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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SRAMANA BHAGAVAN MAHAVIRA 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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SRAMANA BHAGAVAN MAHAVIRA 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 ACARYA MAHARAJA SRI VIJAYA NEMISURISVARAJI

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5 DEDICATED INTO THE LOTUS-LIKE HANDS OF $38539583883893883893895EUR38558939393938588589588589595853 MY MOST REVERED GURU SARVA-TANTRA SVATANTRA, JAGAD-GURU SASANA SAMRAT, 'SURICAKRA CAKRAVARTI TAPAGACCHADHIPATI TIRTHODDHARAKA BHATTARAKA HIS HOLINESS ACARYA MAHARAJA 3339338838939393858 SE SE S58395858954558 SRI VIJAYA NEMISURISVARAJI 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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XII 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 Vijayaji

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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. For Private Personal Use Only

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XVI 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 "Tirabhukti" Mahumahopadhyaya 1 Allengunj Road DR. UMESHA MISHRA ALLAHABAD. KAIVYATIRTH M a D Litt 18th August 1943 Dear Shri Mun Ratna Prabha Vyayaji 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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*** . ks E Muni Maharaja Sri Moksananda Vijayaji

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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 sthaviravali 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. For Private Personal Use Only

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XVIII 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 Sthaviravati 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 For Private Personal Use Only

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Foreword. There are a number of learned works and treatises in Ardha Magadhi, Sanskrit, Gujarati, and other vernacular dialects of India by various authors, describing the life-incidents of Sramana Bhagavan Mahavira,-the last (twenty-fourth ) Tirthankara of the present series of twenty-four Tirthankaras 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 Sramana Bhagavan Mahavira, 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 Jnana, Perfect Knowledge. During all these years of wanderings for more than twelve years, Sramana Bhagavan Mahavira 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 Mula 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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22 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 Joana. Masa Kovala Jnana,-Perfect Knowledge-is only possible after the destruction of the four mat Ghatiya,-destructive Karmas viz. 1 TATET ofte Jaanavaraaiya, Knowledge-obscuring, 2. afarracotta Darsanavaraniya, Obscuring sensual perception, 3. Hetta Mohniya, Producing delusion of mind, and 4. FeCiT Antaraya, Producing obstacles in the attainment of a desired object. Tirthankaras are invariably born with three kinds of Jaana (Knowledge ) viz. 1 #faa Mati Jhana, (Intellect ). 2. par ma Sruta Joana, (Scriptural Knowledge) and 3. Fara Avadhi Jaana, Knowledge with a scope for limits. Haigela Manab Paryaya Jfana, they have just after Diksa, and they usually aoguire ou Kavala Joana,-Perfect Knowledge,-after the destruotion of their stor Ghatiya ( destructive ) Karmas. After the destruction of Ghatiya (destructive ) Karmas, and the acquisition of Kevala 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) Sravakas (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 Utpada, Origin, 4 Vyaya, Destruction and o Dhrauvya, Stability ) and instructs them to compose the Siddhantas. The Ganadharas being highly talented, renowned, and illustrious, compose the Siddhantas within 48 minutes. With the aoquisition of Kavala Jaana, 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 atisayas of a Tirthankara and they are adored by gods, demi-gods, Cakravartins, Baladevas, Vasudevas and hy devout human beings. Nume. rous gods respectfully attend on them. Tirtharkaras then go to various towns and villages preaching the Siddhantas propagated by previous Tirthankaras, till at the end they acquire Moksa (Final Emancipation ). The life of Sramana Bhagavan Mahavira 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. Sramana Bhagavan Mahavira was perfectly destitute of Raga ( Affection), and Dvesa ( 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 Kayotsarya, or towarils the gol Sangama, who harassed Sramana Bhagavan Mahavira with twenty tormenting sufferings during one night, and towards the devout Indra who extolled him. sramana Bhagavan Mahavira was not the Founder of the

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24 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 Bhagavan Srt Risabha-deva Swami. The author of the present work is Muni Ratna Prabha Vijayaji-a highly respected disciple of Sasan Samrat Acarya Maharaja Sriman Vijaya-Nemisurisvaraji. Before joining the Order of Jaina Monks, he was Trikambbai,. 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. Trikambhai was given sole charge of Sheth Jaunabhai Bhagubhai 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 Bakubhai (Seth Mansukhbhai's daughter's son ) Dr. Trikambhai 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. Trikambhai 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 Mansukhbhai and after his death, in that of his brother Seth Jamnabbai, 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, Trikambhai 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 Sthanaka Tapa, Ekadasi Tapa, Nava Pada Aradhana eto-for a number of years. About four years before their Diksa, Dr. Trikanibhai and his wife Ratanbai spent Rs. 10000/--in Upadhana Vrata at seth Bhagubhai's Vanda 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 Sadhus and Sadhvis and alleviating the miseries of the suffering humanity, Dr. Trikambhai and his wife made up their mind to renounce the world and both of them acoepted Diksa at the same time, amid great rejoicing and celobration, at the pious hands of Sasan Samrat Acarya Maharaja

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Smman Vijaya Nemisarifvaraji in Vikrama Samvat 1992. The Dikta-procession was grand, and it was attended by numerous Muni Maharajas, the gentry of Ahmedabad, and thousands of people. Some of his Medical friends especially Dr. Hiralal K. Nanavaty, Dr. Chhaya and Dr. Bhogilal P. Shah, were very sorry. They wept bitterly at the separation. Ever since bis Diksa, 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 Diksas in his family viz:1. Dr, Trikambbai's elder brother, Gokaidas. He was an able writer both in English and Gujarati, 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 Diksa at the hands of Sagan Samrat Acarya Maharaja Sriman Vijaya Ndmisurisvaraji, and was admitted as Muni Subhadra Vijayaji,-one of his own disciples into his Order of Sadhus. 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, Campabon, took Diksa as Campaks riji when she was twenty-years old. She has five clever disciples under' ber. His brother's son, Amonbhai, took Diksa when he was eighteen years old at the bands of Sasana Samrat Acarya Maharaja Sriman Vijaya Nomisurisvaraji, and was admitted as Moksananda Vijayaji as a disciple of Pannyaga Soma Vijayaji Gani. 4. Dr. Trikambhai.

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27 5. Dr. Trikambhai's wife, Ratanbai, A millionaire's daughter, brought up in affluence, and after marriage living in the family of Seth Mansukhbhai and Soth Jamnabhai, she at once made up her mial to renounce the world as soon as she knew Dr, Trikambhai's intention of doing so, and she took the lead in getting permission from her mother, brothers, and maternal uncle. She then took Diksa along with Dr. Trikambhai at the hands of Sasan Samrat Acarya Maharaja Sriman Vijaya Nemisur svaraji at Seth Hathising Kesarising's Baharni Vadi, outside Delhi Gate, Ahmedabad. All of them except Muni Subhadra Vijayaji are living. Sramana Bhagavan Mahavira, 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 Syadvad 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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a 8 A ri I f yu ku ri ri, ri lR lri tse, ai ai oo 0 d au * am Tah Order of Sanskrit Alphabets used in the Book. ka k kha kh p g gh Th c a ch Tj #jh z t th 3 D dh of n a t tha th da d dha dh an TR ph b bh m y I r k] va e For Private Personal Use Only gl- T 8 sa 8 ha h

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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) Treta Yuga or the Silver Age. (3) Dwapara 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 Utsarpini kala, and the other as Avasarpini kala. 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 utsarpini kala and avasarpini kala extends over ten kota koti sagaropam years and each is divided into the undermentioned six aras (divisions). The present is the avasarpini kala. Avasarpini Utsarpini 1 Subama-susama 1 Duthsama-dussama 2 Susama 2 Duhsama 9 Susama-duhsama 9 Duhsama-suhSama Duhsama-susama 4 Susama-duhsawa Duhsama 5 Susama Duhsama-dubsanja 6 Susama-susama 1. *T Ara Spoke of a wheel

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30 During the commencement of the Utsarpini kala and the end of the avasarpini kala, the condition of the world is extremely bad. With the advance of the utsarpini kala-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 avasarpini kala, 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 avasarpini kala extended over four kotakoti sagaropama years. The second ara named Susama extended over three kota koti sagaropama years. The third, named Susama-dusama, was of two kota-koti sagaropama years. The fourth named Dusamasusama was of the duration of forty-two thousand years less in one kota-koti sagaropama years (one kota-koti 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 Dusama-dusama of the present avasarpikala, will be of twenty-one thousand years' duration. In the Utsarpini kala, the order of aras is the reverse. In the avasarpini kala, 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 Kala-cakra (cycle of time) as included in the utsarpini kala and avasarpini kala is twenty kota-koti sagaropama years. For Private Personal Use Only

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During the first ara named Susama-susama of the avadarpini kala, 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-risabhanaraga 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 Madyanga 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 Sikha 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 Citranga 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 7.

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8. 9. 10. 32 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 Vriksas named Manyanga 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 Gabakara, 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 Vriksas 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 kala, 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-dusama, 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 Vriksas, the sweetness and fruitfulness of earth and water, and the height and strength of the bly, as well as, For Private Personal Use Only

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38 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 avasarpini kala and to the latter part of the fourth and to the fifth and the sixth ara of the utsarpini kala. The yugalikas after death are, as a rule, born in svarga-bhumi (heavens). 4. During the fourth ara named Dusama-susama, 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 Dusama-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. For Private Personal Use Only

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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 Bhagavans lived, the villages and towns of Bharata Ksetra 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) acaryas (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 Sadhus from persons of other religious creeds who were destitute of devotion towards Tirthankaras. The dasa ascaryas (ten Strange Events) also happened during this period. During the fifth ara named Dusama, 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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85 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 sadhus 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, Sadhus 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 acarya. 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 sravakas (male followers of the Tirthankaras ) and sravikas (fema le followers of the Jaina church ); sadhus (Monks) and sadhvis (nuns) will be very rarely invited for taking alins, 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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36 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 Ksetra there will become a religious preceptor named Duh-prasaha, a sadhvt named Falgusri, a sravaka named Nagila and a sravika named Satysrt with a king named Vimala-vahana 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 Dasavai-kalika Sutra only, will be looked upon as one fully conversant with all the agamas and the fourteen Purvas. Such sadhus will preach the congregation. Duhprasaha-acarya 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 deva (celestial being) in Saudharma deva-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 Duhsama -duhsama 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 For Private Personal Use Only

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37 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 Vaitadhya-giri and Rsabba-kuta, 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 Vaitadhya 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 For Private Personal Use Only

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38 one thousand years of the fifth ara and for twenty-one thousand years of the sixth ara of the present avasarpini kala. Similar, to the sixth ara and the fifth ara of the avasarpini kala, are first and the second ara of the utsarpini kala. At the end of the first ara named Duhsama-duhsama, there will be five kinds of rains each lasting for seven days. By the first kind of rain named Puskara, 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 Amritamegha will grow up medicinal plants and trees. The fifth series of rain named Rasa-megha 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 Duosama of the ut sarpini kala, there will be following seven kula-karas (patriarchs) viz. 1. Vimala-vahana, 2. Sudama, 3. Sangama, 4. Su-parsva, 3. Datta, 6. Su-mukha and 7. Sammuci. Out of these, Vimalavahana, through the medium of jati-smarana jaana (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 utsarpini kala, 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 Mahavira a short time before his Nirvana 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 Mahavfra's Nirvana. Mahavira was an elder contemporary of Gautama Buddha. He was also the contemporary and a relation of Sregika Bimbisara who was the king of Magadha with the capital at Rajagriha. 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 Mahavira 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 Mahavira was the last and the 24th of a series of Tirthankaras who were supposed * These are described in detail in Trieasthi salaka Purusa Caritra (Sarga 10); in Dipavalika Kalpa; in Loka Prakasa; Upadesa Prasada; Sangrahani etc. From "Contribution of Jainism to World Culture" Jaina Antiquary Deo. 1943. by Prof. Chakravarti. - ---- -

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O 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 Mahabharata fame. Though he was the heir to the kingdom of Harivarsa, he renounced the kingdom as a youth even before marriage, and adopted asceticism as Gautama Buddha and Mahavira did long after him. His place of Nirvana at Mount Girnar in Junagad State, is still a place of pilgrimage for the Jains. Krisna's age, as also the age of Mahabharata War, is supposed to be the beginning of Kali Yuga. Therefore, Aristha Nami who was a cousin of Sri Krisna must be in the beginning of Kali Yuga If srt Krisna is admited to be a historical personality, there is no reason why the same should not be said about Aristha Nemi. Further Aristha Nemi is mentioned in some of the Rig-vedic 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-himsa 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 Risabha. Lord Risabha 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. 1. naindra tabarddhamAnaM svasti na indro vRddhazravAH svasti naH puruSA vizvadevAH svasti nastAkSye'riSTanemi svasti naH (agen )

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1. Naindram tad-Vardhamanam svasti na Iodro vriddhasra vam svastinab purusa visva-devah svasti nastakasyoristha nemim 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 Voiksas. 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 (Bharata - varsa ) and went to perform Tapas. After obtaining Sarvajna-hood or Omniscience, he spent several years in preaching the Dharma to the people, and finally obtained Nirvana on Mount Kailasa which is a sacred place according to the Jainas. For this achievement Lord Risabba is designated at Adi Jina, Adi Bhagavana, Adi Isvara, Yogisvara, Maha yogi and such other names of adoration. For this cycle of time, therefore, Lord Risabha is considered to be the first to preach Ahimsa 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 Purana and *Visnu Purana of the Hindus. There also. long long prior to the period of Avata. ras, Vishnu in order to satisfy the request of Nabhi Raja, was born as his son Risabha. In this Puranic 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 Puranic account, this new wisdom was not under* Some of these frutis are. 1. om-lokazrIpratiSThAn caturvigati tIrthakarAn RSamAdi vardhamAna tAn siddhAMtAn zaraNaM prapadyAmahe / om pavitramanimupaspRzAmahe yeSAM jAtaM suprajAnaM yeSAM dhIraM sudhIraM yeSAM nagnaM sanagnaM brahmasubrahmacAriNaM uditena manasA anuditena manasA devasya maharSayo maharSimijaheti yAjakasya yajaMtasya ca sA eSA rakSA bhavatu zAMtibhavatu tuSTimaMvatu vRddhirmavatu svastimavatu zraddhA bhavatu niyAja bhavatu / ( yajJeSu mUla maMtra eSa iti vidhikaMdalyAt ) 1. Aum Loka srl pratisthan catur-vimsati Tirthankaran Risabhadi Vardhamanantan Siddhantan saranam prapadyamahd. Aum pavitramagnimupasprasamahe yesam jatam suprajatam, yasam nagnam su-nagnam brahma-su-brahmacarinam, uditena manasa an-uditena manasa devasya maharsayo maharsibhi-r-jabati yajakasya yajantasya ca sa asa raksa bhavatu santi-r-bhavatu tustir-bhavatu . vriddhi-r-bhavatu svasti-r-bhavatu sraddha bhavatu nir-vyajam bhavatu. 2. RSabha pavitraM puruhUtamadhvaraM yaneSu yajJaparama pavitra zrutadhara prati pradhAna RtuyajanapazumiMdramAhnati svAhA // 2. Risabham pavitram puruhutamadhvaram yajaesu yajsia paramam pavitram sruta-dharam yajdann prati pradhanam rituyajana pasumindramahveti svahab. 3 trAtAramiMdraM RSabhaM vaMdati aticAramidraM tamariSTanemi bhave bhave sumavaM supAvamindraM have tu zakraM ajitaM jinedraM tavarddhamAnaM puruhUtamidaM svaahaa|

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48 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 Puranio story may be explained as a result of unsyni pathetic attitude of the non-Jaina author of Puranas. From these accounts, Jaina and non-Jaina it would not be altogether improbable hypothesis to suggest that 3. Tratarawindram Risabham vadanti aticarmindram tam aristha Nomim bhavd bhavd subhavam su-Parsvamindram have tu Sakram Ajitam Jinendram tad-Vardhamanam puru hutamindram svahah. 4. naindraM tabarddhamAnaM svasti na indro vRddhazravAH svasti naH puruSA vizva devA. svasti nastAyoriSThanemi svasti naH // (yajurvede vaizvadevAcI) 4. Naindram tad-Vardhanianam svasti na Indro vriddhasravah svasti nah purusa visva-devah svasti nastaksyo ristha Nomim svasti nah. 5. dadhAtu dIrghAyustvAyabalAya varcase suprajAstvAya rakSa rakSAriSTanemi svAhA / / (bRhadAraNyake) 5. Dadhatu dirghayusvayabalaya vurcase su-prajastvaya raksa raksa-ristha Nemii svaha. (Brihad Aranyake) 6. RSabha eva bhagavAnbrahmA tena bhagavatA brahmaNA svayamevAcIrNAni brahmANi tapasA ca prApta paraM padam // (AraNyake) 6. Risabha ova bhagavan Brahma tena bhagavata brahmana svayamevacirnani brahmani tapasa ca prapatah param padam (Aranyakd ) 7. upaiti vIraM puruSamaruhaMtamAdityavarNa tamasaH purastAt // 7. Upaiti Viram purusamaruhantamaditya varNGam tamasah purastat. 8. nAbhistu janayetputraM marudevyAM mahAdhuti / RSabhaM kSatriyajyeSThaM sarvakSatrasya pUrvaja // 1 // RSabhAdbharato jajJe vIraputrazatAgrajaH / abhiSicya bharataM rAjye mahApravanyamAzritaH // 2 //

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44 long before the so-called period of Avataras, a sort of religious cult associated with Lord Risabha and based upon Ahimsa 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 abdicated his kingdom in favour of his son, he 8. Nabhistu janayet putram Maruddvyam mahadyutim Risabham ksatriya jyestham sarva-ksatrasya purvajam 1 Risabhad-Bharato jajne viraputra satagrajah, Abhisicya Bharatam rajye maha-pravrajyamastitah. 2 9. iha hi ikSvAkukulavaMzodbhavena nAmisutena marudevyAnaMdanena mahAdevena RSameNa dazaprakAro dharmaH svayamevAcIrNaH kevalajJAnalAbhAcca pravartitaH // ( brahmAMDapurANe ) 9. Iha hi Iksvaku kula vamsodbhavena Nabhisutena Marudevya nandanena mahadevena Risabhena dasa-prakaro dharmah svayamevacirnah Kevala Jnana labhacca pravartitah. (Brahmanda Purapa ) 10. yuge yuge mahApuSyA dRzyate dvArikApuri / avatIrNo hariyaMtra prabhAte zazibhUSaNaM // 1 // revatAdrau jino nemiryugAdi vimalAcale / RSINAmAzramAdeva muktimArgasya kAraNam // 2 // padmAsanasamAsInaH zyAmamUrtirdigaMbareH / neminAtha zivetyAkhyA nAma cakre'sya vAmanaH // 3 // 11. vAmanAvatAre hi vAmanena raivate zrIneminAthAme balibaMdhanasAmarthyArthi tapastepe // Izo gaurI prati 16. kalikAle mahAghore sarvakalmaSanAzanaH / darzanAt sparzanAdeva koTiyakSaphakamadaH // 1 // For Private Personal Use Only

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45 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 Vindhya hills and found the kingdonis associated with the Vidyadharas. This trible Joiafiret TP He acest tasyAM jAgaraNaM kRtvA saMjAto nirmalA hariH // 2 // ityAdi (THTR grot) 10. Yugd Yugo maha-punya drsyate Dvarika puri, Avatirnu Hari-r-yatra prabhate Sasibhusanam (1) Revatadrau Jino Ndini-r-yugadi Vimalacale, Risinamasramadeva mukti Padmasana-samasinah syana murti-r-digambarah, Neminatba sivetyakhya nama cakrd'sya Vamanah (3) 11. Vamanavatare hi Vamandua Raivata Srt Nominathagro Bali-bandhana samarthyartham tapastepe. Iso Gaurim prati12. Kali-kalo mahaghore sarva kalmasa nasanah, Darsanat sparsanaddva koti-yajia-phala-pradah (1) Ujjayanta girim raniye magho krishna caturdasi, Tasyam jagaranam kritva sanjato nirmalo Harih (2) ( Prabhasa Purand 13. kailAse parvate ramye vRSabho'yaM jinezvaraH / cakAra svAvatAraM yaH sarvajJaH sarvagaH zivaH // 1 // 13. Kailase parvate ramye, Vrisabho'yani Jinesvarah, Cakara svavataramu yah sarvajnah svargagah sivah. (Siva Purane) 14 aSTaSaSThiSu tIrtheSu yAtrAyAM yatphalaM bhavet / / bhAdinAthasya devasya smaraNenApi tadbhavet // 1 // (10gan)

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of Vidyadharas must therefore be considered as an allied trible to the Ikshvaku 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 Ravana who ruled over Lanka, and Vali and Sugriva who had their kingdom in 14. Astasasthisu tirthasu yatrayam yat phalam bhavdt, Adinathasya devasya smaranenapi tad bhavdt. (Naga Purapd) 15. skaMdapurANe 18 sahasrasaMkhye nagarapurANe atiprasiddhanagarasthApanAdi vaktavyatAdhikAre bhavAvatAra rAsye SaTsahanaiH zrI RSabha caritra samagramasti tatra // spRSThA zatrukSayaM tIrtha natvA raivatakAcalam / snAtvA gajapade kuMDe punarjanma na vidyate // 1 // paMcAzadAdau kila mUlabhUmerdazorddhabhUmerapi vistaro'sya / uccatvamaSTaiva tu yojanAni mAnaM vaMdatIha jinezvarAH // 2 // sarvajJaH sarvadarzA ca sarvadevanamaskRtaH / chatratrayAbhisaMyuktAM pUjyAM mUrtimasau vahan // 3 // AdityapramukhA sarve baddhAMjalaya izaM / dhyAyanti bhAvato nityaM yadAdhiyuga nIrajaM // 4 // paramAtmAnamAtmanaM lasatkevalanirmalam / niraMjanaM nirAkAraM RSabhaM tu mahARSim // 5 // (skaMda purANe) 15. Skanda-Purand 18 sahasra sankhyd nagara purand ati prasiddha nagara sthapanadi vaktavyatadhikare bbavavatara-rahasyd sat sahasraih srt Risabha caritra samagramasti tatra. 1. Spristva Satrunjayam Tirtham natva Raivatakacalam, Snatva Gajapade kunde puna-r-janna na vidyate. 2. Pancasadadau kila mulabhumd-r-dasordha bhumdrapi vistaro'sya, Ucoatvamastaiva tu yojanani manain vandattha Jind. svaradreh.

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Kishkhindha. Though Valmiki Ramayana described these 48 cannibalio Rakshasas and sub-human tribe of monkeys, the Jaina tradition is entirely different and describes them as highly cul tured human tribes of Vidyadharas, consisting of two branches of which one is associated with Vali and Sugriva of Kishkindha. Jaina writers make it quite clear that the latter called Vanuras by Valmiki 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 Vanara-dbvajas, in short Vanaras. The 3. Sarvajnab sarvadarst ca sarva-ddva namaskritah. Chatra trayabhisamyuktam pnjyam murtimasau vahan, 4. Adityapramukhah garve baddhanjalaya drisam, Dhyayanti bhavato nityam yadanghri yuga nsrajam. 5. Paratmanamatnam lasat Kavala-nirmalam, Niranjanam nirakaram Risabham tu maha risim, (Skanda Purana) The Mahabharata, 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 Mahabharata. In addition to this, some Mathura 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 Nirvana of Lord Mahavira. Had Lord Mahavira been the founder of Jainism we should have expected that the Jains of Mathura would have dedicated their inscriptions to Mahavira and not to Risabha-deva. The underlying idea is that Jainism prevailed in India from the time of Risabha-deva, at least i e. long before Lord Mahavira. According to Bhagavat Purana the origin of Jainism is attributed to Risabha-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 Tamil, makes it clear that these Vidyadharas were followers of A-hirisa Dbarma because of their association with Lori Risabha. As followers of Ahimsa 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 Ramayana-with the heading " Maruta yajna Dhvarsa Parva" the chapter dealing with the destruction of Yaga or animal saorifice proposed to be performer under the patronage of Maruta. Ravana who was ruling in Lanka and who prevented any of animal sacrifice throughout his kingdom, comes to know of the elaborate preparation made by Maruta for conducting Yaga according to Brahmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made therein, drove away the congregations from the place of Yaga-sala, 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 Yajaa. 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 Vedic sacrifices as a proteo tion against the interference by the Rakshasas? Taking an impartial view of these Jaina traditions it would not be altogether wrong to suggest that thrungbout India there was prevalent the Risabha cult of A-hirsa, it only in the North India but also in the South. That the Risablia 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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19 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 Maha 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 Puranic Hinduisnr which supplunted Jainism in the South. Probably the Saivite cult of the later Puranic age is a corrupt modification of the Risabha cult of the earlier age. According to Jaina tradition, the symbol or Lapchana 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-vahana and the God above may be mistaken casily as Risabha, Rudra or Siva Curiously, the term * Siva' is one of the names of Lord Risabha, and we have alroady mentioned that Mount Kailasa was the place of Nirvana of Lord Risabha. When we take these facts into considerntion, it is obviously quite casy to change Risabha cult of of A-lumsa 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 Risabhathe earlier Siva-who was Sarva-Jiva Daya-para, we have a Kapali Siva with a skull bone in his hand which is said to be ilrippling with blood. At one stroke the A-hinsa Risabha cult is converted into a cult of Humnsa giving sanction to Vedic sacrifice involviny slaughter of animals. This introduction of Ka palic cult in the South, is associated with the Hindu Revivalistic period of Thevara hyinns, when a terrible religious animosity

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$0 sprang up between the Hindu Revivalist and the older representatives of South Indian Culture-the Sramanay. 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-bahu-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 Kasi, Kosala, Viddha, and Magar dha, though of Aryan origin, had fundamental differences in their Faith and social values, from the Kuru -pancala 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 Yajna. 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 Buddhisni --Gautama Buddha-and also the last of Tirthankaras - Mahavira 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-himsa doctrines associated with Jainism, which probably was responsible for the springing up of Upani

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51 Sads,-a new atman 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. Risabha-deva, according to the traditional account, belongs to this group of Aryans. The tribe of Iksvaku 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 Iksvakus 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 Vodic 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-himsa doctrine, the revivalist Hindu cult of SouthIndia still retains important marks associated with the previous A-himsa cult. The very word "Saivam" in Tamul 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-himsa form of religion; Saivism though modified and degraded by the influence of Kapalikas still retains essential characteristics of the earlier Risabha cult which was the foundation of South Indian Religion. Not only the Kapalika faith had its influence on the older A-hiinga cult but also the saktaism left its indelible mark on the earlier faith, add Risabha wbu was Yogisvare was given a wife

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52 and made a householder. Sakti-the wife of Rudra Siva with a garland of skull bones, is consistent with siva the Kapalika. The The old lord who was "Sarva-Jiva-daga" 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 Puranic 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 Varnasraina Dharma as is associated with Puranic Hinduism. Lord Risahha 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 Brahmin 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 Brahmins 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 Candala 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 Tamil literature has two distinct words-one to designate the Brahmin by birth, and the other to designate the Brahmin by qualification. The former is always referred to as Parpan and the latter because of his loyalty to A-himsa Faith, is called Andanar. The clefinition in Kural of an Anlamar as one who is of the A-birisu faith, and who is characterised by his love and sympathy tu

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53 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 Varnasrama Dharma claiming superiority merely on the ground of birth. Thus, South India not only lost its noble religion of A-himsa, 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 Vargasrama, which is the only meaning of the term Dharma in Hindu Dharma Sastra. :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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54 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. "" For Private Personal Use Only

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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. Acaranga Sutra & Kalpa Sutra-Sacred Books of the East Vol. XXII Oxford. 1884.

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56 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 Mahavira 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 Mahavira 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 Sakyamuni; 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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57 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 Natputta 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, Mahavara, Sarvajna, Sugata, Tathagata, 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 Sramana, the preference is given to some set of titles

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58 by one sect, and to another set by the rival sect. e. g. Buddha, Tathagata, Sugata, and Sambuddha are common titles of Sakya 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 Vardhamana. 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. For Private Personal Use Only

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59 Lassen, as a second argument in favour of the priority of Buddhism adduces the fact that both sects worship mortal 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 Mahavira, 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 Mabavira 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 reseniblance between both sects, the stress which is laid on the A-himsa 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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60 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 Brabmans. The nain features of the chronolo gical system of the Jainas equally differ from those of the Bu. ddhists as from those of the Brahmans. For, it is impossible to derive the Utsarpini and Avasarpini 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 Brabmans. I am of opinion that the Buddhists have improved on the Braimanic system of the Yugas, while the Jainas invented their Utsarpini and Avasarpini eras after the model of the lay und night of Brahma. :4: After having made a careful inquiry about the resemblances of Jainism Buddhism and Brahmanism, 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, Dvadasangi, 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, Tathagata, Sarvajna, 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 Tathagata or Sugata. On the contrary, the twentyfourth prophet of Jainism, Vardhamana has received in general the name of Mahavira or of Vtra, Like the other prophets-his predecessors-he is also a Tirthankara 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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62 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 Mahavira, and to several of their predecessors Later on, the laity began to preponderate over the Monks accustomed to Bra. 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-himsa" 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 Brahmanical 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 Brahmadas. And, as regards the details, the two doctrines are entirely different. We know that the Jains divide Time in two (recurring) cycles of Utsarapini and the Avasarpini. 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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68 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 Mahavira 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) Mahavira, 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 Mahavtra and that of Buddha are much more numerous. Here are a few of the most impor. tant ones : age, Mhavira Buddha 1 Born at Vaisali in 599 B. C. Born at Kapilvasti1 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 Pawa in 527 B C. Dies at Kusinagara about 488 BO. Thus it seems scarcely possible to relegate Mahavira 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 Avataras 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 Syadva. das as opposed to the negative doctrine of the Sunya-vada. 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 Brahmana 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 Brahmana. Every Indian System of Philosophy is per

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66 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 Vedanta or the Sankhya system. For these systems, however, the Atman 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 Nebhoobhai, 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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66 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-Brabmanism. 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 Brahmana 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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67 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 " Nirvana" 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 Indrabhuti Gautama) who according to the Uttaradhyayana Sutra, made to Kesin-a disciple of Parsva, this beautiful reply: "The Nirvana 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 Brahmanism; 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 Brahmanas 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 Mahavira 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 Mahavtra'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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69 world as real. On this point, the different schools of Vedantists 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 Atmavada 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-vinasa yuktam) and they call their theory, the Theory of Indefiniteness (anekantavada) in contradiction to the theory of permanency (nitya-vada) of the Vedantists and to the theory of transitoriness (vinasavada) 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 Syadvada and of the Nayas. Syadvada 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 Syad-vada Manjari) and it is much boasted as the saving truth leading out of the labyrinth of sophisms.* The idea uuderlying the Syad-vada 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 syat e. g. syad asti sarvam, syad nasti sarvam Syat means "way be " and is explained by katham cit which in this connection may be translated "some how". The word syat here qualifies the word asti 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 Vodantists that Being is one with. * Dr. Jacobi possessed very scant knowledge of Syad-vada.

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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 Syad-vada. 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 (andkanta-vada); and to have reminded you that the Jains believe the Syad-vada 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 Syad-vada. 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 Vedantists 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 Mahavira 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 Brahmanical speculation, but his

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72 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 Sramanas 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 Brahmanas, 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 For Private Personal Use Only

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78 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 Sankhyas in their tenet concern ing Buldhi, Ahamkara, 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 jiva 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 Nirvana, it goes upwarils 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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74 water referred to in the illustration. As a third instance I will refer to the six Lesyas 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 karmana sarira is obviously the Jaina counterpart of the suksna sarira or linga sarira of the Sankhyas | In order to understand the functions of this subtle body, or karmana sarira, we must take a summary view of the eight kinds of Karman of which it is composed. The first and second (jfanavaraaiya and darsana. varanya) 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 (ayuska) assigns the length of life to the person in his present birth; the sixth (nama) 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 (antaraya) 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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75 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 nirjara The opposite process the influx of Karman into the Soul-is called Asrava-a term well-known also to students of Budhism. The occasions for asrava 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 asrava 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 Sankhyas (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 nirjara and leads to Nirvana; 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 (bahya tapas) and tapas of the mind (abhyantara tapas). The former consists in fusting or cating scanty and tasteless

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76 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 (dhyana). 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 Nirvana 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 Sankhya 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-dha. rana-dhyana-and samadbi. This is but natural in a system which makes the reaching of the summum bonum dependent on Jaana (knowledge). The theory of the evolution of Prakriti, beginning with Buddhi, Abankara 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 Brahmanical 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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77 is represented to us by the Nyaya and Vaisesikn 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 Nyaya and Vaisesika. 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 Vaisesika system was founded by Caluya Rohagupta originally a Jaina and pupil of Arya Mahagiri, eighth Sthavira after Mahavira. 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 Vaisesika, is already taught in outlins by the Juinas. As regards the Nyaya 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 Naiyayikas. 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 Brahmins 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-kaya etc. is found in Brahmanical Philosophy, and we may presume that it was not with the Brahmins 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 Brahmanical. I go to another point where the Jains are in opposition to the Brahmanas 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 Sankbya and yoga or Vaiscsika and Nyaya 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 Brahmanical theory of permanent Being. Now, the Jain theory about Being-Anekanta-vada-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 Syadvada and doctrine of the Nayas are auxiliary to the doctrino about indeterminatoncss of the Anekanta-vada. Those are some doctrines which surely are independent of Brahmanical peculiaritics. There are some other doctrinos whichi scom to have been borrowed from the Jains by other pliilosophers, especially I believe that the Atoms-Parumanus-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 Brahmanic 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 Mahavira is the founder of the Jaina religion being himself an older contemporary of Buddha. Some of the scholars even consider Mahayfra'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 Parsva-natha, Mabavira 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-Mala, Bhavnagar India. SS The twenty-third Tirthankara of the Jainas.

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82 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 Tirthankaras. 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 Brahvjanic 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 Diganibaras. And onlg this form can be considerent from the point of view of the

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85 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 Brahmanic scepticism, which was threatening the very roots of religion as well as the pure formalisu tu whioba the Brahmanical rites sank at the time just before the reforw of Malavira. And by means of Mabavira'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 Brahmanism, 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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84 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 Brahmanic 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 Brahmanic 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 <Page #86
85 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-prakasa, 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 viz in the oommandment of A-himsa 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 Srt Acaranga Sutram. 2 Sri Uttaradhyayana Sutram. 8 Srt Dasavaikalika Sutram,

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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 Syad-vada.* Further, the Jaina religion is undoubtdly the upper * Syad-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. Syad-vada,

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88 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. --- ** - - - -- - 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. vana-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!i, it is denied that the Karmic bondage is material in its nature, wbila Nirvana actually stands for annihilation. No doubt Buddha believed in and spoke, at times, of the permanence-the Eternity of Nirvana-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 Nirvana 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 Nirvana. 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 Elisaboth Frazer. 1940,

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to suggest the existence of any other religion, that might be deemed to have taught the doctrine of Nirvana. 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 Nirvana. 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 Nirvana, 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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91 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 Deva-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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92 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 firnily 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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93 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 Virvana 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 Jainisni are also

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95 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 Nirvana 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 Jainisni. When was it taken? In Mahavir'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 Nirvana 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 Nirvana and since Nirvana 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 Mahavtra 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 Akasa 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 For Private Personal Use Only

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97 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 13

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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 Suksma Ek@ndriya 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 Ahimsa 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 Ahimsa 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-jolana and Srutajfana, knowledge by sepse-perception and knowledge by study of books. The latter three are called Avadhi Jhana, Manab paryaya Jaana and Kevala Jitana. Avadhi Jhana 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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99 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 paryaya 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 Sarvajna 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 Jranawhich is the intrinsic characteristio of Paramatman. 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-marga. From this point of view, every living being has in itself, in a latent form or in germ this Parmatman-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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100 like temple worship. Its religious paraphernalia was confined to Yag-sala and the field of animals sacrifice. Jains have emphasised the importance of Caitya and Caityalaya-idol representing the Tirthankaras and the temples for these idols as objects of worship. Besides, the five objects of PancaParamestbis Jaina thinkers speak of four other objects, namely Jina-Dharma, Jina Sutra, Jina Caitya and Jina Caityalaya the latter two being idols and the place for idols. Building temples dedicated to different Tirthankaras whose Prati-Bimba or idol was established therein must have started with Jaina conception of Samavasarana. According to Jaina tradition, every Tirthankara after attaining Kavala Jnana has to spend the rest of his life in Dharma-prabhavana-preaching the Dharma-when he is provided with an edifice called Samavasarana,-constructed by Devendraa ball for the 'congregation assembled therein to listen to the Divine Words of Wisdon. The description of Samavasarana 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 Caityalayas 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 Pandya kings in the south, each vied with one another in putting of Caityalayas dedicated to Jinas. Buddhism also must have had some such architectural scheme when Buddhist builders specialised in putting up Stupas over the relios of Gautama Buddha Temple architracture as such was not encouraged by Buddhist builders. Medievial Indja of Parapic 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 Caityalayas (temples) are being built by Jainas,

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101 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. Deva-nartana and the Deva-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 Devas. 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-datta as narrated in Jtvaka Cintamani, 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 kavya-still contains a mine of information relating to the art of music. It has not been fully understood and appreciated by Tamil scholars. For Private Personal Use Only

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102 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 Prakrit 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 Tamil works, were most of them asso ciated with Jaina writers. Not only the majority of the Kavyast such as Chintamani, Silappadigarin, and Valayapadi owe their existence to Jaina writers; but grammatical works such as Tolka ppiyam Nannul and Yapparungalam and moral treatises such as Kural and Naladiyar all owe their existence to Jaina writers. But for the Jaina writers, there would have been no Tamil 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-himsa 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 Sravakacara* the course of conduct prescribed for the householder. The latter is called Yatyacara f the course of concluot prescribed for the Yati or the ascetics. * Sravaka Dharma. + Yati Dharma.

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108 The course of conduct which is based on the basic principle of A-himsa prescribed by Jainism consists of five Vratas-(1) Ahimsa, (2) Satya, (3) Asteya, (4) Brahmacharya and (5) Paritaparigraha. 1. Ahimsa 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 Ahimsa which implies love and sympathy to all living creatures. 3. The term Asteya 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-Mahavratas, 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 Mabavratas 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 parimana, when the house-holder has to limit his personal possessions to

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104 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 Anagara-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 Ahimsa though found in Hinduisin, 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 yaga 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 Ahimsa. The glorious periods of Indian history the periods of Chandra-gupta and Asoka of the Mauryan dynasty-the emperor Kharvela who came after him the Chalukyas, and the Pallavas in the Deccan-and the Cheras and Chola and Pandyas of the South, till the period of Hindui. revivalism-had all been followers of Jaina faith based on the ductrine Ahimsa but they were able to build up empires which

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105 had been the pride and glory of India, and with which the foreiga kings from the West and the East sougnt friendly alliance. Historioally, therefore, the great periods of Indian history, were all associated with the doctrine of Ahunsa. 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 Ahimsa 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 Ahimsa as international ideal of Live and Lot Live. Not only this dootrine of Ahimsa 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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106 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 Ahimsa, 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), Sthavara 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 Pancendriya Souls (16), SthalacaraJalacara (19), Khecara-The Universe (19) CHAPTER 11. Su-deva (24), Arhat Deva (27), Suguru (30), Su-dharma (31), Ku-deva (34), Ku-guru (35), Ku-dharma (36), Mithyatva (37), Kinds of Mithyatva (41), A-virati (52), Pramada (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 deva-loka (114), Devas or Celestial Beings (115), Kinds of Bhavana-pati gods (117), Kinds of Vyantara and Vana-vyantara gods (121), Vaimanika gods (129), Number of Vimans (130), (celestial cars)-Colours of Vimans (131), Height-Age-limit-Food-Respirations-Lesyas etc. of Celestial Beings (132), Previous Bhavas of Celestial Beings (140), Future Bhavas of Celestial Beings (146). CHAPTER VI. Third Previous Bhava (148), Raja Rsabha-deva of Vinita Nagart (149), Diksa of Raja Rsabbadeva (155), Kevala Jnana of Bhagavan Rsabha Swami (157), Final Emancipation of Maru-devi Mata (158), Sermon of Bha 1 CHAPTER IV. First Previous Bhava of Sramana Bhagavan Mahavira (71), King Satru-mardana of Jayanti Nagari (72), Nayasara (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 For Private Personal Use Only 23 56 70 147

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gavan Srt Rsabha Swawt (159) Birth of Marici (163) Diksa of Marici Kunara (164), Story of Anyara-nahaka (166), Marivi Mum bccominy slack in perforuinny religious dutiesMarici Muni assuing the apparel of a Parivrajaka-mendicant (169), Bharata Chakravartin orders out five hundred bullock-carts full of food and drivk-materials (177), Tirthan kara Bhagavan Sri Rsabba-deva goes to Mount Astapada (180), Explanation of avagrahas (180), In the Samavasarana there, Bharata Cakravartin Asks the Bhagavan whether there will be any other person who will become a Tirthankara like himself in futuro or not (180), On Bhagavan's pointing out to biu, his own son Marici, wbo was sitting in a corner-dressed as a Parivrajaka-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 Bhagavani sri Rsabla-vleva Swamt (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. mana namierl Kansika in Kollaga village (207), Sixth Bhava as a Brahinana named Puspamutra i Sthuraka village (2208), Seventh Previous Bhava as a you in Saudharma deva-loka (208), Eighth Previous Bhava as - Brahmana named Agni dyuta in Caitya -sannivesa (208), Ninth Previous Bhava as a god in Isana deva-loka (208), Tenth Previous Bhava as a Brahmana namer Agubhuti in Mandira village (209), Eleventh Previous Bhava as a god in Sanat Kumara deva-luka (213), Twelfth Previous Bhava as a Brahmana named Bharadhvaja in Svetainbika (213), Thurtcenth Previous Bhava as a god in Mahendra vlova-loka (211), Fourtcenth Previous Bhava as a Brahmana namer Kapila of Rajagriha Nagara (214), Fifteenth Previous Bhava as a charoing god in Brahina deva-loka. 220 206

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Sramana Bhagavana Mahavira CHAPTER I. Introduction. There are two great very important categories in the Universe viz. 1. Soul. 1979 Jiva 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 Jivatmas (Living Beings ) and w ater A-Jiva Parlartha. (Non-living substance ). The Soul gta Jiva is either LIBERATED ( Mukta; fra Sidillia) or Munrlane hartt Samsari-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 #A 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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3 the pure spiritualists typified by the Carvakas (f) and the Vedantists 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 Carvaka is right and the Vedantist wrong. There is also Spirit, there is Jiva; thus Vedantist is true and Carvaka 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-jiva, 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 Asrava (r). The bondage is Bandha . The stoppage of Asrava is Samvara ( . ); the release of bondage is Nirjara For Private Personal Use Only

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(fritt); the total Liberation of the living, from the bondage of the Non-living is Moksa Arap." jijiva jIvati jIviSyati ceti jIva / Jijivajivati jivisyati ceti Jivah. That which lived from time immemorial), which lives ( at present), and which shall live ( in future ) is a Jiva. jIva-prANadhAraNe-ti Jiv pranadharane. The verb Jiv jIv 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 Pranas or vital parts-of the body, is called a Jiva. Prana (tor) is of two kindls:-Dravya Prana, you stiut and Bhava Prana Te TUT. There are ten varieties of Dravya Prana,-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. Ghranendriya wiuGET sense of Smell. 4. Caksu Indriya cakSu indriya-Sense of Sight-and 5th Shrotrendriya zrotrendriya-Sense of Hearing. 6. Shvasoshvasa 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 Jnana at Infinite Knowledge. 2. Ananta Darsana para STT Infinite Perception. 3. Ananta Caritra satafce Perfect Conduct and 4. Ananta Virya arreftf Infinite Power, are called Bhava Pranas 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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5 Dravya Pranas. 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 Pranas. Thus, the most characteristic sign of a Jiva is its capability of possessing Pranas. or the Besides, caitanyalakSaNo jIva iti - Caitanya laksano jivah-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 Vyavahara 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 Moksa T or the state of Final Liberation, is a Jiva -a Living Being. IT IS SAID: yaH karttA karmabhedAnAM, bhoktA karmaphalasya ca / saMrttA parinivartA, sa hyAtmA nAnyalakSaNa. // 1 // 1. Yah kartta karma-bhedanam, bhokta karma phalasya ca; Samsartta parinivarta sa hyatma nanyalaksanah. 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 Moksa T, is called a Jiva. A Jiva has no other cha -racteristic. BESIDES, jJAnaM ca darzanaM caiva caritaM ca tavo tahA vIrya upabhogo bha evaM jIvasta lakkhaNaM // 1 // For Private Personal Use Only

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1. Jranam ca darsanam ceva carittam ca tavo taha; Viryam uvaogo a dyam Jivassa lakkhanam. 1. Jnanam pa 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 Samsara. 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." <Page #117
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 avagAhanatva 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 Muktatmas garen or Siddhatmas siddhAtmA. sense The other division consists of Samsari Jivatmas geru 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 kaSAya Passions and No- Kasaya nokaSAya - 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 deva Deva during Deva Gati devagati 2. As a Manusya manuSya - 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 Naraka nAraka - a hellish being during Naraka Gatif-in accordance with their good or evil actions. THE FOURTEEN SOUL CLASSES. accggi ifta far far aefifta servofrervoftar pajjantApajattA evaM te caudasA hunti // Badara suhume indiya bi ti caurindiya asanni ya; Pajjatta-pajjatta evam te cau-dasa hunti. The one-sensed souls, fine and gross; the two-three For Private Personal Use Only and

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four-sensed; the five-sensed, irrational and rational; all these, being developable and non-developable, make the fourtven classes. (of Jiva ). 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 Paryapta (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 Aparyapta (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. Samsari souls or Samsari Jivatmas sent stratehi are of two kinds; viz 1. Sthavara Futer Immobile Souls, and 2. Trasa Ta Mobile Souls, according to the bodies they inhabit. Sthavara 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 Sthavara class. Symptonis of life in these Saprana Sthavara (mureyrar) or living fixtures, consist among other phenoniena, in RESPONSIVE-NESS, as manifested by the series of changes in the

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10 organic anl in-organic worliis, as has also been recently demonst, rated by Dr. Jilgrlish Chawlra Bose, the most renowned Bengalee scientist of the <Page #120
5. Vanaspati-Kaya 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 Pratyeka Vanaspati Kaya Jivas con Tate Parrt or Individual-souled Vegetables possessing one soul in one body. They are always Badara are gross, never Suksuna-ETH fine. These Pratyeka Vanaspati Kaya Jivas have an individual soul for the root, skin, leaves, wood, flower, fruit, and seed. The other group contains Salharana 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, Amritvela, 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 Sadharana Vanaspati Kaya Jivas. They are also called Ananta ( Tia) Kaya Jivas. Besides the above-named Sadharana Vanaspati Kaya Jivas, there are a number of other unknown Sadharana Vanaspati Kaya Jivas. By destroying a portion of it, innumerable small animaoules are likely to suffer. These Sadharana Vanaspati Kaya 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-Sadharana bodymaking Karma,-the Nigora bodies, as they are also called, become

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12 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 ghata ) body is gross, while non-obstructive are A-ghata 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 Sadharnna or Common or Groupsouled-classes of vegetables.

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13 The other class of souls is Trasa 7-l from Sanskrit ya to fear ) or Mobile Souls. Trasa Jivas 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 Sthavara 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 anil they are named ofrece Dvi-indriya rifier-Tri-indriya, agrificct Catur-indriya ant daft Pancendriya, 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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14 jivas have two horny excrescences m front. rafico-Pancendriya 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. Pancenciriya jivas are of four kinds viz, 1. Naraka arca Hellish beings, 2 Tiryanca-faria Lwer animals, brutes, 3. Mannsya everHuman beings, and 4. Devas da Celestial beings. 1. Varakas ar Hellish; Varatas arcal-Un-amised, are 30 -called because they never like the Dravya 4 Objects; Ksetra, Place, Kala to Time, and Bhava 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 Naraka m an, or Narata 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 regarils their body position, have little knowledge, and have multifarious grave demerits. 3 Manusya wote Manusah 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 Ksetras 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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13 During the present age, Nabhi Raja was the seventh Kulkara and his son Sri Rishabha-eleva, was the first Tirthankara of the present series of twenty-four Tirthankaras of the Jainas and his son Bharati Cakravarti,-after whom the country is named Bharata Ksetra,-was the first Cakravartin, 4. Deves 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 Anina sforar-This enables them to make their borly very small. Mahima Aich is the opposite of the first and helps them to extend their bodies to any dimensions. 3. Laghima ar by which they can make their borlies very light. Garimna TAAT by which they can make their bw.lies very heavy. 5. Sakaua 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. Isitva retrat by which they can exhibit superiority. 8. Prakamya TRT-Power to act as they desire. Celestial Constitution-The constitution of celestial souls is technically called, Vaikriyika Sarira 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 Pancendriya 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 Pancendriya Jivas. Varieties of Tiryanca Pancenclriya Jivas. jalayara thalayara khayarA tivihA paMciMdiyA tirikkhA y| susumAramacchakacchavagAhA magarA ya jalacArI // 1 // Jalayara thalayara khayara tiviha pancin liya tirikkha ya; Susimara inaccha kacchava gaha magara ya jalacari. Tiryanca Pancentriya Jivas are of three kinds:-1. JalayaraHOTT-1. Aquatics or those living in water. 2. Thalayara Tour Those living on dry land and 3. Khayara-te-Those flying in the air. Silsimara gear Sea-whales, Maccha # Fish; Kacchava537 Tortoise, Gaha ET-91EUR Crocoliles and Magura Aire Marine-monsters, aligators,-are examples of Jalacara Jivas. upaya, uraparisappA bhuyaparisappA ya thalayarA tivihA -9-756-TEET FAST ! Carpaya Uraparisappa Bhuyaparisappa ya Thalayara tiviba; Go-Sappa-Naula-pamuha bodhavva te samasenam. Thalachara Jivas are of three kinds - 1. Canpaya 7347 Catuspada aree Four-finted quadrupeds. 2. Ura parisappa uraparisappA-Ura parisarpa uraparisa-Those moving abuut on breast-and 3 Bhuya-parisappa ar Bhujam parisarpa 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. khayarA romaya-pakkhI cammaya-pakkho ya pAyaDA ceva / nara-logAo bAhiM samugga- pakkhI vigaya-pakalI // 3 // Khayara Romaya-pakkhi Cammaya-pakkhi ya payala ceva; Nara-logao bahim Samugga-pakkhi Vigaya-pakkhi. Khayara -Khecara -Birds,-moving about in the air, are either Romaya-pakkhi A$?TTY=-possessed of wings furnished with fine hair, or Cammaya-pakkhi - possessed of wings made of skin, and outside the Manusya loka i. e. Jambu dvipa, Dhataki 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. savve jala-thala - khayarA samucchimA gabrbhayA duhA hunti. Savve Jala-Thala-Khayara samuchchhima gabbhaya duha hunti. are All these Jalacara, Thalacara and Khecara Jivas born from an uterus, as well as, are born spontaneously without an uterus (or a divine bed or a place of birth for Naraki 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. " For Private Personal Use Only

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18 " 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 Paryaptis. When a soul goes from one con lition of existence to another, it assimilates the molecules of Aharaka 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 aharaka 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-Aharaka-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 cfast-Sense-Development. The wear and tear of the body, is made up by ceaseless Respiration. The completion of the capacity for respiration is Anapana 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-Muhurta, the minimum of whioh is nine samayas, and maximum is forty-eigh tminutes, minus one samaya But a completelyundevelopable (LabJhi Aparyaptaka (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 Naraka Bhumi-ar Hell. The Narakas 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 Kthetra 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 Vata Valayas 1 or wind-sheaths. They are:

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I. 20 The thick wind or very dense atmosphere Ghanodadhi-vatavalaya ghanodadhi-vAta-valaya. II. The less thick or dense atmosphere Ghana-vata-valaya ghanavAta-valaya III. The fine wind or rarc tanu bAta - valaya. atmosphere The above human region is Adhi Dvipa P two conti nents and a half-viz, Jambu Dvipa. Dhataki Khanda, and half Puskara-vara Dvipa. Tanu-vata-valaya The ta Space a Akasa is divided into the Universe lokAkAza Loka-kasa and Non-universe alokAkAza Aloka-kasa. universe is divided into three parts. The Upper Universe Urdhva-loka, the Mille Universe Madhya-loka Ia, 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 Meru. 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 Dhataki Khanda yojans in diameter encircled by the ocean Kalodadhi 800000 yojans in diameter. This is agam encircled by the continent Puskara puSkara Dvipa dvIpa 1600000 yojas in diameter. Puskara vara dvipa is bisected through-out by the mountam ManuSottara # 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 Svayambhu-ramana and the ocean 18 also ealled Svyambhu-ramana svayaMbhUramaNa. 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 - karmabhUmi and Bhoga - Bhumi - bhogabhUmi. The last ocean For Private Personal Use Only

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21 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 Meru. 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. For Private Personal Use Only

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22 2. Dhataki-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. Varunivara-dvipaareotac to The Water Island. 5. Ksiravara-dvipa-efeat at The Milk-white Island, 6. Ghrutavara-nvipa gaat at Ghee (Clarified butter) Islandi. 7. Iksuvara-dvipa Tim The Iksuvara dvipa 8. Nain lisvara-vipr a faceto The Nanlisvara Islanil. The sea netween Dhataki-dvipa anil Puskura vara (lvipa is the Kalulashi tafer. The Puskaravara dvipa is divided by Mount Manusottara, which is the ultimate limit of the region inhabited by human beings. Thus, human beings live in two and a half continents: Jambu-dvipa, Dhataki dvipa anil half of Puskaravara dvipa. The name of the last sea is Svayambhu-ramana FarfOT. Non-human beings (Tiryanca fata) live in the whole of the Middle World; Immobile souls (Sthavara Fora) in the whole Universe. Aquatic souls are only in the first two seas (Lavana Samudra and Kalodadhi) and in the last. We are concerned mainly with Jambu-dvipa. It has six mountains running thru it east and west. These are, from south to north.-(1) Himavana fichara (2) Maha-himavana 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-Ksetre 2. HaimarataKs@tra 3. Hari-Ksetra 4. Videha-Ksetra 5. Ramyrk Ks@tra 6. Hairanyavata-Ksetra and 7. Airavata Ksdtra, Bharata-ksetra is the part to which we belong. Bharata

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23 ksetra is divided by the Vijayararlha 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-Ganga 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 Vijayar ha Mountain on the north, by the Great Iulus on the west, and by the Salt sea on the south Bharata-ksetra is 526} yojans broad. The rivers, the Great Inclus and the Great Ganges, and the mountain Vijayardha 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'eva. It is said.-- 1, gajAzvapotokSarathAn yatheSThapadAptaye bhadra nijAna parAn vA bhagati vijJA suguNAn bhaja zivAya zukhAn gurudevadharmAn // 1 // Adhyatma Kalpa-druma TETEHETTA. i Gaja sava potoksa rathan yathesta padaptaye bharira'. nijan paran va; Bhajanti vijnah sugunan bhajaivam shivaya shuddhan gurudeva dharman. 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 Sudeva a true God, a Su-guru gye-a true Guru-teacher and Sudharma A a true Dharma for the attainment of Liberation. 2. na dharmaciMtA gurudevabhaktiryeSAM na vairAgyalavo'pi citte teSAM prasUkleSaphalaH pazUnAmivodbhava syAdudaraMbharINAm // 2 // BEUCHACUCH - Adhyatma Kalpa-druma 2 Na dharmacintabhakti-r-yesam, na vairagya lavospi csitte; Tesam prasuklesa phalah pasunamivolbhavah syadudarambharipam. 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. Kalikala Sarvajna Acarya Maharaja Sriman Hemcandracharyaji writes about the most essential qualities of a Sudeva gran a True God thus:

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1. 3. Mahajnanam bhavedyasya, lokaloka-prakasakau; Mahadaya damo dhyanam Mahadevah sa ucyate. 1. 2. Ragadvesau, mahamallau, durjayau yena nirjitau; Mahadevam tu tam manye sesa vai namadharakah. 2. 1. 2. 3. 25 1 mahAjJAnaM pavedhasya, lokAlokaprakAzakam mahAdayA damo dhyAnaM, mahAdeva sa ucyate // 1 // 2 rAgadveSau mahAmalau, durjayau yena nirjitau / mahAdevaM tu taM manye, zeSA vai nAmadhArakAH // 2 // 3 mahAkrodho mahAmAno mahAmAyA mahAmadaH / mahAlobho hato yena, mahAdevaH sa ucyate // 3 // mahAdevastotra - Mahadeva Stotra ( Hem ) Maha krodho, maha mano, maha maya maha madah; Maha lobho hato yena, Mahadevah sa ucyate. 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. yo vItarAgaH sarvazo yaH zAzvatasukhezvaraH kliSTakarmakalAtItaH sarvathA niSkalastathA // 4 // yaH pUjyaH sarvadevAnAM yo dhyeyaH sarvayoginAm yaH svaSTA sarvanItInAM mahAdevaH sa ucyate // 5 // -Bnagavan Haribhadra Suri Astaka Prakaranam. For Private Personal Use Only

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28 4. Yo vitaragah Sarvajno yah gasvatasukhesvarah; Klishtakarmakalatitah sarvatha niskalastatha. 5. Yah pujyah sarvadevanaw, yo dhyeyah sarvayoyinam; Yah srasta sarvanilinam, Mahadevah 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. viSNurvA tripurAntako bhavatu vA brahmasurendro'thavA bhAnurvA zazalakSaNo'tha bhagavAn buddho'tha siddho'thavA / rAgadveSaviSArtimoharahitaH sattvAnukampocato yaH sarvaissaha saMskRto guNagaNaistasmai namaH sarvadA // 6 // Visnu-r-va Tripurantako bhavatu va Brahma Surendro'thava; Bhanu-r-va sasalaksano'tha Bhagavan Buddho tha Siddho'thava. Raga-dvesavisartiMoharahitah sattvanukampodyato; Yah sarvaissaha samskrito gunaganaistasmai namah sarvada. 6. Let hiru be Visnu or Siva or Brahma or Surendra-the King of the gods-or the Sun or the Moon or Bhagavan Buddha or Siddha Bhagavan. 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: | rAgadveSavinirmuktastaM devaM brAhmaNA viduH // 7 // Siva Purana, Jnana Samhita.

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27 7. Nirmamo nirahankaro nissango nisparigraha); Raga-dvesa-vinirmuktastam devam brahmana viduh. 7 7. The Brahmans 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 Jinendra Deva. rAgo'manAsaMgamanAnumeyA, dveSo dviSahAraNahetugamyaH mohaH kuvRttAgamadoSasAdhyo, no yasya devasya sa caivamaIn // 1 // wf Ut cor -Sri Astaka Prakarnnam, 1. Rago'anganasangamananumdyo, dveso dvisaddaranahetugamyah; Mohah kuvrittagamadosasadhyo,no yasya devasya sa caiva-marhan. 1. Raga m Passion is to be inferred by association with young females; Dvesa 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 (Parmatma). 2. zRMgArAdirasAkArairna dUnaM dehinAM hitam __ekAnta zAntatopetamAhataM vRttamadbhutam // 2 // Sringaradi rasanggrair-na dunam dehinam hitam; Ekantasantatopetamarhatam 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 ma tiSThati ciraM pa.paM, chidrahaste yathodakam // 3 //

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28 3. Jinendra-pranidhanena gurunam vandandna oa; Na tisthati ciram papam chidrahaste gathodakam 3. By profound meditation of Jinendra Hote-Parmatmathe 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. pApaM lumpati durgatiM dalayati vyApadayatyApadaM puNyaM saMcinute zriyaM vitanute puSNAti nIrogatAm / saubhAgyaM vidadhAti pallavayati prItiM prasUte yazaH svarga yacchati nivRtiM ca racatyarcA'hatAM nirmitA // 4 // 4. Papam lumpati durgatim dalagati vyapadayatyapadam; Punyam sancinute Sriyam vitanute pusnati nirogatam. Saubhagyam vidarlhati pallavayati pritim prasute yasah; Svargam yacchati nivritim ca racayatyarcarhatam nirmita. 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. svargastasya gRhAGgaNaM sahacarI sAmrAjyalakSmIH shubhaa| saubhAgyAdiguNAvalibilasati svairaM vapurvezmani / saMsAra sutaraH zivaM karatalakroDe luThatyAsA yaH zraddhAbharabhAjanaM jinapateH pUjAM vidhatte janaH // 5 // sindUra prakaraNa-Sindara Prakarana 5. Svargastasya grihanganam sahacart samrajyalaksumih subha; Saubhagyadi gunvalir-vilasati svairam vapu-r-vesmani; Samsarah sutarak Sivam karatalakrorlo luthatyaujasa, Yah sradilha-bharabhajanam Jinapateh pujam viilhatid jinah. 5. The man, who sincerely worships Jina-pati-fagfor the Lord of the Jinas-with confidence, has Svarga, svarga heaven as

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29 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 Samsara BiHIT (the ocean of worldly existence), becomes easy to cross, and progperity rolls speedily into the cavity of his hand. 6. yaH puSpairjinamarcati smitasurastrIlovanai so'rcyate yastaM vandata ekazakhijagatA so'harnizaM vandhate / yastaM stauti paratra vRtradamanastomena sa stUyate yastaM dhyAyati klaptakarmanidhanaH sa dhyAyate yogibhi. // 6 // 6. Yah puspair-jinamarcati smitasurastrilocanaih so'rcy ate; Yastam vandata dksastrijagata so'harnisam vandyatd; Yastam stauti paratra vritradamanastomena sa stuyatd; Yastam dhyayati klriptakarmmanidhanah sa dhyayate 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. gRhANi karmANi vihAya bhavyAH zrIvItarAgaM paripUjayanti / qatarfsafari sampAdayantyAzu zivaM krameNa // 7 // 7. Grilani karmani vihaya bhavyan; Sri Vitaragam paripujayanti; Yo suddhabhavastridasadhipatyam; Sampadayantyasu sivam kramena. 7. Those fortunate persons, who leaving asile their househokl business, worship with a pure affectionate heart, the Vitarayu 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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30 6. Su-guru suguru. dharmajJo dharmakartA ca sadA dhrmprvrtkH| sasvebhyaH sarvazAsArthadezako gururucyate // 1 // 1. Dharmajno dharmakarta ca sada dharmapravarta kah; Satvebhyah sarvasastrarthaddsako gururuoyatd. 1. He, who knows the sastras; who is the naker of the tenets of the sastras; who always propagates the principles of the religion, and who preaches the meaninge of all the sastras to living beings, is called a Guru TT a teacher. 2. vidalayati kupoSaM bodhayatyAgamArtha sugatikugatimAgauM puNyapApe vyanaki avagamayati kRtyAkRtyamevaM guruyoM bhavajalanidhipAtastaM vinA nAsti kazcit // 2 // Sindhra Prakarepa sindUra prakaraNa. 2. Vidalayati kubodham bodhayatyagam rtham; Sugati-kugati-margau punya-papb ryanakti; Avagamayati krityakrityabhedam guru r-yo; Bhavajalanidhipotastam vina nasti 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 Samsara. 3. kiM dhyAnena bhavatyazeSaviSayatyAgaistapobhiH kRtaM pUrNabhAvanayA'lamindriyadamaiH paryAptamAtAgamaH / kimtvekaM bhavanAzanaM kuru guruprItyA guroH zAsanaM sameM yena vinA vinAthabalavatsvArthAya nAlaM guNAH // 3 // 3. Kim dhyanena bhavatyasdsavisayatyagai-s-tapobhih kritani; Purnabhavanays'lamindriyadamaih paryaptamaptagaman; Kintvekam bhavanasanam kuru pritya guroh sasanam; Sarve yana vina vinathabalavatsvarthiya nalam 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. 31 4. pitA mAtA bhrAtA priyasahacarI sUnunivahaH suhRtsvAmImAdyatkaribhaTarathAzvaparikaraH / nimajjantaM jantuM narakakuhare rakSitumalaM gurordharmAdharmaprakaTanaparAt ko'pi na paraH // 4 // Pita mata bhrata priyasabacbari sununivabah; Suhrut swami madyat kari bhata rathasvaparikarah; Nimajjantam jantum naraka-kuharo rakshitu malam; Guro-r-dharmadharmaprakatanaparat 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 naraka hell. 7. Su-dharma gyn. sukhaM hi vAJchate sarvaH taca dharmasamudbhavam TEAIA: H sadA kAryaH sarvavarNaiH prayatnataH // 1 // Daksa Smriti dakSasmRti 1. Sukham hi vanchate sarvah tacca darmasamudbhavam; Tasmaddharmah sada karyah sarvavarnain 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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82 2. dho mAteSa puSNAti, dharmaH pAti piteva ca dharmaH sakheSa proNAti, dharmaH snihayati bandhuSat // 2 // Trishashthi, triSaSThi parva-1. 2. Dharmo mateva pusnati, dharmah pati pitava ca%3; Dharwad sakhova prinati, 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. dhanado dhanArthinAM proktaH kAmitAM sarvakAmadaH / ghame evApavargasya pAramparyeNa sAdhakaH // 3 // Dharma Bindu-dharmabindu 3. Dhanado dhanarthiuam proktah kawinam sarva kamadab; Dhrama dvapavargasya paramparyena sadhakah. 3. Dharma is said to be Dhanada -Giver of Wealth(Kubera kubera ) to persons desirous of wealth, Kamada kAmada granting all desires to those desirous of fulfilling their desires, and dharma alone is useful in accomplishing Final Beatitude by uninterrupted succession. 4. dharmo duHkhadavAnalasya jaladaH saukhyaka cintAmaNiH dharmazzokamahoragasya garuDo dharmA vipattrAyakaH / dharma prauDhapadapradarzanapaTurdho'dvitIyaH sakhA dharmo janmajarAmRtikSayakaro dharmo hi mokSapradaH // 4 // 4. Dharmo duhkkhadavanalasya jaladab saukhyaika Cintamanin; Dharmasoka mahoragasya Garudo dharmo vipat-trayakah; Dharmah prauNhapadapradarsanapatu-r-dharmo a-dvitiyab sakha, Dharmo janmajaramritiksayakaro dharmo hi Moksa pradah. 4. Dharma is a shower of rain to the burning flame of misery, the only Cintamani Ratna, ciMtAmaNi,-the magical thoughtgem fulfilling its possessor's every wish-of happiness; Dharma is a Garuda garuDa-an Eagle-King of the feathered race-to the great

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38 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. AhAranidrAbhayamaithunaM ca sAmAnyametat pazubhirnarANAm / dharmo hi teSAmadhiko vizeSo, dharmeNa hInAH pazubhiH samAnA // 5 // Maha Bharata-mahAbhArata. 5. Ahara-nidra-bhaya-maithunam ca samanyamotat pasubhi-r naranam; Dharmo hi tesana lhiko visdsu dharmena hinah pasubhih samana. 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 Dharina are like beasts. satyenotpadyate dharnA, dayAdAnena vrdhte|| kSamayA ca sthApyate dharma krodhalobhAdvinazyati // 6 // 6 Satyenotpadyate dharmo daya-dandna vardhato, Ksamaya ca sthapyate dharmak krodhalobhadvinasyati. 6 6. Dharma is born from Truthfulness. It increases with compassion towaris living beings and with alms-giving. Dharma is niade stearly by forbearance. But it is destroyal by anger and greed. mAtRvatparadArANi paradravyANi leoSThavat / AtmavatsarvabhUteSu yaH pazyati sa pazyati // 7 // 7. Matrivatparaclarani paradravyani lusthavat, Atmavatsarvabhutosu yah pasyati sa pasyati. 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. Nigrahanugrahaparaste devasyu-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-devaia. 1. ye strIzakSAkSasUtrAdirAgAdyaGkakalaGkitAH / fancigagvuta eanega grad || # Yoga Shastra-IaNA. Ye strisastraksasutradiragadyanka-kalankitah; koTijanmakRtaM puNyaM yazadAnakriyAdikam / sadya sarve layaM yAti yakSabhUtAdipUjanAt // 2 // Palma Puranna padmapurANa. Kotijanmakritam punyam yajnadanakriyadikam; Salya sarvam layam yati, yaksabhutadipujanat. 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), Bhata (evil spirits) and others 2. brahmarAkSasavetAlayakSabhUtArcanaM nRNAm / kumbhIpAkamahAgheAranarakaprAptisAdhanam // 3 // --Padma Puraana padmapurANa. Brahma-rak sasa,-vetala-yaksa-bhutarcanam arinam; Kumbhipakamahaghora-narakaprapti-sadhanam. 3 The worship of Brahma-raksasa IgUHA, (a kind of evil demon), Vetala are (a kind of demon that takes possession of a dead body), Yaksa Kubera), and Bhuta (a kind of demi-god, attendents of (ghosts), accomplishes the acquisition of a very terrible Naraka (hellish region) named Kumbhipaka kumbhIpAka. For Private Personal Use Only

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35 9. Ku-guru kuguru sarvAbhilASiNaH sarvamejinaH saparigrahA abrahmacAriNo mithyopadezA guravo na tu // 1 // 1. Sarvabhilasinah sarva-bhojinah sa-parigrahan; A-brahmacarino mithyopadesa 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 parigrahArambhamagnAstAraveyuH kathaM parAn / / svayaM daridro na praaniishvriikrtumiishvrH| 2. ___Yoga Sastra yogazAla. 2. Pari-graharambhamagnastaraveyuh katham paran; Svayam daridro na paranisvarikartumisvarah. 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. phalAd vRthAH syuH kugurUpadezataH / kRtA hi dharmArthamapIha sUdyamAH / tad dRSTirAgaM parimucya bhadra he guruM vizuddha bhaja ceddhitArthayasi // 3 // -Adhyatma Kalp-drum-adhyAtmakalpadruma. 3. Phalad vrithah syuh kugurupadesatah, Krita hi <Page #145
36 10 Ku-dharma-kudharma. akSA kecidvidadhAti mudhA dharmadaMbhAvadharma ko'yaM dharma. svahadi nayane mIlayitvA mRzantu / dIyante yadvanabhuvi davAH prANinakhANa hInA hanyante yatpizitabalaye devatAnAM purastAt // 1 // -Karunavajrayudha Nataka karuNAvajAyudha nATaka 1. Ajnah kecid vidadhati mudha dharmadambhadadharniam, Ko'yam dharmah svabridi nayane milayitva mrisantu; Diyantd yadvanabhuvi davah praninastranabina; Hanyante yat pisitabalayd ddvatanam purastat. 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. dharmazcet paradArasaMgakaraNAddharmaH surAsevanAt saMpuSTiH pazumatsyamAMsanikarAhArAca he vIre ! te / hatyA prANi ca yasya cettava bhavet svargApavargAptaye ko'satkarmatayA tadA paricitaH syAnneti jAnImahe // 2 // 2. Dharmascet peradarasangakaranad dharmah surasdvanat, Sampustih pasumatsyanansanikaraharacoa he Vire i te; Hatva prani ca yasya cottava bhavet svargapavargaptaye, Ko'satkarmataya tada paricitah syanndti 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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37 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 Samsara under the baneful influence of the five under-named evil thoughts viz-1. Mithyatva f ra Wrong Belief. 2. A-virati facfa Vowlessness. 3 Pramarla JAE Carelessness. 4. Kasaya 119 Passions and No-kasaya 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 Naraka CF hellish being, in acour dance with his gooul or evil actions. 11. Mithyatva. Mithyatva 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 Tirthankaras 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 Samsara. 1. na faaf Tasty # __ adharme dharmabuddhidha mithyAtvaM tadviparyayAt // 1 // -Yoga Sastra traten. 1. Addve devabuddhi-r-ya gurudhiragurau ca ga, Adharme dharmabuddhisoa mithyatvam tadviparyayat, 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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38 and the thought of a Dharma in one that is not Dharma, is Mithyatva feret Wrong Belief, because it is Perverse Knowledge. 2. janmanyekatraduHkhAya rogodhvAntaripurviSam / api janmasahastreSu, mithyAtvamacikitsitam / / 2 // Yoga Sastra yoga zAkha 2. Janmanyekatradunkhaya rogodhvantaripu-r-visam; Api janmasahasresu, mithyatvamacikitsitam. 2. A disease, darkness, an enemy, and a poison produce miscry luring one worldly existence, but Mithyatva ficarea Wrung Belief, for which there is no remedy, proluces misery fur thousands of lives-(worlilly existences). 3. va viSaM bhuktamasunayakSamaM varaM vanaM vApadavanivevitam / baraM kRtaM vahnizikhApravezanaM, narasya mithyAtvayuvaM na jIvitam // 3 // 3. Varam vinam bhuktamasuksayaksamam varam vanam sva parlavannisevitam; Varam kritam vahnisikhapravesanam, narasya mithyatvayutam na jivitam. 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 Mithyatra. 4. dadAtu dAnaM bahudhA caturvidhaM karotu pUjAmatibhaktyA'rhatAm / dadhAtu zIlaM tnutaambhojnm| tathApi mithyAtvavA na siddhayati // 4 // Subhasita RatnaSandoha subhASita ratnasaMdoha. 4. Daratu danam bahudha caturvidham, Karotu pujamatibhaktya'rhatam, Dalhatu silam tanutamabhojanam, Tathapi nithyatvavaco 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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89 with extreme sincerity, may maintain celibacy, and may observe JABts; still however, he does not attaiu Moksa Liberation 5. yathA'ndhakArAndhapaTAvRto janA bicitracitraM na vilokituM sama bapohatatvaM jinanAthabhASitaM / nisargamithyAsvaniraskRtastathA // 5 // 5. Yata'ndhadarandhapatavrito jano, Vicitracitram na vilokitum ksamah; Yathoktatattvam Jinanathabhasitam, Nisarga mitbyatva tiraskrita statha. 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 Mithyatva, is not able to bave knowledge of the true principles preached by the Lord of the Jinas. mithyAtvatyAgataH zuddhaM samyaktvaM jAyate'DiganAM / atastatparihArAya yatitavyaM mahAtmanA // 1 // nAsti nityo na kartA ca na moktAtmA na nirvRtaH / tadupAyazca netyAhurmithyAtvasya padAni SaT // 2 // etairyasmAdbhaved vRddhavyavahAravilaMghanaM / ayameva ca mithyAtvadhvaMsI sadupadezataH // 3 // nAstitvAdigrahanai ghopadezo nopadezakaH / tata. kasyopakAraH syAtsaMdehAdivyudAsata. // 4 // adhyAtmasAra Adhyatana Sara. 1. Mithyatyatyagatah suldhain samyaktvam jayatd'nginam, A tastatpariharaya yatitavyam mahatmana. 2. Nasti nityo, na kartta ca na bhoktatma na niryritah, Tadupayasca netyahu-r-mithyatvasya padani sat. 3. Etai-r-yasmad bhaved vriddhavyavahara-vilanghanam, Ayameva ca mithyatva-dhvamsi sadupad@satah. 4. Jastitvadigrahai-r-navopadeso nopadesakah, Tatah kasyopakarah syat sandesadi- vyudasatah.

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40 1. Pure samyaktva ( correot conviction) of living beings is acquired by the abandonment of mithyatva ( wrong belief ). Therefore, an effort should be made by a wise man for its avoidance. 2. (1) There is no Atma (2) Atma is not eternal. (3) Atua is not the doer of actions. (4) Atma is not the enjoyer (of pleasure or pain) (5) Atna cannot become free (from Bondage) and (6) There is no remedy for its Liberation-These six aru the codowords of mithyatva. 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 mithyatva 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. Anadi-Ananta a n a Existing from time immemorial and continuing to exist for innumerable ages. 2. Anadi Santa intr-o Existing from time immemorial and continuing to exist till the acquisition of Samyaktve which has a beginning. 3. Sadi-Santa 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. Sadi-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 Mithyatva. The division after-Anadi-Ananta of Mithyatva 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 anAdi-sAnta Anadi-Santa Mithyatva is applicable to those who haye acquired Samyaktva. The division sAdi-sAnta Sadi-santa Mithyatva is applicable to those, who, after having acquired Samyaktva, have vomited it out like Jamali, Gostha Mahila, and other non-balievers. The division sAdi--ananta Sadi-Ananta is not applicable to Mithyatva. Mithytva is either Naisargika dafiri Natural, in-born or Adhigamita STTITFT Acquired through the agency of a teacher or any other individual. Kinds of Mitliyatva. Mithyatva is of the under-mentioned five kinds:mithyAdRSTiviparyastA jinoktAdvastutattvata / sA syAnmithyAtvinAM, tacca mithyAtvaM paJcadhA matam // 1 // AbhigrahikamAdyaM syAdanAbhigrahikaM param / tRtIyaM kila mithyAtvamuktamAbhinivezikam // 2 // turya zAMzayikAkhyaM syAdanAbhogikamantimam / abhigraheNa nivRttaM tatrAbhigrahikaM smRtam // 3 // nAnAkudarzanaSvekamasmAtprANI kudarzanam / idameva zubhaM nAnyadityevaM pratipadyate // 4 // manyate'GgI darzanAni, yavazAda khilAnyapi / zubhAni mAdhyasthyaheturanAbhigrahikaM hi tat // 5 // yatA goSThAmAhilAdivadAtmIyakudarzane / bhavatyabhinivezastatproktamAbhinivezikam // 6 // yato jinapraNIteSu, dezataH sarvato'pi vaa| padArtheSu saMzayaH syAttatsAMzayikamIritam // 7 // anAmogena nirvRttamanAbhogikasaMzakam / yasyAdekendriyAdInAM mithyAtvaM paJcamaM tu tata // 8 //

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pasthA jinAkatavapu, ma rAgA nApi matsaraH / samyagmithyAtvasaMjJA sA mizradRSTi. prakIrtitA // 9 // dhAnyadhivarA mAlIkarazIpanivAsinaH / jinokteSu mizradRzo, na dviSTA mApi rAgiNaH // 10 // Loka Prakasha. 1. Mithyadristi-r-viparyasta Jinoktadvastutattvatah; Sa syan-mithyatvinam, tacca Mithyatvam pancadha inatain. 2. Abhigrahikamadyam syadanabhigrahikam param, Tritiyam kila mithyatvamuktamabhinivesikam. 3. Turyam Samsayikakhyam syadanabhogikamantimam; Abhigrahena nirvritam, tatrabhigrahikam smritam, 4. Nana ku-darsanasvekamsmatprani kudarsanam; Idamdva subham nanyadityevam pratipadyate. 5. Manyato'ngi, darsanani, yadvasadakhilanyapi; Subhani madhyasthyaheturanabhigrahikom hi tat. 6. Yati Gosthamahiladivadatatmiyakudarsand; Bhavatya bhinivesastat proktamabhinivesikam, 7. Yato Jinapraaitdsu ddsatah sarvato'pi va; Padarthesu samsayah syat tat Samsayikamiritaui. 8 Anabhogena nirvritamanabhogika sanjnakam; Yat syade kodriyadinam Mithyatvam pancamam tu tat. Yasyam Jinoktatatvesu, na rago napi matsaran; Samyagmithyatvasanjna sa mishradristih prakirtita. 10. Dhanyesviva nara nalikeradrapanivasinah, Jinoktesu misra-driso na dvista napi raginah. 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 Mithyatva fi Wrong belief. Mithyatva is of five kinds.

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43 2. The first is Abhigrahika far, the second Anabhi: grahika partita , and the third variety of Mithyatva is said to be Abhinivasika Abhinivezika 3. The fourth variety of Mithyatya is called Samka yika ain, and the last is Anabhogika molta Mithyatva. The Mithyatve caused by an Abhigraha TRT or Sviya Svikara Fettet fett i, e, a doctrine adopted by one's self, is Abhigrahika Mithyatva. 4. Under the influence of this variety of Mithyatva, an individual considers a particular system, out of the 80 many false systems in the world, to be the best and nothing else. 5. Anabhigrahika Bratificate is that form of Mithyatya under whose influence an individual assuming an imparial attitude considers all the Darsanas To Doctrines, to be equally good. 6. The Mithyatva caused by undeserving, persistent insistence, on the false doctrine advocated by an individual, like the false doctrine of Gostha Mahila and others is Abhinivesika Mithyatva. 7. The Mithyatva unier the influence of which, an indivi. dual has doubts - partial or complete-in the doctrines preached by the Tirthankaras, is called Samsayika Mithyatva. 8. The Mithyatva possessed by Ekendriya efica, One sensed and other A-sanjni wife Jivas, not possessing clear consciousness, is called Anabhogika Mithyatva. 9. The vision under the influence of which, an individual has neither sympathy nor hatred towards the doctrines preacher by the Tirthaikaras, is a Misra-dristi f efe, a combined vision called Samyag-mithyatva o fera. 10. Just as a person living in a Nalikar 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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44 a mixed vision has neither: love nor hatred towards the doctrines preached by the Tirthankaras. Mithyatva, then, exists under five different forms:-viz. Abhigrahika Mithyatva affga freana 2. Anabhigrahika Mithyatva anAbhigrahika mithyAtva 3. Abhinivesika Mithyatva Abhinivezika mithyAtva 4. Samsayika Mithyatva sAMzayika mithyAtva, and 5. Ana bhogika Mithyatva anAbhogika mithyAtva. 1. Abhigrahika Mithyatva fi fa, caused by an Abhigraha abhigraha or Sviya Svikara svIya svIkAra - 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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45 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, Abbigrahika TFF, Mithyatva 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 Mithyatva in itself, because it is associated with dense pertinancy. Besides, one who is not a learned man, but assuciating hiniself, like Masa Tusa 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 Ma rus, Ma tus AT ET AT IC Do not be angry; do not rejoice;' could only remeniber as Mas Tus ATT IT instead, on account of intensity of Joanavaraniya ritofte Karma, or Knowledge-obscuring Karma and were hence known as Mas Tusa 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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46 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 Mithyatva. 2. Anabhignahika 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. Abhinivesika 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, Gostha Mahila 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-dristi individual, sometimes, acquires a false doctrine through carelessness or through the agency of a preceptor. It is said in Uttara-dhyayana Niryukti 1. sammadiDIjIcA uvaThThe pavayaNaM tu saddahara / saddahaha asabbhAvaM aNAbhogA guruNiogA vA // 1 // Sammaditthi-Jivo uvaittham pavayanam tu saddahai; Saddahai as abbhavam anabhog gurunioga va. A samyag-dristi 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, Abhinivesika for

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nizika Mithyatva is not applicable to him, because he has un. swerving faith in the doctrines and teachings of the Tirthunkaras, Similarly, Nyayacarya, Nyayavisaraila Mahopadhyaya Yasi). vijayaji Gani writes : prAcAM vAcAM viSayavimukhonmeSasUkSmekSikAyAM ye'raNyAnIbhayamadhigatA navyamArgAnabhijJAH / teSAmeSA samayavaNijAM sammatigranthagAthA vizvAsAya svanayavipaNiprAjyavANijyavIthI // 1 // mevaprAhivyavahatinayaM saMzrito malavAdI pUjyA prAyaH karaNaphalayoH sImni zuddharjusUtram / bhedocchedonmukhamadhigataH saMgrahaM siddhasenastasmAdete na khalu viSamAH sUripakSAstrayo'pi // 2 // citsAmAnya puruSapadabhAk kevalAkhye vizeSa tadrapeNa sphuTamamihitaM sAdhanantaM yadeva / sUkSmairaMzaiHkramavadidamapyucyamAnaM na duSTaM tatsUrINAmiyamabhimatA mukhyagauNavyavasthA // 3 // Samnati Tarka. Praoam vacam visayavimukhonmdsa-suksmeksikayam, Ye'ranyanibhayamadhigata navyamarganabhijnah; Tesamesa samayavanijam Sammatigranthagatha, Visvasaya svanayavipaniprajyavanijyavithi. Bhedagrahivyavahritinayam, samsrito Mallavadi, Pujyan prayah karana phalayoh, siuni suduharjusutram. Bhedocchhedon-mukhamadhigatah samgrahain Siddhasdua, Stasmadete na khalu vinamah suripaksastrayo'pi Citsamanyain purusapadabhak kovalakhye visese, Tudrupena sfutanabhihitam sadyanantam yaddva; Suksmairausaih kranavadidamapyuoyamanam na dustam, Tatsurinamiyamabhimata mukhyagaunavyavastha. 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, Pujya Sri Mallavadliji and Pujya Sri Siddhasona Divakaraji Maharaja, 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 Sri Mallavadiji Maharaja, while asserting that the use of Kovala Jiana wagti and Kovala Darsana te TITA can be made at one and the same Samaya ay Instant, has made that statement on the assumption chiefly of Vyavahara Naya vyavahAra naya. Pujya Sri Jinabharra Gani, when asserting that Kavala Jnana and Kovala Darsana can be utilised in different Samayas, has adopted pure Rijusutra k a Naya in the arrangement of causc and its cffcct. While Pujya Sri Siklhasenia Divakaraji Maharaja, when asserting that there is no distinction in the use of Kavala Jnana and Kevala Darsana, principally did so, by the use of Sangraha maMgraha Naya. Still, however, th: ideas of the threo great Acaryas 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 Kevala pers, became evident as Kerala Jnana anil Kevala Darsana, having a beginning but no end. There is no irrelevancy in saying that Kevala Jnana existeil first and then Kevala Darsana followed the next moment, that Kavala Jnana anil Kevala Darsana existed together, that is to say, that Kevala Darsana existed whenever there was Kerala Jnana 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 Acaryas had their own way of reasoning by giving prominence to one Naya and keeping other Nayas as secondary. The three very lerrned Acaryas bad a very staunch, unshakeable faith in the doctrines and teachings of the Tirthankaras and hence Abhinivesika safafata Mithyatva is not applicable to then. 4. Samsayika pia Mithyatva is that form of Mithyatva in which an individual has doubts in the doctrines and teachings of the Tirthankaras, whether all the Darsanas 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 Sarimsayika HifT Mithyatva, since they invariably always had perfect faith in the teachings of the Tirthankaras and they always abided with the Maxim" Tawera saccam nisamkam jam Jindhim pavaiyam "Jha a ga s fstutfe cero" That undoubtedly is the Truth which is promulgated by the Tirthankaras 5. Anabhogika spararfota Mithyatva 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 Pancendriya afu afaceMindless five-sensed bodies, bave no belief in the doctrines and teachings of the Tirthankaras mithyAtvaM paramo rogo mithyAtvaM paramaM tamaH / mithyAtvaM paramaH zatrurmithyAtvaM padamApadAm // 1 // 1. Mithyatvam paramo rogo, Mithyatvam paranam tamah; Mithyatvam paramah satru-r-Mithyatvam padanapadam. 1. Mithyatva farura, Wrong Belief is a terrible disease; Mithyatva is great darkness; Mithyatva is a great eneny; and Mithyatva is the source of miseries.

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30 Another author describes the five undor-mentioned varieties of Mithyatva - micchodayeNa micchattamasadahaNa tu taca asthANe eyantaM vivarIyaM viNayaM saMsayihamaNNANaM // 1 // 1. Micchodayena micchattamasadilahanam tu tacca atthanain; Eyantam Vivariya" Vinayam Samsayihamannam. 1. The delusion stage or Wrong Belief thought-activityMithyatva is caused by the operation of the Wrong Belief Mithyatva 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 Ekantam 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 Ajnana 3 -Indiscriminate belief. 1. Ekauta (- One-sided Mithyatva 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 Anekanta (wany points of view) All things can be looked at from <Page #160
51 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, Guna Qut; its Modifications, Paryaya rif. The coming-in of the new modification is Utpada 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. Viparita fatta Perverse Belief, is that form of Mithyatva 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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52 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 Mithyatva. 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 Sitla Mata 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. Samsaya erte, Doubtful Belief, is that form of Mithyatva in which an individual has doubts in the doctrines and teachings of the Tirthaikaras; whether all the Darsanas 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. Ajnana 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. Pramada is of fifteen kinds :--- 1-4. Carelessness about four kinds vix:-1 Stri Katha oft Frie. Talk about women. 2. Bhakta Katha o 60. Talk about food. 3. Dasa Katha tu u Talk about public opinion. 4. Rajya Katha 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 - pramAdaH paramadveSI pramAdaH paramaM viSam / pramAdo muktidAsyuH prabhAdo marakAlayaH // 1 // 1. Pramadah paramadvasi, pramadah paramam vinam; Pramado Muktipunlasyuh, pramado Narakalayah. 1. Pramada al Carelessegs is a great enemy; praniada is a great poison; pramada is a thief to the city of Salvation; and pramada is a hellish abode. IV, Kasaya Ta Passions. Tbey Are of sixteen kinda:

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54 Four Anantanubandhi, Error-feeding or Wrong Beliefproducing Anantanubandhi Krodha anantAnubandhi krodha Anger Mana aprangafoet Ata Pride. Maya taugafret ART Deceit __Lobha anantAnubandhi lobha Greed Four A-pratyakhyani, Partial-vow-preventing. A pratyakbani Krodha Harmt i Anger, Mana. apratyAkhyAnI mAna Pride. Maya Hieront Art Deceit. Lobha gareetaft To Greed. Four Pratyakhyani, Total-vow-preventing. Pratyakhyani Krodha T erat #tet Anger. Mana porenrift fra Pride. Maya turerat HT Deceit. Lobha pratyAkhyAnI lAbha Greed. Four Sanjvalana Perfeot Right Conduct preventing. Sanjyalana Krodha raca mit Anger. Mana er fra Pride. , Maya otrasa ART Deceit. , Lobha ract The Greed. And, No-Kasayas at Minor passions; slight-passions. These are nine : 1. Hasya TFT Laughter. 2. Rati tha Indulgence, 3. A-rati **Dissatisfaction; annuei. 4. Bhaya T Fear, terror. 5. Soka at Sorrow. 6. Jugupsa TET Disgust. 7. Purusa 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. Satyasatya Mano yoga ETTERTHa roror 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 satyavacana yoga True speech 4. A-satya Vacana yoga asatyavavanayoga False speech 3. Satyasatya 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 "Audarika Kaya Yoga The Front Physical body. 2. Audarika Misra Kaya Yoga wypfrom Art Physical mixed with Karmic body. 3. Vaikriyaka Kaya Yoga 4f9**priror Fluid body producing modifications at one's own will 4 Aharaka Kaya 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. Karmana 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 Pancendriya Tufat-Five-sensed and other animals, and eating their flesh and deeply engrossed in Mithyatva faeere Wrong-belief and other vices, degrade themselves, even after attaining Manusyatva #gura human form, into the rank of a Tiryanoa Ada Pancendriya-lower animal or brute or of Naraka 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 Mithyatva 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 - tameva sacaM NissaM je jiNehiM pavAyaM Tameva saccam nissankam jam Jinehim 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 Dvesa 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 Moksa 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 samyaktva. yA deve devatAbuddhirgurau ca gurutAmatiH / dharme ca dharmadhIH zuddhA samyaktvamidamucyate // 1 // Yoga sastra - yogazAstra. Ya deve devatabuddhi-r- gurau ca gurutamatih; Dharme ca dharmadhih suddha samyaktvamidamucyate. 8 AtmA'sti karmAsti parAbhaveo'sti mokSo'sti tatsAdhakaheturasti / ityevamantaHkaraNe vidheyA, dRDhapratIti suvicAraNAbhiH // 2 // Atma'sti karmasti parabhavo'sti; Mokso'sti tatsadhaka heturasti; Ityevamantahkarane vidheya; Dridhapratitih suvicaranabhih. 2. That Atma a Soul is-(that Soul is distinct from the body.) That 2. There is Karma. That 3. Atma is over-come by karmas. That 4. There is Moksa 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. samyaktvaratnAnna paraM hi ratnaM samyaktvamitrAnna paraM hi mitram / samyaktvadhorna paro hi baMdhuH samyaktvalAbhAna paro hi lAbhaH // 3 // Sukta Muktavali sUktamuktAvali. For Private Personal Use Only

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58 8 Sawyaktva ratnanna param hi ratnam; Suuyaktvamittranna param hi mitram; Saiyaktvabandho-r-na paro hi bandhuh; Samyaktvalabhanna paro hi labham 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. mAnuSyamAryadezazca jAtiH sarvAkSapATavam / Ayuzca prApyate tatra kathaJcit karmalAghavAt // prApteSu puNyataH zraddhA kathaka zravaNeSvapi / tasvanizcayarUpaM taMd bodhiratnaM sudurlabham // 4 // Yoga Sastra-yogazAstra. 4. Manusyamaryadesasca jatin sarvak sapatavam; Ayusoa prapyate tatra kathancit karmalaghavat; Praptesu punyatah sraddha-kathaka-Sravanu Svapi; Tattva niscaya rupam 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 Maharaja-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. na bAndhavA no suhRdA na vallabhA na dehajA no dhanadhAnyasaMcayAH / tathA hitA santi zarIriNAM jane yathA'tra samyaktvamadUSitaM hitam // 5 // Subhasita Ratna Samdoha- ACCATTE: 5. Na bandhava no suhrudo na vallabha; Na dehaja no dhana dhanya sancayah, Tatha hitah santi saririnam jane, Yatha'tra samyaktvamadusitam hitam.

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59 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 kanInikeva netrasya kusumasyeva saurabham / samyaktvamucyate sAraM sarveSAM dharmakarmaNAm // 6 // __Adhyatmasara adhyAtmasAra. 6. Kaninikeva netrasya kusumasydva saurabham; Samyaktvamucyate saram sarvesam dharmakarmanam. 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. ko'pyanya eva mahimA nanu zuddhadRSTe ___ yacchreNiko havirato'pi jino'tra bhAvI / puNyArgalaH kimitaro'pi na sArvabhaumo rUpacyuto'pyadhikaguNanijagannatazca // 7 // Karpur Prakarana kapura prakaraNa. 7. Ko'pyanya dva mahima nanu suddha driste; r-yachreniko hyavirato'pi Jino'tra bhava; Puoyoragalah kimitaro'pina sarvabhaumo; Rupacyuto'pyadhikagunastigannatasca. 7. Really, the greatness of one who has acquired pure Sam. yaktva is supreme, because King Srenika, though not acquiring any vows, will become a Tirthankara 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? tanAti dharma vidhunoti pAtakam / dadAti maukhyaM vidhunoti bAdhakam // cinoti muktiM vinihanti saMsRti / janasya samyaktvamaninditaM dhRtam // 8 // Subhasita Ratna Sandoha subhASitaratnasaMrohaH

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60 8. Tanoti dharmam vidhunoti patakam; Dadati 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 Samsara. dAnAni zIlAni tapAMsi pUjA sattIrthayAtrA pravarA dayA ca / sudhAvakatvaM vratadhArakatvaM ___ samyaktvamUlAni mahAphalAni // 9 // -Dharma Pariksa gagate, 9. Danani silani ta pamsi puja; Sattirthayatra pravara daya ca; Su-cravakatvam vratadharakatvam; Samyaktva mulani mahaphalani. 9. Bestowal of gifts, celibacy, penance, worship, pilgrimage to various sacred places, excellent commpassion, acquisition of all the excellent virtuous qualities of a Sravaka, and holding of vows, give the utmost benefit, if Samyaktva is at their root. ang yaya sred: Taatst sta nAntargataM vividhapApamalAvaliptam / citaM vicinsya manaseti vizuddhabodhAH samyaktvapUtasalilaiH kurutAbhiSekam // 10 // -Subhasita Ratna Bhandagara sumASitaratnabhAMDAgAra. 10. Tirthenu suddhyati jalaih sataso'pi dhautam; Nantargatam viydhapa pamalavaliptam; Cittam vicintya manaseti vieuddhadhah; Samyaktvaputasalilaih kurutabhisdkam. 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-Jinoktatattvesu, samyaksraddhanamucyatd; Jayate tannisargena guroradhigamena va. 11. A keen desire for the principles preached by the Ttrthankaras, is called Samyak sraddha or Samyaktva. That Sainyaktva is produced either naturally or by the precept of a Guru, Nisarga a Samyaktva. 12. 61 rucirjinotarakheSu, samyakzraddhAnamucyate jAyate tanisargeNa guroradhigamena vA // 11 // -- Yoga sastra-yogazAla. Anta mauhUrttikaM samyagdarzanaM prApnuvanti yat / nisargahetukamidaM samyakchraddhAnamucyate // 12 // Antarmauhurtikam samyagdarsanam prapnuvani yat; Nisargahetukamidam samyakchraddhinamucyate. Upadesa Prasada upadeza prAsAda. 12. The Samyaktva darsana of one antara-muhurta duration, which people obtain naturally, is called Nisarga Samyaktva. dravyakSetrAdibhAvA ye, jinaiH khyAtAstathaiva ca / zraddhatte svayamevaitAn sa nisargaruciH smRtaH // 13 // , -- Parsva Natha Caritra pArzvanAtha caritra. 13. Dravya ksetradi bhava ye, Jinaih khyatastathaiva ca; Sraddhatte svayamevaitan sa nisargarucih smritah. 13. He, who has perfect faith by himself in the objects as described by the Jinesvaras, with relation to the object, place etc. in the actual way mentioned by themselves, is called a man with Nisarga Samyaktva. Adhigamaja adhigamaja Samyaktva.. gurUpadezamAlambya prAdurbhavati dehinAm / yatu samyakchraddhAnaM tat syAdadhigamajaM param // Upadasa Prasada-upadeza prAsAda. For Private Personal Use Only

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62 Gurupadesamalambya pradur-bhavati dehinam; Yattusamyakchraddhanam tat syadadhigamajam param. The perfect faith, which becomes manifest to people by in struction from a Guru, is called Adhigamaja afiropas Samyaktva. balAdapi zrAddhajanasya dIyate, saharzanaM sarvasukhaikajanmabhUH / vyadIdhapadvIrajinastadudyama zrIgautamenApi na kiM kRSIvale / Baladapi sraddhajanasya diyate, saddarsanam sarvasukhaika janmabhuh, Vyadidhapadvira-jinastarluyamam Sree Gautamonapi na kim krisivald. Samyaktva, which is the unique source of all kinds of happiness, is even given to a Sravaka against his will, Such an effort was made by Sramana Bhagavan Mahavira, on a farnier through his chief disciple Sri Gautama Swami. The story of the farmer runs thus Bhagavan Sri Mahavira Swani, who was like a Moving Kalpa-Vriksa FTTH-the Wishing Tree, while going about from village to village, once said to Gautama Ganadhara:-O friend ! go and enlighten the farmer there, he will be greatly benefited by you'. On receiving this order, Bhagavan Sri Gautama Swami 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 - saMsAramAvanaparassabhaThThA sAhAraNaM jaM ca karei kamma kammarasa te tassa uveyakAle, na baMdhavA baMdhavayaM uviti // Sanisaramavanna-parassattha saharanam jam ca karei kammam; Kammassa te tassa uveyahale, na bandhava bandhavayam uvinti. The man, who, being born in Samsara, does ordinary work

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88 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 Diksa ana cross the ocean of Samsara. The farmer on hearing these words of Bhagavan Srt Gautama Swami, said, O Lord I I am a Brahmin, 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, Bhagvan Sri Gautama Swami gave him the apparel of a Sadhu, and he immediately aecepted it. When Bhagavan Sri Gautama Swami was preparing to go to Sramana Bhagavan Mahavila, taking the new farmer Sadhu .with him, the farmar Sadhu asked him Worthy Sir, where are we going? Bhagavan Sri Gautama Swami 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 Bhagavan Sri Gautama Swami described to the farmer Sadhu a few noble qualities of the Tirthankara; 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 Sramana Bhagavan Mahavira, with his retinue, an intense feeling of animosity arose in his mind. When Bhag van Sri Gautama Swami told the farmer Sadhu -"O Muni! Bow down before the Jinesvara, he replied.-' worthy Sir! If this is your Guru. I have no necessity for your Diksa. I am not going to be your disciple. Take away this apparel of yours. I ani going a way home" So saying, he inimediately left off the Sadhu's .apparel, and ran away abruptly On seeing the foolisli behaviour of the farmer, the Indras and others laughingly said Oh! Bhagavan Sri Gautama Ganadhara received a very gool disciple." On seeing such a strange condition; Bhagavan

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64 Sri Gautama Swami bashfully asked Sraniana Bhagavan Mahavira 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 Mithyatva 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 Vasudeva nanied Tripristha, son of King Prajapati in Putanapur. There was a Prati-vasudeva named Asvagriva, who was a lord of the three continents, at the time. One day Prati-vasudeva Asvagriva asked an astrologer, a question about bis death. The astrologer said " Your death will be caused by Tripristha." Prati-vasudeva Asvagriva there-after bearing an intense feeling of animosity towards Tripristha Kumara, 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 Asvagriva. No one was able to kill the lion Prati-vasuddva Asvagriva ordered all his tributary kings to go and protect the rice-field by turns. One day, thereby, king Prajapati's turn arrived. Tripristha Kumara 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 Kumara called out the lion. Tlic lion at once rushed to warils Tripristha Kumara, 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 Vasu leva sail, with sweet words for the purpose of pacifying huur- O lion! this Kumara 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 Kumara 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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65 "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 Vasudeva. The farmer is the soul of the lion, and, you Indrabhuti 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-paksi, that is to say, a jiva whose term of existence in this world has become limited to S TOTT Ardha Pudgala-paravartana, while a jiva whose term of existence in this world is more than Ardha pudgala-paravartana, is called a Fortef Krisna-paksi jiva." On hearing these words of sramana Bhagavan Mahavira, many persons acquired Samyaktva. "O Gautama ! the farmer, who acquired Samvaktva of only two p ar Ghatika duration (48 minutes) from you, will attain Alp, Moksa, Liberation, within Ardha Pudgala-paravartana Kala. 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. zamasaMveganirvedAnukampAstikyalakSaNaiH / lakSaNaiH paJcabhiH samyak, samyaktvamupalakSyate // Saina, sallvega, nirverla, anukumpa, astikyalaksanaih; Lahsanaih pancabhih saviyak samyaktvamupalaksyate. Samyaktva can be known clearly by the following five quarities viz by 1. Sama a Traniquility. 2. Samvega garot Renunciation of worldly affections. 3. Niridua fait Freedom fruiu worldly affairs. 4. Anukampa TETT, Fellow-feeling, sympathy. and 5, Astikya af77T Right Belief.

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BA Sama at# Tranquility. zamaiH zAmpati krodhAdInapakAre mhtypi| lakSyate tena samyaktvaM tadA lakSaNaM bhavet // Upadesa Prasada upadeza prAsAda. Samaih samyati krodhadinnapakare mahatyapi; Laksyate tena Samyaktvam tadadyam laksanam bhavet. The first sign, Sama y# Tranquility, of Samyaktva, is found in one who pacifies anger and other passions with an aquanimity 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 zAMti, Ksama kSamA, Kanti kSAMti, and Sama zama. Samvaga saMvega. duHkhatvenAnumAnvAnaH surAdiviSayaM sukham / mokSAbhilASasaMvegAzcito hi darzanI bhavet // Duhkhatronanumanvanah suradivisayam sukham; Moksabhilasasamvegancito hi darsani bhavet. He, who considers the happiness of the gods as one involving misery, and who is desirous of Moksa, and who has renounced worldly affections, readily attains Samyaktva. Nirveda nirveda. SETT | K-farga OTTI prazA citte bhavedhalya, tannirvedakavAnaraH / Samsarakarakagara-vivarjanaparayana; Prajna citte bharodyasya, tannirvedakavannarah. 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 nirveda.

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67 It is said in Siddhanta. "niveeNaM bhaMte ! jIve ki jaNaI " Nivvasnam bhantd Jive kim janai. o lord ! what dces a Soul gain by Nirveda nirveda ? Freedom from worldly affairs ? The Bhagavan says - "niveeNa te divamANussatiriccha asu kAmabhogesu virajjamANe nivveyaM havyamAgacchaha / sacavisapasu virajjaha / savyavisapasu virajjamANe AraMbhapariggahaparicAyaM karoti AraMbhapariggahaparicAyaM karemANe saMsAramaggaM vocchidaMti siddhimaggapaDivanneya bhavati" / "Nivveenam te divvamanussatiricchaesu kanabhogesu virajjamane nivveyain havvaniagacchai Savvavisaesu viragjai Saviavisadgu virajjamane arambha-pariggahapariccayam karoti, Arainbhapariggahapariccayam karemane samsaramaggam 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 Samsara becomes annihilated, and are Ari Siddhi Marga, the Path of Liberation, is acquired. Anukampa anukampA. dInadu.sthitadAridra prAptAnAM prANinAM sadA / duHkhanivAraNe vAJchA sAnukaMpAbhidhIyate // Dina dunsthita varidra-praptanam praninam saila; Dunkhani varane varcha sanukam pabhiyate. The constant desire of removing the miseries of the poor, distressed, poverty-stricken individuals, is called Anukampa anukaMpA. kAryA mokSaphale dAne pAtrApAtravicAraNA / dayAdAnaM tu savazairna kApi pratiSibhyate //

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68 Karya Moksaphale dano patrapatra vicarana; Dayadanam tu Sarvajnai-r-na kvapi pratisidhyatd. The question of the deserving or undeserving nature of the receiver is to be considered in ETTTET Supatra-dana, which results in Moksa, but the Daya-dana T TT or Anukampa-dana is no-where prohibited by the Tirthankaras. nirguNeSvapi sattveSu dayAM kurvanti sAdhavaH / na hi saMharati jyotsnAM, candrazcaMDAlavezmani // Nirgundsyapi sattvesu dayam kurvanti sadhavan; Na hi samharati jyotsnam, candrascandalavesmani. 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, apakAre'pi kAruNyaM sudhIH kuryAdvizeSataH / dandazakaM dazantaM zrIvIra prabodhayadyathA // Apakare'pi karunyam sudhih kuryadvisesatah; Dandagukam dasantam Srt Virah prabhodhayadyatha. Wise men should especiolly show compassion even towards ungrateful persons. Just as, Bhagavan Sri Mahavira instruots the serpent-Canda-kausika rustfara-biting him. Astikya Astikya. prabhumirbhASitaM yatsatvAntaraznute'pi hi / niHzaMkaM manyate satyaM tadAstikyaM sulakSaNam // It is said in the Agama OTTH Scriptures. thayathuimaMgaleNaM bhaMte ! kiM jaNai ? goyamA ! nANadataNacarittabohilAbha Hors. I Thaya thui mangaldnam bhante 1 kim janai ? Goyama ! Nana damsanacaritta bohilabbam janai.

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69 Bhagavan Srt Gautania Swami asked: -0. Bhagavan!: what does a soul gain by benedictory poems, in the form of hymns and laudatory verses? O Gautama ! he acquires Tror Nana, Knowledge for Damsana, Conation after Caritta, Right Conduct and Bohilabha arheory Samyaktva. The condition of the Soul before the acquisition of Samyaktva, is lescribed in the following Gatha - sAmi ! aNAhaaNate caugaisaMsAraghorakAMtAre / mohAikammaguruThiivivAgavasao bhamaha jIvo // Samil anai-anante caugaisa saraghorakantard; Mohaikammaguruthivivagavasao bhamai jivo ? O lord I a jiva wanders in the formidable forest of Sam. sara 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 mohanIya Karma. mohe koDAkoDI, sattarivIsaM ca nAmagoyANaM / tIsAyarANi cauNhaM, tittIsayarAi Aussa // Mohd-kodakodi sattarivisam ca namagoyanam; Tisayarani caunhan tittisayarai aussa. The highest time-limit of Mohaniya Karma is seventy Kotakoti sagaropams; the highest time-limit of Nama Karma and Gotra Karma is tweventy kota-koti sagaropams; the highest time limit of the four viz:-Jnanavaraniya Karma, Darsanavaraniya Karma, Vedaniya Karma, and Antaraya Karma, is thirty kota-koti sagaropams; and the highest time-limit of the Ayu Karma is thirty-three sagoro pams. pallovamAiahA-pavittikaraNeNaM ko vi jai kuNai / paliya asaMkhabhAgUNa-koDAkoDI ayaraThi sesaM // Pallova maiaha-pavittikaranenam ko vi jai kunai; Paliya asankhabhaguna-koda- kodi ayaruthii sesa!!!.

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70 There are three means of acquiring Samyaktva. They are nained 1. Yatha-pravritti karana Te genericor 2. Apurva karana shqetur, and 3. Anivritti karana marester cor. Under the influence of Yatha pravrittikarana, a man reduces the peried of the highest time-limit of all the Karmas, except the Ayu karma, to a period of an Asankhyata-bhaga si Art of a Palyopam less than one Kota-koti sagaropam' 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 sagaropam by the niind's pure ideas, is caused by the Yatha-pravritti karana. Out of the eight illustrations named in the under-montioned Gatha, two only, apply to Yatha-pravritti karana. pallayagirisariuvalA-piviliyApurisapahajaragahiyA / kodavajalavasthANi ya sAmAiyalAbhAdi huMtA // Pallayagirisariuvala-piviliyapurisapahajaragahiya; Koddavajalavatthani ya samaiyalabhadi hunta. 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 Madanakodrava 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 Prakasa, 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. Nayasara. 14. In the Maha Vid@ ha Ksotra fata of Jambu Dvipa, there is an extensive Vijaya farte, a country with an area equal to that of the Bharata Ksotra, called Mahavapra arrant, which is an ornament of the whole western Maha 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-bhumi 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 Amaravati rahat, (the city of gods), and it was furuished with big doors on four siunds like an idol of Brahma.

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72 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 Karavala-Kamandalu ale-655-an ascetic's water-pot, but people had no necessity for a Karavala-& 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 cakravaka-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-Pada-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 Dana, alms, copiously, like the Ta Dana, the fragrat secretion issuing from the temples of elephants in rut. He conquered six kinds of passions like a risi. He was like a fortress to the administrative justice practised by his ancestors. He was like a Himalaya, 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-pratisthana Teet Raya), who was well-behaved. Nayasara had heard Dharma Sastras, 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 Nayasara, 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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74 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. viNaeNaM huMti guNA guNehiM logo'nnuraagmukhhr| aNurattasayalalogassa huMti savvAo riddhio // 1 // Vinadnam hunti guna gundhim logo'nuragamuvvabai; Anurattasayalalogassa hunti savvao riddhio. 1. riddhIhiM saMgo gayavaro vva aNavarayadANavariseNa / maggaNagaNapaNaINaM uvayAraM kuNA lIlAe // 2 // Riddh bim samgao gayavaro vya anavarayadanavarisega; Magganaganapanainam uvayaram kunai lilae. 2. ukyarajeNaM tesiM labbhara AcaMdrakAliyA kitI / tIpa'miha lakhAe kiM no laddhaM tihuyaNe'vi ? // 3 // 8. Uvayaranepam tesim labbhai acandrakaliya kitti; Tid'viha laddhad kim no laddham tihuyane'vi ? pasadhiya jena thirA jugavigame'vihuna para piNAsa / uppattipalayakaliyaM sesa puNa thavadiyahaciraM // 4 // 4. Esacciya jena thira juga-vigame'vihu na vacoai vinasam; Uppattipalayakaliyam sesam puna thavadiyahathiram. iya gurujaNasikkhaM giNha UNa tahakahavi saMpayako (mo)| vIsAsahANaM naravahassa paramaM jahA jAo // 5 // 8. Jya gurujanasikkham ginha ana tahakahavi sampayalto (so); Visasatchanam naravaisda paramam jaha jao. :

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75 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, Nayagara 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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76 ful by trees resembling witace-& kind of figure 45 resembling the tuft or curl of hair on the breast of Visnu or Krisna or other great personages; it was full of Arriors Matangas, elephants, just as Atatts Matangas 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. Nayasara 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 Sramanas 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 Nayasara 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 Nayasara 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." Nayasura said " How cruel i Vilest aotion' oo esire for

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77 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 Sadhus! It is said sattapayamenasaMthavavase'vi suyaNANa vaiDhae neho| AjammadaMsaNe'vihu niddayacittANa na khalANaM. // 1 // Sutta payainetta samsthavavase'vi suyanana vaddhad neho; A-jammadamsand'vihu niddayacittaNGa na khalanam. 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 Nayasara, the Sadhus who were a visible embodiment faena Nidhana treasure, of Dharma, went to his dwelling with their gaze directed towards the ground go GATO Yuga-pramana-about six feet in front of their feet. Nayakara, 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 Sadhus went to a faultless locality, free from insects and green grass near-by, genele ferit Iriyavahi padikkami-having atoned for slight injury to animal life even while moving about with care, 40 otaf Bhakta-pana aloci-having minutely examined water and food materials, erit -Caitya-vanduna-kari-and

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78 having recited sutras of respectful salatation to Tirthankaras, and having recited verses of P TT-Sajjhaya prescribed by previous sages, they meditated, for a while, on riprora-Subha dhyana-on subjects leading to Final Liberation, and, then, they took their meals, leaving aside TT Raga-Vehement love and Dvesa-Hatred. In the meantime, Vayasara, having finisbed his meals and thinking himself well-satisfied, approached the Sadhus and said "O magnanimous persons ! You come with me. I shall show you the road to the town." The Sadhus acoom panied him. One of the Sadhus, who was well-versed in narrating religious stories, thought - This is a suitable opportunity for instruoting Nayasara in true religion, and he is the proper person to be necessarily so instructed." Thinking so, he told Nayasara "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." Nayasara 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 - dhaNusikkhAvirahiya purisakhittasarajaNiya rAhavehaM dha / tuDijogAmaNuyattaM ladhdhuNa kusalabuddhimayA // 1 // Dhanusikhavirahiya purisakbittasarajaniya rahavdham va; Tudijogamanuyattam laddhunam kusalabuddhimaya. saggApavaggaphalasAhagasta dhammassa pAyavasseba / mUlaM sammattamaho jANeyavvaM payattaNaM // 2 // Saggapavaggaphalasahagassa dhammassa payatassdra; Malam sammattamaho janeyavva payattdnam.

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79 misapakaDalAvalusasANanayaNapasarANaM / sirasUlamUlamesA jaNANa sammattavattA vi // 3 // Micchattapankapadalavaluttasannananayanapasaranam; Sirasulanulamesa janana sammattavatta vi. juttAjuttaM keNavi karuNApara buddhiNovApi / dussumiNapiva sou neva vachaMti tucchamaI // 4 // Juttajuttam kenavi karuna para buddhin vaittha:npi; Dussuminampiva som nova vanccbanti tucchamai. daDhamUDhaguruparUvaNavaseNa kammaM ca taM pakuvaMti / jeNa nimajjati aho kRvakkhaNaNujjaya naro va // 5 // Dadhamudhaguruparuvanavasena Kamwam ca tam pakuvvanti; J@na nimajjanti aho! kuvakkhananujjaya naro vra. jaM micchatsodayao aguruM pi guru adevamavi devaM / dhario vca geNhara leTTuM va suvaNNabuddhie // 6 // Jam wicchattodayaagurum pi guru addvamavi davam; Dhatturio vva genhai letthum va suvanna-buddhid. teNaM ciya pANigaNogaNaNAkatavelamaNubhayaha / taM ki pi dukkhanivahaM jaM jANaI kevalI samma // 7 // Tenam oiya paniganogananaikkanta velapianubhavai; Tam kim pi dukkha-nivaham jam janai kevali sanmam. iya bho devANuppiya ! micchattaM sayaladosakulabhavaNaM / nIsesaduggaduggaisaMsaggakaraM lahuM vayasu // 8 // Iya Bhol devanuppiya ! micchattam sayaladosakulabhavanam; Nisesaduggaduggaisamsaggakaram lahum cayasu. samma puNa nIsekSadosavirahiyamasesamuhaphalayaM / jIvANa tibbajaramaraNadukhavuccheyaNalamatya // 9 // Satamattam pupa nisesadosa virahiyawasesamuhaphalayam; Jivana tivvajaramarana-dukkhavuccheyanasamattham.

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80 ja mohaNijjapabalattavigamamo guruvasA sayaM vASi / ullasaI kallANayavallIjalakulatulaM va // 10 // Jam Mohanijjapabalattavigamad guruvassayan vavi; Ullasai kallanayavallijalakullatullam va. tatto advArasadosajjivaraMmi pddivttii| devo tti samuppajjA niravajjA bajjaghaDiyabdha // 11 // Tatto attharasadosavajjid Jinavarammi paoivatti; Devotti sawuppajjai niravajja vajjaghadiyavva. sayamavi dhammaparesuM siddhataviyAraNekkusalesu / dhammovaesa niraesu hojja sAhUsu gurubuddhi // 12 // Sayamavi dhammaparesum Siddhantaviyaranokkusalegu; Dhammovadsaniradgu hojja sahusu gurubuddhi. tA jiNavayaNAyaNNaNa viNNAya samatthatatsarayaNasta / viramA ya maI loiyadhammAu kuvassayAubdha // 13 // Ta Jinavayapayannana vinnaya samatthatattarayanassa; Viramai ya mat loiyadhammau kuvassayauvva. avagaNa gopayaM piva duggaDaduhamayarabhIsaNAvataM / kammajaluppIlAulamaraharauI bhavasamuhaM // 14 // Avaganai gopayam piva duggaidluhamayabbisanavattam; Kammajaluppilaulamarairauddam bhavasamuddam. mammantusamasannAha vihiyayarakkho khaNeNa vikkhivA / suhaDo vva tisthiyabhaDubbhaDapi micchattasaMgAmaM // 15 // Saumattuttamasanna havihiyarakkho khandna vikkhivai; Suhado vva titthiyabhadubbhalampi micchattasangamam. pAsAyassa va pIDhaM purassa dAraM va mUlamiva taruNo / bArasavihadhammassa vi AI kiMtiti sammattaM // 16 // Pasayassa va pidham purassa daram va mulamiva taruno; Barasa vihadaammassa vi aim kinttinti sammatta in.

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iya bho evaM lakkhiya niravekkho loesu maggelu / sahahaNanANasAraM sarahasamaNusarasu sammasaM // 17 // Iya bho evam lakkhiya niravekkho loegu maggosu; Saddahana-nanasaram sarahasamanusarasu sammatta. 1-2. A skilful wise man, having acquired eri Manuyattam, 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 Mithyatva, 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 (Datura Alba) accepts a piece of stone for gold, in the same manner, a man under the influence of Mithyatva, accepts a bad preceptor as a True Guru and a Bad Deva as a True God, anil thereby, people experience calamities for innumerable years which only a Kovalin can know and describe correctly. 8. O beloved of the gods! therefore, give up Mithyatva 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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88 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 TopKalyana, 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 Findsvara, 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 Siddhanta, 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 Mithyatva, 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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83 the twelve vows of w -Sravaka Dharma,-the duties of a Sravaka. 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 Maharaja, 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 Vriksa,--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-Ksdtrae pa , a apotlomu

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84 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 Samsara. 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 Moksa as a reward. Just as, the feathered tail of a pea-cock, and the gem in the hood of Sesa Naga TTT ( name of a serpent supporting the earth and forming the couch of Visnu 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 Samsara on hearing these words of the preceptor, Nayasara began thinking within himself thus: " Ah! What an emotion was produced in my mind on seeing for a moment, the Sadhu Mabarajas, 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 Jindsvaras, and knowing the important good omens present at the time, such as force of energy, the Guru Maharaja, 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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85 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 -Sanka,-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 Maharaja, 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 Maharaja 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. For Private Personal Use Only

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After finishing whatever work remained to be dona, aud haring the carts filled with the necessary wood, Nayasara 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, Nayasara began to pass his time in studying Jaina Sastras 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, Neyasara, uninterruptedly maintained his Right Belief ta-Samyagdardana, practised Faror-Nijjhamana-atonement for evil doods dane in previous existences, and died while remembering the macred Panca Paramesthi Meha-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, Nayasara 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 Nayasara 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; Nayasara, liad a mind to give food and drink to the Sadhus, the material to be given is ready and worthy ascetics had unexpectedly como. It becomes a medium of great profit i. e. Samyaktva to Nayasara. After taking his meals, Nayasara had gone to the place where the Sadhus 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 Nayasara, are put to a severe test. Had it been otherwise, even after giving food and drink materials to the Sadhus, he would not have gone to the Sadhus with a request to show them the way out, but on the contrary, the Sadhus would have been obliged to go to him with such a request or perhaps Nayasara 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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88 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 Nayasara and the party of Sadhus 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 Sadhu, Nayasara 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 Nayasara 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: durgatiprapatajantudhAraNAd dharma ucyate / T-sfies-2017- THEMET # I way: 118 11 Durgatiprapatatjantudharanad dharma uoyato Dana-sila-tapo-bhavabhedat sa tu caturvidhah 1. 1. That which rescues people from falling into misfortunes 18 called Dharma. It is of four kinds - 1. Dana TR 2. Sila aftes 3. Tapah TT: and 4. Bhava wra. TRATTaa: preturila a wA: || That which rescues people from falling into a degra led state is called A Dharma-Duty. Varieties of Dana. Dana Ta-Liberality,-the duty of alus-givingis of five varieties viz. 1. Abhaya Dana -. Giving safety to any living creature. 2. Supatra Dana E TA Giving of food drink, and other articles to worthy ascetics. 3. Anukampa Dana anukaMpAdAna Giving out of compassion. 4. Ucita. Dana ucitadAnaGiving of dowries eto. to ones' family-members, and 5. Kirti Dana Ti is that which is given for the spread of one's

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80 fame But out of these, Abhaya Dana and Supatra Dana are the motive elements in the attainment of Liberation. The opportunity of giving Supatra Dana to worthy ascetics occurs mostly to persons whose deliverance from transmigression is near. t is said. tatra tAvad dAnadharmaniprakAraH prakIrtitaH / zAnadAnA'bhayadAna-dharmopagrahadAnata // Tatra tavad dana-dhardiastriprakarah prakirtitah Jhana dana, Abhaya dana, Dharmopagraha danatah. 1. There, then, Dana Dharma is described to be of three kinds - 1. Jiana. Dana zAnadAna 2. Abhaya Dana abhayadAna and 3. Dharmopagraha Dana dharmopagrahadAna . Jnana Dana. dAnaM dharmAnabhijJebhyo vaacnaa-deshnaadinaa| jJAnasAdhanadAnaM ca jJAnadAna mitIritam // 1 // zAnadAnena jAnAti jantuH svasya hitAhitam / vetti jIvAditatvAni, viratiM va sama Nute // 2 // jJAnadAnAdavApnoti, kevalajJAnamujjvalam / / anugRhayA'khilaM lokaM lokAgramadhigacchati // 3 // 1. Danam dharmanabhijnebhyo, vacana-desanadina; Jnanasadhanadanam ca Jnanadanamitiritam. 2. Jnanadanena janati jantuh svasya hitahitam; Vetti Jivaditattvani, viratin ca samasnute. 3. Jnanadanaslavapnoti Kovalajnanamujjvalam; Anugrihya'khilam lokam lokagramarihigacchati. 1. The imparting of knowledige by reading and by teaching and by other means to persons who are ignorant of Dharina, and the giving of the means required, such as books, paper, etc. for imparting ko .wlerage, is lesorilred as Jnana Dana zAnadAna.

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go 2. By the imparting of Keowledge, 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 Kevala Jnana bona and having done favour to the whole world, he attains Moksa. Abhaya Dana. bhavatyabhayadAnaM tu jIvAnAM varjanam / manovAkAyaiHkaraNakaraNA'numatairapi // 1 // tasparyAyakSayAd duHkhotpAdAt sNkleshtliyaa| vadhasya varjanaM teSvabhayadAnaM taducyate // 2 // davAtyabhayadAna yo datte'rthAn so'khilAnapi / jIvite sati jAyeta yat pumartha catuSTayI // 3 // jIvitAtparaM preyo jantorjAyeta jAtucit / na rAjyaM na ca sAmrAjyaM, devarAjyaM na cozcakaiH // 4 // ito'zudhisthasya kameritaH svargasado hareH / prANApahAraprabhavaM pUyorapi samaM bhayam // 5 // samaprajagadiSTAyA'bhayadAnAya sarvathA / sarvadA'pyapramattaH zanaiH pravarteta tataH sudhIH // 6 // bhavedabhayadAnena, jano jammAntareSu hi| kAnto dIrghAyurArogya-rUpa-lAvaNyazaktimAn // 7 // Bhavatyabhayadanam tu Jivanam vadhavarjanato; Mano-vakkayaih karana karam a'numatairapi. Tatparyayakayad duhkhotpadat sanklesatastriadha; Vadhasya varjanam tesvabhayadanam taduoyate. Dadatyabhayadanamn yo datte'rthan so'khilanapi; Jivite sati jayota, yat pumartha catusthayi. Jivitatparam preyo jantorjayeta jatucit; Na rajyam na on samrajyam, ddvarajyam na coccakain. 1. 2. 4.

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5. Ito'sucisthasya krimeritah svargasado Hardh; Prinapaharaprabhavam dvayorapi samam bhayam. Samagrajagadisthaya'bhayadanaya sarvatha; Sarvada'pyapramattah sanaih pravarteta tatah sudhih. Bhavedabhayadanena, jano janmantaresu hi; Kanto dirghay urarogya-rupa-lavanya-saktiman. 6. 7. 91 1. Abhaya-dana 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-dana 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 dana gives all useful objects; because, when a man is alive, he obtains the four useful objects viz. Dharma 2. Artha . 3. Kamar and 4. Moksar. 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 dana, 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. ahiMsAlakSaNo dharmo, adharmaH prANinAM vadhaH / amgaffhai zae ! <Page #201
92 8. A-himsa (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!! sarve tIrthAbhiSekAca, yatkuryAtprANinAM dayA // 9 // 9. Sarve Yoda na tatkuryuh sarve yajnasca Bharata ! Sarve tirthabhisekasca, yatkuryat praninam daija. 9. O Bharata ! All the Vodas and all the Yajnas (sacrifices) and all the ablutions done in sacred places will not do that which Compassion towards animals does. jIvAnAM rakSaNaM zreSThaM, jIvA jiivitkaaNkssinnH| tasmAtsamastradAnAnA-mabhayadAnaM prazasyate // 10 // 10. Jivanam raksanam srestham jiva jivita-kanksinah; Tagmatsamasta-danana-mabhaya-danam prasasyatd. 10. The protection of living beings is excellent. (All) living creatures are desirous of their own lives. Therefore, out of all danas (gifts), the gift of life is extolled. fire affetti, e qfarrforati idaM hi mUlaM dharmasya, zeSastasyAsti vistara // 11 // 11. Ahimsa sarva-jivanam sarvajnaih paribhasita; Idam hi mulam dharmasya, sdsastasyati 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. ahiMsA sarvajIvAnA-mAjammApi hi rocyate / nityamAtmano viSaye, tasmAtdhyeyA pareSvapi // 12 // 12. A-himsa sarva-jsvanamajanmapi hi rooyate; Nityamatmano visayd, tasmatdhyaya paresvapi. 12. Non-injury is decidedly liked by all living creatures

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98 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 ahiMsA prathama proktA, yasmAtsarvajagatpriyA / tasmAtsarvaprayatnena kartavyA sA vicakSaNaiH // 13 // 13. A-bimsa prathamam prokta yasmat-sarva-jagatpriya. Tasmat-sarva-prayatndnaa, kartavya sa vicaksapaih. 13. A-himsa (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. abhayaM sarva satvebhyo yo dadAti dyaaprH| tasya dehaviyuktasya, bhayaM nAsti kutastanaH // 14 // Abhayam sarva satvdbnyo yo dadati dayaparah ! Tasya dehaviyuktasya bhayam nasti kutastanah. 14. 14. He, who becoming compassionate, gives security of person to all living creatures, has no fear any where even after his death, mariSyAmIti yahuHkhaM, puruSasyeha jAyate / zakyastenAnumAnena, paro'pi parirakSitum // 15 // 15. Marisyamtti yadduhkham purusasydha jayate; Sakyastenanumanena paro'pi pariraksitum. 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. udyataM zastramAlokya viSAdabhayavihvalAH / jIvAH kaMpati saMtrastA, nAsti mRtyusamaM bhayam // 16 // 16. Udyatam sastramalokya visada-bhaya-vihvalan, Jivah kampanti samtrasta, nasti mrityusamawam bhayam. 18 On seeing the weapon raised up, animals,- terrified and

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94 be wildored with affliontion and fear,-tremble. Because there is no fear like that of Death. kaMTakenapi viddhasya mahatI vedanA bhavet / cakra-kuMtA si zaktyAzcimAnasya kiM punaH ? // 17 // 17. Kantakenapi viddhasya mahatt vadana 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 dIyate mAryamANasya koTi jIvitameSa vA / dhanakATiM na grahaNIyAtsoM jIvitamicchati // 18 // 18. Diyate maryamanasya kotiw jtvitameva va; Dhana kotim na grahaniya-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. yad dadyAtkAMcanaM meru, kRtsnA cApi vasuMdharAm / sAgaraM ratmapUrNa vA naba tulyamahiMsayA // 19 // 19. Yad dadyatkanoanam merum, kritsnam capi vasundharan; Sagaram ratnapurnam va, na oa tulyamahimsaya. 19. If he be given mount meru of gold and even the entire earth or the ocean full of gems, it is not however equal to de himsa (non-killing ). mamedhyamadhye kITasya, surendrasya suraalye| samAnA jIvitAkAMkSA tulyaM mRtyumaya prayoH // 20 // 20. Amedhyamadhyd kttasya, surendrasya suralays; Samana jivitakanksa, 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. varamekasya satvasya dayAdamayadakSiNAm / na tu viprasahastrebhyo gosahasramalaMkRtam // 21 // 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 Brahmanas. hemadhenuvarAdInAM dAtAraH sulabhA bhuvi / durlabhaH puruSo loke ya. prANijyabhayapradaH // 22 // 22. Hema-dhenuvar-adtnam datarah sulabha bhuvi; Durlabhah puruso loko yah pranisvabhaya-pradah. 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. mahatAmapi dAnAnAM kAlena kSIyate phalam / bhItAbhayapradAnasya kSaya eva na vidyate // 23 // 28. Mahatamapi dananam kalena kstyate phalam; Bhittabhaya pradanasya ksaya dva na vidyate. 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. yathA me'priyo mRtyuH sarveSAM prANinAM tathA / tasmAnmRtyubhayatrastA-sAtavyAH prANino budhaiH // 24 // 24. Yatha mo'priyo mrityuh sarvesam prapinam tatha; Tasmanmrityubhayatrasta-stratavyah pranino budhaik. 24. Just as, death is unpleasant to me, in the same way, it

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96 is such with all animals. Therefore, animals terror-stricken by the fear of death, should be protected by wise persons. sarvasatveSu yadAna-mekasatve ca yA dapA / sarvadAnapradAnAdhi-dayaivaikA prazasyate // 25 // 25. Sarva-satvesu yaddana-mdka satvd ca ya daya; Sarva-dana-pradanadhi-dayaivaika 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. yUkAmatkuNadaMzAdIn ye jaMtuMstudatastanu / putravatparirakSati te narAH svargagAminaH // 26 // 26. Ukamatkuna-damsadin 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. zukra-zoNitasaMbhUta-mamedhyaM-mAMsamucyate / yasmAdamedhyasaMbhUtaM tasmAcchiSTo vivarjayet // 27 // 27. Sukra-sonitasambata-mamedhyam-mamsamucyate; Yasmadamedhya-sambhatam, tasmacohisto 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. devAnAmagrataH kRtvA ghoraM prANivadha narAH / ye bhakSayati mAMsaM ca te brajetyadhamAM gatim // 28 // 28 Devanamagratah kritva ghoram pranivadham narah; Ye bhaksayanti mamsam oa te vrajanyadhamam gatin.

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97 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. mAMsa putropamaM matvA sarvamAMsAni varjayet / dayAdAnavizuddhayartha RSibhirvajitaM purA // 29 // 29. Mamsan putropamam matva sarva-masani varjayat; Daya-dana-visuddhyartham risibhi-r-varjitam pura. 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 yadi khAdaMti mAMsAni, sarvameva nirarthakam // 30 // 80. Kim japa-homa- niyamaistirthasnanaisca Bharata ! Yadi khadanti mamsani sarvameva nirarthakam. 30. O Bharata 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. yAvaMti pazu-romANi pazugAtreSu, bhArata ! / Nagin ENTOT Teza Taan: 121 31. Yavanti pasu-romani pasugatrosu, Bharata ! Tavadvarsasahasrani pacyante pasughatakah. 31. O Bharata | The killers of animals are roasted for as wany thousand years as there are small hairs on the bodies of animals. AkAza-gAmino viprAH patitA mAMsabhakSaNAt / viprAnAM patanaM dRSTvA tasmAnmAMsaM na bhakSayat // 32 // 32. Akasa-gamino viprab patita mamsa-bhaksanat; Vipranam patanam dristva tasmanmamsam na bhaksayet.

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92. Brahmanas, 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 Brahmanas, one should not eat flesh. Dharmopagraha Dana. wafarra a la T TYTTI 774*-01842-418-9-fayet illll tatra dAyazu sambAyyArtho sAnavAn supiiH| nirAzaso'manutApI, dAyakA pravAti bat // 2 // daM cittamidaM vittamidaM pAtra nirantaram / sajAtaM yasya me so'haM kRtAryo'smIti dAyakaH // 3 // 1. Dharmopagrabadanam tu jayata tatra pancadha; Dayaka-grahaka-deye-kala-bhava-visuddhstab. Tatra dayaka-suddbam tannyayyartho jnanavan sud lifta; Nirusamso'nanutapt dayakah pradadati yet. Idam cittamidam vittamidam patram nirantaram; Sanjatam yasya me so'ham kritarthu'smiti dayakah. 3. 1 Dharmopagraha dana is of five kinds with regard to purity viz. 1. Purity of the giver 2. Purity of the person recciving the dana 3 Purity of the articles given. 4. Purity with regard to time, and 5. Purity of intention. 2. Dayaka-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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Grabaka Suddhi. sAvaprayogaviratA gauravatrayavarjitaH / nigutaH pazasamito rAgadveSavinAkataH // 1 // nirmamA ngrvssyhopphrvaadi| tathA'STAdazIlAga sahasradharaNIdhuraH // 2 // elamayapaNe dhIraH samakAmukaH / zumadhyAnapasthAsturjitAH kukSizamA // 3 // nimtaraM yathAzaktinAnAvizvapAparaH / saMyama samazavA dhArayApiNDitam // 4 // aSTAdazaprakAraM ca bahmacarya samAcaran / yaham grAhaka vAtaM, tat syAd zAhakamunisat // 5 // 1. 3. Savadyayogavirato gauravatrayavarjitah; Triguptah pancasamito ragadvasavinakritah. Nirmamo nagaravastyangopakaranadisu; Tatha'stadasasilanga-sarahastradharanoddhurah. Ratnatrayadharo dhirah sama-kancana-lestukah; Subhadhyana dvaya sthanurjitaksah kuksisaubalah. Nirantaram yathasaktinanavidhatapahparah; Samyamam saptadasadha dharayannavikhanditam. Asthadaseprakiram ca brahmacaryam samacaran; Yatredruk grahako danam tat syad grahaka-buddhimat 5. 1-3. The dana in which the receiver of the dana 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 dana has desisted from sinful action; ho is free from three kiads of Geura ra u Dignity (Rumu Gaurava rakhamoTA Ruddhi Gaurava zanigaurava and Sata Gauraya

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100 pat ita); he is guarded by three kinds of Gupti ypa, Restraint (Manah Gupti manaHgupti Vacana Gupti vacanagupti Kaya Gupti kAya gupti); Samiti samiti Careful conduct-(Irya Samiti iryA samiti, Carefulness while walking about; Bhasa Saniti e afifa Carefulness in Speech; Esana Samuti tu afara Carefulness while collecting foud & drink; Adana-bhanda niksepana Samiti bhAdAnabhaMDanikSepaNA samiti, Carefulness in taking and placing back of articles, and 5 Paristhapanika Samiti q ytetit afafa Carefulness in disposing excreta such as urine, foeces, pblegm, &c ); he is devoid of Raga m Passion, and Dvesa 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 Caritra 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 dhyana TTTTTT Pure meditation. (Dharma-dhyana Theata Meditation on Dharma, and Sukla-dhyana 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. deyazuddha dvicatvAriMzadoSarahitaM bhavet / aras79-0114-FETE-ea-AMIT Fleet! 1. Daya-suddham dvicatvarinsaddusarahitam bhavet; Pana-asana-khadya, swadya-vastra-samstarakadikam. 1. The purity of the articles to be given, results when the articles of Pana na Drink, Asana STT Food, Khadya uto Savouries, Svadya Falc Lickables, Vastra za Clothes, and Samstaraka RETTE-Bedding, are free from forty-two defects.

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101 Kala suddha-Bhava Suddha. kAlazuddha tu yat kiMcit , kAle pAtrAya dIyate / bhAvazuddha tvanAzaMsa, zraddhayA yat pradIyate // 1 // na dehena vinA dharmo na deho'nAdikaM vinA / dharmopagrahadAnaM tad vidadhIta nirantaram / / 2 / / pAtrebhyo'zamapAnAdi dharmApagrahadAnataH / karoti tIrthAvyucchittiM prApnoti ca paraM padam // 3 // 1. Kalasuddham tu yat kimcit kald patraya diyatd; Bhava-buddhamtvenasamsan, sraddhaya yat praliyatd. 2. Na dehena vina Dharmo, na deho'nnadikam vin; Dharmopagrabadadam tad vidadhita nirantaran. 3. Patrebh yo`asanapanadi dharmopagrahadanatah; Karoti tirthavyuochittim prapnoti ca param padam. 1. That which is given to the receiver at the right time, is Kala-suddha kAlazaya,-Pure with regard to time; that which is given without expectation and with faith is Bhava-buddha bhAvazuddha,-Pure with relation to Bhava bhAva Intention. 2. There cannot be any Dharma without a body, anil there cannot be any body without food etc. Therefore, Dharma pagraha-dana should be done un-interruptedly. 3. He who gives food, drink, etc. to worthy ascetics with the object of giving Dharmopagraha-dana, creates an unnterruption of Tirth tIrtha, (an assemblage consisting of Sadhus sAdhu Monks, Sadhvi sAdhvI, Nuns, Sravakas zrAvaka, Laymen and Sravikas, fart. Lay-females.) and obtains the seat of Eternal Bliss. It is said :-- cAritraM cinute dhinoti vinayaM jJAnaM nayatyubati puSNAti prazamaM tapa prabalavatyullAsayatyAgamam / puNyaM kaMdalayatya valayati svarga dadAti kamAt nirmANa-bhiyamAtanoti nihitaM pAtre pavitraM dhanam // 1 //

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102 1. Caritram cinute, dhinoti vinayam, jianamnayatyunnatim, Pusnati prasamam, tapah prabalayatyullasayatyagamam; Punyam kandalayatyagham dala yati svargam dadati kramat, Nirvana sriyamitanoti nihitam patro pavitram dhanam. 1. The Pavitram Dhanam pavitraM dhanam ,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 Moksa, when it is assigned for suitable wortby persons. 1. Sila zIla, suvisuddhatIlajutto pAvara kitti jasaM ca iha loe| sabajanavallaha ci muhagaha-bhAgI a paraloe // 1 // Suvisuddhastlajutto pavai kittim jasam ca iha 1883; Savvajanavallaha coia suhagai-bhagi a paralod. deva-dANava-gaMdhavA jakkha-rakkhasa-kiMnarA / baMbhayAriM namasaMti dukaraM je karaMti taM // 2 // Dava-danava-gandhavva, jakkha-rakkhasa-kinnara; Bambhayarim namansanti, dukkaram je karanti tam? 2. jo dera kaNaya-koTi ahavA kArera kaNaya-jiNa-bhavaNaM / tassa na tatia-puNNaM jattia baMbhavvae dharie // 3 // Jo dei kanaya-kodim ahava kardi kanaya-jinabhavanam3 Tassa na tattiapunnam jattia bambhavvad dharid. 3. zIlaM cAma nRNAM kulocatikaraM, zIlaM paraM bhUSaNaM / zIlaM pratipAtirvicamanaghaM, zIlaM sumatyAvaham // zIlaM durgatinAzanaM suvipulaM, zIlaM yazaHpAkhanaM / zI mitidanurekha paramaH, zIlaM dukampaluma // *

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4. Silam nama nrinam kulonnatikaram, silam param bhusagam, Silam hyapratipati vittamanagham, silam sugatyavahani; 5. 7. 103 8. Silam durgatinasanam suvipulam, silam yasah pavana!, Silam nirvritihetureva paramah, silam tu kalpadrumah. zIlaM sarvaguNaughamastakamaNiH zIlaM vipadrakSaNaM, zIlaM bhUSaNamujjvalaM muni janai sarvaiH samAsevitam / durvArAdhijadu khavahnizamane prAvRtpayododakam zIlaM sarvasukhaikakAraNamataH syAtvasya nA sammatam ? // 5 // " Silam sarvagunanghamastakamanih silam vipadraksanam, Silam bhusanamujjvalam muni-janaih sarvaih samasevitam; Durvaradbijaduhkhavahnisamand pravrit payododakam, Silam sarva-sukhaikakaranamatah, syatksya no sammatah ? 6. Aisvarasya vibhusanam madhurata sauryasya vaksanyamo. Jnanasyopasamah, srutasya vinayo, vittasya patrevyayah. aizvarasya vibhUSaNaM madhuratA, zauryasya vAksaMyamA, jJAnasyopazamaH zrutasya vinayo, visasya pAtrevyayaH / akrodhastapasaH, kSamA prabhavato, dharmasya nirvakhyatA; sarveSAmavi sarvakAmagaNitaM zIlaM paraM bhUSaNam // 6 // Akrodhastapasah, ksama prabhavato, dharmasya nirvaneyata, Sarvesamapi sarvakamaganitam silam param bhusana.in. nAstyahiMsAsamo dharmo, na saMtoSasamaM vratam na satyasadRzaM zaucaM, zAlatulyaM na maNDanam // 7 // Nastyahimsasamo dharmo na samtosasaman vritam; Na satyasadrisam saucam silatulyam na mandanam. yastu svadAra saMtoSI, viSayeSu virAgavAn / gRhastho'pi svazIlena, yatikalpaH sa kalpyate // 8 // Yastu vadarasamtosi, visayesu viragavan; Grihastho'pi sva silena, yati-kalpah sa kalpyste For Private Personal Use Only

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104 para aggimi paveso gharaM visuddhaNa kammuNA maraNa / mA gahia-vvayabhaMgo mA jIaM khaliya-sIlassa // 9 // 9. Vara aggimmi paveso varam visuddhena kammuna marapain; Ma gahiya-vvaya hhango ma jiam khaliya-silagsa. varaM zUGgottuGgAd-guruzikhariNaH kApi viSame patitvA'yaM kAyaH kaThinaSadantarvidalitaH / varaM nyasto hastaH phaNipatimukhe tIkSNadazane / varaM valI pAtastadapi na kRtaH zIlavilayaH // 10 // 10. Varam sringottungad guru sikhrinab kva'pi visamd, Patitva'yam kayah kathina-drisa-dantarvidalitah; Varam nyasto hastah phanipati-mukhe tiksna-dasane. Varam vahnau patastadapi na kritah sila-vilayah datastena jagatyakIrtipaTaho gotre maSIkUrcakaH cAritrasya jalAMjalirguNagaNA''rAmasya dAvAnalaH / saMketaH sakalA''padAM zivapuradvAre kapATo dRDhaH zIlaM yena nijaM viluptamakhilatrailokyacintAmaNi // 11 // 11. Dattastena jagatyakirtipataho gotre masikareakah, Caritrasya jalanjalirgunagana ramasya davanalah; Sankotan sakala'padam sivapuradvare kapato dridhah, Silam yena nijam viluptamakhilatrailokyacintamanih. 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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105 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-himsa 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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106 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 Cintamani 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 ali misfortunes; and he has applied firm gates on the doors of the town of Moksa. napuMsakatvaM tiryaktvaM daurbhAgyaM ca bhave bhave / bhavennarANAM strINAM cAnyakAntAsaktacetasAm / / 12. Napumsakatvam tiryak-tvam daurbhagyam ca bhave bhave; Bhavennaranam strinam canyakantasaktacetasam. 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, prANabhUtaM caritrasya parabahmakakAraNam / samAcaran brahmacarya pUjitairapi pUjyate // 1 // 1. Pranabhutam caritrasya Parabrahmaika karanam; Samacaran brahmacaryam pujitairapi pujyatd. 1. Brahmacarya a f Chastity is the essential life of good conduct and is the only prime cause of Moksa. Any one practising chastity is worshipped even by those who are adored i. e. the gods, demi-gods, Indras, and human beings. Kali Kala Sarvajna Acarya-deva Sriman Hemacandraacaryr says :

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107 urdhvaretA bhavet prAza Urdhva-reta bhavdt prajnah. 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. cirAyuSaH susaMsthAnA dRDhasaMhananA narAH / tejasvino mahAvIryA bhaveyubrahmacaryataH // 2 // 2. Cirsyusah su-samsthana, dridhasarihanana narah; ___Tejasvino mahavirya bhavdyu-r-brahmacaryatah. 2. People become long-lived, well-formed, of robust constitution, glorious, and very powerful, on account of celibaay. brahmacarya bhavenmUlaM, sarveSAM brahmacAriNAm / brahmacaryasya bhaMgena vratAH sarve nirarthakAH // 15 // 15. Brahmacaryam bhavenniulam sarvesam brahmacarinam; Brahmacaryasya bhangena vratah sarve nirarthakak. 15. 0 Yudhisthiral chastity is the foundation of all religious students. With the violation of chastity, all the vows are render ed useless. brahmacaryeNa zuddhasya sarvabhUtahitasya ca / pade pade yazaphalaM prasthitasya yudhiSThira! // 16 // 16. Brahmacaryena suddhasya sarva-bhuta-hitasya ca; Padd pade 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. ekarAjyuSitasyApi yA gatirbrahmacAriNaH / na sma RtusahastreNa, vakuM zakyA yudhiSThira! // 17 // 17. Ekaratryusitasyapi ya gati-r-brahmacarinah, Na swa kratusahasrena vaktum sakya Yudhisthira

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108 ____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. naiSTikaM brahmacarya tu me caraMti sunidhitAH / devAnAmapi te pUjyA pavitra maMgalaM tathA // 18 // 18. Naistikami brahmacaryain tu ye curanti su-niscitak, Devanamapi te pujya pavitram mangalam tatha. 18. Those firmly resolute persons, who observe natural celibacy, are adorable even by gods; because, it is pure and auspicious. zIlAnAmuttamaM zIlaM, vratAnAmuttamaM vratam / dhyAnAnAmuttamaM dhyAnaM, brahmacarya surakSitam // 19 // 19. Silanamuttamam silam, vratanamutta mam vratam; Dhyaainamuttanam dbyanum brahmacaryam sumraksitain. 19. Well-preserved celibacy is the best of moral virtues, the best of vows, and the best of religious contemplations. puna-dA-ra kuTuMbeSu sattA sIdati aMtavaH / sarapaMkArNave manA, jIrNavIryA gajA iva // 20 // 20. Putra-dara-kutumbesu sakta sidanti jantavah; Sarah-pankaranave magna, jirna-virya gaja 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. Tapah at: Penance yadaraM yadurArAdhyaM, yacca dUre vyavasthitam / tatsarva tapasA sAdhyaM, tapo hi duratikramam // 1 // 1. Yadduram yadduraradhyan, yacoa dure vyavasthitam, Tatsarvam tapasa sadhyan, tapo hi duratikramam,

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109 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. tapaH sakalakSmINA, niyantraNamazRGgalam / durita-preta-bhUtAnAM, rakSAmantro nirakSaraH // 2 // 2. Tapah sakalalaksmtpam, niyantranamasrinkhalam; Durita-preta-bhutanam, raksamantro niraksarah. 2. Penance is the unfettered ruler of all kinds of wealth. It is the unwritten protective spell against misfortune, evil spirits, and goblins. yasmAdvighnaparamparA vighaTate dAsyaM surAkurvate kAmaH zAmyati dAmyatIndriyagaNaH kalyANamutsarpati / ummIlanti maharSayaH kalayati sa ca yatkarmaNAM svAdhIna tridivaM karoti ya zirSa zlAghya tapastama kim // 3 // 3. Yasmad-righna-parampara vighate, dasyam surak kurvato, Kamah $amyati damyatiadriyaganah kalyanamutsarpati; Uamilanti maharddhaya kalayati dhvamsam ca yatkarnianku, Svadhinam tridivan karotica Sivam slaghyam 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. sAviNo vijo sAkhaNahINo a paMdijo loe| bhAvavizuSo dhammo sinnidhi nUNaM hasijjati // 1 // Tarkarihupo vijjo lakkhanabis a pandis lod Bbaravihupu dbammo tinnivi vuylam basijjauti. 1.

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110 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. thovaMvi aNuhANa bhAvavisuddhaM haNeha kammamalaM / lahuo vi sahasakiraNo timiraniambaM paNAleha // 2 // 2. Thovamvi anutthanam bhava-visuddham handi kannma-malam; Lahuo vi sahasa kirano timiraniambam panasdi. 2. Even a little religious ceremony performed with pure intention, clestroys the dirt of Karmans. Even a small Sun removes the mass of darkness. bhAvo dharmasya hunmitraM, bhAvaH karmendhanAnalaH / satkRtyAnne dhRtaM bhAvo, bhAvo vetrI zivadhiyaH // 3 // 3. Bhavo dharmasya hrinmitram, bhavah karmendhananalah; Satkrityanne ghritam bhavo, bhavo, vatri Sivasriyab. 3. Bhava (pure intention ) is the affectionate friend of Dharma; bhava is fire to the fuel of Karmans; bhava is butter to the delicious food of good actions; and bhava is the doorkeeper to the prosperity of Eternal Bliss. ghanaM dattaM vittaM jinavacanamabhyastamakhilaM / kriyAkANDaM caNDaM racitamavanno suttamasakRt / tapastaptaM tI caraNamapi cIrNa cirataraM na cezcitte bhAvastuSavapanavatsarvamaphalam // 4 // Ghanam dattam vittam, Jinavacanamabhyastanakhilam, Kriyakandam candam racitamavanau suptamasakrit; Tapastaptam tivram caranamapi cirgam oirataram, Na cocitte bhavastusavapanvat 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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111 conduct however has been preserved for a long time if there is no Are Bbava,-Pure intention at heart.-everything is fruitless like the, sowing of chaff. na kASThe vidyate devo, na zilAyAM na kaI me / bhAveSu vidyate devastasmAdbhAvo hi kAraNam // 5 // 5. Na kasthe vidyate devo, na silayam na karddamd; Bhavesu vidyate dovastu smad-bhavo hi karanam. 5. There is no deity in wood, none in a slab of stone, and ncne in mud. There is deity in pure intentions, therefore, Bhava,-Pure intention,-is really the prime cause. Principal means of Crossing the Ocean of Samsara. Out of the four principal means of crossing the ocean of Samsara, viz Dana ta sila T, Tapa 79, and Bhava are the only rafter left for a house-holder desirous of crossing the ocean of Sarsara, is a Dana. 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 Samsara, it is essential that it should be developed to a high degree. pro HERIFT: Danah Muhatyogah. Danah ( 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, Dana 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 Tirthankaras and other saintly persons, who, rising higher spiritually attained Kavala Jrana and Final Emancipation, have always practised the noble virtue of Errani Dana Dharma the duty of alins-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 Bhagavan Sri Risabha-deva, was reduced to six months' time during the time of Sramana Bhagavan Sri Mahavira Swami, the last Tirthankara of the present series of twenty-four Tirtbankaras. There resulted & retrenchment with respect to sila aftes, Tape 4, and Bhava re. But there was no retrenchment in case of Dana Ta. Sramana Bhagavan Mahavira Swami 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 Diksa, known as rarefa Samvatsarika Dana viz 3888 million gold-coins during one year, the same amount of gold-coins that was given away as ar Dana by Tirthankara Bhagavan Sri Risabha-dova at the time of his Djksa. 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. Nayasara 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 Maharaja, was born during the second Bhava as a celestial being in Saudharma Deva-loka elun 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 Upapata Sayya 3_,-the celestial bed,-the servant-gods began to utter Jaya Jay& *Nanda! Jaya Jaya Bhadda ! jaya jaya naMdA! jayajaya bhaddA ! Victory to the Prospersous! Victory to the Worthy person ! and did their appropriate work. The Deva, 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 Atthai Mahotsava 1r #gterq-a festival lasting for eight days,-full of extreme joy, on Nandisvara () and other continents on the five auspicious occasions like descent from heaven, birth, diksa 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 Bhagavana 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. For Private Personal Use Only

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APPENDIX No. 2. as Dovas (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 Upapata, Spontaneous rise in the G T12E Upapata Sayya, the bed covered with a divine cloth in their respective abodes and Vimanas, 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 Abhusana Sabba,- 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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116 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, Diksa, Kavala Jnana, Moksa 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 sagaropams. 7.

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

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118 7. Udadhi Kumara White 8. Disi Kumara Goldeu-yellow 9. Vayu Kumara Dark-blue10. Stanit Kumara Golden yellow The colour of garments of the Bhuvana-pati gods is.1. Asura Kumara Red 2. Naga Kumara Dark-blue 3. Suvarna Kumara White 4. Vidyut Kumara Dark-blue 5. Agni Kumara Dark--blue 6. Dvipa Kumara Dark-blue 7. Udadhi Kumara Dark-blue 8. Disi Kumara. White 9. Vayu Kumara Sky-colour 10. Stanit Kumara 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 Kumara 2. Naga Kumara 3. Suvarna Kumara 4. Vidyut Kumara 5. Agni Kumara 6. Dripa Kumara 7. Udadbi Kumara 8. Disi Kumara 9. Vayu Kumara 10. Stanit Kumara Cudamani-Ratna-crest jewel. Serpent Garuda-the King of Serpents Thunder-bolt Kalasa Lion Horse Elephant Alligator Hemispherical bowl.

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119 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. Cudamani Ratna Serpent Garuda Kinds of Bhu Colour Colour of Vana-pati gods Body Garments. Asura Kumara Dark-blue Rod Naga Kumara White Dark-blue Suvarna Kum- White White ara Vidyut Kumara Red Dark-blue Agni Kumara Dark-blue Dvipa Kumara Red Dark-blue Udadhi Kumara White Dark-blue Disi Kumara Golden yellow | White Vayu Kumara Dark-blue Evening twiStanit Kumara 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- sreni, Northern Ruw and figurstutt Daksina-sroni, Southern Row.

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120 The number of abudes in the two rows is as follows : Number of abodes. Number of abodes in in Northern Row Southern Row. Asura Kumara 3000000 3400000 Naga Kumara 4000000 4400000 Suvarna Kumara 3400000 3800000 Vidyut Kumara 3600000 4000000 Agni Kumara 3600000 4000000 Dvipa Kumara 3600000 4000000 Udadhi Kumara 3600000 4000000 Disi Kumara 3600000 4000000 Vayu Kumara 4600000 5000000 Stanit Kumara 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: I Southern Row. Northern Row. Asura Kumara i gata Camarendra t Balindra Naga Kumara i ECOTES Dharanendra matre Bhutanendra Suvarna Kumaral antage Venudevendra gatos Venudalindra Vidyut Kumara R e Harikants. Par Harisah@ndra dra agnimAnavendra AgnimanaveAgni Kumara sfahr Agnitikhd. ndra ndra viziSThendra Visisthendra Dvipa Kumara gotes Purnencira | jalapramendra Jalaprabhendra Udadhi Kumara i Jalakantendra affaelgay Amitavaba Disi Kumara amitagatIndra Amitagati | nendra ndra prabhajanendra PrabhajaVayu Kumara og Velambendra nendra Stanit Kumara ghoSendra GhosendramahAghoSendra Maha.ghosendra wdra

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121 Taft Agra-inahisi, Chief consorts of Indras w a Camarendra and Tat Balindra, the two luciras of the Asura Kumara group, have each of them, five agafats Agramahisi, 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 Sagaropam. (Indra of Southern Region) balIndra Baltndra Something more (Indra of Northern than one Sagaropam 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. anamahiSI Agra-mahisi 3deg Palyopamas The chief consorts of Camarendra. 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 Pisaca apramahiSI Agra ma 16

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122 2. bhUta Bhuta 3. yakSa Yaksa. 4. rAkSasa Raksasa. Part Kinnara 6. kiMpuruSa Kimpurusa 7. mahoraga Mahoraga 8. ieta Gandharva, 1. Tia Pisaca-celestial beings are handsome, charming and powerful. They are of the under-mentioned fifteen varieties:1. kuSmAMDa Kusamanla 2 paTaka Pataka 3 joSa Josa 4 Anhika Anhika 5. kAla Kala 6. mahAkAla Mahakala 7 cokSa Coksa 8. acokSa Acoksa 9. arestare Tala-pisaca 10 gachata Mukhara-pisaca 11. 3787FATTF Adhas-taraka 12. g Ddha 13 ETTE Maba-ddha 14. T* Tudasnika and 15. GARASTET Vana-pisaca. a Bhuta-gods are beautiful, with lovely faces. They besmear their bodies with pastes of various kinds. Bhuta-gols are of nine varieties. They are 1. FFT Svarupa 2. sferamy Prati-rupa 3. faat Ati-rupa 4. ATA Bhututtama 5. Eiff Skandika 6. mahAskaMdika Maha-skandika 7. mahAvega Maha-vega 8. pratichatrA Pratichatra and 9. 37TARTOTT Akasaga. 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 Purnabhadra, 2. Aforts Mani-bhandra 3. a Sveta-bhadra 4 RUE Haribhadra 5. ECHTE Sumano-bhadra 6, og fatah Vyatipata-bhadra 7. EH Su-bhadra 8. ratus Sarvato-bhadra 9. Frytas Manusya-yaksa 10. TATOTT Dhanadhipa 11 TET Dhanahara 12. rUpayakSa Rupayaksa and 13. yakSottama Yaksottama. THE Raksasa-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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123 are of the following seven varieties. viz 1. A Bhima 2. HETTA Maha-bbima 3. vighna Vighna 4. vinAyaka Vinayaka 5. jalarAkSasa Jalaraksasa 6. TEYTTETE Yaksa-raksasa, 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-purusa 3. Foto puruSottama Kim-purusottama 4. hRdayagama Hridayam-gama. 5. rUpazAlin Rupa-salin 6. fhea Anindita 7. fpatri Kim-narottama 8. HEICH Manorama 9. trafarz Rati-priya, and 10. tfarar RatiSrestha. 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 Purusi 2. Ey Sat-purusa 3. RETTE Maha-purusa 4 GETAF# Purusavallabha 5. puruSottama Purusottama 6. atipuruSa Ati-purusa 7. mahAdeva Mahadeva 8. HET Marut 9. #EH Meru-prabha, and 10. TTFOT Yasasvanta. 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--salin 3. ATTMaha-kaya 4, strate Ati-kaya 5. Signam Skadha-sakhan 6. TINH Manorama 7. mahAvega Mahaveya 8. mahezvakSa Mahesvaksa 9. merukAMta Merukanta, and 10. Taa Bhasvanta. 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 Haha, 2 & Hubu 3. 96 Tumbaru, 4. Ano Narada 5. fear Risi-vadaka 6. 17# Bhuta- vadaka 7. FTIT Kadamba 8. ACTACT Maha-kadamba 9. tara Raivata 10. feetag Visvavasu 12, fratfa Gita-rati and 12. stad Gita-yasa.

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124 1. Pisaca. 2. Bhuta. 3. Yaksa. 4. Raksasa. Kusmanda Pataka Josa Anhika Kala Mahakala Coksa A-coksa 9 Tala-pisaca 10 Mukhara-pisaca 11 Adhastaraka 12 Daha 13 Maha-ddha 14 Tudasnika Vana-pisaoa Svarupa Purna-bhadra Bhima Prati-rupa Mani-bhadra Maha-bhima ! Ati-rupa Sveta-bhadra Vighna Bhutottama Hari-bhadra | Vinayaka Skandika Sumano-bhadra Jala-raksasa Maha-skandika Vyatipata Yaksa-rak. Maha-vega bhadra Sasa Pratichatra Su-bhadra BramhgAkasaga Sarvato-bhadra raksasa Manusya-yaksa Dhanadhipa Dhanahara Rupa-yaksa Yaksottama 5. Kinnara 6. Kim-purusa 7. Mahoraga 8. Gandharma Haha Huhu Tumbaru 1 Kinnara Purusa Bhujanga Kimpurusa Sat-purusa Bhogasalin 3 Kimpurusot Maha-purusa Maha-kaya tama Hridayamgama Purusa vrisabha Ati-kaya Rupasalin Purusottama Skandha-si khin Anindita Ati-purusa Manorama Kim-narottama Mabadeva Maharega Manorama Marut Mahdsvaksa Narada Rusi vadaka kua 9 Rati-priya Rati-Srestha Meruprabha Yasasvanta Merukanta Bhagvanta Bhuta vadaka Kadamba Maha-kada mba Raivata Visvavasu Gita-rati Gita-yasa 12

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125 Colour of Bodies of Vyantara Celestial Beings. The colour of bodies of Vyantara celestial beings is as follows : -Colour of Body1. Pisaca Dark 2. Bhuta Dark 3. Yaksa Dark 4. Raksasa 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. Pisaca A Kadamba Tree 2.- Bhuta 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. Kimpurusa Michelia Champaca 7. Mahoraga The Betel Plant 8. Gandharva The long bottle-gourd - The Vyantra devas have the following sixteen Indras -- For Southern For Northern Kinds of gods. Division Division 1. Pisaca | Kalendra Maha- kalendra 2. Bhuta Svarapendra Prati-rupendra 3. Yaksa Purnabhadra Mani-bbadra 4. Raksasa | Bhimendra Maha-bhinendre 5. Kinnara Kim-narendra Kin-purusendra 6 Kim-purusa Sat-purusendra Maba-purusendra 7. Mahoraga Ati-kayendra Maba-kayendra 8. Gandharva Gita-ratinira Gita-yasendra

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126 Dwelling Places for Vyantara Devas. 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. Vana-vyantara Celestial Beings. Besides these, there is a species of Vyantara devas, known as Vana-vyantara, which includes the under-mentioned varieties. 1. aNapanI Anapanni 2. paNapanI Panapanni 3. RSivAdI Risivadi 4. bhUtavAdI Bhutavadf 5. kaMdita Kandita 6. mahAkaMdIta Mahakandita 7. kohaMDika Kohandika 8. pataMga Patanga. Dwelling Places for Vana-vyantara Devas. 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. For Private Personal Use Only

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127 The following are the sixteen Indrag of Vana-Vyantara gods - 1, Sannihitendra 2. Samanendra 3. Dhata Indra 4. Vidhata Indra 5. Risi Indra 6. Risi Palendra 7. Isvarandra | 13. Sveta Indra 8. Mahesvarendra 14. Mabasveta 9. Suvratendra Indra 10. Visalendra 15. Patanga Indra 11. Hasyendra 16. Patanga pati | 12. Hasya-rati Indra! Indra. The under-mentioned Table gives the minimum and maximum age-limits of Vyantra and Vana-Vyantara gods and goddesses and their Indras and Indranis. - TABLE Kinds of gods. Minimum Age limit. Maximum Age-limit 10000 Years 1 Palyopama - 10000 Years 1. Vyantara and Vana vyantara gods 2. Vyantara and Vana vyantara goddesses 3. Indras 4. Indranis Palyopama 10000 Years 10000 Ycars Palyopama Palyopaina. Fathace Jyotiska, Stellar Heavently Bodies. 20. The clhsses of Fatrace Jyotisk, Stullar lucavouly bodies are:1. pret Surya, the Sun 2. Foto Candra, the Moon 3. 78 Graha, the Planets. 4.77 Naksatra, the Constellations 5. g r. TCFT: Praktrnaka Tarakan, Scattered stars.

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128 The Finfra Jyotisk, 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 Pradesa, 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 AT or Angaraka TTC Planet Mars, and three yojanas above all of them is the Planet Saniscara 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 Manusya ksdtra (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 Pradesa, are given in Frafa Suryaprajnapti T ata Candraprajnapti, and other works of a kindred nature.

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129 01 Suryaprajslapti, the fifth tipanga, 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 Suryapraja 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." Vaimanika Celestial Beings. 21. There are two kinds of Vaimanika 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 Graiveyaka 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 Isana Deva-loka. 3. sanatkumAra devaloka Sanat Kumara Deva loka. 4. First acte Mahendra Deva-loka. 5. et Brahma Dava-loka. 6. Gita Tata Lantaka Deva-loka. 7. y tanto sukra Deva-loka. 17

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180 8. ETC taula Sahasrara Deva-loka. 9. ne trete Anat Dava-loka. 10. Sluta tantx Pranat Dava-loka. 11. aitu anta Arana Ddva-loka. 12, ata arra Acyuta Dave-loka. Distinguishing Marks. Tho twelve kinds of Vaimanika celestial beings have the under-mentioned distinguishing marks on their diadenis and other ornaments: Deer Buffalo Hog 1. Saudharma 2. Isana 3. Sanat Kumara 4. Mahendra 5. Brabma 6. Lantaka 7. Sukra 8. Sahasrara 9. Anat 10. Pranat 11. Arana 12. Aoyuta Lion She Goat Frog Horse Elephant Serpent Rhinooeros Bull Goat Number of Vimanas. The following Table gives the number of Vimanas for the respective heavens. Deva-loka. Number of Vimanas. 1. Saudharma 2. Isana 3. Sanat Kumara 4. Mahendra 5. Brahma 3200000 2800000 1200000 800000 400000

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131 6. Lantaks 7. Sukra 8. Sahasrara 9. Anat 10. Pragat 11. Arana 1%. Asyuta Lower Graiveyaka Middle Graiveyaka Upper Graiveyaka Anuttara 50000 40000 6000 400 400 300 900 111 107 100 5 Total 8497023 COLOURS OF VIMANAS. Vimanas Colour of Vimanas. 1. Saudharma 2. Isana Black Green Red Yellow White 3. Sanat Kumara Green Red Yellow White 4. Mahendra 5. Brahma Red Yellow White 6. Lantaka 7. Sukra Yellow White 8. Sabasrara 9 Anat 10. Pranat White 11. Arana 12. Aoyuta Bhuvana-pati Vyantara Variegated colours. Jyotisk Saudharma Deva-loka and Isana Dava-loka with their respective Vimanas 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-vata, a layer

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132 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 Akasa, 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 Kumara Mabendra Brahma Lantaka Sukra Sahasrara Anat Pranat Arana Aoyuta Nine Graiveyakas 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 Sagaropam + | Bodily sexual enjoyment One Palyopam | like human One Palyop + } beings Two Sagaropm Two Sagaras + 7 Sagaras By Touch 7 Saguras + By Touch 10 Sagaras Sight of beauty 14 Sagaras Sigbt of beauty 17 Sagaras Hearing songs 18 Sagaras Hearing songs. 19 Sagaras 20 Sagaras By mind only 21 Sagaras 22 Sagaras Devoid of Mani31 Sagaras fest Sensual 33 Sagaras pleasures.

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133 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 Aharaka matter, and also speech-matter in the case of more than one-sensed, and of mind-matter in the case of rational beings. The aharaka molecules form the physical body of human and sub-human beings, the Vaikriyaka (transformable) body of celestial and hellish beings, and the Aharaka, 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 Aharaka Paryapti, 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. zvAsozvAsaparyApti Svasosvasa Paryapati or ANapANa affa, Ana-pana 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 For Private Personal Use Only

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134 more than one star Antar-Muburta, 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 Ojabara, Food-material derived from blood of the mother 2. STATUT Lomahara, Food-material obtained through the innumerable pores of the skin, and 3. TIETT Praksepahara or olare Kavalahara, Taking of food-material by mouth. All afa A-paryapta, Undeveloped, one-sensed, two-sensed, threesensed, four-eensed and five-sensed (undeveloped) living beings are the Ojahari, capable of taking food-material from their seat of production. All rofa Paryapta, Doveloped living beings including qofa Paryapta, Developed one-sensed beings, ATT Narakas, Hellish Beings and as Devas, Celestial beings have THIETT Lomahara, Food-material obtained through the pores of the skin; and pufar fascer Paryapta Beindriya, two-sensed, fast Teindriya, three-sensed, TFT Caurendriya, four-sensed, er falla Pancendriya Tiryanca, five-sensed sub-humans, and y et HH Pancendriya Manusya, Human beings, take TIKIT Kavalahara, Food-material by mouth. Celestial beings take STATET Lomahara, 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 Sagaropam, take their food at an interval of two to nine days, upto one thousand years for celestial beings with an age-limit of one Sagaropam. 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 Sagara. Celestial beings with an age-limit of one Sagaropam and

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195 above riz some Bhuvana-pati and Vyantara gods and all Vaima. nika, Grairdyaka and Anuttara Vaimanika gods take their foodmaterial at an interval of as many thousand years as they have an age-limit in Sagaras. Thus - Vaimanika celestial beings with an age-limit of four Sagaropams take their food at an interval of four thousand years, and gods of Anuttara Vimanas with an age-limit of 33 Sagarupams 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 Sagaropam take a respiration at an interval of one gute Muhurta Prithaktva,-A period of two to nine muhurtas upto one fortnight,-for celestial beings with an age-limit of one Sagaropam. The limit advancing further by 2 to 9 muburtas, 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 Sagaropam. All the celestial beings with an age-limit of one Sagaropam and beyond, take a respiration at an interval of as many fortnights as they have an age-limit in Sagaropams. Thus -Vaima. nika celestial beings with an age-limit of four Sagaropams take a respiration at an interval of four fortnights, and gods of Anuttara Vimanas with an age-limit of 33 Sagaropams, take a respiration at an interval of thirty-three fortnights. Losya. 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 Lesyas. The colour of the Karmans or of the souls affected by them is

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196 determined by their particular tint of merit or demerit, i-o by their particular lesya. These lesyas are designated as 1. stup Krispa, Black, 2. ftes Nila, Blue, Indigo, 3. Frata Kapota, Grey, .. Trot Tejo, Red, 5 7 Padma, Pink, and 6. y sukla, White, corresponding with the thought-paints indicated by the partioular colour. They are either meritorious or sinful. Sinful lesyas give rise to black, indigo, and grey colours. Meritorious tasyas give rise to red, pink, and white colours. In illustration of thought-tints produced by these lesgas, 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 Jambu 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 Krisna Lesya, Black Thought-tint. A man affected with this lesya, 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 idsya in a marked degree. The individual affected with this lesya 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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187 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 lesya, 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 Vaidurya Ratna, Cat's Eye jewel. Fruta par Kapota Lasya, 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 ldsya. The colour of the aura of the person with this lesya, resembles the colour of the feathers of the cuckoo, or that of the neck of a pigeon, togar Tajo Losya, Orange-red Thought-tint. This is better than the last. The man with this tesya. 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 lesya resembles the colour of vermilion or the rising Sun, or of the beak of a parrot. The Padma Lesya, Pink Though-tint. This is a brighter bue. Man with this losya 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 lesya resembles the colour of yellow orpiment or of turmeric TORT Sukla Lesya, White Thought-tint. This is the 18

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138 brightest-most auspicious bue. This lasya 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-bhumi (like those of the first age of our avasarpini era ) have white lesya 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 Sukla Lesya, White thought-tint. Bhuvana-pati and Vyantara gods have the first four lesyas viz entor Krisna Ldsya, tad Nila Lesya, ular Kapota Lesya, and a Tajo Lasya. TC Toft Paramadhani, Menial gods, have a cur Krisna Lesya only. Funpa Jyotisi and A Saudharma and for Isana gods have tejolezyA Tejh Lesya, sanatkumAra Sanat Kumara, mAhendra Mahendra and agdantis Brahma-devalka have Ter Padma Losya. All the other celestial beings of a higher grade with an age-limit of more than ten Sagaropams, viz gouls of Lantaka, Sukra, Sahasrara, Anat, Pranat, Arana and Acyuta dova-lokas, the gods of the nine Graiveyaka, and the gods of Anuttara Vimans have your Sukla Lesya. The Avadhi Jaana of Celestial Beings. All celestial beings possess wafata Avarlhi Joana, Visual Knowledge, at birth The extent of the Avadhi Joana varies with their age-limit.

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139 Bhuvana-pati gads with an age-limit of ten thousand years and Vyantara and Vana-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-samkhyata, 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 minininm, as well as, maximum range of vision extending over a limited number of continents and oceans. The gods of Saudharma and Isana 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 Prabha Earth. The gods of the Brahma and Lantaka deva-lokas, with the highest age-limit, are able to see as far as the lowest limit of cAlukAprabhA Valuka Prabha Earth. The gods of the Sukra and Sahasrara deva-lokas are able to see as far as the lowest limit of 448* Panka Prabha Earth. The gods of Anat, Pranat, Arana, and Acyuta ddva-lokas are able to see as far as the lowest limit of 89HT Dhuma Prabha Earth; the only distinction being that the gods of the Arana and Acyuta d@va-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 Graiveyaka-gods are able to see the lowest limit of the AA: H Tamah Prabha Earth. The three upper Graiveyaka-gods are able to see the lowest, limit of #:24.991 Tamah-tamah Prabha Earth.

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140 The Indras of the five Anuttara Vimans 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 " g T #TT A SET JaFyr-Jar ldsaa marai tan lesad uvajjai"-Individuals are born with the same lesyas with which they die", the celestial beings have various grades according to the lasyas 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 Samanika, Powerful but not authoritative like the Indra, but like a father or a teacher. 3. nf Parisad, Members of an assembly or council; courtiers. 4. THEY Atma-raksaka, Body-guards. 5. 1997 Loka-pala, 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 Kilbisika, A kind of the lowest grade of gods performing the meanest action. Agati art of Celestial Beings. 23. The wrofa agati,-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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141 nara-paMcidiya-tiriyA, guppatI surabhave pajattANaM / ajjhavasAya bisesA, teliM gara tAratammaM tu // 1 // naratiri asaMkhajIvI, sabve niyameNa jaMti devesu / niyaAuya samahINA-upasu IsANa aMtesu // 2 // aMti samucchimatiriyA bhavaNavaNesu na joimAIsu / jaMtesiM uvavAno, paliyAsaMkhaM sa AUsu // 3 // bAlasake paDibA, ukkaDarosA taveNa gAraviyA / bereNa va paDibaddhA, marilaM asuresu jAvaMti // 4 // rajjuggahavIsamakkhaNa, jalajalaNapavesataNhachuhaduhao / girisirapaDaNAu muyA, suhamAvA huti vaMtariyA // 5 // tAvasa jA jorasiyA, caragaparivAya baMbhalogo jA / jA sahasAro paMciMdi-tiriyA jA accuA sA // 6 // jAliMga micchadiTThI, gevijjA jAva AMti ukosaM / payamavi asahahaMto, sutatthaM micchadiTThIo // 7 // sutta gaNahararayaM, taheva patteyabuddharaiyaM ca / / suyakevaliNA raiya, abhinnadasapugviNA raiyaM // 8 // atthaM bhAsada arihA, sutaM gutthati gaNaharA niuNA / sAlaNassa hiyaTThAe, tao sucaM pavattA // 9 // phyamAsAraMpi pagaM, jo navi roera suttanidiTThA / sesaM royaha a bahu micchAdihI muNeyavvo // 10 // umatthasaMjayANaM uvavAo ukkosa sabaDhe / tesiM sANapi ya, jahanao hora sohamme // 11 // DaMmi caudasapubbista, tavasAINaM vaMtaresu thaa| eso uvavAyavihi, niyakiriyAThiyANa savvo vi // 12 // aNuvara mahabbapahi ya, bAlatavAkAmanijjarAe va / dekhAuyaM nibaMdhA sammadihI ya jIvo // 13 // mANassa kevalINaM, dhammAyariyassa savvasAiNaM / mAI avaNNavAI, kilbisiyabhAvaNaM kuNaI // 14 // kAUyAkamme, pasijApasiNe nimittamAjIve / pahirasasAbagaruyo, amiogaM bhAvaNaM kuNaI // 15 // buSiho khalu amimogo, dadhe bhAve yahora nAyabvo / bamiora jogA, vijjAmaMtA va bhAvami // 16 //

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142 1. 2. Vara-pincin liya-tiriya-nuppati sura-bhave pajjattaNGan, Ajjhavasaya visosa, tesim gai taratamyam tu. Naratiri asankhajivi, savvo niyamdna janti devesu, Niyaauya samahina-uesu Isana antesu. Jauti samucchina-tiriya bhavana-vanesu na Joimaisu. Jam tesim uvavao paliyasamkham sa ausu. Balatave pacibaddha, ukkadarosa tavena garaviya, Verdna ya padibaddha, marium asuresu jayanti. Rajjuggaha-visa-blakkhana jala jalana pavesa tanha chuhe duhao, Girisira padanau muya, suhabhava hunti Vantariya. Tavasa ja Joisiya, caraga-parivaya Bambha-logo ja, Ja Sahasaro pancindi-tiriya ja Accua saddha. Jailnga micchaditthi, G@vijja java janti ukkosam, Payamavi asaddahanto suttham micchaditthio. 8. Sutta Ganahara-raiyam, tahdva patteya-buddha rajyam ca, Suya Kevalina raiyam abhinnaclasapuvina raiyam. Atthani bhasai Ariha, suttam gunthanti ganahara niuna, Sasanassa hiytthae, tao suttam pavattai. 10. Payanakkharampi agam, jo navi rodi suttaniddittha, Sesam royai a bahu miccha ditthi pune-yavvo. Chaunattha sanjayanam uvavao ukkosa Savvatthe, Tesam saddhanampi ya, jahannao hoi Sohamme. Lantammi caudasapuvvissa, tavas inam Vantaresu taha, Esu uvavayavibi, niyakiriya thiyana savvo vi. Anuvaya mahavvadhi ya, balatava-kama-nijjarae va, Devauyam nibandhal, sammaditthi ya jivo. Nanassa Kevalinam, Dhammayariyassa savva-sahunam, Mai avannavai kilbisiya bhavanam kunai. 15. Kauya bhui kamine, pasinapasine nimittamajive, Idhdhrasa sayagaruj, abhiogan bhavana kunai. 16. Duviho khalu abhioyo, davve bhave ya hui nayavvo, Davvammi hoi joga vijja-wanta ya bhavammi.

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143 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 Vaimanika 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 Asankhyata,-Innumerable-years, are, as a rule, born as gods. They are born in the deva-lokas upto the Isanadeva-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 Asankhyata, Innumerable years an infinitesimal part of a Palyopama, residing in a Bharata ksdtra and Bea Airavata ksetra and in any of fifty-six race Antar-dvipas, the islands known as Antar-dvipas, 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 Isana deva-loka, but not beyond, with an age-limit equal to or less than that in their previous life.] 3. Safaris Samurcchina 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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14 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 kumaras. 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 Jyotiska deva-loka, 3 Carakas, A class of wandering beggars who get food by violent means and aft Parivrajakas, 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 deva-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 Graiveyaka 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 Ganadharas, chief disciples or apostles, as well as by a 2 y Pratyeka buddha-A great sage who is led to Salvation by fully knowing one thing only through his own intuition, er by a 3 ya Sruta kevali, who has perfect knowledge of the scriptures or by a 4. Highly talented ascetic who is a thorough master of the ten complete purvas. 9. The Arihanta Tirthankara Bhagavan explains the meaning and the clever apostles compose the Sutras. There-after, the Sutras exist for the welfare of the world For Private Personal Use Only

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145 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-Sarvartha-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 deva-loka, and the birth of hermits, sannyasis and Buddhistic monks etc, takes place in Vyantara deva-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 For Private Personal Use Only

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146 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 Bhavas of Celestial Beings. 24. The Ta Gati, the future existence of celestial beings is explained in the following two verses : jaMti surA saMkhAuya gambhaya pajjata maNuyatiriesu / pajjattasu ya bAyaraM bhUdagapatteyagavaNesu // 1 // 1. Janti sura sankhauya gabbhaya pajjatta minuyatiriegu, Pajjattosu ya bayaram, bhudagapatteyagavanesu. 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 Pratyoka vanaspati-kayika (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 Sankhauya number of years. 2. ufa Furre-f otava o stati ANayapamuhA caviuM maNuesu ceva gacchati // 2 // 2. Tattha vi Sanam kumara-ppabhai egindiesu no janti, Anaya pamuha cavium manuesu ceva gacchanti, 2. Even then, celestial beings beginning with Sanat Kumara to Sahasrara gods both inclusive ) are not born as onesenced beings Celestial beings from Anata deva-loka to those of

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147 the five Anuttara Vimanas (both inclusive ) do rerily go to human regions after death. Siddhayatanas in the Celestial World. 25. There are numerous fagnar Siddhayatanas (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 Tircha-loka Saudharma Isana Sanat Kumara Mahendra Brahma Loka Lantaka Maha sukra Sahasrara Anat Pragat 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 Graiveyaka Five Anuttara Nandisvara 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 Ksetra a,-which is like a string applied to the bow and whose central district is watered by the two great rivers Ganga -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 Amaravati af the city of gods-a great town proud of-cleverness and strength like Sita 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 Bibhisana for in the army of Ramacandra rAmacaMdra, a great town inhabited by excellent people like Patala Nagari a town in Infernal Regions inbabited by Naga 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-deva -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 Rsabha-deva Swami-Adi Nath (First Tirthankara). For Private Personal Use Only

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149 Besides, it was a great town, in which the word Margana Artror meaning a bow was heard only amongst warriors, while there was no Margana alfror beggar in the entire population; in which Dust teft, Drapers, alone entertained atona Dosya. bhilasa-the desire of selling clothes, while others had no desire for eter Dosa-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. Iksvakula. Srt Risabha-deva was the king of Vinita. 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. Rajanya 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 Risabba-dova governed his kingdom very judiciously. The soul of Risabha-deva descending from the preferat PECAT Sarvartha Siddha Vimana took the form of a foetus in the embryo of xft tarat Sri Maru-devi Mata at the house of Sri Nabhi Kulakara eft , portended by fourteen auspicious great drcams, on the fourth day of the dark-half of the month of Asadha, when the Moon was in conjunction with Uttarasadha constellation. By the quivering of his lion-shaped throne in the heaven by the supernatural influence of the pass of meritorions deeds of Risabha-deva accumulated in previous

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150 lives, Devendra-the king of the gods-went there out of devotion and joyfully made obeisance before the Lord in the uterus and his mother. Kumara Risabha-deva 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 Uttarasadha constellation, on the eighth day of the dark-half of the month of Caitra On the quivering of their individual seats, the fiftysis digkumArI Digkumaris -the goddesses of all the directions dizADisa, instantly performed their individual ceremonies of birth. The thirty-two Devendras-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 Raja 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 Iksvaku ikSvAku King Risabha-de 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. Siksa for Teaching 8. Jyotis faq Astronomy 9. Chandah chanda: Prosody 10 Alanikriti alaMkRti Rhetory 11. Vyakarana vyAkaraNa Grammar 12. Nirukti ff Etymological explanation 13. Kavya 4 Katyayana Sutra 15. Nighantu A Glossary 16-17. Gaja-turaga-rohanam Poetry 14. Katyayanam Riding of elephants and horses. 18. Tayo siksa ad-form Their training. 19 Sastrabhyasab : Practice of swords, daggers, armoury etc. 20. Rasa Alchemy 21. Mantrah : Incantations. 22. Yantra Mechanical appliances 23. Visa fa Mining 25. Gandha vadyah faur: Prakrita a Prakrita dialect 27. 28. Paisacika Paisacika 29. Poisons 24. Khanya Science of perfumery 26. Sanskrit Sanskrit For Private Personal Use Only

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131 Apabhramga sarit Ungrammatical vulgar dialeot. Smriti fa Smriti 31. Purana u Puranas 32. Vidhi fart Rituals; ocre. monies. 33. Siddhanta para Canonical works 34. Tarka Lingio. 35. Vaidaka Medicine 36. Vada et The Sacred Vedas. 37. Agama TA-The Scriptures 38 Samhita i -Samhita 39. Itihasa face-Legends 40. Samudrika Arif Science of lines etc. 41. Vijnana for A doctrine maintaining that knowledge alune has real existence 42. Acaryaka Vidhya TITTA Fun-The science of teachership 43, Rasayanam arra The science of life-prolonging medicines 41. Kapatam TF-The art of cunning devices. 45. Vidyapuvada darsana fagram -The teaching of repetition of knowledge 46. Samskara A TT Sacrament. 47 Dhurta sambaJakam # The feeding of koaves. 48. Mani-karma AFUFA. Polishing of jewels 49. Taru-cikitsa ET The treatment of trees, 50. Kheoarya -Magical power of Aying in the sky 51. Mari-Kala ICT The art of assuming divine form. 52. Indra-jala The Magic. 53 Patala-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 Prasada laksanam T ejor-Description of lofty buildings. 58. Pana or Bargains. 59. Citropala Fratres Varieties of stones. 60 Lepa au Anointing. 61. Carma Karmaai puffor Working in leather. 62. Patraccheda 763 Packing of leaves. 63. Nakhaccheda T -Removal of Nails. 64. Patra pariksha. TH TREAT Examination of feathers. 65. Vasikaranam facut Subrlugation by magical expedients. 66. Kastha 8 a, Joining of wood, 67. Desha bhasha 274777 Language of the country. 68. Garuda 765 Referring to Garudi-vidya-the removal of poison of serpents by Mantras - Incantation. 69. Yoganga otir -The constituent parts of Yoga 70 Dhatu-karmani wysoffor, Metallurgy. 71. Kevali-vidhi mafsafa-The methods of replying to questions asked 72. Lipi fosfo-Script. Bruhmi was taught the Lipis fosfa hand-writing of eighteen kirtis by Raja 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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152 A lac; hundred thousand, (100000) Prayutam pe Million (1000000 ) Kotih A: Ten millions ( 10000000 ) Arbudam and (100000000) Abjam sajt (1000000000) Kharva ra (10000000000) Quadrillion Nikharvani farero (100000000000) Mahapadmas HETTY (1000000000000) Shanku a (0000000000000) Jaladhi Fretet: (100000000000000) Antyam topit (1000000000000000) Madhyam HEI (10000000000000000) Parardham (100000000000000000) wag taught to Sundari by the left hand; working in wood, metal, eto to Bharata, and Astronomy, Astrology etc were taught to Bahubali. 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. Vaditra anfet Musical choir. 5. Mantra T Incantation 6. Tantra Ft Magical and mystical subjects 7. Ghana Vristi grele Showering from clouds 8. Phalakristi get-Bringing of fruits by magical attractive spell 9. Sanskrit jalpah HFTTHET Talking with polished expression 10. Kriya Kalpah feierten Body of Rules on Ritual 11. Jiana var Superior knowledge 12. Vijnana fagri Intelligence 13. Dambha Hypocrisy 14. Ambustambha Arresting of flow of water 15 Tali arest Clapping of hands 16. Gita sfta Singing i e. Manam hta Meter, Metrical arrangement of singing and clapping of hands 17. Akara-gopana 37 TT The concealment of shape 18. Arama-ropana TATTO The planting of gardens 19. KaryaSakti 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. Vastu suddhi laghu buddhi arecalcoger Keenness in accurate knowledge regarding buildings 25. Sakuna Vicara Tale art Examination of good omens 26. Dharma-cara shfart: Fulfilment of duties 27. Anjana 37 Anointing 28. Churna-yoryogah urutatort: Combination of powders 29. Gribi Dharma Theo The duties of a house-holder 30. Suprasadana Karma THETA*The act of pleasing 31. Kanaka-siddhi f afaAccomplishment of gold 32. Varnika Vriddhi aforeret Augmentation of pigment 33. Vak patava marca Cleverness in speech 34.

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153 Karu laghava e Dexterity of lands 35. Lalita Carata attor Graceful walking about 36. Taila surbhita-karana do GITTO Rendering oils fragrant with perfumes 37. Bhritya paoara tratt Conduct towards servants 39. Gehachara T Rules for houses. 39. Vyakarana 150 Grammar. 40. Para nirakarana TTRATTATO Removal of others 41. Vina-nada effort The sound of a lute 42. Vitanda-Vada fenugreis Discussion with a captious argument 43. Ankasthiti feria. The position of the lap. 44. Janacara R The customs of the people, 45, Kumbha--bhradia # -Rotation of a pot. 46. Sarisrama eft. A Playing with dies 47. Ratna mani-bheda TAROTAT The examination of precious jewels 48. Lipi Pariccheda fogoro Exact discrimination of writing. 49. Vaidya Kriya daftar Medical Treatment 50. Kamavis-Karana #TATECLATU-Manifestation of Kama-sensual desires. 51. Randhanam pa Cooking. 5). Cikura bandhah tau: Treing of bair. 53. Sali-khandanam - Qu97-Crushing of rice and other similar grains. 54. Mukh# Mandana EH57 Beautifying of face 55. Katha-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 bhasa visesa OTTE fast-Distinction between various languages. 59. Vanijya anfusyTrade; commerce, 60. Bhojya TFT Concerning what is catable. 61. Abhi-dhaua parunana STTTTTTTTT- Complete knowledge of words. 62. Abharana-yathasthana vividha paridhana 37TATOTT TTFETITforan fra Various modes of putt ng on ornaments in their proper place. 63. Antyaksarika HarTT The composition of verses from the last word of a syllable, 64. Prasna-pralielika praznaprahelikA Ridles of questions. Besides the above-named seventy-two arts suitable for males and the sixty-four accomplishments suitable for females, Raja Risabha-cleva 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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154 words, bondage, &o. Raja 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 Raja 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. Raja 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 Sunanda gari and Sumangala, gaet. Sumangala-devi gave birth to a twin Bbarat ca and Brahmi arat and Sunanda gave birth to Bahu bali pAhubali and Sundari suMdarI. In due course of time, Sumangala 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 purvaus 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 Samsara, with an ever increasing sense of compassion in his heart, when the Sarasvata Lokantika-devas came there on the quivering of their thrones in heaven and requested Raja Risabha-deva to propel the wheel of Dharma, Bhagavan RiSabha-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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155 --Diksa 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 Mabakacotia HET405 who entrusted their kingdom to their sops, Raja Rise bha-deva sitting in a palanquin named Sudarsana 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 savadya 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, Bhagavan 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, Mahakacoba and other ascetics Bhagavan Sri Risabha-Swami, 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 Bhagavan 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, Mahakaccha and other ascetics not getting the required food, were greatly distressed bodily by pangs of hunger on account of continuous daily fasting. Bhagavan Sri RisabhaSwami was all this time, observing a vow of complete silence;

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156 hence, having no other means at hand they remained in the forest living on ripe leaves fallen from trees. Bhagavan 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! Mahakaccha, desirous of getting the wealth of a kingdom, went there and began to serve the Bhagavan with great devotion as if they were preserving a Cintanuani Ratnu (ferrarafarm the magical thought-gem philosopher's stone--fulfillmg every desire of its possessor) Being pleased with their devotional service, the Nagendra &,-king of the devas, gave them some magical spells and kingdoms in fairy-land. Perfectly satisfied, they went to their respective towns. Bhagavan, 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-desa. At that time Sri Srdyamsa Kumara, the grand-son of Bahubali actuated by an intense faith arising from a remembrance of events of previous life by the sight of Bhagavan sri Risabha-deva, fed the Bhagavan 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 Sreyamsa Kumara narrated his whole account before them. After break-fast, Bhagavan wandering in Bahali, Lanka 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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157 Bhagavan Sri Risabha-deva, then, went to the town of Purimatala purimatAla 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, Bhagavan Sri Risabha-deva, the only friend in the Three Worlds, while deeply engrossed in excellent bright meditation, acquired the divine endless, Kevala Jnana 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 Uttarasadha constellation. Devendras-the kings of the gods-knowing the occurrence of Kavala Jnana through the medium of their Avadhi Jnana wafar -by the quivering of their thrones due to the supernatural influence of the Kevala 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 Samavasarana. 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 Asoka tree, set in motion by mild wind, in the For Private Personal Use Only

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158 middle portion of the ATECO Sam wasarana : Raised dais, faultlessly prepared by gods, Bhagavan 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 sravakas Male devoties and faits Sravika Female devotees; where the gods from heavens were making proud sounds of grefa Dundubhi, Kettle-drum; where darkness had been dispelled by US Bhamandala,-the luminous circular disc of light moving in all directions; and where yak 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 Jinesvara Bhagavan to Bharata Maharaja, hastily came to him simultaneously and informed him about the occurrence of acquisition of Warcrant Kevala Jiana, Perfect Knowledge to Bhagavan 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 Maharaja thonght, "Cakra-ratna is only instrumental in the acquisition of the insignificant pleasure of this world, while the Perfect Knowledge of the Tirthankara is the source of incomparable happiness in this world, as well as, in the next. With this idea in his mind, having seated Maru-deva Mata, bewildered by the pangs of separation from her son, on an excellent female

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139 elephant, Bharata Maharaja joyfully started out in coupany with all his princes and the four-nivisioned army, with the ozject of celebrating the occasion of acquisition of Kevala Jnana. Marching onward, Maru-deva Mata, on seeing the magnificance of the splendour of canopies and other insignia vi prosperity of Bhagavan Sri Risabha-deva, became absorbed in zukladhyAna Sukla-dhyana-Absolute Concentration on the Soul-and became an aMtakRta kevalI Antakrita Kevali, and she immediately attained Final Emancipation. ___At that time, the demon gods, knowing that Maru-dava Mata was the first person to acquire Final Emancipation during that age, celebrated the festival of her Kdvala Jnana and they consigned her body to the Milk-Ocean. Bharata Mabaraja then, very joyfully went three times from right to left round Bhagavan Sri Risabha Swami and arlored him in various ways, and when he took his seat in the assembly of gods, demi-gods and human beings, Bhagavan 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 paramANi u cattAri dulahalabbhANi ettha jIvANaM / mANussaM dhammasuI saddhA tavasaMjame viriyaM // 1 // saMsAravirattehiM eyaM nAUNa dhIrapurusehiM / savvAyareNa jatto kAyavvo dhammakajjesu // 2 // bahudukkhapIDiyANaM macchaparaddhANa kammavasagANaM / annaM na ki pi saraNa dhamma mottUNa saMsAre // 3 // vihaDanti suyA vihaDanti bandhavA vihaDai sumaMcio attho / ekko navari na vihaDai vihiNA ArAhio dhammo // 4 // sayaNAimohamUDho kAUNa mahApariggahAramme / eko jAi parabhavaM ekko ciya veyae dukkhaM // 5 // jaha kayalIe na sAro jaha vAluyapIlaNe ya no tillaM / mAyahiyAe na jalaM taha saMsAre suhaM natthi // 6 //

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160 kipAgassa phala piba hAlAhalamIsiya va prmnn| ASAyamettasuhayA visayA pariNAmavirasA u // 7 // aha kira duddhaM pecchaha majjArI nAuNa lauDayaM mukhaa| taha mUDho visayasuhaM pecchai no narayadukkhAI // 8 // jaha rayaNakhaNi patto mahagdhamolAI motu rayaNAI / gaNhai vaNaThAI aimUDho kAyakhaNDAI // 9 // taha patte maNuyatta saggapavaggAisoksasakSaNage / na kara nta dhammatatti ghisae sevanti mUDhappA // 10 // jo visayasuhapasatto lagaM maNuyattamAsAmaggi / na kuNA dhamma kAgaNisahassahAragasariccho so // 11 // evaM nAuM tumhe jAva na vAhIviDambae dekheN| jAva na jarA na maccU appahiyaM tAva cinha // 12 // sammattaM paDivajaha kareha sAvajajogaveramaNaM / nijiNaha kasAyarivU daNDattiyaniggaraM kuNaha // 13 // micchahaMsaNaaviraikasAyamaNamAijogehiM / jIvo bandhai kamma kammeNa ya bhamaha saMsAre / / 14 / / 1 Paramangani u cattari dulahalabbhani ettha jivanam; Manussam, dhammasut, saddha tavasanjame viriyam. 2. Samsaravirattehim dyam nauna dhirapurisehim;, Savvayarena jatto kayavvo dhamma-kajjesu. 3. Bahu-dukkhapidiyanam maccuparadahapa kammavasagananm; Annam na kim pi saranam dhammam mottuna samvard. Vihadlanti suya vihadanti bandhava vihadai su-satcio attho; Ekko navari na vihadai vihina arahio dhammo 5. Sayanai mobamudho kauna mahapariggaharambha; Ekko jai parabhavam @kko cciya veyad dukkham. Jaha kayalid na saro jaha valuyapiland ya no tillam; Mayanhiyae na jalam taha samsaro suham natthi. 1. Kimpagassa phalam piba balahalanisiya vva paraniannam; Avayamettasubaya visaya parinadavirasa u. 3. Jaha kira duddham pocobai majjari nauna laudayam muddha; Taha nudho visayasuham pdochai no narayadukkhaim.

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161 9. Jaba rayanakbaniin patto mahaggliamollaim mottu rayaudim; Genhai vaNGNGaudhaim aimudbo kayakhandaim. 10. Taha pattd manuyatta saggapavaggai sokkba sanjanage; Na karanti dhawmatattim visad sevanti mudhappa. 11. Jo visayasuhapasatto laddhum manuyatta maisar..aggim; Na kunai dhammam kaganisahassaharagasariccho so, 12. Evam naum tumhe java na vabividambhae deham; Java na jara na maccu, appahiyam tava cinteha. 13. Sammattam padivajjaha kardha savajja-joga-veramanam; Nijjinaha kasayarivu dandattiyaniggahan kumaha. 14. Miccbaddamsana avirai kasayamanamai-duttha-joge him; Jivo bandhai kampiena ya bhamai samsare. 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, 21

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162 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 Kimpaka phala, the fruit of Kiwpeka. 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 Kasaya, 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 ), Kasayas (Passions ), and evil thought-activities of mind, speech and body, and wanders in the Samgara under the influence of his Karmas.

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163 On hearing the preaching, Bharata Maharaja accepted the Vows of a Sravaka, Brahmi became a nun. Risabha-sera, the son of Bharata Maharaja, who had acquired the Karma of becoming a Ganadhara in bis previous life, renounced the world and accepted Diksa. Sundart took the vows of a Sravika (a female devotee). Inauguration of Sri Sangha. In this way, Bhagavan Sri Risabha Swami inaugurated the institution-Sri Sangha (a corporation) consisting of Sadhus (Monks), Sadhvis (Nuns), Sravakas (Lay-men), Sravikas (Lay-women). At that time, the sons of Bharata Maharaja exccpt Kaccha and Mahakacoha, who had become hermits, on hearing the dignity of Kevala Jnana, and on seeing Bhagavan Sri Risabha Swami surrounded by a retinue of Bhavanapati, Vana-vyantara, Vaimanika, and Jyotisk gods, accepted Diksa again. Simultaneously, five hundred sons and seven hundred grandsons of Bharata Maharaja becoming disgusted with the frailty of worldly enjoyments, renounced the pleasures of royal prosperity, and accepted Diksa in the same Samavasarana. Birth of Marici Kumara. 27. The Soul of Nayasara having completed a term of one Palyopam as his existence as a god in Saudharma-deva loka, took the form of a foetus, in the womb of Vama-devi, wife of Bharata Maharaja, portended by excellent dreams, on account of his association with Jain Sadhus, 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 Maharaja appropriately named him as Martoi, For Private Personal Use Only

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104 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. Diksa of Marici Kumara. On seeing the splendour of the miracles such as Asoka Vriksa, Puspa Vristi etc created in the Samavasarana of Bhagavan 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 Bhagavati Diksa, 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 Acaras,-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 MahaVratas, 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 Nagaraja, 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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165 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 Risabha Swami, After the appearance of Cakra-ratna--the excellent discus-of a cakra-vartin, Bharata Maharaja, having conquered the six continents of Bharata Ksetra, with the aid of his fourdivisioned army, as far as de Magadha Tirtha in the East, varadAmatIrtha Varadama Tirtha in the South, prabhAsatIrtha Prabhasa 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-deva 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. 66 At that time, Bhagavan Sri Risabha Swami, walking from village to village went to agrada Mount Astapada. Gods of For Private Personal Use Only

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166 four kinds were present there. The ninety-eight brothers of Bharata Maharaja hastily went to the Samavasarana and baviog joy. fully done respectful obeisance before Bhagavan Sri Risabba Swami, they took their seats at appropriate places. At a suitable opportunity they briefly stated the orders of Bharata Maharaja and respectfully inquired "O Father! Please let us know whether we should fight or whother we should abandon our kingdoms." Bhagavan Sri Risabha Swani, thereupon, knowing them to be suitable individuals, narrated to them the uadermentioned story of an iTTEE 16 Angara-dabaka, a charcoal-burner, with the object of removing them from worldly opjuyments and dis. pelling their evil inclinations. The Story of An Angara-Mahaka. "An Angara-dahaka 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 Marwar, 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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107 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 Rutufagfe Ta Sarvartha-Siddha Vimana,-the celestial chariot Survartha Siddha for thirty-three Sagaropams. 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 Sansara, and which have evidently been abandoned by wise poople." Having instructed the ninety-eight brothers, Bhagavan Sri Fleabha Stomi instantly prepared the excellent for Vaitalika

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168 Adhyayana, and gave all of them, t he free Bhagavati Diksa, (Initiation into the Order of Monks preached by the Tirthankaras.) These ascetics, appearing beautiful by their highly wellbehaved conduct as Sadhus, who had destroyed their remaining injurious Karmas and whose feet were worshipped by the entire population, eventually acquired ora Kevala Jnana, Perfeot Knowledge, and they began to move about on the earth adorned with beautiful villages and towns, in company with Bhagavan Srt Risabha Swami. Now, Bharata Maharaja sent a messenger to his younger brother info Bahubali, who, having insulted the messenger commenced a fight with Bharat Maharaja but becoming vehe. mently disgusted with worldly enjoyments, finally took urafit HT Bhagavati Diksa, 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 Bahubali " Why should I do respectful salutation to my younger brothers who have adopted asceticism previously? With this idea in his mind, Bahubali remained in Petani Kayotsarga, an act of stopping the activities of the body and merlitating upon the Soul. Bhagavan Si Risabha Swami, sent two nuns viz ment Brahwi 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 Bahubali Muni raised up his foot with the object of going to Jindsvara Bhagavan Sri Risabha Swami for the purpose of bowing down before his younger brothers, he acquired percuma Kavala Jzana, Perfect Knowledge. Bharata Maharaja, 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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169 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 Parlvrajaka. 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 Caritravarantya 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 22

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170 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 Parisahas,-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 Iksvakukula,-the race of Iksvaku,-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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171 "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 Bhagavan Sri Risabha Swami, 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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172 the inconceivable supernatural powers of Karmas and under conditions favourable for wandering in the endless ocean of Samsara, 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.-- tathAhi-zramaNAstridaNDabiratA. ahaM tuna tathA iti mama tridaNDaM cinhamastu zramaNA dravyabhAvAbhyAM muNDAH ahaM tu na tatheti mama zirasi cUDAkSuramuNDanaM cAstu, tathA zramaNAnAM sarvebhyaH prANAtipAtAdibhyo viratirmama tu sthUlebhyaH sA'stu; zIlasugandhAH sAdhavA nA'haM tatheti mama candanAdivilepanamastu; tathA apagatamohAH zramaNAH, ahaM tu mohAcchAdita iti me chatrakamastu; zramaNA anupAnazcaraMNAH mama tu caraNayorupAnad astu; zramaNAH niSkaSAyAH, ahaM tu sakaSAya iti mama kASAyyaM valamastu. bhamaNAH snAnAdviratAH mama tu parimitajalena snAnaM pAnaM cAstu, evaM svabuddhayA parivrAjakadharma vikalpitavAn // Tathahi-Sramana-stridandaviratah aham tu na tatha iti mama tridndam cinhamastu; sramana dravyabhavabhyam mundah aham tu na tatheti mama sirasi cula-ksuramundanam castu; tatha framananam sarvebhyah pranatipatadibhyo virati-r-mama tu sthulebhyah sa'stu; silasugandhah sadhavo naham tatheti mama candanadi vilepanamastu; tatha apagatamobah sramanah aham tu mohaccbadita iti me chatrakamastu; sramana anupana-ccaranah mama tu caranayorupanad astu; sramanah niska sayah aham tu sakasaya iti mama kasayyam vastramastu; sramanah snanadviratab mama tu parimitajalena snanam panam castu, dvam svabuddbya parivrajakarlharmam vikalpitavan. 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-danda,-the triple staff-indicating want of control over thought, word, and deed, for me,

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173 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 Sikha--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 AIE 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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174 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 Parivrajaka, 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 Bhagavan Sri Risabha Swami. Now, on seeing a garsa Parivrajaka, 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 Parivrajaka 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 Saristara, 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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175 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 Venu, a flute, forr Vina, 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 Maya, 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 asoetic. For Private Personal Use Only

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176 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 Sastras ? 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. alayas, 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 Diksa. On knowing them to be persons ready to become his disciples, Marfoi used to send them to the illustrious Bhagavan Srt Risabha Swami,-the Lord of the Three Worlds,-who was like

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177 a blazing flame in burning away the trees of the Sahsara, and who was appearing extremely glorious by the eight kinds of excellent attendant miraculous objects. Marici, now, passed his days, going in company with Bhagavan Sri Risabha Swami, 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 Parivra jaka, (a wandering religious mendicant) invented by himself. When one day, Bhagavan Srt Risabha Swami, going from town to town and village to village, went to Mount Z Astapada for a pilgrimage, Bharata Cakravartin, on hearing that his younger brothers had taken Diksa, became extremely sorry. With the idea that they may still accept the management and control of kingdoms, Bharata Cakravartin respectfully prostrated himself before Bhagavan Sri 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 Maharaja 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, 23 For Private Personal Use Only

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178 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 Sadhus, 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 Bhagavan Risabha-deva to explain him the varieties of an Avagraha-the limits of personal authority. Bhagavan Sri Risabha-deva said, "O Indra of the gods The avagrahas are of five kinds. They are-1. Indravagraha 2. rAjAvagraha Rajavagraha 3. gRhapatiavagraha Grihpati Avagraha 4. m ang Sagarika Avagraha, and 5. khAdharmika Sadharmika 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 Rajavagraha-the limit of the authority of a king; Bharata Cakravartin! now as you are the lord of the six continents, Sadhus 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. Sadhus should always take his permission 4. sAgArika avagraha - Sagarika. 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 Samsara. The name is quite appropriate. Because, whatever benefit is derived by the religious preaching to devout individuals by the Sadhus living in that place of residence becoming absorbed in For Private Personal Use Only

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179 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 Samsara, 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 Sadharmika Avagraha, Relating to coreligionist Sadhus 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 Bhagavan 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 ksetra. The Bhagavan said "O Indra of the gods ! It is quite appropriate." On hearing this, Bharata Cakravartin also, becoming contented, said "O Worship ful Lord ! I give permission for a place of residence to all the Sadhus residing in Bharata-ksetra," Then, Bharata Cakravartin, with the advice of Indra, bad, all food-material brought for the Sadhus, given away to the wraps Sravakas, 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 Sravakas. Bhagavan Srt Risa. bha-deva then went else-where.

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180 All those Sravakas also, leaving aside their house-hold business, adopted the Voda full of benedictory verses in praise of the Tirthankara, composed by Bharata Cakravartin and having three lines scratohed by Kakini Ratna in the place of the sacred thread as their distinguishing mark during the sixth month, they began to pass their time in innocent pursuits. Pride of Noble Birth, One day, Bhagavan Srt Risabha-deya enlightening devout individuals of other places in the principles of the True Religion, again went to Mount MUT Astapada. There, the gods prepared a p erut Samavasarana, 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 Vriksa, 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 Ganadharas and the Sadhus, and the Indras surrounded by many millions of gods, took their appropriate seats. On hoaring the arrival of the Bhagavan there, Bharata Cakravartin accompanied by all his magnificence, went there, and having respectfully paid homage to the Tirthankara Bhagavan took a proper seat. Now Bharata Cakravartin, with his eyes wide open with joy on seeing Bhagavan Risabha-deva's Samavasarana 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-ksdtra ? Bhagavan said

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181 "O Bharata ! There will be." Bharata said, "Of what kinds ? Thereupon, Tirthankara Bhagavan Sri Risabha-dova, gave an account of twenty-three Tirtbankaras-from Ajita Natba to Mahavira Swami-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, Bhagavan 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 Sadhus enfeebled by fasting of two three or more days and also of devout laymen, Bharata Cakravartin asked Bhagavan Sri 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-ksetra ? Bhagavan Sri Risubha-deva Swamin then showing Marici, dressed as a Parivrajaka and sitting in a corner, said "This son of yours will become the twenty-fourth Tirthankara. He will become the first Vasudeva named Tripristha, 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 Muka Nagari in Mahaviddha, possessing immense affluence." Rejoicing greatly on hearing this, Bharata Narendra, bowel down respectfully before the lotus-like feet of Bhagavan Sri Risabha-udva, and accompanied by numerous valient generals, be

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182 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 Carana Lablhi, Avadhi Jkana, Manah paryaya Jzana, 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 Sastras, and looking towards them with unwinking eyes, he reached the place where Marici was sitting. Martoi had placed his faque Tridanda,-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 Iksvaku 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 Bhagavan Sri Risabha-deva Swami indicating the supreme nature of his Soul, said " You will become the son of King Siddhartha of the K$er P

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189 triya Kundagtama 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 Muka Nagari in Maha-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 Vinjta 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 Sadbus, began to say thus: prathamo vAsudevo'haM, mUkAyAM cakravatyaham / caramastIrtharAjo'haM, mamA'ho! uttama kulam // 1 // Adyo'haM vAsudevAnAM, pitA me cakravartinAm / pitAmaho jineMdrANAM, mamA'ho! uttama kulam // 2 // 1. Prathamo Vasudevo'ham Mukayam Cakravartyaham, Caramastirtharajo'ham mama'ho! uttanam kulam. 1. 2. Adyo'ham Vasudevapam pita me Cakravartinam, Pitanabo Jinendranam mama' ho ! uttamam kulam. 2. 1. I will become the first Vasudeva. I will become a Cakravartin in Maka Nagari. I will become the last Tirtharkara. 01 my family is excellent. 2. I will become the first Vasuddva. My father is the first

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184 Cakravartin. My grand-father is the first Tirthankara 01 my family is excellent. But, siapa yang terja: na: 1 kurvan madaM punastAni hInAni labhate janaH // 1 // 1. Jati-labha-kusaisvarga-bala-rupa-tapah-srutaih, Kurvan madam punastani hinani labhate janah. 1. A man becoming conceited regarding his 1. sifa Jati, Birth Origin, 2. 37 Labha, Acquirements, 3. Kula, Family, 4. dear Aisvarya, Supreme dominion, 5. Bala, Strength, 6. 4 Rupa, 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 Parivrajaka 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 Gotra, 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. Nirvana of Risabha-deva. Then, Bhagavan Sri Risabha-deva Swami 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 Astapada on the completion of his existence as a Kovalin for something less in one hundred thousand (100000) purva years. There, on the thirteenth day of the dark-half of the month of ATET Magha, (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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186 Susama-disama) remaining (to be passed over ) Bhagavao Srt Risabha-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 Ayu, A Nana, and Gatra karaja-along with ten thousand Sadhus 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 Gosirsa candana, An excellent kind of sandal-wood. TITT Krisnagurii, 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 Bhagavan Sri Risabha-deve Swamin. A pyre in the South was made for the bodies of Sadbus of Iksvaku 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 Sadhus. The Indras bathed the body of Bhagavan Sri Risabha-deva Swamin with the water of ficta Ksirodadhi, 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 Sadhus and placerl them over the funeral pyres prepared for them. The WASHIK Agnikumara 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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186 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 Astaparla and ninety-nine small canopies for Bahubali and his other brothers. Besides, on the place of the Final Emancipation of Bhagavan Srt Risabha-deva Swani, a huge temple three koshes bigh and one yojana in area with a lion-seated throne, presided over by twenty-four images of Tirtharkaras 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 Carana 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 Samsara, 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 Iksvaku Race visibly established on the Earth, like Mount Kailas. 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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187 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, eyaM khu duggaiduvAra (pihANa) phalihovamaM jiNA viti / nIsesasattasaMtANatANadANekaheDaM ca // 1 // eko (to) ciya takAliyamuNigaNaharakevalIhiM na nisiddhaM / ceharAbhAve jaM titthuccheo bhave pacchA // 2 // 1. Eyam khu duggaiduvara (pihana phalibovamam Jina binti, Niedsa satta santana danekka heum ca. 2. Ekko (tto) ceiya takkaliya muni Ganabara Kovalihim na nisiddham, Cdiharabhave jam titthuccheo bhave pacha. 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 Sadhus, Ganad haras (chief disciples ), and the Kovalins 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 Jinendra,-Lord Jina, a Tirthankara,-some individuals disgusted with the miseries of the Samsara, often

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188 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 Astapaga. He governed his kingdom and enjoyed worldly pleasures for a long time. Kdyala Jiana 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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189 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 cintAmaNi Cintamani, a magical thought-gem, - kalpa Kalpa Vriksa, the fabulous Wishing Tree, or a Kamadhenu, 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 Maharaja acquired asra Kevala Jnana, 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 Kevalin then went about from village to village and town to town in company with ten thousand kings who took Diksa at the time. On the completion of one hundred thousand (100000) purva years as his time-limit as a Kovalin, Bharata Muni acquired Final Emancipation during one instant. After the afor Nirvana, Final Emancipation of Bhagavan Sri Risabha-deva Swami, the itinerant Marici Parivrajaka 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 Sadhus, 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. For Private Personal Use Only

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190 Thinking himself in great distress, Marici thought "O i these Sadhus 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 Diksa 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 Parivrajaka 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 Parivrajaka was preaching on religious subjects, a prince named fe Kapila, came to him. When Marici explained him ar Sadhu 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 Moksa Marga, the Path of Final Emancipation, Kapila said, O worthy master! You seem to be strange by

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191 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 Sastras, 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 Parivrajaka) 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 kota- koti years in Samsara. 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-dbari, 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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192 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 Parivrajaka 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, Kamandalu 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 brahmadevaloka Brahma deva-loka with an age-limit of ten Sagaropanis. 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. For Private Personal Use Only

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193 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 Sadhus, and of the correct mode of preaching, thought : 1. --: Yuktayukta-parijnana-sunya cittasya dehinah; Alabadhamadhyatahetu-r-maunam sarvartha sadbanam. 1. yuktAyukta parizAnazUnyacittasya dehinaH / alabdhamadhyatA hetumanaM sarvArthasAdhanam // 1 // 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 Parivrajaka 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?" 25 After indulging for a while in a variety of doubtful speculation, Kapila through the medium of his in-born araferner Avadhi Jnana, (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. For Private Personal Use Only

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194 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 "Avatta8 vattam pabhavai"; ityadi. "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 Parivrajakas 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 Parivrajaka, 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 Srt Risabha-deva or to the worthy Sadhus, 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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196 auspicious opportunities available to him, and thus degrades himself, Bharata Cakravartin with a pure heart requested Bhagavan Sri Rrsabha-deva to give him a brief account of futare Tirthattkaras and the Bhagavan gave him a lucid account through the mediumy of his te Kevala Joana, 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 Bhagavan Sri Risabha-dova, 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. 1 guNapehI mayarahio ajjhayaNa-jamAvaNAI nirtha / pakuNA jiNAimatto urtha, nIarahA // 1 // 1. Gunapeht mayarabid ajjhayana-jjhavana rut niocam, Pakunai Jinaibhatto uccan, niam iaraha 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. paraspa nindAvanopahAsAH sadguNalopanam / sadasahoSakathanamAtmanastu prazaMsanam // 1 // sadasadaguNazaMsA va svadoSAcchAdana tathA wierta formater, twiera w HR!

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197 Parasya nindarajnopahasah sadguralopanam, Sada addosakathanamatmanastu prasansanam. Sadasadgunasansa ca svadosa-cchadanam tatha, Jatyadibbi-r-madsceti, nicai-r-gotrasrava 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 * Asravas, 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 Bhagava Mahavira. 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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198 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 Mithyatva, 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 Utsutra Bhasana. 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 Samsara for Kota-koti years. Because, it is said, // ussuttabhAsagANa bohINAso aNaMtasaMsAro // Ussuttabhasaganani bobinaso ananta samsaro. [ utsUtrabhASakANAM bodhinAzo'namtasaMsAraH Utsutrabhasakanam bodhinaso'nanta-samsarab ] Persons propagating a False Belief have erfarit: Bodhinasah, Loss of enlightened intellect of a Buddha or Jina, and are Ara: Ananta Samsarah, endless Samsara, 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 Sarnsara. There are four kinds of 950 Saddahana Convictions, of Samyaktva, viz 1. TEHTU era Parmartha Samstava, An earnest desire for knowing objects as they are described by the Tirthan. karas. 2. ftatu Tufer Gitartha Paryupasti --Courtesy towards worthy ascetics and rendering service to them. 3. THE Terra Vyapanna darsana varjana, Avoidance of persons who Sanyaktva is destroyed and 4. FACETT A -Mithyadristi 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 Saddahana,-Conviction, it is stated that the learned preceptors who have a keen desire for the reno

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200 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 Sandabana,-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. kaSilA ityapi ihayaMpIti Kavila ! ittham pi ihayam piti Kapila ! it (the essence of the True Religion ) is there (inthe religion of the Sadhus) and it is here (in my doctrine) also. By this ambiguous preaching, Martoi inoroased his wandering in the Samsara to Kota-koti Sagaropam years. In this connection, the author of the faccurreret Kiranavall, commentary on Kalpa Sutra argues that this statement of Martci was not CFLET HIT Utsutra Bhasana, a preaching contrary to the Jain Religion, but it was only affera Utsutra 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 Samsara. He argues that if this statement of Marici were an JFLET Utsutra, & statement contrary to the tenets of Jaina Religion, then, he must, as a rule, bave been encumbered with an endless Samsara, but he is not; and

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201 therefore, bis preaching must be re r Utsatra 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 Srt Bhagavati Sutra and other standard works, even the great heretic rites Jamali, 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 Utsutra misrita, a mixture of a false belief. But, let it be remembered that manaH eva manuSyANAM kAraNa bandhamokSayoH Manah dva manusyanam karanam 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 Tirthankaras. 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 26

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202 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 Nayasara, passing as Marsci Parivrajaka through the third previous Bhava of Sramana Bhagavan Mahavira, 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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203 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 a pauper. There must be some unforeseen ageney to aceount for suel strangeness in this world. It is said, mAbhRdraGkayormanISijaDayoH sadrUpanIrUpayoH saubhAgyAsubhamatvasaGgamajuSornIrogarogArtayoH / zrImadurgatayobalAbalavatostulye'pi nRtve'ntaraM yattatkarmanibandhanaM tadapi no jIvaM vinA yuktimat // 1 // 1. Ksmabbridrankayo-r-manssi jadayoh sadrupa nirupayok Saubhagyasubhagatva sangamajuso-r-niroga-rogartayok Srimaddurgatayo-r-bal balavatostulyo'pi nritve'ntaram Yattat-karnianibandhanam tadapi no jivam vina 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 weakling, 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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204 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 Dursana, Perfect Perception and faith in the reality of things, 2. sarana Ananta Jnana, 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 Joanavaraniya, Knowledge-obscuring 2. pratar ofta Darsanavaraniya, Conation-obscuring. 3. after Vedaniya, the feeling-determining Karwa 4. Htet Mohaniya, Deluding Karma 5. Ay Ayu, Age-determining Karma 6. ATA Nama, Body-Making Karma 7. T19 Gotra, Family-determining Karma and 8. atr Antaraya, Obstructive Karma. The Karmas are of two kinds. They are. 1. San Ghatiya or Destructive Karmas which attack and affect the very nature of the soul. 2. fag Aghatiya or Non-destructive, which do not affect the very nature of the soul The following four are sazi Ghatiya Karmas :-- 1. Tamatut Jaanavarniya, Knowledge-obscuring Karma which obstructs the acquisition of knowledge. 2. Tofanacotter Darsanavarayiya, 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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208 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 Antaraya, Obstructive Karma which obstructs the progress of the soul. These destructive Kardas retain the soul in mundane existence. The sanagi A-ghatiya, 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 Nama, 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 Nama, they acquire the capacity of allowing all objects to occupy the same place with them (avagahana ). Through destruction of gotra, the souls are neither light

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206 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 Mithyatva, Wrong belief or perverse conviction. 2. forca Ayirati, Vowlessness; non-renuuciation An undisciplined vowless characterless life. 3. THIS Pramada, Carelessness. 4. Har Kasaya, Passions, and 5. r Yoga, Vibrations in the soul through mind, speech and body. The varieties of Mithyatva, Avirati, Pramada, Kasaya 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 Pradesa Bandha,-the nuinber of the Karmic atoms.

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Chapter VII. Pourth to the Fifteenth Previous Bhava. Fourth Previous Bhava of Sramana Bhagavan Mahavira. 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 deve-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 Sramana Bhagavan Mabavira, as a Brahmana named of Kausika, in a village named yine Kollaga 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 Brahmana, 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 Mithyatva, False belief. During the latter part of his life, he became a forgift Tridandi sapnyasi, 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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208 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 Samsara for a long time, he was burn during the sixth previous Bhava of Sramana Bhagavan Mahavira, as a Brahmana named geglie Puspamitra in Porn Sthunaka village. Becoming disgusted with enjnying worldly pleasures for a long time. Puspamitra took oftalardan Parivrajaka Diksa, 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. Puspamitra was born, during seventh previous Bhava of Sramana Bhagavan Mahavira 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 Brahmanu named snuta Agnidyota in c a r Caitya Sannivesa. During the latter portion of his age-limit of sixty-four hundred thousand purva years, he took Parivrajaka Diksa. Ningth Previous Bhava After death, he was born, during the ninth previous Bhava of Sramana 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 Sramana Bha

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209 gavan Mahartra, as a son named aff Agniblati to farmer Sivabhadra, wife of a Brahmana named Somila of t Mandira village. In due course of time, Agnibhuti attained youth. One day, a Parivrajaka mendicant named a Surasena, wandering from village to village happened to arrive at Mandira 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. Surasena 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 Agnibhuti and others went to him, they were cordially received by Surasena. They then took their seats at a suitable place for the purpose of hearing his preaching, and Surasena 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 Surasena 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 Dhenka 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 For Private Personal Use Only

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210 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 Parivrajaka ascetic said "O worthy man! what is possibly unaccountable to you ? Hear me if you have a curiosity to know. An account of the Parivrajaka. "I was a very wealthy man at teirraf Kausambi, 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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211 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 For Private Personal Use Only

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212 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 Mani (a jewel produced at the churning of the ocean; an ornament of Visnu), 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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213 enjoyment, I accepted T Diksa, Initiation in an Order of Tridanti 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 Parivrajaka Diksa, Agnibhuti, 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 Diksa 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 Diksa of your creed." He was thereupon adinitted into the Order of Parivrajaka mendicants, He practised austerities and died after completing an agelimit of fifty-six hundred thousand purva yeers. Eleventh Previous Bhava. The soul of Marici during the eleventh previous Bhava of Srawana Bhagavan Mahavira was born as a god in Sanat Kuna. ra deva-loku, Twelvth Previous Bhava. Leaving the Sanat Kumara deva-loka in due course of time, the soul of Marici during the twelvth previous Bhava of Sramapa Bhagavan Mahavira was born as a Brahmana named at Bharadraja in the excellent town sadfert Svetambika. There also, after enjoying pleasures and pains of this world acquired by his previous deeds, he took Parivrajaka Diksa during his old age in consequenoe of the penance of his former life, and

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214 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 purva years. Thirteenth Previous Bhava. During the thirteenth previous Bhava of Sramana Bhagavan Mahavim, the soul of Marici was born as a gol in Mahendra 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 Sramana Bhagavan Malavira, was born as a son to #ifarra Kantimati, wife of a Brahmana named the Kapila of I CT Rajagriba 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 Tridandi 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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215 Prompted by an urgent desire arising from his inclination of taking the vows of A Parivrajaka 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 Samara in the manner I lived a rniserable life and became a victim of worldly desires. Thavara 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 HITET Anangasena Deeply involved in filial love towards her, I used up the

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216 entire wealth earned by my father and my grand-father, in constantly giving her costly ornaments, valuable garments, eatables, flowers, and perfumes. When however, Apangasena 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 Anangasona'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 nuni 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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2 17 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 Valayamukha. 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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818 ted the mind like a Goddess of Prosperity and Beauty of the under-world, or for Rati,-one of the wives of Kama, 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 Yaksa 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 Valayamukha cave.

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219 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 Yaksa kanya,-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 Benatata 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 Katyayaniya Mantra, -the Katyayaniya spell-and showed us the procedure of accomplishing it. I commenced the sacrificial ceremony, in the temple of fog Candika, Durgamdevi, 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 Kala-vetala, ( 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 Durga-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, Thavara, 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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220 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 Diksa. 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 Sramana Bhagavan Mahavira, as a magnificent god in ataca Brahma d@va-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, Brahmanas (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. For Private Personal Use Only

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INDEX.

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INDEX. Abhaya-dana 88, 90 Abhigraha 43 Adhah Loka 20 Adhi Dvipa 22 Adharma 3 Adhigamaja Sawyaktve 61 Aghatiya 12 Agnibhuti 209, 213 Agnidyota 206 Agni Kaye 10 Agni Kumara Agni-manendra 120 Agra-mabisi 14 Aguru-laghutva 8 Airavata-Ksetra A-jiva Tattva 1 A jiva 1, 2, 3 A-jfana 52 A-loka 8 A-lokakasa 20 Amitagatindra 120 Ananta Caritra 4 Darsana 4 JBana 4 Kaya Jivas 10 Virya 4, 8 Anabbigrahika Mithyatva 43, 44 Anabhogika mithyatya 48 Anadi Ananta 40 , Santa 40 Anima 15 Antaraya Karma 69 Anukampa 66, 67 Ap Kays 10 A parigraha Aparyapta Asanjni A-sarjni Panodudriya Asura Kumara Avadhi Jiana 138 Avagabanatva 8 Avyabadhata 8 A-virati 8 Abhigrabika mithyatva 44, 45 Abbinirasika mithyatva 44, 49 Abaraka 18 Anapana 18 Arya Ksetra 23 Atrava 8 Astikya 68 Asuri 194 Atma 4 Ayuh Karma 68 Balindra 120, 121 Bandha 3 Badara 11 Babubali Bhakta Katha 53 Bharata Cakravartin 177, 178, 179, 180, 181 >> Maharaja 177 Bharata Ksetra 22, 23, 179 Bharadhraja 213 Bhoga Bhumi 26 Bhuja Parisarpa 16, 17

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Bhuvana-pati gods 21, 117 Bhatanendra 120 Birth of Marion Kumara 168 Brahmacarya 106 Brahma deva-loka 133 Brahmi 101, 154 Caksu Indriya 4 Camarendra 120 Catur-indriya 13 Catur-vidh Sangha Catuspada 8 Caritra 4 Carvaka 3 Darsapa Mohniya Darsanavarapiya Karma 69 Daya 68 Daya-daoa 68 Dana 112 Dayaka Suddbi 08 Desa Katha 53 Desa Virti Deva Gati 8 Deva 115 Deya Suddbi 100 Dharanendra 120 Dharma 3, 84, 85 Dharmopagrabike-dana 98 Dhataki Khanda 20 Diga-kumari 120 Disi Kumara 120 Diksa of Marici Kumara Dravya 15 Dravya Prana 4 Dvesa 78 Dvi-indriya 18 Ekendriya Jivas 4, 18 Eternal Peasa 1 Final Bliss Final Emancipation Garima 15 Ghana Vata Valaya 20 Ghanoriadhi Vata Valaya 20 Ghoseridra 120 Ghranendriya 4 Gospada 82 Gutra Karma 69 Grabaka Suddhi 99 Haimavata Ksatra 22 Hairanya Ksetra 22 Hari Ksetra 22 Harikantendra 120 Hari sabendr 120 Himavan 22 Iksu-vara Dvipe 22 Inanguration of Sri Sangha 163 Indra 120 Indriyas 6 Isana deva-loka Isanendra Jalacara Jivas 16, 17 Jalakantopdra 120 Jala prabhendra Jambu Dvipa 21 Jambu Vriksa Jati 184 Jiva Tattva 1 Jiva 1, 2, 3 Jfana Dana 89 Joanavaraniya Karma 69 Jgat Khanda Vana Joat Ksatriaya Jyotisk 21 Kapila 214

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225 Karma 1, 5 Karma Bhumi 20, 21 Kausika 207 Kala 101 Kala Suddhi 101 Kalodadhi 20 Kapota Lesya 136 Kaya Yoga 4 Kevala Darsana 48, 49, 168 Joana 48, 49, 168 Krisna Lesya 136 Ksatriya 56 Ksetra 14 K sira 2 Ksira Samudra 22 Ksira-vara Dvipa 29 Ku-deva 34 Ku-dharma 36 Ku-guru 35 Kulakara 14 Kundala Dvipa Laghima 15 Lavana Samudra 20 Lantaka 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 Lukakasa 20 Madhya Loka 20 Maha Hiinavan 22 Mah. Sala Mahima 15 Makara 82 29 Mana Yoga 4 Manah Paryaya Manusya 14 Marici Kumara Marici Muni Marici Parivrajaka Materiality 1 Matter 1, 2, 3 Maha ghosendra 120 Mabendra 129 Manas Sarovara 68 Manusottara 20, 22 Mithyatva 37, 49, 64, 81, 82 Moba 176 Mohaniya 67, 82 Moksa 1, 45, 68, 85, 150 Moksa marga 45, 68, 150 Moksa Pada 185 Mount Astapada 177, 180 Mount meru 21 Muktatma 1, 7, 8 Mundane 1, 2, 3 Nami 15, 156 Nandana Vana 209 Nandisvara Dvipa 22 Xaraka Gati 13 Nayasara 73, 75, 76, 78, 84, 85 Vaga Kumara Varakas 14 Naraka Bhumi 14 Virjara 5 Nirvana 186 Virveda 65 Visadha 22 Visarva Sarnyaktva 61 Vila 22

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226 Nila Losya 137 Non-living 1, 2 Non-Soul 1, 2 Padma Losya 137 Pancendriya 14 Panka Prabha 139 Paramadhami 138 Paryapta 9 Paryapti 17 Paryaya 9 Patanga 126 Perfect Knowledge 1 Prabhajanendra 120 Prakamya 15 Pramada 53 Prana 4, 17 Prithvi Kaya 10 Pudgala 1 Punya 4 Puriuia-tala Purnendra 120 Puskara-vara Dvipa 20 Puspamitra 208 Ramyaka Ksetra 22 Rasana Indriya 4 Ratna Prabha 139 Raja Risabha-deva Rajya Katha 53 Rijusutra 48 Risabha-deva Swami Romapakkhi 17 Rukmini 22 Sanka 85 Satrumardana 72, 73, 75 Sasa Naga 85 Sikharin 22 Sila 102, 105 Srotrendriya 4 Sukla-dhyana Sukla Lasya 137, 138 Svasosvasa 4 Sakama Rupitva 9 Samsaya 52 Samsari Jiva 9 Samvara 3 Samvega 65 Samyaktva 8, 65, 84, 85 Sangraha Naya 48 Sanjni 15 Sanat Kumara 138 Sa-prana Sthavara ! Saudharma ddva-loka 138 Saudharmeadra 129 Sadharana Vanaspati Kaya 11,12 Sala 65 Soul 1, 2 Sparsana Indriya 4 Sthavara 9, 13, 22 Sthanaka Sannivesa 208 Stri-Katha 53 Su-deva 24 Su-dharma 31 Su-guru 34 Su-patra Dana 68, 88 Susumara 16 Suvarna Kumara Suksmatva 8 Sumangala 68, 154 Sundari 68, 154 Surasena 209, 211 Svayambhu Rawana 22 Svayam Prabha 22

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227 Taman Prabha 20 Tauiab Tamah Prabha 20 Tejolesya 136 Thalaoara Jivas 16, 17 Tiryanca 14 Trasa Jivas 9. Tri-indriyas 13 Udaddhi Kumara Urdhva Loka 20 Vacana Yoga 4 Vaikriyaka Sarira 15 Vaimanika 129 Vanaspati Kaya 11 Vasitva 15 Valuka Prabha 20 Vana Vyantara 126, 127 Varuni-vara Dvipa 22 Vata Valaya 19 Vayu Kaya 4 Vayu Kumara 113, 118, 119 Vadaniya Karna 69 Vedantists 3 Venu-devendra 120 Viddha Ksdtra 22 Vidya dhara 176 Vidyut Kumara 120 Vikalendriya 53 Vinami 156 Vinaya 52 Vinita Nagari 148 Visisthendra 120 Virya 6 Vyantara 21, 126, 127, 134 Vyavahara Naya 51 Vyavahara Rasi 12

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Sramana Bhagavan Mahavira VOLUME I. PART II. LIFE

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INTRODUCTION. It is important to remember that during the First Previous Bhava, the soul of Sramana Bhagavan Mahavira, as Nayasara had acquired Samayakta (Right Belief) soon after his coming in contact with the Jaina Sadhus 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 deva-lola During his Third Previous Bhava, the soul of Sramana Bhagavan Mabavira as Marici Muni becomes slack in ascetic life after taking Bhagavati Diksa, and over-powered by Mithyatva 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 deva-loka. Fifth As a Brahmana named Kausika in Kollaka village. Sixth As a Brahmana aamed Puspamitra. Seventb As a god in Saudharma deva-loka. Eighth As a Brahmaga named Agaidyota in Caity Sannivesa Ninth As a god in Isana deya-loka. Tenth As a Brahmapa named Agnibhuti la Mandira village. Eleventh As a god in Sanat Kumara deva-loka. Twelvth As a Brahmaga named Bharadvaja in Svetambika. Thirteenth As a god in Mahendra deva-loke. Fourteenth As a Brahmaga named Thavara at Raja-griba Nagara, Fifteenth Ag . Magnificent god la Brahma deva-loka. Descending from Brahma deva-loke, the soul of Marici Muni was born during the Sixteenth Previous Bbava of Sramaga Bhagavan Mahavara as Visvabhuti Kunara in the family of King

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vi Visva -nandi of Rajagriha Nagara. Visvabhuti Kumara had Bhagavati-Diksa, and he practised severe penance. During the Seventeenth Previous Bhava, he was born as a god in Mahasukra deva-loka, Descending from Mahasukra deva-loka, the soul of Visvabhuti Muni was born as Tripristha Vasudeva during the Eighteenth Previous Bhava of Sram ana Bhagavan Mahavira. 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 Sramana 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 Diksa, and as Vimala Muni, he practised severe penance. It seems there was a minor bhava as a god* after this bhava. *Sriman Guna Candra Suri in his Prakrit Mahavira Cariyani mentions this bhava. Works like Trigasthi Sataka Purusa 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 Vaimanika, 28

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vii During the Twenty-third Previous Bhava, he was Priyamstra Cakravartin. During the latter part of his life Priya-mitra Cakravartin took Bhagavati Diksa, 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 Nayasara, as Priya-mitra Mund of the preceding bhava, was born as a beautiful god in Sarvartha Vimana of Maha Sukra deva-loka. Descending from Saryartha Vimana, the soul of Priyamitra Muni was born as Nandana Kumara in the royal family of King Jita Satru of Chatra Nagari, during the Twenty-fifth Previous Bhava of sramana Bhagavan 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 Bbagavati Dilsa, 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-sthanaka Pada Tapa, and be thereby earned for himself, Tirthankara Nama Goira Karma ( a highly auspicious-but extremety rars-Karma of being born as a Tirthankara. During the Twenty-sixth Previous Bhava of Sramapa Bhagavan Mahavira, the soul of Nayasara of the First Bhava, was born as an affluent god in Puspottara Vimana of Pranat deva-loka ( Tenth svaraga-loka ) with an age-limit of twenty Sagaropams. After completing his age-limit as a celestial beldg, the the soul of Nayasara, having descerded from the Pranat devaloka, took the form of a foetus in the womb of Brakmani Devananda, wife of Brahmana-Risabhs-datta of Kodala-gotra, in Mahana Kunda-grama Nagara on the sixth day of the bright balf of Asada-marr, during the Twenty-seventh Bbaya of Sramana Bhagavan Mahavira.

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CONTENTS, Chapter I Sixteenth Previous. Bhaya Villva-bhuti Kumara Vitva-bhucl Muni Seventeenth Previous Bhava: 1-45 Chapter II Eighteenth Previous Bhava-Triprigtha Vasudova 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 Raja-Nandana Muni Chapter VI Twenty-sixth Previous Bhava Appendix Appendix Appendix Appendix Appendix Appendix No. 1 No. 2 No. 3 No. 101 an town 106 144 No. 156 No. 6 284

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Sramana Bhagavan Mahavira VOLUME I. PART II. CHAPTERI Sixteenth Previous Bhava Vivabhuti Muni In the famous town of TETTE AR Rajagriha Nagara, -which was most leading (like a diadem ) among the principal towns of Bharata Ksetra in Jambu-dvipa, and which was appearing lovely by the various festivals occurring there daily,-there was a king named Faransit Visvanandi; 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 Madanalekba, and a prince Fanarta Visakhanandi, and a crown. prince named fasurata Vtsakhabhuti, 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 Visakbabhuti had a wife named snfcoft Dharini who was clever, like the soil of the land Rohanacala, a mountain (Adam's Peak in Ceylon ), in preserving her beauty and her numerous qualities. The soul of Marici having descended from att (Brahma deva-loka ) and having repeatedly wandered several times in the four gatis (conditions of transmigration) of this Samsara, 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 Visvabhuti. 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 Visvabhuti going to Pleasure-Garden. With the object of seeing the great festival of spring-time Prince fasayfa Visvabbuti, 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 Karanpaka,--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 Ketaki,-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 Noriker ( 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). Navamallika (Double jasmine, Jasminum Sambic), Madhavl (Spring-creeper bearing fragrant white flowers (Gaertnera Racemosa), Sala (Vatica Robusta ), Sallaki incense tree, Boswelia Thurifera), Saga (teak-wood), Nipa (Nau. clea Cadamba), Hintala (a kind of palm-Phoenix Paludosa ), az Vamsa (bamboo), aforos Tapiccha, (a Tamala 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 Malati, 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 Karandava, 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 Cakravaka, 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 Bharapda, (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 Harita, ( 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 Mpinala, 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 Cakravaka birds-ruddy geese, male and female, were under the Impression of PT Sandhya,-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 Visvabhuti, Kumara 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 Punnaga 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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6 ments of amorous women and of different gestures of hands, feet, eyes etc; and at times, he was listening to the music of Vina,-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 Visvabhuti, 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 Sarika, 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 For Private Personal Use Only

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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 Cakravaka 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-Lekha 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 Visvabhuti 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 Visakhanandi 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 Visvanandi 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-karandaka 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 Visakhanandi 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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10 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 Visvabhuti 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 Vigvabhuti will immediately leave the Puspakarandaks 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 Visvabhuti Sent to Purusasinha. On hearing the sound of the kettle-drum, all the feudatory 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 Visvabhuti 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 Purusabiqpha, 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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12 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 Purvacala-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 Patala Kalasa, (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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13 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 Ksira 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 Visvabhuti Kumara 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 Reva 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 Madhavilata, (the Spring-creeper) A bard, at that time, said, O prince! You are also like Vindhya-giri, because Vindya-giri is associated with ahal Narmada 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 Naga (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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16 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 Purusasimba was done with great splendour. He was very hospitably treated and well-fed. Purusasimha, 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, ata eva hi necchanti sAdhavaH satsamAgamam / yadviyAgAsilUnasya, manaso nAsti maiSajam / / Ata eva hi necchanti sadbavah satsamagamam, Yadviyogacilunasya, manaso nasti bhaisajam. 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 Rajagriha Nagara. Here, King Visvanandi toid Visakhanandi Kumara- "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, Visakhanandt Kumara 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, Visvabhuti Kumara arrived at Rajagriha 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 Visvabhuti 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 Visakhanadi is amusing himself here with the females of his harem. Visvabbuti Kumara 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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18 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 Visakhahandi 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." Diksa of Visvabhuti Kumara The violent excitement of Prince Visvabhuti quieted down.

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19 The idea of abhorence to worldly pleasures becoming uppermost in his mind, Visvabhuti 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 Malati (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 Malayacala, (the Malayacala 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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20 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 Visvabhuti Kumara went to Sambhuti Suri 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 Jinendras; 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 Vriksa, (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, Visvabhuti Kumara very respectfully saluted bla lotusMke feet, and took his seat on a weighbouring spot The Guru Maharaja ehen commenced the preaching with a voice as solemn as the blowing of the conch-shek by Sri Krisna: saMsAraruMdaraMge sailUsehiM va cittarUvehiM / so natyi kira paraso jIvehiM na naciyaM jatva // 1 // camaijarUpaDalATalabhavaNyave'Negaso kareMtehiM / duhiehi majaNummajaNAI kummehi va kahipi // 2 //

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21 AriyakhettuSpattI no pAvijjai pasUyakAle'vi / tIe vi hu pattApa karhici kammakkhaovasamA // 3 // dhammatthakAmasAhaNakAraNamegaMtiyaM na maNuyattaM / pAvaMti pAvavihayA bhramamANA vivihajoNIsu // 4 // laddhe'vi tattha jarakAsasA sakaMDUpame / kkhadukkhehiM / nihayANa dhammakammujjamo'vi dUreNa vaccejjA // 5 // nIrogatte patte'vi rudAriddaviduyasarIrA / udarabharaNatthavAulacittA boliti niyajIvaM // 6 // issarie'vi hu bahudaviNavaddhaNAraddha vivihavAvArA / lobheNa bhoyaNaMpi hu kAuM na taraMti velAe // 7 // saMtoseNa vimicchattapaMkaprasareNa mahalamaivibhavA / savvaNNumayaM sammaM suyaMti nevAvabujjhati // 8 // savvaSNudhammabohe jAe'vi hu kammapariNaivaseNaM / nIsesaguNAvAso zurUvi na kahiMpi saMpaDai // 9 // laddhe'vi suruMmi samatthavatyuktthiArapAIve ! siddhipuraparamapapanI na payahaha tahavi biraimaI // 10 // tIra viviktabahudukkhakskhanikhevakAraNaM pAyo / pasarato na pAo skhalitaM tIrei vaNakarinna / 11 // uttarottasmahappabaMghahe uppasAhamimi / iya mokkhamuhe dhaNNA kesi pi bhayo samullasa # 12 // For Private Personal Use Only

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anesi evaMvihasamaggasAmaggisaMbhave'vi uppajjai 22 aviya ko vA'vi salajjA ko vA nAmapi tesiM giNhejjA / je bhogAmisagiddhA ramaMti idda sArameyavva // 14 // maI | saMsAri musu virasAvasANe || 13 // jovvaNapaDalacchAiyaviveyanyaNA mruNaMti taruNINaM / kesesu kuDilattaM na uNo vAsi ciya mami // 15 // bahuhArAvuddAmaM ummaDhanAsaM sudIharacchaM ca / paviyaMbhiyasattivyaM niyati vayaNaM na uNa narayaM // 16 // pariNAhasAlivittaM sithi [tha ] NesuM na dhammabuddhi niyaMti / pehati taNuyamyaraM sANaMdA na uNa niyaAuM / / 17 / / suramayagarDa parihaMpi suMdaraM bhuyajuyaM pasaMsaMti / jaMghorujuyaM aianuiyapi ubamiti raMbhAe / / 18 / / iya bho devANuppiya ! vippiyaheuM pi juvaijaNadehaM / maNamohaNavammahacuNNa puSNacittA abhiLasaMti // 19 // te ciya pamANamavalaMbiUNa bhogenu ko payahejjA ? | kupahapavaNNo kiM hojja koI kusalANusaraNijjo // 20 // navajooovisa nippaDimasarUvakalio'vi lacchinilao'vi / pavaravilAsIvi tumaM bhadda ! dhuvaM dhammajoggo'si // 21 // teNevaMvihapavarovaesarayaNAraM tujja dijjaMti / na kayAvi puSNarahiyA ciMtAmaNikAbhamarihaMti // 22 // For Private Personal Use Only

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23 iya bhaNiyaMmi gurUhi smhigsNjaaydhmmprinnaamaa| bhattibhara nibmaraMgo kumaro bhaNiuM samADhatto // 23 // mayavaM! savvamasesaM kahiya tumhehiM sivasuhakaeNaM / tA sammaM pavvajaM niravajja * deha maha iNDiM // 24 // Samsararundarange sallusehim va cittaruvehim, So natthi kira paeso jivehim no nacciyam jattha. Cau-gai-jalapadalaula bhavangave'negaso karentehi, Duhiebim majjanummajjanaim kummehi va kahimpi. Ariya-khettuppatti no pavijjal pabhuya-kale'vi, Tie vi hu pattae kabimci kammakkhaovasama. Dhammatiha kama sahana karanamegantiyam na mapuyattam, Pavanti pavavihaya bhamamaga viviha-jopisu. Laddbe'vi tattha jara-kasa-kandupa-mokkhadukkhehim, Nihayana dhammakammujjamo'vi durena vaccejja. Nirogatte patte'vl rudda-daridda-vidduya-sarira, Udarabharanatthavaulacitta volinti niyajivam Issarie'vi hu bahu-davipa-vaddhanaraddha-vivihavavara, Lobhena bhoyanampi hu kaum na taranti velae, Samtosena vi micchatia-panka-pararena mailamal-vibhava, Savvapumayam sammam suyanti nevavabujjhanti. Savvanu-dhammabohe jae'vi hu kammaparinaivasenam; Nisesa gunavaso guruvi na kahim sampadai: Laddhe'vi gurummi samattha vatthu vitthara payadana paive; Siddhipura parama payavi na payattai tahavi viraimai. Tievi tikkha-bahu dukkha-lakkha nikheva karapam pavo; Pasaranto na pamao khalium tirei vanakarivva. il

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12 13. 14. 16. 18. Iya uttarottara-mabappabandbaheuppasabanijjammi; Mokkha suhe dhannanam kesim pi maso samullasal. Annesim evamylha-samagga--samaggisambhave'vi mai; Uppajjal sarsariyasuhesu virasivasanesu. Ko va'vihu salahejja ko va Bamampi tesim ginbejja; Je bhogamisagiddba ramanti iha sarameyayva. Adiya Jovvana-padala cchaiya-vivega-Dayana munanti taruginam; Kesesum kudilattam na uno tasim ciya maNGammi. Babu-haravuddamam ubbhada-nasam sudiharaccham ca; Paviyam-bbiyasattilayam niyanti vayanam na upa narayam. Parlnabasalivittam sitbi(tha)pesu na dhammabuddhiwu niyanti, Pehanti tapuyamuyaram sapanda na upa niya-aum. Sura-manuya gai parihampi sundaram bhuyajuyam pasansanti Jabghorujuyam al asuyampi uvaminiti rambhae. Iya bho devanuppiya | vippiyabeumpi juval-janadeham; Maqamohana-vammaha-cuina-punna-citta abbilasanti. Te cciya pamanamavalambiuna bhogesu ko payahejja, Kupaha-pavango kim hojja koi kusalanusaranijjo ? Nava-jovvano'vi nippadisaruva kalio'vi lacchi-nilao'vi; Pavara-vilasi vi tumam bhadda ! dhuvam dhamma-joggo'si. Tegevam viha pavarovaesa rayanaim tujjha dijjanti; Na kayavi punnarahlya cintamanitabhamarihanti. Iya bhaniyammi guruhim samahiga sanjaya dhammaparinamo; Bhattibhara nibb barango kumaro bhanium samaohatto. Bhayavami savvamanesam kahiyam tumhehi sivasuha kaenam Ta sammam pavvajjam miravajjam deha maha inhim. 19 22. 23. 24.

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25 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-Ksetra, ( the country inhabited by the Aryans, ) 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 Kama, (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 Mithyatva, (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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26 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 faerarafor-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 Diksa which is faultless in every way. Saying so, the Prince removed all the ornaments worn by himself, and the revered Guru gave him Bhagavati 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 Samayika and other Sutras.

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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 Visakhanandi. Having done reverent salutation to the Acarya and having respectfully greeted Visvabhuti 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 Puspakarandaka 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, Visvabhuti 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 Visvabhuti Muni, the king grieved at this own fault, bowed down before the Muni and went home. Vigyabhuti Muni, while regularly observing the duties of

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29 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 Sutras and their correct meanings, and was well-behaved in various ways, the Guru Maharaja 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 vIrAsana Virasana (A posture of a man sitting on a chair etc, when it is removed from him), geraa Kurkutasana, 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 Mathura Nagari, which was full of varieties of enjoyable objects like Amaravati, (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, Visvabhuti Muni passionately began to contemplate thus for a life-long religious observance: esosmikakhai suhAI jio duhAI dUreNa motumamibaMda tucchabuddhI / evaM na jANai jahA na kahiMpi dhammasaMbaMdhasiddhiviraheNa bhavaMti tAI // 1 bhoge samIhai karei raI kahAsu, desitthipatvivasubhoyaNasaMgayAsu / sIuNhadaMsamasamAiparisahe ya, sammaM titikkhar3a na mUDhamaI pamAyA // 2 // matta varaM nisiyadhArakarAlakAlakaMticchaDAlakaravALakaro suddho / ghAyatvamujjuyamaI varamagabhogabhogIsaro Dasimaro bAccho // 3 // uddaMDamArUyapaIviyadI hajALAmALAulo ya jaLaNo varasaMgaLaggo / nIsesadosaniLao na khaNapi nUNaM, jutto na gaMtumahamo hi imo pamA yo // 4 // ee hi samuha maNuyANa diti vivvAci eNabhaSagoparameva manuM / For Private Personal Use Only

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eso paImamahussAhavikkhadukkhalakkhakkhaNI vadahigaM parivajaNijjo // 5 // pANameyassa puNoAhAracAgao ghaDai samyaM / vA sabvaheva jurca mama kAuM uggatavacaraNaM // 6 // 1. Eso abhikamkhal subaim jio duhalm, duroga motumabhivanchai cuccha-buddhi Evam na jagai jaha na kahim pi dhamma-sambandba-siddhi virahopa bhavanti taim. 1. 2. Bhoge samihai karol raim kahasu, desitthi patthiva subhoy ana Hangayasu 1 Si-upha-damua-masagai parisahe ya, sammam titikkhal na mudhamai pamaya. 2 Sattum varam nisiyadhara karala kala kanti cehalala karo sakuddho 1 Ghayattha mujjuyamai varamagga bhogo, bhogisaro dasiumuddamaro rupaccho. 3. Uddandamaruya-paiviya-dibajalkmalaulo ya jalapao varavanga-laggo 1 Nisesa dosa nilao na khadam pi nupam jutto na gantumabamo bi imo pamao. 4. 5' Ee mi satin pamalit mandyana dinti tivvavi egabhava-gogara. mera maceum Eso paibhava-sudussaba-tikkba-dukkha-lakkbakk hapi tadahi. gam parivajjanijjo. 5. 6. Vajsapameyasma puno Sharaccagad ghadai sammam; Ts 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, gadfly, 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 Pramada, (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, Visvabhuti 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, Visvabhuti Muni carefully cleaned his wooden utensils, and with an unhasty and steady gait, keeping his eyes Mat yugamatra, (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 Sastras; and carefully examining the defects pertaining to the preparation of the food and driok-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 Kumara who had come there with the object of marrying the daughter of the king's sister, had previously put up. 34. Now, on seeing Visvabhuti Muni there, and recognizing him by a few prominent signs, some of the domestic servants of Visakhanandi Kumara said "O master ! Can you identify this Muni? He said "I cannot recognize him accurately. They, then, sald:-O Prince ! He is the same Visvabhuti Kumara who had taken Diksa before." On exactly recognizing the Muni, Visakhanandi Kumara was greatly enraged on account of his previous displeasure towards him. At that time, while Visvabhuti 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 Visvabhuti Muni thus fallen on the ground, Vitakbanandi 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, Visvabbuti 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 Visakhanandi 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, Vlivabhuti 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 Sastras, and without thinking about the multitudo of miseries of the Sarasara 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, Visvabhuti 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 dofects 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, Visvabhuti Muni sat on a clean slab of stone. On hearing about this undesirable resolution of Visvabhuti 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 gozirSa candana Gesirea candana, (an excellent kind of sandal wood) and agara 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 Kimpaka Vriksa in the end, after practising various spotless penances for such a long time." Besides, it is said: kiM paSaNajiehiM kapijjai maMdarI rasadehiM / dujaNabayaNehi maNo kiMvA pakkhuhai sAhUNaM ? // 1 // cirakAlavUDaM ki majAyamaikamati jlnihinno| hariNakaviNakarA ki timirappasarehiM rusaMti // 2 // nimmalaguNarayaNamahAnihANa! tumhArisAvi sppurisaa| pavasaMti parisaM jai dhammasirI tA kamalliyau ? // 3 // katya va vacana viNo ? vohUM ko vA khamokhamamiyANi / magganivAso gacchau katya varAmo viveo'vi ? // 4 //

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55 1. emAivivihavayaNehiM mAsio jA na deha parivayaNaM / niyaniyaThANemu gayA tAva maNiMdA nirAgaMdA // 5 // Kim pavapa-gunjidhim kampijjal Mandaro rauddehim, Dujjana-vayanehim mano kim va pakkhubai sabunam! 1 Cira-kaluvvuoham kim majjayamaikkamanti jalanlhino ! Harinanka-dinayara kim timirappasarehim rujjhanti, 2 Nimmala-guna-rayana-mahagihagal tumbari-svi sapparia Vavasanti erisam jai dhammasiri ta kamalliyau! 3 Kattha va vaccau vinas ? Vodhum ko va khamo khamamiyanim ! Bhagga-nivaso gacchau kattha varad viveo vi ! 4 5. Emai-viviha-vayanelim bhasio ja na dei padivayanam, Niya-niya-thapesu gaya tava mupindi nirananda. "Will the Ta Mandaracala, 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, Visvabbuti 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, Vitvabhuti Kuni became, during the Seventeenth Previous Bhava of Bramana Bhagavan Mahavira, a god with highest agerlimit, in Mahasukra deva-loka ( 7th deva-loka ). Having descended from the Mahabukra deva-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 Prajapati of Pocanapura

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APPENDIX No. I. Some Note-worthy Points about the Sixteenth Previous Bhava of Sramaga Bhagavan Mahavira Let us now review some of the events uf the life of Visvabhuti Muni during the Sixteenth Previous Bhava of Sramana Bhagavan Mahavira. 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, Visvabhuti Kumara was deeply enraged to renounce the pleasures of a princely life and assume the arduous duties of a Jaina sadhu from a Jaina kedrya. After bis diksa, Vissvabhuti Mund had studied Jaina Siddhaatas 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 Tridantin-a wandering Parivrajaka mendicant bearing the triple staff of the Brah mana ascetic,-which the Soul of Sramapa

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Bhagavan Mabavira 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 entfchieriCaritra 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, Visvabhuti Kumara on getting a slight pretext adopted a well-regulated ascetic life. While carefully observing the religious duties of a wellregulated ascetic life, Visvabhuti Munl studied the Siddbantas 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 Visvabhuti Muni went about on a begging-tour in Mathura 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 Visakhanandi-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 Samsara 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 Vigvabhuti Muni had become greatly emaciated,

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He fell down on the ground by a push from a cow. Visakhanandi born in a royal family but a mean-minded fellow-cracks jokes at the wasted strength of Visvabhuti Muni out of eavy and ignorance. Visvabhutt 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 Parisahas-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 Visakhanandi 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 Sastras with relation to the practice of austerities : cavihA khalu tavasamAhI bhavai, taM jahA-no ihalogahayAe tavamahihijA 1, no paralogaTTayAe 2, no kitti-vaSNa-saddha-silogaTThAe vavamahihijA 3, nanatya nijarayAe vahihijA 4, cautyaM payaM bhavai, bhavaha ya etya silogovivihaguNa-tabo-rae ya nicaM mavai nirAsapa ninaradie /

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tavasA dhuNai purANa-pAvarga jutto sayA tava-samAhie 4 zrI dazavakAlika sUtra 9 adhyayana 4-4 Cauvviha khalu tavas amahi bhavai, tam jaha-No Ihalogatthayae tavamabitthijja-No para logatthayae-no kitti-vanna-saddasilogatthae tavama-hitthijja, naprattha nijjara-tthae tavanahittbi. jja-cauttham payani bhavai, bhavai ya ettha sllogo Viviba guna-tavo-rae ya niccam. Bhavai nirasad nijjaratthie Tavas& dhaqal purana-pavagam Jutto sayz tava-samahie. Sri Dasavalkalika Sutra 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 (Moksa) Here is a verse One who is devoutly Intent on the (good) qualities of various kinds of Tapah 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. Sri Datavaikoljka Sutra 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 Vriksa (the eternal Wishing Tree) and then, to barn it up. The Tapah 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 -Adata Vedaniya 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 Tahah (Material penance) and meditation on the nature of the Soul, is an Bhava Tapah (Sentimental penance) The sentimental penance should preferably be practised along with the drasya tapah 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 Sravaka 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 niyajas has been elaborately explained in the Scriptural Writings of the Jainas They produce an increase of wandering in the Samsara. The Tapah (penance ) which is always one of the means of putting an end to the Samsara by the destruction of previous Karmas,-the same tapah sometimes becomes the primary cause of increase of Samsara, Ascetics and persons desirous of the up-lift of their Soul, are always advised by the Sastras to carefully avoid falling into such ugly pits. Disregarding the precious advice of the Sastras, 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 Sarfisara for a number of lives. The soul of Nayasara incarnated as Visvabhuti Muni forgets his own uprightness at the jokes practised at him by

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Visakhanandi 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. Visvabhuti Munt, then, had an evil emotion of taking revenge on Visakhanandi 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 Visakbanandi. * 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 Visakhanandi, the pious Muni was born as a god in Sukra deva-loka during the seventeenth bhava. He was born as a Vasudeva during the eighteenth bhava as a result of the niyagu done during his previous bhava. Visvabhuti Muni became very angry, and he consequently made up his resolution of killing Visakhanandi. Now, let us inquire about Mohaniya Karma in relation to spiritual stages. Jaina sadhus 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. Visvabhuti Muni loses sight of the dignity of the influence of the Soul, and becoming enslaved by Karmas, he made the niyanu. This indicates the predominating influence of Karmas. Visakhanandi causes trouble to the Muni by unnecessarily cracking jokes at him. Hasya Mohaniga Karma (Mohaniya Karma caused by cracking jokes) is a form of the nine kinds of ar No-Kasaya.(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 Visvabhuti 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 Visakhanandi born as a lion. From the state of a human being - a prince in a royal family, the soul of Visakanandi is degraded into that of a brute, and from that condition, he is further degraded to the state of a Naraka, (a denizen of hell) and having suffered immense misery in that stage, he wanders for a very long time in Samsara through various miserable Bhavas. Besides this, during the twenty-seventh Bhava, when Sramana Bhagavan Mahavira Swami was going from place to place in company with Ganadhara Gautama Swami and others after the acquisition of Kevala Jilana, he pointed out a farmer to Ganadhara Gautama Swami 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 Visakhanandi 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 Vitvabhuti Muni-his cousin-during his house-hold state out of his pride of youth and royal affluence. Taking the example of Visakhanandi 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 niyagu. The unwise conduct of a well-regulated plous ascetic like Vibyabbuti Muni in making up a niyapu and the unnece. ssary wandering in the Samsara 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 Ksetra of this Jambu-dvipa, there was a king with an appropriate same of figufast Ripupratisatru. He had a chief queen named 497 Bhadra 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 Mrigavati, 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 Rahu, 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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47 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 Ripupratisatru. Mrigavat! 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, Mahadvea (the great God Siva) took Parvati the daughter of a mountain-as his wife, for Srt 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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49 by these words of the king, all the citizens went home in great despair. The next day, although prohibited by Queen Bhadra, 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 Kumara, 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 Mahesvart. Leaving Queen Bhadra there, Prince Acala Kumara 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 Prajapati,-ofa Pati, husband, of his own ton Praja progeny (daughter ). Birth of Tripristha Kumara One day, the soul of Visvabhuti Muni, descending from Mahasukra deva-loka, took the form of a foetus in the womb of mRgAMvatI devI Mrigavati Devi. Mrigavati 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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50 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 Prajapati thus:--"O King ! By the supernatural influence of the greatness of these dreams, you will certainly have a son, who will be the first Vasudeva, famous in the whole world -the lord of the three continents of Bharata Ksetra-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 Mrigayati gave birth, on an auspicious day, to a son with the palms of his hands as soft as the follage of the TEST Patala 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 Prajapati 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 Kumara, grew up to boyhood. On an auspicious day, with omenous planetary conjunction, Tripristha Kumara was sent with due ceremony to a teacher for the study of various arts and sciences. With his superior in-born intellect. Tripristha Kumara was able to learn all the arts and sciences from his Guru in a short time. Acquiring extensive knowledge, Tripristha Kumara 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 Kumara, the sportive Tripristha Kumara 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 Kumara 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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52 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 Kumara, Accordingly, Tripristha Kumara passed his days in company of his brother Acala Kumara, with increasing happiness acquired by meritorious deeds of his former lives. Prati-Vasudeva Asvagriva. Now, in Rajagriha Nagara, a Prati-Vasudeva king named Alvagriva, whose foot-stool was being touched by the jewelled diadems of the kings of half the continent of Bharata-ketra, 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, Visakhanandi Kumara, 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 For Private Personal Use Only

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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 Asvagriva 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 Candavega 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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54 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 Prajapati 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 Candavega, "O good man ! You go to King Prajapati 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 Prajapati, 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. P

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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 Ksira 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 Prativasudeva Asvagriva, 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 Kumara 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-vasudeva Asvagriva, 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 Kumara, 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 Kumara was raising up his powerful fist to strike a blow with the object of killing him, Acala Kumara 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 Candavega, blows with sticks and fists and took away his belongings. Becoming bewildered with excessive fear, and his whole body becoming dirty with dust, he ( Candavega ) appeared like a mendicant, or a hermit. His retinue desirous of self-defence threw away their weapons on seeing Tripristha Kumara, and ran away in various directions. Having reduced Candavega and his retinue to a pitiable state, the princes returned home When King Prajapati came to know about the incident, he became alarmed, and thought "O! the princes have done a harmful act. By incurring the displeasure of Candavega, I have really speaking, displeased Prati-vasudeva Asvagriva. 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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57 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 Prajapati had the messenger Candavega 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-vasudeva Asvagriva may not be informed of this incident." Having accepted the king's words, messenger Candavega, left him and eventually reached Asvagriva. Now, Candavega saw that Prati-vasudeva Asvagriva, was very angry, and terrifying with his eye-brows raised up and blood-shot eyes and be at once realized that the Prati-vasudeva 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-vasudeva Asvagriva, messenger Candavega narrated the whole account and sid, " The princes of king Prajapati uaexpectedly beat me without recognizing me. They have insulted

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58 me out of childish ignorance. But King Prajapati 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-vasudeva Asvagriva 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-vasudeva Asvagriva, there-upon, called another messenger and said, "O! You immediately go to Prajapati 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 Prajapati. When King Prajapati anxiously inquired about the object of his arrival there, and when he was informed of the order of Prati-vasudeva Asvagriva 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-vasudeva 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-vasudeva Asvagriva 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-vasudeva Asvagriva, 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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59 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 lion 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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60 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 66 For Private Personal Use Only

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61 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 Kumara 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 Kumara 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 For Private Personal Use Only

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62 & tinkling sonorous sound. It is not appropriate for superior persons to have a fight with unequal partners." With this idea in his mind, the Kumara 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 Kumara left off his sword and shleld. On seeing this unnatural behaviour of the Kumara, 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 Tripristha Kumara, the Kumara 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 Kumara, celestial musicians, Yaksas, Raksasas, 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 Kumara and young females 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 Sarangaraja (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 Kumara 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 Vasudeva-a lord of half the portion of Bharata Kretra". 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 Naraka in hell, and the charioteer, will, in course of time, become the first Ganadhara (chief disciple) named Gautama of sramana Bhagavan Mabavira, when Tripristha Vasudeva will eventually become a Tirthankara named sramaga Bhagavan Mahavira. Tripristha 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 Kumara 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-vasudeva Asvagriva and told him the entire account of the lion killed by the son of

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05 Prajapati. Asvagriva 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 Prajapati, into his presence, the Prati-vasu. 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-vasudeve 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 Prajapati thought-Asvagriva is immensely powerful, hard to reconciliate, and Irresistible in thoughtlessly inflicting punishment. Besides, my sons have never experienced any distress from other persons. Tripristha Kumara especially has never experienced it. With this idea in his mind, Prajapati 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-vasudeva Asvagriva had been greatly pleased (in another sense, displeased) on hearing the account about the lion, he is desirous of making use of a HET mahamandala, a large country (in another sense, a circular array of army), he is also desirous of his forago Panigrahana, 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-vasudeva Asvagriva 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 ministers 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 Prajapati called the messenger into his presence and told him with pacifying words:- "O good man! You go and tell Prati-vasudeva Asvagriva:The princes are not competent to render you suitable service and 80 Prajapati himself tbinks of coming." The messenger said, "Ah Prajapati! 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 Kumara 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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68 Fight with Prati-Vasudeva. When in course of time, the messenger came into the presence of Prati vasudeva Asvagriva, and narrated to him the account of what happened at Prajapati's council, on hearing it, Asvagriva 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 Rahu 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-vasudeva Asvagriva 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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69 38. Prati-vasudeva Asvagriva then, went into his bathroom. He had an excellent bath. He wore beautiful garments as bright as the flowers of the Kusa 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 Durva (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-vasudeva Asvagriva, 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 Tamala 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) Lata (country near the southern boundary of Narmuda river ), Maharastra (Deccan) Cutch, and Kalinga, leaving aside their other work only by the order of Prati vasudeva Asvagriva, and becoming armed with steel armours and numerous weapons and renowned for their many victories, presented themselves for service before Asva. griva, with their entire armies. 39. When all preparations were completed, Prati-vasudava 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-vasudeva Asvagriva thus:--" O lord | Your enemy

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71 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 Sura (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 fulal the wicked Intentions of our enemies ?" Parti-vasudeva Asvagriva 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 Prajapati." With these words, disregarding the sayings of fortune-tellers, on account of his future 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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2 the breaking of the chatra (umbrella) from above his head by. the fortune-tellers, Prati-vasudeva Asvagriva moved on uninterruptedly along with his entire army and, in course of time, arrived in the regions of Rathavarata Parvata ( Rathavarta 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 Prajapati" and tell him "King Asvagriva 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 Prajapati and gave him the orders of Prati-vasudeva Asvagriva. On hearing the orders, Tripristha Kumara 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 Praja-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" Prajapati said "O good man! You go to your master and tell him Prajapati 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 Gapdiva-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. 73 of Then Tripristha Kumara,-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 Kumara, 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 Kumara said "Well, let it so happen. >> 39 Now, Tripristha Kumara, having excellent omen and great delight at heart, marched on uninterruptedly and reached 10 >> For Private Personal Use Only

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the vicinity of Mount Rathavarta. 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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75 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 Prajapati with his eyes as red as those of the start Sesa Naga, (the serpent supporting the earth and forming the couch of Visnu during his sleep), and saying out " Point out to me Asvagriva 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 Asvagriva consisting of elephants, borsos, chariots etc., at once exerted the prowess of Prajapati and made him helpless. On seeing him defeated, Acala Kumara 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 Kumara. 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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76 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 Kumara 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 Baladewa rapidly destroyed the prowess of the entire army of Asvagriva 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 Kumara 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-vasudeva Asvagriva and Informed him of the Kumara's message. Prati-vasudeva Asva griva gave his consent to the proposal. The next day, Prati-Vasudeva Asvagriva and Tripristha Kumara 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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78 vows before Rudra, Skanda, Candi, Kusmandi 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-vasudeva Agvagriva then told Tripristha Kumara-"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 Kumara 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, For Private Personal Use Only

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79 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. Asvagriva 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 Asvagriva ! 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 unendusable like the eye-sight of the God of Death, will soon befall you." With these words, Tripristha Kumara 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 Kumara 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 Kumara would throw against the king were cleverly obstructed by Asvagriva, it was also baffled like a clever physician towards a malady Botha of them, striking like Bharata and Babuball against each other with great wrath, appeared like Rahu and Saniscara. ( 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, Asvagriva, afflicted with rage, thought of Cakra (discus ) as if of wealth in misery,

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80 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 Asvagriva. With the joints of his armour becoming loose with extreme delight, Asvagriva immediately directed the discus towards Tripristha Kumara with the object of killing him. The discus going swiftly to the cup-board-like extensive chest of the Kumara, came in contact with his forehead like a beloved person desirous of seeing him after a very long time. Tripristha 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 Asvagriva made . great aproar mixed with the shouts of victory out of great delight, and as soon as the warriors of Asvagriva came rushing with various weapons in their hands, Tripristha Kumara, becoming free from swoon, at once threw his shining discus towards Asvagriva, 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 Asvagriva 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 Parijata (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 Asvagriva. Leave off your unattainable efforts and bow down respectfully before

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81 Triprispha Kumara. He is the best among all powerful persona in this Bharata Ksetra, 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 Kumara 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." Tripristha 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 Kumara, 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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52 vasuddva Asvagriva, 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 Asvagriva 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, Tripristhao Kumara 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, Tripristha Kumara returned towards Potanapura. Tripristha Kumara, 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 Kumara 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 Mala, (Rosary) 6 tot Gada, (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-ksetra. 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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84 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 Kumara 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 Sesa Naga (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 Kumara left the Kotisila there, and procee dad to return to his capital town. On his way back, he went to Dangakiranya, 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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the He heard the mourning sound of a distressed man. Following the sound, Tripristha Vasudeva 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 Ratnasekhara. Vijayavati, a daughter of Sinhala Raja, 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 vidyadhara named Vayuvega, deprived me of everything and went away after binding me thus with tight bandages. Tripristha Vasudeva 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 Tripristha Vasudeva accepted his words and the vidyadhara went away to his abode with a respectful salutation Persuading Sinhalesvara in various ways, Tripristha Vasudeva, contracted marriage with Vijayavati, daughter of Sinhalesvara, "3 "L 85 "" 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 For Private Personal Use Only

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86 of drums mixed with the constant sound of melodious singing, protecting half the continent of Bharata ksetra by subduing all his enemies, salulated respectfully by all his feudatory kings, and remaining in the midst of young beautiful females, Tripri. sfba Vasudeva 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 Sreyamsa Nath 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 Vasudava for informjag him about the arrival of the Jinesvara Bhagavan there, informed him about the Bhagavan'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 Kumara, and surrounded by bls entire army and vehicles, then went to Jinesvara Bhagavan 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 Bhagavan, 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 prodaksina round the Jinesvara Bhagavan, and bowing down respectfully, he began to praise him thus :

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jaya saMsAramahoyahipaDatajaNajANavatta ! jynaar| paramasivamokkhakAraNa ! raNavajjiya! vijiyamayamANaM! // 1 // nimmahiyamohamAhapa ! duTTakaMdappadappanihalaNa ! / mAyAvisavalliviNAsaparasu jaya jaya jayappavara ! // 2 // jaya saMjamasirivallaha ! kohamahAjalaNasajalajalavAha!" jaya nimmalakevalakaliyasayalajIvAiyapayatya ! // 3 // jaya viNhukulaMbarapuNNacaMda ! murarAyanamiyaeyakamala / / nippaDimapasamavarapurapAyAra ! guNohasAhAra ! // 4 // jaya karuNAmayasAraNisariccha !nicchinkmmdummuul!| duhaseladalaNadaMbholisarisanAmaggahaNa ! deva ! // 5 // nAha! tuha pAyapaMkayamaMdamayanivaDakaMtimayaraMdai / allaMghayaM va dhaNNo sayA'vitaNho samalliyai // 6 // ko tuha jiNavara ! bayaNaM amayaM va samatthadosaharaNakhamaM / pAUNa kutithiyivakakalsasalIlaM samIhe // 7 // jai vihu dUramasAro saMsAro tahavi deva tumhehi / viharatehiM muNijjai sAro ninvuipurImovi // 8 // AsaggIvAinariMdavijayalAbhAi [me'vi neriso naah!| jAo mamappamoo jaha daMsaNametao tuma // 9 // tA pasiya bhuvaNabaMdhava ! mAvi tumaM savvahA vigyraago| niyacaraNadaMsaNaNuggaheNa mama tahavi seyaMsa ! // 10 //

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82 Jaya samsara-rahoyahi-padanta-japa janavatta ! jaye naha ! Parama siva mokkha karana 1 ranavajjiya ! vijlya--maya-mana 1 1 Nimmahiya mohamahappa! duttha kandappadappa-niddalana! Maya-visavalli-vinasa-parasu jaya jaya jayappavara ! Jaya sanjama siri valla ha koba mahajalana sajala jalavaba ! Jaya nimmala Kevala-kaliya-sayala-Jivalya-payattha ! Jaya Vinhu-kulam bara- punna-carda! guraraya namiya paya kamalal Nippadima-pasama-vara-pura-payara! gunohasabara ! Jaya karuna-maya sarani-hariccha! nicchinna Kamma dumi mul i Duha-sela-dalasa-dambhall-sarisa namaggabana! deva! Naha! tuha paya-pankayamanda-maya nivaha kanti mayarandam; Phullandhayam va dhango saya-vitapbo samalliyal. Ko tuha jigavaral vayagam amyamya samattba dosa harapa khamam, Pauna kutithiya-vakka-kalusa salilam samihei. Jai vi bu duramasaro samsaro tahavi deva! tumhehim; Viharantehim munijjai karo nivuipurio' vi. Asaggivainarinda vijayalabhai (bhe'vi) neriso naba! Jao mamappamoo jaha damgapamettao tujjha. Ta pasiya bhuvanabandhava! jai vi tumam savvaha vigayarago; Niyacara adamsananuggahena mama tahavi Seyamsal 10 1. Victory to you, O Lord of the Universe ! You are like a yana (& steamer ) to persons falling down into the Ocean of this Samsara! 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 Maya (deceit). May you be victorious

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89 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 Kevala Jnana (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 Jinesi 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 Deva ! while you are in existence, it appears valuable with the abode of Moksa (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 Sreyamsa Nath, always favour me with the bestowal of the darsana of your feet. 12 For Private Personal Use Only

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90 Preaching of T thankara Bhagavan Sri Srlyamsa Nath. 41. After having thus adored the Jinesvara Bhagavana for some time, Tripristba Vasudeva took his seat at an appropriate place. Tirthankara Bhagavana Sreyamsa Nath, then, commenced preaching with a voice that could be heard as far as one yojana: Preaching. jahA-momo devANuppiyA ? kahakahavi ciraM saMsArakaMtAramaNupariyamANehiM tumhe hiM pAvio esa maNuyajammo, jAyaM avikala paMcidivasaNaM, saMpattA nikkalaMkakulArogAiyA sAmaggI, samullasiyA sadammabuddhI kA dugucchaha micchattAviraisaMgaM samIhaha saMmattanANacarittavittaM pecchaha mAyapara pANigaNaduivivAgaM aNuciMtaha khaNadinahasarUvayai sadhyabhAvANaM vimaMsaha puNo dullahacaNaM AriyakhecAilAmassa, anaM ca tucchehiyamuhalavametalAlasA kIsa vasaha nissaMkA ? / kiM tumha kayaMteNaM nimbhayapattaM sayaM lihiyaM ? // 1 // kiMvA keNavi ajarAmarattaNaM tumha dAviyaM ? ahavA / maraNAiduHkkharahiyaM ThANaM vA katyaviya diTuM ? // 2 // ahavA sAsayabhAvattakAraNaM kiM rasAyaNaM laddhaM ? / jeNUmugattaThANe'vi gADhamaMdAyarA hoI // 3 // mo mo devANuppiyA ! saddhammovajaNe samujjamahA / pariharaha pAvayittehiM saMgatiM dukkhasayajaNaNi // 4 // padivajaha niravajaM pavvalaM desaviraimahavAvi / nimuNaha pasiddhasiddhaMtadesaNaM mohanimmahaNiM // 5 //

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91 attasamaM pANigaNaM rakakhaha pAleha sIlamakalaMkaM / sAhammiemu rajaha vajaha visaemu ya pavittiM // 6 // nigguNajaNaM uvekakhaha attukkarisaM sayAvi pariharaha / appattapunvaguNagaNamanbhasaha nAsaha kasAe // 7 // saMtosa ca nisevaha paraparivAyaM kayAvi mA''yaraha / Isarie mA majaha, mA rajaha pArkajecaM // 8 // dANAIsu payaTTaha sevaha muvisuddhabuddhiNA guruNo / parauvayAre giAha mA mujjhaha bujhaha satataM // 9 // Jaba-Bho bbo devanuppiya ! kaha kahavi ciram samsara kantaramanupariyatta manehim tumhehim pavio esa Manuya Jammo, Jayam avikala pancindiattayam, Sampatta nikkanka kularogaiya samaggi, samullasiya saddhamma buddhi, ta dugunchaha miechatha vira sangam, samihaha sammoata nana caritta vittam pecchaha pamaya para papi gana duha vivagam, apucintaha khana ditpha nattha saruvayam savvabhavagam, vimamsaha puno duilahattanam aruja khellallabhassa, annam ca 1. Tucchehiya suho lavametta lalaza kisa Vasaha nissanka? Kim tumha kayantenam nibbhaya pattam sayam lihiyam ! 2. Kim va kenavi ajaramarattanam tumha daviyam? ahava Maranai-dukkharahiyam thanam va katthaviya dittham! 2 3. Abava sasaya bhavatta karanam kim rasayanam laddham Jepusugattathane'vi ghadhamandayara hoha 3 4. Bho! Bhol devanupiya! saddhammovajjaNGe samujjamaha. Pariharaha pavamittehim sangatim dubkha saya jananim 4 5. Padivajjaba niravajjam pavvajjam desaviriaimabavavi Nisupaha pasiddha-siddhanta-desanum Moha nimmahanim

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92 6. Attasamam paniganam rakkhaha paleha silamakalankam Sahammiesu rajjaha vajjaha viaaesu ya pavittim 6 7. Nigguna janam uvekkhaha, attukkasisam sayavi paribaraha Appatta-puvva-guna-gaNGamabbhassaha nasaha kasae. 7 8. Santosam ca nisevaha, parapariyayam kayavi ma" yaraha Jaururie ma ma (jjhaha ma rajjaha pava kajjesu 8 9. Danalsu payatthaha sevaha suvisuddha buddhina guruno Para-uvayare gijjhaba ma mujjhahi 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 Arya ksetra 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 ? For Private Personal Use Only

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93 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 Siddhanta 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 calumny 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 Tirt hankara Bhagavan, 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 Kumara 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 Bhagavan and they went away to their respective dwellings. Tirthankara Bhagavan Sreyamsa Nath also went eurewhere.

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91 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 Vasudeva 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 Tripristha 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 Vasudeva, 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 Vasudeva was enjoying sound sleep; but the servant did not dismiss the songsters and the singing was continuing as before. When, however, the Vasudeva 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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95 Pouring of Molten Lead into the Ears of his bed-chamber attendent. Triptistha 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 Vasudeva, 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 Sramana Bhagavan Mabavira, 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 Bhagavan was standing in Kayotsarga outside SaNmAnigrAma Sapmanigram. Vijayavati-the chief consort of Tripristha Vasudeva and the daughter of the king of facto Sinhala-dvipa, Lanka, (Ceylon) becoming disrespected at various places and not receiving even an honourable mention from the Vasudeva, led a very miserable life, and on death, she was born as a brute during her next life 43. Tripristha Vasudeva 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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96 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 Naraka (hellisb being) during his next life, and having died after an age-limit of eighty-four hundred thousand years, was born as a Narska with a body of 00 Dhanusa in the hellish abode of named Apratisthan one hundred thousand yojans in the seventh hellish region named tamastamA 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 Kumara (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 sagaropams during his nineteenth previous Bhava as Sramana Bhagavan Mahavira in the hellish abode named Apratisthana of the seventh hellish region. Then, having performed the funeral ceremony of Tripistha Vasudeva, his elder brother Acala Baladeva 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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97 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 Bhagavan Sri Sreyansa 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 Acarya Sri Dharmaghosa Mabaraja, he respectfully bowed down low before him with great devotion. The Acarya, theo knowing his thoughts by supernatural knowledge, commenced religious preaching thus: khaNasaMjogaviogaM khaNapariyaTTatavivihasuhadukakhaM / naDanaciyadhva saMsAravilasiyaM cicasvadharaM / / 1 / / vahaNa ko pamAyai jiNiMdadhammami sokkhaheummi ? / aJcaMtavallahe vA mayaMmi ko soyamubahai ? // 2 // jaha egasseva maSejja etya vallahajaNeNa saha vigamo / vA paribhavotti kAuM sogo'vi jaNeNa kIrejA // 3 // jAva ya samaggamarahAhivAvi bharahAiNo kayaMteNaM / vijyaviyA dIvA iva pavaNeNa payaMDavegeNa // 4 // tA kIsa kusalamaiNo aTThANe ciya kuNati saMtAvaM ? / nAe vatthusarUve khijaMti na jeNa sappurisA // 5 // vIhivisesarya niyajIviyassavi jayA dharaNovAo na tIrae kAuM / vatya'NNajIviyanve calaMmi kaha kIraha thirattaM ? // 6 // iyarajaNassa va sogo kAuM na u jujjae tuha kahaMpi / kiM girivarUNi [Na] maMtaramaNileNaM calaMti jai dovi / (aNileNa giritarUNi calija navi maMdarougirI) // 7 // eso khu suddhabudissa vinbhamoja piyassa maraNaM mi / 13

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1. avaNijjaI sogo // 8 // akaMdaNeNa sirakuTTaNeNa uttamamaNaM puNa bhavavirUvayA''loyaNeNa nivveo / upajjai tatto cciya visesadhammujjamo hoi // 9 // iya cayasu sogapasaraM saresu saMsAra dArukakhataM / pabvajaM niravajjaM ciccA rajjaM ca rahUM ca // 10 // 2. 3. A. 5. 6. 7. 8. 9. 10. 98 Khanasanjogaviogam khanapariyattantavivihasuha-dukkham Nadanacciyavva samsaravilasiam cittaruvadharam, Datthuna ko pamayai Jininda-dhammammi sokkha-heummi! Accanta-vallahe va mayammi ko soyamuvvahai ? Jai egasseva bhavejja ettha vallahajanena saha vigamo, Ta paribhavo tti kaum sogo'vl jaNGena kirejja. Java ya samagga-bharahahivavi Bharahaino kayanteNGam, Vijjhaviya diva iva pavanena payanda-vegena. Ta kisa kusalamaino atthane celya kupanti santavam ? Nae vatthusaruve khijjanti na jena sappurisa 2. 3. For Private Personal Use Only 4. Tihim visesayam. Niya jiviyassavi jaya dharanovao na tirae kaum, Tattha'nnajiviyavve calammi kaha kirai thirattam ? 6. Iyara janassa va sogo kaum na u jujjae tuha kahampi, Kim giritaruni (na) mantaramanilena calanti jai dovi (Anilena giritaruni calijja navi mandaro u giri) Eso khu suddha-buddhissa vibbhamo jam piyassa maranammi, Akkandanena sira kuttanena avanijjai sogo 5. 7. Uttama-mainam puna bhava-viruvaya" loyanena nivveo, Uppajjai tatto cciya viresa dhammujjamo hoi. Iya cayasu soga-pasaram saresu samsara-darukaravattam, Pavvajjam niravajjam cicca rajjam ca rattham ca. 8. 9 10.

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1-2. Who will be careless in (the observance of Jina Dharma (the religious doctrines preached by the Jine varas ) which is the source of happiness, on seeing the wautonness of the Samsara ( 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 Ksetra-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 Mandara-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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100 less TEET Pravrajya-Religious mendicancy, which is like a saw in cutting wood in the form of Samsara On hearing the preaching, Baladeva Acala Kumara left off all his sorrowful state, and said: "O Bhagavan ! 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 Acarya, 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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101 APPENDIX NO. 2. Hints on the Eighteenth Previous Bhava of Sramana Bhagavan Mahavira. On account of the fagnig niyanu (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, Visvabhuti Mani acquired for himself the prosperity of a Vasudeva during the eighteenth previous Bhava ( as Tripristha Vasudeva ), as a result of artgefraguer Papanubandhi Puqya ( merit followed by sinful Karmas). But the prosperity of s Vasudeva 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. bhuti Muni who was a near relative of his, during the sixteenth, previous Bhava. The lion killed by Tripristha Vasudeva in this ( eighteenth ) Bhava was the soul of Vitakba Nandi born as a lion in tiryanca gati ( state of a lower being ) after wandering long in Samsara. 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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102 of three words:- abhimAna abhimana, mithyAbhimAna Mithyabhimana and FHA Sva-mana Abhimana (pride) is a vice Mithyabhimana Boasting with false statements ) is a much greator vice. While Svamana ( keeping up of self-respect ) is a virtue. When the quality of sva-mana is carefully developed in its genuine forms, the opportunities for the bondage of evil Karmas are greatly reduced. Tripristha Kumara could not tolerate the want of discrimination shown by, messenger Candavega in the court of King Prajapata, on account of the predominatirg strength of his master. The disgraceful treatment given to Candavega, without in the leas?, thinking about, firstly, whose messenger Candavega was secondly, that his father was only a tributary chief, and thirdly, about the serious consequences of punishing Candavega-the messenger of Asvagriva, is a real indication of his self-respect and valour. When, however, King Prajapati was ordered by PratiVasudeva Asvagriva to go and protect the surrounding country from the ravages of the lion, Prajapati was disturbed, but the valorous Tripristha Kumara was not, in the least afraid. On receiving permission from his father, Tripristha Kumara went along with his elder brother Acala Baladeva, 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 Tripristha Kumara, 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 Tripriagba

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103 Kumara and try to have a duel with their adversarie x, unarmed and unalded as in duty bound. Prati-vasudeva Asvagriva who had obtained suzerainty over three continents, now, became anxious lest an invincible adversary may not crop up. This chivalrous action of Tripristha Kumara-of killing the lion himself unarmed and unaidedbecame a source of trouble to Prai. Vaudeva Asvagriva 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 Asvagriva anxiously looks for opportunities of killing Tripristha Kumara-a prince of his feudatory chief King Prajapati--and he himself has to suffer the evil consequences of his cruel motives in the long run. Jvalanajati-a vidyadhara king-had fore-sightedly and judiciously contracted marriage of his daughter Svayamprabha with Tripristha Kumara. Pratl-Vasudeva Asvagriva could liot tolerate the lucky union. The popular saying " Pride goeth before destruction" is in no small measure indicative of future events Svayamprabha was duly married with Tripristha Kumara, and Athvagriva makes a demand for handing over the married girl to him through his messenger Tbe reply given to this unjust demand by Tripristha Kumara is deserving of a valiant person. Some facis regarding the fight between Prati-vasudeva Asvagriva and Tripristha Vasudeva are note-worthy. One muut have perfect information about the strength of the enemy, during

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104 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 Vasudeve 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 Asvagriva, 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 Vasudeva, and the charioteer of the Vasudeva, who did atonement for the dying lion, should be carefully remembered as they have some relation with the twenty-seventh Bhava of Sramapa Bhagavan Ma havira. The ideal remedy of shedding previous Karmas, and of preventing the coming-in of New Karmas shown by the preaching of the eleventh Tirthankara Bhagavan Sri Sroyamsa-Nath given to Tripristha Vasudeva, when the Vasudeva 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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105 There was mutual attachment, and genuine love between Tripristha Vasudeya, and his elder brother Acala Baladeva, 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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106 APPENDIX NO. 3 Tri-dasthi Salaka Purusa 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 Utsarpini and Avasarpini 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 triSaSThizalAkApuruSa Trisasthi Salaka Purusah sixty-three spiritually eminent persons. All of them are not saints (sadhus) but they are spiritually eminent. They attain a Moksa (Final Emancipation) either in the same Bhava or in future Bhavas. Tirthankaras (24). The soul of a Tirthankara adores vIzasthAnakapada Visasthanaka 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 tirthakara nAmakarma (Tirthankara Nama 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 Nama Karma, he is born as a god after having done a bondage for deva-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 Tirthankara, as a buman being with Avadhi Jnana (Visual Knowledge). Or, if there is already a bondage for Naraka gati [ state of a denizen of hell] and the bondage of Tirthankara Nama 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 Naraka, 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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107 Ghatiya (Destructive) Karmas, he acquires Kevala Inana (Perfect Knowledge). After the acquisition of Kevala Jnana, a Tirthankara worshipped by millions of gods and demi-gods, gives a religious sermon while sitting in a Samavasaana 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 Tirthankara Nama Karma and having completed the age-limit of his existence as a human being, the noble soul attains Moksa (Final Emancipation) as a result of Tirthankara Nama 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 deva-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 Vasudeva, he enjoys the prosperity of a Vasudeva, and on account of the bondage of Naraka-gati owing to a niyanu, he is born as a Naraka in his future life. Baladeva (9) Although a Baladeva is a step-brother of a Vagudeva, there is intense mutual love between both of them. Both are bor as brothers, however, Baladeva, assumes the life of an ascetic, and by destroying completely all his previous Karmas by

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108 severe penance, he attains Moksa or, by having a bondage for deva-gati, is born as a god on the completion of his life as a Baladeva, while his brother Vasudeva 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 Vasudeva. A desperate fight occurs with both of them. Prati-vasudeva has balf the strength of that possessed by Vasudeva, hence, he is killed by the hands of Vasudeva, and the prosperity of three continente obtained by him goes to the share by Vagudeva On account of evil sentiments of wrath during fight, Prati--Vasudeva gets a bondage of naraka-gati and is born a Naraka on the termination of his life. The faapost 116 Trisasthi Salaka Purusah Sixty-three eminently spiritual personages, are 24 Tirthnkaras 12 Cakrayrrtins 9 Vasudevas, 9 Baladevas and 9 Prati-Vasudevas. The accompanying Tables give particulars :

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TABLE The Present Series of Twenty-four Tirthankaras Names Father Mother Emblem Nabhi-raja Bull Maru-devi Vijaya-devi Jita-satru Elephant Jitari Sena Horse Siddhartha 109 Sri Risabba-deva 2 Sri Ajit-Natha 3. Sri Sambhava-Nath Sri Abhinandna Swami Sri Sumati-Nath 6 Sri Padma-Prabhu 7 Sri Suparsva-Nath 8 Sri Candra-Prabha 9 Sri Suvidhi-Nath Mangala Samvara Megha Dhara Pratistba Monkey Kranca (curlew) Red Lotus Susima Prithvi Svastika Mahasena Laksmana Rama Sugriva Dsdharatha Crescent Makara (Dalphin) Sri Vatsa (Figure of tuft of hair on chest) itala-Nath Nanda N nil Sri Sregamsa-Nath Visnu | Visnu Rhenoceras

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(3) Sri Vasupujya (swami) Vasupujya Jaya Buffalo Sti Vimala-Nath Kritavarma Boar Simba-sena 14 Sri Ananta-Nath 15 Sni Dharma-Nath 16 Sri Santi-Nath syama Suyada Suvrata Acira Eagle Vajra (ladra's club) Bhanu Visva-sena Deer Sri He-goat Sura Sudarsana Devi Nandyavarta Sri Kunthu-Nath Sri Ar-Nath Sri Malli-Nath Sri Muni Suvrata Swami 110 Kumbha Prabhavati Kalasa Sumitra Padmavati Tortoise Sri Nami-Nath Vapra Blue Lotus Conch Vijaya Samudra-vijaya Asvasena 22 23 Siva Sri Nema-Nath Sri Parsva-Nath Sri Mahavira Swama Vama Serpent Siddhartha Trigala Lion

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Colour of Cyavana Kals Table of Tirtharkaras ( Conted ). Janma Janma Janma Kala Naksatra Rasi anma-sthana. Birth-place Body 10 CN 91 | Vinita ( Ayodhya) Sravasti Ayodhya Kausambi Vanarasi ( Benares ) Candrapuri Kakandi Bhaddilapura Simbapuri Campapuri Kampilyapuri Ayodhya Ratnapuri Gajapura 111 12 Red" 1 Golden-yellow! Asadha K. 4 | Caitra K. 8 Uttarasadha Dhanuh Vaisaka S, 13 Magh S. 8 Robini Vrisah Falguna S 8 Margasirsa S.14 Mrgasir Mithuna Vaisakh S. 4 Magh S. 2 Punarvagu Sravana S 2 | Vaisakh S 8 Magha Simha 6|Redlike Lotus Mogh K6 Kartika K. 12 Citra Kany 7 Green Bhadrapada K.81 Jyestha S. 12 Visakha Tula White Caitra K. 5 Posa K. 12 Anuradha Vrscika | Falguna K. 2 Margasirsa K.5 Mula Dhamh 11 Golden-yellow Vaisakh K. 6 Magh K 12' Purvasadha Jyestha K. 6 Falguna K 12 | Sravana Makara Jyestba S. 9 Falguna K.16 Satabhisat 1 Kumbha 13 Golden yellow Vaisakh S, 12 Magh S. 3 Uttarabhadrapada Mina 14 Sravana K. 7 Vaisakh K. 13 Revati Vaisakh S, Magh S. 3 Pusya Karbata 16 Bhadrapada Ki Jyestha K. 13 | Bharani Mesa Sravana K. 9 aisakha K.14 Krtika 18 | Falguna S. 2 | Margasiria S.10 Revati 19 Green Falguna S 4 S.11 Asvini Mesa 20 Black Sravana S. 15 Jyt stha K. 8 | Sravana Makara 21 Golden-yellow Asvin s. 15 Sravana K, 8 Asvini Mesa 221 Black Kartika K. 12 , S. 5 Citra Kanga 23 Green Caitra K. 4 Posa K 10 Visakba Tula 24Golden-yellow. Asadha S. 6 Caitra S. 13 | Uttarafalguni Kanya - Vrisah Mina Mithila Rajagriha Mithila Sauryapura Vanarasi ( Benares | Kundapura

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on 1 16 Landrapuri Table of Trithankaras (contd.) Diksa on | Diksa Naksatra Piace of Diksa | Kevala Gnana Kevala Gnana Place of Nakgata Grana 11 12 13 14 15 11 Caitra K. - Utlarasadba Ayodhya Falguna K.'11 Uttarsada Purimatala 2 Magha S. 9 Rohini Ayodhya Posa S. 11 Robini Ayodhya 3 Mrgasirsa S 15|Mrgasirsa Sravasti Kartika K. 5 Mrgasirsa Sravasti 4 Magh S. 12 Punarvasa Ayodhya Posa S. 14 Punarvasu Ayodhya 5 Vaisakha S. 9 Magha Caltra S 11 | Magha 6 Kartika K. 13 Citra Kausambi Caltra S. 11 Citra Kausambi 7 Jyestba S, 13 Vilakha Vanarasi (Benares) Falguna K 6 Visakha Vanarasi 8 Posa K, 13 Anuradha K 7 | Anuradha Candrapuri 9 Mrgasirsa K. 6 Mula Kakandi Kartika S 3 Mula Kakandi 10 Magha K, 12 Purvasadha Bhaddilapura 14 Purvasadh Bbaddilapura 11 Falguna K. 13 Sravana Simbapuri Magha K. 15 Sravana Simhapuri 12 Falguna K, 15 Satabhisak Campapuri Magha S. 2 Satabhisah Campapuri 13 Magha S. 4 Uttarabhadrapada Kampilyapura | Posa S. 6 Uttarabhadrapad Kampilyapura 14 Vaisakba K. 14 Revati Ayodhya Vaisakha K.14 | Revati Ayodhya 15 Magha S 13 Pusya Ratnapuri Posa S. 15 Pusya' Ratnapuri 16 Jyestha K 14 Bharani Gajapura Posa S. 9 Bharani Gajapura 17 Vaisakha K, 5 Kritika Caitra S. 3 Kritika 18 Mrg-sirsa S 11 Revati Kartika S. 12 Revati 19 , S 11 Asvini Mithula Mrgasirsa S.11 Asvini Mitbila 20 Falguna S. 12 Sravana Rajagr ha Falguna K.12 Sravana Rajagriha 21 Asadha K. 9 Asvini Mithila Mrgasirsa S.11 Asvini Mithila 22 Sravana S 6 Citra Dwarika Agavin K. 15 Citra Ujjayanta Monnt Girnar 2: Posa 11 visakba Vanarasi(Benares Caitra K. 4 Visakha Vararasi (Benares) 24 Mrgasirsa K. 10 Uttaraphalguni Kundapur | Vaisakha S 10 Uttra-phalguni Jombhika-grama 112 Asa apa 2-pravana S 2

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15 of of 18 19 5) 20 11 2 Chadmastha Date Nirvana Place Kala Naksatra Yakgas Nirvaga Nirvana 20 21 11 1100 Years | Magh K 13 | Abhijit Mount Astapadal Gomukha 2) 12 Years Caitra S 5 Margasirsa Sammetasikhara! Mahayaksa 3 14 Years Caitra S. 5 Ardra IMount Parasnathl Trimukha 4 18 Vaisakha S 8 Pusya Yaksesa Caitra S. 9 Punaryasu Tumbaru 6 6 Months Margasirsa K.11 Citra Kusuma 71 9 Months Falguna K. 7 Anuradha Matanga BhadrapadaK.1 Jrestba Vijaya $ 9 Mala Ajita Vaisakha K 2 Purvasad ha Brahma-yaksa Sravana K. 3 Dhanistha Manuje-sovara 12 1 Month Asadra S. 14 Uttar-bhadrapadal Campapuri Kumara 13 2 Months Asadha K. 7 Revati Sammetasikhara Sanmukha 14 3 Years Caitra S 5 1 Patala 15 2 Years yestha S. 5 Pusya Kinnara 16 1 Jyestha K 13 Bharapi Garuda 17 15 Vaisakha K, 1 Kritika Gandhava Margfirna S 10 Revati Yaksendra 19 1 day+1 nightl Falgun S. 12 Bharani Kubera 2011 Month Jyestba K 9 | Sravana Varuna | Vaisakha K.10 Afvini Bhrakuti 22 54 days Asadba S. Citra Mount Girnara Gomedha 2.84 days Sravana S. 8 Visakha Sammeta sikhara Parsva 24 12; Years Kartika K. 15 Svati Pavapuri Matanga 1 and 15 days! Yaksapi 22 Cakresvari Ajita Duritari Kali Maha Kali Acyuta Santa Ivala Sutaraka Acoka Sri-vatsa Pravara Vijaya Ankusa Pregnapti Nirvani Acyuta Dharani Vairotya Datta Gandhari Amba Padmavati Siddhayika 113 183 2119

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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 Sadhus 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 Sravakas 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 Sravikas 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 Kevalis 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

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Number of Number of Number of Manah-paryavis Avadbl goini Catur datapurvi 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

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TABLE Twenty Viharamana Tirthankaras Locafion of Mahavideba Namo 1 Vijaya Birth-place Il In Mahavideha of Jambu Dvipa 1 In Mahapideba of gerard il East Dhataki 116 Simandbara Swami Yugamandhara Bahu Subahu Sujata Svayamprabba Risabbanana Anantavirya Suraprabba Visalaprabha Vajradbara Candranana Candrababu Bhujanga Swami Isvara Nemiprabba Virasena Mababhadra Devayasa Ajitavirya 1 In Mabavideba of pazcimaghAtakI saMDa West Dbataki n in Mahavideha of genieten East Puskarardha In Manavidela of pasimapukarA khaMDa West Duscarardha 8th Puskatavati Pupdaragini 9ih Vapra Vijaya Vijayapuri 24th Vatsa - Vijaya Susimapuri 1251h Nalinavaci. Vijaya Ayodhyapuri 8th Puskalavati, Pundaragini 9th Vapra Vijaya Vijayapuri 2 ta Vatsa-vijaya Susimapuri 25th Nalinavati vijaya | Ayodhyapuri Sih Puskalavati Pundaragini 9th Vapra vijaga Vijayapuri 124th Vatsa-vijaya Susimapuri 125th Nalinavat vijaya Ayodhyapur | 8th Puskalavati Puodaragini 9th Vatsa-vijaya Vijayapuri 24th Vatsa-vijaya Susimapuri 25th Nalinayati-vijaya Ayodhyapuri 8th Puskalavati Pundaragipi 9th Vapra-vijaya Vijayapuri 24th Vatsa -vijaya Susimapuri 125th Nalitavati-vijaya | Ayodyapuri

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Father Mother Emblem Wife 6 *8 T BUT Elephant Dter Monkey Sun Sreyamsa Raja Sudraha Raja Sugriva Raja Nisadka Raja Devasera Raja Kirtigaja Raja Kirtidhara Raja Megbaratha Rats Vijaya Raja Sri Naga Raja Padmarath Raja Valmika Raja Devananda Raja Mahabala Raja Gajasena Raja Virabhadra Raja Bhumipala Raja Devasena Raja Samvarabbuti Rajapala Raja Satyaki Sutara Vijaya Bbunanda Devasena Mangala Viracena Mangalavati Vijaya Bhadra Sarasvati Padmavati Renoka Mahima Yasojvala Senavati Bhanumati Uma Gangavati Kankavati Rukmini Priyamangala Mohini Kimpurisa Jayabena Priyasena Jayavati Vijayavati Nardasena Vimala Vijayadevi Lilavati Sugandha Sugandhasepa Bhadravati Mohini Rajasena Surikanta Padmavati Ratramala Moon Lion Elephant Moon Sun Conch Bull Lutus Lotus Moon Sun Bull Elephant Moon Couch 117

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

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1 2 3 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 Raja Avastha 13 63 lakh purva 39 " 33 " 39 " "3 09 ? 39 wr d. " " "" 91 Caritra Paryaya 14 1 lakh purva .. 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 Kevalis 16 10 lakh 31 " 22 " 31 "" 39 99 99 " 99 "" 19 3D "" 29 99 "2 ..

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9 1 Bharata 2 Sagara 3 Maghavan 4 Sanat-Kumara 5 Santi-Natha 6 Kunthu-Natha 1 Tripristha 2 Dvipristha 3 Svayamprabhu 4 Purusottama 5 Purusasimha 6 The twelve Cakravartins are: Vasudeva Purusa-pundarika Datta Laksmana Sri Krsna Tirthankaras Cakravartins Vasudevas 120 7 Ara (ha)-Nath 8 Su-bhauma 9 Padma-Natha 10 Harisena 11 Jaya 12 Brahma-datta TABLE Prati-Vasudeva Asva-griva Taraka Naraka Prati-vasudevas Bala-devas Nisumbha Mahlada Prahlada Balt Ravara Jara-sandha For Private Personal Use Only .4 12 9 63 Bala-deva Acala Vijaya Sri Bhadra Suprabha Sudarsana Sri Ananda Sri Nandana Sri Padma (Ram-chandra) Sri Rama (Balabhadra)

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Table. Vasudevas Mother Name Father Gotra Birth-place Potanapura Dwarika >> 1 2 3 4 5 6 7 8 9 Triprabs Dviprstha Svayambhu Purushottama Parusasimha Purusapupdarika Datta Laksmana Krsna Prajapah Mrgavati Gautama Brahma Uma Rudra Prathvi Soma Sita Slva Amba Mahariva Laksmivati Agnisikba Sesavati Dasaratha Kaikeyi Kavuara | Viaud eva | Devaki Table of Vasudevas ( Conted ) Colour of Height Garments Afvapura Cakrapura Vandrasi (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 AEgle Dhanu vaarwo 30 10 55000 56000 12000 1000

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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 Niyanu Sri Sreyamga-Natha Seventh Helll Sri Vasupujya-Swami (Sixth Hell Sri Vimals-Natha Sri Ananta-Natha Sri Dharma-Natha I Sri Ar-Natha Sri Malli Natha Fifth Hell Sri Munisuvrata swami Fourth Hell! Sri Nemi-Natha Third Hell 8 TABLE Baladevas Name Father Mother Gotra Brith-place 5 Potanapura Dwarika 11 Acala 21 Vijaya 3 Bhadra 4 Suprabha 5) Sudarsana 6 Abanda 7] Nandana Prajapati Bhadra Gautama Brahma Subhadra Rudra Suprabha Soma Sudarsana Siva Vijaya Mabaowa Vaijayanti Agnisikha Jayanti Asvapura Cakrapura anarasi (Benares) 81 Padma 9) Rama Rajagrabi Dasarath Vasudeva Mathura

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123 Table of Baladevas (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 AEgle 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 Niyanu 14 Moksa 1 Without after Diksa Nigaou 1 Always rising higher till Moksa w Sri Sreyamsa Nath 2 Sri Vasupujya Swami 3 Sri Vimala Nath 4 Sri Ananta Naib 5 Sri Dharma Nath 6 Sri Ar-Nath 7 ST Malll-Nath 8f Sri Muni Suvrata Swami 9 Sri Nemi-Natb Brahmadeval loka

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1 Advagriva 2 Taraka Meraka Madhu Nisumbha Ball 7 Prahlad 8 Rivans Jara-sangh 138456783 Name 1 2 Hight 5 Table of Prati-Vasudevas Town 2 Ratanapura Vijayapura Nandanpura Prithvipura Haripura Arinjaya Tilakpur Lanka Rajagriha 26 More than 16, 28822 72 60 124 Table of Prati-Vasudovas ( contd.) 30 10 10 Father 3 Mayurgriva Sridhara Kesari Vilasa 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

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125 Chapter III - Nineteenth to Twenty-second Previous Bhavas. Nineteenth Previous Bhava During the eighteenth Previous Bhava, the soul of Nayaara 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 Naraka 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 Naraka 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 Sagaropams. Denizens of hell are not born in future life as devas (colestial beings) or as Narakas. They usually have manusya 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 Nayasara was born as a lion on the completion of his existence as a Naraka for thirty-three sagaropams. 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 Naraka during future lise. Twenty-first Previous Bhava On the completion of his life as a lion, the soul of Nayasara was born as Naraka 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 Semul 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 Nayasara wandered through several minor human and tiryanca bhavas. Twenty-second Previous Bhava After wandering in Samsara as a human being and as a tiryanca for several minor lives, the soul of Nayasara was born as a prince named Vimala-son of the queen Vimaladevi 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 Siddhatantas 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.

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128 Chapter IV, Twenty-third Previous Bhava Priyamitra Cakravartin 44. During the Twenty-third Previous Bhava of Sramana Bhagavan Mahavira, the soul of Tripristba Vasudeva took the form of a foetus, portended by fourteen excellent dreams, in the womb of giftoft Dbarini, the chief consort of King Jaya Dhananjaya with his capital city, at a Muka, in the charming regions of netfang Mahavideha which place is rich in eternal prosperity and which is noteworthy with the permanent presence Of Tirhankaras, Cakravartins, Baladevas, Vasudevas, and other highly meritorious personages. In the middle of the night of conception, Queen Dharipi 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 Dharini 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

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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 Acarya Maharaja, While judiciously governing his kingdom with an undivided sway Priyamitra had the undermentioned fourteen fourteen excellent things suitable for a Cakravartia viz: seNAyai gAhAvai purohiya turaya SaDai gayitthI / cakaM chattaM cammaM maNi kAgANi khagga daMDo ya // 1 // 1. Senaval gahavai hurohiya twcaya vadahal gayitti Cakkam cchattam cammam mani kagam khagga danda ya 1. Oral Senavai (atafa Senapatl) Commander of an army 2.7167 Gahavai (oreogfa Gatkapati 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 Vardhika) 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 A Carma, Leather. 11 afur Maui jewel. 1 Forfor Kagapi afaruft Kakipi Kakipi 17

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130 Gem. 13 EITT Krapca 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 Magadha 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 Magatha 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 Magadha Tirtba The arrow rapidly travelled a distance of twelve yojans, and sell before the Magadha Deva 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, Magadha Deva 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 Yaksa (a demi-god ) or a Raksasa ( an evil spirit ) who has become proud of the valour of his arms !

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131 Thinking thus for a moment. Magadha Deva 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 Magadha-deva. 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 Varadama Tirtha. 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 Prabhasa 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 Yaksas, Priyamitra

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132 Cakravartio went to the temple of feet Sindhu-devi 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 devi who was sitting on her comfortable seatbegan to shake to and fro. On knowing the arrival of Priyamitra Cakravartin through the medium of Avadhi Jnana, Sindhu-devi 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-devi then went away to her temple. Further following the course of the discus, Priya-Mitra Cakravartin, went to Mount Vaitadhya, 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 Kumara-deva, the presiding god of Vaitadhyagiri began to shake. The Kumara-deva, 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-deva 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 Vijayasena, 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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133 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 Vijayasena 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 Vijayasena, "O good man! you go to Tamisra 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 Vijayasena 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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134 of warding off disease and evil, with him and entered the Tamisra 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 Kakini 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 Vijayasona, became greatly enraged and so

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135 be mounted his horse named 2 Kamalamelaka, 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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136 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 Gathapati (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 Cakravatin received them hospitably, and then, they went away to their own respective places. Priyamitra Cakravartin, then, sent, as before, his commander Vijayasena to the remaining country around the river Sindhu (Indus) with the object of conquering that Country. For Private Personal Use Only

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137 On the return of Commander Vijayasena after his conquest of Indus River Country, Priyamitra Cakravartin, following the dire. ction of Cakra-ratna, went to the Vaitathya-girl and eventually reached the top-most regions of the mountain. There, he mediatated on the farmer Vidyadbaras, 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. naisarpa Nalsarpa, 2. pANika Panduka 3 piMgala Pligala 4 sarva ratla Sarva Ratna 5 mahApana Maba Padma 6 kAla Kala 7 mahAkAla Maha Kala 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 Vijayasena 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 Muka 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. 18

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138 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 drona 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 khetas (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 Jamna 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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139 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-vakas

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140 (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 Samsara, 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 cakravakas, 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 Bhagavan Pottilacarya, 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 Acarya Mahar*; and taking his seat on the ground nearby, and with the cav:

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141 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 Mabaraja. The Gura Mabaraja 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 Maharaja, 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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142 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. 31 On hearing this, Priyamitra Cakravartin, respectfully laid himself low at the feet of Guru Maharaja Potillacarya, 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 Maharaja 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 Maharaja, 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 For Private Personal Use Only

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143 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 Maharaja 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 Diksa with a pure heart. While studying the Siddhantas preached by the Tirthankaras, giving careful attention in the service of the Guru Maharaja, 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 Sukra deva-loka. For Private Personal Use Only born as a very

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144 APPENDIX NO. 4. Some Observations about Previous Bhavas The soul of Nayasara wandered in Samsara in various gatis existences ), as a deva ( celestial being ) as a manusya ( human being ), as a tiryanca ( lower animal) and as a Naraka ( 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 Nayasara 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 Nayasara 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 Diksa. He studied Siddhantas, and became well-versed in them. By the practice of severe penance of various types, Vimala Muni acquired for

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145 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 Sriman Haribhadra-surisvaraji Maharaja writes in the seventh adhyaya namcd Dharma-phala Vidhi, of his famous work for Dharma Bindu as follows: yathA - viziSTaM devasaukhyaM yacchivasaukhyaM ca tatparam / dharmakalpadrumasyedaM phalamAhurmanISiNaH // 3 // Yatha-Visistam devasaukhyam yacchivasaukhyam ca tat param Dharma-kalph-drumasyedam phalamahu-r-manisinah. 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 Siva-sukha (the happiness of Moksa or Final Emancipation.) dvividhaM phalamanantara paraMparA medAditi / Dvividham phalamanantara parampara bhedaditi The fruit is of two kinds viz:-1 anantarama (following Immediately), and 2 parampara (Indirectly). tatrAnantaraphalamupaplavahAsa iti / tathA - bhAvaizvaryavRddhiriti / aur-safquefufa !! Tatranantara phalamplavahrasa itil tatha-bhvaisvarya vriddhirity tathajanpriyattvamiti ! The immediate fruit is upaplava-krasa complete destruction of upaplava (misforture in the form of raga (love) and dvesa (hatred) 19 For Private Personal Use Only

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148 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, paraMparAphaLaM tu mugatijanmottamasthAna paraMparAnirvANAvAptiriti. Paramparapbalam to sugati janmottamasthana-parampara Nirvagavaptiriti. The indirect frult (of Dharma) is su-gati in a deva-loka such as Saudharma deva-loka etc) and the acquisition of an excellent abode-indirectly the acquisition of Nirvana (Final Emancipation. / magativiziSTadevasthAnamiti / Sugati-r-visista devasthamiti. Sugati-is (birth in) a deva-loka such as Saudbarma devam joka and other celestial aboden. tamottamA rUpasaMpada, sasthivimabhASamukhapatijhyAyogaH, vizuddhandriyAvadhitvaM, prakRSTAni mogamanAni, divyo vimAnanivahaH, manoharANyupAnAni, ramyA jalAzayA, kAnlA mapsarasaH, atinipuNAH kiMkarAH, pragakamo nATayavipiA, caturodArA bhogAH sadAcittAgadaH, anekamukhahetutvaM, izAnubandhA, mahAkalyANapUjAkAraNaM, tIrthakara sevA, sadarmazrutau ratiH, sdaakhitvmiti|| __Tatrottami ripasampat, satathiti prabhava, sukha-dyart Islya yogah. Visuddhendalyavadhitvam, pra-krstnani, bhoga sadhanani diuyo viman nivahah, manohara nyudyaii, ramya! jala. Sayahkiataapsarasab, ati.nipupanktmkarah, pragalbho natya-vidhih, aturodara bhogsh, sadacitrahladah aneka-sukha-hetutvam, kuta.

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147 Lattiurbandhah, mahakalyana pijakaranam Tirthakara sova, saddharma Srutauratih 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 jaans; 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, diksa, Keval (pana 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 niHkaranyayena udane sadAcAreNa, bhArakhyAyikA puruSayukte anekamanorayA. pUrakamatyantaniravacaM janmeti // Tatha-taccyutavapi visiste dese visista ova kule sphice rabakule nih-kalanke nvayena udagre sadacaroga akhyayiki purusayukte, aneka-manorathapurakamatyanta niravadyam janmeti. Also, after descent from it (deva-loka ), birth in a good country (e-g Magadha ) ut a good time (e-g susilma-duhsama 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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148 sandaraM rUpaM, Alayo lakSaNAnA, rahitamAmayena, yuktaM pranayA saMgata kalAkalApeneti // Sundaram rupam, alayo laksaqanam, rahltamamayona, yuktam prajnayi, sangatam kala-kalapeneti. 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. tathA eNapakSapAta: asadAcArabhIrutA. kalyANamitrayogaH, satkathAzravaNaM pAgAnurodhaH sarvocitaprAptiH, hitAya sarasaMghAtasya, paritoSakarI gurUgAM ont garantiu, parasti sarat, pyeta144, ENTIT viSayAH, rahivAH saMkzena aparopavApinaH amAlAvasAnA iti / / Tatbi-Guna paksa patah, asadacarabhiruta, kalyana mitra yogah satkatha Sravanam, marganubodhah sarvocitapraptih, hitaya sattvasangbatasya, parltosakari gurupam samvarddhant ganantarasya, nidartangm jananam, atyudara sayah a-sadbarana vigayah, rahltah sankletena, a-paropatapinah, a-mangulavasana 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 Kams (worldly enjoyments ); this attainment of Dharma, Artha, and Kama 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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149 agonies, and they do not torment others; and they produce excellent consequences. It is said :asanto nAbhyAM muhRdapi na yAcyastanuSanaH / priyA vRttinyAyyA malinamasabhoppa'mukaram / / viSAccaiHstheyaM padamanuvidheyaM ca mahatAM ! sAM kenoddiSTaM viSamamasidhArAvratamidam // 1 // Asanto nabhyarthyah suhrudapi na yacyastaaudhanah Priva vritti-r-nyayya malinama subhangepyasukaram Vipadyucch3ih stheyam padamanu-vidheyam ca mahatam Satam kenoddletam visamamasi-dbara-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 ? kyA-kALe dharmamatipattiriti // Tatha-Kale 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, tatra ca gurusahAyasaMpaditi. Tatra ca gurusabaya-sampaditi,

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150 of There, also great devoid of all blemishes) acquisitan guru and associate tadhus qay-Anytinuigurafafai Tatasca-Sadbu ayamknusthmaanki And then-well-controlled aboetic conduct free from all kinds of transgrasions; abstension from all varieties of sinful acts. tato'pi-parizudArASaneti / Tato'pl, Paris'uddbaradhaneti 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 Sastras. tato vividhataraM devasthAmamati Tato-Vikistataram devasthanam. Acquisition of a more elegant deva-loka (with better equipment with regard to viminas, retinue of goda goddesses, celestial nymphs Internal happiness etc) than the one previously obtained. tataHsarvameva zubhatara toti| Tatah sarvameva Subhataram tatreti. There also, everything is more beautiful than that in the deva-loka previously acquired; with regard to beauty of form,

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191 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 Indra 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-deva (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 nidhanas (nine treasures) through the supernatural power of meritorious deeds done in previous lives, The fourteen precious objects are the following:- 1 Sena 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 Kankini-ratna 13 Khadga [dagger] and 14 Danda [scepter). Out of these, the first seven are Pancendriya (fivesensed). The first four viz Senatati, 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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182 The remaining seven vig Cakra, chatra, carma, mari, kankani, 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 Tamisra 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 Vaitadbya mountain, Cakra, khadga, chatra and dapca are produced in the the armoury of the Cakravartin. Carma, Mani and Kaigini-ratna are produced in the Cakravartin's treasure-house. The nava nidbanas (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. Mahapadma ( a a ) 6. Kala (10) 7. Maha Kala (HET ) 8. Manavakah (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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163 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-vasas (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 ratnani-excellent gems and artlolas of a Cakravartin. Some say that these fourteen ratnas of the Cakm vartin become more, brilliant by the beniga influence of this Treasure. 5. Mahapadma (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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154 6 Kala (R) treasure contains a description of a knowledge of Kala (time) of varlous astronomical objects. It gives a description of the past, present and future events happening of Arihanta Maharajas, Cakravartios, Baladevas, Visudevas 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. Mahakala (HEM ) treasure contains a description of sources of mines of Iron, silver, gold, of emaralds, Candra-kanta and Surya-kanta 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 Hakara-exclamation of ba. 2 Makara prohibition by words. 3 Dh. Ikkara-Reproach; disapprobation; 4 Pari-bbacana Reprimand, 5 Mandale bandhanam-Restriction to an allotted locality. 6 Karak 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 ___+ tathoktaM sthAnAne-sacavihA daNDanII paNNattA-taM jahA-hakAre 1 makAre-2 SikAre 3 parimAse 4 maMDaLibaMdhe 5 cArae hechaviccheda, Tathoktam Sthanange-Sattaviha dandanil pannatta-tam Jaha- 1 Hakkare 2 Makkare 3 Dhikkare 4 Paribhage 5 Mandali 6 Crae 1 Chavlcheda.

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193 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 Nayasara, as Priya-mitra Muni of the preceding Bhava, assumed a celestial form, in the next bhava (twenty-fourth previous bbava of Sramana Bhagavan Mahavira) as a maharddhic god-a god possessing great affluence of vimanas, celestial enjoyments, dramatic performances, superior body-lustre, etc, as well as, superior natural powers, in the rate foreta Sarvartha Vimana of Halu t Maba -sukra deva-loka(seventh deva-loka) with an age-limit of seventeen Sagaropamu.

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Name 1 1 Bharata 2 Sagara 3 Maghavan 4 Sanat Kumara 5 Sri Santinatha Sri Kunthunatha 6 7 Sri Ar-natha 8. Subhuma 9 Mahapadma 10 Harisena 11 Jaya 12 Brahmadatta Birthplace 2 Ayodhya 30 Sravasti Hastinapura "3 Samudravijaya Asvasena Visvasena Surasena Sudarsana Vanarasi (Benares) Kirtivirya Padmaratha Mahahari 39 " APPENDIX NO. 5. Table of Cakravartins Hastinapura Kampilapura Rajagrihi Kampilapura Father 3 Risabhadeva Sumitra Samudravijaya Bahmaraja Mother Sumangala Yasomati Bhadra Sahadevi Acira Sridevi Devi-rani Tara-rani Jvala Meradevi Vipra Culani Age-linuit 5 84 lakh purva 72 lakh purva 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 lakhpurva 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

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1 2 3 7 Stri Ratna (Chief Consort) 11 Subhadra Bhadra Sunanda Jaya Vijaya Krapa Sri Sura Sri Dasama Sri Vasundhara 9 10 Devi-rani 11 Laksmana 12 Kurmati Table of Cakravartins (Cont) Diksa Gati 12 13 Lakh purvain ArisAbhubana Moksa 1 Lakh purva 50000 years 10000 years 25000 23750 21000 No Diks " No Diksi 15 " 1000 years 7330 400 "" " Sanat Kumara Moksa 97 36 "" 7th Hell Moksa "" "" 7th Hell During the time of Sri Risabhadeva Sri Ajita-natha Sri Dharma-natha "" 39 Himself became a Tirthankara dr " 39 Sri Ar-batha Sri Muni Suvrata Swami Sri Naminatha ..

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Chapter XII. Twenty-fifth Previous Bhava Nandana Raja. Nandana Muni. -48 In a capital town named w Chatra 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 Kuber the treaaurer of gods-the possessor of wealth and prosperity), there was an illustrious king named flera Jita-fatru, who resembled Dharmaraja by his highly judicious conduct; who was like kritanta (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 tac`ics). 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 Bhadra. After birth, the child was named Nandana Kumara 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 Kumara 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 Sri Pottilacarya,-- 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 Jitasatru 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 Mahadeva, Vasudeva, or gods. Only those fortunate individuals who devoutly adhere to the service of your lotus-like feet .

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161 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 Vasundhara (holding or containing treasure) in the three worlds. Soon after the end of King Jitasatru's devotional eulogy, Potilacarya commenced bis religions preaching thus: Preachingy 49 bho naravaha ! saMsAre muciraM parimamiya dukakhasaMtattA / narayAigaIzu kevi pANiNoNatakAleNaM // 1 // bAtavAyaraNAmo ahavAvi akAmanijaravaseNa / pArvati mANusacaM kahakahavi hu ridisaMjurI // 2 // jummaM // patte ya mi avigaNiyamavabhayA cattapammapaDibaMdhA / hIliyadhammAyariyA uvAsiyavisihajaNaceTTA // 3 // visaemu pasajatI pANibahAIsa saMpayati / maMguramavi sasarIraM manaMtA sAsayaM mUDhA // 4 ||jumme / / mo puNa maNavaMchiyamozavabhogovaramamAve'pi / ANistariyapahANe vissamaranAyago'vi // 5 // visayabvAmUdAvi hu dhammagiraM muNiya dhammagurumle / naravai ! narasiMho iva pavanaM saMpavajjati // 6 // jummaM // ahavA puNNavasajiparajjuduguhAmalacchivicchaDDo / naravikamanaranAho tasseva muo mahAsatto // 7 // ee ciya mahaNijjA pavaraM eyANa ceva purisattaM / jesi jaNavimayakaraM cariyaM salahijjai jayaMmi // 8 // 21

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162 1 Bho naravai ! Samsara suciram paribbamiya dukkban santatta ! Narasaigaisu ke'vi panino'nan ta-kalepam Bala tavayaranao ahavavi akama nijjara vasena 1 Pavanti manusattam kahakahavi hu riddhisanjuttama 2 3 Patce ya tammi aviganiyabhavabhaya catta-dhamma padl badha Hillyadhammayariya uvahasiyavisltthajagacettha 3 4 Vleadsu pasajjanti panivahaisu sampayatjanti ! Bhaiguramavi sasariram mannanta sasayam mudba 4 Anne puna manavarchiyabhoguvabhoga yalambb bbave'vl ! Anissariyapahano vissambharanayagatte'vi 5 Visaya vyamudhavi hu dhammagiram suniya dhamma guru mule! 0 Naravai | Narasimha iva pavvajjam sanpavajjanti 6 Ahava purna sajjiya rajja duguddamalacchivicchaddo ! Naravikkama naravaho tasseva suo mahasatto 8 Ee cclya mahanljja pavaram eyana Ceva purlisittam! Jesim jaga vimmbayakaram 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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163 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-raja 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 Diksa after having abandoned the kingdom of two regions. Please give me a detailed description of everything. I am very curious to know it. The Acarya Maharaja 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 CampakamalaTata 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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164 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 Buddhisara 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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166 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 Himalaya, 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 Moksa 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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166 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 desa, only produces anguish in my mind." Meanwhile, a noise of Bharand mer (Bird) Karand 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 lotuses. 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 Meru. Thes, females fanning chowries, kept standing on both sides, and ministers, petty chiefs, warriors, Jagiradars, 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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167 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, Ksetra Place, Kala a Time, are the fundamental causes in the accomplishment of a work. Then, bringing their folded hands in front of their fore. heads, Buddhisara 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 Durga, who wears a rosary of skulls; who 19 skilled in subduing ghosts; who

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168 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 Sastras, 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? Ghorasiva sald"O great king! I am coming from Sri 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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169 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 ? "Ghoraslva 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 Deva 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. Ghorasiva 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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170 will give you your wished-for object like the Kalpa Velksa 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 Kimpaka 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 Ghorasiva, 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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171 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 Vidhata-the goddess of destiny, as a sporting garden for the King of Death. On that burning-ground, Ghorasiva found out a piece of land possessed of good marks On it, he gave afa Bali, offerings to delties, commenced the worship of 915 Kthetrapala tutelary deitles of the fields, dug out a Vedl-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 (Padmasana). 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 Kapalika 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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172 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 Ghorasiva 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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173 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 ksatriya race so long as I am alive? The goddess For Private Personal Use Only

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174 Informed the king" That wicked wretch bas killed kings of Kalliga. Vanga, Anga, Pancala 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 Kapalika 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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175 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 For Private Personal Use Only

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176 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 sins, 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 Maharaja, 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 Kimpaka 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 vero 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 Sri 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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177 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 Kaner. He had two queens named en Patralekha, and Manorama, 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 Virsona to the first queen while the other queen Manorama had a son named for Vijayasena. 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 Avantisena, 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, Saurastra, 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 23 For Private Personal Use Only

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178 also owing to the fickleness like a rainbow of the bappiness resulting from the association of dear relatives, King Avantisena 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 Madhavi creepers ( spring-creeper-Gaertnera Racemosa ), when I was looking at the expansion of plantain-leaves, when I was viewing at the leaves of Ketaki tree as white as the collected portion of the Moon, when I was smelling the fragrance of a heap of Bakula (Mimusops Elengi ), and Malati (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 vidyadharas ( 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, bhindipals (a kind of piercing weapon), and other weapons, and making futile the well-directed aims of their adversaries, they

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179 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 vidyadharas 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 vidyadhara 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 Vidyadhara 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 pisaca ? Is it ksatriya dharmaduty of a Ksatriya-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 vidyadhara 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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180 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 vidyadhara, 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 vidyadbara-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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181 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 vidyadbara again replied :" If you are really curious to know it, listen carefully. You must have heard that there is in Bharata ksetra a high mountain named Vaitadhya-giri-beautified with silvery fortresges, and adorned by numerous jewels-which looks charming by couples of gods, siddhas, yaksas, raksasas, 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 Vijayaraja 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 Kantimati 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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182 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 Jayatekhara. 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 vidyadhara-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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188 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 vidyadbaras. Please, therefore, hend this Jayasekhara Kumara 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 Kumara / You have heard whatever your attendants are desirous of telling you; now, lot me know what answer | should give them. The Kumara 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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184 upon things of enjoyment, and kindred works, I recollected the indignant words of the wicked vidyadhara who was ready to kill the vidhadhara 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 Amaratoja Kumara-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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185 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 rak sasas 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 gunja 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 24

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186 Dame of this forest, and of this mountain capable of hindering the path of the horses of Surya-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 Anamika. 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 tapasa ( 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 Vijayasena, 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 Scibhavana. 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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187 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 darsana? 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 Vijayasena because his dull-witted intellect is always dependent on us and he never contradicts our slightest advice. But Vijayasena 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. Bheda (sowing dissension) and 4. Upa-pradana ( 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 Vijayasena :-"It is heard that your elder brother has died." On hearing these words, Vijayasena 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. 188 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 Vijayasena and so it will be better if you remain within the range of sight of Vijayasena, 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, Vijayasena, 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. Vijayasena 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 Vijayasena 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 - For Private Personal Use Only

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189 "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 Kumara-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 Avantisena Maharaja 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 beautiful with punnaga (Rottleria Tinctoria) Naga (the betel plant) Jambu (the rose-apple) Nimba (Azadirchta Indica) Amra (mango-tree) Campaka (michelia Cham. paca) Asoka (Asoka tree) and other elegant treen-located in the neighbourhood of the mountain. There, I saw a Yogacara ( a teacher of magic ) named Mabakala-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 vetala (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 ! Maha-kala 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 vidyadhara,-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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191 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 ksatriya 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-kala 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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192 "Propitiate the fire of the funeral ground with the bodies of one hundred and eight well-renowned Ksatriyas; 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-desa ( 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 sastras; 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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193 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 Ghorasiva 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 Jayasekhara Kumara, son of the vidyadhara 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 Krskagaru (black aloes) and Kapur (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 Kumara." The vidyadbaras said:-"You do not say so. Commencing from the day that Jayasekhara Kumara 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 Kumara was very busy with his own affairs, all this time. He knew the incident of your being carried into a thick forest, 25

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194 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 Kumara with us, we readily recognized you; therefore, you do the favour of giving Ille to Jayasokhara Kumara." 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 sadhu." 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 Kumara. Ghorasiva finally replied:-"Well I I sball act as you desire me to do." The vidyadharas 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, Ghoraslva, 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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195 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 vidhadharas, 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 Campakamala-impeding the progress of Cakravaka 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 Kubja, Vamani 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 $astras." 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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196 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-Mala 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 mabila (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. Buddhisagara, 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 gamas (period of three hours each) seemed as if it were thousand-yamed; 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 Ghorasiva to the burial ground, and instantly becoming aware of his deceitful tactics by

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197 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 Ghorasiva 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 vidyadhara of his former acquaintance, in the vidyadhar'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-Mala 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 dohalas (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 dohalas (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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198 propitious constellation, and at a happy moment, Queen CampakaMala 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-Mala 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 (Visou ) Surendra (Indra), Gajapati ( son of Siva 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), durva (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 Ghorasiva to Jayasekhara Kumara Jayasekhara Kumara celebrated a great festival in honour of his

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189 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 Kumara kept Ghoragival for a number of days. Then, accom. panied by his four-divisioned army, Jayasekhara went to Srt 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 Vijayasena as yuvaraja, (crowa-prince). Having accomplished hls wished-for object Jayasekhara Kumara 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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200 In due course of time, the young Nara-Vikrama Kumara was entrasted, with great pump, for study to an acarya (preceptor) (clever in varlous arts and sciences), along with a number of the prince's personal attendants. Nara-Vikrama Kumara 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 Kumara became as proficient in different arts and science as his own Guru (teacher). When the Kumara 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 Kumara 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 Kumara 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 Kumara 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 Kumara, 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 gelesia aerftgsfa qufactursfa loo pute paNayaM kiMpi apuvvaM payAse // 1 // kiM puNa cirakAlasamubbhavaMmi nIsesaguNamaNinihiMmi / sakulamuddharaNakhame na hojja neho naravaissa ? // 2 // 1 201 Ruddevi dutthasile'vi ruvarahie'vi gunavihine'vi Loo putte panayam kimpi apuvvam payasei. 2 Kim puna cira-kalasamubbhavammi nisesagunamaninihinim) Sa-kulabhuddharapakhame na hojja neho 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 Devasena of 26 For Private Personal Use Only

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202 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 Devasena of Harsapura 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 Devasena has a powerful wrestler named Kalamegha-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 Kala-megha came there from foreign countries. They went to the king, and informed him about the object of their arrival there. The king summoned Kala-megha to his presence, and explained him the object of the coming of wrestlers there. Kalamegha 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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203 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 Kala-megha 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 Padmavati sent her daughter Silavati -decorated with various costly garments and precious crnaments, to the king to do respectful salutation to him. Accompanjod by a number of maid-servants, Silavatt 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 Kala-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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204 partiallty towards one having great strength; but who is powerful enough to achieve such a success i 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 Kala-megha ? 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 Devasena 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 Kumara, gon of the klng of Kuru-deta 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 Kumara, 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 sesanaga (the serpent supporting the earth, and forming the couch HRM

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203 of Visnu 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 Kumara 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 :-Kumara ! Did you hear the words of the messenger ? Or, what is the prowess of your arms? The Kumara replied :-Perhaps, you know it." Thinking Nara-Vikrama Kumara 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 Devasena, 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 Kumara accompanied by numerous elephants, horses, and warri. ors along with them. In course of time, Nara-Vikrama Kumara reached the vicinity of Harsapura Nagara. On hearing about the arrival of Nara-Vikrama Kumara, 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 Kumara--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 Kumara. There was nothing remaining to be done which the klng 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 Kumara near the town. King Devasena-riding

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206 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 Kumara, Within a short time, King Devasena met Nara-Vikrama Kumara, 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 . Kumara, in a moment the king thought:-"Now, the pride of the strength of arms of Kala-Megha will certainly vanish." After remaining in company with the Kumara for some time, the King sent away the retinue of the Kumara to the places made ready for them;. Nara-Vikrama Kumara 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 Kumara 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 Kumara and tell him that my daughter is fond of strengh Therefore you vauquish wrestler Kalanegha and show your valour." Saying just as your majesty orders" they went to the Kumara and in. formed him about the message of King Devasena. Immediately Nara-Vikrama Kumara accepted the proposal of a fight with Kala-megha. 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, Silavati-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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907 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 Kumara, 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-kala (destructive age). At this time, Kala--meg 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 Kumara addressing wrestler Kala megha, 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 Kumara, the pride of Kala-megha 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-megha 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-megha, adamantine heart of the wrestler was lacerated with a noise. Nara-Vikrama Kumara is, in every way, victorious 79 Coming down from her seat on the platform, Silavati, 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 Kumara, with gratification of her heart Drums and musical instruments-suitable for auspicious occasions and capable For Private Personal Use Only

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208 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 Devasena gave Nara-Vikrama Kumar 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 Kumara sent some of his chlef men to kiog Devasena 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 Kumara numerous costly presents. The day of beginning the journey having been duly fixed, King Devasena sent some of his watch-guards to accompany the Kumara. On an auspicious day, Nara-Vikrama Kumars, did whatever was necessary for journey towards his own town acco mpanied by numerous elephants horses, and warriors. Then, savAlaMkArapari sIlabaI ceriyAjaNasameyaM / lacchiMva kumArapuro phAuM ramA bhaNiyameyaM // 1 // puti! pavittaM sIla pAlejasu mA karejasa kusaMga / aNuvattijasu gurujaNamavaNija duviNayabhAvaM // 2 // sepijasu nayamagaM miyamahura-kasaragiraM varajAsi / ArAhejamu sapiyaM devo matA kulabahUNaM // 3 // kumaro'vi imaM buco esA ekA muyA mamaM iTTA / chAyaca sahayarI jaha havai sayA taha tae kiccaM // 4 //

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209 isa siklaviuM rAyA dhuvaM virahaggimiyasarIro / aNugamiUNa kumAra niyanayarAbhimuhamaha calibho // 5 // 1. Savvalankarad barim Silavaim cedlyajana sameyam Lacchinava kumarapuro kaum ranna bhaniyameyam 1. Putti : pavattam silam palejjasu, ma karejjasum ku-Sangam Apuvattijjasu gurujaNGamavanijjasu duvvinayabhavam 2. Sevijjasu payamaggam miyamaburakkharagiram vaejjasi; Arahejjasu sa-plyam devo bhatta kulavahunam Kumaro'vi iman vutto esa ekka suga mamam ittha, Chayavva sabacari jaha havai saya taha tas kiccam 4. Iya sikkhavlum raya dbavam virahaggidumiga sariro Apogamlupa Kumaram niyanagarabhimuba maha callo 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. 27

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210 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 Durva grass, Nara-Vikrama Kumara after daily journeying for several days, reached the pleasuregarden outside Jayanti Nagari. King Narasimha was informed of the arrival of the Kumara there. The town was decorated and silken flags and banners were hung on public roads. On an auspicious day, Nara - Vikrama Kumara, 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 Kumara Some female began to hit Nara-Vikrama Kumara 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 Kumara 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 Kumara is coming. An exceedlogly 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 Kumara whose beauty of form had been deservedly sung sportively

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211 by the females of the town, came to his palace along with his newly-married wife. The Kumara did respectful salutations to all the elderly members of the family. A lofty very high excellent palace was reserved for the Kumara. Living in his highly decorated palace, Nara-Vikrama Kumara began to pass his days happily enjoying worldly pleasures like the Indra in devaloka, and Dharanendra in the patala-(the lower regions). Occasionally the Kumara was riding horses, restraining intoxica. ted elephants, practising boxing, showing the skill of radhavedha ( an attitude in arrow-shooting), hearing dharma-sastras, 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 Kumara eventually had two sons named Kusuma-sekhara and Vijaya Sekhara 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 Kumara 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 Jamna 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 For Private Personal Use Only

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212 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 Mandara-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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213 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 Kumara 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 Kumara 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 Kumara 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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214 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 Kumara got down from the elephant, and having made the lying woman quite comfortable, he had her conveyed to a place of safety. The Kumara, 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 Kumara, 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-nasti. 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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215 Vikrams Kumar'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 Kumara ! 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 Kumara 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 Kumara 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 Kumara 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 Yamupa (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 Kumara 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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216 conceived idea. Silavati repliedky O Arya-putra ! (son of an honourable man ). Do you remember the advice given by my father, the other day! Kumara said"I do not quite remember it." Silavati 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." Kumara replied:a 0 beloved I yes yes, I now perfectly remember those words, Sbe said-Then, why do you prevent me from accompanying your Kumara 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." Silavatt 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 Kumara went out of the town and by constant journeying, he reached foreign territories. On hearing the news of the Kumara'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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217 became so perplexed ! Over and above that, what wrong did the Kumara 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 Kumara's whereabouts. They made careful inquiries in various provinces for many days but unable to trace out any news about the Kumara 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! 28

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218 What is the use of sorrow or lamentation now ! Can Cinta-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-Mala who was distracted by the pangs of separation from ber son. in course of time, Nara-Vikrama Kumara, after a long journey, came to a sea-port town named Syandanapura, which was built by the satisfied Prajapati (Vigvakarman-the architect of the gods) for Laxmi-devi-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 Kumara entered the house, of a gardener named Pajala located near the main gate of

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219 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 Kumara took his lodging in house shown by the gardener and Patala began to serve him with disinterested affection as if he were his brother.. Kumara 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 Kumara:-"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 Kmara thoght: jaha jaha vAei vihI visarisakaraNehiM niraM paDahaM / dhIrA pahasitaSapaNA naccaMti vahA vaha ccevaM // 1 // 1. Jaha jaha vidi vihi visarisa-karanebim nithuram pacabam Dhira pahasita vayana naccanti taba tah ccevam. 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 Kumara accepted it on account of the persistence of the gardener, NaraVikrama Kumara was daily going with Silavati to gather flowers from the portion of the garden shown by Patala, and after having prepared garlands of numerous designs Silavati used to accompany Patal'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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220 When one day, silavati went on public roads for the selling of her garlands of expanded flowers, a millionaire marlner named Debila 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: dAnena vairANyupayAnti nAvaM, dAnena bhUtAni vazIbhavanti / dAnena kIrtimevantInduzubhrA dAnAtparaM no varamasti vastu // 2 // i Danena vatrannypayanti nasam, Danena bbutani vasibhavanti Danena kirti-r-bhantindusubhra Danatparams 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 Dehila, 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." Silavati accepted the offer, Both of them went away to their respective dwellings. Debila, thus, began o buy flowergardands dally from her, and by the gain of more money, silavatt was giving him the garlands ! One day, Debila kept a cargoboat filled with costly groccortes of various kinds, ready at the port, for & voyage to another port, and informed Silavati:-.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) patala (trumpet flower-Bignonia Suaveolens) atimuktaka (Dalbergia 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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221 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, Debila 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 Silavati did not return home even after a long delay, Nara Vikrama Kumara, 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. Patala also made careful inquiries about Silavatf, but when he could not get any news, he returned home and told the Kumara:-O Kumara Be patient and leave off timidity." The Kumara 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 Kumara 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, For Private Personal Use Only

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222 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 Kumara 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 bhavitavyata (what is destined to happen) to bring about events which are considered unsuitable, and also because of the preponderance of Vedaniya Karma (Karma causing agonies), the river was flooded with torrential currents by heavy rains on mountains and became unfathomable. The foot-steps of the Kumara 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 Kumara 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 For Private Personal Use Only

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228 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 Kirtivarma 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-Visrama Kunara wat sitting, with his mind engrossed in anxiety. On seeing a big elephant with an extensive, terrible trunk coming swiftly towards him, the Kumara 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 Kumara 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 Kumara 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 Kuinar's feei, Nara-Vikrama Kumara 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 Kumara 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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224 51. One day, a Jaina Acarya named Samanta-bhadra-Suri 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 Mandaracala- 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 Rohanacala (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-Marga (the Path of Bliselwho was like a blazing fire to the trees of Karmas-who was like & Naga-damani (Piper betel) in capturing the serpent of mahat 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 Mithyatva (wrong belief) -who was capable of bearing the great burden of panca-vidba acara (the established usage, of five kinds~Jnanacara. Darsanacara -Carstracara-Tapacara-Virgacara) who was establishing in Sravaka 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 acarya 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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225 of dharma; in this way-a pumber of ministers, feudatory rulers, wealthy persons, merchants, magistrates, and citizens came to the learned Acarya, 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 Acarya Maharaja, commenced dharma-debana (religious preaching) with a deep voice resembling the sound of ksira-sagara (Milk-Ocean) churned by Mandaracala (name of a mountain used by the gods and demons as a churning stick when they churned the ocean for nectar ): Preaching. kharapavarNapaNunasaggalaggajalabiducaMcalaM jIyaM / murarAyacAvacapalaM khaNeNa vi galA sarIravalaM // 1 // pemapi tuMgagirisirasaraMtasariyAtaraMgamiva varalaM / acchIvi paDaNuimaravaMchirI pecchaha lAI // 2 // phyatpaSTriyadAruNavivihaviyArA mahAsamudeva / nivaDati bhASayA Avayavya niSaM sarIraM mi // 3 // maNimaMvataMtadinbosahINavA pAraNevi avinnaasN| muMjatA deti duhaM visayA visavallarIbya // 4 // micchattamohamohiyamaIhiM kIrati jAI pAbAI / bhavasayaparaMparAmu vi verivya muyaMti no vAI // 5 // piyaputtakaSThatAINa jANa kajesu vaTTiyaM bahuso / paraloyapayaTTANaM vANi vi no iMti vANAya // 6 // iya bho nAuM jiNadhammamaNudiNaM saraha sarahasakusalA! / bhAvajjavi bajamahAsaNijya nivaDai na tumha jarA // 7 // 29

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226 tIse paraNe puNa chimarakarakhapulyA vihaMgavaggavya / paDipadAvAhayagaya hariyarajA garidabdha // 8 // sacchadagamaNaparabhIijaNaNasavatvasAiNavihINA / cira ridisamaraMtA muciraM tunme kilissihiha // 9 // pajata patto japieNa jai kAmiyAI sokakhAI / mo pachA vA bIyarAyavayaNe samujjamaha // 10 // I Khara pavada paqunna kusagga lagga jala bindu cancalam jiyam Surarays-cava-cavalam khayena vi galai sartra-balam 1 2 Pemmampi tanga giri bira saranta sarlya tarangamiva taralam Lacchivi chaqdpuddamaravamchi- ri pecchai chalaim 3 Payada-patriya, darupa-viviha-viyara-mahisamudde va Nivanti avaya avayavva niccam sariram mi 4 Manimanta-tanta-divvosahina va varanevi avinasam Bhunjanta denti duham visaya visaballari uvva 5 Micchatta-Moha-mohiya maihim kiranti jaim pavalm Bhava-saya-paramparasu vi verivva muyanti no talm 5 6 Piyaputta-kalattaina jana kajjesu vattiyam babuso Paraloyatjanam tazivi no bunti tapaya 7 Jya bho naum Jipadhammamanudinam saraha sarahasam kusala Javajjavi vajjamahasanivva nivadai ua tumha jara 7 8 Tise padane puna echinna pakkha pudaya vihangavaggayva Vaqhiya dadhabhuyagavva hariya-rajja parindavva 8 9 Sacchanda-gamapa parabhii janapa savvattha sahanavihina Cirariddiau sumaranta su-ciram tubbhe kilissihiha

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227 10 Pajjantam etto jampiena jai Kamlyaim sokkhaim Bbottum vanchaha ta viyaraya-vayane 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 mithyatya-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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228 10. What more can be said? If you are desirous of enjoying wished-for objects of happiness then, adore the preachings of vitaragas (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 Acarya Maharaja near the town, King Nara Vikrama accompanied by numerous elepbants, horses, and attendants, went to the Guru Maharaja on the next pay with the object of getting some news about his wife and children. Having made respectful salution to the Acarya Maharaja, 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 Maharaja gave an inatructive serraon. Several devoul persons again had enlinghtenment. On getting a suitable opportunity, the King asked the Guru Maharaja:-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 Maharaja 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 Mabaraja said:

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329 jai evaM tA pajjuvAsemu paidiNaM muNijaNaM, eyaM khu paramovAyA vaMchiyakajjasiddhIe, jo vihAi niviDakammanigaDaMpi hu midadaM duggaI / bahu kallANacallimullAsai nAsai dukakhasaMgaI / baMchai lacchi pAsa gharisappaNu dappaNu jima pabhAsae muNijaNasaMgamevi kiM ki jaNu jaM navi sokkhu pAsae? // 1 // 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 Maharaja 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 Acarya, he went home. When both the princes of Naravikrama Kumara, 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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230 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 Kumara. Having bowed down low before the king, the cow-berd respectfully presented the gift to the king. The king gave him tambula (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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231 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 Acarya and having done him respectful salutation with great devotion, the king narrated the entire account of meeting with his sons. The Acarya Mabaraja 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 Maharaja 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 be? Now, do me the favour of dispelling my pain of separation from my wife." Guru Mabaraja, said.-O great king! Do not become hasty. Accepting the words of the Guru Mabaraja as true, the king went to his palace.

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232 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. Sllavati 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-pals ( guardians of the eight cardinal points ) Protect this unprotected woman being carried away by a wicked man. Protect me." On seeing Sllavati lamenting loudly with a piteous voice, Dehila 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." Silavati 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 ksatriya 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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233 this firm resolution of Silavati, the wicked merchant Dehila prohibited the giving of food, and drink-materials to her. Although overcome by hunger, and tbirst, Silavati did not abandon her firm resolution. Becoming perfectly satisfied with the pure chastity of Silavati, the Goddess of the adjoining Sea, put Debil'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 Dehila-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 ajagala stana-( nipple hanging down the neck of goats-an emblem of anything worthless or useless.) If you will harass Sllavati, you will instantly perish " Then, with a white uttarasanga (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 Debila :-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, Debila 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 30

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23 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, Dehila made her eat something, and gave her an upper portion of the boat for her comfortable use during the voyage. Hence-for-ward Debila 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, Debila acquired much wealth. After finishing all his work there, be made his way towards his own town, With failure of favourable winds, Dehil's boat took another direction, and reached Jaya-Vardhana Nagara. Anchor was cast, and the sails were lowered down. Dehila 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, Debila ssw King Nara-Vikrama, and gave him the various presents. Tho Ring regelved him respectfully. Debila 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, Dehila 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," Debila 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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235 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. Silavati, 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 torn 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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236 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 Debila 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 Silavati 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 Patala. The King told Silavati:-Dear ! Even a father cannot be as affectionate as that great man- the gardener. Silavati 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 Patala 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 Silavati and the two princes, went to the pleasure-garden outside

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237 the town, with great pomp. On seeing the Guru Maharaja there the King respectfully knelt down at the feet of the Acarya and narrated the whole account of the acquisition of his wished-for object-the Queen Silavati. Guru Maharaja said:-0 KingMany such auspicious objects of various kinds, are attained by rendering service at the feet of sages. The words of the Guru Maharaja 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 Maharaja sald:-"O King! Henceforth, you accept Jaina Dharma wlth firm conviction." The king replied:- Bhagavan! Only extremely vigilant persons are suitable for Jaina Dharma. How can ordinary persons like myself observe the religious ritos ? Guru Maharaja was at onca led to realise that- As yet the knot of Moba (infatuation) is strong. The inclination towards Mithyatva ( 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 Maharaja said "O good King! If it be so, you render service to well-behaved sadhus. 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 Maharaja, King Nara-Vikrama went to his own palace. While enjoying various worldly pleasures, the fame of King Nara-Vikrama spread in all directions. Acarya Maharaja, 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 acarya, in course of time, reached Jayanti Nagari With the permission of King Narasimba he stayed in Campaka pleas'ire -garden outside the town, accompanied by a number of 118 ascetic-disciples who were always eager

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has 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 Maharaja 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 Maharaja and the munis, the king sat on the ground and the Acarya Maharaja commenced religious preaching capable of dispelling mnoha (infatuation) and explaining the frailty of worldly objects. 52 238 jahA- valayAsiMdhu nimmaragavaDavIyaM va dulahaM / kI mANusataM saMpayya, pamAejja viyakakhaNo ? / / 1 / / svaNo'vi nAukammassa jAi jeNAviNassaro / teNeva mucchio loo niruvviggo kahaM bhave ? // 2 // bhaveja kosvi ki dhImaM, nirAkaraNakAlaso / maMdire havyavAhuggajAlAmAchApakISie ? // 3 // viese muhammetri sappAheo payaDai / dugge'Nate bhavadvANe jena kiMpi samIrae // 4 // ie se niyabuddhIe ThANe ThANe bisIya | ane sokskhe na pAvei, siddhisaddhamma saMbaLe // 5 // baLeNa teNa kiM karja ? kiMvA teNa dhaNeNa vi ? | na jaM saddhammamaggassa ubayAre nijujai ? // 6 // aejja samvahA dhamme pamAyaparihArao / jIvadhAyanivirttimi pavitimi suhetu ya // 7 // For Private Personal Use Only

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239 mupAimohasaMbadA pAvaM kuJcati pANiNo / teNa pAveNa saMtattA, nivarDati ahogaI / / 8 // gadA iva bajayati joNilakakhemu Negaso / kiM kiM duHkha na pekakhaMti te tikakhamaviyakakhaNA? // 9 // samhA evaM nAuM jaiyammaM savvahA samAyaraha / eso khu tivya duijalaNasamaNadhaNavarisaNasamIja // 10 // saggApavagga maMdira rohaNa nisseNidaMDasAriccho / kammu bhaDaviDavivihADaNekapAkArakuhADo // 11 // acireNa dinanissesa sAranisseyaso muhatthIhi / aNusariyadho sammai musattijuttehi sattehiM // 12 // Jaha :-Valayasindhu nimmagga vadabigam dullaham, Ko manusatiam sampayya pamaejja viyakkhas. 2. Khano'vi naukammassa jai jena-vinassaro, Teceva mucchio loo niruvviggo kaham bhave ! Bhavejja ko'vi kim ghimam nidda-kargelalago, Maudire havvavaliugga-jala malapa -livie ? Viese euhagammevi sappaheo payattai, Dugge'nante bhavatthane je na kimpi samibae. Hae se niyabuddbie thane thane visiyai, Anne sokkbe da pavel siddhisaddhamma sambalo. 8. Balena tera kim kejjam ? kim va tena dhanenavi ! Na jam saddhammamaggassa uvayare nijujjai! 7. Jaejja savvaha dhamme pamaya-paribarao, ___Jivaghaya- nivittimrai pavittimmi suhesu ya,

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240 12. 8. Suyai Moba sambaddha pavam kuvvanti panino, Tena pavene santatta nivadanti aho gaim, Gainda iva bajjhanti jopilakkhesu negaso, Kim kim dukkham na pekkhanti te tikkbamaviyakkhana ! 9. Tamba evam naam jaid hammam savvaha samayaraha, Esokbu tivva dubajalaNGasamanaghana varisanasamo jam. 10. Saggapavagga mandira rohana niesenidanda gariccho, Kammubbhadavida vivibacanekka dharukkada kuhado 11. Acirena-dinda-nlosesasara-nisseyaso 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 ayu 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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241 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 nisssreyasam (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 pravrajya (rellglous mendicancy) as you advise " Guru Maharaja 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 Kumara, came to the king, and, with a low bow, they narrated the entire account of Nara-Vikrama Kumara to the king, boginning with his leaving the town and ending with his acquisition of the 31

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242 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 Kumara 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 Kumara 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 Kumars there, King Nara. simha accompanied bv his Queen Campakamala went a long distance to receive him. As soon as Nara-Vikrama Kumara 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 Kumara 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 Kumara 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 Kumara :

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243 "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 Kumara 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 Kumara 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 Kumara accepted with great difficulty, the king's proposal of his coronation On an auspicious day, the coronationceremony of Nara-Vikrama Kumara was performed in the presence of ministers, feudatory rulers, friends, grandees, and

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244 citizens, and he was anolated with one hundred and eight Kalasas amid great pomp. King Narasimha, giving paternal advice to Nara-Vikrama Kumara 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 Kumara, King Narasimba went to Acarya Maharaja Samanta-bhadra Suri. Now Klag Nara-Vikrauna had a big palanquin capable of being carried by one thousand persons, made ready for the diksa 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 Acarya Maharaja, and having come down from the palanquin, and going three times round, be knelt at the feet of the Guru Maharaja and with an anjali (closed palms in the

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245 form of a lotus) in front of his fore-head, he said :- Bhagavan Please give me Bhagavati diksa (a form of diksa preached by the Tirthangares ) and rescue me from worldly miseries" Guru Mabaraja 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 diksa 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 Maharaja at that time, gave him advice as follows . fuerit T 4787-74! GET jerfari tumae gahiyA dikkhA tA sammaM ujjamijAmu // 1 // mA kAhisi khaNamekaMpi pApamittehiM duhanimittehiM / saMsaggi dukakhehiM visaya-kasAehiM saha maha ! // 2 // evaM kamiyadhvaM bhottavvaM evameva saiyadhvaM / evaM bhAseyadhvaM icAi niveiyaM guruNA // 3 // 1 Bhanio ya jaha-Bhaddya! Esa samsara sindhu navavva Tumae gahiya dikkha ta sammam ujjamijjasu 1 2 Ma kabisl khanamekkampi papamittehiin-duha nimittehim Samsaggim dukkehim visaya-kasaerim sana bhadda! 2 3 Evam camkamiyavvam bhottavvam evameva salyayvam Evam bhaseyavvam iccai nivelyam guruna 3 1. And he said as fullows:- O fortunate man ! You have taken this diksa which is like a ship for crossing the ocean of samaara (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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246 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 Siddhantas, 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 Bhagavati diksa. After practising severe penance, he was born as a god in Mahendra devaloka 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 Maharaja "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 Cintamani (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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247 sincerely wish that you got me safely through the mean of worlaly existence which is unfathomable with the mass of water in the form of endless, terrible, and immeasurable Mithyatva (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 Maharaja 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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248 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 Vitasthanakas (the Twenty Exalted Dignitaries) which are chiefly instrumental in the attainment of Tirthankara Gotra Nama Kar ma in the following manner:---- savvajagajIvabaMdhurabaMdhavabhUe jiNe jiyakasAe / sivapaMthasatyavAt tatthAhiM girAhiM thuNamANo // 1 // eeryajaramaraNabhara sivamaya lamaNatamaksvayaM patte / paramesare ya siddhe samiddhasokskhe namasaMto // 2 // I samANacaraNadaMsaNamahA bharuddharaNapaJcalasahAvaM cAvanaM saMgha ekaM saraNaMvi bhanaMtI // 3 // karuNoyahiNo guruNo paMcavihAyAragharaNadhIrassa / aNuvakayajaNANuggahabhAveM samma pasaMsaMto // 4 // saddhammasiTilacite satte dhamme thirIkaremANe / pariyAyapamuhayere ubavUraMto ya bhayavaMte // 5 // sa samaya para samaya rUDhagADha saMsaya sahassanimmahaNe / susmRsaMto nicaM bahussura sAhuNo pavare // 6 // mAsadumAsatimAsA ivivihatavakammakaraNapaDibaddhe / vissAmaNADhaNA vaha tavastriNo paDicaramANo // 7 // aMgANaMgasarUve suraMmi savvantunicchiyatthaMmi 1 aNavarayaM gayacitto tayatthaparibhAvaNujjutto // 8 // tattatyasaddaddANappahANasammattapavaravatyuMmi saMkAi dosajALaM pariharamANo payaceNa For Private Personal Use Only 1 #| S II

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249 nANAINaM udayArapamuhaviNapaMdhi pAmini / bhaiyAraparaMparayaM vajaMto viuNayapIe // 10 // paDiLehamApamayapahArassayavihIna vivihaar| sadammapadalalo khaliyaM niSaSi rakhato // 11 // sIche piMDagamapamiidosaviramA vaema paMcavi / pANabahAIpasa ya visoiyaMto ya mAki // 12 // paisamaya saMvenAimAvaNAlAmamAvaNugo / sasarIre'vihu nizcaM mamattabuddhi akuNamANoM // 13 // bamammatararUvaM pArasameyaMpi ghoratavakamma / bhanidiyaniyasacI AyaramANo ya paidivasa // 14 // pammodhanArisAhUNa vasvavalapamokalavArale / devo kohAI ni cAya kuto ca // 15 // AyariomAyalavassirasAhasmiyAtma sehA / ilAmaNagilANasaMdhe yApaccami vo // 16 // eesipi tahAvihAvayavasajAyadutvaciMtANa / osahadANAIhiM samAhibhAvaM ca jaNamANo // 17 // aksarapayagAhasilIgamaittaya sabvayA adhuvA / ahigayamuttatyo'bihu muyANurAgeNa paDhamANo // 18 // bhattiM taha bahumASNa taviThThalyANa sammabhAvaparva / vihinahaNaM ciya nicaM mukhassa samma payAsiMgo // 19 // bhabvANa dhammakahaNeNa paidiNaM pavayaNubhaI paramaM / siyavAyasAhaNeNa ya kuNamANo muddhacittaNaM // 20 // 32

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250 so maidaNamuNivasaho isa vIsAThANagAI phAsitA / vitvayaranAmago kammaM boI paramapA // 21 // 1. - oi m * ni 5 Savva jaga jivabandhura bandhvabbue Jime jiya-tasis, Sivapadthasattbavahe tatthahim girahim tunamano. 1 Vavagaya jara marana bhae sivamayalamapantame kkbaym patte Paramerare ya- siddhe samiddbasokkhe namamsanto. 2 Sannana carapa damsana mababbasuddharana paccala sahsvam Cauvvanpam uangham ekkam sarapanti mannanto. Karunoyahipo guruno pancavihayaradharanadhiraala Aguva kayajapanuggahabhavam sammam pasamsanto. 4 Saddhammasidhila-chte satte dhamme thirikaremane; Parlyaya-pazuha-there uvavubnto ya bhayavante Saramaya parasamaya parudha gadha samsaya sahassa nimahand; Sussusanto niccam babussue sahupo pavare Masadum sa-timui viviba tava kamma-karaga pagibadde Viosamaqalpa taha tavassino padicaremano. Anganangasarurye sayammi savvannu-nicchiyatthamml; Apavarayam gayacitto tayatt haparibhavanajjutto 8 Tattattha eaddabanappahana sammattapavara vatthumml; Sankkidogajalam pariharamano payattena. Nagainam uvayarapamaha vinayammi bahuvigappammi; Alyaaparamparayam vajjanto nlunabuddbie 10 Padllebapo pamajjana pamuhayassayavibisu vivihasu; Saddhammabadhalakkho khaliyampiccampi rakkhanto 11 Sile pindaggamapabhii dosaviraha vaosu pancagu vi; Papavabajdou ya visohayanto ya:malinnam. 12 9. 12.

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251 15 Paisamayam samvegli bhavana jala bhavapujiutto; Sabarire'vihu niccam mamattabuddhim a-kunamago. 13 Bajjbabbhantararuvam barasabheyampi ghora tava kammam Anigabiyaniyasatti ayaramano ya paj-divasam. 14 Dhammovagari sahuna vattha kambala mokkhamuvagaragam; Dento kohainam nlccam cayam kunanto ya. Ayarlojjhaya tavassi thera sahammlyana sshanam; Kula-gana gilanasanghe veyavaccammi vatanto. Eesimpi tataviba avayavasajayadutthacittanam; Oxahadanaibim samahibhavam ca japanago. 17 Akkhara paya gaba silogamettayam savvay& 4-puvvasuyam; Abigaya suttatho' vihu suyanuragena padhamano. 18 19. Bhattim taha bahumanam tadditthapa sammabhavapayash; Vihiganam ciya niccam suyassa sammam payaslato. 19 Bhavvana dhatama kahanena paldinam pavayaqunnalm paramem; Siyavayasahapena ya kupamano suddbacittenam. 20 21. So Nandana-muni vasaho iya visaithagagaim phasitte; Tittayara-nama-gottam kammam bandhel 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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252 8. Having considered that the chuvannam sangham ( the congregation of four units viz. Sadhus (ascetics), Sadhvis (auns", Sravakas (male followers of Jinesvaras), and Sravikas ( 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 Acara ( Gustomary rites ) of five kinds viz. 1. Jnanacara. 2. Darganacara. 3. Carltrara. 4. Tapacara and 5. Virgacara. ) 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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253 11. Becoming devoutly attentive in religious duties auch as avasyaka vidhi (inevltable ceremonles) viz pratllokbana (careful examination of utensils by the eyes) pramarjana (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 pranatipata-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 sadhus who have done service to him in carrying on his religious duties, and always abandonings anger and other passions. 16. Rendering service to Acaryu (heads of the church), upadhyayas (teachers), devout ascetics, venerable aged saints, co-religionists, and to Kula (a congregation of many families of ascetics), to gana (a class of disciples of one acarya), to dlseasod ascetics, and to sri sangha (a congregation consisting of sadhus (ascetics), sadhvis (nuns), fravakas (male followers of Jlnes, varas) and fravikas (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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254 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 Siddhantas by the daily preaching of religious doctrines with the help of syadvada, to devout individuals. 21. The excellent Nandana Muni-having thus performed the religious rites of visaithanagai (twenty exalted dignitaries) -the supreme soul-acquired the Karma named Tirthankars-pama -gotra Karma.

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Appendix No. 6 56. Acarya Maharaja Sriman Hemcandricarya Suri describes the ascetic life of Nandana Muni in his well known work Trise sthi Salaka Purusa Caritram Parva 10 as follows: caturvizatyadalakSmI janmato'tItya nandanaH / viraktaH poTilAcAyasimIpe vratamAdade // 220 // mAsopavAsai satatai zrAmaNyaM sa prakarSayan / vyahAsidguNA sArgha prAmAkarapurAdiSu // 221 // ubhAbhyAmapadhyAnAbhyAM bandhanAbhyAM ca parjitaH / mibhidaDaMga' 'vaizva palyaizca rAhataH sadA // 222 // pakSINacatuSkaSAyazcatuH sNjnyaavivrjitH| caturvikathArahitazcaturdharmaparAyaNaH // 223 / / caturvidhairUpasagarapariskhalitoyamaH / vrateSu pazca madhukto dveSI kAmeSa paJcam // 224 // pazcaprakArasvAdhyAyamasaktaH pravivAsaram / vibhrANA samitIH paJca jevA paJcendriyANi ca // 225 // SaDjIvanikAyaprAtA saptamIsthAnavanitaH / vimuktASTamadasthAnaH sa navabrahmaguptikaH // 226 // ghadazavidhaM dharma samyagekAdazAGgamat / tapo dAdazadhA kurvan dvAdazamatimAraciH // 227 //

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256 duHsAmapi sahiSNuH parISahaparaMparAm / nirIho nandanamunirvarSalakSa vapo'karot // 228 // // saptamiH inkam // adbhaktyAdimiH sthAnairvicasyApi mahAtapAH / duranamarjayAmAsa vIryabhAmakarma saH // 229 // sa niSkalaMka bhAmaNyaM caritvA mUto'pi hi / Ayuparyantasamaye vyavAdArAdhanAmiti // 230 / mAnAcAro'STadhA mokto yaH kAlavinayAdikaH / tatra me ko'pyavicAro yo'bhUbhindAmi ta tridhA // 231 // yaH prokto darzanAcAro'vRSA niyaMtritAdikaH / tatra me yo'ticAro'bhUtriSApi vyutsRjAmi tam // 232 // yA kRtA prANinAM hiMsA sUkSmA vA bAdarApi vaa| mohAdA komato vApi vyutsRjAmi tridhApi tAm // 233 // hAsyabhIlobhakoSAdhayanyUSA bhASitaM pyaa| tatsarvamapi nindAmi prAyazcittaM carAmi ca // 234 // alpa bhUri ca yatkvApi paradravyamadattakam / ArtarAgAdaya dveSAttatsarva nyutsRjAmyaham // 235 // taraca mAnuSaM divyaM maithunaM mayakA purA / yatkRtaM trividhenApi trividhaM vyutmajAmi tat // 236 // bahudhA yo dhanadhAnyapazcAdInAM parigrahaH / lobhadoSAnmayAkAri vyumujAmi priyApi tam // 237 // putre kalatre mitre ca bandhau dhAnye ghane bRhe| anyeSvapi mamatvaM yattatsarva vyutsRjAmyaham // 238 /

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251 indriyairamitena ya AhArabarSiti / mayA rAtrAghupAmobhi nindAmi tamapi tridhA // 29 // krodho mAno mAyA lomo rAgI dveSaH kalistayA / paizUnya paranirvAdo'bhyAkhyAmamaparaM ca yat // 240 / / cAritrAcAraviSayaM duSTamAcarita mcaa| tadahaM trividhenApi vyutmaNAmi samanyataH // 241 // yastapaH svaticAro'bhUbATeSvAbhyantareSu / trividha vividhemApi nindAmi samaI sallu // 949 / / dhamAnuSThAnaviSaye yadIya gopitaM mayA / vIryAcArAvicAraM ca nindAmi tamapi niSA // 14 // hato duruttazca mayA yo yasthAhAri kizana / yasyApAkAri kiMcikA mama sAmyatu so'khilaH // 244 / / yazcamitramamitro vA svajanarijano'pi vaa| sarva sAmyatu me sarva sarveSvapi samo'smyaham // 245 // tiryakrave sati viyatro nArakaraca mArakAH / amarA amaratve ca mAnupaspe ca mAnusAra / / 256 // ye mayA sthApitA duHkhe sarve zAmyante mama / sAmyAmyahamapi saiSA maitrI satra meM khala // 247 // jIvitaM yauvanaM lakSmIrU piyasamAgamaH / calaM sarvamidaM vAtyAnarvivAdhikharaMgA / / 248 // dhyASijanmajarAmRtyuprastAnAM prAzinAmiha / vinA jinodivaM dharmaM zaraNaM ko'pi nAparaH // 211 // 33

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258 sarve'pi jIvAH svajanA jAtAH parajanAca te / vivadhIta prativandhaM teSu ko hi manAgapi // 250 // eka utpadyate antureka eva vipadyate / mulAnyanubhavatyeko duHkhAnyapi sa eva hi // 251 / anyadvapuridaM tAvadanyadAnyadhanAdikam / pandhavo'nye'nyama jIvo vRyA mumati vAlikSAH // 252 // ghasArapiramAsAsthiyakatripUrite / vapuSyacinilaye mucchauM rvIta kA mudhIH // 253 // avakrayAsavezmeva moktavyamacirAdapi / bAlitaM pAlitaM vApi vinazvaramidaM vapuH // 254 // dhIreNa kAtareNApi marvavyaM khalu dehinA / / vanpriyeta tathA dhImAna niyeta yathA puna: // 255 // ahendo pama zaraNaM zaraNaM siddhasAdhaSaH / udIritaH kevalimirdharmaH zaraNamuccakaiH // 256 // jinadhoM mama mAtA gurustAto'tha sodarAH / sAdhavaH sAdharmikAca bandhavo'nyattu jAlavat // 257 // RSamAdIstIrthakarAmamasyAmyakhilAnapi / maravairAvatavidehAIto'pi namAmyaham // 258 // tIrthayo namaskAro dehabhAjAM bhavacchide / bhavati kriyamANaH sa bodhilAbhAya coccakaiH // 259 // sidebhyazca namaskAraM bhagavadbhayaH karomyaham / kamadho'dAhi yaiAnAgninA mavasahakhajam // 260 //

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259 pAcAryebhyaH panAvidhAcArebhyazca namo nmH| vaidhAryate pravacanaM bhavacchede sadodyauH // 261 // zrutaM bibhrati ye sarva ziSyebhyo byAharanti ca / namratebhyo mahAtmebhya upAdhyAyebhya uccakaiH / / 262 // zIlavatasanASebhyaH sAdhubhyazca namo namaH / bhavalakSasabhivacaM pApaM nirnAzayanti ye // 263 // sAvacaM yogamuparSi bAbAmAbhyantaraM tathA / yApajIvaM triviSena vividha vyutsRjAmyaham // 264 // caturvidhAhAramapi yAvajjIvaM tyajAmyaham / / ucchavAse carame dehamapi hi vyutsRjAmyam // 265 // duSkarmaNAM jantukSamaNo bhAvanAmapi / canuzaraNaM ca namaskAraM cAnazanaM tayA // 266 // paramArAdhanA poDA sa kRtvA nandano muniH / dharmAcAryAnasamaya sAdhUna sAdhvIzca srvtH|| 267 / / paSTi dinAmyananaM pAlayitvA samAhitaH / paJcaviMzatyasdamapUrNAyuH so'mamo mRtaH // 268 // athASi pANataM puSpottaranAmani vistRte / vimAne sa jvapede zayyAyAmudapayata // 269 / / antarmahAbhiSpamaH sa tu devo mahardikaH / apanIya devaSyamupaviSTo vyalokayat // 270 // vimAnaM devasaMpAtaM devadi ca vilokya sAm / dathyo vismataH nAmaM kenedaM tapasA mayA // 271 //

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260 so'pazyaccAvadheH pUrvabhavaM taca vratAvanam / aho prabhAvo'rhaddharbhasyeti cetasyacintayat / / 272 // atrAntare surAH sarve tamutpatraM surottamam / saMbhUya baddhAacyo bhagadurmuditA iti // 273 // svAmiJjaya jaganaMda jagadra ciraM jaya / tvaM naH svAmi jivaM trAyasvAjitaM vijayasva ca // 274 // idaM vimAnaM bhaSato vayamAjJAkarAH amUnyupavanAmpucerabhUrbhajjAnavApayaH 1 // 275 // idaM ca siddhAyatanaM, subharmeyaM mahAsabhA / majjAnoko'kuruSvAmiSekaM kurmahe yathA // 276 // evaM tairamarairuktaH sa gatvA maukasi 1 siMhAsane sAMghripIThe niSasAdAmarAmraNIH divyena payasA tatrAbhiSiktaH kuMmapANibhiH / ninye ca kiMkaTahareH so'laMkAraNiketamam // 278 devadRSye nyadhAdaMge vAsasI patra somaraH / aMgarAgaM bhUSaNAni kirITamabhRtIni ca // 279 // // 277 H vyavasAyasabhAM gatvA vAcavakhustakaM puSpAdipujAmAdAya siddhAvavicAya 5 // 280 // sma saha / bhaSTocarAItmavimAnataMsnapayavi thAnace ca vavande ca tuSTAva ca samAhitaH // 289 // gatvA sudharmAmAsthAnI saMgItakAmakArayat / vimAne tatra bhogAMtha bujhAno'smAdyayAruci / / 182 // For Private Personal Use Only

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861 kalyANakeSvaIto sa videhAdiSu bhUmiSu / agAjinAna vavande ca samyaktvaguNabhUSaNaH // 283 // AyurvizatisAgaropamamitaM so'pUri devaagrnnii| paryante'pi vizeSaNaH pratikalaM dedIpyamAnAzriyA / munti pare priviSTapasadaH SaNyAsazeSApuSa : / fregit a entegrefaveisegraaguutaat: 11 408 11 Catur-vimsatyabda-laksmim Janmato atitya Nandanas Viraktah Poppilacarya-lamipe-vratamadade. 220 2. Masopavasaih satatah sramanyam ca prakarsayan Vyaharsid guruna sardham grama-kara-puradisu 221 Ubhabhyamapadhyanabhyam bandhana-bhyam ca varjital Tribhirdandai s gauravaisca salgaitca rahitah sada 222 Praksina catuskagaya scatuh sanjna vivarjitah Caturkatha rabitascaturdbarma-parayanah 823 Caturvidhairupasargaira parisk halito-dyamah Vratesu pancasudyukto dvesi kamesu paicasu 224 Pancaprakara-svidhyaya prasaktah prativasaram Bibhranah samittih panca-jeta pandindriyani en 225 7. Sad jiva-nikaya-trata sapta-bbisthana-varfitas Vimuktasgamada sthanah sa navy-Brabranguptifato 226 Dadhad dasavidham dharmam samya gekadatangabbrit Tapo dvadasadha kurvan, dvadasa-praktimiauwih 227 Dudsabamapi sahisouh parisahaparamparam Niribo Nandana Murd-ravarsalakaan tapo' karot 227 Saptabtin Kubkam. 10. Arhadahaktyadibhih sthanairvimtatyapi mahatapi Durarjamarjayumasa Tirthakrlaenama-karma stehen 229

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262 11. 15. 16. 17. Sa niskalankam gramanyam caritva mulato'pi bl; Ayuk paryanta samaye vyadhadaradbanamiti. 230 Jaanacaro'stadha prokto yah kala-vinayadikah; Tatra me ko'pyaticaro yo'bhunnindami tam tridba. 231 Yah prokto darsanacaro'stadha Nih samkltadikah; Tatra me yo'ticaro' baut tridhapi vyutsrija mi tam. 232 Ya krita praninam hinsa suksma va badarapi va; Mohadva lobhato vapi vyutsrijami tridhapitam. 233 Haaya-bhi-lobba-krodhadyair yah mrisa bhasitam maya; Tatsarvamapi nindami prayascitam carami ca 234 Alpam bhuri ca yat kvapi paradravyamadattakam; Attam ragadatha dvetat tatsarvam vyutsrya myaham 235 Tairascam manusam divgam malthunam mayaka pura; Yat kritam trividhenapi trividham vyuterijimi tat. 236 Bahudha yo dhanadhanya pasvadinam parigrahah; Lobha doaanmayakari vyutaijamitridhap tam 237 Putre kalatre mitre ca bandhava dhanye dhane grihe; Anyesvapi mamatvam yat tatsaryam vyutasrujamyaham -38 Indriyairabhibhuteda ya aharascaturvidhah; Maya ratravupabhoji nindami tamapi tridha. 23 Krodho-mano -maya-lobho-rago-dvesah-kalistatha; Paibunyam paranlivado'bhyakhyanamaparam ca yat. 240 Caritracaravisayam dustamacaritam maya; Tadaham trividhenapi vyutsrijami samantatah. Yastapa svaticaro'bbud bahyesvabhyantaresu ca; Trividham trividhenapi nindami tamaham khalu 242 Dharmanusthana-visaye yadviryam gopitam maya; Viryacaram ca uindami tamapi tridhi. 243 18. 19. 20. 241 23 24

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263 25 Hato duruktasca may@ yo yasyahari kincans; Yasyapakari kimcld va ksamyatu so' khilah 244 Yasca mitramamitro va svajano'rijano' pi va; Sarvah ksamyatu me sarvam sarvesv&pi samo'smyaham 245 Tiryaktve sati tryanco narakatve ca narakah; Amara amaratve ca manusatve ca manusah. 246 Ye maya sthapita dunkhe sarve ksamyantu te mama; Knamyamyemyahamapi tesam maitri sarvesu me khalu 247 Jivitam yauvanain laksmi rupam priyasamagamah; Calam sarvamidam vatyapartita-bdhitaragavat. 248 Vyad hijanmajara-mrityu grastanam praninamiba; Vina finoditam dharmam saranam ko'pi naparah 249 Sarve'pi jivah svajana jatah para-janasca te; Vidadhita pratibandham tesu ko hi managapi 250 Eka utpadyate jantureka eva vipadyate; Sukhanyanubhavatyeko duhkhanyapi sa eva hi. 251 Anyadvapuridam tavadangddhanya-dhan&dikam; Bandhavo'nye'nyasca jivo yritha muhyati balisah. 252 Vasarudhira-mapsasthi-yakrut-vinmutra-purite; Vapusyasucirilaye murcham kurvi:a kah sudbin Ava-krayattavenieva moktavyanacira-dapi; Lalitam palitam vapi vipagvaramidam vapuh. 254 Dhirena katarenapi martavyam khalu dehina; Tanmriyeta tatha dhimanna mrlyeta yatha punah. 255 Arhanto mama saranam saranam Siddha -sadhavah, Udiritah kevaibhi-r-dharmah saranamuccakaih. 256 253 38. Jina-dbarmo mama wata guruetato' tba sodarah; Sadharah sadharmiksca bandhavo' ayattu jalavat. 257

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264 39. 40. Risabhadinstirthkarannamasyamya-khilanapi, Bharatalravata-videharhato'pl namamyaham 258 Tirthakridbhyo namaskaro ddhabhajam bhavacchidd; Bhavati kriyamayah da bodhi-labhaya coccakali. 259 Siddhebbyabea namaskaram bhaga vadbhyah karomyahany Karmaidho'dahi yai-r-dhyanija bhavasahastajam. 260 Acaryebhyah panca vidh acarebhya-sca namo namah; Yal-r-dhiryate pravacanam bhava-ohede sadodyatain. 261 Sratam bibhrati ye sarvam dlqyebhyo vyaharanti da; Namastebhyo mahatmabhya apudhyaye bhya uocakalb. 262 Silavrata se-nathabhyah sadhubhyasea namo namah; Bhava laksa sannibaddham papam nirnasayanti ye. 263 Savadyam yogamupadhim bahyama-blyantaram tatha; Yavajjivam trividhena trividnem vyutarijamyaham 264 Caturvidhahaharamapi yavajjivam tryjamyaham; Ucchvise carame dehamapi bi vyaterijamyaham 265 Duskarama garbapam Jantukgamanam bhavanampiz Catuh saranam ca nomaskaram cinasanam tatha Evamaradhana sodha sa kritva Nandano Munli; Dharmacaryanaksamayat sadhun sadhviaca sarvatah. 267 Sastim dinanyanaasanam palayitva samahitah; Pancavimsatyabdalaksapurnajuh so'mamo mrutah. 268 Atbadhipranatam Puspottara natni vistrute; Vimine sa upapede fayyayamuda-padyata, Antarmuhurtannispannah sa tu devo mabarddhikah; Apaniya devadusyamupavleto vyalokayat. 270 Vimanan devasam patani deyarddhim ca vilokya tam; Dadhyau sa vismitah praptam kenedam tapasa maya. 271 hain 266 50. 269 S . 52.

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265 53 277 60. So'pasyaccavadheh purva-bhavam tacca vratavanam; Aho prabbavo'rhalddbarmasyeti cetasya-cintayat. 272 Atrantare surah sarve tamutpannam surottamam; Sambhnya baddbanjalayo jagadur-mudita Iti. 273 Svamin jaya jagannanda jagadbhedra ciram jaya; Tvam nah svami jitam trayasvajitum vijayasva ca. 274 Idam vimanam bhavato vayamajnakajah surah; Amuny upavanan yuccalramu-r-majjana vapayah 275 Idam ca Siddhayatanam Sudbarmeyam Mahaeabba; Majjanan ko'lankurusvabhisekam kurmahe yatha. 276 Evam tairamaralruktah ea gatva majjanakasi; Simbasane sanghripithe nisa sada-maragranih Divyena payasa tatrabhiqhktah kumbha-pagibhin; Ninge ca tinkara suralh so'lankara-niketanum 278 Deva-dusye nyadbadange vasani tatra so'marah; Angaragam bbusinani kiritaprabhu tini ca. 279 Vyavasaya-babham gatva vacayat pustakam ca sah; Puspadipujamadaya Siddhalayamiyaya ca 280 Astottararbarpratimasatam snapayati sma sah; Adarca ca vavande ca tustava ca samahitah. 281 Gatsa Sud barma-rastbanim sangita kamakarayat; Vimane tatra bhoganeca bhunjanio sthadyatharuci. 282 Kalyanakesvarbatam bo Videbadisu bhumisu; Agajjiran-vavande ca samyaktvaguna bhusagab 283 Ayur vimsati sagaropamamitam so' puri devagranih; Paryante'pl vise satah pratikalam dedipyamanam friga, Muhyanti hyapare trivistapasadah sanmasagesayusah, Kvapyuccair-na tu Tirthakriddivisado' tyasanna punyodayah 284 34

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266 1. Becoming disgusted with worldly objects, Nandana (Muni) took the vow of asceticism under Pottilacarya 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 (artta dhyana-meditation about doing injury to others, and raudra dbyana-sentiment of wrathful injury) and of two varieties of bondage raga-affection, and dvesa-hatred)- always free from three kinds of chastisement (mana danda- mental chastisement, vacana danda-verbal chastisement, kaya 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 ( Maya Salya a thorn like sting caused by deceit Niyana salya-a thorn like sting caused by a firm resolution of obtaining worldly objects during next life, Mathyatva-darsana salya (a thorn-like sting caused by wrong belief):--with four kinds of kasaya (passions) Krodha anger, Mana, pride, Maja deceit, Lobha greed) perfectly destroyed -with absolute freedom from four kinds of sanjra (consciousness) aharu sanjna instincat from food, bhaya sanjnainstinct from fear, Maithuna sanjna-instinct for cohabitation. Parigraha Sanjna, instinct for hoarding of property possessious etc).--without Indulgence in Vikatha irrelevant talk) about (1 Raja Katha-talk about a king, his ministers-his administration etc. 2 Desa Katha talk about various countries, the habits and customs of their people their morality administration etc, 3. Stri Kathatalk 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 dana abbaya dana giving protection to living beings, jrana dana (teaching of sacred writings) 2 Silaobservance of chastity and teaching of morality to others. 3 Tapatwelve kinds of penance. 4. Bhava-Religious meditation about For Private Personal Use Only

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267 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, Prana tipat viramana - abstention from injury to living beings. 2. Mrisavada virmana abstention from telling a falsehood 3. A-dattadana viramana-abstention from taking a thing not given;-theft-stealing. 4 Maithuna viramana-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 svadbyaya (study of the self) (1. Vacana: reading, recitation, 2. Pricchanaquestionlng, 3. Preksana deliberation 4. Anu-prekspa-repeated dellberation, and 5 Dharma Katha-religious stories; legends]-- Nourishing the five Samits 1. Irga-Samiti-Carefulness in moving, about. 2. Bhasa-Samiti-Carefulness in speech 3. Esana-samiti-Carefulness in acceptance of alms. 4. Adana bhanda niksepana-samiti-Carefulness in taking and re-placing of utensils. 5. Paristhapanika-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 kayika-earth-bodied... Apkayika-Water-bodied. 3. Tejas-kayika-Fire-bodied. 4. Vayukayika-air-bodied. 5. Vanaspati-kayika-Vegetable-bodied.-6. Trasa kaytka-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. Adana-bhaya-fear of their of one's wealth and property. 4. Akasmad bbaya-fear of un foreseen misfortunes. 5. Ajivika 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. Jati madapride of one's family. 2. Kula mada-pride of one's noble lineage. 3. Labha-mada-pride of one's acquisitious 4. Alsvai ya-madapride about one's supreme authority. 5. Bala-mada -pride about

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268 one's strength 6 Rupa 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 basahi kaha nisijidiya kuDittara pubvakIlie paNie / bhaimAyAhAra vibhUSaNAya nava baMbheceraguttIo // Gatha Vashi kaba nisijja indiya kudkintara puvva kilie panie Aimayahara vibbusunaya nave Bambhacera 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 Katha 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 nisijja faqor nisadya-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 purva kridita-Avoidance of remembrance of sexual enjoyments previously done with females. 7. TATUTET aimayabara STTATTETT atimatrahara-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 Vibhusapa fazon VibhusanaAvoidance of adornment of body)-preserving the ten varieties of virtuous qualities of ascetic life (1. sifa ksanti a ksamaforbearance. 2. Are Mardava-gentleness. 3. nista arjava-honesty,

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269 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 babya (external) and strat abhyantara (internal). Babya tapa is of the following six varieties, aNasaNamaNo ariyA-vittIsaMkhaiva NaM rasaJcAyo / kAyakileso saMlI-gayA ya bajyo tavo hoi // Anasanamuposriya-vittisai khevanam ra-accao Kayakiloso sanlipayaya bajjho tavo hoi, ( 1. aNasaNam apasanam manazanam anasanam-Remaining without food; observance of fasting. 2. uiiufca upoariya guitarra unodarika- Partial feeding; taking four or five mouthfuls less than what is necessary. 3. vittIsaMkhevaNaM Vittisankhevanam vRttisaMkSepa vrittisanksepa--Taking of minor vows with the object of lessening the number and quantity of the articles necessary for maintaining oneself. 4. Terent rasaccao TETIT rasatyaga-abandoning of articles like milk, curds, ghee, molasses, oil, and sugar capable of producing passions 5. profiset Kaya kileso F ST kaya-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 mAyacittaM viNako veyAvaccaM taheva sajhAo / jamANa ussaggo vi a abhitaro tavo hoi // Payacch'ttam vinao veyavaccam faheva sajjbao Jjhapa ussaggo vi a abbhintarao tavo hoi

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270 (1. pAyacchitaM payacchittam prAyazcita prayascitta-purification of mind mostly (from previous sins.) 2 fante Vinaya-respectful behaviour towards persons possessing virtuous qualities: 3. ama Veyavaccam area vaiyavrittya-rendering service to elderly members of the gaccha and to give them food-materials, medicines, clothes etc; also to young disciples, diseased sodhus and to sadhus observing religious austerities 4. saat Sajjhao FETTETT stadhyaya-study. 5. dhyana-concentration of mind and 6 grauit ussaggo, rett utsarga-relinquishing the body in meditation:;-desirous of avoiding transgression in the twelve pratimas ( 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 Tirthakritnama karma" (Tirthankara Nama Karma by his devotion to Tirthankaras and others, through the medium of (his adoration of) twenty exalted dignitaries 9. Having spotlessly led ascetic life from the beginning, he did aradhana (adoration) even at the end of his life. 10. What-so-ever transgression had been done by me in Jnanacara (acquisition of knowledge) which is spoken of tes of eight kinds viz with regard to Kala (time), Vinaya (polite manners) etc. I censure it tridha (mentally, vocally and bodily). 11. What-50-ever transgression had been done by me in darsanacara observance of right belief which is spoken of as of eight kinds viz with regard to nihsankita ( fearlessness ) etc I abandon it tridha (mentally, vocally, and bodily.) 12. The injury to animals small or even great, done out of infatuation or out of avarice I abondon, even tridha (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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271 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 viryacara 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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272 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 Jinesvaras ) 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 murcba (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 Tirthankaras) are my shelter; Siddha-Sadhavas (the Liberated sages) are my shelter; the

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273 Dharma propagated by the Kevalins is the shelter in the highest degree. 256 Jina-dharma (the religion propagated by the Jinesvaras ) 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-Rigabhadeve and others Also, I bow down low before Arhats of Bharata-ksetra, Airvat, and Videha ksetras. 258 38. Namaskara ( 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 Bhagavans by whom Karmondha (the Karmas as wood ) generated in thousands of worldly existences) was burnt by the fire of dhyana (relegious meditation). 260 40. Obeisance to the acaryas practising the flyefold acara (Jnanicara, Darsanacara, Caritracara, Tapacara, Viryacara) by whom is assiduously preserved the pravacana (sacred scriptures) for the cutting down of worldly existences. 261 41. Obeloance in the highest degree, to the noble-souled Uplidhyayas who hold the entire Sacred Knowledge, and who explain it to students. 262 42. Obeisance, to the sadhus, 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 35

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274 45 46. Having thus done the adoration in slx ways viz i Duskarma garhana (censure of evil deeds) 2. Jantu Ksama. pa (showing of indulgence to (all) creatures) 3 Bhavana (directing one's thought to religious subjects), 4. Catuhsarpam (seeking the shelter of four:- @, Arihanta Bhagavan, b. Siddha Bhagavans. 6. Sadhus. d. the Religion preached by the Kevallns) 5. Namaskara (obeisance) and 6. Anasanam (avoidance of food and drink. materials), Nandana Muni, asked pardon from religious preceptors, Sadhus, and Sodhvis, 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 vimana ( celestial car ) named Puspottara in Pranat deva-loka (appeared in the Sayya (divine bed). 269 49. He-the affluent god-produced within a muburtahaving 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 Jnana 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 Swamin | 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 vimana ( celestial car ) is yours; we are gods obeying your orders. These are pleasure-gardens. These, again, are bathing-wells This is the siddhayatanam

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275 (celestial ternple). This is the Sudharma Maha-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 Sabha (study-hall) he read books and having taken flowers, and other articles of worship, he went to the Siddhalaya (temple of the Siddha Bhagavans). 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 Sudharma council-all he had singing performed, and enjoying pleasures there according to his own will, he lived in the vimana. 282. 62. He-the ornament of the virtue of samyaktva-went to Videba and other countries, on the auspicious days (Kalyagakesu) of Arbats, and did obelsance to Jinesvaras. 283. 63. He-the foremost of the gods-completed the age-limit of twenty sagaropams; 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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276 lary asctic life for one hundred thousand years. During thar time, he did 1180500 Masa ksamana ( observance of fastings of one month's duration at a time) and having devoutly worshipped the Vitasthanaka padas ( the twenty exalted dignitaries ), he acquired for himself, the excellent, un-perishable, highly adorable Tirthankara-gotra Nama 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 garha (censure of evil actions (2) Sakala jiva ksamaga (fore-give-ness towards all living beings. (3) Bbavana (purity of thoughts) (4) Catuhsarapa (thinking of Arihant Bhagavan, Siddha Bhagavan Sadhus, and the Religion preached by the Kevalins as the calef support of Wife). (5) Namaskara (obeisance to exalted souls) and (6) Anasana (remaining without food and drink). 1. I censure mentally, vocally, and bodily every trans gremalon in Jnanacara (acquisition of right knowledge) with regard to Kala (tlme). Vinaya (respect) etc. 2. I renounce mentally, vocally, and bodily every transgresston in darsanicara (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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277 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 viryacara [ 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. For Private Personal Use Only

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278 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 Jinendras 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 Kevalt Bhagavins be my shelter.

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279 27. Jalna Dharma is my mother, Its preceptore are my father; the Sadhus 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 Srt Risabha Deva Swami and other Tirtbankaras of the present series of Twenty-four Tirthankaras, and also before the Arbats of other Bharata Ksetras, Airavata ksetra, and Maba-Videha ksetra- The Namaskara (obelbance) done to Tirthankaras destroys worldly existence for all living beings, and it is productive of Enlightenment. 29 I bow down before Siddha Bhagavans who have burnt away all the Karmas of thousands of living existences by the fire of religious contemplation, 30. I bow down before the Acaryas (the leaders of a company of saints) who carefully observe the five acaras (rules of conduct viz. 1. Jnanacara) to increaee knowledge. 2. Darsanacara (to induce strong and steady faith) 3. Caritracara (to improve one's daily life.) 4. Tapacara to practise austerity. 5. Viryacara (to increase the power of ones' inner self). 31. I bow down before worthy Upadhyayas, 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 abstain 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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280 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 dharmacarya (religious preceptor), sadhus, and sadhvis (nuns). Having remained without food and drink for sixty days; having led sannyasa 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 Upapada Sayya (divine bed of birth) in the extensive vimina named Puspottara in the Pragat deva-loka (tenth heaven) with an age-limit of twenty sagaropams during his next life.

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The soul of Nayasara during the twenty-sixth previoua life of Sramana Bhagavan Mahavira was born as an affluent god in Pranat deva-loka. Chapter VI Twenty-Sixth Previous Bhava. As an affluent god in Pranat-deva loka. Having completed his full term of life, Muni Nandana Risi, within an antar-muhurta (48 minutes) of his death, appeared during his next life-the twenty-sixth Previous life of Sramana Bhagavan Mahavira-as an affluent god in the upapada saiyya (divine bed of birth) of the extensive Vimana (aerial car) named Puspottara in the Prapat deva-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 vimanas (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 Jnana (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 Risi, 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 Siddhayatanas (eternal temples) This is the great assembly-ball named Sudharama. This is the snana-griha ment 36 For Private Personal Use Only

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282 (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 Vyavasaya Sabha (assemblychamber) and read some books there. Then, taking fragrant flowers and other articles of worship, he went into the Siddhayatana (eternal temple of Siddhas) and worshipped one hundred and eight images of Arihant Bhagavans 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 Mahavideha and other sacred places on the auspicious days of Janma (birth), Diksa (renunciation) etc, of Tirthankara Bhagavans with the; object of worshipping with eulogic hymns the existing Jinesvaras 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 account

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283 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 Puspottara vimana completed an age- limit of twenty sagaropama years. This finishes the description of the twenty-six bhavas (worldly existences) of the soul of Nayasara,

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Appendix No. 7 Visa-sthanaka Pada The soul of sramana Bhagavan Mahavira, during his previous twenty-fifth bhava as Nandana Risi carefully worshi. pped the visa-sthanaka padas (twenty most exalted rants represented by twenty dignitaries ). These dignitarles described below are as follow: Sri Arihanta Pada--Arjbanta Pada is adored by rendering service with suitable objects and with a pure heart, to an Arihanta Bhagavan 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 Jinegvaras with greater devotion on the auspicious days of their cyavana ( descent from heaven) janma (birth ) diksa (adopting ascetic life), Keval 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 Jinesvaras built with money earned by honest deal ings, and having idols of Jinddvaras installed in them; by getting worn out delapidated temples of Jinesvaras repaired and re-built, and by constantly worshipping the pratimas of Jinesvaras--with cleanliness with regard to angani body ),-manas ( mind ), vastra ( clothes ) bhumika (place), and pujopakarapa (articles and utensils of worship) from nyayoparjita 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-enatra or Brihat-snatra respectively. It occupies the fore-most place among the Panca Paramesthi (the five exalted dignitaries ] extolled in the panca paramesthi maha-mantra [ the anspicious incantation-panca paramesthi namaskara maha-mantra ) which is the real essence of the Siddhantas preached by the Jinegvaras.

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485 2. Sri Siddha-pada-The Siddha-Paramktmas reside on Siddba-slla 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. Nama Siddha. 2. Sthapana Siddha. 3. Dravya Siddha and 4. Bhava Siddha. Of these 1. the term Siddha expressed by woma siddha exists eternally-in past, present, and future-applicable to an individualised object 2. Sthapana Soddha-The lostallation of an image or engraving of a Siddha Bhagavan, is called is called its sadbhava stbapana [establishment of an existing object ] while writing the word siddha, is its a-sad bhava sthapana { writing of an non-existing object }. 3 Dravya Siddhas are the Kevali Bhagavang existing in the thirteenth and fourteenth and the fourteenth Guna sthanaka with regard to their bodies which will attaln Final Emancipation. 4. Bhava Siddha. The exalted Siddha Paramatmas, who residing on Siddha-sila at the end of Loka, enjoy eternal un-impaired happiness after the destruction of their entire previous Karmas, are bhava siddha. Siddha-pada is worshipped by contemplation on the eminent, soul-elevating qualities of Siddha Paramktmas 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 Papa (Sin; de-merit) 5. Afrava (influx of Karma ), 0. Samvara (acoppage of inflow) 7. Nirjara (falling off; shredding) * jIvA'jIvA puNNaM pAvA''sava saMvaro ya nijrnnaa| bandho mukkho ya tahA, navavattA huti nAyavyA // 1 // [jIcA'jIvo puNyaM pApAthavau saMvaraca nij'rnnaa| FIT FAT parfare 2507f Hell

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286 8. Bandha (bondage) and 9. Moksa (Final Liberation or Nirvana) etc-by constantly repeated reflections on them and taking sincere delight in their virtuous qualities,-by worshipping images of Jinesvaras with excellent materials of worship and with a pure heart as they are representations of Siddha Bhagavans- 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 Sri Pavayana (Pravacana) Pada-The word pravacana is indicative of 1. Sri Caturvidha Sangha (the Congregation consisting of Sadhus (ascetics), Sadhvis (nuns), Sravakas (male followers of Jinesvaras). and Sravikas [ female followers of Jinesvaras] 2. Dvadatangi- 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. Sravakas and Sravikas, being house-holders, should give utmost help to Sadhus and Sadhvis 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 acaryas, sick sadhus, sadhu-guests, to Sadhus 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 Jinesvaras and preaching them to the world rests with them. Dvadatangi-is the valuable treasure of the Sacred Scriptures of the Jaina Religion. *1. Jiva 2. A-Jiva 3. Punya 4. Papa 5.Asrava 6. Samvara 7. Nirjara 8. Bandha, and, 9 Moksa-are the nine principles fit to be studied. RAT #aca [Nava Tattva Prakarana ]. For Private Personal Use Only

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287 3. Ganadharas are the disciples of the Tirtharkara 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. Sri Acarya-pada. Acarya-pada can be adored by rendering service with objects useful to them and by good intention-to Acarya Maharajas who are adorned with the *thirty-six virtuous qualities of an acarya, 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, *paMciMdiyasaMvaraNo vaha nvvihvNbhcerguttissro| taha cacacaukasAmo adhArasaguNehiM saMjutto / / 1 // paMcamahanvayajutto paMcavihAyArapAlaNasamattho / afusfaufer-lait 3 Hutafant ll 2 11 Pancindiya samvarano tabapavaviha bambhacerd guttidharo; Taha Cattacaukasao attharasa gunehim panjutto. 2. Pancamaha-vvayajutto pancaviha sara-palaNGa-samattho; Pancasamij-rigutti-gutto chattisaguna kalio. An Acarya 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 vasahikahanisijidiya hitara puSvakIlie pUNie / aimAyAhAravibhUsaNAya navarSabhaceraguttio // 1 // Vasahi kaha nissjjindiya kudaintara puyvakille papie; Aimayabara vibhusanaya nava bambhacera guttio Self control in respect of sex-funetion is of the following

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988 who give detalled instructions to young ascetics about 1 quam grabana fiksa (various modes of studying the sutras and of studying their appropriate meaginga, and 2. urterar asevena siksa (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 pancacara ( five kinds of daily exercises ) viz. 1. A TT Jnanacara (dally acquisition of knowledge) 2, ziarenk Darsanacara (creating strong and steady faith) 3 entrar Caritracara (improvement of ones daily life ) 4. agram Tapacara (practice of religious austerities with the object of subduing one's Inner passions), and 5. frater Viryacara (increase of power of one's inner self) and who always advise young sadbus 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. paryAyasthavira Paryaya sthavira and 3 akhasthavira Srutasthavira. An ascetic who is more than sixty years old is Vaya Sthavira. One who has completed twenty years of ascetic life is Paryaya Sthavira, while one who has studled upto Samavayanga sutra is a sruta Sthavira. These worthy persons deserve high respect. nine kinds:- 1. A sadbu 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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289 6. Sri Upadhyaya Pada--The upadhyayas are always careful in leading an exemplary ascetic life. They are well-versed in their knowledge of Jaina Scriptures. They teach young sadhus the various sutras 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. Upadhyaya 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 Maga 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 savvAyo pANAvAyAyo dharamaNaM savvao panaivayao veramanam [Total abstinence from doing injury to living being] 2. erant gerapeut erchoi Savvao Musa. vagao veramanam (abstinence from all varieties of false-hood. ) 3. preeriat fencerontit THui Savvao adinnadanao veramanam ( Total abstinence of taking things not given by the owner. ] 4. great hortit CHOP [ Savvao mehusao veramanam ( Perfect abstinence from all kinds of sexual intercourse.] 5. Aparat oficinerant OCHU Savvao pariggahao veramanam ( Perfect renunciation of all worldly attachments ) he is able to observe rules of conduct regarding five daily excercises of Jnana, Dargana, Caritra, Tapa and Virya embodied in 1 Joanacara 2 Darsanacara, 3 Caritracara 4 Tapacara and 5 Viryacara. 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 sadhu does not move about in the 37

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290 adored by showing respect and rendering service to deserving upadhyayas. 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 sadhu, Munz, Rishi, Tapashi, anagara (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 Savvao ral-bboanao veramanam (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 Bhasa 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 sadhu avoids falsehood, backbiting, slander, and unwholesome words) 3. gourierfafa Exanasamiti (carefulness about the proper manner of accepting food ) 4. AdAnamaMramanikSepaNAsamiti Adana bhanda matta niksepana samiti [ carefulness in handling of abowls, utensils etc. which are allowed to be used by sastras ). 5. Tatoqurucugferater anfcere for refufar Uccara pasavana khela jalla singbana parlstha. panika Samiti ( careful disposal of foeces, urine, phlegm, dirt from the body, mucus and dirt from nose etc) The three guptis are wuri (by mind). argu vaegam (by speech), Fredi (by body). He is in this way, adorned with the thirty-six good qualities of an Acarya. * ikArasaMgadhArI 11 vArasauvaMgANi 12 ahijjei / vaha caraNa 1 karaNa 1 satarI dharAvaha dharaI paNavIsaM / Iktarasangadhari barasauangani 12 jo abijjei Taha carana karana sattari dbaraval dharai panavisam. One who is well-versed in the Eleven Angas (of Jaina Agamas) and knows (and teaches) the twelve upangas and also,

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291 the twenty-seven meritorious qualities of #Jaina sadhu,* 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 Karana sattari [seventy modes of religious rites,] bears the twenty-five meritorious qualities of an Upadhyaya. chanvaya 6 chakAyarakkhA 12 paMciMdiya 17 lohaniggahI 18 khaMtI 19 / bhAvavihyAdI 20 paDilehaNAikaraNe visaddhI ra 21 / / 199 // saMyamajoejutto 22 akusalamaNavayakAyamaMzoho 25 sIyAipIgsaharSa 26 maraNa upasaggasahaNaM ca 27 // 20 // sattAvIsaguNehi bhannehiM jo vibhUsio saahuu| jiNapAsAyapase duyArasamo ranmaguNanivaho // 201 // Clavvaya 6. Chakaya rakkha 12. panchadiya 17. loha aiggabe 18 Kbanti 19. Bhava visuddhi 20 padilehagid karage visuddhi ya 21 ( 199 ) Samyamajoe jutto 22 a-kusala mana vaya kaya neproho 25 Siyai pida sahanam 26 maraqam uvasagga sahayam ca 27 Satta visagundhim annebim jo vibhusio sahu Jina pasaya pavege duyara samo ramma guga nivaba (201) The sadhu, 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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292 8. Sri Jnana Pada The correct understanding of the noble truths contained in the Agamas preached by the Sarvajnas (Omniscients) is a samyag jnana (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 Sruta 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, Sruta Jnana is either fag Anga-pravistha (included in the Twelve Angas) which are composed by Kevalins, and apPp or Anga-bahya (not included in the Twelve Angas but consisting of Sutras composed by sruta kevalins, Yuga pradhanas, or by highly talented acaryas 3. erfarna Avadhi Jnana (knowledge of the past or of remote objects). It is quefa bhava pratyayika [innate as in case of devas (celestial beings), as well as, in the case of narakas (denizens of hells) or kSayopazama nimittaka 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 Kevala 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 Jinesvara Bhagavan. For Private Personal Use Only

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193 of and to all their modifications. It is in fact a characteristic the soul entirely liberated from the bondage of matter. margofra e Jnanavarapiya (knowledge obscuring] Karmas are of five kinds according as they obscure 1. Mati 2. Sruta 3. Avadhi 4. Manahparyaya 5 Kevala Jnana. This Jnanavarniya 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 Sastras 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. Jnana 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-deva (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-deva, 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 Mahavratas, 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 Bhagavans, 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 slxty-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. Darsana Pada is not only instrumental in the acquisition of Moksa Pada, but it limits the period of

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294 wandering in the Samsara for a person with Samyakta (Right Beiler) to actuaan *Ardhapudgala paravartana 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. Acaryas 4. Upadbyayas 5. Sadhus 6. Dardana Pada 7. Jnana Pada 8. Caritra 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-ksaya-destruction of Karmas). Vinaya thus becomes an excellent virtue capable of leading one to the Path of Moksa (Final Emancipation.) 11. Caritra Pado-This is also called Avasyaka Pada. This pada can be adored by carefully practising the following six Avasyaka kriyas (necessary performances which must be daily done) viz l. amfSamayika (religious meditation for 48 minu tes) 2 Teterent Cauvisatt ho uafauatan Caturvimsati stavana Eulogical hymns of the Twenty-four Tirthankaras 3. a Vandana Obeisance 4 afamu Prati kramana -Atonement of daily transgressions 5 rurat Kayotsarga - Relinquishment of the body in religious meditation, and 6 Term Paccakhana. Vows of disavowel. 12. Brahmacarya Pada-l'his is also called Sila Pada 16 * Ardba-pudgala Paravartana 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 Paravartana Kala is thus, limited to half the portion of that time.

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295 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 Kalyanakas ( auspicious events) of Tirthankaras. 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 atthais of the year (3 quarterly atthais) 2. Ayamblla Vrata atthals-one, in Caltra masa and the otber in Asvin masa, and one of Paryusana atthai (the eight days of Paryusania religious holidaye), and 6. On other Jaina Parvas. 13. Subha Dhyana Pada - Subha Dhyana ( meritorious religious contemplation) is like fire for the burning away of evil Karmas, while a-subda dhyana meditation about sinful actions) is the cause of tiryanca gati (birth as a beast ) and naraka gati ( birth as a hellish beivg ) in this Samsara Arta Dhyana ( ideas about causing injury) and Raudra Dhyana (ideas about causing violence and death ) are varleties of a-subha dbyana; while dharma-dhyana ( ideas about viriuous deeds), and sukla dhyaoa (meditation about noble religious deeds) are varieties of subha dhyana. Dharma dhyana and Sukla Dhyana are chiefly instrumental in the acquisition of Moksa Pada Subha Dhana can be accomplished by carefully avoiding the causes of Arta and Raudra dhyana, and by diligently engaging one's self in Dharma Dhyana. This subject deserves to be carefully studied before a learned

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296 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 Atma from times immemorial, and separates the evil particles from those regions. It is also called Nirjara 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! samksepa [curtailment of articles of maintenance.] 4 Rasatyaga [abandonment of savoury articles of food] 5 Kaya kleda [bodily distress such as plucking of hair etc ] and 6. Samlinata [ contracting body-limbs ]. Abhyantara Tapa is of the following six kinds:- 1. Praya scita [atonement] 2. Vinaya [discipline] 3. Valyavrata [rendering of service to deserving persons]. 4. Svadhyaya [repeating of study to one's self.] 5. Dhyana [religious contemlation], and 6. Kayotsarga [relinquishment of the body in meditation]. Tapa should always be practised in such a way that there may not be any dur-dhyana [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 niyanu* [an eager desire] for acquiring any of the nine wished-for objects and [c] by observing perfect tranquility of * The niyanu 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 Sravaka. For Private Personal Use Only

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297 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-Dana (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-patra Dana la of five kinds; viz:-1. Abbaya Dana-Security of life to all living be ings giving them freedom from fear to life. 2. Su-patra DanaGlving of gifts to deserving ascetics. 3. Anukampa Dana-Giving of gifts out of compassion only. 4. Ucita Dana ( The gifts given to proper persons at the appropriate time. Giving of dowry to one's daughter is ucita dana) and 5. Kirti Dana-The giving of gifts with the object of spreading one's fame to distant countries. The first two varieties of dana, that is to say, Abhaya Dana and Su-patra Dina are mostly instrumental in acquisition of Mokra Pada (Final Emancipation). One gets happiness by anuk ampa dina, pralses by ucita dana, and he gets greatness by kirti dada 16. Vaiy durata pada-The pada can be adored by giving food, clothing, medicines etc to Acargas, Upadhyas, Sadhus Sadhvis to young newly-injtlated sadhus, diseased sudhus, and to old aged Sadhus 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 Sri Sangha, namely to Sadhus [ ascetics ] Sadhus (nuns] Sravakas (male followers of Jinegvaras) and Sravikas (female followers of Jinefvaras). 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. Sr1 Abhi-Hava Jnana Pada-It is also called A-purva Sruta Grahi Pada. The main object of adoring this pada is that one should study new gathas of the sutras and meanings of 38

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298 Aigas and the Upangan of the Jaina Agamas 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 Jinendras are called Sruta Jnana; they are like candana (sandal] in removing the heat of sinful actions of living beings sruta Joana is of two kinds- 1. Dravya Sruta and 2. Bhava Sruta. The AgamasDva-datangl-composed in writing are called Dravya Sruta The Atudy of the individual sutras 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 Bbava Sruta. Sruta Jodna composed in the form of Dvadasang is of four types, namely 1, Dravyanu-yoga-containing explanations about Nava Tattvas (Nine Principles or Categories] Sap Dravya ( Six Substances ) Nayas ( Seyen Points of View ], Niksepas [ Logical arrangements ] etc. 2. Ganitanuyoga-treating of mathematical calculations of measurements of objects. 3. Caraga Karaganuyoga containing rules of conduct for ascetics and house-holders, and 4. Kathanuyoga-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 dva-dasangi, in detail. 20, Sri Tirtha-prabhavara Pada- This pada is comprehensive. It can be easily adored by rendering service any of the Sata Ksetras, (the seven principal constituents) of the Jaina Sri Sangha namely 1. Jina - Pratima-the images, statues, paintings, and representations of Jinesvaras 2. Jiua Caityas-temples, topes, etc of Jlnesvaras. 3. Jnara--Sacred Knowledge. 4. Sadhus(monks) 5. Sadhvis (nuns). 6. Sravakas imale followers of the Jinesvaras) and 7. Sravikas (female followers of Jinesvaras) It can be usefully effected by getting prepared and duly consecrated pratimas,

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299 statues, etc of Jinesvaras; 2. By (a) building temples for these pratimas (b) or by having old, debihtated temples repaired with nyayoparjita dravya (money acquired by honest means) 3. By (a) getting the various sutras of the Jalna Agamas (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) Sravakas (7) Sravikas, and to co-religionists. Pravacanika Prabhavika Purusah (persons who are well-versed in Sacred Knowledge are of the following eight kinds : viz :2. Pravacanika--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 Vadi those who are competent in religious discussions. 4. Nalmiikathose who are clever in reading Signs of Omens, 5. Tapasvinahthose who are practising various austerities. 6. Mantrika-tbose who are clever in religious rites, in Mantra Sastra ( study of incantations etc. 7. Siddhas those who have accomplished varioun Labdbles (excellence) and vidyas (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-sthanaka 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 Nama 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 Mabavira had adored and worshipped all the twenty stbanaka padas, during his previous twenty-fifth bhava as Nandana Muni.

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INDEX Brahmana Brihaspati Buddhisara 37. 56,164. 164 169. 96. 3,72 Abhimana 102. Acala 46. Acala Baladova 105. Acala Kumara 48,55,56,73,75,77, 86,93,100. Acala Muni 100. Agni 82. Agni-deva Anga 84,174. Amarayati 164. Anjana 3. Apratisthana Arjuna A-sata Vedaniya Karma 41. Atoka 4,5,189. Atvagriva 65,65,67,68,72,73,76, 79,80,81,82. Autumnal Moon 19. Avadhi Jpana 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 Ksotra 1,46,64,81,83,86 Bhagavati Diksa 144 Blaranda 4,166. Bhava Tapah 41. Cakore Cakra Cakravartin 106,107,154,155,156, 157,158. Cakravaka 4,7,166. Campaka 5,189. Campaka Mala 163,164. Candavega 51,53,54,55,56,57,102. Candana Canda Cataka Chatra Cuckoo Cutch Dambholi Dandakara ya Dasavaikalika Dhananjaya Dhanusya Dharma 35. Dharini 2,128 Dig Vijaya Diksa 145,168. Dravya Tapah Final Emancipation 105. Full Moon 69. 28. 83. 41. 38. Gada 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. Gosirsa Candana Hamsa 4,166. Harita Hasya Mohaniya Karma 44. Himalaya 165. Hiptala Indriya 41. Jaina Acarya 37. Jaina Sadha 37,43. Jainin Siddhanta Jala-khaga Jambika 3. Jambu Dvipa Jaya Hasti 11. Jayanti Nagari. 163. Jalandbara Nagara 168. Jambu 3,109. Jita Satru 159. Kacchura Kadali Kalioga 75,84,174,192. Kalpa Vriksa 20,170. Kamala Kamalamelaka 135. Kapittha 18,44,141. Karma 33,37,104,105. ****** Karmic Matter Karpura Kala 154. Kapalika Mani 171. Kaustubha-gem Karanca Ketaki Kevala Joina 44 107. Khadira Khajuri Klanjarita Kimpaka 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 Prajapati 37,54,55,56,57, 64.65,66,72,73 102,103. King Vimala 127,144. Kopa griba Kotitila 84. Kaetra pala 171. Ksara Sagara 13 55. Kumuda Kurara Kuru-deta Kusmanli Kuvalaya Madana 15,48. Madana-lekba 1,8,35. Maghavan 120. Maba-deva 38. 2. 163. 2.

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302 42,126. 15,189. 78. 44,52,125,126. 19. Nayasara Naga Narada Muni Naraka Narikera Nima Nimba Nipa Niyana No-Kashya 189. 42. 44. 153 Maha-Kala Maha-Maqdala 66 Maha-padma 153. Maha-Sukra deva-loka 36. Malayacala Mandaracala 35,153. Magi 83,136. Manmath 47. Mantra 171,172, N3,174. Madhavi 3,15. Magadha Tirtha 130. Mahesvari 49. Manavaka 154. Malati ,19 Mala 83. Maya 88. Mithyabhimana 102. Moha 103. Mobaniya Karms 43. Moksa 42,89,108,141,165. Moon 35. Mount Kaitasa 65. Mount Mandara 35. Mount Meru 20,166. Mount Rathavarta 74. Mount Vindya 14,15. Mrigavati 46,47,49,50. Mripala 5. Muka Nagari 128,136 159. 80 Pancama 6,14 Parivrajaka 37. Panouka Panigrahaga Parijataka Patala Troc Patala Kalasa Pecpal Pingala * 153. Phanas Potanapura 46,83. Pottilacarya 140,142,160,161. Prabhasa Tirtha 131. Prajapati 36,44,49,58,65,67, 68,71,72 Pramatta Samyata Guna Sthanaka Naisarpa Nandana Kumara Naadana Muni Naraka Gati Narmada Nava Malika 153. 159. 159. 106,107,136. 15. 3. Prati-Vhoudera 108,124. Prati-Vasudava Adva-griva 52,55, 56,57,58,59,64,65,66,67,68,69, 70,71,72,78,82, 102, 103,106. Pravrajya 128. Preyala Priyamitra 128. Priyamitra Cakravartin 131,132,

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86. Puoya 129. 12. 303 133,134 135,136,137,138, Sambhoti Suci 20. 139,140,141,142,143. Samsara 33,42,45,86 93. Pugi Samarasarapa Pundaga 5,159. Samyaktva 43. 106. Sanat Kumara Purohita 82. Saturn 79. Purusasisha 11,16. Sarva Ratnaka 153. Puspakarandaka 3,8,9,11,17, 18,37. Saga Sagaropam 125. Purvacala Sala Rathavarta Sarangarten Ratna Sokhara 85. Sarika Rahu 79. Science of Omena Raksasas 63. Siddhantas Rajagriha Nagara 1,17,5,2 Sinha Reva Nadi Sinhala Dvipa Right Belief 93,96 Sinhalesvara Right Conduct Sinhala Raja Right Knowledge Skanda * 78. Ripu-prati Satru 46,48. Somadatta 186, 187. Rising Sun Soul 37,43 Rohanacala Sun 36 65,81 82 Rudra Sva-Mana 102. Svayamprabha 103. Santha 83,154. Sallaki 3. Tamala 50,69. Saniscara 79. Tapah 40,41 42 Sesa Naga 42 75,84. Tala-patra 73. Sramana Bhagavan Tapiccha Mahavira 36,37,44,64,95,128. Tirthankara 64,108,109. Sravaka Tirthankara Bhagavan Sri Sravika 42. Sreyamsa Nath 86,90,93,97,104. Sri Krisna 20. Tirthankara Nama Karma 106. Sri Nagara 176. Tridadin 37. Sun Tripristha Kumara 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. Suka

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304 Tripristha Vaoudera 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. Varadama Den 131. Varadama Tirtha 131. Vasanta Rita Vata Vasudeva 43,64,86,108,120, 121,122. Vouniya Karma Vidatah 171. Vidyadharas 63,85. Vitaya Vijayadena 134,135,136,188. Vijayavati 84,85,86,96. Vimala 126. Vimala Muni 127,144. Visakha-bbuti 1,17. Visakha nandi 1,8,17,18,33,43, 44,45,52,101. Visvabhuti Kumbra 2,3,5,6,8,10 11,14,17,18,20,37. Visva-bhuti muni 33,34,35,36, 37,43,44,45,101. Visva-nandi 1,17. Vipa 6. Yaksas 63,83. Yogacara 189. Yogini 170. 95.