Shraman Bhagvana Mahavira Part 2 Vibhag 2

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Catalog link: https://jainqq.org/explore/008003/1

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ŚRAMANA BHAGAVĀN
MAHĀVĪRA HIS LIFE AND TEACHING
BY MUNI RATNA-PRABHA VIJAYA
VOLUME II PART II
LIFE
PARIMAL PUBLICATIONS DELHI
INDIA

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MUNI RATNA-PRABHA VIIAYA

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We would like to put on record our heart felt gratitude to Muni 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 Shaku Nagar, Delhi-110007 Distributed by Radha Publications 4378/4B, Murari Lal Street, Ansari Road Darya Ganj, New Delhi-110002 Phone 261839 Printer Delux Offset Printers Old Rohtak Road, Daya Basti Delhi-110035

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逆だ
C.
HIS HOLINESS CARYA MAHARAJA
SRI VIAYA NEMISŪRISVARAJE

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Contents.
Chapter 1 Acquisition ot Kévala Jnāna at Jrimbhika-grāma. First Samavasaraṇa (6) To Madhyama Apāpā Nagari (9) Dharma-déšanā (12) Pratibodha of Eleven Brāhmin Teachers. Ganadhara-vàda (35) Gaşadhara Mahārāja Indrabhûti Gautama (35) Canadhara Agnibhậti (45) Caņadhara Váyubhỉti (49) Gaşadhara Vyakta (53) Gañadhara Sudharma Swami (54) Ganadhara Man. dit (58) Gañadhara Maurya-putra (61) Gañadhara Akampita (64) Cañadhara Acala-bhrātā (67) Gañadhara Métārya (69) Gañadhara Prabhāsa (72) Diksā of the learned Brāhmins along with their 4400 pupils, and their appointment as Gañadharas (75) Diksā of Candanā Sādhvi (75) Establishment of Catu-r-vidha Sangha (77) Sädhu Dharma (78) First Great Vow ( ) Second Great Vow (82) Third Great Vow (86) Fourth Great Vow (90) Fifth Great Vow (96) Rātri Bhojana Vrata (101) At Rājagriha Nagara (107) Preaching (108) Style of Preaching (109, Śrèņika Bimbisāra (113) Stories about King Prasenjit (114) Abhaya Kumāra (118) King Śréņika before his marriage with Céllanā-devi (121) Sujyesthā (123) Ajata-Satru (Kūnika) (128) Diksă of Mégha Kumāra (131) Dikṣā of Nandiséna Kumāra (142) Grihastha Dharma (145) Samyaktva (146) Kudeva (148) Su-déva-Kudeva (149) Sudharma Kudharma (150) Signs of Jamyaktva (152) First Aņuvrata (153)

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Second Anu-vrata (156) Third Anu-vrata (160) Fourth Aņuvrata (163) Flesh Eating (177) Fresh Butter (180) Ananta-kāya (181) Eating at Night (182) Fifteen Sinful Trades (184) Seven Vratas ( 185 200 ).
Chapter 11. Fourteenth year of Asectic Life (200) Diksā of Risabha-datta and Dévānanda Jamāli and Priyadarsanâ (200) Sermon (210) Story of the Gold-simith (240) Jayariti Srăvikā (243) Sumano-bhadra and Supratistha (252) Gura Ratnākara Vrata (253) Ananda Grihapati (257) Stages of Spiritual Development for House-holders (261).
Chapter III. Sixteenth year of Ascetic Life-Kala Pramāņa (256) Śãlibhadra Śétha (269) Preaching (276) Dhanya Sèthā (289) Diksā of Dhanya Śétha and Śā libhadra Śétha (293) Lamentations of Bhadrā Mātā (304) Four Strange Events of Śálibhadra (310) Strange Events of Dhanya Śétha (311) Prasanna Chandra Rajarsi (314) Valkalacırı (320.
Chapter IV Seventeenth year of Ascietic Life. Dikşā of Mahaccandra Kumāra (330; Vrata-grahaņa of Kāma-déva (335) Udayana Rajarsi (337) Eighteenth year of Ascetic Life (343) Vrata-grahana of Cullanipitā (344) Vrata-graha of Surâdéva Śrāvaka (346) Dîksă of Pudgala Parivirajaka (347) King Śréņik's Disappointmect (352) Ardra Kumāra (352) Śrîmati (356) Metārya Munivara (363) Nineteenth year of Ascetic Life (373) Proclamation of King Śréņika -Dikşă of Abhaya Kumāra (373) Dikşi of Queens of King Srénika (375) Discussion with Gośālaka (376) with Buddhist monks (380) with Brāhmaṇa Ascetics (382) with Sankhyās (383) with Hasti-Tapasas (384) Abhaya Kumāra (385) Stories about Abhaya Kumāra (385) Arjuma Māli (394).
Chapter V. Twenty-first year of Ascetic Life-Diksă of

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Dhanya Śétha of Kākandi (401) Dikṣā of Sunaksatra Muni (407) Vra'a-grahaņa of Kunda Kolika (408) Saddālaputra (409) Twentysecond year of Ascetic Life (412) Vrata-grahaņa of Mahā-satakaji (413) Discussion with Sthaviras of Pārsva Nātha (416) Discussion with Roha Anagara (419) Diksă of Skandaka Kātya yana (425) Paņdita Marana (435) Twelve Pratimas of a Sādhu (438) Guņa Ratna Samvatasara Tapa (440) Vrata-grahaņa of Nandinipită (444) Vrata-grahana of Tetali-pito (445) Twentyfourth year of Ascetic Life (446) Separation of Jamali Muni (447) Descent of Candra-Sarya-Discussion with Sthaviras of Parsva Nátha (448) Diksā of Ten grandsons of Śrénika (457) Diksã of Jina Pälita (458) Twenty-sixth year of Ascetic Life-Fighting at Vaišāli (463) A story of Destruction of Vaišlli (469) Diksā of 10 Widowed Queens of Śrénika (471) Twenty-seventh year of Ascetic Life-Dikså of Halla and Vihalla (472) End of the Battle at Vaišali (473) Final Visit of Gośālaka (474) Illness of śramana Bhagavana Mahāvīra (492) Jamali (506) Dismissal of Jamati.
Chapter VII. Twenty-eighth year of Ascetic Life (526) Dialogue-Kési Áramaņa and Indrabhùti Gautama (527) Siva Räjarsi (541) Dikşå of of Poțțila (547) Twenty-ninth year of Ascetic Life (549) Thirtiath year of Ascetis Life (357) Dîkşå of sala and Mahāśāla (558) Dikṣā of Daśārgabhadra (560) Vrata-grahaņa of Brahmaga Somila (564) Thirty-first year of Ascetic Life (570) Ambada Parivājaka (570) Gangéya Munî (574) Thirty-second year of Ascetic Life (573) Diksă of Gāñgéya (579) Thirty-third year of Ascetic Life (580) Dikşî of Gāgali and Pithara (584) Samavasaraņa at Rajagriha Nagara Maeduka (587) Dradhaprahāri Muni (592) Thirty-fourth year of Ascettc Life-Kälodayi (595) Lépa Śrèşthi (599) Vairagya (602) Dikşā of Lepa Śréşthi-Pédhalaputra Udaka (608)

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Sramana Bhagavān Mahāyira
VOLUME II
PART II
CHAPTER I.
Acquisition of Kevala Jnana-Samavasarana-Ganadharas.
Establishment of Tirtha.-Diksă of Candană. Diksā of Méghakumāra and Nandiśéna.
(B.C. 556) तस्स ण भगवंतस्स अणुत्तरेण नाणेण', अणुत्तरेण दसणेण, अणुत्तरेण चरित्तेण, अणुत्तरेण आलएण, अणुत्तरेण विहारेण, अणुत्तरेण वोरिएण, अणुत्तरेण अजवेण', अणुत्तरेण महवेण, अणुत्तरेण लाघवेणं, अणुत्तरेण खंतीए, अणुत्तराए मुनीए, अणुत्तराए गुत्तीए, अगुत्तराए तुट्ठीर, अणुत्तरेण सञ्चसंजम-तव-सुनरिय-सोवचियफलं परिनिव्याण-मग्गेण अपाण भावेमाणस्स दुवालससंबच्छराई विइकंताई, तेरसमस्स संवच्छरस्स अंतरावट्टमा गरस जे से गिम्हाण दुच्चे मासे चउत्थे पक्खे वइसाहसुद्धे तस्स ण वइसाहमुद्धस्स दसमीपखेण, पाईणगामिणीए छायाए पोरीसिए अभिनिविटाए, पमाणपत्ताए सुब्बएण दिवसेण , विजयेण मुहुत्तेप, भियगामस्स नयररस पहिया उज्जुवालुयाए नईए तीरे, वेयावत्तस्स चेइयस्स अदूरसामंते सामागस्स गाहावइस्स कटुकरगसि सालपायवम्स अहे, गोदोहियाए उकुडियनिसिजाए आयावणाए आयावेमाणस्स छटेण मत्तेणं अप्पाणएणं इत्युत्तराहि नक्खत्तेण

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2
जोगमुवागरण झाणंतरियाए बट्टमाणस्स अनंते अणुत्तरे निव्वाधार निरावरणे कसि sपुण्णे केवलवरनापदंसणे समुत्पन्ने ॥ १२० ॥
तर ण समणे भगवं महावीरे अरहा जाए, जिणे केवली सच्चन्नू सव्वदरिसी सदेवमणुआमुरस्स लोगस्स परिआयं जाणs, पासर, सव्वलोए सव्वजीवाणं आगई गई, हिइ, चरण, उनवार्य, तकं मणी माणसिअं भुक्तं कर्ड परिसेविअं आवीकम्मं रहोकम्मं । अरहा अरइस्स भागी, तं तं कालं मणवयण - कायजोगे वट्टमाणाणं सव्वलोए सव्वजीवाणं सव्वभावे जाणमाणे पासमाणे विहर ।। १२१ ।।
120 Tassa nam Bhagavāntassa aṇuttaréņam nāņéņam, aguttaréņam damsaénām, anuttarénam caritté am, aṇuttaréņam ālaénamn, anuttarénām vihārénam, anuttarénam ajjavénam, anuttarénam maddavéņam, aņuttarăé khantié, aņuttarãé muttié a uttaraé guttié, acuttaraé tutthié, anuttarénam saccasamjama-tava-sucariyasovaciya phalam pariivvāna-maggéņam appä am bhavémaņassa duvalasa-samvaccharaim vukkantām, térasamassa samvaccharassa antarā va tamāņassa jẻ sẻ gimhā-am duccé masé cautthé pakkhu Vaisāhasudde tassa pam Vaisaha-suddhassa dasami pakkhéram paiga gaminie chãyãé porisié abhinivittäė, pamāņa pattaé, Suvvaéram divaséņam, Vijayéņam Jambhiyagamassa nayarassa bahiya Ujjuvāluya nalé tire, Véyavattassa ceiyassa a-dūrasāmanté Sāmāgassa gahāvaissa katibakarāṇamsı Salapāyavassa ahé, Godohiyāé ukkudiya -nisijjāé ayavemarassa Chattéṇam bhathéṛam appagaé¬am Hatthu ttarǎhim Nakkhatté:am jogamuvāgaénam jhanantariyāé vattamāņassa ananté, anuttaré, nwvāghaé, nirāvarane kasine padipunné Kevalavara-pāra damsané sammuppanné. 120
121 Taé pam Samané Bhagavam Mahaviré arahā jāé, Jiné, Kévali, Savvannu, Savvadaris: sa-déva ranua surassa logassa pariāyam jāņa păsai savva loé savva jîva; am again, gaim, tihum, cavaṇam, uvavāyam, takkam maņo māņasiam bhuttam kadam pariséviam āvikammam raho-kammam Arahā arahassa bhagi tam tam

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kalan mana-vavara-kāya-jogé vatsamāņāņam savvalvé savva jivāņam savvabhāvé jājamāņé pásamāņè viharai 121
120 With excellent knowledge, with excellent apprehension with excellent conduct, with faultless lodgings ( free from females, eunuchs etc ), with blameless wanderings, ( over distant lands ), with excellent uprightness, with excellent activity (as he had no hag and baggage, and as he had no regard for eating delicious savouries, for wealth, and for comfort to his body ), with excellent patience ( as he was destitute of anger etc ), with excellent seif-restraint (over mind, speech, and bodv), with excellent contentment and with the excellent path of Final Emancipation (which is the accumulated reward of Truth, Self-restraint, Penance and Virtuous conduct,) the Venerablo Bhagavān passed twelve years meditating on us own
self
During the middle of the thirteenth year, in the second month of Suniner, in the fourth fornight, in the light-half of Vaisakha, on the tenth day of Vai ākha Sud, when the shadow had turned towards the East, and when the last porisî (quarter portion of the day ) had actually occurred, on the day called Suvrata, in the Muhurta called Vijaya, outside the town Jrimbhikagruna, on the bank of the river Rijuvālukā, not far from an old temple of a Vyantara ), in the field of a house-holder named Svāmika, unde a Saia tree, the Venerable One, sitting in a posture suitable for cw-milking, exposing himself to the heat of the Sun, after tasting for two days and a halt without drinking water, whe: the Moon was in conjunction with the constellation Hatthuttara (the constellatior whose next 15 Hasta, namely Uttarăphàlaguri; being engaged 111 - Sukla dhyāna ( in the first two limbs of śukla
In Sukla ithjūne, the aspirant first learns to steady his thoughts on his own spirit, though he is as yet unable to stop the changing of the son or the shifting of contemplative impulse between the object of thought and it verbal sign or mark Sukla dhyāra is of four kids - - V12 1 Prithaktva vitarka sa-vicăra 2. Ekatva vitarka a vicara 3 Suksma kiyā a-pratipāti 4 Ucchinna

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dhyana ), reached the excellent kevala Jnāna and Kévala Damsana ( Perfect knowledge and Perfou !itution) which is inftruite, supreme, unimpeded (by walis etc), uncovered (free iroin all coverings,), entire, and complete.
121. Then, Sramaja Bhagavan Mahavira became an *Arhat
kriya anivarti. This primary form of sult contemplation is known as Prathahatva vitarka sa vicira and is the first linb of śukla dhyāna. When further progress has been made and the mind is steadied in the conteinplation of only one ihmg which may be the object, its states or its verbal mark, and when there is no changing vi yogas, the stcond lub of Sukla dhyana is accomplished which is terned Ektra vitar ka avicāra This very specdily leads to the destruction of what are known as inimical or obstructive Karmas and results in in the acquisition of Umniscience, full and complete. Therefore, words and images are no longer needed to enjoy the blissful nature of one's own spirit, though there stiil exists the slightest tinge of the activity of the body-yoga in the feeling of pure Self-produced Joy. Hence, is the third part of Sukla dhyāna called Suksina-kriyā pratipati with reference to the tirige lent by the activity of the bodil: yoga.
linally, when complete separation between the Body and the Spirit is effected, the loga comes to an end and the fully deified
ou bowing to enjoy the bliss of being in the fullest measure. He Is now completely rid of all association with matter and the body ot matter, and so, the last line of the holy Sukla dhyana is termed Ucchinna krivā anivartı ( cessation of all budily functions and movements.
Sannyasa Dharma (C. R. Jain)
p. 79-80. * सर्वज्ञो जितागादिदोपत्रैलोक्यपूजितः । ___यथास्थितार्थवादी च देवोऽईन परमेश्वरः ॥ १ ॥ 1 Sui vajao jit' agndi disastrailokyapujitah
Yatliditate din denimi paramúgvaran

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( fit to be worshipped by the three worlds). He became a Jina sa conqueror of raga (love), and dvesd (hatred) ) a Kévalın (whose nature is absolute unity), a Sarvajna (Omniscient ), and a Sarvadaror (one possessing infinite perception) He knew and saw all conditions of the world including those of gods, human beings, and demons. He knew and saw the āgati (coming from previous lite ) gati (going to the next (tuture) world, sthiti (life-limit), cyavana (incar-- nation as a human being or as a beast) from a deva loka; upapatah (birth as a god or a hellish being ), the ideas, the thoughts of their minds, the food, doings, the enjoyments, and the open and secret deeds of all the living beings of all the worlds. The Venerable One, for whom there was nothing which can be called a secret (as he knew and saw the objects of the three worlds as if they were like an amalaka ( myrobalans) fruit in one's hands ); he is having absence of secrecy (as he is served constantly at least by a crore of gods). He knew and saw all the sentiments with regard to activities of the mind, speech, and body, of all living beings (as well as of matter) in all the worlds, at any moment.
121, To Jrimbhika-grāma. From Madhyama Apãpi Sannivasa, śramaņa Bhagavān Mahavira- dispelling the darkness of unbearable persecutions, and illuminating the quarters (dik) by the increasing brightness of his body, went on un-restrained, moving about to a town named Jrimbhika-grāma-a town strewn with tall ramparts and high buildings and decorated with forests of various kinds all around He stayed under a big Sāla tree--abounding in leaves and resembling a great king served by his attendants, beautiful with flowers or gods like Sura nagara (city of gods); lovely with fresh sprouts; frequented by Sakuna birds ( large birds and such as give omens ) like good men,-in a field belongmg to a house -bolder named Syāmåka on the northern bank of the river Rijuvālukā in a localty
1. Arhan deva is omniscient, one who has conquered rāga (love) and other blemishes, one deserving to be worshipped by the three worlds, one who reports facts as they actually stand, and One who is a supreme lord

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charming with the buzzing of drones intoxicated with the fragrance of sweet-smelling flowers near Bijāvartta caitya ( temple ) outside the town Then, under the tree, when he was observing a two days' fasting, exposing himself to the hot rays of the Sun, sitting in a go-dohikāsana ( a posture for milking cows ), and when he was conceiving affection towards anuttara jn ina, anuittara darsána, a caritra (Right knowledge, Right Faith, Right Conduct) anuttara ksamă, mārdava, ārļava ( excellent forbearance, gentleness, honesty ) and when he was thinking about anuttara k ānti, lāghava, mukti, gupti, satya, and su--caritra (excellent patience, lightness, liberty, restraint truth and good behaviour) Śramaņa Bhagavān Mahavira-who was burning the fuel of dense ghătiya (destructive) Karmas by means, of the fire of Sukla dhyana (bright religious contemplation) he of pure contemlation of the pure soul—who had become more quiet by sa -vicára prithaktva vitarka-and a-vicāra ékatva vitarka and who had arrived at the two last remajning divisions of the Śukla Dhy nă-acquired Kévala Jnāna and Kévala Darčana (Perfect Knowledge and Perfect Faith) which is endless, excellent, un-hindered un-covered, complete, and capable of enlightening the entire Loka (the universe and the space outside the universe), after the lapse of twelve years and six and a half months from the time of his diksi, at Vijaya Muhurta, on the day named Suvrata, on Vaisakha Sud the 10 tenth day of the bright-half of the month of Vaisakha (April-May) when the Moon was in conjuction withi Hastottară Naksatra (Uttară-Phāguņi constellation ) (B C 555 )
With the manifestation of Kévalaloka (Complete Light) as a fruit of severe austerities and pure asceticism, Śramana Bhagavān Mahavira began to illuminate the three worlds like the Sun The thrones of Indras began to shake, and the thirty-two Indras came there immediately and they began to prepare a Samavasarana with three enclosing walls, and in the Samava sarana decorated with flags and banners, and elegant with Vava (square water-reservoirs) and private entrances, they made a lion-seated throne of gold and gems resembling an Indra dhanusya (Indra's how). The Samavasarana was thronged with gods of the four kinds, human beings, and heasta śramaņa Bhagavān Mahävira

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the Lord of the Three Worlds adored by gods, dévéndras, hnman beings, kings etc entered the Sainavasarana and having done obeisance to Tirtha (a Congregation consisting of Sādhus, Sadhvis (nuns) Srāvakas, Srāvikās ( male & female lay devotees ) with the words णमा तीथ्थस्स (Namo Titthassa)--Obeisance to Tirtha-he took his seat on the lion-seated throne.
At that time, the under mentioned state of circumstances existed at the Samavasaraia :
तयणंतरं च कुक्करतब चरणफलंमि केवलालोए । जाए सुरेणं पिव पयडिजइ तिहुअणं पहुणा ॥ १ ॥ अहबत्तीस सुरिंदा तक्खणचलियामणा लहुँ पत्ता। विरयंति समोसरणं पायारतिएण परिवरियं ।। २ ।। सुविभत्तवारणोउरपोक्खरिणीपवलधयवडाइग्नं । सिहासणं च मणिकणयनियर निम्मवियहरिचावं ।। ३ ॥ ताहे तिलोयनाहो थुवंतो देवनरनरिदेहिं । सिंहासणे निसीयह तिन्थपूणाणं पकाऊण ।' ४ ।। जहविह एरिसनाणेण जिणवरो मुणइ जोग्गवारहियं । कप्पोत्ति तहवि साहइ खणमेत्तं धम्मपरमत्थं ।। ५ ॥ इय निरुवकमविक्कमनिरवियम्भतरारिविसरस्स । वीरस्स भुषणपहुणो चरिए सूरे व'फुरिए ।। ६ ।। संगमाइपरीसहसहणऽजियनाणलाभसंबद्धो ।
संखेवेण समत्तो सत्तमओ एत्थ पत्यावा ॥ ७ ॥ 1. Tayar antaram ca dukkara tava carana phalammi Kévaláloé
Jáe sire ain piva payadijjai tihuanam pahuga Aha battisa surindā takkha :a calıyasaņā lahum pattā; Virayanti samosara:am payaratieņa parivarıyam,

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3. Suvibhatta cărūncūra pokkariņi pavala dhaya vadāinnam;
Simhāsayam ca maņi Kapaya niyara nimma vivaricávam. 3 4 Tähe Tiloyanāho thuvando dévanara narindehim;
Simhisané nisiyai tithha paņāmam pakāūņa. 5. Jaruihu irisanāņéņa Jimavaro munai joggoyārahiyam;
Kappotti taliav Sähai khaṇaméttam dhamma paramattham 5 lya niruva kkama vikkama nirakkiyabbhantarāri visarassa;
Virassa bhuvana pahuņa pahuņo carlė Sūréva vipphurie. 6 7 Sangamayāi parisaha sahana'jjiya nāņa labha sambaddho;
Samkheveņa Samatto sattamao patthāvo.
As described about, an excellent Samavasarana with a simhasana beset with gold and gems was prepared by gods and Sramaņa Bhagavān Mahāvira gave a brief Sermon.
Although śramaņa Bhagavan Mahāvīra knew that there was 110 one in the assembly who was desirous of reno uncing the world, he gave his sermon for a short time only as it was his Kalpa (established wage) as a Tirthankara. The preaching of a Tirthaikara is never futile Some, being enlightened, renounce the world and some take minor vows But the first preaching of Śramana Bhagavån Mahavira was futile as none came forward for taking any vow. It turned out to be a strange event and it is therefore, reckoned as one of the daša acchéră (ten strange events).
The real beginning of the fruitwa of Tirtharkara Nina Gotra Karma" which Tirthaikaras have acquired, takes place with the aquisition of Kóvala Jnāna ( Perfect Knowledge With the object of experiencing and separating from the Ātmā by a process of experiencing at the actual time of fruition, the benign carticles of Tirthankara Nāma Ciotra Karnia which have become attached to the regions of Atmā, Tirthaikaras move about villages and towns and preach the True Religion for the welfare of living beings of this world.

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To Madhyama Apăpā No one was enlightened by the first preaching of Sramana Bhagavān Mahāvira and none took any vow Now śramaia Bhagavan Mahāvira, powerful in crushing the superior strength of Moha ( Infatuation ), and always ready in doing service to others and thinking that Tirthaikara Namā Gotra Karma becomes less by religious preachings, although he was free from the bondage of love-went in the direction of Madhyama Apårā Nagari-a distance of twelve yojanas-surrounded by millions of gods, placing his feet consecutively on very soft nine gold lotuses prepared by gods, during night in which all the objects were clearly visible owing to disappearance of darkness by the dazzling brightness of gods. Before the arrival of the Jinéśvara there, the gods were making preparations for constructing a Samavasarara in the pleasure-garden Mahaséna vana near the town The Samavasarana was arranged in the following manner:- In the first place, all rubbish was removed from the surface of the ground for a distance of one yojana all around. The mass of dust was sprinkled with the sweet smelling juice of fragrant harıcandana (Indras sandal tree). A big pedestal was prepared with gems of five colours in the interval. This was joyfully done by Vyantara gods with jackets of horripilation through extreme delight. The Vaimānika gods, then, speedily prepared an enclossing wall, of precious stones of five colours, elegant with spacious doors and indentations on the walls. Jyotisk gods prepared an excellent enclosing wall of gold, filling in the vault of the sky by the mass of rays spreading in all directions. Bhuvana-pati gods then prepared an enclosing wall of pure silver capable of ridiculing the Autumnal Moon by its white brightness resembling water-drops Then, in the center of the three enclosing walls, Vyantara gods placed an excellent lion-seated throne charming with best gems and precious stones and with a footstool. On it Sakréndra placed an excellent ka kelli (Asoka) treebeautiful with far-spreading sprouts and as tall as twelve times the height of the budy of the Jmé-vara Then, on the simhāšana (lion-seated throne) he made three chatras (umbrellas) one above the other, with strings of pearls hung by Isana Indra, as white as, the

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Full Moon, and arranged on a staff of sphatika-ratna Then there was a showering of highly smelling flowers knee-deep falling with their stalks directed down wards and surrounded by intoxicated drones hovering around. Portal arches abounding in gems, looked elegant by their taking the form of Indra dhanusya (Indra's bow) by rays of various kinds, and charming by new festoons of Welcome suspended over gate-doors The multitude of gods played upon divine musical instruments of four kinds in all quarters with a deep sound resembling the sound of ksîra sāgara ( Milk Ocean ) churned by Mandaracala ( Mount Mandara ). The sky became pervaded with multitudes of banners and hundreds of flags set in motion as if by high waves of ksíra sāgöra leaping by fierce wind. Large vāvadi (square wells with steps) were kept near each door and pairs of swans were amusing themselves on lotus-flowers full of drops of their flower-juice. An excellent dharma-cakra (wheel of dharma-an enblem of religion and justice) capable of confusing the enemy False Belief--and resembling the complete disc of the Sun, was placed on a gold lotus-flower. Bestues, the Vyantara gods joyfully prepared dévacchandaka ( a retiring curtain ) and did everything else that was suitable for it. In this way, the Samavasarana was prepared by gods in accordance with their individual qualification. The night also disappeared, as if afraid of the Sun embodied in the Jinéśvara.
At this time, the Jagadguru Sri Mah tvira Swami-adored by devas (gods) and vidya-dharas (fairies)--the abode of numerous gem-like virtues; who was led by the Indra-who had produced contentment to devout persons seeking after the Right Path-whose body was free from love and hatred-who was ready in rescuing persons falling into the pit of Samsira-who had extinguished the fire of misery of living beings of the world by the abundance of fluid of his compassion, and who was capable of crushing mountains of sins, entered the site of the Samavasaraņa by the door facing the East, and going around the simhisana (lion-seated throne) by way of pradaksiņā ( walking round, from left to right so that the right side is towards an object, as a sign of respect ) and showing, that Tirtha is worshipful to him, and saying “Namo

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Titthassa (Obeisance to Tirtha)-although he had attained his objecthe took his seat on the simhásana with his face towards the East. The gods then placed images of the Jinésvara on the simhasanas of the three remaning directions. By the superhuman powers of Sramana Bhagavān Mahavira, these images of the Jinésvara, looked exactly like the Jinesvara hiniself Thus, although the Jineśvara had one form only, he assumed four forms as if with the object of enabling the living beings of all the four gatis (existences of life) to cross over ocean of this Sarısära. Then, a bhamandala (a circular disc of light) prepared, as it were, from the mass of most essential particles of innumerable orbits of Suns, became visible in a circular form behind the face of the worshipful Bhagavan Then, two asurapatis ( Indras of asuras ) namely Camaréndra of Southern Bliavana and Balindra of Northern Bhavana, stood on each side of śramana Bhagavān Mahāvira, with chowries as white as snow or the flow of cow's milk, and elegant with staffs made of precious stones of five clouss.
At that time, some gods, owing to devotion towards the worthy Bhagavān, began to sing, some began to dance, some uttered praise-worthy hymns, and some of the gods began to place near the feet of the Jinesvara, masses of lotus-flowers sprinkled with the juice of fragrant flowers of Kalpa Vriksa. The vault of the sky was filled with rows of thousands of vimanas (aerial cars) of the four kinds of dévas (gods) viz. of Bhavana-pati, Vana vyantara, Jyotizka, and Vaimātika gods The vault of the sky pervaded with beautiful viinas (aerial cars) made of gems and precious stones of five colours, assumed the splendour of a forest of lotus-flowers A number of animals possessing natural animosity towards each other i e a lion and a deer, a serpent and a pea-cock, a mungoose and a rabbit, and a cat and a thouse, remained in complete seclusion in the same area of the Samavasarana forgetting their mutual enmity. The Samavasaraṇa seemed beautiful, as if, it were a resting-place for all creatures afraid of the enemy in the form of evil Karmas acquired during successions of a number of previous lives
Having gone three times mund the Jinesvara by way of

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pradaksina (walking round from left to right as a sign of respect) the Suréndras (Indras of gods) and Asuréndras (Indras of asuras demi-gods) who had decorated the foot-stool of the Jinesvara with the rays of the gems in the diadems on their slightly bent heads, did homage to the Lord, and took ther seats at appropriate places. Then, akréndra prohibited all noise, and the Jmesvara commen ced the following sermon, with a speech pure as if washed by the mass of splendour of his excellent teeth-capable of removing the doubts of numerous individuals-fit to be understood alike by gods, human beings, savages, and by brutes, and with a speech as deep as the roaring of clouds filled with water,-spreading over a distance of one yojana and pacifying the minds of all devout Individuals, as if it were, by showerings of nectar :
जह पाणवहारसमुत्थपात्रनिवहेण भारिया जीवा । अयगोलगनं भवसायरंमि मज्जति वेगेण ॥ १ ॥ जह नाणदंसणचरित्त सेवणाहिं लहु विसृज्झति । पावंति य सोक्खपरंपराउ सग्गावपत्रग्गे ॥ २ ॥ जह मिच्छत्तच्छाइयत्रिवेयनयणा मुणंति न कयात्रि । ariसदोसरहियं देवं सुगुरु च धम्मपरं (यं) ॥ ३ ॥ जह गिहकज्जासत्ता अविवत्ता कामभोग सोक्खेहि । मणुअत्तं लद्वेपि हु मुद्धा थोत्रेण हारंति ॥ ४ ॥ जह तपमायपरयाए भूरिलो तामसरणपरिहीणा । पारंति दहण भेयणपमुहाई दुहाई नरए | ५ || जह पंचमन्वयकय गूहदेहा दलति लोलाए । अभितराविग्गं अजेयममरासुरे डिपि ॥ ६ ॥
जहमत्तमिनमणिले सोक दुक्खेस तुलचित्ताण । अदिती पराभूड़ बहुययां ॥ ७ ॥

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नह जयगुरुणा नरतिरियदेवजणसंकुलाए परिसाए । हरिमभरनिम्मराए धम्मो मिट्ठो जयवरिहो ॥ ८ ॥ अह पत्थरटकुकीरियच दढवजलेवघडियव्ध । निणवयणामयपाणेण सा सहा निश्चला जाया ॥ ९ ॥ किंच- अनिमेसच्छीहि मुह निणस्स पेच्छंतया विरायति ।
देवत्तलच्छिवरिअन्च तकखणं तिरियनरनिवहा ॥ १० ॥ | Jala pâna--vahàı samuttha pāva nivahéņa bhāriya Jivā;
Ayagolagavvam bhavasıyarammi majjantı végéņa. Jaha niņa-damsand caritta sevanāhim lahum visuijhantı, Pavanti ya sokkha-parainparāu saggå-pavaggėsu. 2. Jaha micchatta-cchaiya vivéya-nayaņā mumanti na kavini, Nisésa dosa-rahiyain devamı sui-yurum ca dhammaparam
(yam) 3. 4. Jaha giha-kajjasattā avitatta-kāinabhoga-sokkéhim;
Manuattam laddhump hu muddha thovéņa häranti 5. Jaha tappamayaparayae bhariso tānasaranaparihini ,
Pāvanti dahaņa bhéyana pamuhāim duhäim naraésu. 5. Jaha panca mahavvaya kavaya gūdhadéhādalanti lilãe; Abbhintarărivaggam ajevamamarā surénimpi. Jana sattu--mitta -mani-letthu-sokkadukkésu tulla cittāna; Amarahinto’vi suham piubbhīéi bahuyayaram. Taha Jayaguruņā nara-tiriva-dévajana-sarkulāé parisãe; Harisabharanibbarāí dhammo sittho Jayavarıtho. 8. Aha pattharatankukkiriyavva dadhavajsa léva ghadiyavva; Jira vayaņāmayapāņina sā sahi niccalā jāy: Kinea-Animesacchihan nuham Jinassa pecchantavā virävanti; De-attala chi aulaa takkhanam tiri afaranii ahā

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1
Just as living beings burdened with the mass of sinful Karmas arising from pra,avadha (killing of animais) etc, are speedily drowned in the ocean of worldly extence iike a ball of iron.
2. Just as people are easily purified by the observance of Right Knowledge, Right Faith, and Right Conduct, and they attain the regular succession of the happiness of Svarga (heaven), and Moksa (Final Emancipation).
3. Just as persons whose eyes of viveka (Correct Judgment) are covered by Mithyatva (wrong belief) do not ever think of True God, True Guru (teacher), and the True Dharma-who are destitute of all faults
4. Just as silly persons, attached to house-hold work, and not satisfied by the pleasure of sensual enjoyment, having acquired manusyatva (human existence), lose their human existence for the sake of a trifling pleasure.
Just as many persons, becoming devoid of protection and place of rescue, or account of their carelessness, meet with miseries of being burnt and of being pierced in Naraka (hell)
6. Just as people with their bodies covered with the armour of Panca Mahavrata (the Five Great Vows of ascetic life), very easily crush their abhyantara (inner) foes such as krodha (anger) etc. which are invincible to suras (gods) and a-suras (demi-gods)
7. Just as persons who have the same frame of mind towards an enemy as towards a friend, towards a gem as towards a pebble, and those who have the same frame of mind in misery as in happiness, acquire much more happiness than even gods.
8 The Jagad-guru (the preceptor of the world) Śri Jméśvara preached the Excellent Dharma in an assembly, consisting of human beings, lower animals and gods delighted with an abundance of joy.

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9. By the drinking of the nectar of the speech of the Jinéśvara
that assembly became steady as of engraved in stone with a small chisel or made steady with a strong adamantine plaster. Also, by looking at the face of the Jinéśvara with un-winking eyes, the multitudes of lower animals and human beings, seemed beautiful as if they acquired the wealth of becoming celestial beings
At Madhyama Apăpă Nagari. At that time, there lived in the Madhyama Apāpă Nagari, a very wealthy Brahmana nained Somulijja-who was busy with sat-karman (the six permissible occupations viz adhyayana, adhyāpana, yajna, våga, dāna, pratigraha of a Brāhmaṇa) and who was very resolute in the religious practicies enjoined in his Šāstras and desirous of attaining svarga (heaven), commenced a yażna in a locality outside the town and he had invited eleven adhyāpakas (teachers) who were well-versed in fourteen vidyās ( art and sciences --- who were clever in interpretations of the meanings of the verses of Four Védas-who could laugh out Brihaspati ( the God of Wisdom and Eloquence) by the pride of their individual intellect-and who were accompanied by hundreds of disciples froin distant parts of the country Many other Brahmins such as Upīdhyāya, saiikara, Ishvara, Shivji, Jāni, Gangādhara, Mahıdhara, Bhüdhara, Laxmidhara, Pindyā, Vi, Mukunda, Govinda, Purushottama, Naraya' a, Davé, Sripati, Umāpati, Vidyāpati, Gaņapatı, Jayadeva, Vyasa, Mahadeva, Shivadeva, Muld-va, Sukhadeva, (angapatı, Gauripati, Trivādı- Srikantha, Nilakantha, Harihara - B:1krishina, Yadurām, Ráma, Rainācārya, Raula, Madhusudania, Narasinha, Kamalāshanker, Somésvara, Harishanker, Trikama, Joshi, Ramji, Shivrām, Dévarim, Govindrām, Raghurāni, Udirām and others had assembled there
Although thousands of Brāhmus had assembled at the house of Somila, the most prominent among them were the eleven learned
11/27pikas teachers who were specially invited there for the performance of the Yajna ceremony The eleven learned teachers were 1. Indrabhuti 2 Agnibhiti 3 Váyubhūtt 4. Vyakta 5. Sudha

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rmā. 6. Mandita. 7. Maurya-putra. 8. Akampita 9 Acalabhrātā. 10. Métarya and 11. Prabhasa. Out of these
1 Arya Indrabhūti Gautama was an inhabitant of Gobara-gāma in Magadha-desa. He was a Brahmin by caste.. His father was Vasubhuti and the name of his mother was Prithivi At that time Indrabhūti Gautama was fifty years old. He was the preceptor of 500 pupils. He belonged to Gautama gotra.
2. Arya Agnibhūti was the younger brother of Indrabhuti Gautama. He was 46 years old. He was the preceptor of 500
pupils.
3. Arya Vayubhuti was the youngest brother of Indrabhūti Ciautama. He was forty-two years old. He was the preceptor of 500 pupils.
4 Arya Vyakta was an inhabitant of Koilaga Sannivéśa. He was a Brahmin by caste. His father was Dhana-mitra and his mother was Vāruņi He was fifty years old at the time. He was the preceptor of 500 pupils. He belonged to Bhāradvāja gotra. 5. Arva Sudharma was an inhabitant of Kolliga Sannivésa. He was Brahmin by caste His father was Dhammila and his mother was Bhaddilla. He was fifty years old at the time. He was the preceptor of 500 pupils He belonged to Agni-vaisyāyana
gotra
6 Arya Mandita was an inhabitant of Maurya Sannivesa. He was a Brahmin by Caste His father was Dhana-déva and his mother was Vijaya-dévā He was then fifty-three years old He was a preceptor of 350 pupils He belonged to the Vasi-tha gotra.
7 rya Maurya-putra was also an habitant of Maurya Sanmésa He was a Brahmin by caste His father was Maurya and his Mother was Vijaya-devā He was 67 year old. He was a preceptor of 350 pupils He belonged to Kasyapa gotra.
8 Árva Akampita was an inhabitant of Mithila. He was a Brahmin His father was Déva and his mother was Jayanti He

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was 48 years old. He was a preceptor of 300 pupils. He belonged to Gautama-gotra.
9. Ārya Acala-bhrātā was an inhabitant of Kosala-désa. He was a Brāhmin His father was Vasu and his mother was Nanda. He was 46 years old. He was a preceptor of 300 pupils. He belonged to Hārit-gotra.
10. Ārya Métārya was an inhabitant of Tungika Sannivéśa of Vatsa-désa. He was a Brāhmin His father was Datta and his mother was Varuņa dévā. He was 36 years old. He was a preceptor of 300 pupils. He was belonged to Kaundinya-gotra.
11. Ārya Prabhāsa was an inhabitant of Rājagriha. He was a Brāhmin. His father was Bala and his mother was Atiprabhā, He was only 16 years old. He was a preceptor of 300 pupils. He belonged to Kaudinya-gotra.
All these eleven teachers were invited by Somila to come along with all their pupils.
Each one of these learned teachers individually had a doubt in his mind. For instance (1) Ārya Indrabhūti Gautama had a doubt about the existence of fra Jiva (Atmā, Soul, Living substance) (2) Agnibhūti had a doubt about #Karma (Fruit of Actions) (3) Vāyubhūti had a doubt about teacrossttt Tajjiva taccharira Soul and Body are identical) (4) Ārya Vyakta had a doubt whether, the five elements existed or not. (5) Arya Saudharma had a doubt-yādrisãh so tādriśaḥ FT: 010: meaning one will be of the same particular type during this life that he was in previous life. (6) Ārya Manadit had a doubt about Bandha bondage of Karamas (7) Ārya Maurya-putra had a doubt the oxestenca of devis (gods) (8) Arya Akampik had a doubt about the existence of Nairikāḥ (denizens of Hell) 9. Acala-brata had a doubt the existence of Punya (merit) 10 Ārya Métārya had a doubt about Para-loka (next world future existence) and Arya Prabhāsa had a doubt about Moksa (A stase of Complete Deliverence from the Bondage of Karmas).

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Ghee (clarified butter) Madha (honey) Yava (barieycorn) etc. and other completeness of materials for Yajna were collected Excellent garments and articles of gold and silver, suitable for giving daksiņā ( sacrificial fee-gifts) to Brāhmnanas were prepared, and visitors from many distant countries, some out of devotion, some out of curiosity and some out of pertinacity-had arrived there. Oblations of yajna materials into the agni kund ( square hole in the ground for sacrificial fire) were constantly belng given accompanied with utterances of Mantras (incantations) of Vedic hymns. On seeing millions of gods and goddesses coming to the town from heaven, the eminent Brāhmaṇa Indrabhūti Gautama became elated with opinion about himseif and the sacrificial ceremony he had undertaken to perform. He could not remain silent without flattering himself. He told Somilijja-who was having the sacrificial ceremony performed, and other Brāhmaṇas “ See the miraulous power of this Yajna (sacrifice). These propitiated gods invited by our Mantras (incantations) become clearly visible, and they are coming here."
When Indrabhuti Gautama, however, saw that the gods and goddesses did not come to the sacrificial pavilion but that they went to the Samavasaraṇa where śramaņa Bhagavān Maha vira was preaching, he asked out of curiosiiy "Have these gods. lost their way ? Instead of coming here, where else are they going ? On inquiry from various persons, he was informed They are going to the Samavasaraņa prepared by gods for Sramaņa Bhagavān Mahāvîra-the great Sarvajna (omniscient) possessing profound knowledge about past, persent, and future events-a treasure of extra-ordinary supreme power, beauty, vajour, fame, and other virtuous qualities-who has recently arrived in the neighbouring pleasure--garden of the town. The gods and goddesses riding excellent vimanas (aerial cars) and people of the town, are going there to do homage to the worshipful Jinégvara ”
- Indrabhuti GautamaOn hearing the the word Sarvajna ( Omniscient ), Indra.

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bhūti Gautama was greatly enraged; his whole body was burning with furious anger; his eyes became blood-shot; his face looked frightful; and he angrily said." Ah I While I am a Sarvajna (Omniscient) how does anybody else dare to call himself also a Sarvajna ? It is painful to hear it. How can such an up-plaesant thing be at all, heard ? Because, some foolish person may be cheated by any rogue, but he has deceived even gods (who are called vibudha (wise-men), so that they go to him abandoning the sacrificial pavilion and me, who is a sarvajna (omniscient.)
अहो ! मुराः कथं भ्रान्तास्तीर्याम्भ इव वायसाः । कमलाकरवनेका मक्षिकाश्चन्दनं यथा ॥१॥ करमा इव सक्षान् क्षीरानं शूकरा इव । अर्कस्यालोकवद् धूकास्त्यकत्वा यागं प्रयान्ति यत् ॥२॥
1.
Aho! Surāh katham bhrāntāstîrthămbha iva vāyasāh; Kamalākaravadbhékā maksikāścandaman yathā.
2. Karabhā iya sad-vriksan kşirānnām sukară iva;
Arkasyālokavad ghakāstyaktvä yāgam prayānti yat 2
1-2. Alas! Why do the gods, becoming perplaxed, go away, leaving the sacrificial offerings, like crows abandoning water of sacred peace or flies abandoning sandal-wood or camels aba. ndoning good trees, or hogs abandoning a diet of rice-pudding or like owls abandoning the light of the Sun ?
अथवा-यादयोऽयं सर्वक्षस्तादशा एवैते मुराः।
अनुरुप एव संयोगः ग्राम्यनटाणां च मूर्खाणाम् ॥ ३॥ 3. Athavă yādriso'yam sarvajnastādrisā evaité surah;
Anurupa éva samyogah grāmyanatānām ca mürkhāņām 3.
3. Or, as is this sarvajna, so certainly are these gods Similar is the connection between ordianary (village) dancers and silly persons. However, I cannot put up with his boasting as a sarvajna.

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पश्यानुरुपमिन्दिन्दिरेण माकरन्दशेखरो मुखरः । अपि च पिचुमन्दमुकुठे मौकुलिकुलमाकुलं मिलति ॥ ४ ॥
4.
Pasyānurpamindidiréņa mākaranda śékharo mukharah; Api ca picumandamukulé maukulikulamākulam milati.
4.
4. See the complaisance; the most beautiful juicy portion of the Mango tree becomes, eloquent with the huzzing of bees, while a flock of crows meet confusedy on the buds of Neem (Azadrctā Indica) treesl.
व्योम्नि सूर्यद्वयं किं स्याद् गुहायां केसरिद्वयम् ।। प्रत्याकारे च खङ्गो द्वौ, किं सर्वज्ञावहं स च ? ॥ ५॥
5 Vyomni sūryadvayain kim syād, guhāyām kéari dvayam
Pratyakāré ca khadgau dvau sarva-jnāvaham sa ca ? 5
5. How can there be two Suns in the sky, iwo lions in a cave, two swords in a sheath, and two sarvajnas, I and he ?
He then asked with derision, people who were returning after paying respects to the Venerable Ascetic, 01 did you see the Sarvajna : What is his appearance like ! what is nis natural form ? " the people said.
यदि त्रिलोकीगणनापरा स्यात् तस्याः समाप्तियदि नायुषः स्यात् । पारेपरायं गणितं यदि स्यात् गणेय निःशेषगुणोऽपि स स्यात् ॥६॥
6
6. Yaditriloki-gananäpara syāt tasyah samaptıryadi nàyuşaḥ syat
Pāré Parārdhyem ganitam yadi spāt, gāpéya ninsesa guno'pi sa syat.
6. If there be a different calculation of ( all the objects of ) the three worlds, and if there is no life left for the completion on that calculation, and if the calculation be beyond Parärdha (100000 00000000000) then only, he becomes one whose entire qualities become caiculable. 6.

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21 On being told, thus, he thoughtनूनमेष महाधों मायायाः कुलमंदिरम् ।
कथं लोकः समस्तोऽपि, विभ्रमे पातितोऽमुना ॥७॥ 7. Nūnaméşa mahādhfirto, māyāyāh kula - mandiram;
Katham lokah samasto'pi vibhramé patito'muna?
7 Certainly, he is a great rogue, and he is the familytemple of fraud How is the whole population thrown into delusion by him ! 7
न क्षमे क्षणमात्रं तु तं सर्वज्ञं कदाचन ।
तमः स्तोममपाकर्तु, सूर्यो नैव प्रतीक्षते ॥ ८ ॥ 8. Na ksame ksana-mātram tu tam sarvajnam kadacana;
Tamah stomamapäkartum Sūryo naiva pratiksaté. 8.
8. I cannot at all tolerate that sarvajna even for a moment. The Sun never waits for removing the mass of darkness. 8.
वैश्वानरः करस्पर्श केसरोल्लंचनं हरिः।
क्षत्रियच रिपुक्षेपं न सहन्ते कदाचन ॥ ९॥ 9. Vaisvānarah karasparsam kesarolluncanam harin,
Kşatriyasca ripuksepam na sahanté kadācana.
9. Fire does not tolerate a touch with the hand, a lion does not tolerate a pulling of his mane; and a kşatriya (a brave warrior) does not ever tolerate an insult from his enemy.
मया हि येन वादीन्द्रास्तूष्णीं संस्थापिताः समे ।।
गेहे शूरवरः कोऽसौ सर्वशो मत्पुरो मवेत् ॥१०॥ 10. Maya hi yena vadindrāstāspim Sansthapitah samé;
Gèhé surataraḥ ko'sau sarvajno matpuro bhavét! 10.
10 Eminent controversialışts have been thoroughly silenced by me in discussion. Who is, before me, this sarvajna-who is very brave in his own house ?

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freut tanfonat qos!, T: 0967 97297: 1
उत्पाटिता गजा येन का वायोस्तस्य पुंभिकाः ॥ ११ ॥ 11. Šailā yénājninā dagdhāḥ puraḥ ké tasya pädapāḥ ? Utpățitā gajā yena kā vãyostasya pumbhikāḥ. ?
11 II. What are the trees before the fire by which rocks of stone were burnt? What is a tuft of cotton to the wind by which elephants have been thrown up
Also, गता गौडदेशोद्भवा दूरदेश भयाजर्जरा गौर्जरास्त्रासमीयुः ।
मृता मालवीयास्तिळांगास्तिलंगोदमवा जहिरे पंडिता मद्मयेन ॥१२॥ 12. Gatā Gauda-deso'dbhavā dūra-desam bhayājjar-Gaurjarăstr
asmiyuh Mrita Mālaviyā Stilangastilangodbhavä jajniré pandita
madbhayena. 12
12. On account of fear from me, the learned men born in Cauda-desa-Central Bengal-went away to a distant country; and the learned men of Gurjara-déśa (Gujarāt)-enfeebled by fear-were terrified; the learned men of Mālavă ( a country in Central India ) died; and I think the learned men of Tilanga (a country in South India ) were reduced like particles of sesamum seeds.
अरे ! लाटजाताः क याताः प्रणष्टा पटिष्टा अपि द्राविडा ब्रोडयार्ताः।
महो! वादिलिप्साऽऽतुरे मय्यमुग्मिन् जगत्युत्कटं वादिदुर्मिक्षमेतत् ॥१३॥ 13. Aré Lata-jātāḥ kva yātāh praŋastāk pațiştā api Dravidā
vridayārttāḥ; Ahol vădilipsā" turé mayyamuşmin jagatyutkatam vādidurbhiksamétat.
13. Alas! Where have the learned men born in Lăța (country south of Broach) gone ? Even the wise learned men of Dravida ( a country in South India ) distressed by shame, have
13.

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disappeared. Myself being always eager to meet a controversialist, there has become an extra-ordinary scarcity of controversialits in this world. 13.
तस्य ममाऽग्रे कोऽसौ वादी सर्वज्ञमानमुहति ? इति तत्र गंतुमुत्कं तमग्मिभूतिगादेवं ॥ १४ ।।
14.
Tasya mamăgré ko'san vădi sarvajna manaudvahati ? Iti tatra gantumutkam tamagnibhutir-jagādaivam
14.
14. Who is this controversialist before me who bears the conceit of being called a sarvajna. Agnibhuti, thus told hiin, who was very desirous of going there:
किं तत्र वादिकीटे तव प्रयासेन ? यामि बंधोऽहम् ।
कमळोन्मूलन हेतोर्नेतव्यः किं सुरेन्द्रगजः ? ॥ १५ ॥ 15. Kim tatra vādikiţé tava prayāgéna ? yımi bandho'ham
Kamalonmolanahe to-r-nétavyaḥ kim surendra-gajah ? 15.
15. Why should you take trouble for the vādi--kita (the worm of a controversialist.) O brother! I am going. Should a stately elephant of Indra be led for the purpose of up-rooting a lotus?
अकथयदथेन्दभूतिर्यद्यपि मच्छात्रजय्य एवासौ ।
तदपि प्रवादिनाम श्रुत्वा स्थातुं न शक्नोमि ॥ १६ ॥ 16. Akathayadathéndrabhüti-r-yadyapi macchājayya evāsay;
Tadapi pravādinama śrutvā sthātum na saknomi. 16
16. Indrabhuti said:-~-Although he is fit to be won over even by a disciple of mine, I cannot sit slient, after hearing the name of a controversialist. 16.
पीलयतस्तिलः कश्चित् दलतश्च यथा कणः । सहयतस्तृणं किंचिदगस्तेः पिनतः सरः॥ १७ ॥

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¤èvargy: dìsfa azda qurmaa / तथापि सासहि न हि मुधा सर्वज्ञवादिनम् ॥ १८ ॥
Pilyatastilah kaścit dalata sca yathā kaṇah; Südayatastriņam kimcidagastéh pibatah sarah,
Mardayatastusah ko'pi tadvadéṣa mamābhavat; Tathāpi sāsahi-na hi mudha sarvajnavādinam
17-18. Just as, while crushing, some seed of sesamum remained uncrushed; while pounding, some grain of corn remained unpounded; while removing grass completely, some grass remained unremoved; when Agastya (name of a Vèdic sage) drank the whole ocean, some pool remained undrunk, when grinding, some chaft remained unground. So, it really happened with me. However, I cannot uselessly put up with the sarvajna controversialist Because,
एकास्मिनजिते प्रस्मिन् सर्वमप्यजितं भवेत् ।
एकदा हि सती लुप्त-शीला स्यादसती सदा ॥ १९ ॥
Ekāsminnajite hyasmin sarvamapyajitam bhavét Ekadā he sati lupta-silā syādastî sadā.
fasi ta faanfa ucaì fàftià qui ard: i fagzzzeneanfaz ingaìsat feat art || 20 ||
20. Citram caiva trijagati sahasro nirjité mayā vādaih; Kispracatasthälyāmiva kaňkatuko' sau sthito vādi

17.
19. If this one is not won over, everything else becomes unconquered; because if a chaste woman becomes deprived of her chastity only once, she always becomes unchaste.
18.
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20 It is really strange that in the three worlds, thousands have been won over by me by discussions, this controversialist has remained like a grain of corn resisting fire in a cooking dtsh of easily-prepared food.
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अस्मिन्नजिते सर्व जगज्जयोद्भूतमपि यशो नश्ययेत् ।
अल्पमपि शरीरस्थं शल्यं प्राणान् वियोजयति ॥ २१ ॥
Asminnajité sarvam jagajjayayodbhūtamapi yaśo naśyét; Alpamapi sarirastham salyam prāṇān viyojayati 21
21. If this one is not won over, the entire reputation acquired by my victory over controversialists all over the world, becomes completely destroyed. Because, even a small thorn existing in the body, deprives it of prāṇān (the means of supporting life).
Also because,
for taetsfa da: fá quìst a farsfa ? !
yafenfagt god gù: gàisfa greaà li RR ||
55. Chidré svalpé'pi potah kim pāthodhau na nimajjati ? Ekasminuisṭaké kristé durgah sarvo' pi patyaté.
22
22. Does not a ship sink under water even with a small hole in it? A fortress is completely pulled down by the removal of only one brick. 22
Having thought thus, Indrabhūti Gautama, at the time of going into the presence of Śramaņa Bhagavana Mahavira, decorated himself with twelve distinguishing marks on his body, wore a gold yajnopavita-the sacred thread worn by the members of the first three classes (Brahmanas, Ksatriyas, Vaisyas) over the left shoulder and under the right arm-became arrogant, dressed himself with yellow garments, and went accompanied by his five hundred pupilssome carrying books in their hands, some carrying Kamanḍalu (wooden water-pots carried by ascetics) in their hands, and some carrying darbha -a kind of sacred grass used at religious ceremonies and carried as a sign of victory-by whose undermentioned eulogical cries relating to their preceptor, the horizon was resounding.
सरस्वती कंठाभरण Sarasvati Kanthābharana. The necklace of Sarasvati-:he goddess of Speech and Learning.
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anfrastzeta Vädi vijaya Laksmî sarana Who has the shelter of the Goddess of Wealth, Fortune, and Prosperity, for defeatiug a controversialist.
afuatiwa Vădi mada ganjana. Who removes the pride of a controversialist.
aragais Vadi mukha bhanjana- Who breaks the mouth of a controversisalist.
afgifek Vādi gaja siinha- Who is like a lion to the elephant in the form of a controversialist
getacate Vädisvara liha- Who dissolves the greatness of a controversialist
affaeten-Vädi simhāstăpada. Who is like an Aştāpada(a fabulous eight- legged animal-a match for lions and elephants) to the lion in the form of a controversialist
affestufata Vădi vijaya visada is dexterous in the victory over a controversialist.
fazifagle Vādi vrinda bhūmipāla- Who is a protector of the territory of the multiude of controversialists.
enfa fare 510 - Vädi sirah Kāla- Who is like the God of Death- to the head of a contraversialist
gifexpats Vādi kadali kripāņa. Who is like a sword to a plaintain treein the form of a controversialist,
At 10- Vādi tamo bhāga- Who is like the Sun in dispelling the darkness embodied in the controversialist.
OTTHITE- Vädi godhîma gharațța- Who is like a hand-mill for grinding wheat to a controversialist.
praaifaute-Mardita vādi marafta- Who is like a windmill for the pounded controversialist.
aitaasgen-Vādi ghata mudgara Who is like a hammer

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for (breaking the waterpot in the form of a controversialist
afHTET-Vādi ghûka bhāskara-Who is like the Sun to the owl-in the form a controversialist
affrag a-Vādi samudrāgaste-Who is like the same Agastya (who drank the ocean) to the ocean for a controversialist
af at honeftaa-Vädı tarînmûlana hastin - Who is like an elephant in up-rooting a tree in the form of a controversialist.
arrereta-Vadi sura surendra- Who is like an Indra to the gods for a controversialist
afacertfara-Vădi garuda Govinda-Who is like Govinda (Krispa; snatching away nectar froin Garuda-the King of Serpentsto a controversialist.
DE FATIHA-Vādi jana rajāna- Who like a King to a populace for a controversialist
ATE AFTEra-Vādi Kamsa Kāhāna-Who Is like Kāhāna (Krisņa) who killed Kamsa-to the controversialist.
afaefiuret-Vādi harina haré--Who is like a lion to antelopes for a controversialist.
Enfacrariaft-Vädi jvara Dhanvantar--Who is like Dhanv. antarı-the great physician of the gods to the fever-for a contrOverialist
arrengas-Vādi yutha malla-Who is like a wrestler to to the multitude of controversialists.
alfae79-Vudi hridaya salya-Who is like a thorn to the heart of a controvorsialist.
atformasiya-Vādi gana jipaka-Who is the protector of the mass of controversialist
anfangu94-Vadt Salabha Jipaka-Who is like a lamp before the grass-hopper-in the form of a controversialist.

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afe 40-Vádi Cakra cūdamaņé-Who is like a crest jewel worn by sovereigns among controversialists,
afzalsitROT-Pandita Sironiaņe-Who is the best among learned men
fafsararmar-Vijitāneka vāda-Who has become victorious in numerous controvarsies.
Arkadiaga-Sarasvatı labdha prasāda-Who has obtained the special favour from the Goddess of Speech and Learning.
Indrabhûti Gautama, then, thought within hunself “Ah ! why has this been done by this sogue ! That I have been provoked to anger by his arrogance of being called a Sarvajna.
Because, कुष्णसर्पस्य मंडूकश्चपेटां दातुमुद्यतः।
आखूरदैश्च मार्जार-दंष्ट्रापाताय सादरः ॥१॥ 1. Krisnasarpasya maņdūkaścapetām dātumudyatah ;
Ākhuradaiśca mārjära damstrāpātaya sãdarah. 1
1. A frog has become ready to give a slap to a black snake, and rats are respectfully ready for striking off completely the teeth of a cat.
वृषभः स्वर्गजं शंगः महर्नु कांक्षति द्रुतम् ।
द्विपः पर्वतपाताय दंताभ्यां यतते हयात् ।। २ ॥ 2. Vrisabhah svargajam śringaih prahartum kānksati drutam;
Dvipah parvatapātāya dantābhyām yataté hayāt 2
2. A bull desires to strike a blow at once to be borne in heavens by means of his horns, and an elephant tries to pull down vehementy a mountain by means of his two tusks.
974: FRATI outpati
मदृष्टौ यदसौ सर्ववित्वं ख्यापयते जने ॥ ३ ॥ 3. Sasakaḥ késariskandhkrafésarám kristumihaté;
Maddriştau yadasau sarava--vittvam khyāpayatè janè. 3.

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3. A little hare desires to pull away the mane of the neck of a lion; similarly, this man deciares himself well-known as a Sarvajna among the people before my eyes
शेषशीर्षमणिं लातुं हस्तः स्वीयः प्रसारितः।
सर्वज्ञाटोपतोऽनेन यदहं परिकोपितः ॥ ४ ॥ 4 Śesasîrsamaņim lātumi hastah sviyah prasăritab
Sarvajnātopato'néna yadaham parikopitah
4 He has extended his hand for the purpose of taking the jewel from the head of a sesa-(name of a serpent supporting the earth and forming the couch of Vişņu during his sleep). I have been provoked to anger by him on account of his arrogance of being called a Sarvajna
समीराभिमुखस्थेन दवाग्निवालितोऽमुना। कपिकच्छुलता देहे सौख्यायालिंगिता ननु ॥५॥ Samîrābhimukhasthéna davāgni-r-jvälito' munā; Kapikacchūlatā déhé saukhyāyālingitā nanu.
5. A forgest-fire has been kindled by him, he himself remaining in the direction facing the wind; he really embraced Kapikacchu-latā-the itch-nettle plant-for pleasure.
He, then, said "Let it be so ! What does it matter? I will soon make him unable to give a reply. Because,
सावद् गर्जति खद्योत्स्तावद् गर्जति चंद्रमाः।
उदिते तु सहस्रांशौ न खद्योतो न चद्रमाः ।। ६॥ 6. Tāvad garjati khadyotastăvad garjati Candramah
Udité tu sahasrāņsau na khadyoto na Candramāḥ 6.
6. Khadyota-the fire-fly boasts and the Moon boasts, (so long as there is no Sun) but when the thousand-rayed Sun rises, there is no fire-fly and there is no Moon,

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8.
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सारंगमातंगतुरंगपूगाः पलाय्यतामाशु वनादमुष्मात् । साटोपकोपस्फुटके सेर श्री - मृगाधिराजोऽयमुपेयिवान् यत् ॥ ७ ।
7.
7. O multitudes of spotted deer, elephants, and horses | Run away quickly from this forest, because, this proud wrathful mrigādhirājā (the monarch of beasts-lion) with the splendour of the expanded mane, is approaching.
Säranga mätanga turanga pûgāḥ palayya-tāmāṣu vanādamusmat;
yamupéyi
10
Satopakopa sphuta-kesarasri-r-mrigadhirajo' vän yat.
मम भाग्यभराद्यद्वा वाद्ययं समुपस्थितः ।
अद्य तां रसनाकडूमपनेष्ये विनिश्चितम् ॥ ८ ॥
8
8. Perhaps this controversialist has arrived here as a result, of good actions done by me in previous lives, I will now, surely, remove the itching of my tongue.
Mama bhagyabharādyadvā vādyam samupasthitah, Adya tām rasanākandûmapanesyé viniścitam.
लक्षणे मम दक्षत्वं साहित्ये संहिता मतिः ।
तर्फे कर्कशताऽत्यर्थ क्व शास्त्रे नास्ति मे श्रमः ॥ ९ ॥
Laksamaŋé mama daksatyam sahityé samhita matih Tarké karkasata'tyārtham kva śāstré nāsti mé śramah
9. I am clever in Laksana śāstra (grammar) and intelligent in Sahitya (art of poetry), I am very tough in Tarka ( logic). In what science, have I not made studious efforts.
9.
थमस्य मालवो दूरे, किं स्यात् ? को वा वचस्विनः । अपोषितो रसो ? नूनं, किमजेयं च चक्रिणः ? ॥ १० ॥
Yamasya Malavo dûré kim syāt? Ko va vacasvinaḥ. A posito raso ? Nunam kimajéyam ca cakripah.

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10. Is Mālavā (a country in Central India), distant for Yama (God of Death) ? What tasts hase not been nurtured by a person with a tongue and What is really unconquerable for a Cakrin (a discus-wielder) ?
10 अभेद्यं किमु वजस्य किमसाध्यं महात्मनाम् । क्षुषितस्य न किं खाचं किं न वाच्यं खलस्य च ? ॥ ११ ॥
11
Abhédyam kimu vajrasya kimasadhyam mahātmanām? Kşudhitasya na kim knadyam kim na vācyam kalasya ca ?
11. What is incapable of being pierced by Vajra ( Indra's thunder-bolt)? What is unattainable by great personages ? What is not eatable by a hungry person ? and, What is not speakable for a rogue.
कल्पद्रणामदेयं किं निर्विण्णानां किमत्यजम् ? ।
गच्छामि तर्हि तस्यान्ते पश्याम्येतत्पराक्रमम् ॥ १२ ॥ 12. Kalpa-drûņāmadéyam kim nir-vippänām kimatyajam ?
Gacchāmi tarhi tasyānté paśyámyétatparākrāmam.
12. What is un-fit to be given by Kalpa-Vriksa (the fabulous Wishing Tree-capable of giving every-thing). What is unabandonable by persons of a tranquil temperament? I am therefore going to him, and will see his strength
तथा ममापि त्रैलोक्य-जित्वरस्य महौजसः ।
अजेयं किमिवाऽस्तीह तद्गच्छामि जयाम्यमुम् ।। १३॥ 13 Tathā mamāpi trailokya-jitvarasya mahaujasah
Ajeyam kimivā'stiha tadgachāmi jayā nyamum 13.
13. Never-the-less, what is unconquerable for a very powerful man like myself-who has conquered the three worlds ? I am, therefore, going, and I will bave victory over him.
इत्यादि चिन्तयन् प्रभुमवेक्ष्य सोपानसंस्थितो दध्यौ । किं ब्रह्मा, किं विष्णुः, किं सदासिवः शंकरः किं वा ॥ १४ ॥
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14 Ityādi cintayan prabhumavéksya sopāna saṁsthito dadhyau
Kim Brahmā, kim Visņuh, kim Sadāśivah Sankaraḥ kim vā ?
14. Thinking thus, and on beholding Sramaga Bhagavān Mahāvîra, he thought while standing on the foot-steps of the stair-case, "Is the Brahma s he Visnu ? Is he Sadasiva (Siva ever kind) or is he Sankara?
चन्द्रः किं ? स न यन्कलंककजितः मूर्योऽपि नो तीव्ररुक् । मेरुः किं ? न स यनितान्तकठिनो, विष्णु ? न यत् सोऽसितः ॥ ब्रह्मा कि ? न जरातुरः, स च जराभीरुः ? न यत्सोऽतनुः ।
झात दोषविवर्जिताखिलगुणाकीणोऽन्तिमस्तीर्थकृत् ॥ १५ ॥ 15. Candraḥ kim ? sa na yatkalankakalitah Sūryo'pi no tiyraruk
merun kim na sa yannitanta kathino Visnu ? na yat so'sitah Brahmā kim ? na jarāturah sa ca jarabhiru ? na yatso' tanuḥ
Jiatam dosavivarjitakhilagunakirno'ntimasterthakrit 15
15. Is he Candra (the Moon) I He is not, because, the Moon is disgraced by a blemish; Is he even the Sun? No, the sun possesses intense brightness,
Is that Mount Méru? No, it is extremely hard (Is he) Visou? No, because he is dark-coioured
Is he Brahmā ? No, he is with old age, diseased and he Jarābhiru ( afraid of old age-Kāmadveva God of Love) No, beca. use he is without a body. Now, I know he is the last Tirthantara who is free from faults, and who is full of all (kinds of) virtues 15
हेमसिंहासनासीन मुरराजनिषेवितम् । दृष्ट्वा वीरं जगत्पूज्यं चिंतयामास स चेतसि ॥ १६ ॥ कथं मया महत्त्वं हा ! रक्षणोयं पुराऽर्जितम् । प्रासादं कीलिकाहेतो-मैक्तुं को नाम वाञ्छति ॥१७॥ एकेनाऽविजितेनाऽपि मानहानिस्तु का मम ?। जगजेत्रस्य किं नाम करिष्यामि च साम्प्रतम् ।। १८ ।।

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16.
17
18
19.
20.
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अविचारितकारित्व- महो मे मन्ददुर्द्धियः । जगदीशावतारं यत् जेतुमेनं समागतः ॥ १९ ॥
अस्याग्रेऽहं कथं वक्ष्ये ? पार्श्वे यास्यामि वा कथम् । संकटे पतितोऽस्मीति, शिवो रक्षतु मे यशः ॥ २० ॥
Hémasimhāsanāsînam sura-rājaniśévitam. Drisṭvā Viram jagatpujyam cintayāmāsa catasi
Katham maya mahatvam hā raksaṇiyam purā'rjitam— Frāsādam kiukāhéto-r-bhanktum kovā nāma vānchati
Ekénāvijiténāpi mānahānistu kā mama ? Jagajjétrasya kim năma, karisyămi ca sāmpratam Avicaritakăritvamaho! mé manda- durddhiyah Jagadisǎvatāram yat jétuménam samāgataḥ
16.
17.
18.
19
Asyagré'ham katham vaksyė pārśvé yāsyāmi vā katham Sankaté patito'smiti, Śivo raksatu me yaśaḥ
20.
16 On seeing Śramaṇa Bhagavan Marāvira-worthy of adoration in the three worlds sitting on a lion seated throne of gold, and being worshipped by the sura-rāja (king of gods )-he (Indrabhût) thought in his mind16

17 Alas! How can the greatness acquired previously by me, be preserved > Who normally desires to break a palace for the sake of a small nail?
17.
18 What loss of respect will be mine, by not being victorious over this one only, though I have conquered the three worlds Now, what should I do?

19. Oh! It is an indiscrete act of mine, that, though dullwitted-, I have come here to get victory over him who is the Incarnation of the Supreme God of the Universe.
20. What 'ould I say before him? How will I go to him? I have fallen into a calamity. May Śiva preserve may reputation.

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कथञ्चिदपि भाग्येन चेद्भवेदत्र में जयः।
तदा पण्डितमूर्द्धन्यो भवामि भुवनत्रये ॥ २१ ॥ 21. Kathancidapi bhāgyéna céd bhavėdatra mé jayah
Tadā paņdita-murddhanyo bhavāmi bhuvana-trayé
21. If I fortunately become victorious here, any how, then, I will become pre-eminent among learned men in the three worlds. 21.
21.
इत्यादि चिन्तयन्नेव सुधामधुरया गिरा।
आभाषितो जिनेन्द्रेण नामगोत्रोक्तिपूर्वकम् ।। २२ ।। 22. Ityādi cintayannėya sudhāmadlıurayā girā Abhäşito Jinéndréņa nāmugotrokti-pûrvakam
22. 22. When he was, thus, meditating, he was addressed by the Jin éndra, duly uttering his rare and gotra (lineage) with a speech as sweet as nectar 22
हे गौतमेन्द्रभूते ? त्वं मुखेनागतवानसि ।
इन्युक्तेऽचिन्तयत्ति नामापि किमसौ मम ॥२३ ।। 23. Hé Gautaméndrabhūté! tvam sukhénāgatavānasi
Itykté acintayadvétti namāpi kimasau mama
23.
23.0 Gautama Indrebhiti ? You are happily wel-come. When he was, thus, addressed, he touglt How is it he even knows my name. 23
जगत्रितयविख्यातं. को नाम न वेनि माम ?
जनस्याबालगोणलं प्रच्छन्नः कि दिवाकरः? ॥ २४॥ 24. Jagat-tritaya-vikhyatani, ko vā nāma na vetti mam?
Janasyābālagopälain pracchanah kim divākaraḥ !
24. Who does not know me-wilo is famous in the three world-? Is the Sun concealed before the populace, down to boys and cowherds? 24.

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प्रकाशयति गुप्तं चेत् सन्देहं मे मनःस्थितम् ।
तदा जानामि सर्वज्ञं अन्यथा तु न किञ्चन ॥२५॥ 25. Prakāśayati guptam cét sandeham mé mapah-sthitam
Tada jānāmi Sarvajnam, anyathā tu na kincana, 25.
25. If he announces my secret doubt existing in my mind then, I can know him to be a Sarvajña Otherwise, never at all; by no ireans.
चिन्तयन्तमिति पोचे प्रभुः को जीवसंशयः ।
विभावयसि नो वेद-पदार्थ श्रृणु तान्यथ ॥ २६ ॥ 26. Cintayantamiti procé prabhuḥ ko jîva-samsayaḥ
Vibhävayasi no Véda-padártham śruņu tânyatha. 26.
26. To him, who was meditating in this way, the Venerable Lord said:-- What? Have you a doubt about siia Jiva (Atma-Soul)? And why do you not trace out the ineanings of the sentences of the Vedas. Now, listen to them, 26.
समुद्रो मध्यमानः किं गङ्गापूरोऽथवा किमु । alfapafa: ff at Tithuafaatat ll Ruell
27.
Samudro mathyamānah kim Gangapūro'thavā kiru Adibrahma-dhvanih kim và Vira-vedadhvani-r-babhau 27.
27. The sound of the verse of the Vedas being explained by Šramana Bhagavān Mahāvira, became, as if the ocean was being churned, or as if it were the sound of ihe floods over the Ganges or as if it was the First Sound of the Brahman,
3. Gaşadhara-vāda Śramaga Bhagavān Mahāvira while opening the disscusion
O Indrabhati Gantama! you have a doubt, in your mind, about the existence of sita Jiva or TFAI Ātma-Soul whether there is

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anything like Ātmā or not? Your doubt is caused by mutualiy conflicting verses of the Vedas.
The Yéda-pada (the verse of the Vedas) is as under:
Vijnāna ghana évaitebhyo bhūtébhyaḥ samutthāya tānyévā’nuvinaśyati, na prétya sanjnā'stiti.
You have been interpreting the meaning of this verse as follows:
You really believe that this vinānaghana (aggregate mass of various kinds of knowledge) i-e Ātma-capable of performing different kinds of actions such as walking, running, eating, etc, having been produced from a particular combination of the five gross elements (earth, water, fire, air, and ether) becomes dissolved, on death into those same elements; and that there is no technical term like prétya (future life).
That is to say The aggregate mass of various kinds of knowledge for instance of a pot, of a house or, of a human being, resulting from their embodied forms produced by a combination of the five natural elements (earth, water, fire, air, and ether) is only derived from the mass of gross elements. Also, you hold that there is no substance like Ātmā (Soul), which the believers in the doctrine of the existence of Atmā, accept it to be the receptacle of Jnana (Knowledge). Because you seem to hold the idea that knowledge is derived from combinations of the five elements, and you consequently believe that the five elements should be considered as the main source of knowledge, and you think that just as the power of causing intoxication arises from the various constituents of an intoxicating mixture, in the same way, the faculty of knowing, is produced from the five elements embodied in various body-forms. In this way, the mass of different kinds of knowledge is produced from combinations of the five elements arranged in numerous forms. In the same way, when the five elements arranged in various body-forms, are dissolved at death, the mass of knowledge of substances, disappears into the five elements like a bubble of water into water. Consequently,

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you believe that there is no such thing as Ātmā in this world, and that there is nothing like para-loka (future life), that is to say, there is no re-birth after death. Because, you think that when there is nu existence of Atmå, how can there be suture life ? After death, 110 one goes to next world, and no one comes back from the next world.
Besides, Indrabhútil you think that the above-mentioned explanation of the verse of the Vedas is logically correct. Because, the existence of Ātmå cannot be proved by direct proof. That is to say, Almā is not visible and its presence cannot be established by the sense of touch or by any other sense. Then what is the proof about the existence of Atmā? If at all Atmā-the Soul exists, It must be perceptible like a water--jar, a piece of cloth etc. Though the Paramāņus (electrons; are also inperceptible, they become perceptible in the forms of a water-jar etc, but Ātmā is not directly perceptible (by the senses) in any such forms.
The existence of Ātmā cannot be proved by anumāna or inference; because inference is preceded by a Pratyakşa or Direct Perception. The man who has the direct and personal experience of obserying the relation between smoke and fire at places like kitchen etc, recollects the relation between smoke and fire directly seen by him before, and thinks to himself I had seen fire wherever there was smoke, and hence there must be fire here on this mountain, as there is smoke on it In this way, inference follows the previous direct perception As nothing seems to be directly related to Atmă, how can the existence of Atmā be proved with the help of anumāna or inference
The existence of Ārmā cannot be proved even with the help of Scriptuiral Authority because some scriptures say that the soul exists, while some say that it does not. Thus it is hard to ascertain as to which scripture is correct and which is not.
The existence of Ātmā cannot be proved also with the help of the proof of “ upamā " or comparison, because the proof of

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comparison leads a main object; just as the man perceiving a wild animal called Gavaya, Tern am Rojha --a write--footed autelope in a forest, is tempted to make the pimilarty and says, • I liis animal resembles the Cow "But as there is no object celled Almā- soul-in the world, with what can the soul be compared
In this way; the existence of Ātmā (soul) cannot be proved by any prof and hence it should be believed Ātrā does not exist. Moreover, it is oure experiencc that Sa-tėja-Jnāna. t.-e clear knowladge, is been produced from the body that has been nourished by the nutricous food of ghee, milk etc, and hence should be believed that knowledge is the out come of the Panca. Mahā Bhūtas i.e the five main eleinents existing in the forni a human pody, Jñaua l-e knowladge is the Deatud-effect of the elements but not of the soul and hence, you say that there is no object called Atmā or Soul. Of course it is your belief that the existence of Atmă cannot be groved with the help of the Vedic hyn, faaraga etc. Vijnana ghana etc. and with the help of the proofs apparent to the senses, and hence, you think that there is no object like Atma But again, on account of other Védic verses saying that. There is Ātmā,' a doubt is created in your mind as to whether Atmā exists or not.
But Oh Indiabhūti Gautama, this doubt of yours, is improper and base - less; because you have not followed the meaning of the Védie hymn: -
विज्ञानधन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येाऽनु विनश्यति, न प्रत्यसंज्ञाऽस्ति
Vijnana-ghana évaitébhys bhūtébhyah sainutthāya tānyévā 'nu vinaśyati, na prétya-sajnästi -
and hence the meaing of that hymn is not as you interpret it as above, but its interpretation is as follows –
Listen to it. Ifàa1734 ka Vijnāna ghana éva ] The Visişta

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7
jnāna i-e the upayoga or defnite application of inana-Darśana or Perception is called Vijnana. Atma-the soul-which is the form of assemblage of the vijrāna. is born in the form of upayoga (applicaticr) to the matters like earth etc. which are apparent to the senses as, This is earth; This is a water-jar This is a piece of cloth etc; and arais fantafa tānyévā'nu vinasyati] only in the absance of the congnition of these matters, the soul perishes in the form of the upayoga (applection) of these matters and is born in the form of the upayoga' of other matters; or it thus remains in the samanya ( ordinary ) form; [ a gïánska na pr étyasajuōsti] In this way, as the Atma is not in the form its former upayoga, the sign or the name referring to the former 'upayoga' does not exist, So to say there are numerous synonyms or alternative terms of Ātmā in every field in the form of the 'upayoga' of Jnana-Dartana Knowledge and Perception Atma is inseparable from the assemblage of knowledge or full 'Vijnana' that is to say, Atma being full ol vijnāna (famman qa vijn āra ghana éva) is the assemblige of 'Vijñāna.' When the forms like a jar, a cloth, etc have assumed the asparent upayoga of those arhéles as as This is a jar' This is a cloth' eto, i-e it is born as the various Vijnāna Paryayas because there exists the relation to the jar, cloth and such other things in the act of the soul's taking birth, Then, when the articles like a jar, cloth etc are separated or when they become non-existant or when the mind is deviated to another object or in case the upayoga' of the soul, gets rid of that article, and joins the 'upayoga' of an another article, the articles like a jar, cloth etc, which happened to be in apparent forms, lose those forms and other articles having the upayoga' of Ātmā, become 'jnéya' ie apparent In this way, when a jar, a cloth etc, lose their apparent forms, Ātmā also does not retain the 'upayoga' of those articles as 'This is a jar' 'This is a cloth' and so on, but is turned into the 'upayoga' of other articles or remains in Sāmānya svarūpa' (ordinary form) It does not exist in the forms of its previous 'upayoga' Because of this, it is said, in the Védic hymn, ■ dæmséfta na prétyasasanjñāsti, that is to say, the term of
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For Private Personal Use Only
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the Soul in the form of the previous upayoga (application) does not then, exist.
Ātmā has a three-fold naure. It is born in the form of vijnana - paryaya of the objects that are apparent. As at this time, the vijnāna paryāyas' of the former objects articles) are non-exist. tent, and hence the soul is destructible or perishable, because its attention to the previous, objects is non-existent; and its is immortal in the form of the matter owing to · Vijnana - Santati' which exists from the beginning- less time. In this way the Soul has the nature of (1) utpada (origination) and (2) vyaya (destruction) in the form of raryāya and it has the nature of dhrauvy a (continuity or immortality in the form of dravya (matter).
Moreover, O Indrabhati Gautamal the existence of the Soul can be proved with the help of evident proofs. The knowledge regarding the pitcher, cloth etc produced in you is itself Atmā or Soul because knowledge being inseparable from soul is itself soul. Knowledge is apparent to every one on account of his personal experience and when knowledge is apparent, why should it not be believed that Āmi which is not separate or different from knowledge is Pratyaksa (Directly Perceptible)
Besides, Atmă is 'Pratyaksa Siddha or self-evident owing to the experience of "I" which takes place in the practice of all the three käla (periods of time i-e pas, present and future) as:•I spoke" 'I am speaking' and 'I shall speak' If you have no faith in Atmā what will vou cling to by the word "I". If you will say that you will resort to body by means of the word "?" i-e you may say that the words " spoke" etc apply to the body, then even the dead body must feel by the words "I spoke'" etc but the corpse has no such feeling, Therefore, it must he believed ihat the body different from this (nortal) body is affected by the feelings arising from "I spoke". I am speaking etc and that (different body) is Ātmā or Soul. Moreover, the Juni (an object possessing qualities) the qualities of which are apparent, is itself believed to be apparent. Besides, qualities, like desire,

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doubt etc are self-evident to every one by his own experience and hence Armā- the root of or the support to all these qualities should be taken as self-evident. Body cannot be called the root of all the qualities, like merrory, desire, doubt etc, because, the 'guni' of the qualities must corresperd with the qualities themselves. Those qualities are abstract and an'mate while the body is concrete and inanimate. How can the body which is concrete and in-animate, be the root of (or support to) the qualities which are abstract and animate ? Hence Atma-the Guni-which is abstract and animate, must be accepled as the support to those abstract and animate qualities.
The existence of Atmā can be proved also by means of 'anumāna' (inference. It can be proved in this way: The thing that is enjoyable must have the person to enjoy it, just as, dinner, clothes etc are the things that are enjoyable, ar d man is the enjoyer, in the same way, this body is also 'bhojya (a thing to be enjoyed), and hence, there must exist some 'shariri' the enjoyer of the body and that enjoyer is Ātmā.
The existence of Ātmā can be proved by means of religious scriptures. It is mentioned in the Veda itself that fra ATAT Magy:-Sarvam ayamálmā Jnanamayah i-e this Ātnã (soul) is full of knowledge.
Moreover, it is the soul who knows the (essence of) three 1, 2, &, i-e three words beginning with the let:er , (d) DamaDāna and Dayā-Self-control, Charity and Mercy-The Vedic hymn is -
दमो दानं दया इति दकारत्रयं यो वेत्ति स जीवः । Damo dānam dayı iti dakāratrayam yo vétti sa jīvah.
It is the Soul who knows the essence of) three words beginning with the letter , (d, namely damo, dānam and dayāself-contro',-charity and mercy
By means of these Védic sentences, it is proved that Atmāthe Soul-does exist.

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Moreover, you are under the impression that as caitanya-the essence of life of the body can be accurately experienced from the body that has become strong and healthy owing to the use of nuit ritior's cutstarces lil e ghee, milk etc, the life or caitanya is born of the body which is an assemblage of different matters, This belief of yours also, is not correct, because although the body ncurished in this way, is helpful to the caitanya or life, it on account of its being only helpful, it cannot be said that life is born of a body. The effect of melting takes place in gold due to the application of fire i-e the fire is helpful in producing the effect of melting, but it cannot be said that the effect of melting is born (f fire, but it is believed that melting is produced from gold, and hence the quality of melting is the nature of gold. In the same way, because the body is helpful in the manifestation of life's phenc mena, it can never be said that life is born of the body, but the said life is born of the soul, and the life or caitanya is the quality of the soul. Besides, many persons in poʻst ssion of stout and healthy bodies, have little knowledge, while others with lean bodies, are found to possess great krovledge Then, where remains the law that a strong and healthy bod.ed man has great knowledge ? and when a law of that kind does not remain, how can it be believed that caitanya(life) is born of a body ? If caitanya is produced from the body, how can there be no caitanya or life in a corpse when it has a body?
Moreover, when a thing is changed with a change in another thing, the latter may be called its effect i-e the latter may be said to have been produced from the former When cloth made out of white threads is coloured red the threads also become red, and hence, it is believed that the cloth is produced from the red threads but in case of the body and the caitanya (life), it does not so happen; because the caitanya of a mad man is affected on account of a change in his mental state, but his body remains the same-it is un-affected by the change. Then, liow can it be believed that 'caitanya' is born of a body

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Besides, a thing can be said to have been born of another, if with the expansion of one, the other expands. As for instance, if the quantity of earth is greater, the pot becomes larger, and hence it is believed that the pot is produced from the earth, but in case of the body and caitanya, such is neve. the experience; because fishes of immeasurable length have very little knowledge while human beings with short bodies have great knowledge. In this way, it can never be proved that knowledge is born of the body, which is an assemblage of elements. Therefore, it should be believed that knowledge is not produced from the body but it is produced from another substance quite apart from it; and that substance is Ātmā or Soul.
O Indrabhūtil it has, thus, been proved beyond doubt hy means of Vedic hymns like fagasta etc and with the help of apparent proofs that Atma or Soul does exist.
Besides, क्षीरे घृतं, तिले तैलं, काष्टेऽग्निः सौरभं सुमे । चन्द्रकान्ते सुधा यत्, तथा आत्माऽजगतः पृथक् ॥ १॥ Kşiré ghritam, tilé tailam, kasté' gnih saurabham sumé Candra-kāntė sudha yadvat, tathā'tmā angagatah prithak 1.
1 Just as, ghee remains in milk, oil remains in sesamum seeds, fire remains in wood, fragrance remains in a flower, and just as, nectar remains in candra-kānta stone, in the same way, the Ātma-the Soul-though separate from the body, resides in it.
In this way, on hearing the words of the Lord, the doubt of Indrabhûti Gautama regarding the existence of sila Jiva or
AT Ātmā-the Soul, disappeared, and now he could realise that Ātma does exist. His doust having, thus, gone, Sri Indrabhuti Gaulama accompanied by his five hundred pupils accepted Dikṣā from the Lord at that very moment.
Then hearing the "ripadi -the three laws-from the mouth of the great Lord, that, every matter is produced as the present

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paryāya' (change), perishes as the past paryaya, and remains permanent as the original dravya (matter), he composed the Dvādaśāngi (a set of Twelve Scriptural Works).
At that time, Kubéra (the god of Wealth-the World Guardian of the North) brought some upakaranas (articles of possession such as clothes, vessels, etc) which may become useful while performing their ascetic duties and requested Gañadhara Bhagavān Gautama Swāmi to accept them. Before accepting them, the great saint with an aversion to worldy objects thought:-'I have now become free from worldly attachments. I should decide whether I should accept them or not. The highly intelligent Gautama Swami whose previously acquired knowledge had been turned into Right knowledge by the preaching and the gift of Diksā, by Śramaņa Bhagavān Mahāvīra, whose feelings of worldly renunciation were on increase and whose ideas of piety and thought-colours were successively becoming purer at every moment, now firmly decided that the clothes, vessels etc are fit to be accepted, as they will be useful in carefully observing the Panca Mahāvratas (the Five Great Vows) of ascetic life, and they being only the articles to be employed in performing religious duties, how is it possible for a chadmastha muni an ordinary ascetic who is not possessed of Kévala Jnāna-Perfect knowledge)-to protect the life of any of the six varieties of Living Beings without such articles of daily use ? For the collection of food and drink materials which are perfectly free from any of the fortytwo defects to be carefully avoided by an ascetic, wise persons should invariably use these articles for the protection of the lives of small insects.
Persons desirous of Right Knowledge, Right l'erception and Right Conduct should always aim at achieving their object by studiously following the path shown in the Šāstras. Any impudent man devoid of Right Knowledge and Right Perception who regards these useful and essential articles as personal property of great value should be looked upon as a sinner. One who regards such necessary articles of trivial value as personal property, is desirsou

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of pleasing illiterate persons who are perfectly ignorant of True Knowledge. How can many living beings viz those belonging to the Prithvi Kāya, Ap Kaya, Téjas Kāya, Vayu Kāya, Vanāspati Kaya, and Trasa Kāya variety be carefully protected without the use of these articles of clothes, vessels etc during ascetic life? anyone keeping these articles-viz clothes, vessels, utensils etc for personal use, makes his soul blame worthy and discontented, mentally, vocally, and bodily, or if he has great attachment for these articles, then, he simply deceives his own self. With such ideas in his mind, Ganadhara Bhagavan Indrabhūti Gautama accepted some of the upakaraņas fron Kubera.
End of the Discussion with the First Ganadhara.
1
5
Discussion with Gagadhara Agnibhûti
तं च मत्रजितं श्रुत्वा दध्यौ तद् बान्धवोऽपरः । अपि जातु वेदद्रिर्हिमानी मध्यदपि ॥ १ ॥
वह्निः शीत, स्विगे वायु, संभवेन तु बांधवः । हारयेदिति पच्छ लोकानश्रद्दधद् भृशम् ॥ २ ॥
ततश्च निश्वये जाते, चिंतयामास चेतसि । गत्वा जित्वा च तं धूर्त वालयामि सहोदरम् ॥ ३ ॥
सोप्येवमागतः शीघ्रं प्रभुणाssभाषितस्तथा । संदेहं तस्य चित्तस्थं व्यक्तीकृत्यावदद्विभुः ॥ ४ ॥
हे गौतमानिभूते ! कः, संदेहस्तव कर्मणा ।
कथं वा वेदतत्त्वार्थ विभावयसि न स्फुटम् ।। ५ ॥

Tam ca pravrajitam śrutvā daddhyau tad bandhavo'paraḥ Api jātu dravedadri-r-himāni prajvalédapi

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2.
Vahnih śîtah sthiro vãyuh sambhavenna tu bāndhavab Härayediti papraccha lokanaśraddadhad bhrisam Tatasca niscayé jāté cintayāmāsa cetasi Gatvā jitvà ca tam dhûrttam välayāmi saliodaram Sopy évamāgatah sighram prabhuyā” bhāsitastathā Sandeham tasya cittastharn, vyaktikrityāvan vibhuh
4
5. Hé Gautamăgnibhîté ! kah sandébastava karmaņā ?
Katham vă Vedatattārtham vibhāvayasi na sphutan 5
Coming to know of Indrabhùti's accepting Diksā, his second brother named Agnibhūtı began to think thus.-Even in case a mountain mielts, a leap of ice and snow begins to burn, flames of fire become cool, the wind stops blowing altogether, it rains sparks of fire from the Moon, and even if this earth enters into the nether regions, my brother would never be defeated.
Having thus no faith in Indrabhati's being initiated into an order of ascelicis'n, Agnibhîti. began often to inquire of the people, and when he was assured of the faut by the people that Indrabhuti liad become an ascetic, he said to himself.-That cunning sellow has undoubtedly defeated Indrabhûti, but I shall inmediately go and defeat him and bring back my brother who has been defeated by fraudulent means. Having, thus, made up his mind, he at once approached th: Lord with his five hundred disciples. Addressing lim by name and lineage, Sri Mahāvíra Prabhu mentioned lus doubt and said o Agnibhậti of Gautama gotra (family)! A doubt, is created in your mind as to whether there exists Karma or not Your doubt is created because of contradictory Védic sentences. The Vedic sentence is as follows:
पुरुष एवेदं निं सर्वं यद् भूतं यच्च माव्यम् । Puruşa évédam gnim sarvam yad bhūtam yacca bhăvyam
Because of the above-mentioned Véda sentence, you know that there is no Karma'

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You interpret the sentence as follows:-( ger det etc. ) The a-céiana ard cetana-animate and in-animate-form which had been in the çast, and which is to take place in the future, is all nothing but Purusa os Ārmā the Soul i, e there exists jothing like Karma' *Išvara' etc, except Atmã Human, beings, gods, beasts and birds, mountains earth or any other thirig that is visiblc here, is nothing but Atmā. There is not a single object e cept Ātmā. Because by nieans of the Vedic senience, it has been said that all things are nothing but Ātmā; it clearly appears to you that Karma is non-existent.
Moreover, O Agnibhôtil You belive that the above-mentioned interpretation of the sentence of the Veda, seems to be logically correct, because Almā is abstract and how can it hel? or harm by 17ars of Karma? Just as ákāśa (sky oi sface) that is abs:ract, cannot be besmeared with a fragrant oinment, no: can it be cut to pieces by means of weapons, in the same way how can there be felp or harm to the Atmã by means of Karma' as it is a stract ? Hence, there is nuting like 'Karm'. Besides this, by coing across other Védic hymns expounding the power of Karına', oni sering the popular belief in Karma, you are under a doubt whether Karma exists or not
Put O Agnibhtu ! Your doubt is improper.
The Vedic sentence is as follows:--
पुरुष एवेदं ग्नि सर्व यद् भूतं यच्च माव्यम् । Purusa évédam gnim sarvam yad bhitam yacca bhāvyam
You have not followed the meaning of the atove-mentioned Védic words, and herce their meaning is not as you u derstard them. The mearing of the verse is as follows:- Listen to it (get ger etc | 1 his animate, as well as, ini-namate form which is cognizable and which had been in the past, and which is to be

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in future is all Ātrā. In these Vedic words, Ātmă has been praised But on account of the praises of Atmā, it should not be understood that there is no Karma'.
The Vedic hymns are of three types viz (1) Some of them show 'Vidhi' or the method of action. (2) Some of them show 'Anuvād'a or translation and (3) Some are meant for 'stutior praise. As for instance, rasisfaktor Svarga-kāmo agnihotram juhuyat i-e a person having the desire of attaining 'svarga' heaven), should perform 'agni-hotra' (the sacred fire). This and such other center.ces show the 'vidhi' or the method of action (2: EIET AIRI: TET: Dvādaśa-măsăh samvatsarah-i-e a year consists of twelve months; or fiat:tot: agni-ruşmah i-e fire is hot. This and sucht other senterces translate the maxims or the statements which are well-known and popular. (3 Some Vedic hymns are full of praises such as :--
जले विष्णुः स्थले विष्णुः विष्णुः पर्वतमस्तके ।
सर्वभूतमयो विष्णुस्तस्माद् विष्णुमयं जगत् ॥ १ ॥ Jalé Visguh sthalė Visņu-r-Visņuh paravata-mastaké, Sarva bhutamayo Višņūstasmad Visņumayam jagat.
I. God Vişçu resides in water; Visņu is at every spot; Vişçu is on the peack of a mountain; Vişnu pervades all objects Therefore, whole Universe is full of Vişņu.
This sentence is used to show the greatness of Vişnu, but it does not mean that there is nothing except Vişņu. Just as inspite of saying by means of this sentence that the whole universe is pervaded by Vişņu, it is not to be taken that all other objects except Visņu are non-existent; because the sentence is meant to praise; in the same way, by means of the Vedic state. ment" Whatever was, and whatever will be, is nothing but Atma" the greatness of 'Ātma' is expressed but it does not mean that Karma' does not exist.
Moreover, your belief that the abstract Soul can have no Jain Educalhelp or harm from the Karma' which is concrete, is also impro library.org

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her because knowledge is abstract, and yet it seems to be benefitted by the drugs like Brāhmi or by the nutritious food like ghee, milk etc which are concrete. In the same way, knowledge is adversely affected (is hurt) by the use of substances like wine, poison etc. Hence, it should be believed that even an abstract object can have helped or harmed from an object that is concrete.
Besides, if Karma' is non-existent, how can there be such apparently strange occurrences of the world as-one is found happy while another is found to be unhapply-one is the master or the employer while another is a servant or the employed etc? Thus, there must be some reason of the differences of high or low status as that of a king or of a poor person existing in this world and that reason is none other but good or bad "Karma' (action) of previous life
Moreover, the result of an action done, is always obtained. Charity ete are good actions and slaughter etc are bad actions. Definite fruits of those works riust result from them and those fruits are good or bad Karmas'.
On hearing in this way, the words of the Lord, Ārya Agnibhati had his doubt about Karma' removed from his mind and now he was assured of the existence of Karma, The moment his doubt was thus removed, Agnibhuti with his five hundred disciples accepted Dikși from the Lord.
End of Discussion with the Second Gañadhara.
S
Discussion with Väyubhùti Gagadhara. Coming to know that his two elder brothers Indrabhüti and Agnibhūti had renounced the world, in this way, the third brother Vāyubhūti thought :-The venerable person whose pupils Indrabhîti and Agnibhūti have become, deserves reverence from me and hence I also should approach him and get my doubt removed by him.' Thinking in this way, Arya Väyubhậti accompanied by his 500 prnils came to the Lord.

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तज्जीवतच्छरीरे सन्दिग्धं वायुभूतिनामानम् ।
विर्यथास्थं वेदार्थ किं न मावयसि ? ॥ १ ॥
"
Tajjiva tacchariré sandigdham Vāyubhūti-nāmanam Ücè vibhu-r-yathastham Védartham kim na bhāvayasi ?
The Lord addressed him with his name and gotra (familyname) saying to him-
O Vayubhuti ! You doubt whether this body itself is ĀtmāSoul or whether Atmā is separate from the body. This doubt is produced in your mind due to contradictory verses.
The Védic verse is as follows:
विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवाऽनु विनश्यति,
erinsfa
Vijnanaghana èvaitebhyo bhûtébhyah samutthaya tānyévānu vinasyati, na prétyasanjna' sti
On account of the above-mentioned statement you think that Atmā is not separate from the body but the body itself is Atmǎ.

You have been interpreting the said Védic verse thus-[faधन एव Vijnānaghana éva] means the assemblage of vijnāna. [पतेभ्यो Hàra: agcaia étébhyo bhûtébhyah samutthaya] being produced from the five main elements, like earth, water etc [arsz fasafa] is lost (disappears) into the same elements. [ TI sea na pretya sanjnā asti] and hence there is no different term for the body and for the soul. That is to say-the assemblage of 'Vijnana' is born of the five elements that have formed a body and therefore the Vijnana is based only on the five elements but Atma is not different from the body as is believed by those who believe that Atmä-the source of vijnana is separate from the body. As intoxication is produced from the liquor or wine, in the same way, life-power or 'caitanya sakti' is produced from the five elements that have formed the body. In this way, the assemblage of 'vijnāna' after being born from the five elements in the form
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of the body, dissolves into the same elements, as bubbles of water, when those five elements are destroyed. In this way, as 'caitanya' is born from the body which is the assemblage of the elements, the body is the source of 'caitanya' and the term Ātmä as used by the people, is nothing else but the body.
Atmā is not different from the body. Hence it is said in the Védas that (a zehastea na prétyasanjnā asti-there are no separate terms for the body and the soul; but the body itself is the soul.
On the other hand, seeing other Védic statements that Ātmā is different from body which is formed out of the elements, a doubt is created in your mind as to whether the body itself is the Soul or the Soul is separate and different from the body.
The following are the Vedic verses showing that Ātmā is different from the body
सत्येन लभ्यस्तपसा ह्येष ब्रह्मचर्येण नित्यं ज्योतिर्मयो हि शुद्धो यं । पश्यन्ति धीरा गायः संयतात्मानः ।
Satyéna lahlıyastapasā hyéşa brahma--caryena nityam jyoti-rmayo hi śuddho vam paśyanti dhīrā yatayah samyatātmānaḥ
[eria 370Faqar. ........ fg gat Satyéna labhya stapasă . ......hi suddho) 1-e this Ātma-Soul-which is eternal and full of light and purity-can be realised by means of truth, austerity and celibacy. [यं पश्यत्ति धीरा यतयःसंयतास्मान: yam pasyanti dhira, yatayah samyatamāraḥ-i-e the palient and self-controlled ascltics can realise this soul.
These statements go to prove that Ātmā is different from the body. In this way, on account of contradictory Védic statements, a doubt is produced in your mind, whether the body itself is Ātmā or whether the Ātrā is different from the body. But Väyubhâtil this doubt of yours is improper because, you have not followed the meaninr of the Vedic statement [f 7877 09 etc

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vijnānaghana éva) etc, and hence, the interpretation of that statement is not as you do, but it is as follows:-- Listen to it.
(fawaa ga vijnana ghana éval i he peculiar or the higher knowledge-Višistha Jnana i-e ihe use of-knowledge-Perceptionis called vijnana. The soul wh ch is the assemblage of that vijnäna is born in the form of the use of the elements like earth etc or of their 'vikäras' like earthen objects, Jars, clothes etc which are perceptible, and when these objects are destroyed and become imperceptible, the soul also vanishes in the form of their use, and is born for the use of other objects or remains in Säniãnya Svarūpa ( an ordinary form ); [ graciastra na prétya şanjna usti ] In this way, the soul being non-existent in the form of the former upayoga (use) the sign indicating the former use, also becomes non-existent. It means that there are infinite forms of the Soul in the form of the knowledge-Perception in every steld, and Atmã is inseparable from the assemblage of 'vijnana, i-e Atinā is full of 'vijnana. When a pitcher, a cloth and such other articles become perceptible, Atmā becomes existent in the form of the use of the pitcher, the cloth etc, and can be said as, 'This is a pitcher'
This is a cioth', and so on Atmā becomes existent in this way because in doing so, it has got the expectiation of that pitcher etc. Then, those articles-pitchers etc are separated or when they become non-existent, or when the mind is transferred to another article i-e when the use (attention) of the Soul, becomes existent in another object on account of any of the above -mentioned causes, the articles which happened to be perceptible at first, do not remain so, but other articles where-in the use-'upayoga or attention prevails, become perceptible. In this way, when those pitchers, clothes etc are imperceptible, the soul also becomes non-existent in the form of attention as “This is a pitcher', 'This is a cloth and so on. It is only because of this, that it is said in the Vedas a artistea-na prétya-sañinā asti. i-e-when the upa-yoga or attention is directed to another object, the sign or name indicating the first object, becomes non-existent

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The meaning being so, it can be clearly understood that the Soul is separate or different from the body.
On hearing the words of the Lord in this way, Váyubhūti became free from the doubt whether the body itself is Atma
it is different from the body. He was now convinced that Almā is different from the body. Becoming thus free froni his doubt Vāyubhati, with his five hundred disciples accepted Diksā.
End of Discussion with the Third Ganadhara.
Discussion with Ganadhara Vyakta Coming to know that Indrabhūti and his two brothers Agnibhâtı and Vāyubhâtı had renounced the world, the fourth scholar named Vyakta, thought:- The person whose disciples Indrabhûti and his two brothers have become, deserves veneration from me also. I must approach him and get my doubt solved. Thinking thus, Arya Vyakta accompanied by his five hundred pupils went to the Lord.
पञ्चसु भूतेषु तथा, सन्दिग्धं व्यक्तसंबकं विबुधम् ।
ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ।। १ ।। Pancasu bhūtésu tathā sandigdham Vyakta-saninakam vibudham Ūcó vibhu-r-yathāstham Vedārtham kim na bhāvayasi ?
To the learned man named Vyakta, who had a doubt whether the five elements existed or not. the Lord said "Why do you not realise the correct meaning of the Vedas? Your doubt is the outcome of contradictory Védic statements. The Vedic sentence is as follows :
येन स्वप्नोपमं वै सकलं, इत्येष ब्रह्मविधिरञ्जसा विज्ञेयः । Yéna svapnopamam vai sakalam, ityéşa Brahma-vidhi--r-anjasă vijnyéyaḥ 1
Because of the above-mentioned Vedic statement you think that the five elements do not exist.
You interpret it as follows: --

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(FECHITA à any Svapnopamam vai sakalam) That is to say, the earth, water etc-the whole world-resemble a dream. As we see gold, diamonds, women, and such other objects in a dream and yet they are non-existent, in the same way, inspite of our seeing earth, water, etc, they are in fact non-existent-they resemble a dream. agfaseT ityésa Brahma. vidhi-r-anjasă-that is to say, this Brahma-vidhi deserves to be immediately known that this world is a dream. Through these Vedic statements, you know that the earth, the water, and other elements are nonexistent. But at the same time, the Vedic words, gent gaat, aut
a Prithvi dévată āpo dévatā] that the earth happens to be a deity, the water happens to be a deity, and so on, which indicate the power and influence of these elements, have produced a doubt in your mind regarding the existence of these elements.
But 0 Vyakta ? this doubt of yours is improper, because the Vedic words-this world is a dream-while thinking of the Soul,-mean to say that the relation to gold or to woman etc, is transitory. Relation to or contact with gold, wealth, sons and wives etc is un-steady, un-interesting and un-substantial, and its results are bitter, and therefore, getting rid of an attachment to them, people should resort to the efforts for Salvation, Thus, those Vedic statements are meant to give precepts that would add to the ideals of renunciation, but these statements do not suggest the denial of the existence of the five elements
On hearing the words of the Lord the fourth scholar Pandit Vyakta became free from his doubt regarding the five elements and he was convinced that the five elements do exist. On his douot being thus removed Pangit Vyakta with his five hundred disciples, accepted Dikşā from the Great Teacher.
End of Discussion with the Fourth Gañadhara.
Discussion with Sudharma Gaşadhara Coming to know that four upādhyāyas (teachers) had become initiated into asceticism, the fifth Pandit named Sudharına

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thought:-He, who was selected as a Guru (teacher), by his four predecessors, deserves veneration from me, and I also should approach him and get my doubt cleared." With this idea in his mind, Sudharma Swāmî with his five hundred disciples went to the Lord.
यो यादृशःसतादृश, इति सन्दिग्धं मुधर्मनामानम् ।
ऊचे विभुर्यथास्थं, वेदार्थ किं न मावयसि ? ॥१॥ Yo yādrisaḥ sa tādrisaḥ iti sandigdham Sudharma-nāmānam Ūcé vibhu-r-yathästham Védārtham kim na bhāvayasi ?
To the fifth scholar named Sudharma Swămi, who had a doubt in his mind whether a person is born during the next birth in the same class to which he belongs in this life or whether he assumes a different form, the Lord said:-O Sudharman! Why do you not consider the correct meaning of the Védas ? Your doubt has resulted from the Vedic statements which are contradictory to one another.
The Védic sentence, in question, is as follows:
पुरुषो वै पुरुषत्वमश्नुते पशव: पशुत्वम् । Puruso vai puruşatvamaśnuté pašavah pasutvam i
Because of such statements, you believe that a person is born, during the next birth, in the same class to which he belongs in this life.
You interpret the Védic sentence in this way :-( get a garanya Puruso vai purusatvamasnuté.) Inspite of his death, a person assumes, during his next birth, the same form that he has during this life.
978: Trap pašavah paśutvam:] the cows and other animals assume the fornis of the cows etc in the next birth, It means that a man after death is born as a human being and nothing else like a deity, or a lower animal or denizen of hell. Animals after death are born as animals, and in no case, as any thing else like a inan, a god etc.

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Besides o Sudharman | you believe that above-mentioned tinterpretation of the words of the Vedas seems to be correct logically also, because the result resembles the cause just as, the seeds of Paddy give rise to the offshoots of Paddy but the offshoots of wheat never come out of the seeds of Paddy; in the same way, a man after death, must be born as a man for how can he be an animal like a cow etc ? In this way, because of the Vedic statements, and because of logic, you know that a living being will be born of the same class during his next birth, as he is in this life.
But it is, at the same time, said in the Vedas that,
शगालो वै एष जायते यः सपुरीषो दह्यते ॥
Śrigālo vai éşa jāyaté yah sapuriso dahyaté
That is to say, 'A person is born as a jackal, if he is burnt with his body besmeared with his stools. It means that if the body of a man is unclean because of his stools, and if he is cremated with such an unclean body, that man is born as a jackal in his next birth.
These Vedic statements go to prove that a man is born in the next birth as a jackal also, and hence, the principle"The living being 'assumes the same form in the next birth as he has in this life"-does not stand to be correct now. Because of such contradictory statements, a doubt has been created in your mind but O Sudharman ? this doubt of yours is improper; because the Vedic statement-galu garaga qua: TiraqPuruso vai purusațvamaśnuté pašavah paśutvam-is not properly followed by you This Védic statement should not be interpreted as you do.
The Vedic statement means as follows:-Listen —
A man inspite of death, can be a human being in the next birth, and animals, in spite of death, can be animals in the next

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birth-that is to say, a person of a benevolent nature, and endowed with humane virtues like truth, politeness, simplicity,
cy etc, can again have his birth as a human being inspite of his being unvolved during this life, in the activities pertaining to his life as a man. Besides, the animals who are full of attachment ignorance etc, can have their births as animals after death inspite of their beirg involved in the activities natural to them. It means that a man with his good deeds can again be born as a men and an animal with its evil deeds, can again be born as an animal. The statement indicates the ultimate fate of a man and of animats in accordance with their actions, but those Vedic statements do not assert such a principle that å man after death beccmes a human being ( man ) unfailngly and that an animal, after death is again born as an animal. it means that a man with his vis tuous qualities like truth politeness, mercy etc may again be born as a human being, but a sinful man after death may also be born as an animal or may go to hell. In the same way, an animal with vices like attachment, ignorance etc becomes, an animal in the next birth but a kind-hearted animai may become born as a human being or even as a god. Thus, the birth of living beings in different classes, relies on deeds, and herce, there are varieties of living beings.
Besides, your belief that the result must resemble the cause (i-e there must be consistency beween cause and effect) is also not correct, because we see that scorpions are born out of dung etc and hence there is possibility of a strange and different effect from a cause.
In this way on hearing the words of the Lord, the doubt of Sudharma Swāmi was cleared. His doubt being thus removed, Sudharma Swăini with his five hundrej disciples accepted Diksā from the Lord.
End of Discussion with the Fifth Ganadhara

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Discussion with the Ganadhara Mandit. Coming to know of the renunciation of Indrabhūti and others, the sixth upādhyāya named Arya Maņdit thought. The eminent preceptor who was accepted as their Guru ( teacher ) by five persons including Indrabhati deserves veneration from me, and I also should approach him and get my doubt solved Thinking in this way, Ārya Mandit accompanied by his three hundred and fifty disciples, went to the Lord.
अथ बन्धमोक्षविषये सन्दिग्धं मण्डिताभिध विवुधम् । जचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1 Atha Bandha-Moksa - visayé sandigdham Manditábhidham vibudham Ūcé vibhu-s yathästham Védārtham kim na bhāvayasi : 1.
To the learned teacher tamed mandit who had a doubt on the subject of Bandha (bondage) and Moksa (freedom) from Karma', the Lord said-- Why do you not consider the correct meaning of the Vedic verse ? O Maņdit, you doubt whether the Soul can have either bondage or freedom through Karma' i-e action This doubt of yours, is the outcome of the Védıc statements which appear to be contradictory to one another.
The Vědic verse is as follows. 'स एव विगुणो विभुन बध्यते मंसरति वा मुच्यते मोचयति बा, न वा एष बाह्यमभ्यन्तरं वा वेद' ।
Sa éva viguņo vibhu-r-na badhyaté samsarati vã mucyaté mocayaii vā, na vā ésa hähyamabhyantaram vā véda
Because of the above-mentioned Vedic words, you think that the Soul is neither bound hy 'Karma', nor does it enjoy freedoni from Karma
You have been interpreting the Vedic statement as follows:
[ Sa éva) i-e the Soul | Fagot viguno ) is devoid of the qualities of great satva- goodness 174 iajas-passion and gae tamas-Ignorance darkness fan vibhuhl and is all-pervading. a asta na badhyaté | It is not bound, that is to say, it is free

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from the bondage of good or bad actions (setia ar samsarati vă } It is not born in various forms, and it does not thus suffer from endless and continuous wanderings in this world, because only those that are bound by 'Karma' ( action ) have to suffer from continuoi's wanderings, but the Soul is free from the bondage of Karma, and hence, it does not move about in this world. [gova mucyaté ] the Soul has never to be free from Karma, because only those, who are involved into Karma, will try to get themselves free from the bondage of Karmas; but as Ātmā -the Soul-has no bondage of Karma; there is no question of its being free from it (zoa ar mocayati vā] and as Ātmā is not the doer of actions etc, it does not set others free from Karmas, 17 al gegryp-at atât Na vă eşa bāhyamabhyantaram vă véda ] The Soul does not know about ea mahat Intellect, **FIT Ahamkāra-Mamatva (mine-ness, etc, which are external and different from it, and it does not know its ownself which is the internal form because knowledge is the function of Nature, but it is not the nature of the Soul, and hence, it can be said that the Soul does not know the external, as well as, the internal form. In this way, you know through the Vedic verses, that the Soul has neither bondage nor Salvation but, at the same time, there are other Védic statements which assert that the Soul has bondage and Salvation, and these have created a doubt in your mind whether the Soul has bondage and Salvation or not. The following are the Vedic statements which say that Atmā has bondage as well as, ireedom :
["न ह वै सशरीरस्य प्रियाऽपिययोरपहतिरस्ति, अशरीरं वा वसन्तं पियाऽपिये न स्पृशतः ]"
Na ha vai sa-sarirasya priyā priyayorāpahatirasti, a-sarıram vã vasantam priyä'priyé na spriśatah
The meaning of the Vedic verse is follows :
lac, à UCITET fausfanatra father, Na ha vai sa-sarirasya prîyā 'priyayu-r-apahatı asti - The soul with the body i-e

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Worldly Soul is not tree from lappiness or misery, that is to say, the worldly soul lias to experience happiness or undergo misery, because it is involved into good or bad karmas that are caused by goodi u had actions.
(34576i at fara fãosfat a festa. ”
A-sariram vā vasantai priya' priyé na spričatab. "The soul which is devoid of body, and which is mukta free and which lives at the top of Loka (universe), remains unaffected by happi11-ss or misery, because, such a free soul has no Karmas causing happiness or misery. These Vedic words clearly indicate that the soul has bondage, as well as, freedom (salvation). In this way, you have been overwhelmed by a doubt because of such contradictory Védic words.
But 0 Mandit ! this doubt of yours is improper, because you have not followed the meaning of the verse,
स एष विशुमो विभु बध्यते संतरवि वा मुव्य ते मोक्यति वा, न वा एष बाह्यमभ्यंतरं वा वेद ।
Sa ésa vigugo vibhu-r-na badhyaté samsaratı vă mucyaté mocayatı vă, na vā éşa bāhyamabhyantaram vā védar
The interpretation of the verse is not as you do it. It is as follows :
Listen-le av farnut fara sa éșa viguņo vibhun) fagur Viguna means it is devoid of the quality of Chadma-sthapana and fert vibhuh means all-pervading due to Kévala Jnána-Perfect Knowledge i-e. this free soul la aega na badhyaté] does not fall into the bondage of Karma l-e it is devoid of the bondages of good or bad actions, because, the free soul is devoid of Mithyatva (Wrong Perception) resulting from the bondage of Karmas. Tereta a samsarati vā] such a soul has put to wander in the Universe, because, wandering in the form of births and re-births in this world, is possible only to those who are under the clutches of Karmas, but the free soul is free from them, and it does not

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wander in the world och mucyaté) is not freed from Karmas, because tlie free soul is already free from Karmas, and hence, the work of its being free does not remain. Only the persons who have bondage are expected to be free, but the Muktātmātree soul-being free froin the clutches of Karmas' is not freed. (sayfa ar mnocayati va] Besides, the soul that has already achieved Salvation, does not tender precepts to others, and hence, does not make others free from Karmas, Moreover, the free sout has no worldly happiness. It is said-ar an g a gnrgzat na vă ésü bāhyamabhyantarum vă véda ). This free soul does not enjoy either the external happiness resulting from flowers or the application of sandal-paste etc, or internal happiness resulting from pride. Thus, it does not enjoy both kinds of happiness te il does not experience worldly happiness. Those Védic statements describe the nature of the soul that has attained salva1100 111 this way, but the worldly soul has the bondage and salvation from Karvia,
On hearing the words of the Lord, upādhyāya Magợit becamie free from his doubt, and his doubt being thus removed, he accepted Diksă along with his three hundred and fifty disciples.
End of the Dicussion with the Sixth Canadhara.
Discussion with Gañadhara Maurya Putra Coming to know that the six preceptors including Indrabhūti Gautama and others had accepted Dikṣā, the seventh scholar named Maurya-putra thought to himself :The eminent preceptor, who is revered as their Guru, by Indrabhūti Jautamia and others, deserves great respect from me also. Hence, I also ought to approach him and get my doubt solved. Thinking thus, Maurya-putra accompanied by his three hundred and fifty disciples, went to the Lord,
अथ देवविषयसन्देह-संयुतं मौर्यपुत्रनामानम् । ऊचे विभुर्यथास्थं, वेदार्थ किं न भावयसि ? ॥ १ ॥

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Atha déva-visaya-sandėha-samyutam Maurya-putra-nāmănanı Ucé vibhu-r--yathästham Védārtham kim na bhāvayası ?
To Maurya-putra who had a doubt on the subject of the existence of dévas (gods, deities), the Lord said:—Why do you not consider the correct meaning of the Vedic verses? You have a doubt in your mind whether the gods exist or not and this doubt of yours has resulted from contradictory Védic statements
The Vedic verse creating doubt in your mind is as follows.
को जानाति मायोपमान् गोर्गणान् इन्द्र-यम-वरुण कुबेरंदीन् । 1. Ko jānāti inayopamân girvāṇān Indra-Yama -Varuņa-Kubéradin
Who knows the gods viz Indra-Yama-Varuņa - Kub.ira etc. who resemb'e an illusion ? Because of the above mentioned Védic statement you are under the impression that there are tio gods or deities Your method of interpretation is this ; -
Who is sure of the existence of Indra-Yama - Varuna-and kubera etc. who resemble an illusion ? That is to say- the gods Indra Yama Varuna etc are but an illusion; and just as, objects in a dream do not, in fact, exist, in the same way, gods also, in fact, are non-existent.
Besides, you believe that the souls residing in hell, cannot come to this world because they are dependent and are overwhelmed with alfliction, and as there is no chance for them to be visible, we shall have to keep faith in the words of the Holy Scriptures that they do exist But the gods, who on the other hand, are free and powerful, are able to descend to this world, but as they remain invisible, you are tempted to believe that they do not exist.
Again, coining across other Védic statements describing the prowess of gods, you have a doubt produced in your mind whether the gods do exist or not.
The following are the Vedic words which describe the power of gods :

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स एष यज्ञायुधी यजमानोऽअसा स्वलोंके गच्छति । Sa éşa yajnāyudhî yajamāno' njasă svarlokam gacchati
That is to say-A devotee who is in possession, of the weapon of 'yajna" i.e a sacrifice, immediately goes to heaventhe residence of gods.
This Védic statement clearly proves that gods do exist; becalise how can there be svarga loka-heavens or residence of gods if, the gods themselves do not exist ? On account of such contradictory Védic statements, you have a doubt whether the gods exist or not
But O Maurya-putra! this doubt of yours, is groundless, because you, as well as I, actually see these gods who have come into the Samavasarana here.
Besides, all people can see the Vimãnas or aerial conveyances or vehicles of the luminary deities, like the Sun, the Moon etc. How can there be those conveyances if there are no gods riding them? The Vedic words that describe the gods as an illusion, mean to say that the existence even of gods is transi tory. That is to say even the gods with very long lives, cease to exist when their lives corre to their ends, and hence, they are as transitory as other objects are. By thus suggesting the transjtoriness of the lives of gods, the Vedic statement aims at advising people not to hanker after achieving the status of a god, but to have an idea of achieving Salvation which is Infinite or Permanent, and to strive to attain it. These Vedic statements do not assert that the gods do not exist. Inspite of the fact that the gods are free and powerful, they do not come to this world, because of their attachment to the activities pertaining to music, dancing, etc, because, of their love of divinity because of their
love of pleasures, and because of the stench of the terrible Jain Edluisance that prevails in this world.se Only

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But at the time of the auspicious days of the Jaina Tirthankaras Jaina Prophets the gods do come into this world, because of devotion, or because of the affection of previous birth, or because of the enmity of former life or because of some such reasons
-
On listening, in this way, to the words of the Lord, doubt of Maurya-putra disappeared and he was convinced that the gods do exist When his doubt was thus removed, Arya Maurya putra along with his three hundred and fifty disciples accepted Disă from the Lord
End of Discussion with the Seventh Gaṇadhara.
455
Discussion with Ganadhara Akampita
Coming to know that the seven upadhyāyas including Indra. bhūti Gautama and others, had accepted Diksā from the Lord, the eighth scholar named Arya Akampita said to himself "The eminent preceptor who is revered as their Guru by the seven upădhyāyas including Indrabhûti Gautama and others deserves veneration from me too and hence, I also should approach him and get my doubt solved" With this idea in his mind, Arya Akampita accompanied by his three hundred and fifty disciples the Lord
went to
un ange=èvia afzwazfaqż fagygg | aà fayâured, Ìzný fa a qrafa? || ? ||
Atha Naraka-sandéhāt sandigdha makampitam vibudhāmukhvam Ucé vibhu-r vatbāstham Védārtham kim na bhāvayasi ?

To the great scholar named Arya Aampita, who had a doubt in his mind about the existence of denizens of hell in hellish regions, the Lord said Why do you not consider the correct meaning of the Védic statement? You have a doubt
For Private Personal Use Only

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whether the denizens of hells reside in hellish regions or not. This doubt of yours is the outcome of contradictory Védic statements.
The following is the Vedic verse :न ह वै प्रेत्य नरके नारकाः सन्ति । Na ha vai pretya naraké nārakāḥ santi.
Because of the above-mentioned Vedic statement, you believe that there are no denizens of hell residing in hells.
You have been interpreting that Védic statement as follows:[न ह वै प्रेत्य नरके नारकाः सन्ति । Na ha vai prétya naraké nārakāh santi.)
There are no Nárakās i-e denizens of hell residing in hells i-e no person becomes a resident of hell after death. Moreover, you are under the impression that the gods-the Sun, the Moon etc are directly visible. People adore some gods and receive the fruits of their adoration; and this goes to prove that gods do exist, for, there is thus the proof of inference; while the souls residing in hells, do not fall within our ken, either by being directly visible or through inference, and hence, it is said there are no Nārakas
But, on the other hand, there is the following Védic statement :
नारको वै एष जायते यः शूद्रानमनाति । Narako vai ésa jāyaté yah sadrã-nnamasnäti
That is to say-The Brāhmaṇa who eats the food of a sûdra (a non-brahmin ) has to be born, as a Näraka (a denizen of liell).
Because of such Védic statements, which seem to be contradictory to one another, you have a doubt regarding the existence of a hell-dweller, because, if there is no possibility of a liell--dweller, how can it be said that 'the Brāhmaṇa eating the food of a non-brāhmin is born as a Näraka (a hell-dweller)?

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Because of such statements, which seem to be contradictory to one another, you have a doubt regarding the existence of a hell-dweller, but O Akampita ! Your doubt is improper, You have failed to follow the correct meaning of the Vedic verse (a प्रेत्य नरके नारका सन्ति Na ha val prétya naraké nārakah santi).
It means-the hell-dwellers are not Nārakás (hell-dwellers) during their next-birth; that is to say-hell-dwellers are not permanent dwellers like Mount Méru which is eternal, but it means that a person who commits great sins is born as a Nāraka (hell-dweller) during his next birth This is the real meaning of the Védic words or the Vedic words mean that hell-dwellers are not born as Nārakās (hell-dwellers) after death without an interval, but these Védic words do not indicate that hell-dwellers do not exist
On account of their dependence on others the hell-dwellers cannot come over to this world, but persons having Ksãyika Jnāna or Kévala Jnāna (Perfect Knowledge) can actually see these hell-dwellers with the help of their supreme knowledge. Those who are chadmastha-(devoid of Perfect Knowledge)-can know the existence of hell-dwellers through Anumāna or inference in this way-just as a soul can enjoy the blessed fruits of its highly meritorious good actions by being born as an affluent god in Anuttara Déva-loka (a celestial residence which has nothing superior)-a happy status which was never attained previouslyin the same way, souls conimitting great sins, have to suffer terrible hardships from their position in their individual hell, and thus, they get the fruits of their sins in the form of acute and perpetual affliction.
You may, perhaps, be tempted to say that the fruits of great sins can be experienced in assumiug lives as lower animals and as human beings, because, we see niany umals and human beings unhappy, but that belief of yours can:10t be true; because there does not exist acute and perpetual inisery in the lives of lower animals and of hunian beings If there is great misery

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found in lives of human beings and in the lives of lower animals, there is, at the same time, sone happiness too. Besides, in the lives either of human beings or of lower animals, there is never found as much affliction as is generally found in the lives of denizens of hell The fruit of great sins is to suffer acute and perpetual affliction, and hence, it should be believed that a person committing great sins has to remain in hell as a Nāraka (a helldweller), and he has to suffer terrible agonies from acute and perpetual miseries.
011 hearing the words of the Lord in this way, the doubt of Arya Akampita was cleared and he was convinced of the existence of hell-dwellers. His doubt having been removed Ärya Akampita along with his three hundred disciples accepted Diksã from the Lord.
End of Discussion with the Eighth (anadhara
Discussion with Capadhara Acala-bhrātā. Coming to know of the renunciation of the eight upādhyayas including Indrabhūti and others, the ninth upādhyāya named Acala-bhrātā said to himself · The eminent preceptor who has been respected as their Guru by Indrabhūti and others, deserves veneration from me too, and I also should approach him and get my doubt solved. Thinking thus in his mind, Arya Acala-bhrātā accompanied by his three hundred disciples went to the Lord.
अथ पुण्ये सन्दिग्धं द्विजमचलभ्रातर विबुधमुख्यम् । ऊचे विभुर्यथास्थं वेदार्थ किन भावयसि ? ॥१॥ Atha Punyé sandigdham dvijamacalabhrātaram vibudha
mukhyam Ücé vilbhu-r -yathästham Védáratham kim na bhāvayası ?
To the Brāhmaṇa great scholar Acala-bhrātā who had a doubt whether Punya-religious merit or piety-and Pāpa-sinexist or not, the Lord said;-Why do you not consider the correct meaning of the Vedic verse ? Your doubt is the outcome

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of Vedic statements that seem to be contradictory to one another.
The following is the Vedic verse :पुरुष एवेदं निं सर्वं यद् भूतं यच्च भाव्यम् ।
Puruşa évédam gnim sarvami yad bhûtarn yacca bhāvyam.
By the above-mentioned Vedic statement, that there is neither piety nor sin, your interpretation of the Vedic statement is that these animate, as well as, in--animate torms that have become in the past or that will be in future, are Puruşa or-the Supreme Cod-or the Soul; that is to say, there is nothing like punya (piety) or păpa (sin) except this soul.
But at another place, it is said -- पुण्यः पुण्येन कर्मणा, पापः पापेन कर्मणा ।। Punyaḥ punyéna karmaņā, Pāpaḥ pāpéna karmaṇā.
By means of meritorious deeds, a person acquires puqya (piety) and by means of sinful actions a person acquires sin. This statement indicates the power of piety and sin. Because of such contradictory statements, a doubt is created in your mind whether there is piety or sin; or whether both of them do not exist at all.
But O Acala-bhrātā ! this doubt of yours is groundless; because the Vedic statement,
पुरुष एवेदं निं सर्वं यद् भूतं यच्च मान्यम् । Purusa évédam gnim sarvam yad bhùtam yacca bhāvyam
means that these animate, as well as in-animate forms which are visible to us and which existed in the past and which will exist in future, are nothing else but Atma-Soul itself. Ātmathe Soul-has been praised in that Védic statement, but it does not assert that there are no piety and sin, just as, in the Védic statement fato, TÜ Ta Vismuuriyam jagat-it is said that the whole Universe is full of Vişnu, these statements show the great

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ness of god Vişou; but because of them, it is not to be understood that there does not exist any other object except Visņu. Similarly, "that which has existed in the past, and which will exist in future is nothing else but Ātmā-the soul," is a statement that praises the greatness of the Soul. It is not to be taken in the sense that piety and sin do not exist.
Besides, there must be some cause of the happiness or misery experienced by every living body; because, result (effect) without a cause, is impossible and that cause is punya ( piety ) or pāpa (sin).
On hearing the words of the Lord, in this way the doubt of Arya Acala-bhrātă disappeared, and he was now, convinced that Punya (religious merit or piety) and Pápa (sın) do exist. His doubt being thus removed, Arya Acala-bhrātā along with his three hundered disciples, accepted Diksã from the Lord.
End of Discussion with the Ninth Gañadhara
455
Discussion with Métārya Gamadhara.
Coming to know that the nine upādhyāyas including Indrabhati Gautama and others, had accepted Dîkşă from the Lord, the tenth scholar named Arya Métārya said to himself :--The eminent preceptor who is revered as their Guru by Indrabhùti and others deserves veneration from nie also, and consequently I too, should approach him and get my doubt cleared'. With this idea in his mind, Arya Métärya accompained by his three hundred disciples went to the Lord
अथ परमवसन्दिग्धं मेतार्य नाम पण्डितमवरम । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥१॥ Atha para-bhava sandigdham Métārya nāma pandita pravaram Ucó vibhu-r.-yathästham Védáratham kim na bliavayasi ?

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l'o the excellent scholar named Métarya who had a doubt about the existence of para-bhava (next--birth after death), the Lord said :--Why do you not consider the correct ineaning of the Vedic statement? You have a doubt whether para-loka (next-birth after death) exists or not Your doubt is the outcome of contradictory Védic statements.
The following is the Védic statement :--
विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवाऽनु विनश्यति, न प्रेत्यसंज्ञाऽस्ति ।
Visnāna ghana évastébhyo bhutébhyan samutthāya tānyévānu vinaśyati, na prétya sanjnä asti.
Being led by the above-panied Védic statement, you are under the impression that para-loka (next-birth after death ) does not exist This is the way in which you have been interpreting this Védic statement --[faarata ca Vijnāna ghana éva] the assemblage of knowledge [ पतेभ्यो भूतेभ्यः समुत्थाय étebhyo bhttébhyaḥ samutthaya ) coming out of the five elements-Earth, Water etc. (apdansa faqeyfa tänyévā'nu vinaśyati ] disappears into the same elements [a rtfarfea na prétya saninā asti j and hence, there is no trace of another life That is to say--Caitanya (life) is produced out of the five elements viz Earth, Water etc, and with the disintegration of the elements, the life also disappears into them like bubbles of water which burst and disappear into water. Thus, you believe, that life is the nature of the elements, and the elements being destroyed, the life is lost and returning to another birth is out of question.
But on the other hand, it is said "fadflat staat gara"! Svarga-kāmo Agnihotram juhuyāt-The person aspiring to attain svarga (heavens) should perform the sacrifice called Agnihotra--
Also,
" नारको नै एष जायते याशूद्राममभाति ।"

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Nārako vai ésa jāyaté yab sidrānnamtaśnāti
The Brāhmaṇa who eats the food prepared by a non-brăhmin, is born as a denizen of hell.
These and such other Vedic statements prove that there is the authority of para-loka (another world), because, if there is no para-loka (another world), how can the person performing the Agni-hotra sacrifice go to it ?; and how can a Brāhmaṇa eating food prepared by a non-brähmin, become a hell - dweller ?
Because of such contradictory Védic statements, the doubt has been produced in your mind as to whether para-loka (another world) exists or not. But O Métăryal You doubt is groundless; because, you have not followed the correct meaning of the Vedic statement.
The interpretation of the Védic statement is as follows: -
[farenaran sa vijnāna ghana éva] means the upayoga-use of knowledge-perception-is called visnāna; and the soul that is in the form of the assemblage of that vijnāna, being produced in the form of upayoga (use, attention) of the five elements like Earth, Water etc-which are perceptible to the senses or being produced for the use of the objects like a pitcher or a cloth, which are the outcome of the five elements (and we say-This is earth-This is a pitcher or This is a cloth and so on), aroasa farrafa tänyévă'nu vinaśyati ] is lost in the form of the use or attention of these elements after they lose their perception, and, then, the soul is produced in the form of the upayoga ( use, attention) of other objects, or it remains in the sãmânya (common) form (a gasista na prétya-sanjnā asti). Thus, the soul being non-existent in the form of the previous attention or use, there does not remain the name indicating its former use or attention
These Védic statements show the birth and the destruction of the soul with regard to its relation to the objects like a pitcher,

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a cloth etc, but that does not mean that the caitanya (life) is produced from the elements. Life is not the nature of the ele. ments or objects, but it is the nature of soul. The soul is perpetual or infinite in the form of matter, and hence, it goes to para-loka (another world) and it comes back to this world from para-loka (another world). The souls are numerous and each one will attain the status suitable to or according to the nature of previous actions
On hearing the words of the Lord in this way, Ārya Mé. tārya became free from his doubt, and he was convinced of the existence of para-loka (another world). His doubt being thus removed, Ārya Métārya along with his three hundred disciples, accepted Diksã from the Lord
End of Discussion with the Tenth Ganadhara.
15
Discussion with Prabhāsa Gañadhara.
Coming to know that the ten upadhyāyas including Indrabhûti Gautama and others, had taken Dikşā from the Lord, the eleventh young scholar named Prabhāsa thought to himself ;-- The eminent preceptor who is accpted as their Guru, by ten learned scholars, deserves veneration from me too, and hence, I shall approach him and get my doubt solved. Thinking thus, the young scholar Arya Prabhāsa accompanied by his three hundred disciples, went to the Lord.
निर्वाणविषयसन्देह-संयुतं च प्रभासनामानम् । ऊचे विभुर्यथास्य, वेदार्थ किं न भावयसि ? ॥१॥
Nirvāņa-visaya sandéha sayutam ca Prabhasa-nāmānam Ücé vibhu-r-yathāstham Védārtham kim na bhāvayasi ?
To the scholar named Prabhāsa who had a doubt on the subject of Nirvana (Liberation-Salvation', the Lord said :-Why do you not consider the correct meaning of the Védic statement ?

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You have a doubt about the existence of Nirvāņa (LiberationSalvation). Your doubt is the outcome of contradictory Védic statements.
The following is the Vedic verse.
जरामर्य वा यदग्निहोत्रम् ।। Jarāmaryam vă yad Agnihotram.
The Agnihotra sacrifice should be performed till extreme old age, and death, i-e throughout the whole life.
Because of the above-mentioned Vedic statement, you are under the impression that there is no Nirvāņa Liberation) or Salvation.
You have been interpreting this Védic statement as follows:
The sacrifice of 'Agnihotra' should be performed till the life lasts i-e till the end of life. The said sacrificial ceremony has a defect in it, as it is the cause of slaughter in case of some living beings, and cause of benevolence in case of others. Hence, a person performing the 'Agnihotra' sacrifice can attain heaven but not Nirvāņa-Moksa (Salvation, Liberation). In this way, as it has been directed to perform throughout the whole life, the Agnihotra ceremony that leads one to heaven, there remains no time when the ceremony that gives Salvation, can be done, because, how can a person who is always busy performing Agnihotra ceremonies, find time to resort to actions that would lead to Salvation ; Hence, as the time for performing the ceremony leading to Salvation, remains without being referred to, it seems to you that there is no Salvation.
But, on the other hand, it is said :
"द्वे ब्रह्मणी वेदितव्ये, परं अपरं च । तत्र परं सत्यज्ञानं अनन्तरं agai
Dvé brahmaņi yéditavye, Param Aparam ca Tatra Param satya’nānam, Anantaram Brahmeti.

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Lè maoft afza
Dvě Brahmaņî véditavyé] It must be known that there are two Brahmas qża Param Aparam ca ]. One Para and the other Apara [ सत्र पर सत्यज्ञान अनन्तर afa tatra Param satya-jnānam, Anantaram Brahméti ]. In these, Para is Satya-jnāna 1.e. knowledge of Truth, and the other is 'Moksa-Salvation'.
Through these Védic statements and through the following statement viz सैषा गुहा दुरवगाहा ।
Saisă guha duravagāhā.
This valley of Salvation is difficult for the souls attached to the worldly affairs to enter, -The power of Salvation to prevail
seems
Such contradictory statements have created a doubt in your mind as to whether there is Nirvana-Moksa (Liberation-Salvation) or not
But O Prabhasa! This doubt of yours is groundless; because, you have not followed the correct meaning of the statement
जरामर्य वा यदग्निहोत्रम् |
Jarāmaryam va yad Agnihotram
The word at va, in the statement has the sense of af api i-e but, and hence, that Védic statement should be interpreted thus:
Even to the end of life, Agnihotra should be performed; and a person who aims at the attainment of Salvation, should leave off the Agnihotra ceremony, and should be engaged in the ceremony leading to Salvation, but there is no rule that every body should necessarily perform the ceremony of Agnihotra. Such is the meaning of the word af Api (but). The whole thing means that, he who aims only at attaining heaven, should keep himself engaged in Agnihotra sacrifice throughout his life, but the great soul who aims at the attainment of Salvation, should refrain from doing Agnihotra, and keep himself engaged in the ceremonies of attaining Salvation,

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Because of such a meaning of these Védic stattments, the time of performing the ceremony of leading to Salvation is not positively referred, and hence, you believe that Nirvāņa--Moksa (Salvation-Liberation) does not exist.
On hearing these words of the Lord, the doubt of the young scholar Prabhāsa disappeared, and he was now convinced that Nirvāṇa-Moksa does exist. His doubt being thus removed, Arya Prabhasa, along with his three hundred disciples, accepted Dikşă from the Lord. End of Discussion with the Eleventh Canadhara.
End of Ganadhara-vāda.
In this way, the eleven highly talented upădhyāyas (learned scholars) who had been invited by the wealthy Brāhmin Somila for sacrificial ceremonies at Madhyama Apāpa Nagari, were initiated into Jaina Asceticism along with their forty-four hundred disciples by Sramaņa Bhagavān Mahāvīra They learnt from the Lord the undermentioned ferafą Tripadi and its significance-viz
उपमेह वा विगमेइ वा धौवेहवा।। Upannéi vã, vigaméi vă dhrauvéi vā.
That is to say, every object in the Universe is subject to the law of '1) Creation (2) Destruction and (3) Permanece as matter.
They knew that (1) every object is created as a new form or object (2) when that form is destroyed and a new object is created, the previous form of the object is destroyed; (3) but the original matter from which new forms were created, remains permanent. For instance, a gold chain is made from gold. It is created as an object from metallic gold. When the gold chain is melted and a new article, say a bracelet, is prepared, its former paryāya (change-transformation) is destroyed, but the original gold remains permanent.
The eleven upādhyāyas composed the Eleven Angas and

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Cauda Pârvas (Fourteen Pârvas) and then, they were appointed as his Ganadharas (chief disciples and Heads of their individual batches of disciples. There were thus eleven (Jaņadharas but there were nine ganas (batches of students receiving lessons from one preceptor) as the last two ganas had a common vacană(tuition). They composed what is technically termed the Dvādaśāngi' and they were given a anujnā-a permission to teach the text and their various meanings to others.
Sakréndra holding a divine diamond dish full of fragrant scented powder in his hand, stands near Sramaņa Bhagavāla Mahāvira. The Venerable Lord stands up from the jewelled lion. seated throne and takes a complete hand-ful of the divine powder. The eleven Gaşadharas stand near the Lord with their heads slightly bent, in a serial order. The gods put a stop to their singing and playing on musical instruments and they listened with an undisturbed mind
The Supreme Lord-Sramaņa Bhagavān Mahāvira, then, said:I give my permission by 54 dravya (matter) To guņa (quality) and quiz paryāya (change) to Indrabhūti Gautama for the establishment of attef Tirtha (a congregation of erg Sādhus (monks) 2. Sadhvis. anat (nuns) 3 72k Śravaka (Jaina laymen) and 4. xxfa 1 Śrävikās (Jaina females).” Saying so, the Lord placed the fragrant powder at first on the head of Gapadhara Gautama Swāmi, and then on the heads of other Canadharas Where-upon the gods also rejoicingly showered divine fragrant powders, flo. wers and scented substances on all the eleven Ganadharas.
Candana Bājā, waiting for the Kévala Jnāna ( Perfect Knowledge ) of śramaņa Bhagavān Mahăvira, was living in the palace of King Satānika. One day, she saw in the sky, the coming and going back, of gods and goddesses in large numbers. She thought that it must be the time of Kévala Jnana (attainment of Perfect Knowledge) of Śramaņa Bhagavan Mahavira. She became ready to take the Bhāgavati

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Dikṣā at the pious hands of Sramaņa Bhagavan Mahāvīta. With the help of a kṣétra dèvatā (guardian god), she came to the Samavaraga which was designed for assemblies of twelve kinds. She went to Śramapa Bhagavan Mahavira, and having gone three times round the worshipful Lord, and having bowed down near his lotus-like feet, she requested the Lord to give her Bhāgavati Dikṣa, and with her both the hands folded m the form of an anjali near her fore-head, she stood there, with her head bent a little low
At that time, there were several, daughters of kings and prime ministers ready for Bhagavati Dîksā Sramana Bhagavan Mahavira gave Diksā to Candana Bālā and to all the females who were ready for renunciation, establishing the Order of Nuns, and appointed Candana Sadhvi as the Chief of the Nuns
Establishment of Camer-vidha Sangh
At that time also, there were hundreds of males and females ready for the Twelve Vows of a House-holder. Śramaṇa Bhagavān Mahavira gave them the respective vows, making the Order of, Śrāvakas and the Order of Śrāvikās respectively.
Thus (1, with the Gaṇadhara Bhagavans and Sadhus forming (1) the Order of Sadhus (Monks) (2) With Candana Sadhvi and other sadhvis forming the Order of Sadhvis (nuns) (3) With male laymen taking the vows of a house-holder forming the Order of Śravakas (persons having faith in the Principles of Religion formulated by the Tirthankaras), and (4) with females taking the vows of a house-holder forming the Order of Srávikās-the establishment of Catu-r-vidha Sangha-a Congregation or Corporation with the above-mentioned four branches-was completed at Madhyama Apāpā Nagari
Then, Samana Bhagavan Mahavira saying-Sudharmā Swāmi being long-lived, I appoint him as the Head of the Catur-vidha Sangha, appointed him as the Chief l'ontiff
Thus, it will be seen that the merciful promulgated Dharma (religious duties) for

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Tirthankaas
have two vanetis of

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individuals, that is to say, they have prescribed (1) Sadhu Dharma (religious duties) for persons-males and females-who, having renounced all wordiy enjoyments, have adopted ascetic life, and who are desirous of attaining higher spiritual developments, and (2) Śrāvaka Dharma for persons (males and females) who are unable to leave off worldly desires, and who, remaining as house-holders in this world, can do a great deal for the welfare of their soul, by observing a few simple rules.
5. Sadhu Dharma Tlie vows to be taken by a Sãdhu at the time of initiation into an Order of Sädhus-for a male as well as for a female-are the following five Maha-vratas (Great Vows) viz-First VowSavvao Panaivayao Veramanam सव्वामो पाणाइवायाओ वेरमणं (Abstience from the killing of all amimals) 2. Second Vow-Savvão Musavyāo Veramanam सम्धामो मुसावायामो रमण (Abstinence from all kinds of telling lies-falsehood) 3. Third Vow Savvão Adinnádanao Veramanam सव्वाओ अदिनादानाओ वेरमणं (Abstinence from all kinds of taking away a thing that is not given by the owner) e-g theit, stealing etc. 4 Fourth Vow-Savvão Méhuņā Véramanam pamet donat aras (Abstinence from sexual intercourse of all kinds, and 5. Fifth Vow-Savvão Pariggahão Véramagam सम्वामओ परिगाहामो वेरमण (Abstinence from possession of all kinds of property.
These five are the Five Great Vuws of Ascetic Life. To these five Great Vows is added the vow of Savvão Rāi bhoyapão Veramanan सम्बाओ राइभोयणाओ वेरमण ( Abstinence from taking of food and drink-materials of all kinds after Sun-set
First Great Vow of Ascetic Life, The first great vow runs as:
पढमे भंते ? महव्वए पाणाइवायाओ वेरमणं, सव्वं भंते ! पाणाइवायं पञ्चक्रवामि, से मुहुमं वा वायरं वा, तसं वा यावरं वा, नेव सयं पाणे अइवाइज्जा, नेवन्नेहि पाणे अइवायाविज्जा, पाणे अइवायंते वि

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अन्ने न समजाणामि, जावज्जीवाप तिविद्धं तिविहेणं मणेणं वायाए कारणं न करोमि, न कारवेम करतं पि अन्नं न समणुजाणामि तस्स भंते useमामि निंदामि गरिहामि अप्पाणं वोसिरामि । पढमे मंते ! महत्वए उवद्विओम सवाओ पाणाइवायाओ बेरमंणं ॥ १ ॥
Padhamé bhanté! Mahavvas pāṇāi vāyāo véramaņam, savvam bhanté ! pānaivāyam paccakkhāmi, sé suhumam vā bayaram vā, tasam và thāvaram va, néva sayam pāņé aivāijjā, névannéhimpāné aivāyāvijjā, pāņé aivāyanté vi anné na samaņujānāmi. jāvajjivāė, tiviham, tivihénam manénam vāyāé kāyēnam, na karémi, na kāravémi, karantam pi annam na samauujānāmi tassa bhantè padi. kkamāmi nındāmi garthāmi appāņam vosirāmi. Padhame bhanté ! Mahavvaé uvatṭhiomi savvão pāṇāiväyão véramaṇam.
Trans-As regards the First Great Vew, O worshipful sire viz. Abstinence from killing of living beings, I renounce killing of all kinds of living beings, whether subtle or gross as well as whether movable or immovable. I my self shall not kill living beings, I shall not cause others to kill living beings, and I shall not consent to others killing living beings. As long as I am alive, I shall not do it, I shall not cause others, and I shall not consent to others doing it thrice ( in past, present, and future ) in three-fold way (by irind, speech, and body ). ( worshipful Sire! 1 confess, and blame myself, I repent, and exempt myself from these sins. For the First Great Vow I am ready for abstinence from killing of all living beings-There are five clauses
तत्र प्रथम महाव्रतभावनाः पञ्च तत्र प्रथमां तावदारइरियासमिए से निग्गंथे नो अणइरियासमिपत्ति, केवली ब्रूया० अणइरियासमिए से निग्गथे पाणाई भूयाई जोवाई सत्ताई अभिहणिज्ज वा वत्तिज वा परियाविज्ज वा
i-e Acting, Commanding, Consenting either in the past, or the present, or the future

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छेसिज्ज वा उद्दविज वा इरियासमिए से निग्गंथे नो इरियासमिइत्ति YEHT HTETUT 11 S 11
Iriyāsamié sé nigganthe no anairiyā samietti · Kevali bûyão Apairiyā-samié sé nigganthé pānāim bhủyāim jivāim sattāim abhihanijja vā vā vattijja vā pariyāvijja vā lésijja vă uddavijja vā iriyāsamié sé nigganthé no iriyā samiitti padhamā bhāvaņā.
First clause of First Great Vow A Nirgrantha is careful in his walk, not careless. The Kévalin assigns as the reason that a Nirgrantha careless in his walk rnight ( with his feet ) hurt or kill animals coming towards him, or displace vegetable-bodied souls or distress or rub creatures or disturb the four immobile souls (earth etc). Hence a Nirgrantha is careful in his walk, not careless,
Second Clause of First Great Vow अहावरा दुच्चा भावणा-मणं परियाणइ से निग्गंथे जे य मणे पावए साघज्जे सकिरिए अण्हयकरे छेयकरे भेयकरे अहिगरणिए पासिए परियाविए पाणाइवाए भूओवघाइए, तहप्पगारं मणं नो वधारिजा गमणाए, मणं परिजाणइ से निग्गंथे, जे य मणे अपावएत्ति दुचा भावणा ॥२॥
Ahāvarā duccā bhāvaņā Maņem par iyāņai sé nigganthé, je ya maņé pāvaé sāvajjé sakirié anhayakaré chéyakaré bhéyakaré, ahigaraņié pāusié pariyāvié, pāņāivaié bhi ovaghājé tahappagāram maram novadhārijjā gamaņāé, maņam parijāņai sé nigganthé je ya maņé apāvaetti-duccă bhāvaņā.
A Nirgrantha searches into his mind (i-e thoughts and intentions). If his mind is sinful, blameworthy, intent on bad actions, ready for incurring fresh Karinas, produces cutting and splitting, bent on manufacture, storing up etc of implements of conflict, injury, killing etc; is full of jealousy, troubles living beings, kills living beings, or injures creatures, he should not employ such a mind in action, but if it is not sinful etc, then he may put it in action.

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Third clause of First Great Vow
अहावरा वच्चा भावणा-वई परिजाणइ से निग्गंये जा य वई पाविया सावज्जा सकिरिया जाव भूओवघाइया तहप्पगारं वई नो उच्चारिजा, जे वई परिजाणइ से निग्गंथे जाव वह अपावियत्ति तच्चा भावणा || ३ |
Ahāvarā tacca bhāvaṇā-Vaim parijāṇai sé nigganthé ja ya vai pāviyā sāvajjā sa-kiriyā jāva bhûovaghaiya tahappagāram vaim no uccārijjā, jẻ vaim parījāņai sé Nigganthẻ jāva vai a-rāviyatti tacca bhāvaṇā 3.
A Nirgrantha searches into his speech; if his speech is sinful, blame worthy, etc (all down to ) injures creatures, he should not utter that speech But, if on the contrary, it is not sinful, blameworthy etc, then he may utter it. This is the third clause.
Fourth Clause of the First Great Vow
अहावरा चउत्था भावणा - आयाणभंडमत्तनिक्खेवणासमिए से निग्गंथे, नो अणायाणभंडमत्तनिक्खेवणाममिए, केवली बूया० आयाणमंडमतनिक्वणा असमिए से निग्गंथे पाणाई भूयाई जोवाई सत्ताई अमिहणिज्जा वा नाव उद्विज्ज वा तम्हा आयाण मंडमत्तनिक्खेवणासमिए से निग्गंथे नो आयाणभंडमत्त निवखेवणा असमिएत्ति चउत्था भावणा ॥ ४ ॥
Ahāvarā cautthābhāvanā- Ayāna-bhanda-matta nikkhévanā samié, sé Nigganthé no anāyāna bhanda-matta-nikkhévanā-samié, Kévali bûya-Ayaṇa bhaṇḍa matta nikkhévaņā a-samié, sé Nigganthé pāṇāim bhūyāim jīvāim sattāim abhihanijjā vā jāva udvijja vā, tamhā āyānā bhanda-matta - nikkhevana samié sé Nigganthé no āyāna bhanda-matta nikkhevana-a-samiétti cautthā bhāvanā-4.
Fourth clause of the First Great Vow
A Nirgrantha is careful in laying down his uttensils of begging, he is not careless in it. The Kévalin says-A Nirgrantha
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who is careless in laying down his utensils of begging, might (with his feet) hurt or kill etc-Hence, a Nirgrantha is careful in laying down his utensils of begging; he is not careless in it. This is the fourth clause.
Fifth Clause of the First Great Vow...
अहावरा पंचमा भावणा-आलोईयपाणभोयणद्धंभोई से निगथे नो अणालोईयपाणभोयणभोई, केवली व्या० अणालोईयपाणभोयणभोई से निग्गंथे पाणाणि वा० ४ अमिहणिज्ज वा जाव उदृविन्ज वा तम्हा आलोईपाणभोयणभोई से निग्गंथे नो अणालोईयपाणभोयणभोईत्ति पंचमा भावणा ॥ ५॥
Ahāvarā pancamā bhāvaņā-Aloiya pāņa bhoyaņa bhoi dham sé nigganthé no aạäloiya pāņa bhoyaņa bhoi Kévali bûyā-Anāloiya pana-bhoyana-bhoi, sé Nigganthe pānani va 4. abhihanijjava java uddavijja vā tamhā ăloiya-pāņa-bhoyana bhoi sé Nigganthé no analoiya-pāņa-bhoyana-bhoi tti pancamā bhāvaņā 5.
Fifth Clause of the First Great Vow...
A Nirgrantha eats ard drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kévalin says-If a Nirgrantha would eat and drink without inspecting his food and drink, he might hurt or kill etcHence, a Nirgrantha eats and drinks after inspecting his food and drink, but not without doing so, This is the fifth clause (5)
In this way, the great vow is correctly practised, followed, executed, explained, established, effected, according to the precept.
This is, Worshipful Sire, the First Great Vow. Abstinence from killing living beings of all kinds
The Second Great Vow The Second Great Vow runs as :---
अहावरे दुच्चे भंते ! महत्वए मुसावायाओ वेरमणं, सव्वं भंते ! मुसावायंपञ्चक्खामि, से कोहा वा लोहा वा, भया वा, हासा वा, नेव सयं मुसं वहज्जा,

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नेवहि मुसं वायाविजा, मुमं वयंते वि अन्ने न समणुजाणामि, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि, न कारवेमि, करतं पि अनं नसमणुजाणामि, तस्स भंते ! पडिक्कमामि निवामि गरिहामि अप्पाणं वोसिरामि। दुच्चे भंते ! महव्वर उवडिओमि सव्वाओ मुसावायाओ वेरमणं ॥२॥
Ahāvarè duccé bhanté ! mahavvaé musãvâyão veramanam, sayvam bhanté ! musãvāyati paccakkhāmi sé kohă vă, lohā vā, bhayā vā hāsā vā, néva sayam musam yaijā, névannehim musam váyåvajjā, musam vayanté vi anné na samanujāņāmi jāvajjivāé tivtham tivihénam, manéņam, vāyāé, kāyénam, na karemi na käravémi, karantam pi annam na samaņujāņami tassa bhanté ! padikkamāmi nindāmi garihāmi appăņam vosirāmi. Duccé bhanté ! mahavvaé uvatthiomi savvão musāvāyāo véramağam.
The Second Great Vow is as follows: --
Now next, As regards the Second Great Vow, I renounce all kinds of lying speech (arising) from anger, or greed or fear or mirth I myself shall not tell lies, I shall not cause others to tell lies, and I shall not consent to other telling lies. As long as I live, I shall not do it, I shall not cause others to do it, and I shall not consent to others doing it Tiviham (thrice-in past, present and future ) tiviheņam ( by mind, speach and body. O Worshipful Sire, I confess, blame myself, repent and exempt myself from these sirs. For the Second Great Vow O Worshipfui Sire I am ready for abstinence from telling lies of all kinds- l'here are five clauses,
The First Clause of the Second Great Vow:
तस्स इमाओ पंञ्च भावणाओ भवन्ति-तत्य इमा पढमा भावणा अणुवीइ भासी से निग्गत्थे नो अणणुवीइभासी, केवली बूया. अणणुवीइभासी से निमन्ये समावज्जिज्ज मोसं वयणाए, अणुवीइभासी से निग्गन्थे नो अणणुपीदमासीत्ति पदमा भावणा ।। १ ।।

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Tassa innão pano bhāvànão bhavant: tattha ina padhana bhāvanaAnuviibhāsi sé nigganthé no apanuviibhāsi. Kevali buya-Ananuviibhāsî sé Nigganthé samā-vajjijja mosam vayanā é, anuviibhāsi sé Nigganthé no añaņuvii bhāsītti-padhamā bhāvaņā
--First clause of the Second Great VowThere are five clauses. The first clause runs thus-A Nirgrantha speaks after deliberation, not without deliberation. Kévalin says Without deliberation, a Nirgrantha might utter a falsehood in his speach. A Nirgrantha speaks after deliberation, not without deliberation. This is the first clause.
Second clause of the Second Great Vow
अहावरा दुचा भावणा-कोहं परियाणइ से निगंथे नो कोहणे सिया, केवली व्या० कोहप्पत्ते कोहत्तं समावइज्जा मोसं वयणाए, कोहं परियाणई से निग्गंथे नय कोहणे सियत्ति दुचा भावणा
Ahāvarā duccă bhāvaņā-Koham pariyāņai sé Niggaanthé no kohaņé siyā. Kévali būya-Kohappattè kohattam samăvaijjā mosam vayavāé, koham pariyānai sé nigganthé na ya kohaņé siya tti ducca bhāvana.
Second clause of the Second Great Vow Then next the Second clause. A Nigrantha comprehends (and renounces) anger; he is not angry. The Kevalin says-A Nirgrantha who is moved by anger, and is angry, might utter a falsehood. A Nirgrantha who comperhends (and renounces) anger is not angry.
Third Clause of the Second Great Vow--
अहावरा तचा भावणा-लोमं परियाणइ से निगंथे नो अलोमणए सिया, केवली व्या० लोभपत्ते लोभी समावइज्जा मोसं वयणाए, कोम परियाणइ से निग्गंथे नो य लोभणए सिय ति तचाभावणा ॥ ३ ॥

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Ahāvarā taccā bhāyaņā Lobham pariyāņai sé Nigganthé no a-lobhanaé siya, Kévali būya-Lobhapatté lobhi samāvaijjā mosam vayaņāė, lobham pariyāņai sė Nigganthé no ya lobhanaé siya tti tacca bhivanặ-3)
Third Clause of the Second Great Vow Now, next, is the third bhāvaga-A Nirgrantha coniprehends (and renounces) greed; he is not greedy The Kevalin saysA Nirgratha who is moved by greed, and is greedy, might utler a false-hood in his speech. A Nirgrantha who comprehends (and renounces) greed is not greedy. This is third clause
Fourth Clause of the Second Great Vow
अहावरा चउत्था भावणा-भयं परियाणा से निग्गंथे नो मयभीरुए सिया, केवली बूया. भयपत्ते भीरु समावइज्जा मोसं वयणाए, भयं परियाणइ से निग्गये नो भयभीरुए सिया चउत्था भवणा ॥४॥
Ahāvarā cautthā bhavana-Bhayam pariyānai sé Nigganthé no bhaya-bhirué siya, Kévali būya-Bhaya-patté bhirū samăvaijjā mosam vayanaé, bhayam pariyāņai sé Nigganthé no bhayabhirué siyā cautthā bhāvagā
Fourth Clause of the Second Great Vow. Now next, the fourth clause-A Nirgrantha comprehends (and renounces) fear; he is not afraid The Kévalin says-A Nirgrantha who is moved by fear, and is afraid, might utter a false-hood in his speech. A Nirgrantha comprehends (and renounces) fear; he is not afraid. This is fourth clause.
Fifth Clause of the Second Great Vow.
अहावरा पंचमा भावणा-हास परियाणइ से निग्गंये नो य हासणए सिया, केवली बूया० हासपत्ते हासी समावइज्जा मेसं वयणाए, हासे परि याणइ से निग्गथे नो हासणए सियत्ति पंचमी भावणा
Ahāvara pancamā bhāvanā Flasam partyāņai jo Nigganihe

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no ya hāsaņaé siyā. Kévalı büya-Hāsapatté hási samāvaijjā mosam vayaņāé, hāsé parıyāņāı, sé Nigganthé no hāsaņaé siya tti pancami bhāvaņa.
Fifth Clause of the Second Great Vow
Now, next, the fifth clause-A Nirgrantha comprehends (and renounces) mirth; he is not mirthful, The Kevalin says -A Nirgrantha who is moved by mirth, and is mirthful, might uiter a false-hood in his speech-A Nirgrantha comprehends (and renounces) mirth; he is not mirthful. This is fifth clause.
In this way, the Second Great Vow is correctly practised, followed etc. This is Worshipful Sire, the Second Great Vow.
Third Great Vow
The Third Great Vow runs thus
अहावरे तच्चे भंते ! महव्यए अदिनादाणामो वेरमण, सव्वं भंते ! अदिभादाणं पञ्चक्खामि, से गामे वा नगरे वा रण्णे वा अल्प वा बहुं वा अणुं वा थुलं वा चित्तमंतं वा अचित्तमंत वा नेव सयं अदि गिहिज्जा नेवऽनेहिं अदिनं गिण्हाविज्जा, अदिनं गिण्हं तेवि अभे न समणुजाणामि, जावज्जीवाए तिविहं विविहेणं मणेणं वायाए कायेणं न करेमि कारवेमि करतं पि अनं न समणुजाणामि, तस्स भंते ! पडिकमामि निदामि गरिहामि अप्पाणं वोसिरामि, तच्चे मंते ! महब्वए उवडिओमि सव्वाओ अदिनादाणाओ वेरमणं ॥३॥
Ahāvaré taccé bhanté ! Mahavvaé a-dinnādāpão véramanam Savvam bhanté a-dinnādāņam paccakkhāmi, sé gámévā, nagarévā, rapne va, alpam va, bahum va, ayum va, thula n va, cittamanta vā, a-cittamanta vā, neva sayam a-dinnam giņhijja névannehim a-dinnam giqhāvijjā, a-dinnam gizhantévi anné na samanujāņāmi jāvajjivāé tiviham tivihénam mapenam vāyāé käyénam, na karémi, na karavami, karantam pi annam na samanujanami, ta

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ssa bhanté! padikkamāmi nindani garihami appānam vosirámi. Taccé bhanté ! mahavaé uvatthiomi suvvãö a-dinnādāņão veramamam. 3.
Third Great Vow
Now, next, As regards the Third (reat Vow, viz Abstinence from theft. I renounce all taking of anything not given in a village or a town or a wood, either little out of little or much, of small, or great or living or lifeless things I shall not take myself what is not given, I shall not cause others to take it, and I shall not consent to their taking it. As long as I live, I shall not myself do it, I shall not cause others to do it, and I shall not consent to others doing it, tiviham (in past, present or future, tivihéņam (by mind, speech, and body). O Worshipful Sire ! I con. fess, blame myself, repent and exempt myself from that sin, O Worshipful Sire, as regards the Third Great Vow, I am ready for abstinence from all taking what is not givien
There are five clauses
First clause of the Third Great Vow
तस्स इमाओ पंच भावणाओ भवंति तत्थ इमा पढमा भाषणाअणुवीइ मिजग्गहं जाइ से निग्गंथे नो अणणुवीइमिउग्गहं जाइ से निग्गंथे-केवली व्या-अणणुवीइ मिऊग्गई जाइ निग्गंथे अभिनं गिण्हेज्जा, अणुवीइ मिउ. ग्गहं जाइ से निग्गंथे नो अणणुवीइ मिउग्गह जाइति पढमा भावणा ॥१॥
Tassa imão panca bhavanāü bhavanti tattha imā padhamā bhāvanā-Aņuvii miuggaham jāî sé Nigganthé no añanuvii miuggaham jāî sé Nigganthé Kévali bûyä-Anaņuvii miuggaham jās Nigganthe a-dinnam giņhéjjā, aņuvii miuggaham jäi sé Niggar:thé no anaņuvîi miuggaham jaitti padhamā bhāvaņā--
First clause of the Third Great Vow
nternaThere are these five clauses. This is the first clause-A Nir

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grantha begs after deliberation for a limited ground and not without deliberation The Kevalin says-If a Nirgrantha begs without deliberation for a limited ground, he might take what is not given A Nirgrantha begs after deliberation for a limited ground and not without deliberation. This is first clause.
Second Clause of the Third Great Vow अहावरा दुच्चा भावणा-अणुनविय पाणभोयणभोइ से निग्गंथे नो अणणुनविय पाणभोयणभोड, केवली व्या० अणणुनाविय पाणभोयणभोइ से निगंथे अदिन अँजिज्जा, तम्हा अणुभाविय पाणभोयणभोइ से गिग्गये नो अणणुनविय पाणभोयणमोइत्ति दुचा भावणा
Ahāvarā duccă bhāvaņā-Anunnaviya pāṇabhoyana-bhoi sé Nigganthé no, aganuviya pāņa bhoyana bhoi Kévalî būya-Apapunnaviya pāṇabhoyana bhoi sé Nigganthé adinnam bhunjisj, tamhā aņunnaviya pāņa bhoyana bhoî sé Nigganthé no apaņunnaviya pâna bhoyaņa bhoi tti duccă bhāvaņā.
Second Clause of the Third Great Vow
Now next is second clause-A Nirgrantha takes his food and drink with the permission (of his superior, and not without his permission The Kévalin say:-If a Nirgrantha takes his food and drink without his superior's permission, he might eat what is not given. A Nirgrantha takes his food and drink with the permission of his superior and not without his permission. This is second clause.
Third Clause of the Third Great Vow
अहावरा तच्चा भावणा-निग्गयेणं उग्गहियंसि उग्गहंसि एतावताव उग्गहणसीलए सिया, केवली बूया निग्गंथेणं उग्गहंसि अणुग्गहियंसि एतावमा अणुग्गहणसोले अदिन्नं ओगिहिज्जा, निग्गंथेणं उग्गहं उग्गहयंसि एतावता उग्गहणसीलए ति तच्चा मावणा ॥३॥

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Ahāvarā taccă bbāvaņā-Nigganthéņam uggahans uggahiyansi étavatäva uggahanasilae siyâ-Kávali būya-Nigganthéjam uggahansi anuggahiyansi étāvatā aṇuggahaņasílé adinnam ogiņhijjā, Nigganthénam uggaham uggahiyansi étāvatā uggahaņasilaé tti taccă bhāvaņā.
Third Clause of the Third Great Vow
Now, next, the third clause. A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Kévalin says-If a Nirgrantha, who has taken possession of some ground, should take possession of an unlimited part of it, and for an unfixed time, he might take what is not given. A Nirgrantha who has taken possession of some ground should always take possession of a limited part of it, and for a fixed time. This is the third clause.
Fourth Clause of the Third Great Vow
अहावरा चउत्था मावणा-निग्गयेणं उग्गइंसि उग्गहियंसि अभिक्खणं २ उग्गहणसीलए सिया, केवली व्या० निग्गंयेणं उग्गहंसि उ अभिक्खणं २ अणुग्गहणसीले अदिन गिहिज्जा, निग्गये उग्गहंसि उग्गहियंसि भमिक्खणं २ उग्गहणसोलए ति चउत्था मावणा।
Ahāvarā cauttha bhāvaņā-Nigganthéņam uggahansi uggahiyansi abhikkhanam 2-uggahaņasilaé siya. Kévalî büya-Nigganthéņam uggahansi u abhikkhaṇam 2 anuggahanasîlé adinnam giphijjā, Nigganthé uggahansi uggahiyansi abhikkhaṇam 2 uggahaņasîlae tti cauttha bhāyaṇā -
Fourth Clause of the Third Great Vow
Now, next, the fourth clause-A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kévalin says--If a Nirgrantha has not his grant
constantly renewed, he might take possession of what is not Jain Educatie 2ernational

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given. A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. This is the fourth clause.
Fifth Clause of the Third Great Vow.
अहावरा पंचमा भावणा-अणुवीह मिउग्गहजाई से निग्गंथे साहम्मिएस, नो अणणुवीई मिउग्गहजाई, केवली बूया० अणणुवीइ मिउग्गहजाई से निग्गंथे साहम्मिएमु अदिन उगिव्हिज्जा अणुबीइ मिउग्गहजाई से निगंथे साहम्मिएसु नो अणणुवीइ मिउग्गहजाती इह पंचमा भावणा-एतावया तच्चे महव्वए सम्म जाव आणाए आराहए यावि भवइ, तच्च भंते महव्वयं ।।
Ahāvarā pancamā bhāvanā - Aņuvii miuggahajāi sé Nigganthé sahammiésu-no aņaņuvii miuggahajāi, Kévali būyā Apanuvii miu ggahajāi sé Nigganthé sāhammiesu adinnam ugiphijjā aņuvil miuggahajāî sé Nigganthé sāhammiésu no anaņuvii miuggahajāî iha pancamā bhāvaņā-etāvayā taccé mahavvaé sammam jāva āpâé ârâhaé yâvi bhavai, taccam bhanté mahavvayam.
Fifth Clause of the Third Great Vow. Now, next the fifth clause. A Nirgrantha begs for a limited ground for his co-religionists after deliberation; not without deliberation. The Kévalin says - If a Nirgrantha should beg without deliberation he might take possession of what is not given. A Nirgrantha begs for a limited ground for his co-religionists after deliberation; not without deliberation. This is the fifth clause. In this way, the Third Great Vow etc.
Pourth Great Vow. अहावरे चउत्थे भंते ! महन्वए मेहुणालो वेरमणं, सव्वं भंते ! मेहुणं पञ्चक्खामि, से दिव्वं वा माणुस वा तिरिक्खजोणिवा नेव सयं मेहुणं सेविजा, नेपन्नेहि मेहुणं सेवाविजा, मेहुण सेवंते वि अन्ने न समणुजाणामि, 'जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं, न करेमि, न कारवेमि,

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करत पि अन्नं न समणुजाणामि, तस्स मंते ? पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि । चरत्थे भंते ! महब्वए उवडिओमि सव्वाओ मेहुणाओ वेरमणं ॥४॥
Ahāvaré cauţthé bhatne mahavvaé méhunão véramanam savvam bhauté ! mehunam paccakkhāmi, sė divvam vă, māņusam vā, tirikkha-joniam vă néva sayam méhunam sévijjā, névannehim méhunam sévāvijjā, mehuņam sevanté vi anné na samapu jāņāmi, jāvajsīvāé tiviham tivihéņam maņéņam, vāyāe, kāyéņam, na karémi, na kāravémi, karantam pi annam na samaņu jāņāmi, tassa bhanté padikkamāmi nindāmi garihāmi appādam vosirāmi. Cantthe bhante i mahavvaé uvaithiomi savvão méhunão véramanam (4)
Fourth Great Vow _____Now, next, o worshipful Sire-the Fourth Great Vow-viz. Abstinence from sexual pleasures. I renounce all sexual pleasures either with gods, or human beings, or with lower animals. I shall not myself enjoy sexual pleasures. I shall not cause others to enjoy sexual pleasures, and I shall not consent to others enjoying sexual pleasures. As long as I live, I shall not myself do it, I shall not cause others to do it, and I shall not consent to others doing it; tiviham (in past, present, or future) tivihéņam (by mind, speech, or body). I confess, blame, myself, repent, and exempt myself from these sins, O Worshipful Sirel as regards the Fourth Great Vow, I am ready for abstinence from all sexual pleasures. There are five clauses.
First Clause of the Fourth Great Vow. तस्स इमाओ पंच मावणाओ मवंति तत्य इमा पठमा मवणा नो निग्गंधे अभिक्खणं २ इत्यीणं कहं कहितरे सिया, केवळी व्या० निग्गयेणं ममिक्ख
२ इत्यीणं कहं कहेमाणे संतिभेया संतिविमंगा संतिकेवलीपनत्तायो धम्माओ मंसिज्जा, नो निग्गयेणं अमिक्खणं २ इत्यीणं कहं कहित्तए सिय ति पढमा मावणा ॥१॥

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Tassa imāo panca bhāvanão bhavanti, tattha imā padhama bhāvanā-No Nigganthé abhikkhaṇam 2 itthîņam kaham kahittaré siyā. Kévali bûyā-Nigganthé ņam abhikkhanam 2 itthîņam kaham kahémāņé santi-bhéyā santi-vibhangă santi Kévalipannattāó dhammão bhaņsijjâ, no Niggantéņam abhikkhanam 2 itthîņam kaham kahittaé siya tti padhamâ bhâvanâ.
First Clause of the Fourth Great Vow. There are five clauses This is the first clause. A Nirgrantha does not continually discuss topics relating to women. The Kéyalin says-If a Nirgrantha discusses such topics he might fall from the law declared by the Kévalin because of the distruction or disturbance of his peace. A Nirgrantha does not continually discuss topics relating to women. This the first clause.
Second Clause of thn Fourth Groat Vow. अहावरा दुचा भावणा-नो निग्गंथे इत्यीणं मणोहराई २ इंदियाई बालोइत्तए निज्झइत्तए सिया, केवली बूया० निग्गंथेणं इत्थीणं मणोहराई २ इंदियाइं आलोएमाणे निज्झाएमोणे संतिभेया संविधिमंगा जाव धम्माओ मंसिज्जा, नो निग्गंथे इत्थीणं मणोहराई २ इंदियाई आलोइत्तए निझाइत्तए, सिय ति दुच्चा मावणा ॥ २ ॥
Ahāvarâ duccâ bhavana-No Nigganthé itthiqam manoharaim 2 indiyaim aloittaé nijjhaittaé siya. Kévali büya-Nigganthén ņam itthiņam manoharâim 2 indiyâim aloémåné nijjhâé-mané san. tibhéyâ santi-vibhanga jâva dhammâo bhamsijja, no Nigganthé itthinan manoharâim 2 indiyâim âloittaé nijjeâittaé siya tti duccā bhavana
Second Clase of the Fourth Great Vow.
Now, next, the second clause. A Nirgrantha does not behold and contemplate the lovely forms of women. The Kevalin says—lf a Nigrantha beholds and contemplates the lovely forms of women he might-fall from the law declared by the Kevalin.

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A Nirgrantha does not behold and contemplate the lovely forms of women. It is the second clause,
Third Clause of the Fourth Great Vow.
agreer aar zravn¬ì famiù geutoi goa zu13 gaadifounį yuftaç fan, dadi guro faniè di şefta' goazaış' goanif«ang' acid áfaðar araúfasen, at faniù şeuto' goazuış' goaकी लिया सरित्तए सिय त्ति तच्चा भावणा
Ahâvarâ tacca bhâvanâ-No Nigganthé itthiņam puvva-rayâîm puvva-Kiliyāim sumarittaé siyā. Kévali būyā-Nigganthé nam itthīņam puvvarayaim puvva-kiliyāim, saramāņé santibhéyä jāva bhaǹsijjā no Nigganthé itthiņam puvva-rayāim puvva kiliyāim sarittaé siya tti tacca bhavanā.
Second Clause of the Fourth Great Vow.
There are five clauses. This is the first clause-A Nirgrantha does dot continually discuss topics relating to women. The Kébalin says-If a Nirgrantha discusses such topics, he might fall from the law declared by the Kévalin, because of the destruction or disturbance of his peace. A Nirgrantha does not continually discuss topics relating to women. This is the first clause,
Third Clause of the Fourth Great Vow
Now, next, the third clause-A Nirgrantha does not recall to his mind, the pleasures and amusements he formerly had with women. The Kèvalin says-If a Nirgrantha recalls to his mind the pleasures and amusements he formerly had with women, he might fall from the law declared by Kévalins etc. A Nirgrantha does not recall to his mind, the pleasures and amusements he formerly had with women. This is the third clause.
Foruth Clause of the Fourth Great Vow
अहावरा चउत्था भावणा -- नाइमत्तपाणभोयणभोई से निग्गंथे न पणीय

For Private Personal Use Only

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रसमोयण भोई से निग्गंथे केवळी वूया० अइमत्तपाणभोयणभोई से निग्गंथे पणियभोयणभोई संविभेया जाव भंसिज्जा, नाइमत्तपाणमोयणभोई से निग्गंथे नो पणियरसभोयणभोई ति चउच्था भावणा ॥ ४ ॥
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Ahāvara cautthābhāvanā-Naimatta pana bhoyanabhoi sẻ Nigganthé na paniya-rasa-bhoyaṇabhoi sé Nigganthé Kévali būya-Aimatta pāņa bhoyaṇabhoi sé Nigganthé paniya-rasabhoyaṇabhoi santi bhéyā jāva bhansijjā, nāimatta pāņa bhoyana bhoi sé Nigganthẻ no paniya-rasa-bhoyaṇa-bhoi tti cautthä bhāvanā. 4
Fourth Clause of the Fourth Great Vow
Now, next, fourth clause - A Nirgrantha does not eat and drink too much; he does not take tasteful drinks and he does not eat highly seasoned food. The Kévalin says-If a Nirgrantha did eat and drink too much or did take tasteful drinks and eat highly seasoned food, he might fall from the law etc-A Nirgrantha does not eat and drink much and he does not take tasteful drinks and eat highly seasoned food-This is the fourth clause.
Fifth Clause of the Fourth Great Vow.
अहावरा पंचमा भावणा--नो निग्गंथे इत्थीपसुपंडगसंसत्ताइ सयणासणाइ सेवित्तए सिया, केवली बूया० निग्गंथे णं इत्थीपमुपंडगसंसत्ताई सयणास गाइ सेवेमाणे संतिभेया जाव भंसिज्जा, नो निग्गंथे इत्थीपसुपंडगसंसत्ताई सेवेमाणे संतिभेया जाव मंसिज्जा, नो निग्गंथे इत्थीपसुपंडगसंसत्ताई सयणासणाई से सेवित्तए सिर्यात्त पंचमा भावणा ५ एतावया चउत्थे महव्वए सम्म कारण फासे जाव आराहिए यावि मवइ, चउत्थ मंते ! महत्वयः ॥

Ahâvarâ pancamâ bhavanâ-No Nigganthé itthīpasu panḍaga samsattâim saya ņâsâṇâim sévittaè siyâ-Kèvalî bûyâ-Nigganthè nam itthīpasupaṇḍaga-samsattâim sayaṇāsaņâim sèvèmâgé santibhèyà java bhansijja, no Nigganthe itthi-pasu-pandaga-saṁsattâim
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sayanâsaņaim sévittaė siya tti pancama bhavana ètâvaya cautthè mahavvaè sammam kâyèņa phâsèi java arahie yâvi bhavai, cautthâm bhantè mahavvayam.
Fifth Clause of the Fourth Great Vow.
Now then, fifth clause. A Nirgrantha does not occupy a bed or couch affected (used by or close by) women, animals or eunuchs. The Kèvalin says-If a Nirgrantha did occupy a bed or couch affected (used by or close by women, animals or eunuchs), he mig. ht fall from the law declared by Kevalins. A Nirgrantha does not occupy a bed or couch affected by (used by or close by) women, animals, or eunuchs. In this way, the great vow etc.
Fifth Great Vow.
अहावरे पंचमे भंते ! महब्बए परिग्गहाओ वेरमणं । सव्वं भंते ! परिगई पच्चक्खामि, से अप्प वा, बहुंवा, अणुं वा, थूल वा, चित्तमंतं वा, अचितमंत वा, नेव सयं परिग्गह परिगिहिज्जा, नेवऽन्नेहिं परिग्गह परिगिहाविज्जा, परिग्गह परिगिण्हते वि अन्ने न समणुजाणामि, जावज्जोवाए तिविहं विविहेण मणेण, वायाए, कायेण, न करेमि, न कारवेमि. करंत पि अन्नन समणुजाणामि, तस्स मते ! पडिकमामि निंदामि गरिहामि अप्पाग वोसिरामि । पंचमे भते ! महव्वर उवहिमोमि सव्वामो परिग्गहाओ वेरमणं ॥५॥
Ahāvaré pancamé bhanté ! mahavvé pariggahão véramanam savvam bhanté ! pariggaham paccakkhāmi, sé appan vă, bahum va, arum va, thulam va, cittamantam va a-cittamantam va, néva sayam pariggaham Parigi hijjā, neva'nnéhim pariggaham pariginhâvijjá, pariggaham pariggishanté vi annè na samaņujjânâmi javajjivâé tiviham tivihènam maņéņam vâyâè kāyéņam, karemi, na karavemi, kautam pi annam na samanujanami, tassa bhante ! padikkamâmi nindami, garibam appâqami vosirâmi Pancamè bhauté ! mahavvaè uvatthiomi savvão pariggahâo veramanam 5.

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Fifth Great Vow
Now, next, as regards the Fifth Great Vow viz absit nence from attachments-I renounce all attachments, whether little or much, small or great, living or lifeless. I shall not cause others to form attachments, and I shall not consent to others forming attachments. As long as I live, I shall not myself do it, I shall not cause others to do it, and I shall not consent to others doing it tiviham (in past, present or future) tivihéņam (by mind, speech, and body) I confess, blame myself, repent, and exempt myself from these sins. o worshipful Sire as the regard's, the Fifth Creat Vow, I am ready for abstinence from all attachments for property,
There are five claruses. __ तस्स इमाओ पंचभावणाओ मवंति, तत्य इमा पढमा भावणा-सोयओ ण जीवे [मणुना] मणुन्नाई सदाई मुणेइ मणुभामणुन्नेहिं सद्देहि नो सज्जिज्जा, नो रज्जिज्जा, नो गिज्जेज्जा, नो मुनि (च्छे) जा, नो अझोववज्जिज्जा, नो विणिघायमाबज्जेज्जा, केवली बुया-निग्गंपे ण मणुन्नामणुन्नेहिं सदेहि सज्जमाणे रज्जमाणे जाव विणिघायमावज्जमाणे संतिभेया संतिविमंगा संतिकेवळी पन्नत्ताओ धम्माओ भसिज्जा, न सका, न सोउ सदा सोतविसयमागया । राग दोसा उ जे तत्य, ते मिक्खु परिवज्जए ॥१॥ सोयओ जीवे मणुन्नामणुन्नेहिं सहाई मुणेइ । पढमा मावणा ॥१॥
First Clause of the Fifth Great Vow.
Tassa imâo parca bhavaņão bhavanti, tattha ima padhamā bhavana-Soyao pam jivé [ manunna ], manunnaim saddaim supei maņunnamaņunnéhim saddehim no sajsija, no rajjijja, no giljhejja, no mujjhi ( cche ) ja, no ajjhovajjijja, no venighayamavajjejja, Kevali buya-Nigganthe nam manunnâmaņuņno maqunnāim saddāim sunéihim saddéhim sajjamāné rajja - mane java vinighayamavajja - maie santi - bheya

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santi-vibhanga, santi Kavali pannatão dhammão bhansijjâ, na sakkâ, na sou saddâ sotavisayamâgayâ | Râga-dosâ u je tattha, tè bhikkhû parivajjaé Soyao jîvé maṇunnāmaēņuānnéhim saddaim suņéi Padhama bhâvaņâ.
First Clause of the Fifth Great Vow
There are five clauses. This is the first clause-If a living being with ears, hears agreeable and disagreeable sounds, he should not be attached to or delighted with or desirous of, or infatuated by or covetous of or disturbed by the agreeable or disagreeable sounds The Kévalin says-If a Nirgrantha is attached to or delighted etc down to disagreeable sounds, he might fall from the law declared by Kévalins It is impossible not to hear sounds which reach the ear, the mendicant should avoid love or hatred originated by them. First clause.
Second Clause of the Fifth Great Vow.
अहावरा दुच्चा भावणा - चकवूओ जीवो मणुन्नामणुन्नाई संति रुवाई पासह मणुनामणनेहिं रूवेहिं सज्जमाणे जाव विणिघायमावज्जमाणे सातमेया जाव
सिज्जा, ॥ न सका रूवमदहुं चक्खुविसयमागयं । रागदोसा उ जे तत्थ, ते भिक्खु परिवज्जए ॥ १ ॥ चक्खूओ जीवो मणुन्ना २ रुवाई पास दुच्चा भावणा, ।
Ahâvarâ duccâ bhâvanâ-cakkhâo jivo maņunnāmaṇunnāim santi rūvâhim pâsai maņunnâmännéhim rûvéhim sajjamāŋé jâva viņighâyamâvajjamaņé santi bhéyâ jâva bhańsijjâ || na sakka ruvamad-attḥum cakkhu visayamagayam Râgadosâ u jé tatha te bhikkhu parivajjé || 1 ■ Cakkhao jivo maņunnâ 2 rūvâim pásai, Duccâ bhavaņâ.
Second Clause of the Fifth Great Vow.
Now, next, the second clause-If a living being with eyes, sees agreeable and disagreeable forms (or colours), he should not be attached etc to them. The Kevalin says:-If a Nirgrantha is 13

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thus affected by pleasant or unpleasant colours, he might fall from the law declared by Kévalins
It is impossible not to see the forms which reach the eyes; the mendicant should avold love or hate originated by them A living be'ng with eyes, sees agrecable or disagreeable forms It is second clause.
Third Clause of the Fifth Great Vow
अहावरा तच्चा मावणा-घाणओ जीवे मणुनाई गंधाई अग्धायइ #Taryait if it afisat # F5FT, 5772 77 Fafegirमावज्जिज्जा, केवली बया-मणुनामणुलेहिं गंधेहिं सज्जमाणेजाव विणिघायमावज्जमाणे संतेभेया जाव भंसिज्जा-न सका गंधमधाउं, नासाविसयमागयं । रागदोसा उजे तत्थ ते भिक्खू परिवज्जप ॥१॥ घाणओ जीयो मणुमारई गंधाई अग्धाइ ति तच्चा भावणा
Ahavară taccă bhavana-(Ihanao jivé maņunnāim gandhậim agghầyai maņunnâmaņunnéhim gandhéhini no sajjijjá, no rajjijja jâve no vinighầyama vajjijja Kévalî bîyâ-Maņuna maņunnnéhim gandhéhim sajjamâņé jâva vinighầyamávajjamâpé santibhéya jâva bhansijja-Na sakka gandhagghâum, nâsân visayamagayâm.
Râga dosâ u jé tattha té bhikkhû parivajjaè 11 !!! Ghâņao jivo maņunna 2 im gandhậim agghải tti taccâ bhavana.
Third Clause of the Fifth Great Vow.
Now, next, the third clause-If a living being with an organ of smell, smells agreeable or disagreeable smells, he should not be attached etc to them The Kévalin says-If a Nirgrantha is thus affected by pleasant or unpleasant odours, he might fall from the law declared by Kévalins
It is impossible not to smell the odours which reach the organ of smell the meridicant should avoid love or hatred origi

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nated by them. A living being with the organ of smell, semils agreeable or dis-agreeable odours. This is third clause.
Fourth Clause of the Fifth Great Vow. अहावरा चउत्थाभावणा-जिम्माओ जीवो मणुना रइं रसाइं अस्साएई, मणुनामणुन्नेहि रसेहिं नो सज्जिज्जा जाब नो विणिघायमावज्जिज्जा, केवली बूया-निग्गंथे णं मणुनामणुन्नेहि रसेहिं सज्जमाणे जाव विणिघायमावज्जमाणे संति मेया जाव भंसिज्जा ॥ न सका रसमस्साउं जीहाविसयमागयं । रागदोसा उ जे तत्थ, ते भिक्खू परिवज्जए ॥१॥ जीहाओ जीवो मणुन्ना इं रसाइं अस्साएइ त्ति चउत्था भावणा
Ahavara cauttha bhavana-jibbhâo jivo maņunna 2 im rasaim assâéi manunnamaņunnéhim raséhim no sajjijja jâva no vinighayamâva jjjjá. Kévali büya- Nigganthé nam manunnâmaunnyéhim rasėhim sajjamâne jâva vigighầyamâvajjamâné santi-bhéyâ java bhansijjà « Na sakkâ rasamassâum jihâvisayamågayain | Râgadosâ u jé tattha, té bhikkhū parivajjaé lll ll Jihão jîvo manunna im rasâim assẵói ti caufthã bhavana.
Fourth Clause of the Fifth Great Vow.
Now, next, fourth clause-If a living being with a tongue tastes agreeable or disgreeable tastes, he should not be attached etc-to them. The Kevalin says-If a Nirgrantha is thus affected by pleasant or unpleasant tastes, he might fall from the law declared by the Kevalins.
It is impossible not to taste the tastes which reach the tongue, the mendicant should avoid love or hatred originated by them. A living being with a tongue, tastes pleasant or unpleasant tastes. This is fourth clause.
Fifth Clause of the Fifth Great Vow. अहावरा पंचमा मावणा-फासओ जीवो मणुन्नामणुन्नाई फासाइं पडिसे

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वेएइ मणुन्नामणुन्नेहिं फासेहिं नो सज्जिाज्जा जाव नो विणिधायमावज्जिज्जा, केवली बूया-निग्गंथे णं मणन्नामणुन्नेहिं फासेहिं सज्जमाणे जाव विणिघायमावज्जमाणे संतिभेया संतिविभंगा संतिकेवलीपन्नत्ताओ धम्माओ मंसिज्जा ॥ न सका फासमवेएउं, फासविसयमागयं । रागदोसा उ जे तत्य, ते भिक्खू परिवज्जए ॥ १॥ फासओ जीवो मणुन्नामणुन्नेहिं फासाइं पडिसेवए त्ति पंचमा मावणा
Ahāvarā pancamâ bhavana-phâsao jīvo maņunnâmaņunnèhim phâsāim padisèvèi maņunnâmaņunnèhim phâsèhim no sajjijjā jāva no vinighayamāvajjijjā, Kèvali būyā-Nigganthè , nam maņunnāmaņunnèhim phāsèhim sajjamāņè jāva viņighāyamāvajjamānè santi-bheya santi-vibhanga santi-Kevali - pannattao - dhammao bhansijjā ll.
Na sakka phāsamavèèum, phāsavisayamāgayam Räga dosā u jè tattha, tè bhikkhū parivajjad (1)
Phásao jivo manûnnâmapunnèhim pháskim paļisevaé tti pancamh bhavana.
Fifth Clause of the Fifth Great Vow. Now, next, fifth clause-If a living being with a sense of feeling, feels agreeable or disagreeable sensations of touch he should not be attached etc to them The Kèvalin says-If a Nirgrantha is thus affected by pleasant or unpleasant touches, he might fall from the law declared by Kévalin.
If it is impossible not to feel the touches which reach the organ of touch, the mendicant should avoid love or hatred orfginated by them. A living creature with an organ of touch, feels agreeable or disagreeable touches. This is fifth clause.
एतावता पंचमे महच्चए सम्म अवढिए आणाए आराहिए यावि मवइ, पंचमं भंते ! महव्वयं । इच्चेएहिं पंचमहव्वएहिं पणवीसाहि य भावगाहिं संपन्ने अणगारे अहामुयं अहाफप्पं अहामग्गं सम्मं कारण फासिचा

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पालित्ता तीरित्ता किट्टित्ता आणाए आराहिता यावि भव ॥ मू-१७९ ॥ भावनाऽध्ययनम् ॥२-३ ॥
Eétávatá pancamè mahayvaè sammam avatthiè åņâè âņhjáė ärähiéyâvi bhavai, pancam am bhanté ! mahavvayam, Iccéhim paņcamah-avvaèhim pana visa hiye bhâvanähim sampannė anagârè ahasuyam aha-kappam ahā-maggam sammam kayèņa phâsittâ pâlittà tiritta kittitta anae arahitta yavi bhavai |( Sutra 179 ) Bhavana Adhyayanam (2-3)
He who is well-provided with these great vows and their twenty-five clauses, is really an anagāra (houseless recluse) if he according to the Sacred Lore, the precepts and the Sacred Path-correctly practises, follows, executes, establishes, and, according to the precept, devotes himself to asceticism. (Sutra 179) Bhāvanā Adhyayanam (2-3).
Aciranga Sitra (H. J.).
Rātri Bhojana Vrata अहावरे छठे भंते। वए राईभोयणाओ वेरमणं । सव्वं मंते ? राईभोयणं पच्चक्खामि। से असणं वा पाणं वा खाइमं वा साइमं वा नेव सयं राइं मंजिष्मा, नेवन्निहिं राइं मुंजाविज्जा, राई मुंजते वि अन्ने न समणुजाणामि, जावज्जीवाए तिविहं तिविहेण मणेणं वायाए कारणं न करेमि न कारवेमि करतं पि अन्नं न समणुजाणामि तस्स भंते पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥ छ? भंते ! ये वद्विषोमि सव्वाओ राईमोयणाओ वेरमणं ॥६॥ इच्चेयाई पंच महध्वयांई राइभोषणवेरमणं-छटाई अचहियट्टयाए उपसंपज्जियाण विहरामि॥
Ahavaré chatthé bhanté 1 vaé raibhoyanāö véramanam. Savvam bhanté! rat-bhoyanaam paccakkhami; sé asanam va, payam va khaimam vâ, Sâimam va neva sayam râm bhunjijjā, neva'nnehim

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rāim bhunjāvijjâ raim bhunjanté vi anné na samaynujāmi, javajjiväé tiviham tivihéņam, manéņam, vāyāé, kāéņam, na karémi, na kāravérni, karantam pi annam na samaņujāņāmi, tassa bhantél padikkamāmi nindāmi garihāmi appāņam vosirámii Chatthé bhanté ! vaé uvatthiomi savvão rãi - bhoyanáo véramaṇam, 6.
Icceyāim panca mahavvayāim rãi-bhoala vén amaham-chathāim attahiyatçhayae upasampajjttanam viharăını il
Rätri Bhojana Vrata.
Now, next, as regards the sixth vow l-e abstinence from taking food and drink at night, O worsiupiul Sirel I renounce all eating at night whether it is food or drink or savouries or any fragrant article to be licked or chewed
I shall not myself eat at night, I shall not cause others to eat at night, and I shall not consent to others eating at night. As long as I live, I shall not do it, I shall not cause others to do it, and I shall not consent to others doing it, tiviham (in past, present, and future) tivihéņam by mind, speech, and body). O Worshipful Sire! I confess, blame myself, repent and exempt myself from the sin. As regards the sixth vow, I am ready for abstinence from all eating at night.
I move about having resorted to these Five Great Vows and to the sixth vow-i-e Abstinence from all eating at night, for the welfare of my Soul.
Besides,
prat ? $fag? FATÈ ? ' ? Freisiat? That ? qram 7 palloll जयं चरे जयं चिटे, जयमासे जय सये। Rejsat urpat 919 *79 7795116kadi

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सव्वभूय-प्पभूअस्स, सम्म भूयाई पासओ। पिहिआसवस्स दंतस्स पावं कम्मन बंधइ ॥ ९ ॥ ३ ॥ पढम नाण तओ दया, एवं चिहइ सच-संजए। अभाणी किं काही ? किं, वा नाहीए छेअ-पावग ? ॥ १०॥४॥ सोच्चा जाणइ कल्लाण, सोच्चा जापइ पावर्ग । उभय पिजाणाह सोच्चा, जे (से) समायरे ॥११॥५॥ जो जीवे वि न याणेइ, अजीपे दिन पाणइ । जोवा-जीवे अयाणंतो कह सो नाहीइ संजम ॥ १२ ॥ ६ ॥ जो जीवे वि बियाणेह, अजीवे वि बियाणह । जीवा जोवे बियाणतो सो हु नाहीइ सनम ॥ १३ ॥ ७॥ जया जीवमजीवे य दो वि एए वियाह । तया गई बहुविह सव्वजीवाण जाणा । १४. जया गई बहुविहं सव्वजीवाण जाण । तया पुण्णं च पावंच, बंधमुक्खं च जाणा ॥ १५ ॥ जया पुण्ण च पाच वषं मोक्ख व जाणइ । तया निन्धिदए भोए जे दिव्वे जे भ माणुसे ।। १६ ॥ जया निव्वदए भोए जे दिवे जे अ माणुसे। तया चयइ संजोग, समितर-बाहिर ॥१७॥ जया चयइ संजोग, सम्भितर-बाहिर।
यो मुंडे भवित्ताण पव्वइए अणगारियं ॥१८॥ जया मुंडे भवित्ताण पन्चाए अणुमारिन। त्या संवरमुकिट्ठ, धम्म फासे अपचर ॥१९॥

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तया लोग-मत्थयत्यो, सिद्धो हवइ सासओ ॥ २५॥ 1. Kaham caré ? kaham citthé ? kahamāsé ? kaham saé
Kaham bhūnjanto ? bhāsanto? păvam kammam na bandhai 1, 2. Jayam care, jayam citthe, jayamāse jayam saé
Jayam bhunjanto bhāsanto, pavam kammam na bandhai 2. 3. Savva bhya-ppabhiassa, sammam bhūyāim pāsao
Pthiyasavassa dantassa, pāvam kammam na bhandhai 9/3. 4. Padhamam napam tao days, evam citthai savva-sanjae
Annāņi kim kāhi ? kim, vă nāhié chéa-pāvagam ? 10/4 5. Soccă jāņai kallāņam, soccă jāgai pāvagam
Ubhayam pi jāpai soccā, jam chécsé) am tam samâyaré. 11/5. 6. Jo jīvé vi na jāņai, -a -jivé vi na yaņai jivâjivé a-yåpanto,
kaham so nahii sanjamam, 12/6. 7. Jo jive vi viyanbi a-jivé vi viyanai jivajivé viyapanto so hu
nahü sanjamam 13/7.

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8. Jayā jîvamajivé ya, do vi éé viyānai,
Tayā gaim bahuviham, savvajivāna jāņai 14/8. 9. Jayā gaim bahuviham savva-jîvāņa jāņai
Tayā puņnam ca pāvam ca, bandham mukkham ca jāņai 15/9. Jayā punnam ca pāvam ca bandham mokkham ca jāgai
Tayā niyvidad bhoé jé divve yé a manusé 16/10 11. Jaya nivvidaė bhöé jé divve jé a mäņusé.
Tayă cayai sanjogam, sabbhintara bāhiram 17/11. 14. Jayă cayai sanjogam sabbhintara bähiram
Tayā muņdé bhavittāņam ravvalé aņagăriam. 18/12. 13. Jayā mundé bhavittäņam pavvaié anagāriam
Tayā samvaramukkitham dhammam phāsé aguttaram 19/13. 14. Jayā samvaramukkiţtham, dhammam phasé anuttaram
Tayā dhuņai kammarayam, a-bohi kalusam kadam 20/14
15
Jayı dhuņai kammarayam a-bohi kalusam kadam Tayā savvattagam nāņam, damsanam câbhigacchai 21/15
Jayā savvattagam năpam, damsaqam căbhigacchai Tayā loga-malogam ca, Jino janai Kévali
22/16
17. Jaya loga-malogam ca Jiņo jāņai Kévali
Tayā jogé nirumbhittă sélésim padivajjai
23/17
18. Jaya joge nirumbhitta sélésim paờivajjai
Tayā kammam khavittāṇam Siddhim gacchai nirao 24,18 19. Jayā kammam khavittānam Siddhim gacchai nirao
Tayā loga-matthattho Siddho Siddho havai sāsað. 25/19 1. How should he walk, stand, sit, and lie down ! In what ma
nner, shall he eat, and speak in order that he may not bind evil Karman ? 711
14

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2. He should walk, stand, sit, and lie down carfully; if he eats
and speaks carefully, he does not bind evil Karman. 812 3. Evil karman does not attach itself to a person, who identi
fies himself with all beings, [and by this] looks on the beings in the right manner, and who has closed the door of 'influence'
and is content, 913 10. First knowledge, then charity, this is the stand-point of a
fully controlled monk What shall the ignorant monk do or
will he know what is wholesome and what is evil? 10/4. 11. When he has learnt, then, he knows good and evil; when
he has learnt, he knows both these; and he performs what
is wholesome. 11/5. 12. How shall he know self-control, who does not know the
souls and the non-souls, and therefore) is ignorant of
both ? 12/6. 13. He will know self-control, who does know the souls and
the non-souls, (and therefore) is acquainted with both 13/7. 14. If he knows good and evil, both these, then, he knows (the
cause of the) manifold ranks of all beings. 14/8. 15. (Therefore), he knows merit and demerit, bondage and sal
vation 15/9. 16. (Therefore ), he becomes disgusted with the pleasures of
gods and human beings 16/10. 17. (Therefore), he gives up inward and outward connection 17/11. 18. (Therefore), he becomes tonsured and leaves his home 18/12. 19. (Therefore), he comes in contact with the highest safe-guard.
The insuperable Dharma. 20. He puts off the dust of Karman the-self acquired dirt of
ignorance. 20/14 21. (Then), he approaches to the all-pervading knowledge (and)
intuition 21/15.

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22 (Then), being a Jina and h évalin, he knows the Loka (world)
and A-loka (non-world. ?2/16. 23. (Then', he stops the functions of his body, and reaches the
climax of a human being. 23/17. 24 (Then} he destroys the rest of his Karman and attains
Per fection 24/18.
25. (Then), residing at the top of the world, he is perfected and
eternally existing 20/19. 26. Anonk who enjoys worldly lappiness, whose mind is filled
with pleasant thoughts, who rests whenever he likes, and who washes his body-such a one will hardly attain a happy
state 26/20. 27 A monk who cares for austerities and virtues, who is honest,
who likes to practise patience and self control, who vanquishes the twenty-two parişahas ( troubles )-such a one will surely attain a Happy State. 27/21.
28. A monk with right faith, should always strive after the kno
wledge of the six groups of animals. When he has attained the life of a monk, difficult as it is, he should not sin by Karman. Thus I say. 28/22.
At Rāja-griha Nagara.
Having stayed for a few days at Apāpā Nagari, śramana Bhagavān Mahăvira went to Rāja-griha Nagara accompanied by his 4411 Sădhu-pupils, and in the pleasure-garden named Cuņasila caitya of the town, gods prepared a Samavasarapa.
On hearing the news of the arrival of śramana Bhagavan Mahāvira, large crowds of people assembled in lanes, squares, and high-roads, and many Ksatriyas, Lecchavies, Mallakies, villagechiefs, merchants, mullionairs, generals, princes, noble-men etcwent to Guņa Śila Caitya for darsana of the Worshipful Lord.

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King Sréņika, accompanied by Abhaya Kumāra, Mégha Kumāra, Nandiśéņa Kumāra, and attended by his retinue of elephants, horses, chariots, cavalry etc, came out of the town riding a well-caprisoned white elephant, and went to the Samavasarana. Having entered the place with due ceremony and having gone three times round the Worshipful Lord, the king made respectful obeisance, and took his seat at an appropriate place on the ground. Śramaņa Bhagavān Mahāvira sitting on a gold lionseated throne beset with jewels, commenced the suitable preaching .
भो भो महाणुमावा निम्मल बुद्धिए चिंतह सयोहा। संसारं घोरमिमं महामसाणस्स सारिच्छं ॥ १ ॥ तथाहि-उमडवियंभियमुही विसयपिपासा महासिवा एत्थ । दढमणिवारियपसरा सवतो चिय परिब्ममइ ॥२॥ ओहामियमुरनरखयरविकमा तंतमंतदुग्गेज्या । अनिवारियं पटट्टइ भीमा जरडाइणी निश्वं ॥ ३ ॥ पयडियपयंडपक्खा निरवेक्खक्कंतनीयमाहप्पा । सम्वत्तो पासठिया कसायगिदा विसप्पंति ॥ ४ ॥ दावियविविहवियारा जीवियहरणेऽवि पत्तसामत्था । दढममुणियप्पयारा रोगभुयंगा वियंभंति ॥ ५ ॥ लद्धं छिदं थेपि तक्खणुप्पन्नहरिसकन्भारो ।। भुवणत्तयसंचरणो मरणपिसाजो समुत्थरइ ॥ ६ ॥ इह विभोगाणिटप्पओगपामोक्खदुक्खतरुनि हो । सव्वत्तो विणिवारइ विवेयदिणनाहकरपसरं ॥ ७ ॥ इयभो देवाणुपिया ! मसाणतुल्ले भवंमि भीमंसि । खणमवि न खमं वसिउं तुम्हाणं सोक्खकंखीणं ॥ ८ ॥
1.
Bho bho mahānubhāva nimmala buddhié cintah sayaphā, Samsāram ghoramimam mahāniasāpassa săriccham 1.

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2. Tathāhi-Ubbhadaviyambhiyamuhi visaya pipăsă mahäsivā ettha,
Dadhamaņi variya pasarā savvatto ciya paribbhamai 2. 3. Ohāmiya sura nara khayara vikkamā tantamanta duggéjjhā,
Aniväriyam pattļai bhimā jara daiņi niccam 3. 4. Payaạiya payaņda pakkhā nira vékkha kkanta jiya māhappă,
Savvatto pāsashiya kasaya-giddhā visappanti 4. 5. Dāviya viviha viyārā jiviya-haraņe'vi patta-sāmatthā,
Dadhama muniyappayarā rogabhuyañga viyambhanti 5. 6. Ladhum cchiddam thévam pi takkhaṇuppanna harisa pabbharo,
Bhuvagattaya samcaraņo maraqapisājo samuttharai 6. 7. Ittha viogānitthappaoga pāmokkhadukkha taru-nivaho,
Savvatto viņivārai vivéya disa näha kara-pasaram 7. 8. Iya bho dévânupiya ! masagatullé bhavammi bhimamsi, Khaộamavi na khamam vasium tumhâņam sokkha-kankhinam 8.
The Style of the Preaching Every religious preacher or a saint has his own style of preaching. The style of preaching adopted by Sramana Bhagavān Mahâvira may be called jnātâ-saill-( a style of preaching full of examples and illustration). Whenever Sramana Bhagavan Mahāvíra explained any subject there was always a suitable example to illustrate it. These examples were so stimulating and popular, that they have been collected and formed into an independent Satra named Jnātā Dharma Kathâ.
The Seventh Adhyayana ( Lecture ) of Uttarādhyayana Satra clearly illustrates the Style of Preaching of śramaņa Bhagavān Mahāvîra. It is as follows:
Seventh Lecture* The Parable of the Ram etc
* Uttarădhyayana Sutra translated by Late Prof. Herrmann Jacobi in Vol. XLV Sacred Books of the East Series 1895.

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1.
As somebody, to provide for (the arrival of ) a guest, brings up a young ram, gives it rice and gram, and brings it up in his yard,
2.
Then, when it is grown up and big, fat, and of a large belly, fattened and of a plump body, it is ready for the guest.
(2).
3.
As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off and it is eaten
(3)
4.
As this ram is well treated for the sake of a guest, even so, an ignorant great sinner longs ( as it were ) for life in hell. An ignorant man kills, tells lies, robs on the high-way, steals foreign goods, deceives, ( always thinking of some one ) whom he could plunder,-the villain.
(5).
5.
6.
He is desirous of women and pleasures; he enters on undertakings and bussiness, drinks liquor, eats meat, becomes strong-a subduer of foes
7.
He eats crisp goat's meat, his belly grows, and his veins swell with blood-but he gains nothing but a life in hell, just as the ram is only fed to be killed for the sake of a guest. (7).
8-9. After having enjoyed pleasant seats, beds, carriages, riches
and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram at the arrival of a guest. (8-9)
10.
Then, the sinner who has been killing living beings at the end of his life, falls from his state, and against his will, he goes to the world of the Asuras-to the dark place. (10).

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11. As a man for the sake of one Kākişi (a cowrie), risks and
loses a thousand (Kārsapanas) or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician ),
(11). 12. Even so are human pleasures compared with the pleasures
of the gods; divine life and pleasures surpass (the former) a thousand times and more.
(12). 13. Those endowed with excellent knowledge, live many nayutas*
of years, so great a loss suffer the fools in a life of less than a hundred years!
(13). 3
14-15. Three merchants set out on their travels, each with his
capital; one of them gained there much; the second returned with his capital; and the third merchant came home after having lost his capital. This parable is taken from common life; learn (to apply it) to the Law.
(14-15). 16. The capital is human life, the gain is heaven; through the
loss of that capital, man must be born as a denizen of hell or a brute animal.
(16). 17. These are the two courses open to the sinner, they con
sist in misery, as corporal punishment etc, for, the slave to
his lusts has forfeited human life and divine life. (17. 18 Having once forfeited them, he will have to endure these
A Nayuta or niyuta =
19,786,136000,000,000,000,000,000,000,000,000 It is derived in the following way. 1 Purvānga=8400000 I Pūrva=8400000 pūrvangas 1 Nayutanga=8400000 pūrvas. 1 Nayuta=8400000 Nayutānga

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to
two states of misery; it will be difficult for him an upward course for a long time to come.
attain (18).
19.
Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one's mind). He who brings back his capital is (to be compared to) one who is born again as a man.
(19)
20.
Those men, who through the exercise of various virtues, become pious householders, will be born again as men; for all beings will reap the fruit of their actions.
(20).
21. But he, who increases his capital ts ( to be compared to)
one who practises eminent virtues; the virtuous excellent man, cheerfully attains the state of gods.
(21).
22. When one, thus, knows that a (virtuous monk) or house
holder will be gladdened (by his gain ), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it ?
(22).
23. As a drop of water at the top of a blade of Kusa-grass
dwindles down to naught when compared with the ocean, so do human pleasures, when compared with divine pleasures.
(23).
24. The pleasures in this very limited life of men, are like the
water at the top of a blade of Kusa-grass); for the sake of what will a man not care to gain and to keep so precious a good which he risks to lose ?
(24). 25. He, who has not renounced pleasure, will miss his aim (i-e
the true end of his soul); for, though he has been taught the right way, he will go astray again and again. (25).
26. But he, who has renounced pleasure, will not miss his aim;
(he will think): "I have learned that by getting rid of this vile body, I shall become a god"
(26

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27. He will be born among men where there is wealth, beauty, glory, fame, long life and eminent happiness.
(27).
28. See the folly of the sinner who practises un-righteousness;
turning away from the Law, the great sinner will be born in hell.
(28).
29. See the wisdom of the wise man who follows the true Law;
turning away from un-righteousness, the virtuous man will be born as a god.
(29).
30. A wise man weighs in his mind the state of the sinner and
that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous.
(30). Thus I say.
Sreņika Bimbisära.
Before proceding further, let us inquire into the political situation at Rājagraha and Magadha-déka. At the time we are talking about, that is to say, six hundred years before the Christian Era, the Bārhadaratha Dynasty established about five to six centuries before, by the father of Jarasangha, came to an end We know for certain that durihg the period under reviewthe life-time of Sramana Bhagavin Mahävira, te six centuries before Christ-the kingdom of Magadha was governed by a mighty king named Srepika Bimbisira with his capital town at Rajagraha.*
Prof. Greiger in his Edition of Mahävarasa says:" When Bimbisāra was only fifteen years old, he was installed on his father's throne as the King of Magadha by his father. He waged war against the King of Ariga-déśa and having killed him, he annexed it with the Kingdom of Magadha.
*The old name of the capital. town of Magadha-desa was Giriraja Vasumati or Kuságrapura Now, it came to be called Rajagraha.

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Śréņika had formed matrimonial alliance with the royal families of Kosala, Bhadra, and Vaisāli.
Košala-dévi-the sister of King Prasénajit of Kosala-désawas married with King Srenika. Cellaņā-dévi-the daughter of King Cètaka-the Chief of the Republic of Vaišāli-was made his chief queen. Cellaņā was the mother of Ajäta-satru or Konika * King Śrépika had many queens and several sons.
Stories about King Prasénajit.
King Prasenajit of Kuşāgra-pura (Rājagraha) had many sons. One day, he thought of seeing for himself as to who would be the most powerful to be his successor to the throne of Magadha from among the whole lot. So, he made all his sons to sit for dinner in a big hall, and when all of them were very busy in taking their dinner he, purposely set free a gang of ferrocious hounds towards them with the object of terrifying them. On seeing the dogs coming to them, all the other princes rapidly left the hall running away in various directions, but Śréņika Kumāra steadily kept sitting there, giving morsels of food from the dishes of his brothers, and calmly took his meals during the time the dogs finished their morsels. In this way, he left his seat after he had completely satisfied his hunger. On seeing this, King Prasenajit was greatly pleased, and he was convinced that Srénika Kumāra will find out the best method of escape during disputes with the other kings, and that he will satisfactorily govern the the entire kingdom.
On another occassion, King Prasenajit sent a number of bamboo-baskets full of sweet-meats and a few new earthen-pots filled with water-all of them securely packed with his own seal, and asked the princes to eat and drink out of them without bre
Some Baudha Books ( Jātaka No. 338 and 373) say that Ajāta-satru was the son of Kosala-dèvi, while Kindred Sayings declare that he was the son of queen Bhadrā.

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aking open the seal. The other princes, unable to find out any way out of the difficulty, went away in despair. But Śréņika Kumāra reduced the sweet-meat in a bamboo-basket to a fine powder by repeated shakings, so that it may pass through the crevices of the basket, and having taken out a sufficient quantity of the powder, he began to eat at ease. Besides, the earthen pots filled water being new, he placed a water-pot in a wide silver dish and having carefully collected the drops of water oozing out from the fine pores of the newly-inade pot of water, he drank the water. King Prasénajit was greatly pleased with the intelligence of Sréņika Kumara
Another Occasion has been recorded At that time, there were several fires daily in Kuśâgra Nagara, and much loss of person and property. At last, the king made a proclamation to the effect that the person in whose house, the fire commenced will be turned out from the town It so happened that, one day, there was a severe fire in the king's palace owing to carelessness of one of the king's cooks The king informed all the princes, that all the articles taken away from the burning palace by the princes will be their personal property. The other princes took away valuable articles of personal enjoyment from the palace according to their individual choice but Sréņika Kumâra took a musical beating drum named 'Bhambha' considered by kings to be an auspicious sign of Victory during teritorial conquests. King Prasénajit became immensely rejoiced at Srèpika Kumar's choice of selection, and from thence forward, he named him Bhambhasâra which is very similar to the name Bimbisāra given to him by Buddhist authors The king strictly following the wording of his own proclamation, left Kuśâgra Nagara, and settled in a camp suitable for himself his princes, his harem, their attend ents etc, at a distance of two miles from the town. The settle. ment, was at once styled Rājāgraha' (tbe King's House) by the people coming there and going back to Kušāgra-pura Naga ara The settiement rapidly became a big village, and in a short time the village prospered into a large town, and it became

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famous as Rājagrana Nagara. King Prasénajit made the town well-protected against enemy's attacks by building a strong fortress, and making a deep ditch around it
King Prasénajit was now fully convinced that out of all prénces, Śreņika Kumāra, being more intelligent, will be able to govern the kingdom to the entire salisfaction of all. But in order that Sréņika Kumāra may not be poisoned on account of his superior intellect, and also, in order that he may not be killed by some body on account of his partiality towards his father, King Prasénant did not show any special favour towards him, and at the time of proportionating the share of his individual prince, he did not give him anything. Feeling himself offended at such a treatment from his father, Śréņika Kumāra left Râjagraha Nagara and after a long jourrey, went to Benátata Nagara.
At Bénâtata Nagara, there was a festival at that time. There was a great rush of customers at the shop of a merchant named Bhadra Śétha. On seeing the opportunity, śrénika Kumāra helped Bhadra Śétha in quickly disposing off, the packets of goods to his customers. By getting this timely help, Bhadra Śétha earned great profit for the day At the time of closing the shop, Bhadra Śétha asked Srénika Kumārâ "You seem to be a fore -igner. Who is that fortunaté man whose guest you are? Śrén ika Kumāra replied “ I am your guest."
The previous night, Bhadra Sétha had a dream that he would get a suitable husband for his virgin girl Nandă Thinking that he may turn out to be a suitable one, Bhadra Śétha took Śrénika Kumāra to his house On an anspicious day Nandathe daughter of Bhadra Sétha-was married to Sréņika Kumâra with due ceremony Śrénika Kumāra immediately asked Bhadra Śétha - Why do you give your daughter in solemn marriage with me without knowing the particulars about my family etc? The Śétha at once replied :-"Your charming qualities of hear

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and the grace of your body, clearly speak out for themselves that you are born in a noble family, and I am fully convinced of it. "
Śrèpika Kumara, then, lived at Bhadra Seth's house, enjoying worldly pleasures with his newly-married wife In course of time, Nanda became pregnant. During the latter part of her pregnancy she had an ardent desire of riding an elephant and giving dâna (gifts to the poor and needy) and abhaya-dâna (granting of security) to the lives of all living beings. Her desire was fulfilled by Bhadra Sètha with the help of the King of Beņā taṭa Nagara. In due course of time, Nandâ gave birth to a beautiful son. The boy was named Abhaya Kumâra on account of the pre-natal desires of his mother. He turned out very wise and his sound judgment and deep intellect, became the subject of universal praise from his boyhood.
King Prasènajit on Death-bed
When King Prasenjit became dangerously ill, he, at once, sent his servants on very swift camels to find out and bring to his bed-side his favourite son Śrèņika Kumāra. When the king's servants informed Śrènika Kumara about the serious illness of his father, he, at once, started to go with them, with the permission of his wife Nanda and of Bhadra Sètha. But he did not think it advisable to give them any clue about his family-members without knowing the events that may happen in near fature. He, however, gave preganant Nadă a piece of paper in which he wrote "I am a go-pâla * of Rajagraha Nagara with tall white walls," He also, told her that he would at once recognise her and her progeny, the moment she sent the piece of paper to him. Morehe informed her that as he was going to be involved in a very important business, he will practically have no time to her for the present.
over,
see
* A cowher or a protector of earth-a king.

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Fortunately, śrèņika Kumâra was able to remain with his father king Prasènajit during his death-bed. Srèņika Kumara was, at once, installed as the King of Magadha on his father's throne.
Abhaya Kumāra.
On hearing some sarcastic remarks from his companions of boyhood, about the absence of his father, Abhaya Kumāra became grieved at heart, and having gone to his inother, he directly asked her the true account of his father. Nandā told him everything she knew about her husband, how he came to live in the family, and how he was married with her. She, at the same time, told Abhaya Kumāra that no one knew who he was and whence he came to Bénâ taţa Nagara. One day, some persons came here in search for him on camel-backs, and he went with them. While going away from here, he gave this much mark of recognition to me. So saying, she at unce gave the piece of paper written by him to Abhaya Kumāra. The intelligent Abhaya Kumara at once knew the meaning of the writing on the piece of paper to be "I am the king of Rajagraha". So, keeping the piece of paper carefully with him, Abhaya Kumâra came to Rājagraha along with his mother.
King Sréņika, who had been installed as the King of Magadha by his father King Prasénajit during his death-bed, now wanted a clever person of superior intellect to fill up a vacant post of a minister in his council of 500 Ministers. As a test, he threw one of his rings into a deep dry well, and declared that he, who remaining on the bank of well, will bring out the ring from the well, will be made the president of the Council of Ministers. Many persons went to the well, and returned in despair, thinking the work to be impracticable.
Abhaya Kumára left his mother in a secure place outside the town, and wandering in the town, he happened to come to the well. On hearing the proclamation of the King, from the

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people, Abhaya Kumāra standing on the parapet-wall of the well, threw a lump of cow-dung on the ring, and over it he threw a burning bundles of hay By the heat of the burning bundle of hay, the lump of cow-dung became transformed into a dry cake of cow-dung with the king's ring imbeded into it. Abhaya Kumāra, then, had a stream of water run into the well. With the rising of the water-level in the well, the ring imbeded into it, came up floating on the surface of the water Abhaya Kumāra, at once, took the cake of cow-dung from the surface of the water, and removing the King's ring from it, he kept the ring with him.
On hearing the news of the success acheived by Abhaya Kumāra in securing the King's ring from the dry well, King Śrémika instanity called Abhaya Kumāra to his, presence. Immediately on seeing Abhaya Kunāra, there was an intense feeling of paternal love in the heart of King Śréņika. On being asked to give his own account, Abhaya Kumāra narrated everything told by his mother to him, and also about the piece of paper given to his mother, as well as, how he had left his mother outside the town. On being convinced that Abhaya Kumāra was has own son, King Śréņika was greatly pleased. King Śrèņika had got Queen Nandā-Abhaya Kumār's motherbrought to his palace with great pomp. He appointed Abhaya Kumāra as the President of his Council of Ministers owing to his superior intellect, and he contracted a marriage of Abhaya Kumara with a daughter of his sister Susénā.
King Cetaka, of the Republe of Vaisali, had seven daughters by his queen Prithâ. Out of them, his five daughters were mar. ried with different kings. Only two, viz Su-jyestha and Cellaņa were immarried
One day on seeing. a portrait of Sujyésthâ, King Śrépika became enamoured of her charming beauty, and he asked for

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her hand in marriage with him; but King cétaka thinking King Śrénika to be of low birth, flatly refused to give her in marriage with him. King Srénika was greatly disappointed. Abhaya Kumāra consoled his father by waiting for some time for the fulfilment of his cherished object.
With a definite plan of work, Abhaya Kumâra, under a false disguise, secretly went to Vaisâli, and sent a beautiful portrait of King Śrénika to Su-jyésthâ, through some of her maidservants. Su-jyéstha fell in love with King Śréṇika Abhaya Kumāra had an under-ground passage prepared upto the harem of King Cétaka, and informing Su-jyésthâ about all his preparations for their mutual meeting and told her to be ready for the appointed time. As pre-arranged King Śrénika came in a chariot with thirtytwo body-guards into the subteranean passage Su-jyéstha was immensely pleased on seeing King Śrénika. Su-jyésthâ went to her dear sister Céllaṇa for her permission. Céllaṇā told her that she would also, go with her, as she will not be able to live alone without her Owing to her affectionate pertinacity, Su-jyésthâ brought Céllanã near the door of the under-ground passage, accidently forgetting to take her basket of jewellery with her, Su-jyesthâ made Céllanâ to sit in the chariot, and she went to the palace to take her basket of jewellery.
In the mean time, the king's body-guards thought it in-advisable to wait longer in an enemy's palace and King Śrènika, on seeing a female sitting in the chariot, and thinking her to be Su-jyèṣtha at once drove the chariot swiftly with Cèllana in it. When Su jyästhā returned to the door of the under-ground passage with her basket of jewellery to take her seat in the chariot, she found that neither her sister Céllana nor the chariot was there. On seeing her indirectly expressed wish frustrated, Su-jyésṭhā, at once loudly shouted " Run, Run, my dear sister Céllana has been secretly carried away King Cetak's warriors rapidly ran into the under-ground passage. In the fight all the thirty-two body-guards (sons of Sulasä) of King Śrènika were
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killed. But King Śréņika went away safely with Céllanā in the chariot.
On the way to Räjagriha Nagara, King Śrepika used to accost Cellaņā as Su-jyéśthā but at last Céllaņa showed him his mistake, and said :-"I am Su-jyéstha's sister. In your hurry, Suiyéşthā has been left behind." On seeing that Cellapā was As charming as Su-jyéştha, and that she was equally in love with him, King Śréņika gladly contracted marriage with Cellana.
Klag śrénika before his marriage with Céllana-dévi.
It is said that before his marriage with Cellapā-dévi, King Śréņika was a believer in the tenents of Buddhism. When Cautama Buddha soon after renouncing the world was walking for alms in the streets of Rājagriha, he was seen by Sréņika Bimbisāra who was sitting in a terrace of his palace. Attracted by his lustrous and charming face, the king sent one of his servants to him to inquire as to where he had put up, and then, he himself went far away on the surface-ground of a high mountain to pay him a visit. Knowing him to be born in a Ksatriya family from his lustrous beauty, King Srénika inquired about the reason why he was practising severe penance after renouncing his kingdom at an age fit for wordly pleasures, and he also told him that if he would leave off ascetic life, he might give him a dignified post in his army, suitable for a Ksatriya chief. On hearing the reply of Gautama Buddha, the king became greatly attached towards his tenents, and he requested him “O prince ! "If you ever come accross a remedy for the Salavation of the World, you should first of all, accept the gift of a vihara (monastery) from me". Gautama Buddha gladly accepted the invitation. When Gautama Buddha, later on, went to Rājagriha Nagara, he was greatly honoured by King Śrenika, and thinking that Vénuvana Udyāna would be a suitable solitary dwellingplace for Gautama Buddha and his ascetic disciples, King Śrénika made a free gift of the Véņuvana to him.
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King Śrenika after his marriage with Céllana-dévi
After his marriage with Céllaņà dévi King Śrénika seems to have come under the influence of the Jaina Dharma. Céllaņā -devi and her father King Céţaka of Vaisali, were followers of Jaina Tirthankara Pārsva Nātha (twenty-third Tirthařkara of the present series of twenty four) It is, in every way, possible that King Śreņika may not have accepted Jaina Dharma at Cellaņā's bidding. There may have occurred various opportunities on which numerous discussions may have taken place between King Śréņika and Céllaņā-dévi, but the great event which created a profound impression on the mind of King Srénika about the superiority of Jaina Religion was his meeting with a Jaina Sadhu at Maņdi kuksi Caitya, during his pilgrimage to Buddhist Centers of Worship.
(1).
This meeting with the young Jaina Sãdhu forms the subjectmatter of the Twentieth Adhyayana of Uttarādhyana Sūtra which, translated by the late Dr. Hermann Jacobi, is as follows:
Twentieth Lecture. The Great Duty of the Nirgranthas Anathi Muni. 1. Piously adoring the Perfected and the restrained saints,
listen to my true instruction which (teaches) the real, profit
(of men) Religion and Liberation. 2. King Śrénika the Ruler of Magadha who preserved many
precious things, once made a pleasure-excursion to Mandi
kukși Caitya 3. It was a park like Nandana with trees and creepers of
many kinds, peopled by various birds, and full of various flowers.
There, he saw a restrained and concentrated saint, sitting below a tree, who looked delicate and accestomed to
comfort. 5. When the king saw his figure, his astonishment at the as
(2).
(3).
(4).

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(7).
cetic's figure was very great and un-equalled. (5). 6 O his colour! O his figure! O the loveliness of the noble
man ! O his tranquility ! O his perfection ! O his disregard for pleasures !
(6). 7. Adoring his feet and keeping him on his right side ( he
sat down ) neither too far off, nor too close by, and asked
him with his hands clasped. 8. Though a young noble man, you have entered the order
in an age for pleasure, you exert yourself as a śramana, O ascetic, I want to hear you explain this.
(8). 9. I am without a protector O great king; there is nobody to
protect me. I know no friend, nor any one to have sympathy with me.
(9). 10. Then King Śréņika, the Ruler of Magadha laughed. How
should there be nobody to protect one so accomplished as you ?
(10). 11. I am the protector of religious men; O monk I enjoy plea
sures together with your friends and relations; for, it is a rare chance to be born as a human being.
(11). 12. "You yourself are without a protector, Śréņika, Ruler of
Magadha, and as you are without a protector, how can you
protect anybody else ? 13. When the saint had addressed this unprecedented speech
to the king, who was greatly moved and astonished and struck with astonishment, (he answered).
(13). 14. “I have horses, elephants, and subjects, a town, and a sera
glio, power, and command; I enjoy human plasures. (14). 15. In possession of so great means which permit the owner
to enjoy all pleasures, how could he be without protection ? Reverend Sir! You speak untruth.
(15). 16. O king, you do not know the meaning and origin of ( the
(12)

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word) without protection nor how one comes to be with
out protection or with protection, o Ruler of Men! (16). 17. Hear O great king with an undistracted mind, in what way,
a man can be said to be without protection' and with what purpose I have said all this.
(17). 18. There is a town Kausānbi by name, which is among towns
what Indra is (among the gods); there lived my father who possessed great wealth.
(18). 19. In my childhood O great king, I caught a very bad eye
disease and a severe burning fever in all my limbs. O Ruler of Men.
(19). 20. My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body.
(20). 21. In the back, the heart, and the head, I suffered dreadful and
very keen pains equal to a stroke of lightning. (21). 22. Then, the best physicians came to my help, who cure by
their medical art and by spells, who were versed in their
science, and who well know shells and roots. 23. They tried to cure me according to the four-fold science
which they had been taught; but they could not rid me of
my pains; hence I say that I am with out protection. 23. 24 My father would have spent all he possessed for my sake;
but he could not rid me of my pains, hence, I say that I am without protection.
24. 25. My mother, O great king ! was agonised with grief about her son, but she could not etc.
25. 26. O great king ! my brothers, the elder and younger ones, could not rid me of my pains etc.
26. 27. O great king ! my own sisters, the elder and younger ones, could not rid me of my pains etc
(27).
22.

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(28).
(29)
28. O great king I my loving and faithful wife, moistened my br
east with the tears of her eyes. 29, The poor lady did not eat, nor drink nor bathe, nor use
perfumes, wreaths, and anointment, with my knowledge or
without it 30. O great king ! she did not leave my side even for a mom
ent; but she could not rid me of my pains, hence, I say that I am without protection.
(30) 31. Then I said; it is very hard to bear pains again and again e endless Circle of Births.
(31) 32. If I for once, shall get rid of these great pains, I shall be
come a houseless monk, calm, restrained and ceasing to act,
(32). 33. While I thought so, I fell asleep, Ruler of Men, and after, that night, my pains had banished.
(33). 33. Then, in the morning of the next day, I look leave of my
relations, and became a houseless monk, calm, restrained, and ceasing to act.
(34). 35. Thus, I became the protector of myself and of others besides,
of all living beings, whether they move or not (35). 36. My own self is the river Vaitarani; my own self the Sālma.
li tree; my own Self is the miraculous cow-Kāmaduha;
my own Self, the park Nandana. 37. My own Self is the doer and undoer of misery and happi
ness, my own Self friend and foe, according as I act well
or badly 38. But there is still another want of protection, king I hear
therefore, o king I attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas
(38) 39. If an ordained monk, through carelessness, does not strictly
keep the Qreat Vows, if he does not restrain himself, but
(36).
(37)

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desires pleasure, then, his fetters will not be completely cut off,
(39) 40. One who does not pay constant attention to his walking,
his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his eating nature, does not follow the road trod by the Lord.
(40)
41. One who, for a long time, wears a shaven crown and
mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life).
(41)
42. He is empty like a clenched fist (of no value); like an un
coined false Kārşapana * or like a piece of glass resembling
turguoise, he is held lightly by men of discernment (42) 43. He who has the character of a sinner, though he lays great
stress on the outward signs of his calling as a means of living; he who does not control himself though he pretends to do so, will come to grief for a long time. (43)
44. As the poison Kalakuta, kills him who drinks it; as a
weapon cuts him who awkwardly handles it; as a Vétāla kills him who does not lay him; so, the Law harms him who mixes it with sensuality.
45. He who practises divination from bodily marks and dreams,
who is well-versed in augury and superstitious rites, and who gains a sinful living by practising magic tricks, will have no refuge at the time of Retribution)
(45)
46.
The sinner, always wretched, goes from darkness to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute.
(46)
* Coin of the weight of a Karşa.

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47. He who accepts forbidden alms viz such food as he himself
asks for, as has been bought for his sake, or as he gets regularly (as by right and customs) and who, like fire, devours everything, will go to hell from here, after having sinned. (47)
48. A cut-throat enemy will not do him such harm as his own
perversity will do him, the man without pity will feel repentence in the hour of death.
(48)
49. In vain, he adopts nakedness who errs about matters of
paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. (49)
50.
Thus, the self-willed sinner, who leaves the road of the Highest Jinas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. (50)
51. A wise man who hears this discourse-an instruction full of
precious wisdom-and who deserts every path of the wicked, should walk the Road of the Great Nirgranthas. (51)
52. He who possesses Virtuous Conduct and Life, who has
practised the best self-control, who keeps away from sinful influences, and who has destroyed his Karman, will reach (in the end) the greatest, best and permanent place (viz-Mukti).
(52)
53. Thus, the austere and calm, great ascetic and great sage
who kept great vows and possessed great fame, preached, at great length, this great sermon; the great duty of the Nirgranthas.
(53).
54. And King Śréņika pleased, spoke thus: You have truly shown what it is to be without protection
(54).
55. You have made the best use of human birth, you huve
made a true gain, Ogreat sage, you are a protector ( of

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mankind at large ) and of your relations-for you have entered the Path of the Best Jinas.
(55). 56. You are the protector of all unprotected beings. O ascetic !
I ask you to forgive me; I desire you to put me right. (56).
57. That by asking you, I have disturbed your meditation, and
that I invited you to enjoy pleasures; all this you must forgive me.
(57).
58. When the lion of kings had thus with the greatest devotion
praised the lion of house less monks, he together with his wives, servants and relations, became a staunch believer in the Law with a pure mind.
(58)
(59).
59. The Ruler of Man, with the hair on his body joyfully erec
ted, bowed his head ( to the monk ) keeping him on his
right side, and departed. 60. And the other, rich in virtues, protected by the three Guptis
and abstaining from injuring living beings, in the three ways ( viz by thought, words, and acts ) travelled about on the earth, free like a bird, and exempt from delusion, (60) Thus 1 say.
Sujyésthā
Su-Jyésthā meeting with a failure in her first love-affair remained unmarried through-out her life. After some time, she took Dikså at the holy hands of śramana Bhagavān Mahävira, and became a nun. She passed her religious life under the care of Āryā Candanā.
Ajäta-satru (Konika). In course of time, Céllapā-dévi became pregnant. During the latter part of her pregnacy, one day, she had an intense desire of eating the flesh of her husband. Knowing the foetus to be the source of many future troubles to

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Klog Śrópka owing to the wicked nature of her longing during pregnancy, she secretly made a number of attempts for the removal of the foetus but she was unsuccessful. She was daily being tormented by the idea of the wickedness of her longing and of the impossibility of the fulfilment of her desires She became pale and dejected King Śréņika was very often trying to know the reason of her anxiety but she did not give him any satisfactory reply. Under undue pressure, she told him the real state of facts. The king consulted Abhaya Kumāra. Abhaya Kuināra had some rabbit's flesh placed on the king's belly, and it was tightly covered with a piece of leather. Sitting alone with the king, Céllană -dévi removed pieces of meat placed over the king's belly and tried to fulfil her longing. The king, in the mean time, was raising cries of agony. The queen became full of sorrow about her wicked act, and under the idea that she killed her own husband, she fainted. When she was brought to her senses, the king showed her, his un-injured body; she was consoled.
With completion of nine months of pregnancy, Cellapa-devi gave birth to a handsome boy, Knowing him to become an enemy of his own father, the child was thrown away far into Afokavana (a forest of Asoka trees). When King Śreņika came to know of this episode, he had the child brought back to the palace; under the doubtful notion that if the eldest son is deserted like this, other children will not live long.
Since, the boy was brought back from Asoka-vana, he was named Asoka Candra. When he was lying unprotected in the forest, a hen had bitten off a part of one of his fingers. The finger suppurated and on account of the pain, the child was crying constantly. King Śrèņika out of love for his child, was keeping the swollen finger in his own mouth. By doing so the pain became less and the boy did not cry. Within a few days the wound healed up but the finger remaired a stump and 0, when he grew up, he was playfully called Kūņika (with a paralysed finger) by his playmates.
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Besides Kanika, Céllaņā-dévi had two more sons named Halla and Vihalla. She had no affection for Kūņika, as he was an enemy of his own father. She had partiality towards Halla and Vihalla. Kūņika was always under the impression that King Śrénika, on account of some one cause or another, was ill-reating him.
In due course of time, Kūņika was married with a royal princess named Padmăvati.
It is said that Ajāta-satru was living at Campā Nagari as a representative of his father. Having imprisoned his father, and having put him to an unnatural death with various torments, he had the entire kingdom of Magadha to himself.
As soon as Kośala-dévî heard that Ajāta-satru had killed his father-King Śréņika,-she died with deep lamentations. On hearing this, Prasénâdi-the king of Kosala and brother of Kośala -dévi-at once confiscated a village of Kāsî . given by Košala-rāj to his sister Kośala-dévi at the time of her marriage ceremony with King Śréņika, and of which village, Ajāta-satru-Kūņika will, now, be the proper claimant. Enraged at this, Ajāta-satru waged a war with Košala-rāja. Several battles were faught, in some of which Ajāta-satru was successful, and in some others Košalarāja was successful. "At last, Ajäta-satru was defeated and taken as a captive, but Kośala-rāja gave his daughter Vajirä in marriage with him, and gave the same village at the marriageceremony, to her.
Ajāta-satru had wars with King Cétaka of Vaišāli in connection with Sécanaka elephant and a divine pearl neck-lace given to his younger brothers Halla and Vihailla by King Śré. nika himself. In these wars with King Cétaka, Ajāta-satru-Küpika was successful, and he destroyed Vaisāli. It is said 96 lac ( 96,00,000) persons were killed in these wars.
Owing to the increasing extent and power of the kingdom of Magadha, Ajāta-śatru became an object of enmity with King

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Caņda Pradyota of Avanti. It is said Ajāta-satru had made the fortress of Rajagriha stronger at various strategic points owing to a fear of attack froin Canda Pradyota.
6. Diksā of Mégha Kumāra
From Madhyama Arāpā Nagari, śramaņa Bhagavān Mahāvīra went to Rājagriha and he had his lodgings in Guņa Śila Caitya.
On hearing the news of arrival of Śramana Bhagavān Mahā. vira at Rājagriha, large crowds of people became ready to go for his darśana In the market places, squares, inns, and streets of Rājagriha and every where, there was a talk about the arrival of śramaņa Bhagavan Malāvira and there was an assemblage of a large number of people-many Ksatriyas noble men, Brāhmins, bards, warriors, religious preceptors, Mallakies, Lecchavies, feudatory princess, crown princes, jagirdārs, village chiefs, mer. chants, millionairs, generals, heads of caravans etc. went to Guha Śila Caitya for the darśana of the worshipful Lord and for his enlightening preaching.
The kings of those times were anxious that some virtuous saints, famous mendicant ascetics, some learned men etc should occassionally come to their town, and should give to them and to their people, the advantage of their company and preaching, They were particularly careful that these Itinerent Benefactors of the Society should have no inconvenience during their sojourn in their kingdom. Every town had some upavana or udyāna, (pleasure-garden!, suitable for the lodging of these persons; and in some of them there was a caitya (temple of some god or goddess. People visiting these temples, will very easily know of the arrival of such persons in the upavana. If any saint practising severe austerities happened to come, there was a large crowd of people going there for his darśana. The king, as well as, the members of his family and of his assembly, would go for his darśana and preaching.
These saints and learned men did not care to drag the pe

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ople of various religions and faiths who had come there into a a new faith they may have creaidd, or to drag them into quarr. els of various faiths, but they preached the general rules of moriility to the musses, - which are acceptable to all without the question uf crecd or jani. Persois vi various religions and faiths, used to go for darsana o preaching to a Swint of any lanh, without the least hesitation. It is a different question of a person has unswerving confidence in a certain saint, and with or without initiation he goes on studynig íui ther about the system of religion adopted by him.
Un seemg the tumult of big crowds of people going for dars ana of Srama'a Bhagavan Mahavira, from a widow of his palace, Mégha Kuinára, son of King Śrénika by his wife Quce Dhāriņi, said to one of his attwindents:-'Is there a festival of a god or a goddess, or a pilgruin, ye to il y udyāna (pleasuregarden, or a pilgrimage to any nuuuntain, so that large crowds of people are going towards the outer upavana 2' Tlie attendent respectfully replied: -"Srainaņa Bigavan Vishavira has, today, come here to the upavana of the town, .d people are going there for his darśana and preaching' On hearing these words of his attendent, Még ha Kumāra bud his horse. chauot with four belis attached to it, ready for him, and he went to the place where the Woishipful Loid was on seeing Śramana Bhagavān Malāvīra from a disiance Mégha Kumāra got down from his chariot, removed all his kingly enblems, and went on foot to śramana Bhagurati Malāvīra, with hoth his hands folded in the form of an anjali, and loving gone three times round śramana Bhagavān Mühāvila iviin due ceremony, he took his seat along with others. He say that King Sréņika, Nandişeņa, Abhaya Kumāra, and some of his brothers were also present in the meeting.
For some time, śramana Bhagavān Mahāvira preached Dharma Dešanā (a religious ses inon) On leurng the sernion, Mégha Kuināra became greatly pleased and cortented, and he

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experienced a feeling of profound satisfaction that his inner soul was striving for higher spirituality. At the close of the preaching, Mégha Kumara repeatedly bowed down at the feet of Śramaņa Bhagavan Mahāvīra, and requested him thus-Bhagavan I liked your preaching. I am interested in it. I have perfect faith in your Sayings, and I am desirous of a manly effort O Worshipful Lord! Whatever you have said is entirely true. With the permission of my parents, I am willing to live in your company and to act according to your commands'. The Merciful Lord replied.- O beloved of the gods! Do as you like most Do not delay'.
At the end of the conversation, Mégha Kumāra took his seat in his chariot and he returned home in hot haste. Immediately, Mégha Kumāra went to his parents and having respectfully saluted them, he said:-Dear Father and Mother! Today I had been to Śramaņa Bhagavan Mahāvīra and I heard his preaching. I liked it very much.' On hearing these words of Mégha Kumāra, his parents were greatly pleased and they said.-You are lucky, happy, intelligent, and wise, that you liked the preaching of Śramana Bhagavan Mahavira Then Mégha 'Kumāra said.-'Dear Parents - I have a keen desire of living with Sramapa Bhagavän Mahavira, and of behaving strictly in accordance with his precepts, I am willing to do so with your permission,"
On hearing these words never heard before, from the lips of her dutiful son, Dharini Mata became senseless, and she fell down on the ground with her body cold with profuse perspiration When she was brought to her senses by the, application of cooling remedies, she began to lament thus, with a sorrowful heart. O dear son! you are my only lovely son; you are the centre of my confidence, you are like a precious jewel in my house. It will be very difficult for me to bear the pangs of separation from you even for a moment. O dear son! I will marry you with eight soft-bodied beautiful lovely girls of noble families, who, with their bodies shghtly bent by their rounded protuberent fleshy breasts, will proudly walk about 111 your

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palace with a slow lordly gait like so many well-decorated celestial nymphs and will give you delight by their juvenile amorous pranks. You can leave off your idea of taking Diksā for the present, and can fearlessly enjoy all worldly pleasures with them to your entire satisfaction. After my death, when you have become of mature age, and when you have a large number of progeny, you are at liberty to renounce all worldly attachments and to take Bhāgavati Diksa at the pious hands of Sramaņa Bhagavān Mahāvira I am anxious to fondle your young babies.
Megha Kumāra-said Mother ! Whatever you have said is true. But this human body is as frail as a water-bubble; it is surro. unded by numerous miseries; it is exposed to the agonies of a variety of diseases; and this body is sure to be destroyed sooner or later. No one can definitely say who will die first and who will die at a later date. Therefore, O mother ! You willingly give me your permission, so that, with your blessing, I may endeavour to accomplish the best during my this human life. O mother! the worldly pleasures which you are insisting upon me to enjoy, are unclean, imperpetual, shameful, transitory, irregular, destructible, and fit to be abandoned necessarily sooner or later. They cannot now give me delight. Besides, these worldly pleasures are perishable, and no one can say whether I will die earlier or they will perish before ne'
Knowing that Mégha Kumāra was not a person who could be enticed by the offer of worldly pleasures, Dharini-mātā now showing him the inconveniences of ascetic life, said.--'My dear son! You do not know that strict observance of the rules of ascetic life declared by Bramaņa Bhagavān Mahāvira is like chewing iron-beads with the aid of a set of one's natural fickle teeth It is like eating morsels of fine dust. It is like swimming in a direction contrary to that of the current of forcibly rushing waters of the Ganges. It is like walking bare-footed on the edge of a sharp sword. O son 1 You will have dry insipid food to eat and old torn-out clothes to put on. You shall have to live in a

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forest or in a burial ground or in deserted houses with scanty walls, or under trees frequented by ferocious animals. You shall have to suffer from the extremes of cold and heat, from hunger and thirst; and you shall have to endure patiently the agonies of various diseases caused by excess of wind, bile or cough. For vour food also, you shall have to wander from house to house for begging your food, and you shall have to take your food only once every day, out of the offal of house holders I have so many well furnished palaces and pleasure-houses, so many elephants, horses chariots etc, a large retinue and immense wealth. Without you, my dear child! all this paraphelia is useless. You are a royal prince bred up in luxury with all comforts of life. How will you be able to endure all these vicisitudes of ascetic life ?
Mégha Kumāra, undaunted by such intrepidating accounts, calmly replied--Mother ? What you say is quite right. But that anxiety of fear is meant for timid persons. Only those persons who are deeply submerged in worldly pleasures, and who have no care for para-loka (future existence) become disparaged by these imiaginary fears; and, then, they miss the rare opportunity. But that steady well-determined and energetic person, who has perfect faith in the Sayings of the Tirthankaras, who is firmly assured of the truth of these Sayings, and who has high respect for the Sayings, will not, in the least, be daunted by such imaginary fears, but he will be able to accomplish an object, which it is extremely difficult to attain. O Mother! therefore, please give me permission, with a fearless heart, to take Bhagavati Diksã at the lotus-like hands of Sramaņa Bhagavān Mahāvira.
When, however, Mégha Kumãra did not, in the least, swerve from his firm determination, after such strong persuation, Dhārıņi Mātā at last said :-My dear son! Apart from anything else, I an anxious to see you decked with royal authority'.
Now it was King Śréņika's turn to give permission to Mégha Kumāra for his Dissă. That intelligent monarch was made of a

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different mould. From his young age, he had many opportunities of experiencing ups and downs of life. So that, although he had great longing for royal wealth which he had obtained after much waiting, still however, he had pious faith in a number of saints, and he honoured them on various occassions, and as a consequence, he had high respect for ascetic life. It is a different question that King Sréņika had not himself accepted sādhu jivana (ascetic life), and that during the latter portion of his life, he was imprisoned and cruelly treated by his son Ajatasatru (Kupika), and at last he met with an unnatural death. But it must be said to the credit of King Sréņika, that he always took delight in seeing that his own family-members and the general public should mix freely with ascetics and saints, that they should thoroughly understand the real essence of the principles of individual religions, and that they should adapt them into their daily life. He never prevented any of his own queens, sons, or citizens-males or females, poor or rich-from renouncing the world, and taking Dikṣā from suitable Gurus (preceptors), but, by issuing a public proclamation, he always encouraged with suitable helps
With his son Mégha Kumāra, when all persuation proved futile, King Sréņika, followed the same policy. Just to please Queen Dhārini-- the mother of Mégha Kumāra, the wise king, had the Installation Ceremony of appointing Mégha Kumāra as a king, on the throne of the Kingdom of Magadha, performed with great pomp, and at the anointing ceremony, he said.-My dear son! may you be victorious! I entrust you with the authority of governing the entire Kingdom of Magadha, and remaining as a householder, may you become the King of Magadha for a long time like King Bharata."
Mégha Kumāra was not to be enticed by such methods. On assuming the royal authority his first order was :-"You bring the rajo-haraya (a fine woollen brush kept by Jaina Sadhus for getting rid of small insects and vermins that may be crawling about)

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and pātras ( wooden utensils used for begging alms ) for me, and bring with you a barber for removing my hair":
Dhāriņi Mātā, then, weeping bitterly, carefully took, out of affectionate love, the hair cut by the barber, and having placed them in a jewelled box as an object of remembrance for her, she kept the box under her pillow.
Having taken Mégha Kumâra to Sramaņa Bhagavān Mahā. vira with due pomp and ceremony, Dhāriņi Mātā, with a faltering voice, said 'O worshipful Lord ! This Mégha Kumāra is my only son. He is as dear to me as my life itself. For my own self, he is a precious gem in my house. Just as a lotus is produced in mire, and it grows in water but it is not defiled either by the dust of the nire or by the drops of water, in the same way, this Mégha Kumāra, born among worldly pleasures, and grown up in worldly enjoyments, is not, on hearing your preaching, willing to be defiled by worldly pleasures and enjoyments. He has become disgusted with the vagaries of worldly pleasures. He is desirous of leaving his house and taking Bhāgavati Dikṣā at your pious hands. He is willing to live with you. You will be pleased to give him Bhāgavati Diksā and accept him as your disciple.” At the time when śramaņa Bhagavān Mahāvira admitted Mégha Kumāra into his Order of Sadhus, Dhārinī Mātă with a sorrowful faltering voice, said :--My dear son! Always work strenuously on this path. Be brave, do not neglect. May we aspire to walk on your foot-steps by your brilliant example'.
The family-members, friends, and acquaintances of Mégha Kumāra returned home with tearful eyes. Now, Mégha Kumāra had to plod his way single-handed. Śramaņa Bhagavān Mahāvīra along with his assemblage of Sādhu-disciples had put up at Guna Šila Caitya of the town. It so happened that at the time of spreading beddings for the night, according to grades of seniority, the bedding of the newly initiated royal prince Mégha Kumāra came at the main entrance of the Caitya, and his bedding became
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covered with the dust from the feet of Sadhus going out for urination and coming in, during the night. He may have received slight kicks un-intentionally from Sädhus groping in the darkness of the night. Such a feat was a severe one, on the first night of his ascetic life, for a son of the mighty King Śréņika of Magadlia Déśa-who was rolling in luxurious royal beds from his very birth.
Megha Kumāra Muni could not get the slightest sleep during the whole night. He thought :- Where is my luxurious royal bed ? How long should I thus roll in mud ? When I was in my royal palace, these Sâdhus used to salute me, give me hospitable reception, show mark of honour to-waru's me and they were addressing me with very polite words. But now that I am no longer a prince and have become a recluse like themselves, they do not show the slightest courtsey towards me, but on the contrary, they harass me by repeatedly treading on my bedding, and they did not allow me to have the slightest sleep during the whole night. In the morning, with the permission of Gramaņa Bhagavăn Mahāvira, I will return home."
With such ideas in his mind, Megha Kumăra Muni, any how passed the night. Early in the morning he went to śramaņa Bhagavān Mahāvîra, who, reading the thoughts uppermost in Mégha Kumār's mind, at once, told him :- O Mégha ! It seems, you did not get any sleep at night. Your rank for the present, being low, in such a big congregation of Sādhús, your seat would be at the end, and it is possible that you may not get sleep by the going out and coming in, of numerous Sädhûs from near your bed. You have nothing to be worried or grieved at.
Because,
You may not remember, but I know it full well that during your third previsous bhava (life), you were living in the level ground of Mount Vaitadiya as Suméru-prabha-the king of numerous elephants; you had numerous beloved female ele

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phants and their young onces. Being extremely pas.zionate and very fond of sensual enjoyments, you took with you some of your favourite female elephants, and you went to several mountains, rivers, far-extending forests, pools with lotuses, and other beautiful places, amusing your self with them.
One day, in the month of Jyéstha (June-July) during a severe tempest of wind, a fire commenced by rubbing together of trees, and it spread in all the directions in the forest. All the elephants and female-elephants of your batch ran away in different directions out of fright, and they became separated from you. You, becoming thirsty, entered a pond full of mire, but not knowing the correct path, you became immersed in the mire, and being far away from water and from the bank of the pond, and being wounded by the tusks of your enemy-elephants of previous life, you suffered severe agonies for seven days, and died having completed an age- limit of one hundred and twenty
years.
During the next- life, you were born as an elephant of red colour with four tusks-a leader of seven hundred female elephants-at Mount Vindhyācala. During that life also you were very fond of sexual pleasures. One day, on seeing a forest---- fire, you at once ran to a well-guarded locality. After going there you had a remembrance of a forest-fire of your previous life. You had an idea that such forest-fires very often occur in these forests, therefore, a well-guarded place should be kept ready for emergencies With that idea in your mind, you removed trees, shrubs, leaves, weeds etc. from an extensive area on the southern bank of the river and made that place wellguarded against fire, making a circle, of about four miles You made your lodging near that locality, and your used to remove shrubs, weeds, leaves etc at the beginning, middle, and end of the rainy season.
Again, there was a severe fire in the forest. But before you reached the well-guarded locality prepared by you, the place

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became almost filled up with tigers, lions, bears, and other ferrocious animals frightened by the approaching fire, and you had very scanty space wherein you can stand with difficulty. After standing there, for some time, you raised up your foot a little to relieve an itching sensation in your body. A rabbit pushed by the pressure of the crowd, at once occupied the space created by the raising of your foot. As soon as you tried to set your foot on the ground, you saw that there was a rabbit underneath it. Out of compassion for the rabbit, lest it may be crushed to death, you kept standing with your foot raised up'
'During the fire that lasted for two days and a half, you remained standing on your three legs. When, with the subsidence of the fire, all the other animals went away into the surrounding forest, you tried to walk with the idea of going away from that place. But as your feet had become benumbed by standing on three legs only, you fell down heavily on the ground, and you died after suffering severe agony for three days, with a heart full of compassion, having completed an age-limit of one hundred years.
On account of your having shown compassion towards living creatures during that lite, you are born as a son of King Śréņika and Dhāriņi. You have now left off worldly enjoyments and have accepted ascetic life, you possess more strength, more manly vigour, and more intelligence. O Mégha' even during your brute life, you suffered terrible agonies with great tranquility of mind for a merciful act, then, how is it that you are grieved by the touch of the dust of the feet of the Sadhus, whose feet are fit to be worshipped by the three worlds?
On hearing the events of his previous life from the mouth of Śramana Bhagavān Mahāvīra, the mind of Mégha Kumāra Muni became perfectly calm, and he became steady and more energetic in the practice of his religious duties. He had tears of joy and his entire body became horripilated with extreme joy,

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Having repeatedly saluted and having bowed down at the lotuslike feet of the worshipful Lord, the obedient Mégha Kumāra Muni said:-Bhagavan ! Except my eyes, I renounce my whole body in the service of Sädhus'. Ilaving taken this vow, Mégha Kumāra Muni became more and more energetic in his religious duties, and having completed lus ascetic life without the slightest defect, and having remained without food and drink for one month during his death-bed, on Vipula cui near Rājagrina, Mégha Kumāra Muni died, and was born as a god in Vijaya Vimāna Descending from the Vijaya Vimăna in due course of time, Megha Kumāra Muni will be born in Mahā Vidéha Ksétra, and will then attain Moksa (Liberation).
7. Nandisèna Kumāra. During the first varsā -vāsa (staying during the four months of the rainy season) at Rājagriha, of śramaņa Bhagavân Mahāvīra, numerous males and females attracted by his disinterested preachings, became his followers Like Mégha Kumāra, another son Nandişeņa Kumăra ot King Sréņika became ready to take Dikṣā from śramaņa Bhagavan Mahavira. The name of Nandiséņa Kumāra is inseparably connected with the account of elephant Sécanaka the chief elephant of King Śréņikathe elephant, who became, in late years, the cause of a terrible war between the kingdoms of Magadha and Vaisāli.
An Account of Sécanaka Elephant A chief elephant of a herd of wild elephants killed all the male elephants of his herd, under the impression that when-the young elephant grew up and became strong, he would kill him in his old age, and would try to become the master of all the female-elephants of his herd
One pregnant female-elephant became separated from the herd, and having gone to the residential quarters of hermits, and having given birth to a male elephant she kept the newly-born elephant under the merciful care of the hermits, and she went back to her own herd.

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Under the affectionate care and judicious treatment of the hermits, the young elephant became intelligent sportive, and strong Along with the hermits, he used to sprinkle water over the trees of the hermitage with the quantity of water taken into his trunk. After he came into rut, the young elephant had a duel fight with the chief elephant of the herd, and he killed him. But later on, the young elephant became un-managable, and he became a source of fear and terror to all in the forest.
The hermits, thinking the young elephant to be fit in every respect to become the chief elephant of King Srèņika, informed the king of the elephant's condition. King Srénika sent a party of his servants to the forest to captivate the elephant, and he had him brought to his presence. But the next day, the elephant broke all his fetters and chains, and he ran away into the forest. Now this time King Sréņika himself accompanied by his princes, went into the forest to captivate the elephant. The king was greatly pleased with the elephant as he possessed many auspicious signs of his body but no one was able to captivate him. At last, Nandis'éņa Kumăra brought um under control and trained him. From that ume, the elephant named Sécanaka was made the chief elephant of King Sréņika.
Dikså of Nandisena Kumāra One day, on hearing the preachings of Sramaņa Bhagavān Mahavira, Nandişeņa Kumāra became ready to renounce all the wordly enjoyments and to take Dikså from the Worshipful Lord, He asked permission from his own mother and from King Śrenika, but all his family members were perfectly familiar with his irritable nature, and they advised him not to be hasty, Nandiséna Kumāra persistently told them that he would keep his evil nature and bad habits under control by the practice of penance, and he went to śramaņa Bhagavān Mahavira and joined his Order of Shādhus.
When Nandişeņa Kumāra was going to śramaņa Bhagavān Mahāvira, an aerial deity from the sky, told him:-O Kumāra !

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For the present, you abstain from taking Dikṣā You have still to experience some Karma prejudicial to good conduct which is the result of enjoyments in previous life. What harm is there if you remain in your own house for some time? O son 1 adyenturous deeds do not bear good fruit. An act, done at the right moment, actually accomp.ishes the work. Corn does not grow in the absence of requisite time, although it may have been profusely sprinkled with water. The Kumāra replied “ O deity ! Why do you talk thus ? How can I leave off the idea of renunciation adopted by myself ? Or, how can there be any act prejudicial to good conduct, for one who is destitute of company of wicked persons, and whose body has become dried up by severe austerities "
Having thus disregarded the the advice of the deity, Nandiséņa Kumāra swiftly went to the Samavasarana. There also, śramaņa Bhagavān Mahāvîra advised him not to be hasty. However, neglecting the future break of celibacy likely to occur by his adventurous act, Nandiséņa Kumāra took Diksā from the Worshipful Lord. Then observing fastings of two days, three days, etc and practising severe austerities, Nandiséņa Muni went to numerous villages and towns in company with Sramana Bhagavān Mahāyira. He studied various Šāstras and he used to meditate on their meanings constantly. Living near the lotus-like feet of Sramaņa Bhagavān Mahāvira, the ascetic suffered troubles with a steady heart Ready in the observance of his religious duties, and bearing great repugnance towards sensual enjoyments, Nandiséņa Muni always remained in perfect tranquility of mind.
One day, however, the worthy Muni went out alone on a begging-tour for a break-fast after a two-days' fasting, and by mistake, entered a prostitute's house saying 'Dharma Läbha' to her. The prostitute smilingly said: 'O Sadhu 1 Except the Artha-lābha (gai'of wealth). I have nothing to do with your

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Dharma-labha ( gain of piety). Thinking that the poor woman, was cracking jokes at him, Nandi-sena Muni produced a heap of jewels in her house by the miraculous powers of his austerities, and told her: - 'Here is Artha - labha (Jain of wealth, also for you."
The prostitute was greatly astonished by the divine powers of the Muni. The body of Nandişeņa Muni was that of a royal prince. Luster of austerity was added to his natural beauty. The prostitute became deeply enamoured with his charming body. She at once caught hold of Nandişen's arm, and having taken him into the interior of her house, she told him:-O Lord ! You have graciously given me Dharma-läbha, as well as, Artha-läbha. You have also shown me your divine powers. But I am now desirous of having bhoga-läbha (gain of sensual enjoyments) with you. You are brave in performing severe penance, and there will be no difficulty in complying with my request. Besides, I am a helpless woman, and it is quite appropriate that a brave person, like yourself, should give protection to the female sex even at some personal sacrifice. If you say 'no' to my humble entreaties, I can assure you that, even at this very moment, in your prese. nce I will kill myself near your feet.”
At last, the Inevitable occurred ! Nandisepa became helpless He decided to live at the prostitute's house. But, at the same time, he took a vow that he would preach the Dharma promuigated by the Jinéśvaras to devout persons and would daily send at least ten persons to śramaņa Bhagavin Mahâvira for Dikşă before he took his daily meals and if he did not instruct ten persons he would abandon all the worldly enjoyments. Now, having left aside the apparel of a Sadhu, thinking about the advice of the deity and the preachings of śramaņa Bhagavān Mahā vira, the worthy Sadhu was enjoying worldly pleasures at the house of the prostitute and having preached Jaina Dharma, he was daily sending ten persons, to śramaņa Bhagavān Mahāvīra for Diksă.

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This state of affairs lasted for some time. With the disappearance of the wicked Karmas, Nandişena Muni becoming full of the ideas of renunciation, thought .- 'In this world, happiness is very slight, life is transitory, youth is fragile, this body is subject to diseases, opportunities for Dharma are difficult to be obtained, and for persons who have broken their vow of celibacy, unbearable miseries crop up. In such conditions of life, it is not fit for me to stay here.'
One day, according to her usual practice, the prostitute sent repeated calls to Nandişeņa for dinner, as the food was ready, but he did dot come. Nine persons were ready for Diksā on that day but one goldsmith the tenth-could not be induced by any means to renounce the world The prostitute, at last, went personally to invite him for dinner. Nandişeņa told her :-As yet, the tenth is not ready to leave his house. The prostitute laughingly said. Then you become the tenth':-But these words of the prostitute became disastrous to her.
Nandişena thought- am advising others to renounce the world, and I am myself enjoying worldly pleasures in a prostitute's house.' Immediately leaving the prostitute crying and beating her breast, Nandisèņa left her house and having gone to Śramaņa Bhagavān Mahävīra, he again took Bhāgavatı Diksā from him. Having atoned for his misbehaviour, and having done expiatory rites, Nandişèņa Muni alwayas went with the Worshipful Lord. Nandişeņa Muni led an exemplary ascetic life for a long time, and after death, he was born as a god in Déva loka
8. Grihastha Dharma
The Tirthařkaras promulgated Sadhu Dharma (asceticism) for persons who were able to renounce the pleasures of worldly enjoyment, but they also advised the adoption of Twelve Vows for house holders to achieve the same end
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The Twelve vows of a house-holder are:
सम्यक्त्वमूलानि पश्चाणुव्रतानि गुणास्रयः ।। शिक्षापदानि चत्वारि ब्रतानि गृहमेधिनाम् ॥ १ ॥ Samyaktva-mūlāni panca aņuvratani guņāstrayab Śiksa-padāni catvāri vratāni griha-médhinām
1. Closely associated with Samyaktva ( Right Belief ) as the basis, the (twelve) vows of a house-holder are Five Anu Vratas (minor vows) three Guna Vratas, and four Siksa Vratas.
Samyaktvaया देवे देवताधुद्धिगुरौ च गुरुतामतिः । धर्मे च धर्मधीः शुद्धा, सम्यक्त्वमिदमुच्यते ॥२॥
2 Ya deve devatabuddhi-r-gurau ca gurutamatih Dharmó ca dharma-dhin suddhă samyaktvamidamucyaté 2
2 The veneration for a deity as a Symbol of godli-ness, and respect for a guru (a teacher) as a person of high virtues, and, pure religious confidence in a (true) religion-All this is Samyaktva (Right Belief). 1.
Mithyātva अदेवे देवबुद्धियाँ, गुरुधीरगुरौ च या ।
अधर्मे धर्मबुद्धिर्या, मिथ्यात्वं तद्विपर्ययात् ॥ ३ ॥ 3. Adóvé dévabuddhi-r-yā, gurudhiragurau ca yā
Adharmé dharma-buddhi-r-yā Mithyātvam tadviparyayāt. 3
3. The sense of godliness in a deity who is an undeserving god, and the respect for a guru (a teacher) who is an undeserving guru, and the confidence as a (true) religion in a faith that is not deserving to be called a religion-That is Mithyātva bwing to perversion 3.

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Su--déva महाज्ञानं भवेद्यस्य लोकालोक प्रकाशकम् । महादया दमो ध्यान, महादेव स उच्यते ॥ ४ ॥ रागद्वेषौ महामल्लौ दुर्जयो येन निजितौ । महादेवं तु तं मन्ये शेषा तु नामधारकाः ॥ ५ ॥ महाकोषो महामानो, महामाया महामदः । महालोभो हतो येन, महादेवः स उच्यते ॥६॥
महादेव स्तोत्र Mahadeva Stotra ( Hem) 4. Maha-jnānam bhaved yasya loka-loka prakasakam |
Mahā-daya damo dhyānam, Maha-dévah sa ucyate.
5 Rāga-dvésau mahā-mallau, durjayau yéna nirjitau i
Mahā - devam tu tam manyé, śesā tu nāma-dhārakāh. 6. Maha-krodho maha-mano, maha-māyā maha-madah | Maha-Jobho hato yéna, Maha-devah sa uchate.
6. 4 He, who has the Great Knowledge capable of enlightening the Loka (the Universe) and A-loka ( the space outside the Universe); who has great compassion (for living beings); who has self-control; and who is devoted to religious meditation, is called a Great God.
5. 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.
6 He, who has thoroughly overcome great anger, great pride, great conceit and great greed-is called a Great God.
Mahadeva Stotra (Hem.)
Arhant Deva. सर्वज्ञो जितरागादिदोषस्त्रैलोक्यपूजितः । यथास्थितार्थवादी च देवोऽर्हन् परमेश्वरः ॥ १ ॥

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2.
Sarvajno jitarāgādi doşai-strilokyapūjitaḥ Yathāsthithārtha-vādi ca dèvo Arhan paramès'varaḥ. 1,
1, One, who is Sarvajna (possessed of Perfect Knowledge); who has conquered the blemishes Râga (Passion) and (DvéşaHatred); who is worshipped by the people of the three worlds, and who says out the truth as it actually stands, is Arhat Deva -One with Excellent Oppulence.
ध्यातव्योऽयमुपास्योऽयमयं शरणमिष्यताम् ।
अस्यैव प्रतिपत्तव्य शासनं चेतनास्ति चेत् ॥ २॥ 2 Dhyātavyo' yamupāsyo' yamamayam saraṇamisyatâm Asyaiva pratipattavya sāsanam cétanästi cét.
2. 2. If you, at all, have an intellect of ascertaining what is right and what is not, you should meditate upon this god; you should render service to him; you should solicit his shelter and you should obey the orders of only this god.
Ku-dóva ये स्त्रीशस्त्राक्षसूत्रादि रागाचंककलंकिताः । निग्रहानुग्रहपरास्ते देवाः स्यु न मुक्तये ॥ १ ॥ 1. Yé strīsastrákşasůtrādirāgädyanka kalankitäh i
Nigrahānugrahaparāsté dévāḥ syu na muktayé.
1. Those deities, who are disgraced by the possession of signs of passion such as a female, a weapon, a rosary etc, and who are ready to punish or favour others, are not the gods for (Mukti-Absolute Deliverance.)
नाटयाट्टहाससंगीताधुपप्लवविसंस्थूलाः ।
buty: Å FÅ TATT Arfora: $4911211 2. Nātyāttahäsa sangitā dyupaplava visaṁsthūlāḥ |
Lambhayeyuh Padam śāntam prapannän prāninaḥ katham ?
2. How will those deities, whose souls have become unsteady by such disturbances as dramatic performances, loud laughter,

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music, etc obtain Padam Sântam ithe Position of Tranquility) to creatures who have saught their shelter ?
Su-Guru ATTETRT STUT # qafqa: 1
सामायिकस्था धर्मोपदेशका गुरवो मताः ।। १ ।। 1. Mahāvratadhară dhiră bhaikşamātropajivinań
Sãmayikasthā dharmopadésakā guravo matān.
1. Those who are observing the Five Maha-vratas (1, A-himSâ-Abstinence from injury to living beings. 2. Satya Truth) 3. A-stéya (Non-stealing). t. Brahmacarya (Celibacy) and 5 Aparigraha-( Non-possession of wealth, property etc ); those who maintain themselves by taking alnis, and who are courageous in suffering hardships; those who always remain in a peaceful state of mind, and those who preach true religion are su-gurus (good teachers).
Ku-Guru सर्वाभिलाषिणः सर्व-मोजिनः सपरिग्रहाः ।
अब्रह्मचारिणो मिथ्योपदेशका गुरवो न तु ॥१॥ 1. Sarvābhilāsiņaḥ sarvabhojinah sa-parigrahāk i
A-brahmacărino mithyopadéśakā guravo na tu.
1. Those who are desirous of obtaining all things; who eat all tbings (without distinction), who possess wealth, property etc, who are not celibates; and those who preach Mithyatva (wrong belief) cannot really be (good) preceptors.
परिग्रहारंभमग्नास्तारयेयुः कथं परान् ।
स्वयं दरिद्रो न परमीश्वरीकर्तुमीश्वरः ॥२॥ 2 Parigrahārambhamagnāstārayèyuh katham paran
Svayam daridro na paramisyarîkartumisvarah.
2 How can preceptors who are completely drowned in belon
gings and in undertakings, rescue others ?

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One, who is himself a pauper, is not able to make another a wealthy person.
Su-dharma दुर्गतिमपत्माणिधारणाद्धर्म उच्यते संयमादिर्दश्चविधः सर्वज्ञोक्तो विमुक्तये ॥१॥
1 Durgatiprapatprāņichāranāddharma ucyatè
Samyamadi-r-dasavadhah sarvajnokto vi-muktayé. I
1 The dharma (religious duty) Samyama etc of ten kinds 1. Samyama (self-control) 2. Kşamā (fore-bearance) 3. Namrată (gentle ness) 4. Saralatā (straight forwardness) 5. Nirlobhata (freedom from greed) 6. Tapaḥ (austerity) 7. Satya (truth) 8 Śauca (purity of mind, speech, and body) 9 A kincana ( a condition of having nothing as one's own) and 10 Brahma-carya ( celebacy) declared by the Sarvajnas, is (really) called a Dharma for the attainment of Absolute Deliverance ( from Karmas ), on account of (its ablity of) rescuing living beings from falling into wicked conditions of life.
Ku-dharma अज्ञाः केचिद्विदधाति मुधा धर्मदम्भावधर्म
कोऽयं धर्म स्वहदि नयने मीयित्वा मृशस्तु । दीयन्ते यद्वनमुवि दवाः प्राणिनस्त्राणहीना
हन्यन्ते यत्पिशितबलये देवतानां पुरस्तात् ॥ १ ॥ 1. Ajnab kecidvidadhati mudha dharmadambhádādharmam
Ko'yam dharma sva-hridi nayané milayitva mrusasti 1 Diyanté yadvanabhuvi davāh pránistrāgahinā Hanyantè yatpisitabalayé dévatānam purastāt
| Some ignorant persons uselessly practise Adharma under the guise of Dharma. For instance, some burn the ground of forests on the pretext of religion, where innumerable animals

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are destroyed, and some kill shelterless animals in the presence of gods for the purpose of giving an offering of flesh to them. Therefore, wisemen I having ciosed your eyes, just think over in your mind, what dharma there is in such deeds. Nothing except Adharma 2.
धर्मश्चेत् परदारसङ्गकरणादर्मः सुरासेवनात् ।।
संपुष्टिः पशुमत्स्यमांसनिकराहाराच हे धीरे ! ते । इत्वा प्राणि च यस्य चेत्तव भवेत् स्वर्गापवर्गाप्तये
कोऽसत्कर्मवया सदा परिचितः स्यान्नेति जानीमहे ॥२॥ 2 Dharmscet paradarasangakaranad dharmaḥ surāsèvanat
Sampuștib pasuinasyamāmsanikarāhārācca hé virè té
Hatva-prāni ca yasya cettava bhavět svargäpavargaptayé Ko'śat karmatayā tadā paricitah syānnéti jānimahé 2.
2 O Brave man ! 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, ond if your killing of a number of animals results in the accomplishment of svarga (heaven) and Mokşa, we do not know, what then is responsible for such evil actions ? Adharma सरागोऽपि हि देवश्चेत् गुरुरवह्मचार्यपि । Gretatsfa 7: Fita HE FET Fora itu
I
Sa-rägo'pi hi dévascèt guru r-abra-hmacāryapi Kripāhino'pi dharmaḥ syāt kaştam nasta ihå jagat.
If the deity is full of passion, if the preceptor is immoral ano if the dharma (code of religion) is deviod of the quality of mercy, it is a puty that the world is going to be ruined.

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Signs of Samyaktva शमसंवेग निर्वेदानुकंपास्तिक्य लक्षणैः ।
लक्षणैः पंचमिः सम्यक सम्यक्त्वमुपलक्ष्यते ॥१॥ 1. Sama samvéga, nirvéda anukampā āstikya lakşanaik
Laksaņain pancabhih samyak samyaktvamupalaksyaté 1.
1 Samyaktva is known by the (follewing) five signs viz (1) Śame (mental tranquility) 2. Samvega (vehemence) 3 Nirveda (mundane indifference) 4 Anukampa (compassion, and 5. Āstikya (piety)
Praiseworthy Attributes of Samyaktva स्थैर्य प्रभावना भक्तिः कौशलं जिनशासने ।
तीर्थसेवा च पश्चास्य भूषणानि प्रचक्षते ॥१॥ 1. Sthairyam prabhavanâ bhaktih kausalam jina-śâsané
Tirtha-sèyâ ca panca asya bhûsaņāni pracakşaté 1.
The following five viz (1) Sthairyam (stead-fastness in one's own duties or the ablity of making steady another person who has become slack or not losing one's steadiness on seeing inantric or tantric wonders of other religionists.) 2 Prabhāvanā (an effort to spread the religion) 3 Bhakti ( reverential faith) 4. Kaušalam Jinâśāsané ( cleverness in the study of Jäina Scriptures), and 5 Tîratha sèvā (rendering service to sthāvara tirthas
[sacred places of pilgrimage] or to jangama tirtha ( sadhûs and sădhvis)-- are the bhûsaņa or praiseworthy attributes of Samyaktva, because they enhance its charm.
Transgressions of Samyaktva. शंका कांक्षाविचिकित्सा मिथ्याद्रष्टिमशंसनम् ।
तत्संस्तवश्च पश्चापि सम्यक्त्वं दूषयन्त्यलम् ॥ १॥ 1. Sanka xãiksa vicikitsĩ misthyAdristi prakamsanam
Tatsamstavasca pancāpi samyaktvam dûsayantyalam 1.
i Śanka ( creating doubts about the Principles of Religion promulgated by the Jinéśvaras) 2. Kaňkşâ ( a desire for

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other faiths on seeing the external wonders of the mantris and tantric arts of their religionists) 3 Viciksitsă ( doubt about the benefits of religious rites (4) Eulogy of False Believers and (5) Association with False Believers-defile Samyaktva, and therefore, they are known as dūsaņa ( faults, defects, or transressions) of Samyaktva.
When the intensity of krodha (anger), māna (pride), mäyk (deceit) and lobha (greed) becomes progressively weaker, the Samyaktva becomes purer and stronger. After the attainment of Samyaktva, a person becomes fit for taking the vows of a house-holder.
The Five Anuvratas of a Householder. विरति स्थूल हिंसादेविविधत्रिविधादिना। अहिंसादीनि पञ्चाणुव्रतानि जगदुर्जिनाः ॥ १ ॥ Viratim sthūla himsadé-r-dvividha tri-vidhādina
A-himsādini punca aņuvratāni jagadu-r-jinah 1. The Jinéśvaras call the abstension from sthala himsa (gross
injury ) dvi-vidha (in two ways-viz do it himself or have
it done by others) in three ways-(by mind, speech and body) as the five Aņu-vratas such as A-himsă etc
Prathama Vrata ( First Vow) अहन्नं भंते ! तुम्हाणं समीवे थुलगं पाणइवायं संकप्पओ निरवराई निरवेक्खं पच्चक्खामि जावज्जीवाए दुविह तिविहेणं-मणेणं वायाए कारणं-न करेमि न कारवेमि तस्स मंते ! पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ।।
1. Ahannam bhante ! tumhănam samivé thulagam pāņäivāyam samkappaó niravarâhim nivrayé - kkham paccakkhámi jāvajjivāé duviham tivihéņam maņéņam vāyāć, kāyéņam-na karémi, na kāravémi tassa bhanté ! padikkamāıni nindāmi garihâmi appāņam vosirāmi.
20

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[ अह नतु मदन्त ! युष्माकं समीपे स्थूळकं प्राणातिपातं संकल्पतः निरपराधं निरपेक्षं प्रत्याख्यामि यावज्जीवं द्विविधं त्रिविधेन मनसा वचसा कायेण न करेमि न कारवैमि तस्य भदन्त ! प्रतिक्रमामि निन्दामि गर्दे आत्मानं व्युत्सृजामि ॥ १ ॥
Aham nanu bhadanta I yusmākam samipé sthulakam prāņâtipātam sankalpataḥ nirapa rādham nirapékṣam pratya-khyāṁié yavajjivam dvi-vidham tri-vidhéna manasā, vacasā kāyéņa, na karémi na käravémi tasya bhadanta ! pratikramanı nindāmi garhs atmānam vyutsrijāmi ] 1.
Now, O Worshipful Sire! In your presence, I take a vow to abandon the intentional killing of innocent sthūla (gross big) living beings and of living beings for whom I have no self -interest, as long as I live, du-viham ( in two waysI myself will not do (the killing) and I will not have it done by others); and tivihena ( in three ways-by mind, speech and body). O Worshipful Sire I re-tire from these sins (of previous lives) I censure them, I atone for them, and I repudiate my soul from these sins,
Because,
मात्मवत् सर्वभूतेषु सुखदुःखे मियाऽप्रिये । चिन्तयन्नात्मनोऽनिष्टां हिंसामन्यस्य नाचरेत् ॥ १ ॥
1. Atmavat sarva-bhūtėṣu sukha-duhkhé priya'priyé Cintayannâtmano'nistām himsā-manyasya nàcarét 1.
1. Considering all creatures as one's ownself, as regards happiness or misery, as well as, love or hatred, one should not practise killing of others-which is repuant
to
ones
own self.
Also.
वने निरपराधां वायुतोय तृणाशिनाम् ।
निघ्नन् मृगाणां मांसार्थी विशेष्यते कथं शुनेः ॥ १ ॥

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दीर्यमाणे कुशेनापि यः स्वात्रे तु दूयते । निर्मनंतृन् स कथं जंतूनंतये निशितायुधैः ॥ २ ॥ निर्मातुं क्रूरकर्माणः क्षणिकामात्मनो धृतिं । समापयन्ति सकलं जन्मान्यस्व शरीरिणः ॥ ३ ॥ म्रियस्वेत्युच्यमानोऽपि देही भवति दुःखितः । मार्यमाणः प्रहरणैर्दारुणैः स कथं भवेत् ? ॥ ४ ॥
1 Vané niraparādhânâm vâyu toya trinâśinām Nighnan niriganâm mânsârthi viśésyaté katham śunaḥ 2. Diryamaneh kusenapi yah svangé hanté dāyate Nirmanantrūn sa katham jantunantayénniśitāyudhaiḥ 3. Nirmātum krûra-karmāṁah kṣanikâtmano dhritim Samâpayanti sakalam janamânyasya sarîrinaḥ 4. Mriyasvétyucyamâno'pi dehi bhavati duhkhitaḥ Maryamanah praharanaik darupai sa katham bhavét ? 4.
1. How can anyone desirous of the flesh of innocent deer living upon air, water, and grass, in a forest, after having killed them, be better than a dog ? Not in the least.
2
2. When alas! one is pained even by a thin grass prickinį into his body, why does he kill innocent living creatures wit sharp-edged weapons?
3.
3. Those doers of cruel deeds put an end to the entire lif of such creatures for their momentary satisfaction.
Also,
निरर्थकां न कुर्वीत जीवेषु स्थावरेष्वपि । fter afterधर्मज्ञः कांक्षन् मोक्षमुपासकः ॥ ५ ॥
4. When a living body becomes distressed by being to' "you die," what will be his condition when he is killed wit terrible weapons ?

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5. Nirarthakam na kurvita įîvésu sthậvaresvapi
Himsamahimsadharınajiah kāņksan moksamupa sakah 5.
5. One farriliar with the rules of Ahimsâ and desirous of service for the attainment of Moksa (Deliverance) should not do even the unnecessary killing of Sthâvara. ( Immovable ) living beings
Transgressions of First Vow क्रोधाद् बंधच्छविच्छेदोऽधिकभाराधिरोपणम् ।
महारोऽनादिरोधचाहिंसायां परिकीर्तिताः ॥१॥ 1. Krodhad bandhacchavicchedo'dhikabhârădhiropanam
Praharo'nnadirodhaścâhimâyām parikîrtitah
1. Very angrily! binding tightly a human being or any animal cruelly without any regard whether it will cause his death 2 Cutting their skin 3. Putting on them more weight than they can possibly bear 4. Witholding their food of corn-grains or erass, and 5. Inflicting wounds on their vital parts-These five are the duşaņa or aticâra ( defects, transgressions ) of the Ahimsa vrata
Dvitiya Vrata (Second Vow) अहन मंते ! तुम्हाणं समीवे थुलगं मुसावायं जीहा छेआइहेलं कन्नालीआइ पंचविहं पच्चकखामि दक्खिन्नाई अविसये जावज्जीवाए दुविहंतिविहेण मणेण वायाए कारणं न करेमि न कारवेमि तस्स मंते ! पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥२॥
Ahannam bhanté I tumhâņam samivé thulagam musâvâyam jthâ chéäihéum kannāliâiam pancaviham paccakkhāmi dakkhinnaim a-visayé javajjivâé duviham tivihéņam manéņam vâyâé kâénam na karèmi na kāravémi tassa blianté | paạikkamāmi nindami gari hami appânam vosirâmi

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[ अथ णं भदन्त ! युष्माकं समीपे स्थूळकं मृषावादं जिहाछिद्रादिहेतु कन्याळीकादिकं पञ्चविधं प्रत्याख्यामि दाक्षिण्यादि अविषये यावज्जीवं द्विविधं त्रिविधेन मनसा वचसा कायया न करोमि न कारयामि तस्स भदन्त ! प्रतिक्रमामि निन्दामि गर्दामि आत्मानं व्युत्सृजामि |
Atha nam bhadanta! yusmākam samipé sthulakam mriṣā vädam jihvāchidādihétum kanya-li kādikam pañcavidham pratyākhyāmi dāksiṇyādī a-visayė yāvajjīvam dvividham tri-vidhéna maṇasă vacasā kāyaya na karomi na kārayami tassa bhadanta ! pratikramāmu nindāmi garhāmi ātmānam vyutsrijāmi 1.
Now, O Worshipful Sire ! In your presence, I take a VOW to abandon the speaking of sthula (great) untruths-speaking lies for which the punishment was cutting out of the tongue of the offender, and untruths pertaining to (1) a virgin, (2), a cow, (3). land, (4). misappropriation of deposit and (5) giving false evidence as long as I live, without caring for courtesy, du-vidham (in two ways-I will not myself do it, and I will not have it done by others), and tividhéna (in three ways, by mind, speech and body, O Worshipful Sire, I retire from these sins (of previous lives) I censure them, I atone for them, and I repudiate my soul from these sins.
Because,
असत्यतो लघीयस्त्वमसत्याद्वचनीयता | अधोगतरसत्याच्च तदसत्यं परित्यजेत् ॥ १ ॥
कन्यागो भूम्यलीकानि न्यासापहरणं तथा कूटसाक्ष्य च पचेति स्थुलासत्यान्यकीर्तयन् ॥ १ ॥
Kanyagobhūmyalîkāni nyāsapa--haraṇam tathā Kutasaksyam ca pancéti sthulasatyanyakîrtayan
1. Untruths pertaining to a ( 1 ) virgin (2) a cow. (3) land, ( 4 ) misappropriation of deposit, and (5) giving false evidence - These five are said to be great untruths.

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असत्यवच नं प्राज्ञः प्रमादेनापि नो वदेत् । श्रेयांसि येन भज्यन्ते वात्ययेव महाद्रुमाः ॥ २॥ असत्यवचनाद्वैरविषादापत्ययादयः । पादुःषन्ति न के दोषाःकृपथ्यावयाधयो यथा ॥ ३ ॥ निगोदेष्वय तिर्यक्षु तथा नरकवासिषू । उत्पयन्ते मुषावादप्रसादेन शरीरिणः ॥ ४ ॥ ब्रूयाद् भयोपरोपादा नासत्यं कालिकार्यवत् ।
यस्तु ब्रूते स नरकं प्रयाति वमुराजवत् ॥ ५ ॥ 1. Astatyato laghiystavamasatyād vacanīyatā
Adhogati-r-asatyācca tasatyam parityajet 2. Asatyavaéanam prājnah pramă dénāpi no vadét
Śréyāmi si yèna bhajyanté vãtya yéva mahādrumah 3. Asatya-vacanad vairavisādāpratyayadayah
Prāduhsanti na ké doşäh kupathyād vyādhayo yathā 4. Nigodésvatha tiryaksu tatha naraka-vasisu
Utpadyanté mrişāvādapraså dena 'saririqaḥ 5. Bruyad bhayoparodhädvā na satyam kālikaryavat
Yastu brūtè sa narkam prayati Vasurajavat
1. By speaking lies, one becomes degraded; by speaking lies one is styled liar; by speaking lies, one goes to hell. One should, therefore, abandon untruth.
2. A wiseman should not speak an untrue word even thro ugh carelessness, because, just as, big trees are broken down by the gust of powerful winds in the same manner, good fortunes are destroyed by falsehood
3. Just as, diseases are produced by eating unsalutary food, in the same way, what other blemishes besides enmity, repugnance, distrust, etc are not produced by telling untruths ? 3.

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4. Such ( despicable ) creatures are born in Nigoda true in brute life, and in helish regions
5. One should not speak untuth out of fear (from a king), or a disturbance (from one's kinsmen) like Kālikácârya, because he who speaks untruth, goes to hell like king Vasurăja.
Also, शानचारित्रयोर्मूल सत्यमेव वदन्ति ये । धात्री पवित्रीक्रियते तेषां चरणरेणुमिः ॥ ६ ॥ अलीक ये न भाषन्ते सत्यव्रतमहापनाः ।
नापराध्धुमलं तेभ्यःभूतप्रेतोरगादयः ॥७॥ 6 Jnana-Caritrayo-r-mülam satya méva vadanti yé
Dhātrti pavitri kriyaté tèşâm caraṇa-reņubhiḥ 6 7 A-likam yè na bhåsanté satyavrata mahadhanah
Näparådhumalam tébhyaḥ bhūta prétoragådayaḥ • 6. Earth is sanctified by the dust of the feet of those who speak only the Truth, which is the essence of (Right) Knowledge and (Right) Conduct.
7. Even goblins, evil spirits, serpents, etc are not able to injure those possessing the great wealth i-e Satya-vrata (a vow of speaking only the truth), who do not speak alīkam (false-hood)
Transgressions of the Second Vrata, मिथ्योपदेशासहसाभ्याख्यानं गुखभाषणम् ।
विश्वस्तमंत्रभेदश्च कूटलेखश्च सूनृते ।। १॥ 1. Mithyopakdfan sahasa-bhyakhyanam guhya-bhasanam
Visvasta-mantrabhédasca kūta-lékeasca sünrité 1.
1. The following are the transressions of the Satya-vrata (the Vow of speaking only the truth ) viz 1. Preaching of sinful deeds ( capable of causing misery to others ).

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2. Sudden imputaition of false crimes on others. 3 Disclosing of secret matters (pertaining to a king or others.:. 4. Disclosing of secret affairs entrusted with confidence by friends, acquaintances, one's own wife, and others; and 5. Writing of false documents.
Tritiya Vriata ( Third Vow ) अहन्नं भंते। तुम्हाणं समीवे थुलगं अदिन्नादानं खत्तखणणाइयं चोरंकारकरं रायनिग्गहकरं जावज्जोवं सचित्ताचित्तवत्थुविसयं पच्चक्खामि दुविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि तस्स मंते। पडिकमामि निंदामि गरिहामि अप्पाण वोसिरामि ॥ ३ ॥
Ahannam bhanté I tumhāņam samivi thulagam a-dinnadanam khétta khaņaņāiyam coramkārakaram råyaniggahakaram jâvajjîvam sacittacitta vatthu visayam paccakkhâmi duviham tivihéņam manénam vāyāé kāéņam, na karémi na kāravemi tassa bhanté ! padikkamāmi nindāmi garihāmi appāņam vosirāmi 3.
[अथ णं भदन्त ! युष्माकं समीपे स्थूलकमदत्तादानं क्षेत्रखननादिकं चौरंकारकरं राजनिग्रहकरं सचित्ताचित्तवस्तुविषयं प्रत्याख्यामि, यावज्जीवं द्विविधं त्रिविधेन मनसा वचसा कायया न करोमि न कारयामि तस्य भदन्त ! प्रतिक्रमामि निन्दामि गर्हामि आत्मानं व्यत्मजामि ॥ ३ ॥
Atha nam bhadanta! yusmākam samipè sthứlakamadattadānam ksétra khananädikam cauramkarakaram răjanigrahakaram sacittàcittavastu vişayam pratyäkhyāmi yāvajjivam dvividham trividhéna manasā vacasā kāyayā na karomi na bārayāmi tassa bhadanta ! pratikramāmi nindâmi garhămi ātmānam vyutsritāmi ]
Now, O Worshipful Sire! In your presence I take a VOW to refrain from taking away an object, that is not given by its owner ) whether it be a living object or any material substance, either by house plundering, or by a deed by which one is called a thief, or a deed liable to be punished by the king, as long as, I live, dvividham (I will not myself do it, and I will not have it done by others) tri-vidhéna ( by mind, speech, and body ) 0

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Worshipful Sire! I retire from these sins ( of previous lives ), I censure them, I atone for them, and I repudiate my soul from these sins,
Because, दौर्भाग्यं प्रेप्यतां दास्यमङ्गच्छेदं दरिद्रताम् ।
अदत्तात्तफलं झात्वा स्थूलम्तेयं विवर्जयेत् ॥ १॥ | Daurbhāgyam prèsyatâm dásyamangacchédam daridratām
Adattātta phalam jnātvå sthūla stéyam vivarjayét
1 Knowing misfortune, servitude, slavery, cutting off of the limbs of the body, poverty etc. to be the phala (consequences ) of a-dattā-dāna ( taking away an article not given ( by its owner) one should avoid ( such ) sihūlā stèyam (gross thefts )
Also, पतितं विस्मृतं नष्टं स्थितं स्थापितमाहितं ।
अदत्तं नाददीत स्वं परकीयं क्वचित्सुधीः ॥२ । 2 Patitam vismritam naştam sthitam sthapitamāhitam
Adattam nādadīta svam parakiyam kvacit sudhib
2. A wiseman should never take himself a-dattam ( any thing not given) parakiyam (belonging to another person), viz. An article (1) That las dropped down (from its owner). (2) That is forgotten (3) Whose owner is not found out or is dead (4) That is in the house. (5) That is deposited in a safe place or (6) That has been kept in a pit in the ground.
एकस्यैकक्षणं दुःखं मार्यमाणस्य जायते । सपुत्रपौत्रस्य पुनर्यावजीवं हृते धने । Ekasyaikaikșaqam duḥkham maryamāṇasya jāyaté Sa-putra pautrasya puna-r-yâvajjivam hritè dhané
3. When one (living being ) is being killed, pain lasting for one moment only is produced to the killed, but by taking
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away one's wealth, his sons and grandsons become miserable, as long, as they live.
Also, चौर्यपापद्रुमस्येह वधबंधादिकं फलम् ।
जायते परलोके तु फलं नरकवेदना ॥ ४ ॥ 4 Cauryapupadrumasyèha vadha-bandhādikam phalam
Jāyaté paraloké tu phalam Naraka-védana. 4.
4. During this life, the phala (evil) fruits or consequence of the sinful tree of theft, is capital punishment or imprisonment, and miseries of hell during the next world.
दिवसे वा रजन्यां वा स्वप्ने वा जागरेऽपि वा।
सशल्य इव चौर्येण नैति स्वास्थ्यं नरः क्वचित् ॥ ५॥ 5. Divasé va rajanyam vā svapne va jagare'pi va
Sa-salya iva cauryena naiti svasthyam narah kvacit 5.
5. By committing thefts, a man never attains tranquility of mind, either during day, or during night, and even during a dream or during wakefulness like a person with a thorn ( in his heart).
मित्रपुत्रकलत्रणि भ्रातरः पितरोऽपि हि
संसज्जन्ति क्षणमपि न म्लेच्छैरिव तस्करैः ॥ ६॥ 6 Mitraputrakalatrāni bhrātarah putaro'pi hi.
Samsajjanti ksaņampi na mlecchairiva
6. Friends, sons, wife, brothers, and even father and mother, do not associate even for a moment with thieves, as well, with barbarians.
Transgressions of the Third Vow, स्तेनानुज्ञा तदानीतादानं द्विड्राज्यलंघनम् । प्रतिरूपक्रियामानाऽन्यत्वं चास्तेयसंश्रिता ॥ १ ॥

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1. Sténânujnâ tadânîtâdânam dvidrâjyaliañghanam Pratirūpakriyamanâ'nyatvam câstéyasaṁśritâ
1. Instigating a thief in doing thefts. 2. Buying stolen articles from a thief. 3. Entering an enemy's countries prohibited by one's king 4. Adulteration of merchandise with articles of inferior quality 5 Use of false measures and weights-These five are the transgressions in a-stéya vrata.
Caturtha Vrata ( Fourth Vow )
अनं मंते ! तुम्हाणं समीवे ओरालिय- वेडब्वियभेयं धुळगं मेहुणं पञ्चकखामि जावज्जीवाए तत्थ दिव्वं दुविहं तिविहेणं, तेरिच्छं एगविह त्रिविणं मणुयं अहागहियभंगेणं, तस्स भंते ! पडिकमामि निंदामि गरिहामि अप्पाणं बोसिरामि ॥ ४ ॥
4. Ahannam bhanté ! Tumhâņam samivé orāliya-véuvviya bhéyam thulagam méhuņam paccakkhâmi jâvajjîvāé tattha divvam duviham tivihénam, tericcham egviham tivihenam, manyam uhâgahiya-bhangéṇam, tassa bhante ! padikkamāmi nindâmi garihâmi appānam vosirami 4.
[ अथ णं मदन्त ! युष्माकं समीपे औदारिक- वैकुर्विकभेदं स्थूळकं मैथुनं प्रत्याख्यामि यावज्जीवं तत्र दिव्यं द्विविधं त्रिविधेन तैर्यश्चं एकविधत्रिविधेन मानुष्यं यथाग्रहीतभङ्गेन तस्य भदन्त ! प्रतिक्रमामि निन्दामि
7
"
गहमि आत्मानं व्युत्सृजामि ॥ ४ ॥
Atha nam bhadanta! Yuṣmākam samīpé audārika-vaikurvika bhédam sthulakam maithunam pratyâkhyâmi yâvajji vam tatra divyam dvi-vidham tri-vidhena tairyancam éka-vidham trividhena, mānusyam yathagrahitabhangena tasya bhadanta! pratikramâmi nindami garhami, atmanam vyutsriyami ] 4.
4. Now, O Worshipful Sire ! In your presence I take a vow to refrain from gross sexual intercourse-of audārika (the external physical body of human and sub-human beings) and vaikurvika (different kinds of physical fluid bodies assumed by

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gods & hellish beings) kinds as long as I live - with celestial fe
males in two ways--(I myself will not do it, and 1 will not have it done by others) and in three ways (by mind, speech, and body)-with brute females in one way (I will not myself do it), and in three ways (by mind, speech, and budy )-and with human females in accordance with the varieties of minor vows take taken in connection with the main row. 0 Worshipful Sire, I retire from these sins (of previcus lives) 1 censure them, I atone for them, and I repudiate my soul from these sins
प्राणभूतं चरित्रस्य परब्रह्मककारणम् । समाचरन् ब्रह्मचयं पूजितैरपि पूज्यते ।। १ ।। चिरायुषः सुसंस्थाना दृढसंहनना नराः ।
तेजस्विनो महावीर्या भवेयुर्ब्रह्मचर्यतः ॥ २ ॥ 1. Prāņbhūtam caritrasya parabrahmaika karaṇam
Samâcaran brahmacaryam pūjitairapı pūļyate 2. Cirāyusah su-samsthānā dridha saninahanā naiāḥ
Téjasvino mahaviryā bhaveyu-r-brahmacaryataḥ
1. One, practising brahmacarya (celibacy) which is the vital breath of Caritra (good conduct), and which is the sole prime cause of Para Brahma (the Supreme Brahinan, Moksa), is revered even by gods who are worshipped with great honour.
2 By observing celibacy, per sons becorne long-lived, wellshaped, endowed with strong constitution, lustrous and very powerful.--
नासकत्या सेवनीयाः स्वदारा अप्युपासकैः । आकरः सर्वपापानां किं पुनः परयोषितः ॥ ३ ॥ स्वपति या परित्यज्य निरूपोपपतिं भजेत् । तस्यां क्षणिचितायां विश्रंभ कोऽययोपिति ॥ ४ ॥

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3 Nāsaktya sévaniyâh svadarā apy upasakaih
Akârah sarva-pāpānām kim punab para-yoșitah 4. Sva-patim yâ parityajya nistra-popapatim bhajét
Tasyâm ksaņıcıttāyâm viśrambhaḥ ko'nyayoșiti.
3. Devout followers (of Jinéśvaras) should not indulge in sexual intercourse with great attachment, even with their own wife, then, what about other's wife-the mine of all sins ?
4. What confidence in another's wife with a momentary love who, having abandoned her own husband, shamelessly has recourse to a paramour.
प्राणसंदेहजननं परमं वैरकारणं । लोकद्वयविरुद्धं परस्त्रीगमनं त्यजेत् ॥ ५ ॥
सर्वस्वहरणं बंधं शरीरावयवच्छिदां । मृतश्च नरकं घोरं लभते पारदारिकः ॥ ६ ॥ स्वदाररक्षणे यत्नं विदधानो निरन्तरम् । जानन्नपि जनो दुःखं परदारान् कथं व्रजेत् ॥७॥ विक्रमाक्रांतविश्वोऽपि परस्त्रीषु रिम्सया।
कृत्वा कुलक्षयं पाप नरकं दशकन्धरा ॥८॥ 5 Prayasandehajananam paramam vaira-kārayam
Lokadvayaviruddham parastrigamanam tyajét 6. Sarvasvaharaṇam bandham sarîrāvayavacchidâm
Mritaśca Narakam ghoram labhaté pāradârikah 7. Svadararaksané yatnam vi-dadhāno nirantaram
Jânannapi jano dunkham paradāran katham vrajét 8. Vikramakrāntavisvo' pi parastrisu riramsaya
Kritvå kulakşayam prapa narakam Dasakandhai ah

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5. One should abandon cohabitation with another's wife, which creates doubt about one's life, which is the primary cause of animosity, and which is contrary to moral laws in this world and in the next.
6. One having intercourse with another man's wife, gets (as a punishment from the king) confiscation of all his property, imprisonment, and cutting of the limbs of one's own body, and terrible hell, after death.
7. Why should one, constantly protecting his own wife against immoral behaviour of other persons, and experiencing the bad conduct of one's own wife, practise cohabitation with another man's wife.
8. Dasakandhara ( Ten-necked Ravana ) who had conquered the world by his great valour, went to hell, after having brought destruction to his family by his ardent desire of enjoying another's wife.
मनस्यन्यद्वचस्यन्यक्रियायामन्यदेव हि । यासां साधारणस्त्रीणां ताः कथं मुखहेतवः ॥ ९ ॥ मांसमिश्र मरामिश्रमनेकविटचुंवितम् । को वेश्यावदनं बेदुच्छिष्टामिव भोजनम् ॥ १०॥ अपि मदतसर्वस्वात् कामुकाक्षीणसंपदः । वासोऽप्याच्छेत्तुमिच्छन्ति गच्छतः पण्ययोषितः ॥११॥ न देवान गुरुन्नापि मुहृदो न च बांधवान् । असत्संगरतिनित्यं वेश्यावश्यो हि मन्यते ॥१२॥ कृष्टिनोऽपि स्मरसमान् पश्यन्ती धनकांक्षया ।
तन्वर्ती कृत्रिमस्नेहां निःस्नेहाँ गणिकां त्यजेत् ॥ १३ ॥ 9. Manasyanad vacasyanat kriyāyāmanyadeva hi
Yăsâm sādhāraqastriņām tāḥ katham sukha-hetavaḥ.

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10. Māmsa-miśram śuramiśramanékavitacumbitam, Ko végya-vadanam cumbéd ucchistāmiva bhojanam.
11. Api pradattasarvasvât kamukātkṣiņasampadaḥ. Vaso' pyacchétumicchanti gacchataḥ panyayositaḥ.
12. Na dévanna gurunnâpi suhrido na ca bāndhavān, Asatsangarati-r-nityam véśyāvaśyo hi manyatè.
13. Kustino'pi smarasaman pasyanti dhanakānkṣayā Tanvarti kritrima-snéhām nibsnéhām gaṇikām tyajét.
9. How can those prostitutes, who have love for another person in their mind, who declare love for another by speech, and who enjoy pleasures by body with a different person, be the source of happiness?
10. Who can kiss, like the eating the remnants of food, the face of a prostitute which is defiled with flesh-eating and wine, and which is kissed by numerous debaucherous persons ?
11. From a person in love with a prostitute whose wealth has become exhausted by having given her all his belongings and who is going away from her, these prostitutes are desirous of snatching away even a garment remaining with him.
12. A person enslaved by a prostitute, rejoices in constant company with wicked persons, and he does not care for gods (deities), preceptors, friends, and even, for his brothers.
13. One should always abandon a prostitute who, only desi rous of wealth, looks upon a leper as Kāmadèva (the God of Love), who spreads artificial love, and who is perfectly destitute of a particle of love.
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किम्पाकफलसकाशं तत्कः सेवेत मैथुनम् ॥ १४ ॥

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*#9: Fata: sunt root of referent: 1
7909fe--foret apartyalfar: II pull 14. Ramyamapata-mātréņa pariņāmé' tidaruņam,
Kimpāka phalasakāšam tatkaḥ sévèta maithunam. 15. Kampah svédaḥ sramo, mūrcha bhrami-r-glâni-r-bala ksayah
Rājayakşmāde rogasca bhavéyu-r-maithunotthitab.
14. Who will indulge in sexual intercourse, which, like the fruit of Kimpaka tree, is delightful at the first moment, but which, at the end, is very terrible.
15. Tremors, sweatings, exhaustion, giddiness, lassitude, weakness, pulmonary consumption, and other diseases, originate from sexual intercourse.
नपुंसकत्वं तिर्यकत्वं दौर्भाग्यं च भवे भषे ।
भवेन्नराणां स्त्रीणां चाऽन्यकान्तासक्तचेतसाम् ॥ १६ ॥ 16. Napumsakatvam tiryak-tvam daurbhagyam ca bhavé bhavé Bhavénnarâņam strinâm că'nyakāntásaktacétasām
16. 16. Males and females, who have attachment for another person at heart, have hermaphrodite (neuter) condition, brute condition, and misfortune, at every existence of life.
Transgressions of Fourth Vow. इत्वरात्तागमो नाचागतिरन्यविवाहनम् ।
मदनात्याग्रहोऽनंगक्रीडा च वमीणि स्मृता ॥ १७ ॥ 17. Intercourse with a prostitute or another woman kept for some time as one's own wife by fixed payments. 2. Sexual intercourse with a prostitute, unprotected helpless females, widows, unrestrained women, females whose husband is away from home. 3. Making marriage-contracts of persons other than their own sons and daughters. 4. Undue attachment in sexual intercourse

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with one's own wife and 5. Dalliance with sexuai organs i e. masturbation etc. These five are the transgressions of the Brahmacarya vrata.
Pancama Vrata ( Fifth Vow'
अहवं मंते ! तुम्हाणं समोवे थुलगं अपारमिअं परिग्गरं पञ्चक्खामि घणधनाइनवविहवत्थुविसयं इच्छापरिमाणं उपसंपज्जामि जावज्जीवाए अहागहियमंगेणं तस्स भंते ! पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥५॥
5. Ahannam bhantè l tumhâņam samivé thulagam aparimiam pariggaham paccakkhami dhana-dhannai-navavihavatthuvisayam icchā-parimagam uvasampajjami jāvajjivaé ahāgahiyabhangèņam tassa bhanté ! padikkamāmi nindāmi garihâmi appânam vasirami
भय णं भदन्त ! युष्माकं समीपे स्थूलकं अपरिमितं परिग्रहं प्रत्याख्यामि धनधान्यादिनवविधवस्तुविषयं इच्छापरिमाणं उपसंपचामि यावज्जीवं ययाग्रहीतमान सस्य मदन्त ! प्रतिक्रमामि निन्दामि गहामि आत्मानं व्युत्सृजामि ॥५॥
5. Atha ram bhadanta! yusmakam samipe sthulakam aparimitam parigraham pratyākhyāmi, dhana dhānyādi navavidha vastuvişayam icchaparimānam upasampadyāmi yāvajsīvam yatha grahītabhangèna tasya bhadanta ! pratikramămi nindāmi garihāmi atmānam vyutsrijami 5]
Now, Worshipful Sire! In your presence, I take a vow to refrain from unlimited possessions (property)-limitation of desires regarding (1) Wealth (2) Corn (3) Fields-land (4) Property-houses, shops, ware-houses etc. (5) Silver (6) Gold (7) Base Metalscopper, iron, lead, tin etc. (8) Dvi-pada-Servants, menials etc. and (9) Cattuspada-Cattle, horses, cows, buffaloes, mules, asses, etc. as long as I live, in accordance with minor vows taken for the preservation of the main vow. O Worshipful Sire! I retire from
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170 these sins (of previous lives), I censure them, I atone for them, and I repudiate my soul from these sins
असंतोषमविश्वासमारंभं दुःखकारणम् । मत्वा भू फलं कुर्यात् परिग्रहनियंत्रणम् ॥ १ ॥ Asantosamaviśvāsamāraibham dukkha kāraṇam Matvā mūrchā-phalam kuryāt parigraha-niyantraṇam. 1.
1. Knowing discontent, distrust, and undertaking-the source of misery-as the (evil) consequence of delusion, one should do limitation of parigraha (property-belongings).
परिग्रहममत्वादि मज्जत्येव भवाम्बुधौ ।
महापोत इव प्राणी त्यजेत्तस्मात्परिग्रहम् ॥ २ ॥ 2. Parigraha-marnatvaddhi majjatyéva bhavambudhan
Mahapota iva prāņi tyajét tasmāt parigraham
2. Like a big ship drowning in an ocean, a living being is drowned in the ocean of this life, by attachment towards property. One should therefore abandon a desire for property.
तप:श्रुतपरिवारां शमसाम्राज्यसंपदम् ।
परिग्रहग्रहग्रस्ता स्त्यजेयुयोगिनोऽपि हि ॥ ३ ॥ 3. Tapah sruta-parivārām sama-sāmrajya-sampadam
Parigraha-grahagrastastyajéyu-r-yogino'pi hi.
3. Even ascetics, practising religious concentration, possesed by the demon of parigraha (desire for possessions) lose their wealth of universal sovereignty of mental tranquility resulting from austerity and Scriptural Knowledge.
मुष्णन्ति विषयस्तेना दहति स्मरपावकः ।
रुन्धन्ति वनिताव्याधाः संगैरंगीकृतं नरम् ॥ ४ ॥ 4. Musṇanti visayasténā dahatı smara pāvakah
Rundhanti vanıtävyādhăh sangai-r-angikritam naram.

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4 The robbers-i-e sensual pleasures,-plunder the man surrounded by possession of property; the fire of love burns him; and hunters i-e young females block up (his path).
171
संनिधौ निधयस्तस्य कामगव्यानुगामिनी ।
अमराः किकरायन्ते संतोषो यस्य भूषणम् ॥ ५ ॥
5. Sannidhau nidhayastasya Kāma gavyānugāminī Amarah kinkarāyanté santoṣo yasya bhûṣaṇam.
6.
5.
5. Hidden treasures ( dwell ) near the ( fortunate) person whose santosa (contentment) is the ornament; Kāma - dhénu (the cow of plenty ) follows him; and gods obey his orders like his servants 5. Transgressious of the Fifth Vow.
धनधान्यस्य कुप्यस्य गवादेः क्षेत्रवस्तुनः । हिरण्यहेम्नश्च संख्याऽतिक्रमोऽत्र परिग्रहे ॥ ६ ॥
Dhana dhanyasya kupyasya gavādéh kṣétravastunah Hiranya hémnaśca saňkhyā atikramo'atra parigrahé.
6.
6. Transgressions in the number of articles fixed for use, with regard to the following matters are the transgressions of the Parigraha Vrata. They are pertaining to (1) Wealth and Corn (2) House-hold possessions except gold and silver ( 3 ) Servants, maids, cows, buffaloes, camels, asses etc. (4) Fields, land, houses, shops, ware-houses etc. and ( 5 ) Gold and Silver,
Sixth, Seventh, and Eighth Vow.
अहम्नं भंते ! तुम्हाणं समोवे गुणन्त्रए तीए उद्धृअहोति रियलो अगमणविसयं दिसिपरिमाणं पडिवज्जामि उवभोगपरिभोगवर भोयणओ, अनंतकाय - बहुबी अ - राईभोयणाई परिहरामि कम्मओ णं पनरसम्मादाणाई इंगाळकम्माइयं बहुसावज्झाई खरकम्माई रायनियोगं च परिहरामि, अन्नत्थदण्डे भवाणायं चव्विहं अन्नत्थदण्डं परिहरामि जावज्जीवाए अहागहियभंगएणं तस्स भंते पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥ ६
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6-7 8. Ahannam bhanté ! tumhāņam samivé guṇavaé tié uddhaahotiriyaloa gamapavisayam disiparimāpam pațivajjāmi uvabhogaparibhogavaé bhoyaņao, añanta-kāya-bahubia-räl bhoyaņāim pariharāmi. Kammaonam panna-rasa-kammādanaim ingäla-kammäiain bahusavajjhāim khara-kammāim rāyaniyogam ca pariharāmi, annattha daņdé avajjhāņāim cauvviham annattha daņņam pariharāmi jāvajjivâé ahagahiya bhangaéņam tassa bhanté ! padikkamāmi nindāmi garihāmi appāņam vosirāmi, 6-7-8
[ ope of Yang ! gar auld yuaafia grafaffaele THनविषयं दिग्परिमाणं प्रतिपद्यामि । उपमोगपरिभोगव्रते भोजनतः अनन्तकायबहुबीज-रात्रिभोजनानि परिहरामि । कर्मतः णं पञ्चदशकर्मादानानि इङ्गालकर्मादिकं बहुसावधानि खरकर्माणि राजनियोगं च परिहरामि, यावज्जीवं यथागृहीतभनकेन तस्य भदन्त ! प्रतिक्रमामि निन्दामि गर्हामि आत्मानं PATH IN & if u licit
6-7-8 Athanam bhadanta! yusmakam samife guqavrata triké ürdh vaadhastiryag loka gamana visayam dig-parimāņam partipadyāmi / Upabhoga-paribhoga vratė bhojanatah ananta-kāya -bahubija-rātribhojanāni pariharāmi / karmatah ņam pancadasa Karmadānāni ingāla-karmadikan bahu-sávadyāni khara-karmâni rājaniyogam ca pariharāmi, yāvaijivam yathāgrahitabhangakéna
bhadanta pratikramāmi pindāmi sarhāmi atmānam vyutsrijāmi 6-7-8.
tasy
CITORIN
6-7-8 Now, Worshipful Sire! In your presence, in connection with the three Quņa Vratas, I promise to preserve the digparimāna vrata pertaining to movements in Urdhva-loka (Upper World). Adholoka Lower World) and Tiriya-loka (the Middle world). In the Upabhoga-paribhoga vrata (1) With regard to food I avoid-ananta-kaya-(innumerable-souled living bodies)-bahubija (vegetable bodies with numerous seeds,) rătri bhojana (eating at night) etc-(2) with regard to trades, I avoid fifteen sinful trades

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such as preparing of coals etc, very sinful other deeds, (3; With regard to anarthadanda vra:a, 1 avoid four kinds of anarthadanda involving evil thoughts-as long as I live in accordance with the minor vows taken for the preservation of the main vow. O Worshipful Sire! I re-tire from these sins, I censure them, I atone for them, and I repudiate my soul from these sins
दशस्वपि कृता दिक्षु यत्र सीमा न लंध्यते ।
ख्यातं दिग्विरतिरिति प्रथमं तद् गुणवतम् ॥ १ ॥ 1. Dašasvapi kritā diksu yatra simā na langhyaté
Khyātam dig-virati-r- iti prathamam tad guņa-vratam 1.
1. Where the lunitation done for (movements in the) ten directions is not transgressed, there is the first Cuga-vrata, known as Dig-virati.
चराचराणां जीवानां विमर्दननिवर्तनात् । ततायोगोलकल्पस्य सद्वत्तं पृहिणोऽप्येदः ॥ २ ॥
2.
Carácarãnām Jivānām vimardana-nivarténāt Taptaayogolakalpasya sadvritam grilino' pyédah.
2. Owing to freedom from destruction of moving and immobile creatures by the movements of unrestrained householders resembling those of heated iron balls, this is a good vow for a house-holder.
जगदाक्रममाणस्य प्रसरल्लोभवारिधेः : स्खलनं विदधे तेन येन दिग्विरतिः कृताः ॥ ३ ॥
3. Jagadākramamāṇasya prasarallobhaväridhén
Skhalanam vidadhé téna yéna dig-viratin kritab
3 He who has taken Dig-virati vrata (vow of limitation of movements in directions) has stopped the spread of the ocean of greed which is invading the Universe.

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___4.
5
7th Vow-Bhogopabhoga Vrata. भोगोपमोगयोः संख्या शक्त्या यत्र विधीयते । मोगोपभोगमानं तद् द्वितीयीकं गुणव्रतम् ॥ ४ ॥ Bhogopabhogayon samkhyā saktyā yatra vidhiyaté Bhogopabhogamānam tad dvitiyi.am Guņa Vratam
4. That, in which the liinitation of the number of articles of bhoga (enjoyment only once), and upabhoga (of repited enjoyments) is done in accordance with one's bodily powers, is the second gugavrata named Bhogopabhogamăna Vrata
सकृदेव भुज्यते यः स भोगोऽन्नस्रगादिकः ।
पुनः पुनः पुनर्नोग्य उपभोगोऽङ्गनादिकः ॥ ५ ॥ 5. Sakrideva bhujyaté yah sa bhogoanna sragādinah ____Punah punah puna-r-bhogya upabhogo anganādikah.
5. That, which is used only once viz corn, flower garland etc, is bhoga. That which is fit to be used repeatedly e-g-one's wife, clothes, ornaments, house, bed, vehicles etc is Upbhoga.
Articles of food fit to be avvided. - मचं मांस नवनीतं मधुदुंबरपञ्चकम् । अनन्तकायमज्ञातकलं रात्रौ च मोजनम् ॥६॥ आमगोरससंपृक्तं द्विदलं पुष्पितौदनम् ।
दध्यहिद्वितीयातीतं क्वथितान्नं विवर्जयेत् ।। ७ ॥ 6. Madhyam mamsam navanītam madhu udumbarapancakam
Anantakayam ajñāta-phalam rătrau ca bhojanam 7. Amagorasasampriktam dvídalam puspita - odanam
Dadhyah-r-dvitīyātitam kvathitânnam vivarjayèt
6. One should avoid wines, flesh, fresh butter, honey, fruits of (1) ubara (2 banyan tree, (3) pe .pal, 4) kälumbara and (5) glomerous fig-tree)-anantakaya-unknown fruits and eating at night.

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7. One should avoid Pulses mixed with unboiled curds or whey,-boiled rice kept over the night (in which small sprouts are likely to spring up)-curds of more than two days' duration-decomposing boiled corn.
Evil Consequences of Wine-drinking मदिरापानमात्रेण बुधिनश्यति दूरतः । वेदग्धीवंधुरस्यापि दौर्माग्येणेव कामिनी ॥ १ ॥ पापाः कादंबरीपानविवशीकृतचेतसः । जननी हा मिनीयन्ति जननीयन्ति च मियाम् ॥ २ ॥ न जानाति पर स्वं वा मद्याचलितचेतनः । स्वामीयति वराकः स्वं स्वामिनं किंकरीयति ॥ ३ ॥ मद्यपस्य शबस्येव लुठितस्य चतुष्पथे । मूत्रयन्ति मुखे श्वानो व्यात्ते विवर-शंकया ॥ ४ ॥ मद्यपानरसे मग्नो नग्नः स्थपिति चत्वरे । गूढं च स्वममिमायं प्रकाशयति लीलया ॥५॥ वारुणीपानतो यांति कांतिकीर्तिमतिश्रियः । विचित्राश्चित्ररचना विलुठत्कन्जलादिव ॥ ६ ॥ भूताविनरीनति रारटोति सशोकवत् । दाहज्वरातवद् भूमौ सुरापो लोलुठीति च ॥७॥ विदधत्यंगशैथिलयं ग्लापयंन्तीन्द्रियाणि च । मूर्जामतुर्छायच्छन्ति हाला हलोपमा ॥ ८ ॥ विवेकः संयमो ज्ञानं सत्यं शौचं दया क्षमा । मद्यात्मलीयते सर्व तृण्यावमिकणादिव ॥ ९ ॥ दोषाणां कारणं मधं, मधं कारणमापदाम् । रोगातुर इवापथ्यं तस्मान्मयं विवर्जयेत् ॥ १० ॥ Madırâpānamātréņa buddhi-r-naśyati duratah Vadagdhivandhurasyāpi daurbhāgyèņéva kāmini.

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2. Pāpāh kādambarīpāna vivaśikrita cétasah Jananim hā pripriyanti jananiyanti ca priyām. 3. Na jānāti param svam vã madyat calitacatanah Swamiyati varakah svam svāminim kinkarīyati. 4. Madyapasya sabasyéva luthitasya catuspathé
Mûtrayanti mukhé évano vyātté vivara saṁkayā, 5. Madyapānarasé magno nagnaḥ svapiti catvaré Gudham ca svamabhiprāyam prakasayati lilaya
6. Vāruņi-pănato yānti känti kirti mati sriyah Vicitrăścitraracanã viluṭhat kajjaladiva
7. Bhūtarttavannarînarti rāratiti sa-gokavat Dähajvarāttavad bhûmau surāpo loluthîti ca.
8. Vidadhatyangaśaithilyam glāpayantîndriyāņi ca. Mūrchāmatucchām yacchanti hālā hālopamā.
9. Vivékah samyamo jnānam satyam saucam dayā kṣamā Madyāt praliyaté sarvam triṇyāvahnikaṇādiva.
10. Dosāņām kāraṇam madyam madyam kāraṇamāpādām Rogatura viapathyam tasmāt madyam vivarjayét.
2.

3.
4.
For Private Personal Use Only
5.
6.
7.
8.
9.
way,
1. Just as, even the wife of a man, elegant with profound learning goes away on account of ill-luck, in the same correct understanding departs far away simply, by the drinking of wine.
10.
2. Wicked persons whose hearts have been enslaved by the drinking of Kädambarî (a kind of intoxicating liquor), alas ! make carnal advances towards their own mother and treat their Own beloved as if she was their own mother.
3. One, whose senses have become unsteady by wine, does not recognise either another person or his own self. The pitiable wretch acts as if he were a lord and he treats his own master as if he were a poor servant.

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4. In the open mouth of one drinking wine, lying like a dead body in a place where four roads meet, dogs pass, urine out of misapprehension as a hole,
5. One immersed in the relish of wine-drinking, lies naked in a courtyard, and he sportively makes public his own secret opinion.
6. By the drinking of spirituous liquor, one's splendour, fame, intellect, and wealth, go away, just as, the arrangement of various kinds of paintings is destroyed by the spilling of lamp-black.
7 One, drinking spirituous liquor, dances like one possessed by a demon, howls like a sorrowful creature, and rolls on the ground like a patient suffering from burning fever.
8. Spirituous liquor, produces looseness of body, makes the sense-oragans weak, and, like a deadly poison, it produces great mental stupefaction.
9. Discrimination, self-restraint, knowledge, truth, purity, compassion, and for-bearance-all these vanish by spirituous liquor like grass by a spark of fire
10. Wine-drinking is the source of vices, wine-drinking is the source of all miseries. Therefore, like a diseased person rejecting unwholesome diet, one should reject wine-drinking.
Flesh Eating.
चिखादिषति यो मांसं प्राणिप्राणापहारतः। उन्मूलयत्यसौ मूलं दयाख्यं धर्मशाखिनः ॥ ११ ॥ अशनीयन् सदा मांसं दयां यो हि चिकोर्षति । ज्वलति ज्वलने वल्ली स रोपयितुमिच्छति ॥ १२ ॥
II, Cikhādisati yo māṁsam prāņiprāṇāpahāratah
Unmulayatyasau mūlam dayākhyam dharma śakhinah
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12.
12. Ašanîyan sadā māṁsam dayım yo hi cikîrsati
Jvalati jvalanè vallım sa ropayitumicchati.
11. He, who eats flesh by taking away the vital breaths of living beings, destroys the root of the Religious Tree named Dayā (compassion).
12. He who eats flesh constantly, and, at the same time, is desirous of showing compassion, desires to plant a twining shrub in a blazing tire.
12.
हंता पळस्य विक्रेता संस्कर्ता भक्षकस्तथा।
क्रेतानुमंता दाता च घातका एव यन्मनुः ॥ १३ ॥ 13. Hantă palasya vikrétá samskartā bhaksakastatha
Krétānumantā dātā ca gliatakā éva yan-manuh
13. The killer of living beings, the seller, preparer of fleshfood, eater, as well as, buyer, one who assents to it, and the giver of flesh food, are murderers, no doubt. So says Manu.
13.
Also;
अनुमंता विशसिता निहंता क्रयूविक्रयी।,
संस्कर्ता चोपहर्ता च खादकश्चेति घातकाः ॥ १४ ॥ 14. Anumantā visasitā nihantā krayavikrayi
Samskarttā copahartă ca khādakascéti ghātakāḥ.
14. One who assents to killing one; who distributes; one who kills the living being as well as, the buyer, the seller, the preparer, also, one who serves at the table, and the person who eats flesh -all these are murderers.
Because, नाकृत्वा प्राणिनां हिंसां मांसमुत्पद्यते क्वचित् । न च प्राणिवधः स्वर्ग्यस्तस्मान्मांसं विवर्जयेन् ॥ १५ ॥

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15. Nākritvā prāṇinām himsām mārsam utpadyatè kvacit
Na ca prāṇivadhah svargya-stasmán māṁsam vivarjayét 15.
15. Flesh is never produced without the killing of animals. Besides, the killing of animals does not lead one to heaven. Therefore, wise persons should avoid flesh-eating.
मांसभक्षयिताऽमुत्र यस्य मांसमिहाम्यहम् ।
एतन्मांसस्य मांसत्वे निरुक्तिं मनुरब्रवीत् ॥ १६॥ 16. Måmsabhaksayita' mutra yasya māṁsamihadmyaham
Etan nāṁsasya māṁsatvé niruktim manu-r-abravīt. 16.
16. The animal whose flesh I am now eating, will eat me in the next life. This is the etymological explanation of the word nie māmsa with regard to its use, given by the Law-giver Manu.
ये भक्षयन्ति पिशितं दिव्यभोज्येषु सत्स्वपि ।
सुधारसं परित्यज्य भुंजन्ते ते हलाहलम् ॥ १७॥ 17. Ye bhaksayanti pišitam divya-bhojyéşu satsvapi Sudhārasam parityajya bhunjanté té halāhalam.
17. 17. Those, who eat carved flesh even though divine (excellent) food-materials are existing, eat a deadly poison, leaving aside nectar (the beverage of gods) 17.
न धर्मों निर्दयस्यास्ति पलादस्य कुतो दया ?।। पल लुब्धो न तद्वेत्ति विद्याद्वोपदिशेन हि ॥ १८ ॥
18. Na dharmo nirdayasyāsti palādasya kuto dayā ? Palalubdho na tadvétti vidyādvopadiśénna hi.
18. 18 A cruel man has no moral merit. Whence can there be any compassion in one who eats flesh? One eager for flesheating, does not know any. Even if there be any (compassion), 110 cannot preach against it. (flesh-eating) 18.

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Fresh Butter. अंतर्मुहूर्तात्परतः सुम्रक्ष्मा जंतुराशयः ।
यत्र भूछन्ति तन्नाद्यं नवनीतं विवेकिभिः ॥ १ ॥ 1. Anta-r-muhurttat paratah su-sūksmā jantu-räsayah
Yatra mürchanti tannādyam navanītam vivekibhih
1. After the lapse of an antarmuhurta (forty-eight minutes) from the time of removal of a quantity of fresh butter from whey multitudes of very minute creatures grow vehement in it. Therefore, wise persons should not eat fresh unboiled butter.
एकस्यापि हि जीवस्य हिसने किमचं भवेत् ।
जंतुजातमयं तत्को नवनीतं निषेवते ॥२॥ 2. Ekasyāpi hi jivasya hinsané kimagham bhavet
Jantujātamayam tat ko navanîtam nişèvaté
2. If there is a sinful act in the killing of only one living being. then, who will eat fresh butter which is full of multitudes of minute creatures? No wise man will ever do it.
- Honey - अनेकजंतुसंघातनिघावनसमुद्भवम् ।
जुगुप्सनीयं कालवत् कः स्वादयति माक्षिकम् ॥१॥ 1. Anékajantu sanghâta nighātanasamudbhavam
Jugupsaniyam lālavat kaḥ svādayati mākşikam.
1. Who relishes disgusting honey full of saliva produced by the compression and destruction of numerous small creatures ? None.
भक्षयन् माक्षिकं क्षुद्रजंतुलक्षक्षयोद्भवम् ।
स्तोकजंतुभितृभ्यः सौनिकेभ्योऽतिरिच्यते ॥ २॥ 2. Bhaksayan māksikain ksudrajantulaksaksayodbhavam
Stokajantubhiḥantribhyah saunikébhyo atırıcyaté.

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2. One, eating honey produced by the destruction of hundreds of thousands of small living creatures, surpasses butchers who kill a smaller number of animals.
Also, एकैककुसुमक्रोडाद्रसमापीयमक्षिकाः । यद्वमन्ति मधूच्छिष्टं तदश्नन्ति न धार्मिकाः ॥ ३ ॥ अप्यौषधकृतेजग्धं मधुश्वभ्रनिवन्धनम् । भक्षितः प्राणनाशाय कालकूटकणोऽपि हि ॥ ४ ॥ मधुनोऽपि हि माधुर्यमबोधैरहहोच्यते ।
आसाद्यते यदास्वादाचिरं नरकवेदनाः ॥ ५ ॥ 3. Ekaika kusuma krodăd rasam apiya maksikāḥ
Yad vamanti madhuucchiştam tad aśnanti na dhārınikah 3. 4. Apyauşadhakritejagdhammadhusvabhranibandhanam
Bhakşitah prânanāśāya kalakutakano'pi hi. 5. Madhuno'pi hi mādhuryam abhodhairahhocyaté
Āsādyantè yad åsvādāt ciram Naraka-yédanān.
3. Virtuous persons do not eat honey-the saliva vomited out by bees after having taken the juice individually from crores of flowers.
4. Taken even as a medicine, honey is the bond of hell. Because, even a small particle of Kāla-kūța (a kind of deadly poison produced at the churning of ocean) when eaten, causes destruction of vital organs.
5 Ignorant persons say that there is sweetness in honey. How can it be sweetness, by whose tasting, long-lasting agony of hell is produced ?
Ananta-Kaya. आर्द्रः कंदः समग्रोऽपि सर्वः किशलयोऽपि च । स्नुही लवणवृक्षत्वक् कुमारी गिरिकणिका ॥ १ ॥

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शतावरी विरुदानि गडूची कोमलाम्लिका । पळयंकोऽपतवल्ली च वल्लः करसंबितः ॥ २ ॥
अनंतकायाः सूत्रोक्ताः अपरेऽपि कृपापरैः । मिथ्याशामविज्ञाता वर्जनीया प्रयत्नतः ॥ ३ ॥ 1. Ardraḥ kandah samagro'pi sarvah kisalayo'pi ca
Snuhi lavanavriksatvak kumāri girikarņikā. 2. Satāvari virudhāni gadāci komala-āmlikā
Palyanko amrita-valli ca vallah śîkarasanjnitah. 3. Ananta-kāyah sutrokta apare'pi kripaparaih
Mithyādrisāmavijnātā varjaniyā prayatnataḥ.
1. All green tubers, and all unripe young buds, snuhi (thorn plant, wolf's milk), bark of the lavaya tree, Kumari, Girikargika.
2. Satāvarī, sprouts sprining up in pulses; Gaduci (Gula-véla), young unripe tamarind fruit; Pälaka; Amrita-véli; sükara beans.
3. These are declared in Sutras as Ananta-kāyas, as well as, by others, Mithyadristi Jivas do not know them as such. All kind -hearted persons should carefully avoid them
Eating at Night. मेषां पिपीलिका इन्तुि यूका कुर्याजलोदरम् । कुरुते मलिका वांतिं कुष्टं रोगं च कोलिकः ॥ १॥ कंटको दारुखंडं च वितनोति गलव्ययाम् । व्यंजनांतनिपतितस्वालं विध्य ति वृश्चिकः ॥ २ ॥ विलग्नश्च गछे वालः स्वरभंगाय जायते।
इत्यादयो दृष्टदोषाः सर्वेषां निषिभोजने ॥३॥ 1. Medhām pipilika hanti yükā kūryāt jalodaram
Kuraté makşikā vāntim, kuştam rogam ca kolikah. 2. Kantako dārukhandam ca vitanoti galavyathām
Vyanjanānta-r-nipatitastālum vidhyati vriścikah

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3. Vilagnaśca galè vālaḥ svarabhangāya jāyaté Ityadayo driṣṭa-dosaḥ sarvéṣām niṣibhojané.
1. Ants (taken with the food) destroy intellect; lice produce dropsy; a fly produces vomiting; and a spider (taken with food) produces leprosy.
2. A thorn or a splinter of wood, produces pain in the throat and a scorpion remaining in the interior of a vegetable, produces a hole in the soft palate.
3. A hair swallowed with the food and remaining in the throat, causes loss of voice-All these are evident disadvantages in eating at night.
वासरे च रजन्यां च यः स्वादन्नेव विष्टवि । भृंगपुच्छपरिभ्रष्टः स्पष्टं स पशुरेव हि ॥ ४ ॥
4. Vasaré ca rajanyam ca yaḥ khadannéva tiṣṭhati Śringa-puccha-paribriṣṭaḥ spaṣṭam sa paśu-rèva hi.
ये वासरं परित्यज्य रजन्यामेव भुंजते ।
ते परित्यज्य माणिक्यं काचमाददते जडाः ॥ ५ ॥
4. A man who has been eating during the day, as well as, during the night, is evidently a brute without horns and a tail.
वासरे सति ये श्रेयस्काम्यया निशि भुंजते । à adegat &à arda aafi rad || & li
3.
5. Yé vasaram parityajya rajanyāméva bhunjaté Tè parityajya manikyam kacamadadaté jaḍāḥ.
6. Vasaré sati yé śréyaskamyayā nisi bhunjaté Té vapantyusaré kṣétré salin satyapi palvalé.

4.

6.
5. Those silly persons, who leaving off day-time, eat only during the night, take a (piece of) glass, leaving off māņikya (a ruby-a precious stone of red colour).
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6. Those desirous of (their own) welfare, who eat at night although it is day-time, sow rice in an alkaline or barren field, even though there are ponds of fresh-water existing,
उलूककाकमार्जारगृध्रशंबरशूकरा:
areef *179741 tyd omtaara '10 7. Ulūka-kāka-mārjāra-gridhra, -gambara, -sukarāh
Ahi-vriścika godhāśca jāyanté rātri-bhojanāt.
7. By eating at night people are born as owls, crows, cats, vultures, deer, boars, serpents scorpions, and as bulls.
Pulses eaten with Curds. आमगोरससंपृक्त द्विदलादिषु जंतवः ।
दृष्टाः केवलिमिः सूक्ष्मास्तस्मात्तानि विवर्जयेत् ॥१॥ i Amagorasasamprikta dvidalādisu janatvah
Drisţāh kévalibhih suksmāstasmăttāni vivarjayét.
1. The Omniscients have actually seen minute creatures springing up in split peas, split beans, and other corn pulses such as Maga (Hr), Adada (2932), Tuvėr get) etc mixed with unboiled curds. Therefore, such articles of food should be avoided.
Transgressions of the Sixth Vow. स्मृत्यंतर्धानमाध स्तिर्यग्भागन्यतिक्रमः। क्षेत्रवृद्धिश्च पंचेति स्मृता दिग्विरतिव्रते ॥६॥
6. Smrityantardhamurdhva adhas tiryagbhāgavyatikramah Ksétra vriddhisca pancéti smritva dig -virativraté.
6. (1). Forgetfulness about directions. (2) Transgression in the upward direction. (3) Transgression in the downward direction. (4) Transgression in the oblique direction and (5) Increase in number of yojanas in one direction and a corresponding decrease in another. These five are said to be the transgressions in Dig-virati Vrata (a vow regarding movements in different directions).

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Fifteen Sinful Trades. अंगार-वन-शकट-भाटक-स्फोटकजीविका। 09--TY-TH-y-faq-a7f057#157 llllll यंत्रपीडा-निछिनमसतीपोषणं तथा ।
दवदानं सर शोष इति पंचदश त्यजेत् ॥ २ ॥ 1. Angăra-vana-Sakata-bhātaka-sphotaka jīvikā
Danta-lākşa-rasa-kéśa-visa vāņijyakāni ca. 2. Yantrapidä-nirlánchanam asatiposaņam tatha
Davadānam-sarah sosa iti panca daša tyajét.
1-2. One should abandon the following fifteen trades viz. (1) Preparing coal from wood. (2) Cutting of wood in forests. (3) Preparing bullock-carts. (4) Giving bullock-carts and other vehicles on hire. (5) Digging of wells, lakes, and exploding of stone-slabs with gun-powder in mines or mountains. (6) Trade in ivory. (7) Trade in lakha (resinous exudation from trees) (8) Trade in fresh butter, tallow, honey, wine etc. (9) Trade in hairs of animals. (10) Trade in poisons (11) Machines for expressing oils from sesamum seeds, castor seeds, cane-sugar etc. (12) Doing castration, scars, boring holes in septum of the nose of animals etc. (14) Trade in prostitutes, and rearing of cats, pea-cocks, hawks etc. and (15) Burning of fields, and drying up of ponds, lakes wells etc.
Angāra Karma. STT TEATU HT4: Furnitat i
ठठारत्वेष्टकापाकाविति वंगारजीविका ।। १॥ 1. Angāra-bhrāstrakaraṇam kumbhāyaḥ svarnakāritā
Thathäratvéstakāpākāviti hyangära-jivikā.
1. Preparing of coal from wood; baking of gram grains and such other corn grains; trades of a potter, blacksmith, gold-smith,
24

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brass-smith; and preparing of bricks-are the trades known as Angāra karma, in which livehood depends on coal-fire.
Vana Karma.
छिनछिनवनपत्र प्रसूनफळविक्रयः ।
कणानां दलनात्पेषाद्वत्तिश्च वनजीविका ॥ १ ॥
1. Chinnäcchina-vana-patra-prasūna-phala-vikrayah Kaṇānām dalanāt péṣādvrittiśca vana-jīvikā.
1. Selling of cut or uncut leaves, flowers, fruits etc growing in a forest and the livelihood got by pounding corn by a machine or by a stone slab is called Vana-jivikā
Sakata A-jivikā
शकटानां तदंगानां घटनं खेटनं तथा ।
विक्रयश्चेति शकटजीविका परिकीर्तिता ॥ १ ॥
1. Śakatānām tadangānām ghaṭanam khéṭanam tathā Vikrayasceti sakata- jivikā parikirtita.
1.
1. Livelihood acquired by preparing bullock-carts and their parts, or to give them for use or to sell them, is called Sakata Ajivikā.
Bhataka Ajivikā.
शकटो लुकायोष्टखराश्वतरवाजिनाम् ।
मारस्य वाहनाद्वत्तिर्भवेद्भाटकजीविका ॥ १ ॥
1. Sakatokşalulāyostra-kharaśvatara-vājinām
Bhārasya vāhanād vritti-r-bhavéd bhātaka- jivika.
1. The livelihood done by carrying loads on bullock-carts, oxen, bulls, camels, asses, mules, horses etc is called Bhataka Ajīvikā

Sphoṭaka Ajivikā.
सरः कूपादिखनन शिलाकुट्टनकर्मभिः । पृथिव्यारंभसंभूतेंजीवनं स्फोटकजीविका ॥१॥

1.

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1. Sarah-kūpădi-khanana-sila--buttana-karmabhiḥ
Prithivyārambhasambhūtai-r -jīvanam sphoțaka- jīvikā. 1.
1. Livelihood acquired by digging lakes, wells etc and breaking up of stone-slabs- undertakings in Prithvi kāya is called Sphotaka jīvikā.
Trade in Ivory etc. दंतकेशनखास्थित्वग्रोम्णो ग्रहणमाकरे ।
त्रसांगस्य वणिज्याथै दंतवाणिज्यमुच्यते ॥ १ ॥ 1. Danta keśa nakhāasthitvag-romņo grahaņamākaré
Trasāngasya yānijyārtham dantavānijyamucyaté.
1. The taking of the various parts of the body of moving living beings, from the place of production for trade purposes of such articles as teeth, hairs, nails, bones, skins, and of small fine hairs, is called Danta Vānijya.
Trade in Lac etc. लाला मनाशीला नीली धातकी टंकणादिनः ।
विक्रयः पापसदनं झाक्षावाणिज्यमुच्यते ॥१॥ 1. Laksā maņahsila nili dhataki tankanādinah
Vikrayah papasadanam lāksä-vāņijyamucyaté.
Trade in lac (red tint) manasila (red arsenic) nili (indigo) dhātaki (Dhātakî flowers) and tankaņa kşāra (borax) which is the abode of sin, is called Lākṣā--vāpijya.
Trade in fresh Butter and hairs. नवनीतवसाक्षौद्रमय प्रभृति विक्रयः । द्विपाचतुष्पाद विक्रयोवाणिज्यं रसकेशयोः ॥१॥
1. Trade in fresh butter, tallow, honey, wine etc is Rasa Vāņijya and trade in human beings and in lower animals is Késa Vāniya.

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Visa Vānijya. विषास्त्रहलयंत्रायोहरितालादिवस्तुनः । विक्रयो जीवितघ्नस्य विषवाणिज्यमुच्यते ॥ १॥ Visāstra -hala-yantrăyo haritālādivastanah Vikrayo jivitaghnasya Vışa Vāņjyam ucyaté.
1. Trade in such articles as poisons weapons, plough machines such as chainpumps iron,yhoritâla (yellow orpiment) etc. which are destructive to life is called Vışa Vānijya.
Yantra Pidana Karma. तिलेक्षुसर्षपैरंडजलयंत्रादिपीडनाम् ॥
तळतैलस्य च कृतियंत्रपीडां प्रकीर्तिता ॥१॥ 1. Tila ikșu sarsapa éraņda jala yantrâļi pidanam
Tala-tailasya ca kriti-r-yantrapidam prakirtita
1. Crushing of sesamum seeds, sugar-cane stalks, mustard seeds, castor seeds, by means of machines, chainpumps, and machines for removing oil from castor-cakes, all this is called Yantra Pidanam
Nirlānchana Karma.
नासावेधोऽङ्कनं मुच्छेनं पृष्टगालनम् ।
कर्णकंबलविच्छेदो निलांछनमुदीरितम् ।। १ ।। 1. Násavédho ankanam muska-cchédanam prista gālanam
Karpa-kambala vicchedo nirläncchanam udiritam,
1. Piercing of nose-septum, scarring castration, weakening of the prominent back of animals, cutting off of the ear and of the hymp of animals-all this is Nirlānchana Karma.
Asati Posaņa सारिकासुकमार्जारश्वकुर्कुटकलापिनाम् । पोषो दास्याश्च वित्तार्थमसतीपोषणं विदुः ।। १ ।।

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1. Sărika-suka- mārjāra-śva kurkuta kalāpinām
Poso dāsyāśca vitiārtham asati poşaņam vidub
1. The rearing of sārıkā (a sweet-voiced bird) fûka (parrot), cats, dogs, cocks, pea cocks, and of maid-servants for making a livelihood, is known as A-satî-posaņam.
Dava-dāna and Sarah-soșana, व्यसनात्पुण्यबुद्धया वा देवदानं भवेत द्विधा ।
T: 019: AT: fartigjaga: 11 S 11
1. Vyasnat punyabuddhyā vā davadānam bhayet dvî-dha
Sarah sosah sarah sindhu, hridādé r-ambusamplavah
| Dava-dána (burning the land of fields), results either by a wicked habit or by the idea of a meritorious deed, and drying away of waters of lakes, rivers, and water-reservoirs, is Sarah oşah Karmādāna.
Anartha-daņda Viramana Vrata-(Eighth Vow). आर्चरौद्रमपध्यानं पापकर्मोपदेशिता । हिंसोपकारिदानं च प्रमादाचरणं तया ॥१॥ शरीराधर्थदंडस्य प्रतिपक्षतया स्थितः।
योऽनर्थदंडस्तत्त्यागस्तृतीयं तु गुणवतम् ॥ २ ॥ i Ārtta raudramapadhyānam pāpa karmopadésitä
Himsopakāridānam ca pramādacaranam tathā. 2. Sarîrādyartha-da dasya pratipaksataya sthitaḥ
Yo anarthadandastattyāgastritiyam tu guna-vratam 2.
1. Evil meditation involving ideas about misery and sentiments of wrath; 2. Preaching of sinful deeds. 3. Giving weapons, and machinery capable of causing destruction of animal life, and. 4. Negligent behaviour-These four are the varieties of Anartha

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daņda. That which is done for the benefit of one's own body is Artha-daqda, and that which is done heedlessly without any beneficial purpose to one's own person is Anartha-daqqa, 'This Anartha-daņda, which is the reverse of Artha-daņda, should be abandoned It is the Third Quņa-Vrata of the householder.
1. Durdhyāna.
वैरिघावो नरेन्द्रत्वं पुरघाताग्निदीपने । खेचरत्वाधपध्यानं मुहूर्तात्परतस्त्यजेत् ॥ १॥
1. Vairighāto narendratvam puraghāta agni-dipané
Khécaratvadyapadhyānams muhûrttāt paratastyajét.
1. Evil ideas such as | Kélling of one's enemy. 2. I may become a king. 3. I should destroy a (certain) town 4. I may burn away a (certain) article and. 5 I may be able to fly in the air, if I know the art of flying or that I may become a Vidyadhara—should be abandoned immediately.
2. Preaching of Sinful Deeds. वृषभान् दमय, क्षेत्रं कृष, पंढव वाजिनः । दाक्षिण्या विषये पापोपदेशोऽयं न युज्यते ॥ १ ॥ 1. Vrişabhān damaya, ksétram krişa şanghava vājinah Dākşiqyävisayé pāpopadéšo ayam na yujyaté
1. This sinful preachiug, viz. 1. Tame oxen. 2. Plough the field. 3. Castrate horses, etc. is not fit to be given except for one's son, wife, or brother, whose livelihood depends on him.
3. Giving of Sinful Articles, यंत्रलांगळशस्त्राग्निमुशलोदुखलादिकम् ।
दाक्षिण्याविषये हिंसं नार्पयेत् करुणापरै ॥१॥ 1. Yantra lāngala sastra agni muşalo dukhalädikam
Dākṣiṇyāvisayé hinsram nārpāyét karuņaparaih.

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1. A merciful person should not give such harmful articles as machines, plough, weapon, fire, pestle, grinding machine, threshing floor, etc except for one's son, wife or brother.
4. Negligible Behaviour. कुतूहलादू गीतनृत्यनाटकादिनिरिक्षणम् । कामशास्त्रमसक्तिश्च धूतमधादिसेचनम् ।। १ ।। जलक्रीडांदोलनादिविनोदो जंतुयोधनम् । रिपोःमुतादिना बैरं भक्तस्त्रीदेशराट्कयो ॥२॥ रोगमार्गश्रम मुकत्वा स्वापश्च सकलां निशाम् ।
एवमादि परिहरेत् प्रमादाचरणं सुधीः ॥३॥ 1. Kutahalad gita-nritya-natakādiniriksanam
Kāmaśāstrah prasaktisca dyūtamedyādisevanum 2. Jala krida andolanidivinodo janta-yodhanam
Ripoh suiabinavairam, bhakta-stridesa-rat kathah 3. Roga-margasramam muktva, svapasca sakalam nisam
Evamādi pariharét pramādācaraṇam sudhîh
1-2-3. A wiseman should avoid such and other negligible deeds viz. I. Looking at singing, dancing, dramatic representations etc- 2. Indulgence in the art of love-making. 3 Gambling 4. Wine-drinking. 5 Sporting in water. 6. Amusement on swing etc 7. Making animals fight with each other. 8 Enmity with the son etc of one's enemy. and 9. Talk about food-materials, females, politics country. 9. Sleeping during the whole night unless disabled by a disease or by the fatigue of walking a long distance, and other sinful tra les not mentionhd here, involving the destruction of lives of numerous living beings, should be carefully avoided by merciful people.
Transgressions of the Seventh Vrata. सचित स्तेन संबद्धः संमिश्रोऽभिषवस्तथा । दुश्पक्याहार इत्येते भोगोपभोगमानगाः ॥१॥

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1. Sacita-stena sambaddhah-sañmiśro' bhişavastathā
Duhpakvāhāra ityété bhogopabhoga-mānagāḥ
1. Sacitta āhāra (food containing living matter) 2. Food in contact with living matter. 3. Food mixed with living matter. 4. Intoxicating liquor prepared by the pressing of sacita and a-cita ingredients and 5. Food imperfectly cooked - These five are the transgressions in Bhogopabhoga vrata for persons who have discarded sa-cita food. Transgressions of the Anartha Danda Vrata.
(Eighth Vow), संयुक्ताधिकरणत्वमुपभोगातिरिक्तता।
मौखर्यमथ कौकुच्यं कंदर्पोऽनर्यदंडगाः ॥ १॥ 1. Samyuktādhikaranatvam upabhogātiriktată
Maukharyamatha kankucyam kandarpo anartha-dandagă. 1.
1. Keeping of ploughs, grinding and pounding machines, bullock-carts etc with their individual parts well-united and ready for use 2. Keeping more artictes than those fixed for constant use 3. Talking incoherently without rhyme or rhythm 4. Making gestures with eye-brows, eyes, and lips, like a buffoon. and 5. Talking in a way that would arouse sexual instinct These five are transgressions of the Anartha-daņda Vrata.
Ninth, Tenth, Eleventh, and Twelvth Vrata अहन्न मंते ! तुम्हाणं समीवे सामाइयं देसावगासियं पोसहोववासं अति. हिसंविभागवयं च जहा सत्तिए पडिवजामि जावज्जीवाए अहागहियभंगेर्ण तस्स भंते ! पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥९॥ soll 88 in
9-10-11-12. Ahannam bhanté ! tumhānam samivé săngāiyam désāvagasiyam posahovavásam atihisaṁvibhagavayam ca jaha sattiè padivajjāmi jāvajsīvāé ahāgahiyabhangéņam tassa bhanté ! paţikkamāmi, nindāmi garihāmi, appāņam vosirāmi

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193 [ अथ णं भदन्त ! युष्माकं समीपे सामायिकं देशाक्कासिकं पौषधोपवासं अतिथिसंविभागवतं च यथाशक्त्या प्रतिपद्यामि यावज्जीवं यथागृहीतमलेन तस्य भदन्त ! प्रतिक्रमामि निन्दामि गर्हामि आत्मानं व्युत्सृजामि ॥ ९ 11 soll 888 8211
Atha pam bhadanta | Yuşmākam samipé sāmāyikam déšāvakäsikam pauşadhopavāsam atithi-samvibhāgavratam ca yathasaktyä pratipadyāmi yāvajjîvam yathägrihita-bhangéna tasya bhad. anta ! pratikramāmi nindami garhâmi ātmānam vyutsrijāmi 9-1011-12 ]
9-10-11-12. Now, Worshipful Sire! In your presence I promise to take a vow to observe the Sāmayika-vrata, Déśavaka. sika-vrata, Pausadhopavasa-vrata and Atihi samvibhāga-vrata in accordance with my bodily powers, as long as I live, according to the minor vows taken for the preservation of the main vow. O Worshipful Sire ! | retire from these sins, I censure them. I atone myself for them, and I repudiate my soul from these sins (of previous lives).
Sāmāyika Vrata
(Ninth Vow ) त्यक्ता द्रध्यानस्य त्यक्तसावधकर्मणः ।
मुहूर्त समता या तां विदुः सामायिकं व्रतम् ॥ १॥ 1. Tyakta ārttaraudra-dhyanasya tyakta săvadhya-karmaṇaḥ
Muhurtam samatā yā tâm viduh sāmāyikam vratam.
1. Remaining in calmness of mind for one Muhurta ( fortyeight minutes ) after having left off artta-dhyāna and raudradhyâna, and after having left of sinful deeds, is called Sāmāyika Vrata,
Explanation : -The word sâmāyika' is composed of two syllables, sama and āya. Leaving off sinful actions and råga-dvésa ( love and hatred ) for the time being, and remaining in
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perfect tranquility of mind is sama bhāva. In sāmāyika vrata one should refrain from walking and talking much, and should be busy in dharma dhyana ( religious meditation ) and in the study or careful hearing of religious books. As such, it becomes the āya (source) of benefit or gain of religious knowledge, as well as, of the shredding of Karmas For the time that a house-holder is in samāyika vrata, his spiritual status equals that of a Sadhu who has left off all his belongings and is busy in religious meditation or the study and hearing of religious books as long as he lives. One should carefully avoid artta-dhyāna and raudra dhyāna, and he must be very careful that he may not commit any sinful act either mentally, vocally or bodily. )
Karma-Nīrjara in Sāmāyika Vrata.
सामायिकव्रतस्थस्य गृहिणोऽपि स्थिरात्मनः । चंद्रावतंसकस्येव क्षीयते कर्मसंचितम् ॥ २ ॥
2. Sămâyikavratasthasya grihiņo'pi sthiratmanah
Candrăvantaṁsakasyeva ksîyaté karmasamcitam.
2. The accumulated mass of Karmas, even of house-holders, who have remained steady in Sâmāyika Vrata, becomes destroyed like that of Candrāvataṁsaka Rājâ ( of Sâkétapura.)
Transgressions of Sâmăyika Vrata कायवागमनसां दुष्टमणिधानमनादरः । स्मृत्यनुपस्थापनं च स्मृताः सामायिकवते ॥ १ ॥
1. Kāya-vānga-manasām dusta-prani-dhanam-anādarah
Smrityanupasthāpanam ca smritah sāmāyika-vratè.
1-3 Evil meditation bodily, vocally, and mentally 4. Indifference, and 5. Want of recollection whether the sāmāyika is done or not-These are said to be the transgressions of the Sāmâyika vrata-They should be carefully avoided,

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Deśävakasika Vrata
( Tenth Vow ) दिग्वतं परिमाणं यत्तस्य संक्षेपणं पुनः ।
दिने रात्रौ च देशावकासिकत्रवमुच्यते ॥ १ ॥ 1. Dig-vratam parimāņam yat tasya saikṣépaņam punah
Diné râtrau ca Dèsāvakäsika vratam ucyate.
T A brief ennumeration during day and night of the minor conditions adopted for the preservation of the Dig-virati vrata (sixth vow) is called Désâvakāsıka Vrata.
Explanation :-Suppose any person has taken a vow to make a journey of five hundred miles to a certain town and return back, and if he is not able to make the journey on a certain day, he may curtail the distance to one or two miles that he may go during the may day or during the night. Or, if he does not make the journey at all the may curtail the distance remaining in the house during day and night, and thus avoid the sin that he may incur by going out and doing undertakings that doing may involve destruction of the lives of numerous living beings This is the second sikşā vrata (moral precept ).
Transgressions of the Deśãvakāsika Vrata पेष्यप्रयोगानयने पुद्गलक्षेपणं तथा ।
शब्दस्यानुपातौ च व्रते देशावकासिके ।। १ ।। 1 Présyaprayog a-ānayané pudgala-ksépânam tatha
Sabdasya-anupattau ca vraté Désăvakāśiké
1. Sending another person to do one's work to a distance exceeding the limit fixed for the vow. 2. Getting an, thile from a place outside the limited area. 3 Throwing a pebu 2 or a similar object to a person outside one's limited area for the purpose of inviting him for a particular object. 4 Calling him by shouting to him, and 5. Calling him by showing one's face-- These five are the transgressions of the Désavakāsika Vrata.

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Explanatron :--By not going out of the limited area, there is no breach of the vow. But by sending another man, or by getting the object through another man or by showing one's presence by throwing a pebble, or a similar object, or by showing one's face, there are transgressions from the vow. Such transgressions should be carefully avoided.
Pausadha Vrata
(Eleventh Vow) चतुःपयो चतुर्थादि कुव्यापारनिषेधनम् ।
ब्रह्मचर्याक्रियास्नानादित्यागः पौषधनतम् ॥१॥ 1. Catuh parvyām caturthādi kuvyāpāra-nisedhanam
Brahmacarya-kriya snānadi tyāgah Pausadha Vratam
1. Fasting etc on four anspicious days (Eighth, Fourteenth, Purnima [ Fifteenth ), and Amāvāsyā ( 30th day ] of the month ) 2. Complete abstinence from all bad trade dealings. 3. Complete abstinence from sexual intercourse, and 4. Complete abstinence from bathing, decoration of the body etc-All this is Pauşadha Vrata.
Explanation '--Eighth, Fourteenth, Purnimā (Fifteenth ), and Amāváśyā (30th day) of the month, are the auspicious days On these four days, house-holders are expected to observe Pausadha Vrata. Pausadha Vrata is either desatan (partial), or sarvathă (complete ). I Coniplete absence of focd 2. Complete abstinence from trade-dealings 3 Complete abstinence from sexual intercourse, and 4 Complete abstinence from bathing etc constitutes Sie Pauşadha
Transgressions of the Pausadha Vrata उत्सर्गादानसंस्ताराननवेक्ष्याप्रमृज्य च अनादरः स्मृत्यनुपस्थापनं चेति पौषधे ॥१॥

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I Utsarga ādāna samstarān ana-vékşya apramrijya ca
Anādarah smrityapanupasthā-panam cóti pausadhé. 1.
1. Passing urine and foeces without having carefully seeing and cleaning the pot or the ground. 2 Taking wooden couches and wooden seats without carefully seeing and cleansing them 3. Spreading one's bedding without carefully seeing and clean ing the spot 4. Disregard for the ceremony. and 5 Want of remembrance whether the ceremony has been done or not-These five are the transgressions of the Pauşadha Vrata---
Atithi - samvibhaga Vrata
( Twelfth Vow) दानं चतुर्विधाहारपात्राच्छादनसबनाम् ।
अतियिभ्योऽतिथिसंविभागवतमुदीरितम् ॥१॥ 1. Dānam catu-r-vidha ahara-pâtra-acchadana sadmanām
Atithibhyo atithisamvibhaga vratam udiritam. I
1. The giving of (1) food materials of four kinds, 2. Patras ( utensils-bowls etc) 3. Ācchädana (clothes, shawls etc) 4. Sadma (dwelling-place) to a sādhu is known as Atithi-samvibhāga Vrata
Explanation:- This corporeal body cannot be maintained without food and drink. The preservation of ascetic life, depends on good bodily health. Right conduct becomes the cause of shredding of evil karmas, finally leading to Moksa (Liberation ). Jaina Sådhus cannot keep any money with them. It becomes the evident duty of house holders to supply them with ready-made food and drink-materials. The Sådhus becoming free from the duty of earning their livelihood are thus enabled to gain knowledge and to work constantly for the spiritual up-lift of their own soul, and at the same time, to preach to them, the principles of the True Religion
For the reception of food and drink-materials, ascetics require some utensils and bowls, and for covering their body for the

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preservation of their body from the attacks of cold or heat, mosquitoes, flies etc, they require clothes, blankets etc.
Besides, ascetics must have a dwelling-place where they can fearlessly perform their religious ceremonies.
Ascetics are house-less. They have no tithi or parva as days of festivities. They renounce worldly pleasures, and look to the welfare of their own Soul. They are therefore, cailed a-tithi (guests). The giving of (1) Food and drink materials 2. Pätra ( utensils-bowls ) 3. Clothes, blankets etc. and 4. Dweclling-place to a-tithi (wandering guests) is called A-tithi-samvibhāga Vrata.
People usually practise this vrata on the break-fast day of the Pausadha vrata. They give food and drink-materials and offer pătra, clothes etc to the Sadhus, and then, they take their break-fast.
Transgressions of the Atithi samvibhäga Vrata. सचित्ते क्षेपणं तेन पिधानं काललंघनं
मत्सरोज्यापदेशश्च तु/शिक्षाव्रते स्मृताः ॥१॥ 1. Sacitté kşépaņam téna pai-r-dhậnam kāla-langhanam
Matsaro' anyapadéśasca turyè sikşā vraté smritah
1. Placing food and drink-materials etc on a place full of vermin, on un-boiied water, on fire etc at a time when a Sadhu Muniräja is expected to come for alms 2. Covering food and drink-materials, with materials full of vermin. 3. Preparing food and drink-materials, after the time for going on a begging tour has expired 5. Giving such things out of pride He may not give anything under the pretext that the article did not belong to him. These five are the transgressions of the Atithisamvibhäga Vrata-the Fourth Śikṣa Vrata---
A Devout Sravaka. एवं व्रतस्थितो भक्त्या सप्तक्षेत्र्यां धनं वपेत् । दयया चातिदीनेषु महाश्रावक स उच्यते ॥१॥

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Vapet
1. Evam vrata-sthito bhaktyă sapta kşétyam dhanam
Dayayã cãtidinéşu Maha Sravaka sa ucyaté.
1. He who, staying firm in the (twelve ) vows, spends his wealth in Sapta kşétra (Seven spheres of activity-viz 1 Sådhus (monks) 2 Sadhvis (nuns) 3 Śråvaka 4 Srävika 5. Pratima ( Images of Tirtharkaras ) 6 Jina Mandiar ( Temples of Jinesvaras ), and 7 Jnâna (Right Knowledge with devotion and gives wealth to very pitiable persons out of compassion, is called a Devout Śrávaka.
यः सदाझमनित्यं च क्षेत्रेषु न धनं षपेत् ।
कथं वराकचारित्रं दुधरं स समाचरेत् ॥२॥ 2. Yah sad bāhyam anityam ca kṣètrèsu na dhanam vapét.
Katham varakaścãritram duscaram sa samācaret. 2
2. He, who having wealth with him, and knowing it to be an external object and transient does not spend it in the seven spheres of activity, how can that poor wretch observe câritra ( ascetic life ) which is difficult to practise ? 2.
जिनधर्मविनिर्मुक्तो माभूवं चक्रवर्त्यपि ।
स्यां चेटोऽपि दरिद्रोऽपि जिनधर्माधिवासितः ॥ ३ ॥ 3 Jinadharmavini-r-mukto mābhūvam cakravartyapi
Syām céto'pi daridro'pi Jina-dharmādhiyasitah
3. I do not like to become even a Cakravartin who has relinquished Jaina Dharma. I like to be even a servant or even a pauper consecrated by Jaina Dharma.

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CHAPTER II
1. FOURTEENTH YEAR OF ASCETIC LIFE (B. C. 555) 2. Diksă of Rişabha-datta and Dévānandă
Diksā of Jamali and Priyadarsana.
Soon after the rainy season, Sramapa Bhagavāna Mahävira left Rājagrihi, and went in the direction of Vidéha ( Name of a country in the modern Tirhut with its capital Mithilā ), Accompanied by a chatra ( umbrella ) hanging in the sky and elegant with pendent bunches of pearls-accompained by two white chowries waving in the sky. and charming like white lotus and the bright light of the Moon, accompanied by a simhasana ( lion-seated throne ) and a foot-stool of emarald resting on the sky and ringing with the sweet sound of a multitude of small tinkling bells, and also accompanied, by a Mahendra-dhvaja-(Indras banner) resting in the sky and elegant with numerous small flags, the Jinésvara Bhagavāna was moving about. Millions of gods and demi-gods were respectfully following him. Sweet-smelling wind was blowing gently. Trees on the road were bending low as if they were respectfully saluting the Lord. Thorns were lying with their pointed surfaces low in the ground like disapp. ointed wicked persons. All the seasons were favourable.
Now, śramana Bhagavāna Mahāvira enjoying the accumulated royal wealth of the three worlds acquired by his own valour, pacifying the ravages of famine, pestilence, and calamities-accepting the greatness of the samavasaraņa at various places - nullifying the arguments of followers of other systems of religionexposing the Path of Moska (Final Emancipation) conferring boons on devout persons by initiating them in True Religion,

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and going about to villages, théta ( village inhabited by peasants) nagara ( town ) etc.--eventually came to a town named Brāhmaṇa kuņda-grăma.
Celestial beings of four kinds prepared a sariavasarape with elaborate decorations in the pleasure-garden named Bahusala -full of trees and creepers of various kinds-outside that town. in the middle of the enclosing walls of precious stones, a lion seated throne with a foot stool of emaralds, was placed facing the East On it, Śri Mahāvira Swămi-the crest-jewel of the three worlds-took his seat. Bhagavān (autama Swāmi sat near the foot-stool. Gods, hnman beings, and lower animals had their appropriate seats. At that time, a rumour spread in the town "Bhagavān Sri mahăvira Swami has arrived in the Bahuśāla Udyāna" On hearing this, Rişabha-datta was greatly delighted He told his wife Dévânanda :- good woman I Sri Mahavira Jinėśvara-the highly illustrions person of the three worlds and the most competent exponent of the True Religion, has arrived in the garden outside the town. His darśana (sight ) is the source of great happiness; then what to talk about the source of happiness when one goes to him bows down at his feet, and renders service to him ? Let us, therefore go and make our life happy by his darsana." She replied, Ah! What is improper in what you said ? Every thing is quite suitable. Let us go. Dévānandā was very sorry from the day śramaņa Bhagavān Mahāvira was removed from her womb.
With his wife's consent, Rişabha-datta called his familymembers, and he told them-0 Good people ! Bring me a chariot yoked to two young bulls whose bodies are well-rearedwhose back portion of the body is decorated with rows of small balls of excellent gems-who are sized by a nose-string of gold, whose crown of the head is beautified with a coronet of black lotus-flowers, and whose horns are coloured. Let us go to do homage to the Jagad Quru (teacher of the world). The servants went obeying the orders An excellent chariot was prepared and
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brought. Risabha-datta and his wife Dévānandā, accompanied by his family-menbers, went to the Jinèśvara in the Bahušāla Udyāna. On seeing tbe chatrāti-chatra (three chatras-umbrellas one above each other) and other extraordinary objects of excellence, of the Jinèśvara, both of them at once got down from the chariot and entered the samavarana observing five abhigamas * Rışabha -datta went round the Jinéśvara three times by way of pradak şiņā (walking from left to right as a sign of respect) and having done obeisance, he joyfully took his seat on the ground Dévānandā also having done obeisance to the Jinésvara, and having respectfully kept Ris'abh-datia in front, remained standing desirous of listening, with her hands folded in anjali in front of her forehead. The moment she saw the Jinėśvara, that very moment, her face became bright; tears of joy began to flow from The tive abhigamas are.
सचित्तदव्वमुझणमचित्तमणुज्झणं मणेगतं । इगसाडि उत्तरासंगु अंजलीसिरसि जिण-दिखे ॥ १ ॥ इस पंचविहाभिगमो अहवा मुच्चंति रायचिण्हाई ।
apoi 3-at-HS5 9 3 1995 2 11 1. Saccitta' davvamujjhana mactta’maņujjhanam manegatam
Igasădiuttarăsangu anjal sirasi Jiņaditthè. 2. la pancavihābhigamo ahavā munccanti rāyaccinhāim.
Khaggam chattovănaba mandam camaré a pancamaim
1. Leaving off-of Living objects. 2. Non-abandonment of nonliving things. 3 Calm mind 4, Arrangement of upper garment passing obliquely from right to left, 5. Anjali near forehead on seeing Jinéśvara.
These are five abhigamas for Kings who leave the five royal signs-1 Dagger. 2. Umbrella. 3. Shoes 4. Crown, and 5. Chowries.

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her eyes, expanded with great delight; horripilations resembling those on Kadamba flowers (a tree bearing orange-coloured blossoms) appeared on her body; and there was an oozing of milk from her breasts. On seeing this condition of Dévânandă, Gautama Suami, who had a doubt in his mind, did pranāma ( reverential salutation ) to the Jinésvara, and asked him :
Bhagavan ! what is the reason, why on repeatedly looking at your face with an unwinking sight Dévānandā attained a condition as if she was having a look at her own son and having great affection. The Bhagavān replied:--'Q Gautama | Devanandā is my mother. I am her son produced in her womb Prom the time of my descent from heaven I remained for eighty-two days in her womb, and on account of her former affection towards me, she is perplexed as she does not know the real state of affairs." On hearing these words, Rişabha-datta, also, was thrilled with joy and all the people of the assembly were instantly greatly astonished. Or, who will not be astonished on listening to a wonderful event previously unknown ?
With an abundance of joy, both Rişabha-datta and Dévănanda again fell at the feet of the Jinéśvara. Then, śramaga Bhagavan Mahavira-knowing that “The reward for parents however highly it may have been estimated, is in every way quite inadequate" made the following preaching for the beenfit of the publice
भो मो देवाणुपिया! अणाइरूपंमि एत्य संसारे। को किर कस्स न जाओ माया-पिइ-पुत्तमावेहिं ?॥१॥ कस्स विन वा विओगे अणवरयगलंतनयणसलिलेण । पइसमयमुकपोकं हाहारवगम्भिणं रुन्नं ? ||२|| चोइसरजुपमाणे लोगे न कत्थ वावि वुत्यमहो? । अणवरयमावयाणं काणव नो मायणं जायो ? ॥ 3 ॥ कस्स व आणानिदेसवत्तिणा दासनिम्विसेसेण । नो बहियं दुहट्टेण पाणिनोएण एएण ?॥४॥

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204 एवंविहदुहनिवहेक्ककारणे कह भवे महाभीमे । खणमेत्तमपि विजायइ निवासबुद्धी सुबुद्धीणं ? ॥ ५ ॥ एत्तो चिय सासयसोक्खकंखिणो लक्खिउं भवसरुवं । तणमिव रजाइ समुज्झिऊण पञ्चज्जमल्लीणा ॥ ६ ॥ ता जाव पुन्नपन्भारपावणिज्जा इमा हु सामग्गी। तुब्मेवि ताव गिण्हह निस्सेयससाहगं धम्म ।।७।। इय जगगुरुणा कहिए तासिं आणंद संदिरच्छोणं ।
केवलमणुभवगम्मो कोइ पमओ समुप्पन्नो ॥८॥ 1. Bho bho devāņupiya | añâırūvammi ettha samsärei
Ko bira kassa na Jão māyāpii puttabhāvéhim ? 2. Kassa vi na vă viogé anavaraya galanta nayana saliléna
Paisamaya mukkapokkam hâhäravagabbhiņam runnam ! 2. 3. Coddasa rajjupamane logé na kattha vavi vutthamaho? Agavarayamāvayāņam kāņava no bhāyaṇain jāo ?
3. 4. Kassa va āņāniddésavattiņā dāsanivviséséna
No vatțiya duhattéņa pāņiloéņa ééņa ? 5. Evamviha duhanivahekka karane kaha bhavé mahābhime
Khanaméttampi vijayai nivasa buddhi subuddhiyam? 5. 6. E'tto cciya sāsaya sokkha kankhino lakkhium bhavasarīvam
Tanamiva rajjāi samujshiūņa pavvajjamalliņā 7. Tā jāva punna pabbhārapāvanijjā imã hu sāmaggi i
Tubbhévi tava giặhaha nissèyasa sāhagam dhammam 7. 8. Iya jagaguruņa kahiétésim āņanda sandıracchiqam
Kévalamaņubhavagammo koi pamoo samuppanno.
1-2.0 Beloved of the gods ! In this endless Samsara, who has not been born as anyone's mother, father, and son ? Or who has not lamented loudly with a cry of woe, every moment, with tears constantly trickling from eyes, at anyone's separation ?
3-4. Ah! At what place in this loka (world) extending over fourteen rajjus, has not this Jiva (embodied soul) lived ?
One rajjurin nunserable yojanas.

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Or, of what constant misery has he not become a recepient? Or by remaining under whose orders like a servant, has not this living world suffered misforne?
5. How can wisemen have a desire of living even for a moment in this very terrible samsăra, which is the only source of a mass of such misiries?
6. Therefore, indeed, knowing the dreadful nature of Samsâra, persons desirous of Eternal Happiness (of Final Emancipation) having completely renounced kingdoms etc like a blade of grass, embrace pravrajyā (religious mendicancy).
7. So long as, therefore, you have acquired these materials at your disposal-which can be obtained by a mass of punya (meritorious deeds)-till then, you also, accept the Dharma (True Relligion)-which accomplishes nisréyasa (Fine Beatitude).
8. When the Jagadguru (teacher of the world,) said so, both of them, with their eyes full of (tears of) joy, had intense delight which can be experienced only by one's self.
Then Risabha-datta, along with his wife Dévanandā, was greatly pleased, and having got up, he paid homage thrice to the Jinésvara, and having lowered his head adorned at the top by a closed cavity of both his hands resembling a lotus-pod, he said.-O Bhagavan! Whatever you said is quite true. You favour, both of us, by your diksâ (initiation into your order of ascetics. We have become disgusted with house-holder's life." The Jinesvara replied: "It is quite suitable for you "-Then, both of them, thinking themselves fortunate, went into the North-east corner and having removed their ornaments, flower-garlands etc. and the hair of their heads in five handful bunches, they went three times round the Jinéśvara in form of a pradaksinâ (going round respectfully from left to right) and with obeisance, they said :-- O Bhagavan! You pull us out with your own hands, from this worn-out hut of worldly existence, burning with the fire of old

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age, death, disease, sorrow, and pangs of separation, We have taken the shelter of your lotus-like feet" When requested, thus, Śramaņa Bhagavān Mahavira, gave them dīksă (initiation into an Order of Ascetics) and explained them the duties of a Sadhu and the observance of daily religious rites. Having being shown all the necessary religious observances suitable for the age, Dèvānandā was enstrusted to Arya Candana-pravartini, as her disciple and Rişabhadaita was handed over to sthaviras sādhus advanced, in Jrāna (knowledge) dikşā paryaya period of initiation) and age (a sådhu sixty years old is a sthavira by age). Boch of them becoming always careful in leading ascetic lite spotlessly, without the least fauit, did various penances and having studied the Eleven Angas of Jaina Agamas (scriptures, they atoned for their various transgressions and fautts in the observance of their vows and for their evil Karmas in previous lives, on their deathbed, and having ascended the ladder of spiritual enhancement by the destruction of alltheir Karmas, both of them, attained Mokşapada (stage of Final Emancipation).
Jamali-Priyadarsana.
Then, Bhagavān Śri Vardhamana Swâmi-accompanied by Ganadhara Maharāja Śri Gautama Swâmi and other sadhusdestroying the darkness of ignorance from the hearts of devout persons,-going about to villages, fortresses, towns etc-and exposing the Path of Mokşa,- came to Kşatriya-kunda grama Nagara. A samavasarana-with caitya vriksa (the consecrated Asoka tree prakâra (enclosing walls), and doors-decorated with numerous white banners and flags and delightful to the people-was prepa red by gods. The thirty-two dévéndras Indras of gods, desirous of seeing the lotus-like face of the Jinésvara, came down from Déva-puri capital city of the gods) in vimānas of various kinds. Now, the Jinèśvara Bhagavān, adored by multitude of gods, entered the samavasaraņa by the door facing the East, and took his seat with his face turned towards the East. The eleven Caņadharas (Chief disciples), Kéval Jnânî (persons with Kévala na na

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Perfect Knowledge) Manahparyāya Jnāni (having Knowledge of the thoughts of others), Avadhi Jñâni (Persons with visual knowledge), Cauda-pnrvi (saints with a knowledge of 14 pūrvas. dasa pûrvi (sages with a knowledge of 10 pūrvas) and all excellent munis with vaikriya labdhi, Vaimănika devis (goddesses) and sādhvis (nuns) entered by the Pūrva dvāra (the Eastern door) and having done homage to the Jinégvara, they remained in Agni North-western) portion. The Vaimånika goddesses and sādhvis remained standing, and the gods sat down. Then, entering by the Southern door and with their bodies slightly bent the goddesses of Bhavana-pati, Vāņa-vyantara, and Jyotiska gods, went round the Great Benefactor of the World by pradaksina and joyfully took their seats in the Nairutya (South-Western) portion, with cagerness to hear the Sermon. Then entering by the Western door, Bhavana-pati, Vana-vyantara, and Jyotiska gods with their bodies embellished with excellent ornaments, joyfully bending their heads low, did homage to the Jinésvara; the eleven Ganadharas, Kèvalins and others came with due ceremony and they took their seats in the Vâyavya (North-Western) portion facing the Jinésvāra. Then entering by the Northern door, multitudes of Vaimānika gods putling on excellent divine forms and human beings-(males and females) left off their mutual animosity and pride, and took their seats in the Išāna (Northeastern) portion with much eagerness for listening to the Sermon. At that time, no one ridiculed or played. None cast his eyes on any other object. But all kept on looking steadily towards the face of the Jinésvarā, as if they were drawn in a painting. Then in the second enclosure, horses, bulls, lions and other lower animals sit happily abandoning their former animosities. For instance--a pea-cock creates a shaded shelter, out of compassion only-by his dancing feathers for a serpent heated by the rays of the Sun, abandoning all evil notions. An elephant scratches the mouth of a lion by means of his tusk. A lioness feeds (suckles ) a young deer tormented with hunger
A cat very affectionately places a mouse on her head. A wild bull lustily licks a horse with his tougue. When brutes

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lacking discernment, behave so admirably what wonder is there that gods and humah beings should abandon their mutual hostilities?
In the third enclosure, divine chariots of various kinds decorated with flags of victory, vehicles, conveyances, and animals used for riding, were accomodated
Now, sentinals who were previously appointed to bring the news of the arrival of the Jinésvara, came to Nadivardhana Rajā, and gave him the welcome tidings of his arrival there, the informants were handsomely rewarded with valuable gifts The king, then, told his servants :-0 good people ! Make the Jaya kunjara ( the champion elephant that has conquered other elephhants ) ready for me. Make a number of elegant horses ready Decorate the town. Erect banners and flags (the signs of victory). Inform the public with a beating of the drum that the citizens are directed to come to the king in palanquins and other coneyances suitable to their individual rank, so ihat we all can conjoi. utly go and do homage to Jinéśvara Bhagavān Sri Mahāvira Swămî. The servants saying . Just as your Majesty orders.' promptly did everything that was necessary The Jaya-Kunjara completely decorated was brought. The king riding on it, went out of the town accompained by numerous citizens. On seeing the chaträtic chatra (a series of three umbrellas one above the other and other atiśayas ( wonderful objects ) of the Jinèsvara, King Nandivardhana left all his royal insignia, and going very respectfully to the Jinésvara he requested him thus :-0 Lord ! Without you, this town was extremely destitute of beauty for Such a long time, like the sky without the Moon. I being your companion in house-holder life, am not yet discarded by royal wealth. Otherwise, O Natha I How can there be any suitability on my part except for your own self. By your separation, my life would have come to an end, but I am kept alive by repeatedly praisling your excellent qualities. O Lord of the Word 1 To-day is my most auspicious day, and to day I have accom

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plished my much-desired wishes that you have come here even after a long time." Having uttered tliese sincere and highly affectionate words, the king took his seat at an appropriate place, keeping his eyes fixed on the face of the Jinéśvara.
In the same town, there lived a prince named Jamali who was Bhagavān's sister's son, and who was known for his beauty and loveliness. After the diksā of Jinéśvara Vardhamana Swami -Priyadarśana-Bhagavăn's own daughter-was married by King Nandivardhana with Jamali. Living happily with her, Jamāli;-eulogized in excellent songs arranged by competent female actresseswas having dramatic performances accompanied by musical instruments of four kinds on the upper most portions of his white mansion resembling the peak of Mount Kailāsa, and he was enjo. ying happiness in accordance with his high position during the said the six seasons, viz during Prāvarsa ( a division of the calender embracing the months of Āshādha and Srāvana which are the first -half of the actual rains ) Varsa (rainy season); Sarad (autumn) Hémanta (winter); Vasanta (spring); and Grişma (summer) and he was also experiencing excellent human sensual enjoyments of five kinds. On seeing that multitudes of people-astonished on hearing about the arrival, today, of the Jinéśvara, in sringhätaka (triangular spaces resembling a sringhåța-a kind of triangular nut growing in rivers, ponds etc), in trik (a triangular place or court) in catsuska (a square formed by a meeting of four roads) and in catvara (courtyards) abandoning all other business and filling in the directions by the din of clamour, -were going in one direction only, Jamâli asked his attendants 01 Is there a festival of Indra, to-day, in the town ? Or, is it a festival of Skanda (Kartika Swami)? or is it a festival of Mukunda (Vişņu), or is it a festival of Nāga (a serpent) god or is it a festival of a Yakşa (a class of demi-gods-attendants of Kubéra) or is it a festival of caitya (sacred memorial fig-tree)? Because people of the town, thus, go in one direction only. The attendants replied :-O prince ! There is no festival, today, of Indra or Skanda or of any other god; but Jinésvara Bhagavān, Mahāvîra Swami-your maternal uncle-has arrived outside the town, accom
27

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panied by a large congregation of sadhus. All these persons are going there to do homage to him." On hearing this, Jamali was thrilled with great joy. He took his bath, anointed his body and having put on costly garments and precious ornaments, with an umbrella decorated by garlands of Korința flowers held over his head, and attended by body-guards bearing weapons of various kinds, he took his seat in a fine chariot, and he went to samavasarana. From a short distance, he got down from his chariot. He went to the Jinéśvara, and having respectfully bowed down at his feet, he took his seat with his eyes fixed on the face of the Jinéśvāra with an unwinking sight. Bhagavana Vardhamāna Swami gave the following sermon :
करयलपरिगलियजलं व गलइ पइसमयमेव जीयमिमं । वाहिजरायंकावियदेहं दूति निच्चपि ॥ १ ॥
अइबहुकिलेससमुवज्जियावि विज्जुव्व चंचला लच्छी । पियपुत्तसयणजोगोऽवि भंगुरो जलतरंगोव्व ॥ २॥
विसर्याfपवासा पिसाइवन्द दुनिग्गहा वह कपि । वामोह जह येवमपि नेव संभवइ वेरग्गं ॥ ३ ॥ अवरावरगिहवावारविरयणावाउलो सयावि जणो । stureमुहं वच्च अणुवज्जियधम्मपाहिज्जो ॥ ४ ॥ एसो चिय मुद्धजणस्स विग्भमो सव्वहाऽविय अजुत्तो । जं पज्जेते धम्मं भोतुं भोगे चरिस्सामो ॥ ५ ॥ जं थेरत्ते पत्ते इयंमि सव्विदिप्पयारंमि I अच्छउ दूरे करणं दुलहं धम्मस्स सवपि ॥ ६ ॥
किं बहुणा भणिणं ? जो बाळत्तेऽवि नायरइ धम्मं । संगामसमयहयसिक्खगोव्ब सो सोअइ विरामे ॥ ७ ॥ इय जयगरुणा नोसेससत्तसाहारणाए वाणीए । मोक्खमुहमूलबीयं कहियं सद्धम्मसव्वस्सं ॥ ८ ॥

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1. Karayala-parigaliya-jalam va galai paisamayaméva jîyamimam Vähi jarayaňkāviya dèham dūmanti niccampi
2. Ai bahu kilésa samuvajjiyāvi vijjuvva cancala lacchî. Piya putta sayaṇajogo'vi bhanguro jala tarangovva 3. Visayapivāsă pisāiyavva dunniggahā taha kahampi Vämohai jaha thévampi néva sambhavai véraggam 4. Avaravaragiha vāvāra virayaṇavāulo sayāvi jaņo Kiņāsamuham vaccai aņuvajjiya dhammapahijjo
5. E'so ciya muddha jaņassa vibbhamo savvahā'vi ya ajulto Jam pajjanté dhamman bhottum bhogé carissamo
2.
6. Jam thératté patté hayammi savvindiyappayarammi Acchau dûré karanam dulaham dhammassa savaṇampi 7. Kim bahuṇā bhaṇièņam ? jo bālatté'vi nāyarai dhammam Sangamasamayahayasikkhagovva so soai virame 8. lya jaya-guruņā nîsésasattasāhāraṇāē vāṇié Mokkha-suha-mūlabīyam kahiyam saddhammasavvassam,
3.
5.

6.
7.
1. This life flows away every moment like water dropping down from palms of hands. Disease, old age, and misery torment the body constantly.

8.
2. Wealth acquired after much trouble, is also transient like lightning. The friendly association of dear son and kinsmen, is fickle like waves of water.
3. The thirst after sensual enjoyments is difficult to be satisfied like a female demon. It vehemently deludes, and there is, indeed, no possibility of even a little indifference to worldly concerns.
4. Persons always bewildered by engaging themselves in various house-hold employments, enter the mouth of the God of Death without earning victuals for journey, in the form of Dharma (righteous deeds).
5-6. This, really, is an entirely unwise delusion of silly persons, that We shall perform Dharma (religious duties) at the
"C

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end, after enjoying worldly pleasures. Because, with the attainment of old age, the functions of all the organs of sense are destroyed; and the performance of religious duties is a distant object but even the hearing of dharma is difficult
7. What is the use of talking much He, who does not practise religious duties during his young age, comes to grief like one disciplining his horse at the time of a battle-fight
8. In this way, the Jagad-guru (the teacher of the world) preached the essence of dharma-the original source of the happiness of Moksa with a speech common to all living beings.
At that time, with an intense feeling at heart, of renouncing worldly enjoyments on hearing the nectar-like speech, the calm-minde i Jamali Kumāra, bowed down at the feet of Sramaga Bhagavāna Mahāvira and having steadily kept the closed cavity of his hands resembling the calix of a lotus, on his forehead, he said :-O Bhagavâna ! No other intelligent man has explained me the dharma (religious doctrine) capable of securing the happiness of Moksa in a way that you have done. O Lord of the World ! I understand that I have earned much punya (Karma of meritorious deeds) during my previous lives, and so, I am able to meet you. With the permission of my parents, I will taka dîkså at your blessed hands, and make my life success ful' Bhagavāna told him -- There are numerous obstacies in dharma kārya (religious duties). You, therefore, do not delay in this matter," Then, Jamāl Kumăra again made obeisance to the Jagad-guru and he returned home in his chariot.
At an opportune moment, Jamāli Kumara bowed down at the feet of his parents, and told them -Dear father and mother ! To-day, I heard the religious preaching of Bhagavāna Sri Mahavīra Swāmi, and it greatly delighted me like a draught of nectar. His parents said "You are fortunate and endowed with lucky marks (on your body) You have already received a reward of your birth and your life Because, the words of Jinéśvaras never come within the range of hearing of those who have not done

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meritorious deeds. Jamali, then, said :- O mother and father I My mind has become very uneasy on account of the fear of this Samsāra, and I am terrified with the dread of birth and death on hearing the preaching of the Jinéśvara. I am, therefore desi rous of accepting diksă (initiation into ascetic life) with your permission." On hearing these words never heard before-of Jamalı Kumāra, his mother's body became pervaded with drops of perspiration caused by sudden anguish; her body began to tremble under a mass of sorrow; her lovely face withered like a lotus crushed by the trunk of a big elephant; her gold bracelets dro pped down from her suddenly dried-up hands; her upper garment fell down on the ground from her body; her braid of hair became loose; the bonds of the articulations of her body were weakened; she lost her consciousness on account of mental stupefaction, and she fell down on the ground with a sudden noise She was consoled by her attendants hastily coming to her by means of wind from, a fan cooled with drops of pure water. She lamented for a long time and with deep sighs she told Jamāli"O son l you are our only, honoured,' affectionate son-delightful to our hearts-as precious as a box of jewels-and acquired after keeping a number of vows. Therefore, O child I we are not desirous of even a moment's separation from you. How can, then, we be willing to give you our permission to take dikşă. So long as we are alive, till then, you remain a house-holder and after our death, you increase the progeny of our family till your declining age, and then, you renounce worldly enjoyments and take diksā " On hearing this, Jamali said: - O mother 1 This human existence, is momentary like a bubble of water, and perishable like a wave on a river rushing from the top of a mountain in autumn; because, it is attended with bodily and mental diseases of various kinds, ard with sorrow, old age, death etc Who knows then, who is fit for an early death and who is fit for a late death.
It is said. - जइ नाम मुणिज्ज इमंपि कोइ ता किं न होज्ज पज्जंत्तं ? किं तु अयंडेवि अखंडियागमो पडइ जमदंडो ॥१॥

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फस्स न हरति हिययं विसयानो कस्स वल्लहा सुयणा? । किंतु खरपयणपहयं किसलयमिव भगुरं जीयं ॥२॥ एत्तो चिय दुज्जणमाणसं व मोत्तूण रजरठाई । धीरा दुरणुचरंपि हु संजममग्गं समणुलग्गा ।।३।। at det er fastastot Tant ( 49)
किं वल्लहं निरंमइ कोऽवि हु जलणाउले गेहे ? ॥ ४॥ 1. Jai nama munijja imampi koi ta kim na hojja pajjantam
Kim tu ayandévi akhandiyagamo paļai jama-dando. 2. Kassa na haranti hiyayam visayā ? No kassa vallahā suyaņā ?
Kintu kharapayap apahayam kisalayamiva bhanguram jîyam. 2 3. Etto cciya dujjaqamāṇasam va mottaga rajaratthāim
Dhîrā duraqucarampi hu sanjamamaggam samaņulaggă. 3.
Tā mohapasaramuncchidiūna gayamo ( aqumagga) dhammakarapattham Kim vallaham nirumbhai k'ovi hu jalaņāulé géné! 4.
1. If any one knows this much only (about death) then, why can he not be pajjattam (one with his desires satisfied ) ? But invariably, the punishment of Yama (God of Death) with uninterrupted arrival, falis suddenly.
2. But, whose heart the sensual pleasures do not abduct ? Whose kinsmen are not dear to him? But this life is transient like the young sprout hurt by harsh wind.
3. Therefore, indeed, having abandoned kingdom, territories eta as if it were the mind of wicked man, wisemen follow the path of Samyama (self-control) although it is to be practised with difficulty.
4. Consequently, having cut down the spread of Moha ( Infatuation ), give me permission for the purpose of performing religious duties. Will anyone really confine his favovrite (son) in a house filled with burning fire.

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Jamāli's parents again said :-“O son 1 Your body is endowed with excellent marks, lines, tokens (moles-black dots), and num. erous virtuous qualities It is united with excellent strength, valour, and strong character. It is highly auspicious, free from all diseased conditions-with the five senses well-nourished and not injured-and it is, for the present, in the bloom of commencing young age (youth). How will you observe the duties of ascetic life which are practised with difficulty. Because, a forest of lotus flowers cannot endure the crushing with the firm feet of big intoxicated elephants. Therefore, O son! abstain from taking difficult samyama dharma (ascetic life). Jamali said:-O mother ! This human body is full of numerous diseases and sorrows born with a mass of bones-pervaded with large and small arteries and veins-and of an easily perishable nature in a short time like a vessel of raw unripe clay. It is un-clean and filled with blood, flesh, fat, brain, semen, and other dirty substances. It is full of troubles of every kind, and it certainly deserves to be abandoned. The value of this worthless body is said to be due to the fact, that it is useful in rendering efficient service to persons endeavouring for Mokşa. ( Final Emancipation ). Besides, if this body is not decorated wish bathing, anointing and ornaments, it does not appear beautiful like a disc of the Moon during day-time."
On hearing this, Jamāli's mother again said :-O son ! It is extremely unworthy of you to abandon, before suitable time, your eight beloved wives, Priyadarśanā and others-who are born in noble royal families-who are clever in various arts and are handsome with lovely attractive bodies-who adorn their families like waves on seas adorning the banks of rivers-who have put on necklaces of pearls resembling rosaries of ascetics or who have put on necklaces of pearls while munis (ascetics) are muktâhara-parigraha (free from food and worldly concerns)-who sportively move about very gently like a row of elephants-who are slightly bent with the burden of their fat and heavy breasts - whose waists are capable of being grasped within one's fistwho behave agreeably to your mind-and who are extremely

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charming all over their bodies-and to commence the practice of austerities. Therefore, for the present you enjoy all worldly pleasures with your dear wives, and with declining age, you take dikså along with your wives.
Jamāli said:-Mother! These sensual pleasures of human beings originate in localities-full of urine, foeces, pus, semen, and blood, and they are distressing on account of unpleasant exalations resembling foul odour coming out from a dead body. They are indecent, of short duration, and capable of accomplishment after great trouble. These worldly pleasures give delight to the minds of unwise persons, but for good people, they are censurable and they increase the wanderings in the four kinds of existance in the samsara to infinity. If these sensual pleasures are not left off like a piece of wood remaining half-burut in the hand, they are productive of innumerable severe miseries, and they create obstacles in the path of Final Bliss.
Then, how can wise men indulge in these sensual pleasures even for a moment? Besides, who, desirous of living long, will ever take a poison named tâlapuţa (a kind of poison capable of causing instantaneous death). Or, who will touch the cave-like mouth of a lion with sharp-pointed teeth? Or, who will enter into the fire of vajra (thunder-bolt) terrible with masses of flames? Or, who will walk on the sharp-pointed blade of a sword? Or, some one may perhaps do all the things named above with the help of some celestial being etc, but no one has ever attained happiness even for a moment by enjoying sensual pleasures. If however, some ignorant stupid persons may perhaps engage themselves in sensual pleasures in some ways, but then, is it proper that persons acquainted with the doctrines of the Jinésvaras, should do so?
On hearing this, Jamali's mother said: - O child! Here, there is much gold, silver, kāṇsu (bell-metal) etc. much clothing, and accumulated wealth acquired from a succession of ancestors, wh

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ich will last till the end of your seven generations. Use this wealth in worldly pleasure in accordance with your own wish, and giving gifts to deserving persons, pass your days happily."
Jamāli said "Mother! A largs mass of wealth is subject to danger from fire, robbers, and partners. Besides, it is uncertain, un-eternal and a source of many evil deeds. Why should there be so much obstructive argument in this
When Jamali did not concede in any way, although he was persuaded with agreeable words of various kinds, his parents again told him, with dreadful words against samyama (asceetic life):--O son! Nirgrantha pravacana (nirgrantha-free from all bondage i-e Jaina sadhus pravacana (dîksă-initiation in accordance with Jaina Siddhantas) is fraught with great hardships. It is like chewing beads of iron-like going in a direction contrary to the current of water in the great river named Ganga (Ganges)-like crossing a great ocean by means of one's arms only-and it is a vow as dangerous as walking bare-footed on a sharp pointed edge of a sword. Besides O child! after this dîkṣā, food-material prepared specially for Sadhus, or food-material prepared for the use of house-holder made more delicious when it is to be given to a Sadhu or food material prepared in accordance with a combination of both these methods, or foodmaterial bought for the Sadhu, is not acceptable to a Sâdhu. Also, a Sadhu cannot take food-material from food prepared for famine-stricken persons-from food meant for sick personsfrom food prepared on a dur-dina ( rainy day) accompanied by an abundance of multitudes of clouds-from food belonging to a sayyatara ( one giving a place of residence to a sadhu) or from food of bulbs, roots, unripe fruits, green seeds, or green uncooked vegetables, green uncooked leaves. O son! you have been brought up and nourished in great happiness, and so, you will be unable to endure the discomfort of cold or heat, hunger, thirst, wind, slander, and other disturbances out of twentytwo parisahas (hardships) of ascetic life. Therefore, O son!
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ough of these frequent repetitions of speech, Jamäli said :--0 mother-father | This Jaina dikšā is difficult to be accepted by eunachs, timid persons wiced men, or persons who are intent on pleasures of this world or persons averse to the next world, and it is difficult to be accepted by persons who are eager for sensual enjoyments. But it is not difficult for good persons who are powerful in carrying out the vows undertaken by them, and who are indifferent to comfort of their body or to life itself.
When however, Jamäli Kumâra did not leave off his intention of taking dikşă although he was persuaded by agreeable, as well as, disagreeable words against taking it, his parents gave him their consent unwillingly. Jamäli's father, then, called his servants into his presence and told them:-O good people ! Sweep the whole Ksatriya-Kunda grama Nagara from inside well as from outside and make it nice-looking by plastering. Make the main roads as of the town clean by removal of grass and debris. Make abhisśka (inauguration) ready-very cost and suitable for Jamāli Kumāra or one suitable for nişkramana ( renouncing worldly concerns ) of a great man. "Having respectfully accepted the orders, the servants went out of the palace and did everything in accordance with his orders.
Jamali Kumāra was, then, seated in a lion-seated throne, with his face towards the East, and he was bathed with 108 kalaşa (urn-shaped vessels with nozzles), each of precious stones, gold, silver, and clay-filled with pure scented waters.
After the abhişeka ceremony, Jamāli's parents asked him,O son ! what is it that is so dear and acceptable, so that we can give you. Jamali said "O mother ! I am desirous of having a rajoharaña (a woollen brush always carried by Jaina sådhus-for the preservation of the life of insects, vermin etc) and pătras (utensils, bowls, used by asceties during meals) from kritikā para (a shop presided over by a god where everything available at all can be obtained by the god) and I am desirous of calling a barber for me.” On hearing this, Jamāli's father told his ser

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vants:-- good men ! Take three lakhs (hundred thousand) coins from the treasury, one lakh for rajoharana, one lakh for pătrâs and call one barber giving him one lakh coins." The servants went out and brought rajaharana and päträs, and took the barber with them. The barber bowed down at the fee: of Jamāļi's father and asked him--Master ! Order me to do whatever is to be done by me! Jamali's father then said:-O good man ! You carefully cut the hair of Jamali Kumāra, leaving four inches of a few hairs of the front-part suitable for dikşā --The barber washed his own hands and feet with scented water and having covered his mouth with a piece of cloth folded eight times, he removed the thair of Jamali Kumāra as desired. Now, Jamali's mother shedding tears rendered dark-coloured by lamp-black applied to her eyes, took the mass of hair into her white upper garment resembling the cast-off skin of a snake. Then carefully washing the mass of hair with scented water she applied haricandana (black sandal-paste) and respectfully placed flowers over it. The mass of hair was tied in a white piece of cloth and placed in a box of precious stones. Then, lamenting with a faltering voice on account of deep sorrow, she said:-Prom today, I will remember my son Jamai, through the medium of his hair during my worship on festival days, and on days of religious penance". Repeatedly speaking thus, she placed the jewelled box near the pillow of her bed.
Soon after the abhişéka ceremony, Jamali Kumāra put on clean clothes, and decorated his body with a gold crown, · bracelets of gold set with gems, and ear-rings He looked charming with a necklace of pure white pearls hanging on his chest and the mass of beauty of his various ornaments filled up the space around him. Females assembled there for celebration, uttered auspicious prayers, and beggars delighted on receiving valuable gifts, began to praise the virtuous qualities of Jamalı Kumara. Then Jamali Kumâra took his seat in a Sibika (palanquin)-prepared with one hundred pillars-decorated by the cloth of white flags and banners set in motion by wind-elegant with paintings of various kinds-gratifying the minds of numerous individuals-and

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carried by one thousand clever, most excellent, young persons wearing clean clothes. On his right side, his foster-mother carrying rajoharaṇa and pâtrās, sat, other beautiful females held a white chatra (umbrella) over his head; on his two sides, white chowries attractive like moving moons were waved; within the range of his vision, in froni asta mangala* (eight auspicious objects) moved on; then came Jarnāli's kinsmen seated on elephants, horses, and chariots The vault of the sky became filled with the sound of bands of musical instruments walking in front, and multitudes of the people of the town were praising Jamăli Kumā ra from their high buildings. In this way, attended by nuimerous persons, Jamali Kumāra went to the Jinéśvara.
Now, Priyadarsana-Jamāli's wife-desirous of renouncing the world, and of having pravrajyā (diksă-initiation also went to the Jinésvara. There, Jamāli Kumâra, along with five hundred princes of royal blood, took dīksā ( initiation ) at the blessed hands of the Jinésvara, and Priyadarśanā also, along with one thousand princesses, became sädhvi.
Jamali Muni studied the sūtras and their meanings, of the eleven Angas, and also advancing happily in spiritual development by. the practice of one day's, two days' three day's fastings and other methods of hard penance, he moved in different directions over towns villages, mines, etc in company with the Jinèsvara and his numerous Sādhus. Priyadarśană remained with Candanā pravartini.
One day Jamāli Muni bowed down at the feet of śramana Bhagavan Mahavira and requested him, O Bhagavåna I With your permission, I am desirous of taking five hundred sãdhus with me
*The aşta mangala (eight auspicious objects, are 1. Svastika a cross with rounded edges) i 2. Nandyāvarta 3. Śrī Vatsa 4 Matsya Yugala Pisces. 5 Darpana ( a mirror ) 6. Kumbha (an earthen pot) 7 Bhadrâsana splendid seat-throne-a sitting posture among ascetics) and. 8. Vardhamana.

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and thinking of going to village and town without any restriction. At that time the Worshipful Bhagavān seeing the good or bad consequences of the past, future, and present events of all living beings, through the mediuin of his pure Kévala Jóāņa, knew the future evil consequences of Jamāli's behaviour, and he remained silent although Jamāli asked him repeatedly. Then, realizing that “ What is not forbidden is permissible" Jamali acco mpanied by five hundred sädhus, and followed by Priyadarśanā accompanied by one thousand sādhvis began to wander over various villages and towns.
One day, going from one village to another Jamâli came to Śrávasti Nagarî and lived in a garden named Kostaka outside the town While living there, Jamali had severe bilious fever, caused by getting tasteless dry cold mean, unwholesome food. Becoming debilitated by fever, and unable to sit up, Jamāli asked his sādhus :-O sādhus ! Have you made my bedding ready for me." On hearing these words of Jamali, the sādhus quickly began to spread his bedding. Disabled by agonising pains and unable to sit any longer, Jamāli repeatedly inquired :- sādhus ! Have you spread the bedding for me or not? When they said:--Yes, it has been spread, Jamali at once got up and went to them. On seeing the bedding being spread out, he said under an impulse of Mithyātva (wrong belief):-0 Munis ? I have, now, known the tattva (real essence). It is this-Only an act that is done (completed) can be said to be done, but that which is being done cannot be said to be done. What you said that the bedding is spread when it is being spread out, is false.
And thus :
फडमाणं कडमुप्पज्जाणमुप्पन्नमेवमाईवि । वागरइ जं जिर्णिदो दिविरोहा न तं घडइ ॥ १ ॥ अवरावरसमयसमूहजोगनिप्फज्जमाणकज्जवि । कह पारंभेच्चिय कडमिमंतु वोतुं खमं होज्जा ॥२॥

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222 अत्यकिरियापसाहणखमं च वत्थुत्तणं समुन्वहइ । पढमसमज्जपमए य तयंपि नो विज्जइ पयत्य ॥ ३ ॥ जइ पारंभे च्चिय तं कति एवं च सेससमएमु । करणे कडस्स आपदइ सभडा नृणमपावत्या ॥४॥ ता जुतिसंगयमिमं कडमेघ कडं पबुच्चए पयडं । किरियानिहासमयाण होइ एवं च न विरोहो ॥५॥ इय पडिवज्जह समणा ! पक्खमिमं सरलदोसपरिहीणं । वृत्तं ति नेय गिज्झइ कुसछेहि किंतु जुत्तंति ॥ ६ ॥ नय सव्वन्नुत्ति पसिद्धिपतकित्ती जिणो वयइं मिच्छा। किंतु वए ञ्चिय कइयावि जेण गुरुयावि मुझंति ॥७॥ इय समयसत्यसवणमुन्भवपि तं नियविवेयमवहाय ।
पित्तजरविहुरियो इव पलवइ असमंजसं बहुसो ॥ ८॥ 1, Kadmānam kadamuppaffamāṇamuppannamévamäivi
Vāgarai jam Jininds ditthavirohä na tam ghadai. 2. Avarāvarsamaya samühajoga nipphajjamāna kajjamni
Kaha pärambhécciya kadamimamtu vottum khamam hojja ? 2. 3. Atthakiriyāpasâhapakhamam ca vatthuttanam samuvvahai
Padhamasamajpasūé ya tayampi 'no vijjai payatthé 3. 4. Jai pärambhé cciya tam kadanti évam ca sésasamaésu Karanè kadasaa āvaļai ubbhaļā nüņamapăvattha
4. 5. Tā juttisangayamimam kadameva kaļam pavuccaé payadam
Kiriyānitjhasamayāṇa hoi évam ca na viroho 6. Iya paờivaijjaha samaņa ! pakkhamimam sayaladosaparihiņam
Vuttam ti néya gijjhai kusaléhim kintu juttam ti 7, Naya savvannutti pasiddhipatta kitte Jino vayai miccă.
Kim tu vaé cciya kaiyāvi jéna gariuyāvi munjjhanti 7. 8. lya samaya satthasavanubbhavapi tam niyavivéyamavahāya
Pittajaravihurio iva plalavai asamamjasam bahuso.

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1-2. What the Jinendra says that-What is being done is done, and what is being created is created-being visibly contrary is not proper; because, in an act being done in a combination of a multitude of other samayas (moments), how is it possible to say that it is done during the prārambha ( first moment ) ?
3-4. That which is capable of doing the work implied ba its meaning is, designated as an object (vastu) l-g [a completely finished earthen potis capable of bringing water doing the work implied by its meaning-and, therefore, only a completely finished eather pot is an object ] but it is not present in an object created during the first moment. If we however, believe that the object was created during the first moment their will evidently arise an anavasthā dosa (a fault of inconsistency ) of creating during the remaining moments the object already created | That is to say, eve aftern an object has already been completely created, if the same object is being created during the remaining moments, when will there be an end to creating ? There will be no end. It is called an anavasthā doşa ]
5-6. Therefore, To say that, what is already completely done, is done." is quite reasonable, and by saying (or believing ) so, there is no logical contradiction between the acts of the moment of the beginning and the moments of the completion of the act, Therefore, O sådhus, you accept only this doctrine, as it is free from all faults. Wise men should not accept anything because it is so preached by Jinéśvaras, but that which stands to logical reasoning should be accepted.
3. Jineśvara résowned by being publicly known as Sarvajna (omniscient) does not tell a lie, bu! sometimes he also fells a lie. Because greatmer also are sometimes perplexed ( Do not think that a Jinèsvara does not tell a lie. He sometimes tells a lie. Because even great men are sometimes perplexed they are deluded -Delusion prompts a man to tell lies )
8. Now, leaving aside the correct judgment derived from

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his hearing of Sūtras of Jaina Āgamia, he began to speak disor. derly as if he were distressed by bilious fever.
On listening to Jamāli, who was talking in-appropriately leaying off all sense of shame, the sthaviras (venerable ascetics) saidO Jamāli ! why do you thus preach a false theory. Tirthankarswho have congueced, raga (love) dvéşa (hotred) and mola ( infatuation)-will never tell a lie and their words are not open to the slighted fault of contradiction The reasoning is this-What you said that-How can an act that is being done during numerous different moments, be said to be done during the moments of the beginning of the act ? is not reasonable because if we say that the act was not done during the first moments, the act will not have been done during the second, third etc mnom. ent as that moment is not specifed.
Besides, what you said that " The accomplishment of the act denoted by the meaning of an object is a characteristic sign of that object' is free from faults as it is attended with a knowledge of the utility of that object. It is in this way :-While doing a certain act if one fs asked during the first moment “What are you doing? he will invariably say that "I am preparing an earthen pot” or that "I am preparing a cloth ". Also, what you said that “If we however believe that the object was created during the first moment, there will evidently arise an anavastha dosa ( a fault of inconstancy) of creating during the re.naining (second, third etc) moment the object already created." is wrong because the various parts of the object are produced in different samayas (moments). Also, the question of the first moment and of the time of of the completion of the act is refuted. Besides also, You said that, One should not accept anything as true because it is preached, but wisemen should only accept anything if it stands to reason." But that is not right. How can anyone expect correct judgment about what is right or wrong in a chadmastha (one without Kévala Jnāna (perfect Knowledge) like yourself in this matter? Bhagavan knowing the true nature of

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जर तिहुयणेकचूडामणी जिणो वागरेज्ज वितमहो । ता तव्वयणेण तवोविहाणमेयं किमायरसि ?
॥ १ ॥
।
॥ २ ॥
रज्जं रहुं च विवज्जिऊण आणाए तस्स निक्खमि तव्वयणं दुर्सितो कह न तुमं लज्जसे इहि ? अहवाष्णाभोगसमुन्भवेण दोसेण दुट्ठ मणिए वि । जायइ पुणो विसुद्धी आलोयणनिंदणाईहिं ॥ ३ ॥ ता मोतुं कृवियष्पं वच्च समीवे जएकदीवस्स । परिवज्जसु पच्छित्तं मा विफलं नेसु नियजम्मं ॥ ४ ॥ अक्कखरमेत्तंपि न जो जिणिदवयणस्स सरहई मणुस्सो । सो पावs मिच्छतं तत्तो संसार परिबुद्धि ॥ ५ ॥ तत्तो चि किब्बिसतियसतिरियवसहीसु मणुयजोणीसु । दुब्बिसदुद्द परंपरमणं तमणिवारियं कहइ ॥ ६ ॥ गरुओsa पावारासी जिदिसमयत्यसहहणहणिओ । aratri is autव्व खरपवणपडिहाणिओ ॥ ७ ॥
इय सो थेरेहिं बहुप्पयारहेऊहिं अत्थसारेहिं । वह गाढं पन्नविओ जह सहसी मोणमल्लीणो ॥ ८ ॥
1. Jai tihuyanekkacīdāmaņî jiņo vāgarejja vitahamaho Tā tavvayanéņa tavovihāṇaméyam kimāyarasi? 2. Rajjam rattharnca vivajjiūna ānāé tassa nikkhamium | Tavvayaṇam dûsinto kaha na tumam lajjasé Ighim? 3. Ahavā'ņābhogasamubbhavéna doséna dutthu bhanld vi Jayai puno visuddhi aloyana nindanāīhim.

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4. Tā mottum kuviyappam vacca samivé jaékkadivassa | Paḍivajjasu pacchittam mā viphalam nèsu niyajammam 4. 5. Akkharaméttampi na jo jiņinda-vayanassa saddahai maņusso So pavai micchattam tatto samsaraparivuḍḍhim
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6. Tatto cciya kibbisatiyasatiriya vasahisu maņuiya-jopisu
Duvvisahadunaparamparamaṇantamaniväriyamn lahai. 7. Garuö'vi pāvarāsî jiņindasamayattha saddahanahapiö 1
Nāvatthäņam bandhai ghanovva kharapava apaļihaniö 7. 8. Iya so theréhim bahuppayāra héuhim atthasāréhim i
Taha ghadham pannavio jaha sahasă moņamalliño 8.
1. If the Jinėśvara-the only crest-jewel of the three worldsspeaks false-hood, then, why do you practise this tapo-vidhāna (rigorous austerity) by his injunctions ?
2. Having renounced kingdom and country, and having taken diksā at his command, are you not ashamed now to defile his word ?
3. If by a fault of carelessness, a false-hood is spoken, then, purification again results by alocană (confession before the guru) and by nindă (censure of the misconduct) etc.
4. Tinerefore, leaving off false assumptions, go to the Jinégvara-the only illuminator of the world-make atonement before him. Do not waste your life uselessly.
5-6. The man, who has no faith even in one syllable of the Āgamas of the Jinéśvaras, acquires Mithyâtva (wrong belief) and through it, he has an increase of samsara. Thereby, he acquires a succession of unendurable, endless, and unavoidable miseries during his existence as a Kilbisik (sinful) god, as a lower animal, and as a human being.
7. Even a great mass of sins, destroyed by a strong faith in the meanings of the Siddhāntas of the Jinéśvaras, does not again attain its former state, like a mass of clouds dispersed by rough winds.
8. When he (Jamali) was made acquainted with the real meanings with arguments of various kinds by the venerable ascetics, he suddenly became sijent.

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However, when Jamnāls did not make up his mind to have atonement for the sins resulting from false preaching, some of the venerable ascetics left off Jamali's company, and went to Śramaņa Bhagavāna Mahâvira, and a few only lived with him Priyadarśana along with her one thousand sãdhvis, followed Jamâli owing to her innocence, and to her previous love towards him.
Becoming perfectly healthy, Jamāli, degrading his own self by his pertinacity and misleading ignorant persons by his wrong preachings and defiling the words of Jinèsvaras, and proudly boasting himself as a Sarvajna as he believed that he had Kévala jnāna (Perfect Knowledge ) and Kévala Darsana ( Perfect Perception), began to roam about everywhere.
One day, when Sramaņa Bhagavāna Mahāvira Swāmi accompanied by his numerous disciples was staying at Pargabhadra Udyâna of Campã Nagari. Jamali went to him and told him : “Bhagavan! Many of your disciples have died as chaumastha without obtaining Kèvala Jhāna (Perfect Knowledge). But I am not such, because I have acquired divine and imperishable Kevala Jnana and Kévala Darśana I am able to know the real nature of all objects and their modifications and I am the only Arihanta (loe-slayer) Sarvajna (omniscient) and Sarva-darsi (all-seeing)" On hearing these words of Jamāli, Gautama Swāmî told him:"Jamāli! if you are omniscient, your knowledge will not be open structed by a mountain, a pillar, or by the stump of a tree; you therefore, answer my two questions viz 1. Is this Loka (world) Śaśvata (eternal) or a-śāśvata (non-eternal)? 2. Is this Jiva (individual soul, śāśvata (eternal) or a-śāśvata (non-eternal) ?" When Jamāli was in doubt and devoid of loveliness on his face as he was unable to solve these questions, sramaņa Bhagavāna Mahāvira Swămi-the illuminator of the world-told him :-0 Jamali, many of my disciples can answer these questions as if they were Kévalins, but they do not thus proudly boast like yourself. O good man! There is nothing difficult to be explained in these questions. This loka (world) is śāśvata (eternal) as well as it is

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a-sāśvata (non-eternal). This world exists during all the three periods-past, present, and future-in a general form and hence it is sāsvata (eternal), and it is a-śāśvata (non-eternal) owing to changes of periodic returns of an avasarpiņi and utsarpiņi. In the same way, Jiva (soul) is šaśvata (eternal) owing to its presence during all the stages, i. e. infancy, young age, old age etc. of its existence as a living being, and it is a-śāśvata (noneternal) owing to its various transformations during its existence as a human being, as a hellish being, and as a brute etc.
Although Śramana Bhagavâna Mahāvîra persuaded him, Jamali had no faith, as his mind was filled with wrong notion and accompanied by a few Sadhus and sādhvis previously deluded and misled by him, he went to various villages and towns spreading the ideas of his ill-conceived theories. The tale spread everywhere that "Jamāli has become a wrong believer."
One day, Jamali again went to Śrāvasti Nagari and stayed in a garden outside the town. Priyadarśanā also accompanied by one thousand sādhvis came to the town and stayed in the shop of a very rich potter named Dhanka with his permission Dhanka was a meritorious man whose soul was purified by the teachings of the Jinésvaras, and he allowed them to live in his shop thinking that “These persons have been misled and they have no faith in the word of the linesvara, and that it would be better if they are brought round anyhow to the Right Path --One day while taking out vessels from the hearth, Dhanka secretly threw a lighted splinter on the upper cloth of sădhvi Priyadarsana with the benign object of teaching her a valuable lesson. On seeing her upper garment being burnt, she told Dhanka :-“O good man! what have you done ? See my upper garment has been burnt." On hearing this Dhanka replied : --"O good sādhvi 1 Do not tell a lie. It is your accepted belief that "When a piece of cloth has been completely burnt it should be designated as burnt.” Otherwise, it is perfectly reasonable to accept the teac.

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hing of the Jinéévaras, that "That which is being burnt, is said to be burnt."
With a pure intention suddenly cropping up on hearing these well-meaning words of Dhaňka, she said: O! śrāvaka! I am dull-witted. You have acted wisely in thus instructing me to the right path. I ignorantly did not believe for such a long time in the teaching of Śramaņa Bhagrvāna Vardhamana Swami-the crestjewel of the three worlds.-Ah! I did not believe in the teachings of the Jinéśvara, by whose preaching I renounced worldly pleasures and accepted ascetic life. Ah! how great is the influence of Moha Infatuation)? On hearing these words of repentence Dharka said :--O worshipful sadhvi ! Do not be distressed heart. You, accompanied by all your sadhvi disciples, go to the Jinésvara, act according to his orders, have repentence for all your former misdeeds, and abandon persons going by the wrong road as if they were your own enemies." On hearing this, Priy adarśană said :--"I am desirous of eagerly acting according to your advice, Saying so, Priyadarsana accompanied by her one thousand sädhvi-disciples, went to Jinéśvara.
at
Dhankan, then by gentle and salubrious persuation, brought round to the right path, all the remaining sådhus, except Jamāli, and all of them, except Jamali, went to the Jinéśvara. Jamali, in this way, was not only abandoned, during this bhava (existence) by pious ascetics but also good virtuous qualities disappeared on account of his hostility towards the teachings of the Jméśvara.
In this way, Jamāli passed many years of ascetic life, himself walking along the wrong and misleading numerous persons on account of his pertinacity for his false belief, and having died after an anasana (remaining without food) of a fort-night, without making any atonement for his Mithyātva (wrong belief,) he was born as a kilbisika (inferior) god with cruel proclivities) god with an age-limit of thirteen sāgaro-pams in Lāntaka-kalpa Dévaloka,

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On hearing the news of the death of Jamāli, Gapadhara Mahāraja Gautama Swāmī very respectfully paid homage to Sramapa Bhagavāna Mahāvira Swami and asked him :--Bhagavan ! where is your bad pupil named Jamali born after having done various austerities ? Śramana Bhagavāna Mahăvîra, then, narrated the whole account including his birth as a kilbişika god. When Indrabhūti Gautama inquired :--Bhagavān! What is the cause of Jamāli's birth as a kilbişika god after having practised severe austerities, Šramaņa Bhagavāna Mahävîra-the knowner of all objects and their various modifications-the only illuminator of the world-told him :-- Gautama! you carefully listen to the cause,
धम्मायाररयाणं आयरिमाणं विसुद्धसीलाणं । मुत्तप्पवत्तयाणं उज्झायाणं गुणनिहीणं ॥१॥ कुळगणसंघाणं पिय पडिणीया जे हवंति इहजीवा । विउलंपि तवं काउं ते किबिसिएमु जायंति ॥२॥ 1Dhammāyārarayānam ãyariānam visuddhasilãnam
Suttappavattayāņam ujjhâyâņam gunanihiņam 2. Kula gaņa sang häņam piya paļiņiyà jè havanti iha jívā
Viulampi tavam kāuni te kibbisiésu jāyanti
1-2. Those living beings, who become hostile in this world, towards ācāryas who are devoted to religious observances, and who are of pure noble character and who become hostile towards upādhyâyas (teachers) who are teachers of sūtras and who are a treasure of virtuous qualities, and those living beings who become hostile even to a kula (a congregation of sãdhus under one ācārya) to a gana (a combination of sådhus under different acāryas) and to a sangha (a congregation of sâdhus ( ascetics ) sädhvis (nuns) śrävakas (male laymen) and śrāvikās (female lay men ) are born as kilbişika gods even after doing rigorous austerities. Bhagavāna Śri Gautama Swămî again inquired:---Bhagavan !

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Descending from his abode in Lântakakalpa Dévaloka, after how many bhavas (existences) will he attain Mokşapura nivasa (a residence in the town of Final Emancipation ?) The Jinésvara replied :--After wandering for five bhavas (worldly existences) as a god, a brute, and as a human being, and having acquired saymaktva ( right knowledge ) he will attain moksa-sukha ( the happiness of Final Emancipation). Therefore, O beloved of the gods | After hearing this account of Jamali Muni, you should always be ready in rendering service to your Dharma Guru (Religious preceptor ).
Having given this valuable advice to sādhus, Šramaņa Bhagavăna Mahāyira--the protector of living beings-began to move about to villages and towns with the object of instructing the the multitude of devout persons in religious matters.
Śramana Bhaganvāna Mahāvira then went to Vaisāļi and lived at Vaisāli during the fourteenth rainy season of his ascetic life. At the close of the rainy season, he went in the direction of Vatsa ( Country in the west of Allāhābād ) déşa.
FIFTEENTH YEAR OF ASCETIC LIFE (B. C. 554-53 )
1. King Satanika-Mrigävati-Udayana Kumāra Caņda Pradyota 2. Jayanti Srāvikā Diksā of Jayanti. 3. Sumanobhadra and Sup. ratistha 4. Ananda Grihapati
1. King Satânika-Mrigāvati-Udayana Kumāra
Caņda Pradyota Having passed the fourteenth Rainy Season at Vaišāli, the Venerable śramaņa Bhagavāna Mahăvira went in the direction of Vatsa-desa ( country in the west of Attahabad ). We have seen in a previous chapter of this book, that when Sramaņa Bhagavāna Mahāvira went to Kausāmbi before his acquisition of Kévala Jnāna, the country was being governed by King Satânika

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and that King Satānika was married (B C. 570 ) with Mrigavati
One of the seven daughters of King Cétaka of Vaiśâli and also that he had a son named Udayana.
Near Säketapura Nagara, there was a temple of a Yakşa named Surapriya. The Yaksa was very mighty and he possessed great supernatural powers. Every year, the people of the town used to have a painting of the Yakga made by the most compeetent painter of the town, and they used to celebrate their annual festival on a certain day But the Yaksa used to kill, every year the painter who made his likeness.
In case, however, a painting of the Yakşa was not prepared any year, the enraged Yaksa would spread an epidemic of a pestilence in the town. On account of fear of death, the paint. ers gradually began to leave the town and go away to different countries. The king of the town becoming afraid of the danger of a pestilence among the people which may be caused by Yaksa on account of the non-observance of annual festival, thought :-If all the painters will go away from the town and if & painting of the Yaksa will not be prepared, all the people will be killed. He, therefore, stopped the painters from leaving the town, and by mutual agreement, it was decided that the painter, whose name written on a small piece of paper, came out first from a collection of names of all the painters of the town, written on small pieces of paper and placed in a covered jar, should be made to prepare a painting of the Yakşa for the year.
It so happened that after some years, the son of a painter of Kausāmbi went to Säketapura with the object of studying the art of painting there, and having put up at the house of an aged wife of a painter, he formed friendship with the son of an old woman. That year it was the old woman's son's turn to prepare the painting and she was in great distress. She was weeping and lamenting very often. The young painter asked her Mother ! Why do

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you weep so much ? She replied :-My Child! This is my only son. Immediately after preparing a painting of the Yakşa, he will certainly meet with untimely death. The young man said :-Mother! “Do not weep. I will go and prepare the painting ?” She said :Child! Are you not my child also ? The young painter replied:'However, I shall go and prepare his painting.' On knowing the real cause of her anxiety, the young man, with her consent, went to the temple of the Yaksa to prepare the painting instead of the old woman's son. He observed a two days' fasting. After a bath, he applied sandal-paste to his own body, put on two perfectly clean garments, and applied a piece of folded cloth over his mouth for the purpose of preventing the foul breath escaping from his mouth and disturbing the Yakşa. Then, with brand new brushes and excellent colours, the young painter prepared a beautiful painting of the Yakşa, and having very respectfully bowed down low at the feet of the Yakşa, he began to extol him thus - Surapriya god I An exceedingly clever painter cannot faithfully prepare your divine painting, then, how is it possible for an ignorant man like myself to do it? In case, on account of carelessness, if I have not acted respectfully towards you, O Mighty Lord I have compassion on me. Pardon me. One should not be angry towards one who is meek and gentle.' Becoming delighted with the eulogism, the Yakşa said.-"0, request me for a boon." The painter replied:-"O god! Let it be a boon that, henceforward, you should not kill any living being." The Yakşa said :- Simply by not killing you, the prevention of the killing of others is self-evident. Now ask for another boon". The pain. ter, then, said :-0 god! If you so desire it, give me a boon that simply by looking at a small portion of any part of the body of any human being, a beast, bird, or any object or scenery, I may become able to portray the entire exact faultless picture. The Yaksa, then replied :-"Yes! It will be so." Having thus gently pleased the Yakşa with penance purity, politeness, gentleness, and cleverness, and on having received the boons from the Yakşa, the young painter was honoured by the king, as well as, by the town-people.
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The young painter, then, went back to his native place Kaušāmbi. Kaušāmbi was the capital town of King Satānika.
One day, King Satānika while sitting in his assembly-hall, and addressing a courtier out of pride for bis kingdom and the extent of his military equipnient ard the prosperc us condition of his subjects, said -"O good man ! Tell me what thing I have not got in my kingdom which other kings have.' The man replied:"My Lord! You have not got any hall of paintings, which others have." The kirg, thereuçon, ordered the painters of his town to prepare a hall of paintings. Spaces for paintings to be prepared in the hall, were portioned out to various painters of the town, and the work of preparing the paintings had commenced. The young painter who had received the boons from the Yakşa, had his working-place near the door of the harem of the king. While doing his work, the painter happened to see the great toe of a foot of Queen Mrigāvati the chief consort of the kingdecorated by the rays of shining rings of precious stones-from & hole in a neighbouring laticed window. From this material to work with, the young painter, through the grace of the deity, painted an exact representation of Mrigāvati-dévi in all its minute details. Finally, while applying a black paint to the eyes of the picture, a drop of black paint from his brush fell on a thigh of the painting of the queen The young painter wiped it off. Again, a drop of black paint fell on the exact spot. He removed it. It happened thrice, and thinking that there may be a black mark at the exact spot, he allowed it to remain there
A few days after the completion of all the painting work, King Satănika while examining the various paintings in the hall canie near the painting of Mrigàvati-dévi On seeing a black mark on the thigh of the painting of Mrigavati-devi actually resembling the black mark she naturally had at the exact spot on her thigh the king appearing terrible with his eye-brows raised high and his eyes blood-shot on account of violent anger, thought:-- "It is certain that this wicked man has violated the morality of

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wife; otherwise, how is it possible for him to see the black mole on her thigh, covered by clothes? We punish persons having illicit intercourse with other females, then, how can I pardon a wicked man who has practised immorality with my own wife ? With this idea in his mind, the king ordered the young painter to be hanged to death. On hearing this order, a deputation of chief painters of the town approached the king, and requested him thus :-"O Mighty King! This young painter has received a boon from a Yakşa, and through the grace of the deity, he is able to prepare the entire exact-representation of a living or dead being, or an object, or any natural or artificial scenery simply on seeing a very small part of it. He is perfectly innocent. You need not be angry with him If you cannot believe in our statement, just convince yourself about the veracity of our appeal.” At their entreaty, only the face of a hump-backed maid -servant was shown to the young painter, and the king ordered him to prepare the entire exact likeness. The painter did it to the entire satisfaction of the king. When the king was thoroughly convinced of his innocence, the young painter was set free alive. The king, however, ordered the thumb and the indexfinger of the right hand of the painter to be cut off, and he was banishsed from his kingdom.
The young painter again went to the Yakşa and sat near him, observing a fast. The Yaksa told him :-O good man ! Leave aside your sorrow. By my grace, you will be able to do all the work as before, with your left hand." The young painter, having, again, received a boon from the Yaksa, maliciously thought -Ah! Although I was perfectly innocent, the impudent king, has unnecessarily reduced me to this miserable condition, i will any how teach him a lesson for his evil conduct.'
The dishonoured painter, however, went to Avant-désa (Málwa) with the object of taking revenge and having drawn a beautiful and perfectly accurate painting-with costly well-fitting garments and dazzling ornaments-of Queen Mrigāvati of King

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Satānika, he presented it to the licentious King Canda Pradyota of Avanti King Canda Pradyota was greatly delighted. The picture had its desired effect. Immediately on seeing the painting, his lotus like eyes became wide, the pride of his family fame disappeared, sense of morality vanished, mental agitation took possession of his mind, his breathing became rapid, a fire of love spread over his entire body, and within a short time, he became fixed and actually pegged to one spot. In this state King Canda-Pradyota remained with his eyes closed for some time and then he asked the painter "Have you drawn this painting after actually seeing and critically examining a goddess or the wife of Kamadéva (God of Love) or any celestial damsci of the pātāla (lower regions)? If this is the handsome form of a goddess then, the saying, that the gods possess the greatest prosperity in the three worlds, turns out to be perfectly true If she is the wife of Kāmadèva, then, Kâmadéva can easily win the hearts of the people of the three worlds. If she is a celestial damsel of the lower regions, then, let the patala (lower regions) appear beautiful by the pervading darkness removed by the rays of her moon-like face See the splendour of gold becomes lessened by the brightness of her body The loveliness of the blue lotus becomes dim before the loveliness of her eyes. The luster of pravala (coral) and of the new blossoms of the Aśoka tree, becomes destroyed by the radiance of her lower lip Even the charms of the celestial beauty-Rambha-become common before the radiance of her charming beauty What else can I say By separation from such an excellent female, the enjoyment of worldly pleasures becomes vexatious, the happiness of a human being becomes miserable, Therefore, O good man! Tell me, whose wife is she? Also, let me know how she can be secured without much trouble. The painter told the king :-My Lord! As you say, she is not a divine female. She is Mrigāvati- dévi-chief consort of King Śatānika. Į have only drawn her painting without proper attention. Even Prajapati (Brahma) can with difficulty, portray her painting in all its details. On hearing this, the king said :---If
she is the

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wife of King Satānika, O Vajrāngua dūta ( messenger ), you speedily go to Satanika, and, in my name, tell him to send Mrigavati immediately to me. What right has he in marrying such an excellent female? Deliver her over immediately to me or be prepared for a tough fight." The messenger went saying Just as your Majesty orders.'
The messenger went to King Sâtänika and informed him about the order of King Caṇḍa Pradyota. Becoming greatly enraged, King Satānika told him, O! vile messenger! Leaving aside all his family-traditions, your king, may, any how, utter insolent words, but is it proper that you should also use them? Is it not the duty of a faithful servant, to cast away the dust of infamy of one's master, by judicious intellect? The pure fame of one's family is defiled simply by thinking of such an immoral act, then, what to say when it is loudly announced before a large multitude of people. O messenger I Have you ever seen or heard of such an immoral act done by any other king out of so many kingdoms of the country? When kings adopt such an immoral behaviour, morality, it seems, has completely disappeared from this world. You deserve to be killed on the spot for having utt. ered such filthy words, but I am not going to kill you But I leave you alive, not because I am afraid of you or your king, I simply do not like to kill you."-Having thus insulted the messenger, the ordered his officer to drive the messenger out by the hind-door.
The messenger returned to King Caṇḍa Pradyota, and gave him an exaggerated account of his ill-treatment. King CandaPradyota was very angry, and he commenced a march towards Kausämbi with all his extensive army. On hearing that CandaPradyota was rapidly advancing towards Kausambî, with a very large army, King Śatānika suddenly died of acute diarrhoea caused by severe shock, as he possessed poor means of resisting the attack. Queen Mrigavati, now, thought-In the first place, King Satānika has died on account of shock. My son Udayana is yet a boy and unable to meet with the disaster. By not acting

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in strict accordance with the desires of King Canda Pradyota, my life, the life of my son Udayana, and the existence of our kingdom, are in great danger. Besides, if I were to act in accordance with his desires, my heinous act will bring an enormous black stain to the bright fame of my family. So, for the present, let me do what is most desirable, and let me pass over the circumstance with pleasing words. But, then, I will do the best.” With this idea in her mind. Mrigāvati-dévî gent word to King CandaPradyota, saying:--"By the recent death of my husband King Satānika, we are under your protection. My son, Udayaņa is yet quite a boy and if I leave him alone, some one of the frontier kings may kill him and take away his kingdom.” Becoming greatly pleased with these words King Candapradyotana sent word to her:-"Who will ever think of raising his hand against your son Udayana, without meeting with an unnatural death, when your son is so nicely protected by my powerful arms? The queen again sent word:-O king! What you say quite true. But there is a serpent on the pillow just near the head, and its physician is at a distance of 100 yojans (400 miles) that is to say, the enemies are quite near and you are very far off. After everything is destroyed, how can you possibly help us ?
So, if you are at all willing to develope friendly social relationship with me, you should have a very high strong fortress surrounding my capital city on all sides prepared with strong bricks of Ujjain. The king very willingly accepted her proposal and he ordered his fourteen fendatory kings to arrange their armies between Kausambi and Ujjain in such a way that the bricks can be easily brought by them from Ujjain, A strong and high fortress was built around Kausâmbî. Queen mrigavati, then, sent word to Caņdapradyota. Now, there be ample provisions of corn. The licentious king, full of high desires of acquiring sexual relations with her, did whatener was told by her. When all arr. angements for the defence of her capital town were completed, the pious Mrigāvati with the object of escaping from the defilement of her morality, had the gates of her town tightly locked

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up and she became ready for a fight with Caņda Pradyota. King Canda Pradyota was greatly disappointed, and he laid a seige around Kausāmbi.
One day, having mentally renounced the world, noble Mrgāvati thought :--Happy are the people of the villages and towns frequented by Sramana Bhagavāna Mahāvira, where the Venerable Lord instructs the masses in the principles and practice of the lotus like True Religion with his sweet far reaching speech. If the Worshipful Lord comes here, I will take dikşå at His blessed like bands
Sramana Bhagavāna Mahāvira accompanied by Ganadhara Mahārāja Indrabhati Gautama and numerous sādhus and surrounded by a large retinue of gods and goddesses, happened to come to Kausămbî placing His feet on the nine golden lotuses placed in front of his feet by the gods. The gods prepared a samavasaraña outside the town. The Lord of the Three Worlds took his seat on the lion-seated throne. By the presence of the Tire tharkara there, all feelings of mutual animosity disappeared, as if by a miracle. When Mrigāvati-dévî was informed of the arrival of the Jinėśvara, she gave very valuable presents to the persons carrying the glad news to her, City-gates were laid open. Mrigāvati-dévî went to śramaņa Bhagavāna Mahāvira, along with a large retinue of attendants. Having done obeisance with due forms and ceremonies, to the Venerable Lord, she took her seat at an appropriate place. King Caņda-Pradyota also, went there. Religious preaching commenced.
At that time, a man with a bow and an arrow in his hand, on hearing from hearsay, that an omniscient was there, came and having stood near-by, he asked a mental question to śramana Bhagavāna Mahāvira about his doubt. The Worshipful Bhagavāna replied :--"O Beloved of the gods! You ask vocally about your doubt, so that other devout persons my listen to it, and may benefit thereby.” Although the man was thus instructed by Lord

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Mahāvira, out of shame only, he inquired :-- Bhagavan ! Is she the same that she actually was? My sister The Worshipful Bhagavāna again replied :-- Yes, It is actually so." Now Ganadhara Mahārāja Indrabūti who was sitting on the foot-stool asked a question for the benefit of others, although he knew the true meaning through the medium of his sruta jnana. Bhagavāna ! what is the meaning of the answer “ She is the same that she actually was? The Venerable Bhagavāna said :--The story is rather long. You all listen carefully.
Story of the Gold-Smith
At Campā Nagarî in this Jambu-dvipa, there lived a goldsmith. He was licentious, and whenever he saw a handsome girl to his taste, he would give her five hundred gold coins and make her his wife.
By marrying in this way, he made five hundred wives. He gave bracelets, necklaces, anklets and costly garments to each one of them, with this condition, that on the day when he would like to have sexual enjoyment with any particular girl, she sho. uld have sweet-smelling anointment over her body after a clean bath, and should put on nice clothes and costly ornaments, but on other days all of them must have simple dress. The goldsmith was invariably insulting any girl who tried to go against his orders. He was envious, and he kept a strict watch on the door of his touse, He did not allow any of his relatives to enter. the house, and he did not go anywhere else. When all his wives were passing their days in this way, an opportunity occurred-the gold-smith was, against his own wish and with very hard persuation, taken to his house for dinner by an intimate friend.
On getting a suitable opportunity after a very long time, the wives of the gold-smith thought:-"What is the earthly utility of leading such a miserable life? Of what use are these ornaments of gold and precious gems? How does this extensive use of money

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benefit us? We are enslaved by this wicked demon-like husband for his sensual enjoyments, but we are never at liberty to amuse ourselves freely as we like. Let us, therefore, enjoy some momentary happiness during the period that he has gone out of the house after a very long time." With this idea in their mind, all of them had a bath; they anointed their bodies with a fragrant paste; put on excellent clothes; wore various ornaments; made a tilaka on their fore-heads; applied red pigment to the central portion of their head created by equally separating their hair; dressed their cheeks with an ointment of musk inixed with other perfumes, and they coloured their lips by chewing betel-leaves mixed with chunam and catechu. When all these females, welldressed and with their bodies decorated with precious ornamanents, were individually looking into a mirror, their husband hurriedly returned home. Angered at seeing such strange pranks of these females, he punished one of his wives so severely that she died immediately. The bodies of the rest of the females began to quiver with fear, and all of them thought:-This wicked man will some-day kill all of us, as he did this poor girl. Let us, therefore, kill him with our looking-glasses. What is the use of keeping him alive? With these words, they simultaneously threw all their mirrors towards him.
Accurately hit by the mirrors of his four hundred and ninetynine wives, the gold-smith died immediately. The females repentingly thought:-Ah! We have killed our husband. What will now, be our state ! People will blame us; the king will punish us; our relatives will shun us; and wicked persons will harass us It is, therefore, appropriate that all of us should .die." Thinking thus, they closed all the doors of the house, collected together fuel, dry-grass, and chaff; set fire to the accumulated mass and all of them entered the blazing fire, and died simultaneously. Associated collectively by repentence and compassion, all the four hundred and ninety-nine females, having died without any desire of worldly gains, were born as so many male human beings. Being Corn under the influence of similar circumstances and

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identical Kärmic actions, they became four hundred and ninety- ; nine thieves assembled in one locality and they lived in a rugged mountain-range.
The gold-smith, after death, was born as a tiryanca (brute). His wife who was killed first, was, after spending one life as a brute, born as a boy in the family of a Brähmin. When the boy became five years old, the soul of the goldsmith, coming out from his life as a brute, was born as a girl-a sister of the fiveyear old boy-in the family of the same Brāhmin. The boy, being five years old, was made a play-mate of the girl. The girl being wicked, was crying constantly One day, while gently shampooing the lower part of the girl's abdomen, the boy accidently passed his finger into the vaginal orifice of the girl, and she, at once, ceased crying The boy thought that he had found out the best method of quieting the girl So, whenever the girl cried, he at once poked his finger into the girl's vaginal orifice to quiet her.
When, one day, the parents of the girl, saw him doing the prank, they beat him and turned hun out from their house. He went away to the secret colony of robbers where the four hundred and ninety-nine thieves were living, and joined the gang.
Now, the girl also, became unchaste before attaining her youth, and wandering here and there at her own will and uncontrolled by anyone, she went away to another village. One day, that village was plundered by the gang of five hundred thieves, and that girl was made a captive and brought to the colony. She was made the common wife of all the five hundred thieves. One day, the thieves thought :-"Being the wife of so many, persons, she may sonie day dic of exhaustion; if we get another woman, she may get some rest" With this idea, they, one day, brought another woman to the colony. From the moment, the other woman was brought there, the Brāhmin girl was burning with malice, and she was always finding out opportunities of killing her.

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One day, when the thieves went to plunder a village, the Brāhmin giri thought - This is a suitable opportunity, let me, the refore, try to remove her." With this idea in her mind, she took the poor woman to the parapet-wall of a deep well and told her:-"O good woman! See, there is something wonderful in this well’As soon as she began to look fearlessly into the well, the Brâhmin gul at once threw the poor woman into the well. When the thieves returned home and made inquiries about the poor woman, she said :-"Why do you not take care of your own wife ? How am I to know it?" The thieves indirectly knew that the poor woman must have been killed by her. The Brâhmin boy conjectured.-"By such criminal acts, she seems to be my own wicked sister It is heard that śramaga Bhagavāna Mahāvira Swami-the omniscient and omnipotent-is moving about in the neighbouring district, let me, therefore go to him and get my doubt solved." With that intention, he came here and began to ask me mentally out of shame. I told him:-0 Beloved of the gods ! Put me a verbal question.” He asked me:-"Is she the same that she was." I then replied:-"She is the same-your sister."
इय गोयम ! एवंविहविडंबणाजालमूलगिहभूया । विसया विस व विषमं दिति विवागं मणुस्साणं ॥१॥ खणदावियसोक्खाणं भवोहसंवाहियामुहनिहीणं । भोगाण कए मुद्धा जुत्ताजुत्तं न पेच्छंति ॥ २ ॥ चोज्जमिणं रागंधा पुरिसा अणवेक्खिऊण परमत्थं । जं अत्थि त विमोतूण नत्थि जं तं विभाविति ॥ 3 ॥ तथाहि-मंसलवमेतनिअत्तियं पि अहरं पवालखंडं । जलघुब्बुयसच्छहमवि नयणजुयं नीलनलिणं वा ॥४॥ चम्मावपद्धअट्टियमयंपि वयणं मयंकबिंबंवा । मंगच्चयमेतपि वि थणजुयलं कणयकलसं व ॥ ५ ॥

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etours fra angga' afèñadei fa सोणियमुत्तत्रिकीणं रमणंपि वि अमयकूवं व ॥ ६ ॥ मन्नंति विसयमूढा अवियारियमत्थियसरूवा । अच्चतनिंदियाणि वि एवं अंगाणि जुवईणं ॥ ७ ॥ इय एवं करुणासायरेण सिरिवद्धमाणनाहेण । कहिए वत्थुसरूवे समग्गवणप्पईवेण ॥ ८ ॥
1. Iya Goyama ! Evamviha-vidambaṇā-jāla-mūla-gihabhûyā Visayā visam va visamam dinti vivagam maṇussāṇam. 1. 2. Khana dâviya sokkhāņam bha voha samvaddhiyâsuhanihīņam Bhogāņa kaé muddhā juttājuttam na pécchanti.
3. Cojjamiņam rāgandhā-purisâ aņavékkhiûņa paramattham Jam atthi tam vi-mottūṇa natthi jam tam vibhāvinti.
3.
4. Tathâhi mamsalavaméttaniattiyam pi aharm pavāla khaṇḍam va Jala bubbuya sacchamavi nayaņa juyam-nila-naliņam vâ 4. 5. Cammăvaṇaddha-atthiyamayam pi vayaṇam mayanika-bimbam
Vâ
Mamsuccaya-méttam pi-vi thaņa juyalam kaṇaya-kalasam va 5 6. Véllahala muṇālam piva bāhujuyam aṭṭhimaṁsamettam pi. Soniyamutta vilīņam ramaņam pi vi amayakuvam va 7. Mannanti visaya-mūḍhā aviyāriya matthi sarūvā Accanta nindiyāņi vi évam angāṇiya juvaiņam.
6.
8. Iya évam karuṇāsāyarèņa siri Vaddhamâņa nāhéņa Kahié vatthusarữvé samaggabhuvaṇa ppaîvéņa
2.
8.
I. In this way, O Gautama! The pleasures of the various organs of sense which are playing the part of the original abode of the mass of such misdeeds, result in serious conséquences, like a poison, to human beings.
2. For the sake of worldly enjoyments which give a momentary pleasure, and which are like a disagreeable treasure, in

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increasing wanderings in the world, foolish persons do not look to what is appropriate or what is not.
3 It is strange that persons blinded by love, without know. ing the real nature of things, leave aside objects which are eviddently genuine, and accept those which are not genuine.
4-8 It is in this way-The lower lip of the female which is made of fragments of flesh is looked upon as a piece of coral; the pair of eyes which is composed of fluids is looked upon as blue-lotus; the face which is formed of several bones covered with skin is compared with the disc of the Moon; the pair of breasts which are formed with masses of flesh and fat, are com pared with goblets of gold; the pair of arms formed with bones and strips of flesh are compared with smooth stalks of a lotus plant, and the generative organs of the female from which urine and blood are oozing out, are looked upon a well of nectar. The parts, of the body of a young female are extremely contemptible, yet foolish persons ignorant about the real nature of objects, and deluded by sensual pleasures, are eager to derive pleasure from them'--Śramana Bhagavana Mahâvira Swămi-the ocean of Mercy and the ornament of the three worlds-thus explain. ed the true nature of worldly pleasures.
The thief (son of the Brāhmin) under the influence of disgust towards worldly enjoyments took Bhagavati Diksă and the whole assembly of gods, demons, human beings, and sub-human beings also became free from passion.
At this time, Mrigāvati - dévī with her lotus-like eyes expanded by the intensity of extreme joy, bowed down near the feet of śramana Bhagavāna Mahāvîra, and said - Worshipful Bhagavān! I shall take permission from King Caņda Pradyota, and then, I am desirous of having Bhāgavati Dikşâ." With these words, she went to Caņda Pradyota, and said: - O Great King! If you give mi permission, I am desirous of taking Bhāgavati Dikşå Being

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ashamed to refuse permission in such a big assembly, the king gave his assent. Mrigāvati--dévi entrusted her son Udayana kumāra to the care of King Caņda Pradyota and became a nun. Eight queens of King Canda Pradyota viz Queen Angāravati and others, took Dîksā at the same time.
The thief (Brahmin boy) who had taken Diksā went to the colony of robbers, and having instructed the remaining four hundred and ninety-nine thieves to the Right Path, brought them to Śramana Bhagavāna Mahāvira for Diksā. All of them were received into the Order of Monks. Numerous other persons were instructed on religious matters. The continuity of revenge having been perfectly stopped by the supernatural powers of Sramaņa Bhagavān Mahävira, King Caņda Pradyoia, with his own hands, installed Udayana Kumāra on the throne of Kausāmbi, and he himself returned to Ujjain. Sädhvi Mrigâvatî was given instructions in the duties of a nun and she was placed under the care of Pravartini Candana Balā.
2
Jayanti Srāvikā-Diksâ of Jayanti Śramaņa Bhagavāna Mahāvîra came to Kaušāmbî. Hundreds of citizens went for his darśana. Prince Udayana Kumāra, his mother Mrigāvati-dévi, and his father's sister Jayanti also went for darśana. After darśana and the hearing of Dharma-kathā (religious preaching) all the people, Udayana Kumāra, and Mrigāvati-dévî returned home, but Jayanti remained with the Bhagã. văn for the purpose of having some of her doubts solved. She was a firm believer in the Teachings of the Jinesvaras and she always had very pure intentions. She is spoken of as the first sayyātara (bestower of place of residence) to śramaņa Bhagavāna Mahăvira.
With the object of creating interest on the subject of Nava Tattvas (nine) padārthas-nine categories 1-e Jiva (Soul) A-jiva (Non-soul) etc. Sramaga Bhagavāna Mahāyira preached the sub

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ject in some detail* and addressing Jayanti, He said:- O Jayanti ! Those who are desirous of knowing the true nature of Nava Tattvas (nine categories) and of investegating Sacred Knowledge from point of reasoning of various theories, become speedily free from Karmas." At that time, Jayanti who was always ready to do service to Sadhus became joyful and contented and doing homage to the Venerable Jinesvara, she asked a number of
questions.
Oues 0 Worshipful Lord ! How do living-beings acquire a heavy burden of evil karmas ?
Ans-Jayanti! By indulgence in any of the Adhāra pana-stha nakas (eighteen places of sinful acts) From Prāņātipāta to Mithyă darśana salya
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तए णं सा जयंती समणोवासिया समणस्स भगवओ महावीरस्स अंतियं धम्म सोच्चा निसम्म हहतुहा समणं मगवं महावीरं वंदित्ता नमंसित्ता एवं वयासी कहिन्नं भंते ! जीवा गरुयत्तं हव्वमागच्छन्ति ? जयंती ! पाणा इवाएणं जाव मिच्छादसणसल्लेणं, एवं खलु जीवा गुरुयत्तं हव्वं० एवं जहा पढमसए जाव वीयीवयंति। भवसिद्धियत्तणं भंते ! जीवाणं क समावओ परिणामओ ! जयंति ! समावो नो परिणामओ। सम्वेति भंते ! मवसिद्धिया जीवा सिज्झस्संति इंता । जयंती ? सव्वेवि णं भवसिद्धिया जोवा सिज्झिस्संति । जइ भंते ! सव्वं भवसिद्धिया जीवा सिज्झिास्सति तम्हा गं भवसिद्धियविरहिए लोए भविस्सइ ? णो तिणढे समझे, से केणं खाइएण अट्ठणं भंते ! एवं वुच्चइ सम्वेविणं भवसिद्धिया जीवा सिज्ज्ञिस्संति नो चेव गं भवसिद्धियविरहिए लोए भवस्सइ ? जयंती! से जहानामए सव्वागाससेढी सिया अणादीया अणवदग्गा परित्ता परिवुढा साणं परमाणुपोग्गलमेत्तेहि खंडेहि समयेर अवहीरमाणी२ अणंताहिं प्रोसप्पिणी अवसप्पिणीहिं अवहीरंति नो चेव णं अवहिया सिया तेण?णं जयंती! एवं बच्चइ सव्वेवि ण भवसिद्धिया जीवा सिज्झिस्संति नो चेव ॥ भवसिद्धिय निरहिए लोए भवि

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248 Ques-o Worshipful Lord I Is bhāva-siddhitva ( attainment of Liberation after a number of worldly existences ) svabhavika (innate) or pariņāmika ( subject to development ?
Ans O Jayanti ! It is innate; not subject to development.
Ques :--Will all bhava-siddhya Jivas ( living beings fit for Liberation after a number of worldy existences) attain Liberation ?
Ans --Yes, All living beings fit for Liberation will attain Salvation.
Ques. O worshipful Lord! When all the living beings fit for Liveration will attain Liberation will the Loka (the world) become emptyed not?
Ans No, It will not happen.
Ques O Worhipful Lord I Why do you say that when all the living beings fit. for Liberation will attain Liberation, even, then, the Loka will not become empty ?
Ans-No Jayanti. It is not possible. Just as, by removing one particle out of a heap of all the akasa-pradetas (of loka, as well as, of a-loka) at every samaya of time, all the particles of a heap of äkāša-pradesas, cannot be removed as they are anantānanta, in the same way, all the living beings fit for Libera
स्सइ । मुत्तत्तं भंते ! साहु जागरियत्तं साह अत्यंगहयाणं जीवाणं जागरियत्त साहु ? से केणटेणं मंते ! एवं वुच्चइ अत्थेगइयाण जाव साहू ? जयंती ! जे इमे जीवा अहाम्मिया अहम्माणुया अहम्मिट्ठा अहम्मक्खाई अहम्मपळोइ अहम्मपलजमाणा अहम्मसमुदायारा अहम्मेणं चेव वित्ति कप्पेमाणा विहरंति एएसि णं जीवाणं सुत्तत्तं साहू, एएणं जीवा मुत्ता समाणा नो वइण पाणभूयजीवसत्ताणं दुक्खणयाए सोयणयाए जाव परियावणियाए वटुंति एएणं जीवा मुत्ता समाणा अप्पाणं वा परं वा तदुभयं वा नो बहुर्हि अहम्मियाहिं संजोयणाहिं संजोएत्तारो भवंति, एएसिं जावाणं सुत्तत्तं साह, जयंती ! जे इमे जीवा धम्मिया धम्मायुणा जाव धम्मेणं वित्ति कप्पेमाणा विहरंति

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tion cannot be removed from the Toka (they being anantānanta), and hence, the loka (including a-loka) cannot become empty.
Ques. O Worshipful Lord ! Which is better, sleepiness or wakefulness ?
Ans-Jayanti-Sleepiness with some individuals is desirable, and with some wakefulness is proper.
Ques:-0 Worshipful Lord ! Why do you say so?
Ans---Jayanti! For those living beings, who are fond of un-righteousness, who are adharmistha (doing evil), who are talking of sinful acts, who are living on evil deeds, who have an eye towards doing injury to others, who reap consequences of their evil deeds, who are of immoral conduct, and for those who fill their bellies by doing heinous acts, sleep is better. When they are asleep, they do not injure or torment others. Besides, when they are sleeping, they cannot engage themselves or others in various devices of evil work. Therefore, sleepiness with such persons is preferable.
Also, Jayanti ! For those meritorious persons, who are religious and who maintain themselves by following noble professions and trades, wakefulness is better, because when these people are awake they earn their livelihood without doing any harm or injury to any living being, and when they are wakeful they invaria.
एएसिणं जीवाणं जागरियत्तं साहू, एए णं जीवा जागरा समाणा बहूर्ण पाणाणं जाब सत्ताणं अदुक्खणयाए जाव अपरियावणियाए वहति तेणं जीवा जांगरमाणा अप्पाणं वा परं वा तदुभयं वा बहूहि धाम्मियाहिं संजोयणाहिं संजोएत्तारो भवंति, एए णं जीवा जागरमाणा धम्मजागरियाए अप्पाणं जागरइत्तारो भवंति, एएसिणं जीवाणं जागरियतं साहू, से तेणटेणं जयंती! एवं वुच्चइ अत्थेगइयाणं जीवाणं मुत्तत्तं साहु, अत्थेगइयाणं जीवाणं जागरियत्तं साहू ॥ बलियत्तं मंते ! साहू दुबलियत्तं साहु ? जयंती ! अत्थे
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bly try to engage themselves or others or both in very meritorious undertakings. Besides, when they wake up during night, they will observe dharma-jāgarikā (wakefulness for religious meditation) in the latter part of the night. Therefore, wakefulness for such noble souls is better. And for that very reason, I say that "Sleepiness is good for some individuals and wakefulness is better for some."
In the same manner, one should know what is suitable for those who are strong and for those who are weak. Those who are strong try to increase their spiritual development by austerities like one day's, two days', three days', ten days' or more days' fasting, and by methods of religious meditation.
Similarly, one should judge about those who are industrious and for those who are lazy. Such industrious persons engage themselves in rendering service to Acâryas, Upadhyayas, sthavira
गइयाणं जीवाणं बलियत्तं साहू अत्येगइयाणं जीवाणं दुबलियत्तं साहू, से hणणं भंते ! एवं वच्चइ जाव साहू ? जयंती ! जे इमे जीवा अहम्मिया जाव विहरति एएसि णं जीवाणं दुब्बलियत्तं साहू, एए णं जीवा एवं जहा सुत्तस्स तहा दुब्बलियस्स वत्तच्वया भाणियव्वा, बलियस्स जहा जागरस्स तहा माणियव्वं जाव संजोएत्तारो भवति, एएसि णं जीवाणं साहू, से तेण ेणं जयंती ! एवं वच्चइ तं चैव जाव साहू || दक्खत्तं मंते ! साहू आळसियत्तं साहू ? जयंती ! अत्येगइयाणं जीवाणं दक्खत्तं साहू अत्थेगइयाणं जीवाणं आलसियत्तं साहू, से केणट्टणं भंते! एवं बुच्चइ तं चैव जाव साहू ? जयंती ! जे इमे जीवा अहम्मिया जाव विहरंति एएसि णं जीवाणं आठसियत्तं साहू, एए गं जीवा आलसा समाणा नो बहूणं जहा सुत्ता आळसा माणियव्वा, जहा जागरा तहा दक्खा भाणियव्वा जाव संजोएत्तारो मवंति, एए णं जीवा दक्खा समाणा बहूहिं आयरियवेयावच्चेहिं जाव उवज्झाय ० थेर० तवस्सि० गिलाणवेया ० सेहवे० कुलवेया० गणवेया० संघवेयाव० साहिम्मिय वेयावच्चेहिं अत्ताणं संजोएत्तारो भवंति, एएसि ण जीवाणं

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sisya (an aged disciple), a diseased sādhu, a tapasvin ( an ascetic practising penance) to a Kula (a community of saints), to a gana (a group of Sadhus under one âcārya), to a sangha (a corporation of Sadhus, Sādhvis, Srāvakas, and Srāvikas) and to sadharmikas (coreligionists).
Jayanti Śrâvika was thus drinking with relish the nectar of detailed explanation from the lotus-like mouth of the Jinéśvara like an eager bee. Now Jayanti whose samyaktva (faith) was steady, became perfectly free from all worldly desires, and with the permission of King Udayana, and Mrigavati-devi, she renounced all sinful acts and took Bhagavati Dikṣā. She studied the Eleven Angas of Jaina Āgamas under Āryā Candanā and having completely destroyed the ties of evil Karmas by excellent faith and pure ascetic life, she attained Mokṣa Pada (the Path of Final Emancipation.
The dèsa (country) as well as the Kala (time) in which pious females like Jayanti who were competent to understand the intricate meanings of Jaina Siddhantas and who by leading exemplary chaste lives, perseveringly did the noble work of elevating their Soul, is really speaking highly civilized.
दक्खत्तं साहू, से तेणद्वेणं तं चेब जाव साहू || सोइंदियवसट्टे णं भंते ! जीवे किं बंधइ ? एव जहा कोहवसट्टे तहेब जाण अणुपरियट्टा । एवं चक्खिदियवस वि एवं जाव फासिंदियवसढे जाव अणुपरियट्टा । तए णं सा जयंती समणोवा सिया समणस्स भगवओ महावीरस्स अंतियं एवमहं सोच्चा निसम्म तुट्ठा से जहा देवाणंदाए तहेब पव्वइया जाव सव्वदुक्खप्पहीणा । सेवं मंते ! रत्ति (सूत्रे ४४३ ) ॥ १२-२ ॥

श्री भगवती सूत्रे - १२ शतके २ उद्दशः
(Sri Bhagavati Sntra - 12th-Satake 2 Uddesh )
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3.
3 Sumanobhadra and Supratistha.
From Kauśambi Nagari, Sramaṇa Bhagavāna Mahāvîra went in the direction of Kosala-dèśa (name of a country with Ayodhya as its capital)
When Śramaņa Bhagavana Mahavira came to Śrâvasti Nagarî, a large multitude of males and females of the town, went to him for darsana. Two wealthy merchants named Sumanobhadra and Su-pratistha also went there. On hearing the preaching at Koṣṭaka Caitya, both Sumanobhadra and Su-pratiṣṭha declared their willingness to renounce the world. So, having entrusted their eldest sons with the management of all their affairs, both of them took Dikṣa at the pious hands of the Bhagavan.
with
After Diksa, they always acted strictly in accordance the instructions received from Śramaṇa Bhagavāna Mahavira with regard to walking-living-sitting-sleeping-eating-talking etc. They had great compassion for all living beings They were very careful in all their bodily, mental and vocal activities; they kept their mind, speech, and body in perfect subjugatign; they had unique control over all their sense-organs, and they always observed exemplary celibacy They were liberal, straight-forward, lucky, forgiving, self-restrained, very careful in observing stainless vows, destitute of the least expection of any reward for their meritorious deeds and they were constantly attentive to the observance of Right Conduct and self-restraint during their entire ascetic life They studied the Eleven Angas of the Jaina Scriptures from the sthaviras venerable learned ascetics) of Śramaņa Bhagavana Mahăvîra
One day, Sumanobhadra and Su-pratistha approached the Omniscient Bhagavān and said O Worshipful Lord! With your permission we both of us, are desirous of practising "Guna Ratna Samvatsara" Tapa. Bhagavān replied:-"Do as you think best. Dc not delay.

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With the permission of Śramaga Bhagavana Mahavira, both the sadhūs viz Sumanobhadra Muni and Supratistha Muni commenced the Guna Ratna Samvatsara Tapa which is to be practised in the following way-
Guņa Ratna Samvatsara Tapa
गुणरत्नं षोडशभिर्मासैः संपूर्यते पुनस्तत्र ।
mrà àmiquìcarar: egoqatar: qaqa || 2 ||
1. Guna-ratnam ṣoḍaśabhi-r-māsaiḥ sampuryaté punastatra Mâsé caikădiṣoḍaśāntâḥ syu-r-upavāsāḥ pancadaśa
1.
1. Guga-ratna (tapah) is completed in sixteen months. With the increase of one fast in the series, every month till there are sixteen fasts in one series (1+15 i-e one in the beginning and fifteen more) the period of the entire tapaḥ lasts for 480 days or sixteen months. Thus.
1. During the first month, one fast and a break-fast; altogether fifteen (15) fasts and fifteen (15) break-fast days.
2 During the second month, a series of ten-two days' fasting and break-fast at the end of each series; altogether twenty fasts and ten break-fast days.
3. During the third month, a series of eight, three days' fasting and a break-fast at the end of each series; altogether twenty-four (24) fasts and eight break-fast days 24+8=32 days.
4. During the fourth month, a series of six, four days' fasting and a break-fast at the end of each series; altogether twenty-four fasts, and six break-fast days 24+6=30 days
5. During the fifth month, a series of five, five days' fasting and five break-fast days; altogether twenty-five fasts and five break-fast days (25+5) days.
6. During the sixth month, a series of four, six-days' fasting and four break-fast days; altogether twenty-four fasts, and four break-fast days (24+4)=28 days.

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7. During the seventh month, a series of three, seven-days' fasting and three break-fasts; altogether twenty-one fasts and three break-fast days (21+3)-24 days.
8. During the eighth month, a series of three eight-days' fasting and three break-fast days; altogether twenty-four fasts and three break-fast days (24+3)=27 days.
9. During the ninth month, a series of three, nine-days' fasting and three break-fast days; altogether twenty-seven fasts and three break-fast days (27+3)=30 days.
10. During the tenth month, a series of three ten-days' fasting and three break-fast days; altogether thirty fasts and 3 break-fast days (30+3)=33 days
11 During the eleventh month, a series of three, eleven days' fasting and three break-fast days; altogether thirty-three fasts and three break-fast days (33+3)=36 days.
12. During the twelvth month, a series of two, twelve-days' fasting and two break-fast days; altogether twenty-four fasts and two break-fast days (24+2)+26 days
13. During the thirteenth month, a series of two, thirteendays' fasting and two break-fast days; altogether twenty-six fasts and two break-fast days (26+2)=28 days.
14 During the fourteenth month, a series of two, fourteendays' fasting and two break-fast days; altogether twenty-eight fasts and two break-fast days (28+2)=30 days.
15 During the fifteenth month, a series of two, fifteen-days' fasting and two break-fast days; altogether thirty fasts and two break-fast days (30+2)=32 days.
16. During the sixteenth month, a series of two, sixteendays' fasting and two break-fast days; altogether thirty-two fasts, and two break-fast days (32+2)=34 days.

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255 All these days added together make a total of 480 days or sixteen months.
By practising such exalted, extensive, noble, auspicious, sple. ndid, excellent, brilliant and magnanimous austerities continuously for sixteen months, both the sâdhus-Sumanobhadra and Supratistha attained a very high Stage of Spirituality.
During the day, they kept their eyes fixed towards the Sun, and sat in a place exposed to the rays of the Sun, with a posture in which the lower portion of the body did not touch the ground. At night, they kept sitting in a posture known as viră sana*, without covering their bodies with any cloth.
By exposing themselves to various inclemencies of weather, keeping their bodies in in-convenient postures, and by observing a continuous series of fastings with very frugal break-fasts taken at long intervals, the bodies of the two sādhus became dried up, withered, destitute of fat and flesh and with bones covered only with skin. When they walked about, all their bones made a crackling sound. The arteries and veins of their bodies became very prominent. They did walking, sitting and other physical acts mostly under the exertion of will-power. They became so enfeebled that they were feeling exhausted just after finishing their speech, or even while they were talking. Although there was wasting of their fat and flesh, yet like fire embeded in ashes, their bodies had the luster and calmness of austerities,
At last, bolh the sâdhus, knowing that they were greatly enfeebled and yet so long as they had the vigour and ability to walk, they thought it advisable to approach śramaņa Bhagavāna Mahavira Coming to the Worshipful Bhagavāna, they
*Virāsana is a kind of sitting posture assumed by ascetics, imitating a man sitting in a chair, and maintaining the same posture even when the chair is removed.

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requested him to grant permission for anasanai vrata. Having received the permission, they took the Five Great Vows of ascetic life again, and having requested sådhus and sadhvis to forgive them for any want of courtesy towards them, they went to Vipula Giri, accompanied by a few excellent venerable sådhus, and very carefully examining a big slab of black-stone, they spread a bedding of, day Darbha grass and having abstained from food and drink, they commenced Maranântika Samlékhana Vrata." They remained in this state for one month, and having carefully thought over all their previous faults and having atoned for them, both the Sädhus-Sumanobhadra and Supratistha died with perfect tranquility of mind.
Knowing that both the sādhus had died, the venerable saints who had accompanied them, did religious meditation in memory of their meritorious death. Then, having taken the the clothes and utensils of the two dead sādhus, they came back to śramaņa Bhagavāna Mahāvīra and having given the news of the death of Sumanobhadra and Supratistha, they placed the clothes and pâtras (utensils) of the two sådhus, before him.
Now, Gautama Swami with a low salutation asked śramana Bhagavāna Mahāvira:- Bhagavān ! These two gädhus-Sumanobhadra and Supratistha were honest, polite, calm, and free from anger, pride, deceit, and greed They were extremely unboastful, desirous of living always under the grace of the Guru; they were very devout, and they never had the least idea of harassing any one. Now where have they gone and where are they born after death? The Worshipful Lord replied.- Gautama ! Going beyond Āraņa and Acyuta déva-loka, they are born as gods in the excellent Vimāna (aerial car) named, Vijaya of the Nava
1. Anasana Vrata-A vow of abstaining from
food and
drink
of religious
2. Mâraņāntika Samlékhaná Vrata is a vow contemplation till the end of one's life by deain.

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Oraivéyaka Déva-loka. Descending from Vijaya Vimāna, they will be born in Mahā Vidéha Ksétra and will become Siddha-Buddha and Mukta (Liberated).
Śramaņa Bhagavāna Mahăvîra gave Diksā to several other individuals besides Sumanobhadra and Supratistha. The account of these two sådhus is given under one heading because their ways were similar. The only distinction was that the period of asce ticism of Sumanobhadra was many years, while that of Supratistha Muni was twenty-seven years.
Śramaņa Bhagavāna Mahāvira then went in the direction of Vatsa-desa. Having gone to Vânijya-grama he put at the pleasuregarden named Duiyapaläsa of that town,
4
4 Ananda Grihapati. Having given diksā to Sumanobhadra, Supratistha and others, Sraniana Bhagavâna Mahāvīra went in the direction of his native place-Vidéha-desa (country in the vicinity of Gandaki River-the place now known as Tirhut). Coming to Vānijya-grāma, Sramana Bhagaväna Malāvīra, had lodged in a temple named Duipalāsaya outside the town.
At Vān:jya gräma, there lived a very wealthy and competent merchant named Ananda who had four crore gold-coins in his treasure, four vore in commerce, and four crore goid-coins in house-hold estates, ornaments, furniture etc. Besides, he possessed four yrajas (cowpens) each consisting of 10000 cows. He was a happy adviser to all the members of his family, as well as, to numerous traders, He afforded protection to numerous individuals and reace to all. He lived very happily along with his wife Sivanandā.
In a dwelling-place, named Kollaka Sannivesa in the northeast of Vānijya-grāma, the friends, caste-people, and relatives of Ananda lived. Ananda Urihapati was a jñālri ksatriya, and being a follower of the doctrines of Jaina Tirthankaras he carried on all his business concerns as an honest merchant. It is needless

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to say that Śramana Bhagavana Mahavira kṣatriya, and he was born in this country.
On receiving the news of the arrival of Śramana Bhagavana Mahāvīra there, numerous persons went for his darśana, Ananda Grihapati also went. On hearing the preaching, he became joyful, contented, and greatly delighted. He approached the Bhagavāna and said:-"O Worshipful Lord! I have perfect faith in your Teachings. I like them. I love them. Whatever you say, seems to me perfectly true. On listening to your preaching, many devout individuals become your disciples but I am unable to do so. I am eagerly desirous of practising grihastha-dharma (the duties of a house-holder consisting of five minor VOWS and seven sikṣā vratas-disciplinary practices)." Bhagavana replied:-"Do, as you like the best."
was also a jnätri
Ananda Grihapati, then, received the undermentioned five minor vows, from Śramana Bhagavana Mahavira namely Abstinence, by mind, speech, and body, during the rest of his life, from 1. Sthula himsā (gross injury to living beings. 2. Sthūla Mriṣāvāda (gross telling of lies, false-hood) 3. Sthûla astéya (gross stealing, robbery etc) and not having these things done by others. 4. Abstinence of malthuna (sexual intercourse) except with his own married wife, and 5. of Parigraha-parimāņa (limitation of one's belongings).
With regard to the limitation of his belongings, Ananda Grihapati had the undermentioned limitations viz. 1. He will not make any change, by way of increase in the property invested, viz four crore gold coins in safe treasury, four crore in commerce, and four crore in house-hold estates etc
2. He will not keep more cultivable ground than that which can be tilled by 500 (five hundred) nivartana śatika ploughs.

* One nivartana is 40000 square hands. A nivartana satika plough is capable of tilling 40000×100 square hands of cultivable ground. Such 500 ploughs.
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3. He will not keep more than (a) 500 five hundred carts for conveyance to various villages and towns, and (b) 500 five hundred bullock-carts for the purpose of carrying commodities.
4. He will not keep more than four passenger-boats, and four cargo-boats for his use.
Besides this, with regard to Bhogopabhoga-parimana vrata (a vow of limitation of the number and quantity of the articles of bhoga (which can be used only once) and upa-bhoga (which can be used repeatedly) for daily use, Ananda Stavaka limited the use to a certain number of clothes, shoes, conveyances, tooth brushes, garlands, anointments, ornaments, and to a certain weight of quantity of boiled drinking water, oils, ointments.
Similarly, with regard to food and drink-articles, Ananda Śravaka applied limitations to the variety, number, quantity etc. of rice, wheat, sweet-meats, pulses, ghee, vegetables, fruit-syrups, condiments, drinks, fruits, savouries etc.
Also, Ananda Śrāvaka carefully witheld himself from the undermentioned four kinds of anarthadanda (acts deserving of punishment) namely,
1. He should abstain from evil contemplation. 2 He should not do careless acts, like slander. 3. He should not give destructive weapons to others, and 4. He should not instruct people in sinful deeds.
Śramana Bhagavāna Mahavira, then, told him-You should always carefully avoid the undermentioned five aticāra (transgress: ions) in the practice of the vow, as they are destructive to the Right Faith, which you have acquired in the True Religion. They are:
1. Śarikā (doubt)-i.e, raising of unnecessary doubts in the true nature of the principles and practices of the religion as to whether such things can possibly exist or not.
2. Kānkṣā—an eager desire for the adoption of evil doctri

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nes and practices of wrong believers as they may be easy of accomplishment, but they eventually result in harmful consequences.
3. Viczkitsä :-uncertainty about the acquisition of the good results of meritorious deeds, such as virtuous conduct, self-control, penance etc.
4. Para-pākhanga-prasamsā. Praise of heretics. 5. Mithyāmatr Samsarga-Association with wrong believers.
Śramaņa Bhagavana Mahavira, then, explained the aticāras (transgressions of all the vows of a house-holder to him. Ananda Srāvak, then, bowed down low at the feet of the Venerable Lord and requested him to give him the undermentioned minor vow.
I shall, henceforth, try to provide Norgrantha Śramaņas (possessionless ascetics) with pure faultless food and drink-materials, fruits, perfumes to scent the breath, clothes, woollen shawls, wooden utensils, woollen chowries, wooden back-rests, wooden couches, beddings, dwellings etc. Having asked a few questions to śramana Bhagavāna Mahävira and having received their satisfactory explanations, Ananda Śrávaka went home. There, he told his wife. O Beloved of the gods ! I went to śramaņa Bhagavāna Mahavira and heard his preaching. I liked it and was greatly delighted with it. You also go to him and having done homage to him, request him to give you the vows of a householder.-On hearing these words, Sivananda became greatly delighted and contented, and she hurriedly went to Bhagavāna. She heard the preaching of the Venerable Lord, and she took all the yows of a house - holder suitable for a female,
Becoming perfectly sanctified by the constant practice of all the vows, Ānanda Srāvaka thus passed fourteen years During the middle of the fifteenth year, an idea came into his mind “Many persons of the town came to me for advice, and I am repeatedly consulted by them. Besides I am the main prop of my family. On account of these distractions, I am unable to act faithfully in strict accordance with the religious precepts promul

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gated by Śramana Bhagavan Mahavira I will therefore, entrust all this burden to my eldest son, and having gone, with his permission, to the Pausadhasala (a building specially meant for religious practices such as Scriptural reading and teaching, meditation etc) located near the dwelling houses of jñāta kṣatriyas in Kollāka Sannivesa, I will live there and strictly observe the religious precepts of the Tirthankara." Ananda Śrāvaka immediately put the idea into action. He went to the Pausadhasâlā and lived there. He then practised the following eleven pratimas (Stages of spiritual Advancement) of a house-holder :
Stages of Spiritual Development for house-holders
1. Darsana Pratima-Strict observance of Samyaktva for one month without the slightest atıcâra (transgression ).
2. Vrata Pratima-Strict observance of the aņuvrats (minor vows) taken by oneself, for two months.
3. Sāmāyıka Pratima-Practice of sāmāyika vrata without the slightest transgression for three months.
4. Pausadha Pratima-Strict observance of Pauṣadha (religious ceremonies which nourish the spiritual development of the Soul) on the 8th, 14th, 15th and 30th day of the month for four months
a
5. Kayotsarga Pratima. For five months, he should meditate on the virtuous aspects of Jinéśvaras. He should not have bath and should not take his meals after Sunset. He should observe perfect celibacy and he should have a critical retrospection of his own faults.
6. Abrahma-varjana Pratima-For six months, he should abstain from a dress suited for amorous intercourse. He should avoid frequent association with females. He should avoid sexual intercourse.
7. Sacita-āhāra-varjana Pratima-For seven months, he should abstain from taking living food and drink-materials.

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8. Svayam-arambha-varjana Pratima-For eight months, he should not do any sinful act
9 Bhritaka-pesya-ārambha-varjana Pratima-Por nine months, he should not have any sinful act done by a servant or a messenger.
10. Uddista-bhakta-varjana Pratimā-Por ten months he should abstain from food and drink materials specially prepared for himself. He should have his head regularly shaved.
II. Śramana-bhūta Pratima-For eleven months he should lead the life of a true ascetic.
also
continue the
While adopting any pratimā, he should practice of all the previous pratimās.
By the practice of such extensive, noble, and severe auster. ities for five years and a half, the body of Ānanda Śrävaka, became feeble, emaciated, and skeleton-like. Even in such an enfeebled state, Ananda Śrâvaka thought :--" So long as I possess some strength, faith, and courage, it is desirable that I should adopt apaścima māriņāntika samlékhana vrata (The Final Vow of Expiatory Rites to be performed on Death-bed) during the life. time of śramana Bhagavāna Mahāvira, before the expiry of my term of life." He accordingly took the vow.
Even with the abandonment of food-and drink materials, Ananda Śrāvaka was passing his days happily with an equanimity towards the present living condition and approaching death With further purification of his mind, while thus calmly passing his days, and with the destruction and subsidence of his Jrānāvarniya (Knowledge-obscuring ) Karmas, Ananda Srivaka acquired Avadhi Jnâna (Visual Knowledge ) and he was able to see from where he was, an extent of 500 yojanas of Lavana Samudra in the East, the West, and the South, upto the Culla-him avanta Varsadhara in the North; above as far as the Saudharma déva-loka, and below as far as the Loluyaccuya hell of the Rat

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Ak-prabha earth. It seems rather strange that a house-holder can have such extensive Avadhi Jnana.
After a lapse of twenty-one years, when, Sramana Bhagavāna Mahāvisa -during the 26th year of his Ascetic Life and the 24th year of the Acquisition of Kévala Jnana had gone to Vānijyagrama, and had put up at Duiyapaläsaya Caitya of Kollāka Sanniyóga, Ganadhara Mahārāja Indrabhuti Gautama, who had gone to Anand's house for alms, had some doubt about the extent of the Avadhi Jnāna acquired by Ananda Sravaka, when he heard about his Avadhi Jiāna.
On seeing Canadhara Mahārāja Indrabhati Cautama coming into his house, Ananda Śrävaka was greatly pleased. With a low bow, "Anan da Śrāvaka, gently requested him :--"0 Swāmin ! owing to religious austerities, only bones, arteries, and skin are left in my body lam unable to come to you. You will, therefore, do me the favour of coming to me." Canadhara Mahārājā Indrabhūti Gautama went to the place where Ananda Śrävaka was staying
Bowing down thrice at the feet of the Canadhara Mahārāja the greatly delighted Ananda Śravaka asked him :- Swāmin! Can a house-holder surrounded by his dometic environments, attain Avadhi jñāna ? Gautama Swāmi replied :--Yes, he can.
Ananda Śrävaka, thereupon, told him :-Mahārāja ! I have attained Avadhi Jrāna. I am able to see as far as 500 yojanas of Lavaņa Samudra in the East, 500 yojanas in the South, and as far as 500 yojanas of Lavana Samudra in the West. In the North, I can see as far as Himvanta Varşadhara, in the Urdhvaloka (Upper World ) I can see the Saudharma-dévaloka and in the Adho-loka ( Lower World ) I can see and know the events of the Lolucya hell-region, Gautama Swami becoming a little suspicious about the words of Ananda Śrāvaka, said :--"O good man ! A house-holder can have Avadhi Jñana; but it cannot be of such a wide extent. You should, therefore, make amends and practise penance for saying so, Ananda Srävaka then asked :--"O Swāmin I Can there be any expiation for saying out

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the true meaning of the words of the linesvaras ? On Cautama Swami saying 'No' to his question, Ananda Srävaka said :Mahārāja then, you should do expiation.
Having some doubt as to who should do the expiation, Ganadhara Maharaja Gautama Swamî returned to śramapa Bhagavāna Mahāvira and bowing down respectfully at the feet of the Venerable Lord, he inquired:-Bhagavān ! Who should do the expiation ? Either I or Ananda Śrāvaka ? When śramaņa Bhagavāna Mahāvira told him that he himself should do the expiation and should ask pardon from Ananda Śrâvaka, highly obedient Ganadhara Maharaja Indrabhati Gautama went to Ananda Śrāvaka and having asked his pardon, he said that whatever Ananda Śrāvaka had told him was quite true.
One must really admire the straight-forwardness of Canadhara Mahārāja Gautama Swami and extol his obedience in respectfully carrying out the orders of Sramapa Bhagavāna Mahāvira. The very fact that a man like Canadhara Mahärāja Gautama Swami occupying the exalted rank of the Chief Disciple of śramaņa Bhagavāna Mahāvira amidst a congregation of 14000 sädhus and numerous nuns, goes to the house of a house-holder to ask his pardon with respectful deference to his eagerness in carrying out the orders of his Guru-Áramaņa Bhagavan Mahāvir&-is a visible evidence of the uprightness of Ganadhara Mahāraja Indrabhūti Gautama. Persons desirous of higher stages of spirituality should always aim at such uprightness and obedience.
After carefully practising for 20 years, the house-holder's dharma preached by the Jinésvaras, Anada Srāvaka abstained from food and drink, and died in Märavantika samlekhanā vrata (a vow of religious meditation till death) After death, he was born as a god in Aruņa Vimâna (aeriai car) in Sandharma-dévaloka. Descending from Saudharma-déva-loka, he will be born in Mahă-videha ksélra and will become a Siddha Buddha and Mukta (Liberated one).
(From Upāšaka daśānga Satra Adhyayana I.)

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CHAPTER III. Sixteenth Years of Ascetic Life (B. C. 553--32 ) 1. Kala-pramāņa 2. Diksă of salibhadra, 3. Dikṣā of Dhanya Setha,
During the winter, śramaņa Bhagavāna Mahävira left Våni. iya-gråma, and went in the direction of Magadha-désa. After going to a number of villages and towns and preaching religion, he came to Rajagriha Nagari, and stayed at Guņa-sila caitya outside the town. The king, queen, princes, and other members of the royal family, as well as, towns-people assembled there for hearing religious discourses.
1. Kāla Pramāņa. At that time, Indrabhūti Gautama asked a question with regard to Kāla (time calculation :-Bhagavän | How many respirations take place in one Mühurta ?
Bhagavāna :-Cautama The following list gives the measure of time-calculation. A-samkhyāta innumerable) samaya (moments)
= one avalikā 4446; avalikas
= one Respiration or Praņa 7 Respirations or prānas = One Stoka. 7 Stokas
= One Lava. 77 Lavas
= One Muhurta During one Muhữrta there are 3773 respirations of a strong healthy human being : 30 Muhūtas
= One Aho-rātra (day-night), 15 Aho-ratra
- One Paksa (fortnight), 2 Paksas (fortnights) = One Māsa (month). 2 Māsas (months) = One Ritu (season). 3 Ritus (seasons) = One Ayana (solstice; half year).

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= One Yuga. 20 Yugas
= 100 Varşa (years). 10 Hundred years = 1000 (thousand) years 100 Thousand years = 1 Lac (100000) years. 84 Lac varsa
= | Pūrvānga 84 Lac pūrvanga = 1 Purva. 84 Lac pûrva
El Truţitānga. 84 Lac Truţitānga = 1 Truțita. 84 Lac Truţita
= 1 Adaļānga. 84 Lac Adapānga = 1 Adada. 8+ Lac Adada
= | Avavānga. 84 Lac Avayānga
= 1 Avava. 84 Lac Avava
= 1 Hühükanga. 84 Lac Hūhûkānga = I Hūhūka. 84 Lac Hūhaka
= | Utpalänga. 84 Lac Utpalanga = 1 Utpala. 84 Lac Utpala
= 1 Nalinanga 84 Lac Nalinâng = | Nalina. 84 Lac Nalina
= 1 Achanikuranga, 84 Lac Achanikuranga = 1 Achanikura. 84 Lac Achanikura = 1 Ayutānga. 84 Lac Ayutanga = 1 Ayuta. 84 Lac Ayuta
= 1 Prayutānga. 84 Lac Prayutānga = 1 Prayuta. 84 Lac Prayuta = | Nayutānga. 84 Lac Nayutānga = 1 Nayuta. 84 Lac Nayuta = 1 Cūllkānga. 84 Lac Calikānga = 1 Cūlikā. 84 Lac Cūlika = 1 Sirsa-prahélikānga. 84 Lac Sirşa-prahélikānga =l Śirșa-prahélikā.
Bhagavāna:-"Gautama ! The above is a mathematical calculation. Further Calculation is aupamika (by comparison).
Gautama :--Bhagavan! What is aupamika calculation of time?

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Bhagavāna --Aupamika calculation is of two kinde-viz patyopama and sāgarapama.
Cautama :-- Bhagavan ! What is the nature of palyopama and sågaropama.
Bhagavāna Gautama! A paramāņu (an atom ) is an infinitismal portion that cannot be cut and separated by a very sharp cutting instrument
A mass of ananta (infinite ) paramānus
(atoms ) = One Ut Ślaksnaślaksņikā 8 Utólaksnaslaksnikā = 1 ślaksnaślaksnika 8 Ślaksnaślaksnika
| Urdhva-réņu. 8 Urdbva-réņu
1 Trasa-réņu. 8 Trasa-rénu
I Ratha-rèņu 8 Ratha-rèņu
I Vālāgra 8 Vālāgra
I Likṣā (nit; egg of a louse) 8 Likså
1 Yükā (louse) 8 Yükā
1 Yava-madhya (barley-corn) 8 Yava-madhya
1 Angula (breadth of a
thumb as a measuera, hasta 6 Angula
= 1 Pada Poot ( of men or
animals ) 12 Angula
| Vitasti=about nine inches 24 Angula
Hasta ( fore-arm or cubit
about 18 inches ) 45 Angula
= 1 Kukşi ( 2 hastas ). 49 Angula
= 1 Daņda; dhanu; ydpa Nālikā; aksa; muşala ( 4 hastas) 2000 Dhanu
1 Gavyuta-! Gāu=1 kośa. 4 Kosa
= 1 Yojana. If from a circular pit one yojana long and one yojona broad, resembling a large cup, filled densely with fine hairs of the length of innumerable parts of an angula, in such a way, that

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neither water nor air can pass through it, any one takes one piece of hairfrom the pit at the end of one hundred years and goes on taking out the hairs at that rate, the time taken to remove all the hairs from the pit is called Palyopama Kāla. Such kotākoti palyopamas. One Sagaropama.
"Time is infinite; but there are in it, kāla-cakras (econs or cycles ). Each cycle has two eras viz the avasarpiņi or descending era of ten kotākoti sagaropams-in which piety and truth etc. (dharma) go on decreasing until in the end, chaos and confusion, reign over the earth; and 2. the utsarpiņi or ascending era also of ten koțakoti sāgaropamas in which there is an evergrowing evolution of piety, truth etc. Each of these two equal eras, is divided into six arakas (spokes or divisions or sectors of a wheel) of unequal length, which have their distinguishing features fixed for them for ever. The arrangement of two eras is as follows :--1. First araka named susama susamă of Avasarpini of four koțakoți sägaropams-period of great happiness. 2. Second araka named susama of three kotă--koți săgaropams -period of happiness. 3 Third araka of named susama-duşamā of two kota-koti sāgaropamas-age of happiness and misery 4. Fourth araka named dusama-susamā of one koţă-koti sāgaropama minus forty-two thousand years-age of misery and some happ. iness 5. Fifth araka named duşamā of twenty-one thousand years -age of misery. This is the particular period in which we are living; we have passed through 2476 years of it 6. Sixth araka named duşama-dusamā of twenty-one housand years-age of great misery.
The six arakas of the utsarpini era are, as follows viz 1, First araka named dusama-dusamă of twenty-one thousand years -age of great misery. 2 Second araka named duşamă of twenty one thousand years-age of misery. 3. Third araka of named duşama-susamā-of one kota-koti sāgaropama minus forty-two thousand years age of misery and some happiness. 4. Pourth araka named susama-dusamă of two koțā-koți sāgaropamas-age of happiness and misery. 5 Fifth araka named susamá of three

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kota-koți sâgaropan:as age of happiness and 6 Sixth araka named susama-susama of four kota-koti sāgaropamas-age of great happiness
Thus, the avasarpini era is of the duration of ten kota-koţi sāgaropamas and the utsarpini era is also of ten kota-koți săgaropamas duration.
During this year, the wealthy merchant Salibhadra, and his brother-in-law Dhanya setha, had Bhagavati diksa at the hands of Śramana Bhagavāna Mahāvira and several other persons of Rajagriha had minor vows of house-holder life
2.
2. An account of Śälibhadra śeṭha
a very
In Râjagriha Nagara there lived a very rich merchant named Gobhadra He had a wife named Bhadra śeṭhānī During their previous life, they had given a meal of rice - pudding to pious muni (ascetic) who had fasted for one month, although they themselves were very poor Now Bhadrā śeṭhāṇî gave birth to a very fortunate boy. As she saw a dream of a salikṣétra (rice-field) during her pregnancy, the boy was named Spâlibhadra) During his boyhood, Śalibhadra learnt several arts and sciences. With the advent of mature youth, there were offers to Gobhadra seth for marriage with his son Salibhadra from various weaIthy merchants for their thirty-two daughters. Gobhadra śètha accepted the offers, and Salibhadra Kumāra was married with thirty-two handsome girls. Salibhadra then began to enjoy worIdly pleasures with his young wives,-like an Indra in his dévaloka, in his lovely palace resembling a divine aerial car, and engrossed in great delight he could not even know how happily he passed his days and nights
Thinking that his son was now able to manage his house -hold affairs, Gobhadra śetha having renounced worldly pleasures, took Bhāgavt: dik sa at the blessed hands of Śramaṇa Bhagavāna Mahavira with the object of attaining his own spiritual advance

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ment and having remained without food and drink, he went to svarga bhùmı (heavens )
Through the medium of his avadhı jñāna (Visual Knowledge) Gobhadra-déva saw his son Śālibhadra of his previous life, and becoming attracted by the preponderance of his son's meritorious deeds, he became ready in doing friendly service to his son, and like the Kalpa Vriksa, he began sending him divine garments and ornaments, every day. Bhadrâ śeghāni was giving orders for the execution of work that was to be done under orders of a male member of the family, and Salibhadra under the pre-eminent influence of his previous meritorious acts, was happily enjoying worldly pleasures
By reading the account of the prosperity of Sālibhadra śetha and of the reason of his renouncing worldly concerns one can have an idea about the affluent condition of India during the time of Gramaņa Bhagavana Mahāvira and of the Jainas and their religious instinct.
One day, a travelling merchant came to King Śreņika of Rājagriha with some ratna-kambalas (excellent woollen shawls) with the object of selling them. The king was not able to buy any one of them as they were very costly. This gives some idea of the excellent workmanship and costly nature of woollen shawls produced in India, that even a king like Śréņika was not able to buy one piece. It also indicates the prosperous condition of India, as well as, of the Jainas of that time, that all the ratnakambalas of that merchant were bought by the mother of Salibhadra śétha while King Sréņika showed his inability to buy one piece on account of its high price.
When King Śrèņika refused to buy any, the shawl-merchant roaming about in the town, went to śälibhadra's mansion-house and saw Bhadră Mâtā Bhadrâ śéthāņi liked the ratna-kambalas but they were not thirty-two. Thinking that she would not be

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able to give one kambala to each of the thirty-two wives of Salibhadra, the affectionate Bhadrā śéthăņi asked the merchant. Are these the only kambalas that you have ? " On hearing this, the merchant was greatly astonished, O! When the king of the town was unable to buy even one of them, this fortunate šéthani is asking for many more I How wealthy she must be ? The merchant respectfully replied :Mother! I have not got any more of these shawls." Bhadrā śéphâņi, now, told the merchant to say out the actual sale-price. Having known the correct price, she did not like to deduct a single pie from the amount asked by the merchant, and she ordered her cashier to pay the amount to the merchant. She bought all the ratna-kambalas the merchant had. The merchant becoming greatly delighted and praising Bhadra Mātā-the mother of Śālibhadra śétha-that she was the only person in the whole of Rājgriha Nagarî who was able to give him the sum of money asked by him.
Now, Queen Célanā-wife of King Sréņika-having come to know that a travelling merchant had gone to King Śrèņika with a number of excellent ratna-kambalas and that the king had refused to buy any one of them owing to its high price, perseveringly requested King Śrépika to buy one ratna-kambala for her. The king called the merchant to his presence and told him to give him one ratna-kambala. The merchant respectfully told the king, that all his ratna-kambaias had been bought by Bhadrã $éthaqi-Mother of Sālıbhabrá Śėgha-and that he had not any one of them in stock. King Śréņika, then, sent one of his servants with the amount of sale-price of one ratna-kambala, to Bhadra śéthāņi to get one for Queen Célanā. Bhadrā Séthāņi said :-“1 have not got any ratna-kambala remaining entire with me that I can give it to you. I have divided all the ratn -kambalas into pieces and have distributed them among the thirty-two wives of my son Śālibhadra setha, for cleaning their feet. If the used pieces of ratna-kambalas, are of any use to you, you can ask the king and take them away."

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The King's servant informed him accordingly. Queen Célans told the king. The difference between us and Salibhadra is like that between brass and gold
King Śrāņika did not even know that such wealthy merch ants lived in his town. With the object of having acquaintance with such a wealthy merchant, King Śréņika sent word to Sālibhadra tétha to see him The house-hold management of the family rested with Bhadra śèthāņi. Owing to her great affection towards salibhadra śétha, she had not entrusted him with the care of any commercial or social function Sâlihhadra śépha was passing his days in enjoying divine pleasures with his wives on the seventh storey of his excellent palace resembling a celestial aerial car. With a desire to avoid the trouble of going to see the king for her son, Bhadră séthāni went to the king's palace and respectfully requested the king : --"My son has never gone out from my house, you will, therefore, be pleased to come to my house." The king out of curiosity, accepted her request, and Bhadrâ śéthāṇi returned home. She, then, gave orders to her servants to beautifully decorate the roads from her house to the king's palace by which the king was expected to arrive and when all the preparations for the reception of the king were completed, the king was requested to come.
Joyfully viewing the splendour of the roads decorated for his arrival, King Śréņika came to the house of Śālıbhadra sótha. In the house, garlands of sapphire-gems were hanging from gold trays There were rows of svastika ( auspicious marks of Cross with ends bent round ) of pearls at its entrance There were yawnings of divine clothes at various places and the whole buildırg was made sweet-smelling with the burning of various fragrant substances The whole palace was decorated in such a sumputuous manner that it was as it were an exact copy on the earth, of a celestial aerial car King Sroņika carre to the fourth storey of the building where an excellent lion-seated throne

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had been arranged for him, Bhadrā Mātā informed Śälibhadra Śétha about the arrival of King Sréņika at the house, and requ. ested him to come down to the fourth floor for the purpose of meeting the King. Sälibhadra said :-Mātāji (mother)! You are clever in all matters. Why do you want me to come down personally ? If there be any commodity worth buying, you give the actual price and buy it."
Bhadra Śéthäni said.-My child | Śréņika is not a merchant. He is the master of the entire population, and he is also your master. He is the king of this town.' On hearing this, sālibhadra Śėtha sorrowfully thought "Fie on this worldly affluence of mine! I have, as yet, a swāmi (inaster, lord) over me! Enough of these pleasures resembling the hood of a venomous serpent. I will seek shelter of the lotus-like feet of śramana Bhagavāna Mahāyira Swami and take vows at his blessed hands. At that time Śälibhadra Śétha had a violent agitation of indifference to worldly pleasures; however, at the request of his mother, Śalibhadra, accompanied by his wives, went to King Sréņika and respectfully saluted him. The king lovingly embraced him and made him sit on his own lap as if he were his own son. Both of them were greatly delighted. After a moment, Bhadrā Śéthāgi told King Śrénika .- great king! You allow my son Śālıbhadra to go away. Although he is a human being, he is greatly distressed by the odours from human beings. His father has been born as a déva (god) in déva-loka, and he has been every day supplying fresh divine garments clothes, anointments etc. and enjoyable articles for the use of Salibhadra and his wives" The king allowed Sälıbhadra to go to the seventh storey. Salibhadra Sétha and his wives used to put on new divine garments and ornainents every day. The ornaments removed from their bodies were deposited in a griha-vāpiká (household oblong water-tank). Bhadrā Śéthāņi requested King Śrénika along with his retinue to take meals at her house. Her invitation was readily accepted Then, the king's body was gently rubbed with fragrant pastes and scented oils, and he had a refreshing bath with flavoured
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waters by her servants At that time, a ring from the king's fingers dropped down into the household tank. When the tank was emptied of all its water by Bhadrā Śéthāņi's order, the king's ring looked quite lusterless on a heap of excellent dazzling divine ornaments in the tank. The king was greatly amazed, and he made inquiries. A maid-servant explained him about the lusterless appearance of his ring. The king thought :-" This Salibhadra Śétha is very fortunate; and I am also fortunate that such weaIthy merchants reside in my kingdom. The human lot of punya (meritorious deeds) is indescribable What a difference between the punya of a master and of a servant! The Jinéśvara Bhagavān's saying that “ Religious practices done with various internal notions, produce different results" is perfectly true Then having worn his rirg and having put on clean garments, the king took his seat on an excellent state-chair in a beautiful dining-hall furnished with various seats suitable for diners of a royal party. Bhadrā Mâtä ordered excellent delicacies of food-articles of vari ous kinds prepared by clever cooks, to be served before the king and his retinue, and the king and the party, becoming greatly delighted by taking savouries of new articles of food of vari. ous kinds and asking the cooks “What is this ? " came to the assembly-hall Packets of betel-leaves containing fragrant substances of five kınds,* served in gold-plates embossed with precious gems were distributed, and having honoured them by the sprinkling of fragrant oils and scented waters the guests were presented with gifts of garments and ornaments of various kinds. King Śrèņika was presented with gold plates filled with costly garments prepared in various countries, with ornaments embossed deeply with precious gems and filled with numerous divine precious stones. He was given excellent well-bred horses, beautiful chariots etc. Besides these, the king was also presented with gold plates filled with élaci (cardamoms), lavinga (cloves, java. ntri (mace, dräksa (grapes akharota (walnuts), badāma (almonds),
*Cardamoms (elaci) cinnamon (tajas', cloves lavinga), Fennel seeds (variāli), mace (jāvantrı).

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pistă (pistachio nuts) etc. The king was greatly pleased. With a delighted heart, the king told Bhadra Séṭhāņi "O fortunate lady! Protect your illustrious son with great care If there be any work fit to be done by me, you immediately send word to me. Do not at all think that the relation between myself and your family is that of a master and his servant. Reckon my whole kingdom as yours. Salibhadra Śétha is an ornament of the town, my kingdom, and of the whole country. He is dearer to me than my life itself" Saying these praise-worthy words to the Séṭhāņî, King Śrénika went away.
King Śrèn ka went; but Salibhadra had intense emotion of renouncing worldly enjoyments in his mind. With a sad heart, he thought I may not have done meritorious deeds in large numbers during my previous lives. I may not have faithfully obeyed the commands of the Jinéśvaras. Therefore, I have acquired happiness mixed with dependence on others like sweet-meats combined with poison. Happiness combined with dependence on others is a misery. I never before knew that I had no other master except the Jinéśvara who is the donor of Mukti (Final Emancipation). But today I came to know that I have another master also. Living as a dependent on others, is futile Let me, therefore, make me master of my own self and let me try in the accomplishment of eternal independent Bliss" When Salibhadra Śétha was meditating thus, he heard the sound of the beating of dundubhi (kettle-drum). He made inquiries and he was told - Śramaņa Bhagavāna Mahāvīra Swami-capable of dispelling the darkness of Moha (infatuation) like the Sun, removing the darkness of the night-has very fortunataly arrived on Vaibhāra giri, and so, the gods are beating divine kettle-drums.
On hearing the news of the arrival of His Most Exalted Holiness, Śramaņa Bhagavana Mahavira, the pious Salibhadra Śétha was greatly pleased. Filled with a burden of joyful devction, Sâlibhadra Sétha put costly garments and precious ornaments, and accompanied by a large retinue he ascended Vaibhāra

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giri in a comfortable palanquin with the object of doing homage to Śramana Bhagavāna Mahāvîra As soon as he saw the Venerable Bhagavāna from a distance, he got down from his palanquin and having carefully observed the five abhigamas* of a śrāvaka, he went round the Bhagavana three times in the form of pradaksina and bowing down respectfully at Bhagavan's feet, he took his seat at a suitable place for the purpose of hearing the
preaching.
Śramana Bhagavāna Mahāvira, then gave the following deśană (preaching ) capable of destroying the terror arising from unrestricted worldy enjoyments
अनंत क्लेशकल्लोलनिलयो भवसागरः । तिर्यगूर्ध्वमधो जंतून क्षिपत्येष प्रतिक्षणम् ॥ १ ॥ एकं निबन्धनं तस्य क्रियते प्राणाभि रतिः । अशुचौ कृमिभिरिव यदत्रापि शरीरके ॥ २ ॥
रसाम्मांसमेदोऽस्थिमज्जशुक्रांत्रवर्चसाम् | अशुचीनां पदं कायः चित्वं तस्य तत्कृतः ? ॥ 3 ॥ नवस्रोतस्रवद्वित्ररसनिः स्यंदपिच्छले । देहेऽपि शौचसंकल्पो महामोहविजृंभितम् ॥ ४ ॥ शुक्रशोणितसंभूतो मलनिःस्यंदवर्द्धितः ।
गर्भे जरायुसंछन्नः शुचिः कायः कथं भवेत् ? ॥ ५ ॥
मातृजग्धान्नपानोत्यरसं नाडीक्रमागतम् ।
पायं पायं विवृद्ध सन् शौंचं मन्येत कस्तनोः ? ॥ ६ ॥
"
*The five abhigamas of a house-holder are 1 Sacittadavvamujjhanam (Leaving outside of a living object). 2. Acitamaņujjhanam (Non-abandonment of a lifeless object) 3. Manegattam (Concentration of mind) 4. lgasadi ujjarasangur - ( Wearing the upper garment in the form of ekasādi as adopited by Jains going to temple ). 5 Angali sirasi Jina dittha - ( Anjali immediately on seeing Jinéśvara Bhagavāna.

For Private Personal Use Only

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क्षाराब्धे रत्नबदीमानमसारात् सारसुद्धरेत् ॥ १४ ॥ 1. Anananta kléśa kallola nilayo bhavasāgarah
Tiryagürdhvamadho jantun kşipatyéşa pratikşapam. 2. Ekam nibandhanam tasya kriyaté prânibhi ratin
Aśucau krimibhiriva yadatrāpisarsraké. 3. Rasasrigmansamédo's sthimajjasukran travarccasam
Açucinām padam kāyaḥ sucitvam tasya takkutaḥ
4. Navasrotasravad. -visra-rasa-nihsyanda-picchale
Dehé'pi sauca samkalpo mahamohavijrimbhitam 5. Sukra-s'oņita-sambhûto malaniḥsyanda varddhitaḥ
Garbhé jarāyu sanchannah suciḥ kāyaḥ katham bhavét?
5.

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6. Mātri jagdhānna pânottha rasam nāờikramăgatam
Pâyam pâyanı viruddhaḥ san śaucam manyèta kastanoḥ 6. 7. Doșa dhatu malakîrņaṁ krimigandū padāspadam
Rogabhogigaņai-r-jagdham sariram ko vadécchuciņ ? 7. 8. Susvādünyannapānāni kşireksu vikritirapi
Bhuktāni yatr& vişthāyai tacchariram katham suci” ? 9. Vilépanārthamāsaktah sugandhi-r-yakşa kardainah . Malībhavati yatrāsu kva saucas tatra varşmaņi ? 10. Jagdhvă sugandhi tambulam supto nisyutthitaḥ pragé
Jugugpsaté vakragandham yatra tatkim vapuḥ śuciḥ ? 11 Svataḥ sugandhayo gandha-dhapapuspa-sragādayaḥ
Yatsangādyānti daurgandhyam, so'pi kāyaḥ śuciyaté. 12. Abhyakto'pi vilipto pi dhauto'pi ghața-koţibhiḥ
Na yăti sucitām kāyaḥ śundâghaja ivāśuciḥ 13. Mriļjalānala vataamśusnânaiḥ śaucam vadanti yé
Gatānugatikaistaistu vihitam tuşakandanam 14. Tadanéna sarirépa kāryam Moksa-phalam tapah
Kșărăbdhé ratnavaddhimānasârāt sājamuddharét. 14.
1. This bhava-sāgara (ocean of worldly existence)-the lurking place of waves of innumerable miseries-throws living beings sideways, upwards, and downwards, at every moment
2. The attachment which is created by living beings even to this body, is its sole bondage like the one done by worms to a filthy object.
3. The body is the dwelling-place of filthy substances such as lymph, blood, flesh, fat, bones, marrow, semen, intestines, foecal matter; where, then is purity for it ?
4. The idea even of purity in a body slimy with the trickling down down of decaying fluids from the nine apertures of the body, is a manifestation of mahā---moha ( great infatuation )
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5. How can the body-which is produced from semen and blood, which is nourished by the stream of dirty substances, and which is completely covered by foetal membranes-be pure ?
6. Who can think of the purity of the body nourished by repeatedly drinking the fluid derived from the food and drink taken by the mother and arriving there successively through blood-vessels ?
7 Who can say, as pure, the body-which is full of morbid bodily humours, semen and foecal matter-which is the dwellingplace of krimi (intestinal worms) and ganda-pada (stomach worms) and, which is consumed by multitudes of diseases and voluptuous enjoyments ?
8. How is that body pure in which even highly delicious articles of food and drink-materials-such as milk--pudding, sugarcandy, vikriti *(vigai-articles such as I. Butter, 2. Oils, 3. Milk, 4. Curds, 5. Sugar-candy, Molasses, 6. Pried articles of food - which arouse various passions and which are impediments to spiritual advancement) when eaten become converted into foeces ?
9. Where is purity in that body, in which the fragrant Yaksakardama (a paste consisting of musk, ambergris, sandal, olba. num, benzoin, and other sweet-smelling substances) suitable for besmearing the body, becomes instantly dirty :
10. How is that body pure, where, having slept during night after partaking of fragrant packets of betel-leaves and having risen in the morning the smell of the mouth becomes disgusting ?
11. Can that body become pure by whose contact, fragrant powers, sweet-smelling incense, flowers, garlands and other fragrant substances which are by nature sweet-smelling become foul-smelling?
*Mahāvigai -The undermentioned articles are called Mahavigai-viz 1 Madyam (wines) 2. Maņsam (flesh). 3. Madhu (Honey). 4. Māňkhaņa (navanıta-fresh butter).

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12. The impure body does not become pure, like sundaghata (an earthen-pot full of wine) even if it be rubbed with oils, anointed with fragrant substances, and even if it be washed with millions of earthen-pots (filled with water)?
13 By those, who, following precedents, say that purity is done by mud, water, fire, wind, cloth, bathing, etc, tusa-khanda nam (pounding of husks=fruitless endeavour) is done.
14. Therefore, tapah (austerity) which results in Mokşa (Final Emancipation) should be done by this body.
A wise man should draw out the most Excellent (Liberation) from this worthless body, like precious gems acquired from the salt-sea.
Also,
“The passing away of Life, resembles an increase and decrease indicated daily by the Rise and Setting-in of the Sun. Persons rendered heavy by the burden of multifarious underta kings do not really realise how time passes away They do not really realise how time passes away. They do not become terrified on experiencing the miseries of birth, old age, misfortunes, and death. Ah! the whole world has become intoxicated by the poison of Moha infatuation) and pramâda ( carelessness).
The soul enveloped on all sides; by the pramāda acts of carelessness ) of five kinds, the non-controlling and non-curbing of the passions and the senses--associated with it from time immemorial, does not differentiate between what is appropriate and what is not. Individuals coming from different conditions of existence during previous lives and born in the family. are considered as one's own through ignorance, He invariably thinks that they are beneficial to him, and he employs all the addhāra pâpasthānakas (eighteen varieties of sinful acts ) for their nourishment

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He becomes unhappy on seeing them in misery, and he becomes pleased when he sees them happy. Under the false hope that my sons, my brothers, and my family-members will prove beneficial to me in future, he wastes time in nourishing and protecting them, and earns for himself, the evil Kar nas of suffering miseries for immense periods of time. The acquisition of happiness or misery depends chiefly upon the performance of meritorious or evil deeds. Under the benign influence of meritorious deeds, persons who are quite unfamiliar with us, who are not in the least acquainted with us, and of whom we have not the least idea or imagination or the wish that they can ever be expected to do anything for us, willingly come and serve us. Under the miserable influence of evil deeds, persons who are perfectly familiar with us since a very long time, and who have been nourished and carefully protected, even at personal sacrifice, do not in the least help us but they invariably bring on our destruction. Although Su-bhūma Cakravartin was the supreme sovereign of the six continents, besides although he was the possessor of the fourteen gems (precious articles) and nine treasures of a Cakravartin and although two thousand Yaksas (demi-gods) were constantly ready for rendering him service, he met with death by being drowned in sea. Besides, a single arm of Subhuma Cakravartin possessed strength equivalent to that of forty hundred thousand astāpada animals, he was able to walk as safely in sea as he was able to do on land, he possessed superhuman powers, he was able to make jurneys in whichever direction he liked *He had in his treasure-room numerous excellent medicinal substances, mantras (incantations) tantras (spells, charms). The great goddesses-Gauri, Gandhari Rohini, Prajnapti etc. the presiding deities of the North and South-were constantly in his service. The divine pilots of his vimānas (aerial cars) always did their work like so many faithful servants. He had numerous clever horses who were able to walk :dexterously even
equivalent
*An astāpada animal is said to possess strength to that eight lions.
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through masses of water. He possessed a carma-ratna (an excellent leather canopy by means of which, as if securely placed on very big steamers, he was able to make long voyages on high seas with the greatest ease. He was being constantly attended by twenty-five thousand presiding deibies of the fourteen gems (precious articles) and of nine treasures Although Subhūma.Cakravartin possessed an enormous retinue of gods and materials, at the time of his evil karmas, he could not get any help from any of his extensive possessions, owing to his pride of possessions when he was drowned in sea.
During the continuance of the influence of his meritorious deeds, the divine cakra (discus) by which he conquered the six continents, became manifest readily without any mantric prayoga (use of incantations rituals etc ) in a way that could not even be imagined and came into his hands uninvited, but during the influence of his evil Karmas, although the same divine Cakra ( discus ) was in his possession, it was not able to help him in any way.
When Jarākumāra heard from a question to Tirthankara Bhagavana Šri Nemināth by Krisna Vasudeva, that "Krişņa Väsudéva's death will be caused at the hands of Jarākumara" he became greatly afflicted and with the noble idea that such a heinous act should not be done by him, he renounced the happiness of his kingdom and secretly went away into a neighbouring forest. However, it so happened that under evil stars the death of Sri Krişna Vasudeva was caused by an arrow thrown by Jarākumāra.
Keen affection towards one's family members is useless, and a constant effort for increasing it is fruitless. The supreme authority-the matured result of one's own good or evil karmas (deeds) --the elder brother of Moha ( infatuation )-- makes the soul dance like a monkey in the hands of a monkey-dancer from times immemorial without a pause even for a moment. Their associated

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agencies viz. moha ( infatuation ), mithyātva ( wrong belief) aināna (ignorance) etc, entangle the sole in meshes of bandha ( bondage ), udaya (rise), udiraņā ( maturation ) etc, and produce immerse miseries. An accurate knowledge of the entire extent of the innumerable conditions of misery caused by sarmas can be realised only by Siddha Bhagavāns (the Blessed Emancipated Souls ); it cannot be described by them as they are formless.
Those who are desirous of acquiring this Happines, should carefully study the Sacred Scriptures of the jainas, and get an accurate knowledge of the various conditions of the bandha ( bondage ) udaya (rise ), udiraņā (maturity ) etc of Karmas Varieties in conditions of life are caused by the inflow of punya ( meritorious ) or pápa ( evil ) karmas Owing to innumerable relations, and innumerable aspects of intensity and also owing to a preponderating influence of thought -activities, one acquires varieties of consequences of fruition of Karmas which are either beneficiat or detrimental to one's Soul.
The happiness or misery experienced by all living beings in this world is the result of one's own karmas. There is no other causal elements. Persons ignorant of the nature of karmas, attribute the acquiction of their happiness or misery to other agencies, and it is due to their ignorance and mithyātva ( wrong belief ). They have not got an deep insight into the real nature of the True Religion They are under an erroneons impression from times immemorial. One should, therefore, clearly understand the real natur of the various karmas for the benefit of his own Soul and should act accordingly.
In the first place, one should constantly contemplate upon the twelve noble ideals which, being full of aversion to worldly objects are chiefly instrumental in subjugating moha (Infatuation), While wandering in the four gatis* (existences of this samsāra,
*The four gatis (existences) are :--Déva (celestial) 2. manusya (human) 3. Tiryanca (Lower animals) and 4 Naraka (hillish)

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which transformations are not undergone by living beings on account of varieties of karmas > A king becomes a pauper; a pauper becomes a king. A penniless man becomes wealthy; a wealthy man becomes penniless. Gods on death become either a tiryance or a still lower being; a tiryanca may become a déva ( celiştial being ) on death. An ant during the next life becomes an elephant and an elephant on death becomes an ant. In this way there are numerous transformations during future lives, but one does not remember, what he had experienced during his previous lives. People move about with the pride of the prosperous condi tion acquired by them during this life. A king who during his present life as a king. has obtained imperial authority over the entire world through the medium of his powerful army of seven components and who has been menacing millions of people only by his angry look; who over-powers numerous kings by this powerful army; whose orders are never disobeyed; who kills thousands of lower creatures during his past time of hunting; and who becoming engrossed in the pleasures of singing, dancing looks upon other persons as a piece of straw-the same king, after death, is born as a Näraka (hellish being) and he alone endures the agonies of pain generated in hell; he alone unwillingly bears the punishments inflicated upon himself by paramadhami's (menial gods who torture hellish beings in various ways), and he alone suffers injuries caused by other hellish beings who my have formed animosity towards himself and who are born in the same hell. Having encountered death a number of times, the same individual is born as a tiryance (a lower animal )
There also having killed numerous creatures he is again born as a hellish being in this way, he keeps on wandering. Leaving aside the question of the miseries of the next life, even during the present life one experiences numerous vicissitudes of life caused by the fruits of different karmas Even a cakravartin is reduced to poverty and he wallows in terrible misery.
A living being always keeps on wandering in this world as

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as he is under the influence of Karmas. As long as, one, becoming well-versed in the Teachings of the Jinésvaras, does not destroy his Mohaniya (Infatuating ) Karma, how can he possibly have Perfect Happiness ? This visible happiness is like a dish of delicious sweet-meats offered to a thief, who is doomed to be hanged to death. Just as a thief doomed to death, does not relish highly delicious sweet meats, over-powered as he is by the terror of imminent death, in the same manner, one, who knows the miseries of hell and nigoda to be the bitter consequences of momentary pleasures of senses, through his hearing of jaina Scriptures, has no relish for worldly pleasures; but to him, they become immediate causes of indifference to worldly objects. Just as, there is watering in the mouth on seeing a delicious object for one who is passionately fond of tasteful substances, in the same way, there is a shedding of tears from the eyes of persons who are indifferent to worldly objects on thinking about the disastrous consequences of evil Karmas.
Un listening to the most excellent and nighly illuminating preaching of Sramana Bhagavāna Mahavira, the aversion of Šalibhadra Śépha towards worldly enjoyments began to increase. Having respectfully bowed down at the feet of Śramaņa Bhagavān Mahavira, he quickly returned home, and having got down from his palanquin, he immediately went to his mother and with a low bow he told her:-"Mother! To-day I had gone to give my respects to Sramana Bhagavāna Mahāvira Swami. I heard his preaching, and I liked it. Bhadrā Mātā said:- Darling! You are fortunate. You have done meritorious deeds. You have done well that you went to do obeisance to the Venerable Bhagavān. " Then. Salibhadra requesting his mother for permission of his Bhagavati Dikṣā and explaining his reasons for his renouncing the world, said:- "Mother ! On hearing the preaching of Sramana Bhagavāna Mahavira, my delusion of endless worldly existences has disappeared. I have known the

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precise causes of innumerable wanderings in all the four gatis (existences) of this saṁsāra I have fully realised that sensual pleasures result in great miseries. I have now clearly recognised that this world is full of troubles of birth, death, disease, sorrow etc. I have not in the least, any love for this Samsāra. I do not like the sensual pleasures which look pleasant, because they turn out to be miserable for an endless period of time. There is none who can afford shelter, when one is over-powered by calamities of old-age, death etc. At the time of experiencing the disastrous consequences of evil Karmas, the individual wandering in the Samsāra, alone acquires the gati (the condition of existence) suitable to the rise of the prevailing Karmas. Although there may be millions of servants and family- members, the individual goes alone to the next world, and he is born alone. At that time, nothing else than the mass of good or evil Karmas, comes with him or goes with him. One is never happy, unless he becomes free from the fears of birth, death, disease etc. The sensual enjoyments appear pleasing like the licking of a sword besmeared with honey, but they are agonizing in the end. They are positively terrific like a spear-point to a thief or wicked person. With your permission, I am desirous of taking Bhāgavati Diksā which is like a marvellous remedy for destroying the miseries of birth, death, disease etc. Innumerable persons have already attained the Bilssful State through the medium of that wonderful remedy. I am desirous of having Bhāgavati Diksā. Please, therefore, give me your permission for it.'
On listening to these words of Salibhadra, his highly affectionare mother instantly fell down on the ground in a swoon. Her maids and attendents at once ran to her, and she was brought to her senses by cooling winds and cold applications
Lamentations of Bhadrà Séthani
On regaining her full senses, Bhadră Śethäņi, with her heart pierced by the agony of separation from her only son,

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began to lament loudly, and she said:-" Why do you utter the words which are as painful to the ear as the forcible dropping of molten lead into the ears ? Why do you at all talk of taking vows? Vows will be taken by your neighbours who may be thinking ill of you. Why should you think of ascetic life : Salibhadra said, “Mother | Do not say so. Persons adopting ascetic life, do not ever think ili of others They always have a feeling of intimate friendship with all the living beings of this world. They being intent on doing good to all living beings, deserve to be worshiped by the whole world.
Bhadrā Mātâ, then tried to remonstrate with śālibhadra in a variety of ways saying --Darling ! Your body is extremely tender With this body, you will not be able to lead strict ascetic life, The observance of ascetic like is hard like adamant and sharp like the blade of a sword Even those whose bodies are robust, find it difficult to pull on with the strict regime of Bhāg. vati Dikṣā. Now, how will you pull on ? Salibhadra told her :There are several kings who are more tender than myself, who having abdicated entire kingdoms and having adopted strict ascetic life are in attendance at the lotus-like feet of Śramaņa Bhagavāna Mahăvira.” Bhadrā Mātā, then, tauntingly said. "O child ! Do you not remember that the firmness of your body became evident, when King Srenika paid us a vasit? Your body is so delicate that only by the touch of the king's body, streams of perspriation, resembling water-streams from high mountains, began to flow from it Now, you are ready to take Bhāgavati Diksā To whom will that not be an object of ridicule ? How can a small insect lift up a large vessel filled with molasses ?
In this manner, Bhadrā Mātă tried to persuade him with a number of arguments in a variety of ways, but all her arguments and persuasions proved futile. As a final decision, Salibhadra told his mother :--"I am firmly resolved to have Bhāgavatı Diksā at any risk. There is absolutely no doubt in my final decision.
Bhadrā Mātā now thought :- This is his final decision He will

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no longer remain as a house-holder. He is sure to renounce the world. It is, therefore, advisable to cause delay in the matter.' She accordingly said --Darling! If you are decidedly bent upon diksā, do not be hasty. Observe the rules of ascetic life for ten days. Gradually go on renouncing something every day, so that, we may be able to form some idea about your powers of resisting obstacles. You can then earnestly fix your attention towards religious duties and you will be able to achieve your object successfully.
On hearing these affectionate and encouraging words of his mother, Salibhadra Śétha thought:- My mother will not readily give permission as she is extremely affectionate towards me, Besides, it is not desirable for me to adopt ascetic life without my mother's perrnission. Let me, therefore, act in accordance with the instructions of my mother for ten days, and let me renounce something every day. My mother will be pleased. I am not going to miss my point, I will positively do it at the right moment". With this idea in his mind, Sălibhadra Śétha did a respectful salution to his mother, and then he went into his palatial apartment.
Bhadrâ Māta became pleased and she thought: -My obedient excellent son has accepted my word. He has not contradicted it at all."
Now, śālibhadra Śétha, whose mind had become passionately devoted to Samyama Dharma (Ascetic Life) by the preaching of Śramaņa Bhagavāna Mahāvîra and whose devout thought had been firmly resolved, passed the whole night in deep meditation about the frailty of world caused by enjoyments.
Commencing with the next day, Šalibhadra śétha began to abandon one wife every day, and he ordered his abandoned wife, that she should remain in the dwelling apartmenls and that she should not enter his enjoyment apartments. In this way, Śâlibhadra Śétha completely abandoned all his thirty-two wives who were in the chief dwelling places and the constant source

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of Moha (infatuation). As soon as Bhadrā Māta came to know about his son's behaviour towards his wives, she went to Śálibhadra Śétha and she began to entreat him with various affectionate and suitable words supported by numerous arguments. But the mind of Śālibhadra Śėtha did not, in the least, become un-steady, as he had made a firm determination of adopting ascetic life.
Dhanya Śèţha. Dhanya Setha-the husband of Salibhadra's sister Subhadra. was also living at Rājagriha Nagara,
One day, when Šalibhadra's sister Subhadrå was applying scented oils to the head of her husband Dhanya Śétha after washing his hair with perfumed waters and carefully cleaning them with a comb, and when her co-wives were sitting at appropriate places, a few drops of warm tears, caused by bewilderment resulting from imminent separation from her brother sālibhadra Śésha, fell from the eyes of Subhadrā, on both the shoulders of Dhanya Śétha. Becoming astonished, Dhanya Śétha looked at her, and told her :--You are born in a wealthy family as a beneficent result of a mass of meritorious deeds acquired in your previous lives. Besides, you are living in my house which is full of all the objects of pleasureable enjoyments. Then, how is it at all possible that you should have an agonising painful feeling in your nind that has produced an uninterrupted flow of tears from your eyes, resembling the current of rainwater appearing at an unseasonable time ?
Subhadrā, with a faltering voice, said :--"My lord ! I have rot in the least, any cause of trouble in your house. But the mind of my brother sālibhadra Setha has become greatly dejected from the time that King Śreņika paid a visit at my brother's house. He has now a strong inclination towards renouncing worIdly pleasures on hcaring the preaching of śramana Bhagavāna Mahavira. He is desirous of taking Sarva-virati Vrata (renoun

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cing worldly objects and adopting ascetic life ), and he is abandoning one wife every day. Within a month, he will be abandoning all his thirty-two wives, and then, he will take Bhāgavati Diksă ( ascetic life recommended by Tírthankaras ). Without my brother, my father's house will appear like a dreadful forest. The flow of tears from my eyes is really caused by the agony of imminent separation from my brother I have no other cause of distress."
On hearing these sorrowful words of Subhadrā, the highly adventurous Dhanya Śégha smilingly said :-"By abandoning one wife every day, it seems to me that sālıbhadra Śétha is a coward. Timid persons become glad on hearing the accounts of bold persons. They desire and become ready to act accordingly, but they eventually become sluggish as they possess only a slight amount of energy. Otherwise, how is it possible that a man, whose mind has been soaked into the nectar of the preachings of Śramaņa Bhagavāna Mahāvîra, and who has become ready to, renounce divine pleasures, should be so slow? A brave man always acts in strict accordance with his firm resolution. He does not forsake his determination even at the cost of his life. In the beginning, people becoine desirous of accomplishing their work within a short time, but being destitute of courage they postpone their undertakings, and they do not accomplish their wished-for object. Vigorous persons, knowing the True Essence, particularly believe in accomplishing their work without delay. They always try to accomplish speedily whatever work they have thought of doing. They do not delay at all"
On hearing these some-what boastful words of Dhanya Śétha, all his wives, becoming astonished at worldly indifference of salibhadra Śétha, told hun :-"Dear husband ! Courageous per sons can easily cross an ocean with their hands, but it is difficult to take Bhagavati Diksā in accordance with the commandments of the Jinéśvaras with a pure heart, and to practise severe

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austerities. Because it is heard that even ascetics who were wellversed in the Fourteen Pūrvas and all Scriptural knowledge, have fallen morally from the True Path; then what to say about others ? Persons distressed, in this world, by the agonies of want of proper means of living become dejected, and although they know, that ascetic life and penance are chiefly instrumental in the acquisition of the happiness of Final Emancipation, still however, they are not desirous of leading an ascetic life. Then, how is it that you call Śälibhadra Śétha a timid man-a fortunate man who is enjoying divine happiness even during this life; at whose house, ornarnents of precious gems and gold which are not available at the palaces of a Cakravartin or a Tirtharikara-the Lord of the Three Worlds-are considered as worthless and thrown away without the least care; at whose house, celest rments of divine cloth studded with gold and genis are thrown away like mucous discharges from nose and throat; whose house has a flooring at each storey, of precious stones, out of which, even one cannot be obtained by jewellery-merchants after wandering over the whole world for a long time; at whose feet, masses of such precious gems are found scattered every-where; and who has very handsome thirty-two wives who are clever in all the arts of females and who are always ready in his service? Why do you thus call him coward as he has been abandoning one wife every day? But dear husband | It is extremely difficult to observe the strict rules of ascetic life of Bhagavatî Diksā as it is as perilous as entering a blazing fire. The mother of Sālibhadra Śétha has given birth only to him that he has become ready to take such strict vows. If, however, you think that ascetic life is an easy matter, why do you not renounce worldly pleasures as if they were so many maladies, and why do you not accept Bhagavatî Dîkşă ?
Dhanya Śétha was a fortunate man with a very little period of worldly existence. He possessed very a strong character He would not miss the auspicious opportunity he fortunately acquired even by a jest from his wives. He was a devout follower of the

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Religion preached by Śramaņa Bhagavāna Mahāvīra. On hearing the excellent instructive words uttered by his wives even in joke, Dhanya Śéth earnestly said:-"O, You are fortunate. You are very lucky that by uttering such praiseworthy words at the appropriate time, you have clearly manifested the excellent usage of your noble families. My name Dhanya has today become actually des. erving. I have now become m-re fortunate than Sālıbhadra Séjha, because those who would have obstructed my progress, have now become helpful to me. On listening to your auspicious words, I have become diligent in adopting ascetic life. With your cooperation and with your valuable advice, am desirous of accomplishing the welfare of any Self. O Yirtuous ladies ! you, also, calmly become the receptacle of noble ideals”. Arousing. thus all his obedient wives with pleasing words, Dhanya Sètha prompted theni to accept Bhagavatı Diksā (ascetic life promulgated by the Tirthankaras). Dhanya Setha who had become ready to renounce the world and lead an ascetic life, possessed immense wealth. He was the proprietor of fifteen hundred rich and prosperous villages. He had five hundred beautiful chariots, five hundred well-bred horses, five hundred excellent palatial buildings five hundred firms in different localities, and five thousand clerks who were competent in commerical transactiors. Also, he possessed five hundred big boats, and five hundred aerial cars in the town, he had eight delightful well-furnished seven-storeyed palaces. He had eight handsome wives, and each one of them had one go-kula (a herd of ten thousand cows) for personal use-Besides these, Dhanya Śétha had riches worth five hundred and sixty million gold mothars invested in business concerns, money -lending, and cash in treasury. Each of his eight wives had gold worth one crore gold mohars each as personal property. In addition to these he possessed thousands of big granaries out of which numerous alm-houses were erected at varjous places in different towns and villages for the benefit of the disabled, needy, poor persons. Above all, Dhanya Śétha possessed an auspicious miraculous gem capable of giving all wished-for pleasurable objects Dhanya Setha thus possessed immense wealth indicative of excellent merit.

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Extremely fortunate Dhanya Śétha was now firmly determined to renounce this extensive immense wealth, as if it were a small piece of straw, and to adopt ascetic life. It invariably happens that meritorious persons do not in the least, delay in accomplishing their excellent desires.
With the object of rernoving all obstacles to the acqu'sition of Bhagavati Diksā, Dhanya Śètha had celebrated a religious festival lasting for eight days at all sacred places. He gave large sums of money for 1. Preparation of images of Tirthankaras. 2. Building of Temples for Images of Tirthankaras. 3. For writing and preservation of Jaina Scriptures; and for the use of materialas for 4 Sādhus (monks) and 5. Sadhvis (nuns ), and for the maintenance and up-lift of 6. Śrāvakas (Jaina lay-men ) and 7. Śrāvikās. ( Jaina females ). Some of his wealth he spent for the uplift of disabled, needy, poor persons. A portion of his wealth, he liberally gave to his family-members and near-relatives. To his personal attendants, he gave sufficient wealth that will last them for the whole life, so that they may not be obliged to remain in service of any other person. Some of his wealth was alloted for the up-lift of the Jaina community, some for wandering mendicants, and some of his wealth was given away for the maintenance of his caste-fellows. A portion of his wealth was presented to King Śréņika for the purpose of making its use on suitable occasions, and of making carless individuals diligent. In this manner, Dhanya Śétha spent much wealth in reli gious undertakings, meritorious deeds, in public welfare, and in works which might spread his fame to distant countries. Hav ing made adequate arrange-ments, for the rest of his wealth Dhanya Śètha became perfectly free from worldly anxities.
Dīksā of Dhanya Śétha Dhanya Śéth's wife Subhadrā was the sister of Śétha Sālivhadra. She went to her mother Bhadrā Śéthāni and informed her, of her own intention of renouncing the world. Bhadrā Mātā

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said : - Darling I I am for the present, greatly afflicted by the fire of separation on hearing about the intended diksă of my only son, and how is it that you are also ready to renounce the world and take Diksă so soon? Why do you thus afflict me like the pouring of salt on an open ulcer? Who will be my support when both of you go away? On whom can I depend ? How is it that you unexpectedly behave thus ? Subhadrā replied
- "Mother ! We all the eight sisters ( I and my co-wives ) have firmly resolved to take Diksā along with our husband. We are not going to withdraw our vow even if the entire conditions of this world were to be completely changed. We shall look upon every one who tries to prevent us from accomplishing our Dikṣā, as our chief enemy. Also, you should not, under any circumstance, prevent my brother Salibhadra who is very eager to take Diksâ." With these words, she went away to her husband's house.
Bhadrā Mâtå overpowered by the tight bondage of deep affection at once went to Dhanyă Śéth's house, and addressing her son-in-law Dhanya Setha, she said, “ O worthy man ! Imminent separation from my only son is already tormenting me, and you are also afflicting me by renouncing the world like one applying a burning cautery to an ulcer caused by a burn. None of you cares for me. I have already become old. It is your sacred duty and that of Śälibhadra, to protect me carefully.
"It is not justifiable that all of you have become ready to take Dikṣā leaving your old mother to rot in affliction. Who will take care of innocent and blameless thirty-two wives of my son and your own eight virtuous wives ?" With these words, an incessant flow of tears rushed from her eyes, as she portrayed a vivid picture of her sorrowful state before him.
Dhanya Śétha listened to her very calmly and replied to her, thus, with pacifying words full of disgust towards worldly pleasures. He said :-" Who is able to protect any one in this worid ? Meritorious deeds of all, done in previous lives, have the

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power of rendering protection to people against the ravages of misfortunes. Protection afforded by others, is only complimentary. All living beings show affection towards others out of selfish motives. Only Sādhu Mahārājas have a regard for Salvation. None else except these noble souls, has any regard. You are creating an impediment for your son against his taking the Five Great Vows of ascetic life for your own self-interest. But you are not at all thinking about the terrible agonies that he will have to suffer in hell as a result of evil Karmas, acquired by enjoying worldly pleasures during his wanderings as a vowless individual, in the four gatis, (conditions of life) as a god, as a human being, as a lower animal, or as a denizen of hell-in this world. This woeful union as a mother and her son, has been created innumerable times, but we never had the auspicious occassion of requesting your permission for our taking Bhaga. vati Dikṣā under the guardianship of the lotus-like feet of a Jinésvara Bhagavân. You have now acquired a fit opportunity, why do you not take advantage of the blessed moment? Why do you not at all think that a son born from your own womb is fortunate in renouncing all his worldly belongings and accepting Diksă at the hands of Sramaqa Bhagavâna Mahāvîra-the chief bestower of protection to life? What danger faces your son if he becomes the Lord's disciple ? He will quite easily cross the worldly ocean. What harm is there in it, that you are so sorrow-fully grieved ? Although you are familiar with the Teachings of the Jinéśvaras, how is it that such unclean words come out from your mouth? You have organised great festivals, a number of times, in celebration of marriage-ceremonies of your sons-you are not satisfied with them-then, how is it that you are not willing to celebrate a festival in honour of our Dikså-which is a source of great happiness to you during your life! All these worldly relations are illusive. Therefore, you go home, and satisfy the wishes of your son with a joyful heart, so that, your worldly existence may become very short. I am firmly determined to

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accept Diksă. My mind is not likely to be unsteady on hearing your mean affectionate words which may drag me into the abyss of worldly sins".
On hearing these words of her son-in-law, Bhadrā Śéthāņi was greatly disappointed She then returned to her own house.
With his heart full of extreme joy, Dhanya Setha came out with great pomp for the purpose of taking Bhagavati Dikṣā. At that time, like Laxmi-Wealth-following punya (meritorious deeds), like the planets following the Sun, and like prosperity following Truth, the virtuous wives of Dhanya Sètha accompanied by their retinue, took their seats in palanquins and followed him. They also went with him for Dikṣā.
Dhanya Setha giving gifts to the poor and needy persons, and keeping all his passions under perfect control, started from his palace along with his eight wives and being praised and honoured by thousands of citizens, he went to Śramaņa Bhagavâna Mahavira in the Gunasila Udyana of Rajagriha Nagara.
On hearing the account of Dhanya Setha from the citizens, and his own family-members, Śalibhadra Śétha became at once ready to take Diks. He immediately went to his mother Bhadra Séthani and explained to her his firm determination about renouncing the world with sound reasonable arguments, Bhadrā Mātā was not able to reply, but looking to the final opinion of her son, she said:-My darling! Do as you like, I am helpless when both of you-yourself and your sister's husband-are of one ideal. Now accomplish your wished-for object."
Having received permission from his mother, Śālibhadra Śétha abandoned his thirty-two beautiful wives, and he also went to Śramana Bhagavāna Mahavira in the Guna-sila Udyāna. At that time King Śreņika and Gobhadra dèva celebrated a festival in honour of his Dîkṣā.
Now, Śalibhadra Sétha and his sister's husband Dhanya Śétha

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-both of them-approached śramapa Bhagavāna Mahävira and having done due adoration, they requested the Worshipful Lord thus:-O Bhagavan ! All the people in this world, are being burnt by the terror of janma (birth), jārā (old age) and mrityu (death). Just as, a man during a fire catastrophy to his house, picks up a very valuable article of light weight from the blazing flames and goes away with it to a solitary place, and just as, that valuable article conduces to his welare, happiness, and prosperity in future, in the same way, we have picked up from the burning flames of this worldly existence, an unique object-our Soul-which is greatly desirable, charming, agreeable, pleasing, and which is agreeable to our mind, and we have now come under your shelter. We are fully confident that our warderings in this world, will be greatly curtailed. O Lord ! Give us Bhāgavati Dikså. You initiate us with your lotus-like hands. You teach us Sūtras (religious compositions) and give us a gift of knowledge. And please show us the Rules of Conduct-of Polite mauners-of going out for alms-of purity or otherwise of articles of food and drins-materials etc, and other matters which may become serviceable to us in our ascetic life". The Worshipful Lord said:-.Do everything for the welfare of your Soul. There will no obstruction from any one'.
With the permission of śramaņa Bhagavana Mahavira, both of them went under an Asoka tree in North East. They themselves removed their ornaments. The elderly females of the family took the ornaments in a wirite clean cloth and then they gave both of them, the following piece of advice:-O good men! you are born in noble families. It is easy to take a vow; but to preserve it carefully is extremely difficult it is like going against the full current of water in a river. It is like chewing iron-beads with an ordinary set of teeth, It is like removing itching sen sation with the pointed end of a sharp lance. O good souls ! you should not, in the least, be negligent in accomplishing your much-cherished desires. May you have continuous good fortune
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and may you be blessed with Moksa-a place of extreme happiness, Having, thus, admonished both of them with a faltering voice, the elderly females of the family with their hearts full of sorrow, went away, shedding an incessant flow of tears from their eyes.
Both of them-Dhanya Śétha and Sälibhadra Śétha-removed the hair of the r head ard beard-in five handfuls with their own hands King Śrenika, Prince Abhaya, Kumāra, and others gave them Muni-vesa (an asceuc's apparel ) Puiting on ascetic-apparel with hearts full of extreme joy, both of them went near Śraniana Bhagavāna Mahāvira The Worshipful Bhagavāna gave them Bhāgavatı Diksã with the repetition of the stras of the Five Great Vows of Ascetic Life
The eight wives of Dhanya Śėtha i-e Salibhadra's sister Subhadra and others were also given Bhagavati Dikșa and they were entrusted to the Chief Nun by whom they were taught sutras and rituals. They led excellent spiritual life.
Both the sādhus-Dhanya Muni and Salibhadra Muni-were en rusted to well-trained Sthaviras (venerable ascetics ) from whoni they carefully learnt sūtras and rituals of daily use. They studied the Eleven Angas completely, and being absorbed in the meanings of the sutras, they became well-versed in Scriptures. They practised numerous minor vows for abandoning sins. By restraining their desires, they practised austerities by abstaining from food for ore month, two months, three months, and four months at a time and both the sãdhus went along with the Sthaviras to different countries on foot, for twelve years, and at the end of that period of time, they went to śramana BhagaVäna Mahavira who was at Räjagriha.
After a period of twelve years, śramaņa Bhagāvāna Mahā. vira sanctifying various places, again came to Rājagriha. On the day when both the sădhus-Dlianya Muni and Salibhadra Muniwent to the Worshipful Lord, they were to have a break-fast,

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after a continuous fasting of one month. Both of them, went to Śramana Bhagavina Mahāvira without any trace of pride and with out any desire for food, and they requested permission to go out for alms. When both of them bowed down at the feet of Sramana Bhagavāna Mahåvira, the Worshipful Lord, looking attentively at Sălibhadra muni said :--To-day you will get your aims from the hands of your mother
Soon after hearing these words and receiving permission, Dhanya Muni and Śälibhadra Muni went to Rājagriha for seeking food. With unflinching faith in the words of Sramana Bhagavāna Mahävira, both the sâdlius, leaving other houses, went to the palace of Bhadrā Mātā. They stood at the portico of the place uttering Dharma Labha ( benedictory utterance indicative of the Jaina maxim, that there is always a gain by doing meritorious actions ). But no one heard it; no one replied. None gave them due respects. Like an ordinary mendicant, they stood at the portico, but they did not enter the house. They did not utter a word. But with the object of proving the veracity of the words of the Worshipful Lord, both of them assumed silence, which is the accomplisher of all desired objects and stood at the door a little longer. Both the sädhus being eager in observing the rules of ascetic life, returned back. They did not have the slightest trace of anger on their faces, nor did they show any. With a firm faith in the words of Sramapa Bhagavān Mahăvira they were returning back without a desire for going to any other place for alms. On their way back, a cow-herdess on seeing both the Munis, was greatly pleased. With great devotion, she bowed down near the feet of the sadhus, and with affectionate words, she requested them to accept the milk-curds-free from any contamination-that she had with her, saying "O Muniraja ! This poor wonian has nothing else to offer. She has only pure milk-curds. Please accept it and deliver her from sins."
Seeing that she was very anxious to give the milk-curds as alms, both the sãdhus thought: -The Worshipful Lord has said “The woman who gives us the alms must be our mother'

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but we are not debarred from accepting alms from any otner woman. The Lord's speech has peculiar meanings. We are illiterate persons; how can we know its true sense. We shall go to the Venerable One, and falling at his lotus-like feet, we shall try to to solve our doubt. But when this woman is ready to give the alms with such extreme devotion, how can we possibly disappoint her by flatly refusing her? We shall go to the Worshipful Bhagavana and shall do as he orders us to do." With this idea in their mind, they extended their alms-vessel towards her and she gave the milk-curds with great delight. She bowed down low near their feet, and she went away.
Dhanya Muni and Salibhadra Muni returned back to Śramaņa Bhagavana Mahavira, and having confessed the faults of the gocari before him, they bowed down at the feet of the Lord, and requested him to explain their doubt.
Śramana Bhagavāņa Mahavira then said:-- O Śâlibhadra Muni! the woman who gave you milk-curds as alms, was your own mother of previous birth.
Becoming astonished by these words of Śramana Bhagavāna Mahavira, the curious Salibhadra Muni asked again :-Bhagavan ! How is it possible ?
Śramana Bhagavana Mahavira then narrated the whole account of his previous life, and said She is your mother of previous birth. She is during the same life of existence, but yours is a second bhava,'
On hearing this explanation of his doubt from the mouth of Śramana Bhagavāna Mahāvira, the intensity of disgust to wards worldly objects on the part of Salibhadra Muni, went on increasing. With the permission of Śramana Bhagavana Mahavira, he took his break-fast in company with Dhanya Muni.
On recollecting the narration of the account of his mother of previous life stated by Śramana Bhagavāna Mahavira, the

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intelligent Sālibhadra Muni who had great abhorrence of worldly enjoyments, began to meditate on the strangeness of events happening daily in this world, with a highly poble mind. He thought :-Ah! A number of strange events of various kinds created by Karmas, do happen in this world. Ah! what about my life as an ignorant villager without a knowledge of what is right and what is wrong, during my previous blava, and what about my life as a leading citizen which is an embodiment of greatness and which is emblem of doing things at the right moment. 1. During my previous life, I was a servant even of brutes-a status full of numerous miseries, but during this life, I became a person who looked down upon a king as a marketable grocery material. 2. During my previous life, I had not an old, torn, and sulficient piece of cloth to cover my body but now during this life, I gave sixteen ratna-kambala-high class woollen shawls each costing one hundred and twenty-five thousand rupees-to my thirty-two wives who dividing each shawl into two pieces, used them for cleaning their feet, and, then, threw them away into a cesspool. 3. During my previous life, I did not have any ornament even of silver for my body, but during this life I was daily throwing away, like flower garlands, gold ornaments beset with various kinds of precious stones and jewels, as if they had no value. 4. During my previous life no silver coin touched my hand but during this life, I have not even inquired about heaps of gold mohars and diamo. nds etc. Ah ! Such is diversity of acting on the stage of this world I Ah! On the stage of this worldly existence, Moha (Infa. tuation) under the supreme influence of individual Karmas, ma kes all the living beings, dance in accordance with the various actings they are forced to perform. None can escape this ordeal except the fortunate person wito is familiar with the essential meanings of the Aganas ( Scriptures of the Jinésvaras. Let me, therefore, conquer by extremely powerful energy and the might of successful action, the terrible wrestler Mola, who has mis-guided the whole world, and let me win the Banner of

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Victory not acquired by me till now Every object becomes easily accessible to well-directed aitempts." With these ideas in his mind, Salibhadra Muni, accompanied by the highly adventurous Dhanya Muni, went to Sramaņa Bhagavān Mahavira and having respectiuily howed down at his lotus-like feet, both the sådhus said:-Swamın! Chis body, which is our perpetual enemy, is not able to perlorni austerities. Your Worshipiul Bhagavālia is aware that a living body is known by its life Then what is the use of nourishing this body ? With your Worshipful Biragavān's permi ssion and favour we both of us are desirous af acquiring Salvation by Samlesand uradhana (cereinonies suitable for meditation on death-bed). Jinéśvara Bhagavāri replied:-Do as much as is suitable for the welfare of your Atma 1 here is no obstruction from me. Hayang duly received perinission from the Jinéśvara, both the Sadhus, Sālıbhaura Muni and Whanya Muni accompanied by Gagadhara Bhagavāna Gautaina Swami and forty-eight munis (ascetics, ascended Mount Vaibhâra Giri, and having cleaned a suitable slab of stone and having made it perfectly free from small insects and vermin, they atoned for the slightest injury to insects, vermin etc, that may have been unintentionally caused during wall.ing, and having done the ceremony of expiation in thirty-two ways in the presence of the Gapadnara Bhagavāna Gautama Swamiji Mahârája, both of them practised Pädapopagamana Anasana (remaining without food and drink, and keeping their bodies straight in a standing position without moving at all like a trees. The two Sadhus-destitute of a desire for living and destitute of any fear from Death-fully engrossed 11 equanimity and meditation and contemplating on Subhadnyana, stood surro unded by the forty-eight munis (ascetics)
Here', at Rajagrına, during the festival in cominemoration of the arrival o! Salibhadra Muni and Dhanya Mun at Rājagriha, Bhadra Máta had goi her palace beautfully decorated with festoons, portal arches etc, of precious stones and gems. Now Bhadrã Mätá, taking the beautiful virtuous wives of Salibhadra with her, went to do obeisance to the Venerable One King Srénika

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accompanied by his harem and Princes, and other members of his family, also, went to give respects to śramaņa Bhagavāna Mahāvira All the persons having gone three tiines round the Worshiplul Lord with their hearts full of devotion, and having bowed down before the Lord in such a way that the five limbs of their bodies (viz two hands, two feet and the head) touched the ground, took their seats on the ground at their appropriate places. All of them, heard the religious sermon of the Lordwhich was capable of removing various sins. When, however, Bhādrā Māta, while hearing the sermon and while looking at the assembly of Sådhus, was unable to see Sall-bhadra Muni and Dhanya Muni among them, she naturally thought:-With the permission of the (Juru, they may have gone somewhere, or, they must be busy with their study-reading-teaching-repeating their lessons etc. some-where because by doing svādhyāya etc in near vicinity at the time of preaching, there may occur a hindrance in prea. ching. So that at the close of the preaching, I will ask the Jinésvara, and having gone to the place where they may be sitting, I will give my respects to them, and will invite them for food and drink-materials'.
When, at the end of the désanã (preaching) on seeing the absence of Sālıbhadra Muni and of Dhanya Muni from the assembly, Bhadrā Mātā asked the Lord:- Bhagavān! How is it that Dhanya Muni and Śalibhadra Muni are not seen here ?" Asked thus by Bhadrā Māta, Sramaņa Bhagavana Mahāvira said :- good woman ! when, with my permissinn, both the Sådhus went for gocari (alms) for a break-fast at the end of a fasting of one month to your house, they could not get 11 food and di ink-material from there, and so, the returned hack On their way back a cowherdess-mother of previous life of Salibhadra Muni-ave milk-curds as alms and on their nuturn hack, both of them, took a break-fast of milk-curds at the end of a fasting of one month On listening to the strange events of his previous life, the intelligent Sālıbhadra Muni and Dhanya Muni-both of them-accompanied by (lautama Swămi and some sådhus went to

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mount Vaibhara Giri and they practised Pädapopagamana Anasana". with due ceremony. On hearing this account from the mouth of śramaņa Bhagavâna Manavira, then Bhadra Śèthāgithe wives of Saliphadra-King Srénika Abhaya Kumāra etc, being burnt by indescribable misery as if struck by a thunder-bolt, and lamenting with a broken heart, went to Vaibhāra Qiri and on seeing both of them resting on a slab of stone heated by the rays of the Sun, Bhădra Mātā falling down on the ground out of great affection towards them, became insensible, When Bhadrā Mátā was brought to her senses by remedies like cool winds etc, she, becoming afflicted by great misery, wept with a shrill voice, and troubled by the non-fulfilment of her long-cherished desires, she began to lament thus:
Lamentations of Bhadrā Mātā,
Hà ! I-sinful and one whose power of meritorious deeds is lost-did not even consider these two Sädhus as belonging to the category of ordinary ascetics. Because, generally no mendicant has gone back open-handed-without getting alms from my house but l-oull-witted did not even notice my son and my son in-law, who are as if they were walking Kalpadruma (wishing Tree) when they came to my house. Every day, when a mendicant ascetic comes to my house for alms, and when I respectfully invite, him then he acepts food and drink--materials which are free from faults, and he goes away after giving a religious benediction But I a highly unfortunate and silly woman-did not give any thing. when there was ford fit to be given to Sådhus; Hā, Ha, I did not give ard did cause any one to give it If food had been given with the intention of giving it to any ordinary ascetic, under a logical inference that it has unintentioually fallen at the right place it would have been better, but that even has not happened.
Ha what has been done by me ? Ha! where is my intellect gone : Ha ! where did my affection arising from the sight of a

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sådhu go away? Where did my agreeable speaking at the appropriate moment go and where did my cleverness in talks about questions about heart go away? I did not even ask them any thing even-such questions as ;--Whose disciples both of you are ? At what village did you live before? How many years ago, did you accept ascetic life? Now, are your mother, father, brothers etc, alive or not? from which village have you now come? Have you any acquaintance with my son Šalibhara Muni and with my daughter's husband Dhanya Muni or not?" I did not even ask such questions. In case, I did not ask such questions, then, all this would not have become known. Hà ! Hã ! Where is my cle. verness of speech gone? Hã ! I have done a wrong action that becoming hard-hearted, I did not even make salutations to ascetics who had come to my house. I disregarded even the established custom of my family. Even if any one stops at the door only for a moment and if the servants inform us accordingly, then, an idea arises that there must be some strong reason for stopping even for a moment, and when asked, everything becomes known. But when both of them came, no such idea did arise. Nothing appropriate was done simply by negligence, two divine gems, almost reaching the palms of my hands, were lost. Hä! Where is the keenness of the intellect of my son's virtuous wives gone? Thist they did not even recognize their own husband He was not noticed even by servants who were familiar with him for a long time. A delusion of the intellect of all, has occurred at one moment, that when both of them-donors of un- asked wished-for objects-donors of desired objects of this world and of the future life-creators of immense meritorious deeds-highly desired by many fanciful ideas of several days-came to my house
in-invited-came by themselves towards me, but they were not talked to, not saluted, not given almns and not even recognized but they returned back. Like the losing of a morsel of food brought near the mouth or like the losing of a divine gem fallen in. to the hands of a cowherd, all my fanciful ideas have becom me friutless. Now, there is no hope of sanciful ideas for the

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future. What hope of persons who have practised Anasana abstinence from food and drink-materials )? Even my four hands have fallen to the ground ? i-e. I have becorre perfectly help -less. When can I see the face of my son and of my son-inlaw again? I have become the most unfortunate among all women.
On seeing Bhadrâ Mātā thus over-whelmed with sorrow, King Śréņika and Prince Abhaya Kumāra having sprinkled her with their nectar-like words, brought her to her entire senses, Then, Prince Abhaya Kumara said :- Bhadrā Mātā! At such a moment, sorrow on your part is not advisable Because, you are great among the greatest. You are honorable among all females Therefore, do not be uselessly sorry In this world, several females give birth to numerous sons; out of these sons, some, having become clever in seventy two arts and sciences and having reached the age of youth, marry a number of wives. Having acquireds wealth, corn etc by meritorious deeds of previous lives, they become over whelmed by enjoyments not previo. usly obtained. These persons even, becoming solely desirous of enjoyments, indulge in worldly pleasures 1hey do not abandon sensual enjoyments even for a monent Having indulged in sensual pleasures as long as they live, they wander into hells or nigoda, after death. Those others - destitute of meritorious Karmas -paupers from their birth-thirsty with the hope of sensual pleasures-indulge in the eighteen varieties of sinful actions. But without meritorious deeds of previous lives, they do not get Wealth. They also, having acquired much sin wander into hells or nigoda Moreover, you are a woman wiio has carried il valuable gem in her womb. You are one w no has given birth to a migthy person. Because, you have given birth to a son who is an illuminator of your family and who is the only treasure of merito rious deeds Even an excellent person endowed with the dignity of a Cakravartin or of a jinésvara has not enjoyed the pleasures experienced by your son No where is it heard that any body has abandoned gold, diamonds etc as objects to be thrown away

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as useless; no where has such an event happened, which your son has undoubtedly done. Pleasures have been enjoyed in accordance with his desires, and getting a suitable opportunity, they have been abandoned like a piece of straw. The great king Moha -who gives immeasurable misery to people of this world. and who is conquerable with difficulty by crores of series of Suréndras ( Indras of gods ) and of kings-has been vanquished sportively ( with great ease) by your son. Such is the might of your son; of none else. Again after having destroyed Moha and having accepted ascetic life like a lordly lion and having carefully observed all the rules in their minutest detail like a lion, he has commenced this Āradhanâ ceremony for the destruction of the remaining varieties of his Karmas. With the help of the Gaņâdhi sa (chief of the the Congregation ) Gayadhara Bhagavāna Śri Gautama Swâmî, he will attain the ajara-amara-pada i-e Moksa where there is no old age and no death. Why do you entertain affliction at this ? In case, however, he had fallen into the well of this Samsāra, then, only you can have anxiety for him. He has acquired the Eternal Place of Permanent Happiness which is free from all kinds of birth-old age death-disease-sorrow etc. Why do you indulge in grief? Your son has illuminated the Venerable Jaina Sãsana, and his own family.
Besides, your son-in-law, Dhanya by name-is fortunate by actions-is fortunate by Right Intellect-is fortunate by performance of unique religious duties and he is fortunate in respectfully maintaining through inis own well-behaved disposition, his relatives who are wicked in imputing blemishes of wickedness on others and who have done haughty actions several times. How often, can I praise the boldness of Dhariya ? Because he has abandoned his eight wives, at a time, without any strong reason except religious preaching etc. and having abandoned the material anxiety which is capable of furnishing the fanciful ideas about the pleasures of this world, he has accepted with the greatest ease the most precious Cintamani Ratna (the ekcellent gem capable of fulfilling the possessor's all desires) i-e Caritra Dharma (ascetic

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life), and he has observed the rules of ascetic life with noble motives which go on increasing at every moment. Besides, with the idea of destroying all the varieties of Karmas completely, he has commenced this Ārādhanâ ceremony. He is, therefore, fortunate and he has become extremely fortunate among fortunate indivi. duals. He who remembers the name of this ascetic is also fortunate. Fortunate is the moment during which his account comes forth in the path of recollection. Therefore 10 old woman I why do you become sorry at a time of delight. Formerly whatever numerous relations as a mother and a son have been established they are all fruitless, as they have not put stop to wanderings in this world. But this relation of yours with him is praiseworthy, since after having been born from your womb, Śâlıbhadra, having completely destroyed his enemy Moha, in the presence of gods and kings, has become fearless Therefore, with the object of praising his ascetic life, you should joyfully do salutations, bowing down before him-praising etc. with great devotion. So, that, this becomes a proof of your possessing immense wealth. In this way, by the pouring of the nectar of his words, Abhaya Kumāra removed the spread of the poison of her terrible Moha, and having lessened her sorrow, she was made more ready for religions actions. Then King Sréņika, Abhaya Kumāra, and Bhadrā Mātā accompanied by the wives of Sålbhadra, having given respects with great devotion to both of them-Sälibhadra Muni and Dhanya Muni and remembering their virtuous qualities went away to their respective destinations.
These two sădhus-Dhanya Muni and Śalibhara Muni-by the excellent gifts of four kinds attained the Exalted State. Ist Firstly-They gave the supreme dāna (gifts of food etc). Because the milk-rice pudding which was obtained with difficulty was meant for their own use. I hey had no experience of giving such an article of food to a mendicant sadhu-But immediately on seeing a sādhu, with an anxious desire and forgetting their own miserable state, and having stood up with their hearts filled with great

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devotion they said:-Swamin! Please direct your foot-steps this way and do us the favour of accepting this pure fool', Having invited the Sädhu with words full of devotion, they took up the dish of the rice-pudding and gave the entire rice-pudding with one effort. With their desires completely satisfied, they followed the sādhu seven or eight paces and having again saluted the sâdhu with their hearts filled with joy, they repeatedly praised the sadhu Coming into the house they stood near the dish, and knowing it to be untimely, they did not say anything to their mother owing to their virtuous quality of Right Thinking, Such a dāna (gift of food etc) was not given by any one Secondly-Their tapaḥ (aus. terity) is excellent. Because when both of them'returned to Bhādrā Mātā's house for alms after a lapse of twelve years, they were not recognized by Bhadrā Mātā or by the wives of Sâlibhadra or by the servants who were daily rendering them service. So severe was their tapas (austerity). Thirdly-When Śälibhadra was only requested to give a salutation to king Śrépika by Bhadra Mātā, then, disregarding the immense divine pleasures that he had been enjoying from his birth, he thought:-Even now, dependence on others is not gone. Happiness dependent on others is only a form of misery, Therefore, for the protection of my own honour and for the acquisition of happiness which is in one's own hands, I will accept caritra (ascetic lite) which is respected by hordes of gods, demons, and of human beings. In the same way, Dhanya also, on hearing from his wife that Salibhadra was abandoning his wives one by one at a time, and saying that abandoning of wives one by one was a sign of timidity and accepting the taunts of his wives in pleasing tones, he abandoned his eight wives all at a time Disregarding immense wealth and prosperity: as a piece of straw, he became eager in accepting câritra (ascetic life). This also is their excellent act. Fourthly-Even till now, the dimdim of their fame prevails in laukika (general masses) as well as in lokottara (persons who are eager for doing religious duties) in this world. If any one becomes elated with pride, on getting some wealth, then another says to him":-Are yon a

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Dhanya or a salibhadra, that you entertain pride in your heart in this way ? Even till now all the merchants, on the Divali holidays write their names and remember them at the auspicious moment of commencing new account-books for the year, Such is the fame of these two sādhus; of none else.
Four Strange Events of Salibhadra.
Four strange events happened with Sālıbhadra. They are :Firstly-Injoyment of celestial pleasures during his life as a human being Secondly Salibhadra, who was deeply engrossed in enjoying divine pleasures thinking Śrégika who had come to his house, as a marketable merchandise, orders his men to buy the article and keep it for sale. Whose else's prosperity can it be? Thirdly-He daily threw away like an ordinary flower-garland ornaments of gold, gems etc-which cannot be had at any other place-This also is a strange event-Fourthly. If a king looks at a person, and, telling him "Come", gives him a slight honour only by words, then that man becomes greatly elated at heart and says:-01 To-day I am very respectfully talked to, by the king. I have good luck. My good fortune will go on increasing etc In this way, that man becomes greatly pleased at heart. But when King Śrènika, accompanied by his retinue, himself went to the house of Sâlibhadra and honoured him greatly, Šálibhadra thinking it to be a sign of disrespect towards himself thought:Ah! I am unfortunate During my previous lives I have not earned sufficient meritorious Karmas and therefore I am born as a servant of the King. For so many days I was getting elated at heart that I am happy in all ways, but my this idea that I am happy in all ways, becoming spoiled by the blemish of dependence on others like a pierced gem, proved fruitless in every way. Ah! this Saṁsāra is full of such crooked arrange ments. He who gets intox'cated by prosperity is a great fool Therefore, having abandoned worldly pleasures as if they were a mirage, I will be busy in accomplishing the happiness which is in my own

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hands'. With this idea in his mind, he became disparaged from taking delight in all worldly pleasures. One becomes intoxicated for the whole life, on receiving the slightest honour from a king but Śalibhadra became discouraged as if dishonoured. This also should be known as a strange event.
Strange Events of Dhanya Śétha
Out of the strange events of both the Sadhus-Śālibhadra Muni and Dhanya Muni, I especially praise those of Dhanya Muni because they are full of meritorious deeds Firstly-Because, at the time of his birth when ground was dug out for the pur pose of placing into the ground his umbilical cord after it was cut, wealth valued at one hundred thousand rupees was obtained from the ground. This is due to an excellent weight of the mass of his meritorious deeds. Secondly-During his boy-hood, although he had never done any business transactions, and although he was ignorant about buying and selling, on the very first day, he earned one hundred thousand rupees through the cleverness of his intellect and came home. Thirdly-When at another time, he was sent by his father for business-transactions. he did betting and having conquered a royal prince, he earned two lakhs of rupees and returned home-Fourthly. On a third occasion, when he was sent by his father, he did a transaction of buying a dead man's bed-stead-a dealing suitable for a poor and means person-but he earned precious stones and gems worth sixty-six crore coins, hidden in the interior of the bed-stead and returned home Who can ever think that sixty-six crore worth precious stones and gems can be obtained from a dead man's bed-stead. This is due to a heavy mass of meritorious deeds, Fifthly-On seeing elderly merchants bearing enmity towards himself when they came to know of the immense wealth acquired through the bed-stead transaction, Dhanya Setha went out from
his house.
Becoming fatigued with hunger and thirst, he sat under a banyana tree near a field. The owner of the field, on seeing

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that he was a fortunate man invited him for dinner. Dhanya Śétha said: I do not eat of any body without rendering him any service-The owner of the field said :-- If such is your Vow, then you do the work with my plough. After going for a call of nature, I will come back and then both of us will dine together." Saying so, he gave him the plough and went away Dhanya Sètha drove the plough for seven or eight paces and then the plough got stuck into the ground. When however Dhanya Śétha tried to pull out the plough with great force, a heavy clod of earth came out with it and there was a large opening in the ground. On bending down, he saw gold worth several crores in a pit on the ground. Dhanya Śétha gave the entire gold-wealth to the farmer but he did not have the least desire for it. Then, after repeated requests Dhanya Śétha took dinner with him and leaving the entire gold-wealth with the farmer, he went away. Sixthly-The king called merchants of the town, to his presence with the object of selling to them, the unclaimed merchandise of traders who had gone on long distance voyages, saying to them “You take away the merchandise and pay to me at the the market rates of the town :--The merchants met and after mutual consultation they decided that the merchandise should be divided into as many parts as there were merchants on the list and each merchant should pay accordingly. An invitation was sent to Dhanasāra to take charge of his part. Dhanya $étha was sent by his father-Dhanya Śétha carefully examined all the different articles of the merchandise add by his knowledge of various arts and sciences and by his own cleverness of intellect he noticed that there several hundreds of pots filled with tejamaturi-( alkaline gold-dust) but the merchants who had dealings of various kinds of merchandise, and who were proud of their keen intellect of the source of produce and sale of various articles of merchandise did not notice them They thought that those pots were only filled with some alkaline earth and through cunningness and a feeling of animosity they tried to cheat Dhanya Śétha with sweet words by giving him the pots which they tho

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ught, were filled with ordinary dust. Having known their roguish trick3 by his superior keenness of intellect, Dhanya Śétha gave them a befitting answer. Having made all the merchants objects of mockery, and having, so to say, thrown dust into their eyes, Dhanya Śétha had all the pots of tejaṁturi (gold- dust ) placed into a cart, and he came home with them. All this is due to his excellent mass of meritorious karmas. Seventh-When Dhanya Śétha slept only for one night in a cottage of dry grass, the grass of the whole cottage was converted into green verdure resembling Nandana Vana, by the unique mass of his meritorious Karmas. It is a miracle-Eighth. When Dhanya Śétha had gone to Kausāmbi Nagari, the king of Kausar:bi, had a proclamation in his town for three days, for a person who had a knowledge of careful examination of various kinds of mani ( gems ) and of the noble qualities or faults of these gems. None came to the king, but Dhanya Śétha went to him. He carefully examined the gem and knowing by his deep insight in various arts and scien ces, and by the excellent keenness of his intellect, he described the jati ( variety ) of the mani (gem ), its excellent qualities, and also, the good or bad effects to the possessor. The king and all the members of the kings assembly were astonished, All the above-mentioned events happened, owing to Dhanya. Sérh's exoellent mass of meritcrious Karmas.
Both these excellent sådhus-Salibhadra Muni and Dhanya Muni having carefully observed the Samlékhană Aradhana (Death -bed meditation) for one month, died with perfect calmness, and with their minds deeply engrossed in religious thoughts; and they were born as excellent gods in the vimāna (aerial sar) named Sarvärtha Siddha-the chief among the Five Anuttara Vimănas-complete with unique celesetial happiness. There, the gods have an age- limit of thirty-three sāgaras. These Anuttara Vimana gods have a desire of taking ahāra (food) at an interval of thirty-three thousand years and at that time they experience an eructation belching ) of nectar-symptomatic of satiation of appetite. They have one respiration at an interval of thirty
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three fortnights. If they have an age-limit of seven lavas in excess of their prescribed limit, or if they are able to observe an austerity of two days' fasting, then only, they can attain Mukti (Liberation ). There is no happiness superior to that of Anuttara Vimina, any where else except at Mukti Pada (The Abode of Final Liberation )
Now, śalibhadra Muni and Dhanya Muni-having completed their life-limit as an Anuttara déva in Sarvārtha Siddha Vimāna will be born in a happy family in Mahā Vidėha. Having enjoyed the pleasures of worldly life, they will take dikşâ at the hands of a good preceptor at a right moment and having destroyed a dense mass of ghātiya karmas ( destructible Karmas ) they will attain Kévala Jnāna ( Perfect Knowledge ). After the attainment of Perfect Knowledge, they will lead numerous individuals to the Right Path. At death time, they will have calmness of mind, and having completely destroyed bhavopagrāhi aghātiya Karmas, they will remain in a state destitute of activities of mind, speech, and body, for a period taken in uttering the five words 3# a iu r 1 and within a samaya ( moment ), they will reach the Mukti Kşetra (The Abode of the Liberated Souls ), and they will attain the Happiness of Perpetual joy.
3. Prasanna Candra Rājarşi
frsfat FEATH-gaethafafuertoit नंदउ पसन्नचंदो तत्कालं केवलं पत्तो ॥ ६३ ।। पिउतावसउवगरणं पमज्जयंतस्स केवलं नाम । उपन्नं जस्स कए, बक्कलचीरिस्स तस्स नमो ॥ ६४ ॥
63.
Vira-Jiņa-kahia-sattama-pudhavi : avvaţtha-Siddhi-gai-jogo Nandau Pasanna Cando tatkālam Kévalam patto. Piu-tâvasa uvagaranam pamajja -yantassa Keralam nămam Upannam jassa kaé Vakkalacirissa tassa namo.
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1. Let Śri Prasanna Candra Rājarşi-who was foretold by Śri Vira Jinéśvara (Bramaņa Bhagavāna Mahāvira) to be fit, at one time, for the Seventh Hell, and, a moment later, fit for the Sarvārtna Siddha Vimāna and who immediately attained Kévala Ināna (Perfect Knowledge)-rejoice.
2. Obeisance to Valkalaciri who attained Kévala Jnāna when he was cleaning the utensils of his father tāpasa (permit),
Story of Prasanna Candra Rājarşi
One day Sramana Bhagavān Mahāvira came to Rājagrina Nagara and he stayed at Guņa-śila Caitya of that town. The delighted gods arranged a Samavasarana and taking his seat on the lion-seated throne in ihe Samava-sarana, Šramaņa Bhagavān Mahavira preached the True Religion. Immediately on knowing the arrival of Sramaņa Bhagavān Mahâvîra in the Udyāna, King Śrèņika greatly delighted at heart, went out of the town with his retinue, for darsana. In front of his army, there were two soldiers named Su-Mukha and Du-r-Mukha walking with the infantry. They saw a Muni standing on one leg, gazing towards the Sun, with his arms up-raised, and appearing like incarnate tranquility on account of his control over sense-organs, and also entirely destitute of passions,
On seeing the Muni, the benevolent Su-Mukha said :-Aho! This pious excellent Sadhu deserves to be worshipped. He has been practising such severe penance. His austerities are certainly very difficult. But standing on one leg only, he has been exposing himself to the intense rays of the Mid-day Sun. 'The happi. ness of celestial life and of Moksa is not distant for him. Even inaccessible objects can be easily acquired by severe penance. On hearing these words, the evil-minded Dur-Mukha said :-0 brother ! Do you not know that he is king Prasanna Candra ? All his penance is worthless. He has placed his child as an infant king under the care of his crafty ministers. But they are plotting against him, and they will drive him out or will kill him.

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This work of entrusting the government of his infant's kingdom to his ministers, is just like deputing young kittens for the duty of preserving a quantity of milk. When the ministers will kill the king's infant, know that there will be an end to his dynasty. Can he not, therefore, be held responsible for destroying the name of his ancestors ? Besides, that unwise king has suddenly abandoned his beloved wives, now tell me, what will be the condition of these helpless women in this world ?
On hearing this dialogue, the auspicious religious meditation of the great sage, was disturbed, and he thought:-"The work of trusting these ministers has proved to be just like throwing oblations into dust or ashes. Fie on those wicked and hard-hearted ministers who have thought of usurping my infant's kingdom, as they are murderers of their own master. However, if I go there I will punish those wicked persons with various chastisements Now what is the use of these severe austerities and even this life when I have been hearing the frustration of my own child created by these bad ministers?" Now under the influence of increasing wrath, Prasanna Candra Rājarşi, with a heart defiled by evil meditation, forgot his accepted vow, and with the valour deserving a well - bred noble Ksatriya, he commenced war only mentally with his wicked ministers who, as if, were actually in his presence, and having mentally killed all of them by his sharp-edged dagger, he was also mentally cutting their bodies into small pieces Prasanna Candra Rājarsi, thus, amassed a huge amount of evil Karmas by wicked thoughts. King Śrépika whose mind had become pure by the rrectar of his sincere devotion towards Śramapa Bhagavāna Mahavira, now happened to pass by the place where Prasanna Candra Rajārși was standing. On seeing the Muni in Kayotsarga, King Srénika immediately got down from his elephant, and, bowing down at the feet of the Muni, with the crown on his head touching the ground, he paid homage to the pious Muni. Besides, the king was greatly delighted on beholding the Muni standing on one leg in deep religious medi

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dation, with his face exposed to the rays of the mid-day Sun sod with his arms raised up. King Srèņika, thinking all the while on the way, about the greatness of the wonderful austerities of the Muni, went to Sramaņa Bhagavāna Mahāvira. Bowing down before the Worshipful Lord with the five parts of his body (viz two arms, two legs, and the head) touching the ground, the king took his seat at a suitable place. At a suitable opportunity, after paying respects to the Jinésvara, King Sréņika, keeping the closed tist of the palms of his hands in the form of an anjali in front of his forehead, asked :-0 Venerable Bhagavan ! What will be the future life of Prasanna Candra Rājarși, if he died at the time when I saw him in religious meditation. Sramaņa Bhagavāna Mahāvîra replied :--Prasanna Candra Rājarsi will certainly go to the the most terrible Seventh Hell, if he died at the time you saw him. On hearing this, highly devout and perfectly straight -forward King Srénika thought :--'Hal How can such a terrible Hell be possible for a Muni practising such severe austerities ?' Thinking so, the king again asked ---Worshipful Lord! What will be his future life, if the great Muni dies at this very moment? The Venerable Lord replied :-O great king i Now, that excelleni Muni is fit to be born as a god in Sarvārtha Siddha Vimåna The king said i--O Venerable Bhagavan ! What is the reason of a difference in your speech on the same subject? The speech of a Jineśvara is never false. I am ignorant, please explain me in its true light. The Jinéšvara, then, said :-"O king 1 When you bowed down before the Rājarşi, he was in raudra dhyāna (evil contemplation) and being under the influence of wicked thoughts, he was fit to be a hellish being in the Seventh Hell if he had died at that moment. But now, he is in sukla dhyâna (bright religious meditation ) and being now deeply absorbed in excellent Sukla dhyāna, he is fit to become an affluent god in Sarvārtha Vimāna". King Śréņika, then, asked Sramaņa Bhagavāna Mahivira-Illuminator of the Three Worlds, by brilliant light of Kévala Jnana :--“Bhagavan! How did Prasanna Candra Rājarşi have raudradhyāna, and how did he get sukla dhyāna ? The Worshipful

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Lord replied:-On over-hearing the conversation between your two infantry-men about the over-throw of the power of his own infant by the ministers appointed for the child's protection, Pra. sanna Candra Rājarși being enraged on account of his affection towards his own child, began mentally to have a severe fight with his ministers, with the help of his former warriors, and when all the weapons at his disposal were exhausted, the Räjarşi became greatly dejected, and finally by girding up all his latent energies, he thought of destroying the weapons of his enemies with the help of the coronet on his head as a king. But, as soon as, he tried to take hold of the coronet from his head, he thought of his vows as an ardent Sadhu, the moment he touched his clean shaven lead, destitute of his royal crown. Prasanna Candra Rajarşi now thought :--Fie on mel who cherished such evil thoughts! I am without 'mamatva' ( anything my own ). What have to do with the minister and the infant-king ? Thinking in this way, the darkness caused by Moha (Infatuation) in the mind of the Rājargi disappeared, and with disappearance of gloom, a bright Sun in the form of Vivéka (minute discrimination between what is right or wrong) took possession of his mind. He, then, mentally paid devout obeisance to me, as if he were in my presence and having repented for his evil thoughts, and having sincerely expiated, he commenced sukla dhyāna (bright religious meditation) and, Oking! having completely destroyed all evil meditations, Prasanna Candra Rājarşi has now attained Kévala Jnāna (Perfect Knowledge)'. King Śrénika, then, inquired:- Bhagavan ! Why did Prasanna Candra Rájarşi get his infant-child installed on this throne in his stead, and why did he himself take Dikṣā ? Thereupon, Sramaņa Bhagavāna Mahävira narrated his whole account, which is as follows:
There was a king named Soma Candra at Potanapura. He had a good-natured, virtuous polite, young wife named Dhāriņi. Sitting in a balcony of the palace, when one day she was combing the hair of the king, she saw some grey hairs on the scalp

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of the king and she said:-Swāmın! Here is a messenger. The king, looking here and there, said-How is it that the messenger is not seen here?
The queen pointing to a grey hair said :-'Here is a mess. enger of old age.' The king said :--This grey hair is an exceHent messenger of the extent of life and it is indicative of old age.' Saying so, the king became very sorry. The queen said -My Lord I Why are you grieved on seeing a grey hair and why are you ashamed of being called an old man ? I have forbidden all persons to say about your old age even in talk The king replied :--Dear ! I am not, in any way, ashamed of the people by my having grey hairs. But the real cause of my sorrow is that my ancesstors had renounced worldly pleasure before they had grey hairs but I have become blindly attached to sensual pleasures even though my hairs have become grey. Early morning I will renounce this kingdom and will accept ascetic life with a pure heart. But how can I lay the burden of governing a kingdom on my infant son who is at present breast-fed i Or, what have I to do with my kingdom and my son when I adopt ascetic life I shall very joyfully become a hermit and you take care of your infant son. Dhāriņi said--I am determined not to live without you. Virtuous females always follow their husband.
With auspicious intentions, you enthrone our infant son, but I will follow you like your shadow, to the forest and will live there in your service. Our child Prasanna Candra is an infant. He will grow up by his good actions of previous life. Where is my utility in his growth ? Then, King Soma Candra had the installation ceremony of his infant son performed with due pomp, and then, he went to a distant forest accompanied by his wife Dhārini and a waiting-woman and he became a tāpasa (hermit). Having collected leaves, branches and dry wood from the solitary, dreary forest he prepared a hut suitable for giving shelter, also to travellers and to deer seeking cool shade. Living in the forest, Soma Candra Rājarşi, maintaining himself on dry leaves

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and water, practised severe austerities. Out of affection towards his wife, he used to bring sweet fruits and water from the forest for her Out of love towards her husband, Queen Dhăriqi used to prepare a soft bedding from tender grass for, the hermit-king and with the king's permission, she was going out in the forest to bring ripe Ingudi fruits during day time and she was using these fruits to prepare lights at night She was smearing the aśrama (hut) with fresh cow-dung and she was using cow dung cakes prepared by herself as fuel. In this way, the husband and wife leading tapasa life, passed much time in taking care of and rearing young deer also, in their hut.
2. Valkalacirî.
Before her tāpasi dikşă, Dhariņi was pregant. Her foetus steadily grew up without the least mishap. One day, Dhariņi gave birth to a handsome son endowed with many auspicious marks and sigas on his body, The child was named Valkalaciri. Dhã. rigi died of puerperal fever and the child, unfortunately became motherless. Soma-Candra tãpasa entrusted the work of rearing up the child with cow's milk, to the waiting-woman in the asrama. The waiting-woman after some time died, and the work of feeding the child was then done by Soma-Candra tāpasa himself. in course of time, Valkalaciri began to walk about and play with the young ones of deer. Himself cooking the corn-grains brought from the forest Soma-Candra Rājarşi was feeding Valkalacîrî. Having carefully brought up the child, with corn-grains, fruits, leaves etc Soma-Candra Rājarsi made him usetul in his own difficult austerities. Now, having attained youth, Valkalaciri became ready in the service of his father by his promptness in doing house-hold work. He was rendering excellent service to his father SomaCandra Rājarşi by way of shampooing his father's body and bri nging fruits, flowers, leaves etc. from the forest Valkalaciri was self-strained and celibate from his very birth and passionless, because he was living in a forest destitute of a woman, and also

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because he did not even know the name of a female
One day, King Prasanna Candra, having heard about his own brother Valkalacîrî, becamt very anxious to meet him He therefore, invited a few painters and ordered them to go into the forest where his father Soma Candra tâpasa was living in his hut, and to prepare and bring to him an accurate painting of his younger brother Valkalaciri who was in constant service of his father. The painters saying Just as your Majesty orders' went to the forest sanctified by Somacandra tāpasa. Then, they prepared the exact representation of Valkalaciri, resembling an image of Viśvakarmá (architect of the Universe) and gave to King Prasanna Candra the picture which was cooling to his eyes like nectar. On minutely examining the painting, the king thought:'He really appears like my father.' It is true that the son becomes the exact image of the father. Then saying:-'0 dear brother! I am very fortunate that I saw you even to-day.' Saying so, the king, embraced Valkalaciri's portrait, smelled it, placed it on his head and near his heart. Also, on seeing his younger brother Valkalaciri clad in bark-garments, tears flowed from the eyes of Prasanna Candra Rājarsi as if from a stream running from a high mountain. He said - Let my aged father do penance, but my brother, young as he is, is not fit for austerities. I am fiving here like a god, absorbed in the happiness of this kingdom. Fie on Destiny, that my younger brother is passing a miserable life like a beast in a forest Ah! What have I to do with such an extensive kingdom and great prosperity, when my own brother is living in a forest ? Deploring the hardship of his brother's dwelling in the forest, the wise King Prasanna Candra called forth a few prostitutes from the town and ordered ihem:-You adopt the apparel of a female-hernut and go to the hut of SomaCandra tâpasa in the forest. Having enticed my young brother Valkalacirī, with your bodily touch, sweet enchanting speech, sweet-meats, delicious fruits etc, you bring him here to me. Strictly obeying the orders of King Prasanna Cardra, the prostitutes assuming tar isi apparel went to the forest, and they rea

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ched the hut of Soma Candra Rajarși. They saw clad in bark-garments coming to the aśrama with some green vegetables, fresh fruits etc from the forest.
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As soon as he saw these females Valkalaciri, not knowing the distinction between a male or female, as he had never seen nor heard of any female from his birth, innocently gave respects to these prostitute-hermits, and asked them :-- Who are you? Where is your asrama ?" They replied :-We are hermits living in our own asramas. O Virtuous Hermit! With what will you render hospitality to us, who are your guests? Valkalacîrî said:-O Munis! I have brought sweet ripe fruits from the forest. You can eat them' The pros-hermits, then, replied :-O Pious Muni No one in our asrama eats such insipid fruits. O excellent hermit! you taste the relish of the delicious fruits of our âśrama.' So saying, they gave him sweet-meats. Then, by partaking of sweet-balls under the impression of fruits, Valkalacîrî had a feeling of repugnance towards Bilva and other fruits of the forest on account of his relish for sweet-meats. Then going to Valkalaciri, who was sitting in a solitary place. the pros-hermits not only came in close contact with his body but they had him place his hand on their well-developed soft breasts Valkalaciri now inquired:- O Muniśvaras ! How is it that your body is so soft? What are these two elevated places on your chest'The pros hermits touching Valkalacîrî gently with their soft hands, said By eating fruits of Our āśrama, our bodies become so soft, and by eating such delicious fruits, we have these soft places on our chests. You can leave off your asrama and such insipid fruits, and you can live in our asrama and can become soft-bodied. Now, the innocent hermit Valkalaciri becoming enticed by the sweet-meats given by the pros-hermits became ready to go with them and keeping his hermit's utensils at a safe place, he went to a pre-arranged place of meeting. When the spies watching from a high tree, informed the pros-hermits about the arrival of Soma Candra Tāpasa from a distance, they ran away, out of fear of a curse from the Rā

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jarsi. Soma Candra Tāpasa went to his āśrama-Valkalaciri wan dered in the forest in search of the pros-hermits, but he did not find them. Moving about here and there, Valkalacirî met a rathika (a charioteer) Thinking him to be a hermit Valkalaciri told him :--O Tāta! ( addressing elders ) I salute you'- The charioteer inquired : 0 Kumara 1 Where you going? Valkalacîrî replied :--O Maharsi! I want to go to Potana Āśrama'-The charioteer said :--I am also going in the direction of Potana Āśrama.' On hearing this, the innocent but extremely virtuous Valkalacirî followed him. On the way, Valkalaciri, addressing the wife of the charioteer who was sitting in the chariot, said :O Täta (addressing an elder ) I salute you the female told her husband .--This young boy addresses me as tāta ( father ). How sweet is his speech ? The charioteer replied -He is the son of a tāpasa ( hermit) living a forest destitute of a female. Being gerfectly ignorant about the distinctive knowledge about a male and a female, he only knows you as a male,' Besides, on seeing the oxen yoked to the chariot, Valkalaciri asked the charioteer :-O Tāta! Why have you tied these deer, thus ( as he had seen only deer in the forest ): It is not fit for hermits to do so' The charioteer smilingly said O Muni! These deer have done evil deeds and so they suffer'. The charioteer, then, gave Valkalacîrî some sweet-meats which he liked much. Valka - lacirî ate the sweet-balls and becoming greatly delighted by its salubrious taste, he said :-O Munill have before eaten such delicious fruits given to me by Maharsis (great sages ) who were guests at Potana Āśrama.' Saying so, but becoming disgusted with eating Bilva and Analaka fruits and becoming delighted by the taste of sweet-meals, Valkalācırī Muni became anxious to go to Potana Asrama. On the way, the charioteer had a tough fight with a robber, and he dealt a severe blow to the robber. The robber said :- --Even an enemy's stroke is praiseworthy. You are successful by your blow. I am pleased with you. I have much wealth here So, O brother ! you take everything away.' The charioteer placed all the weaith in his chariot, and showing Valkalaciri the wav to the aśrama, saying O Muni! This is the

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way to Potana Asrama which is so dear to you,' the charioteer gave some money to Valkalacîri and went home.
Having gone to Potanapura Nagara, Valkalacîrí, asking citizens which way he should go, became a little bewildered on seeing magnificent buildings The innocent Muni, thinking about all males and females as hermits was creating laughter in the minds of the towns-people by saying "O Tata ! I salute you.' After wandering for some time, he happened to go to the house of a prostitute, and saying 'O Tata! I salute you. O Maharsi you give me a hut to live in, and you take this money as a hire. ' The prostitute said .-O Good Muni! This asrama is yours. You accept it' Then she called a barber and told him to make the hermit's body clean. The barber was not willing to touch the Mun's body, but with much persuation, Valkalacîrî's long sharppointed spade-like nails were cut short His bark garments were removed and his body was given a good cleaning bath. At the time of removing his bark-garments, when Valkalacîrī said :--O Tapodhana (a person with whom penance is wealth) you do not remove the bark-garments which I have put on from my birth', the prostitute said :--Why do you not allow us to do hos pitality, towards you as our guest in this aśrrama of great sages ? O Maha Muni! (great ascetic), If you follow the usage of our asrama, then and then only you will have a place of lodging in our own āśrama' Then, like a serpent under the mantric influence of a garudi (senake-charmer) Valkalacîrî, with a desire of getting a lodging there, put on excellent garments. The prostitute, then, applied scented oil to the entangled mass of the hair of the great Muni and gently made them smooth and shining. Then, by the gentle rubbing of oil on his body, the eyes of Valkalacîrî became heavy as if he would have sleept like a cow feeling sleepy after she is well-rubbed Then, Valkalacîrî was given a finishing bath with tepid scented waters, and decorated with valuable ornaments. Finally, Valkalaciri was married with a daughter of the prostitute The girl standing by the side of the Muni, appeared charming as if she were Laksmi (the God

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dess of Wealth) of the house-holders. A number of prostitutes were invited for the celebration of the marriage-ceremony When they were singing marriage-songs, Valkalacîri thought, they must be uttering some Mantras. But when there was beating of drums and playing on other musical instruments on the auspicious cere mony, Valkalacirî closed his ears out of bewilderment, as he was not used to such sounds
Now, the pros-het mits who had gone to the asrama of Soma Candra Râjars with the object of enticing Valkalaciri, under or. ders from King Prasanna Candra, returned to the king and told him-O good king! We enticed Valkalaciti and he came to the pre-arranged meeting place, but on seeing Soma Candra Rājarsi coming towards us from a distance, we became afraid of a curse trom him, and we ran away in hot haste as females are naturally timid But being so strongly enticed, Valkalacîri must be searching us in the forest. He has not gone to his father s asrama. He must be moving about somewhere in the forest' On hearing these words, King Prasanna Candra thought "Ah! What have I foolishly done that I caused separation, from my revered father, of my younger brother who was of great help to him in his old age. Separated as he is from my father, how will he live! For what period, can a fish removed from water, live? The king distressed by the sad account, could not get a moment's sleep even on his royal bed, like a fish struggling in very sha llow waters
At that time, King Prasanna Candra heard the sound of beating of drums etc in the prostitute's house. He said:-The whole town is greatly distressed by my calamity. However, who is that superhuman being at whose house these sounds of beating of drums and singing are produced? Who is selfishly fond of these sounds when they are like a stroke of a thunder-bolt to me?
The prostitute any how came to know about the king's condition. She hurriedly-went to King Prasanna Candra and with

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her hands folded and kept in front of her forehead in the form of an anjali, she said:-Maharaja 1 (great king) an astrologer came to my place, and told me that a young Muni will come to my place, and you contract marriage of my daughter with him. Only to-day, a young Muni as innocent about common usage as a child, has coine to my house, and I have ceremoniously married my daughter with him. At the time of the marriageceremony, there were sounds of beating of drums and of singing at my house I was perfectly ignorant about your Majesty's tale of misery. Please pardon my fault.'
King Prasanna Candra now ordered the painters who had seen Valkalaciri in the forest to go to the prostitute's house and make inquiries about the Munt at her house. They recognized Valkalactri Muni. They went to the king and narrated the true account. The king was greatly pleased. King Prasanna Candra had his brother Valkalaciri and his newly-wedded wife brought to his palace riding an excellent elephant with due pomp. The king taught him all the necessary customs of general usuage. Valkalacīri was then married with many princesses and he was given a large share of the kingdom. He was now enjoying sensual pleasures with his beloved wives and passing his days merrily.
One day, the charioteer-the fellow-traveller of Valkalaciriwas caught by ine police-authorities when he was selling the stolen articles which he had received from the robber, and brought to the king. Valkalaciri looked at him with merciful eyes. King Prasanna Candra-knowing the charioteer to be a benefactor of his younger brother Valkalacirt when they were in the forest set him free. Good persons do not fail to repay the smallest service done to them
Some Candra Rājarşi made inquires in the forest for Valkalacırî but when he could not find him out, he was much grieved by the agony of separation from his son. By constant weeping he had developed corneal opacity and partial blindness But he

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was much pleased when he received the news about Valkalacîri from a messenger sent by his son King Prasanna Candra Then Soma Candra Rājarşi took his break-fast meal of fruits and tubers in company with other hermits and Brahmacāris ( celibates ! Twelve years passed peacefully in this way.
One day at midnight, Valkalacîri thought.--Aha! How unfortunate I am that my mother died soon after my birth, and my father had to nourish me even in a forest. Then, I, who was constantly sitting on my father's lap, became a source of agony to him. When I attained youth and when I was capable of requital of that kindness, l-a sinner-becoming addicted to sensual pleasures, unfortunately came here. Now, how can I redeem my debt to my father who has brought me up with unendurable hardship. With this idea in his mind, Valkalaciri went to his elder brother King Prasanna Candra and told him :-- My Lord ! I am very desirous of going to father and of giving my respects to him. Prasanna Candra said :--Dear Brother | Soma Candra Rājarsi is your father, as well as, mine. I am as much anxious to see him as your are. Then, both the brothers-King Prasanna Candra and his younger brother Valkalacîri-attended by their retinu, went to the aśrama sanctified by the pious feet of their revered father, with great delight at heart When they were near the vicinity of the aśrama, both the brothes got down from their conveyance. On the way to the āśrama Valkalacîrî addressing his elder brother King Prasanna Candra said.-On seeing this tapovana ( sacred grove 10 which ascetics practise penance), even the wealth of the kingdom seems to me like a piece of strow. Here are the lakes in which I was amusing myself like a royal Swan The same are the trees whose fruits I have heartily eaten for many days. These are the young deer-my playmates-with whom I have joyfully played in dust. Ah! I see the buffaloes who have fed me with their rulk like a mother for a long time. O dear brother ! I have only stated some of my recollections in this forest. Besides, how

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can I expect in the entire kingdom, the intense pleasure that I experienced in rendering service to our revered father here in this āśrama ? Both the brothers entered the holy asrama and they saw their father-capable of increasing like the Moon, their mass of joy. King Prasanna Candra respectfully bowing down at the feet of his father Som a Candra Muni, said.-'Father! I your son Prasanna Candra am paying my respects to you' Then, Soma Candra Muni, becoming free from the agony of separation touched him with his hard Affectionately touched by the hand of his father, King Prasanna Candra was more delighted like Kadamba Flowers than by the joy of prosperity of a kingdom. Then, Valkalacîrî bowing down at the feet of his father, said.Father! Your younger son Valkalacirî who had been brought up here for a long time, pays his respects to you'-Soma Candra Muni then lovingly smelled Valkalacīri's head as if it was a lotusflower and embraced his body like clouds embracing a mountain. At this time, partial blindness of Soma Candra Muni disappeared by the rush of fears of joy from his eyes. So, the meeting of his two sons became a source of great consolation to him. Now, Soma Candra Muni very clearly saw his two sons and he lovingly inquired "O children Have you been passing all your time happily? Thev replied -O Father ! Under your grace, we have been passing Your days in happiness Then, Valkalacirî entered the hut where he was sitting previously with the object of seeing the condition of his hermit's utensils. He began to clean all the utensils with the aid of his upper garment. At that moment, an idea arose in his mind:-'I must have cleaned my utensils as an ascetic with a cleaning woollen brush some day during my previous life By deep thinking on this subject, Valkalaciri had Jāti Smarana Jnana (a knowledge of the Recollection of an Event of previous life). He clearly saw his previous human existence and while deeply meditating on the vows he had taken during his previous life, Valkalaciri had complete repugnance for worIdly enjoyments, and with steady meditation in Sukla-dhyāna and Dharma-dhyāna, Valkalacîrî at last, had Kévala Jnana (Perfect Knowledge) Having duly acquired Kévala Jnana (Perfect Know

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ledge), the enlightened Valkalaciri now began to preach True Religion to his father and to his brother. Some déva (presiding god of the locality) gave Muni-vesa (the apparel of a Jaina Sadhu) to Valkalaciri Muni.
Sramana Bhagavāna Mahāvira, addressing King Śreņika said o King ! When one day, while moving about from one place to and ther, we went to the beautiful park near Potanapura, Svayam Buddha Kévala Jnânî (one who had attained Kévala jnāna by himself without enlightenment by another superior person) Valkalaciri entrusted his own father to me, and he began to move about alone.'
King Prasanna Candra, went to Potanapura and he became more firm in his repugnance to wards worldly pleasures. Having installed his infant son on the throne, he took Diksā from me,
As soon as Śramaņa Bhagavāna Mahāvīra had finished the narration of King Prasanna Candra, King Śréņika saw a number of gods coming from the skies, and bowing down at the feet of the Worshipful Lord, he said -O Lord! Why is thus multitude of gods, illuminating the skies, coming here ? Śramaņa Bhagavāna Mahâvîra said:-“Prasanna Candra Rājarşi has attained Kévala Jnāna (Perfect Knowledge) and gods are coming here for the purpose of celebrating its Mahotsava”
On hearing the account of Prasanna Candra Rājarsi and his younger brother Valkalaciri from the mouth of Sramaņa Bhagavāna Mahāvîra, greatly delighted King Śréņika who was becoming more resolute in his determination of observing religious meditation, did respectful obeisance to śramana Bhagavāna Mahāvira, and went to Rājagriha Nagara.
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CHAPTER IV
Seventeenth Year of Ascetic Life (B. C. 552-1)
1. Diksă of Mahaccandra Kumāra. 2. Dikța of Káma-déva Śrävaka 3 Diksā of King Udāyana of Vita-bhaya Nagara.
1. Diksă of Mahaccandra Kumāra. After having passed the sixteenth rainy season of his ascetic life at Rajagriha, śramapa Bhagavana Mahavira , went to Campă Nagari,
King Datta of Campā Nagari had a son named Mahaccandra Kumâra by his queen Raktavati. The young prince, on hearing the preaching of Sramapa Bhagavāna Mahavira, took from the Worthy Lord, the Five Aņu Vratas and Seven Siksa Vratas-the Twelve Vows of a House-holder.
Mahaccandra had five hundred queens including his chief queen named Śrî-Kantā, all of whom were of similar age, beaunty, charm, youth, virtue and noble birth. The king and the queen had given separate beautiful palaces, much wealth, many conveyances, and numerous servants and maids, to each one of them. Young Mahaccandra Kumāra was happily passing his days enjoying worldly pleasures with them
When Mahaccandra Kumara went away soon after taking the Twelve Vows of a House holder, Gayadhara Maharaja Gautama Swāmi-the Chief Disciple of Sramana Bhagavāna Mahāvira, asked him :- Bhagavān ! This. Mahaccandra Kumāra seems to me pleasant, lovely, calm, beautiful, affectionate and charming,

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To others, also, he seems such. O Bhagavan! How did he acquire this excellence during his human existence ?
Śramana Bhagavana Mahāvîra thereupon narrated the previous life of Mahaccandra Kumara as follows :--
Previous Life.
O Gautama! There was a king named Jitaśatru in a town named Tigicchǎ in this Bharata-varsa. One day a venerable saint named Dharma-virya, happened to come there. He was full of strength, beauty, politeness, knowledge, right faith, and good conduct. He was bashful, gentle, energetic, glorious, majestic, and famous. He had overcome anger, pride, deceit, greed, sloth, sensual enjoyments, hardships, and misfortune. He was without eagerness for living and without fear from death. He was a huge treasure of knowledge. He was devout. He was virtuous. He lived on faultless alms-begging. He possessed forgiveness, abandonment, learning, celibacy, self-restrain, truth, purity and good understanding. Besides, that saint was the primary cause of purity, a friend of all living beings and he was without any desire of the fruit of austerities. He was steady, addicted to self-control, and eager for good conduct. He liked faultless questions and answers
One day the saint, moving about in the town for almsentered the palace of King Jitaśatru. On seeing him coming into the palace, King Jita-satru, attracted by the saint's holiness and luster, and greatly delighted at heart, reverentially got up from his seat, and coming down from the foot-stool and advancing seven steps towards the saint, the king went round him three times by way of pradaksina, and adored him.
Pleased by getting an opportunity of treating the saint with food and drink-materials, the king at once went into the women's apartments, and personally did hospitality to the saint by giving him faultless food and drink-materials with a pure heart, kind words, and clean body

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By honouring with food and drink-materials with a pure heart and by showing devotion to the pious saint, the king's period of wandering in this world became greatly limited. During the next life also, he was fortunate in having human existence. Cods also take delight in extolling his extremely fortunate human existence.
In due course of time, the benevolent King Jita-satru, on the completion of his period of life, died and he was born as a son from the womb of Raktavati-dévi-the queen of King Datta of Campā Nagari. This is the same Mahaccandra Kumára. He has acquired such human excellence by pious deeds,
Śramana Bhagavāna Mahavira and his assembly of Sādhus left the place and went elsewhere.
After the departure of Śramaņa Bhagavāna Mahāvîra from Campā Nagari, Mahaccandra began to act strictly in accordance with the rules and practices of Jaina Religion. He acquired a knowledge of what is jîva, what is a-Jiva, and of other catagories of Jaina Siddhāntas. He also had accurate information about Punya ( merit ) and Pâpa ( sin ); how Pāpa Karma is acquired, how it can be prevented and, how the particles of Papa Karma can be shredded and completely removed. He knew which bodily acts are auspicious and which are in auspicious; and also which out of the different expedients of worldly customs is acceptable and which is not so. In any business, he never ardently depended on the delusive hope of other persons. He was not a man to be cheated by anyone. He had such a firm belief in Jaina Siddhāntas that even a demi-god would not shake his faith. He did not have the least doubt about the tattvas (fundamental principles) of Jaina Siddhāntaş and there was not any uncertainty in his mind about any of them. He had critically studied Jaina Canonical Works, and had very careíully ascertained their correct meanings. Being thoroughly imbibed with a genuine love for Jaina Siddhântas, Mahaccandra used to say .--"Only the

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Siddhāntas have a correct meaning or they have the highest or whole truths. The rest are meaningless.
Owing to his liberal--mindedness, the doors of Mahaccandra's house were always open. His court-yards were covered with remnants of food and drink-materials of persons who had taken their meals there. He was such a piousininded person, that even if he were to go into the women's apartments of any individual, there will not be the slightest doubt about his moral character. He was carefully observing all the vows taken by him, and he was consecrating his own Self with various austerities.
One day, when Mahaccandra was sitting in night-vigil during Pauşadha Vrata,* the following idea arose in his mind at mid-night:-Prosperous are the villages, towns etc. frequented by
Śramana Bhagayāna Mahävira. Fortunate are the kings, wealthy merchants, leaders of corporation etc who have renounced the world and have adopted ascetic life at the pious hands of Śra. maga Bhagavana Mahavira. If now, Śramapa Bhagavāna Mahavira comes to Campā Nagari, I will certainly renounce the world and take Dikşâ from him.
*Pausadha Vrata is mostly taken with the object of remaining in religious meditation for 4 prahars (from Sun-rise to Sun - set or Sun-set to Sun-rise) or for 8 prahars. (for the day and night). It is effected by (1, Total abstinence from food by observing a fast for the day or by partial abstinence from food by taking only one meal during the day. (2) Total abstinence from sexual intercourse of any kind. (3) Total abstinence from a complete bath or washing parts of the body, as well as, from decorating the body with oils, pigments, flowers, or natnents etc. and by 4) Total abstinence from talks or instructions relating to business-matters or talks involving the destruction of living beings. This vow is usually observed on twelve Parva-divasaAuspicious days of religious merit though it can be done on any day of the week.

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By the force of Pate, it so happenied that Sramaya Bhaga. vana Mahavira, moving about from one village to another, came to Campā Nagarî. Having heard about his arrival, crowds of people went out for his darśana. Mahaccandra Kumara greatly rejoiced at heart also went fur darśana. On hearing the preaching, Mahaccandra Kumāra, greatly delighted, made repeated salutations to Sramana Bhagavān Mahāvira, and gently told him with devotion :-- Bhagavan ! I am greatly pleased with your preaching. I am very anxious to try to be assiduous in making myself free from the bondage of Karmas. O Worshipful Master ! Fshall take my parents' permission, and then, I shall live with you and behave according to your orders."
Having said so, Mahaccandra Kumāra took his seat in his chariot and going home hurriedly, he told his parents with a low bow :-" Dear Father and Mother! To day, I went to hear the preaching of śramaņa Bhagavāna Mahāvira. I liked his preaching very much. I have a great desire to behave strictly in accordance with his sayings and to live in his company. You give me your permission to accept ascetic life.” On hearing these words, the mother of Mahaccandra Kumāra at once fell down in a swoon on the ground. When brought to her senses by cooling treatment, she, in deep sorrow and with her eyes filled with an incessant flow of tears, tried to dissuade him from his intention of renouncing the world and of accepting ascetic life. But Macchandra Kumāra did not in the least swerve from his firm determination. She very reluctantly gave him permission.
Mahaccanára Kumāra went to śramapa Bhagavān Mahāvira, and he was admitted into his Order of Monks. Rejoicingly accepting ascetic life, Mahaccandra Muni always acted according to the wishes of Śramana Bhagavāna Mahävira. He was very care ful in the use of his mental, vocal, and bodily acts. He kept them under rigid control. He restrained his sense-organs, and led a highly-regulated celibate life. He gained knowledge of various sastras from highly venerable learned disciples of Sram

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aņa Bhagavāna Mahavira. He made his ātma (Soul) pure by practising two days,' three days' and more days' fastings, and austerities of various kinds.
When, however, after behaving in this way for many years and leading an exemplary ascetic life, Manaccandra Muni saw that inis body had become greatly einaciated and unable to give any work, he abstained from food and drink-materials and took a vow of remaining in religious contemplation till the end of his life by death. He went to a holy place, spread a bedding of soft Darbha grass on, a place free from vermin, and abstained from food and drink-materials. Abandoning all desires for living or for death, and giving up the slightest expectation of gaining any worldly enjoyments as a reward for severe austerities, he remained in this state for 30 days, without food and drink. At last having asked pardon for all the sins done during this life, and having devoutly atoned for the misdeeds, Mahaccandra Muni died in perfect tranquility of mind and was born as a god.
2
2. Vrata grahaņa of Kāma-déva Srävaka
At the time of the Bhagavatî Dîkşā of Yuva-rāja (Crown Prince) Mahaccandra at the pious hands of śramaņa Bhagavāna Mahāvira during his residence at Campā Nagari, a wealthy merchant named Kāma-deva of that town, also, took the Twelve Vows of a House-holder in the same Samavasarapa.
Kāma-deva was very wealthy. He possessed gold worth six crores, in his treasury, six crores in dealings bearing interest, and six crores in house-hold belongings. He had six-cow pens each containing ten thousand ( 10,000 ) cows.
Kāma-deva Grihapati, having taken the Twelve Vows of a house-holder from the lotus-like hands of Sramâna Bhagavāna Mahavira, like Ananda Grahapati, went to the Pauşadasālā of his town, with the permission of his son, friends, relatives, and

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caste-people, and lived there doing his various religious practices.
One day, a cruel god assuming the form of a demon, came to Kama-deva, with a sword in his hand, with the object of distracting his mind from religious meditation, and told him:-0 Kāma-deva ? Desirous of getting the unobtainable and eager for the Happiness of Moksa ! you leave off your Vows, otherwise 1 will immediately cut you into small pieces with this sword and you will die untimely with a miserable death"
On hearing these words of intimidation, Kāma-déva did not in the least, shirk from his firm determination, but observing silence he remained steady in his meditation. When Kāma-déva gave no attention to his threats although he was told twice or thrice, the demon, closely tightening his lips, and angrily raising up his eye-brows, did him a number of agonising acts with his sword-Kama-déva suffered all these pains without, in the least, being moved with slightest feeling of displeasure.:
At last, the god, assuming the form of a huge elephant, and making loud roarnigs, took hold of Kāma-deya, with his massive trunk, and tossing him up and down, kneaded him with his feet.
Despairing of all efforts to terrify Käma-deva, the cruei god assumed the form of a huge serpent, and entwining himself round Kāma-déva's body, gave him a deep sting with his sharp teeth; Kāma-déva, was, however, very steady in his meditation.
Becoming greatly delighted the god assumed his original divine form and told Kāma-déva:-O Beloved of the gods! you are fortunate ? you have accomplished everything! Your birth and living are fruitful that you have made a firm and un-shakeable determination in the religious vows taken by you, On hearing the praises of your firm determination. I have come here to test your forbearance. but you have not become slack. You have remained perfectly firm. O Beloved of the gods! I entreat your apologies a thousand times for having troubled you so much.

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When, however, Gramaņa Bhagavan Mahavira, returned to Campa Nagari, twenty years later, and was staying at Purgabhadra caitya of that town, Kâma-déva, on hearing the news of the Lord's arrival, put on neat clothes, and went for darśana along with a multitude of people
Soon after the preaching, Śramana Bhagavan Mahavira, looking at Kama-déva, narrated the cruel treatment given to the merchant by the god, and addressing his corporation of Sādhus and Sadhvis (nuns), he said - These house-holders, strictly following the Principles of Jainism, suffer with equanimity, great agonies from hassments caused by gods, human beings and lower animals for the preservation of their vows; they do not swerve in the least, but they are steady in their vows. Therefore, you Sådhus and Sâdhvis (nuns) should always remain steady in the careful preservation of your religious rites; you should not be shaky; and you should learn to snffer all the dificulties that you may be put to" The Sädhus and Sadhvis respectfully looking at Kāma dèva, whose firm determination was so much praised by Śramaņa Bhagavān Mahāvīra cordially accepted the wordings of praise. Kāma déva, then, receiving detailed explanations of ques. tions put to the Worshipful Lord, went home.
Kama-déva Srāyaka, thus carefully observed the religious duties of a house-holder for twenty years. Like Ananda Śrävaka, he practised the Eleven Religious Stages of Spiritual Advancement of a house-holder with great devotion and at the end of his life, he remained without food and drink for thirty days, and having died, was born as god
3. Udãyana Rājarsi. Sindhu-Sauvira-desa with its capital town at Vitabhaya Nagara was governed by King Udāyana The king was married with Prabhāvati- daughter of king Cetaka of Vāiśāli. Udayana had a son named Abhīti Kumāra by queen Prabhāvati, and he had his sister's son named Kési Kumāra.
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King Udāyana was the supreme lord of sixteen (16) provinces, three hundred sixty-towns including vîta bhaya, and a number of mines. He was the master of ten crowned kings including Mahāséna, numerous other kings and crowned princes, city-guards, mayors, and big travelling merchants,
King Uádayana was a devotee of Jaina Ascetics and he was well-versed in Jiva, Ajiva and other catagories propounded in Jaina Āgamas.
Conversion of Udayana to Jainism The following account ofthe conversion of King Udayana to Jainism and the defeat of king Mahasena is interesting.
Some marine merchants were on sea-voyage. Their boat was in a sinking condition due a severe tempest in the sea. The mer chants were in a critical danger A deity saved the boat and put it on the safe tract. He at the same time gave the merchants a sealed sandal-wood chest containing a handsome image of a Tirthankara prepared by himself, saying:--Here is the image of a god of gods and by its superhuman powers you will be able to sail safely" They sailed comfortably without any mishap and they reached the bank of Sidhu-Sanvira within a few days-The merchants had the image-box landed at Vitabhaya Nagara Queen Prabhavati. the chief consort of King Udayana had a beautiful temple made in her palace and having established the image with due ceremony, she was daily worshipping the image of the Tirthankara with much devotion,
King Udāyana was a staunch devotee of Tāpasas (hermits) but gradually in course of time, his faith in the Tirthankar's image became firmly established.
One day when Queen Prabhavati was dancing and King Udāyana was playing on a viņā (an Indian lute), the king became rather tmpatient on seeing the headless body of Queen Prabhâvati, and with it, the king's playing on the viņa suddenly stopped.
On the queen's askings him whether there was any fault in

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her dancing, the king gave out the real state of affairs. The queen at once realised that the event portended her death in near future For the welfare of her Soul, she thought of renouncing worldly pleasures by becoming a nun and asked per. mission from King Udayana. The permission was granted with much relunctance, but there was one condition that if she became a god after death, she should come from heavens and instruct him on the Right Path. The queen accepted the condition, and she became a Jaina nun. On death after a few days, she was born as a god. In accordance with the promise given to King Udāyana, the god used to come to him to advise him on the Right Path. The King became more and more attracted towards Jainism
After the death of Queen Prabhavati, a faithful hump-backed maid-s rvant of the queen, was doing the worship of the image of the Tîrthankara, with much devotion. One day, a śrävaka from Gāndhāra came to Vîtabhaya Nagara for darśana of this illustrious image. The maid-servant of the queen rendered great hospitality to the merchant, and treated him with sumptuous dishes. The gentleman was greatly delighted, and at the time of returning home, the Śrävaka gave her some divine pills, of super natural influence by the use of which the hump-backed condition of the maid-servant disappeared, and she acquired exquisite beauty resembling that of a celestial damsel. By the gold like beauty of her body, she came to be known among the public as Suvarnagulikā.
When however, King Caņda Pradyota of Ujjayini, heard about the divine beauty of the maid-servant, he became enamoured of her, and he made efforts to win her over. The maidservant, having known the hearts motive of King Caņga Pradyota through secret spies, became enticed towards him. One day King Canda Pradyota himself riding his famous Nalagiri elephant, came to Vita-bhava Nagara at night and went away with the

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maid-servant. While going away, the maid-servant took away the image of the Tîrthankara with her.
When, the next morning, King Udayana came to know about these things, he sent word to King Caņda Pradyota:- You are at liberty to keep the inaic-servant with you, if you like; but you must send back the image of the Tirthankara' To this Canda Pradyota gave no reply King Udayana wayed a wai on Canda Pradyot's kingdom and in the fight that ensued Caņģa Pradyota was made a captive alive. While returning honie the monscon set in with full force, and Udāyan's army, seeing a large area of level ground, systematically encamped for the rainy season.
In the Paryuşaya Parva during the rainy season, King Udāyana strictly following the Jaina Religious Ritual, asked apologies individually, from all the persons in the army's camps for having offended them in the least. Udāyana thought it to be his religious duty to ask apology from King Caņda Pradyta who was a captive in his camp. Caņda Pradyota was set free from his captivity and he was allowed to go home. It was in this way, that Mahāséna-Pradyota became the obedient mendatory king of King Udāyana of Vita bhaya Patjana.
One day when king Udayana was observing a religious nightvigil, he had the following idea in his mind at mid-night, that is to say -Fortunate are the towns and villages frequented by Srarnaņa Bhagavān Mahāvira, and happy are the kings, gentry, and other people who have the darśana of śramana Bhagavāna Mahavira, and who do salutations to his lotus-like feet. If Śramana Bhagāvana Mahävîra happens to come here and takes his lodging at Mrigavana outside the town I will make salutations to him, and I ain desirous of rendering service to him.
During the present season of the year, śramaņa Bhagavāna Mahāvira was staying at Campā Nagarı instructing Mahaccandra
* The army being arranged in ten camps, the town inhabited on the place is called Daśapur. It is now known as Mandasor.

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Kumāra. Kāma déva Śravaka, and others, Now, knowing the thoughts of King Udāyana through Manah Paryava Jnāna (Mental Knowledge) he went in the direction of Vita-bhaya Nagara. Coming to Vitabhaya Pattana he had his lodgings at Mrigavana Udyāna King Udāyana greatly delighted at heart went for darsana along witir a large multitude of his relatives and citizens. On hearing the preaching, King Udāyana was much pleased, and going round Sramaņa Bhagavana Mahävira three times from right to left by way of a pradaksiņā, he said:- I shall install my son Abhiti Kumāra on the throne and making necessary arrangements for the kingdom, I am dessirous of taking Bhāgavati Dikṣā.'
With the permission of Śramaņa Bhagavāna Mahavira, the delighted king returned home. On the way, King Udâyana had an idea:-If I entrust my son Athiti Kumāra with the supreme authority over the kingdom, he may becoma entangled in the enjoyment of worldly pleasures and he may have to wander in this world for the anādi-antanta kála (time without a beginning and without an end). Therefore, it is desirable that I should hand over the management of the kingdom to my sister's son Kési Kumâra.
Kési Kumāra was thus appointed as the King of the entire Kingdom of Sindhu-Sauvira with Vitabhaya Pattana as its capia tal-town, and King Udayana took Diksā. Yuva-rāja Abhiti-Kumara was offended as his right to the throne was neglected. He, there fore, went away to Campă Nagari along with his family-members and attendents and lived there under the protection of King Kupik
After his Diksā, Udayana Râjarşı did severe penances and fastings By eating dry and un-nutritious food he contracted some chronic malady. The physicians advised him to take curds as food He was, therefore, living near a cow-pen.
One day Udayana Rājarsi went to Vita-bhaya Nagara-Kesi Kumāra was the king there. The wicked ministers of Kedi Kumāra told him:- This Udāyana has become disgusted with ascetic life.

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He has come here to take back your kingdom. Kési Kumăra replied:- He has given me the kingdom. I shall hand it over to him if he asks for it." The wicked ministers of Kesî Kumāra administered some deadly poison to Udāyana Rājarşi in the curds food through the help of a cow-herdess, and as a result, Udāyana Rajarşi died.
It is said that as a punishment for such a heinous act, the protecting deity of the town showered heaps of sand over the town, and the entire town became submerged in them. The potter at whose Udayana Rājarși was living, was saved Others perished.
After the dîkşă of King Udāyana at Vita-bhaya Nagara, Śramaņa Bhagavān Mahāvīra went in the direction of Vidèha-déśa and lived at Vānijya-grâma during the raing season of the fifth year of life as a Kévalin. Having finished his living during the rainy season at Vānijya-grâma, Sramaņa Bhagavân Mahāvira went in the direction of Banaras,
From Vitabhaya Pattana, śramaņa Bhagavân Mahāvira went in the direction of Vidéha-désa.
The journey from Vitabhaya Pattana was a very long and tedious one, and during the summer, the disciples of Sramaņa Bhagavana Mahāvira practising different vows, found it to be a very heart-rending one. There was not a single huinan habita. tion for several koshas in the dusty land of the desert of Márwar (Rajputäna) A large majority of disciples of śramana Bhagavāna Mahāvíra were of noble birth, and they were not accustomed to long walks and they were exposed to pangs of hunger and thirst. In the desert, Sramaņa Bhagavâna Malāvira and his congregation of Sâdhus (monks) met with some bullock-carts full of dry sessamum seeds crossing the desert. The carts-men on seeing the Worshipful Lord and his numerous disciples, said:Venerable Saints, Please take as many sessamum seeds load as you like, and you can, for the time being, satisfy your hunger." Although the mass of sessamum seeds was acita (free from liv

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ing beings) and therefore, acceptable to sâdhus, and even though, the owners of the sessamum seeds were willingly ready to give them as alms, Sramaņa Bhagavara Mahāvîra did not give permission to accept them as alms-material Although Sramaņa Bhagavāna Mahāvira knew that the sessamum seeds were acita, how can ig norant sādhus know them to be acita ? If, in case, knowing the sessamum seeds to be acita, the sâdhus are allowed to accept them, śramana Bhagavān Mahăvira did not permit them simply because lest sådhus themselves may not be tempted to cite this accident as a guiding example, and to accept sa-cita sessamum seeds as a routine practice.
During this jownery, all the sădhus were troubled with thirst. On the way, there was a large rond full of a-cita water. Sramaņa Bhagavana Māhâvīra knew that the water in the pond was a-cita ( free from living organisms ) and that it was acceptable to the sādhus. But water in all the ponds is not a-cita, Now, if the sådhus be permitted to take even a-cita water from a particular pond, they may be inclined, some day or another, to take sa-cita water from other ponds as a routina practice in future, and it was with this idea, that śramaņa Bhagavāna Mahāyira did not permit the sådhus to take the water from that pond.
Prom Vitabhaya Pattana Šramaņa Bhagavāna Mahāvira went to Vānijya-grāma in Vidéha-désa and lived there during the four months of the rainy season.
Eighteenth Year of Ascetic Life. (B. C. 551-550 )
1. Vrata-grahaņa of Cullanipitā and Surā-déva 2. Dikşā of Pudg-ala Parivrājaka 3. Vrata-grahaņa of Cullastaka. 4. Dîksā of mankāti Kimkrama, Arjuna, Kāsyapa and others. 5 Métârya Muni
Explaining the tenets of the Jaina Religion in different villages and towns. Áramaņa Bhagavāna Mahāvira reached Banaras

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and had his lodgings at Kostaka Caitya located in the NorthEast corner outside the town.
King Jitasatru of Kāsi-désa received the Worshipful Lord with great pomp and hospitality.
On hearing the preaching of śramaņa Bhagavana Mahăvira two wealthy citzens of Banaras viz Cullanipitā and Suradėýa took the vows of a house-holder at the lotus-like hands of the Worshipful Lord.
1 Vrata-grahana of Cullanipitā At (Vārāṇasi Nagari ) ( Banaras ) their livied a wealthy merchant named Cullanipitā and his wife named Syāmă Cullanîpità possessed twenty-four (24) crores of gold mohars. Out of these eight crores (8) were in his treasury, eight (8) crores in transactions bearing interest and eight (8) crores were invested in merchandise. Besides he had eight (8, cow-pens each containing ten thousand cows.
On hearing the highly instructive preaching of Sramana Bhagavăn Mahāvira, the wealthy merchant, Cullanipitā took the vows of a house-holder
Having entrusted all his business-affairs to his eldest son, Cullaniputä, one day, went to the Pausadha-śālā ( a building set apart for religious meditation ) of the town and having taken the Pausadha Vrata (a vow of abstaining from all sinful acts ) he remained with parfect calmnes in religious meditation.
At midnight, a demon-god assuming a hideous form came to him with an open sword in his hand and intimidated him say ing :--O Śrâvaka! You leave aside all your religious practices. If you will not stop them instantly, I will kill your eldest sonand others with this sword. When after hearing these harsh words, Cullanipitâ did not in the least, swerve from his firm resolution, the god angrily brought his three sons, eldest, younger

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and youngest, to Cullanīpita's presence, and began to beat them. Then, he threw them into a deep vessel full of boilır:g oil, and he threw the flesh and blood of his three sons on Cullanipitā. Still however, Cullanīpitā became more steady in his meditation. The god repeatedly told him :--O Śrävaka! If yon do not leave off your religious meditation, I will immediately bring your mother Bhadrā Mātā and having beaten her severely and having thrown her into a deep vessel full of boiling oil, I shall throw her flesh and blood on you, and you will meet with an untimely death after suffering terribte pains. Although Cullanipitā was repeatedly intimidated by the god, he remained perfectly steady. At this moment, an idea occurred in Cullanipitās mind :--This man seems to be cruei. He has killed my three sons, and he will kill my mother. I shall, therefore, try to catch him by every possible effort. When, with this idea in his mind, Cullanipitā extended his arm to catch him, the god at once flew away into the skies, and Cullanipitā taking hold of a pillar, created a very loud noise of alarm. On hearing his voice, Bhadră Matã-Cullanipitā's mother hurriedly went into the Pausadhaśāla-and asked Cullanipitä the reason of his making such a loud noise. When Cullan ipitā narrated the whole account to his mother, she saidO child ! Nothing of the sort has at all happened. It seems to me that some wicked god having created forms resembling those of your sons and also mine, must have done all this by his super-human powers, with the object of testing your firm determination. O dear son ! Śramaņa Bhagavāna Mahāyira has ord. ained that transgressions in accepted vows should be rectified by penance. There is a transgression in your Pausadha vrata and you should practise penance for it. Cullanipitā very gladly did it.
The daily routine of Cullanipitans life resembled Ananda Śrāvaka after this accident.
that of
Cullanipitā had practised the Eleven Stages Development for a house-holder. Having died
of Spiritual with perfect

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calmness, Cullanipita was born as a god with a life-limit of four Palyopams in the Arunaprabha Vimāna (aerial car named Aruna-prabha) in Saudharma Déva-loka. Descending from the Aruna-prabha Vimâna, he will be born in an excellent highly religious Śrävaka family in Maha Vidéha Kṣétra and having taken the highly meritorious Bhagavati Diksä, he will, in due course of time attain the Eternal Blissful Siddhi Pada
Vrata-grahaṇa of Surâdéva Śrāvaka
There lived at Varanasi Nagari (Banaras) a rich merchant named Surädéva and his wife Dhanya. Surādéva had as much wealth and as many cow-pens as Kamadéva. On hearing the preaching of Śramaņa Bhagavāna Mahāvira, Surādéva took the Twelve Vows of a house-holder, like Ananda Śrävaka and others. At the time of harassment from any living being-human, celestial, hellish, or any lower animal-he did not leave off his religious practices, but he went on with his religious meditation with great delight.
He had three sons. The same sort of harassment from a
god happened to him as was the case with Kâma-déva and Cullanîpitä. A wicked god intimidating him with the killing of his three sons, told him:-'O Surādéva! You leave off these religious practices.' But when Suradéva did not at all swerve from his firm determination, the god told him:-'Surâdèva! If you are desirous of saving your life, I again tell you, you immediately abandon all these practices; otherwise, I will produce sixteen most dangerous diseases in your body; you shall have to suffer agonising pains, and you will die with numerous tormentations' On hearing these words of the god, Surădéva made a loud noise of fear. Surãdéva's wife Dhanya at once came thereon hearing noise, and she made the situation clear. Suradéva became calm again Further account relating to Surâdéva was similar to that of Kāma-déva. He had practised the Eleven Stages of Spiritual Development of a house-holder, and at the time of his death, he

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did expiation for previous transgressions like Anan'a Śrāvaka and others, and having died in perfect calmness, he acquired divine splendour in Aruņa-Kánta Vimāna of Saudharma Dévaloka. Descending from there, after enjoying celestial pleasures for a life-limit of four Palyopams, he will be born in an excellent Śrāvaka family in Mahā Vidéha Ksétra, and naving devoutly practised Bhāgavati Dikṣā, he will, in due course of time, attain Eternal Happiness of Blissful Mokşa-Pada.
2. Diksă of Pudgala Parivrājaka. From Bānaras, śramaņa Bhagavāna Mahāvira came to Älambhikā Nagari on his way to Räjagriha.
There was at Alambhikā Nagari, a parivrājaka (a wander - ing mendicant) named Pudgala Parivrājaka residing in Sankhavana Caitya of that town. He was well-versed in Rig Veda and other Vèdic Šāstras and he was also attached to strict austerities. He was always having a two-days' fasting and he was daily exposing himself to the hot rays of the Sun, About the preaching of Pudgala Parivrājaka, some praised it, while others entertained doubts about it.
At this time, śramaga Bhagavāna Mahavira came to Alambhikā Nagari and had his quarters at Sankha-vana Udyāna With the permission of the Worshipful Lord, Ganadhara Maharaja Indrabhati Gautama went int-o the town for alms, and he heard the public talk about Pudgal's preaching. On his return with the alms, Indrabhūti Gautama narrating the preaching of Pudgala Pariyrājaka before Śramaga Bhagavāna Mahāvira, told him :--Bhagavan ! Now-a-days, there are discussions at Ãlambhikā about the Knowledge and Theory of Knowledge acquired by Pudgala Parivrājaka through Vibhanga Jñana. Pudgala says : Déva-lokas extend to the highest limit of Brahma-dévaloka, and dévás ( gods ) exist within that limit. The lowest life-limit of gods is ten thousand years, and their highest limit is ten Sagaro.

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pams. Bhagavan ! What is your opinion about this they ro of Pudgala Parivrajaka standing with his face directed to the Sun and with his arms raised up? As a result of difficult austerities, steady exposure and gentility of heart, Pudgala Parivrâjaka acquired Vibhanga Jnana and he was able to see the, events of the déva-lokas (heavens) including Brahma-dévaloka.
By the acquisition of this much visible knowledge Pudgala now thought that he had Perfect Knowledge of the Self By Visual Knowledge, he said that he was able to see that the lowest life-limit of gods is ten thousand years, and the highest, is ten sāgaropams. Beyond this. limit there is neither a déva-loka nor a dèva (god). From the place of penance Pudgala Parivrājaka went to his hermitage and having taken his tri-daṇḍa (triple staff, earthen-pot, ochre-coloured clothes etc, he went to the Asrama at Alambhikā, Having kept his clothes, earthen-pot etc, at the Asrama, Pudgala Parivrājaka went to market-places, squares and triangular spaces in the town for the publicity of his knowledge acquired by Vibhanga jnâna There were discussions in the town.
Replying to the question of Gaṇadhara Maharaja Indrabhuti Gautama, the Worshipful Lord said :--'What Pudgala Parivrājaka is not true. The lowest life-limit of gods is ten thousand years and their highest limit is thirty-three Sagaropams. Beyond the Brahma-déva-loka there are other déva-lokas, and there are gods residing there.
All the persons in the Samava-saraṇa heard the explanation. When the preaching was over, all the visitors, praising the explanation of Śramaņa Bhagavana Mahavira, went away to their respective homes
The most correct explanation given by Śramana Bhagavāna Mahavira reached the ears of Pudgala Parivrajaka. He became suspicious about the correctness of the knowledge acquired by him. He had already heard that :-"Śramapa Bhagavana Maha

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vira is a Sarvajan. He is a Tirthankara. Ht is very pious and accustomed to severe austerities.' Now, he became defident about his acquired knowledge. The more doubtful he became of his knowledge, the more steadily he began to lose his Vibhaiga jñāna. Within a short time, Pudgala Parivrājaka came to readise that the Vibhanga Jñāna that he had acquired was simply a delusion of mind.
Now, Pudgala Parivrājaka went to Sankha-vana Udyāna with the object of taking the shelter of śramana Bhagavāna Mahävira Entering the Samavasaraṇa he made salutations with due ceremony to the Worshipful Lord, and going three times round him from right to left by way of a pradaksiņā, he took his seat at a suitable place.
On hearing the preaching, the faith of Pudgala Parivrājaka in Jaina Dharma became more steady. He took Bhāgavati Diksă at the pious hands of Sramana Bhagavāna Mahāvira and gladly joined the Order of Monks He studied the Eleven Angas of the Jaina Siddhantas, and having become free from a majority of Karmas, he died in perfect calmness.
3
3 Vrata-grahaņa of Cullašataka. At this time, Cullasataka a millionaire of Alambhika Nagari and his wife Bahulă took the Twelve Vows of a House-holder, along with a number of males and females at the blessed hands of Śramapa Bhagavāna Mahāvira.
At Alambhikā, there lived a millionaire named Cullagataka, with his wife Bahula. He possessed wealth and cow-pens similar to that owned by Kama-déva Śrāvaka. Now, Cullašataka accepted the Twelve Vows of a House-holder from Sramaņa Bhagavāna Mahāvīra and he piously observed the Eleven Stages of Spiritual Advancement for a house-holder. He experienced an annoyance from an evil god similar to that created for Cullani

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pita. The only difference being that in the case of Cullanipitä, the god intimidated him that he would kill all his sons if he did not swerve from his Path of Duty. But to Cullašataka the evil god said :--Ah! Cullagataka ! if you do not leave off your Path of Duty, I will collect all your wealth amounting to eighteen crores of gold coins, and will fling it away in various localities of the marketing-places of this town. You will suffer from painful and tormenting meditation, and you will eventually meet with an unhappy death.' On hearing these dreadful words of the god, Cullasataka s'rāvaka made a great noise. Having heard the noise, Bahula, the wife of Cullasataka, at once entered the Pauşadha-s'āla ( a place set apart for religious meditation ) and on knowing the real state of affairs, Cullagatakaji became perfectly quiet again. The account of the latter portion of his life resembled thai of Ānanda Śrāvaka. Dieing with perfect equanimity of mind, Cullasataka Śrăvaka was born as a god in Aruna Sid. dha Vimāna ( aerial car) of Saudharma Déva-loka, with an age limit of four Palyopamas. Descending from there, he will attain Mokşa-pada ( Final Emancipation in Mahā Vidéha.
From Alambhika Nagari Sranana Bhagavāna Mahāvira went to Rājagrihi Nagarî.
4. Diksā of Maikäti and others. At Rajagrihi, Mankätī, Kimkrama, Arjuna, Kāśyapa, and several persons, took Bhāgavati Diksă from Śramana Bhagavāna Mahavira and joined His Order of Monks.
śramaga Bhagavāna Mahâvira lived at Rājagrihi Nagari during the Rainy Season of the Eighteenth year of his Ascetic life
Šramaga Bhagavāna Mahavira lived at Rajagrihi Nagari during the Rainy Season of the Sixth Year of His attainment of Kevala Jnāna. It was the eighteenth year of his ascetic life. After the close of the rainy season, also, he moved about in Maghaha-desa.

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During this time, the devotion of King Śrepika towards Sramaşa Bhagavāna Mahāvira went on increasing. They met each other very frequently.
One day when King Śrénika was sitting near Sramapa Bhagavāna Mahâvira, a man suffering from a virulent form of leprosy came there and after having respectfully saluted the Lord, he took his seat, like a rabid dog, very close to the feet of Sramana Bhagavāna Mahāvíra, and he fearlessly began to smear the feet of the Venerable Lord with the stinking offensive pus coming out from the ulcers on his body, as if it were sandalpaste. Śramana Bhagaväna Mahävira was perfectly calm but King Śrónika became greatly enraged at the man's insulrting behaviour.
At that time, śramapa Bhagavāna Mabivira had a sneeze. The leper instantaneously announced: May you die soon.' Then King Śrepika had a sneeze. The leper said: May you live long.' Then, Abhaya Kumāra had a sneeze. The leper said:- You live or die. And then, the butcher named Kalaskurika-who was in the assembly-had a sneeze. To him the leper said: You need not live and you need not die.'
King Sreņika was very curious to know the correct meaning. Śramapa Bhagavāna Mahävira explaining the words of the leper said: ---'0 king i When he told me to die soon, he meant to say that I was to attain Nirvana Pada (State of Final Eman cipation ) after my death and hence, if I died soon I will have the Eternal State of Pinal Beatitude earlier To you, O King ! he said “May you live long here,' because after your death, you are to be born as a Naraka' ( denizen of hell). If you live longer here, you will be happy here, and you will be saved from the agonies and torments of hell for the time being To Abhaya Kumāra he said:-"You live or die. Because if Abhaya Kumara lived longer, he would be doing pious deeds, and if he died, he would be born as a god in Anuttara Déva-loka Both these

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things are good for Abhaya Kumāra. In case of butcher Kālasaurika, the leper god said. You need not live and and you need not die' meaning there-by that, even if he lived long he would be doing more sinful acts, and whenever he died, he was sure to be born in hell. So both these things are not good for him.
King Śrénik's Disappointment On hearing about himself that he would go to hell after death, the mind of King Srépika became greatly disturbed. He requested śramaņa Bhagavāna Mahävîra to find out a remedy by which his birth in hell, could be averted. Śramana Bhagavana Mahavīra said: - King! Just as, it is impossible to expect a Brāhmin female residing in this town to give gift to a Jaina Sådhu, and just as it is impossible to prevent butcher *Kālasaurika from killing animals, in the same way, it is impossible to escape the punishment of one's evil deeds. But then, the Venerable Bhagavāna cheering up King Śréņika fore-told :-0 Good King! You need not be so disappointed. You will become the First Tirthankara named Padmanabha, in the next Future Series of Tirtharikaras during the next Utsarpiņi Kala.
Although King Śrenika was not able to lead an ascetic life, he made a firm resolution never to put any hindrance in the way of persons who were willing to accept Bhāgavatî Dikşā.
At this time, a young prince named Ārdra Kumārā came to Sramapa Bhagavana Mahavira from a non-aryan country named Ārdraka.
Ārdra Kumāra In a non-āryan country named Ardraka located very far off, on the coastline of a big sea, there lived a non-äryan king Ārdraka in his capital town named Ardraka. King Ardraka had his wife nained Ārdrikā and a son named Ardra Kumāra.
*Käla sāurika was killing five hundred bulls every day.

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King Ardraka had formed friendship with King Śrónika of Magadha-déśa. One day, King Śrènika sent one of his ministers to Ardraka-desa with some presents for King Ardraka. There; King Srénik's minister was highly respected and very hospitably treated. On seeing the close friendship of King Śréņika with his own father, Ārdra Kumāra asked the minister with the idea of contracting, friendly relations with one of King Śrénik's sons :‘Has King Śréņika any son or not? I like to have friendship with him' The minister naming Abhaya Kumâra as one of King Śrénik's most intelligent sons, extoiled with an open heart the highly eminent qualities of the heart and soul of Abhaya Kum. ära. Although Ārdra Kumāra was born in a Non-āryan country, he became greatly enamoured with the highly vi tuous qualities of Abhaya Kumāra, and he sent some presents to Abhaya Kum. āra with the object of forming friendship with him. On his return back, the minister gave the presents from Ārdra Kumāra, to Abhaya Kumāra. Abhaya Kumāra had a deep knowledge of some of the noble Principles of the Jaina Religion.
Highly intelligent Abhaya Kumāra at once thought-'It seems to me that this prince-Ardra Kumāra is a highly religious man capable of attaining Salvation in futire but that he has been born in a Non-āryan country because he may have put obstructions in the path of Sādhus-who may be practising their religious duties, during his previous life. Because a miserable man who is never to attain Sālvation or one who can attain it with much difficulty cannot aspire to contract friendship with me. Friendly relations. usually take place with persons of similar good or evil Karmas. Usually individual temperaments must be identical. Priendship is formed and it beconies long-lasting, only when there exists & similarity of age, fundamental qualities (sattva, rajas, tamas), as well as, a similarity of deliberate thinking: A noble idea of bring ing Ardra Kumâra to Bhārata-varsa (Union of Hind; India ) and of making him advance on the Progressive Stages of Spiritual Elevation after instructing him in the Principles of the True Religion, preached by the Tîrthankaras, arose in the mind of Abhaya
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Kumāra, He who unites another in the path of morality, rules of civic life, and in the path of True Religion, is his real bene. factor. The acquisition of true faithful friends depends chiefly on punya (meritorious deeds ). Besides, company of virtuous persons and constant study of the principles of the True Religion are chiefly instrumental in Prog, essive Spiritual Advancement. With such benevolent ideas in his mind, the eminently wise Abhaya Kumāra had a beautiful and highly decorated diamond image of Tirthankara Bhagavān Sri Rsabha-déva Swami placed with due ceremony in a hand-some box and having applied a lock and his own seals, Abhaya Kumara handed over key and the box securely packed to the man who was going to Ardra Kumara with specific instructions that he should give the box and the key to Ardra Kumāra, and that Ārdra Kumāra should, personally open the box in private and also that he should not show the box to anyone else. The servant as instructed, gave the box and the key to Ardra Kumära. On opening the box in his private hall, and seeing the image of Tirthankara Bhagavān Śrî Rsabha-deva Swāmi, Ardra Kumära thought :-- What must this thing be like ? Could I have seen such a thing before ? By constant thinking and deep meditation on the subject Ārdra Kumāra came to know the incident of his third previous life.
Previous Lite
Ārdra Kumāra was, now, able to know that during his third previous life, he was a peasant named Sāmāyika. He had a wife named Bandhumati. Both of them had taken Bhagavati Dikşā. Now, Sámāyika Muni was moving about from town to town and village to village along with his Guru (preceptor), and Bandhumati Sadhvî was, also, similarly moving about with her Gurupi (chief nun), and both of them were leading their individual ascetic life, with great credit without the slightest blemish on their part.
It accidently so happened that Bandhumati in company with her Quruņi, arrived, by chance, to the village where Sāmāyika

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Sadhu was staying with his Guru. On seeing Bandhumati Sadhvi there, Sāmāyika Sädhu, vividly recollecting the sexual pleasures that he may have enjoyed with Bandhumatı during their household life, became greatly enamoured of her. As soon as, the pious-minded Bandhumatı Sādhvî, came to know about the evil intentions of Sāmāyika Sådhu, she commenced the vow of remaining in religious meditation without food and drink till the end of her life, with the permission of her Gurugî. Having died with perfect calmness of mind, Bandhumati was born as a god in deva-loka.
On having heard about the death of Bandhumati Sädhvi by anasana (remaining in religious meditation without food and drink till the end of her life), Sāmāyika Sadhu thought:-The pious Sâdhvi Bandhumati did anasana simpiy on account of her fear of breach of her accepted vow, but I have already mentally bro ken my vow, then, why should I live any longer ? With this idea in his mind, Sāmāyika Sādhu, also, did anasana, and on death, he was born as a god in déva-loka.
Although Sämâyıka Sadhu did anasana and was born as a god, he ought to have done expiatory rites before his wellversed Guru, with a clear conscience, for the purpose of purifying the wickedness of his mind caused by evil thougnts. But he did not do it even on his death-bed. Having intentionally entertained wicked thoughts of sexual intercourse with a Sadhvi (nun), Sâmāyika Sadhu became burdened with a grave blemish in his ascetic life, and consequentiy, he was born, during his next life in a Non-āryan country and in an anārya (uncivilised) family. But, as he had led a very pious ascetic life, during the rest of the period, he was born in a royal family and by getting an au. spicious opportunity of forming a friendship with Abhaya Kumāra, Ardra Kumāra was able to see for himself an incident of his previous life. One can, thus, realise the consequences of good or bad actions. If evil thoughts crop up in one's mind, he should purify his Soul by practising adequate penance.

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With the object of meeting Abhaya Kumâra and taking Diksā, Ardra Kumāra respectfully requested his father-King Ardraka-to give him permission to go to Arya-deša. But his father did not allow him to go, and so, he was passing his days in deep anxiety. When King Ardraka came to know about Prinice Ardra Kumara's conditical, he ordered his five hundred feudatory kings not to allow Ārdra Kumāra to go to any foreign land. The feudatory kings acting under orders from King Ardraka, kept a very vigilant watch over the movements of Ardra Kumāra and they did not leave his presence. Having created confidence in the minds of his watchers for some time, Ardra Kumāra at last, secretly came to Bhārata-varsa He returned back to Abhaya Kumāra the diamond-image of Tirthankara Bhagavan Sri Rşabhadéva Swāmi that he had brought with him and having spent for charitable purposes the wealth that he had taken with him, the enlightened Ārdra Kumāra, by himself, put on the apparel of a Sadhu.
When Ardra Kumāra adopted ascetic life for himself, a be nign protective god, remaining in the sky, loudly anounced -" O worthy man! Do not take Diksā now. You have as yet to experience some evil Karmas which will go against your ascetic lite. For the present, you enjoy sensual pleasures as a house-holder in this world, and you can take Dîkşā at a suitable time later on. Even Tirthaikaras have to experience consequences of evil Karmas done in previous life. You therefore, postpone taking Dikşā." Giving no attention to the advice of the god, Ardra Kumāra energetically adopted ascetic life by himself. He became a Pratyèka Buddha (one who gets enlightened by his own self, without the preaching of anyone else) and strictly observing his religious vows, he moved about freely from place to place
Srimati
At Vasantapura Nagara there lived a wealthy merchant named Dévadatta and his wife Dhanavati Descending from Dévaluka, the soul of Bandhumati Sadhvî, was born as a daughter

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of Dhanavati. The baby was named Srimati. When she attained youth, she became very handsome and virtuous.
Pratyéka Buddha Ārdraka Muni, happened to coine to Vasantapura, and he remained in religious meditation in a temple in a pleasure-garden outside the town.
At that time, Śrimati, went out, for sport, to the temple in the pleasure-garden outside the town, in company with her female companions. Having gone to the temple, they commenced a game of Pati-ramaņa (choosing a husband) amongst themselves. Some of the girls chose pne for each of them, but Śrimati, pointing to Ārdraka Muni, who was sitting in religious meditation in the temple, said:-*I have selected this Muni as my husband, and I shall marry him'. All the girls, having finished their game, went away. Ārdraka Muni, also, went else where.
Now, Srimati being of marriageable age, her parents were thinking of her marriage and selection of a bridegroom for her. Śrimati, then, said:~Dear Father! When I was playing with my female companions in the temple outside the town, I had selected a Muni (an ascetic) who was sitting in the temple, as my would. be husband. But I do not know who he was and where he is gone. Also, I did not care to know anything, because, at that time; we were simply playing. But now, I am not going to address any other person except that Muni as my husband, and I am determined not to accept anyone else as such.' On hearing these words of his beloved daughter, the mind of Sheth Déva-datta became greatly disturbed. He thought:-'If fortunately the Muni happens to come into the town, who will recognize him?
Even if any one were to recognize him how can any person who has renounced all worldly pleasures consent to a marriage contract « When at last Sheth Dévadatta was fully convinced that Srimati would not leave aside her firm determination, he asked her if she knew of any sign by which she would recognize the Munk She replied+“When I looked at the feet of the Muni,

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there are certain sings on his feet by which I will certainly recognize him. Thereupon, Sheth Déva-datta made arrangements for Bhiksă-dāna ( giving of alms ) by his daughter Srimatî to every ascetic who came to the town. So that, she may be able to see their feet. Long time possed but Śrimati did not, in the least, become slack in her firm resolution; on the contrary, she became very obstinate in her determination of not marrying with anyone else except her selected Muni.
One day, however, Ārdraka Muni happened to come accidentally into the town While paying respects by bowing down at the feet of the Muni, who came there after many months, Srimati looked at the signs on his feet, and she at once recognized him. Then, Sheth Déva-datta, the king of the town, and some prominent citizens, unitedly informed Ārdraka Muni about the firm determination of Srimati of marrying with none except the Muni and they all requested Ārdraka Muni to marry her. Ārdraka Muni became much bewildered at such a strange offer. But he was, at last, prevailed upon to marry her and to remain with her as long as she gave birth to a male child.
In course of time, Srimati became pregnant and she gave birth to a handsome boy. Ārdraka Muni, now thought of going away. Srimati and other persons, prevented him from going else where, saying that he should live with her so long as the boy leaves off his mother's milk and he is able to walk about here and there. Then, again, when the boy was able to walk about merrily, Ardraka Muni, made up his mind to go away. But the shrewd merchant girl, devised a plan and she was successful. She began to spin cotton on a Réntiš (spinning wheel). The boy asked her:--Mother ! What are you doing? She replied : 'My dear son! Your father is going away, leaving us helpless. You have not grown up to an age when you can earn. Therefore, I shall maintain you by working on this un-censurable piece of labour, quite suitable for a helpless woman.'
On hearing this, the lovely boy, affectionate as he was to

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his father, went with a skein of thread prepared by his mother, and going round his father and encircling him with rounds of thread, smilingly said :--Now, you are bound, how will you go away i' Ārdraka Muni, counted the rounds of thread on his body, and out of paternal love towards the child, he consented to live there, for as many years as there were rounds of the thread on his body. Owing to attachment towards Srimati, and affectionate love towards her son, Ārdraka Muni, thus, lived as a householder for some years.
One day, during the latter part of the night, the following idea arose in the mind of Ārdraka Muni :--Ah! I took the sheIter of the Five Great Vows of ascetic life, with the object of being lifted from getting drowned into the endless abyss of this Samsāra (worldly existence ), but now, having broken my vows, I am again falling into that miserable abyss. During my previous life, I broke my vow only mentally, and I was consequently born in a Non-āryan country and also in an anārya family. But during this life, I broke my vow in three ways ( by mind, speech, and body ). I am at a loss to know what my future condition will be. However, I will take Dîksâ again and I will make my Soul purer by severe austerities." With the idea of taking Diksā again, Ärdraka Muni left the house of Srimati and was going to śramaņa Bhagavâna Mahāvira for Bhagavatî Diksā.
The five hundred feudatories who were sent by King Ardraka to Bhārata-varsa for makiug inquiries of Ardra Kumāra did not go back to their king, but they remained in this country owing to their fear of being punished by the king, and they maintained themselves by doing high-way robberies, and such other mean pursuits.
When Ardraka Muni was going to Sramaņa Bhagavāna Mahāvira, on his way, he met these five hundred robbers, Having persuaded them by sound advice, to desist from their nefarious pursuits, Ardraka Muni gave them Dikşâ Accompained by

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his five hundred newly initiated disciples, Ardra Muni, then, went to Śramana Bhagavana Mahavira, who was at Rājagriha.
5
5. Métarya Munivara
wafifa geat, agargı qani féédi पत्तो अ तस्स मवणं, सुवन्नगारस्स पाचस्स ॥ ८५ ॥
facinfenfor grafa, fauidão sea vestfor ! नय संजमाओ चढिओ, मेअज्जो मंदरगिरिव्व ॥ ८६ ॥ नवyoवी जो कुंचगमबराहिणमवि दयाइ नाइरके । तं निअजिअनिरविरकं, नमामि मेअअर्मतगडं
}} ૮૯ }}
1. Rayagihammi puravaré samuānaṭṭhâ kayāim hinḍanto Patto a tassa bhavanam, suvanna-gārassa pāvassa.
2. Nippheḍiâm dunnivi, sisävéḍhèga jassa acchini Naya sanjamão calio, Méajjo Mandara giri vva, 3. Navva puvvi jo kuñcaga-mavrāhiņamavi dayāi nāiraké Tam niajianiravirakam, namâmi Méaamantagadam.

85.
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1-2-3 Metarya Muni one day moving about for alms in the excellent town Rājagriha, went to the house of a goldsmith (who was known as the murderer of a Muni). Métārya Muni whose both eyes dropped down by tight bandage of the head with a piece of fresh leather, but who did not swerve from his ascetic life like Mandara Giri. Besides, I pay homage to Métarya Muni who did not say, out of mercy for the kaunca bird ( curlew), that the bird had swallowed the gold-beads of the goldsmith, although he knew it, who was well-versed in nine Pūrvas, and who was indifferent towards his own body.
An Accouut of, Metärya Muni
In Sakétapura Nagara of Bharata Kgétra of Jambz Dvipa
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there lived a king named Candravatansa. The king nad two wiv es named Sudarśana and Priyadarsena. Sudarśrna had two virtuous sons named Sagaracandra and Municandra Priyadarśanā had also two sons named Gunacandra and Bala-candar King Candrāvatansa had appointed Sāgaracandra as his Crown Prince and had given the kingdom of Ujjaini Nagari to Municandra Kumāra.
One day, during the month of Magha (March April) King Candravatansa had taken a vow in Samâyika Vrata at night, that he would remain in Kayotsarga ( renunciation of body) which results in the destruction of all sorts of calamities of the Samsâra, as long as this lamp in my bed-chamber keeps burning. The king commenced Kayotsarga The maid of the bed-chamber thinking that it would be difficult for the king to go to his bed during the darkness of the night poured more oil into the lamp during the first quarter of the night Again, oui of devotion towards the king, she added more oil in the second, third, and the fourth quarter to keep the lamp burning. The king remained in Kayotsarga as long as the lamp kept burning. In the morning. King, Candravatansa had agonising pains all over his body and he died. The ministers and the towns-people installed Crown Prince Sagara Candra on his father's throne with due pomp and ceremony.
One day, King Sagara Gandra lovingly told his step-mother Priyadarsana - Mother! With my permission and request, and for your satisfaction, you give this kingdom to your son. I am desirous of having Bhagavati Diksā.' Priyadarśana did not do it on account of public censure. King Sagara Candra ruled over his kingdom very judiciously, treating his subjects as his own progeny.
One day, on seeing King Sagara Candra shining with the prosperity of his kingdom, his step-mother Priyadarśanā thought --Ah! Fie on me, that I foolishly refused to accept the kingdom 46

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that was being offered to my son Had my son received the kingdom he also would have appeared so handsome. Let me, therefore, kill Sägara Candra, so that my son will get the king. dom ! With this idea in her mind, Friyadarsană was seeking suitable opportunities.
One day in the morning, King Sågara Candra accompanied by his family-members and retinue, went out for a sport in the pleasure-garden outside the town. The king was hungry and so he sent a maid to his palace to bring some food and drink -materials from his cook. The cook gave delicious food and drink -materials to the maid, for the king He had prepared a big sweet-ball. The king's step-mother Priyadarsaná having come to know this, smeard her hands with a virulent poison and she hurriedly came and stood on maid's way. The wicked woman asked the maid :--Ah! What is in your hands ? Where are you going now ? The maid replied --O mother! I am taking this food and drink-materials for the king in the adjoining pleasure-garden. Priyadarsanä said 'Let me see it,' The maid said -See! This much food-material is for other persons, and this sweet-ball is for the king' Priyadarśanā said I Let me see the sweet-ball meant for the king. The maid innocently gave her the sweet-ball, and Priyadarsană applied the poison from her hands to the sweet ball. While replacing it in the vessel, Priyadarsana smilingly said :-How sweet is its smell » The maid went to the king and gave him, the food-materials brought from the cook. On seeing the sweet-ball, King Sāgara Candra thought :-How can I eat this sweet-ball without giving it to iny younger brothers ? So saying, he quite innocently divided the sweet-ball into two equal pieces and gave each piece to his two younger brothers-the sons of Priyadarśana-and he took his meals from the remaining food-material. Those, who have done good actions in their previous lives, are not harmed by wicked intentions of others. The evil intentions of wicked persons towards virtuous individuals, react on the wicked persons themselves
Soon after eating the two pieces of the sweet-ball, both the

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brothers,-the sons of Priyadarśana and step-brothers of King Sågara Candra,-came under the influence of the poisou, and they fell down on the ground in a swoon. The king imniediately called physicians and both the princes became perfectly free from the destructive effect of the poison.
King Sāgara Candra then, made inquiries He asked the inaid .--Now, say out, Did you show the sweet-ball to any one, on your way? The mard replied : - I had not shown that sweet-ball to any other person, but it was seen by Priyadarsanā -the mother of these princes-and she had rubbed it with her hands' Having obtained all the information, King Sågara Candra called Priyadarśană to his presence and told her .0 wicked wo man ! Fie on thee! I tried to give the kingdom to your sons but you did not accept it Now, you tried to kill me by a virulent poison but your own sons would have become victims to your cruel action. They have been fortunatety saved. So saying, King Sågara Candra entrusted the two sons of Priyadarśank with the government of the kingdom and he himself, having renounced all royal pleasures, took Bnāgavati Dîkşâ and commenced his wanderings on religious mission. In due course of time, SāgaraCandra Muni studied various Sūtras of Jaina Siddhāntas
One day, a number of Sādhus from Ujjaini Nagari came there Sāgara Candra Muni asked them:-0 Excellent Munis I ls Jaina Dharma in a flourishing condition in Ujjaini Nagari which is renowned for its prosperous state ? The Sadhus sorrowfully replied:-How can there be a healthy existence of the Jaina Dharma when the King's son and the purohits (family priest's) son are deadly enemies there ? On hearing these words, which were as painful to Sâgara Candra Muni as the pouring of hot molten lead into his ears, the much distressed Sågara Candra Muni requested his Guru Mahārāja -Bhagavan ! May I go there? Guru Mahārāja willingly permitted him to go, and told him:-0 good Sadhu ! You go to the big town and you teach both the

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boys a good lesson, and bring them to the Right Paih. Sāgara Candra Muni then went to Avantı Nagari and reached Upăshraya there in the evening. He stayed at the Upăshraya with the Sādhus who were living there, and did his usual rituals.
Next day at the time of going out for alms, the Sādhus told Sagara Candra Muni.-O Excellent Muni? We shall bring food for you You please stay here. Sågara Candra Muni told them:
I take the food brought by myselí' Therefore O Munis : Show me some suitable houses. The Sādhus, thereupon, sent a young Sadhu with him. The young Sadhu showed him the purohit's house, and he came back to the Upāshraya. Wnen Sagara Candra Muni entered the purohi's house, and very loudly repeated Dharma Lābha very often, the wives of the purohuta told him:O Muni! You speak gently. There are two wicked boys here. Although Sāgara Candra Muni was repeatedly warned, he kept on uttering Dharma Läbha with a very loud tone. The females thought that the Muni must be deal, and they gave him suddha (pure) food. As soon as Sågara Candra Muni was coming, with the food after uttering Dharma Lâblia in a loud ione, towards the mait-door of the house, the purohir's son and the King's son, both of thein, becoming greatly enraged on hearing the word Dharma Lâbha, hurriedly ran to the door, and told the pious Muni:-Ah! Munda (clean-shaved-a terın of contempt for ascetics) Dance before us; otherwise, you will not be able to escape from here.' Sāgara Candra Muni said:-O Princes! will dance admirably but who will play the inusic to suit it? If both of you do not play music suitable to my dance, I shall punish you severely.' Both the princes intoxicated with pride, told Sāgaracandra Munisvara:-O Munīśvara! (great sage)! You do the dancing and we shall piay the music suitable to it.' The intelligent Sadhu, Sagara Candra Muni respectfully did the dancing as he was habituated to do it, but both the princes played the music foolishly. Becoming angry, Sâgara Candra Muni said:-0 Vile Princes! Why do you not play the music strictly in accordance with my dancing ? So saying, Sägara Candra Muni, holding them tightly,

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beat them so severely that all the joints of their body became loose. They were out able walk about, move about, sit up or stand up. Retraining at that spot, they suffered great agony. Sāgara Candra Muni went into a pleasure-garden and rernained in Kāyotsarga, absolutely absorbed in meditation on the Jinéśvara.
When Kug Muni-candra of Avanti was informed about the event at purohit's house, he sent his servants to the Sådhus' Upashraya to make inquiries about that particular Muni The Sådhus living in the Upāshraya, said:-There was a Sàdhu-guest here, but we do not know where he has gone' While making inquiries, the kug's servants went into the pleasure-garden outside the town in which Sāgara Candra Muni was in Käyotsarga. On seeing Sågara Candra Muni in the Udyāna (pleasure garden) they were greatív astonished, and they knew that he is the same excellent Săgara Candra Rajarsi who having given his kingdom to Prince Guņacandra, took Bhāgavati Dîkşā. The servants went to their king and gave him the news of the arrival of Sā. gara Candra Muni in the Udyāna King Municandra thought:'Having come to know that these boys had malice towards Jainism, Sagara Candra Muni himself has rightly purished them. Or else, who else is able to bring tliese wicked boys to the right path. Earth itself is the support for those who have slipped from it. Let me, therefore, pacify the Rājarşi with sweet, polite words and let me keep them alive. There is no other remedy. With this idea in his mind, the king immediately went into the udyāna, and falling at the feet of Ságara Candra Rajars, he asked pardon, for the misbehaviour of the two boys Sāgara Candra Muni told him.- Indiscrete King! You are not able to prevent those two wicked boys from striking at the root of Dharma on account of your Moha (infatuation) towards them, and, therefore, you deserve to be punished in this way' Those who are indifferent to persons striking a blow to Religion, are themselves sinful. The king bewildered with fear, said, O Compassionate Muni! You forgive the fault of the two boys. They will never do such an offence again. Have mercy on them and make their quite heal

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thy. Saints are always full of mercy.' Sagara Candra Muni again said 0 King i I will make these two boys quite healthy, only if they consent to take Dikşa. Otherwise not.' On seeing the persistence of Sagara Candra Rajarsi on this point, the king consulted both the boys, and with their consent, the Rājarsi rubbed their bodies in such a way that their joints became normal again. Sâgara Candra Rājarsi gave Bhagavatî Diksā to the two princes and took them along with himself in vihāra (sojourn)
The king's son, from that time on-ward, thought:- This great sage Sagara Candra Rājarsi is my chief benefactor as he has saved me from falling into the abyss of Samsåra On the other hand, the purohit's son thought-Why did this Muni fraudulently entrap me with this Diksā ? Fie on him!' The king s son observed all his religious ceremonies with great devotion, and the purohits son did it with malice. Both of them, after death, were born as affluent gods in the same Vimāna (aerial car) under happy conditions. They used to go together to Eternal Siddhã yatanas in their Déva-loka, and by rendering service to Jaina Sådhus, their Samyaktva became purer. Both of them, then, came to one decision that out of two of us, he, who remains as a god in déva-loka, should go down to human habitation, and instruct the other who is born as a human being, in the discharge of his spiritual duties towards his soul.
Now the purohiti's son, descending from the svarga-bhūmi ( heavens), was born in the house of a Candāla ( a man of the lowest stratum of society ) on account of his malice towards Säd. hûs ). The wife of the Caņdala had friendship with the wife of a wealthy merchant of the town The pregnant wife of the mer. chant one day told the wife of the Caņāla who was going out to sell her meat .- good woman ! You do not go to other persons for the sale of your meat I will daily buy all the meat that you may have for sale. The Candāls wife, was then giving all her meat to the merchant's wife and she was getting extra high prices from her. This bargaining between the two women

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continued for several days. Their intimacy increased and the candal's wife came to the merchant's house with her whole family and lived there. Candal's wife was pregnant. When she was nearing her time of delivery the merchant's wife made a bargain She proposed: good woman! You usually give birth to boys. So, you give me your boy of this delivery and you accept a dead boy or a girl that I may give birth to. The Candals wife agreed with the proposal on account of her great intimacy towards her. The merchant's wife gave birth to a dead girl. The Candals wife gave birth to a very handsome charming boy. The merchant's wife took the boy from the Candal's wife, and gave her own dead daughter to her Then making the boy bow down at the feet of her companion-Méti (the Candal's wife)-the delighted merchant's wife said -O- Jiviteśvari (O Goddess of Life ), Bestow long life to this boy' At the time of the boy's Nama Sthāpanā (fixing of personal name ), the boy was named Métarya by the merchant's wife with great pomp With growing age, Métārya Kumāra easily learned all the arts and sciences in a short time on account of his excellent mass of meritorious deeds of previous lives. At this time, his god-friend of previous life-the king's son-came to him from his celestial abode in déva loka as mutually settled when they were companions in the déva-loka, and instructed him to renounce the world Métarya Kumāra did not give him any attention Then, his father contracted Métarya's marriage with eight girls of wealthy parents with great festivi tres. When Métarya Kumâra decorated like Jayanta (a son of Indra) and riding an excellent palanquin was passing in his marriage-procession through the main street of the town, his friendgod-the king's son-entered the Canḍāls body. The man began to weep loudly and said -If my daughter were alive, I would have celebrated my daughter's marriage-ceremony with great pomp and I would have given dinners to my caste-fellows On hearing these words, the Candal's wife gave the true husband. The enraged Candala, through the prowess of the god, not only threw down Métarya Kumāra on the ground from his palanquin, but he told him :-O Wicked Man! Why do you
was
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rry females who are unsuitatable for our family ? So saying, he hurled him on the public latrine of the town The god appear ing in his original form, told Métārya Kumara :-You act according to my instructions even now, and do something for the uplift of yoor Soui, You are losing nothing. Métārya said, O Dév. ésa 1 ( lord of the gods ) What is the use of the up-lift of my Soul ? when I have been detested as a low-born. My wealth is also gone-O kind god! If you, again, give me the same wea Ith and prosperity I will do everything according to your instruction ! The god then, inquired :-Now, tell me. What do you want me to do for you ? Métārya said :--Now you so arrange that King Srèņika may give me his daughter in marriage with me. So that, my stain as a low-born can be wiped off. I may acquire greatness and also I may get more wealth.
Besides, 0 god! At the time of taking Bhāgavati Dikşâ my fame, wealth, prosperity, and my religious devotion may shine out, if I take my Dîkşā with great pomp. The god accepted Métārya's request and gave him a he-goat. The goat was voiding gems in his foeces at Métārya's house Métarya one day filled a large dish with those gems and told his father as follows. O Father ! You take this dish full of gems to King Śréņika and when he is pleased with you, you ask for a daughter of King Śreņika to be given in marriage with me Do not ask anything else.' On hearing these words of his son, the Candāla greatly delighted at heart went to King Śrègika, with the dish full of divine gems, and gave him a present of the gems. King Śrénika becoming greatly pleased on seeing the divine gems told him:O Mètă | Ask whatever you like from me' But when the Candala said;-You give your daughter in marriage with my son', King Śr éņika, becoming angry with him told him:-Are you not ashamed to make such an unreasonable demand! With these words, the Caņdala was driven out from the king's assembly.'
The Caņdala went home greatly disappointed day onw-ard, the king accepted the dish filled with
From that divine gems

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daily from the Candāla but he would not give his daughter. Oa seeing the Caņdāla daily giving a dish of gems to King Śrónika the astonished Abhaya Kumāra Mantri asked hinn-All Prom where do you daily bring these excellent gems? The Candāla replied:-I have a goat at my house. He passes these gems with his foeces.' Abhaya Kumara told him:-0 good man ! You give this goat to King Śréņika and you will get everything you desire. The Caņdāla saying 'Just as Your Majesty desires' brought the divine goat from his house and gave the goat as a present to King Śrèņika. But as soon as King Śréņika took the divine goat into his harem, the goat passed urine and foeces of such horrible stench that all the members of the king's family became im mediately bewildered Abhaya Kumāra called the Candāla to his presence and told him:- Ah! Why did you tell a lie? The Cardâla replied I never tell a lie in the presence of kings The re seems to be some mysterious cause. Because wherever my fortunate son lives the goat naturally passes gems with foeces, O Swāmin! You can come to my and see it for your house self' With this object in view, Abhaya Kumara went with the goat to Métārya. There the goat passed gems through the rectum. Greatly astonished Abhaya Kumära said -How can it po. ssibly happen? Métarya said - Mantriśvara ! (Prime Minister) Do not be wonder-struck in this. What is inaccessible to devout sages Abhaya Kumāra thereupon said:-O good man ! If you possess divinc powers then, have a good road on Vaibhāra (iri readily prepared on which chariots can easily move about. So that. difficulties in the way of coming and going for King Śrénika for the purpose of doing obeisance to Sramaņa Bhagavâna Mahavira on Vaibhira Giri, may be removed Métārya had the road on Vaibhāra (jiri prepared with the help of his friend-god. It is existing at present. Abhaya Kumāra told Métärya:-You make a tall fortress of gold decorated with pinnacles around Rajagriha Nagara’ Métarya had it done through his superhuman powers. Greatly delighted Abhaya Kumära, again told him;-If you bring the Ksira Samudra (Milk Ocean) here, and if you and your whole family become sanctified by bathing in its water,
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then I can give a royal princess in marriage with you. Métarya by his supernatural powers brought the Kșira Samudra with its surging waves and he became pure along with his whole family by a bath in its water. Abhaya Kumāra gave him a royal princess in marriage with him. Now, the eight wealthy merchants who had not given their daughters 10 Metārya, married their daughters to him with much celebration. Then, Métarya began to move about frequently in a palanquin with great delight.
One night the god carne to Métārya and told him:-Métārya! Do something for the welfare of your Soul. Do not again fall into the Sainsära. If you do not act according to my instruction. I shall punish you harshly as before Becoming afraid of these harsh words of the god, Métarya fell at the feet of the god and told him:-O Surèśvara (lord of gods) ! For the present, my mind is not at all eager to take any vow. Have pity on me and let me remain as a householder for twelve years, and then, I will do as you instruct me to do. The god mercifully accepted his request and went away to heavens
At the end of twelve years, the god again appeared before Métarya and told him:-'O Métarya ! Do something for the welfare of your Soul. Do not fall into Samsāra. Being unable to abandon worldly pleasures and being unable to remain as a house-holder on account of fear from the god, Métārya stood steady without uttering a word but his nine wives with sorrowful faces tell at the feet of the god and requested him:-O Surâ. dhisa (king of the gods) O Kripä-nidhi (Ocean of Mercy)! Please give our husband a permission to live with us for another period of twelve years as a house-holder. We shall gladly allow him to take Diksā. The god mercifully granted their request and allowed Métārya to remain as a house-holder for, another period of twelve years. Métarya, thus passed twenty-four years as a house-holder on account of his evil Karma obstructing Sarvavirati Dharma (ascetic life). With the destruction of his evil

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Karmas obstructing Caritra Dharma after living as a house-holder for twenty-four years, Metārya took Bhagavati Diksâ along with his nine wives. He studied Nine Parvas. He was doing vihāra (sojourn) alone.
One day while moving about from one locality to another, the excellent sage Mètārya Muni came to the house of a goldsmith in Rājagriha for alms. At that time the goldsmith had prepared one hundred and eight beads of gold dyed with ochre and placed them in the verandah of his house. King Śrépika was daily preparing a svastika (a cross with the ends bent) of one hundred and eight beads of gold in front of the image of Jineśvara after doing his worship.
Mètārya Mun had come to the goldsmith's house on the break-fast day of his one month's continuous fasting and was standing at his door after saying Dharma Lābha. The gold -smith had gone into his house to bring some food which may be acceptable to the Sadhu, When Métarya Muni was standing at the goldsmith's door a Kraunca Bird (curlew) came there and swaliowed all the gold--beads. When the goldsmith came back from his house with the food and when he could not see the the gold-beads there, he became afraid and he thought.-Now, it is time for King Srénika to go to temple for worship and the gold-beads are stolen. Alas 1 What can I do? No one else except this Muni has come here. Therefore, he must certainly have stolen the gold beads. So, he told the Muni:-O Sadhu ! Teil me who has stolen the gold beads of King Śréņika which were lying here ? Métārya Muni thought:-1f I tell him the truth and say that the kraunca bird (curiew) has swallowed the gold beads he will kill the bird. Otherwise, he will say that I have stolen them and harass me in any way he likes. Let there he calamities on me owing to evil karmas of my previous life but I will not on any account give out the name of the bird. With this idea in bis mind, the great sage Métārya Muni remained silent without saying anything. Thu goldsmith then said:-O Munil you give me

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back my gola-beads, otherwise I will torment to such an extent that you will die. But when Métärya Muni did not leave off his silence on account of his mercy towards the kraunca bird, the greatly enraged wicked gold-smith applied a strong bandage of fresh leather round the forehead of Métârya Muni so tightly that his eyes fell down on the ground from their sockets. Métārya Muni died on the spot and he attained Siddhi Pada (the state of Final Emancipation). On seeing that the Muni died there, the the citizens created a great row. The goldsmith was greatly ashamed and he repented much for his mischievous act. A large crowd of people assembled there, A woman, who was carrying a heavy load of fuel-wood on her head, threw down near a tree on which the kraunca bird was sitting, the load from her head and stood there watching the dealings of the crowd. Owing to the noise of the people and sudden impact of loud sound of throwing of fuel-wood from the woman's head, the bird was terrified and it passed all the gold-beads along with the foeces. On seeing the gold-beads in the foeces, the people told the gold-smith:-See, your gold beads had been swallowed by the kraunca bird You have needlessly caused the death of this innocent Muni. You deserved to be hanged, As soon as King Śreņika came to know about the Muni's death, he sent his servants make police inquiries The gold-smith becoming immensely terrified at once closed his doors from inside, and he and his entire family took Bhagavati Diskā and adopted ascetic life. The police officers of King Srépika went to the house of the goldsmith and they angrily told the goldsmith:-O wicked man! What a cruel act you have done? But we are helpless because you and your entire family have taken Bhagavati Dikṣā. If you and your family had not taken Dikṣā, you all must have suffered terrible punishment. Even if you leave off this ascetic life you and your family will have to undergo very severe punishment amounting to death Métarya Muni after having suffered agonisin tormentation acquired Kévala Jnana and he attained Mokṣa Pada (the place of Final Emancipation). I sincerely adore the great sage Métarya
to

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Muni, who became enlightened for the up--lift of his Soul by the instruction of his friend-god and who immediately attained Mokşa Pada after suffering terrible tormentation done by the gold-smith.
Nineteenth Year of Ascetic Life. (B. C. 550-549 )
1. Proclamation of King Śrézika. 2. Diksă of 23 sons of King Śréņika. 3. Diksä ol 13 queens of King Śrèņika. 4. Discussion of Ardrala Muri with a) Gośālaka (b Buddhist Bhiksus c) Sănkhya Sannyâsis d Brähmaņa Sannayasis (e) Hasii Tāpaşas,
After the close of the rainy season, Gramaņa Bhagavāna Mahävira stayed at Rajagriha Nagara. His religious sermons had produced wonderiul Meffects King Śrèņika of agadha who was advancing to old age had very strong unflinching faith in the Teachings of śramaņa Bhagavâna Mahāvira
1. Proclamation of King Srénika. King Śrèņika had a had a public proclamation made at Rājagriha Nagara to the following effect --'If any person is desirous of having Bhagavatî Diksă at the pious hands of śramaha Bhagavâna Mahāvira, he is at perfect liberty to do, so, without the last anxiety about the care of his relatives. King Śréņika will do everything he possibly can for the maintenance and protection of his or her family-members."
Combined with the excellent preachting of Śramaņa Bhagaväna Mahāvira, this proclamction of King Srņèika was largely instrumental in preparing a number of individuals to renounce the the world and take Bhagavatî Diksā,
Dikṣā of Abhaya Kumāra
Owing to his superior abilities, Abhaya Kumāra had become the Prime Minister of King Srénika. We have come across a number of stories about the superior intellectual cleverness of Abhaya Kumāra. He was rendering immense service personally to King Śrènika and to the State by his excellent discriminative

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abilities and shrewdness and he was very carefully observing the Twelve Vows of a House-holder that he had taken from Śramaņa Bhagavana Mahāvira
In course of time, whenever King Śréņika was persuading Abhaya Kumāra to accept the throne of Magadha-déśa, he would invariably request the king to wait for some time more.
One day, Abhaya Kumāra bowing down low at the feet of Śramana Bhagavan Mahâvira, inquired of the Worshipful Lord, saying --Bhagavan! Who will be the last rājarsi (royal sage)? Sramaņa Bhagavana Mahāvīra replied --King Udāyana of Vitabhaya Nagara On hearing these words, Abhaya Kumāra was greatly disappointed Going to his father King Srènika, discontented Abhaya Kumara told him that he was no longer willing to accept the Kingdom of Magadha déśa. On being asked the reason, Abhaya Kumāra told the king - Sramana Bhagavāna Mahavira has declared to day that there would be no rājarsi (royal sage) hence-forth. It will not at all be possible for me to take Diksă if I become a king, I am, therefore, desirous of renouncing all the ideas of governing kingdom and am willing to take Bhagavati Diksā. Please, graciously give me your permission' It was with great un-willingness that King Śréņika gave permission to Abhaya Kumara
Diksă of Other Princes.
Following the brilliant example of Abhaya Kumāra, several princes-Sons of King Śrèpika took Bhāgavati Diksă at the pious hands of Śramaṇa Bhagavana Mahavira. The following table gives their names and some particulars

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TABLE.
Names
Mother's Diksa name Paryaya
Birth after death Dhariņi | 16 years Vijaya Vamâna
Vaijayanta Jayanta Aparajita
Sarvärth Siddhaha 12 years 5th Anuttara ,
4th Anuttara Célianā
2nd Nanda ! 5 years ist Anuttara ,, Dhāriņi : 16 years Vijaya Vimana
Vaijayanta
Tapa
1 Jali Kumāra 2 Mayali 3 Uvayāli 4 Purusasena 5 Vārisena 6 Dirghadanta 7 Lastadanta 8 Véhalla 9 Véhâsa 10 Abhaya Kumāra 11 Dirgha Séna 12 Mahaséna 13 Lastadanta 14 Gudha-danta 15 Suddha-danta 16 Halla 17 Druma 18 Druma-sena 19 Mahā-druma Sena 20 Simha 21 Simha-sena 22 Mahã-simha séna 23 Puspasena
3rd
Quņa Ratna Samvatsara
Jayanta Aparajita
vārtha Siddha
Diksă of Queens of King śreņika
The names of the 13 queens of King Śrénika who had taken Bhāgavati Diksā are as follow.
1. Nanda 2. Nandamati 3 Nandottara 4. Nandaséņiya 5. Mahaya 6. Su-maruta 7. Mahā-narutā
8. Marudèvā 9. Bhadra 10 Subhadra 11. Su-játā 12. Su-mana 13. Bhūta-datta

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Discussion with Gośāla Ka.
At that time Ārdraka Muni a disciple of śramaņa Bhagavāna Mahāvîra, who was staying at Quñasila pleasure-garden along with the Venerable Bhagavina-hannened to meet with Clośālaka on a road Detaining him, Gośalaka told him:-Brother! Listen to me. I am going to tell you an old account
Āydraka Muni: -- Alright
Gośālaka:-Your religious preceptor Śrāmaņa Mahāvira was moving about alone in secluded localities but now he gathers round him a company of Sådhus and delivers sermons on various subjects.
Ārdraka Muni:-Yes, I know it. But what else are you going to say.
Gośālaka.- I mean to say that the mind of your religious preceptor is unsteady formerly, he was living in a secluded place, and he was moving about alone He was perfectly free from intrigues of every kind But now, sitting in an assembly of ascetics and laymen, he has been giving interesting sermons. Does he intend increasing his income hy plea-ing the public with his attractive sermonu? By acting in this way, he does not mind that there occurs a marked difference between his previous pra ctices and the present ones If he thinks that ascetic life consists in moving about in deserted localities, it is proved beyond and doubt that his present practices are contrary to ascetic life and in case his present practices are contrary to ascetic life and in case his present practices are in strict accordance with rules of ascetic life prescribed by various sāstias, then his previous practices were utterly futile But O good man i This variation in his previous and present practices cannot be said to be utterly free from faults. As far as I can judge, his previous practice was only suitable in as much as it was attended with renouncement his so journ in desolate localities, but for the present, leaving

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aside his movements in deserted localities, he gathers around himself a multitude of people, and under the pretext of religious sermons, he is trying to increase his income. From all these circumstances, it seems that his mind is deranged
he
Ārdraka Muni:-O good man! This saying or yours is prompted by envy. Really speaking, you have not understood the real nature of the ascetic life of the Venerable Bhagavāna, and hence, you see a distinction between his present and previous practices. It is due to a lack of your understanding his real nature There is nothing hostile between the previous condition of his moving about in deserted localities, and the present state of giving sermons in the midst of a number of sadhus. Before the acquisition of Kévala Jnāna (Perfect Knowledge), Śramaṇa Bhagavana Mahavira was not only moving about in deserted localities but was also observing a VOW of silence ( mauna vrata ) and his previous practice was in perfect consonance with the rigid life of devout austerity. But now, he is a Sarvajna (omniscient) and Sarvadarsi (all-seeing). His bondage of raga (love and dvésa (hatred) has been totally removed. Now, the chief conception of his heart is the firm resolution of doing the welfare of the world. The preaching of religious sermons by any person desirous of doing the welfare of all the liv ing beings of the world in an assembly of thousands of persons, is an unique motive in itself For a vitaraga (one who is perfectly free from the bondage of love and hatred), there should be no distinction between a locality totally deserted and one thickly populated An assembly or a mutitude cannot stain a spotless soul. The Preaching of religious sermons is one of the chief duties of a religious preceptor There is not the slightest wrong in preaching sermons with faultless speech on the part of a person who is compassionate, who is self controlled and one whose mind is absorbed in devout meditation The person who preaches the taking of the Five Great Vows of an ascetic, who recommends the adoption of the Five Lesser Vows of a house-holder, who critically explains which of the five aśrava sthānas (channels of in-flow of Karmas) are to be avoided and which of the Sam48

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vara sthāras (charrels of jhe prevention of the in-flow of Karmas) are to te rigidly adopted ard (ne who enjoins upon every one the sacred duty of abstaining from evil deeds, is a really wise man. He is a true ascetic worthy of Moksa (Final Emancipation).
Gośalaka:- Well, then, there is no harm in drinking water containing a number of small animalcules, or partaking of food containing living organic matter, as well as, of food specially prepared for one self, or in carnal intercourse with females. One of the tenets of my system of philosophy, says that sin cannot even touch a penitent ascetic who is frequenting deserted localities.
Ārdraka Mun-One who intentionally drinks unboiled water containing a number of small animalcules and one who partakes of food containing living organic matter, as well as, of food specially prepared for one's self, and one who intentionally associates with females, eunachs etc, is not an ascetic. If any one drinking unboiled water containing a number of small animalcules and partaking of food containing living organic matter, as well as, of food specially prepared for one's self, and also if anyone associating with females etc for carnal pleasures is called a śramana (an ascetic ), what other designation, can be given for a house-holder ? Cośālaka ! Begging of alms is improper for persons who are drinkig unboiled water containing a number of small animalcules, and for persons partaking of food containing living organic matter, as well as of focd specially prepared for one's self and also for persons having association of females for sensual pleasures Even a poor ascetic unable to leave off the contact of relatives will never attain Moksa (Salvation)
Gośālaka--O Ārdraka! By saying so, you are only slandering mendicants of other faiths, and you say that all the saints who partake of food containing living organic matter and green buds and vegetables, are bad ascetics and that they have accepted

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mendicancy only with the object of filling their delicious articles of food.
bellies
with
Ardraka Muni I am not slandering any mendicant, but I am only saying out the tenets of my faith. All the schools of philosophy always try to propagate their individual faith, and their leaders siander others when an occasion arises. I am only showing my belief and am refuting heresies. Truth can never be refuted, and there is no harm in refuting a false notion. I am not imputing blame on any particular individual
Gośâlaka-- Ārādraka ! I am telling you something about the timidity of your religious preceptor. Listen to me. Pormerly, he was staying at public inns and in forest dwellings, but now he is not doing so He knows that a number of clever learned persons assemble in such localities, and he is afraid that in case any well-versed scholar were to put him any intricate question, he may not be able to answer him satisfactorily; and, therefore, he now, purposely avoids visiting such places.
Ārdraka Mun2--It seems you are perfectly unfamiliar with the greatness of my religious preceptor. Mahavira is really an Exalted Soul. He does not Çossess juvenile indiscretion nor is any voluntary indiscretion to be found with him. He is an inde pendent perfect personality. It is ridiculous to talk about the timidity of Śramaya Bhagavāna Mahavira against the verbal attacks of the mendicants, although he does not care for the commands of Kings. Mankhali Sramaņa i Mahavira Bhagavāna-now-a days is not an ordinary mendicant fit for dwellings of public inns, but he is a great religious pioneer-Deliverer of the World. Living in deserted localities he practised very severe austerities, and having attained Kévala Jnāna ( Perfect Knowledge ) through the medium of these austerities, for the present, he is moving about in localities where the rendering of such service is possible for the welfare of the world. There is no cause for fear or favour in this. Where to go or where not

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to go; with whom to talk or with whom not to talk; and with whom to make questions and answers and will Wiom not to make them--all these things depend exclusively on hils will. The reason why he does not go to public inrs, is that thise places are chiefly frequented by uncivilized uneducated persons fond of of propagating their own false theory, who have not the sightest inclination of knowing the real nature of True Religion, and who on the other hand, are highly aggresive ard silent.
Gośālaka-Then, Jnāta-putra Śramană Bhagavana Mahāvira acted like a greedy merchant desirous of gaming his own interest.
Ārdraka Mun -Śramaņa Bhagavāna Mahavira cannot in the slightest degree be compared with the greedy merchant. The greedy merchant would kill living beings, he will have an uutense desire for hording money and valuables and without leaving off any of his worldly relationships, he will be creating a number of rew plans for the purpose of serving his own interest. Avaracious of wealth and deeply attached to sensual pleasures, he will he wandering hither and thither with the object of increasing his income. Śramaga Bhagavara Mahavira casinot be compared with the avaracious and pleasure seeking merchant. It is an error i say that the actions of merchants undertaking big concerns and engrossed in amassing wealth, are praiseworth Such practices are not beneficial to them, but they bring a number of miseries on them. How can practices which bring on ceaseless wandering in this world, be called beneficial
Gośālaka was unable to give an answer and so he went away, and Ārdraka Munı moved on.
Discussion of Ardraka Muni with Buddhist Monks.
When Ardraka Muri mo orward he was accosted thus by some Buddhist Monks --
O Ārdraka ! You did well that you cleverly refuted Gośâlak's

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opinion about big undertakings by your quoting the illustration of the greedy merchant. Our doctrine is also similar to your's. It is our fuin belief that if any person pierces with a pike and bakes a succulent tuber thinking it to be an adult hunian being or a gourd thinking it to be a child, then, he becomes stained with the sin of killing a living being. Also, even it any person were to pierce with a pike an adult human being thinking him to be a succulent tuber or a child thinking him to be a gourd and bake their flesh, he does not become stained with the sin of killing a living being. Even the Enlightened Buddha can partake of the flesh of an adult human being thinking him to be a succulent tuber or of a child thuking him to be a gourd, pierced by a pike and baked in this manner. According to the tenets of our Šāstra, any individual feeding daily two thousand bodhi sattva bhiksus ( Buddhist saints in the last slage before attaining to complete knowledge or Buddha-hood) with the flesh thus prepared, will acquire a mass of punya ( merit), and he will be looked upon as a high-minded identified god.
Ārdraka Muni--It is improper for true mendicants to look upon this killing affair as perfectly harmless Those who preach such acts, as well as, those who are listening to such preachings, are doing harmiul acts. One who does not know the distinction between a bulbous tuber and an adult human being is necessarily a misbeliever, as well as, a savage, otherwise, it is 10 possible not to differentiate between a bulbous tuber and an adult human being or an adult human being and a bulbous tuber. Mendicants are not expected to speak such absurd lies, as such talks are conducive to bondage of evil Karmas. O worthy men ! By these doctrines, you cannot acquire the real essence of True Religion; you cannot critically think about the consequences of good or evil acts of living beings; you cannot actually see all the objects of the Universe as if they were standing clearly before him like an āmalaka (myrobalans) fruit in his hand, and you cannot thereby spread your faire every-where.

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O assemblage of mendicants! Only those mendicants who are careful about the consequences (good or bad) of previous actions, and attentive in avoiding the 42 faults relating to the accep tance of food and drink-materials, and who always speak undeceitful language, are true mendicants. Such is the Dharma (sacred duty) of a true ascetic. Even vowless house-holders whose hands are at all tinged with the blood of killing, are fit for censure in this world, and they suffer miseries in their future existences, although they may be daily feeding two thousand bodhi sattva bhikṣus. If any body says that in case he is invited to a dinner of a dish of flesh of a goat killed specially for him prepared with red pepper and other condiments, he can willingly partake of that dish of flesh and that there is no sin in it then, I say, he is a savage and he is only longing for the pleasures of the organ of taste. Any one taking such a dinner is decidely doing a sinful act even if he does not know that it is so. A wiseman never has the slightest desire for such obnoxious food and he will never utter such deceitful words.
The saints of Sramaņa Bhagavâna Mahāvìra, simply out of compassion towards all living creatures, will always abstain from sinful acts and they will never accept food and drink materials specially prepared for them as such materials are actually atten ded with some faults. They have abandoned all varieties of injuring and killing of living beings and therefore they will not accept food and drink materials about which there is the slightest doubt about mjury or killing regarding the requisite purity prescribed by the Sastras. It 13 the sacred duty of mendicants in this world. Only those true ascetics, well-versed with the real nature of True Religion, who, while carefully attending to the 42 defects of accepting food and drink-materiais lead chaste and tranquil lives, and while leading ascetic life with pertect renouncement towards wordly pleasure, readily attain world-wide fame.
Discussion with Brâhmaņa Ascetics.
As soon as the Buddhist Monks were refuted, some Brāh

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mana ascetics approached Ardraka Muni and began to extol the superiority of their race, saying: It is a verdict of the Védas, that he who daily feeds two thousand snataka (religious students entering on household life Brāhmaṇas, acquires a great mass of punya (merit), and he attains an existence as a déva (a celestial being.
Ardraka Muni-Naraka (hell) is ready for one who daily feeds two thousand students who are intent on house-holder life even after religious study He who feeds immoral persons censuring the path of mercy and praising the methods of cruelty to living beings is sure to go the hell pervaded withi ntense darkness.
Discussion with Sänkhya Mendicants.
On seeing the disappointment of the Brahmaņa ascetics at the honest and rather sharp reply, some Sankhya mendicants came there and said -You and I-all of us-have faith in our in dividual religion. There is not much difference between your religion and that of mine. Both the religions lay stress on right conduct, celibacy, and right knowledge, as being the chief factors leading to the Path of Liberation Our religions do not differ from each other with regard to the belief concerning the Universe. According to our Sankhya Philosophy, the category named "Purusa" is imperceptible, great, and everlasting. It is neither diminishing nor destructible It is the chief Atmā (soul) among all multitudes of living creatures like the Moon amongst the various groups of stars.
Ārdraka Mun-According to the tenets of your favourite philosophy no one will meet with death, and none will have to wander in Samsara By believing in one Universal Soul pervading the entire Universe, there will be no scope for designation as a Brāhmaṇa, Ksatriya (one of warrior class. Vaisya, (one of merchant or trader class) or as a Sudra (a low caste), or as a worm, or a butterfly or a bird, or as a snake, or as a human being, or as a celestial being Those who do religious preaching

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without knowing the current public opinion usually become unsuccessful, and wander perpetually in endless Saṁsāra and they do much harm to others. Only those who preach True Religion and Right Belief after knowing the real nature of all the objects of the Universe through the medium of Kévala Jnāna (Perfect Knowledge), can cross the ocean of Samsāra and they alone can lead others to the Right Path (worthy ascetics ! It is your misbelief that you assert the similarity of ascetis of excellent character with that of wandering mendicants destitute of any virtuous qualities.
Discussions with Hasti-Tāpasas.*
When, however, Ārdraka Muni was going on - ward, he was addressed thus by some hasti - tāpasas: - We kill only one big elephant, during one year, with an arrow and we maintain our bodies on its flesh for the whole year. We there-by give protection to the lives of innumerable other living beings.
Ārdraka Muni -Ascetics who kill one animal only during one year, cannot be styled as a-hımsaka sidhus (ascetics who abstain perfectly from doing the least injury to animals, because they are not entirely free from doing any harm to living creatures. If on this account these mendicants be considered to be merciful, all the house-holders should be thought to be harmless as they do hot kill animals outside their own limited boundary of work Those hard-hearted people who calling themselves as as. cetics kill even one animal during the whole year and who justify the cruel procedure cannot do anything for elevation of their soul and they cannot even attain Kévala Jnāna. (Perfect Knowledge) Only those who remain in religious contemplation and protect the lives of living beings by mind, speech and body, can cross the ocean of Samsāra and they alone can preach True Religion
*A variety of hermits practising penance

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After having refuted the arguments of Hasti-tā pasas, when Ardraka Muni, accompanied by five hundred robbers enlightened by himself, by some Hasti-tāpasa who had been enlightened by himself, and also accompanied by some other disciples, was moving on-wards, a wild elephant who had been recently captured and who had broken loose from his chains came running towards him. On seeing the elephant rapidly advancing towards Ardraka Muni, people made a great noise that the elephant would kill him. But they were much astonished when they saw that the elephant was laying his head at the feet of the Muni, like an obedient pupil, and that he was doing obeisance to him. After a short time, the elephant went away in the direction of the forest.
On hearing this occurrence, King Śréņika went to Ardraka Muni and asked him the cause of the breaking loose of the fetters of the elephant. Ārdraka Muni replied :-O king! The going away of the intoxicated elephant into the forest after breaking the fetters arranged by human beings, is not so difficult as the pulling asunder of the delicate fetters of fine raw cotton thread!
Soon after this, Ardraka Muni went to Śramapa Bhagvāna Mahāvira and bowed down at his feet with great devotion, Śramaņa Bhagavana Mahavira gave Bhagavati Diksā to all the royal princes and tâpasas instructed by Ardra Muni and entrusted all of them to his care.
Abhaya Kumāra.
King Śréņika had many sons. Out of all of them, Abhaya Kumāra was very intelligent, wise, liberal-minded, shrewd, and diplomatic. He was born at Bénātaṭa Nagara at Sheth Bhadra's house when Śrèņika Kumāra lived at the Séth's house, after his marriage with Bhadra Séth's daughter Nandā When, however on receiving the news of the serious illness of his father. King Prasénajit from the messengers who had been speedily sent by the king to bring Śréņika Kumara home, Śréņika Kumāra was starting with the messengers on his journey to Rājagriha, he did 49

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not give any particulars about himself or his family either to Bha. dra Śétha or to Nandā who was pregnant, but he himself not being confident of future events at Rājagriha he did not make any definite suggestion. He only gave to Nandā, a small piece of paper on which he had written that he was a *Go-pala of Rājagriha with white coloured lofty walls.' A few days after his arrival at Rājagriha, Śréņika Kumāra was installed on his father's throne, and made the King of Magadha-déśa by king Präsenajit who was on his death-bed. King Prasenajit died a few day later.
King Śrèņika, being very busy with State Affairs, could not give any attention either to his wife Nandâ or to his son Abhaya Kumára for a number of years. Abhaya Kumâra had now, attained youth. One day being taunted by his fellow-companions about the existence of his father Abhaya Kumāra asked some particulars, to his mother Nandā, about his father But she, being ignorant could not say out anything but handed him over the piece of paper written by Śrénika Kumära On reading the note, Abhaya Kumāra readily knew that, his father was the King of Magadha-déśa. Prom, previous section of this chapter, we know how Abhaya Kumāra took his mother to Rājagriha, how he was made President of the King's Council of 500 Ministers and how his mother Nandā was admitted into the king's harem with all the pomp deserving a queen of a great empire. Abhaya Kumāra, now, being appointed Prime Minister of the Kingdom of Magadha was very often consulted by king Śrènika and other kings on various subjects.
Some Stories about Abhaya Kumāra
On Vaibhāra-giri near Rājagriha, there lived a great robber named Lohakhura. On getting a suitable opportunity, he used
*Gopāla means either a cowherd or a protector of the earth i-e a king.

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to steal away wealth and females from Rājagriha, and he was enjoying them with much delight He had a son named Rohiņéya by his wife Rohiņi. Rohiņéya was equally as bad as his father Lohakhura in doing wicked actions. On his death-bed, Lohakhura told his son Rohinéya: "You remember this my final advice. Do not go even near the road where ascetics or saints are preaching religious sermons. Rohiņéya respectfully accepted his father's final advice. Then, Rohinéya began to harass the public of Rājagriha by his heinous acts, which were more cruel than those of his father.
One day, when Rohinéya was going to Rajagriha Nagara, he saw on his way, a very large crowd of people, hearing a religious sermon of Śramana Bhagavāna Mahāvîra. Remembering the final advice of his father, Rohinéya plugged both his ears with his fingers so that, the sound of the speech of Śramaņa Bhagavana Mahavira may not enter his ears But it so happened that Rohinéya had a thorn-prick in his foot, and to extract the thorn, he was obliged to remove his fingers from his that time, the sound of the following words of Śramaņa Bhagavāna Mahāvîra, entered his ears, viz:-"The feet of gods do not touch the ground; their eyes are steady without a wink; flowergarlands on their bodies do not wither; and they do not have perspiration or dirt on their bodies."
ears. At
The citizens of Rajagriha Nagara were terrified by the ho rrors of the wicked actions of Rohinaya. They appealed before King Śréņika. On hearing the people's complaint, King Śrėņika took the watch-guards of the town to task but they showed their help-lessness in the matter. At last, Abhaya Kumāra volunteered to captivate the robber. Abhaya Kumāra ordered a strict military cordon around the town, and he instructed his men to take into custody any person who comes out of the town after he orders them to do so. The military cordon round the town was so secretly arranged that Rohinèya could not have the slightest scent of it Ry this device, one night as soon as Rohi

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néya was coning out of the town after committing thefts, he was at once taken into custody by the military men who were secretly waiting for him. But how can a culprit be punished unless he is caught with the articles stolen by him, and unless he admits his offence. On investigation, Rohiņéya said - am not Rohiņéya. I am a farmer named Durgacaņda and an inhabitant of Saligrāma. But Rohiņèya was not a man to be daunted by such tricks. He had already inade arrangements beforehand in the village so that he may easily escape even if he is caught On inquiry at Săligrāma, King Sréņika was informed by the villa. gers that Durgacanda was an inhabitant of Saligrāma and that he was our relative. Abhaya Kumāra was a little embarassed by the shrewdness of Rohiņéya.
Now, he devised another plan. Rohigéya was secretly brought to a seven storeyed palace in an intoxicated state. The palace was very elegantly decorated like a celestial dwelling Rohiņéya, beautified with divine garments, crown, and flowergarlands suitable for a god, was made to lie down on an excellent bed As soon as Rolineya woke up, a number of Ring's servants and maids dressed and ornamented as gods and godesses, loudly uttering shouts of Jaya Jaya Victory! Victory! said: Swămin! You are our Lord. We are your obedient servants Having died, in an instant, in the world of human beings, you are recently born in this svarga-loka (celestial kingdom). You therefore, enjoy sensual pleasures with these celestial damsels and derive divine happiness' Immediately, singing, dancing music etc commenced Becoming greatly astonished Rohiņéva began to examine all the visible objects with minute details. Just at that very moment, a god be ringe guld mace, made his appearance on the scene and after prohibiting dancing, singing etc, he loudly announced New-comers to heavens, have to undergo some religious rites before they are made enigible for the enjoyment of divine happiness. They must say out all the good or bad deeds that they may have done during their liuman life.

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Then, and then alone, they are permitted to enjoy celestial pleasures."
Rohiņéya, now, began to recollect the good or bad actions that he may have done during this life. At that moment, Rohinèya had a remembrance of the words of śramana Bhagavāna Mahāvîra viz-The feet of gods do not touch the ground; their eyes are steady without a wink; flower-garlands on their bodies do not wither etc. He at once looked at the artiticial gods and goddesses and he became firmly convinced that all this was a trap to entice him. He became extremely well-guarded and he narrated all the good actions that he had done. He, also, said that he had not done any wicked act during his whole life. Then, praising the adventurous spirit of Rohiņéya, who had become a match for many, King Śréņika gladiy set him free.
The next day Rohinéya directly went to śramaņa Bhagavāna Mahāvîra. He thought .-' I am, now, rescued from the punishment of being put to death at an executioner's hands, by simply carelessly listening to the few noble sayings of Worshipful Lord, Śramaņa Bhagavāna Mahāvira, I should therefore, live so long as I am alive in the company of the Revered Master and having heard the excellent Sayings must observe them' fully. Rohinéya requested śramana Bhagavāna Mahāvīra to give him, Diksā and the Worshipful Lord gave him Bhāgavati Diksā.
King Śreņika was there at the time of Rohiņéya's Dikså. Rohiņeya narrated before King Śreņika, his true account and sho. wed him the places where the wealth etc stolen by him were kept hidden. King Śrónika pardoned him for all his crimes and having joyfully blessed him, he advised Rohiņèya to observe the religious rites of his newly adopted ascetic life, at least with the same zeal that he was exerting himself for his nefarious pursuits.
One day, King Canda Pradyota of Ujjaini (Málvā.-India) ass

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isted by his feudatory chiefs and allies, waged war with Magadha -déśa and he was advancing towards Rājagriha Nagara. It was very difficult for King Śréņika to effectively repulse the attack with the military force in his possession. Abhaya Kumāra volunteered to find out a stratagem by which the enemy-forces will go back. Abhaya Kumāra had got gold coins of recent date bearing the usual engraving of King Śréņika deposited in vari. ous quantities in pits at numerous localities around Rājagriha Nagara which were suitable for the encampment of military army. Having secretly made this arrangement, King Caņda Pradyota was allowed to come near Rājagriha Nagara. King Canda Pradyota laid a seige around Rājagriha Nagara and his army encamped on the ground so prepared. After a few days. Abhaya Kumāra privately sent confidential information through his faithful servants to King Canda Pradyota that big officers of his army, have received bribes from King Śréņika and if you would hāve the ground under their tents dug up, you will be convinced that they have thus plotted to kill you; Relying on this confidential information, King Caņda Pradyota had the ground. under two or three tents dug up, and he found several quantities of new gold coins of King Śrènika in numerous pits under the ground. Becoming afraid, Caņda Pradyota left his army there and he went away to Ujjaini in hot haste. Having come to know that King Cança Pradyota had run away from the camp, his whole army dispersed in confusion.
When, however, King Caņda Pradyota afterwards, came to know that this manoevour was a trick of Abhaya Kumāra, he announced a prize for bringing Abhaya Kumāra alive to his presence. None came forward but a prostitute volunteered to do it. She thought out a plan. She kept two young handsome females with her. She respectfully studied a few songs and religious rites of Jainism from an old Jaina Sadhvi (nun) She then trained up these two females in singing, music, dancing etc. Having made all these preliminary preparations, the prostitute

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took these two handsome females to Rajagriha-the capital town of King Śrénika. She declared that they were Jains and they were on a pilgrimage to various sacred places of the Jains. One day, they went to the Jaina temple daily frequented by Abhaya Kumāra and they sang adoratory hymns in praise of Tirthankaras with excellent dancing and music in appropriate tunes. Abhaya Kumāra who had come there for worship was greatly pleased with their devotion and he politely inquired about their whereabouts. The prostitute replied:-'I am a widow of a weaIthy merchant of Ujjain and these two girls are the wives of my sons. They are, also, widows. Before accepting Diksâ, we are all on a pilgrimage to various sacred places.
Abhaya Kumāra out of courtesy, invited them for dinner. The next day, the prostitute invited Abhaya Kumāra for dinner at her lodgings. He could not refuse the invitation so politely given. Abhaya Kumara innocently went to the prostitute's lodgings for dinner. But he was made senseless by giving some intoxicating drug in his drink by the prostitute, and when Abhaya Kumāra came under the full toxic influence of the drug, he was bodily removed into a chariot kept ready for him and he was driven speedily to Ujjainî Nagari and handed over to King Canda Pradyota. He was imprisoned in a wooden prison.
An intelligent wise person is invariably consulted by numerous persons. King Canda Pradyota was obliged to solicit advice from Abhaya Kumāra on four different occasions and the advice given on all the four subjects having become eminently successful, Canda Pradyota, on each occasion, instructed Abhaya Kumāra to ask for any boon except that of Mukti (Salvation) from him and he granted him four such boons Abhaya Kumāra had reserved these boons for some suitable opportunity. Abhaya Kumăra now requested King Canda Pradyota to fulfil the conditions of the boon. He said (1) You become an elephant driver your favourite elephant Nalagiri (2) Let me sit in the lap of your chief queen Śiva-dévi in palanguin behind you
on
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the same elephant (3) You break your well-known Agnibhiru choriot, and with the broken wood-pieces of the chariot, let a blazing funeral pile be prepared and (4) Let all of us four enter the burning funeral pile. Being unable to fulfil the conditions of Abhaya Kumara's proposal, King Canda Pradyota, at last redeemed his promises by consenting to set free
Abhaya
Kumara.
Abhaya Kumāra was thus set free. But while going away to his native place. Abhaya Kumārā told Caṇḍa Pradyota :-'You have treacherously brought me here secretly but I will publicly carry you away in broad day-light, through your market-places. from amongst large multitudes of your citizens.
After coming to Rajagriha Nagara Abhaya Kumara allowed some time to pass away without doing anything to Canda Pratyota, He, then, thought of teaching him a lesson. Abhaya Kumāra now, put on the apparel of a merchant and he took two very handsome, young, charming daughters of a prostitute of his town, with him and went to Ujjaini Nagari. He hired a large commodious house on the main public road of Ujjaini and lived there, with the two charming girls.
One day when King Canda Pradyota was passing by that road, he clearly saw the two charming girls who were gracefully watching the passing of the king along with his retinue. Directly on seeing the girls, King Canda Pradyata became greatly enamoured of them. He sent a clever procuress to them. Her offers were contemptuously rejected and she was angrily turned out. The duti (procuress) came to them again. They turned her back a second time but with a little milder tone The procuress, went to them a third time earnestly imploring them with despair, to accept her offer. But both the girls told her :--We are under a careful protection of our virtuous brother, and therefore, we are so insultingly rejecting your offer. On the seventh day from to-day, he

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is going to a distant town. Tell your king to come here secretly on that day.
Abhaya Kumāra had previously engaged a man mostly resembling King Caņda Pradyota, with regard to his bodily constitution and features. He was actually trained to imitate insanity. His name was Pradyota. For a number of days, this man was daily taken to a physician, in a bed-stead, and bound as a luna. tic, passing through a number of public places. The feigned lunatic was loudly shouting:-) am Pradyota. This man is taking me away. Catch ! Catch ! Protect! Protect ! People of the town had become very familiar with this daily rehearsal.
King Canda Pradyota went to the lodgings of Abhaya Kumāra, very secretly and all alone The mercenaries of Abhaya Kumāra, bound him hand and foot, and, tightly fastening him to the same bed-stead, they had him carried through various marketing places, by the same bed-stead bearers. King Caņda Pradyota was loudly shouting that he was being taken away but the people thought that he must be the lunatic Pradyota. King Caņda Pradyota of Ujjainî was, thus, taken to Räjagriha as a captive. Abhaya Kumāra released him after a few days
3
A wood-cutter of Rājagriha had taken Bhāgavati Diksa from Canadhara Mahārāja Sriman Sudharman Swami. When he was going for bhikṣ& (alms) into Rajagriha Nagara, some persons of the town, who knew him previously, tauntingly told him:You were toiling hard to get your bread before, but, now, you have become an ascetic in order that you may get your food without any work Becoming disgusted with such impolite treatment, the ascetic requested Ganadhara Mahārāja Sudharman Swāmi :- Bhagavan ! Let us go away to some other place, as these people are troubling me.'
When Abhaya Kumara came to know about the ill-treatment of a Jina Sāddhus by the public of Rājagriha, he had three heaps
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of precious jewels worth crores of rupees prepared on the main road, from the king's treasury, and directed the public to be present in large numbers by a beating of the drum, throughout the town. When a big crowd had collected there, Abhaya Kumāra announced :-. “I will give away these three heaps, of valuable gems to any person who abandons (1) unboiled water (which is full of living bodies ) (2) fire, and (3) a female, in every way.' People said :--If after having wealth, eating, drinking, and female, are not enjoyed at one's pleasure, then, what is the utility of that wealth in this world ?' Abhaya Kumāra rebuking them, said :-- Then, why do you insuit that sădhu who was a wood-cutter and who has spurned the three jewels which you are so eagerly longing to have as if they, were the most valuable in the world ? The people thus came to know their mistake and they left off censuring that sådhu,
King Śréņika celebrated the Diksā Mahotsava of his princes and queens with great pomp and rejoicings in the town. śramapa Bhagavāna Mahävira remained at Rājagriha Nagara during the rainy season.
Arjuna Māji छटेणं छम्मासे सहित्तु अकोसताडणाइणि ।
अज्जुणमालागारो, खवित्तु परिनिव्वुडो कम्मे ॥ ७५ ॥ 1. Chatthéņam chammasé sahittu akkosa tādaņâini
Ajjuņa-Mālāgāro khavittu parinivvuļo kammé
1. Arajuna Mali (gardener) attained Siddhi Pada (State of Final Emancipation ) by destroying Jnanavarņiya ( Knowledgeobscuring) Karmas with penance by continuous two-days' fastings, after having suffered insults and chastisements from people for six months
Story of Arjuna Māli
At the wel-known Rājagriha Nagara in Bharata-ksétra, there was a king named Srèņika Mahārāja, who was the king of

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Magadha désa. He was very sincerely devoted to śramana Bhagavāna Mahavira. King Śréņika had an excellent Mālî (gardener) named Arjuna who was protecting the king's gardens with great care.
Arjuna Mālî had a young, beautiful and charming wife named Skandaśrî The gardener had a family Yaksa (deity) named Mudgara Pânî. The temple of the yaksa was situated near Arjun's garden outside the town. Arjuna Māli was daily worshipping the yaksa respectfully with elegant flowers and other frag. rant articles and he was keeping a keen watch on his own garden.
One day, when Skandasri went to the temple with food and drink-material for her husband, and left. it there in the temple, some six persons who were concealing themselves somewhere in the temple, took the food and drink material of Arjuna Māli and began to eat. On knowing it, Arjuna Malî with a stick in his hand ran towards them with the intention of beating them. But the six persons tied him hand and foot and they went on eating. Arjuna Māli thought:-1 have been worshipping very devoutly this yakşa for a very long time but these wicked persons have cruelly harassed me in his presence and he has been silently enduring like a coward, the insults heaped on me.' On knowing the thoughts of the gardener through the medium of his Vibhanga Jnāņa (a variety of Avadhi Jnāna ), the yaksa (deity) entered the body of Arjuna Māli, broke loose all the fetters on his body and he killed the six persons and one woman who was with them, with the same stick. Arjuna Māli possessed by the cruel yakşa was daily killing six males and one female altogether seven persons. No one was able to catch him on account of the prowess of the Yaksa He became a source of terror like Yamaraja (the God of Death ) to all travellers passing by the road. No one went the way where Arjuna Māli was living, on account of fear of death Because, it is said that fear of death is more potent than any other source of danger.

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One day Śramaņa Bhagavana Mahavira came in the Udyâna of Rājāgriha Nagara. The gods arranged a Samavasaraṇa there. All the people of the town, went for the darśana of the Worshipful Lord, by another route leaving aside the road on which Arjuna Māli was living.
Although Sudarsana Śéth was specially warned by people that Arjuna Mâli, who was possessed by Mudgara Yakṣa, was killing seven persons every day, he fearlessly tried to go by that road. On seeing Sudarśana Sètha walking along that road, Arjuna Māli ran after him with the object of killing him. Sudarsana śétha at once renonuced his body and remained in Kayotsarga, keeping his mind strictly absorbed in bright religious meditation of Jinéśvaras. Just as a young deer is not able to kill a brave lion, in the same manner, Arjuna Mâlî was not able to do any injury to Sudarsana Śétha on account of the superior power of Śéth's austerities. The Yaksa timidly left Arjuna Mālī's body and he went away. When Arjuna Mâlî regained his normal senses he was greatly alarmed at his heinous acts, and having repented for his cruel actions, he bowed down at the feet of Sudarsana Śétha and told him:-'O benefactor of all living beings of the world! Just as you have delivered me from the bondage of this cruel Yakṣa in the same manner, O Father! You do me the favour of getting myself free from the endless miseries of terrible agonies of Hell. Soon after finishing his Kâyotsarga, Sudarśana Śétha told Arjuna Māli. O Good Man! Sri Vīra Prabhu (Śramaņa Bhagavana Mahāvīra) will certainly make you free from the terrible miseries of hell Let us therefore go to the Worshipful Lord who is the bestower of protection to all living beings. Sudarsana Setha, joyfully accompanied by Arjuna Māli, went to the Samavasaraṇa of Śramana Bhagavana Mahāvīra. The Jinėsvara Bhagavāna gave the following preaching:
O Devout People! Those cruel persons who eat animalflesh, who take up undertakings involving the destruction of living beings, who indulge in raudra dhyana (evil meditation), and those

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who kill five-sensed living beings,--such wicked persons are born in hell, and they suffer terrible miseries, for innumerable years.
On hearing the preaching, greatly terrified Arjuna Māli approached sramaņa Bhagavāna Mahavîra-Benefactor and Teacher of the Three Worlds-and with the palms of his hands folded in the form of an anjali and brought in front of his forehead, he requested the Worshipful Lord saying.-O Lord! I being posse. ssed by an Yakşa, killed numerous innocent persons, and I shall certainly have to go to hell and suffer terrible miseries there. Therefore, O Swāmın! You will be pleased to do me the favour of showing a remedy by which I may not have to go to hell. Śramaņa Bhagavāna Mahävira replied:-0 Arjuna! If you are really afraid of going to hell after death, you take Bhagavati Dikşā (ascetic life) and it will surely make you free from the horrors of hell.'
Arjuna Mali terribly afraid of the miseries of hell respectfully took Bhägavati Dikşă from the Jinéśvara Bhagavāna with his heart full of joy and he told the Worshippful Lord. O Venerable Lord! From to-day, I will observe a two days' fating with a frugal diet on the third day and I shall calmly endure insults and torments from people.
With this firm determination in his mind, Arjuna Māli remained steady in religious meditation renouncing his body in Kāyotsarga, in the temple of the Yaksa. People coming into the temple not only angrily caused Arjuna Mālî a variety of insults but the wicked persons were beating him with their frsts, feet, sticks etc. But Arjuna Māli always thinking it to be his own fault, did not bear the least anger towards them. Arjuna Mäli so calmly endured all molestations and hardships that having destroyed all his Karmas within six months he attained Mokşa Pada (State of Final Emancipation). Just as the great personality Arjuna Māli patiently endured all the taunts, insults and chastisements given to him by the people in the same manner, O Sadhus

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and Sadhvis ! You and others like you, who are desirous of acquiring the happiness of Mokṣa (Final Emancipation) should habituate yourselves to endure patiently the taunts, molestations, and even chastisements of people
Twentieth Year of Ascetic Life (B. C. 549-548)
Soon after the close of the rainy season, Śramaņa Bhagaväna Mahavira went in the direction of Kausambî in Vatsa-desa
During his journey from Rajagriha to Kausambi, Śramaņa Bhagavan Mahāvīra had to pass by Alambhikâ. Nagarï-a large town in the territories of Kasi, Ruşîbhadra-putra stayed there for a few days Risibhadra and a number of wealthy adherents of Jainism lived at Alambhiykā
At that time, a question about the duration of life-limit of celestial beings in various déva-lokas was being discussed in a society of Jaina laymen. A member named Risibhadra-putra of the Society, said:-0 good men! The lowest limit of the duration of life in dèva-lokas is at least ten thousand years and the highest is 33 sägaromopams. Beyond that limit there is no dévaloka The minds of the Jaina house holders were not satisfied with this explanation of Rişibhadra and they returned home,
Śramana Bhagavāna Mahāvîra was staying at Samkha Vana pleasure-garden of Alambika Nagari. The news of the arrival of Śramana Bhagavan Mahāvîra in Śamkha Vana spread rapidly in the town and thousands of persons desirous of darśana and ob eisance thronged there. Risibhadra-putra and other devotees went with all their pomp to pay their respects and they heard the preaching. After the preaching, some of the devotees with a low bow said:- Bhagavān! Risibhadra-putra says that the low est limit of the duration of life of celestial beings is ten thousand years and the highest is thirty-three Sagaropams. Is it true that what he says is quite right? Śramaņa Bhagavan Mahavira replied:O good men! What Rişibhadra-putra said is quite true.

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On listening to the explanation, the devotees went to Risibhadra-putra and respectfully asked his pardon. The members of Jaina Sangha of Alambhikä then discussed several religious problems with the Venerable One.
Rişibhadra -putra observed celibacy, penance, vows, fastings, and other religious practices for a number of years and having died with purity of heart after a complete fasting of one month, he was born as a god in Saudharma-deva loka.
From Alambhikā Nagari, the Venerable Master went to Kausämbi. King Udayana of Kauśānbî was at that time a minor. The government of the Kingdom was done by his mother Mri. gävati Dévi with the co-operation of her sister's husband King Capda Pradyota of Ujjain. Although Mrigävatî was not pleased with the arrangement, she had to remain on peaceful terms with him, as her own son was a minor, and as Canda Pradyota was more powerful.
When śramaņa Bhagavan Mahavira went to Kausambi. King Caņdapradyota was staying there. King Caņda Pradyota, Queen Angāravati and females of harem, King Udayana, and his mother Mrigāvati-all of them went to śramaņa Bhagavāna to pay their respects. Citizens of various castes and creeds assembled there. Before a very large assembly Śramapa Bhagavān Maha. vira, delivered a very instructive sermon and many devout persons became interested in the Teachings of the Tirthankaras. At that time, Mrigāvati came forward, and said:-Bhagavan! With the permission of King Caņda Pradyota, I am desirous of having diksa at your blessed hands.' So saying, she entrusted her son Udayana to the care of King Candapradyota and she asked his permission for her dikṣā. But although King Caņda Pradyota was not willing to give her permission, yet beconing over powered with shame he could not refuse" the permission in the large asse mbly. Similarly eight queens of Canda Pradyota, including Angâ

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ravati and others asked permission for dîkşā. The permission was given and Sramaņa Bhagavān Mahāvīra gave them dikşā and admitted them into his Order of Nuns.
Śramaņa Bhagavāna Mahāvira, moved about in Kaugămbi and the neighbouring towns and villages for a few days and then he went in the direction of Vidéha. Near the close of the summer season śramaņa Bhagavāna Mahavira reached Višali and lived at Višali during the rainy season of the twentieth year of ascetic life and eighth year of Kévali Paryāya.

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CHAPTER V Twenty-first Year of Ascetic Life. (B. C. 548–47)
1. Diksā of Dhanya Setha and Sunakṣatra of Kākandi. 2. Vrata-grahaņa of Kunda Kaulika of Kāmpilya Nagara, 3. Vratagrahaņa of Saddāla -putra of Poläsa-pura.
Soon after the rainy season, Śramaņa Bhagavāna Mahāvira went to Mithilā From Mithila, he went to Käkandi. Śrávasti, Kämpilya-pura, and Polâsa-pura The gods arranged Samavasaranas at Kākandi, Kāmpilya-pura and Poläsapura.
1. Diksā of Dhanya Śétha of Kakandi. At Kākandi there lived a very rich caravan -merchant named Dhanā Śétha and his wife Bhadrā Sèthāņi. They were very wealthy. They had a son named Dhanya The boy was brought up in great affluence and with much fondness. When Dhanya Kumāra attained youth, he was married with thirty-two hand-some girls of noble birth and wealthy parents. His mother Bhadra Śéthāņi had got thirty-two nice palatial buildings furnished with all the necessaries of enjoyment prepared for them, and had given one palace with various paraphalia to each of them. Besides, she had given to each one of them much weaith as a gift of love. Dhanya Kumāra was enjoying worldly pleasures and constantly amusing himself with dramatic performances, singing, dancing etc, like a Do-ganduka god, in company with his young and beautiful wives. He, thus, passed many years in enjoying the happy pleasures of every season of the year.
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One day śramaņa Bhagavān Mahāvira came to Kākandi. On hearing the news of the Lord's arrival there, thousands of persons went to him for darśana, Dhanya Kumāra also went there, on foot, for darsana and for hearing the preaching. He went three times from right to left round sramana Bhagavāna Mahāvīra by way of a pradakşiņā, und with a low salutation at his feet, he sat facing him Un listening to the preaching of the Worshipful Lord, a strong emotion of renouncing all the pleasures of this world, took possession of Dhanya Kumār's, mind. On his return home, Dhanya Kumara went to his mother and told her:-"Mother I By hearing the preaching of śramana Bhagavāna Mahāvira, I have become perfectly indifferent to worldly enjoyments, and have now, a disgust for sensual pleasures, please, therefore, give me your permission to take Dikşā.' On hea. ring these words, Bhadrā Sethāni was greatly embarassed. She explained to him all the difficulties-favourable, as well as, unfavourable-in the strict observance of the rigid vows of ascetic life, and the inconveniences of timely getting even insipid, and fresh food and drink-materials. She tried her utmost to dissuade him from taking Diksâ during his youth by a variety of arguments and devices, but Dhanya Śéthe was not in the least, inclined to swerve from his firm resolution. Bhadra Śéthāņi had to yield. She informed King Jitasatru-the King of Kākandi-and requested hitn to persuade her son. Wealthy citizens generally have amiable relations with the king of the town and it is but natural that Bhadră Sèthani sought the help of the king King Jitasatru personally came to Bhadra's house, and tried to persuade Dhanya Śétha.
King Jitasatru-"O Beloved of the gods! Why do you abandon such excellent worldly pleasures that you have fortunately acquired ? Remaining happily under my protection, you enjoy all the pleasures, to your heart's content Now, let me know if you have any inconvenience, I shall remove all your troubles.
Dhanya Śétham
wise king ! If only yon can prevent Death

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which will destroy this body of mine, and if you can also stop the progress of old age which will efface the charm of my body, then uniy, I will certainly be ready to enjoy worldly pleasures, under your protection.
King --O Beloved of the gods i Death cannot be prevented by any one. Even gods and demi-goás are helpless in preventing it. So long as there are mental perversions of moral decline i-e passions in one form or another, in one's mind, then, the fear of Death is bound to exist.
Dhanya Śėgha--O Wise King! I do not choose the fear of Death, and therefore, I am also desirous of abandoning passions and worldiy enjoyments.
On seeing the firm resolution of Dhanya Śétha, the king made grand preparations for his Diksā and made a public proclamation in the town to the effect that persons who are really desirous of removing the fear of Death and who have girded their loins to destroy their passions and sensual pleasures but who are prevented only by their anxiety regarding their family -members and friends, or their caste-people, are hereby desired to be willingly ready to take Dīkņā, like Dhanya Śétha, and they are informed that the king will maintain their family-members and friends.
By this proclamation, a number of considerate, young, persons, accompanied Dhanya Sėjha and went to the Samavasarana of śramaņa Bhagavāna Mahāvira. Then presenting Dhanya Śétha and the youths before the Venerable Lord, King Jita, -satru said
"Bhagavan ! This Dhanya Śétha is the only son of his mother Bhadrâ Śéthāņi. He is the source of immense love to her. He is like her second heart. On hearing your preaching, he has renounced all worldly pleasures and their accompanying passions and he is desirous of living with you, and of observing the Five Great Vows of an ascetr His mother Bhadra Sèthānı has sent

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him to you and I request you, on his mother's behalf, to accept him as your disciple." The king also declared the permission of the parents of the other young persons who. were renouncing the world, and Sramana Bhagavāna Mahāvira gave Bhāgavatt Dikṣā to all of them.
From that day, Dhanya Muni better known as Dhanno Aṇagara strictly observed the rules of ascetic life in accordance with the instructions of the elders of the Order.
On the day of his Diksa, Dhanya Muni approached Śramana Bhagavana Mahāvîra and told him "Bhagavan! With your permission I am desirous of observing two days' fastings during the remaining part of my life. On the day of break-fast, I will take only one meal consisting of boiled rice or other corn devoid of butter, milk, oil, curds sugar molasses etc. Also I will accept food and drink-materials from the donor in such a way that he or she may not be obliged to wash hands afterwards. Besides this, I will accept food-materials only from the quantity of food, reserved by house-holders, to be given to mendicants, and only at a time when Brahmin beggars, guests deserving of hospitality, wretches, beggars, hermits, mendicants of other sects etc have finished their begging-tour, so that these persons may not be put to any inconvenience of not getting their food-materials for my sake.'
Dhanya Muni always did penance with a cheerful heart.
On the day of his break-fast, Dhanya Muni used to study during the first quarter of the day During the second quarter he was engaged in religious meditation and during the third quarter of the day, having first received permission from Śramaņa Bhagavāna Mahavira, he used to go on his begging-tour and he would only accept such food-material as was permissible by his *Technically called Ayambila or Ambéla tapa.

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temporary minor vows of daily observance. Thus, on the day of his break-fast, he may get a very small quantity of food; on another such day, he may get only water, and no food; on a third such day, he may have to go without any food, as well as, without water. But Dhanya Muni was not at all sorry or grieved for it. Even with such rigorous austerities, his mind was perfectly calm and well-balanced. On his break-fast day he used to take his food or drink material, keeping his mind, speech and body in perfect calmness and self-restraint. While eating his food, he did not have any desire or intense longing for any particular variety of food or drink-material. Like a snake hurriedly entering his accustomed burrow in the ground. Dhanya Muni was rapidly taking his faultless food and drink-material without waiting for tasting it
An account of the condition of the body of this highly pious muni (ascetic ) caused by excellent devotional austerities and fasting, has been given in Jaina Āgamas ( scriptures ). It is interesting. Only an abridged account is as follows :
The body of this pious saint had become withered to such an extent that there were only bones, skin and circulatory system supplying poor blood to the remaining systems of the body. When he walked, the bones of his body made a creaking noise resembling that of a moving cart full of coals. He was moving about simply by the vigour of his living body. He had no bodily strength but he possessed vigorous mental power. His whole body appeared brilliant with the luster of his severe austerities. The pedestal of his feet resembled a pădukā (slipper made of wood ) The fingers of his hands and the toes of his feet resembled dry pods of ground-nut fruit. His thighs resembled the thighs of a female peacock. His wajst resembled the foot of a camel. His spinal column was like a wreath of small pebbles of stone His chest resembled a mass made of bamboo-leaves. His arns and fore-arms resembled the pods of fruits or the stalks of Sângari shrubs or dried bodies of dead serpents

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The palms of his hands resembled drided leaves of Butea Frondosa or dried leaves of Banyan Tree (Ficus India ). His neck appeared like the axle of a of a cart-wheel. His chin resembled a dry gourd fruit. His lips were contracted, and lusterless; they resembled dried bodies of leaches. His tongue was dry His nose appeared like a dry fruit of Bijora (Eagle Fruit) His eyes were lusterless like the stars in the early morning sky. His ears resembled the dry skin of Kårélá or Cucumber fruit or the thin skin of a root. His head appeared like the dry gourd or pumpkin fruit.
Although the body of the highly pious Dhanya Muni, had been reduced to a mere skeleton, he did not, in the least, become slack in the observance of his ascetic life, or in the practice of his daily vows. His religious meditations became daily purer.
Journeying through various villages and towns, Śramaņa Bhagavān Mahāvira one day came to Rājagriha Nagara and he put up at Guņa Šila Vana.-King Śrènika went for his darsana, Having respectfully bowed down at the feet of the Venerable Lord, and having heard the preaching, he inquired:-"O Worshipful Master ! Who are the sādhus who are doing severe austerities and who arc capable of shredding their Karmas easily among your congregation of fourteen thousand sådhus headed by Ganadhara Mahārāja Indrabhūti Gautama ?
Śramana Bhagavāna Mahāvīra replied:-O Śréņika! Dhanno Anagara (Dhanya Muni) is capable of doing severe austerities and of shredding Karmas easiiy among my congregation of sådhus. King Śreņika again respectfully asked:- Bhagavan l. Why do you say that Dhanno Anagāra is capable of doing severe austerities and of shredding Karmas easily? Śramana Bhagavāna Mahāvira, thereupon, narrated before the king the account of the pious ascetic that has been described in the Jaina Āgamas. King Sréņika was greatly pleased. Having gone thrice round

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Śramaņa Bhagavāna Mahavira from right to left, by way of a pradakşinâ, King Śréņika then, went to Dhanno Anagāra and having gone three times round him from right to left by way of a pradaksiņā, he extotted him thus - Beloved of the gods ! O Sage! You are fortunate. you are meritorious You have attained your object. You have fully acquired the fruit of your human existence" Saying so, king Śrégika saluted him and bowed down at him, Having extolled Dhanya Muni thus, the king went to Śramaņa Bhagavāna Mahāvira, and having gone, round him from right to left by way of a pradaksina, and having bowed down at his feet, he went to his palace.
One day, at mid-night, when the pious sādhu was doing religious night-vigil, an idea occurred to him -"What is the value of this physical body i Since I have been initiated into the Religion of the Tîrthankaras by Śramaņa Bhagavāna Mahāvira himself, let me, therefore, make efforts to accomplish the real essence for the complete utilization of its blissful gain, so long as this physical body of mine is in my possession". In the morning of the next day, Dhanno Amagāra approached śramaņa Bhagovāna Mahāvīra, and having respectfully bowed down at the feet of the Worshipful Lord, he declared his intention of remaining in religious meditation without food and drink for a number of days till death. With the permission of the Venerable Lord, Dhanno Anagăra went to Vipula -giri ( in Bihāra ) and remaining in religious meditation without food and drink with perfect calmness of inind for one month, he died and was born as an affluent god in Sarvārtha Siddha Vimāna with an age-limit of thirty Sāgaropams. Descending from Sarvārtha Siddha Vimāna after the completion of his age limit, lie, will be born in Mahā Vidéha Ksétra in due course of time, and will then, attain Moksa Pada ( Final Liberation ). The ascetic life of Dhanya Muni was only of nine months' duration
Sunaksatra Muni Another son of Bhadrā Śhéthâni of Kākanđi Nagari, named

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Sunksatra had taken Dikså from the pious hands of śramana Bhagavāna Mahāvira. His ascetic life extended over many years
2. Vrata-grahaņa of Kuņda Kolika Srāvaka. From Kakandi, He went to the west, and having passed Srâvasti, he reached Kämpilya Nagara. He gave the Twelve Vows of a House-holder to a wealthy merchant named Kunda Kolika of Kampilya Nagara.
At Kâmpilya-pura Nagara, there lived a very wealthy person named Kunda Kolika and his wife Puspamitrå He possessed as much wealth and property as Kāmadèva Srāvaka viz 18 crore gold coins and 6 *Go-Kulas (cow=pens). Like Ananda Śrävaka and others, he had taken the Twelve Vows of a House-holder at the pious hands of Sramaņa Bhagavana Mahăvira.
One day at mid-night Kuņda Kolika went to his Asoka vādi (a garden of Asoka trees) and keeping an upper garment and his own signet-ring with him, he sat in excellent religious meditation on a clean marble slab. A god became visible there and having taken away, the upper cloth and signet-ring of Kunda Kolika, he at once flew into the sky, and remaining steady there, he said:-'O Kuņda Kolika ! The religious doctrine preached by Gośālaka Mankhali-putra is also good because it does not admit effort as one of the chief elements for the accomplishment of a desired object. It declares as follows:-Pecple do not accomplish thefr desired object, even if they made an effort. So, the accomplishment of every object depends on pre-arranged intentions. The religious doctrine preached by Śramaņa Bhagavana Mahāvıra is not good because it enjoins the use of an effort". When the god finished his saying Kunda Kolika politely questioned him.-o god ? If, what you say is quite true, now, tell me whether the celestial prosperity that you have acquired, has been attained through the medium of a continuons effort on
* Each Go-kula (cow pen) contained ten thousand (10000) COWS.

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your part or without it? The god replied:-O Kunda Kolika ! ! have acquired all this divine prosperity without the help of any effort. Kunda Kolika again asked him:-In case, as you say, that you have got all this celestial prosperity without the help of an effort, how is it that other living beings do not acquire it! According to your belief,-a firm faith in the doctrine of Ɑośālaka Mańkhali-putra-all persons should acquire celestial happiness without an effort on their part. Even if you were to say that you have acquired your celestial prosperity through the medium of effort on your part, then, you cannot emphatically say that the doctrine preached by Gosalaka Mankhali-putra is good". The god was not able to refute his argument and so, leaving Kunda Kolik's upper garment and signet-ring at their proper place, the god went away.
After some time, when Śramana Bhagavân Mahavira, accom panied by his retinue of disciples, arrived at Kämpilya-pura Nagara, the devout Kunda Kolika Śravaka, went there for darsana. Śramana Bhagavāna Mahavira praised him highly for having adequately refuted the argument of the god. Having, thus, carefully observed the religious vows of a House-holder for fourteen (14) years, he practised the Progressive Spiritual Stages of Religious Advancement for a House-holder. On his death-bed, Kunda Kolika remained in religious meditation, without food and drink for one month and having died with perfect equanimity of mind he was born as a god in Aruņa Dhvaja Vimāna of Saudharma Déva-loka. Descending from the Saudharma Déva-loka, he will attain Siddhi Pada (State of Final Emancipation) in Maha Vidéha Kṣétra.
3. Saddǎla-putra.
From Kampilya Nagara, Śramaņa Bhagavāna Mahāvira went to Polâsapura.
At Polăsapura, there lived a rich potter named Saddāla -putra and his wife Agni-mitra. He was a firm believer in the 52

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Ajivika doctrine of Gośälaka Mankhali-putra and he was wellversed in it. He entertained a very staunch faith that the Ajivika doctrine of Cośālaka Mańkhali-putra was the best and all other doctrines were worthless. He had one crore gold-coins in his treasure, one crore invested in transactions bearing interest, and one crore worth of property. Besides this, he possessed a Gokula (cow-pen) containing ten thousand (10000) cows. He had five hundred (500) shops outside Polāsa-pura. There he engaged numberous workmen to prepare hundreds of earthen vessels and utensils, and employed numerous persons to sell them in various marketing-places of Polāsapur.
One day, when Saddāla-putra was sitting in religious meditation in his grove of Aśoka trees, a god, appearing in the sky, said:-Tomorrow an eminent Sarvajna (omniscient) and Sarvadarsi (all-seeing) personage, who is worshipped by the three worlds, who is adored and respected by gods, demi-gods and human beings and who is endowed with numerous virtuous qualities, is expected to arrive here. You go to pay homage to him and you respectfully invite him to accept food and drink-material from you. Saddala-putra, now, thought that the person endowed with such excellent virtues can only be my preceptor Gośālaka Mankhali-putra.
But next morning, Śramaṇa Bhagavāna Mahāvîra came to Polasa-pura. In accordance with the instructions of the god, Saddala-putra went to Śramana Bhagavāna Mahavira for darśana. As soon as he saw Saddăla-putra, Śramaņa Bhagavâna Mahāvîra told him about the secret talk that he had with the god during the previous day.
Saddala-putra was greatly astonished, and now, he began to have faith in Śramaya Bhagavana Mahavira. Saddala-putra then requested Śramana Bhagavāna Mahāvira to accept with great pleasure, whatever articles he chose to have from his shop. Śramana Bhagavāna Mahāvira accepted his request.

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One day, śramaņa Bhagavāna Mahāvira, came to the place where Saddāla-putra was drying in the heat of the Sun, some unfinished earthen vessels, which he had kept in his house for drying by air, and regarding an earthen vessel the Worshipful Lord inquired:-Saddâla-putra ! How is this earthen pot made !
Saddāla-putra:-Bhagavan. In the beginning, it was a lump of clay. Then, after having kneaded it well it was placed on a rotating circular wheel and made into a vessel having this shape.
Śramaņa Bhagavāna Mahāvira:-O Saddāla-putra! Does it require the help of utthana (exertion) bala (strength) vîrya (manly vigour) for its production or is it made without these helps ?
Saddāla-putra was a little embarsassed. But inspired by the teachings of the Ājivika doctrine of Gośālaka Mankhalı-putra, he replied:-Bhagavan ! All objects are created according to a fixed order of things, without the help of utthāna (exertion) bala (strength) virya (manly vigour) etc.
Sramana Bhagavāna Mahāvīra cross-examining him, asked him:-If any body were to take away your earthen vessels or to throw them away or to destroy them; or if any one would try to have sexual intercourse with your wife Agni-mitrā, then, will you punish him or not? Saddala-putra said:-Bhagavana! I will certainly catch that wicked person, will bind him and I will certainly kill him.
śramana Bhagavāna Mahävira, then said:-O Saddála-putra! In case all the objects in the Universe, are created according to a fixed order of things without the help of utthâna (exertion) bala (strength), vīrya (manly vigour) etc, then, there must be no harm if these things are stolen away or destroyed. Besides, there must be no objection on your part if any body tries to have sexual intercourse with your wife. In that case, why should you punish that man or even kill him? Because, according to your Ajivika doctrine, all things are produced according to a

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fixed order of things and also, they effort of any one. •
are
created without the
On hearing this argument of śramaņa Bhagavâna Mah&vira the misguided Saddāla-putra became enlightened and he requested Sramana Bhagavana Mahāvira to explain to him the Main Principles of the Jaina Religion. Accepting the request of Saddalaputra, the Omuisicient Šramaņa Bhagavāna Mahāvîra, explained him the Principles of Jaina Religion with some details. Thereupon, Saddala-putra and his wife, Agnimitra, accepted the super iority of the Principles of Jaina Religion, and they took the Five Anu Vratas (Minor Vows) and seven Siksā-vratas (rituals) of the Twelve Vows for a Housewholder and limited the possession, of their wealth and property to a great extent.
After a lapse of fourteen years l-e during the middle of the fifteenth year, when Saddála-putra was sitting in religious meditation at the Pausadha-śālā (a place for religious meditation) a god became visible there and he tried to make him swerve from his meditation. With that object in his mind, the god created an appearance of cutting the flesh of the body of the son of Saddala-putra and throwing it into a boiling sauce-pan. But Saddāla-putra was not at all moved. But when the god m de an appearance of cutting the flesh of Agni-mitra-Saddála-putras wife-and throwing it into a bolilng sauce-pan, Saddála-putra all of a sudden got up from his meditation and tried to catch him. Having come to realize that all appearance was created by a god, Saddála-putra did penance for his undesired act, and he became more steady in his vows. Having died after expiating for his previous evil deeds on his death--bed Saddāla-putra was born as a god in Déva-loka.
From Polāsāpura, śramaņa Bhagavāna Mahāvira went to Vānugya-grāma and lived there during the rainy season.
Twenty-second Year of Ascetic Life. (B C. 547--46) 1, Vrata-grahaņa of Mahāşataka Śrāvaka at Rajagriha.

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After the rainy season, Śramaņa Bhagavāna Mahāvîra journ eyed in the direction of Magadha-déşa and reached Rajagriha Nagara. On hearing the preaching of Śramaņa Bhagavāna Mahavira in the Samavasaraņa there a wealthy merchant named Mahāsatakaji of Răjagriha Nagara took the Twelve Vows of a Householder at the pious hands of Sramana Bhagavāria Mahāvira.
Vrata-grahana of Mahā-satakaji
At Rājagriha Nagara, there lived a wealthy merchant named Mahāśatakaji. He had thirteen wives including Revati. He possessed wealth amounting to twenty-four crore gold-mohars. Out of these, eight crores were in his treasure; eight crores were invested in transactions bearing interest and eight-crores were engaged in merchandise. In addition to this, he possessed eight Gokulas (cow-pens ) each cowpen containing ten thousand cows. From his thirteen wives, he had received eight crore gold mohars and eight cowpens from Révati and one crore gold mohars and one cowpen from each of her twelve co-wiyes at the time of his marriage with them.
Mahāšatakaji on hearing the preaching of śramaņa Bhagavâna Mahāvira in the Samavasaraga at Rājagrina Nağara, took the Twelve Vows of a House-holder at the pious hands of the Worshipful Lord. At that time, he renounced all the wealth that he had received from his wives' parents, but he limited his belongings to his own wealth amounting to twenty-four crore gold. mohars and eight Gokulas (cow-pens ).
Révati was very envious with her co-wives. After the taking of the vows by Mahāśatakaji, the following idea occured once in the mind of Révati --"Since my twelve co-wives are besides myself, I am not able to enjoy sensual pleasures with him to my entire satisfaction, let me, therefore, kill all of them either by dire weapon or by poison so that I may get one crore gold mohars and one cow-pen from each of them and I may alone enjoy happiness with my husband.” With this cruel idea in her

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mind, she killed six of her co-wives by some weapon and the remaining six, she hilled by poisoning them. Treachorously acquiring their wealth and cowpens, in this way, as her own personal property Révalı began to enjoy happiness fearlessly with her husband.
Révati was very fond of flesh-eating. She was taking roasted and fried meats and she was drinking wines and spirituous liquors. Once although there was a royal proclamation prohibiting killing of any animal in the town, she used to get the flesh of two calves daily through her father's servants for herself and she was drinking wines and spirituous liquors in accordance with her own pleasure.
Fourteen years after the careful observance of the accepted vows, Mahā -satakajı entrusted the entire management of his busir.ess affairs to his eldest son and taking Pauşadha Vrata and observing complete celibacy he began to live in Pauşadhasālâ (hall for religious meditation) of the town.
One day when Mahāśatakaji was in religious meditation, his wife Révatî becoming intoxicated by the drinking of wines and spirituous liquors entered the Pausadhaśâlă with her head uncovered and her hairs loosely scattered and showing amorous pranks to her husband she said:-" O Maha-Sataka! You are desirous of dharma (virtue) punya (meritorious deeds) svarga (heavens) and Moksa (Final Emancipation) But if you go on enjoying these excellent worldly pleasures with me, what is the use of the dharma punya, svarga and Moksa to you? Revati tried to disturb the mental peace of Mehāšatakji two or three times, but when he did not in the least swerve from his religious meditation she went home disappointed.
Mahāśatakaji. then, carefully practised the Eleven Stages of Spiritual Development for a House-holder. By the practice of strict and rigorous austerities the body of Mahāśarakaji became greatly enteebled and emaciated. As a happy result of his pure

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religious meditation, Mahāšatakaji acquired Avadhi Jnāna (Visual Knowledge) He was able to see and know all the events happ ening within an extent of one thousand yojanâs in Lavana Samudra, in the East, in the West, in the South and in the North.
After the acquisition of Mahāśatak's Avadhi Jnāna, Révati once again entered the Pausadha śālā and she began to entreat Mahāśatakaji for the satisfaction of her carnal desires as before but Mahāśatakji angrily told her :-"Ah! Révati ! On the seventh day from now, you will die in great misery suffering from severe colicky diarrhoea and after death, you will suffer intense agonies in the Loluyaccuya hell of the Ratna Prabhā Earth (first hell) tor eighty four thousand (84000) years". On hearing these words of Mahāśatakji, the disappointed Réyati, thought that her husband had become very angry with her, that he had no regard for her and that he may someday have her killed by an untimely death With this idea in her mind and afflicated with fear and terror of approaching death, she went home. During the seventh night after this, Révati died, as was fore-told by Mahāśatakaji and she was born as a hellish being in Loluyaccuya hell of the Ratna Prabhā Earth.
The body of Mahāśatakaji had become greatly enfeebled and emaciated; now, he abandoned all food and drink-material and remained in religious meditation During this time, Sraniana Bhagavāna Mahāvira, happened to come to Rājagriha Negara The Worshipful Lord narratted to Ganadhara Mahārāja Indrabhūti Gautama the complete account of the cause of Maliāśatasajis anger towards Révatî, and of the angry words that he had used for her, and said :-'0 Gautama ! Mahāśatakaji is in religious meditation at Pausadha-śālā; he has abandoned all food and drink materials till death. His body has become greatly enfeebled and ernaciated It is not desirable that such a pious śrāvaka as Maljāsâtakaji should use angry words even though those words may be perfectly true You, therefore, go to Mahāśatalajı and tell hun that the words used by him for Révati were

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perfectly true but those words being unpleasant, it is not wise to use them. You should, therefore, do penance for having committed a transgretion in your Pauşadha Vrata.
With the permission of the Venerable Lord, the dutiful Ganadhara Bhagavāna Indrabhūti Gautama went to the Pausadha śālā where Mahāśatakaji was engaged in religious meditation. On seeing Ganadhara Mahārāja Iudrabhūti Gautama in the Pausadha-sälā, Mahāśatakaji became greatly delighted. Gaņa. dhara Mahārāja Indrabhūti Gautama, then narrating the message of śramana Bhagavān Mahavira to Mahāśatakaji, told him to do penance for his transgression-Mahāśatakajı at once took a vow to do the penance from Ganadhara Mahārāja Indrabhūti Gautama and he did the penance.
At last, Mahāśatakaji having died after remaining without food and drink for one month, was born as a god in Aruni. vatamsaka Vimana of Saudharma Déva loka, with an age-limit of four Palyopams. Descending from the Vimăna, he will be born in Mahāvidéha ksétra and in due course of time he will attain Siddhi Pada (the condition of Final Emancipation)
Discussion with Sthaviras of Pārsva
At this time, many sthaviras of Pārsva Nātha (elderly sãdhus)
* तेणं कालेणं २ पासावच्चिज्जा [ते] थेरा भगवंतो जेणेव समणे भगवं महावीरे तेणेव उवागच्छंति २ सपणस्स भगवओ महावीरस्स अदूरसामंते ठिच्चा एवं वदासी-से नृणं भंते ! असंखेज्जे लोए अनंता रातिदिया उपजिम वा उपज्जति वा उप्पजिस्संति वा विगच्छिंसु वा बिगच्छंति वा विगमिछस्संति वा परित्ता रातिदिया उपजिसु वा ३ विगच्छिम् वा ? हंता अज्जो। असंखेम्जे लोए अणता रातिदिया तं चेक, से केणटेणं जाव विगच्छि स्संति बा ! से नृणं भंते ! अज्जो ? पासेणं अरहया पुरिसादाणीएणं सासए लोए वुइए अणादीए अणवदग्गे परित्ते परिवुडे हेहा विच्छिण्णे मज्झे संखिते उपि विलासंसि, अहेलियंकसंठियंसि, मन्ज्ञे वरवइरविग्गसि उप्पि उद्धमइंगा

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of Tirthankara Parsva Natha Bhagavana came into the Samavasarana, and standing at the some distance, they asked :
"Bhagavan ! Were ananta ( endless ) days and nights produced or are being produced or will be produced or were paritta (limited) days and nights produced and are being produced and will be produced in this loka (world) of numerous pradeśas ? Also, have ananta ( endless) days and nights been passed, and are being passed, and will be passed or have parita (limited) days been passed or are being passed or will be produced ? Bhagavana :-O Hononrable People In this loka (world) ananta days and nights as well as paritta ( limited) days have been produced and are being produced and will be produced. Also ananta days and nights have passed and are being passed and will be passed.
Sthavras :-Bhagavan! How is it possible? How can ananta ( endless) as well as paritta ( limited) days nights be produced and passed in the loka (world) with numerous pradeśas ?
कारसंविए तसिं च णं सासयंसि लोगंसि अणादियंसि परिचंसि परिवुडंसि tar विच्छिन्नंसि मझे संखित्तंसि उप्पि बिकासंसि आहे पछियेक साठवसि मझे बरarरविग्ग हंसि उपि उद्धमुइंगाकारसंठियंसि अनंता जीवगणा उप्पज्जित्ता २ निकीयंति परित्ता जीवगणा उप्पज्जितार निलीयंति से नूणं भूए उपपन्ने विगए परिणए अजीवेहिं लोक्कतिपलोक्कर, जे लोकइ से कोए ? हंता भगवं (ते) से तेणट्टणं अज्जो ! एवं बुम्बइ असंखेज्जे तं चेव । तप्पमिर्ति च णं ते पासावच्चेज्जा थेरा भगवंतो समणं भगवं महावीरं पचमिजाणंति सव्वन्नू सव्वदरिसी, तए णं ते येरा भगवंतो समणं मगवं महावीरं वंदति नर्मसंति २ एवंदासि - इच्छामि णं भंते तुब्भं अंततिए चाउज्जामाओ
माओ पंचमहव्यं सप्पडिकमणं धम्मं उवसंपज्जित्ताणं बिहरित्तए, अहासुहं देवाशुपिया ? मा परिबंध करेह, तए णं ते पासावचिज्जा थेरा मगवंतो जात्र चरिमेहिं उस्सासनिस्सासेहि सिद्धा जाब सब्व दुक्खप्पहीणा अत्येगतिया वेव देवलोएस उववन्न ( सूत्र -२२६ ) ॥
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Bhagavāna :-Noble Persons ! Puruşādāniya Pārsva Nātha Arhanta (Iirthankara Pārsva Nātha)- the most excellent among human beings) has declare that :-"The loka (world) is śāśvata (eternal)-anādi (without a beginning) and ananta (without an end) It is paritta (composed of numerous pradéśas as well as parivrita (pervaded with a lokākāśa ). Its lower part is broad, middle one is narrow and its upper portion is wide. Its lower part resembles a bed-stead ; its middle part is narrow like a club and its upper part resembles an upraised mridanga (drum). In this beginingless and endless Loka, ananta (endless) living beings are produced and destroyed and limited living beings are produced and destroyed. So there is Origination, Destruction and Permanence in this loka. The other element 'Ajīva Kāya' or Matter, makes the world visible. The A-jiva dravya existing in the world is clearly visible and therefore it is called Loka. Lokyaté iti lokaḥ-That which is visible is loka-as distinguished from a-loka.
The sthaviras of Tirthankara Pārsva Nātha were greatly satisfied with the explanation given by Śramaņa Bhagavana Mahävira, and they became fully confident that Śramapa Bhagavāna Mahāvira is both Sarvajna (omniscient) and Sarva-darsi (all-seeing). Repeatedly saluting Bramaņa Bhagavāna Mahāvīra and going three times round him from right to left by way of a pradaksinä they said: Bhagavan ! We are willing to accept your Five Great Vows and Pratikramapa kriyā of Ascetic life instead of our Four Vows."
Accepting the request of the Sthaviras, Šramaņa Bhagavāna Mahāvīra replied:-0 Beloved of the gods ? You are at liberty to do it with great pleasure. The sthaviras of Tirthankara Bhagavān Pāréva Nátha took Bhagavatî Diksâ with Five Great Vows at the hands of śramaņa Bhagavān Mahävira and having passed ascetic life for a long time they attained Nirvāņa Pada (Final Emancipation).*

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*Discussion with Roha Anagara.
In the same Samavasarana, an ascetic named Rona, sitting at a distance from Śramaņa Bhagavana Mahävīra, was thinking about philosophical questions. While thinking about the subject of Loka, a doubt arose in his mind. Getting up at once from his seat, he came to śramaga Bhagavāna Mahāvira, and having respectfully saluted the Venerable Lord, he asked:-'Bhagavan ! Is Loka first and then A-loka and is A-loka first and then Loka!
Bhagavāna:-Roha! Both the Loka and the A-loka can be said to be first in existence, and both of them can be said to be the last. Both are Sarsvata (eternal). There is no gradation like the first and the next.
Roha:-Bhagavan ! Is Jiva first and then the A-jiva or ls A-jiva first and then Jivan
___Bhagavana:-Rohal Jiva and A-jiva are eternal. There is no gradation like the first and the next.
Roha:-Bhagavan | ls Bhavasiddhika [ capable of attaining Liberation after limited bhavas (existences)] first and A-bhavasiddhika (incapable of Liberation even after endless bhavas) next or A-bhavasiddika first and Bhavasiddhika next ?
*तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स अंतेवासी रोहे नामं अणगारे पगइमद्दए पगहमउए पगइबिणीए पगइपयणुकोहमाणमायालोभे मिउमदवसंपन्ने अल्लीणे मदए विणीए समणस्स भगवओ महावीरस्स मदरसामंते उर्बुजाणू अहोसिरे झाणकोठोबगए संजमेणं तवसा अप्पाणं भावेमाणं विहरइ, तए णं से रोहे नामं अणगारे जायसाढे जाव पज्जुवासमाणे एवं वदासीः-पुत्विं भंते ! कोए, पच्छा अलोए पुचि अलोए पच्छा लोए ? रोहा ! कोए य अलोए य पुट्विपेते पच्छापेते दोवि ए ए सासया भाषा, अणाणुपुव्वी एसा रोहा !। पुचि भंते ! जीवा पच्छा अजीवा, पुचि अजीवा पच्छा जीवा ? जहेव लाहे योए य तहेव जीपा य अजीवा य, एवं

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Bhagavāna-Roha! Both Bhavasiddhika and A-bhavasiddhika are eternal. There is no gradation of one being the first and the other the next.
A-siddhi
next or is
Roha:- Bhagavān ! Is Siddhi first and A-siddhi first and Siddhi next?
Bhagavāna:-Roha 1 Both Siddhi and A-siddhi are eternal. There is no gradation of one being the first and the other the next.
Roha:-Bhagavān ! Is Siddha first and A-siddhi next or Is A-siddhi first and Siddha next :
Bhagavāna:-Roha ! Both Siddha and A-siddha are eternal, There is no gradation of one being the first and the other the next.
मवसिद्धिया य अभवसिद्धिया य सिद्धि असिद्धि सिद्धा असिद्धा पुचि भंते । अंडए पच्छा कुकुडी पुवि कुक्कुडी पच्छा अंडए ? रोहा ! से गं अंडए कओ? भयवं ! कुक्कुडीओ, साणं कुक्कुडी कओ ? भंते ! अंडयाओ एवामेव रोहा ? से ये अंडए सा य कुकुडी पुन्धि येते पच्छायेते दुवेते सासया भावा, अणाणुपुव्वी एसा रोहा ?। पुबि भंते ? लोयंते पच्छा अलोयंते पुव्वं अलोयंते पन्छा लोयंते ? रोहा ! लोयंते य अलोयंते य जाब अणाणुपुची एसा रोहा !। पुवि भंते ! लोयंत पच्छा सत्तमे उवासंतरे पुच्छा, रोहा ! लोयते य अलोयते य जाव अणाणुपुची एसा रोहा !। पुधि भंते ! लोयंते पच्छा सत्तमे उवासंतरे पुच्छा, रोहा ! लोयंत य सत्तमे उवासंतरे पुचिपि दोवि एते जाव यणाणुपुची घसा एवं लोयत य सत्तमे य तणुवाए, एवं घणवाए घणोदहि सत्तमा पुढवो, एवं लोयंते एककेणं संजोएयव्चे इभेहिं ठाणेहि-तं जहा-ओवासवायघणउदहिपुढीदीवा य सागरा वासा । नेरइयाई अत्थिय समया कम्माई लेस्साओ ।। १।। दिट्ठी सण णामा सन्न सरीरा य जोम उपओगे दवपएसा पजव अद्ध। किं पुब्धि लोयंते ? ॥ २॥ पुदि भंते ? लोयंत पच्छा सव्वद्धा ? जहा लोयंतेणं सजोइया सब्वे ठाणा एते

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Roha:-Bhagavan ! Is the egg first and the hen next, or is the hen first and the egg next ?
Bhagavana:-Rohal From where is the egg produced ? Roha:-From the hen. Bhagavāna:-And, whence is the hen produced ? Roha:-From the egg.
Bhagavana:-Roha! In this way, the egg and the hen can be said to be the first and they can be said to be the next. Both the egg and the hen are eternal. There is no gradation of one being the first and the other the next.
Roha:-Bhagavan i Is Lokânta first and A-lokanta next Or is A-lokanta first and Lokanta next.
Bhagavåna:-Lokānta, as well as, A-lokānta can be said to be first, and they can be said to be next. There is no gradation of one being the first and the other the next.
Roha:-Bhagayan! Is Loka first and the Saptama Avakāsāntara (space between the bottom of the Seventh Hell and Aloka) first or the space between the bottom of the Seventh Hell and A-loka and the Loka the next ?
एवं अलोयंतेण वि संजोएयव्वा सव्वे । पुचि मंते ! सत्तमे उवासंतरे पच्म सत्तमे तणुवाए.? एवं सत्तमं उवासंतरं सम्वेहिं समं संजोएयव्वं जाव सचदाए । पुचि मंते ! सत्तमे तणुवाए पच्छा सत्तमे घणवाए, एयंपि तहेक नेयव्वं जाव सम्बद्धा एवं उचरिलं एकेकं सयोयंतणें जो जो हिडिल्लो तं तं छइंतेणं नेयव्वं जाव अतीय अणामयद्धा पच्छा सव्वदा जाव अणाणुपुल्ची एसा रोहा! सेवं भंते ! सेवं भंते ति ? जाब विहरह (स् ५३) भंते कि मगर्व गोयमे समणं जाव एवं वयासी-कविविका पं भंते ? लोयहिती पण त्ता ? गोयमा! अट्टविहा कोयहिती पण्णत्ता, जहा-आगासपइटिए कार ? वायपइटिए उदही २ उदहीपइद्विया पुढवा ३ पुढविपइडिया तसा थावरा पाणा ४ अजीपा भीवपइष्टिया प जीवा कम्मपइडिया ६ अजीवा जीवसंगहिया ७

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Bhagavāna:-Roha! Both are eternal. There is no gradation of one being the first and the other the next.
Roha :- Bhagavan ! Is Lokanta first and the Saptama Chana - vāta (Dense Air) the next, or Ghana-vata first and the Lokānta the next?
Bhagavana:-Roha! Both are eternal,
Roha:-Bhagavan! Is Lokanta first and the Chanodadhi (the mass of dense water) the next or the mass of dense liquid first and the Lokanta the next?
Bhagavana: - Roha | Both are eternal.
Roha:-Bhagavana! Is Lokanta first and the
Chanodadhi
(the mass of dense water the next or the mass of dense liquid first and the Lokanta the next?
Bhagavan:-Roha! Both are eternal. There is no gradation of one being the first and the other the next.
Roha:-Bhagavana! Is Lokânta first and the Saptama Prithvi
जfवा कम्मसंगहिया ८ । से केणट्टेणं मंते ? एवं बुच्चइ ? अट्ठविहा जाव जीवा कम्मसंगहिया ?, गोयमा ! से जहानामप- केइ पुरिले वत्थिमाडोवेर afteमाडोदिता उपि सितं बधइ २ उवरिल्ल मंठि सुयइ २ उवरिल्ल देसं बामेइ २ उवरिल्ल दे वामेत्ता उवरिल देस आडवायस्स पूरेइ २ उपसि तं बंघ २ भल गठिं मुयइ । से नूणं गोयमा ! से आल्याए तस्स वाउयास्स उपि उवरितले चिह्न ? हंता चिट्ठा, से तेण ेणं जाव जीवा कम्मसंगरिया, से जहा वा केइ पुरिसे वत्थिमाटो वेइर कडीए बधइ २ अत्णाहमतारमपोरसियंसि उदगंसि ओगहिज्जा, से नूणं गोयमा ? से पुरिसे तस्स भाउवायस्स उवरिमतले चिट्ठर ? हंता चिह्न, एवं वा अट्ठविहा कोययिह पण्णत्ता जाव जीवा कम्मसंगहिया || ५४ ॥
म० ० १ उ० ६ पृ-८०-८१.

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(Seventh Hell) the next Or the Seventh Hell first and the Lokanta the next ?
Bhagavāna:-Roha! Both are eternal.-There is no gradation of one being the first and the other the next.
In the same manner, Roha Apagāra asked all these questions in relation with Alokānta to śramapa Bhagavāna Mahâvîra and he was greatly satisfied with their answers.
Roha:-Bhagavan ! is Saptama Avakasāntara first and the Saptama Tanuvāta next or the Saptama Tanuvāta (Seventh Rareified Air) first and the Saptama Avakāsäntara the next >
Bhagavāna:-Both are eternal. There is no gradation of one being the first and the other the next.
Similarly, leaving the first part of the question, Roha asked questions about the gradation of the latter part of the questions.
On hearing all the answers given by śramaņa Bhagavāna Mahavira, Roha Apagāra was greatly delighted.
Questions about Loka-sthiti. Cautama Swami:-Bhagavan ! How many kinds of Lokasthiti are there?
Bhagavāna:-Qautama! Loka-sthiti ( arrangement of eternal objects in the world ) is of eight kinds viz 1. Air rests on Ākāśa (sky) 2. The sea rests on air 3. The earth rests on the sea 4. Moving, as well as, stable living beings rest on the earth 5. Ajiva (matter) is united in moving and stable living beings. 0. Jivas are influenced by Karmas. 7 Jiva and A-jiva are unit. ed together, and 8. Jiva and Karmas are bound together.
Gautama Swami:-Bhagavân ! How is it possible ? How can air rest on Ākāča (sky) and how can the earth rest on air.
Bhagavāna.-Gautama ! If any one fills a large leather-bag with air, and having securely tied the mouth of the bag, he ties the middle of the bag so as to divide it into two parts, and

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having opened the mouth of the bag, he lets out air from the upper part and fills it with water and ties tightly the mouth of the bag Now, if he removes the tie from the midde of the bag, the water in the bag will be supported by the confined air Will that water be above the air or below it?
Gautama Swami:-Bhagavan! The water will be above the
air.
Bhagavana:-In the same way, air rests on âkāsa (empty space), and earth, water, etc. rest on air. Gautama! If any one enters very deep waters after tying a leather-bag completely filled with air on his waist, will he remain on the level of the water or not?
Gautama Swami:-Yes Bhagavan! That man will remain on the level of the water
Bhagavāna:-Exactly in a similar way, air rests on empty space, and earth, water etc rest on air.
Śramaņa Bhagavāna Mahāvira remained at Rājagriha during the rainy season of his Twenty-second year of Ascetic Life.
Twenty-third Year of Ascetic Life (B. C. 546-45).
1. Dikṣā of Skandaka Kātyāyana 2. Vrata-grahaņa of Nandipita and Salihipitâ at Śrāvasti.
Soon after the rainy season, starting from Rājagraha Nagara, Śramaņa Bhagavāna Mahavira went in the western direction and preaching the Jaina Dhama in various villages, he went to Kay angala Nagari and put up at Chatrapalāsa Caitya of that town. On hearing the news of the arrival of the Worshipful Lord, citizens of Kayan galā and people of surrounding villages colleted to gether at Chatrapalāsa Caitya and having done salutation to Śramaṇa Bhagavāna Mahāvîra and having bowed down at his feet, they heard the preaching and then returned home.

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Dikså of Skandaka Kätyiyana
At that time, there lived, in a monastery near Sravasti Nagari, a parivrâjaka ( a wandering mendicant ) named Skand. aka of Katyāyana Gotra. He was well-versed in Védas, Védai. gas, Purāņa, and Vedic Literature. He was engaged in philoso-- phical pursuits, and he was attached very devoutly to severe austerities When śramaņa Bhagavāna Mahăvira had come to Chatrapalasa Caitya of Kayangalā Nagari, Skandaka had been to Srāvastî on some business there. There., he met with a Nirgrantha Sramaņa (A Jaina ascetic ) named Pingalaka of Vaisāti Śramaņa Pingalaka asked Skandaka the following five questions viz 1:-0 Māgadha! (a citizen of Magadha-déśa) 1. Is there a limit of Loka or not 2. Is there an end to the Jiva (a living being) or not 3. Is there an end to Siddhi (Final Emancipation) or not, 4. Is there an end to Siddhas (Accomplished Souls) or not and O Magadha! 5. Dying by which variety of death, the living being can increase or decrease ? Having asked him five questions at a time, the Nirgrantha waited for an answer.
Skandaka Katyāyana very carefulty listened to the questions, and attentively thought over them, but he could not answer. The more he thought over them, the greater his mind became full of doubts Pingalaka repeated his questions two or three times, but Skandaka was not able to answer them.
The news of the arrival of Sramana Bhagavāna Mahavira at Chatrapālasa Caitya had spread rapidly in Śrävastî Nagari, There were talks about it, in squares, market-places, streets, and in lanes, and the road to Chatra-palasa Caitya became thronged with thousands of visitors.
On seeing this activity of the people of Grâvasti with his own eyes, * Skandaka Katyāyana became ready. With the idea
*तेणं कालेणं तेणं सपएणं समणे भगवं महावीरे राजगिहाओ नग
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of going to Sarvajna Bhagavāna Mahāvira and of doing religious discussions with due ceremonies of salutations, obeisance etc, he hurriedly returned from Śrāvasti, and having put on ochre-coloured garments and having taken his tri-danda (triple staff) kundika (pitcher) etc. and having put on his wooden sandals, he starte from his hermitage and passing through Śrāvasti Nagari, he reached Chatra-palasa Caitya.
राओ गुणसिगाओ चेझ्याओ परिनिक्खमइ पदिनिक्खमित्ता बहिया जणवयविहारं विहरए, तेणं कालेणं तेणं समएणं कयंगलनाम नगरी होत्या वणओ, तीसेमं कयंगलाए नगरीए बडिया उत्तरपुरच्छिमे दिसोभाए छत्तपमासए नाम चेहए होत्या वष्णओ, तए णं समणे भगवं महावीरे उत्पन्नाणदसणपरे जाव समोसरणं परिसा निगच्छति तीसे णं कयंगलाए नगरीए अदरसामते सावत्थी नाम नयरी होत्या वण्णओ, तत्थ णं सावत्थीए नयरीए गहभालिस्स अंतेवासी खंदए नाम कच्चायणस्सगोत्ते परिष्वायगे परिवसइ रिजम्वेदजजुम्वेद सामवेद अहव्वणवेद इतिहासपंचमाणं निग्घंटुछटाणं चण्हं वेदाणं संगोवगाणं सरहस्साणं सारए वारए धारए पारए सडंगवी सहित विसारए संखाणे सिक्खाकप्पे वागरणे छंदे निरुत्ते जोतिसामयो अनेसु य बहूम बंभण्णएसु परिवाएमु य नयेसु सुपरिनिहिए यावि होत्या, सत्य णं सावत्योए नयरीए पिंगळए नामं नियंठे वेसालियसावए परिवसइ, तए णं से पिंगळए णामं णियंठे वेसालियसावए अण्णया कयाइं जेणेव खंदए कच्चायणस्सगोते तेणेव उवागच्छइ २ खंदगं कच्चायणस्सगोत्तं इणमक्खेवं पुच्छे -पागहा ! किं सोते कोए अणते लोए ? सअंते जीवे अणंतें जीवे २ सअंता सिदी अणंता सिद्धी, ३ सोते सिद्ध अणं सिद्ध ४ केण वा मरणेणं मर. माणे जीवे वइति वा हायति वा ५ ? एतावं ताव मायक्वाहि बुधमाणे एवं, तए णं से खंदर कवायणस्सगोत्तं पिंगल एणं गियंठेगं वेस्सलिसावणं

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Sramana Bhagavana Mahāyira told Capadhara Indrabhati Gautama:-(jautama! Today, you will meet with a person who is familiar to us.
Canadhara Indrabhūti Gautama:-Bhagavan! Who is that familiar man whom I shall see today?
Bhagavāna:-Today you will meet with parivrajaka Kātyayana Skandaka.
Gautama:-Bhagavan ! How is it possible ? How will Skandaka meet me here?
Bhagavāna:-At Srivasti, Sramaņa Pingalaka had asked Skandaka some questions which he was not able to answer. On hearing the news of our arrival here, he returned to his Asrama (hermitage), and taking his tridanda (triple-staff)
इणमक्खेवं पुच्छिए समाणे संकिए कंखिए वितिगिच्छिए भेदसमावने कलसमावन्ने णो संचाएइ पिंगळयस्स नियंठस्स बेसालियस्स किंचिवि पपोक्समक्खाइगं, तुसिणीए संचिहा, तए णं से पिंगळे नियंठे बेसापिसावर खंदयं कच्चायणस्सगोतं दोच्चंपि तच्चपि इणमक्खेवं पुच्छे-मागहा ! कि सोते होए जाव केण वा मरणेणं मरमाणे जीवे व वा हायति ? वा एतावं ताव माइ क्खाहि बुच्चमाणे एवं, तए णं से खंदए कच्चायणस्सगोत्ते पिंगळएणं नियंठेणं धेसालिसावएणं दोच्चपि तच्चपि इणमक्खेव पुच्छिए समाणे कंखिए वितिगिच्छिए भेदसमावण्णे कल्लुसमावण्णे नो संचाएइ पिंगळयस्स नियंठस्स वेसालिसावयस्स किंचिवि पमोक्खमक्खाइ तुसिणीए संचिहाए थे साथत्थीए नयरीए सिंघाडग जाव महापहेमु महया जणसंमड़े इ वा जणबहे इ वा परिसा निगच्छइ। तए णं खंदयस्स कचायणस्सगोत्तस्स बहुजणस्स अंतिए एयमढे सोचा निसम्म इमयारूवे अम्मत्पिए चिंतिए पत्थिए मणोगए सकप्पे समुप्पज्जित्था-एवं खलु सेमणे भगवं महावीरे कयंगाए नयरीए बहिया छत्तपनासए चेहए संजमेणं तवसा अप्पाणं भावमाणे विहरइ, तं गच्छामिण समणं भगवं महावीरं वदामि नमसामि, सेयं खल मे समण भगवं महावीर बंदिता मंसित्ता सकारेत्ता सम्माणित्ता फलाणं मंगलं देवयं चेइयं पन्तु

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ochre-coloured clothes etc he has started on his journey here. Skandaka with whom you are acquainted, is on his way here He is not far off; you will see him shortly.
Indrabhūti Gautama:-Bhagavan! Is Skandaka fit to be your disciple ?
Bhagavāna:-Skandaka is fit to be my disciple and he will become my disciple.
When this conversation between śramaņa Bhagavana Malāvira and Ganadhara Maharaja Indrabhūti Gautama was going on, the parivrājaka Kātyāyana Skandaka came near the Samavasarana. On seeing him, Ganadhara Mahārāja Indrabhūti Gantama welcoming him, got up from his seat saying. O Noble Gitizen of
वासित्ता इमाई च णं एवाख्वाइं अट्ठाई हे उई पसिणाई कारणाई पुच्छित्तए तिकटु एवं संवेदइ २ जेणेव परिवायावसहे तेणेव उवागच्छइ २ ता तिदंड च कुंडियं च कंचणियं च करोडियं च मिसियं च केसरिय च छन्नालयं च अंकुसयं च पवित्तयं च गणेत्तियं च छत्तय च वाहणाओ य पाज्याओ य धाउरत्ताओ य गेष्डइ गेम्हइत्ता परिचायावसहीओ पडिनिक्खमइ पडिनिक्खमहत्ता विदंडकुंडियकंडियकंचणियकरोडियभिसियकेसरियछन्नालय अंकुसयपवित्तगणेत्तियहत्थगए छत्तोवाहणसंजुत्ते धाउस्तवत्थपरिहिए मगवत्थीए नगरीए मज्झमझेणं निगच्छद निगच्छइत्ता जेर कयंगला नगरी जेणेच छत्तपलासए चेइए जेणेव समणे भगवं महावीरे तेणेव पहारेत्थ गमणाए । गोयमाइ समणे मगवं महावीरे भगवं गोयम एवं वयासी-दच्छिसि
गोयमा ! पुच्चसंगतियं. कई भंते ! खंदय नाम, से काहं वा कि वा केवच्चिरेण वा ? एवं खलु गोयगा ! तेणं कालेणं २ सावत्थीनामं नगरी होत्या वनभो, तत्य णं सावत्थीए नगरीए गहभाकिस्स अंतेवासी खंदए णाम कश्चायणस्सगोते परिवायए परिवसइ तं चेव जाव जेणेव ममं अंतिए तेणेव पहारेत्थ गमणाए से तं अदूरागते बहुसंपत्ते अदाणपडिषण्णे अंतरापहे पट्टइ । अज्जेष णं दच्छिसि गोयमा ? भंतेत्ति मगवं गोयमे सथणं भगवं

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Magadha-desa ! You are welcome, you are perfectly welcome here, asked him:-'Is it true that Nirgrantha Pingalaka asked you some questions, and you were not able to answer them. You are, therefore, coming here for their explanation.
Skandaka:-You are quite right. But O Gautama! Who such an Omnisi cient and holy man attached to severe ansterities, who has told you the secret idea. !
Gautama Swami:-O worthy Skandaka! My religious preceptor Śramaṇa Bhagavāna Mahāvira is an Omniscient. He is devoted to austerities He is able to know and see all the events of the past, present, and future of every object. I am able to know the sec

is
बंदर नमसइ २ एवं वदासी- पहू णं भंते! खंदर कच्चायणस्सगोते देवाणुप्पियाणं अंतिए मुंडे भवित्ता अगाराओ अणगारिये पव्वइत्तर ? हंता पभू, जाव चणं समणे भगवं महावीरे भगवओ गोयमस्स एयमहं परिकहेइ ताव च ण से खंदर कच्चायणस्समोते तं देस हव्यमगावे, तए णं भगवं गोयमे खंदयं कच्चायणस्सगोत्तं अदूर आगय जाणिता खिप्पामेव अब्भुट्ठेति खिप्पामेव पच्चुवगच्छइ २ जेणेव खंदए कच्चायणस्सगोचे तेणेव उवागच्छ २ चा खंदयं कच्चायणस्सगोत्तं एवं क्यासी - हे खंदया ! सागयं खंदया ? मुसागय खंदया ! अणुरागय खंदया ! सागयमणुरागयं खेदया ! से नूणं तुझं खदया! सावत्थीए नयरीए पिंगळएणं नियंठेणं वैसाळियसावरणं इणमक्खेवं पुच्छिए मार्ग हा ! कि सते लोगे अणंते लोगे ? एवं तं चैव येणेव इह तेणेव हव्यमागए, से नूणं खंदया? अहे समद्धे! हंवा अस्थि, तए ण से खंदए कच्चायणस्सगोत्ते मगवं गोयमं एवं वयासी-से केणद्वेण गोयमं एवं वयासी - सेकेणणं गायमा ! तारुवे नाणी वा तवस्सी वा जेणं तत्र एस अट्ठे मम ताव रइस्सकडे हव्वग्रक्खाए ! जओ में तुमं जाणसि तए णं से भगव खंदयं कच्चायणस्सगोतं एवं क्यासी एवं खलु खंदया ! मम धम्मायरिए म्म एसए समणे भगव पद्मवीरे उप्पण्णाण दंसणधरे अरहा जिणे केवली
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rets of your heart from the conversation of that emnient man.
Skandaka-Well, let us go, Gautama! Let me pay homage to your preceptor Áramapa Bhagavăna Mahavira.
Gautama Swami: - Alright, let us go. Indrabhati Qautama and Skandaka went to śramana Bhagavāna Mahāvira As soon as Skandaka saw śramaga Bhagavāna Mahāvira, he was astonished by the excellent form, beauty, and luster of the great saint. The heart of:Skandaka became filled up with joy simply by the sight of the highly pious great omniscient supremely lustrous Sramana Bhagavāna Mahāvira. He were near śramaņa Bhagavana Mahavira and having done homage by going round him three times from right to left by way of pradakşină, he stood there with the palms of hands joined together in the form of an anjali.
Clearly expressing the secret thoughts of Skandaka, the omnisicient Šramana Bhagavāna Mahăvira said:-Skandaka! you have doubts in your mind raised by the question--Is Loka with a
तीयपच्चुप्पभमणागयविआणए सम्पन्न् सव्वदरिसी जेणं ममं एस अट्ठ तव ताव रहस्सकडे हव्वमक्खाए जओ णं अहं जाणामि खंदया! तए णं से खंदए कच्चायणस्सगोचे भगवं गोयमं अब बयासी-गच्छामो णं गोयमा ? वव धम्मायरियं धम्मोवदेसवं समणं भगवं महावीर वंदामो णमंसामो जाव पज्जुवासामो, अहामुहं देवाणुप्पिया ! मा पडिबंध, तए णं से मग गोयमे खंदए णं कच्चायणस्सगोत्ते ण सिद्धिं जेणेव समणे भगवं महावीरे तेणेव पहारेत्य गमणाए । तेण कालेणं २ समणे भगवं महावीरे वियटभोगीयावि होत्या. तए णं समणस्स मगवओ महावीरस्स वियहमोगियस्स सरीर ओराल सिंगारं कल्लाणं भिवं षष्णं मंगल सस्सिरीयं अणकंकियविभूसिय लक्खणवंजणगुणोववेय सिरीए अतीव २ उवसोभमाणे चिटइ। तए ण से खदए कच्चायणस्सगोत्ने समणस्स भगवओ महावीरस्स वियट२ भोगिस्स सरीरं ओरावं जाव अतीवर उपसोमेमाणं पासइ २ ता हातुह

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431 beginning or is it ananta (endless) ? Skandaka:Yes I my Lord I My mind has become full of doubts and therefore, I have come to your Worshipful Lord. Bhagavana-Skandaka ? Loka (the Universe) in relation to dravya (substance), ksetra (locality), kala (time), and bhava (nature). is of four kinds i Drayya Loka is santa (with an end) because it has 1. Dharmastikaya 2. A-dharmastikaya 3. Akacastikaya 4. Jivastikaya and 5. Pudgalastikaya I. Kshtra Loka-By way of locality, the Universe, is several millions:of yojanas long, several millions of yojanas broad, and several millions of yojanas in extent It however has an end. In relation to kala (time), the Loka is endless, nitya (permanent), and sasvat (eternal). Because, it existed in the past, it exists now, and it will exist in future. Being in existence at all times, it is ananta (endless). Besides, with regard to the nature of objects in the Universe, the Loka is ananta (endless), because these objects undergo changes of colour, taste, smell, touch, form, etc. चित्तमाणहिए पीइमणे परमसौमणस्सए हारसबसाविसप्पमाणाहयए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ 2 चा समण भगवं महावीरं तिक खुत्तो आयाहिणप्पयाहिण करेइ जाव पज्जुबासह / खंदयाति समणे भगवं महावीरे खंदयं कचायणस्सगोत्तं एवं वयासी-से नृणं तुमं खंदया ! सावस्थीए नयरीए पिंगलएणं णियंठेणं वेसालियसावरण इणमक्खेवं पुच्छिए मागहा! किंम सअंते लोए एवं तं जेणेव मय अंतिए तेणेव हव्वमागए, से नृणं खंदया ! अयमढे सम? ? हंता अथि जेविय ते खंदया ! अयमेयारूपे अभत्थिए चितिप पत्थिर मणोगए संकप्पे समुप्पज्जित्था किं सोते लोए अणंते लोए! तस्स वि य ण अयम-एवं खलु मए खंदया ! चउन्विहे गोए पनते, तं जह-दवओ खेत्तओ काल भो भावओ। दवओ णं एगे लोए सअंते ? खेत्तओ ण लोए असंखेजाओ जोयण कोडाकोडीओ मायामविकखंभेग असंखेजाओ जोयणकोडाकोटोओ परिक्खेवेणं 50 अत्थि पुण सरं

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132 Jivas (living beings) should be considered with regard to dravya (substance), ksetra (locality), kala (time), and bhava (nature). As a dravya, Jiva is one. It is santa (with an end) With regard to ksetra, Jiva pervades through innumerable regions and innumerable spaces of akasa (void space). It is santa, i-e with an end. In relation to kala, Jiva is ananta (endless), because it existed in past, it exists at present, and it will exist in future. Since Jiva has existence in the three periods of time (past, present, and future) it is nitya or sasvata (eternal . In relation to bhava (nature), Jiva is ananta (endless) Being endowed with innumerable transformations with regard to Jnana (Knowledge), Darsana (Perception) and Caritra (Conduct), as well as, innumerable forms of size and weight, Jiva in relation to bhava (nature), is arianta (endless). - - - ते ! कालओ ण लोए णं कयावि न आसी न कयावी न भवति न कयावि न भविस्सति मविसु य भवति य भविस्सइ य धुवे णितिए सासते अक्खए अचए अवढिए णिच्चे, पत्थि पुण से अंते 3 भावओ णं लोए अणंता वण्णपजवा गंध० रस० फासपज्जवा अणंता संठाणपजवा अणंता गरुयलहुयपज्जवा अणंता अगरुयलहुयपज्जवा नत्थि पुण से अंते 4 सेत्ते खंदया ? दव्यओ लोए सअंते, खेत्तओ लोए सअंते, कालतो लोए अणंते, भावओ लोए अणंते / जे वि य ते खंदया ! जाव सअंते जीवे अणंते जीवे, तस्स वि य ण अयम एवं खलु जाव दचओ ण एगे जीदे सअंते, खेतो ण जीवे असंखेज्जपएसिए असंखेज्जपदेसागाढे अत्यि पुण से अंते, काळी ण जीवे न कयावि न आसि जाव निच्चे नत्थि पुण से अंते, मावओ ण जीवे अणता णाणपज्जवा अणंता दंसणपज्जवा अणंता चरित्तपज्जवा अणंता अगुरुलहुयपज्जवा नत्थि पुण से अंते, सेत्तं दव्य ओ जीवे सते, खेत्तओ जीवे सते, कालो जीवे अणंते, भावो जीवे अणते। जे वि ते खंदया पुच्छा [ इमेयारूवे चितिए जाव सअंता सिद्धी अणंता सिद्धी, तस्स वि अणंता अयमढे खंदया! मए एवं खलु चविहा सिद्धी पण्णत्ता,

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433 Also, Skandaka! Siddhi (accomplishment of Final Emancipation) should be considered in relation to dravya (object), ksetra (place), kala (time), and bhava (nature). As a dravya (object), Siddhi being one, it is Santa (with an end). In relation to ksetra (place) Siddhi extends over forty-five hundred thousand yojanas in length and breadth, and over a circumference of one crore forty-two lac and thirty two thousand and two hundred yojanas and two Rosasless. In relation to kala (time), Siddhi is ananta (endless), because it was not absent in the past, it is not absent at present, and it will not be absent in future. It is sasvata (eternal) and it will remain so With regard to bhava (nature), it exists as innumerable transformations, and hence, Siddhi is ananta. Siddhas (who have attained Liberation,) are of four kinds with regard to dravya (object), ksetra (place), kala (time), and bhava (naturel. As regards dravya (object) a Siddha is one object, It is santa (with an end). Siddhas pervade numerous places and nu. merous akasapradesas (void localities), and so, with regard to place, the Siddhas are santa (with an end). In relation to kila (time), Siddhas have a beginning and they have no end and hence they are ananta. With regard to bhava (nature) Siddhas are ananta तं जहा-दचओ 4 दवओ ण एगा सिद्धी ] खेत्तओ ण सिद्धी पणयालीसं जोयणसयसहस्साइ आयामविक्रखंभेण एगा जोयणकाडी बायालीसं च जोयणसयसहस्साई तीसं च जोयणसहस्साई दोनिय अउणापन्नजोयणसए किचि विसेसाहिए परिक्खेवण अत्यि पुण से अंते, कालो णं सिद्धि न कयावि न आसि भावो य जहा लोयस्स तहा माणियव्वा, तत्थ दवाओ सिद्धी सअंता, खेत्तओ सिद्धी अणता, कालओ सिद्धी अणंता, मावओ सिद्धी अणता / जे वि य ते खंदया ! जाव किं अणंते सिद्धे तं चेव जाच दरओ ण एगे सिद्ध सअंते, खेत्तओ सिद्धे असंखेज्जपएसिए असंखेज्जपदेसोगाढे, अत्थि पुण से अंते कालओ णसिद्ध सादीए अपज्जवसिए नत्यि पुण से अंते, भावओ सिद्ध गणता णाणपज्जवा अणंता सणपज्जवा जाव अणंता 55

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(endless) because they exist as innumerable transformations of Jnana (Knowledge) Darsana (Perception) and charitra (Conduct),as well as of innumerable sizes and weights.
Skandaka! Deaths are of two kinds-viz. (1) Bala Maraya (death causing repeated wanderings in Samsara) and 2. Pandita Marana (death causing progressive spiritual advancement leading to Moksa). Death resulting from any of the following twelve causes is Bala Maraṇa viz. (1) Death from starvation (2) Death caused by heart-pangs resulting from unsatisfied sexual enjoyments. (3). Death occurring after keeping secret all the wicked acts done during this life. (4). Being born in the same worldly existence without taking advantage of numerous auspicious opportunities of this life. 5. Falling down from a high mountain. (6). Falling from a tree. (7). Drowning in water. (8). Being burnt
अगुरुलहुयपज्जवा, नत्यि पुणसे अंते, सेत्तं दवाओ सिद्धे सअंते, खेत्तओ सिद्धे अणते कालओ सिद्धे अणंते भावओ सिद्धे अणंते । जे वि य ते खंदया ! इमेया रुवे अब्भत्यिए चिंतिए जाव समुप्पिज्जित्था-केण वा मरमेण मरमाणे जीवे पति वा हायति वा ? तस्स वि य ग अयमट्टे एवं खलु खंदया ?-मए दुविहे मरणे पण्णते, तं जहा बालमरणे य पंडियमरणे य से कि तंबाखमरणे ? २ दुवालसविहे पण्णते, तं वलयगमणे वसहमरणे अंतोसल्लमरणे तब्भमरणे गिरिवडणे तस्पडणे जलप्पवेसे जलणप्पवेसे विसामक्खळ सत्थोवाठणे वेहाणसे गिद्धपट्टे । इच्चे तेण खंदया ? दुवालस विहेण पालमरणे ण मरमाणे जीवे अणंतेहिं नेरइयमवग्गहणेहि अप्पाण संजोएइ तिरियमणुदेव० अणाइयं च गयणवदग्गं दीहमदं चाउरतसंसार कतारं अणुपरियट्टइ, सेत्तं मरमाणे वडूइ २ सेत्तं बालमरणे । से किं तं पडियमरणे ? २ दुविहे पण्णत्ते, त जहा-पाओवगमणे य भत्तपञ्चक्खाणे य । से किं तं पाओवगमणे ! २ दुव्हेि पण्णत्ते, तं जहा-नीहरिमे य अनीहारिमे य नियमा अप्पडिकम, सेत्तं पाओवगमणे । से किं तमत्तपञ्च.

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in fire. (9). Taking a poison. (10). Being cut with a weapori. (11). Committing suicide by strangulation of throat, and (12) Death caused by tigers, lions, vultures, and other carnivorous animals. O Skandaka | Persons dying with deaths caused by any of these twelve kinds are born as Hellish Beings or as Brutes, and their wanderings in the Samsāra are greatly increased. Bala Marana is, thus, the cause of increase of Sasmāra.
Pandita Marana Pandita Marana is of two kinds via 1 Pädapopagamana and 2. Bhakta Pratyäkkyāna.
1. Pādapopagamana Maraña is that variety of death in which a person at the end of life, remains in religious meditation in a standing, sitting, or lying posture till death.
| Bhakta Pratyākhyāna Maraṇa is that variety of dying in which a person, observing a vow of remaining without food, and drink, does all his religious ceremonies with rare and remains in perfect calmness of mind at death-time, O Skandaka I a person dying by any of the two varieties of Pandita Marana greatly reduces his chances of wandering in Naraka-gati (hellish life), Tiryanca-gati (birth as a brute), and Manuşya-gati (human existence), and having destroyed long-lasting Karmas of various ages he approaches nearer to Moksa (Final Liberation).
On hearing the explanation given by śramaņa Bhayavāne Mahāvîra, the mind of Skandaka was greatly enlightened and he requested the Worshipful Lord, to give a sermon. Sramana Bhagavān Mahāvîra, thereupon, delivered a sermon before Skandaka
क्खाणे ? २ दुविहे पण्णत्ते तं जहा-नीहारिभे य अनीहारीमे य नियमा सपडिक्कमे, सेत्तं भत्तपच्चक्खाणे । इच्चे ते खंदया! दुविहेणं पंडियमरणेण मरमाणे जीवे अणंतेहिं नेरइयभवग्गहणेहि अप्पाण विसंजोएइ जाव वोईवयसि, सेत्तं मरमाणे हायइ, सेत्तं पंडियमरणे । इच्चेएण खंदया ! दुविहेण भरणेण मग्माणे जीवे वइ वा हायति वा ॥ सू०९१ ।।

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and other devout persons who had come there. Becoming gre. atly delighted, Skandaka said:-Bhagavan ! I like the sermon on the Duties of Ascetics. I have perfect confidence in it. I have a sincere desire to observe them. Your sayings are undoubtedly true. I accept them." Saying so, Skandaka went to some distance in the North-East direction and having left aside his Kamapdalu (water -pot), Tridanda (the triple staff), and Padukas (wooden slipper) in a soltiary place, he went to śramaņa Bhagavāna Mahavira, and with a low salutation, he said:- Bhagavan ! This Samsāra resembles a house blazing with fire on all sides. 'The owner of the house swiftly comes out of the burning house taking with him whatever necessary things he may get hold of. O Bhagavan ! In this (forest) conflagretion of this Samsāra, all my entire property is my Ātmā (Soul). It is highly beneficial for me to renounce this world, if I like to rescue it (my Atma-Soul) from the blazing Samsāra.
एत्य ण से खंदए कच्चायणस्सगो संबुद्धे समण' भगवं महावीर वंदइ नमसइ २ एवं वदासी-इच्छामि ण भत्ते ? तुम्भं अंतिए केवलिपन्नत्त धम्म निसामेत्तए, अहामुह देवाणुप्पिया ! मा पडिबंध। तए ण समणे मग महावीरे खंदयस्स कच्चायणस्सगोते तीसे य महतिमहालियाए परिसाए धम्म परिकहेइ, धम्मकहा भाणियबा। तए णं से खंदए कच्चायणस्सगोत्ते समणस्स भगवओ महावीरस्स अंतिए धम्म सोम्चा निसम्म हहतुढे जाव हियए उहाइ उठेइ २ समणं मगवं महावीरं तिक्खुत्तो आयाहिणं पयाहिणं करेइ २ एवं ददासी-सदहामि णं भंते ! निग्गय पाचयणं पत्तियामि णं मंते ! निग्गंथ पावयण एवमेयं मंते ! सहमेय भंते ! अवितहमेयं भंते ! असंदिद्धिमेयं भंते ! इच्छियमेयं भंते ! पडिच्छियमेयं मते ! पडिच्छियमेयं मंते ! इच्छिय पडिच्छियमेयं मंते ! से जहेय तुभं वदह तिकटु समणं भगवं महावीर वंदति नमंसति २ उत्तरपुरच्छिमं दिसीभायं अवकमइ २ विदंडं ज कुंडियं च जाव घाउरत्ताओ य एगते एडेड २ येणेच समणे भगवं महावीरे तेणेव उवागच्छइ २ समणं मगवं महावीरे

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Diksā of Skandaka Parivrājaka
Saying so, Skandaka Parivrājaka took Bhāgavati Dîksă from Śramaņa Bhagavān Mahāvira. Having admitted Skandaka Parivrā. jaka into his Order of Sädhus, śramaņa Bhagavāna Mahăvîra made him familiar with the duties of ascetic life and other religious rites. Skandaka Anagara, remaining in the service of śramaņa Bhagavāna Mahāvîra, and strictly observing the various rules of ascetic life and giving much attention to Jaina Scriptural Works, studied the Eleven Angas.
Kātyâyana Skandaka used to practise difficult austerities. After Dikṣā, he tried his best to destroy his Karmas by the strict practice of Bhikṣu Pratima (Stages of Spiritual Advancement for a Sadhu), Guņa Ratna Samvatsara Tapa, and other severe austerities.
तिक्खुत्तो आयाहिणं पयाहिणं करेइ करेइत्ता जाव नमंसित्ता एवं वदासी -आलिते ण भंते ! लोए पलिते णं मंते ! लोए आरित्ते पलितेण मंते छोए जरामरणेण य से जहानामएकेइ गाहावयी आगारंसि बियायमाणसि जे से तत्य मंडे भवइ अप्पसारे भोल्लगरूए तं गहाथ आयाए एगंतमंतं अव. कगइ ति, एस मे नित्थिारिए सथाणे गच्चापुरा हियाए मुहाए खमाए निस्सेसाए आणुगामियत्ताए मविस्सइ, एवामेव देवाशुप्पिया ! मझवि आया एगे भंडे इढे कंते पिए मणुने मणामे येज्जे वेसासिए संमए बहुमए अणुमए भंडकरंडगसमाणे मा णं सीयं मा ण उहं मा णं पिवासा मा ण चोरा मा णं वाला मा णं दंसा माणं मसगा गा गं वाइयपित्तिय संभियसंनिवाइयविविहा रोगायंका परीसहोवसग्गा फुसंतु तिकडु एस मे नित्यारिए समाणे परलोयरस हियाप सुहाए स्वमाए नीसेसाण अणुगा. गियत्तोए मविस्सइ, तं इच्छामि ण देवाणुप्पिया ! सयमेव मुंडावियं सयमेव सेहावियं सयमेव सिक्खावियं सयमेव आयारगोयरं विणयवेणइय चरण कर मनायामायावत्तिय धम्ममाइक्खियं । तए णं समणे भगवं महा

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Twelve Pratimas of a Sädhu.
1 First Pratima - The first pratima is of one month's duration. It consists in living separate from the samudaya (congregation of Sadhus) and maintaining one self on one "datti of food and drink-material for one month. One 'datti' is the quantity of food and drink-material offered at a time without break in the flow of the material so given. He can accept only as much as comes during the flow. He must not take anything if the
flow breaks.
2-3-4-5-6-7. Pratimas The Second Pratima is with two (2) dattis for two months. The Third Pratimā is with (3) three dattis for three months. Fourth Pratima is with four ( 4 ) dattis for four months. Fifth Pratima is with five (5) dattis for five months. Sixth Pratima is with six (6) dattis for six months and Seventh Pratima is with seven ( 7 ) dattis for seven monhs.

वीरे खंदयं कच्चायणस्सगोत्तं सयमेव पव्वातेइ जाव घम्ममातिक्खइ, एवं देवाप्पिया ! गंतव्र्व्वं एवं चिट्ठियन्वं एवं निसीतियव्वं, एव तुयट्टियन्व एवं मुंजियव्वं एवं उट्ठाए पाणेहिं भूएहिं जीवेहि सत्तेहिं संजमेणं संजमियव्वं, आस्सिं चणं अट्ठे णो किंचिवि पमाइयव्वं । तए णं से खंदए कच्चायणस्सगोचे समणस्स भगवओ महावीरस्स इमं एयारूवं धम्मियं उवएसं सम्मं संपडिवज्जति तमाणाए तह गच्छ वह चिह्न तह निसीयति तह मुंज वह भास तहउट्ठाए २ पाणेहिं भूएहिं जीवेहिं संजमेणं संजमियव्वमिति, आस्सि च णं अट्ठे णो पमायइ । तए णं से खंदर कचायणस्सगोते अणगारे जाते इरियासमिए भासासमिए एसणासमिए आयाणभंडमत्तनिक्खेवणासमिए उच्चारपासवणाखेलसिंघाण जलपारिहावणियासमिए मणसमिए वयसमिए कायसमिए मणोगुत्ते वइगुत्ते कायगुत्ते गुत्ते गुतिदिए गुर्वतयारी चाई लज्जू घण्णे खंसिखमे जिईदिए सोहिए अणियाणे अप्पुस्र अवल्लेिसे मुसामण्णरए दंते ईणमेव णिग्ग्रंथं पावयणं पुरओ काउं विहरह | ( सू० - ९२ ) ॥
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8. Eigth Pratima is practised by observing one day's fasting for day and night, on alternate days for seven such days and nights. On the break-fast day* Ayambila tapa is to be done.
439
9. Ninth Pratima-During the ninth pratima, the sadhu should sit on the ground on his feet in such a way that his hips do not touch the ground or seat, fors even days and nights, and he should lie down in a posture resembling bent-wood.
10. Tenth Pratima-During this pratima, one should remain in (1) Godohāsana (a posture of sitting on feet resembling one assumed by cowherds which milking cows and buffaloes) and 2. Virasana (a posture assumed by an archer, and he should always with his body contracted.
11. Eleventh Pratima-During this pratima the sâdhu should practise a fasting 3 days duration without water and he should renounce his body in Kayotsarga outside the town, with his hands hanging by his side for one night and day.
*
Ayambila Tapa-is done both by the Sadhus, as well as, householders. It consists in taking salted or un-salted food-materials (wheat, pulses, bajare, rice etc) without green or dry vegetables and without six kinds of 'Vigai' (ghee, oil, milk, curds, sugar, molasses, condiments etc in any form which make the food-material tasty and pleasant to take. He should use water that has been thoroughily boiled three times; and take his food only once and in one āsana (sitting posture) without making any
movements.
aण समणे भगवं महावीरे कयंगलाओ नयरीओ छत्तपलासयाओ Aşuraì qfsfazzeç 2 aftur gozafagri fagıfa | तएण से खंदर अणगारे समणस्स मगवओ महावीरस्स तहारूवाणं थेराण अंतिर सामाइयमाइयाई एकारस अंगाई अहिज्जर, जेणेव समणे मगवं महावीरे तेणेव उवागच्छ २ समण मगवं महावीरं बंदर नमसइ २ एवं वयासो

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12. Twelvth Pratima-During this pratima, the sadhu should practise a fasting of 4 days' duration, and he should stay for one night, in religious meditation without winking his eyes on an elevated place on a river-bank.
Skandaka Apagara, then, practised Guna Ratna Samvatsara Vrata for 16 months with 73 break-fasts, within a total of 480 days.
Guna Ratna Samvatsara Tapa is practised as follows:-The tapa is of sixteen (16) months' duration. During the first month the sādhu should observe one days' fasting on alternate days. During the second month, he should observe two days' fasting; in the third month, three days' fasting, till the sixteenth month with a fasting of sixteen days each.
Hence, the number of fastings and of break-fast for each month is as follows :
-इच्छामिण भंते ! तुम्भे हिं अन्भणुष्णाए समाणे मासियं मिक्खुपडिम स्वसंपज्जित्ता ण विहरित्त।। अहामुहं देवाणुप्पिया ! मा पडिवंध। तर ण से खंदए अणगारे समनेणं मवया महावीरेण अन्मणुष्णाए समाज हट्ट जाव नमंसित्ता मासियं मिक्खुएदिमं उपसंपज्जित्ता ण विइरइ, सए ण से खंदए अणगारे मासियभिक्खुपडिमं अहामुत्त अहाकप्पं अहामग्गं अहाततं अहासम्मं कारण फासेति णालेति सोभेति तीरेति पूरेति किटोति अणुपाठेइ आणाए आराहेइ संमं कारण फासित्ता जाच राहेत्ता जेणेष समणे भगवं महावीरे देणेव उवागच्छइ २ समण भगवंजाव नमंसित्ता एवं पयासी-इच्छामि ण भंते ? तुम्भे अन्मणुण्णाए समाणे दोगासिय भिक्खुपडिमं उवसंपजित्ता णं विहरित्तए, अहामुहं देवाणुप्पिया! मा परिबंध, तं चेव तगासियं चाउम्मासियं पंचछसत्तमासियं पढमं सत्चराइदियं दोच्चं सत्तराईदियं तच्च सत्तरातिदियं अहोरातिदिय एगरातिदियं तए ण से खंदए अणगारे एगराइंदियं भिक्खुपडिमं अहामुत्त जाव आराहेत्ता

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Month Days of Fastings
12345678ac123456
10
12
13
14
1.5
16
22222222222

15 20
24
24
25
24
21
24
27
30
24
26
28
32
407
Breakfast days
15
10 8
53322222
441
Table.
73
used to ex
While practising this tapa, Skandaka Aṇagâra pose himself to the rays of the Sun, in an utkața asana (a posture of sitting on both the legs without the hips touching the seat), and at night, he was without clothes in a vîrāsana ja pesture assumed by a person sitting on a small chair with his feet touching the ground, and retaining that posture even when the chair is removed, and supporting the whole burden of his body on his feet).
जेणेव समणे भगवं महावीरे लेणेव उवागच्छति २ समणं मगव महावीरं. जाव नमसित्ता एवं बदासी - इच्छामि णं भंते ! तुन्भेहिं अब्भणुष्णाए समाणे गुणरयणसंवच्छरं तवोकम्मं उवसंपज्जिता णं विहरित्तए, अहामुह देवाणुप्पिा ! मा परिबंधं । तए ण से खंदए अणगारे समणे णं भगवया महावीरे णं अण्णाए समाणे जाव नमसिता गुणरयणसंवच्छरं तवोकम्म उवसंपजिया णं विहरति, तं जहा - पदमं मासं चउत्थाच उत्थण अनिक्खिणं
56
480 days
or 16 months.
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By practising such severe austeries for sixteen months at a stretch, of observing 407 fasts with only 73 break-fasts with meager food-and by practising such difficuli postures for a long period, the body of Skandaka Aṇagara became greatly weakened and withered. His body was much emaciated and he was able to walk with difficulty.
At last one day during night, Skandaka Apagara had an idea of remaining in religious meditation without food and drink till the end of his life. In the morning he went to Śramaņa Bhagavāna Mahāvîra, and with his permission, he slowly ascended Vipula-giri near Rājagriha and having cleaned a large stone-slab free from dust and insects, he took his seat on a bedding of 'darbha' grass with his face turned towards the East, and prayed thus :
My worshipful obeisance to Arhat Bhagavāns, to Siddha Bhagavans! My respectful adoration to Śramaṇa Bhagavana Mahavira, who is desirous of attaining the Eternal Abode of Mokṣa. I pay homage from here to Śramaņa Bhagavāna Mahavira, who is there at some distance from me. May Śramana Bhagavāna
dateम्म दिया ठाकुए सूराभिमुद्दे आयावणभूमीए आयावेमाणे रविं वीरासणेणं अवाउडे य । एवं दोच मासं छछट्टणं, एवं तच मासं अट्ठ
अमेण छह मास चोदसमं चोदसमेणं सत्तमं मास सोळसमं० २ अहमं मासं अट्ठारसमं० २ नवमं मासं वीसतिम ०२ दसमं मासं बावीस २ एकार समं मास चउव्वीसतिमं २ बारसमं मास छन्वीसतिमं २ तेरसमं मास अट्टाविसतिमं २ चोदसमं मास तीसइमं २ पन्नरसमं मास बत्तीसविमं २ सोलसमं मास ं चोत्तीसहमं २ अनिक्खित्तेणं तवोकम्मेणं दिया ठाणुकुडुए मराभिमु आयावणभूमीए आयवेमाणे रतिं वीरासणेणं अवाउडेणं, तर णं से खंदर अणगारे गुणरयणसंवच्छर तवोकम्मं अहासुतं अहाकप्पं जाव आराहेता जेणेव समणे भगवं महावीरे तेणे व उवागच्छर २ समणं भगवं

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Mahavira see me from there. I had taken a vow from Śramaya Bhagavana Mahavira to the effect that I should not kill any living being, and that I should not give pain to any being in any way, till the kind of my life, and I had taken some other vows. Besides, I had taken a vow that I should say out anything in its true state that I knew it. I should not tell a lie, or should I say the reverse of it, as long as I live. I am, now, taking those vows again from Sramana Bhagavana Mahavira and I take a vow to abstain from all kinds of foods, all varieties of drink-materials, from all kinds of fruits, vegetables, sweets, and I take a vow to abstain from all varieties of condiments, savouries etc as long as I am alive. In fact, I take a vow to eschew all the four varieties of food and drink-materials till my death, which must occur at the end of my life in this world. Besides. I shail abandon with the final respiration, this body of mine, which is dear, desirable, lovely, and which body has been carefully preserved against painful accidents. Having thus renounced all food and drinks for about thirty days, and having remained, as steady as a big tree, in religious meditation, Skandaka Aṇagāra died with perfect traमहावीरं वंदइ नर्मसह २ बहुहिं चत्थछहमदसमदुवालसेहिं मासद्यमासखमणेहिं विचितेर्हि तवोकम्मेहिं अप्पाणं भावेमाणे विहरति । वर णं से स्वंदप अणगारे तेणं ओराछेणं विजलेणं पयत्तेणं पगटिपणं कल्लाणे णं सिवेणं घणं मंगल्लेणं सस्सिरीपणं उदग्गेणं उदतेणं उत्तमेणं उदारेण यहाणुमागेण'
बोम्मेणं सुके लकखे निम्मंसे अद्विचम्पावणद्धे किडिकिडियाभूए किसे धमणि - संतए जाते घानि होत्था, जीवंजीवेण गच्छइ जीवंजीवेण चिह्न मास मासितावि गिलाइ मासं भासमाणे गिळाति भासं भासिस्सामीति गिळायति, से जहा नामए - कट्टसगडिया इ वा पत्तविळमंडसगडिया इ वा risegeगडिया इ वा इंगाळसडिया इ वा उण्हे दिण्णा सुका समाणी ससद्धुं गच्छइ सस ं चिट्ठइ एवामेव खंदर अणगारे ससढुं गच्छ ससद् चिट्ठा, उवचिते तवेणं अवचिए मंससोणिएण हयासणेविव मासरासिप

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nquility of mind, and he was born as a god, Skandaka Anagāra having led strict ascetic life under Śramaņa Bhagavāna Mahavira died with great mental peace, and was born as a god in Acyuta Déva-loka. Having enjoyed divine pleasures in Acyuta Déva-loka the soul of Skandaka Agagâra, will be born in Mahā VidéhaKsétra, as a human being, and having destroyed all his remaining Karmas, he will attain Moksa Pada (the State of Final Emancipation.*
Vrata-grahana of Nandinipita. Sramaņa Bhagavāna Mahāvira, now, went to Śrāvastî Nagari.
At Śravasti Nagari, there lived a big caravan-merchant and his wife Asvini. He possessed, four crores of gold coins in his treasure, four crores on interest, and four crores in property and house-hold furnitures, He took the Twelve Vows of a Householder from śramana Bhagavāna Mahāvira, like Ananda Śrāvaka and having carefully observed Désa-virati Dharma (the religious
*Vide Upadėta Prāsāda Vyākhyana 287. पडिच्छन्ने तवेणं तेएण तवतेयसिरीए अतीव २ उपसोभेमाणे २ चिट ॥ (सूत्र-९३) ।
तेणं कालेणं २ रायगिहे नगरे जाव समोसरण जाव परिसा पडिगया तए ण तस्स खंदयस्स अण० अण्णया कयाइ पुन्धरत्वावरत्तकालसमयसि धम्मजागरियं जागरमाणस्स एमेयारूवे अभत्यिए चिंतिए जाव समुपजित्था -एवं खलु अहं इमेणं पयारवेण ओरालेण जाव किसे धमणि संतए जाते जीवं जीवेणं गच्छामि जीवजीवेण चिट्ठामि जाव गलामि जात्र एवामेव अहंपि ससई गच्छामि ससदं चिट्ठामि, तं अत्थि ता मे उठाणे कम्मे बळे वीरिए पुरिसकारपरक्कमे त जाव ता मे अत्थि उहाणे कम्मे बछे वीरिए पुरिसकारपरक्कमे जाव य मे धम्मायरिए धम्मोवदेसए समणे भगव' महावीरे मिणे सुहत्थी विहरइ ताव ता मे सेयं कल्ल पाउप्पभायाए रयणीए

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duties of a house-holder) for fourteen years, he entrusted all his business affairs to his son. Then, he went to the Pausadha Śála (place of religious meditation) of his town, and did various rel gious ceremonies, and he also practised the Eleven Pratimās (Stages of Spiritual Advancement) of a House-holder.
Having thus carefully observed Désa-virati Dharma of House holder for twenty years, Nandinipita died, and having died with great tranquility of mind he was born as a gol in Athera Vimāņa In course of time, he will be born as a human being in Mahā Vidéha Ksetra and will attain Mokṣa (Final Emancipation).
Vrata-grahana of Tetali-pita
At Śrāvasti Nagari, there also lived a big merchant named Tetalipitä and his wife Falguni He possessed four crore gold coins in his treasury, four crore on interest, and he had four crore gold-coins in property and house-hold furniture. He took the Twelve Vratas of a House-holder at the pious hands of Śramapa Bhagavana Mahavira along with Nandinîpitâ and having carefully
फुल्लप्पल कमल कोमलुम्मिल्लियंमि अहापांडुरे पभाष रत्तासोयप्पकासकिंनुयसुमुहगुंजद्धरागसरिसे कमळागरसंडबोहर उद्वियंमि सूरे सहस्सरस्सिमि दिणयरे तेयसा जळते समय मगव महावीरं वंदित्ता जाव पज्जुवा सित्ता समणेण भगवया महावीरेण अन्मणुष्णाए समाणे सयमेव पंच महव्वयाणि आरावेत्ता समणा य समणीओ य खामेत्ता तहारूवे हि थेरेहिं कडाईहि सद्धि विपुलं पव्वयं सणियं २ दुरूहित्ता मेघघणसन्निगास देवसान्निवावं पुढवीसिलाव पsिofter दन्नसंथारय संघरिता दमसंथारोबगय स र्सछेहहणमोसणा जूसियस भत्तपाणयडियां विखयस्स पाओवगयस्त काळ अणवकंमाणस्स विहरिए तिकट्ट एवं संपेहइरचा कल पाउप्पभाए रयणीए जाव जलते जेणेव समणे भग० जाव पज्जुवासति, खंदयाइ समणे भगवं महावीरं खंदय अग्रगारं एवं वयासी-से नूण तव नंदया ! पुव्वरजावरत्तकाळस० जाक जागरमाशस्त इमेयारूवं अम्मत्थिर जाव समुप्पज्जित्था एवं खलु

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observed the Désa-virati Dharma (the religious duties of a house holder for fourteen years, he handed over all his business concerns to his son. Then, he went to the Pausadha Salā of his town, and did religious duties, and also practised the Eleven Pratims (Stages of Spiritual Advancement) of a House-holder. Having thus carefully observed Désa Virati Dharma (religious duties) of a House-holder or twenty years Tetalîpitā died with great equanimity of mind, and was born as god in Kiba Vimāna. Having completed an age-limit of four (4) Palyopams, he will be born as a human being in Mahā Vidéha Ksétra and will attain Moksa (Final Liberation).
Śramaņa Bhagavāna Mahāvira lived at Vāņijya-grâma during the Twenty-third year of his ascetic life.
Twenty-fourth Year of Ascetic Life. (B. C. 545-44)
1. Sarnavasaraga at Bahusala Caitya of Brāhmaṇa Kunda Nagara Separation of Jamāli Muni. 2. Descent of Candra and Surya at Kausambi. 3. Samavasaraya at Rajagriha. Discussion between Nirgranthas (Sadhûs) of Parsva Nātha Tirthankara and citizens of Tungia Nagari.
अहं इमेण एयारवेणं सम्वेण ओरालेणं विपुलेण तं चेव जाव काळ अणवकंखमाणस्स विहरित्तए तिरुट्ट एवं संपेहेति २ कल्लं पाउप्पभाए जाव जलंते जेणेव ममं अंतिए तेणेव इन्चमागए, से नूणं खंदया! अढे समढे ? हंता अत्थि अहामुहं देवाणुप्पिया ! मा पडिबंधं ॥ (सू०-९४ ) ॥
___तए ण से खंदए अणगारे समणेणं भगवया महावीरेणं अन्मणुग्णाए समाणे इतु जाव हयाहियए उठाए उठेइ २ समणं भगव महा०तिक्खुत्तो आयाहिण पयाहिणं करेइ २ जाव नमंसित्ता सयमेव पंच महन्वयाई आरूहेइ २त्ता समणे य समणीओ य खामेइ २ त्ता तहाम्वेहि थेरेहिं कडाईईि सद्धि विपुल पचयं सणियं २ दुरूहेइ मेघणसन्निगास देवसन्निवायं पुरविसिलावट्टयं पडिले हेइ २ उच्चारपासवणभूमि पडिलेहेइ २ दम्भसंथारयं संथराइ २ ता पुरत्यामिमहे संपालियंनिसने करयलपरिग्गहियं दसनई सिरसावत्तं

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After the close of the rainy season, śramana Bhagavāna Mahāvīra left Vāpisya-grama, and went to the Bahusāla Caitya of Brahmana Kunda-grāma Nagara.
Separation of Jamill Muni.
At Bahusäla Caitya of Brāhmaṇa Kunga-grāma Nagara, the gods prepared a Samavasaraṇa. Muni Jamali accompanied by his five hundred disciples, approached Sramana Bhagavāna Mahāvira in the Samavasaraṇa, and having duly saluted him, told him with the object of separating from the Samudaya:-Bhagavan! “ I am desirous of becoming aloof from your samudaya, along with my five hundred disciples and doing journey separately " To this Śramana Bhagavāna Mahavira, did not reply. Jamali Muni repe ated his request of separation two or three times. But receiving no reply, he went away from Bahhśāla Caitya, accompanied by his five hundred disciples without the permission of śramana Bhagavåna Mahāvira,
मत्यए अंजलिं कट्ट एवं वयासी-नमोत्थु णं अरहंताणं भगवंताणं जाव संपत्ताण . नमोत्थु णं समणस्स भगवओ म० जाव संपाविउकामस्स, चंदामि ण मगवंतं तत्थ गय इहगते, पासउ मे भगवं तत्थगए इहगयं तिकट्ट वंदर नमंसति २ एवं वयासी-पुब्बि मए समणस्स भगवओ महावीरस्स अंतिए सम्वे पाणाइवाए पच्चाक्खाए जावज्जीवाए जाव मिच्छादसण सल्ले पच्चक्खाए जावज्जीवाए इयाणिपि य ण समणस्स भ० महा० अंतिए सव्वं पाणाइवायं पञ्चक्खामि जावज्जीवाए जाव मिच्छादसणसल्ल पञ्चक्खामि, एवं सव्व असणं पाणं खा० सा० चविहंपि आहार पचक्खामि जावज्जीवाए, जंपि य इमं सरीरं इ8 कंतं पियं जाव फुसंतु तिकड एयपि ण चरिमेहि ऊस्सासनीसासेहिं वोसिरामि तिकटु सलेहणाजूसणाजूसिए भत्तपाणपडियाइक्खिए पाओवमए काल अणवकरखमाणे विहरति । तए णं से खंवए अण. समणस्स भ० म० तहारूवाणं घेराणं अविए सामाइयमादियाई इकारस

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Descent of Candra and Surya From Brāhmana Kunda-grāma Nagara, śramaga Bhagavāna Mahāvira went to Kaušāmbî. At Kausāmbi Nagarî, the deties Candra (the Moon), and Surya (the Sun), came to do obeisance to śramaņa Bhagavāna Mahāvîra, in their original Vimâna (aerial car). 3 Discussion with Sthaviras of Pārsva Nātha Tirthankara
From Kaušāmbi, śramana Bhagavana Mahāvira went to Rājagriha Nagari and put up at Gunasila Caitya of that town.
अंगाई अहिज्जत्ता बहुपडिपुण्णाई दुवालसवासाइं सामण्णपरियागं पाउणित्ता मासियाए संलेहणाए अत्ताणं झुसित्ता साह भत्ताइ अणसणाए छेदेत्ता आलो इयपडिकंते समाहिपत्ते आणुपुच्चीए कालगए ॥ (सूत्र-९५).
सए णं ते थेरा भगवंतो खंदयं अण० कालगयं जाणित्ता परिनिवागवत्तियं काउस्सग्गं करेंति २ पत्तचीवराणि गिण्हंति २ विपुलाओ पन्चयाओ सर्णिय २ पच्चारूहंति २ जेणेव समणे भगवं महा० तेणेव उवा० २ समर्थ भगवं म० वदंति नमसंति २ एवं वदासी-एवं खलु देवाणुप्पियाण अंतेवासी खंदए नाम अणगारे पगइमद पगतिविणीए पगतिउवसंते पगतिपयणु कोहमाणमायालोभे मिउमहचसंपन्ने अल्लीणे भद्दए विणीए, से णं देवाणुप्पिएहिं अब्मणुण्णाए समाणे सयमेव पंच महव्वयाणि आरोवित्ता समणे य समणीयो य खामेत्ता अम्हेहिं सद्धि विपुलं पव्वयं तं चेव निरव सेसं जाव अणुपुवीए दसमं मासं बावीसं २ एकारसमं मासे चउव्वीसविमं २ बारसमं मासं छन्वीसतिमं २ तेरसम मासं अट्ठावीसतिम २ चोद्दसमं मासं तीसइम २ पन्नरसम मासं बत्तीसतिम २ सोलसम मासं चोत्तीसइम २ अनिक्खिसेणं तवोकम्मेणं दिया ठाणुक्कुट्टए मुराभिमुहे आयावणभूमीए आयावेमाणे रति वीरासणेणं, तए णं से खंदए अणगारे गुणरयणसंवच्छरं तवोकम्मं अहाखुत्तं अहाकप्पं जाव धाराहेत्ता जेणेव समणं मगवं महावीरे तेणेव उवागच्छइ २ समणं मगवं महावीरं वंदइ नमसइ २ बहुहिं चउत्थछट्ठमट्टपदसदुवालसेहिं मासद्ध

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During that time, some sthaviras (elderly learned sādhus) of Bhagavāna Parsva Natha Tirthankara, accompanied by five hundred disciples came to Tungia Nagari (a town in the neighbourhood of Rajagriha Nagara) and put up at Pusyavatiha Caitya of that town. On hearing the news of their arrival there, a number of devotees and citizens went to the Pusyavatika Caitya for darśana and hearing the preaching. To the devotees and the assembly of citizens, the learned sädhus preached the Dharma of Tirthankara Bhagavāna Parsva Nâtha with Four Great Vows. On hearing the preaching, people were greatly satisfied. With the object of gaining more knowledge, some of them commenced religious discussions and asked the sthaviras.-Bhagavan! What is the gain accruing from self-control and from austerities?
Sthaviras:-O worthy persons! Stoppage of the advent of Karmas involving sinful acts, is the fruit of Self-control. Shredd. ing of the Karmas involving sinful acts, is the fruit of Tapas (austerity).
Citizens:-Bhagavan! If stoppage of the advent of Karmas involving sinful acts is the fruit of self-control and if shredding मासखमनहिं विचित्तेर्हि तवोकम्मेहिं अप्पाणं भावेमाणे विहरति । तर जं से खंदए अणगारे तेणं ओरालेणं विउलेणं पयत्तेणं पग्गहिएणं कल्लाणेणं सिवेणं धनेणं मंगल्लेणं सस्सिरीएणं उदग्गेणं उदतेणं उदारेणं महाणुभागेणं aatकम्मे के लक्खे निम्मंसे अहिचम्मावणदे किडिकिडियाभृए किसे धमणिसंत जाते यावि होत्था जीवंजीवेण गच्छइ जीवंजीवेण चिट्ठा भास माfearfa Ters, भाभासमाणे मिळावि मास मासिस्सामीति गिलायति से जहा नामएकgeडिया इ वा पत्तसगडिया इ वा पतमिलभंग मगडिया इवा एरण्डकसगडिया इ वा इंगालसगडिया इ वा उण्हे दिण्णा सुका समाणी ससहं गच्छ ससदं चिह्न एवामेव खंदय वि अणगारे ससद्द गच्छ ससहं चिवचित् अवचिए मंससोणिएणं हुवासणेविव भासर। सिपडिच्छन्ने वेणं कथं तवतेयसिहीए अतीव २ उबसोभे माणे २ चिदुइ ।। (मु-९३) ।।
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of Karmas is the fruit of austerities, how is it that gods are born in déva-lokas?
Kaliya-putra Sthavira : - O worthy persons ! Gods in dévalokas are produced by austerities in previous lives.
Mehila Sthavira:-O worthy persons! Gods in déva-lokas are produced by self-control in previous lives.
Ananda Raksita Sthavira : - O worthy persons ! Gods in dévalokas are produced by net-works of Karmas.
मास
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गुणरत्न संवत्सर तपोयन्त्रम्

तपोदिन
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BOO
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तेणं काळेण रायगिहे नगरे जाब समोसरण जाव परिसा पडिगया, तप णं तरस खंदयस्स अणगारस्स अण्णया कयाइ पुव्वरतवरत्तका समयंसि धम्मजागरियं जागरमाणस्स इमेयारूवे अन्मत्थिए चिंविए जाव समुप्पज्जि - त्था एवं खलु अहं इमेण एयारूवेण ओरालेण जाव किसे घमणि संतर जाते जीवजीवेण गच्छामि जीवजीवेण चिट्ठामि जाव गिळामि जाव एवा
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Kasyapa Sthavira:-O worthy persons! Gods in deva-lokas are produced by attachment. Gods in déva-lokas are produced by 1. Austerities in previous lives 2. Self-control in previous lives. 3. Net-work of Karmas, and by 4. Attachment.
On hearing the above explanation given by the sthaviras all the people became greatly delighted, and having done respectful obeisance before the sthaviras, all of them went away. Sthaviras also went away else-where. मेवं अहंपि ससदं गच्छामि ससदं चिहामि तं अत्थि वा मे उहाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे तं जाच ता मे अस्थि उटाणे कम्मे बले वीरिए पुरिसकारपरक्कमे जाव य मे धम्मायरिए धम्मोवदेसए समणे भगव महावीरे जिणे मुहन्थी विहरइ ताव ता मे सेयं कल पाउप्पभायाए रयणीए फुल्लुप्प. लकमलकोमलुम्मिल्लियंमि अहापांडुरे पमाए रत्तासोयप्पकास किंमुयमुयमुहगुंजद्धरागसरिसे कमलागरसंडबोहए उद्वियंमि सूरे सहस्सरस्सिमि दिणयरे तेयसा जलंते समणं मगवं महावीर वंदित्ता जाव पज्जुवासित्ता समणे ण भगवया महावीरेण अन्मणुण्णाए समाणे सयमेव पंच महव्वयाणि आरोवेत्ता समणा य समणीओ य खामेत्ता तहारूचेहि थेरेहिं कडाईहि सद्धि विपुलं पञ्चयं सणियं २ दुरूहित्ता मेघषणसनिगास देवसन्निवातं पुढवीसिलावट्टयं पडिलेहित्ता दन्मसंथारयं संथरित्ता दम्भसंथारोक्गयस्स संछेडणाजोसणाजूसियस्स भत्तपाणपडियाइक्खियस्स पाओवगयस्स काळ अणदकंखमाणस्स विहदित्तए तिकटु एवं संपेहेइ रत्ता कल्लं पाउप्पमायाए रयणीए जाव जळते जेणेव समणे भगवं महावीरं जाव पज्जुवासति, खंदयाइ समणे मग महावीरे खंदयं अमगार एव वयासी-से नूण तव खंदया! पुन्वरत्तावरत्तकालसमयसि जाव जागरमाणस्स इमेयारचे अन्मत्यिए जाव समुप्पज्जित्ता-एवं खलु अहं इमेण एयारवेण तवेण ओरालेणं विपुलेणतं चेव जाव काळ अणवकंखमाणस्स विहरित्ता तिकट्ट एवं संवेहेतिर कल्लं पाउप्पभाए जाव जलंते जेणेव मम अंतिए तेणेव हव्वमागए, से नूणं खंदया! अट्ठ समहे ? हंता अस्थि, अहामुह देवाणुप्पिया ! मा पटिबंधं ॥ (२-९४)॥

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At this time, Ganadhara Mahārāja Indrabhùti Gautama went to Rājagraha for ains-taking with the permission of śramaga Bhagavana Māhāvîra and he heard the discussions among the public about the questions raised by the citizens of Tungiyā Nagari and the answers given by the sthaviras Ganadhara Mahā raja Indrabhấti Gautama had some doubt whether the answers given by the sthaviras were correct or not, and so, he went to Śramaņa Bhagavana Mahāvira for explanation. Having atoned for having done any sinful act during walking for alms-taking,
तए ण से खंदए अणगारे समणेण भगवया महावीरेण अभणुण्माए समाणे हट्टतुट जाव हियहियए उठाए उठेइ २ समणं भगवं महावीर विक्खुत्तो आयाहिणं पयाहिण करेइ जाव नमंसित्ता सयमेव पंच महव्वयाई आरुहेइ २ ता समणे य समणोपी य खामेह रत्ता तहारूवेहि थेरेहि कडाई हिं सद्धिं विपुछ पव्वयं सणियं २ दुरूहेहिं मेहघणसन्निगास देवसनिवार्य पुढविसिलावट्टयं पडिलेहइ २ उच्चारपासवणभूमि पडिलेहइ २ दब्भसंथारयं संथरइ २ ता पुरत्थाभिमुहे संपलियंकनिसने करयकपरिग्गहियं दसनह सिरसावत्तं मत्थए अंजलि कट्ट एवं बदासी नमोत्थु णं अरहंताणं भगवंताणं जाव संपत्ताणं, नमोत्थु णं समणस्स भगवओ महावीर जाव संपाविउकामस्स, वंदामी णं भगवंतं तत्य गयं इहगते, तिकटु वंदइ नमंमति २ एवं वदासी-पुबि पि मए समणस्स भगवश्री महा. वीरस्स अंतिए सव्वे पाणाइबाए पञ्चक्रवाए जावज्जीवाए जाव मिच्छादंस
सल्ल पञ्चक्खाए जावज्जीवाए इयाणिपि य णं समणस्स भगवो महावीरस्स अंतिए सावं पाणाइचायं पञ्चक्खामि जाब मिच्छादंसणसल्ल पच्चक्खामि, एवं सव्य असणं पाणं खाइमं साइमं चउन्विहंपि आहारं पञ्चक्खामि जावज्जीवाए, जं पि य इमं सरीर इट्ट कंतं पियं जाव फुमंतु तिकद्द एय पिणं चरिमेहिं उस्सासनीसासेहिं वोसिरामि तिकटु संवेहगाजूसेणाजूसिए भत्तपाणयडियाइक्खिए पाओवगए काल अणवकंखमाणे विहरति । तए णं से खंदप अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए

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the asked Sramana Bhagavana Mahavira:-Bhagavan! Is the account of the discussion with the sthaviras at Rajagriha that I have recently heard, correct or not? Are the answers given by the sthaviras correct or not? Are the sthaviras able to give correct answers?
Bhagavāna:-Gautama! The answers given by the sthaviras to the citizens of Turgiya Nagart are quite correct. Whatever they have said, is perfectly true. O Gautama ! It is my firm conसामाइयमादियाई एकारसअंगाई अहिज्जित्ता बहुपडिपुण्णाई दुवालसवासाई सामनपरियागं पाउणिचा मासियाए संछेहणा असाणंए सित्ता सहि भत्ताई अणसणाए छेदेत्ता साळोइयपरिकते समाहिपत्ते माणुपुब्बीए कालगए (सूत्र-९५).
तए णं ते थेरा भगवंषो खंदयं अणगारं कालगयं जाणित्ता परिनिव्वाणवत्तियं काउस्सगं करेंति २ पत्तचीवराणि गिहंति २ विपुलाओ पचयाओ सणिय र पचोरुहंति २ जेणेव समणे भगव महावीर तेणेव उवागच्छन्ति समणे भगवं महावीरं वदति नमसंति २ एवं बयासो-एव खलु देवानुप्पियाणं अंतेवासी खंदए नामं अणगारे पगइमदए पगतिविणीए पगतिउपसंते पगविपयशुकोहमाणमायालोमे भिउमावसंपो अल्लीणेभ ए विगिए, से णं देवाणुप्पिएहिं अव्मणुण्णाए समाणे सयमेव पंचमहब्बयाणि आरोविता समणे य समणीओ य खामेत्ता अम्हे हिं सदि विपुल पन्चयं तं चेव निरबसेसं जाव आणुपुब्बीए कालगए इमे य से आयारभंडए । भंते त्ति भगवं गोयमे समणं भगवं महावीरं वंदति नमंसति २ एव वयासी-एवं खलु देवाणुप्पियाणं अंतेवासी खंदए नामं अणगार कालमासे कालं किच्चा कहिं गए? क हिं उववण्णे ? गोयमाइ समणे भगवं महावीरं भगवं गोयमं एवं वयासीएवं खलु गोयमा ! मम अंतेवासी खंदए नामं अणगारे पगतिमदए जाव से गं पए अन्मणुण्णाए समाणे सयमेव पंचमहव्चयाइ आरुहत्ता त चेब सन्न अविसे सियं नेयचं जाव आलोतियपडिकं ते समाहिपत्त कालमास कालं किच्चा

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viction that gods in déva-lokas are produced by austerities and self-control in previous lives.
During this year, Véhāsa, Abhaya Muni and some other sādhus did anasaņa (remaining in religious meditation without drink and food) till death on Vipula Giri, near Rajagriha Nagara and they were born as gods.
śramapa Bhagavān Mahavira lived at Rājagraha Nagara during the rainy season
अच्चुए कप्पे देवत्ताए उववणे, तण गं प्रत्येगइयाणं दोवाणं बाबीसं सागरोवमाई ठिती पण्णत्ता, तस्स णं खंबएस्स वि देवस्स बावीस सागरो. वमाई ठिती पण्णत्ता । से गं मंते ! खंदर देवे तायो देवलोगाओ आउक्त एणं भवक्खाणं ठितीखएणं अतरं वयं याचा कहि गच्छहिसि? कति उववजिहिति ? गोषणा : महाविदेहे पासे सिपाहिति बुजिशिति मुञ्चिहिति परिनिवाहिति सब्बदुक्खाणमंत करेरिति । (५-९६)

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CHAPTER VI
Twenty-fifth year of Ascetic Life (B. C. 544-43)
I. Untimely Death of King Srenika. 2. Díkşā of Padma, Mahá Padma and other grandsons of King Śréņika 3. Vratagrahaņa of Jina Pälita and other house-holders 4. Dikṣā of Kșemaka, Dhritidhara and others.
After the close of the rainy season, Sramaņa Bhagavâna Mahavira went in the direction of Campa Nagari.
Untimely Death of King Srèņika. King Śréņika reigned for many years, Hindu and Buddhist writers calculate the reign of King Sréņika to be of fifty-one (51) or fifty-two (52) years' duration. Kūņika alias Ajātasatra was very impatient to get his father's throne: he was only waiting for the old man to die; hence he imprisoned his father with the help of his other brothers, and he himself usurped the throne.
When Kūņika was in the womb of his mother Céllana-devi, a wicked idea occurred in her mind, of eating Srénik's flesh. Thinking that the would be child would be an object of misfortune to King Sréņika, she had her son thrown away into a heap of rubbish as soon as he was born. But by the persistent order of King Śréņika, the child was brought back into the palace. and as he was thrown away into a heap of rubbish in the King's Asoka garden, he was fondly named Asoka-chandra by the king himself, But Cellaņā-dévî had no love for him. There was always some distinction in her treatment towards Kunika and other princes, Kunika realised his condition but he thought

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his mother's ill-treatment towards himself was caused by his father King Śréņika himself. Consequently even after imprisonment, King Śréņika was very harshly treated by Kuņika and was put to a number of tormentations by him No one was allowed to go to the King without Kuņik's permission Queen Céliand could not be prevented from going, and so she alone was allowed to go to him. Kunika intended to kill King Sréņika by putting him to a number of cruel tormentations and by hunger. Cellaņā-dévi used to feed the king secretly with sweet-balls and some strong wine, hidden in her garments,
When one day King Kupika was taking his meals, his affectionate son Udayî was in his lap. Kunik's mother Céllană - dévi was sitting opposite to him. While the king was happily tasting his food, the child in his lap voided urine and the stream of urine fell into the king's dish, with the intention that flow of his son's urine should not be stopped Kupika did not remove him from his lap but throwing off a small portion of the food with his own hands he ate the remaining food from the dish.
Now, taking this incident as the appropriate opportunity, Cellaņā- dévì talked about parental love towards one's own child. She referred to the way how he was affectionately brought back by King Śréņika from the heap of rubbish where he was thrown away by herself soon after his birth and how King Śréņika used to keep Kupik's suppurating finger into his own month with the object of allaying pain in the wound caused by a hen biting off a portion of his finger when he was lying unprotected there
Kuņika now realised his own fault. He repented for having imprisoned King Srèņika out of his love for power. With the object of breaking open the king's shackles of bondage with his own hands, Kûņika ran towards the prison with a big ironhammer in his hand. But King Śréņika on seeing Kanika com ing to the prison with a hammer in his hand, thought that Kúnika would kill him with cruel tormentations and so, he himself committed suicide. Kupika became much grieved After the death

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of King Śrénika, the mind of Kinika became very restless on seeing the numarous objects in Rajagriha Nagarî capable of arousing the memories of his lamented father. He, therefore, changed his capital to Campă Nagari. Campā Nagarî became prosperous as merchants and the mass of population naturally turn to the Capital town for extensive trade and business developments. 2. Diksă of Ten Grandsons of Śrénika
At this time, Sramaņa Bhagavāna Mahāvira came to Campă Nagari. During his residence at Lampa Nagari ten grand-sons of King rénika named 1. Padma 2. Mahā-padma 3. Bhadra 4. Su-bhadra 5 Maha bhadra 6. Padma-séna 7. Padma-gulma, 8. Nalini-gulma 9. Ananda and 10. Nandana-heard the preaching of Śramaņa Bhagavāna Mahavîra and requested their parents for permission for Diksā The parents of these princes were as follow.
Prince
1. Padma
2. Mahā-padma
3. Bhadra
4
Su-bhadra
5
Maha-bhadra
6. Padma-séna
7. Padma-gulma
8. Nalini-gulma 9. Ananda
10.
Nandana
Father
Kāla
Sukāla
Mahā-Kāla
Krisna Su-kriṣṇa
Maha-krisņa
Vira-krisņa
Răma-krisna
Pitruséna-krisņa Mahǎséna kriṣṇa

Mother.
Kāli
Sukāli
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Mada-Kali
Kriṣṇā
Su-krisņā
Mahā-kriṣṇā
Vira-kriṣṇā
Răma-kriṣṇa
The parents and other family-members of these princes explained to them the difficulties and inconveniences of ascetic life as all of them were fondly bred up in great affluence, and as they had never experienced even the minor troubles of an ordinary man But all their efforts to prevail upon them, proved futile and knowing that all the ten princes were firmly determined, their parents gave them permission for Diksa,
After Diksa, they studied the Jaina Agamas and practised 58
Pitruséna-krisņā Mahäséna-kriṣṇā

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severe austerities. After death, all of them were born as dévas (gods) in déva-lokas.
3. Dikṣa of Jina Palita
Jina Palita son of Makandi took Dikṣa at the pious hands of Śramana Bhagavāna Mahāvira. The account narrated in the Jain Agamas about some of his life-incidents is as follows:
Makandi had two sons named Jina Palita and Jîna-rakṣita by his wife Bhadra. Both were adventurous mariners. During eleven voyages they had acquired much wealth.
One day, both the brothers went on a voyage to a distant country against the wish of their parents. After voyaging a long distance off in the sea, a sudden tempest over-took them, and their boat collided with a big rock and was wrecked. Both the brothers-each of them-fortunately took hold of a big wooden board to ride on and they were able to reach an unknown island. A female deity was residing there in her magnificent palace. She came to the two brothers and took them to her palace against their will. There, she was enjoying sensual pleasures with them. She used to bring highly delicious fruits for them to eat and she was living as their wife with them.
One day, the deity, under orders from Sakréndra, went on a duty of going round the Lavana Samudra (the Salt Sea) twenty-one tirnes, and of cleaning the sea of all rubbish, while departing, she told both the brothers to remain in her palace till he returned and advised them to go wherever they liked and to amuse themselves if they became disturbed by separation from her. But she strongly refused them to go in the Southern Direction as there was a poisonous serpent emitting virulent poison through his eyes, causing instantaneous death.
After the departure of the deity, both the brothers began to amuse them in various parts of the forest but they became very eager to go in the Southern Direction as they were strictly forbidden by the deity.

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At last, one day, with a firm, determination they went in the Sonthern Direction. Having gone a long distance they reached a terrible slaughtering place, A man was hanging on gallows and he was impatiently making piteous cries of agony. There were rotten cadavers of numerous persons lying cattered here and there. On being quesioned, the man on the gallows narra. ted all the hardships experienced by himself, He was a seafaring merchant. One day his boat was suddenly destroyed and he was drifted to this same island. The female deity of the island took him to her palace, and he was happily amusing himself there, enjoying sensual pleasures with her. But, after all he was an ordinary human being, How can any one act strictly in accordance with the fanciful whims of some voluptuous goddesses at all periods of time ? One day when he was not inclined to act according to her whims, she angrily took him to the gallows and kept him hanging there. She invariably reduced to such a state, any individual who happens to come to this island
On hearing this account, both the brothers began to tremble with fear and they asked him the easiest way of escaping from the island. The man on the gallows said: "In the Eastern Direction there is a temple of an Yakşa (a kind of deity) named Sailaka. The deity is to be found in the form of a horse. He becomes visible on the eighth, fourteenth, fifteenth, and the thirtieth day of each month and loudly declares:-"Whom can I protect? Whom can I save ?” You go to the temple on the fourteenth day of the month, and worship the yaksa, If he asks you, you say 'Save us' 'Protect us'
Both the brothers did whatever the man on the gallows ad. vised them to do. The Yaksa told him:-will make you sit on my back as a horse, and I will take across the Lavaņa Samudra. The goddess will follow you and she will persistently try to entice you by amorous pranks, and she will terrify you but you should never yield to her entreaties and you should not look at her. Because, so long as you are on my back, no one will have

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any power to touch you. But in case you are induced to look at her by her amorous pranks or by threats, I will, at once, throw you into the sea from my back and the goddess will instantly kill you." Having consented to act with firm determination, both the brothers rode on his back and they started on their journey towards Campă Nagarî
As soon as she returned to her palace after completing her work of cleaning the Lavana Samudra, she could not find the two brothers there. She at once realised the exact situation and followed them. She tried to terrify them in various ways but when she saw that they were not at all unsteady, she tried to entice them by amorous pranks. Out of the two brothers, Jina Rakṣita was attracted by her lovely and sweet amorous words, and as soon as he looked at her with affectionate eyes, the Yaksa forcibly threw him into the sea from his back, and the goddess, taking him on her sword, at once slew him. When Jina Pălita came near Campa Nagarî, the Yaksa put him down near a garden. Jina Pâlita went to his own house and narrating his hardships before his parents with tears in his eyes, he informed them about the death of his brother Jina Raksita. With the disappearance of sorrow in course of time, all of them began to pass their days happily.
At this time, Śramana Bhagavana Mahavira came to Campă Nagari On hearing the preaching, Jina Pälita took Bhagavati Dîkṣā, at the pious hands of the Worshipful Lord, for the welfare of his Soul, with the permission of his parents Taking the account of both the brothers as a precept, Sramaņa Bhagavāna Mahavira preached as follows-Those monks and nuns, who becoming bewildered by the infatuation of vowlessness, leave off ascetic life by sheer cowardice, suffer terrible miseries during endless wanderings in various existences in infinite Saṁsāra, like Jina Rakṣita, and those who like his brother Jina Palta, are firm in their vows, easily cross the ocean of this terrible Samsara. At Campa Nagarî, there was another marine merchant named

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Palita-a devotee of Śramaņa Bhagavana Mahāvīra He went to Pihunda Bunder, for business purposes There he became very wealthy. He married the daughter of a rich merchant. She became pregnant in due course of time Pălita was returning to Campâ Nagari with his pregnant wife. On the way, she gave birth to a male child. The child was named Samudrapa.la.
|| समद्रपालीयमध्क्षयनम् ॥ चंपाए पालिए नाम सावए आसि वाणिए । महावीरस्स भगवओ सीसो सो उ महपणो ॥ १ ॥ निग्गंथे पावयणे सावए से विवेकीए । पोएण ववहरंते पिंहुंडे नगरमागए ॥ २ ॥ पिहुंडे ववहरंतस्स वाणिओ देइ धूयरं । तं ससत्तं पई गिज्झ सदेसमह पत्थिओ || ३ ॥
अह पाforte घरणी समुमि पसवई । अह बालए तहिं जाव समुद्दपालिचि नामए ॥ ४ ॥
खेमेण आगए चेपं सावए वाणिए घरं । सब घरे तस्स दारए से सुहोईए ॥ ५ ॥ बावतरी कळाओ य सिक्खिए नीइकोविए । जुम्बणेण य संपने सुरू पियदंसणे ॥ ६ ॥ तस्स रूववई भज्जं पिया आणे रूविर्णि पासाए कीre रम्मे देवो दोघुदगो जहा ॥ ७ अह अन्नया कयाई पासायलोयणे द्वियो | वन्झमंटणसोभागं वज्झं पासह वशगं ॥ ६ ॥ तं पासिऊण संवेगै समुदपाको इणमब्भवी । अहो ! अहाणकम्माणं निज्जाणपावगं इमं ॥ ९ ॥ संबुद्धो सो तर्हि मगवं परं संवेगभागभो ।

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From Campā Nagarî, śramaņa Bhagavän Mahāvira went in the direction of Mithilă.
___At Kakandi Nagari, Kshmaka Dhriti-dhara and other householders heard the preaching of śramaņa Bhagavāna Mahāvira and entrusting the management of their domestic and basiness affairs to their eldest son, they took Bhagavati Dikșa at the blessed hands of the Worshipful Lord.
आपुच्छम्माया-पियरो पव्वए अणगारियं ॥१०॥ जहित्तुं संगं य महाविलेस महंतमोइं कासिणं भयावह । परियायधम्मं घाभिरोयएज्जा वयाणि सोलाणि परीसहेया ॥ ११ ॥ अहिंसा-सच्च च अतेगणं च तत्ता य बंमं अपरिग्गह च । पडिवज्जिया पंच महव्वयाई चरिज्जधम्म जिणदेसियं विऊ ॥१२॥ सम्वेहिं भूएहिं दयाशुकंपे खतिक्खमे संजयवंभयारी ! सावज्जजोगं परिवज्जतो चरिन्ज भिक्खू मुसथाहिइंदिए ॥१३॥ कालेण काल विहरेज्ज रहे बलाबल जाणिय अप्पणो य । सीहो व सदेण न संतसिज्जा बयजोग मुच्चा असन्ममाहु ॥ १४ ॥ उवेहमाणो उ परिव्वइज्जा पियमपिपयं सव्व वितिक्खएज्जा । न सब सम्वत्यऽभिरोयइज्जा न यावि पूयं गरहं च संजए ॥ १५॥ अणेगछंदा इह माणवेहिं जे भवओ सपकरेइ भिक्खू । भय-भरवा तत्थ उइति मीमा दिव्वा मणुस्सा अदुवातिरिच्छा ॥ १६ ॥ परीसहा दुन्चिसहा अणेगे सीयंति जत्था बहुकायरा नरा । से तत्य पत्ते न वहिज्ज भिक्खू संगामसीसे इव नागराया ॥१७॥ सीजीसणा दंस-भसा य फासा आयंका विविहा फुसंति देह । अनुक्कुओ तत्थऽहियासइज्जा रयाई खेविज पुरे कगई ॥१८॥ पहाय रागंच तहेय दोस मोहं च भिक्खू सययं वियक्रवणो । मेरु व्व वाएथ अंकपमाणो परीसहे आयगुप्ते सहिज्जो ॥ १९॥

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During this twenty-fifth year of Ascetic Life, Sramana Bhagavāna Mahāyira lived at Mithilā Nagarî for the rainy season.
Twenty-sixth Year of Ascetic Life (B. C. 543-42).
1. Vhara towards Aiga Desa. 2. Fighting at Vaisali 3. Diksā of the ten widowed Queens of King Srèņika.
!. Vihara towards Anga Desa. Soon after the close of the rainy season, śramaņa Bhaga. văna Mahāvira left Mithilā Nagari, and going in the direction of Anga Déśa, he came to Campă Nagari and put up at Purņabhadra Caitya of that town.
2. Fighting at Vaitāli, During this time, there was severe fighting and blood-shed going on at Vaiśāli, Its immediate cause was as follows:-King Śréņika had given a precious necklace of eighteen strings and an excellent elephant named Sécanaka to his two Sons Halla and Vèhalla during his life-time. When one day, Halla and Véhalla
अणुनए नावणए महेसी न यावि पूयं गरहं च संजए। से उज्जुभावं पडिज्ज संजए निव्वाणमग्गं विरए उवेइ ॥ २०॥ अरइ-रइसहे पहोणसंथवे विरए श्रायहिए पहाणवं । परमपएहिं चिट्टई छिमसोए अममो अकिंचणो ।॥ २१ ॥
विवित्तलयणाइ भज्ज ताई निरुवले वाई असंथडाइ । इसीहि चिनाइ महायसेहि कारण फासेज्ज परिसहाई ।। २२ ।। स नाण-नाणोवगए महेसी अणुतरं चरिउ धम्मसंचयं । अशुत्तरे नाणधरे जसंसी ओभासई सरिए वंतलिक्खे ॥ २३ ।। दुविहं खयेऊण य पुन-पावं निरंगगे सवओ विप्पमुक्खो। तरित्ता समुदं व महाभवोहं समुद्दपाले अपुणागमं गए ।। २४ ।
पत्ति बेमि ॥

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riding on sècanaka elephant with the neck-lace on the neck of one of them, were moving about in the town, they were seen by Padmavati-the queen of Kuņika. After the death of King Śré. nika, Padmavati-the queen of King Kuņika (Ajātasatru), thinking that as long as the divine neck-lace and the excellent elephant Seçanka-the most valuable articles of the kingdom-were in the possession of other persons the whole kingdom of Magadha resembled a man with his face utterly destitute of eyes prevailed up on King Kanika (Ajatasatru) to get them back from his brothers. Kupika ordered his brothers Halla and Véhalla to hand him over the two precious articles. Fearing that Kanika would snatch them away, from them by forces and he may poison them or may kill them cruelly, both the brothers Halla and Vehalla ran away during a night, along with their family-members to Vaišājî and lived there under the shelter of their maternal uncle King Cétaka of Vaišāli, taking the necklace and the elephant Sèca naka with them.
King Kûnika sent word to King Cetaka of Vaišāli-his own maternal uncle-to the effect that as the enthroned Kiug of magadha, Kūņika himself had a prior right over the neclace and the elephant the valuable articles of the State. Instead of handing over the two articles of the State to me, Halla and Vehalla have run away with them to your capital town under your shelter and they are still living tnere. You should either hand over the necklace and the elephant to me or you should hand over the two brothers to me King Cèțaka in reply, iuformed Kønika that the necklace and Secanaka elephant belonged to King Śréņika with his own hands had given these articles willingly presents to his sons Halla and Véhalla during his lifetime. You are not justified in asking for them. Besides, how can I possibly hand over any person who has come under my shelter ? I cannot, under any circumstance, hand over my own nephewe, who looking upon mé as their own father, have saught my protection."

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Kunika waged war with King Cétaka of Vaisalt and lakt an impassabie seige around Vaisali Nagari. King Kunika had a a very storng army and Kāla Kumāra a step brother of Kunika was appointed as the commander of the forces. The nine Licchavi kings and nine Mallaki kings and the eighteen Republican Kings of Käsi-Košala also fought on the side of King Cetaka. Arahanta Bhagavān Mahāvira knew in general, heard and and knew in details the * Mahasila-kantaka Saigrama-i-e fighting with the weapons named Maha-sila-kantaka and Rathamušala. Questioned by Canadhara Indrabhati Gautama as to who will be victorious and who will be defeated, Sramaņa Bha. gavâna Mahāvira replied :--Vajji Vidéha=putra Kanika will be victorious, and Nava Mallaki, nine Lecchaki chiefs and the eighteen kings of the Republics of Käsi and Košala will be defeated.
The story of the fight recorded in Bhagavati Sūtra of the
माणमेयं अरहया मुयमे अरहया विभामेयं अरहया महासिलाकंटक संगामे २॥ महासिलकंटए णं मंते ! संगामे वट्टमाणे के जइत्या के पराजइत्था ? गोयमा! वजी विदेहपुत्ते जइत्या, नवमलई नवलेच्छई कासीकोसलंगा अट्ठारस वि गणरायाओ पराजइत्या । वए णं से कोणिए राया महासिलाकंटक उवट्टियं जाणित्ता कोडंबियपुरिसे सहावेहइ २ एवं वयासी :-खिप्पामेव भो देवाणुप्पिया ! उदाई हत्यिरायं पहिकप्पेह हयगयरहजोहकलियं चाउरिगिणिं सेणिं सन्नाहह चा मम एयामाणत्तियं खिप्पामेव पञ्चप्षिणह। तए णं ते कोडुंबियपुरिसा कोणिएणं रना एवं वुत्ता समाणा हतुद्ध जाव अंजलि कडु एवं साम ! महाते आणाप विणयेणं वयणं पडिजणंति २खिप्पामेव व्यायरियोवएसमतिकप्पणाविकप्पेहिं सुनिउणेहिं एवं जहा उववाइए जाव भीमं संगामियं अउज्झं उदाई हत्थिरायं पडिकति हयगय जाव सन्नाति २ जेणेव कूणिए राया तेणेव उवागच्छइ तेणेव उवागच्छित्ता करयल० कूर्णियस्स रन्नो तमाणत्तियं पञ्चपिणंति, तए णं से णिए राया जेणेव मज्जणधरें जेणेव उवागच्छइ तेणेव उवागच्छित्ता मज्जणधरं अणुप
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Jainas is as follows:-There was a king named Kapika. His two. step-brothers Halla and Véhalla, putting on excellent garments, divine ear-rings, and divine neck-lace and riding an elephant named Sècanaka, were seen amusing themselves by Padmavatiqueen of King Kūņika. One day Padmāyati prevailed upon Kanika to ask for the elephant and the divine articles from his two brothers, out of envy. Thinking that Kūnįka would harass them, both the brothers, went away one night with the elephant and the two articles to Vaisāli, and took shelter under their great maternal uncle King Cetaka of Vaišāli. Now King Kūņika of Magadha sent word through a messenger to King Cetaka to hand over his two brothers, the elephant, and the divine objects to him. On Cetaka Maharaja refusing, to hand over his own nephe. ws and other objects, Kinika waged war against Vaisāli. Kunika took ten of his step-brothers to the battle-field. To each of them, he allotted 3000 elephants, 3000 chariots, 3000 horses, and nu. merous foot-soldiers, under his command. Kūņika had similar equipment under his own command.
King Céțaka had all his feudatory chiefs-Nine Mallaki, nine Lecchavi and eighteen Republican kings of Käsî-Košala for his assistance. Kuņika had his army arranged in the form of a Garuda (king of the arranged in sāgara vinha (resembling a विसइ मज्जणघरं अणुपविसित्ता हाए कयबलिकम्मे कयकोउयमंगलपायच्छित्ते सव्वालंकारविभूसिए सन्नद्धबद्धवम्मियकवए उप्पीलीयसरासणपट्टिए पिणद्धगेवेज्जे विमलवरबद्धचिंधपट्टे गहियाउहप्पहरणे सकोरिंटमल्लदामेणं छत्तण धरिजमाणेणं चउचामरवालवीतियगे मंगलजयसदकयालोए एवं जहाउपचाइए जाच उवागच्छित्ता उदाई हथिहाय दुरूढे, तए णं मे कणिए राया हारोत्थयमुकयइयवच्छे जहा उववाइए जाव सेयवरचामराहिं उद्धवमाणीहिं इयगयरहपवरजोहकलियाए चाउरंगिणीए सेणाए सद्धिं संपुरिबुडे महया भडचडगरविंदपरिक्खित्ते जेणेव महासिलाए कंटए संगामं तेणेव उवाच्छइ तेणेव उवागच्छित्ता महासिलाकंटयं संगामं ओयाए. पुरओ य से

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sea ). Kala-step brother of Kunika was appointed as the commiander of Kanik's forces. Cetaka Mahārāja was a very clever archer. He had a vow to set forth one arrow only during the day. He would never miss his aim On the first day of the battle Kunik's step brother Kala-commandar of the Forces-was killed by Cétak's arrow. Another was appointed in his stead. He was killed the next day. In this way, the ten-step-brothers of Kanika were killed during the first ten days of the fight. Kūnika was greatly disappointed. On the eleventh day, Kupika observed a fasting of three days and invoked the help of Indras. Two Indras-viz Sakra and Camaréndra came for assistance. Sakra told Kuņika that as Céțaka Mahārāja was a devout Śrāvaka of सक्के देविंद देवराया एगं मह अभेज्जकवयं वइरपडिरूंवगं विउवित्ताणं चिट्ठति, एवं खलु दो संगामं संगाति, तं जहा-देविंद य मणुइंदे य एगस्थिणी णं पदं कूणिए राया पराजिणित्तए, तए णं से कूणिए राया महासिलाकंटक संगाम संगामेमाणे नवमल्ला नवलेच्छइ कासीकोसलगा अहारस वि गणरायाणो हयमहिपवरचीरधाइयवियडियचिंधद्वयपडागे किच्छपाणगए दिसो दिसि पडिसेहित्था ॥ से केणद्वेणं मंते ! एवं दुबइ महासिलाकंटए संगामे ? गोयमा ! महासिलाकंटए णं संगामे वट्टमाणे जे तत्य आसे वा इत्थी वा जोहे वा सारही वा तणेण चा पत्तेण वा कट्टेण वा सकराए या अभिहम्मति सव्वे से जाणइ महासिलाए अहं अभिहए महा० २, से तेणटेणं गोयमा ! महासिलाकंटए संगामे । महासिलाकंटए णं मंते ? संगामे वट्टणाणे कति जणसयसाहस्सीओ बहियाओ ? गोयमा ! चपरासीइंजणसयसाहस्सीओ वहियाओ । ते णं भंते ? मणुया निस्सीला जाव निप्पचक्खाणपोसहोववासा रुट्टा परिकुचिया समरपहिया अणुवसंता कालमासे कालं किच्चा कहि उपबन्ना ? गोयमा ! ओसन्नं नरगतिरिक्खजोणिएमु उववमा (सूत्र-३००)
भगवतीस्त्र-पतक-७ उमेष ९.

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Śramana Bhagavāna Mahāvira, he will not kill him, but he would protect him (Kunika ). Then, he prepared an non-pierceable admantine armonr for Kūņika, Then, Camaréndra prepared two weapons viz 1. Mahā-śilā Kantaka and Ratha musala.
I. Maha-sila-kantaka was a machine used in this battle, by which, very small pieces of grass, wood, leaves, or pebbles, if thrown through it, would injure as if very large slabs of stone fell heavily and caused destruction.
II. Ratha-musala-was a chariot without a driver, as well as, horses, but equipped with a heavy, strong clubs capable of being wielded in various directions. A number of such chariots swiftly rushing through an arrayed army, will cause destruction of thousands of soldiers in a day. King Kûņika again made elaborate preparations for a march to the battle-field. Having put on the adamantine divine armour on his body, with a waist-band of embroidered gold, with a war-like band on his chest, and a number of deadly weapons of small size hanging by his sides, King Kūņika riding a well-caprisoned elephant, with four chowries being waived on his sides and a big umbrella embellished with Koranita flowers held over his head, started for the battle-field surrounded by his numerous fendatory chiefs crown princes ministers, astrologers spies, guards officers, generals, messengers, personal attendents and domestics Fighting continued for nearly one year. It is said eighty-four hundred thousand men (8400000) were killed in the war.
On seeing that numerous persons were being killed every day, King Cétaka, leaving the battle-field entered Vaisali and committed suicide by falling into a deep well. His whole army dispersed and the Mallaki and Lécchaki princes as well as the Republican Kings of Kasi and Kośāla ran away in various directions.
Kuņika took possession of Vaisali and he had the whole town destroyed and rendered into waste land by having the entire area of the town furrowed by ploughs drawn by asses.

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A Story about Destruction of Vaišali.
There is another story about the destruction of Vaisāli. It runs as follows:-King Kûnika of Magadha, very often thought of taking revenge on his own maternal uncle King Cèţaka of Vaisali. Ile laid seige to Vaisält a number of times but he was not successful. He at last tried to accomplish his object through the help of a goddess. He worshipped the goddess with much devotion. After numerous solicitations, and humble entreaties, the goddess appeared before him and consented to do his work. She instructed Kūpika to call upon prostitute Mågadhikā of Campā Nagari to entice Kûlavāluka Muni, also of Campā Nagari to belp him in conquering Vaisāli. Māgadhikā was living at Campā Nagarî. Kūpika sent for her and informed her about his conversation with the goddess, and also instructed her to entice Kûlavāluka either by inducements or entreaties or by any other method suitable to her.
Māgadhikā consented to do the work. Acting the part of a suddha śrävikā (a female devotee of Jainism) she went to the Jaina Ācārya in the town and got information about the Kūlaväluka Muni. The Ācārya said:-An excellent muni (ascetic) had an ill-behaved disciple. Whenever his Guru was giving him heaIthy advice for his misgivings and transgressions in daily routine religious ceremonies, he was offended. One day he thought of taking revenge on his Guru. When both of them, had been to a big mountain in the vicinity, for a pilgrimage, the ill-natured disciple tried to kill his Quru by hurling on the Guru who was walking in front of him, a very heavy slab of stone. But fortu. nately, the Guru escaped without the slightest injury. The Guru at that time, angrily gave him a curse, teiling him that he would have his Vow of Celibay broken by a woman of low character. With the object of avoiding the happenings of the Guru's curse and also in order to escape the stain on his ascetic. life, the disciple went away into a thick forest where not a single woman can be found,

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The river, on whose bank, the disciple-Muni was practising tapa (austerities), one day, became heavily flooded with rainwaters from surrounding districts, but floods disappeared quickly without doing any harm either to the crop or to animals owing to sanctity of his austerities. From that time, onward, that Muni has been nick-named Kūla-väluka. It seems, he must be living at present, somewhere in near vicinity.
Māgadhikā, on getting this much information, went to that place under the guise of a pilgrimage to various sacred places. She saw Kūlavāluka Muni there and enticing him with sweet words and highly polite manners, she invited the Muni for alms at her lodgings. Māgadhika gave a drug mixed with his food, which caused severe diarrhoea to the Muni. By a number of loose motions repeated at very frequent intervals, the body of the Muni became greatly enfeebled. He had no strength even to cover his owh body. Now, the treacherous prostttute Magadhikā came to the Muni and saying that she cannot, under any circumstance leave him in a wretched condition, she remained in constant attendance on the Muni, acting like a nurse. She was washing him, lifting up his body, shampooing his body and doing all sorts of comforts for his body. With gradual increase in strength, the cor.start touch of the body of a very handsome charming young female, began to have its natural deleterious effects on the mind of the young Muni. māgadhikā enticed the the Muni and he accompanied her to campā Nagari. Now, at Campà Nagari, King Kūņika requested the Muni to find out a stratagem by which the capture of Vaisali Nagari will be an easy task for him Infatuated by Magadhika, the helples Muni entered Vaisāli with his ascetic's apparal without the slightest hindrance. In the meantime, King Kūpika had made his seige round Vaisāli utterly impassable.
When Kiila-vāluka Muni was moving about in Vaisāli for making inquires about the cause for the unassailability of Vaisäti Nagari, he saw a marble stúpa (a domeshaped monument ).

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On careful reading of an inscription on the stúpa he knew that there were very auspicious starry conjunctions at the time of its installations. He soon conjectured that circumstance to be the cause of the non-vulnerability of the town. He, therefore, made up his mind to destory the stúpa.
The people of Vaisali Nagari, had become tired with the terror of a long continued seige round their town. They naturally asked Kūla-vāluka Muni as to when they will become free from the seige. The Muni replied :=You will be free from the terror of the seige only when you destory this stupa because its installation ceremony has been done at a very unlucky moment.' On hearing those words of the Muni, some people began to break the monument. Now the Muni secretly sent world to King Kunika to relax the seige and withdraw his army; people worked with double zeal in destroying the stupa. Within a short time the whole monument was destroyed even from its foundation.
After all the work entrusted to the Muni by King Kunika was finished, the Muni informed the king and with a lightening speed, King Kūņika made a strong attack on the town and entered it triumphantly.
King Cétaka of Vaisali committed suicide by falling into deep water. King Kûnika had the whole town of Vaiśāli destroy ed and the entire surface of town. area was furrowed with ploughs driven by asses.
From the description given above, it seems that Kūla-vāluka Muni was one of the wandering mendicants living near river - banks in forest-areas.
Dikṣa of 10 Widowed Queens of Sréņika
The ten widowed queens of King Śréņika viz 1. Kāli 2 Su Kāli 3. Mahä-Kālî 4. Kriṣṇâ 5. Su-kriṣṇā 6. Mahā-kriṣṇā 7. Vira

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krisņā 8. Rāma-kriṣṇā 9. Pitru-séna kriṣņâ. 10. Mahă-séna kriṣṇā whose ten sons viz 1. Kāla 2. Su-kāla 3. Mahākāla 4. Krisņa 5. Su-krisņa 6 Mahā-krisna 7. Vira-krisna 8. Râma-krisga 9. Pitru-séna krisņa and 10. Maha-séna Krisņa, had gone to the battle-field near Vaiśāli, and were killed by the arrow of King Cetaka, renounced the world and took Bhāgavati pious hands of Śramaṇa Bhagavan Mahāvīra.
Dikṣā at the
The names of the widowed queens of King Śréņika who took Diksä are as follow:
Names of Queens
Kālī
Su-käli
Mahakali
1.
2.
3.
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Maha-kriṣṇā
Vira-krisņā
1.
2.
3.
4. Krisgå
4.
Kriṣṇa
5. Su-kriṣṇā
5.
Su-krisņa
6.
6
Mahā-kriṣṇa
7.
7. Vira-krisņa
8.
Rāma kriṣṇā
8.
Rama-kriṣṇa
9.
Pitruséna krisǹā
9.
Pitruséna kriṣṇa Mahâséna-krisņa
10. Mahāséna krisnā
10.
These ten queen sädhvis were kept under the care of Arya Candană.
Table.
Names of their sons.
Kāla
Su-kâla
Maha-kala

Twenty-seventh Year of Ascetic Life. (B. C. 542-41) 1. Diksă of Halla and Véhalla.
When the rainy season was over, Śramana Bhagavāna Mahāvira left Mtthila Nagari and went in the direction of Śrāvasti On the way, to Śravasti. Halla (Véhāsa) and Véhalla-younger brothers of Kunika-on whose account a very desperate and bloody battle at Vaisâlî was fought, becoming disgusted with worldly strange events, approached Sramana Bhagavana Maha vira and took Bhagavati Dikṣā at the pious hands of the Worshipfnl Lord.
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2 End of the Battle at Vaisaji
When Könika became victorious in the fight, the nine Licchavi kings nine Mallaki kings, and eighteen kings of Republics of Kāsi-Košala siding with King Cégaka of Vaiśāli, being defeated went away in various directions.
Now, King Céţaka, leaving the battle-field, entered Vaisali Nagari, and Kūņika arranged an impassable seige around Vaisāli. But daily at night-time, Halla and Vihalla riding the Sé. canaka elephant, used to come into Kūpik's army-camp and to do great havoc by killing hundreds of soldiers in secret assaults. At last, by the advice of his ministers Kaņika had a big ditch prepared on their way. It was filled with live burning coals and covered slightly with rubbish. When Halla and Vihalla came near the ditch as usual, the Sécanaka elephant stood there, and did not move further. Halla and Véhalla thought that the elephant did not move further, as he was afraid of being killed on the battle-field So, they beat him severely and he bravely moved on ward, but before falling into the ditch, the faithful elephant took Halla and Véhalla on his trunk and carefully placed both the brothers on a well-protected spot Finally, Sécanaka fell into the ditch and died.
Halla and Vihalla became extremely sorry when they came to know their mistake. The intelligent dumb creature saved their lives at the expense of his own life; and the idea that they be came the cause of the untimiciy death, of the highly intelligent animal by their own stubborn-ness, troubled them greatly Besides, by the distressful notion that the noble animal, on whose acco unt such a desparate battle was fought and hundreds of thousands of men were killed, should be burnt alive by their own hands, and by their own folly, their mind was greatly tormented. When the sury of the battle-field subsided, both the princes, Halla and Vihalla extremely sorry for the sad incident, went to Śiamaņa Bhagavana Mahāvira, who was at that time, passing
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near Vaisāli, and took Bhāgavati Dikşā at the pious of the hands Worshipful Lord.
3. Final Visit of Gośālaka śramana Bhagavāna Mahavira had put up at Kostaka Caitya of Śrävasti Nagari
Gośālaka had previously come to Śravasti He was living in the shop of a potteress named Haláhala. After his separation from Śramana Bhagavāna Mahåvira, Gośālaka was living at Śrāvasıt. He acquired a knowledge of Tejoleśyā and of Nimitta Sastra (Science af Augury) at Śrãaasti, and at Śrāvastî also, he had the first notion of declaring himself as a Tirthankara.
Cośālaka had two prominent devotees at Śrāvasti Nagari, One was the potteress Hälähala and the other was a merchant named Ayampula. Whenever Gośālaka came to Śrāvasti, he was living at the house of the potteress Hälahala.
Two years after the Diksā of Śramaņa Bhagavāna Mahavira himself, Gośālaka went to the worshipful Lord, and he himself became a self-made pupil of the Lord. He was not given Bhagavatî Dîksă. He stayed for nearly six years with śramaņa Bhagavāna Mahāvira, ard he used to accompany hin: wherever he went. After separation from the Venerable Lord, he lived alone for two years, and for the last sixteen years he had, been proclaining himself as a Tirthankara and he has been preaching the tenets of Ajivila Doctrine During this twenty-fourth year. he passed his rainy season at the shop of the potteress Hålāhala. Even after the close of the rainy season, he was staying at Srã. vasti Nagari
During the time that Gośālaka stayed with Sramaņa Bhagavāna Mahavira, he was smart and full of curiosity, and he was attached to Sramaņa Bhagavāna Mahāvira. He was praising the the magnanimity of the austerities of śramaņa Bhagavāna Mahāvīra. He did not censure any ascetic who did not reach the

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standard of the austerity of the Worshipiul Lord. Gośālaka, who was praising the austerities of Sramaņa Bhagavana Mahāvīra at every step, now became a preceptor of Ajivika Doctrine, and declaring himself as a Tirthankara, he was preaching the tenets of the Ājivika Doctrine
At this time, śramaņa Bhagavāna Mahāvira. moving about through various villages and towns, came to the Koştaka Caitya of Sravasti Nagari Ganadhara Mahāräja Indrabhūti Gautama,the chief disciple-went into the town, with the permission of the Worshipful Lord, on an alms-taking tour While moving about in the town, the Ganadhara Mahārija heard a public rumour at numerous places: Now a days there are two Tirthankaras at Śrävasti. One is Śramaņa Bhagavāna Mahavîra and the other is Mankhali Sramaņa Gošalaka On hearing the public talk, Gapadhara Mahārāja Indrabhūti Gautama was greatly astonished that numerous persons in Śravastî were calling Gośālaka a Tirthan. kara and a Sarvajna (omniscient). Returning from alms-taking, Gaşadhara Mahārāja Indrabhūti Gautama, came to Kostaka Caitya and alluding to the subject of public runour, he asked in the presence of the assembly.-Bildgavan 1 How is it that there is public rumour in Śrāvastî that there are at present two Tirthankaras at Śrāvasti ? Is Gośálaka a Sarvajna (omniscient), and a Tirthankara ?
To this question of Indrabhūti Qauiarna, Sramaņa Bhagavāna Mahāvira replied: Gautama ! The public talk about Cośälaka is all false. Gośālaka is not fit to be called a Jina, or a Tirthai. kara. He has been misusing the word "Jina" Gautama ! Gosalaka is neither a Jina nor a Sarvajna. He was born in a cowpen belonging to a Brālimanı named Bahula at Sarvaņ.-grama; and he is called Gośálaka. Being the son of a mendicant named Mankhali, he is surnamed Markall-putra. Twenty-four years ago, he had become my pupil, and he was staying with me. He became separated from me a. ter a few years and thence-forward he has been moving about as he likes, and also talks as he likes."

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Śramaņa Bhagavāna Mahāvîra gave the above-named reply to the question of Indrabhūti Gautama publicly before the assembly. The meeting dispersed and the audience went to respective homes. At this time, Gośălaka was exposing himself to the rays of the Sun in a central place of the town near Kostaka Udyāna He overheard with his own ears, the explanation given by Sramaņa Bhagavåna Mahāvîra from the talks of citizens passing by, namely that Sramaņa Bhagavāna Mahavira says that Gosalaka is Mankalı-putra He is neither a Jina nor a Tirthankara. He is only a vowless human being.” Becoming enraged on he. aring the talk of the citizens Gośālaka hurriedly went to house of the potteress Hâlähala in Śrävasti, and sat in consultation with a number of his disciples
At that time an ascetic named Ananda -a disciple of Sramana Bhagavana Mahāvira- was passing by the resting-place of Go Salaka on an alms-taking tour. Instantly on seeing Ananda Apagara, Gośălaka stopped him on the way, and told him-0 Beloved of the gods, O Ananda ! Wait here. I am telling you a story. Listen 1
It is an old story. Some merchants started on a journey to a foreign country with bullock-carts filled with various commodities. On their way, they reached a terrible forest. The merchants went on moving onward, but the end of the forest was not visible. All the water that the merchants had with them was exhausted, and they went here and thers in search of drinking water in the fearful forest. At last, they found a localised spot full of green verdure. They did not get water there but they saw four small mud-hillocks (ant-hill) wet with water. They dug one mud-hillock and they got pure drinking-water undernearth it. All the merchants drank the water, and filled their empty vessels with it. Then, a wise old merchant told them:-Let us move on; our pupose is served. But the greedy inerchants said:From the first ant-hili, we have got water; from the second one we shall have gold and other costly materials'. With these words,

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they broke open the second ant hill, and they took gold from it Now, the avarice of greedy merchants went on increasing. They said: We have got water from the first ant-hill and from the second one we got gold: now, from the third and-hill we are sure to get gems and precious stones. The wise man told them. “Leave off your avarice you have obtained gold Now let us move on. But the greedy merchants did not give any heed to the old man's advice. They broke open the ihird ant-hill, and they obtained a treasure of gems and other precious stones. The greedy merchants said:-'Let us now take diamonds from this last ant hill The wise old man again told them:-“Will you now abandon your extreme greed? This is the last ant-hill Nobody knows that instead of diamonds so eagerly sought by you, & venomous serpent may coine out! Whatever you have acquired is more than sufficient Now, you must not become more avaracious But how can the greedy merchan's listen to the in asked for advice of an old man! They broke open the fourth ant-hill. A huge serpent emitting poison from his eyes, at once sprang out from his burrow and by the fall of a virulent poison all around from his sparking eyes, all the other merchants were burnt to asies Only the wise, contented, old man who was giving them good advice and who was standing at a distance was spared alive.
Ananda! This analogy perfectly suits your religious preceptor Sramana Jnāta-putra has now acquired all his desirable gains But he is not sutisfied with them Grant ed for a moment, that he is an unique Jina in the whole world and that there is none else who can stand comparison with him. But whenever he talks about me, he everywhere says:-He is Gośālaka He is Mankhali-putra He is my pupil. He is hypocritical Well! Ananda you go and keep your Guru on his guard i am just coming and I will reduce to the state of the unwise merchants, your preceptor who is talking the reverse
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was greatly terrified He hurriedly went to Śramaņa Bhagavāna Mahavira and narrating the account of his talk with Gośalaka, he asked: Bhagavan! Is Gośālaka able to burn to ashes any one by the prowess of his austerity Is it within the domain of Cosalak's power to burn anyone to ashes instantly? To this, Śramana Bhagavana Mahāvira replied:-Yes, Ananda! Gošālaka is able to instanty burn to ashes anyone through the magical power of this austerity It is the effort of his power to utilise it. But that much power of ignition cannot burn a Tirthankara. Ananda! Houseless ascetics possess anantaguni (endless) more power of austerity than that possessed by Gośālaka but they, being full of compassion, never make use of their power. Bhagavana Sthaviras possess ananta-gui (endless) more power of austerity than that usually possessed by ordinary ascetics. Arihanta Bhagavanas possess ananta-gui (endless) more power of ansterity than that possessed by Sthavira Bhagavānas. They are always full of compassion in every condition o life. They never make use of their superhuman powers acquired by severe austerities.
Ananda Inform Gautama and other sadhus that Gośālaka is shortly coming here At this time, he is intensely full of animosity and wickedness, Even if he comes here, and says anything or does any wrong, you should not talk with him. None should hold even a religious discussion with him Ananda Aṇagāra gave the message of Sramaņa Bhagavana Mahavira to Indrabhūti Gautama and the assemblage of Sadhus and all of them busy with their own work
were
Within a short period after the arrival of Ananda Anagăra there, Gosalaka accompanied by his congregation of disciples came to Śramaņa Bhagavāna Mahāvira and stood near by. Remaning silent for a few moments, and addressing Sramana Bhagavana Mahāvira, he said -hagyapa! Whatever you have said is quite untrue. Am I Mañkhali-putra Gośālaka Am 1 your disciple? What an amount of false hood O Long-lived One! You

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already know that your disciple Mankhali-putra Cośâlaka has alreaady died, and gone to the other world. Arya Kasyapa ! ! am not your disciple Mañkhali-putra Gośālaka but I am an altogether different individual I have assumed the body of Gośālaka out of ridicule but I am not Gośālaka but I am a religious preceptor named Udâyi Kundiyāyana incarnated in the body of Gośalaka This is my seventh incarnation. A question as to why I made so many incarnations, does naturally, arise, and I will explain the reason in accordance with the tenets of my doctrine. Arya! According to the tenets of my doctrine those who have attained Salvation, those who are attaining Salvation and those who will attain Salvation in future all these enlightened souls, will do seven divine bhavas and seven bhavas of mindless animal beings in addition to eighty-four hundred thousand Mahā Kalpas (great cosmic periods), and having done this, they will do seven incarnations, In this way, they have destroyed sixty-five hundred sixty thousand and six hundred and tree Karma-particles; they are at present destroying them and they will destroy them in future.
O Long-lived! Hear attentively, what our Mahākalpas and Mānasa, etc are -
a river
According to our Sastriya technical language, Gangā means which is four hundred yonjanas long, half a yojana broad and five hundred dhanusyas deep.
7. Gangas
Mahā gangā,
7 Mahāgangas-1 Sâdina Gangā. 7 Sādina-gangǎs=1 Mrityu Gangā. 7 Mrityu-gangãs=1 Lohita Gangā.
7 Lohita-gangās=1 Avati Gangā
7 Avati-gangās=1 Parmavati Gangā.
Multiplying, in this way, the preceding one by seven, there are One hundred seventeen thousand six hundred and fortynine (117649) gangās in one Paramāvatî Gangā. The years calculated

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by taking one particle every year from the collected mass of the entire sand of all the rivers, form one Sarah Pramana or Manasa-sara Such three Sarah or Månasas constitute One Maha kalpa. Eighty-four hundred thousand Maha-kalpas form One Mahă-mănasa.
When a living being is on the way to Moksa (Salvation), he comes out from ananta Jiva-rási (Nigoda), and he is torn in the upper déva-loka with an age-limit of one Mānasa. Having enjoyed divine happiness there, he is born as a human being for the first time. Then, he is born in middle déva-loka with an age limit of one Mānasa and having enjoy divine happiness there he born as a human being for the second time. Then he is born in lower déva loka with an age limit of one Mānasa, and descending from there he, is born as a human being for the third time.
Then, becoming a god in Upper Manasottara Déva-loka with an age-limit of Manasottara or Mahākalpa, he is born as a human being for the fourth time
Then becoming a god in Middle Mánasottara Déva-loka, he, is born as a human being for the fifth time
Then, after becoming a god in the Lower Manasottara Déva loka, he his born as a human being for the sixth time.
After finishing the sixth human bhava, he is born as a young god in Brahma-deva-loka wtth an a e-limit of ten Sägaropams and having enjoyed celestial pleasures for ten sågaras, he is born as a human being for the seventh time During the seventh human existence he takes Diksa during boy-hood, and after leading a religious life, he does seven incarnations one after the other, for twenty-two twenty-one, twenty nineteen, eighteen, seventeen, and sixteen years respectively.
Having lived for one hundred thirty-three years during these seven incarnations, the holy soul destroys all Karmas and

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decomes free from miseries.
Kasyapa | According to the above-named tenets, I have done seven divine lives in déva-lokas and during the seventh human life, I have also done seven incarnations. The following is the explanation:
1. During the seventh human life, I was Udāyi Kundiyayana. I left off the body of Uạāyi Kuodiyāyana in the Manạita-kukşi Caitya outside Rajagraha Nagara, and took incarnation in the body of Ainéyaka and I incarnated there for twenty-two years.
2. I left the body of Aiņéyaka in Candrăvatarana Caitya of Uddanda Nagara and took incarnation in the body of Mallârāma and remained there for twenty-one years.
3. I left the body of Maltārāma in Arga Mandıra of Campa Nagarî, and I incarnated in the body of Mālya Pandita and rema ined there, for twenty years.
4. I left the body of Mālya Pandita in Kāma Mahāvana of Vărāṇasi Nagari and I incarnated in the body of Roha and remained there for nineteen years.
5. I left the body of Roha in Pattakalaya Caitya of Alambhika and I incarnated in the body of Bhāradvāja and remained there, for eighteen years.
6. I left the body of Bháradvaja and entered the body of Arjuna Gautama-putra in Kaundiyāyana Caitya of Vaiśālt and remained there, for seventeen years.
7. I have left the body of Gautama Arjuna, and entered the stable, strong, and adventurous body of Cośālaka in the potteryshop of Hālähalā at Śrâvasti. I will remain in this body for sixteen years. I will, then be perfectly free from all misery.
Ārya Käsyapa I Now, you must have known who I am. You are calling me by the name of Gośālaka but really speaking I am Udãyî Kundiyāyana incarnated in the body of Gosālaka '.
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On hearing the above-named account of Gośālaka concealing his own self, Gramaņa Bhagavāna Mahāvira said:-Gośâlaka ! Just as a thief hids himself by holding a thread of wool, or a thread of hemp or a puff of cotion in his hand, and thinks that he is perfectly concealed, in the same way, you are desirous of concealing yourself by saying what you actually are not. Oworthy man ! Do not try to conceal yourself in this way. You are the same Mańkali-putra Qosalaka who remained with me as a self-made pupil O worthy man! It does not befit you to fraudulently conceal yourself in this way.
On hearing the perfectly true words of Śramana Bhagavana Mahāvira, Gośälaka became greatly enraged and setting forth a volley of harsh words, said -“ Wicked Kāśyapa" The time of your destruction is quite near. You are on the point of vanishing. Now, know that you will no longer remain in this world. You will not have any happiness from me. Käsyapa !"
Sarvănubhūti Anagāra-an upright and modest disciple of Śramana Bhagavāna Mahāvira-could not tolerate the insulting words of Gośālaka. He got up from his seat and going near Gośālaka he said: "O worthy Gośālaka! If any individual hears a religious saying from any holy saint, he respectfully salutes him and bows down at his feet, but Sramaņa Bhagavāna Mahavira has accepted you as his pupil and has tought you rituals and sacred learning comprised in the Jaina Āgamas. And now, you bear such malice towards him! O worthy man ! Do not do it. It does not befit you.
The good advice of Sarvănubhūti added clarified butter to the fire of wrath of Gośālaka. In stead of becoming calm, the intense anger of Gośâlaka went on increasing. Gośālaka instantly collecied Téjoleśyā and set its rays on Sarvănubhuti Anagära. By the fierce flemes of Téjolesya, the body of Sarvānubhūti Apagāra was burnt to ashes and he was born as a god in Saha. srâra Déva-loka.

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Gośâlaka again commenced slandering Śramana Bhagavana Mahavira. The endurance of Kosalika Sunakṣatra Anagāra broke down, He became excited by the insult of his Venerable Guru and he stood up like Sarvânubhuti Anagara and began to give good advice to Gosālaka. Becoming enraged, Gośalaka threw Tèjoleśyä towards him with the result that Sunaksatra Anagåra fell down on the ground wounded by it. He paid homage to his Venerable Guru and having asked pardon of the congregation of his respectful sadhus ( monks) and sadhvis (nuns), he died and was born as a god in Acyuta Déva loka.
The fire wrath of Gośäiaka did not cool down even by the murdes of two innocent sadhus, But in fury of intense angerhe began to talk at random. Seeing this Śramaņa Bhagavana Mahāvîra told him :-Gośālaka! One why teaches another even one word, is called his vidya-Guru-( preceptor in learning). One who preaches him one religious principle is called his Dharma -guru (religious preceptor ); I have made you my pupil and have taught you the sûtras of the Jaina Agamas. Is this your behaviour towards me? Gośālaka! You have been doing what is unsuitable for you! O worthy man! It does not befit you. The good advice of Śramaņa Bhagavāna Mahāvīra proved futile. Instead of becoming calm Gośälaka became more excited. He set forth all his Téjolèsyā power on Śramaņa Bhagavāna Mahāvir's body. Gośālaka was quite sure that by this experiment his adversary would be killed But his judgment was wrong. Like fierce wind issuing from a mountain, the Téjolèsya set forth by Cosalaka revolved round the body of Śramana Bhagavāna Mahāvîra and taking an upward turn entered the body of Gośālaka Now Gośālaka bewildered by the burning of his body caused by the impact of his own Téjoléśye, said :-Long lived Kasyapa! Your body has become pervaded by the illumination of my austerities. Now, you will suffer from bilious fever and you will die vowless within six months.
Sramaga Bhagavana Mahavira told him :-Gośālaka ! By the burning power of your austerities, it is not my body but

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it is your body that is being burnt. I will live happily on this auspicious land for sixteen years. But you yourself will suffer from bilious fever and you will die vowless within seven days. Gośa. laka! You have done a shameful act. O Beloved of the gods I you shall have to repent for this rash act.
The news of this dispute between Gośālaka and śramana Bhagavāna Mahāvīra rapidly reached the town. The people began to say 'To day there was a discussion between two Jinas at Kostaka Udyana. One said "you will die earlier; the other said you will die earlier.' Well, out of the two, who will be telling the truth, and who will be a liar ? Wise persons will invariably say :-Where is the doubt about it? Śramana Bhagavāna MahAvira is a Tirthankara and a Sarvajna ( omniscient) and he always tells the truth. Gośālaka is not a Jina He is a hypocrite He is a liar.' Such a talk prevailed, in every market-place and street of Śrāvasti.
Now, the Téjoléśyā of Gośālaka had been used up. Lusterless Ite a cobra devoid of venom, he stood before Sramana Bhagavána Mahavira, At this time śramaņa Bhagavāna Mahavira, addressing his ascetic disciples, said :=-Long-lived Sadhns! Just as grass burnt by fire becomes luster-less, in the same way, Gosalaka has become luster-less by the loss of his Tèjolèśyā Now, you can hold a controversy with him and you can defeat him. There is no danger in having religious discussion with him. On receiving the permission from Śramaņa Bhagavâna Mahavira, some of the learned sādhus went near Gośālaka and they held discussions on religious topics; but Gośālaka was not able to answer satisfactorilly. He was defeated on many questions of vital importance On seeing the weakness of their own religious preceptor, some of the disciples of Gośālaka quitted Ājivika Sampradaya, and took Bhāgavati Dikså at the pious hands of Sramaņa Bhagavāna Mahâvîra On seeing his own pitiable condition, the steadiness of Gośālaka came to an end. He cast his own fear-inspir

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ing eyes on all sides and with a piteous cry of mortification, he left the Udyâna and went to his residence.
Clośālaka was in a sorrowful plight. His own Téjolésya was producing unbearable agonies in his own body, and he was using several medicines for the relief of his pains. He was tasting the unripe fruit of mango every now and then and he was drinking wines and spirituous liquors for the relief of internal pains. For lessening the internal heat of the body, he was sprinkling cold water mixed with clay on his body in a moment he would madly dance and sing merrily with mental excitement. He would make salutations to Hālāhalā potteress. He was thus passing his days in great misery.
Ayampula Gathāpati.
About this time, a merchant named Ayampula of Srāvasti-a follower of Ājivika Doctrine had a doubt in his mind about the form of a vegetation named Hallà as to what must be its shape. This idea arose in his mind in the latter part of the night. In the morning, he went to the pottery-work of Halähalâ for the explanation of his doubt, but on seeing the insane condition of Gośālaka, he was greatly ashamed and he was ready to return back Disciples of Cosalaka desirous of knowing the object of his coming there, called Ayampula to their presence and knew his ideas.
Defending the recent behaviour of Gośälaka, the disciples saidi-Ayampulal Our religious preceptor, explaining his recent behaviour in which you have seen him, desires to say that the following eight events are sure to happen during the time of the last (final) Tirthankara namely: 1. Final Drink. 2. Final Singing. 3. Final Dance 4. Final Salutation. 5. Final Dense Cloud producing dearth. 6 Final Sécanaka Elephant in rut. 7 Final Mahasila- kantaka Sangrāma ( Fight with Mahāśilā-kantaka weapon. ) 8. Final Tirthankar Myself (Myself as a Final Tirthaikara).

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These eight events are final, They will not happen again during this Avasarpiņi kāla (era).
Ārya Ayampula! The saying of our religious preceptor with regard to the use of drinks by the mendicants is that drinks of four kinds are drinkable and drinks of four kinds are undrinkable.
Drinkablel waters are 1. Co-pristaja 2. Hastammarita. 3. Ātapa-tapta and 4. Silāprabhraşța.
1. Go-pristaja jala is water that has dropped after touching the hind part of a cow.
2. Hasta-mardita jala is water prepared by hands besmeared with clay.
3. Ātapa-tapta jala is water heated by fire or by the rays of the Sun.
4. Śilā prabhasta jala is water that has fallen forcibly from a slab of stone.
Water which cannot be drunk but which cannot be used by mendicants are. 1. Sthala Jala. 2. Tvacà Jala 3. Phali Jala and 4. Suddha Jala
1. Sthāla Jala is water in articles such as Khasa-ki-Tatti (a curtain, made of fine scented reeds, to be hung on doors or windows and to be kept wet with drippling water for keeping the temperature of rooms cool and fragrant in summer months) or pots, as well as, pieces of cloth kept wet with cold water, whose cooling pleasant touch pacifies the heat of bilious and other types of fevers.
2. Tovacājala-The juice of unripe mango fruit or of berries which is repeatedly sucked at short intervals for reducing heat is called Tvacă Jala.
3. Phali Jala-The juice obtained by chewing unripe pops of Manga, Udada, etc for keeping the body cool is called Phali Jala.

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3. Suddha Jala--The method of obtaining it, is as follows:Any persons remains on pure eatable articles for six months During that time he sleeps on ground for two months, on wood en floor or bed stead for two months, and on a bedding of Kusa grass for two months In the last night of the sixth month two very rich gods named Pôrṇabhadra and Manibhadra will make their appearance before him and they will apply their cooling hands wet with water on the body of the worshipper. If the worshipper becoming delighted at heart, by the pleasant touch of the gods, respectfully applauds them, he attains Asīvisa Labdhi (a superhuman acquisition) which enables him to store up in one of his molar teeth, a quantity of poison more virulent than that of a highly venomout serpent. But if he does not app laud the act of the touching gods, a kind of illumination originates in his body. Burning away his body with this fire, he will put an end to all his miseries of this Samsara and he will then be fit for Salvation. The cooling touch of the wet hands of the gods is itself called Suddha Jala.'
Ayampula! Our religious preceptor has preached the atha Carama (the eight final events), the tour kinds of drinkable waters and the four kinds of undrinkable liquids as above-described. Hence, the singing, dancing, sprinkling his body with muddy water, and such other acts that he has been doing are quite appropriate. There is nothing wrong in it Arya Ayampula! You can willingly go to our religious preceptor and you can easily solve your doubt
The disciples reconciled the mind of Ayampula and sent him to Gosalaka. But before Ayampula can see Gośälaka, some of them went to Gośâlaka by another route and making him careful, they hinted him to answer the questions of Ayampula to his satisfaction.
Now, Ayampula went to Gośâlaka who was in the inner apartment. He went round him three times by way of pradakşiņā, saluted him and, after paying him homage, he took his seat

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at a suitable place. But before Ayampula could put him any question, Cosālaka, pre-informed as he was, told Ayampula the doubt existing in his mind, saying: - Ayampula ! While thinking about your family-matters, last night, you had a doubt about the form of a vegetation named Hallă and you have come here for explanation. Is is not quitet rue ? Ayampula, folding his hands in the form of an anjalı, said:-"yes, Sir, That is the object of my coming here. But instead of an explanation of his doubt, when Ayampula heard the following irrational shouting viz-“This is not the kernel of a mango-fruit but it is its skin ----What do you say? what is the form of Hallă ? The form of Hallă, resembles the root of a Bamboo ---Play on music Virakā Play on music! he did not have the slightest disrespect towards 'Gośālaka, who was talking at random on account of intoxication from winedrinking, as well as, on account of the agonies of bilious fever while he was answering the questions of Ayampula Becoming satisfied by the answers of his religious preceptor, and becoming pleased by the answers to some other questions also, Ayampula went home.
Cobalaka was becoming enfeebled at every moment and by the future pre-diction of śramağa Bhagavāna Mahavira, that “You will suffer from the agonies of bilious fever and you will die vowless within seven day," he was becoming convinced that his life in this world was nearing its end. He called his disciples to his presence and told them :-Mendicants ! After my death; wash my body with scented waters, wipe off my whole body with a perfumed ochre-coloured cloth; anoint it with a paste of Gosirsa Candana (a superior quality of sandal-wood ); then cover it with cloth; then placing the corpse in a palanquin capable of being carried by one thousand persous, have the palanquin taken through the principal market-places and streets of Śrāvasti, and go no shouting loudly “The final Tirthaikara of the present Avasar pipi has destroyed his Karmas and he has become liberated" The disciples of Gośalaka respectfully accepted this order of their guru with a low bow.

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Today was the seventh day of the illness of Qosālaka. His body had become greatly debilitated but his mental power was not lost. He was lying on his bed but the recollection of some good or bad acts was agitating his mind. His own mendicant life; his becoming a disciple of Gramaņa Bha avana Mahavira against the willingness of the Worshipful Lord; the feelings of compassion shown towards him etc, became fresh in his mind. Besides, standering of śramana Bhagavāna Mahavira done by Gośālaka by hs own mouth, angrily killing Sarvănubhati Muni and Sunaksatra Muni; setting forth of Téjoleśyā towards his own Guru Śramana Bhagavāna Mahavira recollections of all these wicked acts, becoming fresh in his mind were tormenting him. There was heat of bilious fever in his body before, but now the fire of repentence for evil deeds was burning him becoming free from remorse and enmity for a moment, Gośálaka called his disciples to his presence, and said: --Mendicants ! I am desirous of telling you something will you execute the work ? The disciples told him:-Certainly, It is our most important duty to carry out your orders.
Qusalaka You are obedient You have never hesitated in carrying out my wishes. However for my own satisfaction, say out on oath that all my desires will be fulfilled.
Dsciples-in duty tound by oath, we solemnly say, that we shall obey every letter of your order.
Gośālaka Mendicants ! I am a great sinner I have cheated you all I have also cheated the whole world. I have been worshipped as a Jina, as well as, a Sarvajna (omniscienti although I am not a Jina (one who has conquered all passions). That was a fraud practised by me I have killed two excellent sådhus 1 slandered my own religious preceptor I am nearing death I will die within a few moments. Now, carefully listen what you should do after my death:-Tie a long rope to the left leg of iny dead body, spit three times into my opened mouth, drag my corpse through all the streets and marketing-places of Srāvasti and go
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on shouting with a loud voice:-"This Mankhali Gosālaka is dead! Cosalaka, who boasted to be a Jina although he was not a Jina; who killed innocent sādhus, and who turned out to be a traitor to his own religious preceptor is now dead." Mendicants ! This is my last message to you and you are bound by a solemn oath to act accordingly. You should do it for the tranquility of my soul".
Gośálaka, thus, became pure by burning his evil Karmas in the fire of repentence. By dying with Samyaktva (Right Belief), Cośālaka was born as a god in Acyuta Déva-loka.
The actual carrying out of the final message of Gośālaka, was more heart-rending for the disciples of Gośālaka than the death of their religious preceptor. It meant an insult for themselves, as well as, for (ośālaka, but since they were bound by a solemn oath, they could not evade it After thinking deliberately for a long time they found out an escape from the oath. They at once closed the doors of the pottery-work of Hâlāhalā, and, in the midst of an open court they had a large map of Śrāvasti with streets market-places etc.-drawn in the court-yard. Then they had the dead body of Gołālaka tahen through the streets and market-places of the imagi.iary Śrāvasti, as desired by himself and made the said declaration also, but with a rather low voice. In this way, the disciples of Gośālaka staged the carrying out of the orders vyf Ga'alaka Then they washed his dead body, applied a raste of Candana (sandal - wood, to it, covered it with a white cloth and then after taking the dead-body in a big pa lanquin through the streets and market-places of Sravāsti, ihey did the suitable ceremonies *
* नमो सुयदेवयाए भगवईए । तेणं कालेणं २ सावत्थी नामं नगरी होत्था वन्नओ तीसे णं सावत्थोए नगरीए बहिया उत्तरपुरच्छिमे दिसीमाए तत्य णं कोहए नाम चेइए होत्या वनओ त थ णं सावत्थोए नगरीए हाला हल कुंमकारी आजीविओवासिया परिवसति अड़ा नाव अपरिभूया आजीवी

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After the death of Gosālaka, the Worshipful Lord śramara Bhagavāna Mahavira left the Koştaka Caitya of Śrāvasti, and went to Sila Kostaka Caitya outside Mendhika (irama. On receiving the news of the arrival of śramana Bhagavâna Mabăvira there, many devout persons assembled for Darśara and for hearing religious preaching. After the preaching was over the assembly dispersed.
यसमयंसि लट्ठा गहियहा पच्छिट्ठा विणिच्छियहा अद्धिमिजपेम्माणु रागस्ता अयमाउसो ? आजीवियसमये अटे अयं परम? सेसे अणहीत आजीवियसमएणं अप्पाणं मावेमाणे विहरइ । तेणं कालेणं २ गोसाले मंसलिपुत्ते चउघीसवासपरियाए हालाहलाए कुंभकारोए कुंभकारावणंसि आजीवियसंघसंपरिबुडे आजीवियसमएणं अप्पाणं भावेमाणे विहरइ, तए णं तस्स गोसा० मंखलिपु० अन्नदा कदायि इमे छ दिसाचरा अंतियं पाउन्भवित्था, तं जहा-साणे कलंदे कणियारे अच्छिद्दे अगिवेसायणे अजुन्ने गोमायुपुत्ते, तए गं ते छ दिसाचरा अट्टविहं पुनगयं मग्गदसमं सतेहिं २ मतिदंसणेहि निज्जुहंति स० २, गोसाल मंखलिपुत्तं उबट्टाइंसु तए णं से गोसाले मंख. लिपुत्ते तेणं अटुंगस्स महानिमित्तस्स केणइ उल्लोयमेत्तेण सन्वेसिं पाणाणं भू० जी० सत्ताण इमाई छ अणइकमणिज्जाइ वागरणाइ वागरेति, तं जहालामं जलामं मुह दुक्खं जीवियं मरणं तहा ।। तए णं से गोसाले मंखलि पुत्ते तेणं अटुंगस्स महानिमित्तस्स केणइ धल्लोयमेत्तेण सावत्थीए नगरीए अजिणे जिणप्पालावी अणरहा अरहप्पलावी अकेवली केवलीप्पलाती असवन्नू सवन्नुप्पावी अजिणे जिणसह पगासेमाणे विहरइ (सूत्र ५३९) ।
तए ण सावत्थीप नगरीए सिंघाडम जाव पहेमु बहुजणी अन्नमनस्स एवमाइक्खइ जाब एवं परूवेति एवं खलु देणाणुप्पिया ! गोसाले मंखलिपुत्ते जिणे जिणण्पलावी जाव पकासेमाणे विहरति । से कहमेयं मने एवं ? तेणं कालेणं २ सामी समोसढे जाव परिसा पडिगया, तेण कालेणं २ समणस्स भगवओ महावीरस जे? अंतेवासी इंदभूतीणाम अणगारे गोयमगोत्तेणं जाव मुटुंछट्टेणे एवं जहा वितियसए निघंटुइसहे जाव अडमाणे

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Illness of Sramana Bhagavān Mahāvira The Téjo-lèsya set forth by Oosâlaka on Sramaja Bhagavāna Mahavira in the Kostaka Udyāna of Śravastî did not produce its deadly effect but its blazing flames caused bilious fever in the body of the Worshipful Lord. It was nearly six months after, the episode of Cośālaka that śramaņa Bhagavāna Mahāvira came to live at Méndhika-grāma. The body of śramana Bhagavāna
बहुजणसई निसामेति बहुजणो अनमनस्स एवमाइक्खइ-४ एवं खलु देवाणु. पिया! गोसाले मंखलिपुत्ते जिणे जिणप्पलाची जाव पमासेमाणे विहरति । से कहमेयं मन्ने एव ? तए णं भगवं गोयमे बहुजणस्स अंतियं एयमहूँ सोचा निसम्म जाव जायसड़े जाव भत्तमाणं पडिदंसेति जाय पज्जुवासमाणे एवं च० "एवं खलु अहं भंते ! तं चेव जाव जिणसह पगासेमाणे विहरति से कहमेयं भंते ! एवं ? तं इच्छामि ण भंते ! गोमालस्स मंखलिपुत्तस्स डहाणपरियाणियं, गोयमादी समणे भगव' महावीरे भगवं गोयम एवं षयासी-(जणं ) से बहुजणे अन्नमन्नस्स एवमाइक्खा ४-एवं खलु गोसाले मंवलिपुत्ते जिणे निणप्पलावी जाव पगासेमाणे विहरइ तणं विच्छा, अहं पुण गोयमा ! एवमाइक्खामि जाव परूवेमि-एवं खलु गोसालस्स मंखलिपुत्तस्स मंखलिनापं मंखे पिता होत्या, तस्स ण मंखलिस्त मंखस्स महानाम भारिया होत्या सुकुमाल जाव पडिरूवा, तए णजा भद्दा मारिया अन्नदा कदायि गुम्विणी यावि होत्या, तेण कालेण २ सरवणे नाम सन्निबेसे होत्या, रिद्धयिमिए जाव जन्निमप्पगासे पासादीए ४ तत्थ ण सरवणे जन्निवेसे गोबहुले नाम माहणे परिवसति, अड्डे जाव अपरिभूए रिउव्वेद जाव सुपरिनिहिए यावि होत्या, तस्सणं गोबहुलस्स महाणस्स गोसाला यावि होत्या. तए णं से मंखलीमंखे नाम अनया कयाइ भदाए भारियाए गुन्धिजीए सद्धिं चित्तफळगहत्यगए मंखत्तणेणं अप्पाणं भावमाणे पुन्वाणुपुब्धि चरमाणे गामाणुगाम दूजमाणे जेणेव सरवणे सनिवेसे जेणेव गोबहुलस्स मारणस्स गोसाला तेणेव उवा० २ गोबहुलस्स माहणस्स गोसालाए एगदेसंसि मंडनिक्खेवं करेंति मंद० २ सरवणे सनिवेसे उच्चनीयमज्झिमाई

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Mahāvīra had become weak and emaciated by bilious fever and bloody stools On seeing this condition of the Venerable Bhagavāna, citizens returning after paying him a visit used to say:• The body of śramaņa Bhagavāna Mahāvira, has become so cnfeebled. Say, is it not possible that the prediction given out by Gośālaka about the death of śramaņa Bhagavāna Mahāvira may turn out true ?"
कुलाई घरसमुदाणस्स भिक्खायरियाए अडमाणे बसहीए सन्यो सामंता मग्गणगवेसणं करेति व सहीए सचओ सामंता मग्गणगवेसणं करेमाणे अन्नत्य वसहि अलममाणे तस्सेव गोषहुलस्समाइणस्स गोसालाए एगदेससि वासा. वासं उवागए, तए णं सा भद्दा भारिया नवण्हंमासाणं बहुपडिपुत्राणं अहमागराइंदियाणं धीतिकंताण सुकुमाल जाव पडिरूवगं दारगं पयाया। तए णं तस्स दारगम्म अम्मापियरो एकारसमे दिवसे वीतिकंते जाव बारसाहे दिवसे अयमेयारुव गुण्णं गुणनिष्फनं नामधेन क०-जम्हा णं अम्हं इमे दारए गोबहुलस्स मादणस्स गोसालाए जाए तं होउणं अम्हइमस्स दारगस्स नामवेज्ज गोसाले गोसालेत्ति, तए णं तस्स दारगस्स अम्मापियरो नामधेज करेंति गोसालेत्ति, तए णं से गोसाले दारए उम्मुकवालमावे विष्णायपरिणयमेत्ते जोवणगमणुपत्ते सयमेव पाडिएक चित्तफलगंहत्यगए मंखतणेणं अप्पाणं भावेमाणे विहरति (सूत्र ५४० )
तेणं कालं. अहं गोयमा ! तीसं वासाइ आगारवासमझे सित्ता अम्मापिई हिं देवत्तगएहिं एवं जहा भावणाए जाव एगं देवदूसमादाय मुंडे भावित्ता आगाराओ अणगारियं पव्वात्तए, तए अहं गोयमा ! पढम वासवासं अद्धमासंअद्धमासेणं खममाणे अट्टियगाम निस्साए पढमं अंतराबासं उवागए, दोच' वासं मासंमासेणं खममाणे पुव्वाणुपुब्धि परमाणे गामाणुगामं दुइज्जमाणे जेणेव रायगिहे नगरे जेणेव नालिंदा बाहिरिया जेणेव तंतवायसाला तेणेव उवागच्छामि ते० २ अहापडिरूवं उग्गह ओगिण्हामि अहा० २ तंतुवायसालाए एगदेसंसि वासावासं उवागए, तए णं बह गोयमा ! पढम मासखमणं उवसंपग्जित्ता गं विहरामि । तए णं से गोसाले

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Simha Apagara-a disciple of Śramana Bhagavana Mahāvira practising religious meditation at Māluka-kaccha near Sālakosṭaka Caitya heard this talk about his religious preceptor from public hearsay He was practising two days' fastings, and he was daily exposing himself to the rays of the Sun Such a pious and wellrestrained sadhu could no longer keep up his religious meditation He thought-Śramana Bhagavana Mahavira has been suffering for the last six months from bilious fever He has bloody stools.
3
मंखलिते चित्तफळगहत्यगार मंखत्तणेणं अप्पाणं भावेमाणे पुव्वाणुपुच्चि चर माणे जाच दुज्जमाणे जेणेव रायगिहे नगरें' जेणेव नालिंदा बाहिरिया जेणेव तंतुवायसाला तेणेव उवागच्छइ, ते० २ तंतुवायसालाए एगदेसंसि istori करेति भ० रायगिहे नगरे उच्चनीय जात्र अन्नत्थ कत्थवि वसहि अलभमाणे तीसे य तंतुवायसालाए एगदेसंसि वासावासं नागए जत्थेव णं अहं गोयमा ! (तए णं अहं गोयमा ! ) पढममासखमणपारणगंति तंतुवायसालाओ पडिनिक्खमामि तंतु० २ णालंदाबाहरियं मज्झमज्योग जेणेव रायगिद्दे नगरे तेणेव उवा रायगिहे नगरे उच्चनीयं जाव अडमाणे विजयस गाहावइस्स सिंहं अणुपविट्ठे, तर णं से विजए गाहावई ममं एजमाणं पासति २ तुह० खिप्पामेव आसणाओ अब्भुडेर खि० पायपीडाओ पश्चोरुह २ पाउयाओ ओमुयइ पा० २ एगसाडियं उत्तरासंगं करेति अंजलि - मलिहत्थे ममं सत्तट्टपयाई अणुगच्छ २ ममं विक्खुत्तो आयाहिणवय। हिणं करेति ३ ममं वदति नम॑सति २ ममं विउलेणं असणपाणखाइमसाहमेणं पडिला मेस्सामि चिकट्ट तुट्ठे पडिलामेमाणे वि तृट्ठे पडिकाभिते वि तुट्टे, तर ण तस्स विजयस्स गाइावस्ख तेण दव्वसुणं दाथगसुद्वेणं [ तवस्सि - सुद्धे विकरणसुद्धे पडिगाइकीगसुद्धेण ] तिविद्देण विकरणसुद्धेण दाणेण मए पडिलाfभए समाणे देवाउए निबद्धे संसारे परितीकए. गिहंसि य से इमाई पंच दिव्वाह पाउन्भूयाई, व जहा - वसुधारा बुढा ! दसद्धव कुसुमे निवातिए २ चेलुक्खे क कए ३ आहयाओ देवदुंदुभीओ ४ अंतरी बि य णं आगासे अहो दाणे २ चि बुट्टे ५, तर ण रायगिहे नगरे

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His body has become emaciated. Is the prediction of Gošāsaka really going to happen? If such a mishap does actually take place what will the world say about my religious preceptor Sramana Bhagavāna Mahāvira. By reflecting with such thoughts, his mind became unsteady. He abruptly left the place of his austerities, and while arriving in the middle part of Culch he began to weep. At times, he was weeping bitterly
सिंघाडग जाव पहेसु बहुजणो अन्नमनिस्स एवमाइक्खइ जाव एवं परुबेइ -धन देवाणुप्पिया ? विजए गाहावती कयत्ये ण देवाणुप्पिया ! विजय गाहावई कय पुन्ने ण देवाणुप्पिया ! विजय गाहाबई कयलक्खणे ण देवागुप्पिया! विजयस्स गाहावडस्स मुलद्धे ण देवाणुप्पिया ! माणुस्मए जम्मजीवियफले विजयस्त गाहावइस्स जस्स ण गिहंसि तहारुने साधु साधुरुवे पडिलामिए समाणे इमाइ पंच दिव्याइ पाउभूयाई, तं जहा-वसुधारा वुट्टा जाव अहो दाणे २ वुट, तं धन्ने कयत्ये कयपुन्ने कयलक्खने कया णं लोया मुलद्धे माणुस्सए जम्मजीवियफले विजयस्स गाहावइस्स विन० २। तए ण से गोसाले मंखलिपुत्ते बहुजणस्स अंतिए ए एयम सोचा निसम्म समुपनमंसए समुप्पनकोठंडल्ले जेणेव विजयस्म गाहावइस्स गिहे तेणेव उवागच्छइ तेणेव०२ पासइ विजयस्स गाहारइस्स गिहंसि वसुधार वुढ दसद्ध. वन्नं कुसुमं निवडियं मं च णं विजयम्स गाहाबइस्स गिहाओ पडिनिक्खसमाणं पामति २ हह जेणेव मम अंतिए तेणेव उवाग: मम तिक्खुत्ता आयाहिणपयाहिण करेइ २ ममं बं० २ ममं एव वयासो-तुज्झ ण मंते ! मम घम्मायरिया अइन्न तुज्झं धम्म सेवासी, तए ण अहं गोयमा! गोसालस्स मंखलिपुत्तस्स एयम नो आढामिनो परिजाणामि तुसिणीए संचिट्टामि, तहणं अहं गोयमा!
रायगिहाभो नगराओ पडिनिक्खामि प० णाल बाहिरियंमज्झमञ्झेणं जेणेव तंतुवायसाला तेणेव उवा । २ दोच्च मामखमणं उचमपजित्ताणं विहरामि, तएणं अहं गोयमा ? दोच्च मासक्खमणपारणगंसि तंतुवायसालाओ पडिनिक्खमामि तं० २ नालद बाहिरिमं मझमझे जेणेव रायगिहे नमरे

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Śrawana Bhagavana Mahāvira knew about the weeping of Simha Anagara and its predisposing cause. He called out his disa ciples and addressing them, he said:-O Worthy Sadhus ! Listen to me. My disciple Simha is weeping at Malukā-kaccha owing to his anxiety about my illness OSådhus! You go and bring Simha Anagara there.
Immediately on receiving this order from Sramapa Bhagavāna Mahāvira, some sädhus went to Simha Anagāra, and they
जाव अडमाणे आणंदस्स गाहावइस्स गिहं अणुप्पविहे. तएणं से आणंदे गाहा. वती ममं एज्जमाणं पासति एवं जहेव विजयस्स नवरं ममं विउलाए खजगविहीए पडिलामेस्सामीती तुटे सेसं तं चेव जाव तच मासखमणं उपसंपज्जिसाणं विहरामि, तएणं अहं गोयमा तचमासखमणपारणगंसि ततुवायसालाओ पडिनिक्खसामि तं तहेव जाव अडमाणे सुणंदस्स गाहावइस्त गिई अणुपविष्टे, तएणं से मुणंदे गाहावती एवं जहेव विजयगाहावती नवरं मर्म सव्वकामगुणिहणं भोयणेणं पडिलाभेति सेसं तं चेव जान चउत्थंमासक्खमणं उपसंपज्जित्ताण विहरामि, तीसे णं नालंदाए बाहरियाए अदरसामंते एत्थण कोल्लाए नामं सन्निवेसे होत्था सन्निवेस वनभो, तत्थण कोलाए संनिवेसे बहुले नाम माहणे परिवसइ. अड़े जाव अपरिभूए रिउव्वेयजाव सुपरिनिहिए यापि होत्या, नएण से बहुले माहणे कत्तियचाउम्मासियपाडिवगंसि विउलेण महुघय संजुत्तेण परमण्णेण माहणे यामेत्था, तएण अहं गोयमा! चउत्थमासक्खमणपारणगंसि ततुवायसालाओ पडिनिक्खमामि तं० २ गोलंदं बाहिरियं मज्झमझेण निग्गच्छामि नि० २ जेणेव कोल्लाए संनिवेसे तेणेव उवागच्छामि : कोल्लाए सनिवेसे उच्चनीय० जाव अनमाणस्स बहुलस्स माहणस्स गिहं अणुप्पविटु, तएण से बहुले माहणे ममं एज्जमाण तहेब जाक ममं विउलेण महुघयसंजुत्तेण परमन्नेण पडिलाभेस्सामीति तुटे सेस जहा विजयस्स जात्र बहुले माहणे बहु । तएण से गोसाले मंलिपुत्ते ममं तंतुवायसालाए अपासमाणे रायगिहे नगरे सभितरवाहरियाए ममं सचओ समंता मग्गणगवेसण करेति ममं कथनिमुति वा खर्ति वा पवत्ति वा अल

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told him:-" Come along Simha! You are wanted by our religious preceptor." Simha Anagāra went with them to Säla Kostaka Caitya of Mendhika-grāma and having gone three times round Śramaņa Bhagavāna Mahāvira from right to left by way of a pradaksiņā and having paid him homage, he stood near the Worshipful Lord with his hands folded.
भमाणे जेणेव तंतुवायसाला तेणेव उवा० २ साडियाओ य पाडियाओ य कुंडियाओ य पाहणाभो य चित्तफलगं च माहणे आयाति आयामेत्ता सउत्तरो] मुंडं ककुरोति स० २ तंतुवायसालाओ पडिनिक्खमति तं० णालंद बाहिरियं मझमज्ज्ञणं निग्गच्छइ निग्ग• २ जेणेव कोल्लागसन्निवेसे देणेव स्वागच्छइ, तरण तस्स कोल्लागस्स संनिवेसस्स बहिया बहिया बहुजणो अन्नमन्त्रम्स एवमाइक्खति जाव परूवेति-धनण देवाणुप्पिया! बहुले माहणे तं चेव जाब जीवियकले बहुलस्स माहणस्स व० २, वएण तस्स गोसालस्स मंखलिपुत्तस्स बहुजणस्स अंतियं एयमदं सोचा निसम्म अयमेयारूवे अब्भथिए जाव समुप्पज्जित्था-जारिसियाण ममं धम्मायरिथस्स धम्मोवदेसगस्स ममणस्स भगवओ महावीरस्स इट्टी जुत्ती जसे बले वीरिए पुरिसकारपरक्कमे लद्धे पत्ते अभिसन्नागएनो खलु अस्थि तारिसियाण अन्नस्स कस्सइ तहारूबस्स समणस्स का माहणस्स वा इड्डी जुत्ती जाव परिक्कमे लद्धे पत्ते अभिसन्नागए तं निस्संदिद्धं च ण एत्थ ममं धम्मायरिण धम्मोवदेसए समणे भगवं महावीरे भविस्सतोतिकटु कोल्लागसनिवेसे सभितरबाहिरिए मम सबओ समंता भग्गणगवेसण करेइ ममं सचओ जाव करेमाणे कोल्लागसंनिवेसस्स बहिया पणियभूमीए मए सद्धि अभिसन्नागए, तरण से गोसाले मंखलिपुत्ते हटतुट्टे ममं तिक्खुत्तो आयाहिण पयाहिण जाव नमंसित्ता एवं वयासी-तुज्झेण भंते ! ममं धम्मायरिया अहन्न तुझं अंतेवासी, तरण अहं गोयमा ! गोसालण मंखलिपुत्तेग सद्धिं पणियभूमोए छब्यासाइं लाभं अलामं सुखं दुलं सकारमस्कारं पञ्चणुब्भवमाणे अणिचनागरियं विहरित्या (सुनं ५४). 63

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Saying out the mental agony of Simha Añagāra, śramapa Bhagavāna Mahävira told him -Simha | You were weeping owing to your anxiety about my imminent death.
Simha:-Bhagavan ! My mind became greatly disturbed be
तएण अहं गोयमा ! अन्नया कदायि पढमसरदकालसमयंसि अप्पबुद्धिकार्यसि गोसालेण मंखलिपुत्तण सद्धिं सिद्धत्थगामाअो कुम्मारगाम नगरं संपट्टीए विहाराए, तस्सण सिद्धत्थस्स गामस्स नगरस्स कुम्मारगामस्स नगरस्स य अंतरा एत्थण महं एगे सिलथंभए पत्तिए पुफिए हरियगरेरिज्जमाणे सिरीए अतीवर उवसोभेमाणे २ चिइ, तरण गोसाले मंखलिपुत्ते तं तिल
भगं पासइ २ ममं ० नमं० २ एवं वयासी एसण मंमे ? तिलथंभए कि निष्फज्जिस्सइ नो निष्फाम्जिस्सइ ? ए य सत्त तिलपुप्फ जीवा उदाइत्ता २ कहिं च्छिहिनि कहिं उववजिहिति ? तए णं अहं गोयमा ! गोसालं मंखलिपुत्तं एवं क्यासी-गोसाला ! एस ण तिलथंभए निष्फज्जिस्सइ नो न निष्फज्जिसइ, एए य सत्त तिळपुष्फजीवा उदाइत्ता २ एयस्स चेव तिलथमगस्स एगाए विलसंगुलियाए सत्त तिला पञ्चायाइस्संति, तए ण से गोसाले मंखलिपुत्ते मम एवं आइक्खमाणस्स अरोएमाणे ममं पणिहाए अयण मिच्छाबादी मवउत्तिकट ममं अंतियाओ सणिरं २ बच्चोसका २ जेणेव तिलयं भगं ससे तिलेलुयायं चेव उप्पाडेइ उ. २ एगंते एडेति, तक्खणमेत्तं च ण गोयमा ! दिवे अब्धबद्दलए पाउभूए, तए ण' से दिवे अब्मबद्दलए खिप्पामेव पतणतणाएति २ खिप्पामेव पविज्जुयाति २ खिप्पामेव न चोदग णातिमट्टिय पचिरलयफुसियं रयरेणुषिणासणं दिवं सविलोदग वास वासति जेण लु तिलथंभए आसत्थे पच्चायाए तत्थेव बद्धम्ले तत्थेव पतिहिए, ते य सत्त तिलपुप्फजीवा उदाइत्ता २ तस्सेव तिलथंभगस्स एगाए तिलसिंगुलियाए सत्त तिला गच्चायाया (सूत्र ५४२ )
तण अह' गोयमा ? गोसालेण मखलिपुत्तेण सदि जेणेव कुंडग्गामे नगरे तेणेव उवा० तए ण तस्स कुंडग्गामस्स नगरस्स बहिया वेसियायणे

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cause youy Venerable Lord was not keeping good health for a long time and also because of Gośālaka's prediction about an imminent danger to your life.
Bhagavana -" Child I You need not be anxious in this matter. I am to live in this world for nearly sixteen years.
Simha:-Bhagavan ! May your words turn out turn We fervently wish that. But Bhagavan i It is a painful event for us that
वामं बालतवस्सी छटुंछट्टेणं अणिक्खित्तेण तवोकम्मेण उह बाहओ पगिल्झिय २ मुराभिभूगे आयायवणभूमिए आयावेमाणे विहरइ आइच्चतेयतविआओ य से छप्पईओ सबओ समता अभिनिस्मवंति पाणभूय जीवसत्तदयट्टयाए च णं पडियाओ २ तत्थेव २ भुज्जो २ पच्चोरुभेति, तए ण से गोसाले मंलिपुत्ते वे सियाय णे बालत वस्सि पासति पा० २ ममं अंतिओ साणिय २ पच्चोसक्कइ मम० २ जेणव वेसियायणे पालतवस्सी तेणेव उवा० २ वेसियायण वाल तस्सि एवं बयासी-किं भवं मुणी मुणिए उदाहु जूयासेज्जायरए ? तए ण से वेसियायणं बालतबस्सी गोसालस्स मंखलित्तस्स एयम णो आढाति नो परियोणाति तुसिणोए संचिति, तर णं से गोसाले मंखलिपुत्ते वेसियायण बालतवस्सि दोच्चंपि तच्चपि वयासी किं भव मुणो मुणोए जाव सेज्जायरए, तए ण से वेसियायणे बालतवस्सी गोसालेणं मंखलिपुत्तेणं दोच्चं तच्चधि एवं वुत्ते समाणे आमुरुत्ते जाव मिसिमिसेमाण आयावणभूमीओ पचोरुहति आ० २ तेयाममुग्धाएणं समोहनइ तेयासमुग्धाएणं समोहनित्ता सत्तटुपयाई पच्चोसकइ स० २ गोसाळस्स मंखलिपुत्तस्स वहाए सरीरगंसि तेथे निसिरइ, तए णं अहं गोयमा ! गोसालस्समंखलिपुत्तस्स अणुकपणट्टयाए वेसियायणस्स बालतवस्सिस्स तेयपडिसाहरणद्वयाए एत्थ णं अतरा अहं सीयलिय तेयलेस्सं निसिरामि जाए सा मम सीयलियाए तेयलेस्साए वेसिययगस्स बालतवस्सिस्स सोआसिणा तेयलेस्स पडिहया, तए णं से वेषियायणे बालतवस्सी ममं सीयलियाए नेयलेस्साए सीओसिण तेयलेस्स पडिहय जाणित्ता गोसालस्स मंखलिपुत्तस्स उरीरगस्स किंचि आवाई वा वागह वा छविच्छेद वा अकीरमाणं पासित्ता सीमो

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your body is being daily enfeebled is there no remedy for this illness?
Bhagavana -o Worthy, Man! If such is your desire, you go to a female devotee named Révati 11 Méndhika-grăita. She has got two medicinal preparatrans viz one from Kumhdé ( pump kin ) and the other from Bijoră fruit (Eagle fruit ) ready-made by her. The first one which has been specially prepared for me, is not wanted. (io, and bring the other सिण तेयलेस्स पडिसाहरइ सीओ० २. ममं एवं वयागी-से गयमेय भगव ! से गयमेयं भगवं ! तए ण अहं गोयमा! गोसालं मवलिपुत्त एवं वयासी-तुमंण गोसाला ! वेसियावणं बालतवस्सि पासति पासित्ता ममं अंतियाओ तुसिणियं २ पच्चोसकासि जेणेव वेसियायणे बालतवस्सी उवागच्छसि ते० २ वेसियायण बालतवस्सि एवं बयासी-किं भवं मुणी मुणिए उदाहु जूयासेज्जायरए ? तएं ण से वेसियायणे बालतबस्सी तव एयमहं नो अढाति नो परिजाणाति तुसिणीए संचिठ्ठप, तए णं तुमं गोसाला बेसियायण बालतबस्सि दोच्चपि तच्चपि एवं बयासी-किं भव मुणी अणिए जाप सेज्जायरए, तए ण से वेसियायणे बालतवस्सी तुम दोच्चंपि तच्चपि वुत्ते समाणे। आसारुत्ते जाव पच्चोसकति प. २ तब वहाए सरीर गंसि तेयलेस्स निस्सरइ, तए ण अह गोसालिया तब अणुकंपणट्टयाए विसियायणस्स बालतवस्सिस्स सीयते यलेस्मापडिसाहरणट्टयाए एत्य ण अंतरा सीयलियतेयलेरसं निसिरामि जाव पडिहय जाणित्ता तव य सरीरमस्स किंचि आवाई वा नावाह वा छविच्छेद बा अकीरमाणं पासेत्ता सीआसीण तेय लेस्स पडिसाहरति सो० य मम एव क्यासी-से गयमेयं भगवं गयरमेयं भगव ? तए ण से गोसाले भंखलिपुत्ते मम अंतियाओ एयम सोच्चा निसम्म भोए जाव संजायभये मम वंदति नमसति २ पमं एवं वयासीकहन्न भंते ! 'खित्तविउलतेयलेस्से भवति । तए ण अहं गोयमा! गोसालं मंखलिपुत्तं एव चयासी-जेण गोसाला एमाए हाए कुम्मासपिडियाए एगेणय वियडा सएण छहछट्टणं अनिक्खित्तणं तवोकम्मेणं उर्दु बाहाओ

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one, that has been prepared by Révatî for some other purpose It is useful for the relief of the illness
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Simha became greatly delighted on getting the permission from Śramaņa Bhagavāna Mahāvīra. Having done respectful homage to the Worshipful Lord, he went to the house of Révatî in Mendhika-grama. On seeing Simha Anagara coming to her house, Révati advanced seven or eight steps towards hirn, and with a
----- - --- --- - --- पडिज्जिय २ जाव विहरति से णं अंतो छण्ड मासाण संखित्तउलतेयलेस्से भवति, तए ण से गोसाले मंखलिपुत्त ममं एयमह सम्मं विणएणं पडिमुणेति (सूत्र ५४३ )
तएण अहं गोयमा ! अन्नदा कदाइ गोसालेण भंखलिपुत्तेण सद्धि कुम्मगामाओ नगराओ सिद्धत्थग्गामं नगरं संपहिए विहाराए जाहे य मो तं देसं हव्वमागया जत्थ ण से तिलथंभए, तए ण से गोसाले मंलिपुत्ते एवं वयासो-तुज्झे ण भंते ! तदा ममं एवं आइक्खड़ जाव परूवेह-गोसाला ! एस गतिलथंभए निफज्जिस्सइ तंचेव जाव पच्चाइस्सति तणं मिच्छा इमं च णं पच्चक्खमेव दीसइ एस ण से तिलथंभए णो निष्फन्ने अनिष्फनमेव ते य सन तिलपुष्कजीवा उदाइत्ता २ नो एयस्स चेव विलथंभगस्स एगाए तिलसंगलियाए सत्त तिला पच्चायाया, तए णं अहं गोयमा ! गोसालं मंखलिपुत्तं एवं वयासी-तुमंणं गोसाला! तदा ममं एवं आइक्खमाणस्स जाब परूवेमाणस्स एयमद्वं नो सहहसि नो पत्तियास नो रोययसि एयमढे असहहमाणे अपत्तियमाणे अरोएमाणे ममं पणिहाए अयन्नं मिच्छावादी भवरत्तिकटु मम अंतियायो सणियं २ पच्चोसकसि प० २ जेणेव से तिलथंभए तेणेव उवा०२ जाव एगंतमते एडेसि, तक्खणमेत्तं गोसाला ! दिव्वे अब्भवहलए पाउम्भूए, तए ण से दिन अभवद्दलए खिप्पामेव त चेव जाव तस्स चेव तिथथंभगस्स एगाए तिलसंगुलियाए सत्त तिला पच्चायाया, तं एस ण गोसाला ? से तिलथंमए निप्फन्ने णो अनिष्फन्न मेव, ते य सत्त तिलपुप्फजीवा उदाइत्ता २ एयरस वेब विलथंभयम्स एगाए तिलंसंगुलियाग सत्त तिला पच्चायाया, एवं खलु गोसालाः वणस्सइकाइया पउपरिहारं परिहर्रात, तए ण सं गोसाले

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respectful salutation, she said: -'O Worthy Muni! What is the object of your coming here ? Please say out what are your orders ?
Simha:-O Noble Lady! Out of the two medicinal preparations in your house, one that has been specially prepared for Sramana Bhagavâna Mahavira, is not required. But the other preparation made from Bijorâ fruit for some other purpose is wanted. I have come for it
मंखलिपुत्ते ममं एवमाइक्खमाणस्म जाव परूवेमाणस्स एयमद्वं नो सद्दहति ३ एयमढे असहहमाणे जाव अरोहमाणे जेणेव से तिलथंमए तेणेव उवा०२ नाओ तिलथंभयाओ तं तिलसंगुलियं खुड्डति खुड्डित्ता करयलंसि सत्त तिले पप्फोडेइ, तए ण तस्स गोसालस्स मंखलिपुत्तस्स ते सत्त तिले गणमाणस्स अयमेवारूवे अन्भत्थिए जाव समुपजित्था-एवं खलु सव्वजीवावि पउनु परिहारं परिहरंति, एस ण गोयमा ! गोसाळस्स मंखलिपुत्तस्स पउट्टे एस ण मोयया ! गोसालस्स मंस्खलिपुत्तस्स ममं अंतियाओ आयाए अवकमणे ५० (सूत्रं ५४४) तए ण से गोसाले मंखालिपुत्ते एगाए सणहाए कुम्मासपिडि याए य एगेण य बियडासरण छटुंछटेण अनिक्खित्तेण तवोकम्मेण उड्डूं बाहाओ पगिज्झिय २ जाव विहरइ, तए ण से गोसाले मंखलिपुत्ते अंतो छण्हं मासाण संखित्तविउलतेयलेसे जाए (सूत्रं ५४५).
तएण तस्स गोसालस्स मंस्खलिपुनस्स अन्नया कयावि इमे हिसाचरा अंतिय पाउन्मवित्था तं-साणो त चेव सव्वं जाव अजिणे जिणसह पगासेमाणे विहरड, गोसाले ण मंखलिपुत्ते अजिणे जिणप्पलावी जाव जिणसई पगासेमाणे विहरइ तए ण सा महतिमहालया महच्च परिसा जहा सिवे जाव पडिगया । तए ण सावत्थीए नगरीए सिंघाडग जाव बहुजणो अन्न मन्नस्स जाव परूबेइ-जन्नं देवाणुप्पिया ! गोसाले मंखलिपुत्ते जिण जिणप्पलावी जाब विहरइ त मिच्छा, समणे भगव महावीरे एवं आइक्खइ जाव परूवे इ-एवं खलु तस्स गोसालम्स मंखलिपुत्तस्स मंखली नाम मंखपिता होत्था तए ण तस्स मंखलिस्स एव चेव त सव्व भाणियन्त्र जाव अजिण जिण

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Becoming astonished, Révati said:-Muni! Which omniscient or highly religious saint gave you information about this secret work • From whom, did you know the secret that I have got certain medicines and that they are made for certain purposes ? Simha Amagára replied.- O devout woman! I know this secret from the routh, of Sramaņa Bhagavāna Malāvira. He has sent me here for it
सह पगासेमाणे विहरइ, त नो खलु गोसाले मंखालिपुत्ते जिणे जिणप्पलावी जाब विहरइ गोसाले मंखलिपुत्ते अजिणे जिणप्पलावी जाव विहरइ, समण भगव महावीरे जिणे जिणप्पलादी जाव जिणसह पगासेमाण विहरइ, तए सं से गोसाले मंखलिपुत्ते बहुजणस्स अंतिय एयमह सोच्चा निसम्म आसुरुत्ते जाव मिसिमिसेमाणे आयावणभूमीओ पच्चोरुहइत्ता सावत्थीं नगरी मझमज्झेण येणेव हालाहलाए कुंभकारीए कुंभकारावणे तेणेव उवागच्छइ तेण २ हालाहलाए कुंमकारीए कुंभकारावणंसि आजीवियसंघसंपरिबुडे महवा अमरिसं वहमाणे एव वा वि विहरइ (सूत्रं ५४६).
तेणं कालेण २ समणस्स भगवओ पहावीरस्स अंतेवासी आणंदे नाम थेरे पगइमहर जाच विणीए छठुछटेणं अणि क्वितण तवोकम्मेण संज मेण तवसा अध्याण भावमाणे विहरइ, तए ण से आणंदे थेरे छट्टक्खमणपारणगंसि पढमाए पोरिसीए एवं जहा गोयमसामी तहेव आपुच्छइ तहेव जाव उच्चनीयमज्ज्ञिमजाव अडमाणे हालाहलाए कुंभकारीए कुंभकारावगस्स अदुरसामते वोइवयइ, तए ण से गोसाले मंखलिपुत्ते आणंद थेरं हालाहलाए कुंभकारीए कुंभकारावणस्स अदुरसामंतेण वीइवयमाण पासइ पा० २ एवं बयासी-एहि ताव आणंदा ! इश्रो एग महं उवमियं निसामेहि, तए णं से आणंदे थेरे गोसालेणं मखलिपुत्तेणं एवं वुत्ते समाणे जेणेव हालाहलाए कुंभकारीए कुंभकारावणे सेणेव गोसाले मखलिपुत्ते तेणेव उवागच्छति तए णं से गोसाले मंखलिपुत्ते आणंद थेरे एवं वयासो-एवं खलु आणंदा ! इतो चिरातीयाए अद्धाए केइ उच्चावगा वणिया अत्थभत्थी अत्यलुद्धा

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Révati was greatly pleased by the talk of Simha Aṇagāra. She went to her kitchen, brought the Bijoră Paka, and placed it into the Begging Dish of Simha Aṇagara By giving this mate. rial for a highly deserving saint with good intentions, the human life of Ravatî became propitious. She acquired for herself the condition of being born as a celestial being in her future life.
arrant अत्थकंखिया अत्यपिनासा अत्थगवसणयाए णाणाविहविलपणिमाया सगडी सागडेण सुबहु भत्तपाण पत्थयणं महाय एग मह अगामियं अणोहियं छिन्नावायं दीहमद्धं अहविं अणुप्पविट्ठा, तर णं तेर्सि वणिया तीसे अकामियाए अणेहियाए छिन्नावायाए दीहमद्धाए अडवीए किंचि देसं अणुप्पत्ताणं समाणाणं से पुव्वगहिए उदर अणुपुब्बेणं परिभुं - जेमाणं परि खीणे, तए णं ते वणिया खीणोदता समाणा तव्हाए परि व्भवमाणा अन्नमन्ने सद्दादेति अन्न० २ एवं वयासी एवं खलु देवाणुपिया ! अम्हं इमीसे अगामियाए जाव अडवीए किंचि देसं अणुष्पताणं समाणाणं से पुव्वगाहिए उदए अणुपुव्वेणं परिभुंजेमाणे परि० खीणे तं सेयं खलु देवाणुपिया ! अम्छं इमीसे अगामियाए जाव अडवीए उदगस्स सओ संमता मगाणगवेसणं करेत्तर चिकट अन्नमन्नस्स अंतिए एयम पडणेति अन्न० २ तीसे णं अगामियाए जाव अडवीए उदगस्स सव्वओ समता मग्गणगवेसणं करेंति, उद्गस्स सव्वओ समंता मग्गणगवेसणं करेमाणा एग महं वणसंडं आसादेर्ति किण्ड किन्होभासं जाव निकुरंबभूयं पासादीय जाव पडिरूवं, तस्स णं वणसंडस्स बहुमज्झदेसमाए एत्थ ण महेगं वम्मी आसादेवि, तस्स णं वम्मियस्स चत्तारि वधुओ अब्भुग्गयाओ अभिनिसढाओ तिरियं सुसंपग्गहियाओ अहे पन्नगद्धरुवाओ पन्नगद्धसंठाणसंठियाओ पासादीयाओ जाब पढिरूवाओ, तए णं ते वणिया हट्टतट्ट० अन्नमन्नं सदावेति अ० २ एवं वयासी एवं खलु देवा ! अम्हे इमीसे अगामियाए जाब सव्वओ समता मग्गणगवेसणं करेमाणेहिं इमे वणसंडे आसादिए

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By the use of Bijoră Påka brought by Simhan Anagára from the house of Révati Śrāvikā, the illness of bilious fever and bloody stools of Śramaņa Bhagavāna Mahavira was completely cured. Gradually his body regained its previous luster. All were delighted. Not only the sādhus (monks), sādhvis ( nuns), the śrāvakas
fhot किण्डोभासे मस्स णं वणसंडस्स बहुमत देसभा इमे वम्मीए आसादिए इमस्स णं वम्मीयस्स चत्तारि बप्पूओ अब्भुग्गयाओ जान पडिरूवाओ तं सेयं खलु देबाणुपिया ! अम्ह इमस्स वम्मीयस्स पढमं वप्पि मिन्दित्तए आणि याई ओरालं उदगरयणं अस्सादेस्सामो, तए णं ते वणिया अन्नमन्नस्स अतियं एयम पडिसुणेति अं० २ तस्स बम्मीयस्स पढमं वपि भिंदंति ते णं तत्थ अच्छं पत्थं जच्च तणुयं फालियवन्नाम ओरालं उद्गरयणं आसादंति, तए णं से वणिया हट्टतुट्ट० पाणियं पिबंति पा० २ वाहणाइ पजेति वा० भोयणाइ भरेंति भा० दोच्चपि अन्नमन्नं एवं वयासी एवं खलु देवाणुपिया ! अम्हां इमस्स वमीयस्स पढमाए बप्पीए मिण्णाए ओराले उद्गरयणे अस्सा दिए तं सेयं खलु देवाणुप्पिया ! अम्छ इमस्स वम्मीयस्स दोच्चपि वपि भिंदितए, अवि याई एत्थ ओराळं सुवन्नरयणं आसादेस्सामो तर णं ते वणिया अन्नमन्नस्स अंतियं एयमहं पडिसुर्णेति अं० २ तस्स वम्मीयस्स दोच्चपि वपि भिदति ते णं तत्थ अच्छं जच्चं तावणिज्जं महत्यं महम्व महरिह ओरालं सुवन्नरयणं अस्सादेति, तर णं ते वणिया हट्टतुट्ठ० भायणा भरेंखि २ पवहणाइ भरेंति २ तच्च पि अन्नमनं एवं व० - एवं खलु देवा० अम्हे इस वम्मीयस्स पढमाए बप्पाए मिनार ओराले उदगरयणे आसादिए. दोच्चाए ature भिन्नाए ओराठे सुवन्नरयणे अस्सादिए तं सेयं खलु देवाणुपिया ! अहं इमस्स वम्मीयस्स तच्चपि वपि भिंदित्तए, अवि याई एत्थ ओराल' मणिरयणं अस्सादेस्सामो, तर णं ते वणिया अन्नमन्नस्स अंतियं एयम पडिसुर्णेति अं०२ तस्स वम्मीयस्स तच्चपि बप्पि भिंदंति, ते णं तत्थ विमलं निम्मल निव्वल महत्थं महग्धं महरिह ओरालं मणिरयणं अस्सादेवि,
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(laymen followers of Jinas) and Srāvikâs (female followers ot Jinas) but even the gods of heavens were pleased by the advent of healthy condition.
Jamali
Jamali who was moving about according to his Own free will without the permission of his Gurn Sramana Bhagavāna Mahavira, now went to Ŝrāvasti and lived in Tinduka Udyāna
of that town.
At that time Jamāli was suffering from an attack of bilious fever. Some of his disciples were spreading a bedding for him. तए णं ते वणिया तुट्ठ० भायणाइ भरेति भा० २ पवहणाइ भरेंति २ चत्यपि अन्नमन्न एवं वयासी - एव खलु देवा० ? अम्ह इमस्स वम्मीयस्स naire arre froाए ओराले उदगरयणे अस्सा दिए वच्चा बप्पाए भिन्नाए ओराले मणिरयणे अस्सादिए तं सेवं खलु देवाणुप्पिया ! अम्ह इस्स वम्मीयस्स चत्यपि वपि भिंदित्तए अवि या उत्तमं महग्ध भहरिहं ओराळं वइररयणं अस्सादेस्सामो, तर णं तेसि एगे वणिए हियकामए मुहकामए, पत्थकामए, आणुकंपिए. तिस्से सिंए हियसुरनिस्सेकामए, ते वणिए एवं क्यासी एवं खलु देवा ? अम्हे इमस्स वम्मीयस्स पढमाए वप्पाए भिनाए ओराले उदगरयणे जाव तत्रए बप्पाए भिन्नाए ओराले मणिरयणे अस्सादिए त होऊ अलादि पज्जतं एसा चउत्थ वप्पा मा भिन्नड, चउत्थी
बप्पा उवसग्गायावि होत्था, वरणं ते वणिया तस्स वणियस्स हियकामास सुहका मजाव हियसुहनिस्सेसकामगस्स एवमाइक्खमाणस्स जाव परूवेमाणस्स एयमहं नो सद्दहंति जाव नो रोयंति एयमहं असद्दहमाणा जाव अरोपमाणा तस्स वम्मीयस्स चत्थंपि वपि भिदति ते णं तत्थ उग्गविसं चंडविसं घोरविसं महाविस अतिकायमहाकाय मसिमूसाकालगयं नयणविसरोस पुन अंजणपुंज नगरप्पमासं रत्तच्छं जमलयुगळचंचळचळंत जोह धरणितलवेणियभूयं उकड फुडकुडिलजडुलकक्खडविक डफडाडोवकरणदच्छ लोहागर

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jamāli asked them:-'Is the bedding ready? The sāc nus replied : Yes, It is ready'. Jamali stood up with the object of lying down in the bed. But the bedding was not completely spread. Jamāļi could not keep standing owing to weakness, Becoming uneasy, he said:-"There is a settled doctrine, namely, “Karèmāné kade" (that which is being done, is done) but I sex with my धम्ममाणधमधमेंतघोस अणागलियचंडतिब्वरोसं समुहि तुरिय चवलं घमंतं दिट्ठीविस सप्पं संगति, दए णं से दिहीविसे सप्पे ते हिं वणियेहि संघट्टिए समाणे आमुरुते जाव मिसमिसेमाणे सणियं २ उद्वेति २ सरसरसरस्स वम्मीयस्स सिहरतळ दुरूहेइ सि० २ आइच्चं णिज्झाति आ० २ ते वणिए अणिमिसाए दिट्टीए सवओ समंता सयभिलोएति, तए ण ते वणिया तेणं विट्ठीविसेणं सप्पेणं अणिमिसाए दिडीए सवयो सममिलोइया समाणा खिप्पामेव समंडमत्तोवगरणया एगाहच्च कूडाहच्च मासरासी कया यावि होत्या, तत्य णं जे से वणिए तेसिं वणियाणं हियकामए जाव हियमुहनि. स्सेसकामए से णं अणुकंपयाए देवयाए समंडमत्तोवगरणमायाए नियगं नगर साहिए, एवामेव आणंदा ! तव वि धम्मायरिएणं धम्मोवएसएणं नायपुनेणं ओराले परियाए आसाइए ओसाला कितिवन्नसहसिळोगा सदेवमणुयासुरे लोए पुव्वंति गुवंति धुवंति इति खलु समणे भगवं महावीरे ति० २, तं जदि मे से अजज किंचिति वदति तो णं तवेणं तेएणं एगाहरच कढाहच्च भासरासिं करेमि जहा वा बालेणं ते वणिया, तुमं च णं आणदा ! सारक्खाणि संगोवामि जहा वा से बणिए तेर्सि वाणियाणं हियकामए जाव निस्सेसकामए अणुकंपयाए देवयाए सभंडमत्तोव० जाव साहिए, तं गच्छ गं तुमं आणंदा ! तव धम्गायरियस्स धम्मोवएसगस्स समणस्स नायपुत्तस्स एयमट्ट परिकहेहि । तए णं से आणंदे थेरे गोसालेणं मंखलिपुत्तस्स एवं वुत्ते समाणे भीए जाव संजातभए गोसालस्स मंखलि पुत्तस्स अंतियाओ हालाहलाए कुंभकारीए कंमकारावणाओ पडिनिक्स्वमति २ सिग्ध तुरियं सावत्यिं नगरि मज्झंमज्येणं निग्गच्छह नि० जेणेष कोहए

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own eyes that there is no sense in that doctrine. when a certain act has been completed in its entirety, then and then only it accomplishes its object, but before it is completed it cannot be said to be done". To some of the sādhus of Janālī, this sort of reasoning seemed plausible But the learned sądhus of Jamalidissented They said:-The doctrine "Karé.nané kade of Śramana Bhagavana Mahāvîra is perfectly true if it is examined from a
are जेणेव समणे भगव महावीरे तेणेव उवा० २ समण भगवं महावीरं तिक्खुत्तो आयाहिणं पायाहिणं करोत २ वंदति नम० २ एवं क्यासी एवं खलु अह भंते ! छटुंक्खमणपारणगंसि तुज्झहं अव्मणुन्नाए समाणे aracate नगरीए उच्चनीय जाव अडमाणे हालाहलाए कुंमकारीए जाव atataयामि, तए णं गोसाले मंखलिपुत्ते मम हालाहलाप जाव पासिता एवं बयासी - एहि ताव आणंदा ! इयो एगं मह उवमियं निसामेहि, तए र्ण अहं गोसा लेणं मंखलिपुत्तेणं एवं बुत्ते समाणे जेणेव हालाहलाए कुंमकारीए कुंभारावणे जेणेव गोसाले मंखलिपुत्ते तेणेव उवागच्छामि, तए णं से गोसाले मंखळिते ममं एवं वयासी- एवं खलु आनंदा ! इओ चिरातीयाए अदाए के उच्चावया वणिया एवं त चेव जाव संव्वं निरवसेसं भाणिroi art नियगनगरं साहिए, व गच्छं णं तुमं आणंदा ! धम्मायरियस्स धम्मो० जाव परिक हेहि ( सूत्र ५४७ )
तं पभूणं भंते ! गोसाले मंखलिपुत्ते तवेणं तेषणं एगाहञ्च कूडाहच भासरासि करेत्तए ? बिसए णं भंते ? गोसालस्स मंग्गलिपुत्तस्स जाव कत्तए ? समत्थे णं भंते ? गोसाले जाव करेत्तए ? पभ्रूणं आणंदा! गोसाले मंखलिते तवे जाव करेत्तए विसए ण आणंदा ! गोसाले जाव करेत्तए समत्थे णं आणंदा ! गोसाले जाव कहे० नो चेवण अरिहंते भगवंते, परियावणि पुण करेजा, जावतिएण आनंदा ? गोसालस्स मंखलिपुत्तस्स तर्तेए aणविसिहराए चैव तवतेए अणगाराण भगवंताणं खंतिखमा
eat

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point of view of Niscaya Naya According to this Naya (plan of reasoning) the Kriyā kāla (the period of action) and Nisthākāla (campeletion of action) are not different. Every action (kriya) ceases the moment it accomplishes its kārya (work) within its time of action (kriyā kāla) The actual meaning is this:-If the kārya (act) is not done during its time of action, whicis will be its exciting cause after the cessation of its period of action ?
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पुण अणगारा भगवंता, जावइएण आणंदा ! अणगाराण भगवंताण तवतेए एत्तो अणंतगुणविसिहयराए चेव तवतेए थेराणं भगवंताण खंतिखमा पुण थेरा भगवंतो, जावतिएण आणंदा ! थेराण भगवंताण तवतेए एत्तो अणंतगुणविसिहतराए चेव तवतेए अरिहंताण भगवंताण , खंतिखमा पुण अरिहंता भग० तं पभू ण आणंदा! गोसाले म पुत्ते तवेण तेएण जात्र कहेत्तए विसरण आणंदा ! जाव करे० समत्थेण आणदा ! जाव करे० नो चेच ण अरिहंत भगवंत पारियावणियं पुण करेजा (सूत्र ५४८)
तगच्छ ण तुम आणंदा ! गोयमाईण समणाण निग्गंयाण एयमद्वं परिकहेहि-मा णं अञ्जो ! तुज्झ केइ गोसाळ मंखलिपुत्तं धम्मियाए पडिचो. यणाए पडिचोएउ धम्मियाए पडिसारणाए पडिसारेउ धम्येिण पडोयारेणं पडोयारेउ, गोसाले ण मंखलिपुत्ते समणेहिं निग्गं० मिच्छं विपटिवन्ने तएणं से आणंदे थेरे समणेण भ० महावीरेण एवं वुत्ते स० समण भ० म. वं. नमं० २ जेणेव गोयमादिसमणा निग्गंथा तेणेव उवाग० २ गोयमादि समणे निग्गंथे आमंतेति आ० २ एवं व०-एवं खलु अज्जो ! छटुक्खमणपारणग्गसि समणेणं भगवया महावीरण अब्भणुनाए समाणे सावत्थीए नगरीए उच्चनीय तं चेव सव्वं जाव नायपुत्तस्स एयमढे परिकहेहि तं म ण अजो। तुझे केइ गोसालं मंलिपुत्तं धम्मियाए पडिचोयणाए पडिचोणउ जाव मिच्छं विपडिवन्ने (सूत्र. ५४९).
जावच ण आणंदे थेरे गोयमाईण स्खयणाणं निग्गंथाणं एयमट्ट परिकहेह तावं च ण से गोसाले मंख० पु० हालाह० कुं० कुंभकारावणाओ पडिनि०

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Nis
Therefore, this doctrine of Niścaya Naya is quite in agreement with the science of Logical Reasonining and keeping the caya Naya in mind, Sramaņa Bhagavana Mahavira has formulatthe principle Karėmāņè kaḍé'. It 15, in every way, perfectly logical. The learned disciples of Jamāli tried their best, by means of a number of various arguments to convince him, but Jamali was very obstinate As a natural consequence, many of his wise and learned disciples left him and joined the Order of Ascetics of Śramaņa Bhagavana Mahāvira.
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आजीविय संघ संपरिवुडे महया अमरिसं वहमाणे सिग्धं तुरियं जाव सावत्थि नगरिं मज्झमज्झेणं निग्ग० २ जेणेव कोए चेइए जेणेव समणे म० महा० तेणेव उदा० ते २ समणस्स भ० म० अदूरसामंते ठिच्चा समण भ० महा० एवं वयासी-मुहु ण भाउसो ! ममं एवं वयासी साहू ण आउसो कासवा ! ममं एवं क्यासी - गोसाले मंखळिपुत्ते ममं धम्मंतेवासी गोसाळे ० २ जेण से मंखलिते व धम्मंतेवासी से णं सुके सुकाभिजाइए भवित्ता काळमासेकालं किचा अन्नयरेसु देवळोएस देवत्ताए उबवन्न अहन उदाइनामं कुंडियायणीए अज्जुणस्स गोयमपुत्तस्स सरीरंगं विप्पजहामि अ० २ गोसालस्स मंखलिपुत्तस्स सरीरंग अणुष्पविसामि गो० २ इमं सत्तमं पट्टपरिहारं परिहराम, जेवि आई आउसो ! कासवा ! अम्हं समयंसि केइ सिज्झि सु व सिन ति वा सिज्झिस्संति वा सब्वे ते चउरासीति महाकप्पसयसहस्साई सत्त दिव्वे सत्त संजू सत्त संनिगन्भे सत्त पट्टपरिहारे पंच कम्मणि सयसहस्साइ सर्द्वि च सहस्साइं छच्च सए तिनि य कम्मंसे अणुपुव्वेणं खवइत्ता तओ पच्छा सिज्यंति वुज्झति मुनि परिनिव्वाइंति सव्वदुक्खाणमंत करेसु वा करेति वा करिस्संति वा, से जहा वा गंगा महानदी उओ पवूढा जहिं वा पज्जुवत्थिया एस ण अद्धपंचजोयणसयाई आत्रामेणं अद्धजोयणं विक्खंभेणं पंचधणुसयाई उवेणं ए एणं गंगापमाणेणं सत्त गंगाओ सा एगा महागंगा. सत्त महागंगाओ सा एगा सादीणगंगा, सत्त सादीणगंगाओ सा एगा मचुगंगा,

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When his health improved Jamnāli left Srävasti, but he was always preaching his new doctrine wherever he went.
Dismissal of Jamāli. At that time, Sramaņa Bhagavāna Mahävira was staying at Purņabhadra Caitya of Campă Nagari. Jamāli came to śramana Bhagavāna Mahāvira and standing at some distance from him, he said:-“O Beloved of the gods ! Do not think about me that I am moving about in the careless way that most of your disciples adopt. I am moving about as a Kévalın".
सत्त मधुगंगाओ सा एगा लोहियगंगा, सत्त लोहियगंगाओ सा एगा आवतीगंगा, सत्त आवतीगंगाओ सा एगा परमावती एयामेव सपुव्वावरेणं पगं गंगासयहस्सं सत्त रसहस्सा छच्चगुणपन्नगंगासया भवंतीति मक्खावाया, तासि दुविहे उद्धारे पण्णत्ते तं जहा-सुहुम बांदिकलेवरे चेव बायर बौदिकलेवरे चेव तत्थ णं जे से सुहुमबोंदिकलेवरे से टप्पे तत्थ णं ये से बायरबौदिकलेवरे तओ णं वाससए २ गए २ एगमेगं गंगावालुयं अवहाय जावविएणं कालण से को खीणे जीरेए निल्लेवे निहिए भवति सेत्तं सरे सरप्पमाणे एएण सरप्पमाणेण विनिसरसयसहस्सीओ से एगे महाकप्पे चउरासीह महाकप्पसयसहस्साई से एगे महामाणसे, अणंताओ संजूहाओ जीवे चयं चत्ता उपरिल्लेमाणसे संजूहे देवे उववज्जति से ण तत्य दिव्वाई भोगभोगाई मुंजमाणे विहरइ विहरिता ताओ देवलोगाओ आउक्खएण भवक्खएण ठिइक्खएण अणंतरं चयं चइत्ता पढमे सनिगम्भे जीवे पञ्चायाति, से ण तओहिंतो प्रणतर उपट्टित्ता मज्झिल्ले माणसे ससंजूहे देवे उवबज्जइ, से ण तत्थ दिन्चाई मोगभोगाईजाव विहरित्ता ताओ देवलोयाओ आउ०
जाव चइत्ता दोज्चे सन्निगन्भे जीवे पच्चायानि, से ण तोहितो अणंतर उबट्टित्ता हेहिल्ले माणसे संजूहे देवे उववज्जइ, से णं तत्थ दिवाइं जाव चइत्ता तच्चे सन्निगन्भे जीवे पच्चायाति, से णं तओहिंतो जाव उवट्टित्ता उवरिल्ले माणुमुत्तरे संजूहे देवे उववज्जिहिति, से णं तत्य दिव्वाइ भोग

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On hearing these proud words of Jamali, Ganadhara Mahārăja Indrabhâti Gautama - the chief Ganadhara of śramana Bhagavana Mahavira,-addressing Jamali said:-Jamali! What do you understand by Kèvala Jnana and Kèvala Darśana? Know that Kévala Jnāna, as well as, Kévala Darśance is a radiance of Blissful Light which spreads its brilliance as far as Loka (the Universe) and A-loka (beyond the Universe) Its all-pervading light is not obstructed neither by rivers, nor by oceans, nor by जाव चइत्ता चउत्थे सन्निगन्मे जीवे पच्चायाति, से णं तओहिंतो अणंतर उच्चट्टित्ता मज्झिले माणुसुत्तरे संजूहे देवे .उववज्जति, से णं तत्थ दिव्वाई भोग जाव चहत्ता पंचमे सन्निगन्भे जीवे पश्चायाति से पं तओहितो अणंतर उबद्वित्ता हिटिल्ले माणुसोत्तरे संजूहे देवे उववज्जति, से णं तत्य दिव्वाइं मोग जाव चइत्ता छट्टे सन्निगब्भे जीवे पञ्चायाति, से णं तओहितो अणंतर उववट्टित्ता बंभलोगे नाम से कप्पे पन्नत्ते पाईणपडीणायते उदीणदाहिणविच्छिन्ने जहा ठगणपदे जाव पंच बडे सगापं, तं जहा-असोगवटेंसए जाव पडिरूवा, से णं तत्थ देवे उनवज्जइ, से णं तत्थ दस सागरोचमाई दिव्वाई भोग जाव चइत्ता सत्तमे सन्निगब्भे जीवे पञ्चायाति, से णं तत्य नवण्डं मासाणं बहुपडिपुन्नाणं अद्रमाण जाव वीतिकंताण सुकुमाळ गभद्धलए मिउकुंडलकुंचियकेसए मट्टगंडतलकन्नपीढए देवकुमाहसप्पमए दारए पयायति, से णं अहं कासवा ! तेण अहं आउसो ! कासवा ! कोगारियपन्चज्जाए कोमारएणं बंभचेरवासेणं अविद्धकन्नए चेव सखाण पडिलमामि सं. २ इमे सत्त पट्टपरिहारे परिहामि, तं जहा-एणेज्जगस्स, मल्लरामस्स, मल्लमंडियस्स, रोहस्स, भारदाइस्स, अज्जुणस्स. गोयमपुत्तस्स, गोसालस्स मंखलिपुत्तस्स, तत्थ ण जे से पढमे पउट्रपरिहारे से ण रायगिहस्स नगरस्स बहिया मंडियकुच्छिंसि चेइयंसि उदाइस्स कुंडियायणस्स सरीर विप्पजहामि उदा० २ एणेज्जस्स सरीरगं अणुप्पविसामि एणे० २ बावीसं वासाइं पदम पउट्परिहार परिहामि, तत्थ णजे से दोच्चे पउट्टपरिहारे से उइंडपुरस्स

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tall ranges of very high mountains piercing the skies. By the brilliance of this light, dark caves, and intensely dark localities are made perfectly visible like an Āmalaka fruit (fruit of Embelic Myrobalans) resting on one's palm, Worthy Jamali! The eminent soul in whom this divine illumination has appeared, cannot, in any way, be concealed, I think it absolutely worthless to discuss whether you are a Kévalın or not. I am only asking you two questions, now answer me viz 1. Is this Loka, śāśvata
नगरस्स बहिया चदोयरणसि चेइयंसि एणेज्जगस्स सरीरग विष्पजहामि, २ ता एणे० मल्लरामस्त सरीरग अणुप्पत्रिसामि पल्ल० २ एकवीस वासाई दोच्च पउटुपरिहार परिहरामि, तत्थ णजे से तच्चे पउट्रपरिहारे से ण चंपाए नगरीए बटिया अंगमंदिर चेइयंसि मल्लरामस्स सरीरग विष्पजहामि मल्ल० मंडियस्स सरीरंग अणु'पविसामि मल्लमंडि० २वीसं वासाई तश्च पउट्टपरिहार परिहरामि, वन्द णजे से चउत्थे पउट्टपरिहारे से ण वाणारसीए नगरीए बहिया काममहावणंसि चेइयंसि मंडियस्स सरीरंग विष्पजहामि मंडि० २ रोहस्स सरीरगं अणुप्पविसामि रोह० एकूणवीसं वासाई य चउत्यं पउट्टपरिहार परिहामि तत्थ णजे से पंचमे पउट्टपरिहारे से ण आलमियाए नगरीए बहिया पत्तकालगसि चेइयंसि रोहस्स सरीरंग विष्पजहामि रोह० २ भारहाइस्स सरीरंग अणुप्पविसामि भा० अट्ठारसवासाई पंचम पउट्टपरिहार परिहरामि, तत्थ णजे से छ? पउट्टपरिहारे से ण वेसालीए नगरीए बहिया कांडियायणंसि चेइयंसि भारइयस्स सरीर विप्पजहामि भा० २ अजुणगस्स गोयमपुत्तस्स सरीरग अणुप्पविसामि अ०२ सत्तर वासाई छ? पट्टपरिहार परिहरामि तत्थ जे से सत्तमे पउट्टपरिहारे सेणं इहेव सावत्थीए नगरीए हालाहलाकुंमकारीए कुंभकारावणंसि अज्जुणगस्स गोयमपुत्तस्स मरीरग विप्पजहामि अज्जुणगस्स २ गोसालस्स मंखलिपुत्तास सरीरगं अलं थिरं धुवं धारगिज सीयसहं उण्हसहं खुहासह विविह दंसमसगपरीसहोवसग्गमहं थिरसंघयण तिकटु तं अणुध्पविसामि तं. २ तं
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Is
Jiva
(living
being
(eternal) or a-śāśvata non-eternal) ? 2. såsvata or a-śâśvata ?
Jamali could not at all answer any of the two questions of Ganadhara Mahāraja Indrabhūti Gautama Sramapa Bhagavāna
Mahavira, then, sald:-'Jamal ! A very large majority of my disciples are able to answer these questions quite satisfactorily, although they are 'chadmastha' (without Kévala Jnāna). However, they never claim to be Kavalins O Beloved of the gods! मेणं सोलस वासाइं इम सत्तम पउट्टपरिहार परिहरामि, एवामेव आउसो! कासवा ! एगेणं तेत्तीसणं वाससएण सत्त पउट्टपरिहारा परिहरिया भवतीति मक्खया, तं मुट्ठणं आकसो ! कासवा ! ममं एवं वयासी साधु णं आकसो ! कासवा! ममं एवं वयसी-गोसाई मंखालिपुत्ते मम धम्मतेवासित्ति गोसाले० (सूत्रं ५५०)
तए णं समणे मगवं महावीरे गोसालं मंखलिपुत्तं एवं वयासी-गोसाला ! से जहानामए-तेणए सिया गामेल्लएहिं परममाणे ५०२ कत्थय गई वा दरिं वा दुग्गं वा णिन्नं वा पव्ययं वा विसमं वा अणस्सादमाणे एगेणं महं उन्नालोमेण वा सणलोमेण वा कप्पासपम्हेण वा तणम्एण वा अत्ताणं चिट्ठज्जा से णं अणावरिए आवरियमिति अप्पाणं मन्नइ अप्पच्छाण्णे य पच्छ. ण्णनिति अप्पाणं मन्नति अणिलुक णिलुकमिति अप्पाणं मन्नति अपलाए पलायमिति अप्पाणं मनति एत्रामेव तुमंपि गोसाला ! अणन्ने सते अममिति अप्पाणं उपलमसि तं मा एवं गोसाला ! सच्चेव तेसा छाया नो अना (सूत्र. ५५१)
तए णं से गोसाले मं बलिपुत्ते समणेण मगवया महावीरेण एवं वुत्ते समाणे आसुरुत्ते ५ समणे भगवं महावीरं उच्चावयाहिं आउसणाहिं आउसति उच्चा० २ उच्चावयाहि उद्धंसणाहिं उद्धंसेति उद्धसेत्ता उच्चावयाहिं निभंछणाहिं निभंछेति उ० २ उचावयाहिं निच्छोरणाहिं निच्छोडेति उ० २ एवं वयासी-नटेसि कदाइ विणद्वेसि कदाइ भट्ठोमि कयाइ नढविणढे भटेसि कयाड अज ! न मवसि नाहि ते ममाहितो सुहमत्थि (सूत्रं. ५५२)

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Kévala Jnāna (Perfect Knowledge) is not such a trifling object that a Kévalın has to show its presence by shouting loudly' with his own month.
Jamäli! Loka the Universe) is sāśvata (eternal), because it was in existence before for ananta (endless) years, it is in existence now, and it will be in existence for eternity.
From another stand-point of view Loka is a--sāśvata (perishable) In the cycle of Time, an Utsarpiņi is followed by an
तेण कालेण २ समणस्स भगवओ म. अंतेवासी पाईणजावए सव्वाणुभूती णाम अणगा पगइमद्दए जाच विणीए धम्माणुयरि गुरागेणं एयम असदहमाणे उठाए उठेति उ० . जेणेव गोसाले मंखलिपुत्ते तेणेव उवा० गोसालं मंखलिपुत्तं एवं वयासी-जेवि ताव गोसाला ! तहारुवस्स समणस्स वा माहणस्स वा अंतियं एगमवि आरियं धम्मियं मुवयणं निसामेति सेवि ताव वंदति नमंसति जाव कल्लाणं मंगलं देवयं चेइयं पज्जुवासइ किमंग पुण तुमं गोसाला ! भगवया चेव पवाविए, भगवया चेव मुंडाविए, भगवया चेव सेदाविए, भगवया चेव सिक्खाविए, भगवया चेव बहुस्सुसीकए भगवओ चेव मिच्छं विप्पडिवन्ने तं मा एव गोसाला ! नारिहसि गोसाला ! सच्चेव ते सा छाया नो अन्ना, तए ण से गोसाले मंखलिपुत्ते सव्वाणु-भूतिणाम अणगारेण एवं वुत्ते समाणे आमुरुत्ते ५ सव्वाणुभूति अणगारं तवेण तेएण एगाहच्च कूडाहच्च जाव मासरासिं करेति, तए ण से गोसाले मंखलिपुत्ते सव्वाणुभूति अणगारं तवेणं तेएणं एगहच्च कूडाहच्च जाव मासरासि करेता दोच्चपि समणं मग महावीरं उच्चावयाहि आउसणाहिं आउसइ जाच मुहं नथि । तेणं कालेणं २ समणस्स मगवओ महावीरस्स अंतेवासी कोसकजाणवए सुणक्खत्ते णामं अणगारे पगइमहए वीणीए धम्मायरियाणुरागेणं जहा सव्वाणुभूति तहेब जाव सच्चेव ते सा छाया णो अमा। तए ण से गोसाले मंखलिपुत्ते मुणक्खतेणं अणगारेणं एवं वृत्ते समणे आसुरी ५ सुनक्खत्तं अणगारं तवेणं तेएणं परितावेह, तर

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Avasarpiņi era, and an Avasarpıņi era is followed by an Utsar. piyi era. In this way, the Cycle of Tune goes on eternally in all the material bodies, there are always changes of form taking place constantiy in the Universe. So, the Loka, as well as the material objects existing in the Universe, are a-śāśvata (perishable) because the objects themselves or their component parts undergo changes in form
In the same manner, Jiva is sâśvata, as well as, aśāśvata. It is śāśvata (eternal) because a jiva (a living being) existed in the ण से सुनक्खत्ते अणगारे गोसालेण मंखालिपुत्तेण तवेण तेएण परिताविए समाणे जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ २ समण भगवन्तं महावीरं तिक्खुत्तो २ बंदइ नमंसइ २ सयमेव पंच महन्वयाई आरुभेति स० समणा य समणीओ य खामेइ सम आलोइयपडिकंते सणाहिपत्ते आणुपुवीए कालगए। तएण से गोसाले मंखवलिपुत्ते सुनक्खत्त अणगारं तवेण तेएणं परितावेत्ता तच्चपि समणं भगवं महावीरं उच्चावयाहि आउसणाहि आउसति लव्वं तं चेव जाव सुहं नत्थि । तए णं समणे भगवं महावीरे गोसालं मंखलिपुत्तं एवं वयासी-जेवि ताव गोसाला ! तहारूवस्स समणस्स वा सहणस्स वा त चेव जाव पज्जुवासेइ, झिमंग पुण गोसाला ! तुमं मप चेव पव्वाविए नाव मए चेव बहुस्सुईकए ममं चेव मिच्छं विपडिबन्ने ! तं मा एवं गोसाला ! जाव नो अन्ना. तए ण से गोसाले मंखलिपुत्ते समणेणं भगवया महावीरेणं एवं वुत्ते समाणे आमुरुत्ते ५ तेयासमुग्धाएणं समोहन्नइ तेयाः सत्तट्ट पयाई पचोसक्कइ २ ममणस्स भगवो महावीरस्स वहाए सरीरगंमि तेयं निमिरति से जहानामए वाउक्कलियाइ वा वायमंडलियाइ चा सेलसि वा कुटुंसि वा थमंसि वा थूभंसि वा आवरिजमाणी वा निवा. रिजमाणी वा सा णं तत्थेव णो कमति नो पक्कमति एवामेव गोसाळस्सवि मंखलिपुत्तस्स तवे तेए समणस्स भगवो महावीरस्स यहाए सरीरगंसि निसिढे समाणे से णं तत्थ नो कमति नो पक्कमति अंचि ( यंचिं ) करें ति

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past, it exists in the present age, and it will exist in future. Besides, the Jiva ( living being) is a sāśvata, because on account of changes in various stages of life, it does not remain the same during all conditions of life At one time it assumes the form of a Nāraka (a hellish being), at another time, the same living अंचि० २ आयाहिणपयाहिणं करेति आ० २ उडे वेहार्स उप्पइए, सेणं तओ पडिए पडिनियते समाणे तमेव गोसालम्स मंखलिपुत्तस्स सरीरगं अणुडहमाणे २ अंतो २ अणुष्पविट्ठे, तर णं से गोसाले मंखलिपुत्ते सरणं एणं अनाइट्ठे समाणे समणं मगवं महावीर एवं बयासी कासवा ! ममं तवेणं तेणं अन्नाडे समाणे अतो छ मासाणं पित्तज्जर परिगयसरीरे दावती छमत्थे चेव कालं करेस्ससि, तरणं समणे भगवं महावीरे गोसाल मंखलिपुत्त एवं वयासीनो खलु अह गोसाळा ! तब तवेणं तेएणं अन्नाट्ठे समाणे अंतो छण्डं जाव कालं करेस्सामि अन्नं अन्नाइ सोलस वासा जिणे सुहत्थी विहरिस्तामि तुमं णं गोसाळा ! अपणा चेव सयेणं तेरणं अन्नाइ समाणे अंतो सत्तरत्तस्स पित्तज्जरपरिगयसरीरे जाव छउ मत्थे चेव कालं करेस्ससि, तप णं सात्थीए नगरीए सिंघाडग जाव पहेसु बहुजणो अन्नमनस्स एवमाइक्खर जान एवं परूवेइ, - एवं खलु - देवाणुप्पिया ! सावत्थीए नगरीए बहिया कोट्ठए चेइए दुवे जिणा संवलंति, पुगे वयंतितुमे पुचि काळं करेस्ससि, एगे वदंति तुमं पुव्वि काळं करेस्ससि, तत्थ णं के पुण सम्माबादी के पुण मिच्छावादी ? तत्थ ण जे से अहप्पहाणे जणे से वदति - समणे भगवं महावीरे सम्माबादी, गोसाले मंखलिपुत्ते मिच्छावादी, अज्जोति समणे भगवं महावीरे समणे निग्गंथे आमंतेत्ता एवं वयासी- अज्जो ! से जहानामए तणरासीइ वा कहरासोइ वा पत्तरासीइ वा तयारासीर वा सरासी वा भुसरासीइ वा गोमयरासीइ वा अवकररासीई वा अगणिझामिए अगणिसिए अगणिपरिणामिए हयतेये गयतेये नदृतेये भट्ठते ये लुत्ततेये विणतेये जाव एवामेव गोसाले मंखलिपुत्ते मम वहाए सरीरगंसि तेय निसिरेत्ता हयतेये गयतेये जाव विणतेये जाए, व छंदेण अज्जो !
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bəing becomes a tiryanca (a lower animal; a brute). The same living being may become a human being and he may also be come a celestial being, On account of a series of originations and destructions, the jīva (living being is a-śāśvata (non-eternal).
Having explained to Jamalt the two questions asked by तुज्झे गोसाल मंखलिपुत्तं धम्मियाए पडिचोयणाए पडिचोएह धम्मि० २ धम्मियाए पडिसारणाए पडिसारेह, धम्मिएण पडोयारेण पडोयारेह धम्मि० २ अटेहि य हेऊहि य पसिणेहि य वागगरणेहि य कारणेहि य निप्पपसिणवागणं करेह, तरण ते समणा निग्गंथा समणेण भगवया महावीरेण एवं वुत्ता समाणा समण भगवं महावीरं वदति नमंति वं० न० जेणेच गोसाले मंखलिपुत्ते तेणेव उवागच्छति तेणेव २ गोसाल मंखलिपुत्तं धम्मियाए पडिचोयणाए पडिचोएंति ध० २ धम्मियाए पडिसाहरणाए पडिसाहरेंति ध० २ धम्मिएणं पडोयारेणं पडोयारेति घ० अट्ठोहि य हेऊहि य कारणेहि य जाव वागरण वागरे ति। तए णं से गोसाले मंखलिपुत्ते समणेहि निग्गंथेहिं धम्मियाए पडिचोयाणाए पडिचोति ज्जमाणे जाव निप्पहुपसिणवागरणं कीरमाणे आमुरुत्ते जाव मिसिमिसेमाणे नो संचाएति समणाण निग्गंथाण सरीरगस्स किंचि आवाहं वा वावाई वा उप्पाएत्तए छविच्छेदं वा करेत्तए, तएणं ते आजीविया थेरा गोसाळ मंखलिपुत्त समणेहि निग्गंथेहि धम्मियाए पचिोयणाए पडिचोएज्जमाण धम्यिाए पडिसारणाए पडिसारिज्जमाण धम्मियाए पडोयारेण य पढोयारेजमाण अष्टेहिं य हेऊहि य जाव कीरमाणं आसुरुत्त जाव मिसिमिसेमाणं समणाणं निग्गंथाणं सरीरगस्स किंचि आगहं वा वाबाई वा छविच्छेद वा अकरेमाणं पासंसि पा० २ गोसालस्स मंखलिपुत्तस्स अंतियाओ आयाए अवकमंति आयाए अवक्कमित्ता २ जेणेव समणे भगवं महावीरे तेणेव उवागच्छंति त० समणं मगवं महावीर तिक्खुत्तो आ० २ वंदति नम ० २ समणं मगवं महावीर उपसंपज्जित्ताणं विहरंति, अत्थेगइया आजीविया थेरा गोसालं चेव मंखलिपुत्तं उवसंपज्जिताणं विहरति । तए णं से गोसाले मंखलिपुत्ते जस्सहाए इन्चमा

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Ganadhara Mahāraja Indrabhati Gautama, the worshipful Lord Śramaņa Bhagavāna Mahāvira tried to bring him to the Right Path, but he was very obstinate. He did not leave off his pertenacity. He went away and passed his days in spreading the tenets of his false doctrine and adding a few to his gang.
गए तम? असाहेमाणे रुंदाई पलोएमाणे दीहुण्डाई नीसासमाणे दाढियाए लोमाए लुंछमाणे अवडं कंडूयमाणे पुलिं पप्फोडेमाणे हत्थे विणिद्धणमाणे दोहि वि पाएहिं भूमि कोट्टमाणे हाहा अहो ! हओऽहमस्सीतिकटु समणस्स म० महा. अंतियाओ कोट्टयाओ चेइयाओ पडिनिक्खमति प० २ जेणेव सावत्यो नगरी जेणेव हालाहलाए कुंमकारीए कुमकारावणे तेणेव उवागच्छइ ते० २ हालाहलाए कुंभकारीए कुंभकारावणंसि अबकूणगहत्यगए मज्जपाणगं पियमाणे अमिक्खणं गायमाणे अभिक्खणं नवमाण अभिक्खणं हालाहलाए कुंभकारीए अंजलिकम्म करेमाणे सीयलएणं मट्टियापाणएणं आयंचणिउदएणं गायाई परिसिंचमाणे विहरति (सूत्रं ५५३)
अज्जोति समणे भगवं महावीरे समणे निग्गंथे आमंतेत्ता एवं वयासीःजावतिएणं अजो! गोसालेणं मंखलिपुत्तेणं मम वहए सरीरगंसि तेये निस? सेणं अलाहि पज्जत्ते सोळसण्ह जणवयाणं, त-आगाण वंगाण मगहाण' मलयाण मालवगाण भत्थाणं वत्थाणं कोत्थाणं पाढाणं लाढाणं वज्जाण मोलीणं कासीणं कोसलाणं अवाहाणं मुंभुत्तराणं-घाताए वहाए उच्छादगयाए मासीकरणयाए, जपि य अज्नो ! गोसाले मंखलिपुत्ते हालाहलाए कुंभकारोए कुंमकारावणंसि अंबकूणगहत्थगए मज्जपाण पियमाणे अभिक्खणं जाव अंजलिकम्मं करेमाणे विहरइ तस्सवि यणं वज्जस्स पच्छादणट्ठयाए इमाई अचरिमाइ पनवेति त जहा-चरिमेपाणे, चरिमे पाणे, चरिमे गेये, चरिमे नट्टे, चरिमे अंजलिफम्मे, चरिमे पोक्खलसंवटए महामेहे, चरिमे सेणयए गंधहत्थी, चरिमे महासिलाकरए संगामे अह च ण इमीसे ओसप्पिणीए चउवीसाए तित्थकराण चरिमे वित्थकरे सिमरस जाव अंत करेस्सति जंपि य अज्जो ! गोसाले मंखलिपुत्ते सीय

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Out of 500 sadhus of Jamāli and 1000 sādhvis of Priyadarsana, some sadhus and some sâdhvis joined the doctrine of Jamāli.
One day, Priyadarśană accompanied by her sädhvi-disciples went to Śrāvastî, and stayed at the pottery-house of Potter Dhanka.
aणं मट्टियापाणपण आयंचविउदपणं गायाइ परिसिंचमाणे विहरह तस्सव य णं वज्जस्स पच्छादण्डयाए इमाई पाणगाई पन्नवेति, से किंत पाणए ? पाणए चउव्विहे पन्नत्ते तं जहा - गोपुट्ठए, हत्थमद्दियए, आयवतत्तए, च विहे पण्णत्ते, तं जहा - थाळपाणए तयापाणए, सिंवलिपाणए, सुद्धपाणए । से किं तं थाळपाणए ? २ जण दाथालगं वा दावालग वा दाकुंभगं वा दाकलस वा सीयलगं उल्लगं हत्थेहिं परानुसइ न य पाणियं vिes से थाळपाणए. से कि तं तयापाणए ? २ जण्णं अंब वा अंबाडगं वा जहा जोगदे जाव बोरं वा तिंदुरुय वा (तरुयं) वा तरुणगं वा आमगं वा आसगंसि आबीलेति वा पलीवेति वा न य पाणियं पियइ सेत्तं तयापाणए. से किं व सिंबलपाणए ? २ जज्णं कलसंगलिय वा मुग्गसिंगलियां वा मानसंगलिय वा सिंबलिसंगलिय वा तरुणिय आमिय आसगंसि आवीलेति वा पवीलेति वा णय पाणियं पिबति तं सिंबलिपाणए. से किंव सुद्धपाणए ? सु० जागं छम्मासे सुद्धखाइम खाइति दो मासे पुढवि संथारोवगए य दो मासे कसंथारोवगए. दो मासे दब्भसंथारोबगर तस्स णं बहु पडिपुन्नाणं छण्ह मासाणं अंतिमराइए इमे दो देवा महडिया जाव महसक्खा अंतिय पाउन्भवति, तं० पुन्नभद्दे य माणिभद्देय, तरण ते देवा सीय एहिं उल्लयेहिं इत्थेहिं गायाइ परासुसति जे णं ते देवे साइज्जति ata णं तंसि सरीरगसि अगणिकाए संभवति से णं सरणं तेरणं सरोरगं शामेति सः २ तओ पच्छा सिज्झति जात्र अंत करेति, सेत्तं सुद्ध पाणए । तत्थ णं सावत्थीए नयरीए भयंपुले णाम आजीविओवासए परिवसर अड्डे जाव अपरिभूए जहा हालाहला जाव आजीवियसमएणं अप्पाणं भावमाणे

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Dhanka was a devotee of Śramana Bhagavana Mahavira, He was aware of the difference of opinion of Jamal from the long-established tenets of the Jaina Agamas. He also knew that Priyadarsana was a follower of the doctrine of Jamali. He earnestly wished that Jamäli and his followers should be brought to the Right Path, and their relations with Śramaya Bhagavāna विहरति तए णं तस्स अयंपुलस्स आजीविओवासगस्स अन्नया कदापि पुव्वरत्तावर त्तकालसमर्थसि कुटुंबिय जागरियं जागरमाणस्स अयमेवारूवे अब्भfore जाव समुप्पज्जित्था - किं संठिया हल्ला पण्णत्ता ? तए णं तस्स अयंपुलस्स आजीविओवासगस्स दोच्चपि अयमेयारूवे अम्मत्थिए जाव समुप्पज्जित्था एवं खलु ममं धम्मायरिए घम्मोवदेसर गोसाले मंखलिपुते उप्पन्नाणदंसणधारे जाव सव्वण्णु सव्वदरिसो इहेव सावत्थीए नगरीए हालाहलाए कुंभकारीए कुंभकारावणंसि आजीवियसंघसंपारबुडे आजीवियसमएणं अप्पाणं भावेमाणे विहरइ, तं सेय ं खलु मे कल्ल जाव जलते गौसाल मंखलिपुत्तं जाव पज्जुवासेत्ता इ एवं वागरणं नागरित्तर चिकट्ट एवं संपेहेदि एवं ० २ कल जाव जलते हाए कयजाव अप्पमहग्धा मरणा लेकियसरीरे साओ गिहाओ पडिनिक्खमति सा० पायविहारचारेणं सावत्थि नगरिं मझंमझेणं जेणेव हालाहलाए कुंभकारीए कुंभकारावणे तेणेव उवाग० २ पासई गोसाले मंखलिपुत्तं हालाहलाए कुंभकारीए कुंमकारावणंसि अंबकूणगहत्थगय tra अंजलिकम्मं करेमाणं सीयलयाएणं मट्टिया जाव गायाई परिसिंचमाणं पासइ २ लज्जिए विलिए विड्ड सणिय २ पच्चोसकर, तए णं ते आजीविया थेरा अयंपुलं आजीवियोवासगं लज्जियं जाव पच्चीसकमाणं पासइ पा० २ २ एव वयासी - एहि ताव अयंपुत्रा ! एतभो, तर णं से अयंपुले आजीवियोवास आजीविय थेरेहिं एवं वृत्तं समाणे जेणेव आजीविया थेरा तेणेब उवागच्छइ तेणेव २ आजीविए थेरे वंदति नम॑सति २ नच्चासने जाव वज्जुत्रासह, अयंपुलाइ आजीविया थेरा अयंपुल आजीवियोवासगं एवं व० से नूगं ते अयंपुत्रा ! पुव्वारत्तावरतकालसमयंसि जाव किं सठिया हल्ला
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Mahāvira may speedily improve. with that idea in his mind, Dhanka intentionally threw a bnrning spark of fire on the sanghātî (upper cloth) of Priyadarśanā On seeing her cloth being burnt, priyadarśanā at once cried out:-0 worthy man! what have you donel you have burnt my sañghāti " Dhanka replied :-"your sanghati is not bnrnt It is being burnt now, To say a thing that is in a state of beeing burnt, as actudally burnt is पण्णत्तहि तए णं तव अयंपुला ! दोच्चपि अयमेया० तं चेव सब्वं माणि यव्वं जाव सावत्थि नगरि मझमझे णं जेणेव हालाहलाए कुंमकारीए कुंमकारावणे चेणेब इहं तेणेव हव्वमागए, से नूणं ते अयंपुला! अढे समढे ? इंता अस्थि, जंपि य अयंपुला ? तब धम्मायरिए धम्मोवदेसए धम्मोवदेसए गोसाले मंखलिपुत्ते हालाहलाए कुभकारीए कुंभकारावणंसि अंबकूणगहत्यगए जाव अंजलि करेमाणे विहरति तत्थ वि ण भगवं इमाई अट्टचारमाई पनवेति तं० चरिमे पाणे जाव अंतं करेस्सति जे विय अयंपुला! तव धम्मायरिए धम्मोवदेसए गोसाले मंखलिपुत्ते सीयलयाए णं मट्टिया जाव विहरति तत्य वि ण मंते ! इमाइ चत्तारि पाणगाईचत्तारि अपाणगाई पनवेति से, किं तं पाणए ? २ जाब तो पच्छासिन्झति जाव अंते करेति, तं गच्छ णं तुम अयंपुला ! एस चेव तच धम्मायरिए धम्मोवदेसए गोसाले मंखलिपुत्ते इम एयारवे वागरणं वागरित्तएत्ति, तए णं से अयंपुछे आजीवियोवासए
आजीविएहि पेरेहिं एवं वुत्ते समाणे हटतु उठाए उठेति उ० २ जेणेव गो साले मंखलिपुत्ते तेणेव पहारेत्थ गमणाए, तए णं ते आजीविया थेरा.गोसालस्स मंखलिपुत्तस्स अंबकूणगपडवणट्टयाए एगंतमंते संगारं कुम्वइ, तए णं से गोसाले मंखलिपुत्ते आजीवियाणं थेराणं संगारं पडिच्छइ सं० २ अंबकूणगं एतमंते एडइ, तए णं से आयषुले आजीवियोवासए जेणेव गोसाले मंखलिपुत्ते तेणेव उवाग०२ तेणेव० २ गोसाले मंखलिपुत्तं तिक्खुत्तो जाव पज्जुवासति, अंयपुलादी गोसाले मंखलिपुत्ते अयंपुल आजीवियोवासगं एवं वयासी-से चूण अयंपुला ? पुव्वरत्तावरत्तकालसमयंसि जाव जेणेव मर्म अंतियं तेणेव हव्वमागए, से नूण अयंपुला ! अ समटे ? हंता अत्थि, तं

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the doctrine of śramaņa Bhagavāna Mahāvira. According to your doctrine, that which is completely burnt is burn, why did you say that your sanghāti (upper cloth) was bnrnt when it was in a state of being burnt ?
Priyadarsanā was soon brought to her senses hy this device of Dhanka. she said:-O Noble Man! you have taught me a good lesson. From that very moment, Priyadarśanā left off the नो ग्वलु एस अंबळूणग अंबचोयए ण एस, किं संठिया हल्ला पनत्ता ? बंसी मूलसंठिया इल्ला पणत्ता, वीण वाएहि रे वीरगा वी० २ तए णं से अयपुले आजीवियोपासए गोसालणं मखलिपुत्तेण इम एयास्वं वागरण वागरिए समाणे हद्वतुट्टे जाव हियए गोसाल मंखलिपुत्त वं० न०२ पसिणार पु०प० २ अट्ठाई परियादियइ ०२ उठाए उति उ० २ गोसाल मंखलिपुत्त ० नं० २ जाव पडिगए । तए ण से गोसाले मंखलिपुत्ते अप्पणो मारण आभोएइ २ आजीविए थेरे सद्दावेइ आ० २ एवं बयासी-तुज्झे ॥ देवाणुप्पिया ? ममं कालगयं जाणेत्ता सुरभिणा गंधोदएण पहाणेह सु० २ पम्हलमुकुमालाए गंधकासाईए गायाईलूहेह, गा०२ सरसेणं गोससीचंदणेण गायाई' अणुलिंपह स०२ महरिह हंसलक्खण पाडसाटम नियंसेह, मह० सव्वालंकारविभूसियं करेह, स० २ पुरिससहस्सवाहिणिं सीयं दूरूहेह, पुरि० २ साबन्थीए नगरीए सिंघाडगनावपहेसु महया महया सद्देण उग्धोसेमाणे एव बदह एव खलु देवाणुप्पिया ! गोसाले मंखलिपुत्ते जिणे जिणप्पलावी जाव जिणसह पगासेमाणे विहरित्ता इमीसे ओसप्पिणीए चउवीसाए तित्थयराणं चरिमे तित्थयरे सिद्धे जाव सचदुक्खप्पहीणे इडि सकारसमुदएणं मम सरीरगस्स णीहरण करेह, तए णं ते आजीविया थेरा गोसालस्स मंखलिपुत्तस्स एयमट्ट विणएणं पडिसणेति (सूत्र ५५४)
तए ण तस्स गोसालस्स मखलिपुत्तस्स सत्तरसि परिणममाणसि पदिलद्धसम्मत्तस्स अयमेयारूवे अभथिए जाय समुप्पज्जित्था णो खलु अहं जिणे जिणप्पलावी जाव जिणसह पगासेमाण विहरवि, अह पं गोसाले

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doctrine of Jamali and she entered the Order of śramaņa Bhagavāna Mahavira, along with her own batch of sādhvis.
The sādhus who were living with Jamali, gradually left him ank they joined the Order of Asceties of śramana Bhagavāna Mahâvira. However, Jamālı did not leave off his obstinacy. He was trying to spread the tenets of his doctrine and he was very often slandering sramaņa Bhagavāna Mahāvîra.
चेव मंखलिपुत्ते समणघायए समणमारए समणपडिणीए आयरियउवज्झायाणं अयसकारए अवनकारए अकित्तिकारए बहूहि असब्भावुभावणाहिं मिच्छत्ताभिनिवेसेहि य अप्पाणं वा पर वा तदुभय वा बुग्गाहै माण, वुप्पाएमाणे विहरित्ता सएणं तेएणं अन्नाइटे समाणे अंतो सत्तरत्तस्स पित्तज्जरपरिगयमरीरे दाहवकंतीए छउमत्थे चेव काळं करेस्म, समणे भगवं महाबीरे जिणे निणप्पलावी जाव जिणसदं पगासेमाणे विहरइ, एवं संपेहेति एवं संपेहित्ता आजीविए थेरे सहावेइ, आ० २ उच्चावयसबहसाविए करेति उच्चा २ एवं वयासी-नो खलु अहं जिणे जिणप्पलावी जाव पगासेमाणे विहरइ, अहन गोसाले मंखलिपुत्ते समणघायए जाव छउमत्थे चेव कालं करेस्स, समणं भगव महावीरे जिणे निणप्पलावी जाव जिणसदं पगासेमाणे विहरहतं सुज्झे णं देवाणुप्पिया ! ममं कालंगयं जाणेत्ता वामे पाए मुंबेणं बंधइ वा०२ तिक्खुत्तो मुहे उद्गुहइ ति० २ सावत्थीए नगरीए सिंघाडगजावपहेसु आकडिविकिट्टि करेमाणा महया २ सद्देणं उग्घोसेमाणा उ० एवं वदह-नोखलु देवाणुप्पिया ! गोसाले मंखलिपुत्ते जिणे जिणप्पलावी जाव विहरिए, एस गं गोसाले चेव मंखलिपुत्ते समणघायए जाव छउमत्थे चेव कालगए, समणे भगवं महावीरे जिणे जिणप्पलावी जाव विहरइ महया · अणिडीय सकारसमुदएणं ममं सरीरगस्स नीहरण करेजाह, एवं वदित्ता कालगए (सूत्रं-५५५)
तए ण आजीविया थेरा गोसाल मंखलिपुत्तं कालगयं जाणित्ता हाला इलाए कुंमकारोए कुंभकारावणस्स दुवाराई पिहेंति दु० २ हालाहलाए कुंभ

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Jamāli led ascetic life for many years. At the end of his life, he remained in religious meditation without food and drink for fifteen days, and after death, he was born as a Kilbişika god (a variety of cruel menial gods) in Lāntaka Déva-loka.
From Méndhika-grāma, the Worshipful Lord Sramapa Bhagavāna Mahāvira went to Mithilā Nagarî. He lived at Mithilā Nagarî during the rainy season of that year.
ma
कारोए कुंभकारावणस्स बहुमझदेसभाए सावत्थि नगरिं आलिहंति सा. २ गोसाकस्स मंखलिपुत्तस्स सरीरगं वामे पादे सुबेण बंधति वा० २ विक्खुत्तो मुहे उध्धुटुंति २ सावत्थीए नगरीए सिंग्घाडगजाव पहेसु आकढिविकहिं करेमाणा णीयं २ सद्दणं उग्धोसेमाणा उ० २ एवं वयासी-नो खलु देवाणुप्पिया गोसाले मंखलिपुत्ते जिणे जिणप्पळावी जाव विहरह, एस णं चेव गोसा० मंखलिपु० समणघायए जाव छउमत्ये चेव कालगए सम० भ० महा० जिणे जिणप्पलावी जाव विहरति सवहपडिमोक्खणगं करेंति स० दोच्चपि पुयासकारथिरीकरणट्ठयार गोसालस्स मंखलि पु० वामामो पादाओ मुंव मुयंति मु० हालाहला• कुं० कुं० दुचारवयणाई अवगुणंति अ० २ गोसालस्स मंत्रलिपुत्तस्स सरीरस्स नीहरणं करेंति ॥ ( सूत्रं-५५६) ।
The remaining sections of the Fifteenth $ataka of Śri Bhagavati Sūtra viz sections from 557 to 560, dealing with the account of GośAlaka are interesting. They are not included as it would materially increase the size of the present volume. The reader is there are disred to read the original from the Āgamo daya zamiti Edition or any other edition of Bhagavati Sîtra

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CHAPTER VII
Twenty-eighth Year of Ascetic Life (B. C. 541-40).
1. Dialogue between Canadhara Bhagavāna Indrabhūti Gautama and Kési Canadhara. 2. Diksā and Avadhi Iñâna of Siva Rājarși 3. Diksā of Poțțila.
Soon after the close of the rainy season, Śramana Bhagavāna Mahāvira left Mithila Nagari, and going westward, he went to several big towns of Kosala-deśa. There were Samavasarans prepared by gods at Śrāvasti, Ahicchatrā, Hastinapura, and at Moka Nagari.
At that time, Ganadhara Bhagavana Indrabhūti Gautama accompanied by a number of his disciples, went to Śrāvasti Nagari and put up at Koştaka Caltya of that town.
śramaņa Kési Kumāra-one of the chief disciples of Sri Parsva Natha-the twenthy-third Tirthankara of tne Jains accompained by some of his disciples was staying at the Tinduka Udyāna of the same town.
Some of the disciples of both the Gañadharas, on seeing the difference in the rituals in their individual congregation thought, as follows :
1. What must be the nature of the Religion preached by Tirthankâra Bhagavāna Śri Pārsva Nātha, and of that preached by Tîrthankara Bhagavāna Śri Mahăvira Swāmî. 2. There are Four Great Vows in the Relfgion promulgated by Tirthankara Bhagavāna Śrī Paráva Nātha and Pive Great Vows in the Religion preached by Tirthankara Bhagavāna Sri Mahāvira Swami

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the disciples of the one put on valuable garments, while those of the other, go without clothes, 3. Why should there be any difference in the rituals of both, when the goal-acquisition of Mokşa-is the same in the accomplishent of the desired object ?
Both Ganadhara Bhagavâna Indrabhūti Gautama and Ganadhara Kési Kumāra had over heard these discussions among their disciples, and both of them thought of meeting with each other and of coming to a right conclusion.
Ganadhara Bhagavāna Indrabhāti Gautama was extremely prudent. Knowing that Kési Śramaņa belonged to an old and and well-established system of religion, Gagadhara Bhagavana Indrabhūti Gautama, accompanied by his coteri of disciples went to the place of residence of Kési Ganadhara in Tinduka Udyāna.
On seeing Indrabhuti Gautama advancing towards his āśrama, śramana Keši Kumāra did respectful obeisance to him, and offered him a seat made of Kusa-grass. Indrabhūti Gautama took his seat on the seat offered to him. Sitting near one another, both of them appeared Justrous like the Sun and the Moon.
The meeting of the Sadhus of Tirthankara Bhagavāna Sri Pārsva Nätha, and those of Tirthankara Bhagavāna Mahavira Swami, was a momentous incident. Numerous ascetics of other Sects, and thousands of people assembled to hear the convers. ation between the two eminent dignitaries.
*Dialogue
il fritantaroTETTAH !! जिणे पासे ति गमेणं अरहालोगपूइए। संबुद्धप्पा य सवण्णू धम्मतित्थयरे जिणे ॥ १॥ तस्स लोगप्पदीवस्स, आसि सोसे महायसे ।
ATTATừ, fashi-T701977711211
Videpages 72 to 101 of Vol y Part 1 Sthavirāvali of the Serie.

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Kesi Sramana:--0 illustrious Gautama I May I ask You any questions !
Indrabhūti Gautama :--O Worshipful Saint ! With great plea sure, you are at liberty to ask me whatever you are desirious of knowing from me.
Kési śramaņa :-- Magnanimous Saint ! The Great Saint Tirthankara Bhagavāna Sri Pārsva Nätha preached form of religion with four (4) Great Vows and the Tirthankara Bhaga
ओहिनाणमुए बुद्धे, सीससंघ-समाउले । गामाणुगाम रीयंते, सावत्थोंपुरीमागए ॥ ३॥ तेंदुयनाम उज्जाण, तम्मी नगरमंडले । फासुए सिज्जसंथारे, तत्य वासमुवागए ॥४॥ अह तेणेव कालेणं धम्मतित्थयरे जिणे । भयवं वद्धमाणुत्ति सव्वलोगम्मि विस्मए ॥ ५॥ तस्स लोगपईवस्स आसि सीसे महायसे । मयवं गोयम नाम विज्जा-चरणपारगे ॥ ६ ॥ बारसंगविऊ बुद्धे सीससंघ-समाउले । गामाणुगाम रीयंते से वि सावत्थिमागए ॥ ७ ॥ कोढग नाम उल्झाणं तम्मि नयरमंडले । फासुए सिज्जसंथारे तत्थ वासमुवागए ॥८॥ केसीकुमारसमणे, गोयमे य महायसे । उभयो वि तत्थ विहरिंमु, अल्लीणा समाहिया ॥९॥ उमओ सीससंघाण संजयाणं तवस्सिणं । तत्थ चिंता समुपना गुणवंताण ताइणं ।। १० ।। केरिसो वा इमो धम्मो ? इमो धम्मो व केरिसो ?। आयारधम्मप्पणिही इमा वा सा व केरिसा ? ॥ ११ ॥

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vana Mahāvîra Swami advocated a form of religion with Five (5) Great Vows What must be the cause of difference of opinion in the two practices? Why should there be a difference in the accomplishment of the means, when the goal-Attainment of Moksa-is the same in the two practices ? O Indrabhậti Gautama ! On seeing the difference in the means of accomplishment of the goal in the two practices, are you not inclined to have a doubt or want of confidence in the teachings ?
Indrabhuti Clautama:-Worshipful Kumara Sramana ! Every. where, the solution of the Essence of Religion (Dharma) depends upon keen intellect. The preaching of Dharma, should, there. fore, be done to people, strictly in accordance with the capacity of the intellect and environments of the people, for whom the preaching is meant, in relation especially to desa (locality), kāla (times), and bhava (intention).
During the time of the first Tirthankara-Tirthankara Bha
नाउज्जामो य जो धम्मो, जो इमो पंचसिक्खिओ। देसिओ बद्धमाणेण, पासेण य महामुणी ॥ १२ ॥ अचेलगो य जो धम्मो जो इमो संतरुत्तरो। एगकज्जष्पवत्राणं, विसेसे किं नु कारणं ? ॥१३॥ अ ते तत्थ सीसाणं विनाय पवित्तक्कियं । समागमे कयमई उमओ केसि-गोयमा ॥ १४ ॥ गोयमे पडिरूवण्णू सीससंघ-समाउले । जेटुं कुलमवेक्खतो तेदुयं वणमागो ॥ १५ ॥ केसीकुमारसमणो, गोयम दिस्समागयं । पटिरूवं पडिवत्ति सम्मं संपडिवजई ॥ १६ ॥ पळालं फासुयं तत्थ पंचमं कुस-तणाणि य । गोयमस्स णिसिजाए खिप्पं संपणामए ।। १७ ।।

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gavāna Śrî Rişabha Déva Swimî, people were straight-forward but dull--witted. They were not, therefore, able to observe the Rules of Conduct in their purity. A large majority of the people of the time of the Last Tirthankara of the present series of Twenty-four Tirthankaras-1-e Sramana Bhagavāna Mahavira Swami, are crooked-minded, as well as, dull-witted. It is very difficult for them to observe the rules of conduct in their purity. It is, therefore, quite natural that the first Tirthankara (Tirthaikara Bhagavāna Rişabha Deva Swāmi) and the last Tirthankara (Tirthankara Bhagavāna Mahavira Swami) preached a form of religion with Five (5 Great Vows While people during the times of the inter-mediate twenty-two Tîrthankaras i e (from Tirthankara Bhagavāna Šri Ayita Nätha to Tirthankara Bhagavāna Śrî Parsva Natha) were sincere and clever, and being quick-witted, they were able to observe the rules of conduct with utmost purity. It is, therefore, evident that the intermediate twenty--two Tirthankaras preached a form of religion with Four (4 Great Vows.
___Kesi Sramana:--0 Gautamal Your intellect is praiseworthy! You have removed my doubt. I have some other doubts which you should explain to me, Gautama. The form of religion prea
केसीकुमारसमणो, गोयमे य महायसे । उभओ निसन्ना चंदसूरसमप्पभा ॥ १८ ॥ समागया बहू तत्थ पासंडा कोउगा मिया। गिहत्थाण अणेगाओ साहस्सीओ समागया ॥ १९ ॥ देव-दाणव-गंधव्वा जक्ख-रक्खस-किनग। अहिसाण य भूयाणं आसि तत्थ गमागमो ॥ २० ॥ पुच्छामि ते महामाग ! केसी गोअममब्बवी। तो केसी बुवंत तु गोअमो इणमब्बवी ॥ २१ ॥ पुच्छ भंते ! जहिच्छं ते, केसी गोअममबवी। तओ केसी अणुग्णाए, गोयम इणमब्बवी ॥ २२ ॥

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ched by Śramaņa Bhagavana Mahavira forbids the use of clothes, white the religion propagated by Tirthankara Bhagavana Śri Parsva Natha allowed free use of costly garments for sädhus. Why should there be a difference in the preachings of the two Prophets for attainment of one particular object? Gautama! Do not entertain any doubt in your mind on seeing the distinction In the apparel of the sadhus ?
Gapadhara Gautama:-Revered Kési Kumāra Šramaņa! Deciding the matter by their superior knowledge, the Tirthankaras have fixed what is necessary for carrying out the Law (31). The various outward marks (of religious men) have been introduced in order that people might recognise them as such; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. Now, the opinion ofthe Tirthankaras, is that Knowledge, Faith and Right Conduct are the true causes of Final Liberation (and not the outward marks).
Kèsi Śramaga-Gautama! You are living in the midst of thousands of enemies and they make an attack on you. How have you vanquished them?
Ganadhara Gautama:--Kumāra Śramana! By conquering
चाज्जामो अ जो धम्मो जो इमो पंचसिक्लिओ । देसिओ वद्धमाणेण पासेण य महागुणी ॥ २३ ॥
एगज्जपवना, विसेसे किं तु कारण ? । vrùt gfat derût ! me faqamì a à ? 11 28 || तओ केसिं बुवंत तु गोअमो इणमब्बवी | goon afgang' aa aa fafors || 24 |!
पुरिमा उज्जुजडा उ वकजडा य पच्छिमा । मज्झिमा उज्जुपण्णा उ, तेण धम्मे दुहा कए ॥ २६ ॥

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one, five are vanquished. By conquering five, ten are vanquished, and by conquering ten, thousands are easily vanquished.
Ganadhara Gautama:-O Muni ! Atma (Self) 1s the invincible foe. By restricting one, four more, namely Krodha (anger), Mana (pride) Maya (deceit) and Lobha (greed)-the four passions are vanquished; by conquering five, ten are vanquished and having conquered the ten, I vanquish all the enimies.
Kesi Sramana:-Who are these enimies?
Canadhara Gautama -When the Self is not conquered, the passions and the sense-organs are the enemies. Having judiciously conquered them. O Muni, 1 move about.
Kesi Sramana:-CGautama! Your intellect is excellent. My this doubt is removed. I have another doubt. Please explain it to me. Many persons who are bound with bondages, are seen in this world. How have you got rid of these bondages and are set free, O Muni?
Ganadhara Gautama:-Having cut off these fetters in all ways, and having destroyed them by right means, and becoming free from these fetters, I move about. O sages
Kési śramana said to Gautama:-Which do you call bondages ?
पुरिमाण दुबिसोज्जो उ, चरिमाण दुरणुपालो । कप्पो मज्झिमगाण तु, मुविसोझो सुपालओ ॥ २७ ॥ साहु गोअम ! पण्णा ते, छिण्णो मे संसओ इमो। भन्नो वि मझं, त मे कहसु गोअमा! ।। २८ ॥ अचेलगो अ जो धम्मो, जो इमो संतरुत्तरो। देसिओ बद्धमाणेणं, पासेणं य महायसा ॥ २९ ॥ एगकज्जप्पवनाणं, विसे से किं नु कारण । लिगे दुरिहे .मेहात्री ! कह विपञ्चो न ते ? ॥ ३० ॥

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To these words of Kési Kumāra, Ganadhara Gautama made the following reply:
Ganadhara Gautama:-Love, hatred etc are strong and terrible fetters of attachment. Having regularly destroyed them I live in accordance with the rules of conduct
Kési śramana:-Gautama etc In the innermost heart, O Gautama! There grows a creeper which brings forth poisonous fruit. How have you torn it off ?
Gañadhara Gautama:-1 have completely up-rooted that creeper and having turned it out from it root, I am free from the eating of its poison. I live in accordance with the correct rules of concuct,
Kési Sramana:-Which is that creeper ? Gañadhara Gautama :-Love of existence (in this world) is said to be that dreadful creeper which bring forth terrible fruit; having judiciously, torn it out, I live regularly.
Well, Gautama, etc.
Kési Ganadhara:-Gautama! There is blazing up a frightful fire which burns the embodied beings; how have you put it out?
केसिमेवंबुवंत तु गोअमो इणमम्बवी। विण्णाणेण समागम्म धम्मसाइणमिच्छिअं ॥ ३१ ॥ पश्चयत्यं च लोगस्स, नाणाविहविगप्पण । जत्तत्य गहणत्यं च, कोगे लिंगप्पओअण ॥ ३२ ॥ अह मवे पइण्णा उ, मुक्खसम्भूअसाहणो । नाणच देसण घेव, चरितं चेव निच्छए ।। ३३ ।। साहु गोअम ! पण्णा ते, छिण्णो मे संसओ इमो। अनो वि संसओ मज्झं तं मे कहसु गोअमा ! ॥ ३४ ॥ अणेगाण सहसाण मझे चिट्ठसि गोअमा। ते अ ते अभिगच्छंति, कहते निज्जिा तुमे ! ॥ ३५ ।।

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534 ___Canadhara Gautama:-Taking water, excellent water, from the river produced by the great cloud, I always pour it over ny body; thus sprinkled, the fire does not burn. Kesi Sramana:-What do you call the fire ? etc.
Canadhara Gautama:-Passions are the fire; knowledge, a virtuous life and penances are the water sprinkled with the drops of knowledge, the fire of the passions is extinguished and it does not burn me.
Well, Gautama etc.
Kesi Sramana:-Gautama! The unruly dreadful, bad horse, on which you sit, runs about How comes it to pass that it does not run off with you?
Gandhara Gautama:-1 govern it well in its course by the bridle of knowledge, it does not go astray with me, it keeps to the right path.
Kesi Sramsya:-CGautama! What you call this horse?
Canadhara Gautama:-The mind is that unruly, dreadful, bad horse, I govern it by the discipline of Dharma. So that it becomes a well-trained Kamboja-steed.
Well Cautama etc.
Kégi śramaņa:-There are many bad roads in this world which lead men astray, How do you avoid, Cautamal going as
एगे जिए जिया पंच, पंच जिए जिया दस। दसहा उ जिणित्ता ण सव्वसत्त जिणामहं ॥ ३६ ॥ सत्तू य इह के वुत्ते केसी गोयममन्ववी। तओ केसि बुवंत तु गोयमो इणमन्बवी ॥ ३७ ।। एगप्पा अजिए सत्तू कसाया इंदियाणि य । ते जिणित्तु जहानाय विहरामि अह मुणी ॥ ३८ ॥ साहु गोयम ! पना ते छिनो मे संसओ इमो । अमो वि संसओ मजा त मे कहसु गोयमा ! ।। ३९ ॥

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tray as you are on the road ? Qaqadhara Gautama:-They all are known to me, those who are in the right path and those who have chosen a wrong path; therefore I do not go astray O Sagel Kési Sramana:-What do you call the path ? Canadhara Gautama:-The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Jinas; it is the most excellent path
Cantama etc
Kesi Sramana:-Is there a shelter, a refuge, a firm ground for the beings carried by the great flood of water? Do you know the island, O Gautama ?
Canadhara Gautama:-There is a large great island in the midst of water, which is not innudated by the great flood
Kell Sramana:-What do you call this island?
Canadhara Gautama:-The flood is old age and death, which carry away living beings; Dharma is the island, the firm ground the refuge, the most excellent shelter.
Gautama etc.
Kasi śramaņa:-On the ocean with its many currents, there drifts a boat; how will you, Gautama, on board of it, reach the opposite shore ?
दीसंति बहवे लोए पासबदा सरीरिणो । सकपासो लहुन्भूओ कहत विहरसी मुणी ? ॥ ४० ॥ ते पासे सचसो छित्ता निहतूण उपायो । मुक्कपासो लहुन्भूओ विहरामि अहं मुणी ॥ ४१ ॥ पासाय इह के वुत्ता ? केसी गोयममब्बवी। केसि एवं बुवंत तु गोयमो इणमब्बवी ॥ ४२ ॥ रागदोसाओ तिव्वा नेहपासा भयंकरा । ते छिदिस जहाणाय, विहरामि जहकम ॥४३॥

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Ganadhara Gautama:-A boat that leaks will not reach the opposite shore; but a boat that does not leak will reach it. Kesi Sramana:-What do you call this boat? Ganadhara Gautama -The body is the boat life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages,
Gautama etc.
Kési Áramana:-In this dreadfully dark gloom there live many beings; who will bring light into the world of living beings ?
Gañadhara Gautama:- The spotless Sun has risen which illuminates the whole world; he will bring light into the whole world of living beings, Kesi Sramana:-What do you call this Sun ! Canadhara Gautama:-Risen has he who put an end to the Cir. cle of Births, the Omniscient Jina, the luminary, who brings light into the whole world Gautama etc.
____Kesi Sramana:-Do you o sage know a safe, happy, and quiet place for living beings which suffer from pains of mind and body ? (80)
Ganadhara Gautama:-There is a safe place in view of all but difficult of approach, where there is no old age nor death no pain nor diseasv.
साहु गोभम ! पण्णा ते, छिबो मे संसओ इमो। अण्णो वि संसमो मन त मे कहसु गोअमा! ॥४४॥ अंतोहिययसंभूआ लया चिटइ गोअमा। फलेइ विसमक्खीणि सा उ उद्धरिआ कई ? ॥ ४५ ॥ तंव्य सव्वसो छित्ता, उद्धरित्ता समूलिय। विहरामि जहाणायं, मुक्को मि विसमक्खणं ॥४६॥ लया य इइ का वुत्ता, केसी गोअममन्बवी। तो केसि बुबंत तु गोअमो इणमन्नवी ।। ४७ ।।

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Kesi Sramanar-What is this place called ?
Canadhara Gautama -It is what is called Nirvana or freedom from pain, or Perfection which is in view of all, it is the safe happy and quiet place which the great sages reach. This is the eternal place, in view of all, but difficult of app. roach Those sages who reach it, are free from sorrows; they have rut an end to the strean of existence.
भवतण्डा लया वुत्ता भीमा भीमफलोदया । तमुच्छित्तु जहाणाय विहरामि महामुणी ॥४८॥ साहु गोअम ! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, त मे कहसु गोयमा ? ॥ ४९ ॥ संपज्जलिआ घोरा, अग्गी चिटइ गोअमा ? । जे दहति सरीरत्या, कह विजावि तुमे ? ॥५०॥ महामेहप्पसूयाओ गिज्झ वारि जलुत्तम । सिंचामि सययं ते उ, सित्ता नो व हंति मे ॥५१॥ अग्गीय इइ के वुत्ते केसी गोयममब्बवी । तओ केसि बुवंत तु गोअमो इणमब्बवी ॥ ५२ ॥ कसाया अग्गिणो वुत्ता सुय-सोल-तवो जलं । मुयधाराभिहया संता, भिन्ना हु न हहंति मे ॥ ५३ ॥ साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसो मज्झं तं मे कहसु गोमा ! ॥५४॥ अयं साहसिओ भीमो दुहस्सो परिधावइ । जंसि गोयभारुढो कहं तेण न हीरसो ? ॥ ५५ ।। पहावंत निगिण्हामि सुयरस्सी समाहियं । न मे गच्छइ उम्मग, मग्गं च पडिवजइ ॥ ५६ ।। अस्से य इइ के वुत्ते केसी गोयममब्बवी । केसिमेव बुवंतं तु गोअमो इणमब्बवी ॥५७ ॥
68

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Kesi Sramana: - Well, Gautama! You possess wisdom; you have destroyed my doubt; obeisance to you, who are not troubled by doubts who are the ocean, as it were, of all Sutras. After his doubt had been solved, Kési of enormous sanctity bowed his head to the famous Gautama
And in pleasant Tinduka, park he sincerely adopted the Dharma of the Five Vows which was proclaimed by the First Tirthankara.
मणो साहसिओ भीमो दुहस्सो परिघावई ।
व' सम्म तु निगि हामि धम्मसिक्खाइ कंथग ॥ ५८ ॥
साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोयमा ।। ५९ ।। कुप्पहा बहवो लोए, जेहिं नस्संति जंतुणो ।
अद्धा कह वतो, ती न नस्ससि गोयमा ! ॥ ६० ॥ जे यमग्गेण गच्छंति, जे य उम्मगपट्टिया ।
ते सव्वे विझ्या मज्झं, तो न नस्सामहं मुणी ! ॥ ६१ ॥ मग्गे य इह के बुत्ते, केसी गोयममब्बत्री ।
केसिमेव बुवंत तु, गोयमो इणभब्बवी ॥ ६२ ॥
कुष्पवयणपासंडी सव्वे उम्मग्गपद्विया ।
सम्मor तु जिणक्खायं, एस मग्गो हि उत्तमो ॥ ६३ ॥
साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो ।
अण्णो वि संसओ मज्झ तं मे कहसु गोयमा ! ।। ६४ ।।
1
महाग वेगेणं बुज्झमाणाण पाणिणं ।
सरणं गई पट्टा य, दीवं कं मन्नसी मुणी ? ॥ ६५ ॥ अत्थि एगो महादीवो वारिमज्झे महालओ । Hetauda गई तत्थ न विज्जई ॥ ६६ ॥
दीवे य इइ के बुत्ते केसी गोयममब्बवी । केसिमेवं बुवंतं तु, गोयमो इणमब्बवी ।। ६७ ।।

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In that meeting of Kési and Gautama, knowledge and virtuous conduct were for ever, brought to eminence; and subjects of the greatest importance were settled.
The whole assembly was greatly pleased and fixed their
जरा-मरणवेगेणं बुज्झमाणाण पाणिणं । धम्म दीत्रो पट्ठा य गई सरणमुत्तमं ॥ ६८ ॥
साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झ तं मे कहमु गोयमा ! ।। ६९ ।।
अण्णवंसि महोईसि, नावा विपरिधावई ।
जंसि गोयमारूढो, कहं पारं गमिस्ससि ? ॥ ७० ॥
जा उ अस्साविणी नावा न साउ पारस्स गामिणी । जा निरस्साविणी नावा सा उ पारस्स गामिणी ॥ ७१ ॥
नावा य इइ के कुत्ते केसी गोयममब्बवी । के सिमेवं बुवतं तु, गोयमो इणमब्बवी ॥ ७२ ॥
सरीरमाहु नावा त्ति जीवो बुच्च नाविओ | संसारो अण्णवो वृत्तो, जं तरंति महेसिणो ॥ ७३ ॥
साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो । aurt वि संसयं मज्झ तं मे कहसु गोयमा ॥ ७४ ॥
"
अंधारे तमो घोरे, चिट्ठति पाणिणो बहू ।
को करिस्सर उज्जोयं, सव्वलोगंमि पाणिणं ॥ ७५ ॥
उग्गओ विमलो भाणू सव्वलोगप्पमंकरो । सो करिस्सर उज्जयं सव्वलोगंमि पाणिणं ॥ ७६ ॥
माणू य इइ के बुत्ते केसी गोयममब्बवी । के सिमेवं बुवंतं तु गोयमो इणमन्यवी । ७७ ॥
जग्गओ स्वीणसंसारो सव्वण्णु जिणभक्खरो । सो करिस्सर जोयं सव्वलोगंमि पाणिणं ॥ ७८ ॥

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thoughts on the right way. They praised Rési and Gautama. May the venerable ones show us favour.
Thus I say. साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमे । अण्णो वि संसओ मज्झं, तं मे कहसु गोयमा ? ॥ ७९ ॥ सारीर-माणसे दुक्खे बज्झमाणाण पाणिणं । खेमं सिवं अवाबाहं ठाणं किं मनसी मुणी ? ।। ८० ।। अत्थि एग धुवं ठाणं लोअग्गमि दुरारुहं । जत्थ नत्थि जरा-मच्चू बाहिणो वेयणा तहा ।। ८१ ॥ ठाणे अ ३इ के वुत्ते, केसी गोयममब्बी । एवं केसि बुवंतं तु गोयमो इणमब्बवी ।। ८२ ।। निव्वाणं ति अबाहं वि, सिद्धी लोभग्गमेव य । खेमं सिवं अणाबाई जं चरंति महेसिणो ।। ८३ ।। तं ठाणं सासयं वासं लोअग्गमि दुरारुहं । जं संपत्ता न सोयंति भवोहंतकरा मुणी ।। ८४ ॥ साहु गोयम ! पण्णा ते, छिन्नो मे संसओ इमो । नमो ते संसयातीत, सव्वमुत्तमहोदधी ! ॥ ८५ ।। एवं तु संसए छिन्ने, केसी घोरपरक्कमे । अभिवंदित्ता सिरसा, गोयमं तु महायस ॥ ८६ ॥ पंचमहध्वयधम्म पडिवज्जइ भावओ। पुरिमस्स पच्छिमंमी मग्गे तत्थ सुहावहे ॥ ८७ ॥ के सीगोयमओ णिच्च तम्मि आसी समागमे मुय-सील-समुकरिसो महत्थ विणिच्छओ ॥ ८८ ।। तोसिआ परिसा सव्वा सम्मग्गं समुवटिया। संथुया ते पसीयंतु भगवं केसीगोयमे त्ति बेमि ॥ ८९ ।।
केसी गोयमीयाख्यानम्-उत्तराध्ययन सूत्र. Kési Ganyamiya Khyanam-Utterâdhyayana Sūtra.

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Śiva Rājarsi.
When Šramana Bhagavān Mahăvîra was staying at Hastināpura during this year of ascetic life, King Siva of Hastināpura took Bhagavatî Diksā from the Worshipful Lord. King Śiva of Hastināpura was happy religious and well contented He had a handsome queen named Dharini and a lovely son named Siva-bhadra One day, at midnight King Siva lost his sleep and when he was thinking about state affairs, he entered into deep reflection about his present royal prosperity and its inherent causes. He thought --"I am, for the present, happy in every way. My happiness with relation to my sons, elephants, horses, kingdom, army, conveyances, treasury, harem, wealth, property etc. is increasing in every way. All this is the result of my good actions of previous life. I have been enjoying the beneficial result of my previous virtuous conduct, but I must do something for the future. Tomorrow I shall have an ironi-pan, a copper big spoon and some copper or iron utensils prepared for me. I shall have kumāra Šivabhadra installed as the King of Hastinapura on my throne. Taking the iron-pan, copper spoon, and copper vessels with me, I will go to the Diśā- proksaka vānaprastha Tāpas (hermits practising penances while sprinkling water in directions) living on the banks of the river (angă and will accept religious mendicancy from them. I will, also, at that time, take a vow to observe Disa-cakravala Tapa (observance of penance in a cycle of directions) as long as I live'.
Early in the morning, King Śiva ordered his servants to make the necessary preparations, Having installed Yuvārāja Sivabhadra as the king of Hastinapura, the King called a meeting of his kinsmen in which, in addition to his kinsmen, his friends and acquaintances, were invited. Having duly entertained all the guests with highly delicious food and drink-materials and other articles of good hospitality, the king declared his idea of renouncing the world and with the permission of Sivabhadra and the

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guests, King Śiva took his iron-pan, cypper spoon and some other ironand copper utensils with him and went to the Disa Proksaka Tāpasas and having accepted religious mendicancy, he became a Diśă Prokṣaka Tapasa. Then, Śiva Rājarsi began to observe a two days' fasting, and Disa Cakravāla Tapa, in accordance with his firm determination. On the completion of the first series of two days' fasting Śiva Rājarsi having put on a garment made of bark went to his cottage and having taken, a pair of strong bamboo baskets suspended at, the end of a bamboo pole on his shoulder, he went towards the East direction and sprinkling pure water towards it, he said -- "May king Soma Mahārājā,– presiding deity of the East-proctect-Siva Rājarsi and grant him permissiou to take tubers, roots, barks, leaves, flowers, fruit, green vegetables, green herbage etc. from the East.
Having previously made the requisite request, and having filled his bamboo basket with tubers, roots, bark, leaves, flowers, fruits etc and having also taken darbha, kusa, fuel etc, he went into his cottage. Having kept the bamboo-basket on one side, he swept the Védică (Vedi-shaped sacrificial atter) and smeared it with cow-dung. Then, having a water jug filled with darbha grass, he went to Ganga-river. Then, having taken his bath in the river, and having given oblations of water to deities and to the Manes he returned to his cottage with the water-pot filled with pure water. There, he made a preparation with darbha, kusa and sand produced fire by rubbing two pieces of Araņi wood and set fire to the fuel.
Śiva Rajarṣi then kept his bark-garment, seat, couch, uten. sils, kamandalu, ascetics water-pot) wooden staff etc on the right side of the brazier of Sacred Fire, and keeping himself on the right, he offered oblations of honey, ghee (ciarified butter) and rice-grains to the Sacred Fire and prepared Caru (oblation of grain boiled in milk, butter or water.) Having given the offering to Vaisva-dèva (to All-gods), he gave hospitable reception to atithi (guest) and then he took his own meal.

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During the second series of two days' fasting, Siva Rājarşi went to the place of penance and remained in religious medita. tion as before. On the break-fast day, he came to his hut, and sprinkling the South direction with holy-water containing grains of rice barley) he said:-May Yama Mahārāja ( the great king of Death) afford protection to Siva Rajarsi, who is doing penance. Then, he did all the religious ceremonies that he did on the first break-fast day.
In this way, Śiva Rājarşi did the third series of a two days fasting and having sprinkled the West direction with holy water, he said:-May Varuņa Maharāja (the god of waters, oceans and regent of west) afford protection to Siva Rajarsi who is doing penance. Then, he did all the religious ceremonies as before.
At the end of the fourth series of a two days' fasting Śiva Rājarşi sprinkled the North direction with holy water and said:May Vaisramaşa Mahārāja (god Kubéra) afford protection to Śiva Râjarsi who is doing penance. He did all the religious ceremonies as before.
Siva Rajarsi did penance for a long time. He exposed himself to rays of the Sun. He was self-restrained and celibate. He acquired Vibhanga Jnana and he was able to know and see all gross as well as, subtle objects as far as seven continents and seven oceans. By his ability to see this much, Śiva Râjarsi thought that he had attained Kévala Jnāna, I can know and see that there are seven continents and seven oceans in this Loka (universe) and that there are not more than seven continents and seven Oceans.
Śiva Rājarsi then went into his hut; he put on bark-garments and took his iron-pan spoon, triple staff kamaņçala (water pot) copper vessels, iron forceps etc, to Hastinā-pura Asrama and leaving them there, he went to Hastilāpura town, There, he declared his knowledge about seven continents and seven oceans,

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and said that there were only seven continents and seven oceans in the Unlverse, and nothing more or less.
When Sramana Bhagavana Mahāvira came to Hastināpura, Siva Rājarși was there and he was propagating his theory of seven continents and seven oceans and there were discussions on this theory among the public When Gañadhara Bhagavāna Indrabhūti Gautama went for alms into the town, he heard the talk about Śiva Rājarsi's seven continents and oceans.
Returning to Sahasrāmra-vana Udyāna, Canadhara Bhagavăna Indrabhuti Gautama questioned sramana Bhagavāna Mahāvira ---Bhagavan ! Śiva Rājarsi says that there are only seven continents and seven oceans in the Universe. Is there any truth in his saying ? What is your doctrine in this matter? Śramana Bhagavāna Mahăvira said :--What Śiva Rajarsi says that there are only seven contiments and seven oceans is false. My saying in this subject is that there are numerons continents like Jambu Dvipa and there are numerons oceans like Lavaga Sanudra (Salt Sea). Their form is similar but there is a differnece in the exstent of each one of them. At that time, there was a large assembly facing Sramana Bhagavāna Mahavira, Towns-people, who had come there either for darsana or for vandana (respectful bowing down or for dharma-śravana (hearing a religious sermon) were sitting there After hearing the sermon, all the towns-people went home. All were talking abont the explanation given by Sramana Bhagavāna Mahāvīra specially in relation to the questioning about the theory of seven continents and seven oceaus of Siva Rajarsi. They said : -The theory of seven contients and seven oceous announced by Siva Rajarsi is not correct. Sramaņa Bhagavāna Mahāyira says that the continents and oceans in the Universe are not seven only, but they are numerous. Siva Rājarsi was not unfamilior with the attainments and prowess of Sramana Bhagavān Mahāvira. He had heard about the knowledge and greatness of Sramaņa Bhasavāna Mahāvira a number of times On hearing the expianation of Śramaga Bhagavana Mahāvîra about his our theory of seven

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continents and seven oceans only, Śiva Rajarsi was in doubt. He thought :-How can it be ? Are continents and occaus numerous ? I sea only seven But on the other hand, Šramana Bhagavāna Mahāvira says that they are numerous, Or, is my knowledge incomplete ? Siva Răjorsi became very doubtfuf on account of various ideas and imaginations He became alive to his own soul. He changed his ideas. He thought that the saying of Śramana Bhagavāna Māhāvıra in this connection must certainly be quite true. He is omniscient. He is a Tirthankara He has acquired numerous vibhūtis (superhuman acquisitions) through restraint on activities of mind, speech, body. The darsana of such Arhantas (excellent souls who have conquered enemies in the form of Rāga (love), Dvésa (hatred) and other possions) is not only difficult but it is hard to hear their name even. Now, let me go to that illustrious person and let me hear his preaching.' Śiva Rajarşi then went to the tāpasa aśrama, and taking his iron-pan. copper utensils etc with him and passing through Hasināpura Nagara he went to śramana Bhagavāna Mahăvira at Sahasrāmba-vana and doing obeisance to the Worshipful Lord by going round three times from right left by way of a pradak
तेण कालेण तेण समयेण हथिणापुरे नाम नगरे होत्था वनभो, तस्स ण हथिणागपुरस्स नगरस्स बहिया उत्तरपुरच्छिमे दिसोमागे एत्य ण सहसंनवणे णाम उज्जाणे होत्या सम्बोजपुप्फफलसमिद्ध रम्मे गंदणवणमंनिप्पगासे सुहसीयलच्छाए मणोरमे सादुफले अकंटए पासादीए जाव पडिरूवे, तत्थ णं हथिणापुरे नगरे सिवे नाम राया होत्या, महयाहिमवंत. वनओ, तस्स ण सिवस्स रनो धारिणी नाम देवो होत्था सुकुमाल पाणिपाया वनओ, तस्स ण सिवस्स रनो पुत्ते धारणीए अत्तए सियभद्दए नाम कुमारे होत्था सुकुमाल० जहा सूरियकंते जाव पच्चुवेक्खमाणे पच्चुवेक्खमाणे विहग्इ, तए ण तस्स सिवस्स रभो अन्नया कयावि पुव्वरत्तानरत्तकालसमयंसि रज्जधुरं चिंतेमाणस्स अयमेयारूवे अन्मथिए जाव समुप्पज्जित्था:
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șiņā, he took his seat at a suitable place. Śramaga Bhagavāna Mahavira gave a religious sermon to Siva Râjarși and the large assembly. Śiva Rājarst was greatly rejoiced, He got up from his seat and clasping his both hands in the form of an anjali, he requesied the Lord:-Bhagavan! I have much faith in the Religion of the Jinéśvaras, Please rescue ine with your own hand. Please give me Bhagavati Dik d and show me the Path of Mokşa (Final Emancipation).
Śramaņa Bhagavāna Mahavira accepted the request of Siva Rajarsi. Then, having taken his iron-pan, spoon, utensils etc to the North-East and having left them a little far off, Siva Ræjarsi reinoved the hair of his head and beard in five handfuls and then, he came to Sramaņa Bhagavāna Mahāvira The worshipfui Lord gave him the Five Great Vows of Ascetic Life, showed him some rituals of daily life and entrusted him to sthaviras (learned ascetics of high repute) for further study. He studied the Eleven Angas of Jāina Siddhāntas and practised various severe austerities.
अत्यि ता मे पुरा पोराणाणजहा तामलिस्स जाच पुत्तेहि वडामि पमूहि बड़ामि रज्जेण वडामि एवं रतुणं बलेण वाहणेण कोसेण कोडागारेण पुरेण अंतेउरेण वहामि विपुलघणकणगरयणजावसंतसारसावएज्जेणं अतीवर अभिवडामि तं किन्नं अहंपुरा पोराणाणं जाव एगंतसोक्खयं उव्वेहमाणे विहरामि ? तंजाव ताव अहं हिग्न्ने] वडामि तं चेव जाव अभिवडामि जाव मे सामंतरायाणोवि वसे वहति ताव ता मे सेय कल्लं पाउष्पमाए जाव जलंते सुबहुं लोहोलोहकडाहकडुच्छुयं तंबियं तावसभंडगं घडावेत्ता सिवम कुमारं रज्जे गवेत्ता तं मुबहु लोहीलोहकडाहकडुच्छुयं वंबियं भंडगं गहाय जे इमे गंगाकुले वाणपत्था तावसा भवंति तं होत्तिया पोत्तिया कोत्तिया जन्नई सड़ई थालई जं च उदंतुक्खलिया उम्मज्जया संमज्जया निमज्जगा संपखाला

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At last, Siva Rājarşi remained without food and drink-materials for one month, and having destroyed all his previous Karmas, he attained Moksa Pada (state of Final Emamcipation) with perfect calmness of mind.
3. Diksa of Potthila, During this sojourn of Śramaņa Bhagavāna Mahavira at Hastināpura, a wealthy man named Poțghila of Hastinapura and several persons took Bhāgavati Diksă from the Venerable Bhagavana.
Potthila, Posthila was the son of a very wealthy merchant of Hastina pura, He was handsome and his father had contracted his marriage with thirty--two handsome young giris of wealthy merchants,
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उद्धकंड्रयगा अहोकंडूयगा दाहिणकूलगा उत्तरकूलगा संखधमया कुलधमगा मितलुद्धा हत्थितावसा जलाभिसेकिढिणगाया अंबुवासिणो वाउवामिणो जलवासिणो चेलवासिणो अंबुभक्खिणो वायभक्खिणो सेवालमक्खिणो मूळा. हारा कंदहारा पत्ताहारा पुप्फहारा फलाहारा बीयाहारा परिसडियकंदमून पंड्डपत्तपुप्फफलाहारा उदंदा रूक्खमूलिया वालपासिंणो वक्कपासिणो दिसा पोक्खिया आयावणाहिं पंचग्गितावेहिं इंगालसोल्लियंपिव कंडसोल्लियंपिच कटुसोलियंपिब अप्पाणं जाव करेमाणा विहरंति जहा उववाइए जाव कट्ठसोल्लियपिव अप्पाणं करेभाणा विहरंति ॥ तत्थ णं जे ते दिसापोक्खियतावसा तेसिं अंतिय मुंडे भवित्ता दिसापोक्खियतावसत्ताए पचहत्तए, पन्चहएवि य णं समाणे अयमेयारूवं अभिग्गहं अभिगिहिसामि कप्पड़ मे जावज्जीवाए छटुंछद्रेणं अनिक्खितेणं दिसाचकवालेणं तवोकम्मेणं उडूं बाहाओ पगिजिायं २ जाव विहरितत्तए तिकटु, एवं संपेहेति संपेहेत्ता कल्लं जाव जदंते सुबहु लोहीलोह जाव घडावेत्ता कोडंबियपुरिसे सहाधेह सहावेत्ता एवं वयासीखि पामेव भो देवाणुप्पिया ! हथिणागपुरं नगरं सभित्र बाहिरियं आसिय

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He was enjoying sensual pleasures like a god with his young wives, amidst plenty of wealth and luxuries. Like Dhanya Śétha of Kākandi, he renounced his immense wealth and abandoning his thirty two wives, he took Bhagavatı Diksā from Sramana Bhagavāna Mahavira, and joined his Order of Sadhus (Monks'. He led ascetic life for many years and did fastings and severe austeries. At last, he remait d in religious contemplation without out food and drink with great calmness of mind yor one month and on death, he was born as an affluent god in Anuttara Vimana.
From Hastinapura, Śrainaņa Bhagavâna Mahavira went to Mokă Nagari and stayed at Nandana Cartya outside the town जाव तमाणत्तियं पचप्पिणंति, तए णं से सिवे राया दोच्चपि कोडुंबियपुरिसे सहाति २ एवं वयासी खिप्पामेव भो देवाणुप्पिया! सिवमहस्स कुमारस्स महत्यं ३ विउलं रायाभिसेयं उचढवेह, तए णं से कोडुंबियपुरिसा तहेव उवहवेंति, तए णं से सिवे राया अणेगगणनायगदंडनायग जाव सषिपाल सद्धिं संपरिबुडे सिवभदं कुमारं सीहा सणवरंसि पुरत्याभिमुहं निसायावेन्ति २ अट्ठसएणं सोवनिषाणं कलसाणं नाव अट्ठसएणं भोमेज्जाणं कलसाणं वन्चिड्डीए जाव रवेणं महया २ रायाभिसेएणं अभिसिंचइ २ पम्हलसुकुमालाए सुरभिए गंधकासाईए गायाइं लूहेइ पम्ह० २ सरसेणं गोसीसेणं एवं जहेव जमालिस्स अलंकारो तहेव जाव कप्परुक्खगंपिक अलंकियविभूसियं करेंति २ करयल जाव कद्दु सिवभई कुमार जएणं विजएणं वद्धाति जएणं विजयेणं वद्धावेत्ता ताहि इटाहि कंताहिं पियाहिं जहा उपवाइए कोणियस्स जाव परमाउं पालयाहि इजणसंपरिवुढे हथिणापुरस्स नगरस्स अन्नेसिं च बहूणं गामागरनगर जाव विहराहि तिकडे जयजयसदं पउंजंति, तए णं से सिवभद्दे कुमारे राया जाए महया हिमवंत वनओ जाव विहरइ, तए णं से सिवे राया अन्नया कयाई सोभणंसि तिहिकरणदिवसमुहुत्तनकवत्तंसि विशुलं असणपाणखाइ

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At Mokā Nagari śramana Bhagavāna Mahavira, explaining the questions of Agnibhūti and Vayubhūti, described the power of transforming their forms possessed by the gods and gave an account of the previous life of Išāna Indra and of Camaréndra.
śramaņa Bhagavāna Mahāvîra, then returned from Moka Nagari and went to Vānijya Grāma
Sramaņa Bhagavāna Mahåvira lived at Vānija Irāma during the rainy season of the Twenty-eighth year of ascetic life.
Twenty-ninth year of Ascetic Life (B. C. 540-539)
After the close of the rainy season, śramana Bhagavāna Mahāvîra left Vāņijya Grâma and went in the direction of Mag. adha-desa. Coming to Rajagriha Nagara, he stayed at Gunasila Caity outside the town.
At that time, there were numerous followers of Jainism at Rājagriha Nagara. There were also many followers of Buddhism, Ājivika, and of other faiths, and they were trying to refute, as well as, ridicule each other's doctrine.. मसाइमं उवक्खदाति उवक्खडावेत्ता मित्तणाइनियगनाव परिजणं रायाणो य खत्तिया आमंतेति आमंतेत्ता तो पच्छा हाए जाव सरीरे भोयणवेलाए भोयणभंडवंसि मुहासणवरगए तेण मित्तणातिनियगसयण जाव परिजणेणं राएहि य खत्तिएहि य सिद्ध विपुलं असणपाणखाइमसाइमं एवं जहा तामली जाव सकारेति समाणेति सकारत्ता समाणेत्ता तं मित्तणाति जाव परिजणं रायाणो य खत्तिए य सिवमदं च रायाणं आपुच्छइ आपुच्छित्ता सुबहु लोहीलोहकडाहकडुच्छं जाव भंग गहाय जे इमे गंगाकूलगा वाणपत्था तावसा भवंति तं चेव जाव तेसिं अंतियं मुंडे मवित्ता दिसापोक्खियतावसत्ताए पव्वइए, पन्चइए ऽवि य णं समाणे अयमेवारूवं अमिग्गह अभिगिण्हइफप्पइ मे जावज्जोबाए छ8 तं चेव जाव अभिग्गह अभिगिण्हइ २ पढमं छट्टक्खमणं उपसंपज्जित्ताणं विहरइ । तए णं से सिवे रायरिसी पढमछटक्स

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About Some Tenets of Ajivika Doctrine One day, Gañadhara Mahārāja Indrabhậti Gautama requesting Śrainaņa Bhagavāna Mahāvira for an explanation regarding Ā jivika ascetics inquired:-Bhagavan i It is said that the followers of Ajivika doctrine tell their ascetics as follows:-0 good souls ! Suppose any one steals away an article or a vessel belonging to an adherent of Ajîvika doctrine when he is in Sāmāyika Vrata, then, does he make inquiries about his vessel after the lapse of the time limit of his Sāmāyika Vrata, or not? If he makes inquiries, does he search for his bhända or a-bliaņda ( á an utensil or a non-utensil ? Even if he makes an inquiry, is it in relation to his own utensil or to that of some other person ?
Śramaņa Bhagavāna Mahāvira:-Gautama | He is making in quiries for his own ntensil But not for some other's Indrabhūti Gautama:-Bhagavan! Does not his bhanda (utensil) become an a-bhâņda (non-utensil) when the house-holder is in silavrata (vow of celibacy) guna-vrata (a meritorious vow), in pratyakhyāna-vrata (vow of abstinence) or in Pauşadha-vrata (a vow of (1) Partial or complete abstinence from food. (2) Complete obserance of celibacy (3) Avoidance of embeilishing one's body and (1) Complete stonpage of all house-hold or commercial dealings for 12 hours or 24 hours or longer)? मपारणगंसि आयावणभूमिए पच्चोरहित्ता वागलवथनियत्थे जेणेच सये उडए तेणेव उवागच्छइ तेणेव उवागच्छित्ता किढिणसंकाइयगं गिण्डित्ता पुरच्छिम दिसं पोक्खेइ पुरच्छिमाए दिसाए सोमे महाराया पत्थाणे पत्थिय अभि रक्खिउ सिवे रायरिसी अमि० २ जाणि य तत्थ कंदाणि य मूलाणि य तयाणि य पत्ताणि य पुप्फाणि य फलाणि य बीयाणि य इरियाणि य ताणि अणुजाणउ तिकट्ठ पुरच्छिमं दिसं पसरति पुर० २ जाणि य तत्य कंदाणि जाव हरियाणि य ताई गेण्डइ ३ किढिणसंकाइय मरेइ कविण

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Bhagavana:--yes! The bhanda (utensil) in case of a house -holder who is in Sâmāyika or Pausadha-vrata becomes an abhāņda because he has no longing for it.
Indrabhuti Gautama:-Bhagavan! When the householder's bhanda becomes an a-bhanda when he is in Sāmāyika or Pau sadha-vrata, how can he say that he is making inquiries after the lapse of his vow for bhậnda which was stolen when he was with a vow? What right has he to make inquiries for a bhända which is no longer a bhanda? Bhagavāna:-Gautama ! When the house-holder is in Samayika or Pauşadha Vrata, his cherished disire is that all the gold, silver, bronze, iron, lead, or gems, or wealth, or property, or any other object, that he possesses is not his own. He has severed all connections with these articles at that time. He cannot, under any circumstance, use them. But the idea that such articles are his own does not leave him and owing to non-reiinquishment of the idea of their being one's own, these articles cannot be other's They are his own.
Indrabhûti Gautama:-Bhagavan ! If any one has sexual in tercourse with the bhāryā (wife) of a householder who is in Sāmāyika or Pausadha Vrata, is that intercourse with a bhāryā (wife) or a-bhārya (one who is not a wife) ?
Bhagavāna:-It must be said that he had sexual intercourse with the wife of the house-holder.
Indrabhôti Gautama:-Bhagavan ! Can a bhāryā (wife) become २ दन्भे य कुसे य समिहाओ य पत्तामोडं च गेण्हइ २ जेणेव सए उहए तेणेव उवागच्छइ २ किदिणसंकाइयगं ठवेइ किविण० २ वेदि वडेइ २ उवठेवणसंमज्जणं करेइ उ० २ दम्भसगम्भ कलसा हत्यगए जेणेव गंगा महानदी तेणेव उवागच्छइ गंगा महानदी ओगाहेति २ जलमज्जणं करेइ २ जल कोडं करेइ २ जलाभिसेयं करेति २ आयंते चोक्खे परमसुइभूए देवयपितिकयकज्जे दब्मसगम्भकलसहित्यगए गंगाओ महानईओ पच्चुत्तरइ २ जेणेव सए उडए तेणेव उवागच्छित्ता दब्भेहि य कुसेहि य वालुयाहि

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an a-bharyā (non-wife) when one is observing Sila-vrata (a vow of celibacy), guņa vrata (meritorious vow) or a Pauşadha-vrata?
Bhagavāna:-Yes, Gautama! During the Sâmāyika and Pausadha Vrata, a house-holder has a dominant idea in his mind that his mother, father brother, sister, wife, son, daughter, his son's wife etc are none of them, his own. Although he has this idea in his mind his love towards them is not destroyed. Therefore, the intercourse is with bhāryā (wife) and not with an a. bharya.
Some Points of Distinction Follo vers of the Religion of the Tirthankaras make atonement for transgressions in the Sthūla Prāņātipata Vrata after paying attention to the forty-nine (49) varieties of transgressions done in the past; to the forty-nine (49) varieties of transgressious done in the present; and to the forty-nine (49) varieties of such trangressions as may be done in future They, thus, abstain from one hundred and forty-seven (147) kinds of transpressions of the Sthala (gross) Pranatipata Viramana Vrata (a vow of abstaining from doing injury to gross living boings). य वेति रएति वेति एत्ता सरएणं अरणिं महेति सर० २ अग्गि पाडेति २ अगि सधुकेइ २ समिहाकट्ठाइं पक्खिवइ समिहाकट्ठाई पक्खिवित्ता अग्गिं उज्जालेइ अग्गि उज्जालेत्ता-'अग्गिस्स' दाहिणे पासे सतंगाई समादहे । तं. सक बक्कलं ठाणं, सिज्जा मंडं कमंडलु ॥ १ ॥ दंडदारुं तहा पाण अणे ताई समारहे ॥ महुणा य घएण य तंदुछेहि य अगि हुणइ, अग्गि हुणित्ता चरु साहेइ चरुं साहित्ता बलिं वहस्सदेवं करेइ, बलिं वइस्सदेव करेत्ता अतिहिपूयं करेइ अतिपूर्य करेत्ता तओ पच्छा अप्पणा आहार माहारेति, तए णं से सिवे रायरिसी दोच छटुक्खमण उपसंपज्जित्ताण विहरइ, तए ण से सिवे रायरिसी दोच्चे छटुक्खमणपारणगंसि आयावणभूमीओ पचोरुहइ आयावण २ एवं जहा पढमपारणग नवर दाहिणगं दिसं

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In the same manner, they do atonement for and abstain from one hundred and forty-seven (147) forms of transgressions of the Sthala Mrişāvāda Viramana Vrata ( a vow of abstaining from gross false-hood; from one hundred and forty-seven (147) forms of transgression of the Sthūle Adattāvana Virmana Vrata ( a vow of abstaining from gross theft); from one hundred and forty-seven (147) forms of transgressions of the Sthala Maithuna Viramaņa Vrata (a vow of abstaining from gross पोक्खेति २ दाक्षिणाए दिसाए जमे महाराया पत्याणे पत्थियं सेसत चेव आहारमाहारेइ, तए णं से सिव-रायरिसी तच्च छटुक्खमण' उवसंपज्जित्ताणं विहरति, तए णं से सिवे रायरिसी सेस तं चेव नवा पञ्चच्छिमाए दिसाए करुणे महाराया पन्थाणे पत्थियं सेसं तं चैव जाव आहारमाहारेइ, तए णं से सिवे रायग्सिी चउत्यं छट्टक्खमणं एवं तं चेव नवरं उत्तरदिस पोक्खेइ उत्तराए दिसाए वेसमणे महाराया पत्थाणे पत्थियं अमिरक्ख सिवं, सेसं तं चेव जाव तो पच्छा अप्पणा आहारमाहारेइ (सूत्र ४१७).
तए णं तस्स सिवस्स सपरिसिस्स छटुंछटेणं अनिक्खित्तेणं दिसावकवालेणं आयावमाणस्स पगइभद्दयाए जाब विणीययाए अन्नया कयावि तयाव राणज्जाणं कम्माण खओवसमेण ईहापोह-मगणगवेसण करेमाणस्स विग्मंगे नाम अन्नाणे समुप्पन्ने, से णं तेणं विभंगनाणेणं समुप्पन्नण पासइ आस्सि छोए सत्तदीचे सत्त समुद्दे तेण परं न जाणति न पासति. तए णं तस्स सिवस्स रायरिसिस्स अयमेयारूवे अब्भत्थिए जाव समुप्पज्जित्था-अत्यि ण ममं अइसेसे नाणदंसणे समुप्पन्ने एवं खलु असि लोए सत्त दीवा सत्त समुहा तेण पर वोच्छिन्ना दीवा य समुद्दा य, एवं संपेहइए एवं० २ थायावणभूमीओ पच्चोरुहइ आ. २ वागलवथनियत्थे जेणेव सए उडए तेणेव उपागच्छर २ सुबहु लोहीसोहकडाएकडुच्छुयं जाव मंडग किदिण संकाइयं च गेण्हइ २ तेणेव इथिणापुरे नगरे जेणेव ताबसावसहे तेणेव उवागच्छइ उवा० २ मंडनिक्खेव करेइ २ हथिणापुरे नगरे सिधाडगतिग जापहेसु बहुजणस्स एचमाइक्खइ जाव एवं परूवेह-अस्थि ण देवाणुप्पिया!
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kinds of sexual intercourse ) and also from one hundred and forty-seven (147) forms of transgressions of the Sthula Parigr. aha Vrata (a vow of abstaining from gross varieties of Parigraha ( belongings )
Followers of the Religion of the Tirthankaras, thus, invariably observe a number of vows. While adherents of the Ajīvikas do not have any vows.
It can, also, be readily seen from the books of the Ājivika Doctrine, that they preach the killing of all kinds of living beings for eating purposes
मम अतिसे से नाणदंसणे समुप्पन्ने, एवं र लु अस्सि होए नाव दीवा य समुदा य, तए णं तस्स सिवस्स रायरिसिस्स अंतियं एयम सोचा निसम्म हत्यिणापुरे नगरे सिंघाडगतिग जाव पहेसु बहुमणो अन्नमयस्स एवमाइक्खइ जाव फ्रुवेइ-एवं खलु देवाणुप्पिया! सिवे रायरिसी एवं आइक्खइ जाव पस्वेह-अस्थि णं देवाणुप्पिया! मम अतिसेसे नाणदंसणे जाव तेण परं वोच्छिन्ना दीवा य समुदा य, से कहमेयं मन्ने एवं ? तेणं कालणं तेणं समएण सामी समोसढे, परिसा जाव पडिगया। तेणं कालेणं तेणं समर्पण समणस्स भगवओ महावीरस्स जेटे अंतेवासी जहा बितिसप नियंलुईसए जाव अरमाणे बहुजणसहं निसायेइ बहुजणो अनमनस्स एवं आइक्खइ एवं जाव परुवेइ-एवं खलु देवाणुप्पिया ! सिवे रायरिसी एवं आइक्खइ जाव परूवेइ-अत्यि गं देवाणुप्पिा! तचेव नाव वोच्छिना दीवा समुहा य, से कहमेयं मन्ने एवं ? तए थे भगवं गोयमे बहुजणस्स अंतियं एयमढे सोचा निसम्म जाव सद्दे जाव नियंठुद्देसए जाव तेण पर वोच्छिन्ना दीवा य समुदाय से कहमेय मंते ! एवं ? गोयमादि समणे मगवं महावीरे भगवं गोयमं एवं वयासी-जनं गोयमा ! से बहुजणे अन्नमन्नस्स एवमाइक्खइते चेव सब्बे भाणियध्वं जाव मंडनिक्खेव करेति इत्थिणापुरे नगरे सिंघाडग०
चेव जाव वोच्छिन्ना दीवा य समुदाय, तए णं तस्स सिवस्स रायरिसिस्स अंतिए एयमढे सोच निसम्म तं चेव सव्वं भाणियव्वं जाव तेण पर

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The following list gives the names of the chiet adherents of the Ajivika Doctrine :---
1 Tala
2. Tala-palamba.
3. Uvviha
4. Samviha
5. Ava-viha
6. Udaya
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LIST.
7. Namudaya 8. Namodaya
9. Anuvālaya 10 Sañkha--vālaya
11 Ayampula 12. Kayaraya.
वोच्छिन्ना दीवा य समुद्दा य तण्णं मिच्छा, अहं पुण गोयमा ? एवमाइ स्वामि जाव परूवेमि - एवं खलु जंबुद्दीवादीया दीवा लवणदीया समुद्दा संवाणओ afat विहाणा वित्थारओ अणेगविहि विहाणा एवं जहा जीवाभिगमे नाव सयंभू रमण पज्जवसाणा अस्सि तिरियलोए असंक्खेतो दीव समुद्दे पन्नाचे समणाउसो ! | अस्थि णं भंते! जंबूद्दीने दोवे दव्बाई सवन्नाईपि सगंधापि सरसापि अरसाईपि सफासाईपि अफासापि अम्नमन्नवदाई अन्नमन्न पुट्ठाई जाव घडसाए चिट्ठति ? हंता अत्थि । अस्थि णं भंते ! धायइसके दोवे दब्वाइ सवन्नाईपि० एव चेत्र जाव सयंभूरमणसमुदे ? जान हंता अत्थि । तए णं सा महतिमहालिया महश्च परिसा समणस्स भगवओ महावीरस्स अंतियं एयमहं सोचा निसम्म हद्वतुट्ठा समणं भगवं महावीरं वंदर नमंसर वंदित्ता नर्मसिता जायेव दिसं पाउन्भूया तामेव दिसं पडिगया, तर णं इत्थमापुरे नगरे सिंघाडग जाब पहेसु बहुजजो अन्नमन्नस्स एवमाइक्स्वर जाव परूबेड़-जन्नं देवाणुप्पिया ! सिवे रायरिसी एवमाइक्खाइ जाब परूह - मत्थि णं देवाणुपिया ! ममं अतिसेसे नाणे नाव समुद्दा य तं नो इण समट्ठे, समणे मगवं महावीरे एवमाइक्खर जाव पखेनेह एवं खलु एयस्स सिवस्स रारिसिस्स छटुंडट्ट तं वेव जाव भंडनिक्खे करेइ भंडनिक्खेवं करेसा हथिणापुरे नगरे सिंघाडग जाव समुद्दा य, तर णं तस्स सिवस्स रायरिसिस्स अंतिय एयम सोबा निसम्म जाव समुद्दा य तण्णं
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All these adherents to the Ajivika Doctrine, had faith in Arihanta Tirthaikaras as the true deva (God). They did affecttionate service to their parents. They did not eat fruits of peepal tree, berries, banyana tree, onions garlic, green tubers etc. They protected trasa (moving ) living beings. They did not depend upon blind or maimed animals for their daily maintenance.
When the adherents of the A-sivika doctrine, are particalarly careful in adopting harmless procedures in their daily life, why
मिच्छा, समणे भगव महावीरे एवमाइक्खइ०-एक खलु जंबुद्दीवादीया दीवा लवणादीया समुद्दा तं चेव जाव असंखेजा दीवसमुद्दा पन्नत्ता समणाउसो!। तए णं से सिवे रायरिसी बहुजणस्स अंतिय एयमट्ट सोचा निसम्य संकिए कंखिए वितिगिच्छिए भेदसमावन्ने कलुससमावन्ने जाव यानि होत्या, तए णं वस्स सिवस्स रायरिसिस्स संखियस्स कंखियस्स जाव कलुससमावन्नस्स से विभंगे अन्नाणे खिप्पामेव परिवडिए, तए णं तस्स सिवस्स रायरिसिस्स अयमेयाख्वे अभत्थिए जाव समुप्पज्जित्था-एवं खलु समणे भगवं महावीरे आदिगरे तित्थगरे जाव सम्वन्नू सचदरिसी आगासगएणं चकेणं जाव सहसंबवणे उज्जाणे अहापडिस्वं जाव विरइ, त महाफल खलु तहारूवाणं अरहंताणं भगवंताणं नामगोयस्स जहा उपवाइए जाव गहणयाए, त गच्छामि णं सपणं भगवं महावीर वंदागि जाव पज्जुवासामि, एयणं इहमवे य परभवे य जाव भविस्सइ तिकटु एवं संपेहेरिति एवं २ ता जेणेव तावसावसहे तेणेव उवागच्छद तेणेव उवागच्छिता तावमावसह अणुप्पविसति २ ता सुबहु लोहीकोहकडाह जाव किढिणसंकातिग च गेण्हइ गेण्हित्ता ताबसावसहाओ पडिनिक्खमति वाव. २ परिचडियविन्भंगे हथिणागपुर नगर मझमझेणं निग्गछइ निग्गच्छित्ता जेणेव सहसंबवणे उज्जाणे जेणेव समणे भगवं महावीरे तेणेव उवागच्छ। तेणे उवागच्छित्ता प्रणं भगवं महावीर तिक्खुत्तोआयाहिण पयाहिणं करेइ वंदति नमंसति वंदित्ता नमंसित्ता नवासन्ने नाइदरे जाव पंजलिउडे पज्जुबासइ, तए णं समणे भगवं महावीरे सिवस्स रायरिसिस्स तीसे य महति महालियाए जाव आणाए आराहए

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should not followers of the Religion of the Tirthankaras, do the same? They should at least avoid the fifteen (15) Karmadana ( sinful trades)
Several blessed Sãdhus did Anasana Vrata on Vipula-giri.
śramaņa Bhagavāna Mahāvira lived at Rājagriha Nagara during the rainy season of the Twenty-ninth year of his Ascetic Life.
Thirtieth Year of Ascetic Life (B. C. 539-38) 1. Diksa of Sala and Maha-sala 2 Eulogy about the for titnde of Kāma-déva Srávaka 3 Diksă of king Daśârnabhadra. 4 Vratagi ahana of Somnila Brălunana at Vannya Grāma
soon after the close of the rainy season śramana Bhagavāna Mahavira left Rājagriha Nagara and coming to Compā Nagari he stayed at Pristha Campā. भवइ, तए णं से सिवे रायरिसी समणस भगावओ महावीरस्स अंतिय धम्म सोचा निसम्म जहा खंदओ जाव उत्तर पुरच्छिम दिसीभाग अवकमइ सुबहुं लोहीलोहकडाह जाव किढिण संकातिग एगते एडेद ए० २ सयमेव पंचमुट्ठिय लोय करेति सयमे० २ समण भगवं महावीर एवं नहेब उसमदत्ते वहेव पन्नइओ तहेव इकारस अंगाई अहिजति वहेव सर्व जाव सव्वदुक्खपहीणे ॥ (मूत्र ४१८)।
भगवतीस्त्र-श० ११-उ० ९ (पृ. ५१४-५१९) रायगिहे जाव एवं वयासी-आजीविया णे भंते ! थेरे मगवंते एवं वयासी-समणोवासगस्सण मंते? सामाइयकडस्प समणोवस्सए अच्छमाणस्स केइ भंडे अवहरेजा से ण भंते ! तं भंडं अणुगवेसमाणे किं सयं भंड अणुगवेसइ परायगं भंडं अणुगवेसइ ? गोयमा ! सयं भंडं अणुगवे सति नो परायगं भंडं अणुगवेसइ, तस्स ण भेते! तेहि सोलव्चयगुणवेर. मणपञ्चक्वाणयोसहोववासेईि से भंडे अभं भवति? इंता भवति ।। से केण स्वाइ ग अटेण भंते ! एवं बुच्चइ सय भंड' अणुग सइ नो परायग भर

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Dikṣā of sila and Mahā-sala When śramaga Bhagavāna Mahāyira came to Pristha Campă Nagari King Sala and his young brother Uvaraja Mahasāia went for his darśana and preaching. On hearing the preaching King Sāla becoming disgusted with the anxieties of governing a kingdom, told the Worshipful Lord :--Bhagavan ! I like the Teachings of the Tirthankaras, I will entrust my kingdom to my younger brother yuvarāya Mahă-śāla and I well take ascetic life at your blessed hands. Áramaņa Bhagavâna Mahāyira said :--'Do not delay.
On returning hone, King Sāla requestedli is younger brother Mahā -śāla to accept the throne. But Maha-śāla not only did not accept the throne, but he said :--Brother, your have heard अणुगवेसइ ? गोयमा ! वस्सणं एवं भवति-णो मे हिरण्णे नो मे मुवन्ने नो मे कंसे ना मे दूसे नो मे विउलवणकणगहयगमणिमोतियसंखसिलप्पवालरत्तरयणमादीए संतसारसावदेने, मममावे पुग से अपरिणाए भवति, से तेणटेण गोयमा ! एव वुवा-सय भई अगुगवेसइ नो परायगं मंड अणुगवेसह ।। समणो वासगस्स णं भवे सामाइयाडस्स समणोवस्स अच्छमाणस्स केति जायचरेजा से णं भंते ! किं जाय चरइ अनाय चरइ ? गोयमा ! जाय चरइ नो अनाय चरइ, तस्स ण भंते ! तेहिं सीलवयखुणवरमणपच्चक्खाणपोसहो वासेहि सा जाया अजाया मवा? हंता भवइ, से केगं स्वाइ णं अटेगं भंते! एवं बुच्चा-जायं वरद नो आजायं चरइ ? गोयमा ! तस्स णं एवं भवइ-णो मे माता, गो मे पिता, णे मे माया, णो मे मगिणी, णो मे मजा, णो मे पुत्ता, गो मे धूया, णो मे मुण्हा, पेज बंधणे पुण से अवोच्छिन्ने भवइ, से वेणढेणं गोयमा ! जाव अनायं चरह ।। (सूत्रम्-३२८)।
मगवतीस्त्र-शतक ८ उद्देश-५. पृष्ट ३६७.

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the preaching and I have also heard the same preaching. You have become disgusted with the miseries of this Samsara. In the same way, I have become terrified with the miseries of this Samsara I will also take Bhāgavati Diksā
There was no other person of the royal family who can be entrusted with the government of the kingdom. So, their sister's son named Gagali was installed as a king, and both Sāla and Maha-sala took Bhagavati Diksa at the blessed hands of Śramana Bhagavana Mahāvira
2.
2 Eulogy of the Fortitude of Kama-deva
From Pristha Cempa, Sramana Bhagavana Mahâvîra, went to the Pūrṇabhadra Caitya of Campa Nagari
Kāma-déva Śravaka of Campa Nagari, having entrusted the care of his merchantile and house-hold affairs to his eldest son, was utilizing the preachings of Śramana Bhagavana Mahāvīra
for the welfare of his Soul.
One day, when Kama-déva Śrāvaka was observing Pausadha Vrata in the Pausadha-śāla ( place for religious meditation) and when, at midnight, he was in religious meditation, a god, made his appearance there, and tried to divert his mind from from the meditation. The god at first apqeared as a Piśāca (a kind of demon) and made him molestations by terrifying him The god again appeared as an elephant and caused some injuries to the body of Kāma-déva, through his trunk. The god appeared a third time as a huge serpent entwining round Kāmadéva's body and giving stings on various parts of his body But when the mind of Kama-dèva Śrāvaka was not diverted from his religious meditation, although he was intimidated and put to various chastisements and injuries, the god, at last, praised the forbearance of Kama-déva and departed.

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In the morning. Kāma-dņva Śräyakawent into the Sramavasarana of Sramaņa Bhagavâna Mahăvîra and having done respectful obeisance to the Worshipful Lord, he sat down to hear the sermon
After the sermon, śramaņa Bhagavana Mahavira, addressing Kāma-deva Śrāvaka, said :- Kāma--déva! Is it true that a déva (god, assuming form of a pišáca (demon), the elephant, and a serpent, made many molestations to you, with the object of diverting your mind from religions contemplation last night ? Kāma déva said .-.Yes; My Lord It is true.
Śramana Bhagavāna Mahavira, then, addressing the Sadhus and Sadhvis said :- O Worthy Souls! When house-holders following the Religion of the Tirthankaras very calmly endure the molestations created by gods, or huinan beings, or by lower animals, you Sådhus ( monks ) and Sadhvis ( Nuns ), who have studied the various Sätras of the Jaina Siddhāntas and who are aspiring for Molsa ( Final Emancipation ) should patiently suffer molestations, chastisements and miseries from whatever source they may come.
3 Diksā of Dasārnabhadra Proin Campå Nagari, śramaņa Bhagavana Mahāvira went to Daśârņa purî
*At Daśārņapura there was a very powerful aud hightly religious king named Daśārgabhadra. He had in his harem five
Dasárnapura --The territories included in Purva ( East ) Mālvă and Bhopāla were known a Dasarana-deśa. During Maurya period, its capital town was Caitya-giri; later on, the Capital was at Bhilsă According to Jaina anuthorities, Dasārņa-déśa was an Aryan country with its capital as Mrittikāvati. This Mrittikāvati Nagart was located in the Southern Mountains of Prayāga in the southern part of Vatsa-desa

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hundred handsome young queens who can compete with celestial damsels by their charming beauty. King Dasārgabhadra was very proud. He was looking upon all other kings as a piece of straw on account of his youth, beauty, prowess, and the might of his army. Being greatly elated with pride, the king was enjoying worldly happiness of his extensive kingdom like an Indra on earth.
At this time, śramana Bhagavāna Mahavira came to Dasarņa-kūta Parvata (Mount Daśārņa-kûta ) situated near Dasarnapura. Taking his seat on the lion-seated throne in the Samav. asarana, śramaņa Bhagavāna Mahāvîra commenced, his preaching. The forest-watch becoming greatly delighted, informed King Dasarṇabhadra about the arrival of śramaņa Bhagavāna Mahavira, saying :-Swami Jagat Guru- -Śramaņa Bhagavāna Mahāyira-the Protector of the Three Words-has today arrived on the top of the Daśārņa-kūta Parvata. On hearing this, King Dasārņabhadra, becoming greatly pleased, gave away ali the valuable ornaments from his body to the forest-guard. The king, then, thought :--To-morrow I shall go to pay my respects to Śramaņa Bhagavāna Mahāvīra with so much retinue and pomp that none else has ever done before.' He called his family-seryants to make ready, hundreds of well-caprisoned elephants, thous ands of horses, tens of thousands of beautiful chariots, and the complete infantry equipped with excellent garments and shining weapons. The king's five hundred handsome queens wearing costiy garments and valuable ornaments were moving in welldecorated excellent planquins King Dasarnabhadra who was looking upon all other kings as a piece of straw. on account of of his pride of youth, pride of beauty, pride of strength and pride of army, attended by his huge retinue, went with great devotion at heart to pay his respects to the Worshipiful Bhaga. vāna. On seeing king Dasārgabhadra coming to the Samavasaraņa with great pomp, Saudharmendra thought :-King Daśârnabhadra is fortunate in this world. He has accomplished the best interest of his life by going to the Samavasarana with the object of
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doing obeisance to Sramana Bhagavāna Mahävira with great devotion. But he defiled his devotion by the pride that he should go to the Worshipful Lord with the retinue and pomp, which no other king has ever done Tîrthankara Bhagavans are never pleased even if all the sixty-four Indras were to go to them for obeisance with all their united retinue and their divine pomp. Because, Jineśvara Bhagavāns possess ananta jnāna (endless knowledge, ananta virya (endless prowess ) and ananta ananda (endless joy ) Now is the suitable opportunity to remove the pride of this king.
With this idea in his mind, Saudharmendra ordered Airā. vana ( Indra's elephant ). With the Indra's permission god Airā vaņa created sixty thousand elephants. Each elephant had five hundred mouths. Each mouth had eight tusks. On each tusk, there were eight oblong tanks filled with pure water. In each water-tank, there were eight lotus-flowers of one hundred thousand petals each. On each petal, there were thirty-two divine dances being performed. On the pericarp on each lotus, there was a paraphernalia. On a commodious lion-seated throne, in the front portion of each palace, an indra was sitting with his eight agra-mahişīs ( Chief Consorts ). The Indra in company with numerous gods and goddess, is extolling the virtuous qualities of the Jinéśvara. With such splendid equipment and pomp, the Indra sitting on Airāvana (Indra's elephant ), .went three times round Šramaņa Bhagavāna Mahāvira by way of pradaksiria, and he was thus doing obeisance to the Worshipful Lord. The front feet of the Airāvana elephant who was standing firm on the ground, on his hind feet, reached the top of the mountain. The mountain Daśârna-kūta sanctified by the feet of Sramaga Bhagavana Mahāvīra was consequently named as as Gajāgrapāda.
On seeing the extensive equipment and dazzling beauty of the paraphernalia of Saudharmendra, King Daśārgabhadra, being

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greatly astonished, thought :-" extended my equipment and the pomp of my belongings in a way that can astonish the world, but I think that my equipment is greatly inferior to that of the Indra. Ah ! I have decidediy failed in my imagination It is certain that Saudharmendra has acquired immense meritorious Karmas, but I have not. Hence I have much less equipment. But during this life I will follow the tents of the Religion of Tirthankaras with such devotion that I may not have to remain inferior to any body during my next life. With this idea paramount in his mind, King Daśārnabhadra removed the hair of his head and beard by five handfuls, and having put on the apparel of an ascetic given by gods, he went three times round Áramana Bhagavāna Mahāvira by way of a pradaksiņā and having bowed down at the feet of the Worshipful Lord, he took Bhagavati Dikşā--the Bestower of Mokşa (Final Emancipation )-at his blessed hands.
On seeing King Daśärnabhadra in the apparel of a Jaina Sadhu, extremely delighted Saudharmeudra, praising the virtuous qualities of Daśárgabhadra Muni, said:-O Rājarsi (royal saint) I You possess virtuous qualities fit to be praised in the three worlds. May you be victorious I The pride with which you have immediately renounced the pleasures of an extensive kingdom, has turned out to be the true pride in the three worlds. By fullilling your promise, you have so easily conquered me. How is it possible for any other worldly being to conquer you? 0 Sădhu ! just as you have surpassed me by abandoning the pleasures of this Samsára, in the same way, you conquer your enemy in the form of Evil Karmas. and may you become a Kévalin ( one possessing Perfect Knowledge ) very soon.
Having thus devoutly eulogized Datārnabhadra Muni and having given him due respects, Saudharmeéndra heard the religious sermon of Sramaga Bhagavāna Mahavira and then, he went away to his heaven Daśārpa Rajarşi practised severe aus+ories, and having distroyed all his evil Karmas, he acquired

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Kévala Jnana (Perfect Knowledge). Is there any other person as proud as King Dasarņabhadra or will there be any such person in the three worlds was with the object of fulfilling his promise, renounced the sovereignty of the entire world and took Bhagavati Diksã from the Jinéśvara Bhagavāna, and who receiving praises from Saudharmendra, attained the Eternal Happiness oi Mokşa (Final Emancipation )
3.
3. Vrata-grahaņa of Brāhmaṇa Somila.
From Daśārņa-pura, śramaņa Bhagavāna Mahavira went in the direction of Vidéha-déśa and arrived at Vânijya Grâma.
At Vānijya Gräma there was a learned Brāhmin named Somila. He was wealthy, respectable, the principal member of his large family; and he was an adhyäpaka (teacher ) of five hundred pupils. On hearing about the arrival of Sramaņa Bhagavāna Mahāvira at Dyūtipalăsa Caity, Somila thought of going there and asking a few questions to the Venerable Lord.
Accompanied by his one hundred pupils, Somila started from his house and passing through Vāņijya Gräma, he reached Dyutipalāsa Caitya Standing a little far froin Šramaņa Bhagavāna Mahāvīra, he said .-- Bhagavan ! What do your Siddhantas say about (1) Yātrā, 2) Yâpaniya (3) Avyābâdha, and about (4) Prăsuka Vihāra ?
Bhagavāna :--Yes, Somila ! We have Yātrā 2 Yapaniya 3. Avyabādha and 4 Präsuka Vihara
Sorrila :--Bhagavan | What is your Yatrā ?
Bhaga văna .--I apa / penance ) Niyamd i limitation ) Samyama ( self-control, Svadhyāya ! repetition of study ) Dhyana ( religious meditation ) arid activity !1 dail Pucts. dry rites-thesə constitute my yātrā

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Somila :--Bhagavan | What is your yapantya ?
Bhagavāna :--Somila ! Yapaniya is of two kinds. viz. I. Indriya Yapaniya, and 2. No-indriya Yāpaniya-'I have complete control over my five organs of sense viz 1. Hearing. 2. Sight. 3. Smell 4. Taste and 5 Touch-and, it is my Indriya Yäpanîya Besides, my Krodha ( anger ) Māna (pride ) May ( deceit ) and Lobha (greed) have been torn asumder. These passions never appear in me. That is my No-indriya Yāpaniya.
Somila :--Bhagaean! What is your Avyäbādha ?
Bhagavåna --Somila ! All the diseases arising in my body by vitiation of wind, bile, and phlegm, have been completely subdued. They never appear again. That is my Avyābadha.
Somila :-Bhagavan ! What is your Prāsuka Vihara ?
Bhagavāna :--Somila ! Whenever I move about to gardens pleasure-gardens, temples, asssmbly-halls, water-huts for traveco llers, and to dwellings free from females, brutes and eunuchs, I sometimes accept a wooden back-rest or a wooden couch or a bedding which is perfectly free from living creatures and which is generally acceptible to us. That is my Prāsuka Vthära.
Somila :---Bhagavan ! Is sarisarvaya eatable for you or uneatable ?
Bhagavăna :--Sarisavaya is eatabls, as well as, un-eatable. Somila ---How is it eatable, as well as, im-datable ?
Bhagavāna :--The word sárisávaya has two theanings. One meaning of the word is-sadrigavayāḥ (triends who are of the same age), and the other meaning is sarsapah ( mustard seed), The sarisrvayab ( friends of the same age) are of three kinds viz. 1, Saha-jäta (born at the same time ) 2. Saha-vardHita (who grow up together ), and 3. Sana-pramgu krīdita ( who have played in dust together ) This is a-bhaksya ( un-estable ). Now with regard to the second meaning, Corn mustard is of two

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kinds viz (1) Sastra parinata (transformed by an instrument. 2. A-śastra-parinata ( transformed without the help of an instrument). Out of the two, a-sastra pariņata is uneatable for ascetics śastra-parinata ( transformed by an instrument ) sarisavaya is either 1 Esaniya ( desirable ) or 2. Anésaniya ( undesirable ). Andsaniya sarisāvay ( undesirable mustard seeds ) uneatable, for ascetics Again, Esaniya sarisavaya ( desirable mustard seeds) are either (1) Yacita (begged)or, 2 A-yâcita (un-begged). A-yācita sarisavayas (un-begged mustard seeds are un eatable for asce
ते काणं २ वाणियगामे नाम नगरे होत्या वनओ, दूतिपलासए चेइए बनाओ, तत्थ णं वाणियगामे नगरे सोमिले नाम माहणे परिवसति अड्डे जाव अपरिभूए रिडवेहजाब सुपरिनिट्ठिए पंचण्ह खंडियसयाणं, सयस्स कुटुंबस्स आमेवच्च जाव विहरति, तप णं समणे भगवं जाव समोसढे जाव परिसा पज्जुवासति तप णं तस्स सोमिलस्स माहणस्स इमीसे कहाए कद्धहस्स समाणस्स अयमेयारूवे जाव समुप्पज्जित्था - एवं खलु समणे नायपुते पुव्वाणुपुचि चरमाणे गामाणुगाम दुइज्जमाणे सुहंसृहेणं जाव इहमागए जाब दूतिपलासए चेइए अहापडिरूव जात्र बिहरइ त गच्छामि णं समणस्स नायपुत्तस्स अंतिय पाउन्भवामि इमाई च णं एयाख्वाई अट्ठाई जाव वागरणाई पुच्छिस्सामि तं जड़ इमे से इमाई एयाख्वाई अट्ठाई जाव वागरणाई वागरेहिति ततो णं वंदीहामि नमसीहामि जाव पज्जुदासीहामि, अहमेय से इमाई अट्ठाई जाव वानरणाई नो नागरेहति तो णं एएहिं चैव एट्ठेहिं य जाव वागरणेहि य निष्पट्ट पसिणवागरणं करेस्सामीति कट्टु एव संपेइ २ हाए जाव सरीरे साथ गिहाओ पडिनिक्खमति पडि० २ पायविहार चारेणं एगेणं खंडियसरणं सद्धि संपरिवुडे वाणियगाम नगर ममझेणं निम्गच्छर २ जेणेव दूतिपकासए चेहए जेणेव समणे भग० महावीर तेणेव उबा० २ समणस्स ३ बदूरसामंते ठिच्चा समण भगवं महावीर एवं वयासी - जत्ता ते मंते ! जवणिज्जं० अव्वाबाद ० फासूयविहार ०? सोमिला जत्तावि मे जवणिज्जंपि मे अव्वाबाईपि मे फासूयविहारंपि मे, कि ते भंते ! जत्ता ? सोमिला ! जं मे तवनियम संजयसज्झायाणावस्त्रयमादीपसु जागेस

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tics. Again yācita sarisavayas ( begged mustard seeds) are of two kinds viz. 1. Labdha ( obtained ) and 2. A-labdha (un-obt. ined ). A-labdha sarisavayas (un-obtained mustard seeds are uneatable for ascetics-Only (a) Sastra pariyata ( transformed by an instrument (b) Esaniya ( desirable ) (c) Yacita (asked for ) and Labdha (obtained) mustard seeds are eatable for ascetics. Therefore sarisavayas (mustard seeds ) are bhaksya (eatable ), as well as, abhaksya ( un eatable )
जयणा से जत्ता, किं ते मंते ! जवणिज्ज : सोमिला! जवणिज्जे दुविहे ५०, तं० इंदियजवणिज्जे य नोइंदिय जवाणिज्जे य, से किं त इंदिय जवणिज्जे ? २ ज मे सोइंदिय चक्विंदियघाणिदियजिभिदिय फासिदियाई निरुवहयाइ बसे वहति सेत्त इंदिगजवणिज्जे. सेतं किं नोइंदियजवणिज्जे? २ ज मे कोहमाममायालोमा वोच्छिना नो उदीरेंति सेत्तं नो इंदियन वणिज्जे, सेत्त जवणिज्जे, किं ते भंते ! अन्चाबाई ? सोमिला! जं मे वातियपित्तियसिमियसनिवाइया विविहा रोगायंका सरीरगया दोसा उपसंता नो उदीरेंति से अन्वाबाह, किं मंते! फासुयविहार? सोमिला ! जन्नं आरामेनु उज्जाणेस देवकुलमु सभासु पयासु इत्थीपमुपंडगविविज्जियासु वसहीसु फासुएसणिज्जं पीढफलगसेज्जासंथारग उवसंपज्जिताणं विरामि सेत्त फायविहारं । सरिसवा ते भंते ! किं भक्खेया अभक्खेया? सोमिला ! सरिसवा भक्खेया वि अमक्खेया वि, से केण? सरिसवा में भक्खेया वि अभक्खेया वि? से नूणं ते सोमिला ! भन्नएस नएसुदुविहा सरिसवा पन्नत्ता, तनहा-मित्तसरिसवा य धनसरिसवा य, तत्य गंजे ते मित्तसरिसवा ते तिविहा पं० जहा-सहजायया सहवडियया सहपंसुकीलियया, ते णं समणाण निग्गंथाणं अभक्खेया, तत्थ णं जे ते धनसरिसवा ते दुविहा १०, २० सत्थपरिणया य असत्थपरिणया य, तत्थ णं जे ते असत्यपरिणया ते ण समणाण निग्गंथाणं अभक्खेया, तत्थ ण जे ते एसणिज्जा ते दुविहा प० त० जाइया य अजाइया, तत्थ ण जे से अजाइया ते णं समणाण निग्गंथाण अभक्खया, तत्थ ण जे ते जातिया ते दुविहा प० त० लद्धा य अलद्धा य, तत्य णजे ते अलदा

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Somila---Bhagavan ! Is ' masa ' eatable or for you ?
un-eatable
Bhagavana:--According io Brahmanya Nayas, 'masa' is of two kinds viz. 1. Dravya Masa and 2. Kala-Masa. Out of these two, Käla-māsa related to the twelve months of the year from Śrāvana to Āsādha. It is a-bhaksya ( un--eatable ), Dravya Māsas are of two kinds viz. I. Artha Masa 2 Dhanya Masa Now, Artha Masa are either 1 Suvarna Masa or 2 Rupya-masa. Both these are a-bhaksya (un-eatable) for ascetics. Last of all,
ते ण समणाण निग्गंयाण अभक्खेया, तत्थ ण जे ते लद्धा ते ण समणाण निग्गंथाण भक्खया, से तेणढणे सोमिला! एवं वुच्चइ जाव अभक्खेया वि। मासा ते भंते ! किं भक्खेंया अभक्खया ? सोमिला! मासा मे भक्खेया वि अभक्खेया कि, से केणट्ठणे जाच अभक्खेया वि, से नूणं ते सोमिला ! बंभन्नएस नएस दुविहा मासा प० त० दव्यमासा य कालमासा य, तत्थ णं जे ते कालमासा ते गं सावणादीया आसाढअजवसाणा दुवालस त. सावणे मद्दवए आसोए कत्तिए मग्गसिहे पोसे माहे फागुणे चिचे बहसाहे जेहामुले आसाढे, ते णं समणाणं निग्गंथाणं अभक्खया, तत्य णं जे ते दन्वमासा ते दुविहा प० त० अत्थमासा य धण्णमासा य, तत्थ णं जे ते अत्यमासाते दुविहा प० त० मुवनमासा य रुप्पमासा य, ते णं समणाणं निग्गंथाणं अभक्खेया, तत्थ णं जे ते धनमासा ते दुविहा प० त० सस्थ परिणया य असत्थपरिणया य एवं जहा घमसरिसवा जाब से तेण8 जाव अमक्खेया वि । कुलत्था ते भंते ! किं मक्खेया अमक्खेया? सोमिला! कुलत्था मक्खेया वि अमक्खेया वि, से केणद्वेणं जाच अमक्खेया नि? से नूणं सोमिला! ते बंभनएम नएस दुविहा कुलत्था प० त०-इत्यिकुलत्था य धनकुलत्था य । तत्थ णं जे ते इत्यिकुलत्या ते विविहा प० तकुलकमयाइ वा कुलवहूयाति वा कुलमाउयाइ वा, ते णं समणाणं निग्गंयाणं अमक्खेया, तत्थे णं जे ते धनकुलत्या एवं जहा धनसरिसवा से तेणटेणं जाव अमक्खेया वि ॥ (सूत्र ६४६) ।
भगवती० २० १८७० १० पृ० ७५७-७५९.

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the question rests with Dhänya Maşas. Dhänya Mása is, sastar pariņata, as well as, 8-sastra, a-pariņata; it is éşanya as well as anésaniya; it is yācita, as well as an-yācita; it is labdha as well as a-labdha. Out of these varieties, Sastraparinata, ésaņiya, as well as, yācita and labdha dhānya masa is eatable for ascetics. The other varieties of Dhānya māşa are a-bhakuya ( uneatable ) for ascetics.
Somila :--Bhagavan ! is kulatthi bhakşya or a-bhaksya ? Bhagavāna :--Kulatthi is bhaksya as well as a-bhaksya Somila :--How can it be?
Bhagavāna :--According to Brāhmaniya books, Kulatthi has two meanings. It means (1) Kulatthi Dhanya and (2) A female of a noble family. A kula-tthi ( female of a noble family ) is a kula-kanya ( a girl of good family ) 2. Kulavadhu (a married woman of a noble family and 3. Kulainātā ( mother of a noble family ). As such it is a bhaksya. Kulatthi Dhänya like mustard seed is of various kinds. Only kulatthi dhānya which is ( sastra parigata ( transformed by an instrument (b) Esaniya eatable ) (c) yācita (asked), and (d) labdha is bhakşya for ascetics. The remaining varieties of Kulatthi are a-bhakaya (un-eatable )
Somila:-Bhagavan ! Are you one or two? Also, are you akşaya (imperishable), avyaya (immutable), avasthita (staying). Or do you assume various forms in past, present and future ?
Bhagavāna:-Somila ! . in relation to Ātmi, I am one; in rela ation to snāna and Darsana I am composed of two categories, I am Jnanamaya and I am Darsana-maya. With regard to my Ātma-prades'as, I am akşaya (imperishable) avyaya (immutable) and avasthita (permanent). With regard to Paryāya (change of form) I assume different forms in past, present, and future.
On hearing the religious discussion, Somila Brahmana had an essence of the knowledge of the True Religion. Bowing down low at the feet of śramana Bhagavāna Mahavira, Somila said
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Bhagavan | Whatever you have said is quite true. I have faith on your Jaina Siddhāntas. I am unable to take Bhāgavati Dikså like many kings, millionairs, and merchants, but I am ready to accept the vows of a House-holder from you. With the permission of the Worshipful Lord, Somila Brahmapa took the Twelve Vows of a House-holder and having done respectful obeisance to the Venerable One, he went home.
Having duly taken the vows, Somila Brāhmaga acquired more detailed knowledge of Jaina Siddhāntas. Dying with perfect calmness of mind he was born as a god in heaven.
Sramana Bhagavāna Mahāyira lived at Vănıįya Gräma during the rainy season of his Thirtieth year of Ascetic Life.
(Thirty-first year of Ascetic Life (B, C. 538-537)
At the close of the rainy season, Sramana Bhagavāna Mahavira, passing through Säketapura Nagara, Srävastî Nagari and other towns and villages of Kosala-deśa went in the direction of Păncăla-desa and had hi:
at Sahasrāmravana of Käm. pilya Nagare. A Samavasaraṇa was arranged by gods.
Ambada Parivräjaka At Kampilya-pura Nagara, there lived a Brāhmaṇa Parivräjaka (mendicant hermit) named Ambada. He was the preceptor of seven hundred (700) parivrājaka (hermit) disciples Parivrājaka Ambada and his disciples, became followers of the Jaina Religion by the preaching of Sramaga Bhagavāna Mahâvîra. Although they were putting on the apparel of a parivrājaka (mendicant hermit) they were following the religious rites of a Jaina Sra. vaka (layman).
Ganadhara Maharaja Indrabhūti Gautama becoming suspicious on hearing some talk 'about Ambada parivrajaka, respectfully asked śramaņa Bhagavāna Mahāvira, saying:-Bhagavan ! many

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persons say and propound that Ambaḍa Parivrajaka is taking his meals at one hundred houses and he is living at one hundred houses, at the same moment, at Kampilya-pura, Bhagavan ! How is it possible!
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Bhagavana:-Gautama! What the people say about Ambaḍa
is true.
Indrabhūti Gautama:-Bhagavan! How can it be !
Bhagavana-Gautama! Ambaḍa Parivrajaka is very polite and honest. He is constantly doing a fasting of two days. Keeping his face steady towards the Sun, with his arms raised up, he is exposing himself to the heat of the Sun in a standing posture. Closely combined with difficult penance, good intentions, and extremely praise-worthy thought tints, he has destroyed and subdued a large majority of his Karmans and he has attained Vîrya labdhi (acquisition of valour) vaikriya-labdhi (power of changing forms) and he has acquired Avadhi Jnana (Visual Knowledge.) Through the medium of these super-human powers, Ambaḍa Parivrājaka is able to show to the people the miracle that he can assume one hundred forms and that he assumes one hundred forms and he takes his meals at one hundred houses.
Indrabhuti Gautama--Bhagavan! Will Ambaḍa. Parivräjaka take Bhāgavtai Dîksă and become your ascetic-disciple?
Bhagavana--No Quatama! Ambaḍa will not become my disciple. He is well-versed in the philosophy of Jiva, A-jiva, Punya Papa etc. and he will remain a devout householder, throughout his life. He abstains from sthūla himsā (injury to gross animals) sthūla a-satya (gross falsehood) and from sth la a-dattădâna (gross thefts; taking of things not given). He observes celibacy and he leads a cotnented life. During his journey, he does not enter any other river, lake, pond or reservoir of water, except the one he has to pass through on the way.
He

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does not ride a carriage or a chariot or a palanquin or a boat, or a horse or an elephant or a camel, or a bull or a buffalo or an ass. Ambada does not see drammatic performances or shows He avoids (stri-kathā (talk about females) bhojana katha (talk about food and eating) dèsa kathâ; politics) râja kathā (talk about kings) caura-katha (talk about robbers) and such other sinful talks. He does not cut green vegetation. He does not touch it. He keeps only gourd utensils or wooden utensils or clay vessels. He does not use utensils or vessels made of iron, tin, copper, lead, silner or of gold, He does not keep any other coloured cloth except a bed sheet coloured with ochre He wears a tiny religious symbol made of copper on his neck. He does not wear a-neck lace or a half-necklace or one stringed necklace or a necklace of pearls or a gold necklace or a necklace of gems or an armlet or a neck-band or a garland hanging from the neck or neck-lace of three strings, or a sacred thread or a ring or a armlet or a bracelet ont he upper arm or an ear-ring or a diadem or a crest-jewel or any other ornament on his body. He did not were any flower-garland on his ears accept his small ear-ring on each ear He applied only the clay of the Gangā river, on his body for cleaning purposes. Ite did not apply camphor, or sandala or saffron on his body He does not accept food-mate rial that has been cooked for himself or brought for himself or bought for hmjself and he does not accept food-material that has been defiled in any other way. He avoids the four sinful acts vig (a) Apa-dhyâna evil meditation) (b) Pramädicarita (careless conduct (c) Himsra-pradāna (inflicting of injury, and (d) Pāpa-karmaupadéša (preaching of sinful acts). He uses one adhaka (measure of capacity-32 Palas) pure flowing river-water for his bath and he uses half-anādhak (16 Palas) for drinking purposes and other extra uses. He uses the water given by some other person, but he does not bring it from the river or any reservoir of water.
He worships Tirthankaras on their inages He does not how down hefore or worsiur deiti e other faiths and he does not

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worship the images taken away and defiled by persons of other faiths.
Indrabhfiti Cautama.-Bhagavan I In which gati ( kind of existence) will Ambaờa Parivrăjaka go after finishing his age limit in this life ?
Bhagavåna:-Gautama ! Peacefully observing the vows of celibacy, Samāyika Vrata, and Pausadha Vrata, and remaining in religious meditation during this life, he will live as a householder for many years. At the end of his life, Ambada Parivră jaka will remain in religious meditation without food and drink for one month, and after death, he will be born as a god in Brahma Déva-loka. Descending thee in Mahā Videha-ksétra, as a human being, he will attain Moksa ( Final Emancipation
From Kämpilya-pura Nagara, Sramapa Bhagavāņa Mahivira went the direction of Vidéha-desa and reached Vaisāli.
Śramapa Bhagavāna Mahāvira lived at Vaisali during the rainy season of the Thirty-first year of his Ascetic Life.
Thirty-second year of Ascetic Life. (B. C. 537-536).
After the close of the rainy season. śramapa Bhagavåna Mahavira, moved about in the territories of Kasî and Košala and in the summer season he went to Vānijaya Grima in Vid éha-désa.
At Vānijya Crāma, Śramana Bhagavana Mahavira was staying at Dutipalāsa Caitya, outside the town. He was preach ing religious sermons daily.
संतर भंते मेरच्या उपजेति, निरंतर नेरइया एववज्जंति, संतई असुरकुमारा उववाति निरंतर अमुरकुमारा भाव संतर वेमापिया उमाजंति, निरंतर वेगाणिवा विवजविसंतर नेण्या उवाति निरंतर भैरइया उचवटंति जाब संकर वाणमंतरा पपईति निरंतर मानवसमा

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(jäogéya Muni One day, when, after the close of the preaching, the assembly had dispersed, an ascetic named Cangéya-a disciple of Tirthänkara Bhagavāna Śrî Parsva Nātha Swami-came into the Samavasaraga and standing at some distance from śramana Bhagavāna Mahavira, he said:-Bhagavan I Do hellish beings appear in hellish regions, with an interval or without an interval >
Bhagavāna:-Gängéya | Hellish beings are born sánttara (with an interval) As well as nirantara (without an interval)
Clängéya:-Bhagavan I Do Asura Kumāra and other Bhuvanapati Dévas appear santara (with an interval, or nirantara (without an interval) ?
Bhagavāna.-Gängéya ! Bhuvana-pati devas (gods) are born săntara (with an interval,) as well as nirantara (without in Interval
Jängéya:-Bhagavan ! Are Prithvi Kayika and other onesensed beings produced såntara (with an interval) or nirantara(without an interval) )
Bhagavāna: Jängøya ! Prithvi Kayika and other one-sensed beings are produced nirantara (without an interval) in their innividual breeding places.
Găngéya:-Bhagavan ! Are dvi-ındriya ( two sensed ) beings produced säntara (with an interval ) or nirantara (without an interval)?
बहति संवर जोईसिया पयंति निरंतर जोइसिया पति संतरवेमाणिया चयंति निरंतर माणिया चयति ? गंगेया! संतरपि मेरझ्या उबवज्जति निरंतर रतिया उपवज्जति जाप संतरंपि पणिय कुमारा उववअंति निरंतरं वाणिय कुमारा उववज्जति नो संतरपि पुढवीकाइया निरंतर पुवीकाइया स्वपज्जति एवं पाप वणम्साकाझ्या सेसा जहा नेग्इया बाब

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Bhagavāna :--Jangéya | Dvi- indriya ( two-sensed ) beings are produced ssntara ( with an interval ), as well as, nirantara ( without an interval ) Similarly, Tri-Indiya (three sensed) Caturindriya ( four-sensed ), and Pancèndriya ( five-sensed ) tiryancas, manusyas ( human beings ) and Dévas ( gods ) are produced santara ( with an interval ), as well as nirantara ( without an interval )
Gangéya : Bhagavan Do Naraka come out from their hellish regions säntara or nirantara { without an interval ) ?
jivas ( hellish beings ) (with an interval)
Bhagavana --Gangéya! Hellish beings come out säntara ( with an interval ), as well as, nirantara ( without an interval ). Similarly two-sensed, three sensed, four-sensed, and five-sensed tiryancas ( beasts ), manusyas ( human beings) and dévas (gods) come out from their existing life and enter outher existences of life säntara ( with an interval ), as well as, nirantara ( with - out an interval). But Prithvi Kayika and other one-sensed beings are produced nirantara ( without an interval ).
Cangdya: - Bhagavan | How many kinds of pravésana ( entering into a kind of existence) are there?
Bhagavāna :--Gaigéya ! There are four kinds of pravasana. viz 1. Nairayika Pravésana (entering into an existence as Я bellish being ) 2. Tiryag - yonika Pravésana ( entering into an existence as a brute,) 3. Manusya Pravéṣana (birth as a human being) and 4 Déva Pravésana ( birth as a celestial being ). संतरपि वैमाणिया उववज्जति निरंतरंपि वैमाणिया जववज्र्ज्जति संतरंपि नेरहया जयति निरंतरपि नेरइया उनवर्हति एवं जान थणियकुमारा जो संतर पुढविकाइया उबवति निरंतर पुढविकाइया उवनति एवं जाब arस्सइकाइया सेसा जाब नेरइया, नवर जोइसिया बेमाणिया चयंति भमिलाबो. जाब संतरंपि वमाणिया चयंति निरंतर वमाणिया चयंति ॥ संतो मंद ! मेरविया उबबजंति असंतो भंते ! नेरयिया उबबजंति ?

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Cangeya :--Bhagavan! Are hellish beings, who are sat (really existing as a dravya) produced, or those who are a-sat (non-existent) produced? Similarly are tiryancas (brutes) manusyas (human beings) and dévas (gods) who are sat (really existing as a dravya ) produced, or those who are a-sat (nonexistent) produced?
Bhagavāna:--Gangéya! All of them are produced from sat; none is produced from a-sat.
Gangéya:--Bhagavan! Do Narakas (hellish beings ) tiryancas (lower animals) and manusyas (human beings), die sat or do they die a-sat Do the dévas die sat or do they die a sat?
Bhagavana :-Gangéya ! All of them die or leave heavens as sat; none dies or leaves the heaven as a-sat.
Gängéya Bhagavan! How can it be? How is sat produced and where is the sat (existence) of those who have died ?
Bhagavana --Gangéya! Tirthankara Bhagavana Śri Pārsva Natha Swami has said that-Lokha is, śāśvata ( eternal) In it, sarvatha asat (that which is totally non-existent) cannot be produced and sat (that which is existing) cannot be destoryed
Gângéya :--Bhagavan! Do you know, and see with your own eyes the nature of all objects or do you know it by logical inference, or through the medium of Sayings of Saints ?
iður! Hat Aegur gaassifà àì máð tegur saassifa, qa' ma
माणिया, संतो मंते ! नेरतिया उववहंति असंतो नेरइया उबवति ? गंगेया । संतो नेरइया उबवति नो असतो नेरइया उबवति एवं जान चेमाणिया, नवर जोइसियवमाणिएतु चयंति भाणियव्वं ।। सओ मते । नेरईया उबवहंति असतो मंते ! नेरइया उववति सतो असुरकुमारा उववŻति जाव सतो माणिया जववज्र्ज्जति असतो वेमाणिया उबवज्जंति सतो नेरतिया बनवि

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Bhagavana --Clăngéya! I know all these things by my own Self I do not depend on logical inferences or on the Sayinys of Saints. I say out things which I have experienced by my own sense-organs.
अमतो नेरतिया उपबति संतो अपरकमारा उववटुंति जाव मंतो वेमाणिया चयंति असतो वेमाणिया वयंति ? गंगेया ! सतो नेरड्या उववज्जति नो असओ नेरइया उववज्जंति, सओ असुरकुमारा उववजंति नो अमतो असुरकुमारा उववज्जषि जाव सो वेमाणिया उवरजंति नो असतो वमाणिया उववज्जंति, सतो नेरइया उववट्टति नो असतो नेरइया उववज्जति जाव सतो वमाणिया चयंति नो असतो वेमाणिया० से केणष्टेणं मते! एवं वुच्छइ सतो नेरइया उपवनंति नो असतो नेरइया उववज्जति जाव सो वेमाणिया चयंति नो असओ नेमाणिया चयंति ? से नूणं भंते ! गंगेया ! पासेणं अरहया पुरिसादाणीएणं सामए लोए वुइए अणादीए अणवयागे जहां पंचमसह जे लोकइ से लोए, से तेणटेणं गंगेया ! एवं वुच्चा जाव सतो वेमाणिया चयंति नो असतो वेमाणिया चयंति सयं भंते ! एवं जाणह उदाहु असयं असोच्छा एते एवं जाणह उदाहु सोच्छा सतो नेरइया उवज्जति नो असतो नेरक्या उज्जति जाव सो वेमाणिया चयंति नो असो वेमाणिया वयंति ?, गंगेया ! सय एते एवं जाणामि नो पसयं, असोचा ते एवं जाणामि नो सोच्चा सतो नेरइया उववज्जंति जाव सतो वेमाणिया चयंति, नो असतो वेमाणिया चयंति, से केणटेणं भंते ! एवं वुच्चइ तं चेव जाव नो असतो वेमाणिया चयंति ? गंगेया ! केवलीणं पुराच्छिमेणं मियपि जाणइ, अमियंपि जाणइ दाहिणेणं एवं जहा रागडु देसइ जाब निव्वुडे नाणे केवलिस्स, से तेणटेणं गंगेया! एवं वुच्चइ तं चेव जाव नो असतो वेमाणिया चयति ।। सयं मंते ! नेरइया नेरएमु उववज्जति असय नेरइएसु उववज्जति ? गंगेया ! सयं नेरइया नेरइएसु उववज्जति नो असयं नेरइया नेरइएमु उववनंति, से केणढणं भंते ! एवं वुच्चइ जाब उववज्जति ? गंगेया ! कम्मोदएण, कम्मगुरुयत्ताए, कम्ममारि. 75

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Clängeya .-Bhagavan ! How is it possible ? How can such subjects be known without logical inferences or without the medium of Sayings of Saints ?
Bhagavāna :-Gangéya ! Revalins (excellent souls possessing Kévala Jnana ( Perfect Knowledge ) know the inner nature of alt objects from the East and the West. They know it from the North and the South, as well as, from all other directions Rév. alins know all objects in a limited form, and they know all objects in an extensive form. Kèvalins clearly see the inner nature of all objects because their knowledge is pratyaksa (direct).
Gangéya -Bhagavan! Do the Vārakas ( hellish beings ) appear in hellish regions, or the tiryancas (lower animals in tiryanca gati (existence as a brute ) or manusyas ( human beings) appear in manusya gati ( existence as a human being ) or the devas (celestial beings) take form as a deva (celestial being ) by themselves or is it through the instigation of some other
यत्ताए, कम्मगुरुसंभारियत्ताए, असुभाणं कम्माण उदएणं, अमुभाणं कम्माणं विवागणं, अमुभाणं कम्माणं फलविवागेणं सयं नेरइया नेरइएसु उववज्जति, नो असयं नेरइया नेरहपसु उववज्जति, से तेणष्टेणं गंगेया ! जाव उववज्जंति ॥ सयं मंते ! असुरकुमारा पुच्छा, गंगेया ! सयं असुरकुमारा जाव उववज्जति नो असयं असुरकुमारा जाव उववज्जति, से केणद्वेणं तं चेव जाव उववज्जति ? गंगेया ! कम्मोदएणं कम्मोचसमेणं कम्मविगतिए कम्मविसोहीए कम्मविसुद्धीए सुभाणं कम्माणं उदएणं सुभाणं कम्माणं विवागणं मुभाणं कम्माणं फलविवागणं सयं असुरकुमारा असुरकुमारत्ताए जाव उववज्जति नो असयं असुरकुमारा अमुरकुमारत्ताए उववज्जति, से तेण?णं जाव उववज्जति एवं जाव थणिककुमारा ।। सयं भंते ! पुढविकाइया० पुच्छा, गंगेया ! संयं पुदविकाइया जाव उववज्जति नो असयं पुच्छा जान उववज्जति, से केणटेणं भंते ! एवं वुच्चइ जाच स्ववज्जंति ? गंगेया ! कम्मोदएणं पम्मगल्यत्ताए

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agency ? Besides, do they leave their present existence by themselves or is there any agent which prom them ?
Bhagavāna .-Arya Cáñgeya ! All beings appear in good or bad conditions of existence strictly in accordance with their yood or bad Karmas, and they leave their existence also accordingly Their is no agency which prompts them
Anagăra (angéya now had some insight about the Superna. tural powers of śramaņa Bhagavāna Mahāvira. He was convinced that śramaņa Bhagavāna Mahāvisa was really a Sarvajoa omniscient) and Sarva darsi (all seeing).
Dikså of Gängéya
Having gone three times round Sramana Bhagavāna Mahāvira by way of a pradakişņà, and having bowed down at कम्मभारियत्ताए कम्मगुरुसंभारियत्साए सुभासुभाणं कम्माणं उदएणंमुमासुभाण कम्माण विवागणं सुभासुभाणं कम्माणं फलविवागेणं सयं पुढविकाइया जाव उववजंति नो असयं पुढविक्काइया जाव उववज्जति, से तेणटुणं जाव सववज्जंति, एवं जाव मणुस्सा, वाणमंतर जोइसिया वेमाणिया जहा अमुरकुमारा से तेणठेणं गंगेया ! एवं बुच्चइ सय वमाणिया जाव उववज्जति नो असयं जाव उववज्जति (मत्र ३७८) तप्पभिई च णं से गंगेये अणगारे समणं भगवं पहावीरं पञ्चभि जाणइ सवन्नु सव्वदरिसी, तए णं से गंगेये अणगारे समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करोह करेत्ता बंदानमंसइ वंदित्ता नमंसित्ता एवं क्यासी-इच्छामि णं भंते ! तुझं अंतियं चाउज्जामायो धम्मालो पंचमहब्वइयं एव जहा कालासवेसियपुत्तो तहेच भाणियध्वं जाव सव्वदुक्खप्पहीणे ॥ सेयं मते ! सेयं मंते (स्त्रं ३७९) गंगेयो समतो॥ ९ ॥ २२ ॥
भगवतीस्त्र-श. ९ ॥ १०३२॥
___ (. ४५३-४५४).

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580 the feet of the Worshipful Lord, greatly delighted Gängeya Anugara willingly accepted the Bhāyavatı Dîksa of the Religion of the Five Great Vows oi Srainaņa Boagavâna Mahāvîra. Găngéya Anagāra thus, led ascetic life for many years and on death he attained Mussa (Final Emancipation)
śramaņa Bhagavana Manàvira then went to Vaisali and he lived ai Vaiśāli during the rainy season of ille Thirty-second year of his Ascetic Life.
Thirty-third year of Ascetic Life B. C. 536-535).
| Samavasarana at Rājagi iha Nagara 3 Dikså of Gāgalî and Pithara at Pristha Campå Nagari 3 Saniavasaraņa at Rajagriha Nagara Madduka Srāvaha 4. Dradlia-praharı Muni.
Early in the winter śramaņa Bhagavana Mahăvîra, left Vaisålı and went in the direction of Magadha-déśa Coming to Rajagriha Nagara, the Worshipful Lord put up at Guņa sila Caitya outside the town.
Samavasarana at Räjngriha
A Samavasar dĩa was arranged by gods Sramaņa Bhagavāna Mahāvira was preaching religious St.rmons daily.
During those days, many followers of various religious faiths were living at Guņa Sila dyana and they were propounding their own beliefs and refuting the tenets of their adversaries
Ganadhara Bhagavāna Indrabhuti Gautama addressing respectfully Sramaņa Bhagavâna Mailävira Inquired sayiny:-Bhagavan ! Some followers of other faiths say that Šilu (morality) is the best principle, some say that Śruia Jnāna (philosophical knowledge) is the best, and some others say that Sila (inorality) and Sruta Jnāna philosophical knowledge) are each of them individually the best principle. Bhagavan ! What must be the truth in these state ments ?
Bliagavāna' tautama! 'hat the followers of other faiths

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say is not true People are of four kinds:-Viz 1 Some persons are morally good, but they are not well-versed 11: philosophical knowledge. 2. Some persons are well-versed in philosophical knowledge, but they are not morally good. 3. Some persons are morally good and they are well - versed in philosophical knowledge, and 4 Some persons are not morally good, and they are not well-versed in plulosophical knowledge.
Out of these four kinds -l. Those who an morally good but who are not wei-versed in phlosophical knowledge that is to say, who abstain from sinful acts but who are ignorant of
रायगिहे नगरे जाव एवं वयासी-~~अन्नउत्थिया णं भंते ! एव माइक्खंति जाव एवं परूवेति--एवं खलु सोलं सेयं ? सुयं सेयं २ सुर्य सेयं ३ सीलं सेयं ४, स कहमेयं भंते ! एवं ? गोयमा ! जनं ते अन्नउत्थिया एवमाइक्रांति जाव जे ते एकमाइंस मिच्छो ते एवमाहंसु, अहं पुण गोयमा ! एच माइक्खामि जाव परूवेमि, एवं खलु मए चत्तारि पुरिसजाया पण्णचा, तं जहा सीलसंपन्न णामं एगे णो सुयसंपन्ने ? सुयसंपन्ने नाम एगे नो सीलसंपन २ एगे सोलसंपन्ने वि मुयसंपन्ने वि ३ एगे णो सीलसंपन्ने नो सुयसंपन्ने ४ तत्थ णं जे से पढमे पुरिसमाए से गं पुरिसे सीलवं अमुयव, उवरए अविन्नायधम्म, एस णं गोयमा मए पुरिसे देसाराइए पण्णरो, वत्य णं जे से दोच्च पुरिसंनाए से गं पुरिसे सीळवं मुयवं, अणुवरए विन्नायधम्मे एस णं गोयमा ! मए पुरिसे देसविराहए पण्णत्ते, तत्य णं जे से सच्चे पुरिसमाए से णं पुरिसे सीलवं सयव, उबर ए विन्नायधम्मे एस णं गोयमा ? मए पुरिसे लब्धाराहए पन्नत्ते तत्थ णं जे से चउत्थे पुरिसजाए से णं पुरिसे असीलवं असतवं, अणुवरए अविणायधम्मे, एस णं गोयमा ! मए पुरिसे सव्वाविराहए पनते ।। (सूत्रं ३५४)॥
भगवतीसूत्र-श०८ उ० १०
(पू. ४१६-४१७)

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philosophical knowledge,are called Desa-ārādhaka(Partial devotees) of Dharma 2. Those who are not morally good but who arewell-ver sed in philosophical knowledge, that is to say, who are not free from sinful acts but who are wellversed in philosophical knowledge, are Désa-viradhaka ( Partial Violators) of Dharma 3. Those who abstain from sintul acts and who are well-versed in philosophical knowledge, that is to say, who are free from sinful acts and who are weil versed in philosophical knowledge, are Sarva- ärādhaka (complete devotees) of Dharma, and 4. Those who are not morally good and who are not well-versed in philosophical knowledge, are called Sarva-virădhaka (complete violators) of Dharma.
Indrabhùti Gautama :-- Bhagavan i The followers of other faiths say that those who do sinful acts such as killing of animals, telling falsehood, thefts, sexual intercourse. longing for other's property, anger, pride, deceit, greed, love, hatred, quarelling, slander, joy, sorrow, abuse, deceitful talk, mithyatva etc. and who create evil intentions have a different piva (principle of life). They have a separate jivātmā (individual soul) also. Simlarly, those, who having abandoned evil intentions, walk on the path of Righteousness have a different piva and they have a separate Jivātmå (individual soul). Those who possess innate intellect, and who have developed intellect have a different jiva and they have a separate jivātmā. Those who have a knowledge of categories, who have a knowledge derived from speculation, who have exact knowledge and those who possess ascertained knowledge, have a different liva and they have a separate jivātmā. Also, those who are accustomed to exertion and valour, have a different jiva and a separate Jivatmā. Nāraks (hellish beings), tiryancas (lower animals), manuşyas (human beings) and dévas (celestial beings have) a different jiva and a separate jivātmā. They also say that, those who possess Jnanavarapiya and other Karmans; who possess krisna-léşya and other lógyás (thought-tints)s who have Right Perception; who

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have Wrong Belief; who have Darsana (Perception) and who have Jnana (knowledge), have all of them, a different jiva and a separate jivāımı Bhagavan ! What can anyone infer from such statements ?
Bhagavāna Gautama ! This belief of followers of other faiths is false The jiva principle of life) and the livâtmā (individual soul of persons who do sinful acts such as killing of living beings, telling false-hood, committing of thefts etc. are one and the same category Similarly, the jīva and jivātmā of persons who abstain from such sinful acts belongs to the same category. What is jiva is jî våtma * अन्नउत्थिया णं भंते ! एवमाइक्खन्ति जाव परुति-एवं खलु पाणातिवाए मुसावाए जाव मिच्छादसणसल्ले वट्टमाणस्म अन्ने जीवे अन्ने जीवाया पाणाइवायवेरमणे जाव परिग्गहवेरमणे कोहविवेगे जाव मिच्छादसणल्लविवेगे वट्टमाणस्स अन्ने जीवे अन्ने जीवाया, उत्पत्तियाए जाव परिणामियाए वट्टमाणस्स अन्ने जीवे अन्ने जीवाया, उप्पत्तियाए उग्गहे ईहा अवाए धारजाए वट्टमाणस्स जाव जीवाया, उठाणे जाव परक्कमे वट्टमाणस्स जाव जीवाया, नेर इयत्ते तिरिकखमणुस्सदेवत्वे वट्टमाणस्स जाव जीवाया, नाणावरणिज्जे जाव अंतराइए वट्टमाणस्स एवं कण्हलेसाए जाव मुक्कलेसाए सम्मदिहीए ३ एवं चक्खुदंसणे ४आमिणिबोडियनाणे ५मतिअन्नाणे ३याहार समाए ४एवं ओरालियसरीरे ५एवं मणजोए ३ सागरोवोगे अणागारोवोगे वट्टमाणस्स अण्ण जीवो अन्ने जीवाया, से कहमेयं भंते! एवं ? गोयमा ! जणं ते अन्नउत्थिया एवमाइक्खंति जाव मिच्छं ते एवं माइंसु. अहं पुण गोयमा ! एन माइक्खामि जाव परूवेमि-एवं खटु पाणाविवाए जाव मिच्छादसणसल्ले वट्टमाणस्स सश्चैव जीवाया जाव अणागारोवओगे वट्टमाणस्स सश्व जीवे सच्चेव जीवाया ।। (सूत्रं ५९६) ॥
भगवती सूत्र-२०१७ उ० २.
पृ० ७२३.

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*With regard to another belief of the followers of other faiths. Ganadhara Mahārāja Indrabhūti Cautama asked Sramană Bhaga vâna Mahävira saying:-Bhagavan ! Is there any truth in what the followers of other faiths say that even * Kévalıns, subdued under the pernicious influence of an Yaksa (a demon) speak out a falsehood or a speech which is a mixture of iruth and falsehood ? Do Kévalins utter a speech which is of two kinds ?
Bhagavāna Gautama What the followers of other faiths say is not true. Kévalins never come under the influence of an yaksa (a demon) and they never say out a falsehood or say out a word that is a mixture of truth and falsehood. Kėvalins always say out a truth that is perfectly free from sinful intentions or injury and they invariably say out what is neither en untruth nor a falsehood.
Diksā of Gāgali and Pithara. From Rājagriha Nagara, śramaņa Bhagavåna Mahavira went to, Campa Nagari. We have seen that Săla and his younger brother Mahā sāla, entrusten the kingdom of Anga-desa to their sister's , son lagali *रायगिहे जाच एवं क्यासी-अन्नउत्थिया णं मंते ! एवमाइक्खंति जाव परुति-एवं खलु केवली जक्खाएसेणं अतिट्ट समाणे आहच्च दो भासाओ भासति, तं मोसं वा सच्चामोस वा से कहमेयं भंते । एवं ? गोयमा ! जणं ते अन्नउत्यिया जाच जे ते एवमाहंसु मिच्छं ते एवमाहिंसु अहं पुण गोयमा ? एव माइक्वामि-४ नो खलु केवली जक्खाएसेणं आइम्सति, नो खलु केवली जक्खाएसेणं अति समाणे आहच्च दो भासाओ भासति तं. मोसंवा सच्चा. मोसवा, केवली णं असावज्जाओ अपरो वधाइयाओ आहच्च दो भासामो मासति तं सच्चंबा असचा मोसं वा ।। (सूत्रं ६३२) ।। ।। म० २० १८ उडेय. ७. पृ. ७४८-४९ ॥

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and both of them had taken Bhagavati Diksā at the blessed hands of Sramaņa Bhagavāna Mahāvira. Now, at iris time Canadhara Maharaja Indrabhūti, with the permission of the Venerable One, went to Pristha Campā, accompanied by Sala Muni and Mahāsala Muni.
At Pristha Campā, King Câgali, very respectfully bowed down before Sramaņa Bhagavāna Mahavira Also, Pithara and Vašomati-- the father and mother of king Cấgali, and the king's ministers and a number of citizens paid respects to the (aņadhara Bhagavāna Indrabhati Gautama then, delivered a religious sermon. On hearing the sermon, king Cagali renounced the world and he took Bhāgavati Diksâ, after entsrusting the government of the kingdom to the care of his own son, Pithara and Yasomati --the father and mother of Gāgali-also took Diksă.
Then accompanied by Sala, Mahasála, Gagali, Pithara and Yasomati, Canadhara Bhagavâna Indrabhūti Gautama started for Campă Nagari On the way to Campā Nagarî, the recently initiated ascetics viz Gagali Pithara, Yasomati and Sala and Mahasála-becoming absorbed in bright religious meditation, attained Kévala Jnana, (Perfect Knowledge) When all of them came near Sramaņa Bhagavāna Mahăvira, Canadhara Mahārāja Indrabhati (lautama, who had not, till then, attained Kévala Jnāna (Perfect Knowledge) told the five "Do obeisance to the Venerable Lord". On hearing these words Śramana Bhagavăna Mahāvira said -Do not disres. pect these Kivalins A Kévalin (one having Kévala Jnana) cannot be instructed to do respect to a Kévalin
Ganadhara Mahārāja Indrabhậti (lautama was greatly astonished and a little grieved. He thought:-'Those who have only recently received Diksā from me, attained Kévala Jnana (Perfect Knowledge), while I ain, till now. without it'. He became very
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impatient and doubted whether he will have Kévala Jnāna (Perfect Knowledge) during this life or not.
Śramana Bhagavāna Mahāvira, who had gone to Rajagriha Nagara with the object of living there during the rainy season, which was drawing near, on seeing the mental disturbance of Ganadhara Mahārāja Indrabhuti Gautama, told him, after the assembly had dispersed, saying,-O Ɑautama! You have been adoring me for a very long time, O Gautama! Yor have followed me since a very long time. O Gautama! You have acted very agreeably with me. O Gautama! You have been rendering service to me for a long time. O Gautama ! You are bound with me by sincere devotion and affection *O Ɑautama ! There was a mutual relation during our previous bhava (existence) as gods and there is a relation in this bhava as human beings. There is no reason to be, thus, disappointed After death, we both of us, will be equal with the same motive and we shall live in the same Happy Bliss of Siddha Kṣétra (Abode for Liberated Souls) where there is no distinction between individuals.
On hearing the above fore-telling of his Final Emancipation from the mouth of Śramana Bhagavana Mahavira himself, Gagadhara Mahārāja Indrabhūti Gautama became greatly
satisfied.
* रायगिहे जाव एवं वयासी - परिसा पडिगया गोयमादी समणे भगवं महाबीरे भगवं गोयमं आमंतेत्ता एवं वयासी - चिरसंसिद्धोऽसि मे गोयभा । चिरसंधुओऽसि मे गोयमा । चिरपरिचिओऽ सि मे गोयमा ! चिरजुसिओऽसि मे गोयमा ! चिरणुअगओऽसि मे गोयमा ! विराणुवंतिसि मे गोयमा ! अनंतरं देवलोए अनंतरं माणुस्सर भवे, किं परं मरणा कायस्स भेदा इओ चुता दोवि तुला एगडा अविसेससमणाणत्ता भविस्सामो || (सूत्रं ५२१) ॥
भ० श. १४ उ०७
[प्र. ६४६ ]

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3 Samavasarana at Räjagriha Nagara From Campà Nagari, Śramana Bhagavāna Mahāvira went to Räjagriha Nagara and had his lodgmg at Guņa Sila Caitya outside the town.
At some distance from Guņa Sila Caitya, there were living numerous followers of other faiths, the chiet of whom wereKalodayi, Sailodayi, Sarvalodayi, Udaka, Namodaka, Anna-pāla, Saivala. Sankha-pala, Suhasti, Oathapati, etc.
One day when they were discussing the subject of Pancas. tikaya promulgated by Sramaga Bhagavāna Mahävira, some said --Sramana Jnataputra propagates the following five Asti-Kāyas viz 1 Dharmāstikāya, 2 A-Dharmăsitkāya, 3 Ākaśāstikaya, 4 Jivastikaya, and 5. Pudgalastikāya Out of these five astikayas, he styles Jivåstikaya, as Jivakāya (embodied as a living being) and the remaining four as A -Jiva-kaya (life less "तेणं कालेणं २ रायगिहे नापं नगरे गुणसिलए चेइए वन्नओ जाव पुढविसिलापट्टओ, तस्स णं गुणसिलस्स चेइयस्स भद्रसामंते बहवे उन्नउत्थिया परिचर्मनि, न० कालोदायी, मेलोदायी एवं जहा सत्तमसए अन्नउत्यि उद्देसए जावसे कहमेय मन्ने एवं ? तत्थणं रायगिहे नगरे पहुए नामं सपणो वासए परिवसति अंटे जाव अपरिभूए अभिगजीवा जाव विहरति, तए णं समणे भगवं महावीरे अन्नया कदायि पुव्वाणुपुचि चरमाणे जाव संमोसढे परिसा पडिगया जाव पज्जुवासति, तए णं मदुए समणोवासए कहाए बद्ध डंत समाणे हहतुट जाव हियए जाव सरीरे सयाओ गिहाओ परिनिक्खमति स० २ पादविहार चारेणं रायगिह नगरं जाव निग्गच्छति नि० २ तेसि अन्न उत्थियाणं अदर सामंतेण वीयीवयति, तए णं ते अनत्थिया मदुर्य समणो वासयं अदरसामंतेणं वीयीवयमाणं पासंति २ अन्तभन्नं सदोतिरता एवं क्यासी-एवं खल देवाणुप्पिया ? अहं इमा कहा अविउप्पकडा इमं चणं

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bodied) Also, he says that, the following four viz. Dharmastikāya 2 A dharmāstikāya 3. Ākaśāstikāya and 4 Jivāstikāya are A rūpikaya (formless bodied ) ; and only one astikāya viz. Pudgalastikaya is Rupi-kāya (one having a corporeal body. O learned people! Is, what Śramaņa Jnātaputra propagates true? What must be the actual think in his saying?
When these followers of other faiths were discussing this subject, the news of the arrival of Śramaņa Bhagavāna Mahāvira at Guņa Sila Caitya, had already reached Rajagriha Nagara, and crowds of people were going to Guna Sila Caitya with the object of having a darsana of the Worshipful Lord, and also of hearing his religious sermon. Among the crowd there was a house-holder named Madduka Madduka was a staunch devotee of Śramana Bhagavana Mahāvira and he had made a careful study of the chief tenets of Jaina Siddhantas. He was
महुए
मधुएं समणोवासए अम्हं अदर सामंतेणं वीइवयइ तं सेयं खलु देवाणुप्पिया ! अहं मद्दयं समणोवसयं एयमहं पुच्छित‍ तिकडु अन्नमन्नस्स अंतियं एयमह पडिसृणेति अन्नमन्नस्स २ ता जेणेव महुए समणोवासए तेणेव उबा० २ महुयं समणोवासयं एवं दासी - एवं खलु मद्दुया ! एवं धम्मारिए धम्मोवदेसर समणे णायपुत्ते पंच अस्तिकाये पन्नवेइ जहा सत्तमे सए अन्नउत्थि उहुए जाव कहमेयं महुया ! एवं ?, तरणं से समणोवास ते अन्न उत्थि एवं वयासी - जति कज्ज कज्जति जाणामो पासामो जहे न कज्जं न कज्जति न जाणामो न पासामो, तए णं ते अन्नउत्थिया महयं समणो वासयं एवं बयासी - केस णं तुमं मद्दया ? समणोवासगाणं भवसि जे गं तुमं एयमहं न जाणसि न पाससि ? तर णं से महुए समणोवासए ते अन्नउत्थिए एवं बयासी - अत्थि ण आउसो । बाऊयाए वाति ? हंता अत्थि, तुज्जे ण आउसो ! वाउवायस्स वायमाणस्स रूवं पासह ? णो विण्डे समह, मत्थि णं आज सो! घाणसहगया पोग्गळा ? हंता अस्थि, तुझे ण आऊसो ! घाणसहग

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on
walking on foot, to the Samavasarana of Śramana Bhagavana Mahavira. When he was passing by the place where the followers of other faiths were discussing the subject of Pancāstikaya, some of them, seeing Madduka said --O Beloved of the gods! See, Madduka Śrâvaka is going there. Let us go and get his opinion on this subject. He is a keen student of the tenets of Jnätaputra". With these words, they hurriedly went to Madduka Srāvaka, and stopping him, said O Madduka! Your religious preceptor Śramaņa Jnātäputra propagates five astikâ yas, and some of them he declares as Jivakaya and some as A-Jiva kāya, and some, he says, are rupi (corporeal) and some, are a-rupi (formless). O Madduka ! What is your opinion in this matter ? Do you know or see this Dharmastikāya etc ?
Madduka--They are inferred to exist by the various kāryas (acts) done by them. Dharmâstikāya and other such categories being a-rūpi (formless), are not known or seen
या पोग्गलाण रूवं पासह ? णो तिण, अत्थि णं भंते ! आऊसो ! अरणिसहगये अगणिकाये ? हवा अस्थि, तुज्झे णं आउसो ? अरणिसहगयस्स अगणिकायस्स रूवं पासह ? णो ति. अत्थि णं आउसो ! समुहस्स पार गयाई रूवा ? इंता, अत्थि, तुझे णं आउसो ! समुहस्स पारगयाई रुवाई पासहं ? णो वि० अत्थि णं आउसो ! देवळोगगयाई रुवाई ? हंता अस्थि, तुझें आसो ! देवळोगगयाई रुवाई ? पासह ? णो ति० एवामेव आउसो ! अहं वा तुझे वा अन्न वा छट्टमत्थो जइ जो जं न जाणइ न पासइ तं सब्वं न भवति एवं ते सुबहुए लोए ण भविस्सतीतिकट्टु ते णं उन्नउत्थिए एवं परिहह एवं प० २ जेणेव गुळसि० चेइए जेणेव समणे भ० महा० तेर्वेण उवाग० २ समणं भगवं महावीरं पचविणं अभिगमेणं जाव पज्जुवासति । मत्रयादी ! समणे भ० महा महुयं समणो वासगं एवं क्यासी - मुहूणं मद्दुया ! तुमं ते अन्नउत्थि एवं बयासी, साहू णं मद्दया ? तुमं ते अन्न, उ० एवं बयासी,

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Other Faiths-O Madduka ! What a follower of Jaina Sadhus are you that you do not know and see the Dharmastikāya and other categories promulgated by your religious preceptor •
Madduka:-O Long-lived ! Is it true that air exists ? Other Faiths:-Yes ! Air exists. But what about it?
Madduka-O Long-lived ! Do you see the colour as well as the form of air ?
Other Faiths:-No, the form of air cannot be seen
Madduka:-O Long-lived ! Are there extremely minute particles of scented substance coming in contact with smell-organs ?
Other Paiths-Yes, there are minute particles of scented substance coming in contact with smell-organs,
Madduka:-0 Long-lived I Have you seen the form of minute particles of scented substance coming in contact with smell-organs ?
Other Faiths:-No, the form of the minute particles of a scented substance cannot be seen. जेणं मया अटुं वा हे उं वा पासिणं वा वागरणं वा अन्यायं अदि अस्सुतं अमयं अविण्णायं बहुजण मज्झे आघवेति पन्नवेति जाव उवदंसेति से णं अरिहंताणं आसायणाए बट्टति केवलीणं पासायणाए बट्टति अरिहंतपन्नतस्स धम्मस्स आसायणाए बटुंति केवलिपनत्तस्स धम्मस्स भासायणाए बटुंति तं मुह णं तुम माया ! ते अन्नउ० एवं बयासी साहू णं तुमं मत्या ! जाव एवं क्यासी, सए णं मदुए समणोबासए समणेणं मग० महा० एवं बु० समाणे हट्ट तुडे समणं भ० महावीर म० मयस्स बं० न० २ पचासन्ने जाव पज्जुवासइ, तए णं सम० भ० पयस्ये समणोवासगस्स तीसे य जाच परिसा पदिगया, तएणं मा० समणस्स भ० म० जाव निसम्म हहतुटु पसिणाई पागणाई तुच्छतिप०२ अट्ठाइ परियातिए २ उद्याएढे०२ समणं भ० महा० 4० नमं०२ जाव पडिगए। भंतेत्ति भगवं गोयमे समणे म० महा०० नमं० एवं वयासि-पभू गं मंते । यदए समणोबासए देवाणुप्पियाणं अंतियं जाव

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Other Faiths:-Yes, fire exists in arapi wood-fuel.
Madduka - Long-lived I Do you see the form of the fire existing in araqi wood-fuel ?
Other Faiths: -No, being concealed it is not seen.
Madduka: 0 Long-lived ! Is there any form existing, across the ocean ?
Other Faiths:-Yes, there is some form accross the ocean.
Madduka:-O Long-lived ! Do you see the form of anything that exists accross the ocean ?
Other Faiths: No we do not the form of any thing that may be existing accross the ocean.
Maddukas- Long-lived ! Do you see the form existing in Déva-loka (celestial regions) ?
Other Paiths -No we cannot see the form of the deva-lokas (celestial regions).
Madduka:-Similarly, O Long-lived ! It cannot really happen that, an object that I, or you or any other ignorant person cannot see, cannot be said to be non-existing. If you refuse to accept the existence of objects which cannot be seen by eyes, you shall have to admit the non-existence of a number of subs. tances which really do exist; and in that case, you shall have to acknowledge the non-existence of a large majority of objects existing in the Universe.
Having refuted the arguments of the followers of Other Paiths by sound reasoning, Madduka went to śramapa Bhagavāna Mahavira and having bowed down before the Worshipful Lord, he took his seat near his feet.
Approving the correct reply given by Madduka on the bad speculation of followers of Other Paiths, śramaga Bhagarina

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Mahāvira, told him :-Madduka! You have given a very suitable reply to the followers of Other Faiths. One should not say out anything on any subject unless he is perfectly familiar with it. One who carries on discussions among the public about the direct or indirect proofs or inferences about the nature of subject of which he is perfectly ignorant, or who propounds & theory of his own without having an actual accurate comprehensive knowledge of the subject, does an injustice to Arhanta Kévalins and the Religion promulgated by them. O Madduka! Whatever you said, is correct, appropriate and reasonable Madduka became greatly satisfied On hearing his own praises from the month of the Sarvajna śramaņa Bhagavāna Māhāvira himself, and after having received explanation about some other religious topics, hè went home.
Soon after the departure of Madduka, from there, Canada hara Mahārāja Indrabhati Gautama asked:-Bhagavan ! Is Madduka Śrävaka fit for Bhagavati Diksa ?
Bhagavāna:-Gautama | Madduka is not able to take Bhagavāti Dikså from me. But remaining as a house-holder he will very carefully observe the Twelve Vows of a house-holder, and after completing his full term of age- limit he will die, and will become a god in Aruņābha-Déva-vimāna (celestial aerial car named Aruņābha). Descending from heaven he will be born in a very wealthy family and will attain Moksa (Final Emancipation).
4. Dradhaprahari Muni.
At a very prosperous town named Mākandt Nagari in Bharata-ksétra, there lived a great millionaire named Subhadra who had acquired extensive fame and prosperity. He had a lovely
* Makandi Nagari was one of the five big towns of South Pancāla, destroyed by Sri Krisna on behalf of King Duryodhana of the Pandavās.

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son nanied Datta who was handsome with all his bodily organs elegantly formed, charming like cupid (God of Love) and possessed of many virtuous qualities. Dutta was entrusted to a clever kalācârya (teacher) and he studied many arts and sciences. When he attained youth, he was married with a very handsome young girl of a noble family. But under the influence of his evil Karmans of previous life, Datta became a gambler. Becoming intensely attached to gambling, one day, he lost all his wealth and property in a game of gambling. Then, in company with thieves, Datta, began to enter secretly houses of other persons for the purpose of committing wholesale thefts. When his father Subhadra Śėtha came to know about the nefarious deeds of his only son, he becoming afraid of State penalty, took him to the royal assembly.
Now, Datta, who had acquired vulgar habits by association with thieves and robbers, and who was entirely destitute of polite manners, becoming afraid of punishment from the King, went away to a gang of robbers and lived with them. By constant company with robbers, Datta became very cruel-hearted. He be came unusually clever in hitting. With one blow, he was cutting an object into two pieces. He was consequently named Dradhaprahāri by the robbers. Now, Datta maintained himself by committing thefts of various kinds.
One day, Dradhaprahāri went to Måkandi Nagari in com. pany with other robbers with the object of commithing thefts. The other robbers entered different houses and Dradhaprahări entered the house of a Brahmana. As soon as the Brāhmana the owner of the house-who had suddenly got up from his sleep, ran towards him, Dradhaprahari cut him into two with his sharp dagger. The Brahman's wife who was pregnant created a great noise. She was similarly cut. Dradhaprahāri also killed a cow who was running towards him with her horns up-lifted
Put wher, on his way back, Dradhaprahari, saw the foetus

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of the wife of the Brähmana, rolling violently on the ground, he had great abhorence towards the life he was then leading. He thought :- Ah ! What a heinous act have I done ? Fie on me who is doing such wicked deeds even after attaining manusyabhava (existence as a human being). Having done such wicked deeds, which can only be ewarded by innumerable miseries of Hell, where should I now go ? With this idea prominent in his mind, Dradha-prahari went to Rajagriha Nagara, and respectfully approaching Srarnana Bhagavâna Mahăvîra, he himself removed the hair of his head and beard with his own hands, and took Bhāgavati Diks from the Worshipful Bhagavana. Dra. dha-prahārî, also took a vow :--"I will not take food and drink-materials as long as I have a remembrance of my wicked deeds' Having taken this difficult vow and having sincerely repented for having ruthlessly killed. I A Brābmana 2. His wife 3. Her Child, and 4. A cow, he went to his own town and very steadily remained in Kayotsarga (religious meditation) for one month without food and drink. Some silly persons insulted him with abusive language and beat him with their fists, sticks etc. but the great Muni was not in the least angry with them, but, on the contrary, he was moreover, censuring his own Soul saying that he was a very wicked man. Having calmly suffered severe molestations from various sources and having destroyed all his previous Karmans, the excellent Muni Dradhaprahari acquired Kévala Jnana within six months and he attained Mokşa (Final Emancipatinn It was in this way, that cruel-hearted Dradhaprahări the slaver of a. 1. Brāhmana 2. His wife. 3. Her child, and 4. A cow, renounced the worid on seeing & foetus painfully rolling on the ground, and attained Moksa (Pinal Emancipation) within six months.
Skanda Katyayana did Anasana Vrata on Vipula Giri during this year.
Śramaqa Bhagavana Mahavira lived at Rajagriha Nagara, during the rainy season of the Thirty-third year of his Ascetic Life.

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Thirty-fourth year of Ascetic Life (B. C. 535-534)
1. Kalodayî 2. Dikṣa of Kalodāyî 4. Lépa Sréṣthî 4. Dikṣā of Lépa Śrèşthì 5. Pèdhala-putra Udaka 6 Diksă of Pédhālaputra Udaka.
During the winter Śramaņa Bhagavana Mahavira left Rajagriha Nagara and went to a number of villages and towns for preachiug. During the summer, he returned to Rājagriha Nagara and had his lodging at Guga Sila Caitya of the town.
1.
1. Kalodǎyi.
One day when Ganadhara Mahārāja Indrabhūti Gautama was coming back to Gugasila Caitya after taking his alms from Rajagriha Nagara, Kalodayî, Śailodâyî and other followers of various Faiths were carrying discussions on the Pancāstikāya categories promulgated by the Tirthankaras, on the way to Guna Sila Caitya On seeing Indrabhati Gautama passing by the road, some of them said :- 'O Beloved of the gods! We are discussing about Dharmastikaya etc. See, the Canadhara Mahārāja Indrabhūti Gautama,--the chief disciple of Śramaņa Jnāta-putra is passing near-by. Let us go and ask him on this subject" Immediately Kalodâyi, Śailodāyî, Śaivālodāyi and others, went to indrabhuti Gautama and stopping him on the road, they said --O Gautama! Your religious teacher and preacher Śramaņa Jnata-putra propagates the theory of Pancastikayas commencing with Dharmastikāya. Out of these five, he says that four are a-jiva-kaya (lifeless bodied) and only one is Jivakaya (embodied with a living soul). Again, he says that the four are a-rūpi kāya (formless bodied) and one is a rûpi kâya (with a body having a form) O Gautama! What are we to know about this matter? What is the real truth about the theory of Astikāya ?
Indrabhuti Gautama --O Beloved of the gods We do not call anything as existing, which is non-existent, and we do

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not call a non-existing object as existing. We always say out, that which is existing as existing, and we say that which is non-existent as non-existing. O Beloved of the gods! You think over the subject with care, and you will know its true meaning". Having given this valuable explanation to Kaloday? and others, Ganadhara Mahārāja Indrabhuti Gautama went to Śramana Bhagavana Mahāvira, but Kâlodâyî could not arrive at the truth. As a result, he followed Indrabhuti Gautama and respectfully approached Śramaņa Bhagavana Mahavira who was giving a religious sermon to a large gathering. Addressing Kalodayî at a suitable opportunity, Śramana Bhagavana Mahavira told him : -- Kalodayin | Is it true that you were discussing in your assembly, the subject of Paṇcâstikaya propounded by me?
596
Kālodayi---Yes, My Lord! You have been propounding the principle of Pancastikaya and from the day that we have heard about it, we have been discussing about it whenever we get a suitable opportunity.
:--
Bhagavana Kâlodayin! I have been propounding the principle of Pancästikaya and it 1S a fact that four astikāyas are a- jiva-kaya ( lifeless bodied ) and only one is jîva-kaya (with a living body). I also believe that four astikāyas are a rūpikaya (with a corporeal body).
* तेणं काणं तेणं समएणं रायगिहे नाम नगरे होत्या वन्नओ गुणसिकए are वन्नओ, जाव पुढविसिलापट्टए बण्णओ, तस्स णं गुणसिकवस्स चेइयस्स अदुरसामंते वह अनउत्थिआ परिवसंति, तं जहा - कालोदाई, सेलो दाई, सेवालोदाई, उदर नामुदर, तम्मुदए, अन्नबालए, सेवाकर, संखवाकए, सुहत्थी, गाहावई, तए णं अन्नउत्थियाणं भंते ! अन्नया कयाई एगयओ सम्मुवागयाणं सन्निविद्वाणं सन्निसंन्नाणं अयमेयारूबे मिही कहासमुकावे समुपज्जत्था एवं खलु समणे नायपुत्ते पंच अत्थिकाए पन्नेवेति तं जहाधम्मत्थिकार्य जाव आगासत्थिकार्य तत्थ णं समणे नायपुत्ते चचारि afrate अजीवकाए पन्नवेत्ति, तं जद्दा - धम्मत्थिकायं अधम्मस्थिकार्य

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Kalodayî - Bhagavan | Can any one sleep on or sit or stand, through the help of dharmāstikāya, a-dharmastikaya, ākāstikāya or jîvâstikāya ?
Bhagavāna :--Kalodāyin ! It cannot happen. The various acts of lying down or of sitting or of standing up, cannot be done on Dharmastikāya and other astikāyas, which are form - less. All these acts can be done on Pudgalastikāya which is rapi (having a form) and which is a- jivakāya (possessed of a non-living body). They cannot be brought about anywhere else.
Kalodāyi-Bhagavan I Can sinful acts resulting in evil conआगासत्विकायं पोग्गळत्थिकार्य, एवं च समणे णायपुते जीवत्थिकायं अरूवि कायं जीवकार्य पन्नचेति, तत्थ णं समणे णायपुत्ते चत्तारि अस्थिकाए अरुविकाये पावेति त जहा धम्मत्थिकायं अधम्मत्थिकायं आगासत्थिकायं जीवत्थिकार्य, एगं णं समणे नायपुत्ते पोग्गलत्थिकायं रूविकार्य अजीबकार्य पन्नवेति, से कहमेयं मन्ने एवं ? तेणं काळेणं तेणं समएणं समणे भगव महावीरे जाव गुणसिलए चेइए समोसढ जाव परिसा पडिगया तेणं काळेण समएवं समणस्स भगवओ महावीरस्स जेड अंतेवासी इंद भूईणामं अणगारे गोयम गोण एवं जहा बितियसए नियंतुद्देसए जाव भिक्खायरियाए अडमाणे अहापज्जत्तं भत्तपाण पडिग्गहित्ता रायगिहाओ जाव अतुरियमचलमसंमंत जाबरियं सोहेमाणे सोहेमाणे तेसि अन्न उत्थियाण अदुरसामंतण वीडवयति, तणं ते अन्नउत्थिया भगवं गोयमं अदुरसामंतण वीड़वयमाण पासंति पासेवा अन्नमन्न सदावेति अन्नमन्नं सदाबित्ता एवं वयासी- एव खलु देवाणुप्पिया ! अम्ह इमा कहा अविष्पकडा अयंच ण गोयमे अम्हं अदुरसामंतेण वीइवयइ व से खलु देवाणुपिया ! अम्हं गोयम एयमहं पुच्छित्तए तिकट्टु अन्नमन्नस्स अंतिए एयम पति २ त्ता जेणेव भगवं गोयमे तेणेव उवागच्छति तेणेव उवागच्छिता ते भगव गोयमं एवं व्यासी एब खलु गोयमा ! तव धम्मायरिए धम्मोवदेसए समणे णायपुत्तं पच अत्थिकाए पन्नवेति, तं जहा - धम्मत्थिकार्य जाव आगासत्थिकाय, तं चेत्र जाव रूविकायं अजीवकार्य पन्नवेति से कहमेयं भंते ! गोयमा ! एवं से भगवं गोयमे ते अन्नउथिए एवं
ए

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598 sequences be produced in Pudgalästikaya living bodies ?
Bhagavana:-No Kalodayin ! It does not happen
Kalodayi -Bhagavan ! Can sinful acts resulting in evil consequences be produced in Jivastikāya living bodies ?
Bhagavâna-Yes, Kālodâyin ! All varieties of good or evil Karmans, are done in jivåstikāya living bodies.
By the explanation given by Śrainaņa Bhagavāna Mahavira on the subject of Pañcāstikāya, the doubt of Kālodãyı was removed. He was willing to hear more about the tenets of Jaina Religion. Having bowed down at the feet of śramaşa Bhagavâna वयासी-नो खलु वयं देवाणुप्पिया ! अत्यिभावं नस्थिति बदामो, नत्यिभावं अत्यिति बदामो, अम्हे णं देवाणुप्पिया ! सव्वं अत्थिभावं अस्थीति वदामो सव्वं नत्यिभावं नत्थीति क्यामो, तं चेव सा खलु तुम्भे देवाणुप्पिया ! एयम सयमेयं पच्चुवेक्खह तिकट ते अबउथिए एवं वयासी-एवं २ जेणेव गुणसिलए चेइए जेणेव सपणे भगवं महावीरे एवं जहा नियंठुसिए जाव भत्तपाणं परिदंसेति भत्तपाणं पडिदंसेत्तासमणं भगवंमहावीरं दहनमंसहर २ नचासन्ने जाव पज्जुवासति । तेणं काछेणं तेणं समएणं समणे भगवं महावीरे महाकापडिकन्ने यावि होत्या, कालोदाई य तं देसं हत्यामागए, कालोदाइ ति समणे भगवं महारीरे कालोदाई एवं क्यासी-से नृणं (भंते !) कालोदाई अन्नया कयाई एगयो सहियाणं समुवागयाणं सन्निविट्ठाणं तहेव जाव से कहमेयं मन्ने एवं ? से चूर्ण कालोदाई अत्ये समढे ? हंता अत्यि तं०, सच्चे णं एसमटे कालोदाई अहं पंचत्यिकायं पन्नवेमि, तं नहा-धम्मात्यिकायं जाव पोग्गलत्थिकायं तत्थ णं अहं चत्तारि अत्यिकाए अजीवत्यिकाए अजीवतया पन्नवेमि तहेव जाब एगं च णं अहं पोग्गलत्यिकायं रूविकायं पन्नवेमि, तए जं से कालोदाई समणं मगवं महावीरं एवं बदासी-एयंसि भंते ! धम्मत्यिकायंसि अधम्मत्थिकामंसि धागासविकायंसि अरुविकायंसि अजीवकायंसि चकिया केह आसइत्तए वा १ सइसए वा १, चिट्ठात्तएवा ३ निसीइसए वा ४ सुरहित्तए वा णो तिणडे काणेदाई एगंसि

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1 am
Mahāvira and having gone three times round the Venerable Lord, by way of a pradaksina, Kalodayī said-Bhagavan i desirous of having a religious sermon from you'. There-upon, Śramana Bhagavana Mahavira preached a religious sermon. Kalodāyi liked it very much He took Bhagavati Dîkṣā at the pious hands of Śramapa Bhagavana Mahāvira. Oradually Kalo dayi Aṇagra studied the Eleven Angas of the Jaina Siddhantas.
2
2. Lépa Srésthi.
At Rajagriha Nagara, there lived a wealthy merchant nameed Lépa Śrésthi. He was deeply attached to Mithyātva (False Belief). He had a Guru ( preceptor named Sivabhūti, who was a staunch preacher of False Belief Whenever his Guru came to Rajagriha Nagara, Lépa Śrésthi was going with great pomp for a distance of four or five yojanas for the purpose of receiving him. Lèpa Śrésthi had much confidence in the teachings of his Guru and he was faithfully observing them.
When Śramana Bhagavana Mahavira was staying at Rāja. griha Nagara, Lèpa Sréşthi, at the instigation of his friend णं पोग्गळत्यिका यंसि रुविकार्यसि भजीवकायंसि चकिया केइ आसह इत्तर वा सइतर वा जाव तुयट्टित्तए वा एयंसि णं भंते ! पोग्गळत्थिकायंसि afahrife arranायंसि जीवाणं पावकम्मा पानकम्मफलविवागसंजुता कति ? जो इण समड़े कालोदाई ! एयसि णं जीवत्थिकायंसि अरूविकार्यसि जीवाणं पात्रा कम्मा पावकम्मफलविवागमं चत्ता कज्जंति ? हंता कति एत्थ णं से कालोदाई संबुद्धे समणं भगवं महावीरं वंदइ नमस वंदिता नमसित्ता एवं बयासी-इच्छामि णं भंते ! तुब्भं अंतियं धम्मं निसामेराए एवं जहा खंदए तहेव पव्वइए तहेव एक्कारस अंगाई जाव विहरइ || ॥ ( सू ३०५ ) ॥

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Jinadatta Śrāvaka, went to Guņa śila Caitya out of curiosity. Lepa Śrèşthi told śramaņa Bhagavâna Mahāvîra saying-Bhagavan! Is the explanation given about Adhyātma (supreme soul) by my Guru Sivabhati, true or false ?
Bhagavāna:-0 Śresthî ! There are four kinds of Adhyatma viz 1 Näma Adhyātma 2 Sthāpană Adhyātma 3. Dravya Adhyätma and 4. Bhâva Adhyātma A clear understanding of the first three varieties of Adhyatma leads to Bhāva Adhyatma. Persons with Bhāva Adhyātma can only attain accomplishment of their cherished object The other three do not do so. It is not correct to say I know Adhyatma and I have been experiencing its happiness, Adhyātma is not a corporeal substance like a pot or a cloth, and it cannot be utilized for giving or taking. With such an Adhyatma there may be genuine Adhyatma or there may be no Adhyātma at all. Useful Adhyātma has genuine Adhyatma closely incorporated in it. None except satya-adhyātna (genuine adhyatma) is serviceable for the elevation of the Soul. The happiness of the Indra or of the Dogunduka god is like a drop in an ocean when compared with the wide ocean of Adhyātma Jnāna (knowledge of the Soul). Without the true knowledge of the nature of the Soul, persons well-versed in Logic and in Vairāgya (disgust towards worldly enjoyments) may advance a number of assertions in support of their well-cherished hypothetical theori. es, but they are all worthless arguments. They all increase the wandering in the Sarisāra
Lépa Śresthi -- Bhagavan! What must be the nature of the Adhyātma that you are talking about ?
Bhagavāna:-O Śrésthi ! Keeping oneself engaged in observing correct relig.ous rituals for the elevation of his Soul, after avoiding the various side-ways of Mithyātva (False Belief) is callea Adhyatma daśa (a condition of life suitable for the eleva. of one's Soul). Mental concentration commences after the attainment of the Fourth Stage of Spiritual Development, named A

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punarbandhaka. All the meritorious deeds done from the Ninth to the Fourteenth Stage of Spiritual Development lead to the elevation of the Soul All the acts done by individuals delighting in worldly pleasures, for the gratification of their desires relating to food-materials, possessions, hospitable reception etc, prove destructive to the noble virtues of the Soul All the meritorious acts combined with Samyak Jnana (Right Knowledge) begin with the Fifth Stage of Spiritual Development. Suśrusâ (service rendered to deserving virtuous ascetics) and other benevolent acts have a place in the Fourth Stage Such acts are salubrious for the welfare of the Soul. They resemble a body decorated with ornaments of silver instead of those made of gold. Persons de sirous of the happiness of Moksa, should always depend upon a Guru (preceptor) who is calm and free from passions.
There are eleven (11) series of stages of conduct. They are:-- Samyaktva pratyayikî (Creating Samyaktva or Right Belief) 2. Désa-virati pratyayiki (Producing a condition capable of taking minor vows). (3) Sarva-virati Pratyayiki (Producing a condition capable of taking the Five Great Vows of ascetic life). 4. Anantânu-bandhi Visamyojana-(Getting separated from the influence of passions 5. Darṣana-Mohaniya Kṣapaka (Destruction of the Infatuation Karmas causing False Belief.) 6 Caritra mohaniya Ksapaka (Destruction of Infatuation Karma obstructing Caritra-dharma (ascetic life). 7. Upasanta Mohaniya (a stage in which there is tranquillisation of Infatuation Karma) 8 Kṣapaka Śrèni (a stage of cessation of falling down from the series). 9. Ksina-Moha Guṇaśréni (Stage of destruction of Infatuation Karma) 10 Sa-yogi Kévali Guna Šrém (stage of acquisition of Kévala Jnana-Perfect Knowledge with activity of mind, speech and body) 11 A-yogi Kévali Guna Śréni (Stage of a Kevalin with cessation of activity of mind, speech, and body. Each successive stage of the series, produces a shredding of karmans in numerous ways. One should always try for the elevation of his soul through the various stages of spiritual Development
Lépa Śrésthi, then,

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and nature of Vairágya
vira to explain him the definition (disgust to worldly enjoyments).
Vairāgya Replying to the request of Lépa Śrésțhi, śramana Bhagavāna Mahăvira, said --O Śrésthin ! Undisturbed Adhyātma (indifference towards worldly enjoyments) indicative of the worthlessness of wordly existence is caused by not getting oneself entangled in so-called pleasures of the senses in this Samsāra which greatly increase wanderings in various conditions of life. Those who do not abandon pleasures of the senses, and who, at the same time, desire to acquire Vairāgya daśā ( a state of indifference to worldly enjoyments), desire to cure a disease without abstaining from unwholesome diet They walk with their eyes directed to the ground out of shame or hypocrisy, but they do not leave off their wicked pursuits, and such defrauders always drag themselves and others, into brutish and hellish lives. Persons, having Samyak Jnāna ( Right Knowledge ) look upon sensual pleasures in their true light and they are not enticed by them, and they also, do not leave off their Vairāgya dasā (state of indifference towards worldly enjoyments !. With attainment of mature knowledge, a condition of utter renunciation for worldly objects is produced in then Such a state exists in the "l'ourth Stage of Spiritual Development
Vairāgya ( indifferenee to worldly enjoyments) is of three kinds viz. (1) Du-khahgarbluta (caused by some worldly calamities) 2. Moha-garbhita (caused by False Belief ) and 3 Jnana-garbhita ( derived from Right Knowledge).
1. Dunkla-garbhita Vairāga--An indifference to worldly enjoyments caused by not acquiring ones most cherished objects such as a wife, a son, a friend, wealth, etc which are thought to be capable of giving happiness or caused by acute pangs of misery arising from the destruction of such clierished objects after their acquisition, is technically called Dulkha-garbhita

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Vairāgya. Even: when a person with this variety :of Vairāgyå obtains his much-desired objects, he soon abandons hız newlycreated feeling of disgust. Whatever such an individual declares by means of groundless arguments, rhetorical composition, a song, metaphor etc, or meditates about, is all caused by nonacquisition of his most cherished object. Persons wit such fraudulent tendencies very often openly say out -"Ah ! There is none, one's own in this Saṁsāra, Cruel Fate soatched away everything that was mine. Death devoured every ore. Fie on this miserable Samsara " The repeatedly say out these things. Their utterances are worthless because they all result from non-accomplishment of their desired object A Vairâgya with such low tendencies, is not a Parmarthic Vairāgya (disgust to worldly enjoyments leading to accomplishment of the Eternal Happiness of Moksa ( Final Emancipation ).
It develops with a large number of living beings in a vari. ety of ways. However, the reason why this low form of Vairāgya is counted upon as a kind of Vairagya is that even from this low form of Vairāgya as the root-source, some fortunate individuals have attained Paramārthika Vairāgya. This is a low form of Vairāgya in itself.
2. Moha-garbhita Vairāgya-This variety of Vairagya is acquired from the reading of the Teachings of Atheists or some kinds of non-believers. Young persons are generally led astray by their preaching of the worthlessness of worldly objects. On account of their interpreting Jiva, A-Jiva, and other excellent categories in a distorted way, their Vairāgya is combined with ignorance resulting from their Infatuation. The Vairagya ( disgust towards worldly objects) of those who propagate their knowledge of the meanings of the Jaina Religion in a distorted way owing to their want of accurate knowledge of the various categories, who maintain their family on their study of the Jaina Siddhāntas, who make a show of their religious knowledge or religious rituals, with the object of concealing their defect although they may

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have very little ability, and wlio make an external manifestation of their religious knowledge and good moral character with the object of creating a high opinion about themselves in the minds of devout individuals simply by their gerrulous talks, is not Parmarthika Vairāgya (a disgust towards worldly enjoyments leading to the accomplishment of the Eternal Happiness of Moksa [Final Emancipation). The Vairagya of such persons, only nourishes a number of their blameworthy evil faults like chronic fever invading a healthy body. Some persons are very often led to an obstinate belief of a particular theory by their being drawn by any one-sided Doctrine. Those, whose minds have been disturbed by discussions about General Rule and Exception, by Common Usage and Actual Condition, and by Right Knowledge and Right Conduct, who do not understand the actual state of these objects and those who have no hearty conviction about them, can be placed under the category of this variety of Vairāgya. They cannot be included in Paramārthic Vairāgya.
3. Jnāna-garbhita Vairāgya-This variety of Vairāgya is attained by those intelligent persons who have acquired a deep knowledge of their religion and of other religious systems with the aid of the Syādvāda-Logical Method of Reasoning of the Jainas, "Wise persons imbibed with this variety of Vairāgya never make unjust imputations on others. They do not listen to such imputations and they do not have such a desire at heart. Being always impartial, they are invariably desiring the good of others. They look to the inner nature of objects and to the varieties of Karmas influencing living beings. They care very little for the acts of living beings. They are obedient. They have staunch faith in Teachings of the Jinégvaras. They do not swerve from the natural quality of Infinite Knowledge and Infinite Bliss of the Soul. They always endeavour for the welfare of their Soul. They do not meddle into the affairs of others, and they never desire to
do it.”
On hearing the above described explanation
of Vairāgya,

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Lépa Śrésthi again asked Sramaņa Bhagavåna Mahāvira, saying: - Bhagavan ! In which of the three varieties of persons with Vairāgya, is Bhāvā Adhyatma to be found ?
Bhagavāna :-0 Śresthin ! In some variety of Vairāgya, there is a preponderence of passions, and in another, there is a preponderence of virtuous qualities. The Vairāgya with a preponderence of passions is of an inferior nature, while the one with excellent virtuous qualities is of a superior type In the first variety, the Vairāgya is caused by the yon acquisition of a desi red object and it is of an inferior variety associated with sinful notions of Mithy: tva (False Belief). Dunklia-garbhita Vairágya and Moha-garbhita Vairāgya are included in this variety of Adhyātma. The other variety of Vairāgya results froin the presence of virtuous qualities. Jnāna garbhita Vairägya results in a superior variety of Adhyātma,
The bodies of yogins (devotees of yoga) are sweet-smelling from the fragrance of their excellent virtuous qualities, and, therefore, they are not delighted with such fragrant substances like musk, white sandal wood, flowers of Malatî (Jasmine flowers) etc. They are rejoiced with the presence of excellent virtuous qualities, and they remain contented with the pleasure derived from such associations They are not influenced even by a long contact with the turbulent waves of wordly passions. They do not abandon the fragrance of virtuous qualities and they do not desire worldly pleasures. Other sweet juices do not influence wise persons who drink the nectar of Adhyatma, and these wise persons do not at all desire them. Their mind remains perfectly absorbed in the Jnana-garbhita Vairāgya (disgust towards wordly pleasures caused by Right Kuowledge), Wise men with a disgust towards wordly pleasures do not take delight in sensual pleasures of this worid, and they, being accustomed to the happiness of Eternal Bliss, do not at all aspire even for the pleasures of celestial life. Tliese fortunate persons witii a disguist towards wordly pleasures, generally acquire Vipula-mati and other Land

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his super-human powers. But they are not proud of their acquisitions, and they have not the least desire to make use of them. Besides, they are not very greedy after attaining Moksa. All their good actions increase their disinterestedness. The minds of such fortunate persons become pervaded with the waves of their natural joy of Ever-lasting Bliss.
On hearing the valuable preaching of Sramaņa Bhagavana Malāvira, Lepa Sréşğlu was greatly pleased with a further request, śramaņa Bhagavāna Mahāvira told him.-'0 Śrésthin ! Some excellent individuals are born in this world with a large mass of meritorious acts done in their previous lives and during their present life also, they earn for themselves a heavy mass of meritorious deeds At the end of their highly meritorious life, they invariably attain the Eternal Happiness of Mokşa (Final Emancipation) like Bharata Cakravartin, Bāhūbali, Abhaya Kumāra, and a number of Saintly Personages. 2. There are some persons who obtain a high royal rank in society on account of meritorious deeds done in previous lives, but who like King Kügika of Magadha-déśa, die without doing any meritorious act. 3. Some persons are born in this world without any meritorious act to their credit, and like a very unfortunate man, they die without doing any meritorious act during their whole life. They are unhappy during their present life, and after death, they have to suffer terrible miseries of heliish life. Those who are afraid of public censure, and those who are desirous of pleasing all the individuals of this world, cannot do anything for the welfare of their Soul. There is not a single reniedy which can satisfy all. Everybody should, therefore, try for the up-lift of his Soul. 4 Besides, there are some individuals in this world, who are born without any meritorious act but who like Sulasa - the son of butcher Kâlika-amass a heavy load of meritorious dee is during their present life'.
Having heared the religious preaching, Lepa śrosthì took the Twelve Vows of a House-holder from Śramaņa Bhagavāna

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Mahāvîra and he left off all his former dealings Believer.
as
a
False
On seeing this change in the behaviour of Lėpa Śreşthi, his friends and acquaintances, told hini :-"Abi Lépa ! You are a fool. Why there is a change in your thoughts. Having left off your hereditory custom, what have you done p" They, now, began to censure all his good actions. However, Lépa Śrésthi was not at all moved by their gerrulous talks He was very firm in the observance of the vows taken by him. At last, his former Guru Śivabhūti came to Rājagriha Nagara, with the object of change ing his views, but Lépa Srāsthî did not go to him even out of formal courtsey. When his Guru Śivabhūti sent some of his pupils to Lépa Śrésthi saying that he was wanted by the Guru, Lépa Śrésthi told them :--He, who accurately knows the nature of the Loka ( Universe ) pervaded with the Six Varieties of Living Beings including Prithvi Kāya, Ap Kîya etc, and the six Varieties of Dravyas, who preaches the noble principles for the eleva. tion and purification of the Soul, and who also clearly advises the adoption of these noble principles in daily life is called a Guru ( preceptor ), and I adore him as my Guru. Others cannot deserve to be a Guru Why does your Guru call me ? If you require corn, money, fruits ctc, for your Guru, there is plenty here You can take anything you require. Formerly, I was giving you tubers, roots, and blanieworthy vegetables of cheap value but now I can offer you very harmless and expensive articles. My present Guru does not prohibit Anu-kampa Dăna (giving out of compassion ). You should never censure the Religion preached by the Jinéśvaras in my presence.
On hearing this reply of Lépa Śréşthî, the pupils of Sivabhfti returned to the house of Sivabhūti and gave him the account of Lépa Śrésthi, Śivabhati himself, then, went to the house of Lépa Śrésthi but Lépa Srèsthi did not respect him as his Guru. Śivabhâti was greatly enraged and he told Lépa Śrésthi :-'0 Śrèşthin ! By what rogue have you been cheated that you did

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not even stand up when I came to you? What you have done does not at all befit you. You have not as yet seen my supernatural powers. Some of my devotees are quite evidently enjoy. ing the pleasures of Svarga (heavens ). Others have become denizens of Hell You can see that with your Own eyes.' So saying, he presented before Lépa Śrésthi a picture of heaven and hell by his mystic powers
On seeing this picture, Lépa Śrésthi thought:-This a feat of magic. To go to Heavens or to be a denizen of Hell, depends on good or evil acts of previous life. But look at the fortitude of Śramaņa Bhagavana Mahavira, that he does not bear the slightest feeling of pride or arrogance, although he possesses innumeral superhuman powers. With this idea in his mind, Lépa Śrasthi told Śivabhûti:-If any one does not abandon Mamatva (sense of 'mine') although he may have a number of excellent Labdhis (supernatural acquisitions), all his attainment become worthless. Owing to your association with Mamatva, you have not the least knowledge of Adhyatma (welfare of the Soul). On hearing these words of Lepa Śrétthî Śivabhuti, soon went away.
4
4 Diksa of Lépa Śrèstbi
Although Lépa Śresthî was carrying on all his household affairs, he always kept an eye on acquiring fresh knowledge of Jaina Siddhantas and doing good acts every day In this way, all the family-members of Lépa Srésthi became deeply interested in the principles of the Jaina Religion Lépa Srèsthi, then took, Bhagavati Diksā. Having led ascetic life for some time, and having destroyed all his evil Karmans, Lépa Śrésthi in due course of time, acquired Kévala, Jnana and he attained Moksa (Final Emancipation)
5
5. Pedhala-putra Udaka
In the North-East of Rajagriha Nagara, there was a small

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prosperous town named Nâlandă, which looked extremely beautiful with hundreds of elegant mansions of wealthy towns-people. In the North-East of Nalanda, there was a 'water-room' named Šāsadravika belonging to Lépa Śrèsthi, and near it there was an Udyanā ( pleasure-garden ) named Hastiyāma.
*When Śramana Bhagavana Mahavira was living at Hastiyama Udyāna, an ascetic of Tirthankara Bhagavana Śri PārsvaNatha, named Pedhala-putra Udaka of Métarya Gotra, met Ganadhara Mahārāja Indrabhūti Gautama, and addressing him, said:Gautama! I am desirous of asking you a few questions O Longlived! you can answer me with proofs.
Indrabhúti Gautama :- Yes, you can ask them with pleasure. * तेणं कालेणं तेणं समएणं रायगिहे नामं नयरे होत्या, रिद्धित्थिमिवसमिद्धे वणओ जाव पडिरूवे, तस्स णं रायगिहस्स नयरस्स बहिया उत्तरपुरच्छिमे दिसीभाए, एत्थ णं नालंदानामं बाहिरिया होत्या, अणेगभवभसयसन्भिविद्वा जाव पटिरूवा || ( ० ६८) |
तत्थ णं नालंदा बाहिरियाए लेवे नामं गाहावई होत्था, अट्ठे दित्ते बित्ते विच्छिण्णविपुलभवणसयणासणजाणवाहणाइणे बहुधणबहुजायरूत्ररजते आओparivah विच्छिड्डियपउरभत्तपाणे बहुदासीदासगोमहिसग वेलगप्पभूए बहुजणस्स अपरिभूए यानि होत्था, से णं लेवे णामं गाहावई समपोवास यावि होत्था, अभिगयजीवाजीवे जाव विहर, निग्गंथे पावयणे निस्संकिए निर्कखिए विश्वितिगिच्छे लद्धडे गहिपठ्ठे पुच्छियडे विणिच्छियट्ठे अभिगहि अमिंजापेमाणुरागरते, अयमाउसो ? निग्गंथे पावयणे अयं अट्ठे अयं परम सेसे अणट्टे, उस्सियफलिहे अप्पावयदुवारे चियत्तंतेउरप्पवे से चाउदसतुहि पुण्णमासिणीस पडिपुन्नं पोसहं सम्मं अणुपाछेमाणे समणे निगं तहाविणं एसपिज्जेणं असणपाणखाइमसाइमेणं पडिला मेमाणे बहूहिं सीलच्चयगुण विरमणपच्चक्खाणपोसहोववासेहिं अप्पाणं भावेमाणे एवं चणं विहरइ || (सूत्र - ६७ ) ॥

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Udaka:-Long-lived Cautama! Kumāra-putra Sramana preaching your principles mentioned vow to a house-holder, coming to him for such a Vow :
___ "! take a vow not to injure any trasa (moving) living being except with the object of putting on fetters on any householder, or on a robber, or of rernoving such fetters from them in execution of orders from a king or any officer appointed by him."
O Noble Man | Such a vow becomes an indiscrete vow. One who gives such a vow, does an unjust disavowal. One who takes such a vow and one who gives such a vow, violate their vows. Because, all the living beings move about in this Samsāra (Universe). Sthăvara (immovable) living beings, after death, are produced as tras (moving) living bodies, and trasa living beings, after death, are produced as Sthăvara living beings in this way,
तस्स णं छेवस्स गाहावइस्स नालंदाए बाहिरियाए उत्तरपुरच्छिमे दिसिमाए एत्थ णं सेसदविया नामं उदगसाला होत्था, अणेगखंभसयसनिविद्या पासादीया जाव पडिरूवा तिसेणं सेसदवियाए उदगसालाए उत्तर पुरच्छिमे दिसिमाए, एत्थ णं हत्यिजामे नाम वणसंडे होत्था, किण्हे वण्णओ वणखंडस्स ।। (सूत्र-७०) ।।
तस्सि च णं गिहपदेसंमि भगवं गोयमे विहरइ, भगवं च णं अहे आरा. मंसि । अहे णं उदए पेढालपुत्ते भगवं पासावचिज्जे निय? मेयज्जे गोत्तणं जेणेव भगवं गोयमे तेणेव उवागच्छइ, उवागच्छइत्ता मग गोयमं एवं वयासी-आउसंति ! गोयमा अस्थि खलु मे केइ पदेसे पुच्छियचे. तं च तं च आउसो ? अहामुयं अहादरिसियं मे वियागरेहि सवाय, भगवं गोयमे उदायं पेढालपुत्तं एवं वयासी-अवियाइ आउसो ! सोचा निसम्म जाणिस्सामो सवायं, उदए पेढाल पुत्ते भगवं गोयम एवं वयासी-।। (मू० ७१) ।

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a living being which is a-ghatya (not fit for killing) as a trasa ( moving) living being, becomes ghātya (fit for being killed) when it is produced as a sthāvara ( immovable) living being. Therefore, one should take or give the said vow with a qualifying clause in the following manner -
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“ I take a vow not to injure any Trasa-bhita ( moving living being and created being) except with the object of putting on fetters on any householder or on a robber or of removing such feiters from them in execution of orders from a king or any officer appointed by him".
आउसो ! गोयमा अत्थि कुमारपुत्तिया नाम समाणा निगंथा तुम्हाणं तुम्हाणं तत्रयणं पवयमाणा गाहावई समणो वासगं उपसंपन्नं एवं पच्चक्खावेति - णत्थ अभिष्णं गाहावर चोरग्गहणविभोक्खणयाए तसेहिं पाणेहिं विहाय दंड, एवं हं पच्चक्खंताणं दुप्पच्चक्रखायं भवइ, एवं हं पञ्चक्रखावेमाणाणं दुपच्चक्खवियचं भवइ, एवं ते परं पच्चक्खात्रेमाणा अतिरंयति सयं पतिष्णं, कस्स णं तं हेउं ? संसारिया खलु पाणा थावरावि पाणा तसत्ताप पञ्चायति तसावि पाणा थावरत्ताए पच्चायति, थावरकायाओ विष्पमुच्चमाणा पासवचिचज्जो पुच्छियाइओ अज्जगोयमं उदगो । सावगपुच्छा धम्मं सोउं कहियंमि उवसंता ॥। २०५ ।।
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निर्युक्तिकार - Niryuksikāra
कार्यसि उववति, तसकायाओ विष्पमुच्चाणा थावरकार्यसि उववज्जति तेर्सि चणं थावरकायंसि उववण्णावं ठाणमेयं धत्त || (सूत्र- ७२) ॥

एवं ०६ पच्चक्खायं पच्चवखंताणं सुपच्चक्खायं भवइ, एवं हं पच्चक्खामाणri सुपचक्रखावियं भवइ, एवं ते परं पच्चाक्खावेमाणा पातियरंति सयं इष्णं, पण्णत्थ अभियोगेणं गाहावइचोरग्गहणविमुक्खणयाए तस भूएहिं पाणेहिं विहाय तं एवमेव सह मासाए पूरकमे विज्जमाणे जे ते कोदा वा
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By the use of the qualifying word 'bhůta', the occurrence of a fault can be avoided. Also, to give such a vow without the use of the qualifying word 'bljūta' is not right. Well, Gautama ! Do you like my suggestion or not?
Indrabhati Gautama - Longlived Udaka! It seems to me that what you say is not true. I am of opinion that the person giving such a vow does not say out the truth. He uses painful language and he makes false imputations on others. Not only that: but on the contrary, he finds faults with persons who abstaln from the killing of living beings. move about in the Samsāra from their existence as a trasa लोहा वा परं पच्चक्खावेति अयंति णो उवएसे णो णेआउए भवइ, अवियाई आउसो ! गोयमा ! तुम्भपि एवं रोयइ ? ॥ सू-७३ ।।
सवायं भगवं गोयमे ? उदयं पेढालपुत्तं एवं क्यासी-आउसंतो ! उदगा नो खलु एवं अम्हे रोयइ, जे ते समणा वा एवभाइक्खंति जाव परुचेति णो खलु ते समणा वा णिग्गंथा वा एव भासं भासंति; अणुतावियं खलु ते भास मासंति, अभाइक्खंति खलु ते समणे समणोवासए वा जेहिदि अन्नेहिं जीवेहिं पाणेहिं भूएहिं सत्तेहिं संजपयंति ताणवि ते अमाइकखंति, कस्स णं तं हेउ ?, संसारिया खलु पाणा, तसावि पाणा यावरत्ताए पच्चायति थावरावि पाणा तसत्ताए पच्चायंति, तसकायाओ विप्पमुच्चमाणा थावरकायंसि उववज्जंति, थावरकायाओ विष्पमुच्चमाणा तसकायंसि उववजंति, तेसिं च णं तसकायंसि उववन्नाणं ठाणमेयं अद्यत्तं ॥ (मूत्र-७४) ।
सवायं उदए पेढालपुत्ते भगवं गोयम वयासी-कयरे खलु ते आउसंतो गोयमा ? तुम्भे वयह तसा पाणा तसा आउ अन्नाहा ?, सवायं भगवं गोयमे उदयं पेढालपुत्तं एवं वयासी-आउसंतो उदगा ! जे तुम्मे वयह तसभूता पाणा तसा ते वयं वयामो तसा पाणा, जे वय क्यामो तसा पाणा ते तुम्मे वयह तसभूया पाणा, एए संति दुवे ठाणा तुल्ला ए एगहा, किमाउसो ?

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(moving) living being they are produced as a sthivara (immovable) living being and from their sthivara state, they are produced as a trasa (moving) living being. Such is the usual condition of all living beings. Therefore, wlien they are produced as a trasa-kāya (trasa-bodied living being, they are called trasa (moying) living beings, and then, they are a-ghātya (not fit to be killed) by persons who have taken a vow to abstain from killing trasa (moving) living beings. In that case, there is no necessity of adding a qualifying word 'bhūta,' while taking or giving a vow.
Udaka -Long-lived Gautama ? What is your explanation for the word 'trasa'. Is trasa prana (one with a moving living body) a trasa Or is it something else ?
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इसे भे सुप्पणीयतराए भवइ तसभूया पाणा तसा, इमे में सुप्पणीयतराए भवइ-तसा पाणा तसा, ततो एगमाउसो ! पडिकोसह एकं अभिणंदह अयंपि भेदो से णो णे आउए भवद ।। भगवं च ण उदाहु संतेगइआ मणुस्सा भवंति, तेसिं च ण एवं वृत्तपुव्वं भवइ-णो खलु वयं संचाएमो मुंडा भवित्ता अगाराओ अणगारियं पव्वेइत्तए, सावयं ण्हं अणुपुव्वेणं गुत्तस्स लिसिस्सामो ते एवं संखवेति ते एवं संख उवयंति नन्नत्थ अमिओएणं गाहावइचोरग्गहणविमोक्खणयाए तसेंहि पाणेहिं निहाय दंडं, तंपि तेसि कुसळमेव भवइ ॥ (सूत्र० ७५ )।
तसावि बुच्चंति तसा तससंभारकडेणं कम्नुणा णामं च णं अन्भुवगर्य भवइ, तसाउयं च णं पलिकखीणं भवई, तसकायटिइया ते तओ आउयं विप्पजहंति, ते तओ आउयं विपनहित्ता थावरताए पञ्चायति । थावरावि बुच्चंति थावरा थावरसंभारकडेणं कम्मुणा गामं च णं अन्भुवगयं भवई, थावराव्यं च णं पलिक्खीणं भवइ, थावरकायहिइया ते तओ आउयं विप्पजहंति तओ आउयं विष्पजहित्ता भुजो परलोईयत्ताए पञ्चायति, ते पाणावि बुच्चंति, ते तसावि बुच्चंति, ते महाकाया ते चिरहिइया । (सूत्रं ७६) ॥

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Indrabháti Gautama -Long-lived Udaka! The same thing which you call trasa-bh, taprāna is called trasa-prāņa by us The same thing called trasa -prāņa by us is named trasa-bhūta prāņa by you The two words are synonymous. But Arya Udakal You think that the inter-pretation trasa-bhūta prāņa trasa is free from faults and trasa-prâna trasa is faulty. O Long lived I Is it justifiable for you to propound one assertion and to reject the other, out of the two propositions which are perfectly sound ? O Udaka ! There are some persons who say that they are un able to quit their house-holder life and adopt ascetic life For the present, they say that they are observing the Rules of Conduct for a Śrāvaka, but in course of time they will advance towards duties of ascetic life Such persons limuting their vowless tendencies, do take the undermentioned vow :
सवायं उदए पेढालपुत्ते भवयं गोयम वयासी-आउसंतो गोयमा ! णत्थि णं से केइ परियाए जण्णं समणोबसगस्स एगपाणातिवायविरएवि दंडे निक्खित्ते, कस्स णं तं हेउ ? संसारिया खलु पाणा थावरावि पाणा तस त्ताए पच्चायंति, तसावि पाणा थावरत्ताए पच्चायंति, थावरकायाओ विप्पमुच्चमाणा सवे तसकायमि उववज्जंति, तसकायाओ विप्पमुच्चमाणा सम्वे थावरकायंसि उववज्जति, तेसिंच णं थावरकायंसि उववन्नाणं ठाणमेयं धत्तं ॥ सवाये भगवं गोयमे उक्ष्यं पेढालपुत्तं एवं वयासी-णो खलु आउँसो ! अस्माकं वत्तघरणं तुन्भं चेव अणुप्पवादेणं अस्थि णं से परियाए जे पं समणोवासगस्स सन्चपाणेहिं सबभूएहि सव्वजीवेहिं सव्वसत्तेहि दंडे निक्वते भवइ, कस्स णं तं हेउ ? संसारिया खलु पाणा, तसावि पाणा थावरत्ताए पच्चायंति, थावरावि पाणा तसत्ताए पच्चायति, तसकायाओ विप्पमुच्चमाणा सव्वे थावरकायंसि उववज्जति, थावरकायाओ विष्पमुच्चमाणा सत्वे तसकार्यसि उववजंति, तेसिं च णं तसकायंसि उववनाणं ठाण

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“ I take a vow not to injure any trasa ( moving) living being except with the object of putting on fetters on any householder, or on a robber, or of removing such fetters from them in execution of orders from the king or any officer appointed by him." This vow is for his own welfare. Arya Udaka! What you say that the vow of a person who has taken a vow to abstain from injuring a trasa (moving) living being, is violated by that person killing a trasa living being because a trasa (moving) living being becomes a sthavara (immovable) living being, is not correct. A living being is known as a trasa living being by its udaya (occurrence) of its Trasa Nama Karma (a state existence placed under the category of Trasa Nama Karma) But with the completion of its period of existence as a trasa living being, it leaves that state and is produced as a sthavara kaya living being. At that time, there is an occurrence of Sthāvara Nāma Karma and it is named Sthāvara-kayika. In the same way, with the completion of its period of existence as a sthavara-kaya living being, it is produced as a trasa-käyika living being, and it is then called a trasa prāņa (a moving living being). Its body is extensive and its period of existence is very long
Uadaka :-Long-lived Gautam Hence, there will be no change मेयं धत्तं, ते पाणावि बुच्चति, ते तसावि बुरुचंत्ति, ते महाकाया ते चिरठिइया, ते बहुरंगा जेहिं समणोवासगस्स सुपच्चकखायं भवति, ते अध्ययरागा पाणा जेहिं समणोवासगस्स अपच्चवखायं भवइ, से महकात कायाओ वसंतस्स उस पडिविरयस्स जन्नं तुब्भे वा अन्नो वा एवं वदहणात्थि णं से केइ परियाए जंसि समणोवासगस्स एगपाणाएवि दंडे णिकिखत्ते, अयंपि भेदे सेणो णेयाउए भवए । (सूत्र ७७) ।।
सुत्रकृता- २ श्रुतस्कन्धे - नालंदीयाध्ययने

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( पृ - ४०६-४१५ )

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of existence of a living being which can be regarded as an object from which killing can be avoided, and there being no ob ject from which killing is to be prevented, for whose injury or killing will a Sravaka (a layman devotee of the Jinésvaras) take a vow of abstinence from Hiṁsâ (killing)? All the living beings move about in the Samsara (Universe). All sthāvara living beings, after death, become trasa beings, and all trasa living beings, after death, will become sthavara living beings. Now, if all trasa living beings be converted into sthāvara living beings, how can a Śrāvaka manage to fulfil his vow of abstinence from killing trasa living beings? Because all the trasa beings from whose killing he had taken a vow to abstain, have been converted into sthâvara living beings.
Indrabhūti Gautama :-Long-lived Udaka! It never happens that all the sthavara living beings are converted into trasa beings, or that all trasa living beings are transformed into sthävara beings Taking your view-point into consideration only for a moment, there is no impediment in the Śravak's vow of abstaining from killing of trasa living beings because by the killing of sthävara living beings there is no breach of his vow of abstaining from killing trasa living beings, and he carefully avoids killIng of trase living beings to a great extent Arya Udaka! Is your assertion that there is no vow suitable for a Śrāvaka which can enable him to abstain from injuring or killing any type of various forms of living beings, for a person who is desirous of avoiding the injuring or killing of the trasa kind of living beings, justifiable? O Long-lived! It is not appropriate that you should create a different doctrine in the teachings of the Siddhāntas.
At this time, some other learned and more experienced Sadhus of Tirthankara Bhagavana Śrî Pārsva Natha came there and addressing Śramaņa Udaka, Ganadhara Mahārāja Indrabh✩ti Gautama said.-Arya Udaka! You can consult your learned Sadhus and know their opinion in this matter O Long-lived Sramaņas (ascetics)! There are some persons in this Samsăra

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(world) who have taken a vow that they will not kill any mendicant recluse as long as they live. Now if an ascetic, after leading an ascetic life for four, five, or more years, leaves off his ascetic life and becomes a householder, then if a householder with a vow of not killing a Sâdhu, were to kill that man, will there be a violation of his vow of abstaining from killing a Sådhu ?
Sthavira: No, There will be no violation of his vow.
Indrabhûti Gautama:--Long-lived Sådhus ! Similarly, a house holder with a vow of abstaining from the killing of trasa (moving) living beings, does not create a violation of his vow, when he has been killing sthāvara kıya (immovable) living beings. O Fortunate Ascetics ! If a house-holder or his son renounces the world after hearing a religious sermon and adopts ascetic life taking a vow of abstaining all sinful acts, then, in that case, can he not be called one who has abstained from all sinful acts at that time ?
Sthavira :--Yes At that time, he can certainly be called as one who has abstained from all sinful acts.
Indrabhūti Gau'ama --If the same ascetic became a householder after leading ascetic life for four, five, or more years, can, he be designated as one absolutely abstaining from all sinful acts ?
Sthavira:--No Being a house-holder, he cannot be called an ascetic abstaining from all sinful acts.
Indrabhūti Gautama.--He is the same living being who abstained from all sinful acts before, but becoming a householder he is no longer a samyami (self-controlled). He is a saṁyata (unrestrained) In the same inanner, a living being which has been produced as a sthāvara kāya living being from its previous trasa-kāya existence, is a sthāvara being, and not a trasa living being. O Long-lived sramanas! If a Parivrājaka (a wandering

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mendicant ascetic) or & Parivrăjikā (a female Parivrajaka) enters an Order of Jaina Sadhus and carefully observes all the religious rites of ascetic life prescribed in the Jaina Siddhantas, will the Jaina Sâdhus take food and drink-materials with him?
Sthavira --- Yes. There is not the least objection in taking food and drink-materials with him.
Indrabhūti Gautama:--Long-lived śramaņas! Now, if the Parivrājaka who had taken Bhāgavati Diksā, becomes a householder will you take food and drink-materials with him ?
Sthavira:--No such dealings can be at all effected with him.
Indrabhūtt Gautama -- Long-lived śramaņas ! He is the same person with whom you were taking food and drinkmaterials before, but you cannot do it because at, that time he was a Jaina Sadhu and now he is a house--holder. Similarly, a sthavara-kaya living being produced from a trasa living being is not the subject of vow for a person who has taken a row of abstenence from killing trasa living beings.
By means of the above-mentioned examples, Canadhara Mahārāja indrabhūti Gautama removed the wrong idea of Šramaņa Udaba, that- "I take a vow not to injure any trasa (moving) living being except with the object of putting on fetters on any house-holder or on a robber, or of removing such fetters from them, in execution of orders of a king or any officer appointed by him.
Now, refuting an assertion of śramaņa Udaka that-When all trasa living beings are produced as sthāvara living beings, the vow of a person taking a vow of abstaining from killing trasa living beings, will become meaning-less'-Gañadhara Malā raja Indrabhūtt Gautama said:-Of what sort of death must be the death of a house-holder who carefully observes the Partial Vows of a House-holder, and who, at the end of his life, dies very calmly after taking the vow of remaining without food and drink

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till death or of a house-holder who does not observe any VOW or religious rites throughout his life, but who dies very calmy after taking a vow of remaining without food and drink till death?
Sthavira-Such deaths are praise-worthy.
Indrabhūti Gautama :-Persons dying with such a death are born as trasa ( moving ) living beings and such trasa living beings become the subject-matter of a house-holder's vow of abstinence from killing of trasa living beings. A large majority of people in this world, are very avaracious, engaged in undertakings involving the destruction of thousands of living beings, and much inclined towards hoarding of wealth and belongings, and they, being devoid of a leaning towards righteous conduct, are invariably born in existences of life full of miseries and torments owing to their evil Karmans of previous lives. Intellingent Sädhus who always keep themselves aloof from such sinful undertakings, and house-holders who try to carefully avoid sinful acts, are born after death, as celestial beings or as happy human beings. Tāpasas ( hermits ) such as Āranyakas ( hermits living in forests) Āvasathikas (hermits living near cities and towns), Oräma-niyantrikas ( hermits confined to villages ) and Tapasas of other kinds are born as Astras ( demi-gods ) after death, and after remaining as asûras (demi-gods ) for their individual period of time, they are again born as deaf or dumb-mutes during their next existence as human beings. Also living beings with very long periods of age-limit, living beings with an age-limit of a middling nature, and living beings with a very small period of age-limit, are all born as trasa living beings after death Living beings of the above-named trasa varieties are trasa living beings during their present existence and after death they will again be born as trasa living beings. All such trasa living beings are fit to be the subject-matter for a house-holder's vow of abstinence from killing trasa living beings.
Some house-liolders are not able to observe all the Partial

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Vows of a House-holder, but they take a vow named "Déśāvakäsika vrata (a vow of limiting one's movements within a certain distance in different directions). They take a Vow to confine their movements within a certain limitation, beyond which they cannot go A house-holder with a vow of abstaining from killing trasa living beings, does not kill any variety of living beings existing outside his limited area because he does not go beyond it. But within his limited area, he will avoid the killing of trasa living beings which are already there or of trasa living beings which are being produced as trasa living beings after their death from trasa kaya bodies or which are being produced as trasa living beings after their death from sthāvara kaya bodies, and he does not needlessly kill sthāvara kāya living beings. Such are his own view-points O Worthy Sadhus! It never happens that all the trasa living beings are produced as Sthavara -kaya beings or that all sthavara-kāya living beings are produced as trasa living beings. Such being the conditions of existence in this Samsara is it, any way, fair to say that-There is no condition of existence in this world which can become a subjectmatter for a house-holder having a Vow of abstinence from killing trasa living beings? Besides, are you justified in creating a uumber of conflicting ideas in Jaina Siddhantas by inventing such talks? O Long-lived Udaka! He, who even lovingly sla. nders a well-restrained Sadhu or a virtuous individual, creates an impediment in the future welfare of his Soul, although he may be endowed with Jniana (Right knowledge), Darśana (Right Belief) and Câritra (Right Conduct ). On the contray; that virtuous person who does not slander a well restrained Sadhu or a virtuous house-holder, and who keeps an affectionate eye towards them, easily acquires Jnana (Right Knowledge) Dars'ana (Right Belife) and Caritra (Right Conduct), and increases the welfare of his Soul for the next life.
Śramaņa Udaka, now began to go away after hearing the detailed and highly interesting explanation of Indrabhūti Gautama,

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but Gayadhara Mahārāja Indiabhuti Gautama advised him, saying Long-lived Udaka! The individual, who hears an auspicious religious truth from some learned Saint, and who acquires any ble ssed gains by his keen intellect, always respectfully adores with great affection, the benevolent Saint who preached him
Sramaņa Udaka--O Long-lived Gautama ! I was ignorant about these sayings Hence I had no faith in such matters, I have now heard these sayings and have clearly understood them. I have now full faith in these matters.
Indrabhutî Gautama - Long-lived Udaka! You must have a liking and firm faith in these subjects
Śramaņa Udaka now showed his willingness to accept the Religion with Five Great Vows of Sramana Bhagavana Mahāvira. With the approval of Gaṇadhara Mahārāja Indrabhūti Gautama-both of them went to the orshipful Lord.
Having respectfully bowed down at the feet of Śramana Bhagavāna Mahavira and having gone three times round the Worshipful Lord, by way of a pradaksiga with due ceremony, Śramaṇa Udaka said:- Bhagavan! I am desirous of accepting, your Religion with Five Great Vows -
Śramana Bhagavana Mahâvria:-0 Beloved of the gods! Do as you like most. Do not delay Do not be careless in this matter
Śramana Udaka accepted the Religion with Five Great Vows preached by Sramaya Bhagavana Mahavira and entered the Order of Ascetics of the Worshipful Lord.
During this year, Jali Muni, Mayali Muni and a number of other excellent Sâdhus, died calmly on Vipula diri, after remaining in religious meditation with a vow of abstaining from food and drink-materials for a number of days.
Śramana Bhagavana Mahavira lived at Nâlanda during the rainy season of the Thirty-fourth Year of his Ascetic Life.

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Thirty-fifth Year of Ascetic Life (B. C 534-533). 1. Sudarsana Sétha 2. Ananda Śrāvaka
1
Sudarsana Śétha
Soon after the close of the rainy season, Śramaṇa Bhagavāna Mahāvira left Nālandā. Preaching the religion of the Jinéśvaras, at various towns and villages, Śramaņa Bhagavāna Mahāvîra came to Vāņijya-grāma.
Vāņijya-grāma, at that time, was a very flourishing town on the bank of river Gandaki. There were numerous merchantile firms and godowns of various merchants there. There were many Jaina wealthy merchants. Sudarśana Śètha was one of them.
The news of the arrival of Śramaņa Bhagavana Mahāvîra at Dyutipalâsa Caitya, rapidly spread in Vâpijya-grāma. Large crowds of people went. Thousands assembled there for darśana and religious sermon. After hearing the preaching, the townspeople went home.
When the assembly dispersed, Suderśana Srèsthi asked a number of questions to Sramaņa Bhagavana Mahavira for explanation about Kala (time) viz. (1) How many varieties of Kāla are there? What are the kinds of Pramāṇa-Kāla ? 3. What is the nature of (a) Pramâna-Kala (b) Yatha-Yuska-nirvritti Kâla. (c) Maraṇa-Kala and (d) Addhā-Kala? (4) Where is the necessity of Palyopama, as well as, Sagaropama Kala? 5. Is there an end to Palyopama Kala and Sagaropama-Kala? etc. Śramaņa Bhagavana Mahavira gave detailed explanations of these questions.
Śramana Bhagavâna Mahavira, then giving an account of the previous life, of Sudarsana Sétha said:-Sudarsana! During your last but the previous bhava (worldly existence), your soul was a royal prince named Mahabala. Mahabala renounced householder's life, and he took Bhagavati Diksā. After having led ascetic life for a long time, at the end of his life, he was born

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as a god in Brahma Déva-loka with an age- limit of ten (10). Sägaro pams. After the completion of his life as a god in Brahma Déva-loka, Mahabala has been born as you Sudarsana Sétha during this life You are now carefully listening to noble truths from religious preceptors, and you have perfect faith in them simply because you led ascetic life in your last but one bhava.
immediately on hearing the account of his previous life from the mouth of śramaņa Bhagavāna Mahāvīra himself, Sudarsana Śèţha had Jāti-smarana-)nāna (a variety of knowledge, in which the person has a remembrance of the events of his previous life). Now he clearly saw the accounts of his previous life
On actually seeing the events of his previous life, the eyes of Sudarsana Śétha became filled tears of delight, and his renunciation towards worldly pleasures, increased greatly Bowing down at the feet of śramaņa Bhagavana Mahāvîra, and with his heart full of joy, Sudarsana Setha said.-Bhagavan ! You are quite right. What you have said is perfectly true.
In the same Samavasaraya at Dyutipalása, Sudarsana Śétha took Bhāgavati Diksă at the hiessed hands of śramana Bhagavāna Mahāvira.
Anagăra Sudarsana studied the fourteen Pîrvas of the Jaina Siddhāntas, and having carefully led ascetic life for twelve years, he attained Moksa Pada (State of Final Emancipation).
Ananda Śrāvaka Ganadhara Mahârāja Indrabhūti Gautama, with the permission of śramana Bhagavāna Mahāvira, had gone for alms-taking from Vānijya-grama, and when he was returning to Dyntipalăsa with the necessary food-materials, he heard the following public rumour, near Kollāga Sangiveśa on his way back -() Beloved of the gods! Now-a-days, Ananda Śrāvaka-a devotee of Śramaņa

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Bhagavāna Mahävîra, -has taken a vow of religious meditation and remaining without food and drink, and he has been lying on a bedding of Darbha-grass at Kollāga Sannivéśa.
On hearing the public rumour, Gañadhara. Mahārāja Indrabhūti Gautama thought :-Ananda Śrãvaka has taken Anasana Vrata, and he is in the last stage of his life. Let me, therefore, go and see him.' With this idea in his mind, Ganadhara Mahārāja Indrabhūti Gautama went to Anand's Pausadha-śāla at Kollāga Sanniveśa. On seeing Indrabhūtı Gautama approaching him, Ananda Sravaka gave him due respects and said :-Bhagavan ! My body has become greatly enfeebled by penance. You would be good enough to come a little near, so that I may be able to pay my hearty respects by bowing down at your blessed feet.
Indrabhùti Cautama, then, went nearer and Ananda Śrāvaka did the respectful salutation
After formal talk, Ananda Srāvaka asked Ganadhara Mahārāja Indrabhati Gautama :-Bhagavan ! Can a house-holder Śrävaka, doing all his duties as a house-holder, have Avadhı Jnāna ( Visual Knowledge ) ?
Indrabhuti Gautama :-Yes. Ānanda ! A Śrāvaka house-holder can have Avadhi Inana ( Visual Knowledge ) although lle may be doing the duties of a house-holder
Ananda Srăvaka :-Bhagavan ! Even though I am doing all the duties of a house-holder, I have acquired Avadhi Jhana (Visual Knowledge ), through whose medium I am able to see and know all Rûpipadārthas ( objects having a form ) existing as far as five hundred yojanas in the East in Lavaņa Samudra, as far as five hundred yojanas in the South in Lavana Samndra, and as far as five hundi ed yo janas in the West in Lavana Samudra, I can see the Kşudra Himavat Varsadhara in the North; Above I can see the Saudharma Déva-loka, and below, I can see and know all the Rūpi padărthas in the Hellish Region known as Lolaccua.

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Indrabhati Gautama--Ananda ! A Si avaka house-holder can certainly have Avadhi Jnāna but he cannot have such far-reaching Avadhi Jnāna as you have been telling me. O worthy man ! You should make atonement for giving out doubtful utterances.
Ananda Śrâvaka :-Bhagavan ! Is there an ordinance of atonement in Jaina Siddhāntas, for clearly declaring truths ?
Indrabhati Gautama :-No Ananda ! Such is not the case.
Ananda Śravaka :-Therefore, O Bhagavan ! You should do the atonement. Because, by rejecting my assertion, you are giving rise to a false theory.'
Canadhara Mahārāja Indrabhuûti Gautama had grave doubts in his mind on hearing the taik of Ananda Srāvaka. As soon as he went to śramaga Bhagavāna Mahävira at Dyutipalssa, he showed the food-materials to the Worshipful Lord, and having done the necessary religious rites, he asked śramaņa Bhagavāna Mahîvîra regarding Ananda Sråvak's Avadhi Jiāna, saying :-Bhagavan ! In this matter, should Ănanda Śrävaka do the atonement or I ?
Bhagavana :-Gautama ! In this matter, you should do atonement and you should ask Ananda Śrāvak's pardon,
Immediately on receiving the permission from Śramana Bhagavāna Mahavira, the highly obedient Gapadhara Mahārāja Indra. bhûti Gautama went to Ananda Śrăvaka and having repented for his error, he asked pardon from Ananda Śravaka.
Śramaņa Bhagavāna Mahävira lived at Vaifall during the rainy season of the Thirty-fifth year of his Ascetic Life.

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CHAPTER VIII
Thirty-sixth year of Ascetic Life (B. C. 533-532)
1. Bhägavati Diksa of Kirata Rāja of Kotivarşa Nagara at Sākétapura.
Soon after the close of the rainy season, Śramaga Bhagavāna Mahavira left Vaišali, and went in the direction of Košala-desa moving about to variou towns and villages and preaching the Religion of the Jinesvaras, the Worshipful Lord reached Sākétapura Nagara.
1. Bhagavatî Dikså of Kirāta Raja.
Sākétapura Nagara was at that time a very prosperous town of Kosala--désa. Jina-déva Srāvaka an inhabitant of Sakatapura-went on a pilgrimage one day, and he reached Koţivarsa Nagara
Kotivarsa was a town inhabited by mlécchas ( un-civilzed persons ). Kirāta Rāja was the king of Koțivarsa Nagara. Jinadéva Sārthaváha gave presents, to Kirāta Rāja, of such costly garments and valuable diamonds, and precious gems as cannot be available from the treasures of other kings.
On seeing these precious articles, Kirāta Rāja said-O ! How excellent are the gems ? Well, where are such excellent gems produced ?
Jina-déva :-Such and more precious gems are produced in our country.
Kirata Raja :-I am willing to come to your country, and

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afraid of
Jina-déva-l see no reason why you should be afraid of our king. If you so desire, I shall have his permission. Jina-déva Śrāvaka inquired by post, and got the permission from his king. In reply, king Śatrunjaya of Śākétapura wrote to Jina-déva Sravaka, that he had not the least objection of Kiráta Raja came to Säkétapura With the permission of Sākéta-rāja, Kirāta Rāja accompanied by Jine-déva Śravaka, went to Sākétapura Nagara, and remained as a guest of Jina-dèya.
At this time, śramaņa Bhagavāna Mahāvira came in the Udyāna of Sakétapura Nagara. The news of his arrival there, spread rapidly King Satrunjaya of Sākéta-pura Nagara, accompanied by a large retinue and family-members went for darśana with great pomp. Large crowds of people with their family-members went to the Samavasarana
On seeing the commotion among the towns-people, Kirāta kāja inquired of Jina-deva Srävaka, saying-O Śärthaváha ! Where are all these people going ?
Jina-déva :-0 King ! A great distributor of precious gems has come here. He is the owner of the most excellent gems in the world
Kirata Rāja -riend I It is very good. Let me go and see the highly precious geins'. So saying, Kırāta Rāja accomipanied by Jina-déva Sravaka, went to the Samayasaraņa of Sramana Bhagavāna Mahavira Kirata Raja was wonder-struck on seeing the divine luster and excellent pomp of the godden Samavasa rana and other paraphernalia of Sramaņa Bhagavāna Mahāvira.
Kiräta Raja asked sone questions about the varieties of precious gems and their prices, to Sramana Bhagavâna Mahāvîra. In reply, the Worshipful Lord said:-0 Beloved of the gods ! Ratras (urecious gems) are of two kinds viz 1. Bhäva Ratnas

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and 2. Dravya Ratnas. Bhava Ratnas are of three varieties. i-e. 1. Darśana Ratna. 2. Jnāna Ratna, and 3. Caritra Ratna.
While giving a detailed description of the three varieties of Bhava Ratnas, Śramana Bhagavana Mahavira, said that they possess such miraculous powers that they not only spread the fame of the possessor of these virtuous qualities in all directions, but they easily remove all the calamities pertaining to this Samsara or to the next world. Bhava Ratnas bestow an affluent exstence and Eternal Happiness during future lives.
Dravya-Ratnas, however valuable they may be with regard to their price-value, have a limited importance. They afford mixed pleasure to the possessor of the gems during the present bhava (worldly existence) only.
Kirata Raja was greatly pleased on hearing the explanation about precious gems from Sramaṇa Bhagavana Mahavira. With his hands folded in the form of an anjali in front of his forehead, Kirāta Rāja said:-Bhagavan! Please give me Bhāva ratnas Śramana Bhagavana Mahavira gave him Rajoharana and other paraphernalia of ascetic life, and Kirāta Raja very gladly took Bhagavati Dikṣā at the pious hands of Śramaga Bhagavana Mahāvīra, and he joined the Order of Sadhus of the Worshipful Lord.
From Sakéta-pura Nagara, Śramana Bhagavana Mahāvira went in the direction of Pancala-déśa. He lived at Kampilya Nagara for some time. From Kampilya Nagara, he went in the direction of Suraséna. Going to Mathura, Saurya-pura, Nandipura, and other neighbouring towns and villages, Śramana Bha gavāna Mahavira, returned back towards Vidéha-déśa and arrived at Mithila.
Śramana Bhagavana Mahavira lived at Mithila Nagari during the rainy season of the Thirty-sixth Year of his Ascetic Life.
Thirty-seventh Year of Ascetic Life (B. C. 532-531). After the close of the rainy season, Śramana Bhagavana

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Mahavira left Mithila Nagari, and went in the direction of Magadha-desa. Preaching the Religion of the Jinésvaras at various towns and villages on the way, śramaņa Bhagavāna Mahavira came to Rājagriha Nagara, and had his lodgings at Guna Sila Caitya outside the town
There were numerous followers of Other Faiths living near Guna Sila Caitya.
*One day, as soon as the assembley had dispersed, a num
तेणं कालेणं २ रायगिहे नगरे वनओ, गुणसिलए चेइए बनओ, जाव पुढविसिलावट्टओ, तस्स णं गुणसिलस्स चेइयस्स अहरसामंते बरवें अन्नउत्थिया परिवसंति, तेणं कालेणं २ समणे भगवं महावीरे आदिगरे जाव समोसढे जाव परिसा पडिगया, तेणं कालेणं २ समणस्स भगवओ महावीरस्स बहवे अंतेवासी थेरा भगवंतो जातिसंपन्ना कुलसंपना जहा वितियसए जाव जीवियसामरणमयविप्पमुक्का समणस्स भगवओ महावीरस्स अदरसामंते उलुनाणू अहोसिरा झाणकोहावगया संजमेणं तवसा अप्पाणं मावेमाणा जाव विहरंति, तए णं ते अन्नउत्थिया जेणेव थेरा भगवंतो तेणेव उवागच्छति २ ता ते थेरे भगवंते एवं बयासी-तुन्भे गं अज्जे ! विविहं तिविहेणं अस्संजय अविरय अप्पडिहय जहा सत्तमसए बितिए उद्देसए जाब एगंतबाळे यावि भवह, तए णं ते थेरा भगवंतो ते अन्नउत्थिए एवं वयासी-केण कारणेणं अज्जो ! अम्हे तिविहतिविहेणं अस्संजय अविरय जाव एगंतवाला यावि भवामो ? तए णं ते अन्न उत्थिया ते थेरे भगवंते एवं वयासी-तुन्भे णं अज्जो ! अदिन्नं गेण्हह अदिन्नं भुंजह अदिन्नं सातिज्जह तए णं ते तुम्भे अदिन्नं गेण्हमाणा अदिन्नं भुंजमाणा अदिन्नं सातिज्जमाणा तिविहं तिविहेणं अस्संजय अविरय जाब एगंतवाला यावि भवइ, तए गं ते थेरा भगवंतो ते अन्नउथिए एवं क्यासी-केण कारणेण अज्जो ! अम्हे अदिन्नं गेहामो अदिन्नं मुंजामो आदिन्नं साविज्जामो ! जए णं अम्ह अदिन्नं गेण्हमाणा जाव अदिन्नं सातिज्जमाणा तिविह विविहेणं

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On hearing this imputation of the followers of Other Faiths, the sthaviras said:-OWorthy Persons ! How can we be a-samyata (un-restrained) a -virata (vow-less), and bāla (ignorant) ? अस्संजय जाव एगंतवाला यावि भवामो ? तए णं ते अन्नउत्थिया ते थे भगवंते एवं चयासी-तुम्हा ण अज्जो ! दिज्जमाणे अदिन्ने पडिग्गहेज्जमाणे अप्पडिग्गहिए निस्सरिजमाणे अणिसहे, तुम्भे ण अज्जो ! दिममाणं पडिग्गडगं असंपत्त एत्थ णं अंतरा केइ अहरिज्जा, गाहावइस्स णं तं भंते! नो खल्ल तं तुम्भ, वए णं तुज्झे अदिन्नं गेण्हह जान अदिन्नं सातिज्जह, तए णं तुझे अदिन्नं गेहमाणा जाव एगंतवाला यावि भवई, तए णं ते थेरा भगवंतो ते अन्नउत्थिर एवं क्यासी-नो खलु अज्जो ! अम्हे अदिन्नं गिहामो अदिन मंजामो अदिवं सानिमामो अम्हे गं अज्जों ! दिन गेहामो दिन्नं मुंजामो दिन सातिज्जामो, तए णं अम्हे दिन्नं गेण्हमाणा दिन्न भुजमाणा दिन्न' सातिन्जमाणा तिविहेणं संजयविरयपडिहय जहा सत्समसए जाव एगंसपंडिया यावि मवामो, तए ण ते अन्नउत्थिया ते थेरे भगवंते एवं क्यासी-केण कारेणेण अज्जो ! तुम्हे दिन्न गेण्हह जाव दिन्नं साविज्जह, जए णं तुझे दिन्न गेण्हमाणा जाच एगंतपंडिया याचि मवइ ! तए णं ते पेरा भगवंतो ते अन्नउथिए एवं क्यासी-अम्हे गं अज्जो ! दिज्जमाणे दिन्ने पडिम्गहेज्जमाणे पडिगहिए निसिरिज्जणाणे निसष्टे जेण अम्हे णं अज्जो ! दिज्जमाण पडिग्गहग असंपत्त एत्थ गं अंतरा केह अवहरेज्जा अम्हाणं तं गो-खलु तं गाहावइस्स, जए णं अम्हे दिन गेण्डामो दिन झुंजामो दिन्नं सातिज्जामो, तएणं अम्हे दिन्नं गेण्हमाणा जाव दिन्नं साति

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Other Faiths:-O Worthy Ascetics! You take a-datta (that which is not given); you eat that which is not given). and you taste that whieh is not given Therefore you are a-samyata (unrestrained) a-virata (vow-less) and bāla (ignorant).
St havira:-How do we take that which is not given, and eat that which is not given and taste that which is not given ?
Other Faiths:-0 Worthy Ascetics ! According to your doctrine, that which is being given, is one that is not given, that which is being received, is not received and that which is being removed is not set free. Because, according to 'your doctrine, if any one were to take away the article that is being given,
ज्जमाणा विविहं तिविहेणं सजय जाव एगंतपंडिया यात्रि भवामो, तुज्ञ णं अज्जो ! अप्पणा वेव तिवितिविहेण अस्संजय जाव एगंतवाला यावि भषा, तए णते अन्नउस्थिया ते घेरे भगवंते एवं बयासी-केण कारणेणं अज्जो ! अम्हे तिषि जाव एगंतवाला यावि भवामो? तए ण ते थेरा भगवंतो ते अन्नउथिए एवं वयासी-तुझे ण अज्जो ! अदिन्न गेण्हह ३. तए ण तु अज्जो तुम्भे अदिन्न गे० जाव एगंतवा. तए ण ते अन्नउ. त्थिया ते थेरे भगवंतें एवं वयासी-केण कारणेण अज्जो ? अम्हे अदिन्न गेण्हामो जाव एगंतवा० ? तए ण ते थेरे भगवते ते अन्नउत्थिए एवं वयासी-तुझे ण अज्जो ! दिज्जमाणे अदिन्ने णतं चेव जाव गाहाव इस्स गणो खलु त तुज्झे, तए णं तुझे अदिन्नं गेहह तं चेव जाव एगंतवाला यावि भवह तए णं ते अन्नउ० ते येरे म० एवं० २०तुझे ण अज्जो ! तिविहं तिविहेणं अस्संजय जाव एगंतवा० भवह, तए णं ते थेरा भ० ते अन्नउत्थिर एवं क्यासी केण कारणेणं अम्हे तिविहेणं जाच एगंतवाला भवामो ? तएणं ते अनउत्थिया ते थेरे भगवंते एवं क्यासी-तुझे गं अज्जो ! रीयं रीयमाणा पुर्वि पेच्नेह अभिहणह बत्तेह सेह संघाएह संघदेह परितावहे किलामेह उद्दवेह तएणं तुझे पुनर्वि

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during the interval existing between the setting free of the object from the hands of the donor and before its reception into your alms-bowl, the article so taken away. is believed to belong to the house-holder. It is not yours. It can, therefore, be readily asserted that what falls into your alms-bowl is a-datta (not given by the donor) Because the article which was not yours at the time of giving it cannot be yours and it, cannot be yours afterwards. But it is a proved fact that you take, eat, and taste an article that was not given to you by its donor, and, therefore you are a-samyata (un restrained)a-virata (vow-less) and bala (Ignorant).
Sthaviras:-O Worthy men ! We do not take anything that is not given, we do not eat, and taste an article that is not given. We take and taste what is given by the donor. We always take, eat etc in this way. Therefore, we are samyata (well-restrained), virata ( with a vow ) and pandita (wise ).
Other Faiths;--0 Worthy Sadhus! Explain to us how you can be proved to be taking, eating etc, only what is given by the donor. पेच्चेमाणा जाव उवहवेमाणा तिविहं तिविहेण असंजयअविरय जाब एगंत. बाला यावि मवह, तए णं ते थेरा भगवंतो ते अन्नउत्थिर एवं क्यासी-नो खलु अज्जो ! अम्हे रीयं रीयमाणा पुर्वि पेच्चेभो अभिहणामो जाव उवहवेमो अम्हे णं अज्जो ! रीयं रीयमाणा कायं वा जोयं वा पडुच्च देसं देसेणं वयामो पएस पवेसेण वयामो ते णं अम्हे देसं देसेणं वयमाणा नो पुढवि पेच्चेमो अभिहणामो जाव उवद्दवेमो तए णं अम्हे पुढवि अपेच्चेमाणा नाव अणुवद्दचेमाणा तिविहं तिविहेण संजय जाव एगंतपंडिया यावि भवामो, तुज्झे ण अज्जो ! अप्पणा चेव तिविहं विविहेण अस्संजय जाव बाला यावि भवह, तए णं ते अन्नउत्थिया थेरे भगवंते एवं वयासी-केण कारणेण अज्जो ! अम्हे तिविहं तिविहेणं जाव एगंवबाला यावि भवामो ? तए णं ते थेरा भगवंतो ते अन्नउत्थिए एवं वयासी-तुझे णं अज्जो ! रीय रीयमाणा

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Sthaviras :-0 Worthy Men I According to our do.trine what is being given, is given, what is being received is received, and what is being removed, is set free. If any one takes away any article after it leaves the hands of the donor, the article lost is ours and not the house-holder's. We cannot, therefore; be proved to be taking, etc. anything that is not given by the donor, by any line of argumentation. But, O Worthy Men ! You can be proved to be a-samyata (un-restrained), a-virata (vow-less', and bala (ignorant) trividha (in past, present, and future) and trividhéna (by mind, speech, and body).
Other Paiths :-Why ? How are we called a-samyata (un-restrained), a-virata (vow-less), and bāla (ignorant)?
Sthaviras :-Simply because your take what is not given by the donor
Other Faiths :-On what proof do you say that we are a. datta grāhi (one who takes an article not given by its donor)?
Sthaviras :-0 Worthy Men ! According to your doctrine, what is being given is a-datta (not given), what is being recei. ved, is not received, and what is being removed, is not set free.
पुढदि पे० जाव उद्दवेह, तए णं तुज्झे पुढवि पेच्चेमाणा जाव उवहवेमाणा तिविहं तिविहेणं जाव एगंतबाला यावि भवह, तए णं ते अन्नउत्थिया ते थेरे भगवंते एवं वयासी-तुझे णं अज्जो ! गममाणे अगते वीतिकमिजमाणे अवीतिकंते रायगिहं नगरं संपाविउकामे असंपत्ते, तए णं ते थेरा भगवंतो ते अन्नउथिए एव क्यासी-नो खलु अज्जो! अम्हं गममाणे अगए वीतिकमिजमाणे वीतिकते रायगिहं नगरं जाव असंपत्ते अम्हाणं अज्जो ! गममाणे गए वीतिकमिज्जमाणे वीतिकंते रायगिहं नगरं संपाविउकामे संपत्ते तुज्झेणं अप्पणा चेव गममाणे अगए वीतिकमिज्जमाणे अवीतिकंत रायगिह नगरं जाव असपत्तं, तए णं ते थेरा भगवंतो अन्नउत्थिए एवं पडिहणेन्ति पडिहणित्ता गइप्पवायं नाम अज्झयणं पन्नवंइसु ॥ (सूत्र ३३७)।
॥ भगवती सूत्र-शतक ८-उद्देशः ७ ॥
॥ पृ. ३७८-३८० ॥

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Therefore, you take what is not given. You are therefor a-samyata (un-restrained), a-virata (vow-less), and bāla (ignorant) Other Faiths -0 Worthy Sadhus! You are a-samyata (un-restrained, a-virata (vow-less) and bala (ignorant).
Sthaviras ;-How? Why are we said to be a-samyata (unrestrained), a-virata (vowless), and bāla (ignorant) ?
Other Faiths: 0 Worthy Sadhus! While walking, you attack prithivikāya ( earth-bodied ) living beings--You strike them, you rub them, you mix them with other substances, you collect them together and them tear then asunder, you injure them and you destroy these living beings. By attacking and doing other destructive acts, you prove yourself to be a-samyata (un-restrained), a-virata (vow-less). and bāla (ignorant).
Sthaviras :-0 Worthy Men ! While walking, we do not attack Prithivi Kaya (earth-bodied) living beings, and we do not injure them. When we walk on the ground either with the object of providing for the necessaries of life to body i-e getting alms of food and drink-materials, going out for voiding urine, foeces etc or with the object of rendering service to diseased and disabled Sadhus, or when we walk on the ground while going to various localities, and villages and towns, we walk very carefully with gentle foot-steps so as to avoid killing small animals creeping on the ground We thereby do not attack the ground, and we do not kill prithivikaya ( earth-bodied ) living beings. But O Worthy Men You attack and destroy prithivi kaya (earth-bodied) living beings, and there fore, you are asamyata (un-restrained), a-virata (vow-less), and bâla (ignorant).
Other Faiths O Worthy Sadhus! According to your doctrine, what is in the process of going is not gone, what is being overstepped is not overstepped, and one desirous of reaching Rajagriha, has not reached it.
Sthaviras:-O Worthy Men' Such is not our doctrine. According to our doctrine, that which is in the process of going is

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gone, that whiich is being overstepped is oversteppe.?, and that which is being acquired is acquired.
The Sthavira Bhagavānas having thus refuted the arguments of the followers of Other Faiths, composed the Adhyayana named Gati-Pravada.
2.
Dialogue with Kālodàyı Having respectfully bowed down at the feet of Sramaņa Bhagavāna Mahavira, Anagara Kilodāyi asked the Venerable Lord, saying -Bhagavan! Is it true that a living being himself does sinful acts resulting in Evil Karmans?
Bhagavana:-Yes, Kālodayin I It is true that the living being does sinful acts resulting in Evil Karmans.
* Kalodayi:-Bhagavan | How does a living being do sinful acts resulting in Evil Karmans ?
__ *तए णं समणे मगव महावीरे अन्नया कयाइ रायगिहाओ गुणसिलए (या) चेइए (या) पडिनिक्खमति वहिया जगवयविहार विहरइ, वेणं कालेणं तेणं समयेगं रायगिहे नाम नगरे गुणसिले णाम चेदए होत्या, तप णं सगुणे भगव महावीरे अन्नया कयाइ जाव समोसढे परिसा पडिगया, तए णं से कालोदाई अणगारे अन्नया कयाइ जेणेव समणे भगव महावीरे तेणेव उवागच्छइ २ समगं भगवं महावोर वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी-अस्थि णं भंते ? जीवाणं पावा कम्मा पावफलविवागसंजुत्ता कति ? हंवा अत्थि । कहण्यं भंते जोवाणं पावा कम्मा पावफलविवाग संजुत्ता कति ? कालादाई से जहानामए केइ पुरिसे मथुन्न थालीपागमुद्धं अट्ठारसवंजगाउलं विससंमिस्त भोयणं भूजेजा तस्स णं भोयणस्स आवाए भदए भवति तओ पच्छा परिणममाणे परि० दुरूवत्ताए दुगंधताए जहा महासवए जाव भुज्जो २ परिणमति एवामेव कालोदाई ! जीवाणं पाणा

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Bhagavana:-Kalodāyın! Just as when anyone eats a delicious enticing savoury meal with eighteen varieties of dishes of vegetables and spices mixed with a poison, he likes the meal very much. Becoming greedy by its pleasant taste, he eats the meal with great delight, but it results in his destruction; it greatly injures his form, taste, smell, touch etc. In the same manner, O Kālodāyin ! When a living being kills living beings, tells lies, commits thefts, does sexual intercourse with females, and amasses wealth and property. Also, when he entertains anger, pride, deceit, greed, love, hatred, quarrel, slander, trickery, pleasure, displeasure, speaking ill of others, speaking falsely out of deceit, a thorn of wrong belief at heart etc, all these acts appear beneficial to hum at first sight, but extremely painful miseries result from such sinful acts, and he alone, has to experience terrible agonies in future lives.
इवाए जाव मिच्छादंसणसल्ले तस्स णं आबाए भद्दए मवइ तओ पञ्छा विपरिणममाणे २ दुरूवत्ताए जाव ज्जो २ परिणमति, एवं खलु कालोदाई जीवाणं पावा कम्मा पावफलविवाग० जाव कज्जंति । अस्थिणं भंते ! जीवाणं कल्लाणा कम्मा कल्लाणफलविवागसंजुत्ता कज्जेति ? हंता अत्थि, कहन्नं भंते ! जीवाणं कल्लाणा कम्मा जाव कज्जंति ? कालोदाई । से जहा - नामए केइ पुरिसे मथुनं थाळीपागमुद्धं अहारसर्वजणाकुलं ओस मिस्सं भोयणं भुंजेज्जा, तस्स थे भोयगस्स आवाए नो मद्दए भवइ, तओ पच्छा परिणममाणे २ सुरुवत्ताए सुवन्नत्ताए जाव सुहसाए नो दुक्खत्ताए भुज्जो २ परिणमति एवामेव कालोदाई ! जीवाणं पाणाइवायवेरमणे जाव परिग्गहवेरमणे कोहविवेगे जाव मिच्छादंसणसल्लविनगे तस्स णं आवाए नो मद्दए भवइ त पच्छा परिणममाणे २ सुरूबताए जाव नो दुक्खत्ताए भुज्जो २ परिणमइ, एवं खलु कालोदाई ! जीवाणं कल्लामा कम्पा जाव कज्जेति ॥ ( सूत्र ३०६ ) ॥
॥ भगवती सूत्रे - शतके ७ उद्देशः १० ॥
।। पृ- ३२४-३२५ ॥

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Kālodāyi :- Bhagavan ! Does a living being perform_meriorious deeds bestowing him prosperous happiness in next life?
Bhagavāna.Yes, Kalodayin ! A liuing being performs meritorious deeds bestowing him prosperous happiness in next life.
Kalodāyi :- Bhagavan ! How does a living being, acquire Auspicious Karmans?
Bhagavāna: - Kalodayin ? Just as any one eats a meal mixed with some medicinal substances and he does not relish the meal at the time of taking the unpleasant drugs with his meal but, just as the meal increases strength and beauty in the long run In the same way, abstmence from killing of living beings, telling faise-hoods, theits etc, and avoidance of anger, pride etc. become very difficult at first, But the avoid - ance of sinful acts always leads to happness and prosperity. O Kalo-dayin | People, thus, like to do sinful acts result in which misery and meritorious deeds which lead to happiness.
3.
Dialogue
Kalodāyî :- -Bhagavan ! There are two similar individuals.
*दो भंते ! पुरिसा सरसिया जाव सरिसभंडमत्तोवगरणा अन्नमन्नेणं सद्धिं अगणिकायं समारभंति तत्थ णं एगे पुरिसे अगणिकार्य उज्जालेति एगे पुरिसे अगणि निव्वावेति, एएसि णं भंते ! दोन्दं पुरिसाणं कयरे २ पुरिसे महाकम्मतराए चैव महाकिरियतराए चेत्र महासवतराए चैव महावेयणतराए चैव कयरे वा पुरिसे अप्पकम्मतराए चेव जाव अप्पत्रे यणतरांए चेव ? जे से पुरिसे अगणिकार्य उज्जालेइ जे वा से सुरिसे अगणिकार्य निव्वावेति ? कालोदाई ! तत्थ णं जे से पुरिसे अगणिकार्य उज्जाले से णं पुरिसे महाकम्मतराए चेत्र जाव महावेयणतराए चैव तत्थ गं जे से पुरिसे अगणिकायं fraids से णं पुरिसे अप्पकम्मतराए चैव जाव अत्पवंगणतराए चेव । से

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Both are amply provided with vessels and other materials suitable for their purpose-Both handle Agni-kāya (fire-bodied) objects. One kindles fire, while the other extinguishes it. Out of the two, who has more Evil Karmans ?
Bhagavāna :--Kālodāyin ! Out of the two persons, one who kindles fire is more sinful and he acquires a great mass of Evil Karmans. Because, one who kindles fire, does more injury to prithivi-kāya (earth-bodied), ap-kāya, (water-bodied), vāyukāya (air-bodied), vanaspati-kāya (vegetable-bodied), and trasakaya (moving) living beings and less injury to agni-kaya (firebodied) living beings. While on the contrary he, who extinguishes fire, does more injury to agni-kāya (fire-bodied) but he does less injury to prithivi-kaya (earth-bodied), ap-kaya (waterbodied), vâyu kāya (air-bodied), vanaspatî käya (vegetable-bodied), and trasa-kāya (moving beings). Therefore, he, who kindles fire does more injury, and he who extinguishes fire, does less injury.
केगट्टणं भंते ! एवं वुचइ-तत्य गंजे से पुरिसे जाव अप्पवयणतराए चेव ? कालोदाई ! तत्थ णं जे से पुरिसे अगणिकाय उज्जालेह से गं पुरिसे बहुतराग पुढविकाय समारंमति बहुतराग आउक्काय समारंभति अप्पतरायं तेउकायं समारंभति बहुतराग वाउकार्य समारंभति बहुतरागं वणस्सइकायं सपारंभति बहुतरागं तसकायं समारंभति, तत्थ णं जे से पुरिसे आणिकाय निव्वावेति से णे पुरिसे अप्पतराग पुढविकायं समारंभइ अप्पतरागं
आउकार्य समारंभइ बहुतरागं तेउकायं समारंभति अपतरागं वाउकायं समा. रंभइ अस्पतराग वणस्सइकायं समारंभइ अप्पतरागं उसकायं समारंभति से तेण?णं कालोदाई ! जाव अपवेयणतराए चेव ।। (सूत्र ३०७) ।
॥ भगवती सूत्र-शतक; उद्देशः १० ।।
॥ पृ. ३२६ ॥

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Dialogue. * Kalodayi:- Bhagavan! Is an a-cita pudgala (lifeless substance) clearly visible and shining? How does an a-cita pudgala (lfeless substance) throw out light.
Bhagavāna:-Kälodâyin! An acita pudgala (life-less substance) throws out light when an enraged mendicant reciuse possessing Tejoléśyā sets out his Téjolesya, some particles of his Téjoléśyā fall near and some fall far off. All these a-cita (lifeless) particles of the Téjolesyā become clearly visible; they throw out light, they burn and they illuminate substances. O Kalodāyin ! An acita (lifeless) substance, thus, throws out light. Kalodayi was greatly pleased by the explanations given by Sramaņa Bhagavāna Mahavira.
Angära Kalodayî was usually observing fastings of two days, three days and of more days. At the end of his life, he remained in religious meditation without food and drink for a number of days, and he attained Moksa Pada (State of Final Emancipation).
During this year, Gañadhara Prabhāsa, remaining in religious ___*अस्थि ण भंते ! अचित्ता वि पोग्गला ओमासंति उजोवेति तवेंति पभासेंति ? हंता अत्यि । कयरे णं भंते ! अचित्ता वि पोग्गला ओभासंत्ति जाव पभासेंति ? कालोदाई ! कुद्धस्स अणगारस्स तेयलेस्सा निसहा समाणी दूर गंता दुरं निपतइ देसं गंता निपतइ जहि जहि च णं सा निपतइ सहिं तहि च णं ते अचित्ता वि पोग्गला ओभासंति जाव पभासंति, वए णं कालो दाई ? ते अचिता वि पोग्गला ओमासंति जाव प्रभासंति, तए णं से कालो. दाई अणगारे समणं भगवं महावीरं वंदति नमंसति २ बहुहिं चउत्थ छटहम जाव भावेमाणे जहा पढमसए कालावसे सियपुत्ते जाम सव्वदुक्खपहीणे। सेयं भंते ? सेयं भंते ? ति ॥ (सूत्र ३०८)॥
भगवती सूत्रे-शतके ७ उद्देशः १०
॥ पृ.३२६-३२७ ॥

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meditation without food and drink in Guna ŝila Caitya for one month, attained Mokṣa Pada (State of Final Emancipation).
Several other Sâdhus attained Mokṣa Pada on Vipula Giri after remaining in religious meditation without food and drink. Numerous persons had Bhagavatî Dikṣa during this year. Śramana Bhagavana Mahavira lived at Rajagriha Nagara, during the rainy season of the Thirty-seventh year of his Ascetic Life.
Thirty-eight year of Ascetic Life (B.C.-531-530)
Even after the close of the rainy season, Śramaņa Bhagavāna Mahāvīra continued to live in Magadhadésa. He honoured numerous towns and villages by his Holy Presence, and he preached the Religion of the Jinesvaras wherever he went. With the approach of the rainy season, Śramana Bhagavāna Mahāvira came to Rājagrîha Nagara, and lived at Guna sila Caitya outside the town A Samavasaraṇa was prepared by gods.
Indrabhūti
Gautama-Venerable Lord
A non-jain system professes that an action in process of being done is not the action, illustrating this formula in various ways-One who is moving, has not moved what is being uttered is not uttered, what is being experienced is not experenced, what is being lost is not lost, what is being cut is not cut, what is being smashed is not smashed, what is being burent is not consumed, what is dying is not dead, and what is being worn out is not worn out.
Besides, another system holds that two particles of matter never unite, for when the number is only two, they have no viscosity. Three particles however have the capacity of uniting as when the number of particles is above two, they develop Viscosity. When three particles (Indivisible individually) in unity are separated, they evill be severed in two or three parts in case there are two parts, each part will be composed of one

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particle and a half each, or when there are three, one will be a separalte unit. Similarly, when four, five, or any number of particles unite, they assume in their combination a distressing nature, then, again, the disposition so engendered is end-less, but subject to variation in composition of number.
Again, the Non-jain system maintains that speech to be spoken hereafter or one already uttered, can only be styled speech, but what is being uttered or what is in the course of being spoken is not entitled to be called Bhâsâ (speech), and the words thus spoken are not of the bhāṣaka speaker but of the a-bhasaka (non-speaker).
Further, the Non-jain system declares :-Whether the activity itself is of the distressing nature or it assumes that character subsequently. The argument held forth is that no act is distressing in its inception, because the act becomes aggrieving not with karaga (Instrument), but with the a-karana (non-instrument).
Some Non-jain system says that sensation of grief is not the creation of any, nor any is redeemed of it. None but the living objects experiences such a sensation of grief or misery.
Your Lordship may please clarify whether the above statements contain any grain of truth.
Bhagavana-Well, Gautama! What others state about what is being done is not done, is not true. The fact according to us is that when something is moving, it is moved; for the process in every moment of the act culminates with the making of the act. This goes to prove that the moment of the action and that of its culmination are simultaneously one; consequently the present implied by the word calamāņa π being moved is no different from the past suggested in the word calié atza (mov ) Hence 'what is being moved "and what is moved are nothing but two different phases of the same act 'being accomplished' and 'accomplished'. This argument equally holds good in case of all other acts like 'what is being uttered is uttered,

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what is being realised is realised' being lost is lost, being cut is cut, being smashed is smashed, being burnt is burnt, dying is dead, and being worn out is worn out.
Well Gautama, the reasoning of other systems in matter of unity had severance of particles of matter, is not tenable. My view is that even two particles of matter can unite for viscosity to bind these two uruts is their inherent quality. Two particles once united can be severed in separate units. Similarly three particles may unite, and disunite into several three units. Unity of three atoms is practicable so also severance is quite possible. If the combination of three particles is severed, either there will be one particle in one part, and two particles in another part or it can be severed into three parts each composed of one particle,
Similarly, any greater number of particles than three ie, four, five, or so on, can combine and can be severed. Such combinations are not endless or permanent, so also they are subject to increase or decrease in their number.
With regard to utterance of words what others hold is not tenable. In my view, the doctrine is that what is to be uttered or what is uttered is not utterance but what is being or is in course of being uttered can be styled an utterance. The utterance cannot be of a-bhāsaka (775) but of bhāsaka (7974).
In matter of a particular act being of a distressing nature, what others hold is far from truth. An act cannot be of the dis tressing character either before or after, but it exercises its nature while the act is in actual process, so also such a character is not in the form of non-karana but of karaņa alone
Gautama, the belief on part of the Non-jain system that misery itself is neither capable of being brought into existence or being touched, is untrue. Woe (sie) is both possible of creation, as well as, of touch. It must þe held so because all beings in the worldly existence, create it, experience it, as well as, exonerate themselves from it.

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Indrabhúti Gautama:- Bhagavan! Other systems are of the view that a living being individually can perform two acts both इयापथिको (Iryapathiki) and सांपरायिकी (Samparaiki), in one and the same moment of time that is both these acts are simultaneously practicable that is while doing one, the other is also done and vice versa. They believe in two physical activities in the same breath. Please enlighten me in this respect.
Bhagavāna-Well Gautama, the view advanced by the Nonjain system does not stand logic. I strongly affirm that one and only, one act is practicable by a single being individually. In the illustration on hand either इर्यापथिकी or सपिरायिकी is psychically possible. It is never possible that while doing sofafut, one can also do सांपरायिकी or vice versa. __ अन्नउत्थिया णं भंते । एवमाइक्खंति जाव एवं परुति-एवं खलु चलमाणे अचलिए जाव निजरिज्जमाणे अणिज्जिण्णे, दो परमाणुपोग्गला एगयो न साहणंति, कम्हा दो परमाणुपोग्गला एगततो न साहणंति ? दोण्हं परमाणु पोग्गलाणं नत्यि सिणेहकाए, तम्हा दो परमाणुपोग्गला एगयओ न साहणंति, तिनि परमाणुपोग्गला एगयओ साहणति, कम्हा ? तिनि परमाणुपोग्गला एगयओ साहणंति, तिहं परमाणुपोग्गलाणं अस्थि सिणेहकाए. तम्हा तिणि परमाणुपोग्गला एगयओ सा०, ते भिज्जमाणा दुहावि तिहावि कज्जति दुहाकज्जमाणा एगय भो दिवटे परमागुपोग्गले भवति एगयओवि दिवढे पर० पो० भवति, तिहा कज्जमाणा तिण्णि परमाणुपोग्गला मवंति, एवं जाव चत्तारि पंचपरमाणुपो० एगयो साहणंति, एगयओ साहणित्ता दुक्खत्ताए कजंति, दुक्खे वि य णं से सासए सया समियं उवचिज्जइ य अवचिज्जइ य पुचि भासा भासा मासिज्जमाणी भासा, अभासा भासासमयवीतिकंतं च णं भासिया भासा, जा सा पुचि भासा भासा भासिज्जमाणी भासा, अभासा भासासमयबीतिकतं च णं मासिया भासा सा किं भासओ भासा अभासिओ मासा? अभासओ णं या नासा नो खलु सा भासओ भासा । पुदि किरिया दुक्खा

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Gautama-Bhagavan ! Others hold that a saint having led a purely ascetic life passes away and reaches Heavenly regions and is born as a denizen there. In that divine existence, the denizen does not indulge in carnal or sensual pleasures with his own female damsels or females of other divine beings through his divine self, but he mysteriously creates another ( abernasle वैक्रिय) form and indulges in carnal enjoyments. Is this true?

Bhagavana :-Well Gautama, the understanding of that system is mistaken, and is far from truth. The true state of things is that when an ascetic departs from human life and reaches the celestial regions, and attains to denizenship such that he becomes the master of plentiful wealth, as well as, other sources of enjoyment and bliss, so also, the duration of existence is abnormally
कज्जमाणी किरिया अदुक्खा किरिया समयवीविक्कतं च णं कडा किरिया दुक्खा, जा सा पुव्वि किरिया दुक्खा कज्जमाणी किरिया अदुक्खा किरियासमयवीइकं चणं का किरिया दुक्खा सा किं कारणओ दुक्खा अकर
ओ दुक्खा ? अकरणओ णं सा दुक्खा णो खलु सा करणओ दुक्खा सेवं वत्तन्वं सिया- अकिच दुक्खं अफुसं दुक्खं अकज्ज माणकडं दुक्खं अकड अकट्ट पाणभूयजीवसत्ता वेदणं वेदंतीति वत्तन्वं सिया || से कहमेयं भंते ! एवं ? गोयमा ! जण्णं ते अण्णउत्थिया एवमातिक्खंति जाव वेदणं वेदेति, बत्तव्वं सिया, जे ते एवमाहंसु मिच्छा ते एवमाहंसु, अहं पुण गोयमा ! एवमातिक्खामि एवं खलु चलमाणे चलिए जाव निज्जरिज्जमाणे निज्जिण्णे, दो परमाणुपोग्गळा एगयओ साहणंति, कम्हा ? दो परमाणुपोग्गला एगयओ साहणंति ? दोहं परमाणुपोग्गलाणं अस्थि सिणेहकाए तुम्हा दो परमाणुपोग्गला एगयओ सा० ते भिज्जमाणा दुहा कज्र्ज्जति, दुहा कज्जमाणे एगयओ पर० पोग्गले एगयओ प० पोग्गले भवंति, विष्णि परमा० एमओ साह० कम्दा ? तिनि परमाणुपोग्गले एग० सा० ? विव्ह परमाणु
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long. There, he possess transcendent lustre and has opulence at his command. Such a being in paradise gratifies his carnal lust with his own females, as well as, of others. He cannot expericence the fruition of both seuxes simaltaneously either the male or female. One who experiences the male sexual sensation can never in the same breath, enjoy the female sexual sansation When a living being suffers from the male sensual sensation, he desires for a female for gratification of the sexual urge and Vice Versa
Ganadharas Achalbhrātā and Métarya both vowed for abstinence from food and drink for a month and passed away attaining Moksa (Final Emancipation). This happened in the Gunashila Caitya (residence ). Sramana Bhagavāna Mahāvira lived at Nalanda during the rainy season of the Thirty-eighth year of his Ascetic life. पोग्गलाण अत्यि सिणेहकाए, तम्हा विणि परमाणुपोग्गला एगयओ साहपंति, ते भिज्जमाणा दुरावि तिहावि कन्जंति, दुहा कज्जमाणा एगो परमाणुपोन एगयओ दुपदेसिए खंधे भवति, तिहा कज्जमाणा विणि परमाणुपोग्गला मति, एवं जाव चवारिपंचपरमाणुपो० एगओ साहणित्ता २ संपत्ताए कज्जति, खंधे वि य ण से असासए सया समिय उवचिज्जइ य भवपिज्जइ य । पुन्धि मासा अभासा भासिज्जमाणी भासा २ भासासमय पीतिवंत वर्ण भासिया मासा अभासा जासा पुचि मासा अभासा, भासिज्जयाणी भासा २ भासासमयवीतिक तं च णं भासिया भासा अभासा सा विभासो भासा अभासओ भासा ? भासओ ण भासा नो खलु सा अभासओ भासा । पुब्धि किरिया अदुक्खा जहा भासा तहा माणियव्वा, किरिया विभाव करणओ णं सा दुक्खा नो खलु सा अकरणओ दुक्खा, सेवं बत्तम् सिया-किच्चं फुसं दुक्खं कज्जमाणकडे कडु २ पाणभूयजीवसत्तावेदणं वेदेंतीति वत्तवं सिया ॥ (सूत्र ८०)॥
॥ भगवती सूत्रे-धतक १ उदेश १० पृ-१०२-१०३ ॥

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Thirty-ninth Year of Ascetic Life (B. C. 530-529.)
After the close of the rainy season, Śramaņa Bhagavana Mahavira went in the direction of Vidéha Janapada. During his travels, he honoured several cities and villages by His Holy Presence, and delivered many sermons He then came to Mithila Nagari. A magnificent Samavasarana was prepared by gods in Manibhadra Caitya outside the town.
Jitasatru-the king of the country-offered highest respects to the Worshipful Lord. The assembly was attended by the king, the Queen, royal officers, and by a crowd of religious-minded people.
It was a very big gathering. Śramaṇa Bhagavāna Mahavira gave a sermon on various religious topics. The audience was greatly pleased When the meeting dispersed, the people went to their respective homes
*२. अण्णउत्थिया णं भंते ? एवमाइक्खति जाव - एवं खलु एगे जीवे एगेणं समरणं दो किरियाओ एकरेंति, तं जहा - इरियावहियं च संपराइयं च [ जं समयं इरियावहिय पकरेइ त समय संपराइय पकरेइ जं समय संपराइय पकरे व समयं इरियावहियं पकरे, इरिवहियाए पकरणतार संपराय पकरेइ संपराइय पकरणयाए इरियावहियं पकरेइ, एवं खलु एगे जीवे एगेण समरणं दो किरियाओ पकरेति तं जहा - इरियावहियं च संपराइय च । से कहमेयं भंते ! एवं ? गोयमा ! जं णं ते अण्णउत्थिया एवमा इक्खति तं चैव जाव जे ते एवमाहंसु मिच्छा ते एवमाहंसु, अहं पुण गोयमा ! एव माइक्वामि ४ एवं खलु एगे जीने एगसमए एक किरिय पकरे ] परउत्थिय वत्तन्वं, णेयव्वं, ससमयवत्तव्वयाए नेयव्त्रं जाव इरियावहियं संपराइयं वा ॥ (० ८१) ॥

॥ भगवती सूत्रे - शतक १ उद्देश १० पृ० १०५-१०६ ॥
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When the assembly dispersed, Ganadhara Mahāraja Indrabhūti Gautama, after due homage and obediance, requested śramana Bhagavana Mahāvira to clearly explain the following twenty points in the science of Astronomy. These twenty points were the chief among many put before the Worshipful Lord.
A series of main questions was as under :--- 1. How many Mandalas (systems ) does the Sun revolve in a
year? 2. How does the sun have an oblique motion? 3. How many regions receive light from the Sun and the
Moon? 4 What is the nature of the situation of the illumeners or
luminous bodies ? 5. Where does the sun -light get impeded from further progress ? 6. What is the duration of the lighting -force ? 7. Which particles of matter receive the embracing touch of
the light of the Sun ?
*3 अण्णउत्थिया ण भंते ! एवमाइक्खंति भासंति पनवेंति, तं जहाएवं खलु नियंठे कालगए समाणे देवभूएणं अप्पाणेण सेण तत्थ णो अमे देवे नो अन्नेसिं देवाण देवीओ अहिजुंजिय २ परियारेइ १ णो अप्पणचियामो देवीओ अभिजुनिय २ परियारेइ २ अप्पणामेव अप्पाण विउब्विय २ परियारेइ ३ एगेवि य ण जीवे एगेण समएणं दो वेदे वेदेइ, तंजहाइत्थिवेदं पुरिसवेदं च, एवं परउत्थिय-वत्तव्वया नेयवा जोव इत्थिवेदं च पुरिसवेदं च । से कहमेयं भंते ! एवं ? गोयमा ! जण्णं ते अन्नत्थिया एवमाइक्खंति जाव इस्थिवदं च पुरिसंवेदं च, जे ते एवमासु मिच्छते एवमाहंसु, अहंपुण गोयमा ? एवमातिक्खामि भा०प० परू०-एवं खलु नियंठे कालगए समाणे अन्नयरेसु देवलोएसु देवत्ताए उववत्तारो भवन्ति महिडिएसु

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8. What is the state of Sun-rise ? 9. What are the dimensions of the Paurushi ( ) Shadow ? 10. What is meant by conjunction? 11. What is where years commence ? 12. What is the number of years! 13. What are the causes of the waxing ! and the waning of
the moon ! 14. When does the moonlight wax ? 15. Which is the swiftest in valocity among the Moon, the Sun,
Planets, Constellation and Stars ? 16 What is the characteristic of the light of the moon. 17 What causes the extinction on obstruction to planets like
the Moon etc ?
भाव महाणुभागेसु दूरगतीसु चिरद्वितीएम, से गं तत्य देवे भवति मड्डिीए जाव दस दिसायो उज्जोवेमाणे पमासेमाणे जाव पडिरूवे । से णं तत्य अन्ने देवे अन्नेसि देवाण देवीओ अभिमुंजिय २ परियारेइ १ अप्पणश्चियाओ देवीभो अभिमुंजिय २ परियारेइ २ नो अप्पणामेव अप्पाण विउविय २ परियारेइ ३ एगेवि य जीवे एगेणं समएणं एगं वेदं वेदेइ, तं महा-इत्यिवेदं का पुरिसवेदं वा, जं समय इत्यिवेदं वेदेइ णो त समयं पुरुसवेयं वेएइ जं समय पुरिसर्वेयं वेएइ नो त समयं इथिवेयं वेदेइ, इस्थिवेयरस उदएणनो पुरिसवेदं वेएइ, पुरिसवेयस्स उदयेण नो इत्थिदेयं वेदेइ, एवं खल एगे जीव एगेण समरण एगं वेदं वेदेइ, त जहा-इत्थिवेयबा पुरिसय वा, इत्थी इथिवेएण उदिन्नेण पुरिस पन्थेइ, पुरिसो पुरिसवेएणं उदिन्नेण इत्थिं पत्थेइ, दोवि ते अन्नमन्नं पत्थेति, तनहा-इत्थी वा पुरिसं पुरिसे वा इथि ॥ (सूत्र -१००) ।।
॥ मगवती सूत्रे-शतके २ उद्देशः ४. पृ-१३१ ।।

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649 18. What is the distance of the Moon and other luminious bodies
from the Earth? 19. What is the number of Moons and Suns in the Universe ? 20. What is the intrinsic nature of lumniaries like the Moon
and the Sun ?
The explanations given by śramapa Bhagavāna Mahāvira to the above-named twenty (20) questions of Canadhara Maharāja Indrabhati Gautama, were so detailed, lengthy, and elaborate that they have formed the Basis of two valuable works named Sürya-pragnapti and Chandrapragnapti on Ancient Astronomy. The answers to the questions being exhaustive, and of a technical nature cannot be easily incorporated into the body of the book. The reader is respectfully requested to consult the original two books named above.
Thirty-ninth Rainy Season, śramaņa Bhagavana Mahävira lived at Mithila Nagari during the rany season of the Thirty-ninth year of his Ascetic Life.
Fortieth Year of Ascetic Life (B C. 529-528) Soon after the close of the rainy season, Sramana Bhagavána Mahavira left Mithila Nagari, and went in the direction of Vidéha-désa. The Venerable Lord honoured numerous towns and villages by his Holy Presence Preaching the True Religion proniulgated by the Jinesvaras. He gave Bhāgavati Diksă to numerous devotees He gave the Twelve Vows of a Householder to several individuals.
When the rainy season was nearing, sramaya Bhagavāna Mahāvīra returned to Mithila Nagari and lived there
Fortieth Rainy Season Śramana Bhagavāna Mahāvira lived at Mithila Nagari during the rainy season of the Fortieth year of his Ascetic Life,

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Forty-first year of Ascetic Life (B. C. 528–527).
1. Samavasarana at Raja-griba Nagara, 2. Mahagatakaji Śrăvaka 3 Dialogues. 4. Anasana of Agnibhûti and Vāyubhati.
Soon after the close of the rainy season śramana Bhagavāna Mahāvira left Mithilā, and went in the direction of Magadha dèsa. Coming to Rajagriha Nagara, the Worshipful Lord put up at Guna Šila Caitya outside the town. There was a Samavasarupa at Guna Sila Caitya.
At that time, Mahasatakaji Srăvaka an inhabitant of Rājagriha Nagara was in religious meditation without food and drink till the end of his life On account of his ausyicious notions and the destruction of his Evil Karmans, Mahasatakaji had acquired Avadhi Jnāna (Visual Knowledge); and like Ānarda Sravaka he was able to see and know all the objects existing far above, below and in the Middle World.
One day, his wife Révati' becoming drunk with wine, went to Mahāśatakaji and she tried to place obstacles in his meditation by amorous pranks and indecent language. Two or three times, Mahāśatakaji did not mind her, but when she repeatedly persisted in her silly pranks and offending talks, Mahāśatakaji could no longer curb his anger, Seeing her future condition, through Avadhi Jnana, he said:-O Death-aspiring Révati ? Why heve you become so violent? You will die miserably from an exhausting disease within seven days from now, and you will go to hell. On hearing these harsh words of Mahāśatakaji during his religious meditation, Révati besame greatly afraid, and slie thought:-Mahāśatakaji has really become very angry with me and he will some way or other, kill me cruelly". So, she walked away slowly and reached home.
As fore-told by Mahāśatakajı, Révati died within seven days. With the object of giving advice to Mahasatakaji for using

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harsh words towards Revati' Śramana Bhagavāna Mahăvire called (janadhara Mahārāja Indrabhâtı Gautama and told him -Cautama! My devotee Mahāśatakaji Śrāvaka has been passing his days in religious meditation with a vow of abstaining from food and drink till death in liis Pausadha-śâla Becoming embarrassed by amorous pranks and indecent language of Révatî he has angrily used harsh words towards Révati Therefore, O Gautama ! You go to Mahāśatakaji and tell him:-A house-holder remaining in religious meditat:ou without food and drink at the end of his life, should not do an angry act A man with an anasana-vrata should not use harsh words although they may be perfectly true. 0 Beloved of the gods! You have not done a wise act by using harsh words towards Révati. You should make atonement for your rash act.
Directly on receiving permission from Śramana Bhagavāna Mahāvīra, the highly obedient Capadhara Mahārāja Indrabhūti Gautama, went to Mahāśatakaji and gave him the message of the Venerable Lord. Mahāśatakaji, very respectfully accepted the order of śramaņa Bhagavana Mahavira and did the atonement, with due ceremony.
Dialogue
About a Hot-water spring Relating to a hot-water reservoir named 'Agha' underneath Vaibhâra Giri, Gañadhara Mahārāja Indrabhûti Gautama, very
अण्णउत्थिया णं भंते ! एवमातिक्खंति भासंति पण्णवेंति परूवंति-एवं खलु रायगिहस्स नगरस्स बहिया वेमारस्स पव्वयस्स अहे एत्थ णं महंएगे हरए अधे पन्नत्त अणेगाई जोयणाई आयामविक्खंभेण नाणदुमसंडमंडित उद्दसे सस्सिरीए जाव पडिरूचे, तत्थ णं वहवे ओराला बलाहया संसेयंति सम्मुच्छिति वासंति तव्वतिरित्ते य णं सया समिओ उसिणे २ आउकाए अभिनिस्सवइ । से कहमेय भंते ! एवं ? गोयमा ! जण्णं ते अन्नउत्थिया

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652 respectfully addressing śramaņa Bhagavāna Mahāvira, said :Bhagavan ! The followers of other faiths say that outside the Rāja-griha Nagara, underneath the Vaibhara Giri, there is a very large water-resei voir whose length and breadth extend to numerous yojanas The banks of this reservoir are beautified with multitudes of trees of various kinds. Big clouds are formed from this water reservoir and they pour down rains. Besides this, the large mass of water continues to flow permanently in the form of streams of hot water. Bhagavan ! Is there any truth in what the followers of Other Faiths say in this matter ?
Bhagavāna :-(tautama ! What the followers of Other Faiths say, is not quite true. I think that the water-stream issuing from a very hot locality near Viabhāra Giri outside Rājagriha Nagara is a water-stream named Mahātapastira. prabhava. Its length and breadth extends to five hundred Dhanu. syas. Its banks are embellished with excellent trees of various kinds and they appear very elegant.
Five-bodied beings take birth and die in this hot spring, and hot water--bodied living beings are produced there and they flow
एवमासिक्खंति जाव जे ते एवं परुति मिच्छं ते एवमाविक्खंति जाव सब्च नेयव्यं, जाव अह पुण गोयमा ! एवमातिक्खामि मा० पं. एवं खलु रायगिहस्स नगरस्स बहिया वेभारपव्ययस्स अदूरसामंते, एत्य णं महातवो वतीरप्पभवे नाम पासवणे पन्नते पंचधनुषयाणि आयामविक्खमेणं नाणादुम संडमंडिउद्देसे सस्सिरीए पासादीए दरिसणिज्जे अभिरुवे पडिरुवे तत्थ णं बहवे उसिणजोणिया जीवा य पोग्गला य उदगत्ताए वक्कमति विउ. कमति चयति उववज्जति तव्यतिरित्तेवि य णं सया समियं उसिणे २ आउयाए अभिनिस्सवइ, एस णं गोयमा ! महातवोवतीरपम पासवणं एस णं गोयमा ! महातवोवतीरप्पभवस्स पासवणस्स अटे पन्नते, सेव भंते !२त्ति भगवं गोयमे समणं भगवं महावीरं वंदति नमंसति ॥ (सूत्र. ११३)॥
॥ भगवती सूत्रे-शतके २-उद्देश ५. पृ-३४१ ॥

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from it. Therefore, there is a continuous permanent stream of hot water flowing from it. Such is the actual condition of the spring known as Mahātapastîra-prabhava.
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Indrabhati Gautama :--- Bhagavan! What you say is quite true. Such can be the actual condition of Mahâtapastira-prabhava.
4.
About Ayusya Karma.
* Indrabhúti Gautama :- Bhagavan ! The followers of Other Faiths say and propagate the following saying-The arrangement of the allotted term of life of numerous living beings, resembles a net containing various knots arranged at particular intervals according to a special standard, just as, in a net, all the knots
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अण्णउत्थिया ण भंते । एवमातिक्खंति भा० प० एवं प० से जहा नामए जालगंठिया सिया आणुपुन्त्रिगहिया अगंतरगढिया परंपरगढिया अन्नमनगढिया अन्नमन्नगुरुयत्ताए अन्नमन्नभारियत्ताए अन्नमन्नगुरुय संभारियताए अण्णमण्णपडत्ताए जाव चिह्नंति, एवामेत्र बहूणं जीवाणं बहुसु बाजातिसयसहसे बहूई आउयसहस्साइं आणुपुब्बिगढ़ियाई जाव चिह्नंति, एगेऽत्रियणं जीवे एमेणं समएणं दो आउयाई पडिसंवेदयति, तं जहा - इद्दभत्रियाजयं च परमवियाउयं च, जं समयं इहमवियाउयं पडिसंवेदेइ तं समयं परभवियाज्यं पडिसंवेदे जाव से कहमेयं भंते ! एव ? गोयमा ! जन्नं ते अन्नउत्थिया तं चेत्र जाव परभत्रियाउयं च, जे ते एवमाहमु तं मिच्छा, अहं पुण गोयमा ! एव मातिक्खामि जाव परूवेमि अन्नमन्नघडत्ताए चिति, एवामेव एगमेगस्थ जीवस्स बहूहिं आजातिसहस्सेहिं बहूहिं आउयसहस्साई आणुपुविंगढियाई जात्र चिद्वंति, एगेऽवि य णं जीवे एगेणं समएवं एगं आउयं पडिसंवेदे तं जहा - इहभवियायं वा परभवियाज्यं वा, जं समयं इहभवियाउयं पडि संवेदइ नो वं समयं पर० परिसंवेदेति, जं समयं पर०, नो तं समय इहभविया
For Private Personal Use Only

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are arranged at particular distances, and just as, they are connected with each other, in the same way, all āyuşas (allotted terins of life) are fixed at particular intervals from each other. A jiva (living being) makes use of two ayuşas (allotted terms of life) in one samaya (instant) i. e ihabhavika (relating to this world) and also parabhavika (relating to the next world). At the time, when he is making use of the allotted term of life in this world, he is also making use of the allotted term of life of the next world at the same moment. Bhagavan! Is their assertion true?
Bhagavāna:-Gautama! What the followers of Other Faiths say, is not correct I think that the arrangement of allotted terms of life of living beings, does not resemble the arrangement of knots in a net, but one living being can have the same allotted term of life during several bhavas (worldly existences). Also a living being cannot make use of two allotted terms of life at one moment. He can make use of only one allotted term of life i. e. either of ihabhavika (relating to this world) or of parabhavika (relating to the next world).
5. Human Population in Middle World.
* Indrabhūti Gautama:-Bhagavan ! The followers of Other उयं ५०, इहभवियाउयस्स पडिसंवेयणाए नो परमवियाउयं पडिसंवेदेइ, परभवियाउयस्स पडिसंवेयणाए नो इहमवियाउयं पडिसंवेदेति, एव खलु एगे जीवे एगेणं समएणं एग आउयं प० तं जहा-इहम० वा परभ० वा ॥ (सूत्र १८३) ॥
॥ भगवती सूत्रे-शतके ५ उद्देशः ३. ।
॥ पृ-२१३-२१४ ॥
* अण्णउत्थिया णं मंते ? एवमातिक्खंति जाव परूति से जहानामएण जुवतिं जुवाणे हत्थेणं हत्ये गेण्हेजा, चकरस वा नामी अरगा उत्तासिया

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Faiths say and promulgate the following idea. Just as a young man tightly grasps the hand of his young beloved or just as the spokes of a wheel are tightly fixed in the nave of the wheel), in the same way, the manusya loka (human world) is densely filled with human beings to an extent of four to five hundred yojanas from the surface of the earth Bhagavan ! Is their statement true ?
Bhagavāna:-Gautama ! No. Their statement is not quite true I say that Naraka Jivas (Denizens of Hell) are densely filled in the area of four-to-five hundred yojanas and not human beings.
Size of Happiness or Misery * Indrabhùti Gautama:-Bhagavan ! The followers of Other Faiths make this statement-If all the happiness or all the miseries of the entire living population of Rajagriha Nagara were collected to-gether, it cannot be shown by any expert to be of the size of kernel of a berry, or a hair, or of a louse or of a nit (egg of a louse). Bhagavan ! Is there any truth in their statement ?
Bhagavāna:-Gautama' Their statement is not perfectly true. If the mass of happiness or of misery not only of the living beings of Rajagriha Nagara but of the entire Saṁsāra एवामेव जाव चत्तारिपंचजोयणसयाई वहुसमाइन्ने मणुयलाए मणुस्सेहिं, से कहमेयं भंते ! एवं ? गोयमा ! जण्णं ते अण्णउत्थिया जाव मणुस्से हि जे ते एवमासु मिच्छा, अहं पुण गोयमा! एवमातिक्खामि जाव एवामेव चत्तारिं पंचजोयणसयाई बहुसमाइण्णे निरयलोए नेरइएहि ॥ (मूत्र-२०८)॥
॥ भगवती सूत्रे-शतके ५ उद्देशः ६ ॥
॥ पृ-२३० ।। *अन्नउत्थिया गं भंते ! एकमाइक्खंति जाव परूवेति जावतिया रायगिहे नयरे जीवा एवइयाण जीवाणं नो चक्किया केइ सुह वा दुह वा जाव

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(Universe) were collected together, it cannot be shown to be of the size of a nit (egg of a louse). Gautama! I will explain to you by an example, how the collected mass of the happiness or of misery of the living beings of the entire Universe cannot be of the size of a nit. Suppose a powerful and affluent god goes through the Jambū Dvipa of the size of One hundred-thousand yojanas in length and breadth twenty-one times during the space of a wink of the eye with a pot full of some scented substance in his hand and suppose he carefully sprinkles the scented substance over the entire area, then, will the particles of the scented powder touch the area of Jambu Dvipa or not?
Indrabhūti Cautama:-Bhagavan ! Yes Bhagavan ! The minute particles of the scented substance will spread over the Jambo Dvipa and will touch its entire area.
Bhagavāna:- Gautama ! Now, if any one were desirous of collecting the minute particles of the scented substance, will he be able to collect them to the size of a nit (an egg of a :louse) and show them ?
Indrabhati Gautama:-No, Bhagavan ! He will not be able to collect and to show the minute particles of the scented substance.
Bhagavāna:-In the same manner, no one is able to collect and show the entire mass of happiness or misery of all the liv. ing beings of the Universe, even to the size of a nit (egg of a louse). कोलडिगमायमवि निप्फावमायमवि कलममायमवि मासमायमवि मुग्गमाय. मवि जूयामायमवि लिक्खामायमवि अभिनिवटेता उवदंसित्तए, से कहमेयं मंते ! एवं ? गोयमा ! जन्नं ते अन्नउत्थिया एत्रमाइक्खंति जाव मिच्छं ते एवमासु। अहं पुण गोयमा ! एवमाइक्खामि जाव परूवेमि सव्वलोएवि य ण सव्वजीवाण' णो चकिया कोई सुह वा त चेव जाव उवदंसित्तए । से केणटेण ? गोयमा ! अयन्न जंबूद्दीचे २.

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About Absolute Agony of Misery * Indrabhîtı Gautama:-Bhagavan ! The followers of Other Paiths say that all living beings, creatures, and all elemental jīvas (living beings) suffer absolute misery. Bhagavan! Is it true?
Bhagavāna -No Gautama ! What the followers of Other Faiths say is not quite correct The Siddhāntas say that there are a number of living beings, who always suffer absolute pangs of misery and who occassionally enjoy pleasure. Also, there are a number of living beings, who always enjoy absolute happiness and who have occassional periods of pain Besides, with others, there is much uncertainty about happiness or misery.
Narakas (denizens of hell) always suffer absolute misery but they have periodical enjoyments of pleasure. Bhavanapati, Vyantara, Jyotisk and Vaimānika gods enjoy immense absolute happiness but they too, have occassional periods of pain Prithivi kâya, Ap-kāya etc the tiryancas (lower animals,
*अन्न उत्थिया ण भंते ! एवमाइक्खंति जाव परूवेंति एवं खलु सव्वे पाणा भूया जीवा सत्ता एगंतदुक्खं वेयण वेयंति, से कहमेय भंते ! एवं? गोयमा ! जन्नं ते अन्नउत्थिया जाव मिच्छते एवमासु, अहं पुण गोयमा! एवमाइक्खामि जाव परूवेमि अत्थेगइया पाणा भूया जीवा सचा एगंतसाय वेयण वेयंति आहच्च अस्साय वेयण वेयंति, अत्थेगइया पाणा भूया जीवा सत्ता वमायाए यंण वयंति आहच्च सायमसाय से केणणं ? गोयमानेरइया एगंतदुक्खं वयण वयंति [आहच्च सायमसाय] आहच्च सायं, भवणवडचाणमंतरजोइसवमाणिया एगंतसाय वदण वेयंति आहच्च असाय, पुढविक्काइया जाव मणुस्सा वेमायाए वेयण वेयंति आहच्च सायमसायं से तेण?णे० ॥ (मूत्र २५७)॥
॥श्री भगवती सूत्रे-शतके ६ उद्देशः १०-२८५ ॥
४३

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brutes), and manusyas (human beings), have very uncertain periods of happiness or misery during their lives For some time, they enjoy pleasures of life; at some other time, they are afflicted with pangs of pain,
During this year, Canadhara Agnibhūti and Canadhara Väyubhūti-two brothers-retrained in religious meditation without food and drink for our month at Guna śila Caitya outside Rajagriha Nagara, and attained Moksa
Forty-first Rainy Season Śramaņa Bhagavāna Mahavira lived at Rājagriha Nagara during the rainy season of the Forty-first year of his Ascetic Life.
Forty-second Year of Ascetic Life (B. C. 527-526)
1. Condition of Bhărata-varsa during Duḥsama-duhşama kala. 2 Nirvana of Sramaga Bhagavāna Mahavira at Pāvāpuri.
Even after the close of rainy season, Sramaņa Bhagavāna Mahāvîra lived at Rajagriha Nagara, for a long time.
At that time, four Ganadharas (chief disciples) of Sramana Bhagavāna Mahāyîra viz I. Ganadhara Avyakta 2. Gañadhara Mandika 3. Ganadhara Maurya-putra, and 4. Ganadhara Akampita-remained in religious meditation without food and drink for one month, and they attained Moksa (Final Emancipation) at Quņa Sila Caitya of Rājagriha Nagara.
Condition of Bhārata-varsa during Dahşama-dûhşamă Kala
* Indrabhati Gautama.-Bhagavan ! What will be the condition of the Bhärata-varşa of Jambli Dvipa during the Duḥsama
"जंबूदीवे मंते ! दीवे मारहे वासे इमीसे ओसप्पिणीए दसमदूसमाए समाए उत्तमकहपचाए भारहस्स वासस्स केरिस आगारभावपडोयारे

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duhsama * ára of the present Avasarpiņi kāla when its ravages are at their height?
Bhagavana:-Gautama! The Bhārata-varsa of that time, will be full of cries of agonies of miseries of various kinds; it will be full of bewailing sound of mourning, resembling the piteous screams of cows or buffaloes at the time of death; and it will be full of sounds resembling the confused noise of distressed birds The winds will be cutting, terrible, and un-endurable. There will be formidable whirl-winds, and all the directions will be tull of dust, moke, and darkness The different seasons of the year will be irregular. The coolness of the Moon will be much greater. The Sun will throw out intense heat. There will be violent lightnings and there will be torrents of rains accompanied by forcible destructive winds. The rain-waters will be, devoid of any taste. full of bad taste, salty, bitter, poisonous, burning like fire, full of big hail-stones capable of tearing hills and big mountains; and the rain-water being perfectly unfit for drinking purposes will create a number of agonising pains and virulent diseases.
* Dunsama-duhsama (sixth) āra of utmost misery. भघिस्सति ? गोयमा ! कालो भविस्सइ हाहाभूए भंभाभूए कोलाहलभूए समयाणुमावण य णं ग्वरफरसधूलिमइला दुविसहा वाउला भयंकरा वाया संवट्टगा य वाइंति, इह अमिक्खं धूमाइंति य दिसा समंता रउस्सलारेणुकलुसतमपडलनिरालोगा समयलुक्खयाए य ण अहियं चंदा सीयं मोच्छंति, अहियं सूरिया तवइस्संति, अदुचरणं च अभिक्खणं बहवे अरसमेहा विरसमेहा खारमेहा खट्टमेहा अग्गिमेहा विज्जुमेहा विस्समेहा असणिमेहा अप्पणिउजोदगा वाहिरोगवेदणोदीरणा परिणामसलिला अमणुनपाणियगा चंडानिलपहयतिक्खधारानिवायपउर वासं वासिहिति । जे णं भारहे वासे गामागर

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By the waters of these rains, human beings and lower animals of towns and villages of Bhärata-varsa, birds flying in the skies, trasa (moving), and sthāvara beings of villages and of forests, and all varieties of vegetation, will be destroyed. All the hills and mountains except Mount Vaitādhya will be reduced to small particles by the strokes of repeated lightnings. All the rivers, streams, lakes etc except the Ganga and the Sindhu will be inundated and their beds will be raised up or driven low.
Indrabhuti Gautama:- Bhagavan ! What will be the condition of the soil of Bharata-varsa ,
Bhagavana:-(Jautama ! The soil of Bharata-varsa will resemble fire of live coals, or the fire of cow dung cake or the fire of a heated iron-pan, or a blazing fire. It will be filled with very fine sand resembling the sand of the deserts of Mārwär
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नगरखेडकब्बमडंबदोणमुहपट्टणासमागयं जणवयं चउप्पयगवेळगए खहयरे य पक्खिसंघे गामारनपयारनिरए तसे य पाणे बहुप्पगारे रुक्खगुच्छगुम्मलयवल्लितणपव्वगहरितोसहिपवालंकुरमादीए य वणवणस्सइकाइए विद्धंसेहिति पबयगिरिडोंगरउच्छलमटिमादीए वेयगिरिवज्जे विरावेहिति सलिलबिल दुग्गविसमं निण्णुनयाइ च गंगासिंधुवाई समीकरेहिति ॥ वीसे णं मंते ! समाए भारहवासस्स भूमीए केरिसए आगारभावपडोयारे भवस्सिति ? गोयमा ! भूमी भविस्सति इंगालब्भूया मुम्मुरभूया छारियभूया तत्तकवेल्लय भूया तत्तसमजोतिभूया धूलिबहुला रेणुबहुला पंकबहुला पणगबहुला चलणि बहुला बहूणं धरणिगोयराणं सत्ताणं दोनिक्कमा य भविस्सति ।।(सूत्र.२८७)।
॥श्री भगवती सूत्रे-शतके ७ उद्देशः ७
पृ. ३०४-३०५ ॥

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(Rajputānā) and impassable with large mire on it.
quantities
of offensive
Indrabhitti Gautanna-Bhagavan! What will be the condition of the people living in Bharata-varsa ?
Bhagavāna.-Cautama ! The condition of the people residing in Bhārata varsa at that time, will be pitiable Their bodies will be deformed, discoloured, foul-sinelling, unpleasant to touch, and disagreeable They will be unwelcome, and not fit to be looked at. They will be sad-faced, low spirited, unpleasant, distrustful, shameless, clever in frauds, quarrelsome, cruel-hearted, revengeful, unrestrained, idle, and disobedient Their nails will be long%3; their hair reddish-brown; their colour dark; their; head disfigured and on account of their bodies being covered with numerous outstanding veins, they will be unpleasant to look at. Their bodylimbs will be small, and powerless; their head will resemble an open ghata (earthen pot); their eyes and nose will be crooked, and their mouth, being destitute of teeth, will look formidable like the mouth of a very aged man.
*Their bodies will be full of cutaneous eruptions, cut by
*तीसे णं भंते ! समाए मारहे वासे मणुयाणं केरिसए आगारभावपडोयारे भविस्सति ? गोयमा ! मणुया भवस्संति दुरुवा दुवन्ना दुगंधा दुरसा दुफासा अणिहा अकंता जाव अमणामा हीणस्सरा दीणस्सरा अणिष्टस्सरा जाय अमणामस्सरा अणादेज्जवयण-पञ्चायाया निल्लज्जा कूउकवउकलइवहबंधवरनिरया मज्जायातिकमप्पहाणा अकज्जतिच्चुज्जता गुरुनियोयविणयरहिया य विकलरूवा परूढनहकेसमंसुरोमा काला खरफरूसझामवन्ना फुट्टसिरा कविलपलियकेसा बहुण्हारु [णि] संपिनद्धदुइंसणिज्जरूवा संकुडियवलीतरंगपरिवेदियंगमंगा जरापरिणतच थेरगनरा पविरलपरिसडियदंतसेढी उन्भटषरमहा विसमनयणा वंकनासा बंगवलीविगयभेसणमुहा कच्छुकसरा

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long sharp nails, with lacerated skin, and disfigured with a number of ugly patches.
Their bodily constitution will be weak, their appearance will be formidable and their modes of sitting and getting up, as well as, of eating and drinking will be very censurable. Their bodies will be afflicted with various diseases; their gait will be unsteady, and their movements will be distorted.
They will be destitute of energy, devoid of strong character, lusterless, cold-bodied, hot-bodied, dirty-bodied, full of anger, pride, and deceit, avaracious, distressed mostly destitute of an instinct for righteousness, and they will be deprived of samyaktva (Right Belief)
Their bodies will be of one hand's neight, and their lifelimit will be sixteen years or at the most twenty years
They will have a large family of sons, grand-sons, daugh
ters etc.
मिभूया स्वरतिक्खन खकंड्इयविक्खयतणू दहुकिडिभसिंझ फुडियफरुसच्छवी चित्तलंगा टोलागतिविसमसंधिबंधण उक्कुडिअहिगविभत्त दुब्बलकुसंघ एणकुप्प - माणकुसंठिया कुरुवा कुणासण कुभोइणो असुइणो अणेगवाहि परिपीलियंगमंगा खलंतवेज्झलगती निरुच्छाहा सत्तपरिवज्जिया विगयचिट्ठा नहतेया अभिक्खणं सीयउण्डखरफर सवायविाडिया मलिणपंसूरशगुंडि यंग मंगा बहुकोइमाणमाया बहुलोमा असुहदुक्खभोगी ओसन्नं धम्मसण्णसम्मत्तपरिभट्ठा कोसेणं स्यणिष्पमाणमेत्ता सोळसवीसविवासपरमाउसो पुत्तनत्तुपरियालपणबहुला गंगा सिंधुओ महानदीओ वयद्व च पव्वयं निस्साए बाबतरि नि ओदा बीर्य बीयामेत्ता बिलवासिणो भविस्संति । ते णं भंते! मणुया किमाहारमाहारंति ? गोयमा ? ते णं कालेगं समये णं गंगा सिंधूओ महानदीओ रहपहवित्थराओ अक्वसोयप्पमाणमेत्तं जलं बोज्झिहिंति से वि य णं जले

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Their number will be limited, and they will live in numerous holes in Mount Vaitādhya situated on the banks of the Ganga and the Sindhu rivers.
Indrabhūti Gautama :-Bhagavan ! What will be the food for these persons ?
Bhagavāna Gautama 1 The bed of these two big rivers will be reduced to the breadth of the route formed by a moving chariot, and its depth will be that of the nave of an ordinary wheel.
The waters of these two rivers will be full of fishes, crabs and other aquatic beings. At Sun-rise and at Sun-set, these miserable persons will come out from their holes ; they will take these fishes and other aquatic living beings from the बहुमच्छकच्छमाइन्ने णो चेव णं आउयबहुछे भविस्सति, तए गं ते मणुया मुरुग्गमणमुहुत्तंसि य सूरत्थमणमुहुरासि य बिले हितो २ निदाइता मच्छ कच्छभे थलाई गाईहिंति सीयायवतत्तेएहि मच्छकच्छएहि एकवीसं वाससहस्साई बिर्ति कप्पेमाणा विहरिम्सति ।। ते णं भंते ! मणुया निस्सिला निगुणा निम्मेरा निप्पचक्खाणपोसहोववासा ओसणं मंसाहारामच्छाहारा खोद्दाहारी कुणिमाहारा कालमासे कालं किच्चा कहिंगच्छिहिंति ? कहिं उववज्जिहिति ? गोयमा ! ओसन्नं नरगतिरिक्खजोणिएसु उक्वजंति ते णं भंते ! सीहावंग्धा वगा दीविया अच्छा तरच्छा परस्सरा निस्सीला तहेव जाव कहि उववजिहिति ? गोयमा ! ओसन्नं नरगतिरिक्खजोणिएस उववज्जिहिति, ते णं भंते ! ढंका कंका विलगा मदुगा सिही निस्सला तहेव जाव ओसन्नं नरगतिरिक्खजोणिमु उववजिहिति । सेव भते ! सेवं भंते ! ति ॥ (सूत्र २२८)॥
॥ श्री भगवती सूत्रे-शतके ७ उद्देश ६
पृ. ३०६-३०७॥

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river, keep them in the heat of tne Sun for baking during the day, and will eat them. These will be the means of subsistence for people living during the twenty-one thousand years of the Duhsama-duhsamâ kāla in Bhārata-varsa.
Indrabhuti Gautama :-Bhagavan ! Where will these miserable persons, who are characterless, virtue-less, shameless, vowless, and mostly flesh and fish eaters go after death? Where will they be born ?
Bhagavāna -Cautama ! They will repeatedly be born as Narakas (denizens of hell) or as tiryancas (lower animals- brutes) during their future lives as lions, tigers, leopards, crows, pea-cocks, water-cranes, Sarabha (a kind of deer), vultures, wolves, and other carnivorous animals.
2.
From Rajagriha Nagara śramaņa Bhagavāna Mahāvîra went to Apăpă Nagarî (Pāyāpuri) A magnificent Samavasarana was prepared by gods in the Udyana of the town. Requested by Ganadhara Maharāja Indrabhútı Gautama, for an explanation about * Kala Cakra (Cycle of Time). Sramana Bhagavana Mahavira also gave a detailed account of Pahşama Kala (Fifth Ara) of Jaina Hagiolog: .
*इय बोहन्तो भविए पजन्ते विहरिओ अपवाए । इयं च समोसरणं देवेहि चउनिकाएहि ॥४८॥ भवयं कहेइ धम्मं सदेवमणुयामुराए परिसाए। पुट्ठो य गणहरेणं भय ! कि कालचक्कस्स ॥४९॥ भरहे एत्थ सरुवं भूयं मव्वं समासओ कहइ । उस्सप्पिणि ओस्सप्पिणिरुवस्स कहेइ तो भयवं ॥ ५० ॥ सुसमसुसमा य मुसमा सुसमदुसमा य दुसममुसमाय । दुसमअइदुसमावि य ओसप्पिणिएउ छच्च समा ॥ ५१ ।।

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Condition of Bhārata-varsa during Duḥşamā Käla (Fifth Ara).
Sramana Bhagavāna Mahavira said:-Gautama ! Each KalaCakra (Cycle of Time) consists of two main divisions of ten (10) kota-koti years each, named I. Avasarpini era during which there is a gradual decrease in piety, morality, and all auspicious articles in the Universe, and 2. Utsarpiņi era in which there is an increase in such virtues and in the inherent qualities of auspicious objects of the Universe. Each division of time has sta Aras-divisions like the spokes of a wheel, named I Susamssugama 2. Susamā 3. Susama-duhsma 4. Dunsama-Susama 5. Dubsama and 6. Duhsama-duhsama for the Avasarpini-kala, and in the reverse order for the Utsarpiņi-kāla. They are arranged as follows:--
Kota - koti = ( 10000000x10000000) चउरो कोडाकोटी अयराणं सुसमसूसमा होइ । वीए य मिहुणयनरा कोसविगुच्चा विपछियाज ॥५२॥ ते मुरहिगन्धदेहा निरामया निन्भया मुख्वा या। बत्तीसलक्खणधरा जरचिन्तासोयपरिहीणा ॥ ५३॥ पयईए तणुकसाया अहमिन्दा उत्तमाय सङ्घयणे । माणम्माणपमाणोववन्नदेहा सकरुणा य ॥ ५४॥ पुढवीपुष्फफलाणं रसो तया आसि सकराअहिंगो। पुक्करणीओ धयखीरउदगइक्खुरसनीराओ ।। ५५ ।।
दसविहा य कप्परुक्खामज्जाया य मिशा तुडियका दीवजोइचित्तका । चित्तरसा मणियका गेहागारा अनिगिणा य ॥ ५६ ॥ मज्जासु य मज्ज उप्पज्जइ मायणाई मिङ्गम् । तुडियनेस य संगयतुडियाइ बहुपयाराई ॥५७॥ दीवसिहा जोइसनामया य एए करेन्ति उज्जोयं । चित्तङ्गेसु य मल्ल चित्तरसा भोयणहाए ॥ ५८ ॥

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Avasarpiņi.
Utsarpipi. 1. Susanil-susama.
1. Duhşama-duhsami. 2. Suşam..
2. Duhsama. 3. Susama-duhsama.
3. Dubşamă-suşama. 4. Duhsama-susama.
4. Suşamā duhsamā 5. Duhsamaa
5. Suşamā. 6. Duhsama-duhsama,
6. Susama-susama. The first ara is of four (4) kota-koti years' duration; the second is of three (3) kota-koti years, the third of two (2) kota-koti years, and the fourth ara is one (1) kota-koti years minus forty-two thousand years. Out of these forty-two thousand years, the fifth ára named Dubsama in which we are living is of
मणिय स य भूसणवराइभवणाई मवणरुक्खेस।। जायन्ति य वत्थाई अनिगिणनामेसु रुक्खेसु ॥ ५९ ॥ माउसेसे मिहुणं पसवेत्ता ते मुरालयं जन्ति । तवसंयमरहिया विहु अकूरपरिणामभावेण ॥ ६०॥ अयरतिकोडाकोटीपरिमाणा मुस्समा तहि मणुया। कोसदुगुच्चा दोपलियनीविया सेस पुवसमा ॥ ६१ ॥ पलिओवममाईए पज्जन्त होइ पुचकोडीए । तइयाए उ समाए दोकोडाकोडिमाणाए ॥ ६२ ।। आईए कोसमुच्चा अन्ते पुण पञ्चचावसयमाणा। कालकमेणं हाणिं गच्छन्ति य कप्पतरुणो वि ॥ ६३ ॥ पुढविजलोसहिफलफुल्लमाइवत्थू वि हायमाणरसा। पळरूववन्नखममुत्तिअजवाई य हायन्ति ॥ ६४ ॥ सइयसमाए अन्ते उत्पन्नो पढमजिणवरो उसमो । सत्तमकुलगरपुत्तो मुणीण घयदाणधणजीवो ॥६५॥ सो दंसियसयलठिई होऊणं धम्मसारही पढमो । सिद्धो तिवाससदमाससेसे तइयरए ॥ ६६ ॥

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twenty one thousand years' duration. Nearly twenty-four hundred and seventy-five years of the Fifth Āra have already passed, according to a calculation upto the present year (1950 A. D). The sixth ara named Duhşamā-duhsama-time of great misery will also be of twenty-one thousand years' duratior..
The first Ara called Susama-susama is of four (4) kota-koti years. Yugalikas (twins-a male and female) live at that time. They are very tall, with an age-limit of three (3) Palyopams. They are very hand-some, fragrant-bodied, very healthy, fearless, endowed with all the thirty-two auspicious signs on their bodies, free from oldage, anxiety, and sorrow, naturally free from passions, excellent bodied, with their bodies furnished with well - measured limbs, and they are
देसूणायरकोडाकोडीमाणे चउत्थअरयम्मि । तेवीस तित्ययरा उत्पन्ना एत्य गणनाहा ॥६७॥ मोक्खंगयस्स मज्झं पञ्चमअरगो उ दुसमा होही। सट्टमासअहिएहि तीहिं वासेहिं अइएहि ॥ ६८ ॥ छहिं वासाणसएहि पञ्चहिं बासेहिं पश्चमासेहि। मम निवाणगयस्स उ उप्पज्जिस्सा सगो राया ।। ६९ ॥ तेरसवाससहिएहि नवुत्तरेहि सगाउ कुसुमपुरे। होही ककी पन्ते कुलम्मि केउ ब दुटुप्पा ॥७० ॥ बहु कोहमाणमायालोभयपत्थस्स तस्स जम्मम्मि । सहसा तस्स पहिस्सइ देवउलं रामकण्हाणं ॥१॥
+ + + + + + + षणपन्नत्थसमिद्धं मारहवासं जिणिन्दकालम्मि । पुरगामागरपउरभासी मुरळोगसकासं ॥१०॥२२१०॥ गामा नगरम्भूया नगराणि य देवलोगसरिसाणि । रायसमा य कुटुम्बी वेसमणसमा य रायाओ ॥ ११ ॥

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compassionate. The juice of the earth flowers and of fruits, at that time, is more sweet than the sweetness of sugar. The lakes and ponds are filled with waters as nutritious and palatable as ghee (clarified butter) milk, and sugar-cane-juice.
Kalpa-Vriksas ( Wishing Trees).
The Kalpa-Vrikṣa (Wishing Trees) supplying the wants of these Yugalikas are ten
They are :- Madyanga supplying spirituous drinks 2. Bhringanga-supplying auspicious jars, chowries etc 3. Trutitangasupplying different notes of musical instruments. 4. Dipa-sikhāsupplying flame-light. 5. Jyoti-giving out diffuse light 6 Citrānga-yielding flowers and garlands of various colours 7. Citrarasa supplying eatables and diets of various kinds 8 Manu-aṁga
चन्दसमा आयरिया अम्मापियरो य देत्रयसमाया । सासू वि य माइसमा ससुरो वि हु पीसमो आसि ॥ १२ ॥
Tarafafe विणयपरो सच्च सोय संपन्नो । गुरुदेवपूयणरओ सदारनिरओ जणो तया ॥ १३ ॥
अग् य सविन्नाणो अग्घर सील कुलं च विज्जा य । परचकईइतकर भयो सो यविवज्जिओ लोगो ॥ १४ ॥
जिणभत्ता रायाणो पाएण कुतित्थिया य अवगीया । दस वि वासे तहा दस दस अच्छेरया जाण ।। १५ ।
उवसग्ग गन्भहरणं इत्थीतित्थं अमावियापरिसा । कण्हस्स अवरकङ्का अवयरणं चन्द्रसुराणं ॥ १६ ॥
हरिवंसकुलुप्पत्ती चमरुप्पओ य असयसिद्धा । अस्संजयाण पूया दसवि अणन्तेण काळेणं ॥ १७ ॥
लोगुत्तमपुरिसेहिं चउप्पन्नाए इहं अईएहिं । केवलिमणपञ्जव ओहिणाणि सुयकेबलीहि च ॥ १८ ॥

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supplying Cintāmani Ratna, and ornaments to yugalikas. 9. Bhavana-anga-supplying mansions, and 10. Anagananga Kalpa Vriksa supplying clothes to yugalikas.
At the end of their life, they give birth to a yuga lika (twin-male and-female) and they invariably go to heaven, because they are not harsh, although they are devoid of austerity and self-restraint.
The second âra named Susamà is of three (3) kota-koti years. The yugalikas are less tall with an age-limit of two Palyopams.
The third ära named Susma duusama is of two (2) kotakoti years. During the beginning of the ara, the age-limit is one Palyopama, and at the end, Purva Kodi years. The height
दूसमकाले लोगो कोहाइकसायविसहयविवेगो ।
अच्चोदगो व्व वप्पो जाओ संभिन्नमज्जाओ ॥ १९ ॥
जह जह बच्चइ कालो तह वह दयदाणसच्चपरिहीणो । अहियं अहम्मसीलो कुतित्थि मोहियमई होही ॥ २० ॥ २२२० ॥
गामा मसाणभूया नगराणि य पेयलोयरिसाणि । दाससमा य कुटुम्बी जमदण्डसमा य रायाणो ॥ २१ ॥
बुद्धा य पुहपाला भिच्चे गिन्ति ते वि इयरजणो । खायन्ति य अन्नोम्नं मच्छा इव दुब्बले बलिया ॥ २२ ॥ जे अन्ता ते मज्झा जे, मज्झा ते कमेण पच्चन्ता | अपडागा इव नावा डोल्लन्ति समन्तओ देसा ॥ २३ ॥ चोरा सन्ति अत्यं नरिन्दकरपीडियाई राई | भूपाय सेणी लज्जाइपरा य कारणिया ॥ २४ ॥
सयणे निच्चविरोsो सकज्जनिरओ परत्थनिरवेक्ख । arcoभासी लोगो पाएणमवोल्लसारो ति ॥ २५ ॥

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of the bodies of yuga-likas in the beginning of the ära is Oriente kosa, and five hundred (500) dhanusyas at its end. Gradually the yielding powers of the Kalpa-Vriksa (Wishing Trees) become less. The delicious juices in earth, water, medicinal drugs, fruits, flowers, and in all wholesome articles go on decreasing. Strength, beauty, colours, forbearance, renunciation, straight-forwardness etc, become scanty.
At the end of the third ära, the first Tirthankara, named Rsabha (deva) was born. He was the son of the Seventh Kulakara He was wellrestrained ; he had given gifts of ghee (clarified butter) He was very fortunate. Being naturally endowed with Right Paith, he was able to lead people to the True Path. He attained Mokşa (Final Emancipation) at a time wnen there were three
घणपन्ने अवियण्हो घरकज्जे चेव मोहियमईओ । दक्खिन्नलग्जरहिओ धम्मसुइविवज्जिओ लोगो ॥ २६ । सीसा नाराहिन्ति उ आयरिए दुसमाणुभावणं । ते वि हु तेसिं पढणं न दिन्ति मुयनाणसिक्खाभो ॥ २७ ॥ फिटइ गुरुकुलवासो मन्दा य मई जणस्स धम्मम्मि । सत्ताउलाय पुहई देवा य न दरिसणं देन्ति ॥ २८ ॥ पुत्ता अम्मापियरो अवमन्नन्ति कडयाई भासन्ति। मुण्डा भुयनितुल्ला साम् वि य कालकन्नसमा ॥२९॥ हसिएहिं जम्पिएहिं य अच्छिवियारेहिं विगयलज्जाओ। सविकासनियत्थेहिं बहुया सिक्खन्ति वसाणं, ३० ॥ २२३०॥ सावगसाविगहाणी मावणतवदाणसीलपरिहाणी। समणाणं समणीणं असकडं बेवकज्जे वि ॥ ३१ ॥ कूडतुलकूडमाणं पम्मे वि सनत्तणं सपेमुन्न । पहवन्ति दुज्जणा वह सीयन्ति य सज्जणा पायं ॥ ३२ ॥

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years and seven and a half months remaining for the comple tion of the third ara.
During the fourth ára of one kota-koti years minus forty two thousand years, twenty-three Tirthankaras-the Lords of the Three Worlds-flourished.
After the lapse of three years and seven and a half months after my Nirvana, the Fifth Āra will commence.
During the life-time of the Tirthaikaras, Bhārata Varsa was very prosperous with wealth and corn; towns, villages, mines etc resembled celestial regions Villages appeared like towus and towns resembled déva-loka (land of gods); kinsmen were like kings, and the kings resembled Vaiframana (the dod of Wealth); the preceptors were as tranquil as the Moon; the parents des
विज्जाण मन्ततन्तोसहीण मणिपुष्फफरसाणं च । रूवाउपरिदीणं संगणुच्चत्तधम्माणं ॥ ३३॥ दुसपकाळे होही मुहभागण सव्वेसि परिहाणी। एगन्तदुसमाए अमुहतरागं इमं सच्वं ॥ ३४ ॥ एवं परिहायन्ते होए चन्दो व्च कालपक्खम्मि । जे धम्पिया मणुस्सा मुजीवियं जीवियं वेसि ॥ ३५ ॥ दुप्पसहो आयरिओ फग्गुसिरी साहुणी णयपहाणा। सट्टो नाइलनामो सच्चसिरी सावियाणं च ॥३६ । वह विमलवाहणो वि य राया सुमुहो व तस्स उ अमच्चो। ए ए उ दूसमाए होहिन्ति अपच्छिमा भरहे ॥ ३७ ॥ दोरयणिपमाणतणू वीसयवासाउया य होइन्ति । दुप्पसहाई चउरो उक्कोसेणं च छट्टतवो ॥ ३८ ॥ दसवेयालियधारी वोहसपुची व पुज्जिही सहो । दुष्पसहो तित्थं पिव ता वहिही जाच सो चेव ।। ३९ ।।

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served to be worshipped like gods; one's mother-in-law was as kind as one's own mother; and father-in-law was also, as kind as one's own father. The people of those times, knew what was right and what was wrong. They were polite, endowed with the virtue of truth-telling, and pure. They worshipped their elders and the deities. They were content with their own wives. Persons possessing special literary and techinical knowledge were hono ured. Noble birth, celibacy and knowledge, were highly praised. People were free from pestilence, calamity, fear and from sorrow Kings were devoted to Tirthankaras, and the enemies of the Jaina Religion were dishonoured
Such a pleasant state existed in Bhārata-varsa uptil now, but after existence of fifty-four highly illustrious personages, when there will be an absence of Kévalins, manah-paryava
जो मणइ नत्यि धम्मो ण य सामाइयं न चेव य वयाई । सो समणसझवज्झो कायव्यो समणसणं ॥ ४० ॥२२४० ॥ बारस वासई गिहे गमिजणं अचेव सामन्ने । दुप्पसहो गच्छिहिही अट्ठमभत्तेण सोहम्मं ॥४१॥ पुचण्हे वोच्छेओ चरित्तधम्मस्स रायधम्मस्स । मजमण्हे पुण होही अवरण्हे जायवेयस्स ॥ ४२ ॥ एवं दुसमकालो इगवीससहस्स होइ वासाणं । एगन्ते दुसमा वि य एवइयं चेव नायव्वा ॥४३॥ नटे चरणाइम्मि उ हाहाभूमो अणाहभूमो य । काको अमाइपुत्तो गोधम्मसमी जणो तत्य ॥४४॥ रयबहुला खरफरुसा अणिवाया तया य वाहिन्ति । धूमायन्ति दिसाओ भयजणणीओ य सम्वेसि ॥ ४५ ॥ चन्दो मुइही सीयं अहियं अहियं च रिभो तविही । जेण इहं नरतिरिया सोउण्डहया किलिस्सन्ति ॥ ४६॥

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Jnanins, Avadhi Jnanins. and of Sruta Kevalins, the condition of Bhärata-varsa will gradually be worse. Every day the people will become deteriorated by the poison of anger, malice, pride, greed, and vulgarity. Just as even a strong fortress becomes destroyed by the impact of a violent current of fast-running waters, in the same way, all salubrious limitations of ancient usage will be removed by the force of indisciplined popular current With the advent of worse times, people will be utterly destitute of mercy, truth, and the giving of gifts to deserving individuals. They will become enamoured by False Beliefs, and they will become more and more bigoted.
At that time, villages will resemble cremation grounds ; towns will look like burial places ; virtuous persons will come to poverty, and kings will be as cruel as Yama (God of Death). Oreedy kings will trouble their servants, and the king's servants, in their duty towards the king, will oppress the public. Like big fishes devouring smaller ones, the powerful bodies will invariably destroy the less powerful ones. The country will be in a pre-carious condition like a boat without a helmsman. Robbers will carry on dacoities. Kings will over-burden the provinces with excessive taxation. Judges and judicial officers will exhort bribes the people will be selfish, innimical to their
तह अस्सविसअसणि मेहा अम्बिलमेहा य खारमेहा य । अग्गिविसअसणिमेहा अभिक्खणं वासिहिन्ति तया ॥ ४७॥
जेण इहं मणुयाणं कासो सोसो जलायरो कोदो। जरसूलसीसवेयणा हवन्ति रोगा अणेगविहा ॥४८॥ काही तिरिए दुहिए जलथलखहचारिणो उ सच्चे दि । आरामछेत्तकारणणरुकवतणाई खयं नेही ॥ ४९ ॥
वेयडउसमकूडे गङ्गासिन्धू य मुत्तुमवसेसं । गिरिकूवनइतडागे थलाइ सव्वं सम होही ॥ ५० ॥ २२५० ।।
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own relatives, disregardful towards acts of benevolence, and they will indulge in irrelevant talks. Mostly their sayings will be worthless. The thirst of people for wealth and property will not lessen in the least. They will be completely drowned in wordly pursuits; they will be destitute of polite manners, shame-less, and careless in listening to religious topics.
During the duhṣama kāla (fifth ara) the pupils will not pay respects to their Qurus (preceptors), and the preceptors will not give them religious learning. The system of Gurukula-vāsa (living in the house of the preceptor during the period of study), will cease. People will be indifferent to religious matters. The earth will be filled with small creatures and vermin. Celestial beings will not visit the human world. Sons will disobey their parents, and they will insult them with abusive language. Girls of noble families will surpass harlots by their amorous pranks, gestures, liscivious talks, side-glances, and indecent be
इङ्कालमुम्मुरसमा छारम्भूया भविस्सई धरणी । कावि धूलिहला घणचिकणकद्दमागम्मा ॥ ५१ ॥
मणुयो खरफरसतणू उब्भडघोडामुहा चिविडनासा | दुब्बभनिरगिरा बहुरोगा कोहणसहावा ॥ ५२ ॥ रयणीपमाणदेहा नरित्थिओ वीससोलसाऊ य । बहुपुतनत्तु यजुर्या निल्लज्जा विगयवसणा य ॥ ५३ ॥
छoafter गन्मधरा होही नारी य दुक्खपसवा य । सोलसवासा पुत्तनचुयए पेच्छिही मेरा ॥ ५४ ॥
होहिन्ति य बिलवासी बिछा उ बाबत्तरी य वेयढे । उभयतडेसु नई नव नव एकेंकए कुले ॥ ५५ ॥
सव्वे वि बीयमेत्ता तिरिया होहिन्ति तत्थ मणुयाई । कुणिमाद्दारा सब्वे निस्संसा निव्विवेगा य ।। ५६ ।।

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haviour. Sravakas (male lay-men devotees) and Śrāvikas (female lay devotees) will be in distress, and the four dutiful acts of Jaina Religion viz 1. Dana (giving of gifts to deserving persons), 2. Sila (chastity), 3. Tapa (Austerity) and 4 Bhava (Good Intentions) will go on decreasing. There will be quarrel among Sadhus (Monks), and among Sâdhvis (Nuns) on the slightest pretext. There will be roguery among religious-minded people, and there will be unsteadiness with them. There will be false measures and weights. Generally wicked persons will prosper and virtuous individuals will suffer. All auspicious things such as 1. Vidyâ (Learning) 2. Mantras (Incantations) 3 Tantra (Magic-spells) 4. Auṣadhi (Medicinal Drugs) 5 Mani (Precious Gems) 6. Puspa (flowers) 7. Phala (fruits) 8. Rasa (Juices) 9 Rûpa (Beauty) 10 Ayusya (Age-limit) 11. Riddhi (Prosperity) 12. Akriti (Form) 13. Uncãi Height of body), and 14. Dharma (Religious Duty) will undergo a gradual diminution, and during the Duhsama-duḥ. şama (Sixti) ära of the present Avasarpini kala they will deter iorate immensely. The life of persons who lead a highly virtuous religious life during the time when there is a daily decline like the daily decline in the disc of the Moon in the dark half of the month in all auspicious objects, will be happy.
At the end of this Duhsama kāla, there will be a catu-r
रहपहमेतं तु जलं वहिही बहुमजऋच्चभाईनं । गङ्गासिन्धुनईणं ताम्रयगज्जूण ते मणुया || ५७ ॥
रयणी थकमझे कङ्क्षिन्ति दिवा य सूरकरपके । खाहिन्ति य बीयाए निसाए अन्ने य कङ्क्षिन्ति ॥ ५८ ॥
दहिरवीर घयाईयं सतरसघनाई पुप्फफलमाई | होही न भरहवासे सयणासणवत्थमाई य ॥ ५१ ॥
enatuarez' çà quezan dì 1 पञ्च भरहे वहा पञ्चसु एरवयवासेसु ।। ६० ।। २२६० ॥

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676 vidha sangha consisting of only four personn viz 1. Ācārya Duhpaha Sūri. 2. Sadhvî-Phaigu-Śri 3. Nâgila Srāvaka and 4. Satya Sri Srāvikā. King Vimala-vähana and his minister Sumukha will be the last king and the last minister in Bhārata varsa
During the end of the Duhşsamā Kāla (Fifth Āra) the height of the bodies of human beings will be two hands, and their life-limit will be twenty years. During the first portion of the end of the Dusamā (fifth) ara, Cāritra Dharma (ascetic life) will disappear ; Raja-dharma (government by a supreme power) will disappear during its middle portion ; and Agni (fire) will disappear at its end.
On the completion of the Duhşamă âra (fifth) of twenty.one thousand years, the Sixth āra named Duhşama-duhşamā, also, of twenty-one thousands years will commence. People of that time, will be helpless on account of an absence of any think like Dharma Niti (moral Laws) and Raja Niti (government by a supreme authority). The relation between a father and his son or between a mother and a wife will disappear and people will generally lead a beastly life.
During the begining of the Dubşama-duhşama (sixth) ara, there will be stormy whirl-winds and denundating torrential rains causing destruction to thousands of human beings and lower animals. A very small minority of human beings and beasts will live in holes in mountains on the banks of Ganga and
सागरकोडाकोडी एगा अरओ चउत्थयो होही। ऊणा इह वासाणं बायालिसं सहस्सोहि ॥ ६१ ॥ AT 99ghe soft U w stę ofegati मोसप्पिणी दसायरकोडाकोडी अओ होइ ॥ ६ ॥ भोसप्पिणीए एवं जो अणुहावो उ वनिओ पुचि । सो चिय पडिलोमेणं उस्सप्पिणिए मुणेयनो ॥ ६३ ॥

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677 Sindhu rivers and they will maintain themselves on crabs existing in waters of the two rivers.
fishes
and
Utsarpini Kala.
After the lapse of the Duhsama-duhsama (sixth) ara of the Avasarpiņi Kala, the first āra of the Utsarpîņi Kāla, (named Duhsama-duhsama), of twenty-one thousand year's duration, will begin. People of Bhārata-varsa will have the same miserable modi of living
After the lapse of the first ära of the Utsarpiņi Kāla, the second ära named Duşama-suşamã will commence At that time, conditions will begin to improve. There will be five kinds of rains each kind existing continuously for seven days The first kind of rain called Puşkara-samvartaka (rain of final destruction of all objects) will cool down the heated ground. The second kind of rain named Kşira-mégha will produce varieties of corn. The third kind named Ghrita-mégha will produce greasiness in various objects. The fourth kind named Amrita-mégha will pro
पायालीससहस्सा वासाण नरा उ होन्ति बिलवासी। उस्सप्पिणीए एगन्तदुसमा चरिमकालम्मि ॥ ६४ ॥ होरिन्त पधमेहा पुक्खलसंवह खीरमेहो वि । पयमेहसमयमेहो रसमेहो पञ्चमो होइ ॥ ६५ ॥ एकको मणुपदं वासीही सत्त सत्त दिवसाई। पञ्चचीस दिवसे वहलिया होहिई सोमा ।। ६६ ॥ पढमा ७ विश्ववेही धन्न बीमो करिस्सए मेहो। तइमो नेहं अणयह तोसहिमाई चउत्यो उ ।। ६७ ॥ पत्रमओ पुण मेहो पुढवाईयाण रसकरो होही । तत्तो हरियदुमोसहिवेल्लियाई परोरिन्ति ॥ ६८ ॥

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678 duce medicinal drugs of various kinds. And the fifth kind of rain named Rasa-mégha will create juices in various objects. Each of these five kinds of rains, will pour continuously for seven days. The ground which had become heated will cool down and green vegetation, creepers, medicinal herbs and trees will grow. On seeing the surrounding country full of green vegetation and fruits, the dwellers on the holes and dens of mountains, will come out and settle in the plains. Leaving off their meat diet, they will maintain themselves on greens, vegetables, and fruits. Day by day, there will be an increase in the beauty, form of body, intellect, and life-limit. By the end of the Duhsamā kala of the Utsarpini era they will be fit for society. They will live in towns and villages. They will form their own communities and they will train up horses, elephants, cows, bulls etc into their service. With the appearance of Agni (fire, they will do the cooking of their corns, and put it to other useful purposes
After the lapse of the Duhsama (second) ara, the third ara named Duşama-suhşamå will begin. Suon after the commencement
तो तेविलवासितारा पासित्ता तं महिं वह समिद्धं । आसत्था हिटमाणा नोहरिय बिलाण भमिहिन्ति ।। ६९ ॥ जायं खु मुहविहार मरहमिमं पुप्फफकसमद्धिं च । ता जो कुणिमं खाही सौ अम्ह वजणिज्जो उ ॥ ७० ॥ २२७० ॥ मह अह बच्चइ कोलो तह तह फळकुसुमोसहीणं च । सायणरूवउच्चत्ताउमाईण बुड्डीय ।। ७१ ॥ होडिन्ति सुहारिउणो सुहा य वाया सुहाइ उदगाई। गयरोगा तो मणुया होहिन्ति तहा तिरिक्खा य ॥ ७२ ॥ उस्सप्पिणीइमाए बीयाए समाए चरिमकालम्मि । सत्य बहुमझदेसे होहिन्ति य कुलगरा सत्त ॥ ७३ ।

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of the third ära of Utsarpini, there will be twenty-four Tirthankaras one after the other during the third āra. They will preach a Religion of Universal Brotherhood in Bhārata-varsa. The names of the twenty-four Tirthankaras of the Utsarpini kāla are as follows:-1. Sri Padma Nabha-the soul of King, Srépika of Magadha desa 2. Sri Sira-déva. 3. Sri SuParsva. 4 rt Svayem Prabhu Nath 5. Sri Sarvanubhuti. 6. Sri Devasruta. 7. Sri Udaya Natha 8. Sri Pedhala Natha 9. Sri Pottila Natha 10 $ri Sata-Kirti Natha 1. Sri Suvrata Natha 12. Sri Amama Natha 13. Sri Niskasaya Natha 14. Sri Nispulika Natha 15. Sri Nirmama Natha 16. Sri Citragupta Natha 17. Sri Samadhi Natha 18. Sri Sarivara Natha 19. Sri Yasodhara Natha 20 Sri Vijaya Natha 21 Bri Malla Natha 22. Śri Deva Nätha 23. Sri Ananta Virya Nātha and 24. Śri Bhadrakrit Natha.
After the lapse of Dusama-susanlā (third) ära of Utsarpini, there will be three more aras viz (4) Susama-duşamā (fourth) (5) Sutama fifth) and (6) Susama-susama (sixth..
पढमेत्य निमलवाहण सुदाम संगम सुपासनामे य । दत्ते सुमुहे छठे सम्मुयई चेव सत्तमए ॥ ७४ ॥ काहन्ति सन्निवेसं वासत्यं गामनगरमाईएं। कुलधम्मरायनीईण कारगा कुलगरा तझ्या ॥७५ ॥
आसा इत्यो गावो परिग्गहिस्सन्ति रज्जकज्जम्मि । ववहारसिप्पकम्मा गणियलिवाई य होहिन्ति ॥ ७६ ॥ जाईसरो उ पढयो नामेणं विमलवाहणो राया। सव्वं चिय दाएही पुवुनिमिमं पयाण हिओ ।। ७७ ॥ सस्साणं उप्पत्ती परमा परमं च दुद्धदहिसप्पी। उत्पन्ने अगणिम्मि य धणमाई भविस्सन्ति ।। ७८ ।। दूसमअरयस्सन्ते संमुइरारस्सं सयदुवारम्मि । महाए भारियाए सेणियजीवो उ पढमजिणो ॥ ७९ ॥

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Tirthankaras of the Future Utsarpini.
I. Sri Padma Nabha 2. Sri Sura-deva Natha 3. Sri Suparsva Natha 4. Sri Svayam Prabhu Natha 5. Sri Sarvanubhuti Natha 6. Sri Deva-sruta Natha 7 Śri Udaya Nätha 8. Śri Pédhāla Nätha 9. Sri Pottila Natha 10 Sri Satakirti Natha 11. Śni Suvrata Natha 12 Sri Amama Natna
1 13. Sri Niskasiya Natha
14. Sri Pulaka Natha 15. Sri Nirmama Natha 16. Sri Citra-gupta Natha 17 Sri Samadhi Natha 18. Sri Samvara Natha 19. Sri Yasodhara Natha 20. Śri Vijaya Natha
Talla Natha 22. Sri Déva Natha 23. Sri Ananta Virya Natha 24 Sri Bhadra krit Natha
प्रत्तत्तणेण होही गाणत्तियसंजुओ महापउमो । वीरजिणस्स व सव्वं विन्नेयं तस्स जम्माइ ॥ ८०॥ २२८०॥ दुसममुसमाए इहं पुच पिव जिणवरा भविस्सन्ति । पडिललोपसमावेण य ते य इमे होन्ति नायव्वा ॥ ८१ ॥ पढमो उ महापउमो सेणियजीवो जिणेसरो होही। बोयो य सरदेवो सुपासजीवो जयपईवो ॥ ८२ ॥ सवाणुभूइनामो दढाउजीवो उ पञ्चमो होही। ण्टो य देवगुत्तो वित्थयरो कत्तिो पुचि ॥८४ ॥ उदयो य जिणो होही सत्तमयो संखनामयो सी। पेढोलपुत्तनामा आणन्दजियो य अमओ ॥ ८५॥ सयगो य जिणो णवमो पुव्वं आसी मनन्दणामोजो। मुणिमुबो य दुसमो सयगो जो आसि पुल्चमवे ॥८॥ एकारसमो य जिणो देवइजीवो उ सधभावविऊ । मममो बारसमजिणो होही जो सबई आसि ।। ८७ ॥

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___ In addition to the above-named twenty-four (24) Tirthaikaras, there will be twelve (12) Cakravartins, nine (9) Vasudevas, nine (9) Prativāsudevas, and nine (9) Bala-dévas, making a total of Sixty-three (63) Trisasthi Salaka Purusah (Sixty-three Eminent Personages), during the future Utsarpini kāla. During the earlier portion of the Susama-dusama (fourth) ara, there will be a gradual diminution of a feeling towards piety and religious fu. nctions. The bodies of dwellers will be tall, and they will live for a very long time. They will live in forests, and they will maintain themselves on divine materials.
After the lapse of Utsarpipi Kāla, the period of Avasarpini Kāla will again commence. There will be a diminution in the natural attributes and inherent qualities of all substances,
Endless Utsarpiņis and Avasarpinis must have passed in this Samsāra Those fortunate individuals, who having renounced the world, engage themselves in the practice of the True Relil. gion, and who having successfully passed through the different periods of the Kala Cakra (Cycle of Time), have attained their most cherished Liberation, are really happy.
तह निक्कसायनामो तेरसमो वासुदेवजीवो उ। बलदेवो पुण होही चोहसमो निप्पुलायजिणो ॥ ८८ ।। निम्ममजिणो अमोहो पनरसमो होइ रोहिणीजीवो। मुलसासावियजीवो सोलसमो चित्तगुत्तो य ॥ ८९ ॥ सत्तरसमो समाही रेवइजीवो उ विगयमववारी। संबरजिणो जयहिओ अट्ठारसमो मियालीओ ॥९० ॥ २२९० ॥ दीवायणस्स जीवो नियटिअरहा य अगुणवीसइभो । कण्हो गयभयतण्हो वीसइंमो देवसेणजिणो ॥ ९१ ।। तत्तो य एग्रवीसो नारयजीवो विवेगजिणचन्दो। बावीसइमो विमलो अपरजिओ विगयकम्ममलो ॥ ९२ ॥ 86

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By actually describing the detaited account of Kala-cakra (Cycle of Time) Śramaqa Bhagavāna Mahāvīra gave a vivid picture of the miseries of the Samsara, and of the frightfulness of the various wanderings in it. On hearing this, many devout persons renounced the world, and took Bhāgavatî Dikṣā.
This year being the last year of His life in this world, Šramana Bhagavāna Mahāvira, went to Apāpa Nagari (Bihāra) with the object of passing the rainy season there and he lived in the * Rajjuga Sabhā of King Hasti-pāla during the months of the rainy season.
Nirvana.
. An elegant Samavasaraṇa was prepared by gods. Sramana Bhagavāna Mahāvira took his seat in the Samavarsarana and commenced his final Sermon. King. Hastipāla of Apāpā Nagari came to śramaqa Bhagavāna Mahāvīra, and with a low bow he
*Hall of clerks or of Customs Officers staff. देवोक्वायनामो तेवीसइमो उ अम्मडो पुव्व। चरिमो य साइबुद्धो अणन्तविजो जिणो होही ॥ ९३ ॥ ओसप्पिणीजिणाणं पडिलोमेण होन्ति तित्ययरा । जा चरिमो जिणनाहो विभेओ उसपनाहो व ॥९४ ।। एएस अईएस कमेण होन्ति पुन्वतुल्लगुणा । मुस्समदुसमा मुसमा सुस्समसुसमा य छट्टा उ ॥ ९५ ॥ बीस कोडाकोडी दोनि वि एया उ होन्ति अयराणं । ओसप्पिणी य उस्सप्पिणी य परियत्तमाणीओ ॥ ९५ ॥
॥श्री नेमिचंद्रमूरिकृत महावीरचरियम् पृ. ९३-९९ ॥ *अथ सर्व मुराचक्रपत्रितय भूषितम् । रम्यं समवसरणं स्वामिनो देशनासदः ॥१॥

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took his seat at an appropriate place. (lods remained at suitable places in service of the Worshipful Lord. All of them had come to the Samavasarana with the object of listening to the Final Sermon
Indra came and began to praise śramaņa Bhaaavana Mahavira as follows:
Indra's Stuti. O Lord of the Universe ! There can be no corporeal existence without the inherent influence of Dharma (Punya or meritorious deeds), and Adharma (Papa or Evil Karmans). There cannot be a mouth without the body and there can be no vaktritva (power of speech) without a mouth. Other wise how can Others-Believers in Isvara as the Creator of the Universe preach their doctrine ? The god Isvara whom the Believers of the Doctrine assume to be the Creator of the Universe cannot preach. Energy required for creating the Universe, is not possible in an Isvara utterly destitute of a body. There is no real motive in creating the Universe in accordance with one's sweet will or
ज्ञात्वा निजायुःपर्यन्तमन्तिमा देशनां प्रभुः । कर्नु तस्मिन्नुपाविक्षत् सुरासुरनिषेवितः ॥ २॥ स्वामिनं समवसतं ज्ञात्वा पापापुरीपतिः। इस्तिपालः समागत्य नत्वा च समुपाविशत् ॥ ३ ॥ शुश्रूषमाणास्तत्रास्थुर्यथास्थानं सुरादयः। एत्य नत्वा सहस्त्राक्षः इति स्वामिनमस्तवीत् ॥ ४ ॥ धमधिौं विना नांगं विनांगेन मुख कुतः । मुखाद्विना न वक्तृत्वं तच्छास्तारः परे कथम् ॥ ५॥ अदेहस्य जगत्सर्गे प्रवृत्तिरपि नोचिता। न च पयोजनं किंचित् स्वातंत्र्याम पराजया ॥६॥

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by the order of some other person. If Isvara creates the Universe, simply out of amusement, then, he deserves to be desig. nated as a child full of mirth and if he has created the Universe out of compassion towards all living beings, he should not show his mercy towards some, and make others miserable by his evil will. All must be made equally happy. O Lord! What sort of mercy is it, when the all-compassionate benevolent Creator of the Universe, overwhelms the unfortunate living beings with the agonies of disease, poverty, and birth in low families full of innumerable miseries, caused by himself ? Now, suppose, Isvara-the Creator of the Universe-makes people happy or miserable only in accordance with their good or evil deeds, then he is not independent like our-self. Besides, if this diversity of existences in this world is caused by the agency of various Karmans, then, where is the earthly use of the Almighty Isvara who is penthroned as the Creator of the Universe? Or else, in
क्रीडया चेत्प्रवर्तेत रागवान् स्यात्कुमारवत् । कृपयाथ सृजेत्तर्हि मुख्येव सकलं सृजेत् ॥ ७ ॥
दुःखदौर्गत्यदुर्योनिजन्मादिक्लेश विहलम् । जन तु सृजतस्तस्य कृपालोः का कृपालुता ? ॥ ८ ॥
कर्मापेक्षःस वेचहिं न स्वतंत्रोऽस्मदादिवत् । कर्मजन्ये च वैचित्र्ये किमनेन शिखंडिना ? ॥ ९ ॥
अथ स्वभावतो वृत्तिरवितर्क्या महेशितुः । परीक्षकाणां तप परिक्षापेक्षडिंडिमः ॥ १० ॥
सर्वभावेषु कर्तृत्वं ज्ञातृत्व' यदि संगतम् । मतं नः सन्ति सर्वज्ञा मुक्ताः कायभूतोऽपि च ॥ ११ ॥
सृष्टिवादकुहेतुवाकमुन्मुच्येत्यप्रमाणकम । त्वच्छासने रमन्ते ते येषां नाथ प्रसीदसि ॥ १२ ॥
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case, if all the activities of arrangements in this creation of the Išvara, are caused naturally without the help of any other agent, then, there will be a question of the existence of Isvara only in name; and then, it will be the subject of a critical investigation. If an Omniscient is taken as the Creator of the Universe, then, we fully agree with the proposal. Because, Sarvajnas (omniscients) are of two kinds viz 1. Mukta (Liberated) and 2 Déhadhārī (with a body). O Lord! Those who have good fortune to abandon theŚriṣṭi-vâda (Belief in Iśvara as the Creator of the Universe, and join your Religious Creed, very happily pass their days under your supreme guidance.
* Stuti by King Hasti-pala
When Indra had finished his stuti King Hasti-pala of Apāpā Nagari, began to euologise Śramaņa Bhagavana Mahavira
as follows:
O Lord! You are a Sarvajna (Omniscient ) I need not entreat you with sweet gentle words. I may as well, say a few harsh words for the purification of my Soul. O Lord! You are not
इति स्तुत्वा सुनासीरे स्थिते पापापुरीपतिः । हस्तिपालनृपोऽप्येवं वीरस्वामिनमस्ववीत् ॥ १३ ॥
न परं नाम देव कठोरमपि किंचन । विशेषज्ञायं विज्ञप्यं स्वामिने स्वान्तशुद्धये ॥ १४ ॥
न पक्षिपसिंहादिवाहनासीनविग्रहः । न नेत्रवक्त्रगात्रादिविकारविकृताकृतिः ॥ १५ ॥
न शुलचापचक्रादिशखांककर पल्लवः । नांगनाकमनीयांग परिष्वंगपरायणः ॥ १६ ॥
न गईणीयचरितमकंपितमहाजनः । न प्रकोपप्रसादादिविडंबितनरामरः ॥ १७ ॥

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seated on a bird, or an beast, or on a lion. Your eyes, month, or the limbs of your body are not distorted by sensual passions. Your blessed hands are not defiled by keeping a tri-sūla (trident) or a dhanusya (a bow and arrow), or a Cakra (discus ) for fighting with enemies. You are never ready to embrace the charming body of a young handsome girl Besides, you have never made honourable persons to shudder at a censurable conduct on your part. You are not adventurous in the creation, protection, and destruction of the Universe you are not troubled with infirmities, like jesting, singing, dancing etc; You do not like them Under the existing circumstances, how can any casual observer place you under the category of a dēva (celestial being; deity) ?
Because, you are uery different from all every way. O Lord! It is quite logical to say
न जगज्जननस्थेमविनाशविहितादरः । न लास्यास्य गीतादिविप्लवोपप्लवस्थितिः ॥ १८ ॥
तदेवं सर्वदेवेभ्यः सर्वथा त्वं विलक्षणः । देवत्वेन प्रतिष्ठाप्यः कथं नाम परीक्षकैः ॥ १९ ॥
अनुश्रोतः सरत्पर्णवृणकाष्ठादि युक्तिमत् । प्रतिश्रोतः श्रयद्वस्तु कथा युकत्या प्रतीयताम् ॥ २० ॥
अथवालं मन्दबुद्धिपरीक्षक परीक्षणैः । ममापि कृतमेतेन वैयात्येन जगत्प्रभो ॥ २१ ॥
यदेव सर्व संसारिजन्तुरूपविलक्षणम् । परीक्षन्तां कृतयस्तदेव तव लक्षणम् ॥ २२ ॥
ataatraanaान्तं जगदस्माद्विलक्षणः । न गोचरो मृदुधियां वीतराग कथंचन ।। २३ ॥ एवं स्तुत्वा हस्तिपाले विरत्तेऽर्हनपश्चिमः । अपश्चिमामित्यकरोद्भगवान् धर्मदेशनाम् || २४ ॥

other deities in that a lea for a
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piece of grass or a piece of wood etc will be floating in water when it goes along the direction of the current of water, but is it logical to say that it will fioat nicely against the current of water ? But O Lord! What is the use of an examination by such dull-witted observers ? Enough with my attempt also Because, you possess very noble attricbutes which are quite different from all other Samsārî (worldly) beings. The entire world is full of anger, greed, and fear. You do not have any of them But O Lord | Although you are perfectly destitute of Rāga (love) and Dvėsa (hatred), you are not so easily understandable by persons with small intellect. Only sharp-witted individuals can easily find out and critically observe the innumerable virtuous qualities which you naturally possess to qualify yourself as a Maha-déva (a Great God ).
The above-named two stutis ( adoratory hymns) have been quoted from * Triş-asthi Salakā Purusa Caritram of Ācārya Mahārāja Śrimān Hémacandrācārya Sūri and explained, as they contain some important tenets of the Jaina Religion The first deals with the Jaina explanation of the Doctrine of Sristi-vāda (Isvara as the Creator of the Universe) and teaches in a few logical arguments how the doctrine does not hold good. It shows that the Universe has not been created by lśvara or by any other person. But it exists as it is now, from times immemorial; and Śramana Bhagavāria Mahavira has also taught in that light The second one, shows the traits of the various deities of Ofher Faiths, and by indicating that the Vita-răga (the Jineśvara utterly destitute of Rāga (love)) and Dvéśa (hatred) does not possess any of these undeserving vices. It clearly brings forward some of the most elementary virtuous qualities which an individual Soul must necessarily possess before he or she becomes fit for adoration and worship All the Tirthankaras have under-gone that Test. The mass of their meritorious deeds in the realm of
*Parva 10. Sarga 13. Page 173.

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Universal Brotherhood, and of their austerities, was so great that thousands of human and celestial beings will fall at their blessed feet with a low bow
Dharma Déśanā
Śramana Bhagavâna Mahavira, then, delivered Dharma Désanā ( Religious Sermon ).
पुमर्था इह चत्वारः कामार्थी तत्र जन्मिनाम् । अर्थभूता नामधेयादनर्थे परमार्थतः ॥ २५ ॥ अर्थस्तु मोक्ष एवंको धर्मस्तस्य च कारणम् । संयमादिर्दशविधः संसारांमोषितारणः ।। २६ ॥
अनन्तदुःखः संसारो मोक्षोऽनन्तमुखः पुनः । तयोस्त्यागपरिप्राप्तिहेतुर्धर्मं बिना न हि ॥ २७ ॥
मार्ग श्रितो यथा दूर क्रमात् पंगुरपि व्रजेत् । धर्मस्यो धनकर्मापि तथा मोक्षमवाप्नुयात् ॥ २८ ॥
त्रिषष्टिशलाकापुरुषचरित्रम्पर्व - १० सर्ग १३.
1. Pumartha iha catvārah Kāmārthau tatra janminām. Arthabhatau nămadheyad anarthau parmarthatan.
2. Arthastu Moksa evaiko dharmastasya ca kāraṇam Samyamādi-r-daśavidhah Samsārām bhodhitāraṇaḥ
3. Ananta-duhkhah Samsāro, Mokso anantasukhah pnnah Tayostyaga-pariprāpti hetu-r-dharmam vina na hi. 27

25
4. Mārgam srito yatha dūram kramāt pangu-r-api vrajét. Dharmastho ghanakarmāpi tatha Mokṣamaväpnuyāt. 28.
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Trans.-There are four aims of existence for human beings in this world. They are 1. Dharma (moral duty) 2. Artha (weaIth) 3. Káma (desire for pleasure) and 4. Mokşa (Final Emancipation). Out of them, Kāma and Artha are unprofitable and injurious. They are nominal aims. Only Moksa can be styled as the chief aim and Dharma leads to it. Dharma mainly consists in due obserance of ten kinds of moral duties such as Samyama (self-restraint), and it helps any one to cross the Ocean of Sansāra. Renouncement of worldly objects and the attainment of Moksa (Final Emancipation) cannot be accomplished without the help of Dharma. Just as a lame man can go far in the right direction with the help of a vehicle, in the same manner, any one, heavily burdened with Evil Karmas can attain Mokşa by leading a rigid virtuous life.
Eight Dreams of King Hasti-pāla. One day, after the assembly had dispersed, King Hasti-păla gave an account of the eight dreams that he had seen during the night before śramaņa Bhagavāna Mahāvīra, and very humbly requested the Worshipful Lord, to explain to him, the meaning of the dreams with regard to himself and to the circumstances affecting Bhārata-varsa in particular. The detailed account given by Śramapa Bhagavāna Mahāvira and beautifully recorded in Trisasthi Salāka Purusa Caritra-Parva 10. Sarga 13 (verses 30 to 216) is very interesting and it throws some light on the events of the present generation The reader is requested to peruse the account.
- 2. -
Nirvana.
One by one, three months of the rainy season had already passed. The first half of the fourth month had nearly passed. It was the Amăvâsyā day i e fifteenth day of dark-half of Kartika māsa (month of Kārtika) or the Amāväsyā (fifteenth day of the dark-half of ASO-māsa according to Gujerati Calculation) which is usually accepted as the Divālî Day by all communities in India,
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१२२ तेणं कालेणं तेणं समएणं समणे भगवं महावीरे अट्टियगाम नीसाए पढमं अंतरावासं वासावासं उवागए, चम्पं य पिट्टचस्प छ नीसाए च तजो अंतरवासे वासावासं उवागए. वेसालिं नगरिं वाणिज्यगामं च नीसाए दुवालस अंतरावासे वासावासं उवागए, रामगिह नगरं नालंद च बाहिरिय नीसाए चउद्दस अंतराबासे बासावासं उचागए, छ मिहिलाए, दो भदिआए, एगं आलंभियाए, एगं सावत्थीए, एग पणिअभूमीए, एगं पावाए मज्ज्ञिमाए हत्यिबालस्स रनो रज्जुगसभाए अपच्छिमं अंतरावासं वासावासं उवागए ॥ १२२॥
१२३ तत्थ णं जे से पावाए मज्झिमाए हथिवालस्स रन्नो रज्जुगसमाए अपच्छिम अंतरावासं वासावास उवागए ॥ १२३ ॥
१२४. तस्स णं अंतरावासस्स जे से वासाणं चउत्थे मासे सत्तमे पक्खे कत्तिअबहुले, तस्स णं कत्तियबहुलस्स पन्नरसीपक्खे णं जा सा चरमा रयणी, तं रयणिं च समणे भगवं महावीरे कालगए विइक्कंते समुज्जाए, छिन्नजाइ-जरा-मरणबंधणे, सिद्ध, बुद्धे, मुत्ते, अंतगडे, परिनिव्वुडे, सबदुक्खप्पहीणे, चंदे नाम से दुच्चे संवच्छरे, पीडबद्धणे मासे, नर्दिवद्धणे पक्खे, अग्गिवेसे नाम दिवसे, उपसमिति पवुच्चइ, देवाणंदा नाम सा रयणी निरतित्ति पबुच्चइ, अच्चे लवे, मुहुत्ते पाणू, थोवे मिद्धे, नागे करणे, सव्वहसिद्ध मुहुत्ते, साइणा नक्खत्तेणं जोगमुवागएणं कालगए विइक्कते जाव सव्वदुक्खप्पहीणे ॥ १२४ ॥
i 22. Téņam kāléņam ténani samaénam Samané Bhagavana Mahāvîré Atthiyagamam nisāė padhamam antarāvâsam vâsāyāsam uvāgaé / Campam ca Pittha Campam cha nisãé tao antarävāsé vāsāyāsam uvägač / Rāyagiham Nagaram Nālandam ca bālririya nisāé cauddasa antarāvāsé vāsāvasam uvăgaé Vesālim Nagarim Vānijya-gåmam ca nisãè duvālasa antarāvāsé vāsāvāsam uvägaé cha Mihilae, do Bhaddiae égam Alambhiyaé, gann Savatthié, égam Paniya bhūmié, égam Pāvāé majjimāė, Hatthivālassa ranno rajjugasabhâé apacchimam antarāvāsam vāsāvāşam uvāgaé. 122.

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123. Tattha nam je sé Pāvāè majjhimäé Hatthivalassa ranno rajjuga-sabhāé apacchimam antarāvāsam vasāvāsam uvāgaẻ 123
124. Tassa gam antarāvāsassa jé sé vāsâņam cautthé mâsé sattamé pakkhé Kattiya bahulé, tassa ṇam Kattiya bahulassa pannarsi pakkhé ņam jā sā caramā rayaņî, tam rayaṇim ca nam Samané Bhagavam Mahaviré kalagaé viikkantè samujjaé, chinna Jai-Jara-marana bandhané, Siddhé, Buddhé, Mutté, Anta -gadé, parinivvudé savvadukhappahîné, Candé nâmé sé duccé samvatsaré, Piiyadansaŋé māsé, Nandivaddhané pakkhé Aggivésé namanı divasé, Uvasamitti pavuccai, Dévaṇandâ nămam să rayaṇi niratitti pavuccai, Accé lavé, Muhutté Panu, Thové Siddhé, Nagé Karané Savatthasiddhe Muhuite Sanga nakkhatténam jogamuvāgaenam kālagaé viikanté jāva savvadukhappahîné.
691
Asthika-grāma,
Campa and Pristha Campã. Vaisali and Vāņijya-grama. Rajagriha and Nalanda. Mithila Nagari Bhadrika Nagari Alambhika. Śrävasti,
Trans. 122. During that age, at that time, Śramaņa Bhagavāna Mahāvîra did the varṣà-vâsa (living during the four months of the rainy season) at the following places:-One (1) at Asthika grāma; three (3) at Campa and Pristha Campa; twelve (12) at Vaisali and Vāṇijyagrāma, fourteen (14) at Rājagriha and Nalandā; six (6) at Mithila, two (2) at Bhadrikā; one (1) at Alambhikā; one (1) at Śrāvastî; one (1) at Vajrabhūmı; and One (1) at Vajrabhumi; and one (1) the last rainy season, the Venerable Lord did at the rajjuga-sabhā (the hall for clerks) of King Hastipäla in Madhyama Pāvā.
Vajjrabhūmi Madhyama Pāvā-pūri.

TABLE.
For Private Personal Use Only
13210211d good an
124.
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123. At the time when (Śramaņa Bhagavāna Mahāvira stayed at the rajjugasabhā (hall for clerks) of King Hastipala at Madhyama Pāvā, for the final rainy season.
124. During the fourth month and the seventh fortnight of the four months, stay during the rainy season i. e, dark-half of the month of Kartika or the fiffeenth day of the drak-half of the month of Kārtika (dark-half of Āso month according to Gujerāti calculation) during the last night ( of the fortnight) Śramaņa Bhagavāna Mahavira, kālagaé died ( left human body and became free from worldly existence ) virkkanté (emerged from Samsāra); samujjāé (ascended high completely without returning back) chinna jāi-jard-maraṇa bandhané (became one whose bondage of hirth, old age, and death is destroyed) Siddhe ( became one whose aimn is accomplished) Buddhé, became wellversed in True Knowledge ) Mutté ( became free from taking frequent existences ) antagade (ended all miseries) parinivvudé became perfectly free from all pains) relating to body and mind) At that time, the Samvatsara (year was the second Candra of an yuga of five years. The month was Pritivardhana (Kārtika); the fornight was Nandivardhana, the day was Agnivébya ( it is also called Upaśama), the night was Dévânandā (that night of Amāvāyā is also calied Nirati); the lava ( period of time equal to 7 stokas or 49 breaths) was named Arca the Muhurta named Prápa, Stoka (a period of 7 breaths) named Siddha and Karapa (any of the eleven divisions of the day ) named Naga; and when Mahurta named Sarvārtha-siddha was in conjunction with naksatra named Svati, Šramana Bhagavāna Mahāvira kālagasdied-left human body and became free from worldly existences) vijkanté ( emerged from Samsāra ) till savvadukkhappahiné (became one whose bodily and and mental pains have been completely destroyed). 124.
Names of Samvatsaras in a Yuga ( of five years ) I Candra
4 Candra #2 Candra
5 Abhivardhita 3 Abhivardhita

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Names of Months
Commencing with Śrávana 1 Abhinandana
7 Sobhana 2 Supratistha
8 Haimavan 3 Vijaya
9 Vasanta *4 Pritivarddhana
10 Kusama-sambhava 5 Śréyan
11 Nidãgho 6 Sisira
12 Vana--virodhi Names of the Days of the Fort-night | Purvāngasiddha
9 Saunanasa 2 Manorama
10 Dhananjaya 3 Manohara
1 Artfia-siddha 4 Yaśobhadra
12 Abhijita 5 Yasodhara 6 Sarva-kama samruddha
13 Ratyášana 7 Indra
14 satanjaya 8 Mûrdhābhişikta
1 *15 Agnivesya
Nights of the Fort--night 1 Uttamā
9 Jayanti 2 Su-naksatrā
10 Aparajitā. 3 Ilāpatya
11 Iccha 4 Yaśodharā 5 Sammanasi
12 Samāhārā 6 Śrisambhuta
13 Téjā 7 Vijayā
14 Ati-téjā 8 Vaijayanti
*15 Dévānanda
Names of Mūhurtas 1. Rudra
16 Ānando 2 Śreyān
17 Vijayo 3 Mitra
18 Vijayaséna 4 Vẫyu
19 Prājâpatya 5 Su-pratito
20 Upasama

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6 Abhicandra
7 Mahendra
8 Balavän
9 Brahma 10 Su-staya 11 Iśâna
12 Stvaṣtā
13 Bhâvitätma
14 Vaisravana
15 Vârura
694
2, Gandharva 22 Agnivéśya 23 Sata-vriṣabha
24 Atahavân
25 Arthavan
26 Rinavān
27 Bhamua
28 Vrisabha
*29 Sarvärtha-siddli 30 Rākṣasa
१२५. ज रयणि च णं समणे भगवं महावीरे कालगए जाव सव्ब दुक्खपहीणे साणं रयणी बहूहि देवेहि देवीहि य ओवयमाणेहिं य उप्पयमाणेहिं य उज्जोविया यावि हुत्या ।। १२५ ॥
१२६. जं स्यणिं च णं समणे भगवं महावीरे कालगए जाब सव्व दुक्खपणे साणं रयणी बहूहिं देवेहिं देवीहिं य ओवयमाणेहिं उप्पयमाणेहिं य उपिजलगमाणभूया कहकहगभूया यावि हुत्या ।। १२६ ॥
125. Jam rayaṇim ca nam Samani Bhagavam Mahaviré kalagaé jāva savvadukhappahîné sa nam rayani bahuhim dévéhim dévîhi ya ovayamaŋéhim ya uppayamāņèhim ya ujjoviya yǎvi huttha 125.
126. Jam rayaṇm ca nam Samané Bhagavan Mahaviré käiagaè jāva savvadukkhappahîné sa yam rayani bahuhim dèvéhim dévihım ya ovayamāṇéhim uppayamāņéhim ya uppinjalagamāņabhūya kahakahagabhaya yāvi huttha 126.

Frans-125. The night during which, Śramana Bhagavāna Mahāvīra kālagae died (left human body and beceme free from worldly existences) till savvadukkhappanîné (became one whose bodily and mental pains had become completely destroyed) was beaming with light by numerous gods and goddesses descending from the skies and ascending it.
For Private Personal Use Only

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126. The night during which śramana Bhagavāņa Mahavira kālagaé-died (left human body and became free from worldly existence) till savvadukkhappahiné (became one whose bodily and mental pains had become completaty destroyed) became troublesome by the joyous bustling sound of gods and goddesses descending from the skies and ascending it
१२७, जं रयगि च णं समणे भगवं महावीरे कालगए जाव सब्बदुक्खप्पहीणे, ते रयणि च णं जिस्स गोयमस्स इंदभूइस्स अणगारस्स अंतेवासिस्स नायए पिज्जबंधणे वुच्छिन्ने अणंते अणुत्तरे जाव केवलवरनाणदंHOT Call 82611
127. Jam rayaņim ca ņam Samané Bhagavan Mahāviré kālagad jāva savvadukkhappahîné, tam rayaņim ca nam jitthassa (loyamassa Indabhūissa anagārassa antévāsissa Nâyné pijja. bandhano vucchinné a antè aņuttarė jāva Kévala vara Nāna Damsané samuppanné 127.
Trans. 127. During the night in which śramaņa Bhagavāna Mahāvîra kālagaé --died (left the human body and became free from worldly existences) till savvadukkhad paliné (became one whose bodily and mental pairs had become completely destroyed), when the bondage of affection of the chief disciple Indrabhūti Gautama towards śramana Bhagavāna Mahavira had became shattered, he attained the excellent matchless Kévala Jnăna (Perfect Knowledge) and Kévala Darśana (Perfect Perception) about innumerable objects.
It happened ihus ---At the time of his Nirvăna, Sramana Bhagavāna Mahāvira had sent Ganadhara Mahārāja Indrabhūti Gautama, to a village with the object of instructing a Brāhmaṇa named Dévaśarmā. When, on his return back from the village, Ganadhara Maharaja Indrachūti Gautama heard, on the way, the news of the Nirvana of śramaņa Bhagavāna Mahāvīra at Pāvânuri, he stood benumbed for a while as if struck by a Vajra (Indra's thunder-bolt, and began to to lament thus :

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696 Lamentations of Indrabhūti Gautama प्रसरति मिथ्यात्वतमो. गर्जन्ति तीर्थकौशिका अथ । दुर्मिक्षडमरवैरादि-राक्षसाः प्रसरमेष्यन्ति ॥ १॥ 1. Prasarati Mithyatva-tamo, garjanti ku-thirth kausika adya ___Durbhiksa-damara-vairadi-raksasah prasaramésyanti 1.
1. Hence-forward, the darkness of Mithyātva (Wrong Belief) will spread; the owl-like heretics will roar boisterously, and evil spirits in the form of famine, tumult, and animosity etc will break out 1.
२ राहुग्रस्तनिशाकरमिव गगनं दीपहीनमिव भवनम् ।
भरतमिदं गतशोभं, त्वया बिनाऽयमभो ! जज्ञे ॥२॥ 2. Rāhu-grasta nısākaramiva gaganm digahinamiva bhavanam
Bharatamidam gata-sobham tvayā vinā aya Prabho 1 jajné 2
2. O Lord! I now consider the Bharata-ksétra without you to be destitute of splendour like the Moon seized by Kāhu or like a palace without a lamp.
३ कस्यांहिपीठे प्रणतःपदार्थान् पुनः पुनः प्रश्नपदीकरोमि ? कं वा भदन्तेति ददामि ? को वा, मां गौतमेत्याप्तगिराऽयवक्ता ? ॥३॥ 3 Kasyānhripithépraṇatah padārthān punaḥ punaḥ
i praşnapadikaromi ? Kam v& bhadantéti vadâmi ? Ko vă mâm
Gautamétyâptagira'athavaktā ? 3.
3. Bowing down gently at whose lotus-like feet, will I very repeatedly ask series of questions? Whom will I address as Bhadanta (Venerable Sire) ? Who will hence-forth call me as Gautama by a speech suitable for trustworthy persons ?
हा ! हा! हा ! वीर ! किं कृतं ? यदीदशेऽवसरेऽहं दुरीकृतः, किं मांडक मंडयित्वा बालवतयाश्चलेऽलगिष्यं ? कि केवलमागममार्गिव्यं ? कि

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guit dióf wafasya ? fè' ar aa uròsufèsqa ? que' at faysa गतः, एवं च वीर ! वीर ! इति कुर्वतो बीर ! इति मुखे लग्नं गोतमस्य, तथा च हुं ज्ञातं - वीतरागा निःस्नेहा भवन्ति, ममैवाय अपराधो यन्मया तदा श्रुतोपयोगो न दत्तः, विगिमं एकपाक्षिक स्नेह, अलं स्नेहेन, एकोऽस्मि, नास्ति कश्चन मम, एवं सम्यक् साम्यं भावतस्तस्य केवलमुत्पेदे
Ha! Ha! Vira! Kim kritam ? Yadidrisé, avasaré aham dûrîkritaḥ ? Kim mâṇḍakam maṇḍayitvâ bâlavat tavâncalé alagLayam Kim Kévala bhagama märgiṣyam? Kim Muktau samki roam abhavisyat ? Kim vä tava bharo abhavisyat? Yadévam mäm vimucya gataḥ Evem ca Vira Vira iti kurvato Vira ! iti mukhé lagnam Gautamasya, tatha ca hum jnâtam-Vita-râgâ niḥsnéha bhavanti mamaivayam aparâdho, yanmaya tada śruto payo go na dattaḥ. Dhig imam ékapâkṣikam shéham, Alam snéhena. Ekosmi, nâsti kaścana mama evam samyak sâmyam bhâvatastasya Kèvalam utpédé.
Trans-Alas! Alas! Alas O Vira! What has been done ? That I have been removed to a distance at such an opportunity. Arranging a circle will cling like a child to the border of your cloth ? Will I ask for a share in Kèvala Jnâna ? Will there be an over-crowding in Mukti (Place of Final Emancipation)? Or, will I become a burden to you that you went away, leaving me off thus.'
While lamenting thus, with the word Vira i Vira! Clinging to his mouth, Gapadhara Mihârâja Indrabhû ti Gautama said ! know. Vîtarâgas (those who are exempt from Raga (love) and Dvésa ( hatred) are devoid of affection The fault lies with me that I did not, at that time, know it through the medium of Scriptural Knowledge. Fie on such one-sided affection! Enough of affection now. I am alone. I have none who-so-ever as mine. While he was thus completely engrossed in religious meditation with a equialibrium of mind, Gandhara Mahârâja Indrabhuti Gautama acquired Kévalam (Perfect Knowledge ).
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It is said---- मुक्समग्गपवण्णाणं सिणेहो वज्जसिंखला। वीरे जीवंतए जाओ, गोअमो जं न केवली ॥१॥
1, Mukkha-magga pavannanam siného vajja siñkhalā ___Vire jivantae jao, Goamo jam na Kevah.
1. For persons aiming at the acquisition of Mukkha-magga ( the Path of Final Liberation ) affection is a bondage of adamant. Because as, long as Vira Paramātmā lived, Gautama could not become a Kévalin.
In the morning Indra and others celebrated the festival of the auspicious occasion of the acquisition of Kévala Jnāna (Perfect Knowledge).
Here a poet says, अहंकारोऽपि बोधाय रागोऽपि गुरुमक्तये । विषादः केवलायाभूत् चित्रं श्रीगौतममभोः ॥१॥ 1. Ahankaro api bodhaya Rago api Guru-bhaktaye
Vişadaḥ Kévalāya abhût, cirtam Śri Gautama-prabhoh 1.
| The self-conceit of Canadhara Mahārāja Indrabhūti Cautama (shown at the moment of hearing the mention of another Sarvajna (Omniscient) resulted in the acquisition of Right Knowledge. His affection (for śramaņa Bhagavâna Mahavira) resulted in faithful devotion towards his Master, and his depair (at the moment of hearing the news of the Nirvana (Final Emancipation) of Sramaņa Bhegavana Mahâvira bore fruit in the form of Kevala Jnana ( Perfect Knowledge). Everything relating to lanadhara Maharaja Gautama Prabhu is wonderful.
१२८. जं रयणिं च णं समणे भगवौं महावीरे कालगए भाव सबदुक्खापहीणे तं रयणिं च नवमल्लई नवलेच्छई कासी-कोसलगा अट्ठारस गि गणरायाणो पारामोरं पोसहोववासं पहविसु, गए से माधुज्जोए दब्बुज्जोयं करिस्सामो ॥ १२८॥

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128 Jam rayaņim ca nam Samaņé Bhagavan Mar&viré kalagaé jâva sayva-dukkhappahiné tam rayaņim ca Nava Mallai, Nava Lecchai, Kasi Kosalagâ atthârasa va Gana-pâyâno Amarga sãé parābhoyain Posahovâsam patthavinsu, gae sé bhāvujjoé davvujjoyam karissamo. 128
Trans 128. During the night in which śramaņa Bhagavana Mahavira, kalagaé-died ( left the human body and became free from worldly existences ) till savvadukkhappahiné ( became one whose bodily and mental pains were destroyed ), the nine Mallakì kings of Kasi and the nine Lecchaki kings of Kosala-the kings of the eighteen Republican States-had come there. They did Pauşadha Upavasa capable of making an end of Samsara. At the same time, they did illuminations at night. From that night onwards, Dipotsava ( illumination at night on the Divali Day has commenced in the morning of the next day i, e, Kârtika sud 1.-first day of the month of Kârtika-the New year's Day) of India-the gods celebrated the festival of the acquisition of Kévala Jnana ( Perfect knowledge ) by Canadhara Maharaja Indrabhnti Gautama-On the next day i. e. on the second day of the bright-half of the month of Kârtika, Sudarsana-sister of King Nandivardhana-invited for dinner her brother King Nandivaradhana who was deeply grieved on hearing the news of the death of his brother Sramaya Bhagavana Mahavira Swami at her house with the object of lessening his sorrow. From that day onward, the parva (auspicious day) of Bhratri Bija in which the sister entertains her brother for dinner is current in India
१२९. जं रयणि च णं समणे भगवं महावीरे जाव सव्वदुक्खप्पहीने तरयणि च णं खुहाए भासरासा नाम महागहे दोबासहस्सटिईए समणस्स भगवओ महावीरस्स जम्मनक्षत्तं संकंते ॥ १९ ॥
129 Jam rayanim ca pam Samane Bhagavam Mahaviró java savodukkhappahîmè tam rayaņim ca nam khuddaé Bhāsa-rasi námé khudda é dovâsasahassațyhié Samanasa Bhagavas Mahävirassa jammanakkhattam sankanté 129.

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Trans 129. During the night in which śramaņa Bhaga. vāna Mahzvira kāla-gaé-died (left human body and became free from worldly existences) etc. a cruel great planet named Bhasma-räşi-with a period of occupation of two thousand years at one constellation-had approached the Uttară Phālguni-naksatra-the Birth costellation of śramaua Bhagavâna Mahavira.
Graha (Planets) The planets are eighty- eight in number they are:--- 1. Angăraka
27. Rūpi 2. Vikälaka
28. Rūpavabhāsa 3. Lohitākşa
29, Bhasma 4, Sanaişcara
*30. Bhasma-raşi 5. Adhunika
31. Tila 6. Prădhunika
32. Tilapuspavarga 7. Kapa
33. Daka 8. Kapaka
34. Daka-varna 9. Kaņakapaka
35. Kärya 10. Kapa-vitānaka
36. Vandhya 11. Kana-Santanaka
37. Indrāgni 12. Soma
38. Dhūmakétu 13. Sahita
39. Hari 14. Ašvâsana
40, Pingaia 15. Karyopaga
41. Budha 16. Karburaka
42. Sukra 17. Ajaharaka
43. Brihaspati 18. Dundubhaka
44, Rähu 19. Sankha
45. Agasthi 20. Sankhanabha
46. Mänavaka 21. Sagkhavarnabha
47. Kāmasparsa 22. Kansa
48. Dhura 23. Kaṁsanābha
49. Pramukha 24 Kamsavarnabha
50. Vikata 25. Nila
51. Visandhi kalpa 26. Nilāvabhāsa
52. Prākalpa

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53. Jatāla 54. Aruna 55. Agni 56. Kāla 57. Mahākála 53. Svastika 59. Sauvastika 60. Vardhamāna 61. Pralamba 62. Nitya-loka. 63. Nityo-ta 64. Svayamprabha 65. Avabhåsa 66. Sréyaskara 67, Ksémankara 68. Abhagkara 69. Prabhankara 70. Araja
71. Viraja 72. Aşoka 73. Vita-soka 74. Vitata 75. Vivastra 76. Visala 77. Sala 78. Su-Vrata 79. Anivriti 80. Eka-jati 81. Dvi.jati 82. Kara 83 Karaka 84. Raja 85. Argala 86, Puspa 87. Bhāva 88. Kétu
१३०. जप्पमिईच णं से खुदाए मासरासी महागहे दोबाससहस्सा समणस्स भगवमो महावीरस्स जम्मनक्खत्तं संकेते, तप्पभिईचणं समणाणं निग्गंयाण निग्गयीण य नो उदिए उदिए पूयासकारे पवचइ ।। १३०॥
130. Jappabhiim ca qam sé khuddåé Bhāsa-rist mahagahe do-vasasahassattnii Samanassa Bhagavah Mahāvirassa Jamamnakkhatam sankanté, tappabhiim ca pam samanānam niggan thāpam nigganthina ya no udié, udié payāsakkāro parattal 130.
Trans. 130 Commencing with the time when the cruel great planet Bhesma-råşi approaches the janma-nakşatra (Birth Constellation) - Uttarā Phálguni-of śramana Bhagavāna Mahā. vira, there will be ever-increasing respect and hospitality for Sadhus (Monks) and Sadhvis (Nuns).
*अत एव शक्रेण स्वामी विज्ञप्तो-यत क्षणं आयुर्वर्द्धयत येन भवत्स जीवत्सु मवज्जन्मनक्षत्र संक्रान्वे मस्मराशि अहो मवच्छासनं पीव्यतुं न

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भक्ष्यति ततः प्रभुणोक्तं- न खलु शक्र ! कदाचिदपि इदं भूतपूर्व यत् पक्षीणं मायुजिनेन्द्रैरपि वर्द्धयितुं शक्यते, ततोऽवश्यंभाविनी तीर्थबाधा भविष्यत्पेष, किन्तु षडसहनद्वये पूर्णे मज्जन्मनक्षत्रात् भस्मग्रहे व्यतिक्रान्ते च त्वत्स्थापित कालकिपुत्रधर्मदत्तराज्यादारभ्य साधुसाध्वीनां उदितोदितः पूजासत्कारो भविष्यतीति ॥१३० ।।
Ataeva Sakrena svami vijnapto-Yatksanam ayu-r-vardhayata yéna bhayatsu jivatsu bhavatjanma nakşatram samkrānto Bhas. ma-răsî graho bhavat şasanam pidayitum na saksyati ; tatah Prabhunā uktamna khalu Sakra i kadācidapiidam bhūta pūrvam, yat praksinam āyu-r- jinendri-r-api varddhayitum sakyaté ; tato avasyam-bhavini tirtha-bādhā bhavisyatyeva, kintu sadasiti-varsa. yuşi Kalkini ku-nipratau tvaya nigrihité sati, varsasahasra dvayè, purné mat jama nakşatrāt Bhasmagrahé vyatikrinte ca tvat strāpita kalki putra Dharma-datta rājyādārabhya sådhu sādhuvinām uditoditah pūjā satkāro bhavisyabîti 130
* स्वामिनो मोक्षसमयं विद्यायासनकंपतः । मुरासुरेन्द्रास्तत्रेयुः सर्वपि सपरिसदाः ॥ २२५ ।। सहस्राक्षोऽश्रुपूर्णात्रः प्रणम्याय जगद्गुरुम् । विरचय्यांजलिं मूनि ससंभ्रममदोऽवदत् ।। २२६ ॥ गर्भ जन्मनि दीक्षायां केवले च तव प्रभो। हस्तोत्तरक्षमधुना तूजन्ता भस्मकग्रहः २२७ ॥ विपद्यमानस्य जन्मनक्ष क्रामन् स दुर्ग्रहः । वार्षिष्यते ते सन्तान सहस्त्रशरदामुमे ॥ २२८॥ प्रतिपालय तनाथ तस्य संक्रमणक्षणम् । स यथा त्वत्मभावेण विफलो भवति ग्रहः ॥ २२९॥ कुस्वप्नाः कुशकुनानि दुर्गहा यान्ति शस्तं । मन्येषामपि सर्वेषां हदि त्वां धारयन्ति ये ॥ २३०॥

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130. Sakrendra with his eyes full of tears and with an anjali in front of his forehead, requested śramana Bhagavâna Mahavira, saying-O Lord I Please prolong your life in this Samsåra only for a moment; so that Bhasma Rasî graha approaching your Janma-naksatra (Birth constellation ) during your lifetime may not cause trouble to your religious adherents. śramaga Bhagavâna Mahavira replied :-Really Sakral this has never happened before, that it is ever possible even for Jinéndras (Tirthaikaras ) to prolong the life-limit which is beiug terminated. The inevitable distress to the congregation will surely occur. But after you have duly punished the wicked king Kalki, and when the cruel Bhasma Rasi-graha has disappeared from your sanma nakşatra after two thousand years from its appearance i. e. the reign of Dharma-datta-son of Balki-enthroned by you. there will be an ever-increasing respect and hospitality for Sädhus and Sadhvis.
१३१. जया णं से खुशए जाव जम्मनक्खताओ विइकते मविस्सइ, तया णं समणाणं निग्गंथाणं निग्गंधीणं य उदिए उदिए पूयासक्कारे मविस्सइ ।। १३१॥
131. Jaya nam sé khuddaé java jammanakkhatão viikkanité bhavissai taya nam samapânam niggainthāvam nigganthiņam ya udie udis piyasakkaro bhavissiai, 131.
____131 When the cruel graha (planet ) has disappeared from the Janma nakşatra (Birth Constellation) there will be an ever increasing respect and hospitality for Sadhus and Sadhvis.
१३२. जं रयणि च ण समणे भगव महावीरे जाव सम्बदुक्खप्पहीणे तं रयणि च णं कुंथू अशुद्धही नाम समुप्पना, जा ठिया अचलमाणा छउमत्याणं निग्गंथाणं निग्गयीण य नो चक्खफासं हवमागच्छइ जा अठिा चळमाणा छउमत्याण निग्गथाणं य निग्गयाण निग्गथीण य चक्खुफासं इन्वयागच्छह ।।१३२॥

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704 १३३. जे पासित्ता बहूहि निग्गंयहिं निग्गधीहि य भक्ताइ पञ्चक्खायाई, PaMT ja! 589FE' AU TERTEC afarers' ll 933 11
131 Jam rayañim ca ņam Samaņé Bhagavam Mahāvīré jáva savvadukkhappahîné tam rayasim ca ram kuntaū apuddhari nāmam sāmuppannā, ja thiyê acalamåņà chaumatthāpam nigganthānam nigganthinam ca no cakkhuphāsam havvamagacchai, jaathiyā calaināņā chaumatthânam nigganthanam ya nigganthina cakkhuphasam havvamāgacchai.
133 Jam pásittă bahūhim niggantham nigganthihi ya bhaktài paccakkhāyāim. Sè kimâhu bhanté ! ajjappabhim sanjame důrârahaè bhavissai.
Trans. 132 During the night in which śramaņa Bhagavāna Mahavira-till savvadukkhappahiné (became one whose bodily and mental pains were completely destroyed ), a variety of small creatures was produced which, if stationary and not moving. could not be, readily seen by Sadhus (monks) and Sadhvis (nuns) possessing imperfeck knowledge, and which if un-stationary and moving are readily seen by them.
133. On seeing these minute creature swarming up, many Sådhus (Monks) and Sadhvis (nuns) did a vow of abstaining from food and materlias till death. The pupil asks-o Worshipful Master! Why did they abstain from food and drink materials ? The Guru Maharaja replied :-Because, hence-forward samyama ( ascetic life ) will be accomplished with difficulty. The world will be full of numerous small creatures and it will be filled with a number of heretics making it quite unsuitable for true ascetics.
On knowing that the time of the Nirvana of śramaņa Bhagavana Mahāvira was drawing near, Indra and Ganadhara Bhagavāns asked a number of questions to śramaņa Bhagavana Mahāyira and they were explained in details by him. An

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accurate description of these subjects is given in Trişasthi Salaki Puruşa Caritra of Ācārya Mahărāja Srimân Hémacandrăcărya Sari to which the reader is requested to refer.
Šramana Bhagavāna Mahāvira had observed a Chattha tapa (a two-days fasting) It was Amavasyā day of Kārtika, according to Gujerali calculation it was Āmâvâsyê day of the month of Āso ( āsvin ) i e. the fifteenth day of the dark-half of Aso-popularly known as Divâli Day) and the planets were in conjunction with constellation named Svâti. Just before the time of His Nirvana Sramaņa Bhagavāna Mahāvīra preached continuously for sixteen praharas hours; fifty-five (55) Adhyayanas (chapters) on Fruition of Pumya karmans (Meritorious Deeds) and fifty-five (55) Adhyayanas on Fruition of Papa Karmans (Evil actions) ; and at the same time, the Venerable Lord preached thirty six (36) Adhyayanas (chaptes) known as Apristha Vyā-karana (subjects not requested by any questions) and incorporated as Uttarādhyayana Sutras. The thirty-seventh Adhyanyana named Pradhāna Adhyayana remained incomplete.
Knowing that His Nirvana kala was quite near, Sramana Bhagavāna Mahāvira left the Saravasaraņa and went to the Rajjuga Sabhi of King Hustipāla. Sitting on a Dévacchandaka ( a platform two or three ands above the ground) in a Paryankāsana (squatting posture) Śramaņi Bhagavāna Mahāvîra remained ir *Sukla Dhvāna (a meditation in which the Soul becomes perfectly pure by becoming free from all varieties of Karmas ).
*In Sukia Dhyåra, the aspirant first learns to steady his thoughts on his own spirit (Soul; Ātma ) though he is yet unable to stop the changing of the yogas ( activities of mind, speech, and body ) or the shifting of the contemplative impulse between the object of thought and its verbal sign or mark.
Sukla Dhyāna is of four kirids viz-1 Prithakatva vitarka savicāra 2 Ekatva vitarka ni-r-vicara 3. Śuksma kriya a-pratipati
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Dhyāna is of four kinds viz 1. Ārtta Dhyana (evil sorrowful meditation about undesirable objects, separation from most beloved persons or objects etc ) 2 Raudra Dhyāna (cruel intentions of doing injury, killing etc ) 3. Dharma Dhsāna ( meditation ubout benevolent deeds, Universal Brother hood contemplation about soul etc) and 4. Sukla Dhyāna (constant meditation on the Most Excellent Bliss of Final Emanciption and the means of acquiring it ). Each of these is, again, of four varieties. Sukla Dhyana is of four kinds viz~1. Prithakatva vitarka sa-vicāra 2. Sukşma kriyā a-pratipāti, Only a Parvadhara (a Saint wellversed in four ten Pūrvas ) with his immense knowledge of the Jaina Siddhantas or a Kévalin ( an eminent soul with Kévala Jnāna [Perfect Knowldge ] is deservedly entitled to Sukla Dhyana.
A Purvadhara can have access to the first and the second variety i. e. to the Prithakatva vitarka savicāra and the Ekatva
and 4 Ucchinna kriyā a-nivarti. The primary form of self-contemplation is known as Prithakatva vitarka sa-vicāra and is the first limb of Sukla Dhyāna, W'hen further progress has been made and the mind is steadied in the contemplation of only one thing which may be the object, its states, or its verl mark and when there is no changing of yogas, the second limbal of Sukla Dhyana is accomplished which is termed Ekatva vitarka a-vicara. This very speedily leads to the destruction of what are known. inimical or obstructive Karmas and results in the acquisition of Omniscience full and complete. Therefore, words and images are no longer, needed to enjoy blissful nature of one's own spirif., though there still exists the slightest tinge of the activity of the body-yoga, in the feeling of pure self-produced joy Hence, is the third part of Sukla dhyāna called Sükşma-kriyā a-prapati with reference to the tinge lent by the activity of the body-yoga.
Finally, when complete separation between the Body and the Spirit is effected, the yoga comes to an end and the fully

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vitarka nirvicara-only two varieties of Sukla Dhyana. Beyond these, he cannot go further.
A Kévalin starts his meditation with the third variety viz Sūkṣma kriyâ a-pratipāti of Sūkla Dhyana and very soon passes on to the fourth variety viz Samucchinna kriyâ a-nivarti,
An individual ignorant of perfect knowledge of the fourteen Pūrvas or one destitute of Kévala Jnâna (Perfect Knowledge) is not fit for Sukla Dhyāna. He should rest contented with the possession of the first three kinds of Dhyana viz-With (1) Artta Dhyana (2) Raudra Dhyana and with (3) Dharma Dhyana; because possession depends upon qualification.
Śramana Bhagavâna Mahāvīra was in Sukla Dhyana. A great majority of his Karmas had already been destroyed; only a small portion of Karmic matter remained to be consumed. This was done by stopping all activities of mind, speech, and body. It was done thus:-In the first place, all Badara (manifest) activities of mind and speech were re-strained. Then suk ṣma (minute) activities of mind and speech were suppressed, and the Badara (manifest) activity of the body was also suppressed. At this stage, Śramaga Bhagavana Mahavira was in the third limb named Sūkṣma kriya a-pratipātî of Sukla Dhyana. Finally with the stoppage of breathing and other minor movements of the body, Worshipful Lord, reached the fourth limb named Samucchina kriyā a-nivarti in which all gross and minute activities of mind, speech, and body have completely stopped.
defied soul begins to enjoy the Bliss of Being in the fullest mea. sure. He is now completely rid of all association with matter and the body of matter and so the last line of the holy Sukla dhyāna is termed Ucchinna kriyā a-nivarti ( cessation of all bodily functions and movements.

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C. R. Jain p. 79-80.

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Śramaga Bhagavana Mahavira breathed his last and within a period of time required for the utterance of 5 words ari $u* r and Ir, his noble Soul swiilly soared high like an arrow from a bow, and reached the place of ātyantika (Absolute) nirupama (Matchless), Aikāntika (Exclusive), and niratisaya (Unsurpassable) Happiness of Nirvana (Final Emancipation) from which there is no Re-Birth and its attendent woes.
Śramana Bhagavana Mahävira had a House-holder's life for thirty years. He led ascetic life for iorty-two years. He had a total age-limit of seventy-two years, and five months The Nirvāņa of Sramaņa Bhagavana Mahāvira occurred two hundred and fifty years after the Nirvāņa of Tîrthankara Bhagavāna Sri Parsva Natha.
१३४-१४५. वेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स इंदापामुक्खाभो चउद्दस समणताहस्सीओ उकोसिया समणसंपया हुत्था ॥ १३४ ॥ समणस्स भगवो महावीरस्स अज्जचंदणापामोक्खाओ छत्तीस मजियासाहस्सीमो उक्कोसिया अज्जियासंपया हुत्या ॥ १३५ ॥ समणस्स ण मगवो महावीरस्स संखसयगपामोक्खाणं समणोवासगाणं एगा सयसाहस्सी अउटिं च सहस्सा उक्कोसिया समणोबासगाणं संपया हुत्या ॥ १३६ ।। समणस्स भगवो महावीरस्स मुलसारेवईपामोक्खाणं समणो. वासियाणं विनि सयसाहस्सीओ अट्ठारसहस्सा उक्कोसिया समणोवासियाणं संपया दुत्था॥ १३७ ॥ समणस्त भगवो महावीरस्स विनि सया-घउदस पुन्बीण अजिणाणं जिणसंकासाणं सव्वक्खरसन्निवाईणं जिणो विव अविह वागरमाणाणं उक्कोसिभा चउहसपुषिसंपया हुत्या ॥ १३९ ॥ समणस्स भगवो महावीरस्स सत सया केवलीनाणोणं संभिनवरनाणदसणधराण उक्कोसिया केवळीनाणीणं संपया हुत्था. ॥ १४० ॥ समणस्स मगवओ महावीररस सचसया वेउव्वीणं अदेवाणं देविहिपचाणं उक्कोसिया वेचिय

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संपया हुत्या ।। १४१ ।। समोस्स णं भगवओ महावीररस पंचसया विउलमई बाइज्जे दीवे दोन य सम्मुद्देसु सन्नीणं पंचिंदियाणं पज्जतगाणं मणोगए भावे जाणमाणं उक्कोसिया विजलमईणं संपया हुत्था ॥ १४२ ॥ समणस्स णं भगवओ महावीरस्स चत्तारि सया वाईणं सदेवमणुआसुराए परिसाए वाए अपराजियाणं उक्कोसिया वाइसंपया हुत्या ।। १४३ ॥ समगस्स णं भगवओ महावीरस्स सत्त अंदेवासियाई सिद्धाई जाव सव्वदुक्रवप्पहीणाई, चउद्दस अज्जियासयाई सिद्धाई ॥ १४४ ॥ समणस्स णं भगवओ महावीरस्स अहसया अणुचरोववाइयाणं गहकल्लाणाणं ठिइकल्लाणाणं आगमेसिभद्दाणं उक्कोसिया अणुत्तरोववाइयाणं संपया हुत्था ॥ १४५ ।।
134 Téņam kāléņam teņam samaénain Samapassa Bhagavaö Mahavirassa Indabhūi pämukkhão cauddasa samaņasăhassio ukkosaya samana-sampayā hutthû. 134.
135. Samanassa Bhagavao Mahāvirassa Ajjacandana pāmo - kkhaö chattisam ajjiyāsāhassio ukkosiyā ajjiyâsaṁpaya hutthā. 135.
136. Samanassa Bhagavao Mahavirassa Sankha Sayaga pāmokkhāṇam samaṇovāsagāṇam éga sayasahassī auņaṭṭhim ca sahassā ukkosiyā samanovāsagayam sarpaya huttha. 136.
137. Samanassa Bhagavao Mahavirassa Sulasā Révai pamokkhāņam samaṇovāsiyāṇam tinni sayasāhassio aṭṭhārasa sahassā ukkosiyā samanovāsiyānam sampaya huttha 137.
138. Samanassa Bhagavao Mahāvirassa tinni sayā cauddasapuvvinam a-jiņāņam Jiņasankaṣāņam savvä-kkhara-sannivâînam Jino viva avitaham vāgaramâṇam ukkosiyâ canddasa-puvvi saṁ- · payā hutthā, 138.
139. Samanassa Bhagavao Mahāvirassa térasa saya ohinspipam ai-sèsa pattānam ukkosiya ohi-nāninam sampayā huttha 139.

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140. Samapassa Bhagavao Mahāvirassa satta sayả Kèvala. naninam sambhinna-vara nåna daṁsaga dharāņam ukkosiyà Kévalanāņiņam sampayā huttha. 140.
141. Samanassa Bhagavað Mahävirassa satta sayā Véuvvipam a-dévāņam déviddhipattāņam ukkosiya Véuvviya sampaya huttha. 141.
142. Samaṇassa ņam Bhagavad Mahävirassa panca sayā Viūlamaiņam addhāisjésu divésu dosu ya samuddesu sanniņam pancindiyānam pajjaitaganam maņogaé bhâvé jâņamâņam ukkosiyi Vidla-maiņam sampayā hutthā 142.
143. Samagassa vam Bhagavao Mahāvirassa cattâri saya Vaigam sa-devamanuksurgé parisāè vāè a-parājiyāṇana ukkosiyā Vãi sampaya huttha 143.
144 Samaṇassanam Bhagavao Mahāvirassa satta ante-vasisayāim Siddhaim jāva savvadukkhapphaņāim cauddasa ajjiyā sayāim Siddháim 144.
145. Samanassa Dam Bhagavao Mahāvirassa ajtha saya Aputtarovaiyānam gai-kallāņam thi-i-kaliânānam agamési-bhaddanam ukkosiya Aguttarovavaiyāņam sampayā huttha 145.
Trans. 134. During that age, at that time Sramaņa Bhagavāna Mahavira had a wealth of fourteen thousand 14000 Śramanas (Monks) of whom Canadhara Indrabhati Gautama was the chief 134.
135 Śramana Bhagavan Mahavira had a wealth of thirty six thousand aryās (nuns) of whom ārya Candana was the chief 135.
136 Śramaya Bhagavāna Mahāvira had a wealth of one hundred fifty-nine thousand (159,000) Śrävakas ( male followers) of whom Sankha and Sataka were chief 136
137. Śramana Bhagavana Mahavira had a wealth of three

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hundred eighteen thousand (318000) Śrāvikás (female followers) of whom Sulasa and Révati were chief. 137.
138. Sramaņa Bhagavāna Malāvira had a wealth of three hundred (300) catu-r-dasa Pūrvis (Saints well-versed in fourteen Parvas) who were A-jina (not Jinas) but who, like Jinés. varas, knew all the combinations of letters and words and who preached the Truth as if they were Jinas. 138.
139. Śramana Bhagavāna Mahāvira had a wealth of thirteen hundred (1300) Avadhi Jňänins (saints having Visual Knowledge) who possessed many Labdhis like Āmarsauşadhi etc. 139.
140. ramana Bhagavāna Mahävira had a wealth of seven hundred (700) Kévala Jnānins who possessed complete Perfect Knowledge and Perfect Belief 140
141. Sramana Bhagavana Mahavira had a wealth of seven hundred (700) Sadhus possessing Vaikriya Labdhi, who though A-déva (not gods) were not wrilling to create the affluence of gods. 141.
142. Śramaņa Bliagavāna Mahävira had a wealth of five hundred (500) saints possessing Vîpula Mati who knew the mental ideas of well-developed rational five-sensed living beings existing in 2; continents and 2 Samudras (oceans). 142.
143. śramana Bhagavana Mahavira had a wealth of four hundred (400) Sadhus who were experienced Debaters and who cannot be defeated in assemblies of gods or human beings, or of demons. 143.
144. Seven hundred (700) disciples (Monks) and fourteen hundred (1400) aryās (Nuns)-of Sramaņa Bhagavāna Mahävira, attained Siddhi Pada (Place of Final Emancipation) i-e they became absolutely free from all pains. 144
145. Sramaņa Bhagavāna Mahavira had a wealth of eight hundred (800) Sadhus who were born in Anuttara Vimāns and

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who in the next human existence will attain Moksa-their exist. ence as a god will be auspicious as they were free from Räga (love) and Dvésa (hatred ), and their future human existence will be auspicious as they will attain Mokşa.
१४६. सगणस्स गं भगवओ महावीरस्स दुविहा अंतगड भूमी हुत्या, तं जहा-जुगंतगडभूमी य परियायंतगडभूमी य जाव तच्चाओ पुरिसजुगाओ शुगंतगरभूमी चजबासपरियाए अंतमकासी ॥ १४६ ।।
_146. Samana nam Bhagvao Mahavirassa duviha antagadabhūmi huttha-tam jahā-Jugantagada-bhūmî ya Pariyāyantagadabhumi ya, jāva taccão purisajugan Jugentagada-bhumi, cauvāsa pariyāé antamakasi-146
146. The time of the Final Emanctpation of Sramana Bhagayāna Mahāvira was of two kinds viz Yugānta-krata-bhami. and Paryanta-krata-bhami. Yuganta krat time relates to the yuga ( period of time) or to the third yuga-pradhana-Jambz Swami Paryāyanta krata time relates to the time of Kévala Jnāna of Sramana Bhagavāna Mahāvīra Four years after the attainment of Kevala Jnana ( Perfect Knowledge ), Moksa Marga (the Path of Final Emancipation ) became free and it lasted till the time of Jambu Swāmi
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे तीसं वासाई अगारवासमज्ञ वसित्ता, साइरेगाई दुवालस वासाई छउमत्यपरियागं पाउणिता, देसूणाइ तीसं वासाई केवलिपरियाग पाउणित्ता, बायालीसं वासाई सामण्णपरियाग पाउणित्ता, बावत्तरि वासाई सव्वाउयं पाळउत्ता खीणे वेयणिज्जा -उय-नाम-गुत्ते उमीसे उस्सप्पिणीए सुसममुसमाए समाए बहुविइक्कंताए, तिर्हि वासेहिं अद्धनवमेहि य मासेहिं सेसेहिं पावाए मज्झिमाए इत्थिवालस्स सम्णो रज्जुगसभाए एगे अबीए छटणं भत्तेणं अपाणएणं साइणा नक्खत्तेणं जोगमुवागएणं पच्चूसकालसमयंसि संपलियंकनिसण्णे पणपत्रं अजायणाई

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कल्लाणफलविवागाइ पणपन्नं अजयणाई पावफलविवागाई, छत्तोस च अणुवागरणाइ वागरित्ता पहाणं नाम अज्ञयणं विभावेमाणे विमावेमाणे कालगए, विइक्कंते सन्माए छिन्न जाइ-जरा-मरण बंधणे सिद्ध बुद्ध मुत्ते अंतगडे परिनिव्वुडे सव्वदुक्खप्पहीणे ॥ १४७ ॥
147 Teņam kālè am téņain samaiņam Samané Bhagavam Mahāviré tisam vāsāim agāsavāsamajjhé vasıttā sāirégâim duvā. lasa vāsim chaumattha-pariyāgam pãunittā, désīņāim tisam vasiim Kévalı-pariyāgam pāuṇittă, bāyalısam vasäim sămaņņa-pariyāgam påuņittā, bāvatları vāsām savvāuyam pālaittā, khiņé véyaņijjāuya -nama-gutté imisé ūsappiniè dusamasusamāé samãé bahu-viikkantäé tihim văsènim addhanavaméhi ya māséhim séséhim Păvâé Majjhimāè Hatthivālassarannarajjuga-sabhāé égé, a-bié chatthegam bhatténam a-pânaénam Sāiņå nakkhattéņam jogamuvāgaèņam pac. cūsakālasamayamsi sainpaliyankanisanné paņapannam ajjhayaņāim kallaga - phala - vivågâim, paņa panasam, ajjhayagâim pāva-phala vivāgāim, chattisam ca a-puţtha vāgaraņāim vågarittă Pahāņam náma ajjhayanam vibhāvémāņé vibhāvémāņe kālagaé, viikkanté samujjâ é chinna jâl-jarā-marañabandhané Siddhé Buddhé Mutte, antagadé pari-nivvudé savvadukkhappahinè 147.
147. During that age, at that time, śramana Bhagavāna Mahāvira lived as a house--holder for thirty years; he remained as a Chadmastha Sadhu for more than twelve years; he was a Kèvalın (one possessing Perfect-Knowledge) for something less than thirty years; he led ascetic life for forty-two years; and haying lived an age- limit of altogether seventy-two years, when his four Karmas viz 1. Védaniya (relating to pain) 2 Āyuh (rela ting to life-limit) 3 Nāma (relating to denomination) and 4 otra (relating to lineage ) were destroyed, Sramaņa Bhagavāna Mahāvira died-left the world-during the time when the fourth ára named Dusama-suşamâ of the present Avasarpiņi was nearly finished, with three years and seven months and a half remaining, -alone, unaccompanied by any one, in the clerk's hall of King Hastipâla of Madhyama Pāvā (Bihār )-when he had a two days' fasting without water-sitting in a squatting posture in the latter
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portion of the night ( with only four ghatis remaining ) when the Candra was in conjunction with Svāti naksatra (constellation having preached fifty-five chapters on Fruition of Meritorious Deeds and fifty-five chapters on Fruition of Evil Actions and having preached thirty-six a-pristavyākaragas ( solving questions not requested) and when he was meditating on the chapter named Pradhāna, - his soul soared high up, he became chinna jāi-jarā marana-bandhané (one whose bondage of birth-oldage-and death was shattered ) Siddhé ( one whose object of life was accompli. shed ) Buddhé (enlightened ); Mutté (liberated ); Antagaợe (one who had ended all karmas ) Parinivvudé (one who had utter dissolution of pain) and he became savvadukkhappahiņé (utterly destitute of all miseries ).
Cremation. All the gods and goddesses with their eyes full of tears, did obeisance to the dead body of śramaga Bhagavāna Mahavira, and they stood around in despair as if they had been rendered totally helpless. Sakréndra with a heavy heart, ordered gods to bring logs of Gosirşa Caudana (the excellent variety of sandala wood) from Nandana Vana, and to arrange a funeral pile. With the waters of Kșira Samudra (Milk Sea), Sakréndra gave a final bath to the dead body of Śramaņa Bhagavâna Mahavira, and with his own hands, he applied a divine fragrant paste to it. Then, he had the dead body covered with a divine cloth and decorated with various kinds of divine ornaments.
The dead body of Šramana Bhagavana Mahāvira was then placed in a Sibika (palanquin) and carried by Indras. Gods and goddesses, uttering the words Jaya Jaya Nandá Jaya Jaya Bhaddá showered divine flowers. Gandharvas (celestial songsters) lamented while singing the virtuous qualities of the Jinésvara. Hundreds of gods played mournful songs on Mridanga (drum) and goddesses danced mournfully before the palanquin. Gods of the four kinds worshipped the palanquin with divine

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clothes, ornaments, and flower-garlands. Śrāvakas (nale lay-men devotees of the linesvaras) and Śrávikas (female devotees) became overwhelmed with grief and they lamented the loss very bitterly. Sådhus (monks) and Sādhvis (nuns) were in distress.
With a heart rending with agony, Śakréndr. placed the dead body of Sramaņa Bhagavāna Mahāvira on the funeral pile, Agni Kumāra gods ignited the pile, and Vāyu Kumāra gods kindled it briskly with gusts of forcible winds. Other gods poured scented powders, and hundreds of pot-measures of ghee (clarified butter) into the blazing fire.
The bones, teeth etc of Tirthankaras are considered very holy. Gods and goddesses take them to their celestial abodes and worship them. When the flesh and other soft tissues of the dead body of śramaņa Bhagavāņa Mahāvira, were burnt up, Mégha Kumāra gods extinguished the fire of the funeral pile with waters of Kşira Samudra (Milk Sea). Sakréndra and Ida. néndra took the upper right molar and the upper left molar respectively. Camaréndra and Balindra took the lower right molar and the lower left molar tooth respectively. Other gods and goddesses took other teeth and pieces of bones. Human be. ings took away the ashes of the burnt body of Sramaņa Bhagavāna Mahāvira, as a valuable relic of remembrance of the Worshipful Lord. On the site of cremation, the gods erected a handsome pillar of precious stones.
All the Indras and gods and goddesses, then, went to Nandiśvara Dyipa, and there they celebrated an Aşthanhika Mahotsava (a great festival lasting for eight days) in the Śaśvata Siddhāyatanas (Permanent Temples of Deities in Déva-lokas). Soon after going to their respective celestial abodes, the gods and goddesses placed the teeth and pieces of other bones in adamantine circular boxes resting on a jewelled pillar in their individual Vimāna (aerial car),

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APPENDIX No. 1
The Social Conditions.
By the time when Lord Mahavira saw the light of the day, Bharata-varşa was suffering from the disequilibrium arising out of the Vedic system of Philosophy. No age in the annals of India has ever witnessed these woeful conditions which it has suffered from in the 7th Century B.C. due to social multiform troubles.
Persons belonging to Non-Brahmanical sects were liable to capital punishment in view of circumstances and degree of guilt in the case, however, Brâhmins inspite of centuries of cr mes would go unpunished, and would under no circumtances be liable to any penalty.
People may bow down revering to Brâhmins but Shudras cannot be touched. Water polluted by the touch of Shudras will be branded untouchable. No Shudra as a rule was authorised or entitled to any pleasures of the earth They had simply to mind the menial affairs of the existing society They had not the slightest title to learning which is vital to life Though Sacred Books put limitations on this wordly acts still they were not entitled to even know what Shāstras were. Their next birth too depended upon the Brahmins. They could secure a good existence hereafter only if they followed the dictates of Brâhmins, Brahmins made them believe that they would be defiled even if they accepted alms from Shudras. Shudras could hope for Redemption only if they offered their humble and hearty, services to Brâhmins.

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No doubt both Brahmins and Shudras belonged to the same human race. The inequality that prevailed between the Aristocrat and a captive in Ancient Europe was not so horrible as that between Brāhmins and Shudras in that age. The difference bet. ween Brahmins and Untouchables even in modern age has been proverbial.
Owing to this class warfare and animosity, India was on the path of moral retrogression. That the acquisition of learning is the fountain-head of all uplift is a known thing. There is no pleasure on the earth excepting the solely carnal and bestial pleasures which may not trace its origin to the uplift in learning. This class-warfare closed the doors to the advancement in learning. Shudras were entirely excluded from their right to knowledge. It had been the sole monopoly of Brāhmanical sect.
The majority of Indian population was non-Brahmin and as a necessary corollary the overwhelming majority of the people remained without the light of learning.
Just consider that had the primceval conditions of disequilibrium continued to this day in England there would have been very few excepting the particular families of Russel, Covendish Slanwley etc who would have acquired learning and the modern civilty and culture of England would have been an impossibility. Set aside the poets, philosophers and scientists, but how would have Watt, Stevenson and Arkwright ever come in historical record ? The same condition prevailed in India, not only that but the sole monopoly enjoyed by the Brāhmanical sect for learning reaped very evil consequences due to the stigma of class iniquity. That sect became the master as it were, of all other sects and closetted learning as the bulwark of their mastership. With the monopolisation of learning, they saw that their lordship would assume a permanent character, and in course of time such mastership would extend. They adopted a policy whereby

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other sects would ever be subject to the Brähmanical sect and they would ever be subserviant to them. They brought into being various types of sacrificial rites and they added to the number of Mantras, forms of alms etc and also the methods of atonement for sinful acts. They manufactured a fictitious historical record of heavenly deities in a dialect as melodious to the ear as the sound of the anklets of damsels, and thus strengthened the fetters of the folly of the populace They taught that there was absolutely no use of the learning of systems of philosophy, science or Literature and so people were exhorted to disregard them and simply to propagate the Brāhmanical works. They were instructed for the propaganda of Upanishads. They added Brähmagas to Brahmans, Upanishads to those that were, Aranyakas were added to Aranyakas, Sutras were multiplied, Bhashyas were written on such Sutras. Bhashyas were followed by commentaries and the last had sub-commentaries again and thus they raised the store of their own Books and India was glutted with nume. rous Books relating to Vedic Faith.
Such being the atmosphere, people in general were despondent, overwhelmed, and rather sceptical. Brâbmanas ordained sin in all Acts and the atonements prescribed for such sins were rigid. This signified that all non-Brāhmanical sects had no hope of Redemption. Was the Bliss of the other world so difficult of acquisition ? They were at a loss to know what they should do and where they should get relief They had doubts if they would ever get some one to extricate them from such a terrible condition in creeds. They fervently desired if they would secure some one to rescue them from the Brāhmanical sect that kept doors closed to all sorts of Bliss. They doubted if someone would offer life of spiritualism to them. At such a critical stage of mental tribulation, there rose the brightest luminaries in the Indian firmament, like Lord Mahavira of sacred memory and Shăkya Muni who announced to the distressed populace in a sky

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rending sonorous voice that he would raise them from the Abyss of ignorance and illusion. He exhorted to them in delightful tones that they should follow the Gospel Truth which he deli. vered for their General Uplist "All human beings are alike; Brâhmins or Shudras cannot be discriminated, no distinction can be drawn. All human beings are sinful and uplift can be sought only in Right Deeds. All class distinction is a chimerax. The Prince and the Pauper are all alike in the eye of religion. Dharma alone abides. All a-nityatva (falsity of notions) should be annulled and Truth alone should be sought and followed.
When the human society is passing through the Tribulation of Disequilibrium Heaven looks sympathetically and showers drops of coolness to pacify the heat, and when Individual, social, or political life is about to enter the jaws of Death due to the Venomous potion of Iniquity, some Great Men appear on the Horizon providentially and they kindly administer infollible doses to the people. Babu Bankimchandra's remarks on the critical situation of those days regarding Varnas. Ashramas, creeds, and society at large are worthy of record.
With the non-uplift of the three Non-Brahmanical sects, the authority of the Brahmanicalsect got a greater ground in the perilous class-disequilibrium. Their mental capacities having been blunted and deterred they turned all the more to strictness Weakness of mind. Weakness of mind fosters fear. is but a creation of fear. It is nothing other than the belief that this worldly existence is full of mighty but maleficent deities or gods. All classes in general, were incapacitated mentally and therefore much harassed. Brahmins were also bewidered so their mastership went on increasing. Iniquity grew more intense. Brähmins spread a splendid network of Sacred Books and they began to entangle the other three classes. flies got entangled. They had no strength left to fly any more still the web was inexhaustible. Learned men were too many to help the work of snaring.

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On the one hand, all the political activities commencing from penalty to crime, signing of peace and declaration of war to all minor things like enjoyments, lying in beds, dressing, travelling, story-telling, smiling or weeping were all performed in accordance with the rituals formulated by the Brāhmins. They ordained that people should follow their written dictates in all manners of worldly affairs and as such they could do nothing away from their rituals from cradle to grave, and if any act was done averse to their rituals they would be liable for atonements and should pay penalty by way of Dakshiņā.
Such was the network framed by the Bärhmanical sect. As is natural, however, those that desire to entangle others are entangled themselves because delusion makes minds deluded. By trying to create confidence in other's minds for things incredible right faith is lost. The snare in which the Brâhmanical sect attempted to tangle others, became their own trammels. A num. ber of authorities of old times bears out the fact that society always retrogrades when human self-willed nature is regarded beyond any purpose. This is one of the primary causes that have contributed to the social degradation of the Hindu-Community. It is an effulgent reality that delusion deludes both The Brāh manical sect had its genises in a waning stage as they were trammelled up in the dehesive snare and that high class of Literary gems who before wrote books like the Rāmāyana, Mahābhârat, Panini Grammar, and Sankya system of Philosophy were covantented with the writing of simple books like Vasaradatta Radambarı etc. In the waning stage, this intelligence also faded. The fertile region became a barren land.
What Bankinchandra has in brief told about the down. fall of the Brahmanical sect is literally true. The discriminations started by Brahmins for non-brāhmins in community, creed and rituals made their own progeny suffer and had the inevitable misfortune of falling into the ditch dug by them.

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Appendix No. 2
The Political Condition of Indian Rulers.
Here is the list of the Ruling Monarchs and Princes who were the devotees of Lord Mahavira.
1. Śreņika alias Bimbisar, the King of Magadha with Rajgrah as its Capital.
2. Asokchandra alias Konika, the King of Champă.
3. Chetaka the King of Vaishali.
4-12. Nine Kings of Mallaki Tribe of Kashi.
13-21. Nine Kings of Lichhavi Tribe of Kosalas.
22. The King named Vijaya of Pulaspur.
23. King Shveta of Amalkalpa.
24. King Udayana of Vitabhayapaṭṭaṇa.
25. King Shatānika of Kaushambi, and Udayana Vatsaraj, his Successor.
26. King Nandi Vardhan of Kshatriyakuṇḍa.
27. King Chandapradyota of Ujjain.
28. Shala and Mahashala. 2. Ruler brothers of Prushta Champa in the North near the Himalayas.
29. Prasannachandra King of Potanapur. 30. Adinashatru King of Hastashirsha.
31. Dhanavaha King of Rishabapur. 32. Virkreshnamitra King of Virpur, 33. Vasavdatta King of Vijaypur. 91

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34. Apratihata King of Sangandhik. 35. Priyachandra King of Kanakpur, 36. Bala King of Mahapur.
37. Arjuna King of Sughosha.
38. Datta King of Champā.
39. Mitranandi King of Saketapura.
40. Jitashatru King of Kashi etc. Many others besides above were the followers of Lord Mahavira.
The above mentioned names of the then Rulers are found in Angas and Upangas.
These Princes are found from our scriptures to be the ardent adherents of Lord Mahavir but at the same time if not all at least some of them are recorded as Bauddhamates and this can be explained away by the fact that, at an earlier stage, they might have been the followers of Lord Buddha on hearing his sermons, but when subquently they had an occasion to listen to the teachings of Lord Mahavir they may have adopted Jain faith. This view is tenable because Lord Buddha departed from this world earlier than Lord Mahavir's Final Beatitude by a period of sixteen years. In other words Lord Mahavir had been preaching Jain Faith for about sixteen years after Buddha's death and seve ral Princes of Bauddha faith had accepted Jainism as their faith finally. This explains now the names of several Rulers find their place both in Bauddha and Jain Books.
In addition to above lists of Principalities and Princes, Ancient Books have on record many others. So it is evident that in Lord Mahavir's time there was hardly any paramount power to whom others owed allegiance.
The whole of India appears to have been divided into various principalities. The forms of Government varied. In some cases, the monarchs were autocrats, in other cases there was a

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democratic rule, where the Kings were the constitutional heads, and they did every governmental work with the advice of Councils. There were some extensive Staies that were ambitious for expanding their states by incorporating their neighbouring small States.
Despite the fact that it is very interesting and useful to know the actual political conditions in India in the oth and 7th centuries B. C. it is a matter of sorrow, that no Eastern nor Western Scholar has taken pains to make a thorough search and write a complete histury. Let us try to scan the Jain and Bauddha Books to gather whatever information they afford in this respect.
Following Bauddha Records there were four principal States ( Empires ).
1. The Empire of Magadhas-Capital Rajgrah (subsequently styled Patliputra with Bimbisar (called in Jain Books Bambisar or shrepik ) was the first sovereign and his Prince Ajatshatru (Styled Ashokchandra or Konik in Jain Books) succeeded him to the power Both these are held to be the followers of Jainism according to Jain Books. An ample history of these two is contained in Jain Books.
2. In the North East there was the Koshala Empire having Shravästi as its metropolis. Prasena ruled the Empire and he was succeeded by his Prince Vidyudabha. Jain Books lack reference of the King in Shravasti. The obvious reason is that the ruler was a follower of Buddhism and this is quite clear in Bauddha Books.
3. Just to the South of Koshalas was the empire of Vansha or Vateas, its Capital being Koshambi on the river Jamna Parantap ( called Shatanik in Jain Literature) ruld there. This Pri. nce Udain (Udayan in Jain Books ) succeeded him. Both the Father and son re Jains as shown in Jain Literature.

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4. Still more southern was situated the Empire of Avanti with Ujjain as the capital. The ruler was known as Pajjot (Pradyota). Much Information regarding this king is held out by Jain Literature and he is strongly believed to be a follower of Jain Faith.
All the above four rulers had some blood relationship and history shows that tiiey had battles a number of times among themselves.
According to Bauddha Literature, Bimbisāra the King of Magadhas had married Koshaldevi the sister of King Prasenadi. This Koshaldevi died in great grief when her Lord Bimbisar was murdered by Ajatshatru-the son of Bimbisar-by his another queen Vidèha of Mithila. King Pasenadi had awarded the Kingdom of Kashi to Bimbisar as a dowry at the marriage of Koshal devi which he wrenched back after this woeful event. This exa. sperated Ajatshatru and he waged a war against his maternal uncle ( step-mother's brother). At the start Ajatshatru was winn. ing; but in the fourth battle he was taken a captive and he got his amnesty only on his clear declaration that he had absolutely no title to the Kingdom of Kashi. Pasenadi King being pleased not only gave his princess Vajira in marriage, but restored the very Kingdom of Kashi which had been the bone of warfare.
Three years after this Vidudabha the son of Pasenadi rose in revolt against his father. The King was then in a village named Ulutha of the Shakiya Kingdom. He went to Rajgrahi to seek the help of Ajatshatru. There he was taken ill and he died as he reached the gates of the city. Subsequently Vidudabha and his Ajatshatru brother-in-law entered into warfare with Shakiya and Vajjiya of Vaishali, neighbouring republican-states respectively. No mention is made in jain Literature about Săvatthi the Capital of Koshala which Lord Mahavir visited several times.
Udain of Koshambi and Pajjota of Avanti were relatives. An episode is found in the commentary of Verses 21-23 of

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Bauddha Dhammapada. It is rather lengthy and marvellous. It says how Vasavdatta, the princess of Pajjota came to be the wedded queen among three queens of Udain of Kaushambi, There is a similar story but of a different set up in Jain Literature. Now let us examine both,
According to Bauddha Literature the episode says that Pajjota of a very volup tious and licentuous character inquired once of his courtier if there was any ruler of a superior celebrity to his own. In reply, it was humbly said that King Udain of Koshāmbăi excelled him in glory. He could not bear it but immediately took a decision to get a victory over him by invasion over his territory. When ready for incursion he was advised that guerilla warfare would prove more successful than an open fight. Udain was in the habit of being induced to catch five elephants any where, and therefore the task of taking him a captive would be very easy He, therefore, got an artificial wooden elephant constructed and it was as well coloured as natural. Sixty soldiers were kept inside the body of the mock-elephant and it was set free to wonder in a vale in the Komshambi territory.
Scouts informed King Udain that they had seen a marvellous and matchless elephant within their boundary. Udain being allured for its capture went to the Valey for its hunt and when in pursuit he happened to be isolated from his army, he was unluckily taken a captive soon.
Udain was known to have the art of captivating elephants by magic, and he was offered release on condition that he should impart the secret of such an art.
Udain in reply to the offer stipulated that he should salute him as a teacher. The reply came that he would never do it. The counter-reply was that he would on no account part with his secret art.
He was informed that his failure to do so, would cause his

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death. Undismayed he communicated that he was at liberty to do whatever he would for he was subject to him physically but his mind was free. Pajjota gave a thought to this matter and considered that no one else knew the art and he was questioned whether he would impart the secret on his behalf to any that paid homage to him as a teacher. He assented to it King Pajjota desired his princess to learn the art of captivating elephants from a Vaman. Udain was informed that a hench-woman behind a curtain would offer a salutation to him and he should inculcate that art behind a curtain. The purpose of keeping curtains was that no intimacy should be developed between the two. The course of instruction was commenced and by some time when the invisible pupil was slow in receiving his instruction out of impatience, Udain reprimanded her calling her a hench-woman and remarked that her lips must be unusually thick and her jaws heavy so that she was not able to make distinct pronounciation. The princess was enraged and retorted "You foolish dwarf what do you mean by calling me hench backed ". Upon this Udaina peeped within the curtain and asked who she was. The whole thing was exposed. He went directly inside, and the business of Mantra instruction ceased
Both together made a counter-plot. She represented to her father that the Teacher was insistent upon the fact for proper Study of Mantras, that a particular herbage must be uprooted from the ground under certain planetary conditions, and that for this purpose the king's elephant must be utilised. Her desire was acted upto. Availing of a chance when her father was out on a pastima, Udaina placed her on the elephant and abscanded with money and bags of gold dust.
This matter reached the king's ears and in passion of rage he suspected some evil so he sent a large force to pursue him. Seeing the force in chase after him, he threw golden coins as he fled and the King's soldiers lost tine in collection. As he got of distance increased, Udain a got all the better chance of fleeing

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away far ahead of them. Some of the soldiers however seen pursuing him and approaching, he scattered gold dust on the way which tempted them to collect. Despite this, the pursuers were very near Udaina but luckily Udain sighted his own fort on his border and he encountered his own force. The pursuers regressed while Udaina and Vasavdatta were safe in their capital. Both were received with excessive warmth and splendour in the city. Vasavdatta was made his chief Queen.
Similar to above is the story related in Jain Literature:
Chandapradyota, the King of Ujjain was very licentious and relentless. He had a daughter by his queen Agarvati (who had subsequently been initiated as a nun in company of other queens with Mrigavat!, Udain's Mother). This daughter was called Vasavdatta. The King had excessive affection for this daughter and he favoured her more than a prince. This princess studied all arts before a Teacher. Simply Gandharva Védha was left to be studied and that too for the lack of a proper teacher.
Once the King consulted his minister well-versed in lores but rather wicked of nature, regarding a teacher who would best teach Gandharva Védha to his princess. The minister recommended King Udaina as the most efficient in that respect. He is known for his excellent mastery on that subject. He is used to captivate and capture even the greatest elephants by his music (Vocal) in forests. His singing is so full of melody that the elephants being enamoured of it do not feel fetters on them. He also knows how to bring them to the city well-fettered. You may, therefore, get an artificial wooden elephant made with the full mechanical arrangement that it should work exactly like a living elephant. Well-armed warriors should stay inside and move the elephant from inside. The King then will be allowed to capture it and as he approaches to do so, the men inside the elephant should take him captive and bring him to you. Under your subjection King Udayana will be compelled to instruct your princess Vasavdatta in the Gandharva Art.

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The King approved of the adviser's plan with compliments, and he got a unique wooden elephant prepared. In workmanship it excelled even a natural noble elephant.
The elephant in question was taken out for a ride and the foresters mistaking it for a true living creature, communicated the news to King Udaina. This king just as he got the information ran out for its capture to the forest. He kept his retinue away and entered the dense forest unaccompanied. The King came as far as the elephant and began to sing in tunes far excellent. As the intensity of music grew the men inside slackened the motion of the elephant.
Udayan, the King of Koshambi thinking that it was enraptured and fascinated by his music approached him with very slow and unperceptible steps. Seeing the elephant thoroughly charmed and spell-bound with music Udayana mounted it with a jump as a bird would perch on the tree. The warriors inside the mock - elephant availing the right chance, got out, threw the King from the elephants book and took him a captive. Thus Udayana unaccompanied as he was, was encircled by the men and unarmed as he was, he could display no valour in resistance,
The warriors carried him to king Pradyota and offered him as his captive. Pradyota commanded Udayana in subjection to undertake the work of instructing his one-eyed princess in the Gandharva Art. As an enstructor to his princess he would live comfortably in his palace or his life was at his mercy. Udayana with considerate thought accepted the offer for the time being and he would watch and wait. This being settled, the King Pradyota disclosed the fact that he would not see his daughter as she was blind by one eye and to see her would be to throw her in shame. Then the King Pradyota told his daughter in the harem that he had arranged for a Teacher to instruct her in the Gandharva Art, but that he has leprosy, so she should not see him eye to eye. This being agreeable to the Princess, King

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Udayana under captivity commenced the work of instruction. The work was being done behind the curtain as a result of misrepresentation by the king. In course of time. Vâsavadatta felt anxious to see her Teacher, and became rather absent-minded during study. Her memory appeared to fade, and the Teacher reprimanded her for her inattention calling her blir by an eye and rebuked her that she was ill-taught. The princess with this expostulation retorted that himself being a leper he was unable to see her with both the eyes in order, Vatsarāj understood that he was duped and removing the curtain he saw Väsavdattā with perfect beauty. She was simultaneouly over-awed with his handsome form. Both had a talk. This resulted into a mental Union which again culminated into a physical union. This matter was known to a single maid but as she was trustw orthy she did not divulge the secret and both enjoyed carnally.
On one occasion, an elephant Analgiri by name, overthrew its keepers and fled away frightening the public. They consulted Abhayakumar the most prudent of the place ( the son of Shrenik, the King of Magadhas) how to recapture it. He advised that the only course was to get it captivated by the extra and melodious music by King Udayana, Udayana was accordingly ordered to try. He went out in company of Vasavdatta played music and subdued the errant elephant.
On one occasion, the king had an excursion out of the city on a banquet. There he started discussing Gandharva music. Vāsavdattā and Vâtsaraj were also invited. Vätsaraj told Vāsaydattă that it would be a safe chance for them to abscond on the swift she elephant. At the request of Vatsarāj, two pots of urine were tied on both the sides of the she elephant called for a ride. Võtsarāj and Väsavdatta with the maid servant took seats on the howdah, the keeper also was in company. They made their way out. Soldiers smelling of their flight pursued on Analgiri at the King's command. The pursuing elephant was

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about to overtake Vatsaray when he soon threw one pot of urine and it was spilt. The elephant stopped to smell it. Vatsa. rāj threw away all the four pots one after the other as the elephant seemed to overtake him. He traversed no less than a hundred yojanas and reaching Kaushambi entered his capital. The army of the King armed itself fully for battle. The soldiers pursuing however were despaired and returned to Ujjaini.
This sad news reached the ears of King Pradyota, he was enraged and ordered to prepare the army for battle. The advisers, however, reasoned with him that when his princess was to be given in marriage to some one it was not possible to get a better bridegroom than Udayana for Vasavdattâ. Besides Vāsavdatta herself had made the choice and he should rather approve of the union and acknowledge him as his worthy son-in-law. The king was persuaded, and as a token of acknowledgement of union he transmitted a number of wedding gifts worthy of the event.
Both the above episodes one in Baudha, and other in Jain Literature bear out the fact that there must be some truth in the story. Details may have been embellished by the writer's pen no doubt, still it appears quite evident that both King Pradyota and King Udayana were contemporaries ruling over neighbouring States. They were united by ties of wedlock, and; there are events to show that they had fought on the field of battle.
The story in the Jain books shows that the distance between Ujjain and Kaushambi was about a hundred yojanas. They were related as father-in-law and son-in-law. Besides it appears from the fact Mragavati, the mother of Udayana and Queen Shiva one of the wives of Chanda Pradyot were sisters and both were the daughters of King Chetak of Vaishali. So Chanda Pradyota of Avanti was a maternal uncle to Udayana.
The story also adds that ChandaPradyota being enamoured of Mrigavati, his sister-in-law from here portrait, had requested

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her husband king Shatanik to hand her over to him but this demand was outright rejected. The King of Avanti offered to fight with Shatānik. In the meantime King Shatānika expired leaving after him his boy-prince Udayana and his widow Mriga. vati. The queen could read her helplessness and told chanda Pradyota that as she was left a widow slie had no uther resort but her prince being very young it would not be reasonable for her to leave the child alone or the enemies will pounce upon the child and dethrone him. She, at the same time, showed the nead of a fort round the city. She desired him to send all matrials for the fort and also provide her with provisions like graincorn and then she hoped everything could be arranged safely. King Pradyota under the hope of gaining her, assented to that and issued orders for full arrangement. After requisite equipment, and with confidence that the place was in a position for defiance and recoitance she ordered the gates of the Port to be closed and arranged necessary forces.
Subsequently, Lord Mahavira happened to arrive there. On hearing his divine sermons, she initiated herself as a nun of course with the glad consent of Chand Pradyota-Udayana was enthroned and the King went to Ujjain his capital.
This event disclosing the relationship of Udayana and Pradyota occurred some years previous to the Absolution of Lord Mahavira so it can be safely said to be in the year 524-5 B. C. and the death of King Shatānik, and the invasion of King Pradyota as narrated above took place after the Omniscience of Lord Māhavira, so it is just in the vicinity of 500 B. C.
Moreover, when King Chanda Pradyota attacked Rajagreha of Magadhas, King Shrenik was rather frightened with his overwhelming number of forces but due to the sheer dexterity of Abhaykumara the son of King Shrenik, he had to retreat. After wards at the instigation of King Pradyota, a harlot under the pseudonym of a Jain nun enticed Abhaykumara and took him to

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Avanti where he lived as a captive for some time. He remained loyal as a captive, and as a result of his services, he secured amnesty, and he exercised his own intelligence in taking the King to Rajgriha in fetters from the public market; but then he was also set free. King Chanda Pradyota was a loyal adherent of Lord Mahavira.
This narrative bears out the fact that King Canda Pradyota was irritable and licentious and he had enjoyed a long term of life. At the same time, he was chivalrous and heroic, and he had domination over so many feudatory princes. He was a follower of Jainism and he had once to wage war with Udayana of Vitabhaynagar.
King Udayana, of Vitabhayanagar, the capital of Sindhhad a warfare with Chandapradyota. The hunch backed maid servant named Devadatta, of Udayana had been transformed into pearless beauty by the sincere adoration of the idol of Arhat, and she had secured that idol in her possession. Chanda Pradyota abetted this maid and the idol was also taken in company. Udayana sent word for the idol to be returned but it fell on deaf years with King Pradyota. Udayana thereupon declared hostility and attacked, Udayana took King Pradyota a captive. The maid escaped. The idol was left there and Udayana as a penalty to King Pradyota got imprinted on his forehead words “Dāsipati". He took Pradyota with him as a captive to his city. On the way, they had to observe the Paryushana Parva. On the Lord Day Pradyota and all his family were to observe complete fast so Pradyota was consulted regarding the preparation of meals. He informed that he was also to observe a fast as his parents were Jais but he had lost memory of the religious day in distress. On hearing this, Udayana felt that Pradyota then was his co re. ligionist, and as such his Pratikramana would not be pure unless he begged and offered forgiveness to Pradyota, With this thosght he was set free, and he got instead a golden belt on his forehead. Due and mutual apology was made, and he was allowed unconditionally to return to his land. Subsequently, King

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Pradyota became a staunch and devout follower of Jain Principles and allowed King Udayana to return to his capital.
This King Udayana accepted initiatation into Jain Monkhood at the feet of Lord Mahavira and has gained celebrity as a Rajarshi and it is recorded that he reached Absolution.
That King Pradyota was licentious has been evidenced from several authorities His queen Agarvati had been a nun in company with Mrigavatı (the queen of Shatānik of Kaushambi) The following episode showing how Pradyota secured Agarvati as his bride proves that he was voluptuous and only for that reason he had to undertake warfare,
King Dhudhumar of Susamarpur had a very beautiful dau. ghter named Agarvati. Once she nonplussed a yogini in a debate. The yogini prepared Agarvati's portrait and showed it to King Pradyota. He was extremely enamoured of her, and demanded her father for her in marriage. Her father had no large force at his disposal, yet he sent a word that a daughter may be given with pleasure but cannot be secured by force. Chanda Pradyota being enraged besieged the city with considerable forces. The King remained within the city and consulted an astrologer regarding the event of battle. The astrologer tricked by affrighting a post of urchins who ran to a Muni named Varadatta residing in Nagaprasad then. The consoled them not to fear and said they had to face no danger. Upon this the astrologer foretold his Victory The King went out of the fort and engaged in fighting with Pradyota. Vanquished him and took him a captive. Pradyota besought to the Victorious ruler that he was a guest and as such he should be spared. This humble request was complied with and besides his daughter was given in marriage. (Refer to to the life of Muni Varadatta ).
( In this period Champāpuri was ruled by Mitraprath. He had a minister named Dharmaghosha. He became a monk and as a monk when he went to Vasadatta (in its household stage )

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alms, Varadatta had a memory of the past birth, Such is the reference found in the Katha of Varadatta Muni. }
In Buddhist literature Pasenadi, the king of Koshala has been portrayed in altogather a variant way. Samyatta third Buddhist work is composed of 25 Kathas and each of them refers to this ruler. He had been educated in Takshila the celebrated University of those days. He was enthroned soon after he returned from study. With the reins of government in his hand displayed efficiency. He had love for all creeds. When this king heard the sermons of Buddha his father's sister Suman was considered a Sthavira (a Veteran nun). This king Pasenadi in one place has been also called Agnidatta so it may be that • Pasenadi' was a royal status and 'Agnidatta' was his correct name.
Pasenadi desired to enter into an alliance with the Buddha family so he requested the Shakya kings to give him one princess in marriage. The rulers sat in a conclave and came to a conclusion that it was humiliating to them all to give a daughter in marriage to him. Then they arranged to send the daughter of the kept of the chief ruler. This maid was Vrsabhkhattiya. King Pasenadi had one son by a union with her. The son was Vidudabh by name.
Vidudabha having subsequentiy learnt of this fraud was highly exasperated and he resolved to wreak vengeance and as soon as he ascended the throne he invaded their dominion. He took possession of their capital and massacred several males and females old and young indiscriminately. This event finds no place in old Bauddha Literature, but there is, however a reference of his having a battle with Shakyas. This bears out its being a historical event. It is believed that this occurred just a year or two previous to Buddha's Nirvaga.
Some of these facts appear to be far-fetched. One fails to utrderstana why a small Tribe like Shakyas would have considered it debasing to be united in marriage with the royal family

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of Koshalas Of course, Bauddha Literature records often that Shakyas were a Vain tribe still it goes beyond understanding why objection could have been raised in marriage.
History records that the Lichhavi tribe of Vaishali equally Vain had given the King's (Chetaka's) daughter to Bimbisar the King of Magadhas. (Ref. Prof Jacobi in Jain Sutras Vol I ). It is also proved beyond doubt that the royal dynasty of Savatthi were allowed a sovereign hereditarity in Koshals as feudatory princes of Koshalas were known as Kings, an epithet generally used for small chiefs and princes of republican empires then.
It is quite natural that Buddha and Jain Writers may have been disposed to attach heavy importance to the families of their founders as subsequent writings differ from the previous ones on this point. In light of above, the reason inspiring Vidudabha to wage a battle with Shakya tribe is hardly probable. Possibly he could have invaded due to Vanity of the Shakyas but there must be some other political motive for Vidudabha in waging a fight with Shakyas united with nim matrimonially. History record in support of this surmise is that Ajätshatru of Magadhas had also fought with Lichhavi rules for political reasons.
Why Ajatshatru carried invasion on Lichhavi tribe is clear from one of the Buddha Sutras. It is reconciled that Buddha had foretold that Lichhavi rulers were indulgent in luxury and Ajatshatru would easily accomplish his desire. About three years after, a dissension arose in the family of Vaishali due to the fraudulent underhand working of a Brahmin named Vassakar. Ajātshatru with an unwieldy force took its possession and
desoiated it.
Besides, as recorded in the Buddha Literature, Ajātshatru fortified his capital Rajgriha as he anticipated an invasion from ChandaPradyota. It will be very interesting to know if such attack was made and with what result, but Bauddha Rooks give no further clue to it. Later on in the 4th century R. C. history
an

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records that Ujjain was under the subjection of Magadhas and Ashoka when young in age was deputed as a Governor of Ujjain, What happened in the intervening period remains unknown. The Bauddha books conform the above.
In addition to above facts Bauddha books inform, us that Devdatta, a cousin of Lord Buddha who had initiated himself several years before, had later dissented from Lord Buddha's fold and had started his own faith during Lord Buddha's life--time. It is borne out by Buddha Literature that Ajatshatru a Yuvraj then had supported Devadatta, Buddha's rival. At about this time, this Yuvraj was crowned by Bimbisar and it was then that Devdatta had incited Ajatshatru to effect the murder of the King. Accordingly, the King was slowly tortured and famished to death just eight years before Buddha's Nirvana. He felt much compunction at heart and went to Buddha and brought him for exhortation regarding the benefits of being his follower, but no where it is recorded that he became a staunch adherent of Buddha faith, and nothing stands testimony to the fact that he led his life strictly according to the Bauddha tenets. There is no where anything to show that he had given any physical support to Buddha faith during Buddha's life. Despite this, it is shown that at Buddha's Nirvāṇa he laid a claim to some of Buddha's remnants after Nirvana posing himself as a Kshatriya. This he had secured and he had raised a monument over it.
Such narration as above, is not found in Buddha's Ancient Books but subsequent literature shows that he had erected a big hall near the entrance to Sattafanni cave when an assembly of Rajgriha was convened just after Buddha's Redemption. It is probable that he patronised Buddha faith without being a staunch adherent as was the practice with Hindu rulers of the age
Moreover, Bauddha literature takes the ruler of Sursena as Avantiputra as with other rulers. Another king named Alehiya is also considered as an adherent and patron of Bauddha faith.

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Now let us refer to Jain Literature as to what it has to say regarding rulers.
King Chetak of Vaishall had seven daughters viz. Prabhavati, Padmavati, Mrugavati, Shivā, Jyéshta, Sujyeshtā and Chellanā.
Prabhavati was wedded to King Udayana of Vitabhaynagar Padmavati was wedded to Dadhivahan of Champa Mrugavati was wedded to Shatanik of Kaushambi Shiva was wedded to Chandpradyota of Ujjain Jyéshtă was wedded to Nandivardhan the chief of Kunda
grama ( brother of Lord Mahavira ).
Out of the two remaining daughters, King Shrepik of Magadha came to Vaishali to kidnap Sujyeshta a beautiful princess, where as he took Chellana and married her according to Gandharva rites
Before the above alliances were made, Chetaka had married his sister Trishla to Siddhartha the father of Lord Mahavira and he got two princes out of the union (1) Nandi vadhan and (2) Mahavira.
Shrenik had Kunika ( called Ajatshatru in Bauddha books) alias Ashokchandra and two more Halla and Vihalla by his union with Chéllana
King Dadhivähan of Champanagri had Chandana a daughter by his union with Padmavati. Chandanã was the same Chandanbālā who fulfilled the stringent vow of Lord Mahavira and became later on, the first nun who Subsequentiy secured Omniscience.
King Shatanik of Kaushainbi by the union of Mrigavati had a son Udayana to whom a reference was made of his hav. ing warfare with. Chandapradyota and who later were related as
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father-in-law and son-in-law. This Mrigavati on hearing of the sudden death of her Lord and the aggression of Chandapradyota being detached from existence by the religious exhortation of Lord Mahavira, became a nun and later secured Omniscience,
Udayana by the union of Prabhavati had a son, Abhichi. Trishla in Jain literature has been styled Videhdinna (the princess of Videhas ).
Buddhist Literature informs that Shrenik (Bimbisar) had a son named Konik (Ajatshatru) by his marriage with Videhputri. So these are historical facts. It is also borne out that Vaishali was the metropolis of Videhas.
Thus, the different rulers were inter-related with bonds of marriage, still their policy of mutual enmity of aggression and warfare had persisted. A number of occasions for warfare occured due to multifold causes. There were various strifes viz between Shatānik and Dadhivahan, between Shatanik on one hand and later his queen Mrīgavati; and Prady ota on the other hand with a favourable cerimenation between Shrenik and Pradyota. Udayana the son of Shatanik being fettered by Pradyota and his abotment, between Udayana of Vitabhaynagar and Chandapradyota, between Chetak and Kunik and the eventual desolation of Vaishali, Much has been said above with regard to events barring the first and the last. Let us say something here
about these two events.
Lord Mahavira having renounced the world after thirty years as a layman, and before he attained to Omniscience had travelled from place to place. After the lapse of first six years, and in the last years of the second six he came to Kaushambi on the 11th of the black half of Posh month. (557 B. C.) Shatānik ruled over the place then He had Mrigâvati (the daughter of Chétak, King of Vaishali) as his queen. He had Sugupta as his chief minister. By the time Lord Mahavira in his ascetic austerities had

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had a vow that he would break his fast only of a princess of a particular sort would offer hin Kulmasas in particular environments. It is a vow so difficult to fulfil continued for about four months.
During this period the king Shatanik with a large force besie. ged Champānagari at night unwares. King Dadhivaban due to alarm fled away and the Victorious ruler ordered the city to be plundered at will. As body a camel-keeper took away Vasumati the daughter of the king by his union with Padmavati alias Dharini.
How she happens to came to Kaushambi and how she fulfils the vows of Lord Mahavir may be known from other sources,
At the same time it may be recorded that king Dadhivahan with an immense force had beleagured the city Kaushambi of King Shatanika. Shatanika remained inside the wall-guarded city for a long time waiting for to retire but his own army being harassed extremely at a number of places very often and owing to the loss of man- power the king started towards his city. Then Shatanık caused his gates to be thrown open and come out with his forces, and the king of Champa fled away. So the king of Kaushambi took possession of the enemy's elephants, horses and treasuras and came back to him own city.
Besides this, Prasamachandra, the king of Potanpur crowned his prince and he initialed himself into monkhood. From the Mahavir charitra it is clear that a general named Durmukha of King Shre. nik in Rajagraha told Prasanna. Chandra Muni that his ministers conspiring with Dadhivahan king of Champanagri would dethrone the prince. (This seems to have happend in the year 557 B. C. and in 520 B. C. king Dadhivahan was the king of Champa. Dadhivahan after plundering Champanagri had fled away but he returned and took possession of Champa though nowhere there is a reference that he tor': possession of it.

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At the some time it is not clear whether there was only one city called Champa or there were other cities bearing the same name. In one place there is a reference to Kamdev resident of Champavati in the Year 550 B. C. When a king named Jitasharu ruled there. However from the Story of Varadatta Muni from whose record the fact of the marriage between, Chandapradyota and Angarvati it appears that Mitraprabha ( Chandraprabha ) ruled there and his minister was Dharajhosha. It is not possible that rulers of different names would be governing the same city. Either there must be different cities bearing the name and in case there was only one city rulers of different names might have succeeded to the throne of Champå Nagri in succession and they all must be related by some sort of blood ties. It may be assumed also that kings of different names had a joint rule. Taking time into consideration the former inference appears more reasonable.
Now let us touch the warfare incidents between Kunika and Chetak. King Shrepik with the intention of renunciation and intiation having decided that Kunika his eldest prince should succeed his throne, conferred upon the other two sons. Halla and Vihalla, a garland of Eighteen Lines and an elephant named Sechanaka Kunik reasoning with his other two brothers took his father captive, and confined him to a cell. Subsequently Shrenik committed suicide. Kunika then founded Champācity. Kunik's queen Incited her lord to obtain the garland etc from Halla and Vihall. Halla and Vihalia in hearing of the demand made by Kunik fled from the capital and took resort under the patronage of King Chetak (King of Vaeshali ) their maternal grand father and lived there princely.
Kunik sent a word to Chetak to hand over his brothers to him but chetak bodely replied that Kshatriyas of his types would never hand oven proteges and much less, his own Jrand sons In returning of such a daring response King Kunik with an

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immense force invaded Vaishali A tragic war ensued. The loss of human life on both the sides together amounted to 18 millions Then Halla and Vihalla with the help of the elephant Sechanak routed much of the enemys force Then both of them got themselves initiated before Lord Mahavir. Kunik however desolated the Vaishalı city. Chetak left the place whereas the city lay all devastated. This in short gives us some idea of the warfare in those days.
Let us now look to rulers individually and try to get some better light
Magadhas, Prasenjit-Shrenik Kanik Udayana Shrenik (Bimbisar). His father's name was Prasenjit and his mother's name was Dharini. Prasenjit was the emperor of Magalhas having Kushagrapur as the metropolis. There being a freguent catastrophe of fire in the city the emperor proclaimed that the person whose house will catch fire would be banished from the city. Once it so happened that as a result of the inadvertence of the cook, the very palace of the emperor caught fire. It was announced by the emperor to the princes that whatever they took away individually, would be their own possession. Prince Shrénik went out with Bhambha, a musical instrument with him. On inquiry why he selected that particular object, he explained that it was the foremost symbol of the Imperial triumph. It was an outstanding auspicious object in the conquest of all Directions. The emperor consequently gave him the epithet 'Bhambhasar'.
The emperor true to his proclamation and in conformity with it left the city and encamped at a distance of about four miles from there. Subsequently people going there in reply to mutual inquiry used to say that they frequented Rājagraha (Royal habitation ). Following this the emperor founded a city there and styled it Rājagraha. He got it fully equipped with Ditches, fortification, palatial buildings, markets, and squares.
The emperor had within himself esteemed Shrenik as a

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worthy successor to himself so he apportioned to other princes whatever divisions of his dominions he deemed proper, so that they might know nothing about the portion of Srenik But Prince Shrénik getting no apportionment for himself from his father took ill and passed away from the capitāl. He directly wielded his way to Benatatpur and married the daughter of a man of opulence there. By this union he got one son named Abhayakumar who subsequently was proved proficient in lores like U1padik etc. and got the topmost place as a chief minister among five hundred ministers of King Shrenik When the emperor was seriously ill, Shrenik was invited and the reins of his empire were handed over to his able hands.
Shrenik had by Gandbarva Rites of Alliance married Chéllana the princess of King Chetaka of Vishali by whose union he got three princes Kunik, Halla and Vihalla successively. By his union with Queen Dhārini he had one prince Meghakumar by name who had later initiated himself into monkhood at the feet of Lord Mahavir. By his union with another wife he had a son named Nandishepa who had also accepted monkhood at the feet of Lord Mahavir. Besides these sons he had ten more princes like Kāla, Mahākāl etc. by his union with other queens.
King Shrenik was illustrious, valiant and ideal and of implicit faith in Jainism. He eventually deeming Kunik to be his worthy successor reserved a portion for him and allocated other portions to his other princes. After handing over the reins of Government to Kunika, King Shrenik was thinking of initiation. But before he could enforce his thoughts Prince Kunik incited others and arranged to throw King Shrenik into prison as a captive. Not only that but it was ordered that the king should receive one hundred lashes every day. He was also almost starved.
Queen Chellana the mother of Konik arranged to provide food to King Shrenik in his captivity very privately. At this time Prince Konik by his union with Queen Padmavati had a son

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named Udayi. He bad intense paternal love for the son but Queen Chellana reprimanded that his love for his child was nothing in comparison to the love king Shrenik had for him when he was in his childhood. She cited one instance of the paternal love that when Prince Konik's finger had got septic being bitten by a bird his father had kept that finger in his mouth for the redress of the pain and rebuked him why he should ill treat that very father as a captive. This brought much compunction at heart and he ran immediately to the prison-cell with an iron staff to snap his father's fetters personally. King Shrenik was contenually lashed, on seeing Konik rushing towards him with an iron-staff and suspecting murder at his, hands committed suicide.
Kunik - This prince just after he son the light of the day was conveyed to Ashokvan so he was styled Ashokachandra When he was in emboys his mother had queer and ominous desires so he was deserted in a forest in infancy. There a female bird had bitten one of his fingers which became septic. King Shrenik on reciving intimation of his desertion in a solitary forest orderd him to be brought back and out of love for the child and compassion for the pain in the finger he kept the finger in his month fo alleviate the child's acute pain. The wound was healed up but it remained defective, so as a child people called him 'Konik' He obtained the kingdom as mentioned above
Konik felt very much at his father's suicide. He last of all started for Rajgriha city and nothing could relieve him from distress and as a relieving measure he desired to found another city. On trying to find a suitable land for the purpose his men discovered a huge champā tree and deeming it-quite a worthy spot ( site ) he founded another city called Champa Nagara King Konik transported his land forces etc there and he conducted his administration from there. A mention has been previously made about his battle with king Chetak of Vaishali and the total ruin of Vaishali. It was during the life time of Lord Mahavir

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that he expired being burnt up in some divine manner near the Tamisra cave of Vaibhargiri in the vicinity of Rajgriha. It appears that this event occurred just three or four years before the Holy Nirvana of Lord Mahavtr.
Udayi. Subsequent to the sad demise of King Konik the royal ministers enthroned his prince Udayi. He was a chaste shrávaka and had an unflinching faith on the creed of Lord Mahavir.
Just as his father feeling distressed and uneasy because of his father in Rajagriha had founted Champā Nagri a new so he also having felt much at the sad expiry of his father in the city arranged to found another city on a site where there was a Patli tree and called it Pãtaliputra. He had usurped the dukedom of a hostile king so that wicked fellow with a Viend to wrewk Vinjance became a Sadhu and obsering hypocrilically arranged to murder Udayi while performing religions observances.
Champa. ( the capital of Angas. ) A mention has been made of King Dasbi Vahan before but it requires to be noted that Champānagri is geographically different from that founded by Konik. Vishala. (The Capital of Vidlhas) About this city and its desolation enough has been said before
Vitabhaynagar ( The Capital of Sindha ).
Much has been recorded before with regard to King Uday ana of this city. He was the suzerain of Sindhu Sauvir dominions consisting of 363 cities.
Kaushambı ( The Capital of Vatsas). A mention has already been made in previous pages about King Shatānik and Prince Udayana his successor.
Ujjainz. Sufficient record has been taken about Chandapradyota the king of Ujjaini.

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Hitherts we have made mention of notable kings. Now let us refer to kings of small principalities.
Prishta Chanipanagri, this city was situated to the north of the Himalayas. Out of two brothers Shäla (elder ) and Mahashala (younger ) Shala was the ruler and Mahäshäla was the crownprince. Both of them had accepted iniliation at the sacred feet of Lord Mahävira.
They had a sister Yashomati by name and she was married to Pithar. By this union one son named Gagli was born. This Gagli succeded to the throne after their initiation. Later, this king also transferring the reins of State to his prince, had sought initiation in company of his parents before the sacred feet of Gautam Swamija.
Dasharnas There was a city named Dasharna and its ruler was Dasharnabhadra. His wealth and affluence were boundless. He was very proud of his unparalleled self. When he presented before Lord Mahavir for a humble homage, his pride melted away on seeing the indescribable and inconceivable afluence of Indra. He accepted intiation. This dominion forms a part of Ārya regions and its metropolis is mentioned as Mrittikavati
Ardrakas. The Capital city was Ardraka. The king and qneen were styled Ardraka and Ardrika respectivaiy. Their prince was named Ardrakakumar. This dominion is placed in the category of non-Aryan regions. This city was a big pari. Ārdrak-Kumar came down to Aryan regions in a ship by the sea route. Jaim Books stand testimony to this fact. At first, he assumed monkhood at his own instance reverted to house-holdship and then finally he sought initiation at the Holy feet of Lord Mahavira.
Potanpur. This city was ruled by king Somachandra. He had & son Prasannachandra by his marriage with Dharani. He entrus ted the state management to his prince, renounced house-hold ship and became an anchorite, and betook to forest residence in a cottage in company of his wife.
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[ Some defails of the life as a recluse are mentioned where the Cottage surved as a palace, Ingredioil lamps served as Jewelled lights, firm faith was his best harem and birds and beasts were the objects of love. ]
Here was born another son Valkalchiri by name. Subsequently this cary prince securess Omniscience. Somchandra as a recluse is converted and accepts initiation also before the Revered feet of Lord Mahavira. Prasannachandra too follows suit. As a result of austere penance he was styted a Rajarshi ( a royal sage) and he ultimately seeks Holy Omniscience.
Shvetambu-This was the chief city of the region called Kaikayardha in Bhartavarshled of Jambudvipa. Here rubd King Pradeshi, the most simple person, whose hands were incessantly coverd with blood in battles entirely regardless of merit or sin and completely negligent of the other world, Jetahatru was the ruler of Shvetämbi. As a result of the association of Chitrasarthi a minister of King Pradeshi, this king was converted to Jain faith Some time after, His Lordship Gandhar Keshi by name of Lord Parshvanath time happened to be there and the king had a discussion with him. The discussion related to the themes named the other world and the spirit. This is wholly recorded in Rajaprasheniya sutra. The king was converted and accepted the enhortations. His chief Queen administered poison secretly in his meals and he breathed his last quickly and peacefully.
Apapa (Pavapuri) Hastipal ruled in this city. Having got the golden chance of listening to the last exhortations of Lord Mahavir he was converted. He sought initiation and secured Final Redemption. This city is now called Pavapuri. It was the celestial beings that styled it Pavapuri, because it was here that Lord Mahavir got Absolution. The Pävapuri in Gujarat is different from this.
Besides above, we came across the names of several other rulers which we cite below.

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Jitashatru was the king of Vanija city where Ananda the Shravak lived.
There was the Champà city inhabited by Shravak kander whose ruler also was Jitashartru.
Käshi was the city where Chulnipita lived where also Jitas hatra ruled. (It was also called Vanarasi a big city situated on the bank of the Ganges It formed a prominent city of Käshi desha.
Besides the above nomenclature rules some other names of royal clans as is traced trom Bauddha Books. The chief of such clans were called Rajas.
1 The Shakya clan of Kapilvastu in which Lord Buddha was born.
2. Magga of Susamära mount.
3. Bali of Allakapura.
4 Kilam of Kesaputta.
5. Koliya of Ramagam.
6. Malla of Kusinara.
7. Malla of Pavy.
8. Mariya of Piphalivana.
9. Videhas of Mithila,
10. Lichhavi of Vésali,
We may add to this the Gnätri clan in which Lord Mah avir was born Nine rules each of Malla and Lechhak out of these mentioned above had participated in the clebrations conse quent upon Lord Mahavir's Nirvana It has been said about these rulers that for some reason or purpose they had assembled there and among then also were some ruleres of Koshalas, fendatory princes of King Chctak of Vaishali.

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The above information cannot be obtained without scanning the Angas and Upangas of Jain Literature,
Ages back India was termed Jambudvipa or Bharatkhanda. The name Hindu was subsequently derived from the name Indus a river. Jain books many a time refer to Jambudvipa. There are two divisions namely Aryan and non Aryan. That country which was inhabited by people of spiritual and religious sentiments was styled Āryan.

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Religious Trend of People.
"Read the history of the past; and one fact would come out before you plainly and clearly not only in India, but all past great civilizations-you may study a great civilization whether it be that of Egypt, China, Persia, Greece or of Rome, you will find that in palmiest days of the civilization, religion was the guiding force of the State. When were the days when India was mightiest, when her thrones were most secure, when her people were most intelligent, when her manufactures and arts, and industries and commerce flourished, when her sailors were known in far distant and the products of her artizens covered the face of the world ? It was in the days when religion was more che. rished than wealth, in the days when Rājas would bow before the Rishies that instructed them."
Before the birth of śramaņa Bhagavāna Mahavira, the Brahmanical cult of the Pour Védas, Nighantu, and Ithāsa (some of the Purāņas ) was very prevalent.
According to Kapla Sūtra, when Rışabhadatta questioned a Naimittika (fortune-teller ) about the fruit of the fourteen Great Dreams seen by his wife Dévānandā, the astrologer predicting the acquisions of Sramana Bhagavāna Mahävira, replied that the boy will be clever in the four Védas ( 1 Rig Veda 2 Yaju ---Véda, 3. Sama Veda and 4. Atharvana Véda ), in Nighantu and in Itihāsa.
Leaving aside a variety of opinions existing among Brahmins themselves, and confining ourselves to Rig Veda alone, we notice

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that the various elaborate methods of propitiating gods did not appeal to the common populace. By the addition of Agni (fire), Soma (Moon) etc as gods, the greatness of the already existing gods such as the Prithvi (Earth) Váyu (Wind), the Sun etc. was greatly reduced. The charm of sacrificial ceremonies and of Mantras (incantations) became unpleasant to the house-holder because it was very expensive and difficult of accomplishment.
Besides there were many usages generally prevalent among the Āryans which are not mentioned in the Vedas. There are the following three proofs in support of this argument viz
'Firstly-Only three Vedas are mentions in Buddhistic Literature. There is no mention of the Atharvana Veda any where' writes Prof Rhys Davids. It is clearly apparent that a collection of the numerous incantations was made with the object of enchanting others long before the Birth of Buddha but it was accepted as a Veda by the Sacrificer Adhvaryu. It was, then admitted as a Véda of the slightly inferior quality than the first three Védas.
Secondly :-No one knew exactly what were the religious tenets of the people existing in B. C. 527 in the great epic poem Maha Bhärata, because the great epic poem has undoubtedly undergone extensive changes two or three times, at the hands of learned Brāhmin Scholars. The intensive reason for making these extensive changes must probably be due to the prevalence among the masses, of the predominance of ideas which were not acceptable to themselves and which ideas could no longer be disregarded. The re-modelling of the Great Epic in its new form must possibly have been actuated by two motives yiz. 1, Preservation of the superiority of the Brăhmin caste-and establishment of the inferiority of the three remaining. The preachings of Buddha and of the Jains were becoming more popu. lar and the preservation of the superiority of the Brāhmin caste was in danger. 2. An outward manifestation to the world at large that the Brāhmins have the 'approbation of several popular

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Minor Faiths, for which people showed great respect and for which the Brahmins offered great support.
Whatever it may be, it is certain that there are a number of beliefs and ideas in full current in the Maha Bharata which are not vis ble in the Védas. Besides, there were certain beliefs current among Aryan and semi-Aryan people and extremely prevalent among them which were not existing in Védic Literature
[Only recently Bhagavad Gita-a portion of Bhisma Parva of the Maha Bharata-has been found in its original form in an Island named Bali Island near Java See Modern Review of July 1914. It is quite clear that numerous changes have taken place in the text of the Maha Bharata
Thirdly Leaving aside the ideas of Jaina and Buddhist writers, there were numerous other Faiths current during those times which are described in Jaina and Buddhist Literature. These materials have not been collected but we shall content ourselves by giving a few very familiar instances.
(a) In relation to Sila ( chastity) Discourses of Buddha writes:-Some Sannyasins (mendicants with a triv'e staff and Brahmins living on the food supplies by Sravakas are cunning, believers of False Beliefs for the sake of wealth, conjurers, maintaining themselves on the Science of Augury and they are always maling efforts to hoarding wealth Gautama Sramaņa is free from such treacherous and false bondages
b The under-mentioned base arts and sciences were very prevalent among the Brahmins-viz 1. Sâ rudrika (the science of telling of events from the positions of planets a d constellations) 2. Augury (science of tellrig of oven fron omens) 3 Fore-telling of future events from the figures created on a piece of cloth by a mouse biting it 4. Sacrices of god Agni. 5 offerings to various gods 6. Vastu-tastra the science of constructing buildings. 7. Uttering of spells. 8. The art of subduing a cobra 9 The art of taming beasts and birds. 10. Jyotisa

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( Astronomy ) 11. Removing demons and evil spirits from one's body 12 Inviting a god through the medium of a virgin or a mirror etc. These arts and sciences were very prevalent among Brahmins.
Indra, Agni ( fire ) Soma ( the Moon ) and Varuņa-déva were alloted a prominent place in the Vedas and Prithvi, Light, Sürya (the Sun) and Candra ( the Moon ) were kept in the back-ground. Later on the goddess Sri Devi ( the goddess of Wealth and Prosperity ) was added to the list Besides these, there were also Gandharvas Nāga-déva (Cobra ), Garuda ( feather king ) and evil spirits residing on trees in Védas, the natural elements of the world are worshipped everywere. Išāna. the terrible Śiva, Soma, Varuņa Prajapati, and Brahmā are consi. dered to be of the rank of an indra. There are Agni, Vayu Varuņa, Prajapati Visnu. Parjanya, Mitra, Sâvtrı, Pusan, Aditya, Asvin, Marut, Aditi and Diti also Buddhist Works mention only Agni, Vāyu, Varuņa, Nägarāja, Vasnu and Purjanya.
Sacrifical Rules of the Brāhmaṇas There is nothing more cruel and more abominable than the methods of propitiating god adopted by the Brâtmins in course of tine, the ideas improved gradually in coniirmity with usage, and finally they attained practical morality in the begir ning they were barbarous. The great French Scholar Sylvan Lévi, after a critical study of Easteru Religions writes - There is no place for practical morality in their Brahmin's śāstras. The way in which the Brahmins regulate their relations with the gods is only a mechanical one. It does its work by a natural effort lving hidden in the heart of Nature But 1 becomes minifest only by the magical powers of the Brahmins" The Brahmins assert that the greatness of the gods and their residence in the Heavens are caused by the devout worship with sacrificial offerings given by them to the ancient gods during their previous lives and that the gods were able to defeat their rivals-the demi-gods through the medium of sacrificial offerings, su that the demi-gods may not offer re. sistance at the doors of the Svarga (the Heavens ).

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During sacrificial offerings, there is no temple, and there is no god's image, but only a Védi (a sacrificial altar covered with sacred grass ). Many Brāhmins were invite 1 to do their respective work. The priest who chants the Sāma Vėda, is known as Udgātri, the priest who gives offerings is called a Hotri, and the one perforining the the various religious rites is known as an Adhvaru (priest versed in Yajur Véda) Besides these, there are others who prepare the Vedi (sacrificial altar ), who kill the animal to be sacrificed; and there are several persons who do some other work. Brahmin house-holders were spending large sums of money, and the priests and Brāhmins used to get cows, horses, clothes and sums of money as gifts. The Brāhmins had therefore publicly deciared with beating of drums that sacrificial offering to gods was an excellent expedient for obtaining a desired object for one's enjoyments in this life.
Por the spiritual development of the Soul, the Brāhmins enjoined Tapas ( penance ). It consisted in going to a solitary forest and in restraining and tormenting the body. Big crowds of Tapasas ( hermits ) were seen to be going to forest with that object. These hermits were not free from doing hiṁsā (destruction ) to living beings.
Altariya Upanişad 11-6-4 writes.
Svarga ( heaven ) is established on Vãyu ( wind ); Vayu ( wind ) is established on Prithvi (Earth ); Prithvi is estiblished on Jaia ( water ); Jala (water) on Satya (truth ); Satya (truth) is established on Gupta Mantra (Secret Incantation ) and Yajna Vidhi ( correct rituals of Sacrificial offerings ) depends on Tapas (penance ).
Bhiksă
Bhiksā-Looking from the true doctrine of the Jaina Religion
Consult Mahavira Caritra Page 161. By Śrimad Hemacandrā âcāry Sürīśvara.
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and from a moral point of view, one evidently notices that Budddhism and Jainism had an independent existence. Brahmin students were maintaining themselves on Bhikşå (begging of alms ). Jaina Sädhus ard Buddha Ấramaņas used to do the same Before the Birth of Buddhism, Bhiksă was prevalent among Parivrajakas* ( wandering mendicants ). They were observing Brahmacarya ( celibacy ) and were carying on discussions on fundamentals of religion and morality. Males and females were admitted into their fold, and they had an equal right of expression of the individual notions and ideas.
It seems justifiable, under the existing circumstances that Buddhism must have received a motive encouragement for its advancement during those times. It has been proved without any shadow of doubt that the Jaina Religion is more ancient than the Hindu and Buddhist Religions.
Institution of Aśramas.
The institution of Aśramas has most probably been established by the Brahmins from their familiarity with the Jaina Religion, and from the rise of the advanced views of the Buddhist Religion. The fourth Āśrama-Sanyasta-āśrama-cannot be entered into without duly passing through the first three or at least two previous āśramas, namely through 1 Brahma-carya-āśrama 2 Grihasthāśrama and 3 Vānaprastha-asrama By adopting the institution of Pour Āśramas, the Brahmins made a bold effort of establishing their superiority over the three remaining castes viz the Ksatriyas, Vaişyas and Sudras. But they were not successful. Had they been at all successful, Buddhism would have experienced a severe set-back. There is ample evidence to prove this historical event.t
*See, Pages 33-39-210 Mahavira Caritra for Utpala, Ambada Parivrājaka
Read Pages 1-272-279. of Dialogues of Buddha by Prof. Dr. Rhys Davids.

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It can, thus, be seen that the institution of the Pour Asramas of the Brahmins was introduced at a later date.
About the Soul According to the Upanišads, the Brahmins beieved that the Soul resided in the body of living beings. Its presence can be proved by the existence of life and the regular functioning of the living body. The Soul is believed to locate itself in an empty space near the cavity of the heart (Vide Brihad Upanisad 4-3-7; Chänço gyopanişad 8-3-3; Taitariya 1-6-1; Compare Kanthopanişad 2-20, and 4-6 and 6-17) Its size is said to be that of a barley grain or of a rice grain (Brihad Upanigad 5-5); Chāndogyopanişad 14-3)
This is also mentioned in the Vedas.
The form of the Soul is that of the living body that it inhabits ( Taitariya 2. Bribad Upanisad 1-14; Satabri 14-4; 2-1). It is difficult to sketch out its appearance. But, in different quotations, it is said to resemble grey-coloured wool; it is also said to resemble fire or a white lotus or flash of lightning or a flame free from smoke. There are different beliefs regarding its composition.
One author says that it possesses consicousness, mind, respiration, eyes and ears; it is made up of Prithvi ( earth ) Ap (water) Tejas (light) and Akasa ( open space ) it is agni ( fire ) as well as eiragni (a substance destitute of fire); it has iccha ( desire ) as well as anicchā (a substance destitute of a desire ); it is has krodha (anger ) as well as a-krodha ( devoid of anger ); it has nigama ( self-control ) as well as a-nigama (devoid of self-control ). In short, it is everything in substance. It is made up of all substances ( Vide Brihad Upanişad 4-45 Also 3-7, 14. 22).
It is evidently clear that the Brāhmins believe the atma (soul) to be a material substance consisting of gross elements. because it has four material elemental substances and some mental attributes have also been added to it.

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At another place, it is stated that the Souls are of five kinds, quite different from each other but of a human form and each of them is made up of anna (food), svasa (respiration ). manas ( mind ), Cetana (consciousness ) and ananda ( merriness) molecules.
In relation to the causation of disease, it is said that even when the soul has departed from the material body, it can be brought back to the body. by medium of enchantations of Mantras. ( Atharvan Véda 5–29; 5-6; 53-2; 7-6-7 ) Compare Aitareya Aranyaka 3-2, 4-7 ).
About Sleep with dreams.
During dreams in sleep, the Brāhmins say, that the Soul leaves the body and with idea in mind, they say that none should be made to wake up abruptly and unceremoniously, because by doing so, if the atma does not readily enter the body, it becomes extremely difficult to bring it back to the body (Vide Brihad Upanişad 4-3-14 ).
In a dream, the atmo (Soul) leaves the material body and wanders wherever it likes and creates surroundings in accordance with one's sweet will. Chariots, horses lakes, rivers, houses and elegant recreation grounds of various forms and sizes, are produced and the soul merrily amuses itself or sulfurs agonies of pair. The Soul then returns to the body from the recreations-ground like a hawk flying here and there in the sky and finally taking shelter in his nest. In deep sound sleep, there are no dreams. (Brihad Upanisad 4-3; Chandyogya 8-12-3). Many persons in India believe that the fore-telling of future events depends on these dreams.
When the atmă (soul) returns to the body, the atmå becomes pervaded throughout 72000 blood-vessels from the nail to the top of the head. It then gets Light ( Brihad Upanisad 2-1-19; 4-3-20: Chandyogya 8-6-3)

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The Upanişads do not indicate why the Atmā (Soul) leaves the living body, and why it returns to the body. There are many different and contracting notious regarding the question whether the Ātma (soul) enters the living being at the beginning of conception or at the time of quickening or whether the Soul enters the body.at birth.
The Scientists of the West have not yet reached any definite conclusion regarding the relations of Ātra (Soul) to the body.
It is mentioned some where else that the Soul existed in some other body before it existed in this body (Vide Brihad Upanişad 3--2-13; 4-4-6; Compare 6.4 and Aitariya Aranyaka 2-3-20).
At some other place, it is also mentioned that at the time of birth, the Atmä ( Soul ) enters a body through a fissure on the skull and then it goes to the heart ( Taitariya Upa. 1-6-1 and 3-12 ). Besides, at another place it is stated that the Atmā ( Soul ) enters the stomach, and intestines and it passes on to the head.
There are, thus, differences of opinion on the subject of Ātma, in the various Upanişads. But one thing is common to all that by giving sacrificial offerings to gods, during this life, the Atmā cannot become perfectly free from a succession of births in future lines. One's own Ātmä (soul) is the Paramātmā (Superme Soul ). Paramātmā is the source of all Happiness. Full faith and complete conviction in the Paramātmā is the chief remedy for Mokşa ( Final Emancipation ).
The existence of Atma ( the Soul ) was admitted for the purpose of explaining away, the phenomena of Nidrā ( sleep ), Jägrati ( Wakefulness ), Jivana ( Life ), Cati ( motion ) and other functional activities of body. Later, the principle was applied to external objects of the Universe. If there were no

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Ātmâ in the Sun, how can the Sun make daily movements in the sky and illuminate all the objects of the Universe. The Sun was consequently styled as Sa-jiva ( endowed with life ) The elements of the Universe were named as individual deities and the Jivatva ( essence of life ) was established in them. These elemental gods were given an equal status with other deities. Finally, just before the time of Sramaņa Bhagavāna Mahāvīra and Gautama Buddha the Brāhmins propagated the doctrine that the only pre-eminent Supreme Universal Soul is Para brahman or Paramātman, out of which all gods and living beings have been created. Humanity is a part of that Para Brahman. Historically speaking, the doctrine of Ātmã was introduced by the Brahmins a little earlier and that of Para. mātma was introduced at a later date.
At this stage, two eminent philosophers of Kşatriya royal families i. e. Sramaņa Bhagavāna Mahāvira, and Gautama Buddha became prominent.
Gautama Buddha did not accept the doctrine of Atmå and founded a new philosophy in which Ātmā, as well as, Embodied Souls had no place of activity. We are not going to enter into any discussion about the merits or demerits of the Budhistic Faith. Suffice to say that by refusing to accept the very existence of Ātmâ, that is to say by their Anātmâvâda ( a non-belief in the existence of the Soul) the Buddhists have naturally disowned the existence of Puna-r-janma ( future birth ) and of the great doctrine of Karmans of the Jaina Philosophy. Besides, they have emphatically declared that all varieties of Tapas ( austerities ) are futile.
Sramaņa Bhagavăna Mahāyira having critically examined every tents of the Religion from all the possible points of view from various angles, gave it the appropriate place it really deserved in his philosophy. His philosophy is therefore appropriately styled Anekāntavāda or Syādwād. The Sarva-drisţibindu ( doctrine

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of examination of a subject from all the different stand-points) is known as Naya-vāda. The two chief view-points are (1) Niscaya Naya ( Absolute stand-points and (2) Vyavahāra Naya ( Practical Stand-point)
According to Niścaya Naya, the Ātmā is nitya ( permanent). Because Ātmā is homo-geneous in all wordly existences and it is like a Paramåtmā.
From a Vyavahāra point of view, Ātmâ is a-nitya (transient) because it incarnates different bodies at various times. The same soul becomes a king and enjoys all the pleasures of human existence during this lise, or he may become a pauper or may become a denizen of hell suffering severe torments of agony, during his future life.
Besides, the Universe is beset with changes at every moment and the ever changing Universe is said to be a-nitya transient) by Vyavanara Naya ( Practical Stand-point ). But the Universe is nitya (permanent) according to Niscaya Naya ( Absolute Sland - point ), because it exists at present, it existed in the past, and it will exist in future
Secondly~ The Atmã pervades the living body It pervades the entire extent of the body which it incarnates It is not, therefore, justifiable to say that the Atmā (Soul ) has such a shape, also that it is wrong to say that the Atmā is located in a certain space near the heart.
Thirdly, Life is equally dear to every living being from the smallest insect occuring in foeces to the mightiest Indra affiuent with divine powers. Life is dear to every living being. All living beings have an equal right of living. No one has a right to injure or kill a living being. The Jains had declared the noble doctrine of A-hiṁsā ( abstention from injury to living being3 ) to the whole world from ancient times.
Pourthly-Gautama Buddha discarded Tapas, as somethingfutile. But instead of doing so, Śramaņa Bhagavana Mahavira

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emphatically declared that no useful purpose will be served by being called a Tâpasa ( hermit ) by doing penance by tormenting one's body without purfying the heart But keeping one's attention to the goal of Moksa (Final Emancipation), one should assert that meditation on the nature of the Soul and religious contemplation are a highly important and successful acquireinent of Tapas ( penance ) and Tapas should, therefore, necessarliy be practised.
Tapas is not a self-control of the body only. It is of two kinds viz. 1. Bāhya Tapa and 2. Abhyantara Tapa Bāhya Tapa is of six kinds viz J. Anasana (abstinence from food strictly in accordance with the rules of the Siddhāntas) 2. Unaudarikâ (taking lesser quantity of food-material than one's usual habit). 3. Viritti sanksépa (a control of desire for a certain article of food from ' certain locality at a certain time and without love or hatred ). 4. Rasatyāga Tapa ( Complete Abstinence from four Maha-Vigayas i. e. Wine, flesh, fresh unboiled butter and honey. Abandonment of 1. milk 2. curds. 3 ghee (clarified butter) 4. oil, 5. molasses or 6. fried articles of food ) 5 Käya-Klesa ( suffering endurances by experiencing inconvenience by remaining in Kāyotsarga, sitting in Virāsana and other yogic postures and by plucking out one's hairs from beard, mustache, and head) 6 Samlinata (preventing senseorgans from engaging in evil undertakings) These six kinds of tapas are called Båhya Tapa because it can be seen from outwards symptims of the body. It gradually withers the body. From the external appearance of a man can be seen that he is practising penance.
Abliyantara Tapa is also of six kinds, viz 1. Prāyaścitta (purification of a sin ). 2. Vinaya (Respectful salutation and service to the deserving). 3. Vaiyavritya (giving of food, cloth, dwelling-place, melicines, utensils, etc., to Ācāryas, Upadhyâyas tapasvin (sâdhu observing difficult austerities), elderly sādhus, to sådhus suffering from disease, to a newly-initiated sādhus, to sâdhus of the same samudāya, of the same kula, gana and Sangha. 4. Svādhyāya (Reading, teaching, questioning, repetition, and preaching).

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5. Dhyana-Subha Dhyana (Dharma Dhyana and Sukla Dhyāna) and 6. Kāyotsarga (renunciation of body in religious meditation).
Prof. Rhys Davids writes :
*Diogenes, and his parallel in India, Mahāyira founded important schools which have left their mark on history."
It must he said without disrespect to anyone, that Western Scholars have not as yet realized the value of the kind of penance preached by Sramaņa Bilugavāna Mahāvira, and the exact kind of penance done by himself they are, therefore, looking upon the penance of Sramaņa Bhagavāna Mahāvira only as Self-Mortiiication.
Fifthly. There was no distinction of superiority or inferiority among the castes, in the Religion preacheci by Śramaņa Bhagavāna Mahävita.
People of all the castes had an equal right in the acquisition of the Main Goal of life i-e the Moksa (Final Emancipation).
Vāda.
During this time, there were a number of Vadas (theories) among people of different religi n.3.
Suagadāñga (Sutra Kritānga - the Second Anga of the Jainasmentions the following four kids of Vâdas among the followers of other religio's VIZ 1. Krijāvāda 4. A-kriyāvāda 3. A-Jnāna vada and 4. Vinay:'-yáda.
1. Kriyāvāda-The followers of this theory believe that Atma (the Soul) is the kartā (dcer) of all Karmas All the living functions and activities of the body are done by Atmã (the Soul). But how this activity originates is a much-discussed question Some say that it is done by lśvara (a supreme agency), some say that it is done by Kila tine ; some say that it is done by Atmā; some say that it is caus! by Purusārtha 'manly vigour); and some say that these things happen naturally, that is to say, it is the natural attribute of these th rgs to happen thus.
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2. A-kryāvāda-All the objects in the Universe do not exist in the same state even for a moment. How is any Kriya 'action) possible with Atma, whose existence is transitory? There is a destruction of existence sociated with its origination It is also called Atmâdi-năstitva-vada. The Ksanika vâda (trars toriness and Śúnya-vāda (absolute nothingress) of the Buddhists are included in this. The adherents of this theory do not admit the existence of cause and its effect as a fixed rule indicating the existence of Atmâ (the Soul).
3 A-jnānorāda :---' The adherents of this theory believe that all the activities of this life are done by Ajrāna (ignorance). They do not admit that deeds done in previous lives have an intimate bearing as cause and effect on future existences.
These people say that Jnana (Knowledge) is not beneficial, because with the existence knowledge, there is a likelihood of there being its adversary propounding contrary propositions. There will be frequent discussions The mind will become polluted and there will be a succession of Samsara (worldly existences). When anyone takes the shelter of ignorance, pride does not exist in him, and his mind does not become polluted. There is, thus, no bondage of evil Karmans and there is no increase of Samsara (worldly existerce).
"
Such were the notions of Ajnāna Vādirs Buddhistic books shed some light on this topic In relation to the discussion with Sanjaya (Bilatți putia) in Săinar na-phala Sutta, Gautama Buddha says. If you are desirous of having an explanation about the future existence of Atma the Soul I shall explain its future existence But if they ask me whether its form is like this? I have nothing to say. If they ask m what its frm is like? I have nothing to say. If they ask me whether it is diferent from this? I have nothing to say.

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I am not concerned with that Buddha proposes to reply decisi. vely whether Tathāgata i Buddha ) has existence after demise or otherwise or whether He is or is not living simultaneously. It is implicit froni above that Ajnánvādis availed of all methods of questioning the existence or non existence of an object. They raised all sorts of questions and tried to extort replies from the opponents and of sonie matter that appeared beyond human comprehension or beyond the power of senses to perceive if they used to decline to accept any such mode of reasoning
l'inayavāda This is a systein which exhorts to act with modesty In det il it counsels low tu execise modesty towards eight classes viz 1; Deilles, (2) Kings, (3) Ascetics, 14) Learned people (5; Elderij persons (6) Basa (7) Moiher, and (8) Father, just in conformity with this, and crime,
In the above four systems, a number of questions and subquestions arise and taking into account all of them, the total comes to about 63 and persons holding these views did exit in the time of Lord Mabăvira and they were styled Pākhandis ( Misdirected ) Kriy ivādis 180 Non-kriyā Vādis 84, Ajnânavādis 67 and Vinayavādis 32 nade 63 as stated above (Refer to the Commentary on Shaddarshana Samucchaya of Shri Hari Bhadra Suriji ( Trambtim P. P. 9-19 ) and Jain l'attvādarsha by Shri Ātmärāmji (Guj. Translation Pages. 115 to 135)
We shall now say in brief what Lord Mahāvīra has said in reply decisively to above points. I Kriyâväda. It is said that every act has its impression and therefore whatever action the spirit has done it has influenced the spirit. Tliere is a combination of 5 ( five ) causes working simultaneouiy in every act. They are technically styled 5 Samaväyas namely (1) Time (2. Nature (3) Fate (4) Previous acts (5) Effort. Lord Mahāvîra has totally re jected the doctrine that any one of the five unaided by the other four has ever been the cause of an act. His doctrine is Nonabsolutism.

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God is no inspiring agency for anything that happens. There is the spirit, there is God The spirit incased in a body is veiled or covered up. When all the covering layers are absolutely removed the Spirit becomes God the Almighty, the Redce.ned. The above five causes together are the agency to remove the coverings of the soul They are styled Samavây a because their parmonious combination alone is capable of Effect Among the five, there is no place for God He has absolutely no relation with the Uni. verse. Lord Mahāyira has therefore advocated the Karma doctrine as Universal untramelled anywhere
Those who attached importance to any one of these five irrespective of the other four, have been called Kalavadi, Niyativādi Svabhây vādı etc.
2. A-kriyāvada does not hold at allThis crcle of Cause and Effect, the doctrine of Karma is certain and definie. Akriyāvādi puts forward the Fortunte (accidentality) as the cause of Acts. No discriminative intelligence can ever accept this theory
3. Ajnanavāda. Against this, Lord Mahavira has advocated syadvāda. Whatever series of questions an Ajnānvadi puts forth have all been incontrovertible replied by the Syādvāda theory consisting of Saptabhangi.
Saptabhangi is the seven-fold exposition to show the existence and non-existence of an object by the use of the words syäd and eva.
1. Syâd Asti éva. From one particular affermative stand-point
a thing definitely is. 2. Syad násti éva. From one particular negative stand-point
a thing definitely is not 3. Syādasti syannāsti éva From a particular view point a
thing is and from another particular view point a thing is not, but from different stand-poin's at diferent times, both existence and non-existence can be asserted.

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4. Syād Avakiavya éva. It is impossible to describe an object
definitely from a particular stand-point. No more than one quality among many in an object can be described at a time, if, therefore, both existence and non-existence of an object are to be predicated at one and the same time, it must be said that it is indescribable
5. Syad Asti ca Avakiavya. An object has existence definitely
from a particular view-point but to describe it, is impossible.
6. Syânnâsti ca Avaktavya An object may be non-existent
definiiely from a particular view-point but that it cannot be entirely described at one and the same time.
Sjadasti ca nasticha Avaktavya A object may exist from a particular view point and may be non existant from another viewpoint and again it cannot be totally described at any and the same inoment.
Ajnanavādis advocated that it is impossible to describe the existence, non-existence, simultaneous existence and non-existence, affirmatively or negatively of an object out of one's perception whereas Syädvåda professes to do so. Dr. Jacobi holds that syadvāda was advocated to suppress all Ajnanvāda.
This Ajoänavāda system has greatly influenced the system of Buddhas, the contemporary of Lord Mahāvīra and speciaily it has made an implicit influence on the doctrine regard. ing the Nirvana of Buddha. When Lord Buddha was questioned as to whether Tathāgata continues to exist after Nirvana he refused to make any reply (Thus those who have common sense never enter deep into the problem but they remain satisfied ) because in those days people were made to understand that such problems of Metaphysics or those of greater importance, were beyond common human

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comprehension and people in general were appeased and did not prolong discussious but mildly surrendered.
Had Lord Buddha not followed this policy, the populace would not have placed much faith in such Savants or Reformers because such problems were leading and uppermost questions in Brāliman theory (as well as in Jainismı), so Lord Buddha did not like to dilate much on these issues and when questioned he would refuse to reply. This clearly proves what influence was made by Ajnánavāda on the doctrine of Nirvāna in Buddhism. In support of this view, it may be added that Säripuita and Moggalm, who were the rig disciples of Lord Buddha were the pupils again of Sanjaya the originator of Ajnanavāda They had brought with them to Lord Buddha 250 disciples as their teacher at the time of initiation into Buddha faith. ( Refer to Jain Sutra S. B. E. Vol. 45 Introduction by Jacobi ).
Looking dispassionately an Ajnānavāda it appears absolutely untrue that Aināna would be the Supreme cause of Bliss Quietude and Redemption Jainism has accepted that this achievemans is made by the combined working of Right Paith, Right Knowledge and Right Action
4. Vinayavāda, The adoption of the modest ways as professed is accepted but modesty towards one or to many is not sufficient to achieve the desired End, but modesty towards all that follow the Path of Redemption is the only way to Redemption

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Lord Mahavira as a Propounder of a Faith
Some advocatess and eriginators of faith have to pay particular attention to the circumstance ard the state of the land in orga nisation of their faith In the age of Lord Mahavira people were divided into two calegories (1) Brahmin (2) Non-Brahmins viz Kṣatriyas, Vaisyas and Shudras. The superiority of Brahmins to others was mighty There being no parmount power in India there were a 1 umber of rulers holding authority of Government over various dominions. They ruled either with the co operation of their respective subjects or with the help of other political sections which were mighty and unquestioned over their Own subjects.
Lord Mahavira's continuous exhortation and request to the people to throw off the class discrimination by which the whole country was tyrannised and tortured at the hands of the Brahmins and to disregard the prevalent traditions fabricated by the Brahmins for the daily acts of food, drink, and dwelling so also the Védic Violence and sacrificial rites, and also the imaginary existence of a number of Divine Beings, was so vehement that it spread through the works and corners of the country and thus the tyranny of Brahmanical section over the people at large was diminished.
on seeing the custom of sacrifices Mahāvi: a in his age preached The reflections propounded in
Hence, it has been said that very much in Vogue, Lord non-violence very minuittely Jainism for Non-Violence find their place in other system. Jains would not only desist from killing but they established the existence of life in have disected the path of non-killing.
five-sensed beings Vegetaion etc. and
Rulers hold a high authority over the people in every respect and their activity is guided by them not only that but a large majority of people are attracted on account of their infuence. Corsequently, all acknowleged the preaching Lord Mahavir and that too to such extent that many rulers had relinquished their thrones and accepted the difficult vow of initiation and

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wny others had joined tis creed The result was that His preaching produced a very strong influence on the public. Despite this, Lord Mahāvira never attempted to force His teaching upon others by coersive Violence. 1. Lord Mahāvira in the current popular dialect impressed
Iruth on the mind of the populace very lucidly and easily and by estal listing the Status of spirit on : dequate heights,
axakened the public from the slumber of long lnorance 2. He established that rot cnly every man ( but every being )
was entitled to secure Redemption irrespective of class Thus, he displaced class-animosity That the feelings of Love and Hatred of people may not be let loose He formulated austere Path of Conduct and that too he classified into it o, one for nionks (of a higher type ) and the other, for laity ( of a common and lower
grade ). 4. He established Upâshrayas separately for both monks and
nuns in a grand and well organised and disciplined manner. Man had 110 righ' to kill any living creature for his persoral interest Each and every bung 13 entitled to save its own existence He propounded that all being; are alike, and to it even the apparenuly microscopic living being has the potentiality of Perfection. He dealt vehement blows on the cruil cus'ums and usages of Vèc c Violence and propounding the principle of Non-Violence which composises everything ih it is benefic'al to the world, established a pre-eminent i eight for the law of Alumsā ( non hilling ) He inrlicly marie it clear that in the attainment of Perfec. 110n no man nor a living being requires the aid of any one else and thus he showed that the nrinciple of invocation of deities and that by their propitiat on the desired object is attain d was nullifiei and he tertified that Man is the architect of his own forture 1 nis theory was propounded in clear and unequivocal terms to the public,
6.

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7.
PhiiosophyIn Metaphysics he proved the existence of the Soul, and for the achievement of its final good, nothing clusively works, neither knowledge, nur action, nor pen. ance, nor thought, 101 manliness, nor exhortation nor conduct. He bore out the fact vehemently, that all three qualities together are essential One exclusive of others, cannot achieve the Goal or End.
The permanency or otherwise, existence and non-existence so also the describability or otherwise of the Soul is known from different viewpoints. He put before the world the comesture of the all and the independence of one fronx ! others and thus he showed the order in the livers. Be true form of Spirit and the l'ath to Absolution very broadly and thus the system has been rightly stylud Syzdyàd or nékantavid. A thorough exposclion of this theory will cover It S so it has been briefly started here.
Even if we set aside many other aspects of Lord Mahāvis : teachings, it is quite clear and transparent that H nd empha sised veryston on two main issues and
b'hed the influence on the society
1.
All liviribeings unevehetically had . right our so the win ip-of "lve unu
and
2.
The theory 1x Self-dependien he wtion ent of Redemption as no external agenc 1'e God's favour can avail.
In that age the pro, Jund.cy of these two principles was very essential. Altough est heories are so simple and easy to follow, still when the good thoughts in a society begin to disappear not only a country but the whole world begins to lose sight of these truths simultanedusly or they get supressed by some other evil forces
During the uge cl.or Mahāyıra, the same had been the case. 97

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People had totally disregarded the true path of welfare and had been under the illusion of sacrificial rites etc. involving Violence to Animals in order to propitiate the innumerable deities. He put up a tough fight against several rites involving killing worked under the name of Dharma and propounded the principle of Non-killing for which even tocay mute creatures have been feeling themselves grateful to him.
Lord Mahāyira and Lord Buddha were not engaged in extra activities but they themselves were consistent in the conduct of their own life. Their faiths have certainly attempted to nallify the force of Brāhmanical authority or domain, but they have been careful even in doing so that no evil liberty is allowed to material pleasures. No weapon was ever handled. Their marvellous tritumph is due to the extraordinary and excessively lofty purity of Conduct.
Many points of interest are acceptable from the method in which he preached and propounded the faith after securing Omniscience. He has never cared to detest the flaws or foibles in other faiths, nor has he even tried to shield a sharp sward on the systems of others like most of the modern preachers. His attainment of Tirthankarship was solely destined for the good of the Universe; still in order to achieve the end He has never forced the teaching on unwilling minds, so also he has never discarded the ways of others and tried to induce them to his fold. His preaching was so quiet, pleasing and heart-apealing that it went deep into the heart of the audience.
Lord Mahāvira never entertained a wish that all the world be of his views and should follow him alone. He knew that such a desire was a sort of weakness and it is indicative of the constitution of the human heart. He knew that at no time in the past the whole world has been of one opinion nor will it ever be, in time to come.
The difference of opinions and tunult of faiths which is
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vogue in modern times must be also so in those ages as the frame of human heart is alike in all times. It is the emotions working in the age that impress the society.
Lord Mahavira never was concerned with the strength of his fold in comparison to that of others. He used to preach those who songht his contact with love, ease, and worth, in a sweet and lucid language. The very fact that his followers in number were less than those of even Goshala goes to show that he never cared to direct his energy for the growth of his adherents in number. Had he willed so, it was quite easy for him to raise the number to an overwhelming degree but from his way of preaching it is clear that he never went from place to place for that purpose. His Lordship knew that ΠΟ reluctant and forcible acceptance of faith can ever help in achieving the true end. It is possible that people may be dazzled and overawed for the time being, but that does not secure a permanent interest His Lordship had handled the work of preaching so that the principles were impressed upon them unconsciously Lord Mahavîra never emphasised the point of number of adherents, SO also he never believed that there was any criterion of public good in it. He was aware that numerical strength is simply like a cloud of smoke arti ficially accumulated in spot. He never considered the number, a measure of the depth of the roots of religion nor its extent.
The attention of Lord Mahavira was focussed simply to impress Truth upon the mind of the people. As in the case of Goshala he never thought of or cared for number. His Lordship thought only of Effect.
When the personality keeping a large number together passes away the congregation disintegrates like the cloud of smoke, and no traces of existence remain behind him. To increase the numerical strengh and to impress upon the public heart the value of welfare are two different things. For the

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former worldly abilities like organising power are required, for the latter, however, disinterested love for general good, and absence of all wordly end are essential Lord: Mahăvîra made them subordinate, and attached highest importance to the true welfare of the Living world and had exerted the most to engrewe on the hearts of Man, His own ç.inciples sipe with experience Today not a single adherent of Goshalā is traceable in India, and now. here can we find even a single mark of his principles, whereas the numerical strength of Lord Mahävir today is as much as fifteen lacs. Where as in the case of Buddha, his tenets are nowhere followed in India, whereas Jainism because of its depth of principles has sustained itself firmly and steadfastly through all clashing and uneasy troubles. This is all due to the way of Lord Mahâvîr's Teachings.

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Subject-Index
| Adhāra påpa-athānakas 247, 280. Abhaya Kumara 1,108, 117, 118, A-Dharmastikāya 431, 587.
120,129,132,298 306, 308, 351, Adhyātma- Bhāva 600, 605 354,355,356,369,370, 173,374, Dravya 600 -Nāma 600 385,386,387,388,390, 391,392, ! Sthaparsâ 600. 393,394,454,606.
Āgamas 301, 338. A-bhavasiddhika 419, 420.
Agastya 24. Abhaya-dana 117,
Agnibhūti 15, 23,46,49, 549, 658. Abhyantra 14.
Agni-vaisyayana 16 Abhisska 218.
Agri kurid 18. Abhigamas 276.
Agnibhiru 392. Abhiti-Kumāra 337, 341. Absolute Deliverance 150.
Agni-hotra 48, 73.
Agni-mitra 409, 411, 412. Acâranga Sūtra 101. Ācāryas 250
Agni-ruşnah 48
Agni-vésya 692, 705. A-cétana 47.
Agni Kumāra 715. Āchalbhrāta 15, 17, 67, 69, 645.
A-himsă 149, 156. Account of- Secanka Elephant
Ahicchatra 526. 141 -Métarya Muni 360.
Alkäntika 708. Acyuta Déva-loka 490.
Atrāvana 562 A-dharma 150, 151, 583.
Ajāta-Satru 114, 128, 130, 131, Adhyapakas 15. Adhyāpana 15.
136, 455 464. Adhyātma 8, 600.
Ājivika 410, 411, 474, 475, 549, Adharmistha 249,
554, 556.

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Ãjivikā- Bhătaka 186 -Sakata | Apsana Vrata 557. 594. 186 -Sphoțaka 186.
Antarmūharta 180. Akampita 16, 64, 67, 658.
A-parigraha 149. Akasa 47, 423.
Apa-dhyāna 572. Ākāša-pradeśas 248.
Apapa Nagari 5,107,664,682,685. Ākāstikāya 431, 587.
Ap-kaya 45, 657. A-kincana 150.
Aradhană 307, 308. Alambhika Nagari 347, 348, 349, Arona 256. 350, 398, 399.
Ārdra Kumāra 352, 354, 355, A-loka 107, 147, 418, 419,512.
356, 359. A-lokantra 421.
Ārdraka 352, 353. Ambada Parivrăjaka 570,571,573.
Ārdraka Muni 357, 358, 359, 376, Amalaka 5, 381, 513.
377, 378, 379, 383, 384, 385. Amāvāsya 196, 689, 705. Amrita-mégba 677.
Arjuna Mali 394, 395, 396, 397. Anga-desa 113, 463, 584. Arbant Déva 5, 147, 148, 545. Angas 75, 220, 251, 298, 437, Arbant Tirthañkaras 556. Anasana 306, 355.
Ārya Candana 128. Anavastbă dosa 223, 224.
Ānañyakas 619. Ananda 476, 477.
Aruna-Goribapati 257, 258, 335.
-Dhvaja Vimāna 409. - Śravaka 259,260,262,263,264,
-Kānta Vimana 347. 337, 345, 346, 347, 350,408,
-Prabha Vimäne 346. 444, 623, 624, 625, 650.
-Siddha Vimâna 350.
-Vatamsaka 416, -Ånu-kampă Dana 152, 607. Arunabha-Déva-Vimana 592. Anuttara
Asti Poşana 188. - Jeāna 6.
Asbadha 209. -Caritra 6
Asta-mangala 220. -Darsana 6.
A-siddha 420. -Vimāna 584.
Asoka-Candra 129. Anuyżda 48.
-Vana 129. Ananta-käys 181, 182.
Ā80-māsa 689. Anartha-danda Viramana Vrata
Astāpada 26. 189, 259.
A-stéya 149. Angara Karma 185.
Astronomy 647, 649.
Anujnă 76.

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Astikāya 152. Asthānika Mahotsava 715.
A-sura 14, 110, 619. A-sure Kumara 574. A-suréndras 12. Asurpati 11.
Athera Vimāna 445. Atiprabha 17. Atithi-samvibhaga Vrata 197. Atmā 8, 35, 36, 37, 41, 43, 335, 383, 436, 532 569.
Attainment of Mokṣa 529.
Auşadhi 675.
Avadhi Jnana 262. 264, 270, 415, 571, 629, 625, 650. Avadhi Jnāni 207, 262, 673,611. Avanti 131, 235, 364.
Avaɛarpiñi Kâla 659, 675, 677,
681, 713.
-Era 516.
Avasathikas 619.
Avyâbâdha 564, 565, Ayambila 439, Ayampula 474. Ayuṣya 675
Badara 707.
Babula 349, 350, 475.
Bahubali 606.
B
Babusala-Udyana 201, 202.
-Caltya 446, 447.
Bala 17.
775

Bala-Candra 361. -Dévas 681, -Marana 434, 435. -Balki 703.
For Private
Balindra 11, 715. Banares 343, 346. Barhadaratha Dynasty 113. Bandhumati Sadhvi 354,355,356. Bénatata Nagara 116, 117, 118,
385.
Bhadanta 696.
Bhadra Setha 166, 385, 386. Bhagavati-Diksa 76, 77, 134, 135,
137,145,245,251, 269,285,290,
291,295,297,335,341,346,349, 350,352,354,361,363,366,371, 372,373,375, 389,393,397 404, 437,460,462 472,479 541,546, 547,548,559,563,564,570,571,
585,592,594,599 608,616,622, 623,625,628,640,649,682.
Sutra 465.
Bhambha 115.
Bhamandala 11.
Bharata Cakravartin 606. Bharata-varsa 331,359, 658,659,
660,661,664,671,672,673, 676, 679,689. -Kṣétra 360,394,592, 696.
Bharadvaja gotra 16. Bhāṣă 641.
Bhasma-răşi 700, 701, 703. Bhāva 675.
Bhavana 11, 85.
Bhavana Adhyaynam 101. Bhoga-labha 144.
Bhogopabhoga parimāņa 259. Bhuddilla 16.
Bhuvana-pati 9, 574, 657 Bhiksu Pratimă 437.
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Bhiksă-dāna 358, 753.
Căritra 164, 371, 432, 434, 676, Bhavasiddhika 419 420.
Catur-vidha Sangha 77. Bhakta Pratyākhyāna Marana435. Citurtha-vtil's 163 Bhadra Sethāṇi 269, 270, 271, Candrävatams ka Räjä 194
285,287,289,293,301, 302, 401, Campā Nagarı 130 210. 330, 402, 403,407,458.
332,334 335, 37 310,341, 455, Bijāvartta 6.
457,460,461, 462, 163,469,470, Bimbisåra 115.
511,557,559 560,584,587 Blissful Light 512
Candană-pravartini 206,220,246. Bodhi Sattva Bhikşus 381.382.
Caritra-Dharma 3u7, 620.
Caritra.Dharma Brābmana Kunda Nagara 201, Cauda Pārvas 76 207. 446, 447, 448.
Cellaņā-dévi 114, 119, 128, 129, Brahmacarya 149, 150.
130, 455, 456. Brahma 32.
Cétaka 114,119,130,337, 465,466, Brahma-déva-loka 480.573.623. 467,468, 469,471 473, Brabmanas 9,18,25,65,383,593 Chadma-sthapana 60. Brahmapya Naya 568.
Chandraprgnapti 649. Brihaspati 15.
Chatrātîchatra 202. Buddhist Monks 382.
Chatrāpaläsa Caltya 424,425,426, Buddhism 549.
Chief Pontiff 77. Chintamani Ratna 307.
Chattha tapa 705 Caitau ya 42, 51, 70.
Condition of Bhārata -varsa Caitya-vriksa 206
duringCakravartin 306, 611.
Dahsama-dühsamâ Käla 658. Camāréndra 11, 467, 542, 715. -Dühsamā Kāła 665. Camer-videa Sangh 77.
Cremation 714. Candanā 1
Cullanipitā 344,345,346,349,350. Candrâvateana 361.
Cullasataka 342,350 Candāla 366, 367, 368, 369.
Cycle of Time 515,516,654,665, Candana
681,682. Bālā 76 77.
Sadhvi 77, 472, 710. Canda Prodyota 131, 236, 237. Dāna 15, 41. 117, 675.
238,239,245,339,340, 389.390. Dakşină 18. 392,392,393,399.
Dāma 41.

Page #785

777
Darmastikaya 431.
Dharma 77,144,205,211.527,534 Darsana 432, 434, 491, 569, 583, 538,582,675,683,689 Daša pūrvi 207
Dhārini 132,133,135,136,137,140, , Rajārsl 563
318,319,320,541 Daśårdabhadra 560,561,562,563, Dbaono Angāra 404,406 407. Dadãrna-pûri 560 561,564. Dbānya Daśärna-kūta Parvata 561,562 -Kumāra 401, 402. Dasakandhara 166
-Setha 289, 291, 292, 293,311, Datta 17,330,332,593.
312,401,402 Dava-dāna 189.
- Miol 298,300,302 404, 408, Dayā 41, 178.
Dharma - Datta 703 Death of King Śrenika 456
-Désana 132,683. Désa.
-Dhyana 328. -Ārădhaka 582.
- Läbha 143, 144, 364 -Viradhaka 582
-Niti 676 Déganā 303.
Dialogue about Désavakāsika Vrata 195, 620.
-Absolute of Agony of Descent ofm
Mløery 657. Candra 448
-Āyusya Karma 653 Siirya 448.
-Gautama and Kési 527. Désa Virati Dharma 444,445,446
-Hot-water Spring 651.
-Human Population 654 Dévānundå 202, 203, 205.
-With Kālodāyi 635. Déva-datta 356 357 358 Déva-loka 66, 145,356,366,458.
-Size of Happiness or Mis
ery 655. Dévasarmi 695, 699
Dig.vírati Vrata 180, 195. Dévacchandaka 10 Dhama 150
Diksa of Dhammila 16.
-Abbaya Kumāra 373 Dhanavati 355
-Arjuna 350 Dhanasara 312.
-Dasarnabhadra 560. Dhana-déva 16
--Dévānandā 200. -Cakra 10
-Dhā iya sexha 267, 289,293, -Mitra 16,
401, 548 Dhanka 520,521,252,523.
-Gāgali and Pithara 584, Dhānyâ 346.
-Căngéya 579. 98

Page #786

Diksă of Contd
-Halla and Véballa 472. -Jamāli 206.
-Jina Palita 458. -Kama-déva Šravaka 330.
-King Udayana 330. -Kasyapa 350.
-K..nkrama 350. -Lépa Śrésthi 608.
-Mahāccandra Kumara 330 -Maha-Śâlā 558
-Mankali 350
-Mégha Kumara 131. - Nandiséņa Kumāra 142 -Potthila 547.
-Priyadarsana 206. -Pudgala Parivrăjaka 347. -Risabha-datta 200.
-Śăla 558.
-Salibhdra 265
-Skandaka Kalyāyana 425 -Skandaka Parivrājaka 437 -Ten Grandsons of Śrénika
457
-Widowed Queens of Śrénika 471
Disa
-Proksaka Tâpasas 541 542 Divali Day 689 Do-ganduka 401, 600
Dradhaprahâri 592, 593, 594 Dravya-Loka 431
Dubpala Suri 676 Duiyapalasa 257,263 Duhṣama-duhsama
- Āra 659, 676, 677
778

-Kala 664
Dünṣama Kāla 654 674, 675, 676 Dundubhi 275
Durgacanda 388 Du-r-murkha 315
Durdhyāna 190 Dusamâ 676
Dusama-suhsamâ 678, 679 713
Dûṣana 153
Dvadasangi 44, 76
Dvädasa-mäsäh-samvat-sarah 48 Désa 148,224,377, 545, 687,697,
Eating at Night 182
Eight Dreams of Hasti-pála 689 Ekantva-vitaraka a-vicara 3,4 Eleven Angas of Jalna Agmas 206, 546, 599
E
Eleven Pratimās 445, 446 End of the Battle at Vaisâli 473 Esaniya 566, 567 Eternal
-Abode of Mok sa 442
-Happiness 205, 564, 603, 604, 628.
Eulogy 153
Eulogy of Fortitude of Kâma déva 559
-Bliss 216
Falguni 445
Fifteen Sinful Trades 185 Fifth Great Vow 95, 258
Final

F

Page #787

779
-Emancipation 3, 5, 206, 215 Gati-Pravada 635
251, 275, 280, 291, 350 Gautama - 372, 378, 394 398, 414, Buddha 121 418, 444, 445, 546, 560,563,
--Gotra 16, 17, 46 564, 573 580, 585 592,
--Swāmı 201, 203, 256, 264, 594, 603, 604, 606 608,
302, 330 463, 424, 478 623, 640, 645, 670, 689.
Cauda--désa 22 -Liberation 407, 435, 446,
(hanodadhi 422 531.
Ohrita- mégba 677 -Visit of Gofalaka 474
Qirikar ņıkā 162 First Great Vow 80
Girirāja Vasumati 113 Flesh Eaumg 177 Five -
Cuving of Sunful Articles 199 -Anuvratas 146, 153, 330, #12 ibara gärna 16 -Anuttara Vimāras 313
Gobhadra 269,296. -Great Vows 78, 102, 256, Oo dohikāsana 6
359, 377, 403, 418, 526, Godarāsana 439.
529, 530, 538, 546, 621 Co. Kulas 408, 410, 413. -Maha-vratās 148
Go-pāla 117, 386. Four -
Gošā'aka 376, 378 379 408 409, -Gatis 283
410,411,474,475,470,477, 478, -Great Vows 449,529,528,530 479,489,490,492,493,495 Fourth Creat vow 90
Gośırsa Candana 714 Fresh Butter 180
Gotra Karma 8, 9, 713.
Grāma-niyantrikas 619 Gāgali 559, 584, 5:5
(Iraha 700. Gajara-pāda 562
Grandsons of Śrepika 457. Cānjéya 574, 580
GreatCanādhisa 307
-Benef.ictor 207. Canadhara-Prabhās 639
-Cod 147. -Vada 35
- Teacher 54 Ganges 35, 134, 217
-Vows 125 Gañgă 479, 541, 542, 660, 663 Grihastha Dharma 145 Canadharas 76, 206, 207
Orîsma 209 Gandaki 622
Gunacandra 361, 365

Page #788

780
Guna
| Himsā 616 -Ratna Sarf.vatsara Tapa
Himvanta Varsadhara 263 253, 437, 440, 450. - Śila Vana 406, 580.
' Holy Scriptures 62 -Śila Caitya 107,131,137,265,
376 448, 549, 585 587, 588, 595,600 629.640,645.650.658. Ilness of Sramaņa Bhagavān -Vratas 146.
Mahavira 492 Guptls 128.
Indras 6 62, 67, 552, 563, 698 Gurjara-desa 22
Indra Dhanusya 6 Guru 55, 58, 61 64, 69, 136, 303, I lod
303 lodra's Stuti 683 469 477 506 599,601 607,674. Indrabbiti 15, 49, 58 Guru-Küla - Väsa 674
Indrabhūtı Gaulama 1., 17, 18,
25, 28, 43, 61 239, 263, H
264,. 347, 406, 415, 416, 427, Hālāhalá 474, 476, 490
428, 430, 452, 465, 475, 478, Halla 130, 463, 464, 466, 472,
512, 514, 518, 526, 527, 544, 473
550, 570, 571, 580, 584, 585, Happy
592, 595, 596, 609, 616,618, -Bliss 586
620, 621, 623,624, 640, 647, -State 107
649, 651, 664,695, 697, 710 Haricandana 219
Indriya Yapaniya 565 Harit-gotra 17
Institute of Aśramas 754 Hastināpura 526, 541, 543, 544, Iryāpathiki 643 545, 547, 548
Isana Indra 9, 549, 715 Hastipāla 682, 685, 689, 691, Isvara 47, 683 684, 685, 687
692, 705 Hastiyāma Udyana 609 Hasti-Tâpasas 384, 385
Jagadgūru 10, 14,20,205,212,561 Hastottra 6
i Jalda—
-Ācārya 469 Hatthuttra 3
-Āgamas 22+. 251, 405, 405, Hellish Religion 624
457, 458, 521 Hémacandrācārya Sūri 687, 705
-Asceticism 75 Herman Jacobi 112
-Canonical Works 333

Page #789

781
-Dharma 122, 144 349, 363, Jinéndra J4, 223, 703 424
Jinésvara 9, 10, 11, 12, 14, 18, -Hagiology 664
144, 152, 200, 202, 204, 207. - Religion 332, 343, 3.53,412,
210, 220, 223, 275, 295, 301, 570. 598, 603, 608, 672, 3:3, 317, 365, 371, 390, 562, 675, 687
564, 604, 607, 640, 649 -Svava 307
jite-satru 331, 338, 344; 402, -Sādhvi 390
403, 646 -Scripture. 437 -Tirthaátaras 6#
Jiva 17, 35, 204, 246, 489, 432, -Siddhảntas 219, 251, 332, 514, 516, 517, 571
349, 363, 546, 560 570, Jipad-rási 430 588, 599. 003, 608, 620, Jivāstikaya 431, 587 623, 625, 706
Jivālma 582, 583 laivism 333, 3.39, 365, 390, Joana 36, 199, 206, 432, 434, 398, 549
569, 533, 620 Jali Muni 621 Japāli: 206, 209, 210, 212, 217,
212 219 Inānăvarniya 394, 582
Jnāta - Jambu-dvipa 240, 360, 544, Jambu-Swami 712
-Dharma Katha 109 Janma-naksatra 703
-Putra 595 Jarāsangha 113
-Saili 109 Jarā - Kumāra 282
Jaimbhika-grâma 3, 5 Jäll Smaranı Jpäna 388
Jsésihi 136 Jaya-Kunjara 208
Jyotişka 11, 107, 657 Jayanti Sravikä 246, 251 Jina 5, 107, 127, 475, 476, 477,
к
Kadamba 203 489 490, 535
Kalaudi oi, 402, 407, 408, J188
462, 548 Déya Sārthaváha 626
Kakini 111 -Mandir 199 -Palita 458 400, 461
Kāla 40, 251, 265, 431, 432, 433 - Rakstā 458, 460
Kalakutta 126, 181 -Sådhus 393
Kala -- Timäratta Śrävaks 600
i -Cakra 664, 665, 681, 68

Page #790

-Kumara 461, 467
Kaundinya-Gotra 17 -Maraņa 622
Kaušāmbi 124, 234, 237, 245, -Pramâņa 265, 622
246, 313, 398, 399, 400, 448 -Saurika 352
Kausalam Jināšásané 1.2, Kalikācārya 159
Kayangala Nagari 424 Kālki 703 Kālodāyi 587, 595, 196, 598,
Kayotsarga 361, 365, 396, 397,
1 439, 594 599, 635, 639 Kalpa 8
Késī Kurrara 337, 341, 342, Kalpa
526, 527, 538, 639 -Druma 304
Kevalla 2, 5, 80, 81, 82, 84, 86, -Vriksas 11, 31, 270, 668, 89, 92 98, 107, 207, 511, 669, 670
5:4, 515, 563, 578, 585, Käma 689
672 698, 706, 707, 713 Kāma-déva 167, 236, 335, 341, Kévala
345, 349, 408, 559, 560 -Dardana 4, 6, 512, 695 Kāmaduha 125
-Joãna 1, 4, 6, 8, 44, 66, Kamboya 534
76, 205, 221, 224, 263, Kāmandala 25, 436, 542, 543 314, 315, 317, 318, 328, Kampilya Nagara 408, 570, 628 329, 350, 372, 377, 379, Kanksố 152, 259
384, 512, 514, 543, 564, Kørélâ 406
578, 585, 594, 608, 695, Karman 105, 107, 110, 127, 635
697, 706, 712 Karma-Nīrjara 194
- Jnani 206
-Loka 6 Karmas 11, 14, 17, 46 60, 80,
Kévali Paryāya 400 144, 194, 206, 281, 283, 301, Kiba Vimâna 446 306, 312, 316, 334, 349, 371,
Kimpaka 167 381, 396, 406, 435, 444, 449, King Śatānika 76, 234, 236, 238 480, 490, 547, 563, 571, 579,
King siva 541, 542 593, 598, 608, 619, 707
Kirata Rājā 626, 627, 628 Kärsapanas 111 126
Kolläka Sannivéśa 16, 257, 261 Karmādāda 557
623, 624 Kāsi 130, 344, 398, 573, 699
Konika 114, 128 Kaśyapa Götra 16
-Désa 17, 252, 526, 570, Katyayana Skanciaka 437
I 573, 626, 699

Page #791

Kogala-dévi 114, 130
Lamentations of - -Caitya 221, 252, 344, 474, -Bhadrā Mātă 30+ 475, 491, 576
-Indra Gautama 696 Kostaka-Udyäna 476, 492
Lântaka Déva-loka 525 Kota-Koti 665
Lata 22 Kotivarra Nagara 626
Lavana Samudra 262, 263, 415, Kraunca Bird 371
458, 459, 460, 544, 624 Kriya-kå'a 509 Krodba 14, 532, 65
Lecchivies 107, 131 Kşamā 150
Lécchaki 465, 468, 699 Ksatriya-kunda 206 218 Lépa Śrésthi 599, 600, 601, 605, Kśemaka 462
606, 607, 608, 609 Kdetra 431, 432, 433
Liberation 122, 248, 280, 314, Keira Samudra 369, 370, 714, 419, 681 -Sägars 10
Liccbavi 465, 473 -Mégba 676
List of Ajivikā Doctrine 555 Ksétra
Lobba 532 -Dévata 77
Lohakhura 386, 387 -Loka 431
Loka 6, 60, 107, 147, 248, 418, Kala-vàluka 469, 470, 471 419, 421, 43 ), 431, 512, 53, Kula 257
515, 516, 543 576, 607 Kuoda Kolika Śrāvaka 408 409 Lokānta 421, 422 Kubéra 44, 45, 62
Loka-stbiti 423 Kumira-putra 610
Lolaccua 624 Kunika 129, 130, 455, 456, 464, | Loluyaccuya 261, 415
465, 466, 467 468, 469, 470, Lord-Mahậvira Propounder of 471, 472, 473, 606
Faith 767 Kumari 182
Lord 43, 49, 55 57, 61, 61, 69, Kusa 112, 527, 542
72, 75, 77, 126, 260, 300, Kusāgrapura 113 114
303, 337, 388, 402, 431, 474
M Labd ba 567
Madhyama-Pāvā 691, 692, 713 Laksaņa Sastra 30
Madduka 588, 589, 590, 591, 592 -Laksmi 324
Magadha 114, 130, 141, 386, 469

Page #792

784
Magadha-désa 16, 113, 130, 265,
i
350, 355, 374, 386, 395, 413, 429, 549, 580, 606, 629, 640, 650
Magadhika 162, 470
Mahaccandra
Kumāra 330,331,332,333,341
-Muni 334, 335
Maha-déva 687
Mahābala 622
Maha déva Stotra 14 - Kalpas 479, 480
-Săla 558 559, 584, 585
Mahā satakaji 413, 414, 451
416, 650, 651
Mahaɛéna 9, 338, 340
Mahāśila
-Kantaka 466, 468 -Sangrama 465 Mahātapastira-prabhava 652, 653
Mayamsa 113
Maha
-V9
-V. L. Kéri 141 25", 204, 214 24h. 346. 350,
7 40. 4m
414, 573
174
Aasra dmaj 200
Math 14 258
Mikand 453, 592 593
Mallakies 107, 131, 465 468, 473, 699 Mălati 605
Mälvä 22, 31 389 Malaka ko.b.

466
For Private
Manahparyaya Jnāni 207 Mâna 532, 565
Mandaracala 10
Mandara Giri 360 Mandita 16 58, 66 Mandika 658
Maṇḍi Kuksi Ca'tya 122 -Manı 675
Manikya 183
Manibhadra Caitya 646
Mankhali
-Putra 75.476, 477, 478,479 -Śramana Gośalaka 475
Mantras 18, 675
Manusyaiva 14 Manu 178
Manusya-gati 435
Maranantika Samlikhara Vrata
256, 264
Marwar 342 660
Māsa-Artha 568
-Dhanya 469
-Dravya 568
-Kala 568
-Rupya 469 -Suvarna 469
Maurya-putra 16 61, 64, 658 Māya 52, 565
Mayali Muni 621
Mégha Kumara 1, 108, 132, 133.
134, 135, 141
-Muni 138, 140, 141
Mendhika Grama 491, 492, 497,
500 501, 525
Méru 32.66
Personal Use Only

Page #793

78$
N
Métarya-Gotra 16,17,59,72,609
Nagara 206, 218. -Kumara 367, 369, 370
Nakşatara 6. -Mudivara 300,371 372, 645
Nålandã 609, 621, 622, 645. Mithyadristi 182
Niirikab i7 Mithyātva 14, 60, 146, 149 221,
Nalika 267 599, 500, 605, 696
Nalagirl 339, 391, Moha 9, 214, 224, 275, 286, 282
Nama301, 318, 365
Karma 713. Mohniya 285.
Sthāparā 367. Moksa 14,17,58,73, 74. 141 151, Namo Titthassa 7, 11.
156,197,200 206 212,215, 280, Nimrată 150. 298,307,315,379,393,414 434, Nandā 17, 116, 118, 385, 386. 435,443,446 489 527,560 513 Nundana Caity: 122, 125, 548. 573 580 592,594,606 608 645, 1 Nandisena 108,132, 141, 142,145. 658 670 689,712.
Nandiśeņa Muni 143, 144, 145. Moksa Pada 251,347,350,372, 373 Nandi Pura 628.
397,407,444 547 623,639,610, Nandini-pitā 445. Mokä Nagari 525, 548 599.
Nandisvara Dvipa 715. Moon 3.21,3?63,65.200.208. 245. Nipdivardhana Räjä 208 209,69 )
383,527,647,641,659,671,696. Narakas 16,55 284,351,983, 517, Mount Vaitāðıya 660 663
576 578, 655, 657, 65+. Mrigavana 340, 341.
Naraka iti 435.
Nava - Mrigavatl 235, 237, 238, 239,
-Tattvas 246. 245, 251, 399.
--Mallaki 465. Mrigadhirāja 30
Naya 509, Mudagara--Pani 395
Nigoca 159. - Yaksı 396
Ninth Vow 193 Mukkba-magga 698.
Nimit'a Sastra 474. Mukta 60, 61, 257, 685
Nirlāacharra Karma 188 Muktāhara-parigraha 215.
Nirl bhatt 150 Mukti 127,148,275 314 391,697. | Nirvāņa 72,73,74,537,671,669,695 Mukunda 209.
698, 701, 706 Municandra 361.
Nirveda 152. 99

Page #794

788
Р
Nirväpa Pada 357 418.
Paryankāsana 705 Niryukti-kára 611.
Paryänta-krata bbümi 712. Niscaya Naya 509, 510.
Parigraba-parimăna 258 Nişkramana 218.
Para-bhava 70. Niştbākāla 509.
PausadbaNivar ana Satika 258
- Sala 261, 335, 34 , 350, 412,
415,416,445,446 559 624.
-Vrata 196,333 334, 345, 414, Order of -Ascetics 510. 524, 621.
416 551 552, 559, 573. -Monks 246, 334, 350.
Paryusana Purva 340. - Nuns 77, 400
Paryāya 44, 75, 76. - Sadhus 77, 137, 142. 437 Paramåņus 37. 548, 628.
} Path of -Sådhvis 77.
- Liberation 383. -Śrāvakas 77.
- Moksa 206, 546. -Śravikas 77.
Peahāla-putra Udaka 608, 609, Perfect -Intration 4
, -Krowledge 76, 148, 314, Pådapopagamapa
305,318,328,329,348, 371 379, -Anasaņa 302, 304.
384,564,585,589,695, 697,700, - Marxna 435
711, 718 Padm&vati 467, 466. Padmavábha 352
Pihuņda Bunder 461 Padukas 436.
Pingalaka 425, 427, 429. Paljopama ka'a 268, 622, 667.
Pišāca 559 Pandita Marana 434, 435 Pithara 585 Panca Mabāvrata 14, 44.
Planets 700. Păncila-isă 570, 628
Polasapura 409, 410, 412 Pancāstikāya 595, 596
Political Condition of Pāpa 67, 68, 69, 333 571.
Indian Rulers 721. Para-Brahmı 164.
Potanapura 318, 329. Pårøva Natha 122, 416, 418,446, Pofthua 547.
449,526,527 528,531, 574,576, Prabhāsa 16, 72, 75. 609, 616, 706
Prabbảvanā 152. Paramăvati Gangå 479
Prabhāvati 337 Parivrâjaka 347, 348618, Prašanacandra Rajarsi 314,326,329

Page #795

787
Prasénandi 130.
Rajjuga Sabhā 682, 692, 705. Prasénajit 114, 385, 386. Rajoharaņa 218, 219, 628. Prāsuka Vihāra 564, 565. Rasa-mégha 67$. Prati-graha 15.
Ratha-musala 465, 468. Pratimä 199, 201, 26?.
Ratna Prabha Earth 415. Preashing of Sinful Dteds 190. | Ratnas 627, 628. Priştha-Campă 557, 559, 585 Ratri Bhojana Vrata 101. Prithvi 16.
Religious-Trend 749 Priyadarśayā 206, 215, 221, 361,
-Creed 685. 363, 520, 523
Révati 413,500,505,650, 651,711. Prof. Greiger 113.
Riddi 675 Prophet 531.
RightPudgalāstikāya 431, 587, 598. Bilief 620, Pulses eaten wah curis 181. Ch'duct 19,14,4+,252,235,60 Punya 17, 69, 333, 571.
Faith 10, 14, 670 Purņa-bhadra Caitya 337, 559, Kozwledge 10, 14, 44, 601, 463, 511.
621, 698, Puruşa 47, 68, 383.
Path 10, 44, 246, 304, 521. Purvănga 111
Perception 582. Puspa--mitra 408.
Rig Véda 347. Puşkara-gaṁvartaka 675.
Rijnvălukā 3, 5. Puşyavatika Caitya 449.
Rişabha-datta 201, 203, 705.
Roha Angära 419, 420, 423. Queen
Rohiņéya 387, 388, 389. Angaravati 246, 399.
Rohlal 281, 337. Célada 271, 272.
Rsabha-déva Swami 354, 356 Dhāriņi 320.
530, 670 Mrigâvati 234.
Rules of Conduct 530. Prabhavati 338
Rupa 675 Raktavati 330, 332.
Ruşibhadra-putra 398. Śri-kanta 330.
S R
Sacred-Fire 542. Räga 148, 377, 545, 687, 712. Lord 101. Rāja-griha 17,107, 131, 200, 301, Path 101.
385, 396, 4.6, 549,595,6,7, Sacrificial Rules of 658, 664.
Brāhmanas 752.

Page #796

Sadhus 3, 76, 136, 199, 220, 257, 337,478,527,616,675, 701,715 Sadhvi 3, 76, 199, 251, 306,377, 675, 715.
Sa a Siva 32.
Saddala-putra 409, 412 Sādu Dharma 78, 145. Sagarcandra 361, 365, 366. Sagropama 348, 407, 622 Sailodayi 587, 595 Saints 366, 577. Sala 3, 5, 558, 585. Salak staka 494, 497. Sali-grama 588, 153 -Keé ra 26+
Salmali 125
Saketpura Nagara 360, 570. 626 Sakréndra 9, 12, 458, 703, 715. Sāmāylka Vrata 193, 361,550,573. Samyaktva 146, 152, 251, 366, 490, 662
Samvéga 152
Samlesana -ărădbana 302, 313 Sāmāyika -
Muni 354.
Sadhu 355.
Samsara 10, 204, 286, 310, 354,
435, 559, 655, 699.
Samavasarana
788
1, 78, 107, 113, 210, 315, 395, 413, 596, 623.
Samudrapala 461 Śañkha 710
Śaņikā 259
Sankhavana Caltya 347, 350. Sannyasa Dharma 4, 707.

Sankhya Mend.cants 383. Sapta ksetra 199. Saptama-Avakâsântara 421. -Ghanavāta 422. -Tanuvata 423
Sara vai Labdha Prasada 28. Sarva darsi 2, 5, 377, 418, 579. Sarvajana 5, 19, 150, 377, 410, 475, 579, 698
Sarväntha-Siddha 313, 692
-Vimanar 317, 407
Sarva virati-vrata 289, 370 Sastras 15, 44, 143, 334, 382 Sataka 711
a-téja Joana 33 Satrunjaya 627 Satya Śri Śravică 676 Satya Jnana 7S, 149, 150 Sasadravika 609
Sauca 150, 152
Saudharma 17, 347, 409, 416, 561
Saurya-pura 628
Sarad 209
Sarvanubhuti Muni 489
Sarva-arādhaka 582
-Virâdhaka 582
Saha
Játa 565
Prāmsu Kridita 565 Vardh.ta 565 Sallaka 459 Salibhadra Setha
287, 291 Sadhvi-Phalgu-Śri 676 Scriptures 298
Scriptural Authority 37
For Private Personal Use Only
269,
273,

Page #797

789
Sécanaka 130, 142, 461, 466 Somila 15, 75, 564, 570 Self 532, 577
Sonuilljja 15, 18 Seperation of Jamalı Muni 477 Soul 41, 5+, 102 297, 338, 436, Second Great Vow 82
559, 600, 687, 705, 753 Adhyāyana 109
Spiritual Development 261, 337, Seventh Hell 421, 423
399, 409, 411 -Kulakara 670
Śı asti +74 Lecture 109
Śramana-Jnăna -Putra 477 Self-Restraint 3
- Udaka 616, 621 -Control 449
Śrāvasti Nagari 221, 252, 408, Sibika 219, 714
444, 475, 490, 526, 570 Siddha-Ksétra 586
Śrāvanı 209 -Bhagavānas 283
Śravak is 76, 199 251, 505, Siddhi Pada 372, 409, 425, 711
616, 715 Siddhar'as 637
Srâvikās 76, 199, 251, 503, Sikşā Vratas 146, 198, 330, 412
605, 713 Sila-Vrata 352
Śrāvaka Dharma 78 Simbāsana 8, 11, 200
Sreņika 114, 132, 142, 170, 278, Simba Angåra 494, 501, 505 293, 315, 369, 406, 464 Sindhu 650, 663, 677
-Bimbisẵna 113, 121 Siva-panda 260
Śrinatı 356, 357, 358 Siva-Bhadra 541
Śring-bātaka 209 Śiva Rājarşi 33, 541, 547 Śruta-Joãna 580 Śiva-dévi 391
-Kévalins 673 Śiva bbūti 604, 678
Sthåvara 156, 610, 615 Six Arakas 268
Sthāviras 298, 451, 546, 035 Škandaka 425, 430, 435, 437, Slūpa 470, 471 440, 443 594
Style of Preaching 109 Skandasri 395
Stuti by king Hastl-pāla 685 Skanda 209
Sibula 258, 552 Sleep with Dreams 756
Subhadra 289, 298, 592 Snātaka 383
Sudarsana Setha 361, 396, Social Conditions 716
622, 699 Soma --
Sudhar mā 16, 54, 77, 150, 393 -Candra 318, 322, 325, 328 | Sudra 65 -Mahārājā 542
Šukla Dbyāna 328, 705, 707

Page #798

790
Sakşma-kriya 4,
Tajjiva laccharira 17. Sulasă 120, 606, 711
Tālaputa 216 Suméru-prabha 138
Tapaḥ 150, 564, 675 Sumukha 315, 676
Tāpasa 315, 323, 333, 619. Sumarsbhara 252, 250
Tarka 30 Sunakșatra Muni 407, 489 Téj-lés ya 474, 492, 639. Supratistha 255, 225, 255 Téjas-Käya 45. Supreme-(id 33, 68
Tenets of Ājivikā 550. - Lord 76
Tetall-pită 445, 446. Sura Nagara 5
Third (reat Vow 86. Sura-priya 233
Tigicchā 331. Suraśéi a 028
Tılanga 22. Surya-prugnapti 64?
Tirtha 1, 3, 10. Surendrats 12, 307
Tinduka Udj'āna 506,526,538, Suşma - duhsama 639
Tiryanca 242, 518 Susamă suşama 657
-Qalı 435. Sūtras 109, 297 363, 560
Tirthankara 8, 32, 135, 193, 229, Susena 119
257,283,338,391, 474,478,529, Sujyésthå 119, 128
572,671,681,703,715. Svarga 14, 63, 608
-Of Future Utsarpini 680, Syādvāda 604
Tiviham 83, 87, 102. Syāmaka 3, 5
Tivihéņam 17, 102, 633. Śyāmă Cullanipitā 344 Story of
Transgression of, Vows 152,156, -Abhaya Kumāra 336
159,162,167,184,191, 195,198. -Arjuna Māli 394
Trasa-kāy 8 4 5. -Destruction of Vaigati 469. -Bhūta 611 Gold-Smith 240
- Nama Karına 615. -Prasana Candra 315,
| Triçadi 43, 75. -Prasenjit 111
Trisa thị Salaka Purush Caritra T
681, 689, 705 Table of -
Tritiya Vrata 160. -Dikşt 375 -Guna Ratoa Samvatsara
TrueTapa 441.
-Dharma 14 -Śreņik's Queens & Sons 472. - Cod 14 Qur. 14. -Varså-vása 691.
-Knowledge 692.

Page #799

791 True-contd
Vaibhär girl 275,302,359,386,651. -Path 670.
Valkalaciri 320, 325, 329. -Religion 8, 197, 201, 283, Vanaspati Käya 45 315, .380, 569, 649
Vānijya- grâma 257 265,342,347, Tungika Sapolvèša 17
549,573 622,623, Tungla Nagarī 446 449, 453 Vatsa-desa 17. Twelve Pratimās of Sadhu 438. Val-Kiriya 644 Twelve Vows 77 330, 349, 374, Vairagaya 602 604, 605. 406, 44, 570, 606, 649. Vajšalj 114 119 130,141 337, 400,
463,470 573 625. Ucchinda dhyāna 3, 4.
Vaisramaņa 543,671 Udaka 587
Vanijya 187. 188 Udayana 237, 246, 315, 341, Vaisva-dève 54? 374, 399
Vaitaraņi 125. - Rājarşi 337, 341, 342.
Vana Karma 186. Udāyi 456.
Vana-vyantara 207. Ujjayini 339, 363, 391, 392 Vardhamāna Swami 206, 210. Universe 33.68,381, 384.411. 512. Vareā 209, 691. 519, 607, 649, 687
Vasu Rāja 159 Universal Brotherhood 688,706. Valsa-desa 257, 393. Upadhyayas 54,58 64,75, 250, Váyub'äti Ginidharı 9. Upakaranas 44, 45
Vāyn Kurnāra 712. Upper Månasoltara Déva
| Vaeg tapura Nagara 356, 355. loka 780
Vārāṇasī Nagari 3A4, 346 Urdhva-loka 263.
Varuna Mahārājā 543 Uttaradhya gan? Sîtra 104.
Vshalla 130 463, 466, 473 Uttará-phalguni 3 6, 700, 701. Védic 18 38, 46, 58, 425 Utsarpiņi Kāla 352, 515, 677, Véhasa 454 679, 681
Védas 15, 35, 37, 47, -83, 425. Váyu Kaya 45.
Varuna déva 17, 62. Vadi 26, 27, 28.
Vasistha-gotia 16. -Kita 23.
Vāyubtūti 15,17,49,53,549,658. Valmārika 9, 11, 207, 657 Visubhati 16, Vaisakha 6.
Véda-pada 3, 6 Vaisyas 25, 383.
| Védaniya Karma 713

Page #800

Venerable-Aacetic 20
Vitabhaya Nagara 337, 341, 374 -Bhagavana 3, 276, 317, Vitariga 697
376, 493, 518
Vivéka 14 318 Vrata-grahana
-Lord 35 76, 239, 264, 35! 403, 416, 499 564 635,691 -One 3, 300, 399, 570 Vétala 126
Vibhanga Jana 347,349 395,543
Vibhuti 545
Vidéta 200, 400
-Désa 342, 564, 573, 628, 649
Vidhi 48
Vidya 15 675 Vidya-dharas 10 Viguna 60
Vibára 463
792
Vijitāneka Vada 28 Vijuana 50
Vijaya Vimana 141 Vimala-vabana 676
Vindhyācala 139
Vijrâna-ghana 36, 38, 43 Vijaya-devi 3, 6, 16, 255
Vimanas 11 63, 206, 366, 715 Vipu'a Giri 141, 256, 407, 454, 557, 621 Vipula-Mati 605
Vira Prabhu 396
Virtuous Conduct 127
Virasana 255, 439, 441 Virya-labdhi 571
Visn 29, 32, 48, 68
J
Visista Jnana 39, 52

For Private
413, 445, 564
Vyakta 15, 17, 53
Vyantara 9, 10 11, 657
335, 349, 408,
W
Water 70, 71. Worshipful
-Bhagavana 221, 255, 302, 561, 594
-Lord 101, 132,142, 145, 239, 258, 317, 34+ 407, 435 489, 501, 545, 563; 570, 621, 628, 650, 689, 707, 775. -Sire 79,82,83,91,96,154,163
Y
Yacita 566 567.
Yaga 15.
Yajna 15, 18. 63. Yajnopavica 25
Yaks 209,2 3,281,395,459,484. Yama 31, 62, 214, 543, 673.
-Raja 395.
Yantra Pidana Kar na 188. Yapaniya 564, 565
Yasomatı 585.
Yatra 564.
Yava 18
Yugalikas 667, 668 Yuganta-krata-bhūmi 712.
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