburakkharagiram vaéjjasi; Arāhéjjasu sa-plyam dévo bhattā kulavahūnam Kumaro'vi iman vutto ésā ékkā sugă mamam itthā, Chāyavva sabacari jaha havai saya taha tas kiccam 4. Iya sikkhavlum rāyā dbâvam virahaggidūmiga sariro Apogamlūpa Kumāram niyanagarābhimuba maha callö 5.
1. The king told Silavati who had put on all ornaments and who, like the Laxmi ( Goddess of Wealth and Prosperity ) was surrounded by her maid-sevants-in the presence of Kumd. rathus.
2 Daughter | observe pure chastity; do not have association with mean persons; obey your elderly persons; and discard ill-behaviour.
3. Cherish the path of justice; speak language full of measured and sweet worde; try to win the favour of your husband; (because) temales of good family and character consider their husband as a god
4. The Kumtra also was told thus:- She is my only affectionate daughter; you should always act in such a way that she may become your companion like the shadow of your body.
5. Having thus advised his daughter and having accompalood the prince (for a short distance), the king with his body afflicted by the fire of separation, went in the direction of his own town.
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Viewing the scenery of the countary beautified by moun. talns, cities, mines, villages and foresta; subduing chlefs of bbils (a wild mountain tribe) living in inaccessible colonies of butsestablishing the policy of his ancestors, beholding hermitages made charming by the splendid dancing of pea-cocks doubting the appearance of clouds on seeing a covering of smoke springlng up from the constant burning of ghee, honey, sacrificial sticks for the sacred fire, and Dūrvā grass, Nara-Vikrama Kumāra after daily journeying for several days, reached the pleasuregarden outside Jayanti Nagari. King Narasimha was informed of the arrival of the Kumāra there. The town was decorated and silken flags and banners were hung on public roads. On an auspicious day, Nara - Vikrama Kumāra, accompained by King Narasimha surrounded by members of his harem and by his ministers, feudal rulers, and citizens, entered the town. In buildings on both the sides of the public roads, people were sitting with rice-grains mixed with flowers in their hands, out of curiosity of seeing Nara-Vlkrama Kumara, and young females began to manifest various pranks caused by amorous emotions on seeing the beauty of the Kumāra Some female began to hit Nara-Vikrama Kumāra with rice grains mixed with flowers as if out of envy on seeing the image of the prince reflected on the shining cheeks of he co-wife. Some silly female, smitten by the God of Love on looking at the Kumara with her eyes wide open, could not even notice her garment slipping down from her waist by a gust of wind. Some young female becoming bewilder ed on steadily looking at Nara-Vikrama Kumāra from the terrace of her house, appeared like a flag by the flowing to and fro of her cloth by wind. Also, some lovely female told her mother:Mother! There is much confused noise on all sides, I am going to see what it is due to." Her mother replied- O deer-eyed ! Do not go there. It certainly is tbat the Kumāra is coming. An exceedlogły simple-minded girl told her mother-in-law, when she was returning "On Beelng the prince Nara. Vikrama Kumara, one's mental quietude is lost." Now, prince Nara-Vikrama Kumāra whose beauty of form had been deservedly sung sportively

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by the females of the town, came to his palace along with his newly-married wife. The Kumāra did respectful salutations to all the elderly members of the family. A lofty very high excellent palace was reserved for the Kumāra. Living in his highly decorated palace, Nara-Vikrama Kumara began to pass his days happily enjoying worldly pleasures like the Indra in dévaloka, and Dharanéndra in the pātāla-(the lower regions). Occasionally the Kumāra was riding horses, restraining intoxica. ted elephants, practising boxing, showing the skill of rādhāvédha ( an attitude in arrow-shooting), hearing dharma-śāstras, becoming acquainted with news about distant countries, was rendering service to elderly members of the family, and he was giving alms to the poor and needy persons in accordance with their own desires While enjoying pleasures of the world, NaraVikrama Kumāra eventually had two sons named Kusuma-śékhara and Vijaya Sékhara by his queen Silavati. The two princes were very dear to their grand-father (King Narasimha); and being fostered and fondled in many ways, they began to grow up.
One day, when Nara-Vikrama Kumāra was sitting with the king, and all the officers of the state were seated in their appropriate places, the Jaya-kunjara elephant of King Narasimha formidable like the Yama (God of Death) of the PralayaKala (the time of extensive destruction or annihilation of the whole universe )-was running everywhere in the interior of the town. He, reminding one of the destructive current of the arrogant, self-willed Jamnā River devastating big forests, broke with a loud noise a very strongly made iron-chain weighing several maunds He broke into hundreds of pieces his big tyingpost, repulsed elephant-drivers by heavy blows by his trunk, up-rooted big trees and also appearing terrible by destroying with a loud noise several others, he had broken tops of temples by friction with nis temples, and he had shattered the strong, and tall fortress by the thrashing of hid trunk. He had annoyed bees by the speedy flapping of his fan-shaped ears. By his extremely speedy gait, he had created doubts about the gait of his kindred

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the principal mountains. He had pulled down balconies by the dashing of his firm tusks, and he had injured numerous persons by blows with his trunk, by wounding with his tusks, and by pressure with his feet. By the spread of lamentations of people in squares, market-places, and public places-resembling the dense roaring of the great ocean churned by Mandarā-cala (name of a sacred mountain with which the ocean was churned ), the king Narasimha inquired :-Ah ! How is it that such tumultuousnoise is heard in the town ?” People informed him ;-0 good king! Your Jaya-Kunjara elephant has shattered the tyingpost, and he is destroying people, and property in the town.” On hearing this, the king sent his prince Nara-Vikrama Kumara and a number of his ministers, and feudatory rulers 'to seize Jaya-Kunjara elephant saying :-"Ah! You catch him without inflicting any blow with a weapon'. Having duly received order, all of them went in the direction of the elephant; but they could not find out any stratagem by which Jaya--Kunjara elephant can be entrapped.
Just at this moment, a respectable female of a good family, runding here and there, out of alarm, was seen by JayaKunjara elephant. She was bearing the full term of pregnancy; she was walking very slowly on account of the heavy burden of her foetus and her entire body was trembilng with fear of immlaent danger to le. On seeing her, the elephant, raising his trunk, ran towards her as fast as wind. When she saw the elephant quickly approaching her, she became perfectly unable to move on account of great sear, and she began to lament with a piteous and mournful voice:-O Mother brother ! O father! Protect me. Do not disregard me at this hour. This wicked elephant has come quite close to me with the object of killing me. Ab! spectators! Do not become hard-hearted. Stop this elephant. How can I run as I am with a burden of a foetus of full term of pregnancy! Abi how swiftly the wicked elephant has come near me! I am defenceless and help-less! What course can I take? Is there not any great man living for the welfare of

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others, who can take care of me at this critical moment ? I am miserable and on the point of being killed " She uttered these piteous and mournful words a number of times. In a moment, with her eyes closed in a swoon, she fell down on the ground. The elephant with his eyes red with great anger, came within a short distance of the lying female. Nara-Vikrama Kumāra on seeing the respectable woman lying helplessly on the ground, on account of bewilderment of danger to her life, thought:- It is not proper to disregard the condition of the female. In the first place, she is a woman (belonging to the weaker sex ) and also, she is big with a child and she is lying helplessly with her eyes closed in a swoon. On the other hand, Jaya Kunjara elephant is very dear to my father and we are strictly forbidden to hit him with any weapon. This affair is really very intricate However, let my father do what-80-ever be likes to do with me out of anger The elephant is fit to be killed. It is my duty to give protection to a helpless woman ". With this firm resolution in his mind, Nara-Vikrama Kumāra tightly girding his waist with a loln-cloth, got down from his horse, and, being advised by his attendants and remonstrated with by his body-guards to desist from such a risky undertaking, in the presence of citizens, he at once ran and mounted, like an Indra, by a skilful manoeuvring, on the hind part of the Jaya-Kunjara elephant who was calming the mass of dust like a cloud by the shower of his rutting juice, who was roaring loudly, and who had come within a very short distance of the lying female, and he dealt a severe blow by his hard adamantine fist on the temple of the big elephant. However, when the enraged elephant was not, in the least, prevented from his efforts of killing the helpless woman Nara-Vikrama Kumāra hit him in both the temples, with all his force by means of a very sbarp knife resembling the tongue of Yama (the God of Death ). A large quantity of blood resembling the colour of the rays of newly-rising Sun, resembling the colour of the flower. juice in the forest of lotus-flowers set in motion by strong wind, and the flow of blood resembling the colour of the quantity of water coming out from the mines of gairika (red chalk ) of the

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great mountain, began to pour out from the elephant's temples. At once the eye-sight of the elephant became dull and with increasing loss of sight due to bewilderment, the elephant stood steady as if he was lifeless, or in a swoon or as if he were bound tightly by thousands of firm tles, Nara-Vikrama Kumāra got down from the elephant, and having made the lying woman quite comfortable, he had her conveyed to a place of safety. The Kumāra, then, went to his own palace. Elephant-drivers then caught the elephant and pouring thousands of pots filled with cold water on him, they adopted cold methods of cure and applied drugs for the healing of the wound. With great difficulty they led the elephant to his usual abode.
As soon as King Narasimha knew the detailed account of the incident, he was very angry and much grieved at heart. He said: ---"Ah! domestics 1 you go to Nara - Vikrama Kumāra, and drive out the naughty prince from my kingdom. He wounded my Jaya-Kunjara, and still, how is it that the shameless man is, till now, living here ? Abl the goddess pleased by my adventure gave me a bandsome boy who turned out a-mitra (an enemy). Oh! even the gods do not hesitate to deceive; people are silly that they become sorry for want of a son but they do not realize that by the practice of such a misdemeanour they manifestly become inimical. The axlom ngur ofaaffed A-putrasya gotir-năsti. A son-less man has no place (in the next world) is only a mockery of the ignorant. One who turns out an enemy in this world is never expected to give happiness in the next world. Now, tell me how he did not care even for me in wounding the Jaya-Kunjara elephant who was an invaluable asset to my entire kingdom, I protected my kingdom single-handed before, and from now. I shall do it alone. But drive out that enemy of mine. One who is sitting fearlessly after deliberately doing such an unworthy act, will certainly kill me one day and take away my kingdom."
On knowing the firm determination of the king, some of his ministers went sorrowfully to Nara

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Vikrams Kumär's palace and having saluted the prince, they took their seats on one side with their faces darkened with deep mourning. On seeing them desttute of alacrity, the prince in. quired:-Ah! why do you suddenly look overwhelmed with grief. Now, tell me what is the cause of this? With their throak choked up for a while, with hot and deep sighs, the ministers of the king, wiping their eyes filled with the flow of unceasing tears caused by bewilderment of unbearable separa. tlon, said “ O Kumāra ! What else can we-unformpate persons -say! Kumara sald:-What is it?" They replled:-A loug unendurable separation from you is ordained. On knowing their ideas by his cleverness in learning internal thoughts by exter. nal gestures the Kumăra said:-"Is it that my father orders for me banishment from his kingdom out of anger? The ministers said:-"How can we utter the words which even the gods are afraid of using". Then, after due reception with clothes betet leaf-packets etc, the ministers went away. Nara-Vikrama Kumāra then, summoned his domestic servants to his presence and told them:-O good men ! my father, enraged with me for wounding the temples of Jaya-kunjara elephant, has ordered banishment from his kingdom for me, you go home, you can come back at a suitable time." Having fully satisfied his servants Nara- Vikrama Kumāra sent then home, full of towards him. Now, he told Silavati:-"Dear 1 You go to your father you can return at a suitable time". On hearing these harsh words, Silavati unable to endure even a moment's pain of separation began to lament loudly with a constant flow of dark tears blackened by collirium on her eyes--resembling the dark waters of river Yamupã (Jamna). Nara-Vikrama Kumara made his queen calm by sweet words of various kinds but she was not, in the least, willing to have a moment's separation. The Kumāra again persuading her, said:- Dear ! Uneven, Impassable roads and paths are unsuitable and annoying for persons who have brought up in happiness from birth; you have not still regalmed your usual strength; besides, your two children are dependent on you. Do me the favour, therefor of desisting from this ill

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conceived idea. Silavati repliedky O Ārya-putra ! (son of an honourable man ). Do you remember the advice given by my father, the other day! Kumāra said"I do not quite remember it.” Šilavati said:-My father told you like this-This, my only daughter, is an excellent repose of my confidence; you, there. fore, act in such a way that she may become your sonstant companion like the shadow of your body." Kumāra replied:ā 0 beloved I yes yes, I now perfectly remember those words, Sbe said–Then, why do you prevent me from accompanying your Kumāra said-1 prevent you from coming with me on account of exertion of bad roads. If, however, you are really disirous of coming with me, you make yourself ready. Leave aside all ideas of living in palaces and abandon tenderness." Śilavatt replied:- “Perfectly desirous of suffering pleasure and pain equally I am ready." Equipped with a bow in his hand and an arrowcare full of arrows on his back- accompained by Silavatt aad two young princes, the citizens sleeping happily-the sound of music having been stopped-the body-guards lying in their usual places- the watch-gaurds becoming careless and while sending away his domestic servants in various directions, Nara-Vikrama Kumăra went out of the town and by constant journeying, he reached foreign territories.
On hearing the news of the Kumāra's going to foreign countries, the citizens began to lament bitterly. Even the ministers left off all administrative work and becoming bewildered as if all their belonglags had been stolen away, they went to the king and began to reproach him:-Even for a very trivial business you used to consult us before doing it, but you did not even ask us anglog in this serfous work of tremendous significance. O great king! Is it praise-worthy on your part to act thus | For an insignicant affair, you banished the prlace who was very clever in bearing the burden of governing our entire kingdom | Has any king treated his son-who was dear to him as bisown life-so meanly, only for the sake of a wicked elephant? Or Is it that all the elephants living in the vicinity of Vindhya Mountains have been stolen away by robbers that you

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became so perplexed ! Over and above that, what wrong did the Kumāra do in giving protection to a helpless respectable pregnant woman! Fathers are satisfied even with wicked peanks of their children. You have spread your Infamy with your own hands and religious preceptors will also discard the kingdom of King Nara-simba. You take back the signet rings of our appo. intment as ministers along with our wealth and property and make us free from your service. O lord ! we cannot tolerate the the touch of the dust of such infamy. "On hearing this, the King was much grieved at heart and immediately admitting his fanlt, he told the ministers: O good l-hearted ministers ! Yan glve me pardon for my fault that I took this rash step without asking you, On account of intense anger, I could not make out what was right and what was wrong. But from what you say that one would not like to forsake his own son although the son may be blame-worthy, I now understand that Laxmi (the Goddess of Wealth and Prosperity) has cheated me under the pretext of this incidence. I also understand that since you are ready to resign your much-coveted post of a minister, I do admit that officers who are devoutly attached to the State are good-minded, but my only son capable of bearing the burden of government of my entire kingdom, went away to a foreign land and you are now ready to discard me. I am not able to suffer the pangs of both the incidents. I request you to attend.to your usual work, and make inquries in every way you possibly can, about the where-abouts of the prince. This is not an occasion for manifestation of anger.”
By the judicious persuation of the king the ministers accepted the King's proposal and sent experienced horse-men in all directions for making inquiries about the Kumāra's whereabouts. They made careful inquiries in various provinces for many days but unable to trace out any news about the Kumāra they returned home and informed the king who was sitting with his ministers in the assemblyhall about the failure of their mission. The King was extremely sorry. The ministers told the bewailing king:-"O good klag!
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What is the use of sorrow or lamentation now ! Can Cintă-mani (the thought-gems) lost from the palm of the band, be re-gained repeatedly! Can royal wealth chastised by a penalty of injustice ever eater royal palace again Can a wise good-natured man, greatly insulted without the slightest cause, possibly come back?" The king said: "It would have been better if you had prevented him in the beginning. The minlsters told the king :- It would have been much better if you had not insulted him in the begininng. If the wise intellect developing after the deterioration of a noble cause, menifests itself in the beginning, O good king! what else cannot be accomplished Really fortunate are the peraons, who, having grasped the thing in general, and having grasped the thing in general and its essence by the greatness of his inherent intellect in the beginning, hold it tightly Wte the mouth of a serpent. The klng said " What you say is quite true; but ah! how will the prince, accompained as he is only by his wife, walk a very long distance without a vehicle i The ministers said:- O good king! The Fate that did this separation-the same Fate, will also epeedily take the prince far." Becoming distressed for a long time, the ministers again sent spies to various countries, with the object of getting news about the whereabouts of the prince, and then they went home. The King went into his harem for the purpose of pacifying the sorrow of Queen Campaka-Māla who was distracted by the pangs of separation from ber son.
in course of time, Nara-Vikrama Kumāra, after a long journey, came to a sea-port town named Syandanapura, which was built by the satisfied Prajāpati (Vigvakarman-the architect of the gods) for Laxmi-dévi-who had been annoyed by walking in forests of Lotus-flowers for a long time for her residencewhich prevented the entranc of the rays of the Sun by splendid trees of various kinds and which was full of numerous millionairea. Ignorant of the distinction between houses of the rich, as well as, of the poor, Nars-Vikrama Kumāra entered the house, of a gardener named Pājala located near the main gate of

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the town. Immediately on seeing; him, Patala knew from the excellence of his features:-"He is some great man; and advancing towards him, he received him respectfully. The Kumāra took his lodging in house shown by the gardener and Pătala began to serve him with disinterested affection as if he were his brother.. Kumăra also began to pass his days there, like a monkey sepa. rated from his flock.
When all the money in his possession had becoma exhansted, one day, Patala told Nara-Vikrama Kumāra:-"O good man ! O Illustrious man ! How can any one maintain himself withont work? Therefore, leave off your idleness and take one portion of my garden. Gather flowers and having prepared garlands of various shapes and colours, sell them on public roads; you will thereby be able to maintain yourself comfortably." The Kmāra thoght:
जह जह वाएइ विही विसरिसकरणेहिं निरं पडहं ।
धीरा पहसितषपणा नच्चंति वहा वह च्चेवं ॥१॥ 1. Jaha jaha vidi vihi visarisa-karanébim nithuram paçabam
Dhirā pahasita vayaņā naccanti tabā tah ccévam.
1. Persons of firm resolve, dance with smiling facea, to the tune of cruel drum which Fate beats, on account of variety of causes.
Although the proposal of Patala was at variance with the the essential characteristic attributes of a Ksatriya, the Kumăra accepted it on account of the persistence of the gardener, NaraVikrama Kumāra was daily going with Silavatı to gather flowers from the portion of the garden shown by Patala, and after having prepared garlands of numerous designs Silavati used to accompany Pátal's wife for the purpose of selling them on public roads By this, their income began to increase and they maintained themselves comfortably by the dally sale of flower-garlands.

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When one day, śīlavati went on public roads for the selling of her garlands of expanded flowers, a millionaire marlner named Débila enamoured of the beauty, youth, charm, and grandeur of Silavati came there. He asked Silavati:-0 good woman 1 for how much can these garlands be had ? She replied:for five gold-moburs”. He, thought:
दानेन वैराण्युपयान्ति नावं, दानेन भूतानि वशीभवन्ति ।
दानेन कीर्तिमेवन्तीन्दुशुभ्रा दानात्परं नो वरमस्ति वस्तु ॥ २॥ i Dānéna vatrāņnypayānti nāšam, Dānéna bbūtāni vasibhavanti
Dānéna kirti-r-bhantinduśubhra Dănātparams varanasti vastu. 1
| By gists, animosities go to destruction; by gifts, living beings become subdued; by gifts fame becomes shining like the Moon; there is no better object than the giving of gifts.
With the object of gaining the mind of Silavatt, the mariner Déhila, gave her three gold mohurs. Becoming delighted she gave him flower-garlands. Then the merchant gently told heri- O good woman! you do not give these garlands to any other person. I shall take them even by giving more money." Śilavati accepted the offer, Both of them went away to their respective dwellings. Débila, thus, began o buy flowergardands dally from her, and by the gain of more money, silavatt was giving him the garlands !
One day, Débila kept a cargoboat filled with costly groccortes of various kinds, ready at the port, for & voyage to another port, and informed Silavatî:-.6 good woman ! tomorrow I am going abroad,, you come to a certain locality of the port with flowers of kunda (white Jasmjne) nava malatt (a fresh variety of fragrant Jasmine) pātala (trumpet flower-Bignonia Suaveolens) atimuktaka (Dalbergía Gujelnensis, campaka (a tree with yellow, fragrant flowers) and other fragrant varieties and give them to me. I shall give you four times their value. Silavati consented to go there joyfully but she could not grasp the real intention.

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The next day she went to the appointed place, with the garlands. She saw the merchant sitting in the boat and when she extended her arms resembling the stalk of a lotus flower for the purpose of giving him flowers, Débila joyfully lifted her along with her flower garlands into the boat and placed her on the upper portion of the boat. Auspicious music drums began to beat loudly and the boat was ready to move on. With the salls on and with fast rowing, the boat moved on rapidly like an arrow discharged from a bow.
When Śîlavatî did not return home even after a long delay, Nara Vikrama Kumāra, full of anxiety, began to make inquiries about her. When he could not see her, he asked the neighbours. He searched out all the public roads, squares, and public buildings. He made inquiries at various temples, inns, and gardens. He informed Patala about the incident. Pātala also made careful inquiries about Silavatf, but when he could not get any news, he returned home and told the Kumāra:-O Kumāra Be patient and leave off timidity." The Kumāra said: "I have nothing to be afraid of, but I cannot tolerate the piteous lamentations of these two children bewildered by separation from their mother. Patala said: "Any how, we must keep up our efforts for search; I am going in the Eastern direction, and you go with your children and marke careful inquiries in streamlets, caves, pits, ane uneven surfaces, on both the banks of the river, in the North.' Saying 'Yes! I am doing that" the Kumāra went to the river-side, taking both his children with him. He quieted his two children without keeping them, in the least aloof from his side, and thought: - Ah! Is it possible that Silavati must have been taken away by some body! Or, some one may have entrapped her? Or, she may be sitting somewhere owing to pain. Or, becoming offended with me, she may have become attached to some other person But living always affectionately with her, I do not remember any cause of offence. However, even if she were offended, she would not abandon her children, because, love towards one's Own children is immeasurable. Besides, there is no likelihood of her thinking, even mentally,

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of any other person. Because, being born in such a high family, how can she spoil her chastity which is as white as the Moon ! Or, who can read the unfathomable mind of females, resembling the net-work of bamboos, who show love externally but who, at heart, are full of deception? Females say out something quite diffrent in the beginning and their behaviour is quite the reverse; they fix their mind on another, and again, they do according to their own will. Those who can count the multitudes of stars in the sky; those who can estimate measurements of water in great occans; and those who can fore-fell what is going to happen in future,-they also cannot know the mysterious deeds of females. It is true that females are such and there is no doubt as to this, but I have never seen any misdemeanour on her part. She is not in any way fit to be disregarded." With a firm resolution, Nara-Vikrama Kumāra kept his two children sitting on the back of the river and he entered the river, with the object of making inquiries for Silavati on the opposite bank and reached the mid-current. Just at this moment, because evil. minded Fate is un-controllable, and because, it is the nature of bhavitavyată (what is destined to happen) to bring about events which are considered unsuitable, and also because of the preponderance of Védanîya Karma (Karma causing agonies), the river was flooded with torrential currents by heavy rains on mountains and became unfathomable. The foot-steps of the Kumāra became very unsteady in the current of water and he was drawn away into the flood of gushing water along with trees and sprouts, and drifted to a distant land. As a result of meritorious deeds in previous life, he caught hold of a large piece of board, and was able to get down on the bank of the river. Sitting under the shade of a big tree, Nara-Vikrama Kumāra thought:-How did all this occur unexpectedly viz-1 Banishment from my own town. 2. Coming here. 3. Separation from my wife. 4. Separation from my children, and 5. Being carried away along with the current of water? Why did my retinue suddenly go away in such a short time like a mass of dust set in motion by fierce wind or like an offering of food etc given to a deity? O

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Fate! I do respectful salutation to Theel Shower all calamities on me, instead on my family-members, by which other persous may live happily.
At this time, King Kirtivarmā of the neighbouring Jayavardhana Nagara died suddenly from intestinal colic. He was without an heir and so, his ministers and feudatory rulers met to-gether and they made a following panca-divya-Five excellent objects... viz I, Female elephant with a Kalasa in her truok. 2. Horse 3. Camara (a chowrie) 4. Chatra (an umbrella), and 5, Dhyaja (a baoner) pure by ablation. Then they went in search of any person suitable for the kingdom. They could not find out any suitable man in the town, and so, they went out of the town with the parca-divyas and came to the place where Nara-Višrama Kunāra wat sitting, with his mind engrossed in anxiety. On seeing a big elephant with an extensive, terrible trunk coming swiftly towards him, the Kumāra thought:- It seems to me that Fate is now desirous of doing that which had been ordained by it previously; otherwise, why should there be an elephant with his trunk raised up, coming here? Or, let him come here and do whatever he likes, so thal my pain of separa. tion from my wife and from my children may be extirpated" With a roaring noise resembling the thundering of clouds, the elephant fifted up Nara-Vikrama Kumāra by her tronk and immediately placed him on his back. Thu horse made a neighing sound and there was a fudden outburst of Jaya-dhvani : Sound of Victory) The Kumāra surrounded by ministers and feudatory princes entered the town. There was great rejoicing in the town, and kings who had not been subdued before, came and bowed down low at the Kuinār's feei, Nara-Vikrama Kumāra thus had the entire kingdom under his authority, and he had elephants, horses, wealth, jewellery and prosperity of kingdom similar to that of King Narasimha. The Kumāra thus, began to enjoy various pleasures of this world, but the unbearable separation from his wife and children, w3s constantly pinching his heart like a thora.

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51. One day, a Jaina Ācārya named Sämanta-bhadra-Sūri who was unassailable like a lion-who was capable of dispelling the darkness of ignorance like the Sun,-who was very pleasing like the Moon, who was steady like Mandarăcała- who was able to stand the tests of proving like original gold of standard quality, who was observing the rules of asceticism without any diversion- who was carefully protecting all living beings from injury-who was curbing his mental inclination by careful restraint -who was always tranquil-who was like the region of Rohanācala (the Rising Mountain-game of a mountain in Ceylon ) for the gem-like thirty-six virtuous qualities-who was a treasure-bouse of intellect-who was as it were a treasure-house of Dharmawho was like a shining lamp in the world-who was like a merchant on Siva-Mărga (the Path of Bliselwho was like a blazing fire to the trees of Karmas-who was like & Nāga-damani (Piper betel) in capturing the serpent of mahāt garvista Kandarpa che haughtly God of Love-who was like an ocean for the current of one's own established customs and those of otherswho was the locana ( organ of sight) of the whole world- who was like a snare for deer to the organs of sense working at will in their respective spheres. -who was like a boat to living beings falling down into the ocean of worldly existence filled with waters of Mithyātva (wrong belief) -who was capable of bearing the great burden of panca-vidba acãra (the established usage, of five kinds~Jnānācāra. Darsanācāra -Cārstrācăra-Tapacāra-Virgācāra) who was establishing in Srăvaka dbarma (the duties of a Jalna layman) those devout persons who were unable to adopt Yati dharma (the duties of an ascetic)—who was introducing able persons to the duties of an ascetic, and who going about from one place to another and worshipping remarkable temples on the way,-came to the pleasure-farden outside JayaVardhana Nagara It became known in the town, that:-An ācārya who is the receptacle of all virtuous qualities, has arrived Some, with curlosity, some, owing to disgust of worldly cares and trouble; some with the object of clearing doubts; some with the object of doing great respect; some, for hearing the preaching

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of dharma; in this way-a pumber of ministers, feudatory rulers, wealthy persons, merchants, magistrates, and citizens came to the learned Ācārya, and having paid homage to him, they took their appropriate seats on the adjoining ground. Then, directing his eye-sight resembling the shower of nectar on creatures tormented by the fire of dense Karmas acquired in previous existence), the Ācārya Mahārāja, commenced dharma-débană (religious preaching) with a deep voice resembling the sound of kşira-sågara (Milk-Ocean) churned by Mandarācala (name of a mountain used by the gods and demons as a churning stick when they churned the ocean for nectar ):
Preaching. खरपवर्णपणुनसग्गलग्गजलबिदुचंचलं जीयं । मुररायचावचपलं खणेण वि गला सरीरवलं ॥१॥ पेमपि तुंगगिरिसिरसरंतसरियातरंगमिव वरलं । अच्छीवि पडणुइमरवंछिरी पेच्छह लाई ॥२॥ फ्यत्पष्ट्रियदारुणविविहवियारा महासमुदेव । निवडति भाषया आवयव्य निषं सरीरं मि ॥३॥ मणिमंवतंतदिन्बोसहीणवा पारणेवि अविणासं। मुंजता देति दुहं विसया विसवल्लरीब्य ॥४॥ मिच्छत्तमोहमोहियमईहिं कीरति जाई पाबाई । भवसयपरंपरामु वि वेरिव्य मुयंति नो वाई ॥५॥ पियपुत्तकष्ठताईण जाण कजेसु वट्टियं बहुसो । परलोयपयट्टाणं वाणि वि नो इंति वाणाय ॥ ६ ॥ इय भो नाउं जिणधम्ममणुदिणं सरह सरहसकुसला! । भावज्जवि बजमहासणिज्य निवडइ न तुम्ह जरा ॥७॥ 29

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तीसे परणे पुण छिमरकरखपुल्या विहंगवग्गव्य । पडिपदावाहयगय हरियरजा गरिदब्ध ॥८॥ सच्छदगमणपरभीइजणणसवत्वसाइणविहीणा । चिर रिदिसमरंता मुचिरं तुन्मे किलिस्सिहिह ॥९॥ पजत पत्तो जपिएण जइ कामियाई सोकखाई । मो पछा वा बीयरायवयणे समुज्जमह ॥१०॥ I Khara pavada paqunna kuşagga lagga jala bindu cancalam
jiyam
Surarays-cava-cavalam khayena vi galai sartra-balam 1 2 Pemmampi tanga giri bira saranta sarlyă tarangamiva taralam
Lacchivi chaqdpuddamaravamchi- ri pécchai chalaim 3 Payada-patriya, darupa-viviha-viyara-mahisamudde va
Nivanti avayā āvayavva niccam sariram mi 4 Manimanta-tanta-divvosahina vā vāranévi avinasam
Bhunjantă dénti duham visaya visaballari uvva 5 Micchatta-Moha-mohiya maihim kiranti jāim pāvālm
Bhava-saya-paramparāsu vi vérivva muyanti no tālm 5 6 Piyaputta-kalattāīņa jāņa kajjésu vattiyam babuso
Paraloyātjänam tāzivi no bunti tāpaya 7 Jya bho nāum Jipadhammamaņudinam saraha sarahaşam kusalā
Javajjavi vajjāmahásanivva nivadai ua tumha jară 7 8 Tisé padané puna echinna pakkha pudayā vihangavaggayva
Vaqhiya dadhābhuyagavva hariya-rajja parindavva 8 9 Sacchanda-gamapa parabhii janapa savvattha sähaņavihiņā
Cirariddiau sumarantā su-ciram tubbhé kilissihiha

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10 Pajjantam étto jampiéņa jai Kämlyāim sokkhāim
Bbottum vănchaha tā vīyarăya-vayaņé semujjamaha 10.
1. This life is fickie like the drop of water attached to the end of kusa (a kind of grass considered holy and forming an essential requisite of several religious ceremonies) set in motion by sharp wind; and the strength of (this) body melts away at every moment like the transient arrow of the king of the gods.
2. Love also is unsteady like the wave on the river falling down from the top of a high mountain and wealth desirous of abrupt abandoning seeks out devices of escape,
3-4 Misfortunes capable of evidently manifesting fearful disorders, always invade the body like the churning of a great ocean. Pleasures of sense also, treated by gems, incantations magic and divine medicines, constantly give pain when enjoyed, like the poison-creeper.
5. The sins, which people bewildered by MithyitveMahaniya, ( infatuation by mithyātya-false belief) do not leave them, like an enemy, for a series of hundreds of bhavas (existences.)
6 Dear son, wife, and others for whom every one does evil deeds very often, they even-do not afford any protection for a journey to the next world.
7. Therefore, O wise men! so long as old age resembling an adamantine hammer has not overcome you, you passionately practise Jina Dharma (the dharma propagated by Jinesvaras ) ovory day.
8.-9. But with the advent of it (old age) you, by moving wllfully, by cousing fear to other persons and by becoming berest of means of attaining Moksa, will try to remember your former happiness, and will be afflicted for a long time like a bird with his wings cut off or a snake with his teeth removed, or like a king having his kingdom taken away from him.

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10. What more can be said? If you are desirous of enjoying wished-for objects of happiness then, adore the preachings of vitarāgas (exalted souls who are free from passions.)"
In this way, by the preaching of the sickleness of worldly objects, several persons were enlightened.
Being informed of the arrival of the Ãcărya Mahārāja near the town, King Nara Vikrama accompanied by numerous elepbants, horses, and attendants, went to the Guru Mahāraja on the next pay with the object of getting some news about his wife and children. Having made respectful salution to the Ācārya Mahārāja, the king thought:-Ah ! his charm of features capable of bewitching the entire world; his eye-elght resembling the shower of nectar; his melodious voice resembling the roaring of clouds full of water; his body adorned with all pralseworthy signs; and his speech delightful to all living beings! Besides, how can the Moon occluded by Rahu or darkness of the Sun becoming deficient in heat or even the sea over-come by a mountain, be his equal ? There is nothing past, present, or luture that he cannot know. Let me, therefore, Inquire about the news of my wife and children'. With this idea in his mind, King Nara Vikrama took his seat at an appropriate place and the Acarya Mahārāja gave an inatructive serraon. Several devoul persons again had enlinghtenment. On getting a suitable opportunity, the King asked the Guru Mahārāja:-0 Bhagavan ! I am convinced that there je pothing that you do not know. Therefore, do me the favour of telling me when I shall be able to meet with my wife and children ! Guru Mahārāja said:-O great king ! By the practice of meritorious deeds, the Karma known as Antarsya Karma (a Karma causing bindrance to the acquisition of a wished-for object) will become abated and ultimately destroyed, and you will be able to meet them". The king replied:- 0 Bhagavan 1 I know it, but becoming bewildered on account of un-bearable pain of separation, I am unable to fix my mind on religious duties; mental selfcontrol is the principel requsite of dharma, how is it possible for a person of my status in life? Therefore be pleased to show me any other remedy'. Guru Mabärāja said:

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जइ एवं ता पज्जुवासेमु पइदिणं मुणिजणं, एयं खु परमोवाया वंछियकज्जसिद्धीए, जो विहाइ निविडकम्मनिगडंपि हु मिददं दुग्गई । बहु कल्लाणचल्लिमुल्लासइ नासइ दुकखसंगई । बंछइ लच्छि पास घरिसप्पणु दप्पणु जिम पभासए मुणिजणसंगमेवि किं कि जणु जं नवि सोक्खु पासए? ॥१॥
If it be so, then, render service every day to muni-jada (best of ascetics; This, really, is the excellent remedy for the accomplishment of your wished-for object.
Because,
It (service rendered to a munl) breaks even the chain of dense Karmas; pierces also durgati (going to low existences) delights the creeper of happiness; dispenses with the association of misery; and wealth desires always to creep in at the side like an image on a bright mirror. Which ever to the happiness that a man does not get by association with manis ?"
The king very joyfully accepted the wording of the Guru Mahāraja just as a patient accepts the medicine prescribed by a physician or as a man strayed away from a path does a hint for a good path, or just as a thirsty man accepts the news about a big lake full of clear water; and having done respectful salutation to the Ācārya, he went home.
When both the princes of Naravikrama Kumāra, bewildered with hunger and thirst were sitting on a bank of the river, a cow-herd who had gone into the town for the sale of his curds and whey, came there On seeing the two boys who were as beautiful as a divine being and who were crying piteously the cow-herd asked them:-0 boys! Why are you crying? Who brought you here! Or, who is your kinsman here? The older of the two brothers then narrated their entire account, On knowing

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it, the cow-herd made them cheerful by giving them food and drink materials to eat and drink, and having allured them in various ways he took the two boys into his cow-pen, and handed them over to the chief cow-herd, who entrusted them to his wife. The chief cow-berd's wife took care of the two boys as if they were her own sons and she was keeping them constantly pleased by giving them pieces of savoury articles of food and other objects.
The chlef cow-herd was a favourite of the King of Jaya. Vardhana Nagara. One day be went to Jaya-Vardhana Nagara, with a costly present, accompanied by the two boys to do respectful salutation to King Nara-Vikrama Kumāra. Having bowed down low before the king, the cow-berd respectfully presented the gift to the king. The king gave him tămbula (the leaf of piper-betel, together with areca nut, catechu, chunam and spices folded in the form of packet ) with his own hands and inquired about causes of his pleasures and pain. Just at that time, the eye-sight of King Nara-Vikrama accidently fell on the two boys who were sitting by the side of the cow-herd. The King was greatly delighted. He thought:- These two boys who were sitting by the side of the cow-herd are mine, let me, therefore, ask the cow-herd" With this idea in his mind, King Nara-Vikrama asked the cow-herd :O good man! whose sons are these two boys ? The cow-herd replied:-0 good king ! they are the sons of a relative of mine; my wife has nourished them from their child-hood." The king demanded.-"Good Man! Say out truth" Becoming perturbed mentally, the chief cow berd narrated the whole account commeneing with his meeting the two boys on the bank of the river. King Nara-Vikrama was immensely delighted, and with an affectionate embrace he made the two boys slt on his lap. On seeing this incident, the cheif cow-herd said:- O good kng ! From the various gestures and actions of the two boys I knew, in the beginning, that they must be the sons of some soudatory rular or some general of an army or of some king, separated

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from their parents by some mysterious circumstances in the way; otherwise, how are such strange sports of various kinds possible every day with them? They prepare elephants from clay by their natural intellect and pirce them with weapons; imagining artificial horses, they make them run; making chariots from mud they make them move on; and lifting powerful sticks imagined as weapons by their natural intelligence, they wield them. In this way, equipped with their four-divisioned army, they fight an imagiuary battle, and give villages, towns, and other objects as presents of victory to children of the town. Such actions are not possible among children of ordinary people. Besides, when ever I came here to do respectful salutation to you, they insisted on seeing the royal palace, but very often I was coming either by alluring them with some cloth or object or by eluding them. To-day their eagerness was persistent, and without leaving mye presence even for a moment, they came with me." The king thought:- This fortunate man has done me a great favour." Becoming greatly delighted, King Nara-Vikrama gave the chief cow-herd, the entire posgession of the cow-pen and one hundred Cows with hereditary rights from one generation to another of the kingdom; and after giving him oumerous costly clothes, and hetel-leaves, the king sent him home.
Having taken the two princes with bin, King NoraVikrama went to the Ācārya and having done him respectful salutation with great devotion, the king narrated the entire account of meeting with his sons. The Ācārya Mabārāja sald :0 king! Do you now remember what I told you the other day! The king replied:-0 Bhagavani I remember it fully as my own name. Guru Mahārāja said:-0 fortunate man! There is nothing which cannot be accomplished by rendering service to saints, The King replied:- O Bhagavan! It is perfectly true. I am evidently convinced. What doubt can there possibly bę? Now, do me the favour of dispelling my pain of separation from my wife.” Guru Mabărăja, said.-O great king! Do not become hasty. Accepting the words of the Guru Mabärāja as true, the king went to his palace.

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With favourable winds, the ship-owner Dehlla began to to move on swiftly in his ship, by the propelling power of the salls. At that time, by experiencing the cruel incident unheard of before. Śllavatî fell down in a swoon, with her eyes closed, on the flooring of the ship, as if struck by an accidental blow of thunder-bolt, like a campaka creeper cut off by a hatchet, saying “O darlings ! Ah! most beloved ! why did such a misfortune overcome me?” Attendants who were near-by, quieted her by cooling applications. When, after a moment, Silavati regained her consciousness, she becoming bewildered with the agony of separation from her beloved husband and two children, began to lament thus with a continuous flow of tears from her eyes:-0 world-renowned all-powerful father! Why do you now discard your own miserable daughter who was dearer to you than your life itself ? O King Narasimhal why are yo'Also, Indifferent to the helpless wife of your own son carried away forcibly by a wicked man ; Ah | Ah! Even the gods are unfavourable now. Ab I beloved husband! Ah! Family deity ! Ah ! all the dig-päls ( guardians of the eight cardinal points ) Protect this unprotected woman being carried away by a wicked man. Protect me.” On seeing Śllavati lamenting loudly with a piteous voice, Déhila told her :-0 good woman I why do you lament thus? Have patience I am not at all willing to do any wrong to you even in a dream. All this inexbaustible wealth is at your supreme way, and you think me to be your own slave; accept the word swamini ( mistress of the house ) for your own self, and know these servants to be your own for housebold work." Šilavati replied :-O cruel-hearted ! O shameless! o wlle 10 evil-minded ! Go away from my range of vision, otherwise I will put an end to my life by suffocation. Ab! I am born in a noble kşatriya family. I am perfectly chaste from my birth. Are you not even ashamed of your life by utterlag such filthy words before me! Besides, let this body be tormented, let this life be destroyed, and let a series of misfortunes come on my head one after another, however, I will never give up the name of the husband given by my father," On knowing

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this firm resolution of Silavati, the wicked merchant Déhila prohibited the giving of food, and drink-materials to her. Although overcome by hunger, and tbirst, Sīlavati did not abandon her firm resolution.
Becoming perfectly satisfied with the pure chastity of Śīlavatī, the Goddess of the adjoining Sea, put Débil's ship into a whirl-wind. She set in motion violent wind resembling the wind of the time of annhilation of the world; she produced waves on water as tall as high mountalns; she created terrible images of gandharva-nagara ( mirages resembling the city of gandharvas ) in the sky, and she displayed clouds accompanied by terrible roarings, and sharp lightning. The pilot of the ship became terrified; armed warriors became confused; oarsmen were alarmed; and Déhila-the owner of the ship was greatly bewildered. At that time, a goddess from the sky said :-Ah! Vile son of a merchant ! Destitute of judgment ! O love-sick, O libidiqus ass ! Ah! Fire-like ! Scornful like a bear! Contemptible to the people like ajāgala stana-( nipple hanging down the neck of goats-an emblem of anything worthless or useless.) If you will harass Sllavatī, you will instantly perish " Then, with a white uttarāsanga (upper garment), he commenced the ceremony of worshipping the deity, and with a brass-vessel of incense, he respectfully entreated the goddess thus :-0 goddess ! Pardon this only fault of mine as of your slave, and leave aside your anger. Henceforward, I will never commit such an offence. Gods are defenders of the obedient." The goddess, then, told Débila :-Ab 1 If you will protect Silavati happily like your own mother, then, alas ! You will be kept alive" Becoming terrified of danger to his own life, Débila fully accepted what the god. dess said. The goddess then removed all the unfavourable circunstances, and became invisible. With favourable winds, the ship took the right course, and the pilot, and other persons on the boat were pleased the merchant was greatly satisfied and bowing down respectfully at the feet of silavati, and having asked pardon for his mieconduct he said :-O lovely lady! You
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no not be sorry at all. I shall adopt some means by which you will be able to meet with your beloved husband.” With these words, Déhila made her eat something, and gave her an upper portion of the boat for her comfortable use during the voyage. Hence-for-ward Débila was considering Sllavati as his own mother; sister, deity, Guru, or his master's wife, and showing hospitality to der with good food, clothes, medicines, betel-leaves and other objects, he reached the port of his destination. By selling his groceries, Débila acquired much wealth. After finishing all his work there, be made his way towards his own town, With failure of favourable winds, Déhil's boat took another direction, and reached Jaya-Vardhana Nagara. Anchor was cast, and the sails were lowered down. Déhila came down on shore with a number of his servants, and he went to King NaraVikrama with valuable articles from the other port, to be given as presents to the king. On receiving permission from the doorkeeper, Débila ssw King Nara-Vikrama, and gave him the various presents. Tho Ring regelved him respectfully. Débila sat with the King for nearly three hours, conversing about cities, and kings of the distant land, about his voyage on the sea, and about the merits, and de-merits of the various articles of his grocery. Late in the eveniag, Déhila requested the king :good king.! My ship is un-guarded. Night is coming on Please permit me to go. The king thought :-Let this merchant entertain me during the night, as I am forlorn with the pain of separation from my dear wife." Thinking thus, the king told bin -0 good man! You peacefully stay here with me. I shall send my men for the protection of your ship. Saying just as your Majesty orders," Débila accepted the words of the king. King Nara-Vikrame sent his warriors for the protection of Dthil's ship At that time, both the princes got up, and requested the king :-Pather! We are very eager to see it. With your permission we can go there." On knowing the idea of the two princes, King Nara-Vikrama gave them his permission to go, They went to the ship with their body-guards. After carefully sooing all the curious articles on the ship, both the brothers

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slept there for the night. During the last quarter of the night, the younger of the two told his elder brother :-Brother ! Let us have some unprecedented story, so that we may be able to pass our night nicely here. The elder brother said :-My dear ! What is the use of listening to other stories. Hear our own interesting account.” He replied, “Well, let it be so," The elder brother, then, commenced the following account :
"Our mother went to public roads with flower-garlands in her hands, but she did not return home. Even with careful search in the whole towa, no clue about her where-abouts was obtained. Our father, also, becoming distressed, went to the bank of the river with both of us. While crossing the river with the object of making inquiries about our mother on the other bank of the river, vur father was dragged in water, and, being carried away in the swift current of waters of the river, he went away to a distant land. We both of us were helpless, and a cow-herd took us to bis cow-pen. We grew up there. One day, we went to see the king The klag-our father-recognised us. While living here we came to the ship out of curiosity." In this way, the elder of the two, narrated the account to his younger brother. Šilavati, who was staying in the adjoining compartment over-heard the whole account from its beginning and becoming greatly delighted on knowing the indescribable but entirely experienced account given by her sons, with her bodice tořn on account of intensive horripilation of joy, and with the flow of milk from her breast owing to love for her children, at once went to them saying BONS acquired after a long time I Come and give a loving embrace to me-your mother. She told them her previous account. Her, elder son recognised her perfectly well. With both her song clinging fast to her neck, she began to lament with a faltering tone expressive of a long-continued violence of the agony of separation. On knowing the true state of affairs, the attendants of the two princes consoled her disturbed mind.
At Sun-rise, one of the attendants speedily went to King Nand-Vikrama and told him:-O great king 1 Your beloved

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Lour queen-has met with her two sons on the ship of this merchant. Becoming extremely delighted, the king asked the ship-owner with astonishment:-" O good man! What is the true account ? Becoming frightened, Dehlla said:-"O good king 1 In the first place, please favour me with the grant of protection to my life, and I will tell you the whole account. The king accepted bls request, and Débila narrated the complete account including his attachment towards her, her being carried away in his ship, her lamentations, bis own allurements to her, and threat of danger to his life from the Goddess of the Sea. On hearing this, King Nara-Vikrama allowed the merchant to go away along with his ship and merchandise Then, Silavati was seated on an elegant female elephant, equipped with a capacious umbrella and white chowries on each side, and she entered the royal palace with great pomp, being honoured and praised by the people at every step, and giving gifts of gold to the poor and helpless, at numerous places. The king celebrated a festival of rejoicing for eight days in the town. The king, patting on costly garments after bath and anointment, relating his own previously experienced incident to Silavatî who was extremely delighted at heart and was surrounded by her two sons, and carefully listening to the episode of her abduction, accidentally remembered the unparalleded good behaviour of gardener Pätala. The King told Šilavati:-Dear ! Even a father cannot be as affectionate as that great man- the gardener. Silavatî replied := Dear husband! What you say is quite true. You confer favour on him by giving him affluent wealth. Ah ! dear! ready acompliebment of the desires of one's benefactors is the fruft of wealth which is as fickle as the clouds of the late evening." King Nara-Vikrama accordingly sent for the gardener from Syandana Nagara Gardener Påtala was made a king of a province, and he was given many elephants, horses, chariots, armed warriors, wealth, and many articles suitable for a kingdom.
One day, King Nara-Vikrama, acompanied by Queen Śilavati and the two princes, went to the pleasure-garden outside

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the town, with great pomp. On seeing the Guru Mahārāja there the King respectfully knelt down at the feet of the Ācārya and narrated the whole account of the acquisition of his wished-for object-the Queen Silavati. Guru Mahārāja said:-0 KingMany such auspicious objects of various kinds, are attained by rendering service at the feet of sages. The words of the Guru Mahāraja are infallible "Ah! the glory of Jaina Dharma! Ah! I am also fortunate, in every way, that I met with such a worshipful Guru." While refecticg on this topic, King Nara-Vikrama earned for himself, the divine truth of samyaktva (right belief) the Kalpa Vriksa (the W18bing Tree) of Bliss. Guru Mahārāja sald:-"O King! Henceforth, you accept Jaina Dharma wlth firm conviction." The king replied:- Bhagavān! Only extremely vigilant persons are suitable for Jaina Dharma. How can ordinary persons like myself observe the religious ritos ? Guru Mahārāja was at onca led to realise that- As yet the knot of Moba (infatuation) is strong. The inclination towards Mithyātva ( wrong belief) is fixed. The resistence to sensual pleasure is yet violently blended and religious preaching is especially only for the act of hearing Friendliness is only suitable for him for the present. With this idea in bis mind, the Guru Mahārāja said “O good King! If it be so, you render service to well-behaved sādhus. Extol Jaina Dharma, and sympathise with devout persons who are eageriy following the principles of religion preached by Jinesvaras. Your Karmas of very long duration, will thereby be destroyed” With perfect faith in the words of Guru Mahārāja, King Nara-Vikrama went to his own palace. While enjoying various worldly pleasures, the fame of King Nara-Vikrama spread in all directions.
Ācārya Mahārāja, eatablishing devout beings on the path of True Religian, left that place along with his disciples and Illuminating the lolus-like hearts of devout persons by the rays of his nectar-lik speech, the acărya, in course of time, reached Jayanti Nagarî With the permission of King Narasimba he stayed in Campaka pleas'ıre -garden outside the town, accompanied by a number of 118 ascetic-disciples who were always eager

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in performing their religious duties. It became known in the town that an Acarya well-versed in all the Siddhantas arrived in the pleasure-garden" People of the town went to do respectful salutation to the Acarya Mahārāja and King Narasimha, also, accompanied by elephants, horses, chariots, warriors, and by his harem, went there Having respectfully done Pancanga Namaskara(obeisance done in a way that the five members of the body viz, arms -thighs-head -chest-abdomen touch the ground) to the Acarya Mahārāja and the munis, the king sat on the ground and the Acārya Mahārāja commenced religious preaching capable of dispelling mnoha (infatuation) and explaining the frailty of worldly objects.
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जहा- वलयासिंधु निम्मरगवडवीयं व दुलहं । की माणुसतं संपय्य, पमाएज्ज वियकखणो ? ।। १ ।।
स्वणोऽवि नाउकम्मस्स जाइ जेणाविणस्सरो । तेणेव मुच्छिओ लोओ निरुव्विग्गो कहं भवे ? ॥ २ ॥
भवेज कोsवि कि धीमं, निराकरणकालसो । मंदिरे हव्यवाहुग्गजालामाछापकीषिए ? ॥ ३ ॥ विएसे मुहम्मेत्रि सप्पाहेओ पयडइ । दुग्गेऽणते भवद्वाणे जेन किंपि समीरए ॥ ४ ॥
इए से नियबुद्धीए ठाणे ठाणे बिसीय | अने सोक्स्खे न पावेइ, सिद्धिसद्धम्म संबळे ॥ ५ ॥
बळेण तेण किं कर्ज ? किंवा तेण धणेण वि ? | न जं सद्धम्ममग्गस्स उबयारे निजुजइ ? ॥ ६ ॥ अएज्ज सम्वहा धम्मे पमायपरिहारओ । जीवधायनिविर्त्तिमि पवितिमि सुहेतु य ॥ ७ ॥
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मुपाइमोहसंबदा पावं कुञ्चति पाणिणो । तेण पावेण संतत्ता, निवर्डति अहोगई ।। ८ ॥ गदा इव बजयति जोणिलकखेमु णेगसो । किं किं दुःख न पेकखंति ते तिकखमवियकखणा? ॥ ९ ॥ सम्हा एवं नाउं जइयम्मं सव्वहा समायरह । एसो खु तिव्य दुइजलणसमणधणवरिसणसमीज ॥१०॥ सग्गापवग्ग मंदिर रोहण निस्सेणिदंडसारिच्छो । कम्मु भडविडविविहाडणेकपाकारकुहाडो ॥११॥ अचिरेण दिननिस्सेस सारनिस्सेयसो मुहत्थीहि । अणुसरियधो सम्मै मुसत्तिजुत्तेहि सत्तेहिं ॥ १२॥
Jahá :-Valayasindhu nimmagga vadabigam dullaham,
Ko måņusatiam sampayya pamaéjja viyakkhas. 2. Khano'vi năukammassa jāi jenă-viņāssaro,
Teceva mucchio loo niruvviggo kaham bhavé ! Bhavejja ko'vi kim ghimam niddã-kargelalago, Maudiré havvavāliugga-jālā mālāpa -lîvié ? Viésé euhagammevi sappāhéo payattai, Duggé’ņanté bhavatthāņé jé na kimpi samibaé. Haé sé niyabuddbié thăné thāņé visiyai,
Anné sokkbè da pāvel siddhisaddhamma sambalo. 8. Balena tera kim kejjam ? kim vā tena dhanenavi !
Na jam saddhammamaggassa uvayāré nijujjai! 7. Jaéjja savvahā dhammé pamāya-paribārao,
___Jivaghaya- nivittimrai pavittimmi suhésu ya,

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12.
8. Suyāi Moba sambaddhā pāvam kuvvanti pānino,
Tena pävéne santattă nivadanti aho gaim, Gaindā iva bajjhanti jopilakkhésu négaso, Kim kim dukkham na pekkhanti té tikkbamaviyakkhaņa ! 9. Tambă evam nãam jaid hammam savvahā samāyaraha, Esokbu tivva dubajalaŋasamaņaghaņa varisanasamo jam. 10. Saggapavagga mandira rohana niesénidanda gāriccho, Kammubbhadavida vivibāçanekka dharukkada kuhādo 11. Acirena-dinda-nløsesasāra-nisséyaso subatthihim,
Apusauyavvo sammam su-satti-juttehim satcebim 12. As follows :
1. Which wise man will be careless after having attalned manusyatva (existence as a human being) which is difficult to be obtained like the seed of the fig tree sunk into a great ocean,
2. Even a moment of āyu karma (karma determining age-limit) is not gone. It is non-permanent. The world is infatuated with it. How can any one become free from distresa !
3. Can any Intelligent man be so careless as to be eager for sleeping in a house burning in flames of fire.
4-5. People travel with provisions for journey even for a foreign country which can be easily reached. Those, who do not at all desire for any (provisions ) for their journey in the dreadful, and endless positions of worldly existence, become grieved at every step, hurt by their own mean intellect; and they, unprovided with any provision in the form of True Reli. glon for the attainment of siddhi (Final Emancipation ) do not get any happiness.
6. What is the use of strength ? or what also, with that wealth which is not employed in the welfare of the path of True Religion !

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7. Becoming free from carelessness, always endeavour for True Religion, and, also, for abstinence from jivaghata they (Injury to living beings), and for efforts in meritorlous deeds.
8 People entrapped in infatuation for their sons and others, do a wicked action, and distressed by that wicked action, they degrade themselves to a position in the lower region (hell).
9. They become fettered innumerable times in thousands of births as lower animals like elephants, and beasts and what severe miseries do not these ignorant persons experience!
10-12. Therefore, knowing this, practise Yati Dharma (duties of an ascetic ) by all means. It is like a shower of rains for pacifying the fire of severe misery. Also, it is like the foot-path of a ladder for ascending svarga (heaven) and the abode of Final Beatitude; and it is like a sharp axe in cutting down the trees of Karmas Besides, it soon gives most excellent nißśréyasam (Final Emancipation ) It is certainly fit to be practiced constantly for persons who are desirous of happiness and who are endowed with power of energy.
On hearing the preaching, the King said :- Bhagavan ! Leaving off the care of my kingdom, I will entrust my son with the burden of my kingdom and I will take pravrajyä (rellglous mendicancy) as you advise " Guru Mahārāja said :-“ It is proper for a man like yourself who is afraid of worldly existences. You do that work speedily, so that there may be no obstacle in It; and diligently avold carelessness.
53. King Narasimha, then, returned to his palace and having done recessary work he called his ministers to his presence, and made thein acquainted with his own intentions. The ministers readily comprehended the entire situation. The private individuals who had been sent previously for careful search of the Kumāra, came to the king, and, with a low bow, they narrated the entire account of Nara-Vikrama Kumāra to the king, boginning with his leaving the town and ending with his acquisition of the
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kingdom of Jayam Vardhana Nagara. The king was extremely pleased, and he made these persons contented by giving them more wealth than they ever expected to get Then, the king sent Buddhi-Sagara and other ministers for the purpose of bringing back Nara-Vikrama Kumāra to him. After a continuous journey for several days, they reached Jaya-Vardhana Nagara. On hearing the news of the arrival of the ministers, NaraVikrama Kumara accompanied by a number of attendants, went personally to receive them. The ministers were made to enter the town with great pomp. King Nara-Vikrama respectfully honoured them as he would his own father, and at a suitable opportunity, he inquired about the object of their arrival there. The ministers replied; O Kumāra I The king is desirous of having diksi (renunciation of worldly pleasures and adoption of ascetic life ) and he is thinking of entrusting the burden of governing the kingdom to you. He has, therefore, sent us here with the object of taklog you to him.” King Nara-Vikrama installed his elder son on the throne in his stead and, accompanied by his army, he went with the ministers and reached the outskirts of Jayanti Nagari in due course of time On bearing the news of the arrival of Nara - Vikrama Kumārs there, King Nara. simha accompanied bv his Queen Campakamāla went a long distance to receive him. As soon as Nara-Vikrâma Kumāra saw bis father coming to him, he was greatly delighted and getting down from the elephant, and going there with the ministers, he prostrated himself low at the feet of his parents By seeing Nara-Vikrama Kumăra after a long time, his parents were extremely delighted and with an alfectionate embrace, they made him sit on their laps, King Nara-Simba inquired about the Kumar's health, and after some time both of them went to their respective palaces. When asked, the Kumāra narrated all the account commencing with the time of his leaving his father's capital town. Experiencing much delight by meeting with each other after a long interval, they passed their days happily,
One day King Narasimha told Nara-Vikrama Kumāra :

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“My son! Strictly observing the customary usage of my ancesters and jubily punighing rogues, I governed my kingdom for a long time. Now, you excel me by bodily strength, excellence of meritorious deeds, and valour, you, therefore, accept the kingdom and protect the country in accordance with our heriditory custom; and I shall practise the True Religion followed by my ancestora." Nara-Vikrama Kumāra replied:-"Father ! Please suspend this idea for the present. I am extremely eager for your dardana (meeting). I bave come here after a long interval. This is not the appropriate opportunity for that.auspicious deed. You remain a house-holder for a few years more." The king said :- My dear son ! Do you not see this head full of white hairs? Why do you not examine this skeleton-like body? These rows of teeth shake when I attempt io chew a little; my eye-sight cannot do the work ci seeing objects; my whole body is full of wrinkles and my body has become disabled to do my work. O son! Do you not actually gee my deplorable condition ! Even after actually experiencing the disordered condition of my body by the loss of its former elegance, how can I possibly remain as a house holder even for a moment, like the withered disc of the Sun gone to the West, and the disc of the Moon during early morning or like the withered leaves of an extremely old worn out tree, and the forest of lotus-flowers contracting at the setting of the Sun. You, therefore, leave off your insistance. Accept my words and be a helper in my religious affairs." On knowing the firm resolution of his father, the Kumāra sitting still, as if he had been hart by a thunder-bolt on account of agonies never previously undergone or as if he were prepared from plaster or as if he were engraved in a piece of marble or as if he were painted in a portrait, began to cry very loudly. The king quieted him with gentle words. NaraVikrama Kumāra accepted with great difficulty, the king's proposal of his coronation On an auspicious day, the coronationceremony of Nara-Vikrama Kumāra was performed in the presence of ministers, feudatory rulers, friends, grandees, and

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citizens, and he was anolated with one hundred and eight Kalasas amid great pomp. King Narasimha, giving paternal advice to Nara-Vikrama Kumāra said:- " Dear Son! Although you are an ocean of justice, politeness, truth, and a multidude of other gem-like qualities, it is my duty to give you some advice. This royal wealth is, like blindness without the formation of cataract; intoxicating without wine-drinking, and it is like darkness impenetrable to the rays either of the Sun or of the Moon. You should, therefore, act in such a way, that the fame of our family resembling the whiteness of the Moon, may not be stained; that the tree of our valour flourishing since a long time may not be broken; that the lotus-like morality of our family may not get withered; that roguish persons may not become up restrained; that the public misy not become estranged; and that your subjects may not be made miserable by the burden of heavy taxation. O Son by acting in accordance with my advice, you will be able to secure all your wished-for objects according to your will in this world, and you will be happy in your next life."
54. Soon after giving advice to the Kumāra, King Narasimba went to Ācārya Mahāraja Sämanta-bhadra Sūri. Now Klag Nara-Vikrauna had a big palanquin capable of being carried by one thousand persons, made ready for the dīksă of King Narasimha. After a bath, King Narasimha, putting on various ornaments on his body, sat on the palanquin. Strong persons having put on clean clothes and excellent ornaments, carried the palanquin. Then, King Narasimha, having gone out of the town with great pomp, while giving valuable gifts to the poor and needy persons, with musical instruments of various kinds playing melodiously, being praised by bards, with songsters singing merrily, amid the enchanting sound of suspicious songs of females of the town, and amid elaborate dancing of dancinggirls, went to the Acărya Mahārāja, and having come down from the palanquin, and going three times round, be knelt at the feet of the Guru Mahārāja and with an anjali (closed palms in the

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form of a lotus) in front of his fore-head, he said :- Bhagavān Please give me Bhāgavati dikşā (a form of dikşă preached by the Tîrthangares ) and rescue me from worldly miseries" Guru Mabāraja accepted his request. King Narasimba removed all the ornaments and costly garmerits from his bocey, and putting on only one cloth, be adopted the faultless dikşă which is like a thunderbolt in destroying the great mountain of Karmas in accordance with the injunctions laid down in the Siddhantas, with an auspicious perfectly white shining thougho-tint increasing at every moment by excellent calmness of mind, Guru Mahārāja at that time, gave him advice as follows .
fuerit T 4787-74! GET jerfari तुमए गहिया दिक्खा ता सम्मं उज्जमिजामु ॥ १ ॥ मा काहिसि खणमेकंपि पापमित्तेहिं दुहनिमित्तेहिं । संसग्गि दुकखेहिं विसय-कसाएहिं सह मह ! ॥२॥ एवं कमियध्वं भोत्तव्वं एवमेव सइयध्वं । एवं भासेयध्वं इचाइ निवेइयं गुरुणा ॥३॥ 1 Bhaniö ya jaha-Bhaddya! Esā samsāra sindhu nāvavva Tumaé gahiyā dikkha tå sammam ujjamijjāsu
1 2 Mā kābisl khanamékkampi pāpamittéhiin-duha nimittéhim
Samsaggim dukkéhım visaya-kasāérim sana bhadda! 2 3 Evam camkamiyavvam bhottavvam évaméva salyayvam Evam bhāséyavvam iccăi nivélyam guruņā
3
1. And he said as fullows:- O fortunate man ! You have taken this dikşā which is like a ship for crossing the ocean of samaāra (worldly existence ) Therefore, inake strenuous effort by all means.
2. O illustrlous man! Do not have association, even for a moment, with sensual pleasures and passions, which are bad

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counsellers and which are sources of misery.
3 You should move about thus with carefulness. You should eat thus. You should sleep thus. You should talk thus. All these were explained by the preceptor
Then, making his body lean by the continuous observance of fastings of two days, three days, and thirty days at a time, by going about unrestrictedly in villages, towns, cities, by studying diligently the rituals of an ascetic, by becoming perfectly occupied in ceremonials prescribed by the Siddhāntas, and by the destruction of all his Karmas, while protecting-Samyama Dharma (duty of an ascetic) as if it were his own wealth, King Narasimha eventually attained Final-Emancipation. His son King Nara Vikrama ruled over the kingdom of two places, and, having entrusted the government of the two kingdoms to his sons, he, also, took Bhāgavati dikşa. After practising severe penance, he was born as a god in Māhéndra dévaloka
End of King Narasimha's Story. “ O King Nandana ! I Darrated the life-incidents of excellent persons as desired by you. By hearing it, O King! You, also, engage yourself so diligently in religious practices that, in a short time, your life may become examplary to excellent persons.
On hearing this, King Nandana prompted by an intense feeling of abhorence to worldly objects, idquested Guru Mahārāja "O Bhagavan You are like a shower of nectar to living beings heated by the fire of worldly aniseries, like a treasure of eatables to hungry persons, like Cintāmaņi (thought-gem capable of fal filling all desires ) to people dominated by misfortune, like a lamp capable of illuminating objects in a mountain-cave invisible through darkness, like a residential-island for persons drowned in a great ocean, and you are like an excellent Sarthavaha leader of a carayan) to people making valn struggles for finding out & way in a dreadful forest. I was very fortunate in meeting with you. O ornament of the noble lineage of compassion ! !

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sincerely wish that you got me safely through the mean of worlåly existence which is unfathomable with the mass of water in the form of endless, terrible, and immeasurable Mithyātva (wrong belief), which is non-navigable on account of great whirlwinds in the form of Moha (infatuation), which is ull of series of waves in the form of constantly occurring births and deaths, which is filled with the mire of passions; which is overwhelmed with multitudes of crccodlies in the form of diseases befalling in various ways; which is impenetrable on account or the darkness of Ignorance needing careful consideration; which is terrible like a battle-fight to timid persons as it is naturally inaccessible, fearful, Interwoven with evil consequences, ungrateful, and a source of grief, exertion, and other troubles, and a source of commotion; and which is capable of causing intense horripilation by meditating calmly from various stand points, by becoming my pilot of a chip-in the form of faultless asce: icism-whose holes are covered by tightly fitting precepts of Jnana (knowledge) and Darsana (perception) which is very firmly encrusted with an sadamantine plaster ing of stoppage of Karmas-which is bound for the Path of Renunciation by the force of the wind of penance which is unshaken by the waves of other ph!l::opbical doctrines, and which is filled with thousands of gems in the form of various kinds of virtuous conduct" Guru Mahārāja said, O good King! do not delay now." King Nandana then, entrusted the burden of government of his kingdom to his son, and having renounced royal wealth, as if it were a malady, he came out from the state of a house-holder like a bird from a cage, and became a Jalna ascetic, endowed with five varietles of samiti carefulness in making inovements), restralued with three kinds of guptis (guardedness with regard to activities of mind, speech and body) who was albe to conquer all the parusahas (troubles created by other agencies), who was powerful in subduing all the passions and who was capable of pacifying all sinful acts in course of time, Nandala Muni studied Eleven Angas, and although his body was becoming lean by practising, without the least disturbance severe austerities, of one month's duration each, difficult to be

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undertaken by timid persons, with the object of destroying previous Karmas not atoned for, during past existences, he began to move about without any restriction
55. Besides this, Nanddna Muni devoutly adored the Vitasthänakas (the Twenty Exalted Dignitaries) which are chiefly instrumental in the attainment of Tirthankara Gotra Nāma Kar ma in the following manner:----
सव्वजगजीवबंधुरबंधवभूए जिणे जियकसाए । सिवपंथसत्यवाt तत्थाहिं गिराहिं थुणमाणो ॥ १ ॥
eerयजरमरणभर सिवमय लमणतमक्स्वयं पत्ते । परमेसरे य सिद्धे समिद्धसोक्स्खे नमसंतो ॥ २ ॥
I
समाणचरणदंसणमहा भरुद्धरणपञ्चलसहावं चावनं संघ एकं सरणंवि भनंती ॥ ३ ॥ करुणोयहिणो गुरुणो पंचविहायारघरणधीरस्स । अणुवकयजणाणुग्गहभावें सम्म पसंसंतो ॥ ४ ॥ सद्धम्मसिटिलचिते सत्ते धम्मे थिरीकरेमाणे । परियायपमुहयेरे उबवूरंतो य भयवंते ॥ ५ ॥
स समय पर समय रूढगाढ संसय सहस्सनिम्महणे । सुस्मृसंतो निचं बहुस्सुर साहुणो पवरे ॥ ६ ॥ मासदुमासतिमासा इविविहतवकम्मकरणपडिबद्धे । विस्सामणाढणा वह तवस्त्रिणो पडिचरमाणो ॥ ७ ॥ अंगाणंगसरूवे सुरंमि सव्वन्तुनिच्छियत्थंमि 1 अणवरयं गयचित्तो तयत्थपरिभावणुज्जुत्तो ॥ ८ ॥
तत्तत्यसद्दद्दाणप्पहाणसम्मत्तपवरवत्युंमि संकाइ दोसजाळं परिहरमाणो पयचेण

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नाणाईणं उदयारपमुहविणपंधि पामिनि । भइयारपरंपरयं वजंतो विउणयपीए ॥१०॥ पडिळेहमापमयपहारस्सयविहीन विविहार। सदम्मपदललो खलियं निषषि रखतो ॥११॥ सीछे पिंडगमपमिइदोसविरमा वएम पंचवि । पाणबहाईपस य विसोइयंतो य माकि ॥ १२॥ पइसमय संवेनाइमावणालाममावणुगो । ससरीरेऽविहु निश्चं ममत्तबुद्धि अकुणमाणों ॥१३॥ बमम्मतररूवं पारसमेयंपि घोरतवकम्म । भनिदियनियसची आयरमाणो य पइदिवस ॥१४॥ पम्मोधनारिसाहूण वस्ववलपमोकलवारले । देवो कोहाई नि चाय कुतो च ॥१५॥ आयरिओमायलवस्सिरसाहस्मियात्म सेहा । इलामणगिलाणसंधे यापच्चमि वो ॥१६॥ एएसिपि तहाविहावयवसजायदुत्वचिंताण । ओसहदाणाईहिं समाहिभावं च जणमाणो ॥१७॥ अक्सरपयगाहसिलीगमैत्तय सब्वया अधुवा । अहिगयमुत्तत्योऽबिहु मुयाणुरागेण पढमाणो ॥ १८ ॥ भत्तिं तह बहुमाष्ण तविठ्ठल्याण सम्मभावपर्व । विहिनहणं चिय निचं मुखस्स सम्म पयासिंगो ॥ १९॥ भब्वाण धम्मकहणेण पइदिणं पवयणुभई परमं । सियवायसाहणेण य कुणमाणो मुद्धचित्तणं ॥ २० ॥
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सो मैदणमुणिवसहो इस वीसाठाणगाई फासिता । वित्वयरनामगो कम्मं बोई परमपा ॥२१॥
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Savva jaga jivabandhura bandhvabbūé Jimé jiya-tasis, Sivapadthasattbavāhé tatthāhim girähim tunamāņo. 1 Vavagaya jara marana bhaé sivamayalamapantame
kkbaym patte Paraméraré ya- siddhé samiddbasokkhe namamsanto. 2 Sannana carapa damsana mabābbasuddharaṇa paccala sahsvam Câuvvanpam uangham ékkam sarapanti mannanto. Karunoyahipo guruņo pancavihāyāradharanadhiraala Aguva kayajapaņuggahabhāvam sammam pasamsanto. 4 Saddhammasidhila-chté satté dhammé thirikarémane; Parlyāya-pazuha-théré uvavūbnto ya bhayavanté Saramaya parasamaya parūdha gadha samsaya sahassa
nimahand; Sussūsanto niccam babussué sāhupo pavaré Māsadum sa-timui viviba tava kamma-karaga pagibadde Viosāmaqalpā taha tavassino padicarémāņo. Angānangasarūrye sayammi savvannu-nicchiyatthamml; Apavarayam gayacitto tayatt haparibhāvanajjutto 8 Tattattha eaddabānappahāna sammattapavara vatthumml; Sankkidogajälam pariharamāno payatténa. Nägāinam uvayārapamaha viņayammi bahuvigappammi; Alyāaparamparayam vajjanto nlunabuddbié
10 Padllebapo pamajjana pamuhāyassayavibīsu vivihäsu; Saddhammabadhalakkho khaliyampiccampi rakkhanto 11 Silé pindaggamapabhii dosaviraha vaósu pancagu vi; Papavabājdou ya visohayanto ya:malinnam.
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Paisamayam samvegli bhāvanā jala bhāvapujiutto; Sabariré'vihu niccam mamattabuddhim a-kuņamāgo. 13 Bajjbabbhantararūvam bārasabhéyampi ghora tava kammam Anigābiyaniyasatti āyaramāņo ya paj-divasam. 14 Dhammovagāri sāhūņa vattha kambala mokkhamuvagaragam; Dento kohäiņam nlccam căyam kunanto ya. Ayarlojjhāya tavassi théra sāhammlyāna sshanam; Kula-gaņa gilānasänghé véyävaccammi vatanto. Eésimpi tataviba āvayavasajāyadutthacittānam; Oxahadāņāībim samahibhāvam ca japanāgo.
17 Akkhara paya gäba silogaméttayam savvay& 4-puvvasuyam;
Abigaya suttatho' vihu suyāņurāgéna padhamáno. 18 19. Bhattim taha bahumānam tadditthāpa sammabhāvapayash;
Vihiganam ciya niccam suyassa sammam payāslato. 19 Bhavvăna dhatama kahaneņa paldiņam pavayaqunnalm
paramem; Siyavāyasăhapéna ya kupamāno suddbacitténam. 20 21. So Nandana-muni vasaho iya visaithāgagāim phasitte;
Tittayara-nāma-gottam kammam bandhél paramappt. 21
1. Having praised with suitable speech, the Jindtvaras who are like disinterested brothers to all the living beings of the world, who have conquered passions and who are like a leader of a caravan in showing the Path of Moksa ( Final Ema. ncipation ).
2. Having done obeisance to Siddhas (Liberated Souls ) who have become free from the fear of old age and death, who are the great souls who have acquired Sivam (Final Beatitude) wbich is permanent, endless, and unperishing; and who enjoy uninterrupted happiness.

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8. Having considered that the chuvannam sangham ( the congregation of four units viz. Sadhus (ascetics), Sadhvis (auns”, Srävakas (male followers of Jinesvaras), and Śravikās ( female followers of Jinesvaras ) which is capable of bearing the great burden of Right Knowledge, Right Belief and Right Conduct, is the only resting-place.
4. Having exrolled impartially the preachers who are the treasure of Compassion, who are courageow in carrying on the Ācāra ( Gustomary rites ) of five kinds viz. 1. Jnānācāra. 2. Darganācara. 3. Carlträra. 4. Tapăcăra and 5. Virgăcara. ) and who are intent on favours towards even poeple who have not done any service to them.
6. Having applauded the excellent saints who make steadfast to religious duties living beings whose mind had become slackoned in the practice of True Religion.
6. Having rendered service to well-versed excellent skdhus (ascetico) capable of removing thousands of deep doubts relating to those of others.
7. Having become a place of repose for poaitent ascetics who are busy with Austerlities of fasting for one month, two months, three months, and other austerities.
8. Becoming uninterruptedly engrossed in the sacred Learning embodied in Ahgas or that outside the Angas, whose various meanings have been ascertained by the Omniscients and becoming engaged in the repeated meditation of their meanings.
9. Carefully avoiding the net-work of doubt, and other blemishes regarding the excellent object-samyaktva predominant with right faith in the Sacred Knowledge and their meaning.
10. Abandoning by shrewd intellect, the consecutive suscession of transgressions about guidance in customary obeisance to Jnana (True Knowledge), Darsana (Conation) etc.

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11. Becoming devoutly attentive in religious duties auch as āvasyaka vidhi (inevltable ceremonles) viz pratllókbană (careful examination of utensils by the eyes) pramärjana (cleansing) etc. and guarding oneself from transgression,
12. Becoming free from faults relating to alms, and their production etc. in s'ila (daily practice, as well as, morality) and cleaning the dirt from the five vows such as prāņätipäta-abstinence from injury to living beings) etc.
13. Becoming engaged, at every moment, in the network of renunciation towards worldly objects, and always not doing, in the least, mamatva buddhi (affectionate regard; Regarding as "mine" or one's own) towards his own body.
14. Practising every day severe penance of twelve kindsin the form of external and internal austerities, without concealing his own capacity.
15. Giving clothes, woollen shawls, and other articles, to sädhus who have done service to him in carrying on his religious duties, and always abandonings anger and other passions.
16. Rendering service to Ācāryu (heads of the church), upadhyāyas (teachers), devout ascetics, venerable aged saints, co-religionists, and to Kula (a congregation of many families of ascetics), to gaņa (a class of disciples of one ácārya), to dlseasod ascetics, and to sri sangha (a congregation consisting of sådhus (ascetics), sādhvis (nuns), frävakas (male followers of Jlnes, varas) and frávikas (female followers of Jinesvaras).
7. Reconciling the minds of these pious souls when they have become disheartened owing to some calamities, by the giving of medicines etc.
18. Reciting repeatedly the previously un-heard of words, syllables, verses, and metrical verses of praise, on account of bis love for Sacred Learning, although he knew the sutra and its meaning In overmy way.

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19. Accurately displaying devotion and high opinion of the Scriptures, carefully reflecting on their meanings, and acquiring them in accordance with the prescribed order.
20. Elevating excellently with a pure mind, the status of the Siddhäntas by the daily preaching of religious doctrines with the help of syādvăda, to devout individuals.
21. The excellent Nandana Muni-having thus performed the religious rites of visaithānagãi (twenty exalted dignitaries) -the supreme soul-acquired the Karma named Tirthankars-pāma -gotra Karma.

Page #599

Appendix No. 6
56. Ācārya Mahāraja Šrimãn Hémcandricárya Suri describes the ascetic life of Nandana Muni in his well known work Trişe şthi Salākā Puruşa Caritram Parva 10 as follows:
चतुर्विशत्यदलक्ष्मी जन्मतोऽतीत्य नन्दनः । विरक्तः पोटिलाचायसिमीपे व्रतमाददे ॥ २२० ॥ मासोपवासै सततै श्रामण्यं स प्रकर्षयन् । व्यहासिद्गुणा सार्घ प्रामाकरपुरादिषु ॥ २२१ ॥ उभाभ्यामपध्यानाभ्यां बन्धनाभ्यां च पर्जितः । मिभिदडंग' 'वैश्व पल्यैश्च राहतः सदा ॥ २२२ ॥ पक्षीणचतुष्कषायश्चतुः संज्ञाविवर्जितः। चतुर्विकथारहितश्चतुर्धर्मपरायणः ॥ २२३ ।। चतुर्विधैरूपसगरपरिस्खलितोयमः । व्रतेषु पश्च मधुक्तो द्वेषी कामेष पञ्चम् ॥ २२४ ॥ पश्चप्रकारस्वाध्यायमसक्तः प्रविवासरम् । विभ्राणा समितीः पञ्च जेवा पञ्चेन्द्रियाणि च ॥ २२५ ॥ षड्जीवनिकायप्राता सप्तमीस्थानवनितः । विमुक्ताष्टमदस्थानः स नवब्रह्मगुप्तिकः ॥ २२६ ॥
घदशविधं धर्म सम्यगेकादशाङ्गमत् । तपो दादशधा कुर्वन् द्वादशमतिमारचिः ॥ २२७ ॥

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256 दुःसामपि सहिष्णुः परीषहपरंपराम् । निरीहो नन्दनमुनिर्वर्षलक्ष वपोऽकरोत् ॥ २२८ ॥
॥ सप्तमिः इन्कम् ॥ अद्भक्त्यादिमिः स्थानैर्विचस्यापि महातपाः । दुरनमर्जयामास वीर्यभामकर्म सः ॥ २२९ ॥ स निष्कलंक भामण्यं चरित्वा मूतोऽपि हि । आयुपर्यन्तसमये व्यवादाराधनामिति ॥ २३० । मानाचारोऽष्टधा मोक्तो यः कालविनयादिकः । तत्र मे कोऽप्यविचारो योऽभूभिन्दामि त त्रिधा ॥ २३१॥ यः प्रोक्तो दर्शनाचारोऽवृषा नियंत्रितादिकः । तत्र मे योऽतिचारोऽभूत्रिषापि व्युत्सृजामि तम् ॥ २३२ ॥ या कृता प्राणिनां हिंसा सूक्ष्मा वा बादरापि वा। मोहादा कोमतो वापि व्युत्सृजामि त्रिधापि ताम् ॥ २३३ ॥ हास्यभीलोभकोषाधयन्यूषा भाषितं पया। तत्सर्वमपि निन्दामि प्रायश्चित्तं चरामि च ॥ २३४ ॥ अल्प भूरि च यत्क्वापि परद्रव्यमदत्तकम् । आर्तरागादय द्वेषात्तत्सर्व न्युत्सृजाम्यहम् ॥ २३५ ॥ तरच मानुषं दिव्यं मैथुनं मयका पुरा । यत्कृतं त्रिविधेनापि त्रिविधं व्युत्मजामि तत् ॥ २३६ ॥ बहुधा यो धनधान्यपश्चादीनां परिग्रहः । लोभदोषान्मयाकारि व्युमुजामि प्रियापि तम् ॥ २३७ ॥ पुत्रे कलत्रे मित्रे च बन्धौ धान्ये घने बृहे। अन्येष्वपि ममत्वं यत्तत्सर्व व्युत्सृजाम्यहम् ॥ २३८ ।

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इन्द्रियैरमितेन य आहारबर्षिति । मया रात्राघुपामोभि निन्दामि तमपि त्रिधा ॥ २९॥ क्रोधो मानो माया लोमो रागी द्वेषः कलिस्तया । पैशून्य परनिर्वादोऽभ्याख्याममपरं च यत् ॥ २४० ।। चारित्राचारविषयं दुष्टमाचरित मचा। तदहं त्रिविधेनापि व्युत्मणामि समन्यतः ॥२४१॥ यस्तपः स्वतिचारोऽभूबाटेष्वाभ्यन्तरेषु । त्रिविध विविधेमापि निन्दामि समई सल्लु ॥९४९ ।। धमानुष्ठानविषये यदीय गोपितं मया । वीर्याचाराविचारं च निन्दामि तमपि निषा ॥ १४ ॥ हतो दुरुत्तश्च मया यो यस्थाहारि किशन । यस्यापाकारि किंचिका मम साम्यतु सोऽखिलः ॥ २४४ ।। यश्चमित्रममित्रो वा स्वजनरिजनोऽपि वा। सर्व साम्यतु मे सर्व सर्वेष्वपि समोऽस्म्यहम् ॥ २४५ ॥ तिर्यक्रवे सति वियत्रो नारकरच मारकाः । अमरा अमरत्वे च मानुपस्पे च मानुसार ।। २५६ ॥ ये मया स्थापिता दुःखे सर्वे शाम्यन्ते मम । साम्याम्यहमपि सैषा मैत्री सत्र में खल ॥ २४७ ॥ जीवितं यौवनं लक्ष्मीरू पियसमागमः । चलं सर्वमिदं वात्यानर्विवाधिखरंगा ।। २४८॥ ध्याषिजन्मजरामृत्युप्रस्तानां प्राशिनामिह । विना जिनोदिवं धर्मं शरणं कोऽपि नापरः ॥ २११॥
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सर्वेऽपि जीवाः स्वजना जाताः परजनाच ते । विवधीत प्रतिवन्धं तेषु को हि मनागपि ॥ २५० ॥ एक उत्पद्यते अन्तुरेक एव विपद्यते । मुलान्यनुभवत्येको दुःखान्यपि स एव हि ॥ २५१ । अन्यद्वपुरिदं तावदन्यदान्यधनादिकम् । पन्धवोऽन्येऽन्यम जीवो वृया मुमति वालिक्षाः ॥ २५२ ॥ घसारपिरमासास्थियकत्रिपूरिते । वपुष्यचिनिलये मुच्छौं र्वीत का मुधीः ॥ २५३ ॥ अवक्रयासवेश्मेव मोक्तव्यमचिरादपि । बालितं पालितं वापि विनश्वरमिदं वपुः ॥ २५४ ॥ धीरेण कातरेणापि मर्वव्यं खलु देहिना ।। वन्प्रियेत तथा धीमान नियेत यथा पुन: ॥ २५५ ॥ अहेन्दो पम शरणं शरणं सिद्धसाधषः । उदीरितः केवलिमिर्धर्मः शरणमुच्चकैः ॥ २५६ ॥ जिनधों मम माता गुरुस्तातोऽथ सोदराः । साधवः साधर्मिकाच बन्धवोऽन्यत्तु जालवत् ॥ २५७ ॥ ऋषमादीस्तीर्थकराममस्याम्यखिलानपि । मरवैरावतविदेहाईतोऽपि नमाम्यहम् ॥ २५८ ॥ तीर्थयो नमस्कारो देहभाजां भवच्छिदे । भवति क्रियमाणः स बोधिलाभाय चोच्चकैः ॥ २५९ ॥ सिदेभ्यश्च नमस्कारं भगवद्भयः करोम्यहम् । कमधोऽदाहि यैानाग्निना मवसहखजम् ॥२६० ॥

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पाचार्येभ्यः पनाविधाचारेभ्यश्च नमो नमः। वैधार्यते प्रवचनं भवच्छेदे सदोद्यौः ॥ २६१॥ श्रुतं बिभ्रति ये सर्व शिष्येभ्यो ब्याहरन्ति च । नम्रतेभ्यो महात्मेभ्य उपाध्यायेभ्य उच्चकैः ।। २६२ ॥ शीलवतसनाषेभ्यः साधुभ्यश्च नमो नमः । भवलक्षसभिवचं पापं निर्नाशयन्ति ये ॥ २६३ ॥ सावचं योगमुपर्षि बाबामाभ्यन्तरं तथा । यापजीवं त्रिविषेन विविध व्युत्सृजाम्यहम् ॥ २६४ ॥ चतुर्विधाहारमपि यावज्जीवं त्यजाम्यहम् ।। उच्छवासे चरमे देहमपि हि व्युत्सृजाम्यम् ॥ २६५ ॥ दुष्कर्मणां जन्तुक्षमणो भावनामपि । चनुशरणं च नमस्कारं चानशनं तया ॥ २६६ ॥ परमाराधना पोडा स कृत्वा नन्दनो मुनिः । धर्माचार्यानसमय साधून साध्वीश्च सर्वतः॥ २६७ ।। पष्टि दिनाम्यननं पालयित्वा समाहितः । पञ्चविंशत्यस्दमपूर्णायुः सोऽममो मृतः ॥ २६८ ॥ अथाषि पाणतं पुष्पोत्तरनामनि विस्तृते । विमाने स ज्वपेदे शय्यायामुदपयत ॥ २६९ ।। अन्तर्महाभिष्पमः स तु देवो महर्दिकः । अपनीय देवष्यमुपविष्टो व्यलोकयत् ॥ २७० ॥ विमानं देवसंपातं देवदि च विलोक्य साम् । दथ्यो विस्मतः नामं केनेदं तपसा मया ॥ २७१ ॥

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सोऽपश्यच्चावधेः
पूर्वभवं तच व्रतावनम् ।
अहो प्रभावोऽर्हद्धर्भस्येति चेतस्यचिन्तयत् ।। २७२ ॥
अत्रान्तरे सुराः सर्वे तमुत्पत्रं सुरोत्तमम् ।
संभूय बद्धाअच्यो भगदुर्मुदिता इति ॥ २७३ ॥ स्वामिञ्जय जगनंद जगद्र चिरं जय ।
त्वं नः स्वामि जिवं त्रायस्वाजितं विजयस्व च ॥ २७४ ॥
इदं विमानं भषतो वयमाज्ञाकराः अमून्युपवनाम्पुचेरभूर्भज्जानवापयः
1
॥ २७५ ॥
इदं च सिद्धायतनं, सुभर्मेयं महासभा । मज्जानोकोऽकुरुष्वामिषेकं कुर्महे यथा ॥ २७६ ॥
एवं तैरमरैरुक्तः स गत्वा मौकसि 1 सिंहासने सांघ्रिपीठे निषसादामराम्रणीः
दिव्येन पयसा तत्राभिषिक्तः कुंमपाणिभिः । निन्ये च किंकटहरेः सोऽलंकारणिकेतमम् ॥ २७८ देवदृष्ये न्यधादंगे वाससी पत्र सोमरः । अंगरागं भूषणानि किरीटमभृतीनि च ॥ २७९ ॥
॥ २७७ H
व्यवसायसभां गत्वा वाचवखुस्तकं पुष्पादिपुजामादाय सिद्धावविचाय ५ ॥ २८० ॥
स्म सह ।
भष्टोचराईत्मविमानतंस्नपयवि थानचे च ववन्दे च तुष्टाव च समाहितः ॥ २८९ ॥

गत्वा सुधर्मामास्थानी संगीतकामकारयत् । विमाने तत्र भोगांथ बुझानोऽस्माद्ययारुचि ।। १८२ ॥
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861 कल्याणकेष्वईतो स विदेहादिषु भूमिषु । अगाजिनान ववन्दे च सम्यक्त्वगुणभूषणः ॥ २८३ ॥
आयुर्विशतिसागरोपममितं सोऽपूरि देवाग्रणी। पर्यन्तेऽपि विशेषणः प्रतिकलं देदीप्यमानाश्रिया । मुन्ति परे प्रिविष्टपसदः षण्यासशेषापुष : । fregit a entegrefaveisegraaguutaat: 11 408 11
Catur-vimsatyabda-lakṣmim Janmato atitya Nandanas Viraktah Poppilācārya-lamipé-vratamādade.
220 2. Masopäväsaiḥ satataḥ śramanyam ca prakarsayan
Vyahărşîd guruņā sārdham grāmá-kara-puradişu 221 Ubhābhyāmapadhyānābhyām bandhana-bhyam ca varjital Tribhirdandai s gauravaisca salgaitca rahitaḥ sada 222 Prakşîna catuṣkagaya scatuh sañjnă vivarjitaḥ Caturkathā rabitaścaturdbarma-parāyanah
823 Caturvidhairupasargaira parisk halito-dyamaḥ Vratéşu pancasūdyukto dvéşi käméşu paicasu 224 Pancaprakāra-svidhyāya prasaktaḥ prativasaram
Bibhränah samittiḥ panca-jéta pandindriyani en 225 7. Sad jiva-nikāya-trātă sapta-bbisthăna-varfitas
Vimuktasgamada sthānah sa navy-Brabranguptifato 226 Dadhad daşavidham dharmam samya gekådatangabbrit Tapo dvadasadhā kurvan, dvadasa-praktimiauwih 227 Duðsabāmapi sahişouḥ parişahaparamparam Niribo Nandana Murd-ravarşalakaan tapo' karot 227
Saptabtin Kubkam. 10. Arhadahaktyādibhiḥ sthanairvimtatyäpi mahātapi
Durarjamarjayümāsa Tirthakrlænāma-karma stehen 229

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11.
15.
16.
17.
Sa nişkalankam grāmaṇyam caritvå mūlato'pi bl; Āyuk paryanta samayé vyadhādärädbanāmiti.
230 Jäänācāro'stadhā prokto yah kala-vinayādikah; Tatra mé ko'pyaticáro yo'bhunnindāmi tam tridbā. 231 Yah prokto darsanācăro'stadhā Niḥ samkltādikah; Tatra mé yo'ticãro' baut tridhāpi vyutsrijā mi tam. 232 Yā krită prăņinām hiņsā sūkşma vă bădarāpi vă; Mohādvă lobhato vāpi vyutsrijāmi tridhăpităm. 233 Haaya-bhi-lobba-krodhadyair yah mrisă bhāṣitam maya; Tatsarvamapi nindāmi prāyascitam carāmi ca 234 Alpam bhūri ca yat kvāpi paradravyamadattakam; Attam rāgādatha dvétat tatsarvam vyutsryā myaham 235 Tairascam mănuşam divgam malthunam mayakā purā; Yat kritam trividhénāpi trividham vyuterijimi tat. 236 Bahudha yo dhanadhānya pasvădinām parigrahaḥ; Lobha đoạằnmayakāri vyutaijamitridhāp tam 237 Putré kalatré mitré ca bandhava dhanyé dhané grihe; Anyésvapi mamatvam yat tatsaryam vyutasrujāmyaham -38 Indriyairabhibhūteda ya āhärascaturvidhah; Mayā rātrāvupăbhoji nindāmi tamapi tridhā.
23 Krodho-māno -māyā-lobho-rāgo-dvesah-kalistathā; Paibunyam paranlıvādo'bhyākhyānamaparam ca yat. 240 Cáritrācāravişayam dustamācaritam mayā; Tadāham trividhènāpi vyutsrijāmi samantatah. Yastapa svaticăro'bbud bāhyésvābhyantarésu ca; Trividham trividhénāpi nindāmi tamaham khalu 242 Dharmānusthāna-visayé yadviryam gopitam máyā; Viryācāram ca uindāmi tamapi tridhi.
243
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25
Hato duruktasca máyə yo yasyāhāri kincans; Yasyäpākāri kimcld va ksāmyatu so' khilah
244 Yasca mitramamitro vă svajano'rijano' pi vā; Sarvaḥ kṣāmyatu me sarvam sarveşv&pi samo'smyaham 245 Tiryaktvé sati tryanco nārakatvé ca nārakāh; Amarã amaratvé ca mănuşatvé ca mánuşāḥ.
246 Yé mayā sthăpită dunkhé sarvé kşāmyantu té mama; Kņāmyāmyémyahamapi téşam maitri sarvéşu mé khalu 247 Jivitam yauvanain lakṣmî rūpam priyasamagamah; Calam sarvamidam vătyāpartitā-bdhitarăgavat. 248 Vyad hijanmajară-mrityu grastānām prāṇināmiba; Vinā finoditam dharmam saraṇam ko'pi nāparaḥ 249 Sarvé'pi jivāh svajanā jātāḥ para-janāšca té; Vidadhita pratibandham téșu ko hi manāgapi 250 Éka utpadyaté janturèka éva vipadyaté; Sukhānyanubhavatyèko duhkhānyapi sa eva hi. 251 Anyadvapuridam tăvadangddhanya-dhan&dikam; Bandhavo'nyé'nyaśca jivo yrithā muhyati bāliśaḥ. 252 Vasărudhira-māpsāsthi-yakrut-vinmūtra-pūrité; Vapusyasucirilayé mūrchām kurvi:a kah sudbin Ava-krayattaveniéva moktavyanacirā-dapi; Lālitam pālitam vāpi vipagvaramidam vapuh.
254 Dhîréņa kátaréņāpi martavyam khalu dehinā; Tanmriyeta tathā dhimānna mrlyéta yathă punah.
255 Arhanto mama saranam śaraṇam Siddha -sādhavah, Udîritah kévaibhi-r-dharmah saranamuccakaih.
256
253
38.
Jina-dbarmo mama wātā guruetāto' tba sodarāh; Sadharah sādharmiksca bandhavo' ayattu jālavat.
257

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39.
40.
Rişabhädinstirthkarännamasyāmya-khilānapi, Bharatalrävata-vidéhārhato'pl namāmyaham
258 Tirthakridbhyo namaskāro ddhabhājām bhavacchidd; Bhavati kriyamāyaḥ da bodhi-lābhāya coccakalı. 259 Siddhébbyabea namaskāram bhaga vadbhyaḥ karomyahany Karmaidho'dāhi yai-r-dhyānijā bhavasahastajam. 260 Ācāryébhyah panca vidh ácărébhya-sca namo namah; Yal-r-dhiryaté pravacanam bhava-ohédé sadodyatain. 261 Śratam bibhrati yé sarvam dlqyébhyo vyaharanti da; Namastébhyo mahātmabhya apūdhyāyé bhya uocakalb. 262 Šilavrata se-näthábhyaḥ sådhubhyasea namo namah; Bhava laksa sannibaddham papam nirnāśayanti ye. 263 Sävadyam yogamupadhim bāhyama-blyantaram tathā; Yavajjivam trividhena trividnem vyutarijamyaham 264 Caturvidhāhāhāramapi yāvajjivam tryjāmyaham; Ucchvisé caramé déhamapi bi vyaterijāmyaham 265 Duskarama garbapām Jāntukgamanām bhāvanāmpiz Catuh saranam ca nomaskāram cīnasanam tathā Évamärādhaņā sodhà sa kritvà Nandano Munlı; Dharmācāryānakşamayat sädhūn sādhviaca sarvataḥ. 267 Sastim diñänyanaasanam palayitvā samahitah; Pancavimsatyabdalakşapūrnājuh so'mamo mrutah. 268 Atbadhiprāṇatam Puşpottara nātni vistrute; Vimine sa upapédé fayyāyāmuda-padyata, Antarmuhürtānnispannaḥ sa tu dévo mabarddhikah; Apaniya dévaduşyamupavlęto vyalokayat.
270 Vimanan dévasam pātanı deyarddhim ca vilokya tam; Dadhyau sa vismitaḥ prāptam kènédam tapasā mayā. 271
หain
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60.
So'paśyaccavadhéh pūrva-bhavam tacca vratāvanam; Aho prabbavo'rhalddbarmasyeti cétasya-cintayat. 272 Atrāntaré surah sarvé tamutpannam surottamam; Sambhnya baddbānjalayo jagadur-muditā Iti.
273 Svāmin jaya jagannanda jagadbhedra ciram jaya; Tvam nah svāmi jitam trāyasvājitum vijayasva ca. 274 Idam vimānam bhavato vayamājnākajāh surah; Amūny upavanān yuccalramū-r-majjāna vāpayah 275 Idam ca Siddhāyatanam Sudbarméyam Mahaeabbā; Majjānan ko'lankuruşvābhisekam kurmahé yatha. 276 Évam tairamaralruktah ea gatvā majjanakasi; Simbāsané sanghripithé nisa sadā-marāgranih Divyéna payasă taträbhiqhktaḥ kumbha-păgibhin; Ninge ca tinkara suralḥ so'lankara-niketanum 278 Déva-dūsyé nyadbādangé vāsanî tatra so'marah; Angarāgam bbūsiņāni kiritaprabhu tini ca.
279 Vyavasāya-babhām gatvā vācayat pustakam ca sah; Puspādipujāmādāya Siddhālayamiyaya ca
280 Astottarārbarpratimāšatam snapayati sma sah; Ādarca ca vavandé ca tusțăva ca samāhitaḥ.
281 Gatsā Sud barma-rästbānim sangita kamakārayat; Vimãné tatra bhogāneca bhunjānio sthādyatharuci. 282 Kalyāṇakéşvarbatam bo Videbādişu bhūmişu; Agājjirān-vavandé ca samyaktvaguņa bhūsagab 283 Āyur vimšati sāgaropamamitam so' pūri dėvāgranih; Paryanté'pl visé satah pratikalam dédîpyamānam frigă, Muhyanti hyaparé trivistapasadah saņmāsageşāyusah, Kväpyuccair-na tu Tirthakriddivisado' tyāsanna
punyodayāh 284 34

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1. Becoming disgusted with worldly objects, Nandana (Muni) took the vow of asceticism under Potțilacarya after the lapse of twenty-four lac (hundred thousand) years from his birth.
2. Illuminating his ascetic life by his constant observance of fasting of one month's duration at a time, be went about villages, towns, dwelling places etc along with his Guru,
3.-7 Nandara Muni-devoid of two kinds of evil thoughts (ārtta dhyana-meditation about doing injury to others, and raudra dbyāna-sentiment of wrathful injury) and of two varieties of bondage răga-affection, and dvésa-hatred)- always free from three kinds of chastisement (mana danda- mental chastisement, vacana danḍa-verbal chastisement, kāya danda-corporal cbastisement), three kinds of gaurava (rasa gaurava-dignity of objects of taste, riddhi gaurava-dignity of prosperity, sata-gaurava dignity. of freedom from pain.) and three kinds of galya ( Māyā Salya a thorn like sting caused by deceit Niyānā salya-a thorn like sting caused by a firm resolution of obtaining worldly objects during next life, Mathyātva-darśana salya (a thorn-like sting caused by wrong belief):—with four kinds of kasāya (passions) Krodha anger, Māna, pride, Mājā deceit, Lobha greed) perfectly destroyed -with absolute freedom from four kinds of sanjrā (consciousness) àhāru sanjnā instincat from food, bhaya sanjnāinstinct from fear, Maithuna sanjnă-instinct for cohabitation. Parigraha Sanjna, instinct for hoarding of property possessious etc).--without Indulgence in Vikatha irrelevant talk) about (1 Rāja Katha-talk about a king, his ministers-his administration etc. 2 Désa Katha talk about various countries, the habits and customs of their people their morality administration etc, 3. Stri Kathātalk about females, their appearances forms of beauty meral or immoral habits, love matters etc. 4 Bhakta Katha-talk about eatables, food -materials, drinks etc-and deeply engrossed in four kinds of dharma (1 dāna abbaya dāna giving protection to living beings, jrāna dāna (teaching of sacred writings) 2 Silaobservance of chastity and teaching of morality to others. 3 Tapatwelve kinds of penance. 4. Bhava-Religious meditation about

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self)-steadily unbaffled by four varieties of upasarga (hindrances) viz (1. Favourable and 2 Unfavourable troubles from friends, and 3. Favourable and 4. Unfavourable troubles from enemies)absorbed in the five vows (1, Praņā tipāt viramaņa - abstention from injury to living beings. 2. Mrişāvāda virmaņa abstention from telling a falsehood 3. A-dattādāna viramana-abstention from taking a thing not given;-theft-stealing. 4 Maithuna viramaņa-abstention from sexual intercourse. 5. Parigraba viramana-abstention from hoarding of unnecessary possessions, property etc. -adverse to various kinds of pleasures of the five organs of sense-daily devoted to the five varieties of svadbyāya (study of the self) (1. Vācanā: reading, recitation, 2. Pricchanāquestionlng, 3. Prékşana deliberation 4. Anu-prékspā-repeated dellberation, and 5 Dharma Katha-religious stories; legends]— Nourishing the five Samits 1. Irga-Samiti-Carefulness in moving, about. 2. Bhāşa-Samiti-Carefulness in speech 3. Eşaņā-samiti-Carefulness in acceptance of alms. 4. Ādāna bhanda nikṣepaņā-samiti-Carefulness in taking and re-placing of utensils. 5. Pāristhāpanikā-samiti-Carefulness in the disposal of secretions from the nose and throat, and excretion (urine, foeces etc of the body)-Conqueror of the five crgans of sense--Protector of the six kinds of living beings (1. Prithivi kåyika-earth-bodied... Apkäyika-Water-bodied. 3. Téjas-kāyıka-Fire-bodied. 4. Váyukäyika-air-bodied. 5. Vanaspati-kāyika-Vegetable-bodied.-6. Trasa käytka-Mobile living beipigs)-exempt from seven kinds of fear (1. Iha loka bhaya-fear of danger from objects or living beings of this world or about one's future in this life. 2. Paraloka bhaya -fear of danger from wicked gods or demons or of one's position in next life. 3. Ādāna-bhaya-fear of their of one's wealth and property. 4. Akasmad bbaya-fear of un foreseen misfortunes. 5. Ājivikā bhaya-fear of the loss of the means of one's maintenance 6. Maraga bhaya- fear of death and 7. Apayasa bhaya-fear of dishonour)-perfectly free eight varities of pride (1. Jāti madapride of one's family. 2. Kula mada-pride of one's noble lineage. 3. Lābha-mada-pride of one's acquisitious 4. Alsvai ya-madapride about one's supreme authority. 5. Bala-mada -pride about

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one's strength 6 Rūpa mada-pride about one's beauty. 7 Tapamada pride about one's religious austerities and 8. S'ruta-mada pride of one's Sacred Knowledge)—well-guarded with regard to the nine fences of the vow of chastity-They are:
TM
बसहि कह निसिजिदिय कुडित्तर पुब्वकीलिए पणिए । भइमायाहार विभूषणाय नव बंभेचेरगुत्तीओ ॥
Gatha
Vashi kaba nisijjā indiya kudkintara puvva kilié paņié
Aimayāhāra vibbūsuņāya nave Bambhacéra guttio 1. ( With regard to aeft Vasabi qafa Vasati Avoidence of a dwelling place frequented by females, lower animals ( of both sexes ), eunachs etc. 2. Kaha Kathă Avoidance of familiar conversation or of religious preaching to females in secluded places-unattended by a number of other females and avoidance of talk on love-matters. 3. fafers nisijjā faqor nişadyā-Avoidance of sitting on the seat occupied by a female or of sitting on the seat previously occupied by a female before the expiry of forty-eight minutes. 4 feet Indiya
fog indriya-Avoldanco of looking at the face, breasts, eyes, hands, feet, and other parts of the body of a female 5, fare Kuddintara From Kudyantara-Avoidance of listening to amorous talks of lovers from an intervening screen or wall. 6. geance puvvakikya gemifra pūrva kridita-Avoidance of remembrance of sexual enjoyments previously done with females. 7. TATUTET aimāyābāra STTATTETT atimātrāhāra-Avoidance of taking highly Qutritious food and drink-materials in excessive quantities. 8. quite paniya guta pranita-Avoidance of taking highly nutritious food and drink materials. 9 fapon Vibhusapá fazon VibhuşaņāAvoidance of adornment of body)-preserving the ten varieties of virtuous qualities of ascetic life (1. sifa kşānti a kşamaforbearance. 2. Are Mārdava-gentleness. 3. nista ärjava-honesty,

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4 g feta (Fatestant) Mukti (nirlobhata )-freedom from avarice 5 tapa-religious austerity. 6 GTA Samyama-self-control. 7. ET satya-Truth 8. ita (41tzt) Sauca (a-caurya)-purity of mind and body, 9. sfat a-parigraha-A state of remaining without wealth and property. 10. aura Brahmacarya celibacy, chastity) -Well-stored up with a knowledge of) Eleven Angas-practising twelve varieties of 79 tapa-religiou ; austerities ( Tapa is of two kinds viz atu bābya (external) and strat abhyantara (internal).
Bābya tapa is of the following six varieties, अणसणमणो अरिया-वित्तीसंखैव णं रसञ्चायो । कायकिलेसो संली-गया य बज्यो तवो होइ ॥
Anasanamūposriyā-vittišai khevaņam ra-accão Kāyakilóso sanlipayāya bajjho tavo hoi,
( 1. अणसणम् apasanam मनशनम् anasanam-Remaining without food; observance of fasting. 2. uiiufca ūpöariya guitarra unodarikā- Partial feeding; taking four or five mouthfuls less than what is necessary. 3. वित्तीसंखेवणं Vittisankhevanam वृत्तिसंक्षेप vrittisanksepa--Taking of minor vows with the object of lessening the number and quantity of the articles necessary for maintaining oneself. 4. Terent rasaccãö TETIT rasatyāga-abandoning of articles like milk, curds, ghee, molasses, oil, and sugar capable of producing passions 5. profiset Kāya kiléso F ST kāya-klesa-Endurance of palos of ata loca-plucking out of the hair of the head and beard and also exposure to rays of the Sun etc. 6. Liota Sanlinata contracting of body limbs.
Abhyantara tapa is also of six varieties मायचित्तं विणको वेयावच्चं तहेव सझाओ । जमाण उस्सग्गो वि अ अभितरो तवो होइ ॥
Pāyacch'ttam viņao veyāvaccam fahéva sajjbão Jjhāpa ussaggo vi a abbhintarao tavo hoi

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(1. पायच्छितं pāyacchittam प्रायश्चित prayascitta-purification of mind mostly (from previous sins.) 2 fante Vinaya-respectful behaviour towards persons possessing virtuous qualities: 3. ama Véyāvaccam area vaiyāvrittya-rendering service to elderly members of the gaccha and to give them food-materials, medicines, clothes etc; also to young disciples, diseased sõdhus and to sädhus observing religious austerities 4. saat Sajjhão FETTETT stadhyāya-study. 5. dhyāna-concentration of mind and 6 grauit ussaggo, rett utsarga-relinquishing the body in meditation:;-desirous of avoiding transgression in the twelve pratimās ( Yogic practices) of ascetic life-aud tolerent of series of unendurable troubles disinterestedly practised austerities for one hundred thousand years.
8. He, whose penance is great, acquired the Karma Tirthakritnāma karma" (Tîrthankara Nāma Karma by his devotion to Tîrthankaras and others, through the medium of (his adoration of) twenty exalted dignitaries
9. Having spotlessly led ascetic life from the beginning, he did ārādhanã (adoration) even at the end of his life.
10. What-so-ever transgression had been done by me in Jnānācāra (acquisition of knowledge) which is spoken of tes of eight kinds viz with regard to Kāla (time), Vinaya (polite manners) etc. I censure it tridhā (mentally, vocally and bodily).
11. What-50-ever transgression had been done by me in darsanācāra observance of right belief which is spoken of as of eight kinds viz with regard to nihsankita ( fearlessness ) etc I abandon it tridhā (mentally, vocally, and bodily.)
12. The injury to animals small or even great, done out of infatuation or out of avarice I abondon, even tridhā (mentally, vocally, and bodily.)
13. I censure all falsehood spoken by me, either jokingly or on account of fear, avarice, anger etc. and I move about mostly with a mind free from sin.

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14. I abandon all that paradravya (article belonging to another but not given, small as well as great,) which had been taken by love or hatred.
15. I abandon mentally, vocally, and bodily, the sexual intercourse, done by me before relating to brute life, human life, and divine life, in past, present, and future,
16. I abandon mentally, vocally, and bodily wbatever hoarding chiefly of wealth corn, domestic animals, I did out of fault of avarice,
17. I abandon all the mamatva (sense of mine), self-interest that I had with regard to son, wife, friend, brother, corn, wealth house, and other articles)
18. I also censure mentally, vocally, and bodily the food and drink-materials of four varieties eaten by me at night, when I was betrayed by senses.
19-20. I abanaon collectively whatever wicked acts I did through anger, pride, deceit, avarice love, hatred, quarrel, slander, blame, reporting,
21. I really censure mentally, vocally, and bodily, whatever transgression was done by me in external and internal penance in past, present, and future.
22. I also censure mentally, vocally and bodily, whatever transgression in viryācāra I did, by sparing my strength in the matter of religious rites.
23 He, who has been injured, slandered, robbed in the least, or ill-treated by me, may show indulgence, wholly to me.
24. One who is a friend, or an enemy, or a relative or an enemy, or a relative or an inimical person, may all show indulgence to me. I am completely indentical with all.
25-26 Those lower animals in their brute condition,

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hellish beings in the Naraka State, celestial beings in their divine state and human beings in human existence, who have been put to misery hy me, may all show Indulgence to me. I also show indulgence towards them. I really have friendsbip with all
27 Life, youth, wealth, beauty, association with beloved persons-all this is unsteady like the waves on a sea set into motion by wind 248
28. In this world, there is no other shelter except the Jinodltam Dharmam (the religion preached by Jinésvaras ) for living beings who have been afflicted with disease, birth, old age, and death. 249.
29. Even all the beings are born as one's kinemen and as strangers, who will ever do affection towards them in the least 250
30. A llving being is produced alone; he alone dies; he alone experiences pleasures; he alone experiences miseries also. 251
31. This body is different, and different from it, is corn, wealth etc; klnemen are different and Jiva (life) is different; the fool valnly becomes bewildered. 252
32. Which wise man will have mūrcbā (mental delusion) for the body filled with fat, blood, flesh, bone, liver, foeces, and urine-the abode of filth. 250
33. This perishable body, even if fondled or protected, should be given up like a house taken by hire. 254
34. Embodied living beings courageous as well as timidshould certainly die. Therefore, a wise man should dle in such a way, that he may not die again. 255
35.. Arhats (the worshipful Tîrthankaras) are my shelter; Siddha-Sadhavas (the Liberated sages) are my shelter; the

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273 Dharma propagated by the Kévalins is the shelter in the highest degree. 256
Jina-dharma (the religion propagated by the Jinésvaras ) is my mother; the religious preceptor is my father; also the Ssdhus are my brothers, and co-religionists are my familymembers. Everything else is indeed like a snare. 257
37 I bow down low before all Tirthankaras-Rigabhadéve and others Also, I bow down low before Arhats of Bharata-kşetra, Airvat, and Videha kşetras. 258
38. Namaskāra ( obeleance) to Tirthankaras results in cutting down of worldly existences of embodied beings. Any one doing it, acquires enlightenment in the highest degree. 259
39. I do obeisance to Siddha Bhagavāns by whom Karmóndha (the Karmas as wood ) generated in thousands of worldly existences) was burnt by the fire of dhyāna (relegious meditation). 260
40. Obeisance to the acāryas practising the flyefold acāra (Jnănicara, Darsanācara, Căritrācāra, Tapācāra, Viryācāra) by whom is assiduously preserved the pravacana (sacred scriptures) for the cutting down of worldly existences. 261
41. Obeløance in the highest degree, to the noble-souled Uplidhyāyas who hold the entire Sacred Knowledge, and who explain it to students. 262
42. Obeisance, to the sädhus, endowed with the vow of perfect celebacy, who dispel the sin accumulated during hundred-thousand worldly existences 263.
I abandon in past, present, and future, slnful combination of external as well as internal fraud, so long as I am alive, mentally, vocally, and bodily. 264
44. I leave off food of four kinds as long as I live, and I abandon even the body with the last breath. 265
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45 46. Having thus done the adoration in slx ways viz i Duşkarma garhanā (censure of evil deeds) 2. Jantu Ksama. pa (showing of indulgence to (all) creatures) 3 Bhāvanā (directing one's thought to religious subjects), 4. Catuḥsarpam (seeking the shelter of four:- @, Arihanta Bhagavān, b. Siddha Bhagavāns. 6. Sādhus. d. the Religion preached by the Kévallns) 5. Namaskāra (obeisance) and 6. Anaśanam (avoidance of food and drink. materials), Nandana Muni, asked pardon from religious preceptors, Sadhus, and Sødhvis, in every way. 266-257.
47. Having observed abstinence from food peacefully for sixty days, he died djsinterestedly with a completed age-limit of twenty-five hundred-thousand years, 268
48. Then he assumed the form of a god in the extensive vimāna ( celestial car ) named Puspottara in Pranat déva-loka (appeared in the Sayyā (divine bed). 269
49. He-the affluent god-produced within a mubūrtahaving removed the divine cloth and having taken his seatlooked around. 270
50. Having seen the celestial-car prepared by gods and divine splendour, he thought astonishingly:-By what penance is this acquired by me ? 271
51. He, jaw, through the medlum of Avadhi Jnāna his previous bhava (worldly existence) and the observance of vows. He thought within his mind, Aho! it is the splendour of the Religion propagated by the Arhats. 272.
52-55. Mean while, all the gods delightedly assembled and with closed anjali addressed the excellent god who had been (recently) produced; thus:-Victory Swāmin | the gladdener of the world ! The benefactor of the world I May you prosper long ! You are our lord. You protect the conquered; and have victory over the unconquered. This vimăna ( celestial car ) is yours; we are gods obeying your orders. These are pleasure-gardens. These, again, are bathing-wells This is the siddhāyatanam

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(celestial ternple). This is the Sudharmā Mahä-sabha and bathing house. You put on ornaments, and we do the anointing 273– 274-275-276
56. Being thus spoken to by the gods, he-the foremost of the gods-having gone to the bathing-house, sat on a lionseated throne equipped with a foot-stool. 277.
57. Anointed there, with divine water by servant-gods with pots in their hands, he was then led to the treasure-house of ornaments. 278.
58. That god, there, put on garments of divine cloth, and also paints, ornaments, diadem etc. 279.
59. Having gone to the Vyavas&ya Sabhā (study-hall) he read books and having taken flowers, and other articles of worship, he went to the Siddhālaya (temple of the Siddha Bhagavāns). 280.
60. He did the ceremony of bathing one hundred and eight images of Arbats, and he peacefully worshipped, did obeisance, and was satisfied. 281.
61. Having gone to Sudharmă council-all he had singing performed, and enjoying pleasures there according to his own will, he lived in the vimăna. 282.
62. He-the ornament of the virtue of samyaktva-went to Vidéba and other countries, on the auspicious days (Kalyāgakésu) of Arbats, and did obelsance to Jinesvaras. 283.
63. He-the foremost of the gods-completed the age-limit of twenty sägaropams; even at the end, he was every day especially brilliant in splendour. Some other gods, become bewildered in the highest degree, within six months of their llving remaining as their age-limit. But not the Tirthankaras dwelling in heavens whose rise of fortune in consequence of antecedent good works, is too near. 284.
Muni Srt Nandana Ridi had led a spotless highly examp.

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lary asctic life for one hundred thousand years. During thar time, he did 1180500 Māsa ksamana ( observance of fastings of one month's duration at a time) and having devoutly worshipped the Vitasthānaka padas ( the twenty exalted dignitaries ), he acquired for himself, the excellent, un-perishable, highly adorable Tirthankara-gotra Näma Karma (a Karma suitable for birth as a Tirthaikars).
On Death Bed. Besides this, on his death-bed, he seriously thought about the following by way of (1) Duskrita garhā (censure of evil actions (2) Šakala jiva kşāmaga (fore-give-ness towards all living beings. (3) Bbāvanā (purity of thoughts) (4) Catuħsarapa (thinking of Arihant Bhagavān, Siddha Bhagavān Sadhus, and the Religion preached by the Kevalins as the calef support of Wife). (5) Namaskära (obeisance to exalted souls) and (6) Anasana (remaining without food and drink).
1. I censure mentally, vocally, and bodily every trans gremalon in Jnänācara (acquisition of right knowledge) with regard to Kala (tlme). Vinaya (respect) etc.
2. I renounce mentally, vocally, and bodily every transgresston in darsanicăra (right thinking) with regard to doubt etc.
3. I atone mentally, vocally, and bodily, for injury or causing death to gross or minute living beings that I may have done through avarice or infatuation.
4. I censure my conduct and seek penance for telling lies through derision, fear, anger, or greed.
5. I repent for having taken through love or hatred, things not given to me by the owner.
6. I atone for having done, having got it done, or for having given my consent, for sexual intercourse with a human female, a brute female, or with a divine female, elther mentally, vocally, or bodlly.
7. I censure mentally, vocally, and bodily, the hoarding

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of corn, wealth, fields, horses, cows, vehicles, furniture etc. done by me in my previous lives through greed.
8. I renounce whatever attachment I may have for my sons, wife, friends, brothers, wealth, corn, houses, and other such worldly articles.
9. I censure mentally, vocally, and bodily my conduct in having eaten food and drink-materials at night for the purpose of sensual gratification,
10. I censure mentally, vocally and bodily, whatever trangressions may have done or whatever wicked acts I may have done in my Caritracara (Right Conduct) through anger, pride, deceit, greed, love or hatred, quarrel, cunningness, slander, blasphemy, or through any other vice.
11. I censure mentally, vocally, and bodily, whatever transgressions I may have done while practising external, as well as internal, austerities.
12. I censure my conduct mentally, vocally, and bodily for having committed a fault in viryăcăra [ use of strength] by concealing my strength in the performance practice of religious duties.
13. Let those who may have been beaten by me or addressed with abusive language, or robbed of their belongings, or those who may have received ill-treatment at my hands, or those who are my friends or my enemies, or those who are my kinsmen or other individuals, pardon me. I entertain nekner love nor hatred towards them.
14. Let all those whom I may have tormented-brutes in the brute state, hellish beings in their hellish state, gods in their divine life, and human beings in their human lives, forgive me for my misconduct, and I ask pardon from all of them. I have fraternal love for all.

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15. This life, youth, wealth, beauty, and association with beloved indlviduals--all are as fickle as waves on a sea set in motion by a strong current of wind.
16. There is no other shelter in this world except the Religion preached by Jinéndras for living beings afflicted by disease, and agonies of birth, old age, and death.
17. All the beings have at one time or another, been born either as one's kinemen or as others'. Now, who will create the slightest obstruction !
18. Every living being is born alone. He alone dles. He alone enjoys happiness. He alone experiences misery
19. The Soul is distinct from this body. Wealth, corn, etc are something else. Kinsmen also are other bodies. The Soul is quite distinct from this body, wealth, corn, and family members. However, only a foolish man has a vain infatuation for them.
20. Which wise man will have a Moha (an intense longing) for this body, which is a filthy receptacle for fat, blood, flesk, bones, tumours, soeces, urine etc !
21. This body is certainly to be left off in the end, like a tenanted house. That is to say, it is perishable, even though It may have been carefully aourished, and protected in various ways.
22. All living beings-the bold as well as the timid onesmust necessarily die; but wise persons should die in such a way that there ls no further death left for them
23. May the Archant Bhagavans protect me. 24. May the Siddha Bhagauns protect me. 25. Let the Sadhus be my shelter.
26. Let the Religion preached by the Kévalt Bhagavins be my shelter.

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27. Jalna Dharma is my mother, Its preceptore are my father; the Sådhus are my brothers, and my co-religionists are my family-members. Everything else in this world, is like the colours of a rain-bow.
28. I bow down respectfully before Tirthankara Bhagavan Śrt Rişabha Déva Swāmi and other Tirtbankaras of the present series of Twenty-four Tirthankaras, and also before the Arbats of other Bharata Ksetras, Airavata kşetra, and Mabā-Videha kşétra- The Namaskāra (obelbance) done to Tirthankaras destroys worldly existence for all living beings, and it is productive of Enlightenment.
29 I bow down before Siddha Bhagavāns who have burnt away all the Karmas of thousands of living existences by the fire of religious contemplation,
30. I bow down before the Ācāryas (the leaders of a company of saints) who carefully observe the five ācāras (rules of conduct viz. 1. Jnānācāra) to increaee knowledge. 2. Darsanācāra (to induce strong and steady faith) 3. Căritrācāra (to improve one's daily life.) 4. Tapācāra to practise austerity. 5. Vīryācāra (to increase the power of ones' inner self).
31. I bow down before worthy Upadhyāyas, who, being desirous of destruction of worldly existences, are the repositaries of Scriptural Knowledge and who are especially, qualified to teach, and are in charge of instruction to salnts.
32. I bow down before well-disciplined Sadhus, who are able to destroy, in a moment, evil Karmas, accumulated during thousands of worldly existences.
33 I abstaįn from mental, vocal, and bodily activities of sinful acts, and I relinquish all external and internal attachments mentally, vocally, and bodily till the end of my life.
34. I abstain from all the four varieties of food and drink. materials till the end of my life.

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35. I abandon this body at the lest breath of this worldly existence.
Having thus serlously thought about the above-named conditions of life, Muni Nandana Rial asked pardon from kis dharmācārya (religious preceptor), sådhus, and sādhvis (nuns).
Having remained without food and drink for sixty days; having led sannyäsa dharma (ascetic life) for one hundred thousand years, and having completed a total age-limit of twenty-five lacs of years at death, the illustrious muni appeared as a charming god in the Upapāda Sayyā (divine bed of birth) in the extensive vimina named Puspottara in the Prāgat déva-loka (tenth heaven) with an age-limit of twenty sågaropams during his next life.

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The soul of Nayasara during the twenty-sixth previoua life of Śramaņa Bhagavan Mahavira was born as an affluent god in Prāṇat deva-loka.
Chapter VI
Twenty-Sixth Previous Bhava.
As an affluent god in Prāṇat-déva loka.
Having completed his full term of life, Muni Nandana Rişi, within an antar-muhūrta (48 minutes) of his death, appeared during his next life-the twenty-sixth Previous life of Śramana Bhagavan Mahavira-as an affluent god in the upapāda saiyyā (divine bed of birth) of the extensive Vimana (aerial car) named Puspottara in the Prapat déva-loka (tenth heaven). On removing the divine cloth from the bed, and taking his seat on it, the god looked around, and on seeing the unexpected acquisition of vimānas (aerial cars), multitudes of gods, and great prosperity, the newly-born god amazingly thought:-"By what austerities did I acquire all this?" Then, through the medium of his Avadhi Jnāna (visual knowledge) which he had only recently acquired on account of his birth as a divine being, he saw his preylous life, and on having a recollection of the severe austerities done during that life as Nandana Rişi, he thought:-O! How wonderful is the sublimity of Jaina Dharma!
At that time, all servant-gods of the vimana, went to the new-born god, and rejoicingly bowing down with anjalis in front of their fore-heads, they said:-O Lord! You are the gladdener of this world! You are the benefactor of the universe! Victory to you! May you remain happy for a long time! You are our master and protector! You are fortunate. This vimana is yours. We are your humble servants. These are the beautiful pleasuregardens. These are vapis (square-wells) for bathing and amuseThese are Siddhāyatanas (eternal temples) This is the great assembly-ball named Sudharama. This is the snana-griha
ment
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(bathing chamber). You come into the bathing chamber, and let us do your anointing ceremony."
Having accepted the request of the servant-gods, the god went into the bathing-chamber and took his seat on a lionseated-throne equipped with a foot-stool. The servant-gods gave him a bath and anointed him with divine waters. He, then, was taken into the chamber of divine garments and ornaments. There, he wore two divine garments, applied divine perfumes to his body, and put on a diadem and other divine ornaments, From there, the god went into the Vyavasāya Sabhā (assemblychamber) and read some books there. Then, taking fragrant flowers and other articles of worship, he went into the Siddhāyatana (eternal temple of Siddhas) and worshipped one hundred and eight images of Arihant Bhagavāns successively with waterablutions, with fragrant substances, flowers, obeisance and eulogic hymns. Then, entering the Sudharma sabha he listened to the singing and dancing of divine actors The god, then, began to enjoy the divine pleasures of senses in his Vimana.
Occasionally, the god went to Mahāvidéha and other sacred places on the auspicious days of Janma (birth), Dikṣa (renunciation) etc, of Tîrthankara Bhagavāns with the; object of worshipping with eulogic hymns the existing Jinéśvaras there, and rendering them service.
All the gods, except the gods who are to be Tirthankaras, In their future life, suffer from great anguish through infatuation when six months remain for the termination of their divine existence. They feel annoyance and lasitude because they know that they will lose all divine happiness and that they will not get such prosperity in any other condition of life. The flower. garlands on their necks become withered and the beauty of their face becomes lusterless.
On the other hand, gods, who are to be Tirthankara in their future life, do not in the least, get infatuated on
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of the preponderance of their meritorious Karmas. The flower garlands on their necks do not wither. They have strong faith in the Teachings in the Jinesvaras and being perfectly familiar with the distinction between livlag objects and dead matter, they always behave with a well-balanced equanimity of mind for the ultimate betterment of their soul.
In this way, the god of the Puşpottara vimăna completed an age- limit of twenty sāgaropama years.
This finishes the description of the twenty-six bhavas (worldly existences) of the soul of Nayasára,

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Appendix No. 7
Visa-sthānaka Pada The soul of śramaņa Bhagavān Mahavira, during his previous twenty-fifth bhava as Nandana Rişi carefully worshi. pped the visa-sthānaka padas (twenty most exalted rants represented by twenty dignitaries ). These dignitarles described below are as follow:
Śri Arihanta Pada--Arjbanta Pada is adored by rendering service with suitable objects and with a pure heart, to an Arihanta Bhagavăn during his life-time or in his absence by worshipping a consecrated emblem, representation or his pratina, as well as, by faithfully acting strictly in accordance with his commandments; by worshipping Images of Jinégvaras with greater devotion on the auspicious days of their cyavana ( descent from heaven) janma (birth ) dikşā (adopting ascetic life), Kéval Juana (acquisition ) (of Perfect knowledge) and Moksa (Final Emanci. pation ); by having images of Jinesvaras prepared of gold, silver, combination of metals, of diamond, emarald, rubies, stones etc., and having them consecrated with due ceremonjes; by having temples of Jinésvaras built with money earned by honest deal ings, and having idols of Jinddvaras installed in them; by getting worn out delapidated temples of Jinésvaras repaired and re-built, and by constantly worshipping the pratimās of Jinésvaras--with cleanliness with regard to angani body ),-manas ( mind ), vastra ( clothes ) bhūmikā (place), and pūjopakarapa (articles and utensils of worship) from nyāyopārjita drauya (articles, utensils etc., bought by money obtained by honest dealings) and vidhi (due ceremony) separately with eight, seventeen, or twenty-one articles; the abhisekas to be done twenty-seven times or one hundred and eight times as in Laghu-enätra or Brihat-snätra respectively. It occupies the fore-most place among the Panca Paramesthi (the five exalted dignitaries ] extolled in the panca parameşthi mahā-mantra [ the anspicious incantation-panca parameşthi namaskāra mahā-mantra ) which is the real essence of the Siddhántas preached by the Jinégvaras.

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2. Sri Siddha-pada-The Siddha-Paramktmás reside on Siddba-sllä at the top-most portion of the end of the Loka [ the universe ] after destroying completely all their previous karmas at the end of the fourteenth Guga-ethanaka [utage of spiritual development. ] These Gupa-sthanakas are elaborately discussed in works on Karma Philosoplay.
The Siddha-pada is represented in four wats:--Viz 18. 1. Nāma Siddha. 2. Sthāpanā Siddha. 3. Dravya Siddha and 4. Bhāva Siddha. Of these 1. the term Siddha expressed by woma siddha exists eternally-in past, present, and future-applicable to an individualised object 2. Sthapanā Söddha-The lostallation of an image or engraving of a Siddha Bhagavān, is called is called its sadbhāva stbäpaņā [establishment of an existing object ] while writing the word siddha, is its a-sad bhäva sthapana { writing of an non-existing object }. 3 Dravya Siddhas are the Kévali Bhagavăng existing in the thirteenth and fourteenth and the fourteenth Guna sthănaka with regard to their bodies which will attaln Final Emancipation. 4. Bhāva Siddha. The exalted Siddha Paramātmās, who residing on Siddha-sila at the end of Loka, enjoy eternal un-impaired happiness after the destruction of their entire previous Karmas, are bhäva siddha.
Siddha-pada is worshipped by contemplation on the eminent, soul-elevating qualities of Siddha Paramktmãs after getting acquainted with their essential nature through the medium of various nitrepas (definite arrangements of their words and their numerous meanings), of sapta nyek seven stand points of reasoning of Jaina Logic), and through the medium of a deep insight into an unprejudiced knowledge of Mava Tatted (the Nine Principles-viz 1. Jive (Soul) 2. A-Jiva (Non-roul) 3 Punge (Merit) 4 Pāpa (Sin; de-merit) 5. Āfrava (influx of Karma ), 0. Samvara (acoppage of inflow) 7. Nirjară (falling off; shredding)
* जीवाऽजीवा पुण्णं पावाऽऽसव संवरो य निजरणा।
बन्धो मुक्खो य तहा, नववत्ता हुति नायव्या ॥ १ ॥ [जीचाऽजीवो पुण्यं पापाथवौ संवरच निज़रणा। FIT FAT parfare 2507f Hell

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8. Bandha (bondage) and 9. Mokṣa (Final Liberation or Nirvāņa) etc-by constantly repeated reflections on them and taking sincere delight in their virtuous qualities,-by worshipping images of Jinéśvaras with excellent materials of worship and with a pure heart as they are representations of Siddha Bhagavāns- by going on pilgrimage to sacred places suitable for the attainment of Siddha Pada-by having un-swerving faith in Siddha-pada after having acquired a thorough knowledge of its excellent merits-and by having a keen desire of acquiring the noble qualities suitable for Siddha Pada.
4 Śri Pavayaṇa (Pravacana) Pada-The word pravacana is indicative of 1. Sri Caturvidha Sangha (the Congregation consisting of Sadhus (ascetics), Sadhvis (nuns), Śrāvakas (male followers of Jinéśvaras). and Śrāvikās [ female followers of Jinésvaras] 2. Dvadatangî- The twelve Angas of Jaina Scriptures and 3. The chief ganadhara.
Co
Persons following the same religious doctrines are called o-religionists, and, as such, they should render mutual help. Śravakas and Śrāvikās, being house-holders, should give utmost help to Sadhus and Sadhvîs and they should provide them with 1 Suitable places for study, contemplation etc. 2. Food and drink materials. Medicines etc for maintaining a healthy condition of their bodies, 3. Clothing, books, and other articles necessary for an efficient carrying on their ascetic life, to reach their goal of Final Liberation. Sadhus and Sadhvis should render service to ācāryas, sick sädhus, sādhu-guests, to Sādhus observing austerities, to young, as well as, aged Sadhus, and to newly-initiated ascetics. The most important duty of becoming thoronghly familiar with the Teachings of the Jinésvaras and preaching them to the world rests with them.
Dvādatangi-is the valuable treasure of the Sacred Scriptures of the Jaina Religion.
*1. Jiva 2. A-Jiva 3. Punya 4. Papa 5.Aśrava 6. Samvara 7. Nirjarā 8. Bandha, and, 9 Moksa-are the nine principles fit to be studied.

RAT #aca [Nava Tattva Prakarana ].
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3. Ganadharas are the disciples of the Tirthārkara of the time, and they become great apostles of the Religion. Soon after receiving tripads from the Tirthaikara, they compose Holy Scriptures. They are great benefactors of the human race, and as such, they deserve highest respect. Pravacana pada can be adored by rendering service to the three above named objects.
4. Śri Ācārya-pada. Ācārya-pada can be adored by rendering service with objects useful to them and by good intention-to Ācārya Mahārajas who are adorned with the *thirty-six virtuous qualities of an ācārya, who are preachers of the True Religion full of the tenets of universal inercy promulgated by Jinesvaras, who are always ready to be in utmost carefulness for avoiding sins, who constantly meditate on religious contemplations, *पंचिंदियसंवरणो वह नवविहवंभचेरगुत्तिषरो।
तह चचचउकसामो अधारसगुणेहिं संजुत्तो ।। १ ॥ पंचमहन्वयजुत्तो पंचविहायारपालणसमत्थो ।
afusfaufer-lait 3 Hutafant ll 2 11 Pancindiya samvaraṇo tabapavaviha bambhacérd guttidharo;
Taha Cattacaukasão atthārasa gunehim panjutto. 2. Pancamaha-vvayajutto pancaviha sāra-palaŋa-samattho;
Pancasamij-rigutti-gutto chattisaguņa kalio.
An Ācārya has the following thirty-six meritorlous qualities:- He is the protector (of the pitfalls) of the enjoyments of the five sensual organs; he is the guardian of the nine kinds of preservation of celibacy viz
वसहिकहनिसिजिदिय हितर पुष्वकीलिए पूणिए ।
अइमायाहारविभूसणाय नवर्षभचेरगुत्तिओ ॥१॥ Vasahi kaha nissjjindíya kudåintara puyvákillé papie; Aimāyābara vibhusaņaya nava bambhacéra guttio Self control in respect of sex-funetion is of the following

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who give detalled instructions to young ascetics about 1 quam grabana fiksā (various modes of studying the sūtras and of studying their appropriate meaginga, and 2. urterar āsèvena sikşā (instructions about the correct ways of doing daily rites and Corrects ways of bringing food and other materials,—and who are themselves very careful In observing the rules of conduct regarding parar pancācāra ( five kinds of daily exercises ) viz. 1. A TT Jnănācāra (dally acquisition of knowledge) 2, ziarenk Darsanācāra (creating strong and steady faith) 3 entrar Căritrácăra (improvement of ones daily life ) 4. agram Tapācāra (practice of religious austerities with the object of subduing one's Inner passions), and 5. frater Viryācāra (increase of power of one's inner self) and who always advise young sādbus to follow the right path.
5 Sri Sthavira Pada. One who brings persons going astray to the right path is called a sthavira (a venerable person). One's parents and other elderly persons are laukika sthaviras while worthy ascetics who are strictly following the five Great Vows of a Jalna Sadhu, are lokottara sthaviras (worthy ascetics who always look to the well-being of the next life). In Jaina literature, sthaviras are of three kinds-namely 1 T ua Vayasthavira 2. पर्यायस्थविर Paryaya sthavira and 3 अखस्थविर Srutasthavira. An ascetic who is more than sixty years old is Vaya Sthavira. One who has completed twenty years of ascetic life is Paryāya Sthavira, while one who has studled upto Samavayānga sūtra is a śruta Sthavira. These worthy persons deserve high respect.
nine kinds:- 1. A sādbu should not remain in a place frequented by females-human, animal, celestial, a-cetana (lifeless, artificial) or eunachs. 2. He should avoid talking with females and eunachs, as well as, talks about love matters. 3. He should not occupy the same seat as a female. 4. He should avoid looking at the beautiful limbs and charmlag bodily organs of females, as they are likely to arouse sexual instincts. 5. He should not listen to amorous talks of loving couples residing in a building with a

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6. Sri Upadhyāya Pada—The upādhyāyās are always careful in leading an exemplary ascetic life. They are well-versed in their knowledge of Jaina Scriptures. They teach young sådhus the various sūtras and their meanings of the Jalna Canon with benevolent wishes-without any expectation of a recompense. They are capable of making dull-minded pupils, well-disciplined hard-working students. They are always busy with contemplations about ever-increasing self-lessness. Upadhyāya pada is
wall or a partition intervening them. 6. He should not try to recollect previous sex-gratifications of this life or previous lives. 7. He should not take rich food full of articles exciting sexual passions. 8. He should not eat in excess. 9. He should not care for bodily decoration. These are the nine kinds of selfcontrol with regard to celibacy. Also, he is one who has left off the four kinds of major passions-viz 1. Htet Krodha-Anger, 2. at Mana, Pride. 3. TTAT Magă Docelt and. 4. tar Lobba Greed. In this way, he is adorned, thus far with eighteen meritorious qualities- Besides, he is already) endowed with the five Great Vows of a Jaina Sadhu viz सव्वायो पाणावायायो धरमणं savvão pāņāivāyão véramanam [Total abstinence from doing injury to living being] 2. erant gerapeut êrchoi Savvão Musā. vägão véramanam (abstinence from all varieties of false-hood. ) 3. preeriat fencerontit THui Savvão adinnādāņão veramanam ( Total abstinence of taking things not given by the owner. ] 4. great hortit CHOP [ Savvão méhusão véramanam ( Perfect abstinence from all kinds of sexual intercourse.] 5. Aparat oficinerant OCHU Savvão pariggahão véramanam ( Perfect renunciation of all worldly attachments ) he is able to observe rules of conduct regarding five daily excercises of Jnāna, Dargana, Căritra, Tapa and Virya embodied in 1 Joãnācāra 2 Darsanācāra, 3 Căritrācāra 4 Tapăcăra and 5 Viryācāra. He is also adorned with five samitis and three guptis, The five samitis (religious observances] are 1. rafefafa Irya Samiti (carefulness in walking with fixed gaze directed in front for a distance of 6 feet, so as to avoid treading upon any living being. A sådhu does not move about in the
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adored by showing respect and rendering service to deserving upādhyāyas. It has 25 meritorious qualities *
7, Sri Sadhu Pada-One who is trying to accomplish the eternal happiness of Moksa (Final Emancipation ) through the medium of Right knowledge, Right Faith and Right conduct is called a sādhu, Munz, Rishi, Tapashi, anagāra (houseless recluse) sarva-virati (one who has renounced all worldly attachments), are synonymous terms. A sadhu always observes the Five Great Vowa of a Jaina Ascetic and the sixth vow of great TSRT 7 CAO Savvão ral-bböanāó véramanam (abstinence from pastaking of all kinds of food and drink materials at night) He is adorned with
dark or on grass. He goes out mostly for some dharmic purpose. 2. Tarafufa Bhāsā samiti (carefulness about talk) It must be hita (productive of supremely desirable frult namely Moksa (Salvation), mita (brief and to the point), and it must be priya ( pleasing to the heart of every worthy soul). A sādhu avoids falsehood, backbiting, slander, and unwholesome words) 3. gourierfafa Exaņāsamiti (carefulness about the proper manner of accepting food ) 4.
आदानमंरमनिक्षेपणासमिति Adana bhanda matta niksépana samiti [ carefulness in handling of abowls, utensils etc. which are allowed to be used by sāstras ). 5. Tatoqurucugferater anfcere for refufar Uccăra påsavana khéla jalla singbāna pārlstha. panika Samiti ( careful disposal of foeces, urine, phlegm, dirt from the body, mucus and dirt from nose etc) The three guptis are würi (by mind). argu vāégam (by speech), Fredi (by body). He is in this way, adorned with the thirty-six good qualities of an Ācārya.
* इकारसंगधारी ११ वारसउवंगाणि १२ अहिज्जेइ ।
वह चरण १ करण १ सतरी धरावह धरई पणवीसं । Iktarasangadhārī bārasauāngāni 12 jo abijjèi Taha carana karana sattari dbarāval dharai panavisam.
One who is well-versed in the Eleven Angās (of Jaina Agamas) and knows (and teaches) the twelve upăngas and also,

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the twenty-seven meritorious qualities of #Jaina sādhu,* and be le always ready to acquire the seventy attributes of turerat carapa sattari (sevety rules of (good) conduet, and comprend Karana Battari (seventy modes of religtous rites). He only accepts and uses food and drink materials which are perfectly free from 43 faults, simply for the perpose of maintaining his caritra dharma (duties of ascetic Hfe ). Sadhu pada is adored by rendering wrvice to such worthy pursons; as they are always ready to act Krictly fn accordance with the religious tenets preached by the Jinesvaras
who helps (others) in the observance of current carapa sattari seventy mules of good conduct,) and of manat Karaṇa sattari [seventy modes of religious rites,] bears the twenty-five meritorious qualities of an Upadhyāya.
छन्वय ६ छकायरक्खा १२ पंचिंदिय १७ लोहनिग्गही १८ खंती १९ । भावविह्यादी २० पडिलेहणाइकरणे विसद्धी र २१ ।। १९९ ॥ संयमजोएजुत्तो २२ अकुसलमणवयकायमंशोहो २५ सीयाइपीग्सहर्ष २६ मरण उपसग्गसहणं च २७॥२०॥
सत्तावीसगुणेहि भन्नेहिं जो विभूसिओ साहू। जिणपासायपसे दुयारसमो रन्मगुणनिवहो ॥२०१॥
Clavvaya 6. Chakāya rakkhā 12. panchadiya 17. loha aiggabe 18 Kbanti 19. Bhäva visuddhi 20 padiléhagid karage visuddhi ya 21 ( 199 ) Samyamajöé jutto 22 a-kusala mana vaya kaya neproho 25 Siyai pida sahanam 26 maraqam uvasagga sahayam ca 27 Sattā visagundhim annébim jo vibhūsio sāhu Jina påsaya pavégé duyāra samo ramma guga nivaba (201)
The sādhu, who is adorned with the twenty-seven virtuous qualities--viz protector of six vowe (of an ascetic), and of six kindo of living beings 1. earth-bodied souls, 2 water-bodied souls, 3. Alrs-bodied, 4. alr-bodied, - 5. vegetable-bodied, and 6. moving souls. 12.

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8. Śri Jnāna Pada The correct understanding of the noble truths contained in the Agamas preached by the Sarvajnas (Omniscients) is a samyag jnāna (Right Knowledge) Right knowledge is of five kinds viz 1. fa Mati Jnana (knowledge of existing objects acquired through the medium of the five sense-organs or by means of mind) 2. gramm Śruta Jnana [scriptural knowledge acquired by Tirthankaras (Exalted Souls with Perfect Knowledge] and transmitted and preserved from ear to ear by tradition of various generations, describing the true meanings of visible and invisible objects and of their modifications, as were seen by them through the medium of their superhuman knowledge, Broadly speaking, Śruta Jnana is either fag Anga-pravistha (included in the Twelve Angas) which are composed by Kévalins, and ap¶π or Anga-bāhya (not included in the Twelve Angas but consisting of Sutras composed by śruta kévalins, Yuga pradhānas, or by highly talented ācāryas 3. erfarna Avadhi Jnāna (knowledge of the past or of remote objects). It is quefa bhava pratyayika [innate as in case of dévas (celestial beings), as well as, in the case of narakas (denizens of hells) or क्षयोपशम निमित्तक Ksayopabama nimittaka (caused by the precipitation and annihilation of Karmic matter and is acquired by human beings and animals. Ascetics acquired it by austerities 4 :ma Manah paryaya Jnana (knowledge of the thoughts and feelings of others). It is possessed by well-disciplined Sannyasins only i-e by persons who are masters of self-control, and who have practised the restraint of mind, speech, and body. 5. Eserca for Kévala Jnana [Full or Perfect Knowledge) applies to all things
restraint over enjoyments of the five senses and over greed 18. forgiveness 19. purity of thought 0. purity in examination of articles-bowls,-utensils-clothes etc 21. busy in activities of selfrestraint 22. Control over evil activities of mind, speech, and body 25. endurance of agony of cold etc, 26, also death and of hardships-27. and with other kinds of (twenty-seven qualities) is a treasure of charming qualities-resembling a door for entrance into the temple of Jinésvara Bhagavan.

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of
and to all their modifications. It is in fact a characteristic the soul entirely liberated from the bondage of matter.
margofra e Jnānāvarapiya (knowledge obscuring] Karmas are of five kinds according as they obscure 1. Mati 2. Śruta 3. Avadhi 4. Manaḥparyaya 5 Kevala Jnāna. This Jnānävarniya karma [knowledge-obscuring karma) can be removed- 1. By the persevering faultless study of Right knowledge exactly in accordance with the rules prescribed by the Šāstras 2. By imparting that knowledge to others. 3. By carefully listening to the noble tenets. 4. By having canonical works hand-written, by having old worn-out copies of rare works re-written and printed, and by preserving them with utmost care.
Jnānā Pada ls adored by taking scrupulous care about books, manuscripts, slates etc and by rendering service to learned persons.
Sri Dargana Padan-Unflinching faith in a su-déva (a true god) su-guru (a good preceptor) and in su-dharma (a true religion) is samyaktva.
Darsana Pada can be successfully adored:- 1. By having perfect faith in an Arhat-déva, who is entirely free from Love and Hatred and who has conquered the eighteen defects of good conduct. 2. By having as his Guru (preceptor ), one who is adorned with the five HETT Mahāvratas, Great Vows of Ascetic life, one who has abandoned wealth and women, and one who is always busy in following the rules of ascetic life prescribed by the Jinesvara Bhagavāns, in accordance with his strength. 3. By accepting as his favourite religious creed, the True Religion full of poble tenets of compassion towards minutest living substance, preached by Sarvajnas. 4. By renouncing false beliefu after a careful study of the sļxty-seven forms of Right Belief, and by adopting samyaktva and carefully preserving it. Vowe and restrictions, and religious rites, attended by samyaktva, aro beneficial to the Soul. Darśana Pada is not only instrumental in the acquisition of Moksa Pada, but it limits the period of

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wandering in the Samsára for a person with Samyakta (Right Beiler) to actuaan *Ardhapudgala parāvartana Kala at the most and as a rule, it prepures him for Final Emancipation.
10 Sri Vinaya Pada-Vina, a (polite manners) is the root-cause of all virtuous qualities. Service rendered to the nine dignitaries viz l. Arihanta 2. Siddha 3. Ācāryas 4. Upādbyāyas 5. Sädhus 6. Dardana Pada 7. Jnāna Pada 8. Căritra Pada, and 9 Tapa Pada, and to learned preceptors and other virtuous persons results in one's own welfare. Vinaya is of various kinds; by becoming acquainted and acting strictly in accordance with each one of them one ls benefited in constant succession. By polite disciplinary manners and perseverance, one readily acquires Right Knowledge creates Right Faith Right Faith generates Right conduct. Right Conduct is instrumental in Karma-kşaya-destruction of Karmas). Vinaya thus becomes an excellent virtue capable of leading one to the Path of Mokşa (Final Emancipation.)
11. Caritra Pado-This is also called Āvasyaka Pada. This pada can be adored by carefully practising the following six Āvaśyaka kriyās (necessary performances which must be daily done) viz l. amfSãmāyika (religious meditation for 48 minu tes) 2 Teterent Cauvīsatt ho uafáuatan Caturvimśäti stavana Eulogical hymns of the Twenty-four Tirthankaras 3. a Vandana Obeisance 4 afamu Prati kramaņa -Atonement of daily transgressions 5 rurat Käyotsarga - Relinquishment of the body in religious meditation, and 6 Term Paccakhāņa. Vows of disavowel.
12. Brahmacarya Pada-l'his is also called Sila Pada 16
* Ardba-pudgala Parāvartana Kala-Half the period of time, which all tbe objects of the Unlverse take when they assume, all the transformations with regard to form, colour etc, that they are capable of taking in regular succession. This time is ananta Ardha -pudgala Parāvartana Kāla is thus, limited to half the portion of that time.

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can be observed with total abstinence by sfidhes, and with partial abstinence by house-holders. Out of all the vows, Brahmacarga vrata is considered to be the most important. It is the fourth vrata nanced Hyafarceuraa Malthuna Viramana Vrata-A vow of total abstinence from sexual intercourse out of the Five Great Vows of an Ascetic,' A muni ( an ascetic ) should strictly observe this vow by abstaining from sexual intercourse, mentally, vocally, and bodily, by not doing it himself, by not having it done by others, and by not praising the act. A house-holder can easily observe this vow by strictly adhering to the custom of having sexual connection only with his duly married wife, and observing celibacy on the 1. auspicious days of the Kalyāņakas ( auspicious events) of Țirthankaras. 2. Five days of the month (8th, and 14th day, of both the fortnights and the 5th day of the bright half ). 3. Ten days ( nd, 5th, 8th, 11th, and lith day of both the fortnights of the month). 4. Twelve days, (2nd, 5th, 8th, 11th and 14th, and 15th day of each fortnight) 5. Days of six atthāis of the year (3 quarterly atthāis) 2. Ayamblla Vrata atthāls-one, in Caltra māsa and the otber in Āsvin māsa, and one of Paryūşana atthäi (the eight days of Paryūşania religious holidaye), and 6. On other Jaina Parvas.
13. Subha Dhyāna Pada - Subha Dhyāna ( meritorious religious contemplation) is like fire for the burning away of evil Karmas, while a-subda dhyāna meditation about sinful actions) is the cause of tiryanca gati (birth as a beast ) and naraka gati ( birth as a hellish beivg ) in this Samsāra Arta Dhyāna ( ideas about causing injury) and Raudra Dhyāna (ideas about causing violence and death ) are varleties of a-subha dbyāna; while dharma-dhyāna ( ideas about viriuous deeds), and sukla dhyāoa (meditation about noble religious deeds) are varieties of subha dhyāna.
Dharma dhyāna and Sukla Dhyana are chiefly instrumental in the acquisition of Moksa Pada Subha Dhāna can be accomplished by carefully avoiding the causes of Ārta and Raudra dhyāna, and by diligently engaging one's self in Dharma Dhyāna. This subject deserves to be carefully studied before a learned

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preceptor; and its knowledge becomes beneficial when it is applied with due consideration.
1. Tapa Pada- Tapa (austerity) burns away the particles of evil Karmas which have become attached to the regions of Atmā from times immemorial, and separates the evil particles from those regions. It is also called Nirjară Tattva.
Tapa is of two types viz Bahya (external) and Abhyantara [Internal]. Each one of these is of six kinds. Bahya [externa]] Tapa can be accomplished in six ways:- viz 1. Anagana [aban. donment of the four kinds of eatables ], 2, Unodari [ taking a few morsels of food less than the daily quantity] 3. Vritt! samkṣépa [curtailment of articles of maintenance.] 4 Rasatyaga [abandonment of savoury articles of food] 5 Kaya kléda [bodily distress such as plucking of hair etc ] and 6. Samlīnată [ contracting body-limbs ].
Abhyantara Tapa is of the following six kinds:- 1. Prāya ścita [atonement] 2. Vinaya [discipline] 3. Valyavrata [rendering of service to deserving persons]. 4. Svädhyāya [repeating of study to one's self.] 5. Dhyana [religious contemlation], and 6. Kāyotsarga [relinquishment of the body in meditation].
Tapa should always be practised in such a way that there may not be any dur-dhyāna [evil meditation, that there may not occur any diminution in the activities of mind, speech, and body; and that the sense-organs may not become weakened Besides, one is greatly benefited when austerity is practised [a]. without any desire of happiness of this world, wealth, or of fame. [b] without a niyāņu* [an eager desire] for acquiring any of the nine wished-for objects and [c] by observing perfect tranquility of
* The niyāņu or an eager desire relates to any of the following nine: objects viz. [1] Of becoming a king [2] of becoming a very rich merchant [3] of becoming female [4] becoming a male [5] possessing sexual instinct towards one's self. [6 Possessing sexual instuct towards others [7] Becoming less diseased, [8] Becoming a pauper [9] Becoming a Śrāvaka.
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mind. Suppression of one's desire is the essence of apsterity. This pada can be easily practised by suppressing the greatest number of one's desires, and it should be done without sparing one's superior energies.
15. Supatra Dana Poda-Dăna (giving of gifts) to deserving persons is one of the most prominent duties of a house-holder desirous of crossing of the ocean of worldly existence. Su-pătra Dāna la of five kinds; viz:-1. Abbaya Dāna-Security of life to all living be ings giving them freedom from fear to life. 2. Su-pătra DānaGlving of gifts to deserving ascetics. 3. Anukampå Däna-Giving of gifts out of compassion only. 4. Ucita Dána ( The gifts given to proper persons at the appropriate time. Giving of dowry to one's daughter is ucita dana) and 5. Kirti Däna-The giving of gifts with the object of spreading one's fame to distant countries. The first two varieties of dāna, that is to say, Abhaya Dana and Su-pātra Dina are mostly instrumental in acquisition of Mokra Pada (Final Emancipation). One gets happiness by anuk ampå dina, pralses by ucita dāna, and he gets greatness by kirti dada
16. Vaiy durata pada-The pada can be adored by giving food, clothing, medicines etc to Acărgas, Upadhyas, Sadhus Sadhvis to young newly-injtlated sādhus, diseased südhus, and to old aged Sådhus and Sadhvi's, and by rendering service to them.
17. Samadhi Pada This pada can be adored by adopting measures conducive to external, as well as, internal peace to the four constituents of Śri Sangha, namely to Sadhus [ ascetics ] Sådhus (nuns] Srävakas (male followers of Jinégvaras) and Śrāvikās (female followers of Jinéfvaras). Efforts made to keep one's mind in religious contemplation after gaining external, as well as, Internal peace are highly beneficial to one's soul, although there may be causes of: distress to one's self,
18. Śr1 Abhi-Hava Jnana Pada-It is also called A-pūrva Śruta Grāhi Pada. The main object of adoring this pada is that one should study new gāthâs of the sūtras and meanings of
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Aigas and the Upāngan of the Jaina Āgamas every day By carefully following this method, one will have a detailed knowledge of the Principles of the True Religion and of the objects that are to be strictly avoided.
19. Sri Sruta-bhakti Pada. The preachings of the Jinéndras are called Sruta Jnana; they are like candana (sandal] in removing the heat of sinful actions of living beings śruta Joana is of two kinds- 1. Dravya Śruta and 2. Bhāva Śruta. The ĀgamasDvă-datăngl-composed in writing are called Dravya Śruta The Atudy of the individual sütras including the explanations of the substance of the Universe, given by the Jinesvaras and the critical study of the meanings of the words in all their beariugs, is Bbāva Sruta. Sruta Jodna composed in the form of Dvādasăng is of four types, namely 1, Dravyānu-yoga-containing explanations about Nava Tattvas (Nine Principles or Categories] Sap Dravya ( Six Substances ) Nayas ( Seyen Points of View ], Niksépas [ Logical arrangements ] etc. 2. Ganitānuyoga-treating of mathematical calculations of measurements of objects. 3. Caraga Karagānuyoga containing rules of conduct for ascetics and house-holders, and 4. Kathānuyoga-contalning the bleseed words of admonition by citing the life-incidents of Tirt bankaras, of their apostles, and other salats, as well as, house-bolders of religious merit who had successfully achieved their wisbed-for objects and by citing the Incidents of persons who had failed in achieving their object. This pada is adored by studying the above named four types of the dvā-dasangi, in detail.
20, Šri Tirtha-prabhāvarā Pada- This pada is comprehensive. It can be easily adored by rendering service any of the Sata Kşetras, (the seven principal constituents) of the Jaina Śri Sangha namely 1. Jina - Pratimă-the images, statues, paintings, and representations of Jinésvaras 2. Jiua Caityas-temples, topes, etc of Jlneśvaras. 3. Jnāra--Sacred Knowledge. 4. Sädhus(monks) 5. Sadhvis (nuns). 6. Srävakas imale followers of the Jinesvaras) and 7. Śrävikäs (female followers of Jinėśvaras) It can be usefully effected by getting prepared and duly consecrated pratimas,

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statues, etc of Jinèsvaras; 2. By (a) building temples for these pratimās (b) or by having old, debihtated temples repaired with nyāyoparjita dravya (money acquired by honest means) 3. By (a) getting the various sütras of the Jalna Āgamas (Sacred Books ) written and having numerous coples prepared, so that they may become useful to various persons, and (b) by having old manus cripts repaired and published, and by giving. help to (4 Sadhur (5) Sadhvis (6) Śrāvakas (7) Srävikäs, and to co-religionists. Prāvacanika Prabhāvika Puruşah (persons who are well-versed in Sacred Knowledge are of the following eight kinds : viz :2. Prävacanika--Persons who are well-versed in the pravacana (Sacred Keowledge) exlating at the time. 2. Kathlka-those who are clever in giving sermous, lecturos, story-telling, etc. 3 Vādi those who are competent in religious discussions. 4. Nalmiikathose who are clever in reading Signs of Omens, 5. Tapasvināḥthose who are practising various austerities. 6. Māntrika-tbose who are clever in religious rites, in Mantra Šāstra ( study of incantations etc. 7. Siddhas those who have accomplished varioun Labdbles (excellence) and vidyās (arts), and 8. Kavi-those who are competent to please learned men and klogs by their poetica! works.
Readers desiroue of a detalled description about Vastha taka Padas should consult works on the individual subjecte of tach pada,
The excellence of the Vita-sthānaka Padas is that by perseverlngly adoring any one of the twerty padas, one is able to be blessed with the meritorious excellent Karma of Tirthankara-gotra Näma Karma. Persons desirous of the wel-fare of their own Soul, should necessarily adors and worship with a devout heart, any one or more padas of this excellent austerity.
The soul of Sramapa Bhagavin Mabāvīra had adored and worshipped all the twenty stbänaka padas, during his previous twenty-fifth bhava as Nandana Muni.

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INDEX
Brāhmana Brihaspati Buddhisăra
37. 56,164.
164
169.
96.
3,72
Abhimāna
102. Acala
46. Acala Baladóva
105. Acala Kumāra 48,55,56,73,75,77,
86,93,100. Acala Muni
100. Agni
82. Agni-déva Anga
84,174. Amarāyati
164. Anjana
3. Apratisthāna Arjuna A-sata Védaniya Karma 41. Atoka
4,5,189. Atvagriva 65,65,67,68,72,73,76,
79,80,81,82. Autumnal Moon
19. Avadhi Jpāna
106. Amalaka
73. Amra
3,189. Baka Bakula Baladeva 76,106,107,122 123. Bali
171. Bahubali
79. Bengal
75. Bhadra
46,49,159. Bharata Cakravarti 79,120. Bharata Kşótra 1,46,64,81,83,86 Bhagavati Diksă
144 Bläranda
4,166. Bhäva Tapah
41.
Cakore Cakra Cakravartin 106,107,154,155,156,
157,158. Cakravāka
4,7,166. Campaka
5,189. Campaka Mala
163,164. Candavéga 51,53,54,55,56,57,102. Candana Canda Cătaka Chatra Cuckoo Cutch Dambholi Dandakāra ya Dasavaikālika Dhananjaya Dhanusya Dharma
35. Dhărini
2,128 Dig Vijaya Diksā
145,168. Dravya Tapah Final Emancipation 105. Full Moon
69.
28.
83.
41.
38.
Gadă Gagadhara Gauta
Swimal 4,64.

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301
3.
85,
4,166.
34.
4.
Gandba-sindura
2. Ganges
73. Gandiva
72. Ghornsiva 167,168,169,170,171,
172,174,175,176. God of Death 58,65,75,78,79,80,
82,99,172,173. God of Love 19,46,48,64. Gosirşa Candana Hamsa
4,166. Harita Hāsya Mohanīya Karma 44. Himalaya
165. Hiptāla Indriya
41. Jaina Ācārya
37. Jaina Sadha
37,43. Jainin Siddhānta Jala-khaga Jambika
3. Jambu Dvipa Jaya Hasti
11. Jayanti Nagari.
163. Jālandbara Nagara
168. Jāmbū
3,109. Jita Satru
159. Kacchura Kadali Kalioga
75,84,174,192. Kalpa Vriksa
20,170. Kamala Kamalāmélaka
135. Kapittha
18,44,141. Karma
33,37,104,105.
******
Karmic Matter Karpura Kala
154. Kāpalika Mani
171. Kaustubha-gem Kārança Ketaki Kévala Joina
44 107. Khadira Khajuri Klanjarita Kimpäka Vriksa
34,170. Kinnaras
63. King Advagriva 52,53,54 64,72 King Dhananjaya
128. King Jitajatra 159,160,161. King Nara Simba 161,163,173,
192. King Nandana
160. King Nara Vikrama 160 King Prajāpati 37,54,55,56,57,
64.65,66,72,73 102,103. King Vimala
127,144. Kopa griba Kotitila
84. Kąétra päla
171. Kşăra Sagara
13 55. Kumuda Kurara Kuru-déta Kusmānļi Kuvalaya Madana
15,48. Madana-lékba
1,8,35. Maghavan
120. Maba-déva
38.
2.
163.
2.

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302
42,126. 15,189.
78. 44,52,125,126.
19.
Nayasāra Nāga Nārada Muni Näraka Närikera Nima Nimba Nipa Niyāna No-Kashya
189.
42.
44.
153
Maha-Kala Mahă-Maqdala
66 Mahā-padma
153. Mahā-Sukra déva-loka 36. Malayācala Mandarăcala
35,153. Magi
83,136. Manmath
47. Mantra
171,172, N3,174. Madhavi
3,15. Māgadha Tirtha
130. Mähésvari
49. Mänavaka
154. Málati
,19 Malā
83. Māya
88. Mithyabhimana
102. Moha
103. Mobaniya Karms
43. Moksa 42,89,108,141,165. Moon
35. Mount Kaitása
65. Mount Mandara
35. Mount Meru
20,166. Mount Rathăvarta
74. Mount Vindya
14,15. Mrigavati
46,47,49,50. Mripäla
5. Mūka Nagari 128,136 159.
80
Pancama
6,14 Pārivrājaka
37. Pāņợuka Pāṇigrahaga Părijātaka Pătalā Troc Pātāla Kalasa Pecpal Pingala ·
153. Phanas Potanapura
46,83. Pottilācārya 140,142,160,161. Prabhāsa Tirtha
131. Prajāpati 36,44,49,58,65,67,
68,71,72 Pramatta Samyata Guna Sthanaka
Naisarpa Nandana Kumāra Naadana Muni Naraka Gati Narmadā Nava Malika
153. 159.
159. 106,107,136.
15. 3.
Prati-Vhoudéra 108,124. Prati-Vasūdáva Adva-griva 52,55, 56,57,58,59,64,65,66,67,68,69,
70,71,72,78,82, 102, 103,106. Pravrajyă
128. Préyala Priyamitra
128. Priyamitra Cakravartin 131,132,

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86.
Puoya
129.
12.
303 133,134 135,136,137,138, Sambhõti Sūci
20. 139,140,141,142,143. Samsāra 33,42,45,86 93. Pugi
Samarasarapa Pundāga
5,159. Samyaktva
43. 106.
Sanat Kumāra Purohita
82. Saturn
79. Purusasisha
11,16. Sarva Ratnaka
153. Puspakarandaka 3,8,9,11,17,
18,37.
Sāga Sāgaropam
125. Purvácala
Sala Rathāvarta
Särangarten Ratna Śókhara
85. Särika Rāhu
79. Science of Omena Raksasas
63. Siddhāntas Rajagriha Nagara 1,17,5,2 Sinha Révá Nadi
Sinhala Dvipa Right Belief
93,96 Sinhalésvara Right Conduct
Sinhala Rājā Right Knowledge
Skanda
• 78. Ripu-prati Satru 46,48. Somadatta
186, 187. Rising Sun
Soul
37,43 Rohanácala
Sun
36 65,81 82 Rudra
Sva-Māna
102. Svayamprabhā
103. Santha
83,154. Sallaki 3. Tamāla
50,69. Saniscara
79. Tapah
40,41 42 Séşa Nāga
42 75,84. Tāla-patra
73. Sramana Bhagavān
Tāpiccha Mahāvira 36,37,44,64,95,128. Tirthankara 64,108,109. Śrāvaka
Tirthankara Bhagavan Sri Srāvika
42. Śréyāmsa Nath 86,90,93,97,104. Sri Krisna
20. Tirthankara Näma Karma 106. Sri Nagara 176. Tridadin
37. Sun
Tripriştha Kumāra 51,53,60,61, 4.
63,64,67,72,73,77,78, Sagara 129.
80.81,83,84.
85.
92. 92.
76.
3.
42.
81 82.
Sūka

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304
Tripristha Vãoudéra 36,39,48,
49,51,53,54,84,85,86, 90,93,94,95,96,101,
102,104,105,125. Vanga
85,174. Vamsa
- 3. Varadāma Dén
131. Varadāma Tirtha
131. Vasanta Rita Vata Vasudeva 43,64,86,108,120,
121,122. Vouniya Karma Vidātăh
171. Vidyadharas
63,85. Vitaya
Vijayadena 134,135,136,188. Vijayavati
84,85,86,96. Vimala
126. Vimala Muni
127,144. Višākha-bbūti
1,17. Višākha nandi 1,8,17,18,33,43,
44,45,52,101. Visvabhūti Kumbră 2,3,5,6,8,10
11,14,17,18,20,37. Visva-bhūti muni 33,34,35,36,
37,43,44,45,101. Visva-nandi
1,17. Vipă
6. Yaksas
63,83. Yogacara
189. Yogini
170.
95.