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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SRAMANA BHAGAVAN MAHAVIRA 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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Ni da C. HIS HOLINESS CARYA MAHARAJA SRI VIAYA NEMISURISVARAJE

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Contents. Chapter 1 Acquisition ot Kevala Jnana at Jrimbhika-grama. First Samavasarana (6) To Madhyama Apapa Nagari (9) Dharma-desana (12) Pratibodha of Eleven Brahmin Teachers. Ganadhara-vada (35) Gasadhara Maharaja Indrabhuti Gautama (35) Canadhara Agnibhati (45) Canadhara Vayubhiti (49) Gasadhara Vyakta (53) Ganadhara Sudharma Swami (54) Ganadhara Man. dit (58) Ganadhara Maurya-putra (61) Ganadhara Akampita (64) Canadhara Acala-bhrata (67) Ganadhara Metarya (69) Ganadhara Prabhasa (72) Diksa of the learned Brahmins along with their 4400 pupils, and their appointment as Ganadharas (75) Diksa of Candana Sadhvi (75) Establishment of Catu-r-vidha Sangha (77) Sadhu Dharma (78) First Great Vow ( ) Second Great Vow (82) Third Great Vow (86) Fourth Great Vow (90) Fifth Great Vow (96) Ratri Bhojana Vrata (101) At Rajagriha Nagara (107) Preaching (108) Style of Preaching (109, Srenika Bimbisara (113) Stories about King Prasenjit (114) Abhaya Kumara (118) King Srenika before his marriage with Cellana-devi (121) Sujyestha (123) Ajata-Satru (Kunika) (128) Diksa of Megha Kumara (131) Diksa of Nandisena Kumara (142) Grihastha Dharma (145) Samyaktva (146) Kudeva (148) Su-deva-Kudeva (149) Sudharma Kudharma (150) Signs of Jamyaktva (152) First Anuvrata (153)

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Second Anu-vrata (156) Third Anu-vrata (160) Fourth Anuvrata (163) Flesh Eating (177) Fresh Butter (180) Ananta-kaya (181) Eating at Night (182) Fifteen Sinful Trades (184) Seven Vratas ( 185 200 ). Chapter 11. Fourteenth year of Asectic Life (200) Diksa of Risabha-datta and Devananda Jamali and Priyadarsana (200) Sermon (210) Story of the Gold-simith (240) Jayariti Sravika (243) Sumano-bhadra and Supratistha (252) Gura Ratnakara Vrata (253) Ananda Grihapati (257) Stages of Spiritual Development for House-holders (261). Chapter III. Sixteenth year of Ascetic Life-Kala Pramana (256) Salibhadra Setha (269) Preaching (276) Dhanya Setha (289) Diksa of Dhanya Setha and Sa libhadra Setha (293) Lamentations of Bhadra Mata (304) Four Strange Events of Salibhadra (310) Strange Events of Dhanya Setha (311) Prasanna Chandra Rajarsi (314) Valkalaciri (320. Chapter IV Seventeenth year of Ascietic Life. Diksa of Mahaccandra Kumara (330; Vrata-grahana of Kama-deva (335) Udayana Rajarsi (337) Eighteenth year of Ascetic Life (343) Vrata-grahana of Cullanipita (344) Vrata-graha of Suradeva Sravaka (346) Diksa of Pudgala Parivirajaka (347) King Srenik's Disappointmect (352) Ardra Kumara (352) Srimati (356) Metarya Munivara (363) Nineteenth year of Ascetic Life (373) Proclamation of King Srenika -Diksa of Abhaya Kumara (373) Diksi of Queens of King Srenika (375) Discussion with Gosalaka (376) with Buddhist monks (380) with Brahmana Ascetics (382) with Sankhyas (383) with Hasti-Tapasas (384) Abhaya Kumara (385) Stories about Abhaya Kumara (385) Arjuma Mali (394). Chapter V. Twenty-first year of Ascetic Life-Diksa of

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Dhanya Setha of Kakandi (401) Diksa of Sunaksatra Muni (407) Vra'a-grahana of Kunda Kolika (408) Saddalaputra (409) Twentysecond year of Ascetic Life (412) Vrata-grahana of Maha-satakaji (413) Discussion with Sthaviras of Parsva Natha (416) Discussion with Roha Anagara (419) Diksa of Skandaka Katya yana (425) Pandita Marana (435) Twelve Pratimas of a Sadhu (438) Guna Ratna Samvatasara Tapa (440) Vrata-grahana of Nandinipita (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 Natha (448) Diksa of Ten grandsons of Srenika (457) Diksa of Jina Palita (458) Twenty-sixth year of Ascetic Life-Fighting at Vaisali (463) A story of Destruction of Vaislli (469) Diksa of 10 Widowed Queens of Srenika (471) Twenty-seventh year of Ascetic Life-Diksa of Halla and Vihalla (472) End of the Battle at Vaisali (473) Final Visit of Gosalaka (474) Illness of sramana Bhagavana Mahavira (492) Jamali (506) Dismissal of Jamati. Chapter VII. Twenty-eighth year of Ascetic Life (526) Dialogue-Kesi Aramana and Indrabhuti Gautama (527) Siva Rajarsi (541) Diksa of of Pottila (547) Twenty-ninth year of Ascetic Life (549) Thirtiath year of Ascetis Life (357) Diksa of sala and Mahasala (558) Diksa of Dasargabhadra (560) Vrata-grahana of Brahmaga Somila (564) Thirty-first year of Ascetic Life (570) Ambada Parivajaka (570) Gangeya Muni (574) Thirty-second year of Ascetic Life (573) Diksa of Gangeya (579) Thirty-third year of Ascetic Life (580) Diksi of Gagali and Pithara (584) Samavasarana at Rajagriha Nagara Maeduka (587) Dradhaprahari Muni (592) Thirty-fourth year of Ascettc Life-Kalodayi (595) Lepa Sresthi (599) Vairagya (602) Diksa of Lepa Sresthi-Pedhalaputra Udaka (608)

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Sramana Bhagavan Mahayira VOLUME II PART II CHAPTER I. Acquisition of Kevala Jnana-Samavasarana-Ganadharas. Establishment of Tirtha.-Diksa of Candana. Diksa of Meghakumara and Nandisena. (B.C. 556) tassa Na bhagavaMtassa aNuttareNa nANeNa', aNuttareNa dasaNeNa, aNuttareNa caritteNa, aNuttareNa AlaeNa, aNuttareNa vihAreNa, aNuttareNa vorieNa, aNuttareNa ajaveNa', aNuttareNa mahaveNa, aNuttareNa lAghaveNaM, aNuttareNa khaMtIe, aNuttarAe munIe, aNuttarAe guttIe, aguttarAe tuTThIra, aNuttareNa saJcasaMjama-tava-sunariya-sovaciyaphalaM parinivyANa-maggeNa apANa bhAvemANassa duvAlasasaMbaccharAI viikaMtAI, terasamassa saMvaccharassa aMtarAvaTTamA garasa je se gimhANa ducce mAse cautthe pakkhe vaisAhasuddhe tassa Na vaisAhamuddhassa dasamIpakheNa, pAINagAmiNIe chAyAe porIsie abhiniviTAe, pamANapattAe subbaeNa divaseNa , vijayeNa muhuttepa, bhiyagAmassa nayararasa pahiyA ujjuvAluyAe naIe tIre, veyAvattassa ceiyassa adUrasAmaMte sAmAgassa gAhAvaissa kaTukaragasi sAlapAyavamsa ahe, godohiyAe ukuDiyanisijAe AyAvaNAe AyAvemANassa chaTeNa matteNaM appANaeNaM ityuttarAhi nakkhatteNa

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2 jogamuvAgaraNa jhANaMtariyAe baTTamANassa anaMte aNuttare nivvAdhAra nirAvaraNe kasi spuNNe kevalavaranApadaMsaNe samutpanne // 120 // tara Na samaNe bhagavaM mahAvIre arahA jAe, jiNe kevalI saccannU savvadarisI sadevamaNuAmurassa logassa pariAyaM jANas, pAsara, savvaloe savvajIvANaM AgaI gaI, hii, caraNa, unavArya, takaM maNI mANasiaM bhuktaM karDa pariseviaM AvIkammaM rahokammaM / arahA araissa bhAgI, taM taM kAlaM maNavayaNa - kAyajoge vaTTamANANaM savvaloe savvajIvANaM savvabhAve jANamANe pAsamANe vihara / / 121 / / 120 Tassa nam Bhagavantassa anuttarenam nanenam, aguttarenam damsaenam, anuttarenam caritte am, anuttarenam alaenamn, anuttarenam viharenam, anuttarenam ajjavenam, anuttarenam maddavenam, anuttarae khantie, anuttarae muttie a uttarae guttie, acuttarae tutthie, anuttarenam saccasamjama-tava-sucariyasovaciya phalam pariivvana-maggenam appa am bhavemanassa duvalasa-samvaccharaim vukkantam, terasamassa samvaccharassa antara va tamanassa je se gimha-am ducce mase cautthe pakkhu Vaisahasudde tassa pam Vaisaha-suddhassa dasami pakkheram paiga gaminie chayae porisie abhinivittae, pamana pattae, Suvvaeram divasenam, Vijayenam Jambhiyagamassa nayarassa bahiya Ujjuvaluya nale tire, Veyavattassa ceiyassa a-durasamante Samagassa gahavaissa katibakaranamsi Salapayavassa ahe, Godohiyae ukkudiya -nisijjae ayavemarassa Chattenam bhatheram appagae!am Hatthu ttarahim Nakkhatte:am jogamuvagaenam jhanantariyae vattamanassa anante, anuttare, nwvaghae, niravarane kasine padipunne Kevalavara-para damsane sammuppanne. 120 121 Tae pam Samane Bhagavam Mahavire araha jae, Jine, Kevali, Savvannu, Savvadaris: sa-deva ranua surassa logassa pariayam jana pasai savva loe savva jiva; am again, gaim, tihum, cavanam, uvavayam, takkam mano manasiam bhuttam kadam pariseviam avikammam raho-kammam Araha arahassa bhagi tam tam For Private Personal Use Only

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kalan mana-vavara-kaya-joge vatsamananam savvalve savva jivanam savvabhave jajamane pasamane 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 Bhagavan 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 akha Sud, when the shadow had turned towards the East, and when the last porisi (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 Rijuvaluka, not far from an old temple of a Vyantara ), in the field of a house-holder named Svamika, 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 Uttaraphalaguri; being engaged 111 - Sukla dhyana ( in the first two limbs of sukla In Sukla ithjune, 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 dhyara is of four kids - - V12 1 Prithaktva vitarka sa-vicara 2. Ekatva vitarka a vicara 3 Suksma kiya a-pratipati 4 Ucchinna

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dhyana ), reached the excellent kevala Jnana and Kevala 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 sukla dhyana. 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 avicara 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 dhyana called Suksina-kriya 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 kriva anivarti ( cessation of all budily functions and movements. Sannyasa Dharma (C. R. Jain) p. 79-80. * sarvajJo jitAgAdidopatrailokyapUjitaH / ___yathAsthitArthavAdI ca devo'Ina paramezvaraH // 1 // 1 Sui vajao jit' agndi disastrailokyapujitah Yatliditate din denimi paramugvaran

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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 Kevalin (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 agati (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-grama. From Madhyama Apapi Sannivasa, sramana Bhagavan 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-grama-a town strewn with tall ramparts and high buildings and decorated with forests of various kinds all around He stayed under a big Sala 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 Syamaka on the northern bank of the river Rijuvaluka in a localty 1. Arhan deva is omniscient, one who has conquered raga (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 Bijavartta 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-dohikasana ( a posture for milking cows ), and when he was conceiving affection towards anuttara jn ina, anuittara darsana, a caritra (Right knowledge, Right Faith, Right Conduct) anuttara ksama, mardava, arlava ( excellent forbearance, gentleness, honesty ) and when he was thinking about anuttara k anti, laghava, mukti, gupti, satya, and su--caritra (excellent patience, lightness, liberty, restraint truth and good behaviour) Sramana Bhagavan Mahavira-who was burning the fuel of dense ghatiya (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 -vicara prithaktva vitarka-and a-vicara ekatva vitarka and who had arrived at the two last remajning divisions of the Sukla Dhy na-acquired Kevala Jnana and Kevala Darcana (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 Hastottara Naksatra (Uttara-Phaguni constellation ) (B C 555 ) With the manifestation of Kevalaloka (Complete Light) as a fruit of severe austerities and pure asceticism, Sramana Bhagavan 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 sramana Bhagavan Mahavira

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the Lord of the Three Worlds adored by gods, devendras, hnman beings, kings etc entered the Sainavasarana and having done obeisance to Tirtha (a Congregation consisting of Sadhus, Sadhvis (nuns) Sravakas, Sravikas ( male & female lay devotees ) with the words NamA tIththassa (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 : tayaNaMtaraM ca kukkarataba caraNaphalaMmi kevalAloe / jAe sureNaM piva payaDijai tihuaNaM pahuNA // 1 // ahabattIsa suriMdA takkhaNacaliyAmaNA lahu~ pttaa| virayaMti samosaraNaM pAyAratieNa parivariyaM / / 2 / / suvibhattavAraNourapokkhariNIpavaladhayavaDAignaM / sihAsaNaM ca maNikaNayaniyara nimmaviyaharicAvaM / / 3 // tAhe tiloyanAho thuvaMto devanaranaridehiM / siMhAsaNe nisIyaha tinthapUNANaM pakAUNa / ' 4 / / jahaviha erisanANeNa jiNavaro muNai joggavArahiyaM / kappotti tahavi sAhai khaNamettaM dhammaparamatthaM / / 5 // iya niruvakamavikkamaniraviyambhatarArivisarassa / vIrassa bhuSaNapahuNo carie sUre va'phurie / / 6 / / saMgamAiparIsahasahaNa'jiyanANalAbhasaMbaddho / saMkheveNa samatto sattamao ettha patyAvA // 7 // 1. Tayar antaram ca dukkara tava carana phalammi Kevalaloe Jae sire ain piva payadijjai tihuanam pahuga Aha battisa surinda takkha :a caliyasana lahum patta; Virayanti samosara:am payaratiena parivariyam,

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3. Suvibhatta caruncura pokkarini pavala dhaya vadainnam; Simhasayam ca mani Kapaya niyara nimma vivaricavam. 3 4 Tahe Tiloyanaho thuvando devanara narindehim; Simhisane nisiyai tithha panamam pakauna. 5. Jaruihu irisananena Jimavaro munai joggoyarahiyam; Kappotti taliav Sahai khanamettam dhamma paramattham 5 lya niruva kkama vikkama nirakkiyabbhantarari visarassa; Virassa bhuvana pahuna pahuno carle Sureva vipphurie. 6 7 Sangamayai parisaha sahana'jjiya nana labha sambaddho; Samkhevena Samatto sattamao patthavo. As described about, an excellent Samavasarana with a simhasana beset with gold and gems was prepared by gods and Sramana Bhagavan Mahavira gave a brief Sermon. Although sramana Bhagavan Mahavira 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 Sramana Bhagavan 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 dasa acchera (ten strange events). The real beginning of the fruitwa of Tirtharkara Nina Gotra Karma" which Tirthaikaras have acquired, takes place with the aquisition of Kovala Jnana ( Perfect Knowledge With the object of experiencing and separating from the Atma by a process of experiencing at the actual time of fruition, the benign carticles of Tirthankara Nama Ciotra Karnia which have become attached to the regions of Atma, 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 Apapa No one was enlightened by the first preaching of Sramana Bhagavan Mahavira and none took any vow Now sramaia Bhagavan Mahavira, powerful in crushing the superior strength of Moha ( Infatuation ), and always ready in doing service to others and thinking that Tirthaikara Nama Gotra Karma becomes less by religious preachings, although he was free from the bondage of love-went in the direction of Madhyama Apara 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 Jinesvara there, the gods were making preparations for constructing a Samavasarara in the pleasure-garden Mahasena 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 haricandana (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 Vaimanika 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 Sakrendra placed an excellent ka kelli (Asoka) treebeautiful with far-spreading sprouts and as tall as twelve times the height of the budy of the Jme-vara Then, on the simhasana (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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10 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 ksira sagara ( 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 ksira sagora leaping by fierce wind. Large vavadi (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 devacchandaka ( 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 Jinesvara. 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 Samavasarana by the door facing the East, and going around the simhisana (lion-seated throne) by way of pradaksina ( 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 simhasana with his face towards the East. The gods then placed images of the Jinesvara on the simhasanas of the three remaning directions. By the superhuman powers of Sramana Bhagavan Mahavira, these images of the Jinesvara, looked exactly like the Jinesvara hiniself Thus, although the Jinesvara 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 Sarisara. 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 Camarendra of Southern Bliavana and Balindra of Northern Bhavana, stood on each side of sramana Bhagavan Mahavira, 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 Bhagavan, 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 devas (gods) viz. of Bhavana-pati, Vana vyantara, Jyotizka, and Vaimatika 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 Samavasarana 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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12 pradaksina (walking round from left to right as a sign of respect) the Surendras (Indras of gods) and Asurendras (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, akrendra 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 : jaha pANavahArasamutthapAtranivaheNa bhAriyA jIvA / ayagolaganaM bhavasAyaraMmi majjati vegeNa // 1 // jaha nANadaMsaNacaritta sevaNAhiM lahu visRjjhati / pAvaMti ya sokkhaparaMparAu saggAvapatragge // 2 // jaha micchattacchAiyatriveyanayaNA muNaMti na kayAtri / arisadosarahiyaM devaM suguru ca dhammaparaM (yaM) // 3 // jaha gihakajjAsattA avivattA kAmabhoga sokkhehi / maNuattaM ladvepi hu muddhA thotreNa hAraMti // 4 // jaha tapamAyaparayAe bhUrilo tAmasaraNaparihINA / pAraMti dahaNa bheyaNapamuhAI duhAI narae | 5 || jaha paMcamanvayakaya gUhadehA dalati lolAe / abhitarAviggaM ajeyamamarAsure Dipi // 6 // jahamattaminamaNile soka dukkhesa tulacittANa / aditI parAbhUr3a bahuyayAM // 7 //

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naha jayaguruNA naratiriyadevajaNasaMkulAe parisAe / harimabharanimmarAe dhammo miTTho jayavariho // 8 // aha pattharaTakukIriyaca daDhavajalevaghaDiyavdha / niNavayaNAmayapANeNa sA sahA nizcalA jAyA // 9 // kiMca- animesacchIhi muha niNassa pecchaMtayA virAyati / devattalacchivarianca takakhaNaM tiriyanaranivahA // 10 // | Jala pana--vahai samuttha pava nivahena bhariya Jiva; Ayagolagavvam bhavasiyarammi majjanti vegena. Jaha nina-damsand caritta sevanahim lahum visuijhanti, Pavanti ya sokkha-parainparau sagga-pavaggesu. 2. Jaha micchatta-cchaiya viveya-nayana mumanti na kavini, Nisesa dosa-rahiyain devami sui-yurum ca dhammaparam (yam) 3. 4. Jaha giha-kajjasatta avitatta-kainabhoga-sokkehim; Manuattam laddhump hu muddha thovena haranti 5. Jaha tappamayaparayae bhariso tanasaranaparihini , Pavanti dahana bheyana pamuhaim duhaim naraesu. 5. Jaha panca mahavvaya kavaya gudhadehadalanti lilae; Abbhintararivaggam ajevamamara surenimpi. Jana sattu--mitta -mani-letthu-sokkadukkesu tulla cittana; Amarahinto'vi suham piubbhiei bahuyayaram. Taha Jayaguruna nara-tiriva-devajana-sarkulae parisae; Harisabharanibbarai dhammo sittho Jayavaritho. 8. Aha pattharatankukkiriyavva dadhavajsa leva ghadiyavva; Jira vayanamayapanina sa sahi niccala jay: Kinea-Animesacchihan nuham Jinassa pecchantava viravanti; De-attala chi aulaa takkhanam tiri afaranii aha

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14 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) Sri Jmesvara preached the Excellent Dharma in an assembly, consisting of human beings, lower animals and gods delighted with an abundance of joy. For Private Personal Use Only

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15 9. By the drinking of the nectar of the speech of the Jinesvara 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 Jinesvara 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 Apapa Nagari. At that time, there lived in the Madhyama Apapa Nagari, a very wealthy Brahmana nained Somulijja-who was busy with sat-karman (the six permissible occupations viz adhyayana, adhyapana, yajna, vaga, dana, pratigraha of a Brahmana) and who was very resolute in the religious practicies enjoined in his Sastras and desirous of attaining svarga (heaven), commenced a yazna in a locality outside the town and he had invited eleven adhyapakas (teachers) who were well-versed in fourteen vidyas ( art and sciences --- who were clever in interpretations of the meanings of the verses of Four Vedas-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 Upidhyaya, saiikara, Ishvara, Shivji, Jani, Gangadhara, Mahidhara, Bhudhara, Laxmidhara, Pindya, Vi, Mukunda, Govinda, Purushottama, Naraya' a, Dave, Sripati, Umapati, Vidyapati, Ganapati, Jayadeva, Vyasa, Mahadeva, Shivadeva, Muld-va, Sukhadeva, (angapati, Gauripati, Trivadi- Srikantha, Nilakantha, Harihara - B:1krishina, Yaduram, Rama, Rainacarya, Raula, Madhusudania, Narasinha, Kamalashanker, Somesvara, Harishanker, Trikama, Joshi, Ramji, Shivram, Devarim, Govindram, Raghurani, Udiram and others had assembled there Although thousands of Brahmus 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 Vayubhutt 4. Vyakta 5. Sudha

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16 rma. 6. Mandita. 7. Maurya-putra. 8. Akampita 9 Acalabhrata. 10. Metarya and 11. Prabhasa. Out of these 1 Arya Indrabhuti Gautama was an inhabitant of Gobara-gama in Magadha-desa. He was a Brahmin by caste.. His father was Vasubhuti and the name of his mother was Prithivi At that time Indrabhuti Gautama was fifty years old. He was the preceptor of 500 pupils. He belonged to Gautama gotra. 2. Arya Agnibhuti 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 Indrabhuti Ciautama. He was forty-two years old. He was the preceptor of 500 pupils. 4 Arya Vyakta was an inhabitant of Koilaga Sannivesa. He was a Brahmin by caste. His father was Dhana-mitra and his mother was Varuni He was fifty years old at the time. He was the preceptor of 500 pupils. He belonged to Bharadvaja gotra. 5. Arva Sudharma was an inhabitant of Kolliga Sannivesa. 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-vaisyayana gotra 6 Arya Mandita was an inhabitant of Maurya Sannivesa. He was a Brahmin by Caste His father was Dhana-deva and his mother was Vijaya-deva 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 Sanmesa He was a Brahmin by caste His father was Maurya and his Mother was Vijaya-deva He was 67 year old. He was a preceptor of 350 pupils He belonged to Kasyapa gotra. 8 Arva Akampita was an inhabitant of Mithila. He was a Brahmin His father was Deva and his mother was Jayanti He For Private Personal Use Only

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17 was 48 years old. He was a preceptor of 300 pupils. He belonged to Gautama-gotra. 9. Arya Acala-bhrata was an inhabitant of Kosala-desa. He was a Brahmin His father was Vasu and his mother was Nanda. He was 46 years old. He was a preceptor of 300 pupils. He belonged to Harit-gotra. 10. Arya Metarya was an inhabitant of Tungika Sannivesa of Vatsa-desa. He was a Brahmin His father was Datta and his mother was Varuna deva. He was 36 years old. He was a preceptor of 300 pupils. He was belonged to Kaundinya-gotra. 11. Arya Prabhasa was an inhabitant of Rajagriha. He was a Brahmin. His father was Bala and his mother was Atiprabha, 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) Arya Indrabhuti Gautama had a doubt about the existence of fra Jiva (Atma, Soul, Living substance) (2) Agnibhuti had a doubt about #Karma (Fruit of Actions) (3) Vayubhuti had a doubt about teacrossttt Tajjiva taccharira Soul and Body are identical) (4) Arya Vyakta had a doubt whether, the five elements existed or not. (5) Arya Saudharma had a doubt-yadrisah so tadrisah FT: 010: meaning one will be of the same particular type during this life that he was in previous life. (6) Arya Manadit had a doubt about Bandha bondage of Karamas (7) Arya Maurya-putra had a doubt the oxestenca of devis (gods) (8) Arya Akampik had a doubt about the existence of Nairikah (denizens of Hell) 9. Acala-brata had a doubt the existence of Punya (merit) 10 Arya Metarya had a doubt about Para-loka (next world future existence) and Arya Prabhasa had a doubt about Moksa (A stase of Complete Deliverence from the Bondage of Karmas).

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18 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 daksina ( sacrificial fee-gifts) to Brahmnanas 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 Brahmana Indrabhuti 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 Brahmanas " 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 Samavasarana where sramana Bhagavan 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 Samavasarana prepared by gods for Sramana Bhagavan Mahavira-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 Jinegvara " - Indrabhuti GautamaOn hearing the the word Sarvajna ( Omniscient ), Indra.

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19 bhuti 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.) aho ! murAH kathaM bhrAntAstIryAmbha iva vAyasAH / kamalAkaravanekA makSikAzcandanaM yathA // 1 // karamA iva sakSAn kSIrAnaM zUkarA iva / arkasyAlokavad dhUkAstyakatvA yAgaM prayAnti yat // 2 // 1. Aho! Surah katham bhrantastirthambha iva vayasah; Kamalakaravadbheka maksikascandaman yatha. 2. Karabha iya sad-vriksan ksirannam sukara iva; Arkasyalokavad ghakastyaktva yagam prayanti 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 ? athavA-yAdayo'yaM sarvakSastAdazA evaite muraaH| anurupa eva saMyogaH grAmyanaTANAM ca mUrkhANAm // 3 // 3. Athava yadriso'yam sarvajnastadrisa evaite surah; Anurupa eva samyogah gramyanatanam ca murkhanam 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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pazyAnurupamindindireNa mAkarandazekharo mukharaH / api ca picumandamukuThe maukulikulamAkulaM milati // 4 // 4. Pasyanurpamindidirena makaranda sekharo mukharah; Api ca picumandamukule maukulikulamakulam 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 (Azadrcta Indica) treesl. vyomni sUryadvayaM kiM syAd guhAyAM kesaridvayam / / pratyAkAre ca khaGgo dvau, kiM sarvajJAvahaM sa ca ? // 5 // 5 Vyomni suryadvayain kim syad, guhayam keari dvayam Pratyakare ca khadgau dvau sarva-jnavaham 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. yadi trilokIgaNanAparA syAt tasyAH samAptiyadi nAyuSaH syAt / pAreparAyaM gaNitaM yadi syAt gaNeya niHzeSaguNo'pi sa syAt // 6 // 6 6. Yaditriloki-gananapara syat tasyah samaptiryadi nayusah syat Pare Parardhyem ganitam yadi spat, gapeya 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 Parardha (100000 00000000000) then only, he becomes one whose entire qualities become caiculable. 6.

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21 On being told, thus, he thoughtnUnameSa mahAdhoM mAyAyAH kulamaMdiram / kathaM lokaH samasto'pi, vibhrame pAtito'munA // 7 // 7. Nunamesa mahadhfirto, mayayah kula - mandiram; Katham lokah samasto'pi vibhrame 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 na kSame kSaNamAtraM tu taM sarvajJaM kadAcana / tamaH stomamapAkartu, sUryo naiva pratIkSate // 8 // 8. Na ksame ksana-matram tu tam sarvajnam kadacana; Tamah stomamapakartum Suryo naiva pratiksate. 8. 8. I cannot at all tolerate that sarvajna even for a moment. The Sun never waits for removing the mass of darkness. 8. vaizvAnaraH karasparza kesarollaMcanaM hriH| kSatriyaca ripukSepaM na sahante kadAcana // 9 // 9. Vaisvanarah karasparsam kesarolluncanam harin, Ksatriyasca ripuksepam na sahante kadacana. 9. Fire does not tolerate a touch with the hand, a lion does not tolerate a pulling of his mane; and a ksatriya (a brave warrior) does not ever tolerate an insult from his enemy. mayA hi yena vAdIndrAstUSNIM saMsthApitAH same / / gehe zUravaraH ko'sau sarvazo matpuro mavet // 10 // 10. Maya hi yena vadindrastaspim Sansthapitah same; Gehe suratarah ko'sau sarvajno matpuro bhavet! 10. 10 Eminent controversialists 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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22 freut tanfonat qos!, T: 0967 97297: 1 utpATitA gajA yena kA vAyostasya puMbhikAH // 11 // 11. Saila yenajnina dagdhah purah ke tasya padapah ? Utpatita gaja yena ka vayostasya pumbhikah. ? 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, gatA gauDadezodbhavA dUradeza bhayAjarjarA gaurjarAstrAsamIyuH / mRtA mAlavIyAstiLAMgAstilaMgodamavA jahire paMDitA madmayena // 12 // 12. Gata Gauda-deso'dbhava dura-desam bhayajjar-Gaurjarastr asmiyuh Mrita Malaviya Stilangastilangodbhava jajnire 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-desa (Gujarat)-enfeebled by fear-were terrified; the learned men of Malava ( 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. are ! lATajAtAH ka yAtAH praNaSTA paTiSTA api drAviDA broddyaartaaH| maho! vAdilipsA''ture mayyamugmin jagatyutkaTaM vAdidurmikSametat // 13 // 13. Are Lata-jatah kva yatah praNGastak patista api Dravida vridayarttah; Ahol vadilipsa" ture mayyamusmin jagatyutkatam vadidurbhiksametat. 13. Alas! Where have the learned men born in Lata (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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23 disappeared. Myself being always eager to meet a controversialist, there has become an extra-ordinary scarcity of controversialits in this world. 13. tasya mamA'gre ko'sau vAdI sarvajJamAnamuhati ? iti tatra gaMtumutkaM tamagmibhUtigAdevaM // 14 / / 14. Tasya mamagre ko'san vadi sarvajna manaudvahati ? Iti tatra gantumutkam tamagnibhutir-jagadaivam 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: kiM tatra vAdikITe tava prayAsena ? yAmi baMdho'ham / kamaLonmUlana hetornetavyaH kiM surendragajaH ? // 15 // 15. Kim tatra vadikite tava prayagena ? yimi bandho'ham Kamalonmolanahe to-r-netavyah kim surendra-gajah ? 15. 15. Why should you take trouble for the vadi--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? akathayadathendabhUtiryadyapi macchAtrajayya evAsau / tadapi pravAdinAma zrutvA sthAtuM na zaknomi // 16 // 16. Akathayadathendrabhuti-r-yadyapi macchajayya evasay; Tadapi pravadinama srutva sthatum 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. pIlayatastilaH kazcit dalatazca yathA kaNaH / sahayatastRNaM kiMcidagasteH pinataH srH|| 17 //

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17. 18. 19 24 $?evargy: disfa azda qurmaa / tathApi sAsahi na hi mudhA sarvajJavAdinam // 18 // Pilyatastilah kascit dalata sca yatha kanah; Sudayatastrinam kimcidagasteh pibatah sarah, Mardayatastusah ko'pi tadvadesa mamabhavat; Tathapi sasahi-na hi mudha sarvajnavadinam 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 Vedic 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, ekAsminajite prasmin sarvamapyajitaM bhavet / ekadA hi satI lupta-zIlA syAdasatI sadA // 19 // Ekasminnajite hyasmin sarvamapyajitam bhavet Ekada he sati lupta-sila syadasti sada. fasi ta faanfa ucai faftia qui ard: i fagzzzeneanfaz ingaisat feat art || 20 || 20. Citram caiva trijagati sahasro nirjite maya vadaih; Kispracatasthalyamiva kankatuko' sau sthito vadi 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. For Private Personal Use Only 19 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. 20

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21. 25 asminnajite sarva jagajjayodbhUtamapi yazo nazyayet / alpamapi zarIrasthaM zalyaM prANAn viyojayati // 21 // Asminnajite sarvam jagajjayayodbhutamapi yaso nasyet; Alpamapi sarirastham salyam pranan 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 pranan (the means of supporting life). Also because, for taetsfa da: fa quist a farsfa ? ! yafenfagt god gu: gaisfa greaa li RR || 55. Chidre svalpe'pi potah kim pathodhau na nimajjati ? Ekasminuistake kriste durgah sarvo' pi patyate. 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, Indrabhuti Gautama, at the time of going into the presence of Sramana 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 Kamandalu (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. sarasvatI kaMThAbharaNa Sarasvati Kanthabharana. The necklace of Sarasvati-:he goddess of Speech and Learning. 4 For Private Personal Use Only

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26 anfrastzeta Vadi vijaya Laksmi sarana Who has the shelter of the Goddess of Wealth, Fortune, and Prosperity, for defeatiug a controversialist. afuatiwa Vadi mada ganjana. Who removes the pride of a controversialist. aragais Vadi mukha bhanjana- Who breaks the mouth of a controversisalist. afgifek Vadi gaja siinha- Who is like a lion to the elephant in the form of a controversialist getacate Vadisvara liha- Who dissolves the greatness of a controversialist affaeten-Vadi simhastapada. Who is like an Astapada(a fabulous eight- legged animal-a match for lions and elephants) to the lion in the form of a controversialist affestufata Vadi vijaya visada is dexterous in the victory over a controversialist. fazifagle Vadi vrinda bhumipala- Who is a protector of the territory of the multiude of controversialists. enfa fare 510 - Vadi sirah Kala- Who is like the God of Death- to the head of a contraversialist gifexpats Vadi kadali kripana. Who is like a sword to a plaintain treein the form of a controversialist, At 10- Vadi tamo bhaga- Who is like the Sun in dispelling the darkness embodied in the controversialist. OTTHITE- Vadi godhima gharatta- Who is like a hand-mill for grinding wheat to a controversialist. praaifaute-Mardita vadi marafta- Who is like a windmill for the pounded controversialist. aitaasgen-Vadi ghata mudgara Who is like a hammer

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27 for (breaking the waterpot in the form of a controversialist afHTET-Vadi ghuka bhaskara-Who is like the Sun to the owl-in the form a controversialist affrag a-Vadi samudragaste-Who is like the same Agastya (who drank the ocean) to the ocean for a controversialist af at honeftaa-Vadi tarinmulana 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-Vadi garuda Govinda-Who is like Govinda (Krispa; snatching away nectar froin Garuda-the King of Serpentsto a controversialist. DE FATIHA-Vadi jana rajana- Who like a King to a populace for a controversialist ATE AFTEra-Vadi Kamsa Kahana-Who Is like Kahana (Krisna) who killed Kamsa-to the controversialist. afaefiuret-Vadi harina hare--Who is like a lion to antelopes for a controversialist. Enfacrariaft-Vadi jvara Dhanvantar--Who is like Dhanv. antari-the great physician of the gods to the fever-for a contrOverialist arrengas-Vadi 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-Vadi 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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28 afe 40-Vadi Cakra cudamane-Who is like a crest jewel worn by sovereigns among controversialists, afzalsitROT-Pandita Sironiane-Who is the best among learned men fafsararmar-Vijitaneka vada-Who has become victorious in numerous controvarsies. Arkadiaga-Sarasvati labdha prasada-Who has obtained the special favour from the Goddess of Speech and Learning. Indrabhuti 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, kuSNasarpasya maMDUkazcapeTAM daatumudytH| AkhUradaizca mArjAra-daMSTrApAtAya sAdaraH // 1 // 1. Krisnasarpasya mandukascapetam datumudyatah ; Akhuradaisca marjara damstrapataya sadarah. 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. vRSabhaH svargajaM zaMgaH maharnu kAMkSati drutam / dvipaH parvatapAtAya daMtAbhyAM yatate hayAt / / 2 // 2. Vrisabhah svargajam sringaih prahartum kanksati drutam; Dvipah parvatapataya dantabhyam yatate hayat 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 madRSTau yadasau sarvavitvaM khyApayate jane // 3 // 3. Sasakah kesariskandhkrafesaram kristumihate; Maddristau yadasau sarava--vittvam khyapayate jane. 3.

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29 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 zeSazIrSamaNiM lAtuM hastaH svIyaH prsaaritH| sarvajJATopato'nena yadahaM parikopitaH // 4 // 4 Sesasirsamanim latumi hastah sviyah prasaritab Sarvajnatopato'nena 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 Visnu during his sleep). I have been provoked to anger by him on account of his arrogance of being called a Sarvajna samIrAbhimukhasthena dvaagnivaalito'munaa| kapikacchulatA dehe saukhyAyAliMgitA nanu // 5 // Samirabhimukhasthena davagni-r-jvalito' muna; Kapikacchulata dehe saukhyayalingita nanu. 5. A forgest-fire has been kindled by him, he himself remaining in the direction facing the wind; he really embraced Kapikacchu-lata-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, sAvad garjati khadyotstAvad garjati cNdrmaaH| udite tu sahasrAMzau na khadyoto na cadramAH / / 6 // 6. Tavad garjati khadyotastavad garjati Candramah Udite tu sahasransau na khadyoto na Candramah 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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7. 8. 9. 30 sAraMgamAtaMgaturaMgapUgAH palAyyatAmAzu vanAdamuSmAt / sATopakopasphuTake sera zrI - mRgAdhirAjo'yamupeyivAn yat // 7 / 7. 7. O multitudes of spotted deer, elephants, and horses | Run away quickly from this forest, because, this proud wrathful mrigadhiraja (the monarch of beasts-lion) with the splendour of the expanded mane, is approaching. Saranga matanga turanga pugah palayya-tamasu vanadamusmat; yamupeyi 10 Satopakopa sphuta-kesarasri-r-mrigadhirajo' van yat. mama bhAgyabharAdyadvA vAdyayaM samupasthitaH / adya tAM rasanAkaDUmapaneSye vinizcitam // 8 // 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 bhagyabharadyadva vadyam samupasthitah, Adya tam rasanakandumapanesye viniscitam. lakSaNe mama dakSatvaM sAhitye saMhitA matiH / tarphe karkazatA'tyartha kva zAstre nAsti me zramaH // 9 // LaksamaNGe mama daksatyam sahitye samhita matih Tarke karkasata'tyartham kva sastre nasti me sramah 9. I am clever in Laksana sastra (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. thamasya mAlavo dUre, kiM syAt ? ko vA vacasvinaH / apoSito raso ? nUnaM, kimajeyaM ca cakriNaH ? // 10 // Yamasya Malavo dure kim syat? Ko va vacasvinah. A posito raso ? Nunam kimajeyam ca cakripah. For Private Personal Use Only 10.

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31 10. Is Malava (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 abhedyaM kimu vajasya kimasAdhyaM mahAtmanAm / kSuSitasya na kiM khAcaM kiM na vAcyaM khalasya ca ? // 11 // 11 Abhedyam kimu vajrasya kimasadhyam mahatmanam? Ksudhitasya na kim knadyam kim na vacyam 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. kalpadraNAmadeyaM kiM nirviNNAnAM kimatyajam ? / gacchAmi tarhi tasyAnte pazyAmyetatparAkramam // 12 // 12. Kalpa-drunamadeyam kim nir-vippanam kimatyajam ? Gacchami tarhi tasyante pasyamyetatparakramam. 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 tathA mamApi trailokya-jitvarasya mahaujasaH / ajeyaM kimivA'stIha tadgacchAmi jayAmyamum / / 13 // 13 Tatha mamapi trailokya-jitvarasya mahaujasah Ajeyam kimiva'stiha tadgachami jaya 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. ityAdi cintayan prabhumavekSya sopAnasaMsthito dadhyau / kiM brahmA, kiM viSNuH, kiM sadAsivaH zaMkaraH kiM vA // 14 // 13

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32 14 Ityadi cintayan prabhumaveksya sopana samsthito dadhyau Kim Brahma, kim Visnuh, kim Sadasivah Sankarah kim va ? 14. Thinking thus, and on beholding Sramaga Bhagavan Mahavira, 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? candraH kiM ? sa na yankalaMkakajitaH mUryo'pi no tIvraruk / meruH kiM ? na sa yanitAntakaThino, viSNu ? na yat so'sitaH // brahmA ki ? na jarAturaH, sa ca jarAbhIruH ? na yatso'tanuH / jhAta doSavivarjitAkhilaguNAkINo'ntimastIrthakRt // 15 // 15. Candrah kim ? sa na yatkalankakalitah Suryo'pi no tiyraruk merun kim na sa yannitanta kathino Visnu ? na yat so'sitah Brahma kim ? na jaraturah sa ca jarabhiru ? na yatso' tanuh 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 Meru? No, it is extremely hard (Is he) Visou? No, because he is dark-coioured Is he Brahma ? No, he is with old age, diseased and he Jarabhiru ( afraid of old age-Kamadveva 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 hemasiMhAsanAsIna murarAjaniSevitam / dRSTvA vIraM jagatpUjyaM ciMtayAmAsa sa cetasi // 16 // kathaM mayA mahattvaM hA ! rakSaNoyaM purA'rjitam / prAsAdaM kIlikAheto-maiktuM ko nAma vAJchati // 17 // ekenA'vijitenA'pi mAnahAnistu kA mama ? / jagajetrasya kiM nAma kariSyAmi ca sAmpratam / / 18 / /

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16. 17 18 19. 20. 33 avicAritakAritva- maho me mandadurddhiyaH / jagadIzAvatAraM yat jetumenaM samAgataH // 19 // asyAgre'haM kathaM vakSye ? pArzve yAsyAmi vA katham / saMkaTe patito'smIti, zivo rakSatu me yazaH // 20 // Hemasimhasanasinam sura-rajanisevitam. Dristva Viram jagatpujyam cintayamasa catasi Katham maya mahatvam ha raksaniyam pura'rjitam-- Frasadam kiukaheto-r-bhanktum kova nama vanchati Ekenavijitenapi manahanistu ka mama ? Jagajjetrasya kim nama, karisyami ca sampratam Avicaritakaritvamaho! me manda- durddhiyah Jagadisavataram yat jetumenam samagatah 16. 17. 18. 19 Asyagre'ham katham vaksye parsve yasyami va katham Sankate patito'smiti, Sivo raksatu me yasah 20. 16 On seeing Sramana Bhagavan Maravira-worthy of adoration in the three worlds sitting on a lion seated throne of gold, and being worshipped by the sura-raja (king of gods )-he (Indrabhut) 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 Siva preserve may reputation.

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34 kathaJcidapi bhAgyena cedbhavedatra meM jyH| tadA paNDitamUrddhanyo bhavAmi bhuvanatraye // 21 // 21. Kathancidapi bhagyena ced bhavedatra me jayah Tada pandita-murddhanyo bhavami bhuvana-traye 21. If I fortunately become victorious here, any how, then, I will become pre-eminent among learned men in the three worlds. 21. 21. ityAdi cintayanneva sudhAmadhurayA giraa| AbhASito jinendreNa nAmagotroktipUrvakam / / 22 / / 22. Ityadi cintayanneya sudhamadliuraya gira Abhasito Jinendrena namugotrokti-purvakam 22. 22. When he was, thus, meditating, he was addressed by the Jin endra, duly uttering his rare and gotra (lineage) with a speech as sweet as nectar 22 he gautamendrabhUte ? tvaM mukhenAgatavAnasi / inyukte'cintayatti nAmApi kimasau mama // 23 / / 23. He Gautamendrabhute! tvam sukhenagatavanasi Itykte acintayadvetti namapi 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 jagatritayavikhyAtaM. ko nAma na veni mAma ? janasyAbAlagoNalaM pracchannaH ki divAkaraH? // 24 // 24. Jagat-tritaya-vikhyatani, ko va nama na vetti mam? Janasyabalagopalain pracchanah kim divakarah ! 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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35 prakAzayati guptaM cet sandehaM me manaHsthitam / tadA jAnAmi sarvajJaM anyathA tu na kiJcana // 25 // 25. Prakasayati guptam cet sandeham me mapah-sthitam Tada janami Sarvajnam, anyatha tu na kincana, 25. 25. If he announces my secret doubt existing in my mind then, I can know him to be a Sarvajna Otherwise, never at all; by no ireans. cintayantamiti poce prabhuH ko jIvasaMzayaH / vibhAvayasi no veda-padArtha zrRNu tAnyatha // 26 // 26. Cintayantamiti proce prabhuh ko jiva-samsayah Vibhavayasi no Veda-padartham srunu tanyatha. 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. samudro madhyamAnaH kiM gaGgApUro'thavA kimu / alfapafa: ff at Tithuafaatat ll Ruell 27. Samudro mathyamanah kim Gangapuro'thava kiru Adibrahma-dhvanih kim va Vira-vedadhvani-r-babhau 27. 27. The sound of the verse of the Vedas being explained by Sramana Bhagavan Mahavira, 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. Gasadhara-vada Sramaga Bhagavan Mahavira while opening the disscusion O Indrabhati Gantama! you have a doubt, in your mind, about the existence of sita Jiva or TFAI Atma-Soul whether there is

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36 anything like Atma or not? Your doubt is caused by mutualiy conflicting verses of the Vedas. The Yeda-pada (the verse of the Vedas) is as under: Vijnana ghana evaitebhyo bhutebhyah samutthaya tanyeva'nuvinasyati, na pretya sanjna'stiti. You have been interpreting the meaning of this verse as follows: You really believe that this vinanaghana (aggregate mass of various kinds of knowledge) i-e Atma-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 pretya (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 Atma (Soul), which the believers in the doctrine of the existence of Atma, 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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37 you believe that there is no such thing as Atma 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 Atma, how can there be suture life ? After death, 110 one goes to next world, and no one comes back from the next world. Besides, Indrabhutil you think that the above-mentioned explanation of the verse of the Vedas is logically correct. Because, the existence of Atma cannot be proved by direct proof. That is to say, Alma 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 Atma? If at all Atma-the Soul exists, It must be perceptible like a water--jar, a piece of cloth etc. Though the Paramanus (electrons; are also inperceptible, they become perceptible in the forms of a water-jar etc, but Atma is not directly perceptible (by the senses) in any such forms. The existence of Atma cannot be proved by anumana or inference; because inference is preceded by a Pratyaksa 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 Atma, how can the existence of Atma be proved with the help of anumana or inference The existence of Arma 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 Atma cannot be proved also with the help of the proof of " upama " or comparison, because the proof of

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38 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 Alma- soul-in the world, with what can the soul be compared In this way; the existence of Atma (soul) cannot be proved by any prof and hence it should be believed Atra does not exist. Moreover, it is oure experiencc that Sa-teja-Jnana. 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. Maha Bhutas i.e the five main eleinents existing in the forni a human pody, Jnaua 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 Atma or Soul. Of course it is your belief that the existence of Atma 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 Vedic verses saying that. There is Atma,' a doubt is created in your mind as to whether Atma exists or not. But Oh Indiabhuti Gautama, this doubt of yours, is improper and base - less; because you have not followed the meaning of the Vedie hymn: - vijJAnadhana evaitebhyo bhUtebhyaH samutthAya tAnyeA'nu vinazyati, na pratyasaMjJA'sti Vijnana-ghana evaitebhys bhutebhyah sainutthaya tanyeva 'nu vinasyati, na pretya-sajnasti - and hence the meaing of that hymn is not as you interpret it as above, but its interpretation is as follows - Listen to it. Ifaa1734 ka Vijnana ghana eva ] The Visista

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39 7 jnana i-e the upayoga or defnite application of inana-Darsana or Perception is called Vijnana. Atma-the soul-which is the form of assemblage of the vijrana. 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 tanyeva'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 gianska na pr etyasajuosti] 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 Atma 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 vijnana (famman qa vijn ara ghana eva) is the assemblige of 'Vijnana.' When the forms like a jar, a cloth, etc have assumed the asparent upayoga of those arheles as as This is a jar' This is a cloth' eto, i-e it is born as the various Vijnana 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 Atma, become 'jneya' ie apparent In this way, when a jar, a cloth etc, lose their apparent forms, Atma 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 Samanya svarupa' (ordinary form) It does not exist in the forms of its previous 'upayoga' Because of this, it is said, in the Vedic hymn, # daemsefta na pretyasasanjnasti, that is to say, the term of * " For Private Personal Use Only . *

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40 the Soul in the form of the previous upayoga (application) does not then, exist. Atma 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 vijnana paryayas' 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 raryaya 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 Atma 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 Ami which is not separate or different from knowledge is Pratyaksa (Directly Perceptible) Besides, Atma is 'Pratyaksa Siddha or self-evident owing to the experience of "I" which takes place in the practice of all the three kala (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 Atma 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 Atma 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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41 doubt etc are self-evident to every one by his own experience and hence Arma- 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 Atma can be proved also by means of 'anumana' (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 Atma. The existence of Atma can be proved by means of religious scriptures. It is mentioned in the Veda itself that fra ATAT Magy:-Sarvam ayamalma Jnanamayah i-e this Atna (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) DamaDana and Daya-Self-control, Charity and Mercy-The Vedic hymn is - damo dAnaM dayA iti dakAratrayaM yo vetti sa jIvaH / Damo danam dayi iti dakaratrayam yo vetti sa jivah. It is the Soul who knows the essence of) three words beginning with the letter , (d, namely damo, danam and dayaself-contro',-charity and mercy By means of these Vedic sentences, it is proved that Atmathe 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 po`st 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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43 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 Atma or Soul. O Indrabhutil 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, kSIre ghRtaM, tile tailaM, kASTe'gniH saurabhaM sume / candrakAnte sudhA yat, tathA AtmA'jagataH pRthak // 1 // Ksire ghritam, tile tailam, kaste' gnih saurabham sume Candra-kante sudha yadvat, tatha'tma 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-kanta stone, in the same way, the Atma-the Soul-though separate from the body, resides in it. In this way, on hearing the words of the Lord, the doubt of Indrabhuti Gautama regarding the existence of sila Jiva or AT Atma-the Soul, disappeared, and now he could realise that Atma does exist. His doust having, thus, gone, Sri Indrabhuti Gaulama accompanied by his five hundred pupils accepted Diksa 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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paryaya' (change), perishes as the past paryaya, and remains permanent as the original dravya (matter), he composed the Dvadasangi (a set of Twelve Scriptural Works). At that time, Kubera (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 Ganadhara Bhagavan Gautama Swami 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 Diksa, by Sramana Bhagavan Mahavira, 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 Mahavratas (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 Kevala Jnana-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 Sastras. 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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45 of pleasing illiterate persons who are perfectly ignorant of True Knowledge. How can many living beings viz those belonging to the Prithvi Kaya, Ap Kaya, Tejas Kaya, Vayu Kaya, Vanaspati Kaya, and Trasa Kaya 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 Indrabhuti Gautama accepted some of the upakaranas fron Kubera. End of the Discussion with the First Ganadhara. 1 5 Discussion with Gagadhara Agnibhuti taM ca matrajitaM zrutvA dadhyau tad bAndhavo'paraH / api jAtu vedadrirhimAnI madhyadapi // 1 // vahniH zIta, svige vAyu, saMbhavena tu bAMdhavaH / hArayediti paccha lokAnazraddadhad bhRzam // 2 // tatazca nizvaye jAte, ciMtayAmAsa cetasi / gatvA jitvA ca taM dhUrta vAlayAmi sahodaram // 3 // sopyevamAgataH zIghraM prabhuNAssbhASitastathA / saMdehaM tasya cittasthaM vyaktIkRtyAvadadvibhuH // 4 // he gautamAnibhUte ! kaH, saMdehastava karmaNA / kathaM vA vedatattvArtha vibhAvayasi na sphuTam / / 5 // Tam ca pravrajitam srutva daddhyau tad bandhavo'parah Api jatu dravedadri-r-himani prajvaledapi 1.

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AO 2. Vahnih sitah sthiro vayuh sambhavenna tu bandhavab Harayediti papraccha lokanasraddadhad bhrisam Tatasca niscaye jate cintayamasa cetasi Gatva jitva ca tam dhurttam valayami saliodaram Sopy evamagatah sighram prabhuya" bhasitastatha Sandeham tasya cittastharn, vyaktikrityavan vibhuh 4 5. He Gautamagnibhite ! kah sandebastava karmana ? Katham va Vedatattartham vibhavayasi na sphutan 5 Coming to know of Indrabhuti's accepting Diksa, his second brother named Agnibhuti 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, Agnibhiti. 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 Indrabhuti, 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 Mahavira Prabhu mentioned lus doubt and said o Agnibhati 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 Vedic sentences. The Vedic sentence is as follows: puruSa evedaM niM sarvaM yad bhUtaM yacca mAvyam / Purusa evedam gnim sarvam yad bhutam yacca bhavyam Because of the above-mentioned Veda sentence, you know that there is no Karma'

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You interpret the sentence as follows:-( ger det etc. ) The a-ceiana ard cetana-animate and in-animate-form which had been in the cast, and which is to take place in the future, is all nothing but Purusa os Arma the Soul i, e there exists jothing like Karma' *Isvara' etc, except Atma Human, beings, gods, beasts and birds, mountains earth or any other thirig that is visiblc here, is nothing but Atma. There is not a single object e cept Atma. Because by nieans of the Vedic senience, it has been said that all things are nothing but Atma; it clearly appears to you that Karma is non-existent. Moreover, O Agnibhotil You belive that the above-mentioned interpretation of the sentence of the Veda, seems to be logically correct, because Alma is abstract and how can it hel? or harm by 17ars of Karma? Just as akasa (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 Atma by means of Karma' as it is a stract ? Hence, there is nuting like 'Karm'. Besides this, by coing across other Vedic hymns expounding the power of Karina', 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:-- puruSa evedaM gni sarva yad bhUtaM yacca mAvyam / Purusa evedam gnim sarvam yad bhitam yacca bhavyam You have not followed the meaning of the atove-mentioned Vedic 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 Atra. In these Vedic words, Atma has been praised But on account of the praises of Atma, 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 'Anuvad'a or translation and (3) Some are meant for 'stutior praise. As for instance, rasisfaktor Svarga-kamo 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: Dvadasa-masah samvatsarah-i-e a year consists of twelve months; or fiat:tot: agni-rusmah 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 :-- jale viSNuH sthale viSNuH viSNuH parvatamastake / sarvabhUtamayo viSNustasmAd viSNumayaM jagat // 1 // Jale Visguh sthale Visnu-r-Visnuh paravata-mastake, Sarva bhutamayo Visnustasmad Visnumayam jagat. I. God Viscu resides in water; Visnu is at every spot; Viscu is on the peack of a mountain; Visnu pervades all objects Therefore, whole Universe is full of Visnu. This sentence is used to show the greatness of Visnu, but it does not mean that there is nothing except Visnu. Just as inspite of saying by means of this sentence that the whole universe is pervaded by Visnu, it is not to be taken that all other objects except Visnu 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 'Atma' 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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49 her because knowledge is abstract, and yet it seems to be benefitted by the drugs like Brahmi 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, Arya 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 Diksi from the Lord. End of Discussion with the Second Ganadhara. S Discussion with Vayubhuti Gagadhara. Coming to know that his two elder brothers Indrabhuti and Agnibhuti had renounced the world, in this way, the third brother Vayubhuti thought :-The venerable person whose pupils Indrabhiti and Agnibhuti 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 Vayubhati accompanied by his 500 prnils came to the Lord.

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50 tajjIvataccharIre sandigdhaM vAyubhUtinAmAnam / viryathAsthaM vedArtha kiM na mAvayasi ? // 1 // " Tajjiva taccharire sandigdham Vayubhuti-namanam Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? The Lord addressed him with his name and gotra (familyname) saying to him- O Vayubhuti ! You doubt whether this body itself is AtmaSoul or whether Atma is separate from the body. This doubt is produced in your mind due to contradictory verses. The Vedic verse is as follows: vijJAnaghana evaitebhyo bhUtebhyaH samutthAya tAnyevA'nu vinazyati, erinsfa Vijnanaghana evaitebhyo bhutebhyah samutthaya tanyevanu vinasyati, na pretyasanjna' sti On account of the above-mentioned statement you think that Atma is not separate from the body but the body itself is Atma. You have been interpreting the said Vedic verse thus-[fadhana eva Vijnanaghana eva] means the assemblage of vijnana. [patebhyo Hara: agcaia etebhyo bhutebhyah 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 sanjna 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 Atma-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 'vijnana' after being born from the five elements in the form For Private Personal Use Only

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51 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 Atma as used by the people, is nothing else but the body. Atma is not different from the body. Hence it is said in the Vedas that (a zehastea na pretyasanjna 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 Vedic statements that Atma 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 Atma is different from the body satyena labhyastapasA hyeSa brahmacaryeNa nityaM jyotirmayo hi zuddho yaM / pazyanti dhIrA gAyaH saMyatAtmAnaH / Satyena lahliyastapasa hyesa brahma--caryena nityam jyoti-rmayo hi suddho vam pasyanti dhira yatayah samyatatmanah [eria 370Faqar. ........ fg gat Satyena labhya stapasa . ......hi suddho) 1-e this Atma-Soul-which is eternal and full of light and purity-can be realised by means of truth, austerity and celibacy. [yaM pazyatti dhIrA yatayaHsaMyatAsmAna: yam pasyanti dhira, yatayah samyatamarah-i-e the palient and self-controlled ascltics can realise this soul. These statements go to prove that Atma is different from the body. In this way, on account of contradictory Vedic statements, a doubt is produced in your mind, whether the body itself is Atma or whether the Atra is different from the body. But Vayubhatil 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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52 vijnanaghana eva) 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 eval i he peculiar or the higher knowledge-Visistha Jnana i-e ihe use of-knowledge-Perceptionis called vijnana. The soul wh ch is the assemblage of that vijnana is born in the form of the use of the elements like earth etc or of their 'vikaras' 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 Sanianya Svarupa ( an ordinary form ); [ graciastra na pretya sanjna 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 Atma is inseparable from the assemblage of 'vijnana, i-e Atina is full of 'vijnana. When a pitcher, a cloth and such other articles become perceptible, Atma 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 Atma 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 pretya-sanina 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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53 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, Vayubhuti became free from the doubt whether the body itself is Atma it is different from the body. He was now convinced that Alma is different from the body. Becoming thus free froni his doubt Vayubhati, with his five hundred disciples accepted Diksa. End of Discussion with the Third Ganadhara. Discussion with Ganadhara Vyakta Coming to know that Indrabhuti and his two brothers Agnibhati and Vayubhati had renounced the world, the fourth scholar named Vyakta, thought:- The person whose disciples Indrabhuti 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. paJcasu bhUteSu tathA, sandigdhaM vyaktasaMbakaM vibudham / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? / / 1 / / Pancasu bhutesu tatha sandigdham Vyakta-saninakam vibudham Uco vibhu-r-yathastham Vedartham kim na bhavayasi ? 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 Vedic statements. The Vedic sentence is as follows : yena svapnopamaM vai sakalaM, ityeSa brahmavidhiraJjasA vijJeyaH / Yena svapnopamam vai sakalam, ityesa Brahma-vidhi--r-anjasa vijnyeyah 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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54 (FECHITA a 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 ityesa Brahma. vidhi-r-anjasa-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 devata apo devata] 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 Diksa from the Great Teacher. End of Discussion with the Fourth Ganadhara. Discussion with Sudharma Gasadhara Coming to know that four upadhyayas (teachers) had become initiated into asceticism, the fifth Pandit named Sudharina

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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 Swami with his five hundred disciples went to the Lord. yo yAdRzaHsatAdRza, iti sandigdhaM mudharmanAmAnam / Uce vibhuryathAsthaM, vedArtha kiM na mAvayasi ? // 1 // Yo yadrisah sa tadrisah iti sandigdham Sudharma-namanam Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? To the fifth scholar named Sudharma Swami, 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 Vedas ? Your doubt has resulted from the Vedic statements which are contradictory to one another. The Vedic sentence, in question, is as follows: puruSo vai puruSatvamaznute pazava: pazutvam / Puruso vai purusatvamasnute pasavah 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 Vedic sentence in this way :-( get a garanya Puruso vai purusatvamasnute.) Inspite of his death, a person assumes, during his next birth, the same form that he has during this life. 978: Trap pasavah pasutvam:] 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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56 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, zagAlo vai eSa jAyate yaH sapurISo dahyate // Srigalo vai esa jayate yah sapuriso dahyate 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 purusatvamasnute pasavah pasutvam-is not properly followed by you This Vedic 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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57 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 a 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 Swami was cleared. His doubt being thus removed, Sudharma Swaini with his five hundrej disciples accepted Diksa from the Lord. End of Discussion with the Fifth Ganadhara

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58 Discussion with the Ganadhara Mandit. Coming to know of the renunciation of Indrabhuti and others, the sixth upadhyaya named Arya Mandit 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, Arya Mandit accompanied by his three hundred and fifty disciples, went to the Lord. atha bandhamokSaviSaye sandigdhaM maNDitAbhidha vivudham / jace vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1 Atha Bandha-Moksa - visaye sandigdham Manditabhidham vibudham Uce vibhu-s yathastham Vedartham kim na bhavayasi : 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 Mandit, 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 Vedic statements which appear to be contradictory to one another. The Vedic verse is as follows. 'sa eva viguNo vibhuna badhyate maMsarati vA mucyate mocayati bA, na vA eSa bAhyamabhyantaraM vA veda' / Sa eva viguno vibhu-r-na badhyate samsarati va mucyate mocayaii va, na va esa hahyamabhyantaram va veda 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 eva) 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 badhyate | It is not bound, that is to say, it is free

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59 from the bondage of good or bad actions (setia ar samsarati va } 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 mucyate ] 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 Atma -the Soul-has no bondage of Karma; there is no question of its being free from it (zoa ar mocayati va] and as Atma is not the doer of actions etc, it does not set others free from Karmas, 17 al gegryp-at atat Na va esa bahyamabhyantaram va veda ] The Soul does not know about ea mahat Intellect, **FIT Ahamkara-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 Vedic 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 Atma has bondage as well as, ireedom : ["na ha vai sazarIrasya priyA'piyayorapahatirasti, azarIraM vA vasantaM piyA'piye na spRzataH ]" Na ha vai sa-sarirasya priya priyayorapahatirasti, a-sariram va vasantam priya'priye na sprisatah The meaning of the Vedic verse is follows : lac, a UCITET fausfanatra father, Na ha vai sa-sarirasya priya 'priyayu-r-apahati asti - The soul with the body i-e

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60 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 faosfat a festa. " A-sariram va vasantai priya' priye na spricatab. "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 Vedic words. But 0 Mandit ! this doubt of yours is improper, because you have not followed the meaning of the verse, sa eSa vizumo vibhu badhyate saMtaravi vA muvya te mokyati vA, na vA eSa bAhyamabhyaMtaraM vA veda / Sa esa vigugo vibhu-r-na badhyate samsarati va mucyate mocayati va, na va esa bahyamabhyantaram va vedar The interpretation of the verse is not as you do it. It is as follows : Listen-le av farnut fara sa esa viguno vibhun) fagur Viguna means it is devoid of the quality of Chadma-sthapana and fert vibhuh means all-pervading due to Kevala Jnana-Perfect Knowledge i-e. this free soul la aega na badhyate] 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 va] 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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61 wander in the world och mucyate) 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 Muktatmatree 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 va esu bahyamabhyantarum va veda ). 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 Vedic 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, upadhyaya Magoit becamie free from his doubt, and his doubt being thus removed, he accepted Diksa along with his three hundred and fifty disciples. End of the Dicussion with the Sixth Canadhara. Discussion with Ganadhara Maurya Putra Coming to know that the six preceptors including Indrabhuti Gautama and others had accepted Diksa, the seventh scholar named Maurya-putra thought to himself :The eminent preceptor, who is revered as their Guru, by Indrabhuti 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, atha devaviSayasandeha-saMyutaM mauryaputranAmAnam / Uce vibhuryathAsthaM, vedArtha kiM na bhAvayasi ? // 1 //

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62 Atha deva-visaya-sandeha-samyutam Maurya-putra-namanani Uce vibhu-r--yathastham Vedartham kim na bhavayasi ? To Maurya-putra who had a doubt on the subject of the existence of devas (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 Vedic statements The Vedic verse creating doubt in your mind is as follows. ko jAnAti mAyopamAn gorgaNAn indra-yama-varuNa kuberaMdIn / 1. Ko janati inayopaman girvanan Indra-Yama -Varuna-Kuberadin Who knows the gods viz Indra-Yama-Varuna - Kub.ira etc. who resemb'e an illusion ? Because of the above mentioned Vedic 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 Vedic 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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63 sa eSa yajJAyudhI yajamAno'asA svaloMke gacchati / Sa esa yajnayudhi yajamano' njasa 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 Vedic 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 Vedic 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 Vimanas 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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64 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 Disa from the Lord End of Discussion with the Seventh Ganadhara. 455 Discussion with Ganadhara Akampita Coming to know that the seven upadhyayas including Indra. bhuti Gautama and others, had accepted Diksa from the Lord, the eighth scholar named Arya Akampita said to himself "The eminent preceptor who is revered as their Guru by the seven upadhyayas including Indrabhuti 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=evia afzwazfaqz fagygg | aa fayaured, Izny fa a qrafa? || ? || Atha Naraka-sandehat sandigdha makampitam vibudhamukhvam Uce vibhu-r vatbastham Vedartham kim na bhavayasi ? 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 Vedic statement? You have a doubt For Private Personal Use Only

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65 whether the denizens of hells reside in hellish regions or not. This doubt of yours is the outcome of contradictory Vedic statements. The following is the Vedic verse :na ha vai pretya narake nArakAH santi / Na ha vai pretya narake narakah 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 Vedic statement as follows:[na ha vai pretya narake nArakAH santi / Na ha vai pretya narake narakah santi.) There are no Narakas 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 Narakas But, on the other hand, there is the following Vedic statement : nArako vai eSa jAyate yaH zUdrAnamanAti / Narako vai esa jayate yah sadra-nnamasnati That is to say-The Brahmana who eats the food of a sudra (a non-brahmin ) has to be born, as a Naraka (a denizen of liell). Because of such Vedic 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 Brahmana eating the food of a non-brahmin is born as a Naraka (a hell-dweller)?

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66 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 pretya narake nArakA santi Na ha val pretya narake narakah santi). It means-the hell-dwellers are not Narakas (hell-dwellers) during their next-birth; that is to say-hell-dwellers are not permanent dwellers like Mount Meru which is eternal, but it means that a person who commits great sins is born as a Naraka (hell-dweller) during his next birth This is the real meaning of the Vedic words or the Vedic words mean that hell-dwellers are not born as Narakas (hell-dwellers) after death without an interval, but these Vedic 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 Ksayika Jnana or Kevala Jnana (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 Anumana 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 Deva-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 Naraka (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 Arya Akampita along with his three hundred disciples accepted Diksa from the Lord. End of Discussion with the Eighth (anadhara Discussion with Capadhara Acala-bhrata. Coming to know of the renunciation of the eight upadhyayas including Indrabhuti and others, the ninth upadhyaya named Acala-bhrata said to himself * The eminent preceptor who has been respected as their Guru by Indrabhuti 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-bhrata accompanied by his three hundred disciples went to the Lord. atha puNye sandigdhaM dvijamacalabhrAtara vibudhamukhyam / Uce vibhuryathAsthaM vedArtha kina bhAvayasi ? // 1 // Atha Punye sandigdham dvijamacalabhrataram vibudha mukhyam Uce vilbhu-r -yathastham Vedaratham kim na bhavayasi ? To the Brahmana great scholar Acala-bhrata who had a doubt whether Punya-religious merit or piety-and Papa-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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68 of Vedic statements that seem to be contradictory to one another. The following is the Vedic verse :puruSa evedaM niM sarvaM yad bhUtaM yacca bhAvyam / Purusa evedam gnim sarvami yad bhutarn yacca bhavyam. 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 Purusa or-the Supreme Cod-or the Soul; that is to say, there is nothing like punya (piety) or papa (sin) except this soul. But at another place, it is said -- puNyaH puNyena karmaNA, pApaH pApena karmaNA / / Punyah punyena karmana, Papah papena karmana. 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-bhrata ! this doubt of yours is groundless; because the Vedic statement, puruSa evedaM niM sarvaM yad bhUtaM yacca mAnyam / Purusa evedam gnim sarvam yad bhutam yacca bhavyam 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. Atmathe Soul-has been praised in that Vedic statement, but it does not assert that there are no piety and sin, just as, in the Vedic statement fato, TU Ta Vismuuriyam jagat-it is said that the whole Universe is full of Visnu, these statements show the great

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69 ness of god Visou; but because of them, it is not to be understood that there does not exist any other object except Visnu. Similarly, "that which has existed in the past, and which will exist in future is nothing else but Atma-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 papa (sin). On hearing the words of the Lord, in this way the doubt of Arya Acala-bhrata disappeared, and he was now, convinced that Punya (religious merit or piety) and Papa (sin) do exist. His doubt being thus removed, Arya Acala-bhrata along with his three hundered disciples, accepted Diksa from the Lord. End of Discussion with the Ninth Ganadhara 455 Discussion with Metarya Gamadhara. Coming to know that the nine upadhyayas including Indrabhati Gautama and others, had accepted Diksa from the Lord, the tenth scholar named Arya Metarya said to himself :--The eminent preceptor who is revered as their Guru by Indrabhuti 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 Metarya accompained by his three hundred disciples went to the Lord atha paramavasandigdhaM metArya nAma paNDitamavarama / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // Atha para-bhava sandigdham Metarya nama pandita pravaram Uco vibhu-r.-yathastham Vedaratham kim na bliavayasi ?

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70 l'o the excellent scholar named Metarya 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 Vedic statements. The following is the Vedic statement :-- vijJAnaghana evaitebhyo bhUtebhyaH samutthAya tAnyevA'nu vinazyati, na pretyasaMjJA'sti / Visnana ghana evastebhyo bhutebhyan samutthaya tanyevanu vinasyati, na pretya sanjna asti. Being led by the above-panied Vedic 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 Vedic statement --[faarata ca Vijnana ghana eva] the assemblage of knowledge [ patebhyo bhUtebhyaH samutthAya etebhyo bhttebhyah samutthaya ) coming out of the five elements-Earth, Water etc. (apdansa faqeyfa tanyeva'nu vinasyati ] disappears into the same elements [a rtfarfea na pretya sanina 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-kamo Agnihotram juhuyat-The person aspiring to attain svarga (heavens) should perform the sacrifice called Agnihotra-- Also, " nArako nai eSa jAyate yAzUdrAmamabhAti / "

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71 Narako vai esa jayate yab sidrannamtasnati The Brahmana who eats the food prepared by a non-brahmin, 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 Brahmana eating food prepared by a non-brahmin, become a hell - dweller ? Because of such contradictory Vedic statements, the doubt has been produced in your mind as to whether para-loka (another world) exists or not. But O Metaryal You doubt is groundless; because, you have not followed the correct meaning of the Vedic statement. The interpretation of the Vedic statement is as follows: - [farenaran sa vijnana ghana eva] means the upayoga-use of knowledge-perception-is called visnana; and the soul that is in the form of the assemblage of that vijnana, 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 tanyeva'nu vinasyati ] 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 samanya (common) form (a gasista na pretya-sanjna 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 Vedic 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, Arya Me. tarya became free from his doubt, and he was convinced of the existence of para-loka (another world). His doubt being thus removed, Arya Metarya along with his three hundred disciples, accepted Diksa from the Lord End of Discussion with the Tenth Ganadhara. 15 Discussion with Prabhasa Ganadhara. Coming to know that the ten upadhyayas including Indrabhuti Gautama and others, had taken Diksa from the Lord, the eleventh young scholar named Prabhasa 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 Prabhasa accompanied by his three hundred disciples, went to the Lord. nirvANaviSayasandeha-saMyutaM ca prabhAsanAmAnam / Uce vibhuryathAsya, vedArtha kiM na bhAvayasi ? // 1 // Nirvana-visaya sandeha sayutam ca Prabhasa-namanam Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? To the scholar named Prabhasa who had a doubt on the subject of Nirvana (Liberation-Salvation', the Lord said :-Why do you not consider the correct meaning of the Vedic statement ?

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73 You have a doubt about the existence of Nirvana (LiberationSalvation). Your doubt is the outcome of contradictory Vedic statements. The following is the Vedic verse. jarAmarya vA yadagnihotram / / Jaramaryam va 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 Nirvana Liberation) or Salvation. You have been interpreting this Vedic 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 Nirvana-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 : "dve brahmaNI veditavye, paraM aparaM ca / tatra paraM satyajJAnaM anantaraM agai Dve brahmani yeditavye, Param Aparam ca Tatra Param satya'nanam, Anantaram Brahmeti.

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74 Le maoft afza Dve Brahmani veditavye] It must be known that there are two Brahmas qza Param Aparam ca ]. One Para and the other Apara [ satra para satyajJAna anantara afa tatra Param satya-jnanam, Anantaram Brahmeti ]. In these, Para is Satya-jnana 1.e. knowledge of Truth, and the other is 'Moksa-Salvation'. Through these Vedic statements and through the following statement viz saiSA guhA duravagAhA / Saisa guha duravagaha. 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 jarAmarya vA yadagnihotram | Jaramaryam va yad Agnihotram The word at va, in the statement has the sense of af api i-e but, and hence, that Vedic 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, For Private Personal Use Only

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75 Because of such a meaning of these Vedic stattments, the time of performing the ceremony of leading to Salvation is not positively referred, and hence, you believe that Nirvana--Moksa (Salvation-Liberation) does not exist. On hearing these words of the Lord, the doubt of the young scholar Prabhasa disappeared, and he was now convinced that Nirvana-Moksa does exist. His doubt being thus removed, Arya Prabhasa, along with his three hundred disciples, accepted Diksa from the Lord. End of Discussion with the Eleventh Canadhara. End of Ganadhara-vada. In this way, the eleven highly talented upadhyayas (learned scholars) who had been invited by the wealthy Brahmin Somila for sacrificial ceremonies at Madhyama Apapa Nagari, were initiated into Jaina Asceticism along with their forty-four hundred disciples by Sramana Bhagavan Mahavira They learnt from the Lord the undermentioned ferafa Tripadi and its significance-viz upameha vA vigamei vA dhauvehvaa|| Upannei va, vigamei va dhrauvei va. 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 paryaya (change-transformation) is destroyed, but the original gold remains permanent. The eleven upadhyayas composed the Eleven Angas and

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16 Cauda Parvas (Fourteen Parvas) and then, they were appointed as his Ganadharas (chief disciples and Heads of their individual batches of disciples. There were thus eleven (Janadharas but there were nine ganas (batches of students receiving lessons from one preceptor) as the last two ganas had a common vacana(tuition). They composed what is technically termed the Dvadasangi' and they were given a anujna-a permission to teach the text and their various meanings to others. Sakrendra holding a divine diamond dish full of fragrant scented powder in his hand, stands near Sramana Bhagavala Mahavira. The Venerable Lord stands up from the jewelled lion. seated throne and takes a complete hand-ful of the divine powder. The eleven Gasadharas 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-Sramana Bhagavan Mahavira, then, said:I give my permission by 54 dravya (matter) To guna (quality) and quiz paryaya (change) to Indrabhuti Gautama for the establishment of attef Tirtha (a congregation of erg Sadhus (monks) 2. Sadhvis. anat (nuns) 3 72k Sravaka (Jaina laymen) and 4. xxfa 1 Sravikas (Jaina females)." Saying so, the Lord placed the fragrant powder at first on the head of Gapadhara Gautama Swami, 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 Baja, waiting for the Kevala Jnana ( Perfect Knowledge ) of sramana Bhagavan Mahavira, was living in the palace of King Satanika. 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 Kevala Jnana (attainment of Perfect Knowledge) of Sramana Bhagavan Mahavira. She became ready to take the Bhagavati

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77 Diksa at the pious hands of Sramana Bhagavan Mahavita. With the help of a ksetra devata (guardian god), she came to the Samavaraga which was designed for assemblies of twelve kinds. She went to Sramapa 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 Bhagavati Diksa, 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 Diksa Sramana Bhagavan Mahavira gave Diksa to Candana Bala 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. Sramana Bhagavan Mahavira gave them the respective vows, making the Order of, Sravakas and the Order of Sravikas respectively. Thus (1, with the Ganadhara 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 Sravakas (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 Sravikas-the establishment of Catu-r-vidha Sangha-a Congregation or Corporation with the above-mentioned four branches-was completed at Madhyama Apapa Nagari Then, Samana Bhagavan Mahavira saying-Sudharma Swami 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 For Private Personal Use Only Tirthankaas have two vanetis of

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78 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) Sravaka 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 Sadhu at the time of initiation into an Order of Sadhus-for a male as well as for a female-are the following five Maha-vratas (Great Vows) viz-First VowSavvao Panaivayao Veramanam savvAmo pANAivAyAo veramaNaM (Abstience from the killing of all amimals) 2. Second Vow-Savvao Musavyao Veramanam samdhAmo musAvAyAmo ramaNa (Abstinence from all kinds of telling lies-falsehood) 3. Third Vow Savvao Adinnadanao Veramanam savvAo adinAdAnAo veramaNaM (Abstinence from all kinds of taking away a thing that is not given by the owner) e-g theit, stealing etc. 4 Fourth Vow-Savvao Mehuna Veramanam pamet donat aras (Abstinence from sexual intercourse of all kinds, and 5. Fifth Vow-Savvao Pariggahao Veramagam samvAmao parigAhAmo veramaNa (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 Savvao Rai bhoyapao Veramanan sambAo rAibhoyaNAo veramaNa ( 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: paDhame bhaMte ? mahavvae pANAivAyAo veramaNaM, savvaM bhaMte ! pANAivAyaM paJcakravAmi, se muhumaM vA vAyaraM vA, tasaM vA yAvaraM vA, neva sayaM pANe aivAijjA, nevannehi pANe aivAyAvijjA, pANe aivAyaMte vi

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79 anne na samajANAmi, jAvajjIvApa tividdhaM tiviheNaM maNeNaM vAyAe kAraNaM na karomi, na kAravema karataM pi annaM na samaNujANAmi tassa bhaMte usemAmi niMdAmi garihAmi appANaM vosirAmi / paDhame maMte ! mahatvae uvadvioma savAo pANAivAyAo beramaMNaM // 1 // Padhame bhante! Mahavvas panai vayao veramanam, savvam bhante ! panaivayam paccakkhami, se suhumam va bayaram va, tasam va thavaram va, neva sayam pane aivaijja, nevannehimpane aivayavijja, pane aivayante vi anne na samanujanami. javajjivae, tiviham, tivihenam manenam vayae kayenam, na karemi, na karavemi, karantam pi annam na samauujanami tassa bhante padi. kkamami nindami garthami appanam vosirami. Padhame bhante ! Mahavvae uvatthiomi savvao panaivayao veramanam. 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 tatra prathama mahAvratabhAvanAH paJca tatra prathamAM tAvadArairiyAsamie se niggaMthe no aNairiyAsamipatti, kevalI brUyA0 aNairiyAsamie se niggathe pANAI bhUyAI jovAI sattAI abhihaNijja vA vattija vA pariyAvijja vA i-e Acting, Commanding, Consenting either in the past, or the present, or the future For Private Personal Use Only

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80 chesijja vA uddavija vA iriyAsamie se niggaMthe no iriyAsamiitti YEHT HTETUT 11 S 11 Iriyasamie se nigganthe no anairiya samietti * Kevali buyao Apairiya-samie se nigganthe panaim bhuyaim jivaim sattaim abhihanijja va va vattijja va pariyavijja va lesijja va uddavijja va iriyasamie se nigganthe no iriya samiitti padhama bhavana. First clause of First Great Vow A Nirgrantha is careful in his walk, not careless. The Kevalin 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 ahAvarA duccA bhAvaNA-maNaM pariyANai se niggaMthe je ya maNe pAvae sAghajje sakirie aNhayakare cheyakare bheyakare ahigaraNie pAsie pariyAvie pANAivAe bhUovaghAie, tahappagAraM maNaM no vadhArijA gamaNAe, maNaM parijANai se niggaMthe, je ya maNe apAvaetti ducA bhAvaNA // 2 // Ahavara ducca bhavana Manem par iyanai se nigganthe, je ya mane pavae savajje sakirie anhayakare cheyakare bheyakare, ahigaranie pausie pariyavie, panaivaie bhi ovaghaje tahappagaram maram novadharijja gamanae, manam parijanai se nigganthe je ya mane apavaetti-ducca bhavana. 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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81 Third clause of First Great Vow ahAvarA vaccA bhAvaNA-vaI parijANai se niggaMye jA ya vaI pAviyA sAvajjA sakiriyA jAva bhUovaghAiyA tahappagAraM vaI no uccArijA, je vaI parijANai se niggaMthe jAva vaha apAviyatti taccA bhAvaNA || 3 | Ahavara tacca bhavana-Vaim parijanai se nigganthe ja ya vai paviya savajja sa-kiriya java bhuovaghaiya tahappagaram vaim no uccarijja, je vaim parijanai se Nigganthe java vai a-raviyatti tacca bhavana 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 ahAvarA cautthA bhAvaNA - AyANabhaMDamattanikkhevaNAsamie se niggaMthe, no aNAyANabhaMDamattanikkhevaNAmamie, kevalI bUyA0 AyANamaMDamatanikvaNA asamie se niggaMthe pANAI bhUyAI jovAI sattAI amihaNijjA vA nAva udvijja vA tamhA AyANa maMDamattanikkhevaNAsamie se niggaMthe no AyANabhaMDamatta nivakhevaNA asamietti cautthA bhAvaNA // 4 // Ahavara cautthabhavana- Ayana-bhanda-matta nikkhevana samie, se Nigganthe no anayana bhanda-matta-nikkhevana-samie, Kevali buya-Ayana bhanda matta nikkhevana a-samie, se Nigganthe panaim bhuyaim jivaim sattaim abhihanijja va java udvijja va, tamha ayana bhanda-matta - nikkhevana samie se Nigganthe no ayana bhanda-matta nikkhevana-a-samietti cauttha bhavana-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 Kevalin says-A Nirgrantha 11 For Private Personal Use Only

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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... ahAvarA paMcamA bhAvaNA-AloIyapANabhoyaNaddhaMbhoI se nigathe no aNAloIyapANabhoyaNabhoI, kevalI vyA0 aNAloIyapANabhoyaNabhoI se niggaMthe pANANi vA0 4 amihaNijja vA jAva udRvinja vA tamhA AloIpANabhoyaNabhoI se niggaMthe no aNAloIyapANabhoyaNabhoItti paMcamA bhAvaNA // 5 // Ahavara pancama bhavana-Aloiya pana bhoyana bhoi dham se nigganthe no aaaloiya pana bhoyana bhoi Kevali buya-Analoiya pana-bhoyana-bhoi, se Nigganthe panani va 4. abhihanijjava java uddavijja va tamha aloiya-pana-bhoyana bhoi se Nigganthe no analoiya-pana-bhoyana-bhoi tti pancama bhavana 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 Kevalin 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 :--- ahAvare ducce bhaMte ! mahatvae musAvAyAo veramaNaM, savvaM bhaMte ! musAvAyaMpaJcakkhAmi, se kohA vA lohA vA, bhayA vA, hAsA vA, neva sayaM musaM vahajjA,

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nevahi musaM vAyAvijA, mumaM vayaMte vi anne na samaNujANAmi, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi, na kAravemi, karataM pi anaM nasamaNujANAmi, tassa bhaMte ! paDikkamAmi nivAmi garihAmi appANaM vosiraami| ducce bhaMte ! mahavvara uvaDiomi savvAo musAvAyAo veramaNaM // 2 // Ahavare ducce bhante ! mahavvae musavayao veramanam, sayvam bhante ! musavayati paccakkhami se koha va, loha va, bhaya va hasa va, neva sayam musam yaija, nevannehim musam vayavajja, musam vayante vi anne na samanujanami javajjivae tivtham tivihenam, manenam, vayae, kayenam, na karemi na karavemi, karantam pi annam na samanujanami tassa bhante ! padikkamami nindami garihami appanam vosirami. Ducce bhante ! mahavvae uvatthiomi savvao musavayao veramagam. 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 ) tivihenam ( 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: tassa imAo paMJca bhAvaNAo bhavanti-tatya imA paDhamA bhAvaNA aNuvIi bhAsI se niggatthe no aNaNuvIibhAsI, kevalI bUyA. aNaNuvIibhAsI se nimanye samAvajjijja mosaM vayaNAe, aNuvIibhAsI se nigganthe no aNaNupIdamAsItti padamA bhAvaNA / / 1 / /

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84 Tassa innao pano bhavanao bhavant: tattha ina padhana bhavanaAnuviibhasi se nigganthe no apanuviibhasi. Kevali buya-Ananuviibhasi se Nigganthe sama-vajjijja mosam vayana e, anuviibhasi se Nigganthe no ananuvii bhasitti-padhama bhavana --First clause of the Second Great VowThere are five clauses. The first clause runs thus-A Nirgrantha speaks after deliberation, not without deliberation. Kevalin 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 ahAvarA ducA bhAvaNA-kohaM pariyANai se nigaMthe no kohaNe siyA, kevalI vyA0 kohappatte kohattaM samAvaijjA mosaM vayaNAe, kohaM pariyANaI se niggaMthe naya kohaNe siyatti ducA bhAvaNA Ahavara ducca bhavana-Koham pariyanai se Niggaanthe no kohane siya. Kevali buya-Kohappatte kohattam samavaijja mosam vayavae, koham pariyanai se nigganthe na ya kohane siya tti ducca bhavana. 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-- ahAvarA tacA bhAvaNA-lomaM pariyANai se nigaMthe no alomaNae siyA, kevalI vyA0 lobhapatte lobhI samAvaijjA mosaM vayaNAe, koma pariyANai se niggaMthe no ya lobhaNae siya ti tacAbhAvaNA // 3 //

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85 Ahavara tacca bhayana Lobham pariyanai se Nigganthe no a-lobhanae siya, Kevali buya-Lobhapatte lobhi samavaijja mosam vayanae, lobham pariyanai se Nigganthe no ya lobhanae siya tti tacca bhivana-3) Third Clause of the Second Great Vow Now, next, is the third bhavaga-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 ahAvarA cautthA bhAvaNA-bhayaM pariyANA se niggaMthe no mayabhIrue siyA, kevalI bUyA. bhayapatte bhIru samAvaijjA mosaM vayaNAe, bhayaM pariyANai se niggaye no bhayabhIrue siyA cautthA bhavaNA // 4 // Ahavara cauttha bhavana-Bhayam pariyanai se Nigganthe no bhaya-bhirue siya, Kevali buya-Bhaya-patte bhiru samavaijja mosam vayanae, bhayam pariyanai se Nigganthe no bhayabhirue siya cauttha bhavaga Fourth Clause of the Second Great Vow. Now next, the fourth clause-A Nirgrantha comprehends (and renounces) fear; he is not afraid The Kevalin 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. ahAvarA paMcamA bhAvaNA-hAsa pariyANai se niggaMye no ya hAsaNae siyA, kevalI bUyA0 hAsapatte hAsI samAvaijjA mesaM vayaNAe, hAse pari yANai se niggathe no hAsaNae siyatti paMcamI bhAvaNA Ahavara pancama bhavana Flasam partyanai jo Nigganihe

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86 no ya hasanae siya. Kevali buya-Hasapatte hasi samavaijja mosam vayanae, hase pariyanai, se Nigganthe no hasanae siya tti pancami bhavana. 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 ahAvare tacce bhaMte ! mahavyae adinAdANAmo veramaNa, savvaM bhaMte ! adibhAdANaM paJcakkhAmi, se gAme vA nagare vA raNNe vA alpa vA bahuM vA aNuM vA thulaM vA cittamaMtaM vA acittamaMta vA neva sayaM adi gihijjA neva'nehiM adinaM giNhAvijjA, adinaM giNhaM tevi abhe na samaNujANAmi, jAvajjIvAe tivihaM viviheNaM maNeNaM vAyAe kAyeNaM na karemi kAravemi karataM pi anaM na samaNujANAmi, tassa bhaMte ! paDikamAmi nidAmi garihAmi appANaM vosirAmi, tacce maMte ! mahabvae uvaDiomi savvAo adinAdANAo veramaNaM // 3 // Ahavare tacce bhante ! Mahavvae a-dinnadapao veramanam Savvam bhante a-dinnadanam paccakkhami, se gameva, nagareva, rapne va, alpam va, bahum va, ayum va, thula n va, cittamanta va, a-cittamanta va, neva sayam a-dinnam ginhijja nevannehim a-dinnam giqhavijja, a-dinnam gizhantevi anne na samanujanami javajjivae tiviham tivihenam mapenam vayae kayenam, na karemi, na karavami, karantam pi annam na samanujanami, ta

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ssa bhante! padikkamami nindani garihami appanam vosirami. Tacce bhante ! mahavae uvatthiomi suvvao a-dinnadanao 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, tivihenam (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 tassa imAo paMca bhAvaNAo bhavaMti tattha imA paDhamA bhASaNAaNuvIi mijaggahaM jAi se niggaMthe no aNaNuvIimiuggahaM jAi se niggaMthe-kevalI vyA-aNaNuvIi miUggaI jAi niggaMthe abhinaM giNhejjA, aNuvIi miu. ggahaM jAi se niggaMthe no aNaNuvIi miuggaha jAiti paDhamA bhAvaNA // 1 // Tassa imao panca bhavanau bhavanti tattha ima padhama bhavana-Anuvii miuggaham jai se Nigganthe no ananuvii miuggaham jai se Nigganthe Kevali buya-Ananuvii miuggaham jas Nigganthe a-dinnam ginhejja, anuvii miuggaham jai se Niggar:the no ananuvii miuggaham jaitti padhama bhavana-- First clause of the Third Great Vow nternaThere are these five clauses. This is the first clause-A Nir

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88 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 ahAvarA duccA bhAvaNA-aNunaviya pANabhoyaNabhoi se niggaMthe no aNaNunaviya pANabhoyaNabhoDa, kevalI vyA0 aNaNunAviya pANabhoyaNabhoi se nigaMthe adina a~jijjA, tamhA aNubhAviya pANabhoyaNabhoi se giggaye no aNaNunaviya pANabhoyaNamoitti ducA bhAvaNA Ahavara ducca bhavana-Anunnaviya panabhoyana-bhoi se Nigganthe no, aganuviya pana bhoyana bhoi Kevali buya-Apapunnaviya panabhoyana bhoi se Nigganthe adinnam bhunjisj, tamha anunnaviya pana bhoyana bhoi se Nigganthe no apanunnaviya pana bhoyana bhoi tti ducca bhavana. 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 Kevalin 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 ahAvarA taccA bhAvaNA-niggayeNaM uggahiyaMsi uggahaMsi etAvatAva uggahaNasIlae siyA, kevalI bUyA niggaMtheNaM uggahaMsi aNuggahiyaMsi etAvamA aNuggahaNasole adinnaM ogihijjA, niggaMtheNaM uggahaM uggahayaMsi etAvatA uggahaNasIlae ti taccA mAvaNA // 3 //

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Ahavara tacca bbavana-Nigganthenam uggahans uggahiyansi etavatava uggahanasilae siya-Kavali buya-Nigganthejam uggahansi anuggahiyansi etavata anuggahanasile adinnam oginhijja, Nigganthenam uggaham uggahiyansi etavata uggahanasilae tti tacca bhavana. 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 Kevalin 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 ahAvarA cautthA mAvaNA-niggayeNaM uggaiMsi uggahiyaMsi abhikkhaNaM 2 uggahaNasIlae siyA, kevalI vyA0 niggaMyeNaM uggahaMsi u abhikkhaNaM 2 aNuggahaNasIle adina gihijjA, niggaye uggahaMsi uggahiyaMsi bhamikkhaNaM 2 uggahaNasolae ti cautthA maavnnaa| Ahavara cauttha bhavana-Nigganthenam uggahansi uggahiyansi abhikkhanam 2-uggahanasilae siya. Kevali buya-Nigganthenam uggahansi u abhikkhanam 2 anuggahanasile adinnam giphijja, Nigganthe uggahansi uggahiyansi abhikkhanam 2 uggahanasilae tti cauttha bhayana - 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 Kevalin 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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90 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. ahAvarA paMcamA bhAvaNA-aNuvIha miuggahajAI se niggaMthe sAhammiesa, no aNaNuvII miuggahajAI, kevalI bUyA0 aNaNuvIi miuggahajAI se niggaMthe sAhammiemu adina ugivhijjA aNubIi miuggahajAI se nigaMthe sAhammiesu no aNaNuvIi miuggahajAtI iha paMcamA bhAvaNA-etAvayA tacce mahavvae samma jAva ANAe ArAhae yAvi bhavai, tacca bhaMte mahavvayaM / / Ahavara pancama bhavana - Anuvii miuggahajai se Nigganthe sahammiesu-no ananuvii miuggahajai, Kevali buya Apanuvii miu ggahajai se Nigganthe sahammiesu adinnam ugiphijja anuvil miuggahajai se Nigganthe sahammiesu no ananuvii miuggahajai iha pancama bhavana-etavaya tacce mahavvae sammam java apae arahae yavi bhavai, taccam bhante 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 Kevalin 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. ahAvare cautthe bhaMte ! mahanvae mehuNAlo veramaNaM, savvaM bhaMte ! mehuNaM paJcakkhAmi, se divvaM vA mANusa vA tirikkhajoNivA neva sayaM mehuNaM sevijA, nepannehi mehuNaM sevAvijA, mehuNa sevaMte vi anne na samaNujANAmi, 'jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM, na karemi, na kAravemi,

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karata pi annaM na samaNujANAmi, tassa maMte ? paDikamAmi niMdAmi garihAmi appANaM vosirAmi / caratthe bhaMte ! mahabvae uvaDiomi savvAo mehuNAo veramaNaM // 4 // Ahavare cautthe bhatne mahavvae mehunao veramanam savvam bhaute ! mehunam paccakkhami, se divvam va, manusam va, tirikkha-joniam va neva sayam mehunam sevijja, nevannehim mehunam sevavijja, mehunam sevante vi anne na samapu janami, javajsivae tiviham tivihenam manenam, vayae, kayenam, na karemi, na karavemi, karantam pi annam na samanu janami, tassa bhante padikkamami nindami garihami appadam vosirami. Cantthe bhante i mahavvae uvaithiomi savvao mehunao veramanam (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) tivihenam (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. tassa imAo paMca mAvaNAo mavaMti tatya imA paThamA mavaNA no niggaMdhe abhikkhaNaM 2 ityINaM kahaM kahitare siyA, kevaLI vyA0 niggayeNaM mamikkha 2 ityINaM kahaM kahemANe saMtibheyA saMtivimaMgA saMtikevalIpanattAyo dhammAo maMsijjA, no niggayeNaM amikkhaNaM 2 ityINaM kahaM kahittae siya ti paDhamA mAvaNA // 1 //

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92 Tassa imao panca bhavanao bhavanti, tattha ima padhama bhavana-No Nigganthe abhikkhanam 2 itthinam kaham kahittare siya. Kevali buya-Nigganthe nam abhikkhanam 2 itthinam kaham kahemane santi-bheya santi-vibhanga santi Kevalipannattao dhammao bhansijja, no Niggantenam abhikkhanam 2 itthinam kaham kahittae siya tti padhama bhavana. 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 Keyalin says-If a Nirgrantha discusses such topics he might fall from the law declared by the Kevalin 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. ahAvarA ducA bhAvaNA-no niggaMthe ityINaM maNoharAI 2 iMdiyAI bAloittae nijjhaittae siyA, kevalI bUyA0 niggaMtheNaM itthINaM maNoharAI 2 iMdiyAiM AloemANe nijjhAemoNe saMtibheyA saMvidhimaMgA jAva dhammAo maMsijjA, no niggaMthe itthINaM maNoharAI 2 iMdiyAI Aloittae nijhAittae, siya ti duccA mAvaNA // 2 // Ahavara ducca bhavana-No Nigganthe itthiqam manoharaim 2 indiyaim aloittae nijjhaittae siya. Kevali buya-Nigganthen nam itthinam manoharaim 2 indiyaim aloemane nijjhae-mane san. tibheya santi-vibhanga java dhammao bhamsijja, no Nigganthe itthinan manoharaim 2 indiyaim aloittae nijjeaittae siya tti ducca 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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93 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!i famiu geutoi goa zu13 gaadifouni yuftac fan, dadi guro fanie di sefta' goazais' goanif<Page #102
rasamoyaNa bhoI se niggaMthe kevaLI vUyA0 aimattapANabhoyaNabhoI se niggaMthe paNiyabhoyaNabhoI saMvibheyA jAva bhaMsijjA, nAimattapANamoyaNabhoI se niggaMthe no paNiyarasabhoyaNabhoI ti caucthA bhAvaNA // 4 // 94 " Ahavara cautthabhavana-Naimatta pana bhoyanabhoi se Nigganthe na paniya-rasa-bhoyanabhoi se Nigganthe Kevali buya-Aimatta pana bhoyanabhoi se Nigganthe paniya-rasabhoyanabhoi santi bheya java bhansijja, naimatta pana bhoyana bhoi se Nigganthe no paniya-rasa-bhoyana-bhoi tti cauttha bhavana. 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 Kevalin 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. ahAvarA paMcamA bhAvaNA--no niggaMthe itthIpasupaMDagasaMsattAi sayaNAsaNAi sevittae siyA, kevalI bUyA0 niggaMthe NaM itthIpamupaMDagasaMsattAI sayaNAsa gAi sevemANe saMtibheyA jAva bhaMsijjA, no niggaMthe itthIpasupaMDagasaMsattAI sevemANe saMtibheyA jAva maMsijjA, no niggaMthe itthIpasupaMDagasaMsattAI sayaNAsaNAI se sevittae siryAtta paMcamA bhAvaNA 5 etAvayA cautthe mahavvae samma kAraNa phAse jAva ArAhie yAvi mavai, cauttha maMte ! mahatvayaH // Ahavara pancama bhavana-No Nigganthe itthipasu pandaga samsattaim saya nasanaim sevittae siya-Kevali buya-Nigganthe nam itthipasupandaga-samsattaim sayanasanaim sevemage santibheya java bhansijja, no Nigganthe itthi-pasu-pandaga-samsattaim For Private Personal Use Only

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95 sayanasanaim sevittae siya tti pancama bhavana etavaya cautthe mahavvae sammam kayena phasei java arahie yavi bhavai, cauttham bhante 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 Kevalin 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. ahAvare paMcame bhaMte ! mahabbae pariggahAo veramaNaM / savvaM bhaMte ! parigaI paccakkhAmi, se appa vA, bahuMvA, aNuM vA, thUla vA, cittamaMtaM vA, acitamaMta vA, neva sayaM pariggaha parigihijjA, neva'nnehiM pariggaha parigihAvijjA, pariggaha parigiNhate vi anne na samaNujANAmi, jAvajjovAe tivihaM viviheNa maNeNa, vAyAe, kAyeNa, na karemi, na kAravemi. karaMta pi annana samaNujANAmi, tassa mate ! paDikamAmi niMdAmi garihAmi appAga vosirAmi / paMcame bhate ! mahavvara uvahimomi savvAmo pariggahAo veramaNaM // 5 // Ahavare pancame bhante ! mahavve pariggahao veramanam savvam bhante ! pariggaham paccakkhami, se appan va, bahum va, arum va, thulam va, cittamantam va a-cittamantam va, neva sayam pariggaham Parigi hijja, neva'nnehim pariggaham pariginhavijja, pariggaham pariggishante vi anne na samanujjanami javajjivae tiviham tivihenam manenam vayae kayenam, karemi, na karavemi, kautam pi annam na samanujanami, tassa bhante ! padikkamami nindami, garibam appaqami vosirami Pancame bhaute ! mahavvae uvatthiomi savvao pariggahao veramanam 5.

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96 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) tivihenam (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. __ tassa imAo paMcabhAvaNAo mavaMti, tatya imA paDhamA bhAvaNA-soyao Na jIve [maNunA] maNunnAI sadAI muNei maNubhAmaNunnehiM saddehi no sajjijjA, no rajjijjA, no gijjejjA, no muni (cche) jA, no ajhovavajjijjA, no viNighAyamAbajjejjA, kevalI buyA-niggaMpe Na maNunnAmaNunnehiM sadehi sajjamANe rajjamANe jAva viNighAyamAvajjamANe saMtibheyA saMtivimaMgA saMtikevaLI pannattAo dhammAo bhasijjA, na sakA, na sou sadA sotavisayamAgayA / rAga dosA u je tatya, te mikkhu parivajjae // 1 // soyao jIve maNunnAmaNunnehiM sahAI muNei / paDhamA mAvaNA // 1 // First Clause of the Fifth Great Vow. Tassa imao parca bhavanao bhavanti, tattha ima padhama bhavana-Soyao pam jive [ manunna ], manunnaim saddaim supei manunnamanunnehim saddehim no sajsija, no rajjijja, no giljhejja, no mujjhi ( cche ) ja, no ajjhovajjijja, no venighayamavajjejja, Kevali buya-Nigganthe nam manunnamanunno maqunnaim saddaim suneihim saddehim sajjamane rajja - mane java vinighayamavajja - maie santi - bheya

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97 santi-vibhanga, santi Kavali pannatao dhammao bhansijja, na sakka, na sou sadda sotavisayamagaya | Raga-dosa u je tattha, te bhikkhu parivajjae Soyao jive manunnamaenuannehim saddaim sunei Padhama bhavana. 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 Kevalin says-If a Nirgrantha is attached to or delighted etc down to disagreeable sounds, he might fall from the law declared by Kevalins 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. ahAvarA duccA bhAvaNA - cakavUo jIvo maNunnAmaNunnAI saMti ruvAI pAsaha maNunAmaNanehiM rUvehiM sajjamANe jAva viNighAyamAvajjamANe sAtameyA jAva sijjA, // na sakA rUvamadahuM cakkhuvisayamAgayaM / rAgadosA u je tattha, te bhikkhu parivajjae // 1 // cakkhUo jIvo maNunnA 2 ruvAI pAsa duccA bhAvaNA, / Ahavara ducca bhavana-cakkhao jivo manunnamanunnaim santi ruvahim pasai manunnamannehim ruvehim sajjamaNGe java vinighayamavajjamane santi bheya java bhansijja || na sakka ruvamad-atthum cakkhu visayamagayam Ragadosa u je tatha te bhikkhu parivajje || 1 # Cakkhao jivo manunna 2 ruvaim pasai, Ducca bhavana. 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 For Private Personal Use Only

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98 thus affected by pleasant or unpleasant colours, he might fall from the law declared by Kevalins 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 ahAvarA taccA mAvaNA-ghANao jIve maNunAI gaMdhAI agdhAyai #Taryait if it afisat # F5FT, 5772 77 FafegirmAvajjijjA, kevalI bayA-maNunAmaNulehiM gaMdhehiM sajjamANejAva viNighAyamAvajjamANe saMtebheyA jAva bhaMsijjA-na sakA gaMdhamadhAuM, nAsAvisayamAgayaM / rAgadosA uje tattha te bhikkhU parivajjapa // 1 // ghANao jIyo maNumAraI gaMdhAI agdhAi ti taccA bhAvaNA Ahavara tacca bhavana-(Ihanao jive manunnaim gandhaim agghayai manunnamanunnehim gandhehini no sajjijja, no rajjijja jave no vinighayama vajjijja Kevali biya-Manuna manunnnehim gandhehim sajjamane java vinighayamavajjamape santibheya java bhansijja-Na sakka gandhagghaum, nasan visayamagayam. Raga dosa u je tattha te bhikkhu parivajjae 11 !!! Ghanao jivo manunna 2 im gandhaim agghai tti tacca 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 Kevalin says-If a Nirgrantha is thus affected by pleasant or unpleasant odours, he might fall from the law declared by Kevalins 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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99 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. ahAvarA cautthAbhAvaNA-jimmAo jIvo maNunA raiM rasAiM assAeI, maNunAmaNunnehi rasehiM no sajjijjA jAba no viNighAyamAvajjijjA, kevalI bUyA-niggaMthe NaM maNunAmaNunnehi rasehiM sajjamANe jAva viNighAyamAvajjamANe saMti meyA jAva bhaMsijjA // na sakA rasamassAuM jIhAvisayamAgayaM / rAgadosA u je tattha, te bhikkhU parivajjae // 1 // jIhAo jIvo maNunnA iM rasAiM assAei tti cautthA bhAvaNA Ahavara cauttha bhavana-jibbhao jivo manunna 2 im rasaim assaei manunnamanunnehim rasehim no sajjijja java no vinighayamava jjjja. Kevali buya- Nigganthe nam manunnamaunnyehim rasehim sajjamane java vigighayamavajjamane santi-bheya java bhansijja << Na sakka rasamassaum jihavisayamagayain | Ragadosa u je tattha, te bhikkhu parivajjae lll ll Jihao jivo manunna im rasaim assaoi ti cauftha 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. ahAvarA paMcamA mAvaNA-phAsao jIvo maNunnAmaNunnAI phAsAiM paDise

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100 veei maNunnAmaNunnehiM phAsehiM no sajjiAjjA jAva no viNidhAyamAvajjijjA, kevalI bUyA-niggaMthe NaM maNannAmaNunnehiM phAsehiM sajjamANe jAva viNighAyamAvajjamANe saMtibheyA saMtivibhaMgA saMtikevalIpannattAo dhammAo maMsijjA // na sakA phAsamaveeuM, phAsavisayamAgayaM / rAgadosA u je tatya, te bhikkhU parivajjae // 1 // phAsao jIvo maNunnAmaNunnehiM phAsAiM paDisevae tti paMcamA mAvaNA Ahavara pancama bhavana-phasao jivo manunnamanunnehim phasaim padisevei manunnamanunnehim phasehim no sajjijja java no vinighayamavajjijja, Kevali buya-Nigganthe , nam manunnamanunnehim phasehim sajjamane java vinighayamavajjamane santi-bheya santi-vibhanga santi-Kevali - pannattao - dhammao bhansijja ll. Na sakka phasamaveeum, phasavisayamagayam Raga dosa u je tattha, te bhikkhu parivajjad (1) Phasao jivo manunnamapunnehim phaskim palisevae 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 Kevalin says-If a Nirgrantha is thus affected by pleasant or unpleasant touches, he might fall from the law declared by Kevalin. 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. etAvatA paMcame mahaccae samma avaDhie ANAe ArAhie yAvi mavai, paMcamaM bhaMte ! mahavvayaM / icceehiM paMcamahavvaehiM paNavIsAhi ya bhAvagAhiM saMpanne aNagAre ahAmuyaM ahAphappaM ahAmaggaM sammaM kAraNa phAsicA

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101 pAlittA tIrittA kiTTittA ANAe ArAhitA yAvi bhava // mU-179 // bhAvanA'dhyayanam // 2-3 // Eetavata pancame mahayvae sammam avatthie anae anhjae arahieyavi bhavai, pancam am bhante ! mahavvayam, Iccehim pancamah-avvaehim pana visa hiye bhavanahim sampanne anagare ahasuyam aha-kappam aha-maggam sammam kayena phasitta palitta 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 anagara (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) Bhavana Adhyayanam (2-3). Aciranga Sitra (H. J.). Ratri Bhojana Vrata ahAvare chaThe bhNte| vae rAIbhoyaNAo veramaNaM / savvaM maMte ? rAIbhoyaNaM pcckkhaami| se asaNaM vA pANaM vA khAimaM vA sAimaM vA neva sayaM rAiM maMjiSmA, nevannihiM rAiM muMjAvijjA, rAI muMjate vi anne na samaNujANAmi, jAvajjIvAe tivihaM tiviheNa maNeNaM vAyAe kAraNaM na karemi na kAravemi karataM pi annaM na samaNujANAmi tassa bhaMte paDikamAmi niMdAmi garihAmi appANaM vosirAmi // cha? bhaMte ! ye vadviSomi savvAo rAImoyaNAo veramaNaM // 6 // icceyAI paMca mahadhvayAMI rAibhoSaNaveramaNaM-chaTAI acahiyaTTayAe upasaMpajjiyANa vihraami|| Ahavare chatthe bhante 1 vae raibhoyanao veramanam. Savvam bhante! rat-bhoyanaam paccakkhami; se asanam va, payam va khaimam va, Saimam va neva sayam ram bhunjijja, neva'nnehim

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102 raim bhunjavijja raim bhunjante vi anne na samaynujami, javajjivae tiviham tivihenam, manenam, vayae, kaenam, na karemi, na karaverni, karantam pi annam na samanujanami, tassa bhantel padikkamami nindami garihami appanam vosiramii Chatthe bhante ! vae uvatthiomi savvao rai - bhoyanao veramanam, 6. Icceyaim panca mahavvayaim rai-bhoala ven amaham-chathaim attahiyatchayae upasampajjttanam viharaini il Ratri 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) tivihenam 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? FATE ? ' ? Freisiat? That ? qram 7 palloll jayaM care jayaM ciTe, jayamAse jaya sye| Rejsat urpat 919 *79 7795116kadi

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103 savvabhUya-ppabhUassa, samma bhUyAI paaso| pihiAsavassa daMtassa pAvaM kammana baMdhai // 9 // 3 // paDhama nANa tao dayA, evaM cihai sc-sNje| abhANI kiM kAhI ? kiM, vA nAhIe chea-pAvaga ? // 10 // 4 // soccA jANai kallANa, soccA jApai pAvarga / ubhaya pijANAha soccA, je (se) samAyare // 11 // 5 // jo jIve vi na yANei, ajIpe dina pANai / jovA-jIve ayANaMto kaha so nAhIi saMjama // 12 // 6 // jo jIve vi biyANeha, ajIve vi biyANaha / jIvA jove biyANato so hu nAhIi sanama // 13 // 7 // jayA jIvamajIve ya do vi ee viyAha / tayA gaI bahuviha savvajIvANa jANA / 14. jayA gaI bahuvihaM savvajIvANa jANa / tayA puNNaM ca pAvaMca, baMdhamukkhaM ca jANA // 15 // jayA puNNa ca pAca vaSaM mokkha va jANai / tayA nindhidae bhoe je divve je bha mANuse / / 16 // jayA nivvadae bhoe je dive je a maannuse| tayA cayai saMjoga, samitara-bAhira // 17 // jayA cayai saMjoga, smbhitr-baahir| yo muMDe bhavittANa pavvaie aNagAriyaM // 18 // jayA muMDe bhavittANa pancAe annumaarin| tyA saMvaramukiTTha, dhamma phAse apacara // 19 //

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104 jayA saMvaramukTiM dhamma' phAse ashttr| kyA dhuNai kammarayaM amohi-kalasaM kaDaM // 20 // jayA dhuNai kammaraya apohi-kalusaM kddN| tathA savvattagaM nANaM, saNaM cAbhigacchai // 21 // jayA savvatsaga nANaM, saNaM cAbhigacchai / tayA loga-maloga ca, jiNo jANai kevalI // 22 // jayA loga-maloga ca, jiNo jANai kevalI / tayA joge nilaMbhittA selesiM parivajjai // 23 // jayA joge nirumitA selesiM paDivajjai / tayA kamma khavicANaM, sidi gacchada niiro|| 24 // jayA kamma khavittANa, siddhiM gacchada niiro| tayA loga-matthayatyo, siddho havai sAsao // 25 // 1. Kaham care ? kaham citthe ? kahamase ? kaham sae Kaham bhunjanto ? bhasanto? pavam kammam na bandhai 1, 2. Jayam care, jayam citthe, jayamase jayam sae Jayam bhunjanto bhasanto, pavam kammam na bandhai 2. 3. Savva bhya-ppabhiassa, sammam bhuyaim pasao Pthiyasavassa dantassa, pavam kammam na bhandhai 9/3. 4. Padhamam napam tao days, evam citthai savva-sanjae Annani kim kahi ? kim, va nahie chea-pavagam ? 10/4 5. Socca janai kallanam, socca jagai pavagam Ubhayam pi japai socca, jam checse) am tam samayare. 11/5. 6. Jo jive vi na janai, -a -jive vi na yanai jivajive a-yapanto, kaham so nahii sanjamam, 12/6. 7. Jo jive vi viyanbi a-jive vi viyanai jivajive viyapanto so hu nahu sanjamam 13/7.

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105 8. Jaya jivamajive ya, do vi ee viyanai, Taya gaim bahuviham, savvajivana janai 14/8. 9. Jaya gaim bahuviham savva-jivana janai Taya punnam ca pavam ca, bandham mukkham ca janai 15/9. Jaya punnam ca pavam ca bandham mokkham ca jagai Taya niyvidad bhoe je divve ye a manuse 16/10 11. Jaya nivvidae bhoe je divve je a manuse. Taya cayai sanjogam, sabbhintara bahiram 17/11. 14. Jaya cayai sanjogam sabbhintara bahiram Taya munde bhavittanam ravvale anagariam. 18/12. 13. Jaya munde bhavittanam pavvaie anagariam Taya samvaramukkitham dhammam phase aguttaram 19/13. 14. Jaya samvaramukkittham, dhammam phase anuttaram Taya dhunai kammarayam, a-bohi kalusam kadam 20/14 15 Jayi dhunai kammarayam a-bohi kalusam kadam Taya savvattagam nanam, damsanam cabhigacchai 21/15 Jaya savvattagam napam, damsaqam cabhigacchai Taya loga-malogam ca, Jino janai Kevali 22/16 17. Jaya loga-malogam ca Jino janai Kevali Taya joge nirumbhitta selesim padivajjai 23/17 18. Jaya joge nirumbhitta selesim paoivajjai Taya kammam khavittanam Siddhim gacchai nirao 24,18 19. Jaya kammam khavittanam Siddhim gacchai nirao Taya loga-matthattho Siddho Siddho havai sasad. 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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106 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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107 22 (Then), being a Jina and h evalin, 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 parisahas ( 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 Raja-griha Nagara. Having stayed for a few days at Apapa Nagari, sramana Bhagavan Mahavira went to Raja-griha Nagara accompanied by his 4411 Sadhu-pupils, and in the pleasure-garden named Cunasila caitya of the town, gods prepared a Samavasarapa. On hearing the news of the arrival of sramana Bhagavan Mahavira, 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 Guna Sila Caitya for darsana of the Worshipful Lord.

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108 King Srenika, accompanied by Abhaya Kumara, Megha Kumara, Nandisena Kumara, 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. Sramana Bhagavan Mahavira sitting on a gold lionseated throne beset with jewels, commenced the suitable preaching . bho bho mahANumAvA nimmala buddhie ciMtaha syohaa| saMsAraM ghoramimaM mahAmasANassa sAricchaM // 1 // tathAhi-umaDaviyaMbhiyamuhI visayapipAsA mahAsivA ettha / daDhamaNivAriyapasarA savato ciya paribmamai // 2 // ohAmiyamuranarakhayaravikamA taMtamaMtaduggejyA / anivAriyaM paTaTTai bhImA jaraDAiNI nizvaM // 3 // payaDiyapayaMDapakkhA niravekkhakkaMtanIyamAhappA / samvatto pAsaThiyA kasAyagidA visappaMti // 4 // dAviyavivihaviyArA jIviyaharaNe'vi pattasAmatthA / daDhamamuNiyappayArA rogabhuyaMgA viyaMbhaMti // 5 // laddhaM chidaM thepi takkhaNuppannaharisakanbhAro / / bhuvaNattayasaMcaraNo maraNapisAjo samuttharai // 6 // iha vibhogANiTappaogapAmokkhadukkhataruni ho / savvatto viNivArai viveyadiNanAhakarapasaraM // 7 // iyabho devANupiyA ! masANatulle bhavaMmi bhImaMsi / khaNamavi na khamaM vasiuM tumhANaM sokkhakaMkhINaM // 8 // 1. Bho bho mahanubhava nimmala buddhie cintah sayapha, Samsaram ghoramimam mahaniasapassa sariccham 1.

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109 2. Tathahi-Ubbhadaviyambhiyamuhi visaya pipasa mahasiva ettha, Dadhamani variya pasara savvatto ciya paribbhamai 2. 3. Ohamiya sura nara khayara vikkama tantamanta duggejjha, Anivariyam pattlai bhima jara daini niccam 3. 4. Payaaiya payanda pakkha nira vekkha kkanta jiya mahappa, Savvatto pasashiya kasaya-giddha visappanti 4. 5. Daviya viviha viyara jiviya-harane'vi patta-samattha, Dadhama muniyappayara rogabhuyanga viyambhanti 5. 6. Ladhum cchiddam thevam pi takkhanuppanna harisa pabbharo, Bhuvagattaya samcarano maraqapisajo samuttharai 6. 7. Ittha vioganitthappaoga pamokkhadukkha taru-nivaho, Savvatto vinivarai viveya disa naha kara-pasaram 7. 8. Iya bho devanupiya ! masagatulle bhavammi bhimamsi, Khaoamavi na khamam vasium tumhanam 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 Bhagavan Mahavira may be called jnata-saill-( a style of preaching full of examples and illustration). Whenever Sramana Bhagavan Mahavira 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 Jnata Dharma Katha. The Seventh Adhyayana ( Lecture ) of Uttaradhyayana Satra clearly illustrates the Style of Preaching of sramana Bhagavan Mahavira. It is as follows: Seventh Lecture* The Parable of the Ram etc * Uttaradhyayana Sutra translated by Late Prof. Herrmann Jacobi in Vol. XLV Sacred Books of the East Series 1895.

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110 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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111 11. As a man for the sake of one Kakisi (a cowrie), risks and loses a thousand (Karsapanas) 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 Purvanga=8400000 I Purva=8400000 purvangas 1 Nayutanga=8400000 purvas. 1 Nayuta=8400000 Nayutanga

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112 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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113 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. Srenika Bimbisara. Before proceding further, let us inquire into the political situation at Rajagraha and Magadha-deka. At the time we are talking about, that is to say, six hundred years before the Christian Era, the Barhadaratha 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 Mahavira, 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 Mahavarasa says:" When Bimbisara 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-desa 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 Kusagrapura Now, it came to be called Rajagraha.

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114 Srenika had formed matrimonial alliance with the royal families of Kosala, Bhadra, and Vaisali. Kosala-devi-the sister of King Prasenajit of Kosala-desawas married with King Srenika. Cellana-devi-the daughter of King Cetaka-the Chief of the Republic of Vaisali-was made his chief queen. Cellana was the mother of Ajata-satru or Konika * King Srepika had many queens and several sons. Stories about King Prasenajit. King Prasenajit of Kusagra-pura (Rajagraha) 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 Srenika Kumara 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 Srenika Kumara 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 ( Jataka No. 338 and 373) say that Ajata-satru was the son of Kosala-devi, while Kindred Sayings declare that he was the son of queen Bhadra.

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115 aking open the seal. The other princes, unable to find out any way out of the difficulty, went away in despair. But Srenika Kumara 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 Prasenajit was greatly pleased with the intelligence of Srenika Kumara Another Occasion has been recorded At that time, there were several fires daily in Kusagra 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 Srenika Kumara took a musical beating drum named 'Bhambha' considered by kings to be an auspicious sign of Victory during teritorial conquests. King Prasenajit became immensely rejoiced at Srepika Kumar's choice of selection, and from thence forward, he named him Bhambhasara which is very similar to the name Bimbisara given to him by Buddhist authors The king strictly following the wording of his own proclamation, left Kusagra 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 Rajagraha' (tbe King's House) by the people coming there and going back to Kusagra-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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116 famous as Rajagrana Nagara. King Prasenajit made the town well-protected against enemy's attacks by building a strong fortress, and making a deep ditch around it King Prasenajit was now fully convinced that out of all prences, Srenika Kumara, being more intelligent, will be able to govern the kingdom to the entire salisfaction of all. But in order that Srenika Kumara 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 Prasenant 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, Srenika Kumara left Rajagraha Nagara and after a long jourrey, went to Benatata Nagara. At Benatata Nagara, there was a festival at that time. There was a great rush of customers at the shop of a merchant named Bhadra Setha. On seeing the opportunity, srenika Kumara helped Bhadra Setha in quickly disposing off, the packets of goods to his customers. By getting this timely help, Bhadra Setha earned great profit for the day At the time of closing the shop, Bhadra Setha asked Srenika Kumara "You seem to be a fore -igner. Who is that fortunate man whose guest you are? Sren ika Kumara replied " I am your guest." The previous night, Bhadra Setha had a dream that he would get a suitable husband for his virgin girl Nanda Thinking that he may turn out to be a suitable one, Bhadra Setha took Srenika Kumara to his house On an anspicious day Nandathe daughter of Bhadra Setha-was married to Srenika Kumara with due ceremony Srenika Kumara immediately asked Bhadra Setha - Why do you give your daughter in solemn marriage with me without knowing the particulars about my family etc? The Setha at once replied :-"Your charming qualities of hear

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117 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. " Srepika 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 dana (gifts to the poor and needy) and abhaya-dana (granting of security) to the lives of all living beings. Her desire was fulfilled by Bhadra Setha with the help of the King of Bena tata Nagara. In due course of time, Nanda gave birth to a beautiful son. The boy was named Abhaya Kumara 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 Prasenajit 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 Srenika Kumara. When the king's servants informed Srenika 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 Setha. 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 Nada a piece of paper in which he wrote "I am a go-pala * 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. For Private Personal Use Only

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118 Fortunately, srenika Kumara was able to remain with his father king Prasenajit during his death-bed. Srenika Kumara was, at once, installed as the King of Magadha on his father's throne. Abhaya Kumara. On hearing some sarcastic remarks from his companions of boyhood, about the absence of his father, Abhaya Kumara became grieved at heart, and having gone to his inother, he directly asked her the true account of his father. Nanda 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 Kumara that no one knew who he was and whence he came to Bena tata 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 Kumara. 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 Kumara came to Rajagraha along with his mother. King Srenika, who had been installed as the King of Magadha by his father King Prasenajit 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 Kumara 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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119 people, Abhaya Kumara 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 Kumara, 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 Kumara, 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 Kumara in securing the King's ring from the dry well, King Sremika instanity called Abhaya Kumara to his, presence. Immediately on seeing Abhaya Kunara, there was an intense feeling of paternal love in the heart of King Srenika. On being asked to give his own account, Abhaya Kumara 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 Kumara was has own son, King Srenika was greatly pleased. King Srenika had got Queen Nanda-Abhaya Kumar's motherbrought to his palace with great pomp. He appointed Abhaya Kumara 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 Susena. King Cetaka, of the Republe of Vaisali, had seven daughters by his queen Pritha. Out of them, his five daughters were mar. ried with different kings. Only two, viz Su-jyestha and Cellana were immarried One day on seeing. a portrait of Sujyestha, King Srepika became enamoured of her charming beauty, and he asked for

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120 her hand in marriage with him; but King cetaka thinking King Srenika to be of low birth, flatly refused to give her in marriage with him. King Srenika was greatly disappointed. Abhaya Kumara consoled his father by waiting for some time for the fulfilment of his cherished object. With a definite plan of work, Abhaya Kumara, under a false disguise, secretly went to Vaisali, and sent a beautiful portrait of King Srenika to Su-jyestha, through some of her maidservants. Su-jyestha fell in love with King Srenika Abhaya Kumara had an under-ground passage prepared upto the harem of King Cetaka, and informing Su-jyestha about all his preparations for their mutual meeting and told her to be ready for the appointed time. As pre-arranged King Srenika came in a chariot with thirtytwo body-guards into the subteranean passage Su-jyestha was immensely pleased on seeing King Srenika. Su-jyestha went to her dear sister Cellana for her permission. Cellana 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-jyestha brought Cellana near the door of the under-ground passage, accidently forgetting to take her basket of jewellery with her, Su-jyestha made Cellana 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 Srenika, on seeing a female sitting in the chariot, and thinking her to be Su-jyestha at once drove the chariot swiftly with Cellana in it. When Su jyastha 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 Cellana nor the chariot was there. On seeing her indirectly expressed wish frustrated, Su-jyestha, at once loudly shouted " Run, Run, my dear sister Cellana 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 Sulasa) of King Srenika were "" For Private Personal Use Only

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121 killed. But King Srenika went away safely with Cellana in the chariot. On the way to Rajagriha Nagara, King Srepika used to accost Cellana as Su-jyestha but at last Cellana showed him his mistake, and said :-"I am Su-jyestha's sister. In your hurry, Suiyestha has been left behind." On seeing that Cellapa was As charming as Su-jyestha, and that she was equally in love with him, King Srenika gladly contracted marriage with Cellana. Klag srenika before his marriage with Cellana-devi. It is said that before his marriage with Cellapa-devi, King Srenika was a believer in the tenents of Buddhism. When Cautama Buddha soon after renouncing the world was walking for alms in the streets of Rajagriha, he was seen by Srenika Bimbisara 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 Srenika 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 Rajagriha Nagara, he was greatly honoured by King Srenika, and thinking that Venuvana Udyana would be a suitable solitary dwellingplace for Gautama Buddha and his ascetic disciples, King Srenika made a free gift of the Venuvana to him. 16

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122 King Srenika after his marriage with Cellana-devi After his marriage with Cellana devi King Srenika seems to have come under the influence of the Jaina Dharma. Cellana -devi and her father King Cetaka of Vaisali, were followers of Jaina Tirthankara Parsva Natha (twenty-third Tirtharkara of the present series of twenty four) It is, in every way, possible that King Srenika may not have accepted Jaina Dharma at Cellana's bidding. There may have occurred various opportunities on which numerous discussions may have taken place between King Srenika and Cellana-devi, but the great event which created a profound impression on the mind of King Srenika about the superiority of Jaina Religion was his meeting with a Jaina Sadhu at Mandi kuksi Caitya, during his pilgrimage to Buddhist Centers of Worship. (1). This meeting with the young Jaina Sadhu forms the subjectmatter of the Twentieth Adhyayana of Uttaradhyana Sutra 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 Srenika the Ruler of Magadha who preserved many precious things, once made a pleasure-excursion to Mandi kuksi 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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123 (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 sramana, 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 Srenika, 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, Srenika, 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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124 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 Kausanbi 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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125 (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 Salma. li tree; my own Self is the miraculous cow-Kamaduha; 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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125 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 Karsapana * 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 Vetala 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 Karsa.

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127 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 Srenika 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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128 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. Sujyestha Su-Jyestha meeting with a failure in her first love-affair remained unmarried through-out her life. After some time, she took Diksa at the holy hands of sramana Bhagavan Mahavira, and became a nun. She passed her religious life under the care of Arya Candana. Ajata-satru (Konika). In course of time, Cellapa-devi 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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129 Klog Sropka 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 Srenika 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 Kumara. Abhaya Kuinara 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, Cellana -devi 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 Srenika 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 Srenika 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 Kunika (with a paralysed finger) by his playmates. 17

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130 Besides Kanika, Cellana-devi had two more sons named Halla and Vihalla. She had no affection for Kunika, as he was an enemy of his own father. She had partiality towards Halla and Vihalla. Kunika was always under the impression that King Srenika, on account of some one cause or another, was ill-reating him. In due course of time, Kunika was married with a royal princess named Padmavati. It is said that Ajata-satru was living at Campa 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 Kosala-devi heard that Ajata-satru had killed his father-King Srenika,-she died with deep lamentations. On hearing this, Prasenadi-the king of Kosala and brother of Kosala -devi-at once confiscated a village of Kasi . given by Kosala-raj to his sister Kosala-devi at the time of her marriage ceremony with King Srenika, and of which village, Ajata-satru-Kunika will, now, be the proper claimant. Enraged at this, Ajata-satru waged a war with Kosala-raja. Several battles were faught, in some of which Ajata-satru was successful, and in some others Kosalaraja was successful. "At last, Ajata-satru was defeated and taken as a captive, but Kosala-raja gave his daughter Vajira in marriage with him, and gave the same village at the marriageceremony, to her. Ajata-satru had wars with King Cetaka of Vaisali in connection with Secanaka elephant and a divine pearl neck-lace given to his younger brothers Halla and Vihailla by King Sre. nika himself. In these wars with King Cetaka, Ajata-satru-Kupika was successful, and he destroyed Vaisali. 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, Ajata-satru became an object of enmity with King

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131 Canda Pradyota of Avanti. It is said Ajata-satru had made the fortress of Rajagriha stronger at various strategic points owing to a fear of attack froin Canda Pradyota. 6. Diksa of Megha Kumara From Madhyama Arapa Nagari, sramana Bhagavan Mahavira went to Rajagriha and he had his lodgings in Guna Sila Caitya. On hearing the news of arrival of Sramana Bhagavan Maha. vira at Rajagriha, large crowds of people became ready to go for his darsana In the market places, squares, inns, and streets of Rajagriha and every where, there was a talk about the arrival of sramana Bhagavan Malavira and there was an assemblage of a large number of people-many Ksatriyas noble men, Brahmins, bards, warriors, religious preceptors, Mallakies, Lecchavies, feudatory princess, crown princes, jagirdars, village chiefs, mer. chants, millionairs, generals, heads of caravans etc. went to Guha Sila Caitya for the darsana 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 udyana, (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 darsana. The king, as well as, the members of his family and of his assembly, would go for his darsana and preaching. These saints and learned men did not care to drag the pe

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132 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 iui 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, Megha Kuinara, son of King Srenika by his wife Quce Dharini, said to one of his attwindents:-'Is there a festival of a god or a goddess, or a pilgruin, ye to il y udyana (pleasuregarden, or a pilgrimage to any nuuuntain, so that large crowds of people are going towards the outer upavana 2' Tlie attendent respectfully replied: -"Srainana Bigavan Vishavira has, today, come here to the upavana of the town, .d people are going there for his darsana and preaching' On hearing these words of his attendent, Meg ha Kumara 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 Sramana Bhagavan Malavira from a disiance Megha Kumara got down from his chariot, removed all his kingly enblems, and went on foot to sramana Bhagurati Malavira, with hoth his hands folded in the form of an anjali, and loving gone three times round sramana Bhagavan Muhavila iviin due ceremony, he took his seat along with others. He say that King Srenika, Nandisena, Abhaya Kumara, and some of his brothers were also present in the meeting. For some time, sramana Bhagavan Mahavira preached Dharma Desana (a religious ses inon) On leurng the sernion, Megha Kuinara became greatly pleased and cortented, and he

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133 experienced a feeling of profound satisfaction that his inner soul was striving for higher spirituality. At the close of the preaching, Megha Kumara repeatedly bowed down at the feet of Sramana Bhagavan Mahavira, 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, Megha Kumara took his seat in his chariot and he returned home in hot haste. Immediately, Megha Kumara went to his parents and having respectfully saluted them, he said:-Dear Father and Mother! Today I had been to Sramana Bhagavan Mahavira and I heard his preaching. I liked it very much.' On hearing these words of Megha Kumara, his parents were greatly pleased and they said.-You are lucky, happy, intelligent, and wise, that you liked the preaching of Sramana Bhagavan Mahavira Then Megha 'Kumara said.-'Dear Parents - I have a keen desire of living with Sramapa Bhagavan 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 For Private Personal Use Only

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134 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 Diksa 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 Bhagavati Diksa at the pious hands of Sramana Bhagavan Mahavira I am anxious to fondle your young babies. Megha Kumara-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 Megha Kumara was not a person who could be enticed by the offer of worldly pleasures, Dharini-mata 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 Bramana Bhagavan Mahavira 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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135 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 ? Megha Kumara, 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 Diksa at the lotus-like hands of Sramana Bhagavan Mahavira. When, however, Megha Kumara did not, in the least, swerve from his firm determination, after such strong persuation, Dharini Mata at last said :-My dear son! Apart from anything else, I an anxious to see you decked with royal authority'. Now it was King Srenika's turn to give permission to Megha Kumara for his Dissa. That intelligent monarch was made of a

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136 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 Srenika had not himself accepted sadhu 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 Srenika, 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 Diksa from suitable Gurus (preceptors), but, by issuing a public proclamation, he always encouraged with suitable helps With his son Megha Kumara, when all persuation proved futile, King Srenika, followed the same policy. Just to please Queen Dharini-- the mother of Megha Kumara, the wise king, had the Installation Ceremony of appointing Megha Kumara 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." Megha Kumara 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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137 and patras ( wooden utensils used for begging alms ) for me, and bring with you a barber for removing my hair": Dharini Mata, 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 Megha Kumara to Sramana Bhagavan Maha. vira with due pomp and ceremony, Dharini Mata, with a faltering voice, said 'O worshipful Lord ! This Megha Kumara 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 Megha Kumara, 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 Bhagavati Diksa at your pious hands. He is willing to live with you. You will be pleased to give him Bhagavati Diksa and accept him as your disciple." At the time when sramana Bhagavan Mahavira admitted Megha Kumara into his Order of Sadhus, Dharini Mata 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 Megha Kumara returned home with tearful eyes. Now, Megha Kumara had to plod his way single-handed. Sramana Bhagavan Mahavira along with his assemblage of Sadhu-disciples had put up at Guna Sila 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 Megha Kumara came at the main entrance of the Caitya, and his bedding became 18

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138 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 Sadhus 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 Srenika of Magadlia Desa-who was rolling in luxurious royal beds from his very birth. Megha Kumara 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 Sadhus 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 Gramana Bhagavan Mahavira, I will return home." With such ideas in his mind, Megha Kumara Muni, any how passed the night. Early in the morning he went to sramana Bhagavan Mahavira, who, reading the thoughts uppermost in Megha Kumar's mind, at once, told him :- O Megha ! It seems, you did not get any sleep at night. Your rank for the present, being low, in such a big congregation of Sadhus, 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 Sadhus 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 Sumeru-prabha-the king of numerous elephants; you had numerous beloved female ele

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139 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 Jyestha (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 Vindhyacala. 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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140 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 Srenika and Dharini. You have now left off worldly enjoyments and have accepted ascetic life, you possess more strength, more manly vigour, and more intelligence. O Megha' 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 Sramana Bhagavan Mahavira, the mind of Megha Kumara 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, For Private Personal Use Only

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141 Having repeatedly saluted and having bowed down at the lotuslike feet of the worshipful Lord, the obedient Megha Kumara Muni said:-Bhagavan ! Except my eyes, I renounce my whole body in the service of Sadhus'. Ilaving taken this vow, Megha Kumara 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 Rajagrina, Megha Kumara Muni died, and was born as a god in Vijaya Vimana Descending from the Vijaya Vimana in due course of time, Megha Kumara Muni will be born in Maha Videha Ksetra, and will then attain Moksa (Liberation). 7. Nandisena Kumara. During the first varsa -vasa (staying during the four months of the rainy season) at Rajagriha, of sramana Bhagavan Mahavira, numerous males and females attracted by his disinterested preachings, became his followers Like Megha Kumara, another son Nandisena Kumara ot King Srenika became ready to take Diksa from sramana Bhagavan Mahavira. The name of Nandisena Kumara is inseparably connected with the account of elephant Secanaka the chief elephant of King Srenikathe elephant, who became, in late years, the cause of a terrible war between the kingdoms of Magadha and Vaisali. An Account of Secanaka 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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142 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 Srenika, informed the king of the elephant's condition. King Srenika 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 Srenika 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'ena Kumara brought um under control and trained him. From that ume, the elephant named Secanaka was made the chief elephant of King Srenika. Diksa of Nandisena Kumara One day, on hearing the preachings of Sramana Bhagavan Mahavira, Nandisena Kumara became ready to renounce all the wordly enjoyments and to take Diksa from the Worshipful Lord, He asked permission from his own mother and from King Srenika, but all his family members were perfectly familiar with his irritable nature, and they advised him not to be hasty, Nandisena Kumara persistently told them that he would keep his evil nature and bad habits under control by the practice of penance, and he went to sramana Bhagavan Mahavira and joined his Order of Shadhus. When Nandisena Kumara was going to sramana Bhagavan Mahavira, an aerial deity from the sky, told him:-O Kumara !

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143 For the present, you abstain from taking Diksa 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 Kumara 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, Nandisena Kumara swiftly went to the Samavasarana. There also, sramana Bhagavan Mahavira advised him not to be hasty. However, neglecting the future break of celibacy likely to occur by his adventurous act, Nandisena Kumara took Diksa from the Worshipful Lord. Then observing fastings of two days, three days, etc and practising severe austerities, Nandisena Muni went to numerous villages and towns in company with Sramana Bhagavan Mahayira. He studied various Sastras and he used to meditate on their meanings constantly. Living near the lotus-like feet of Sramana Bhagavan Mahavira, the ascetic suffered troubles with a steady heart Ready in the observance of his religious duties, and bearing great repugnance towards sensual enjoyments, Nandisena 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 Labha' to her. The prostitute smilingly said: 'O Sadhu 1 Except the Artha-labha (gai'of wealth). I have nothing to do with your

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144 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 Nandisena 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 Nandisen's arm, and having taken him into the interior of her house, she told him:-O Lord ! You have graciously given me Dharma-labha, as well as, Artha-labha. You have also shown me your divine powers. But I am now desirous of having bhoga-labha (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 Jinesvaras to devout persons and would daily send at least ten persons to sramana Bhagavin Mahavira for Diksa 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 sramana Bhagavan Maha 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 sramana Bhagavan Mahavira for Diksa.

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145 This state of affairs lasted for some time. With the disappearance of the wicked Karmas, Nandisena 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 Nandisena for dinner, as the food was ready, but he did dot come. Nine persons were ready for Diksa 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. Nandisena 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. Nandisena 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, Nandisena left her house and having gone to Sramana Bhagavan Mahavira, he again took Bhagavati Diksa from him. Having atoned for his misbehaviour, and having done expiatory rites, Nandisena Muni alwayas went with the Worshipful Lord. Nandisena Muni led an exemplary ascetic life for a long time, and after death, he was born as a god in Deva loka 8. Grihastha Dharma The Tirtharkaras 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 19

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146 The Twelve vows of a house-holder are: samyaktvamUlAni pazcANuvratAni guNAsrayaH / / zikSApadAni catvAri bratAni gRhamedhinAm // 1 // Samyaktva-mulani panca anuvratani gunastrayab Siksa-padani catvari vratani griha-medhinam 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. SamyaktvayA deve devatAdhuddhigurau ca gurutAmatiH / dharme ca dharmadhIH zuddhA, samyaktvamidamucyate // 2 // 2 Ya deve devatabuddhi-r-gurau ca gurutamatih Dharmo ca dharma-dhin suddha samyaktvamidamucyate 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. Mithyatva adeve devabuddhiyA~, gurudhIragurau ca yA / adharme dharmabuddhiryA, mithyAtvaM tadviparyayAt // 3 // 3. Adove devabuddhi-r-ya, gurudhiragurau ca ya Adharme dharma-buddhi-r-ya Mithyatvam tadviparyayat. 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 Mithyatva bwing to perversion 3.

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147 Su--deva mahAjJAnaM bhavedyasya lokAloka prakAzakam / mahAdayA damo dhyAna, mahAdeva sa ucyate // 4 // rAgadveSau mahAmallau durjayo yena nijitau / mahAdevaM tu taM manye zeSA tu nAmadhArakAH // 5 // mahAkoSo mahAmAno, mahAmAyA mahAmadaH / mahAlobho hato yena, mahAdevaH sa ucyate // 6 // mahAdeva stotra Mahadeva Stotra ( Hem) 4. Maha-jnanam bhaved yasya loka-loka prakasakam | Maha-daya damo dhyanam, Maha-devah sa ucyate. 5 Raga-dvesau maha-mallau, durjayau yena nirjitau i Maha - devam tu tam manye, sesa tu nama-dharakah. 6. Maha-krodho maha-mano, maha-maya maha-madah | Maha-Jobho hato yena, 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. sarvajJo jitarAgAdidoSastrailokyapUjitaH / yathAsthitArthavAdI ca devo'rhan paramezvaraH // 1 //

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148 2. Sarvajno jitaragadi dosai-strilokyapujitah Yathasthithartha-vadi ca devo Arhan parames'varah. 1, 1, One, who is Sarvajna (possessed of Perfect Knowledge); who has conquered the blemishes Raga (Passion) and (DvesaHatred); 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. dhyAtavyo'yamupAsyo'yamayaM zaraNamiSyatAm / asyaiva pratipattavya zAsanaM cetanAsti cet // 2 // 2 Dhyatavyo' yamupasyo' yamamayam saranamisyatam Asyaiva pratipattavya sasanam cetanasti cet. 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-dova ye strIzastrAkSasUtrAdi rAgAcaMkakalaMkitAH / nigrahAnugrahaparAste devAH syu na muktaye // 1 // 1. Ye strisastraksasutradiragadyanka kalankitah i Nigrahanugrahaparaste devah syu na muktaye. 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.) nATayATTahAsasaMgItAdhupaplavavisaMsthUlAH / buty: A FA TATT Arfora: $4911211 2. Natyattahasa sangita dyupaplava visamsthulah | Lambhayeyuh Padam santam prapannan praninah katham ? 2. How will those deities, whose souls have become unsteady by such disturbances as dramatic performances, loud laughter,

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149 music, etc obtain Padam Santam ithe Position of Tranquility) to creatures who have saught their shelter ? Su-Guru ATTETRT STUT # qafqa: 1 sAmAyikasthA dharmopadezakA guravo matAH / / 1 / / 1. Mahavratadhara dhira bhaiksamatropajivinan Samayikastha dharmopadesaka guravo matan. 1. Those who are observing the Five Maha-vratas (1, A-himSa-Abstinence from injury to living beings. 2. Satya Truth) 3. A-steya (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 sarvAbhilASiNaH sarva-mojinaH saparigrahAH / abrahmacAriNo mithyopadezakA guravo na tu // 1 // 1. Sarvabhilasinah sarvabhojinah sa-parigrahak i A-brahmacarino mithyopadesaka 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. parigrahAraMbhamagnAstArayeyuH kathaM parAn / svayaM daridro na paramIzvarIkartumIzvaraH // 2 // 2 Parigraharambhamagnastarayeyuh katham paran Svayam daridro na paramisyarikartumisvarah. 2 How can preceptors who are completely drowned in belon gings and in undertakings, rescue others ?

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150 One, who is himself a pauper, is not able to make another a wealthy person. Su-dharma durgatimapatmANidhAraNAddharma ucyate saMyamAdirdazcavidhaH sarvajJokto vimuktaye // 1 // 1 Durgatiprapatpranicharanaddharma ucyate Samyamadi-r-dasavadhah sarvajnokto vi-muktaye. I 1 The dharma (religious duty) Samyama etc of ten kinds 1. Samyama (self-control) 2. Ksama (fore-bearance) 3. Namrata (gentle ness) 4. Saralata (straight forwardness) 5. Nirlobhata (freedom from greed) 6. Tapah (austerity) 7. Satya (truth) 8 Sauca (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 ajJAH kecidvidadhAti mudhA dharmadambhAvadharma ko'yaM dharma svahadi nayane mIyitvA mRzastu / dIyante yadvanamuvi davAH prANinastrANahInA hanyante yatpizitabalaye devatAnAM purastAt // 1 // 1. Ajnab kecidvidadhati mudha dharmadambhadadharmam Ko'yam dharma sva-hridi nayane milayitva mrusasti 1 Diyante yadvanabhuvi davah pranistragahina Hanyante yatpisitabalaye devatanam purastat | 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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151 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. dharmazcet paradArasaGgakaraNAdarmaH surAsevanAt / / saMpuSTiH pazumatsyamAMsanikarAhArAca he dhIre ! te / itvA prANi ca yasya cettava bhavet svargApavargAptaye ko'satkarmavayA sadA paricitaH syAnneti jAnImahe // 2 // 2 Dharmscet paradarasangakaranad dharmah surasevanat Sampustib pasuinasyamamsanikaraharacca he vire te Hatva-prani ca yasya cettava bhavet svargapavargaptaye Ko'sat karmataya tada paricitah syanneti janimahe 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 Moksa, we do not know, what then is responsible for such evil actions ? Adharma sarAgo'pi hi devazcet gururavahmacAryapi / Gretatsfa 7: Fita HE FET Fora itu I Sa-rago'pi hi devascet guru r-abra-hmacaryapi Kripahino'pi dharmah syat kastam nasta iha 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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152 Signs of Samyaktva zamasaMvega nirvedAnukaMpAstikya lakSaNaiH / lakSaNaiH paMcamiH samyaka samyaktvamupalakSyate // 1 // 1. Sama samvega, nirveda anukampa astikya laksanaik Laksanain pancabhih samyak samyaktvamupalaksyate 1. 1 Samyaktva is known by the (follewing) five signs viz (1) Same (mental tranquility) 2. Samvega (vehemence) 3 Nirveda (mundane indifference) 4 Anukampa (compassion, and 5. Astikya (piety) Praiseworthy Attributes of Samyaktva sthairya prabhAvanA bhaktiH kauzalaM jinazAsane / tIrthasevA ca pazcAsya bhUSaNAni pracakSate // 1 // 1. Sthairyam prabhavana bhaktih kausalam jina-sasane Tirtha-seya ca panca asya bhusanani pracaksate 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 Prabhavana (an effort to spread the religion) 3 Bhakti ( reverential faith) 4. Kausalam Jinasasane ( cleverness in the study of Jaina Scriptures), and 5 Tiratha seva (rendering service to sthavara tirthas [sacred places of pilgrimage] or to jangama tirtha ( sadhus and sadhvis)-- are the bhusana or praiseworthy attributes of Samyaktva, because they enhance its charm. Transgressions of Samyaktva. zaMkA kAMkSAvicikitsA mithyAdraSTimazaMsanam / tatsaMstavazca pazcApi samyaktvaM dUSayantyalam // 1 // 1. Sanka xaiksa vicikitsi misthyAdristi prakamsanam Tatsamstavasca pancapi samyaktvam dusayantyalam 1. i Sanka ( creating doubts about the Principles of Religion promulgated by the Jinesvaras) 2. Kanksa ( a desire for

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153 other faiths on seeing the external wonders of the mantris and tantric arts of their religionists) 3 Viciksitsa ( 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 dusana ( faults, defects, or transressions) of Samyaktva. When the intensity of krodha (anger), mana (pride), mayk (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. virati sthUla hiNsaadevividhtrividhaadinaa| ahiMsAdIni paJcANuvratAni jagadurjinAH // 1 // Viratim sthula himsade-r-dvividha tri-vidhadina A-himsadini punca anuvratani jagadu-r-jinah 1. The Jinesvaras 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 Anu-vratas such as A-himsa etc Prathama Vrata ( First Vow) ahannaM bhaMte ! tumhANaM samIve thulagaM pANaivAyaM saMkappao niravarAI niravekkhaM paccakkhAmi jAvajjIvAe duviha tiviheNaM-maNeNaM vAyAe kAraNaM-na karemi na kAravemi tassa maMte ! paDikamAmi niMdAmi garihAmi appANaM vosirAmi / / 1. Ahannam bhante ! tumhanam samive thulagam panaivayam samkappao niravarahim nivraye - kkham paccakkhami javajjivae duviham tivihenam manenam vayac, kayenam-na karemi, na karavemi tassa bhante ! padikkamaini nindami garihami appanam vosirami. 20

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154 [ aha natu madanta ! yuSmAkaM samIpe sthULakaM prANAtipAtaM saMkalpataH niraparAdhaM nirapekSaM pratyAkhyAmi yAvajjIvaM dvividhaM trividhena manasA vacasA kAyeNa na karemi na kAravaimi tasya bhadanta ! pratikramAmi nindAmi garde AtmAnaM vyutsRjAmi // 1 // Aham nanu bhadanta I yusmakam samipe sthulakam pranatipatam sankalpatah nirapa radham nirapeksam pratya-khyamie yavajjivam dvi-vidham tri-vidhena manasa, vacasa kayena, na karemi na karavemi tasya bhadanta ! pratikramani nindami garhs atmanam vyutsrijami ] 1. Now, O Worshipful Sire! In your presence, I take a vow to abandon the intentional killing of innocent sthula (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, mAtmavat sarvabhUteSu sukhaduHkhe miyA'priye / cintayannAtmano'niSTAM hiMsAmanyasya nAcaret // 1 // 1. Atmavat sarva-bhutesu sukha-duhkhe priya'priye Cintayannatmano'nistam himsa-manyasya nacaret 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. vane niraparAdhAM vAyutoya tRNAzinAm / nighnan mRgANAM mAMsArthI vizeSyate kathaM zuneH // 1 // For Private Personal Use Only

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155 dIryamANe kuzenApi yaH svAtre tu dUyate / nirmanaMtRn sa kathaM jaMtUnaMtaye nizitAyudhaiH // 2 // nirmAtuM krUrakarmANaH kSaNikAmAtmano dhRtiM / samApayanti sakalaM janmAnyasva zarIriNaH // 3 // mriyasvetyucyamAno'pi dehI bhavati duHkhitaH / mAryamANaH praharaNairdAruNaiH sa kathaM bhavet ? // 4 // 1 Vane niraparadhanam vayu toya trinasinam Nighnan niriganam mansarthi visesyate katham sunah 2. Diryamaneh kusenapi yah svange hante dayate Nirmanantrun sa katham jantunantayennisitayudhaih 3. Nirmatum krura-karmamah ksanikatmano dhritim Samapayanti sakalam janamanyasya saririnah 4. Mriyasvetyucyamano'pi dehi bhavati duhkhitah Maryamanah praharanaik darupai sa katham bhavet ? 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 prickini 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, nirarthakAM na kurvIta jIveSu sthAvareSvapi / fter afterdharmajJaH kAMkSan mokSamupAsakaH // 5 // 4. When a living body becomes distressed by being to' "you die," what will be his condition when he is killed wit terrible weapons ? For Private Personal Use Only

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156 5. Nirarthakam na kurvita iivesu sthavaresvapi Himsamahimsadharinajiah kanksan moksamupa sakah 5. 5. One farriliar with the rules of Ahimsa and desirous of service for the attainment of Moksa (Deliverance) should not do even the unnecessary killing of Sthavara. ( Immovable ) living beings Transgressions of First Vow krodhAd baMdhacchavicchedo'dhikabhArAdhiropaNam / mahAro'nAdirodhacAhiMsAyAM parikIrtitAH // 1 // 1. Krodhad bandhacchavicchedo'dhikabharadhiropanam Praharo'nnadirodhascahimayam parikirtitah 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 dusana or aticara ( defects, transgressions ) of the Ahimsa vrata Dvitiya Vrata (Second Vow) ahana maMte ! tumhANaM samIve thulagaM musAvAyaM jIhA cheAihelaM kannAlIAi paMcavihaM paccakakhAmi dakkhinnAI avisaye jAvajjIvAe duvihaMtiviheNa maNeNa vAyAe kAraNaM na karemi na kAravemi tassa maMte ! paDikamAmi niMdAmi garihAmi appANaM vosirAmi // 2 // Ahannam bhante I tumhanam samive thulagam musavayam jtha cheaiheum kannaliaiam pancaviham paccakkhami dakkhinnaim a-visaye javajjivae duviham tivihenam manenam vayae kaenam na karemi na karavemi tassa bliante | paaikkamami nindami gari hami appanam vosirami

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157 [ atha NaM bhadanta ! yuSmAkaM samIpe sthULakaM mRSAvAdaM jihAchidrAdihetu kanyALIkAdikaM paJcavidhaM pratyAkhyAmi dAkSiNyAdi aviSaye yAvajjIvaM dvividhaM trividhena manasA vacasA kAyayA na karomi na kArayAmi tassa bhadanta ! pratikramAmi nindAmi gardAmi AtmAnaM vyutsRjAmi | Atha nam bhadanta! yusmakam samipe sthulakam mrisa vadam jihvachidadihetum kanya-li kadikam pancavidham pratyakhyami daksinyadi a-visaye yavajjivam dvividham tri-vidhena manasa vacasa kayaya na karomi na karayami tassa bhadanta ! pratikramamu nindami garhami atmanam vyutsrijami 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 tividhena (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, asatyato laghIyastvamasatyAdvacanIyatA | adhogatarasatyAcca tadasatyaM parityajet // 1 // kanyAgo bhUmyalIkAni nyAsApaharaNaM tathA kUTasAkSya ca paceti sthulAsatyAnyakIrtayan // 1 // Kanyagobhumyalikani nyasapa--haranam tatha Kutasaksyam ca panceti sthulasatyanyakirtayan 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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158 asatyavaca naM prAjJaH pramAdenApi no vadet / zreyAMsi yena bhajyante vAtyayeva mahAdrumAH // 2 // asatyavacanAdvairaviSAdApatyayAdayaH / pAduHSanti na ke doSAHkRpathyAvayAdhayo yathA // 3 // nigodeSvaya tiryakSu tathA narakavAsiSU / utpayante muSAvAdaprasAdena zarIriNaH // 4 // brUyAd bhayoparopAdA nAsatyaM kAlikAryavat / yastu brUte sa narakaM prayAti vamurAjavat // 5 // 1. Astatyato laghiystavamasatyad vacaniyata Adhogati-r-asatyacca tasatyam parityajet 2. Asatyavaeanam prajnah prama denapi no vadet Sreyami si yena bhajyante vatya yeva mahadrumah 3. Asatya-vacanad vairavisadapratyayadayah Praduhsanti na ke dosah kupathyad vyadhayo yatha 4. Nigodesvatha tiryaksu tatha naraka-vasisu Utpadyante mrisavadaprasa dena 'saririqah 5. Bruyad bhayoparodhadva na satyam kalikaryavat Yastu brute 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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150 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 Kalikacarya, because he who speaks untruth, goes to hell like king Vasuraja. Also, zAnacAritrayormUla satyameva vadanti ye / dhAtrI pavitrIkriyate teSAM caraNareNumiH // 6 // alIka ye na bhASante satyavratamahApanAH / nAparAdhdhumalaM tebhyaHbhUtapretoragAdayaH // 7 // 6 Jnana-Caritrayo-r-mulam satya meva vadanti ye Dhatrti pavitri kriyate tesam carana-renubhih 6 7 A-likam ye na bhasante satyavrata mahadhanah Naparadhumalam tebhyah bhuta pretoragadayah * 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 alikam (false-hood) Transgressions of the Second Vrata, mithyopadezAsahasAbhyAkhyAnaM gukhabhASaNam / vizvastamaMtrabhedazca kUTalekhazca sUnRte / / 1 // 1. Mithyopakdfan sahasa-bhyakhyanam guhya-bhasanam Visvasta-mantrabhedasca kuta-lekeasca sunrite 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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160 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 ) ahannaM bhNte| tumhANaM samIve thulagaM adinnAdAnaM khattakhaNaNAiyaM coraMkArakaraM rAyaniggahakaraM jAvajjovaM sacittAcittavatthuvisayaM paccakkhAmi duvihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi tassa mNte| paDikamAmi niMdAmi garihAmi appANa vosirAmi // 3 // Ahannam bhante I tumhanam samivi thulagam a-dinnadanam khetta khananaiyam coramkarakaram rayaniggahakaram javajjivam sacittacitta vatthu visayam paccakkhami duviham tivihenam manenam vayae kaenam, na karemi na karavemi tassa bhante ! padikkamami nindami garihami appanam vosirami 3. [atha NaM bhadanta ! yuSmAkaM samIpe sthUlakamadattAdAnaM kSetrakhananAdikaM cauraMkArakaraM rAjanigrahakaraM sacittAcittavastuviSayaM pratyAkhyAmi, yAvajjIvaM dvividhaM trividhena manasA vacasA kAyayA na karomi na kArayAmi tasya bhadanta ! pratikramAmi nindAmi garhAmi AtmAnaM vyatmajAmi // 3 // Atha nam bhadanta! yusmakam samipe sthulakamadattadanam ksetra khananadikam cauramkarakaram rajanigrahakaram sacittacittavastu visayam pratyakhyami yavajjivam dvividham trividhena manasa vacasa kayaya na karomi na barayami tassa bhadanta ! pratikramami nindami garhami atmanam vyutsritami ] 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-vidhena ( by mind, speech, and body ) 0

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161 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, daurbhAgyaM prepyatAM dAsyamaGgacchedaM daridratAm / adattAttaphalaM jhAtvA sthUlamteyaM vivarjayet // 1 // | Daurbhagyam presyatam dasyamangacchedam daridratam Adattatta phalam jnatva sthula steyam vivarjayet 1 Knowing misfortune, servitude, slavery, cutting off of the limbs of the body, poverty etc. to be the phala (consequences ) of a-datta-dana ( taking away an article not given ( by its owner) one should avoid ( such ) sihula steyam (gross thefts ) Also, patitaM vismRtaM naSTaM sthitaM sthApitamAhitaM / adattaM nAdadIta svaM parakIyaM kvacitsudhIH // 2 / 2 Patitam vismritam nastam sthitam sthapitamahitam Adattam nadadita 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. ekasyaikakSaNaM duHkhaM mAryamANasya jAyate / saputrapautrasya punaryAvajIvaM hRte dhane / Ekasyaikaiksaqam duhkham maryamanasya jayate Sa-putra pautrasya puna-r-yavajjivam hrite dhane 3. When one (living being ) is being killed, pain lasting for one moment only is produced to the killed, but by taking 21

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162 away one's wealth, his sons and grandsons become miserable, as long, as they live. Also, cauryapApadrumasyeha vadhabaMdhAdikaM phalam / jAyate paraloke tu phalaM narakavedanA // 4 // 4 Cauryapupadrumasyeha vadha-bandhadikam phalam Jayate paraloke tu phalam Naraka-vedana. 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. divase vA rajanyAM vA svapne vA jAgare'pi vaa| sazalya iva cauryeNa naiti svAsthyaM naraH kvacit // 5 // 5. Divase va rajanyam va 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). mitraputrakalatraNi bhrAtaraH pitaro'pi hi saMsajjanti kSaNamapi na mlecchairiva taskaraiH // 6 // 6 Mitraputrakalatrani bhratarah putaro'pi hi. Samsajjanti ksanampi 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, stenAnujJA tadAnItAdAnaM dviDrAjyalaMghanam / pratirUpakriyAmAnA'nyatvaM cAsteyasaMzritA // 1 //

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163 1. Stenanujna tadanitadanam dvidrajyalianghanam Pratirupakriyamana'nyatvam casteyasamsrita 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-steya vrata. Caturtha Vrata ( Fourth Vow ) anaM maMte ! tumhANaM samIve orAliya- veDabviyabheyaM dhuLagaM mehuNaM paJcakakhAmi jAvajjIvAe tattha divvaM duvihaM tiviheNaM, tericchaM egaviha triviNaM maNuyaM ahAgahiyabhaMgeNaM, tassa bhaMte ! paDikamAmi niMdAmi garihAmi appANaM bosirAmi // 4 // 4. Ahannam bhante ! Tumhanam samive oraliya-veuvviya bheyam thulagam mehunam paccakkhami javajjivae tattha divvam duviham tivihenam, tericcham egviham tivihenam, manyam uhagahiya-bhangenam, tassa bhante ! padikkamami nindami garihami appanam vosirami 4. [ atha NaM madanta ! yuSmAkaM samIpe audArika- vaikurvikabhedaM sthULakaM maithunaM pratyAkhyAmi yAvajjIvaM tatra divyaM dvividhaM trividhena tairyazcaM ekavidhatrividhena mAnuSyaM yathAgrahItabhaGgena tasya bhadanta ! pratikramAmi nindAmi 7 " gahami AtmAnaM vyutsRjAmi // 4 // Atha nam bhadanta! Yusmakam samipe audarika-vaikurvika bhedam sthulakam maithunam pratyakhyami yavajji vam tatra divyam dvi-vidham tri-vidhena tairyancam eka-vidham trividhena, manusyam yathagrahitabhangena tasya bhadanta! pratikramami nindami garhami, atmanam vyutsriyami ] 4. 4. Now, O Worshipful Sire ! In your presence I take a vow to refrain from gross sexual intercourse-of audarika (the external physical body of human and sub-human beings) and vaikurvika (different kinds of physical fluid bodies assumed by

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164 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 prANabhUtaM caritrasya parabrahmakakAraNam / samAcaran brahmacayaM pUjitairapi pUjyate / / 1 / / cirAyuSaH susaMsthAnA dRDhasaMhananA narAH / tejasvino mahAvIryA bhaveyurbrahmacaryataH // 2 // 1. Pranbhutam caritrasya parabrahmaika karanam Samacaran brahmacaryam pujitairapi pulyate 2. Cirayusah su-samsthana dridha saninahana naiah Tejasvino mahavirya bhaveyu-r-brahmacaryatah 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.-- nAsakatyA sevanIyAH svadArA apyupAsakaiH / AkaraH sarvapApAnAM kiM punaH parayoSitaH // 3 // svapati yA parityajya nirUpopapatiM bhajet / tasyAM kSaNicitAyAM vizraMbha ko'yayopiti // 4 //

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165 3 Nasaktya sevaniyah svadara apy upasakaih Akarah sarva-papanam kim punab para-yositah 4. Sva-patim ya parityajya nistra-popapatim bhajet Tasyam ksanicittayam visrambhah ko'nyayositi. 3. Devout followers (of Jinesvaras) 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. prANasaMdehajananaM paramaM vairakAraNaM / lokadvayaviruddhaM parastrIgamanaM tyajet // 5 // sarvasvaharaNaM baMdhaM zarIrAvayavacchidAM / mRtazca narakaM ghoraM labhate pAradArikaH // 6 // svadArarakSaNe yatnaM vidadhAno nirantaram / jAnannapi jano duHkhaM paradArAn kathaM vrajet // 7 // vikramAkrAMtavizvo'pi parastrISu rimsyaa| kRtvA kulakSayaM pApa narakaM dazakandharA // 8 // 5 Prayasandehajananam paramam vaira-karayam Lokadvayaviruddham parastrigamanam tyajet 6. Sarvasvaharanam bandham sariravayavacchidam Mritasca Narakam ghoram labhate paradarikah 7. Svadararaksane yatnam vi-dadhano nirantaram Janannapi jano dunkham paradaran katham vrajet 8. Vikramakrantavisvo' pi parastrisu riramsaya Kritva kulaksayam prapa narakam Dasakandhai ah

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166 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. manasyanyadvacasyanyakriyAyAmanyadeva hi / yAsAM sAdhAraNastrINAM tAH kathaM mukhahetavaH // 9 // mAMsamizra marAmizramanekaviTacuMvitam / ko vezyAvadanaM beducchiSTAmiva bhojanam // 10 // api madatasarvasvAt kAmukAkSINasaMpadaH / vAso'pyAcchettumicchanti gacchataH paNyayoSitaH // 11 // na devAna gurunnApi muhRdo na ca bAMdhavAn / asatsaMgaratinityaM vezyAvazyo hi manyate // 12 // kRSTino'pi smarasamAn pazyantI dhanakAMkSayA / tanvartI kRtrimasnehAM niHsnehA~ gaNikAM tyajet // 13 // 9. Manasyanad vacasyanat kriyayamanyadeva hi Yasam sadharaqastrinam tah katham sukha-hetavah.

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167 10. Mamsa-misram suramisramanekavitacumbitam, Ko vegya-vadanam cumbed ucchistamiva bhojanam. 11. Api pradattasarvasvat kamukatksinasampadah. Vaso' pyacchetumicchanti gacchatah panyayositah. 12. Na devanna gurunnapi suhrido na ca bandhavan, Asatsangarati-r-nityam vesyavasyo hi manyate. 13. Kustino'pi smarasaman pasyanti dhanakanksaya Tanvarti kritrima-sneham nibsneham ganikam tyajet. 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 Kamadeva (the God of Love), who spreads artificial love, and who is perfectly destitute of a particle of love. 3399191881am qftandsfagiang | kimpAkaphalasakAzaM tatkaH seveta maithunam // 14 // For Private Personal Use Only

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168 *#9: Fata: sunt root of referent: 1 7909fe--foret apartyalfar: II pull 14. Ramyamapata-matrena pariname' tidarunam, Kimpaka phalasakasam tatkah seveta maithunam. 15. Kampah svedah sramo, murcha bhrami-r-glani-r-bala ksayah Rajayaksmade rogasca bhaveyu-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. napuMsakatvaM tiryakatvaM daurbhAgyaM ca bhave bhaSe / bhavennarANAM strINAM cA'nyakAntAsaktacetasAm // 16 // 16. Napumsakatvam tiryak-tvam daurbhagyam ca bhave bhave Bhavennaranam strinam ca'nyakantasaktacetasam 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. itvarAttAgamo nAcAgatiranyavivAhanam / madanAtyAgraho'naMgakrIDA ca vamINi smRtA // 17 // 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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169 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' ahavaM maMte ! tumhANaM samove thulagaM apAramiaM pariggaraM paJcakkhAmi ghaNadhanAinavavihavatthuvisayaM icchAparimANaM upasaMpajjAmi jAvajjIvAe ahAgahiyamaMgeNaM tassa bhaMte ! paDikamAmi niMdAmi garihAmi appANaM vosirAmi // 5 // 5. Ahannam bhante l tumhanam samive thulagam aparimiam pariggaham paccakkhami dhana-dhannai-navavihavatthuvisayam iccha-parimagam uvasampajjami javajjivae ahagahiyabhangenam tassa bhante ! padikkamami nindami garihami appanam vasirami bhaya NaM bhadanta ! yuSmAkaM samIpe sthUlakaM aparimitaM parigrahaM pratyAkhyAmi dhanadhAnyAdinavavidhavastuviSayaM icchAparimANaM upasaMpacAmi yAvajjIvaM yayAgrahItamAna sasya madanta ! pratikramAmi nindAmi gahAmi AtmAnaM vyutsRjAmi // 5 // 5. Atha ram bhadanta! yusmakam samipe sthulakam aparimitam parigraham pratyakhyami, dhana dhanyadi navavidha vastuvisayam icchaparimanam upasampadyami yavajsivam yatha grahitabhangena tasya bhadanta ! pratikramami nindami garihami atmanam 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 22

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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 asaMtoSamavizvAsamAraMbhaM duHkhakAraNam / matvA bhU phalaM kuryAt parigrahaniyaMtraNam // 1 // Asantosamavisvasamaraibham dukkha karanam Matva murcha-phalam kuryat parigraha-niyantranam. 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). parigrahamamatvAdi majjatyeva bhavAmbudhau / mahApota iva prANI tyajettasmAtparigraham // 2 // 2. Parigraha-marnatvaddhi majjatyeva bhavambudhan Mahapota iva prani tyajet tasmat 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. tapa:zrutaparivArAM zamasAmrAjyasaMpadam / parigrahagrahagrastA styajeyuyogino'pi hi // 3 // 3. Tapah sruta-parivaram sama-samrajya-sampadam Parigraha-grahagrastastyajeyu-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. muSNanti viSayastenA dahati smarapAvakaH / rundhanti vanitAvyAdhAH saMgairaMgIkRtaM naram // 4 // 4. Musnanti visayastena dahati smara pavakah Rundhanti vanitavyadhah 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 saMnidhau nidhayastasya kAmagavyAnugAminI / amarAH kikarAyante saMtoSo yasya bhUSaNam // 5 // 5. Sannidhau nidhayastasya Kama gavyanugamini Amarah kinkarayante santoso yasya bhusanam. 6. 5. 5. Hidden treasures ( dwell ) near the ( fortunate) person whose santosa (contentment) is the ornament; Kama - dhenu (the cow of plenty ) follows him; and gods obey his orders like his servants 5. Transgressious of the Fifth Vow. dhanadhAnyasya kupyasya gavAdeH kSetravastunaH / hiraNyahemnazca saMkhyA'tikramo'tra parigrahe // 6 // Dhana dhanyasya kupyasya gavadeh ksetravastunah Hiranya hemnasca sankhya atikramo'atra parigrahe. 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. ahamnaM bhaMte ! tumhANaM samove guNantrae tIe uddhRahoti riyalo agamaNavisayaM disiparimANaM paDivajjAmi uvabhogaparibhogavara bhoyaNao, anaMtakAya - bahubI a - rAIbhoyaNAI pariharAmi kammao NaM panarasammAdANAI iMgALakammAiyaM bahusAvajjhAI kharakammAI rAyaniyogaM ca pariharAmi, annatthadaNDe bhavANAyaM cavvihaM annatthadaNDaM pariharAmi jAvajjIvAe ahAgahiyabhaMgaeNaM tassa bhaMte paDikamAmi niMdAmi garihAmi appANaM vosirAmi // 6 11 0 11 6 11 For Private Personal Use Only

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172 6-7 8. Ahannam bhante ! tumhanam samive gunavae tie uddhaahotiriyaloa gamapavisayam disiparimapam pativajjami uvabhogaparibhogavae bhoyanao, ananta-kaya-bahubia-ral bhoyanaim pariharami. Kammaonam panna-rasa-kammadanaim ingala-kammaiain bahusavajjhaim khara-kammaim rayaniyogam ca pariharami, annattha dande avajjhanaim cauvviham annattha dannam pariharami javajjivae ahagahiya bhangaenam tassa bhante ! padikkamami nindami garihami appanam vosirami, 6-7-8 [ ope of Yang ! gar auld yuaafia grafaffaele THnaviSayaM digparimANaM pratipadyAmi / upamogaparibhogavrate bhojanataH anantakAyabahubIja-rAtribhojanAni pariharAmi / karmataH NaM paJcadazakarmAdAnAni iGgAlakarmAdikaM bahusAvadhAni kharakarmANi rAjaniyogaM ca pariharAmi, yAvajjIvaM yathAgRhItabhanakena tasya bhadanta ! pratikramAmi nindAmi garhAmi AtmAnaM PATH IN & if u licit 6-7-8 Athanam bhadanta! yusmakam samife guqavrata trike urdh vaadhastiryag loka gamana visayam dig-parimanam partipadyami / Upabhoga-paribhoga vrate bhojanatah ananta-kaya -bahubija-ratribhojanani pariharami / karmatah nam pancadasa Karmadanani ingala-karmadikan bahu-savadyani khara-karmani rajaniyogam ca pariharami, yavaijivam yathagrahitabhangakena bhadanta pratikramami pindami sarhami atmanam vyutsrijami 6-7-8. tasy CITORIN 6-7-8 Now, Worshipful Sire! In your presence, in connection with the three Quna Vratas, I promise to preserve the digparimana 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,) ratri bhojana (eating at night) etc-(2) with regard to trades, I avoid fifteen sinful trades

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173 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 dazasvapi kRtA dikSu yatra sImA na laMdhyate / khyAtaM digviratiriti prathamaM tad guNavatam // 1 // 1. Dasasvapi krita diksu yatra sima na langhyate Khyatam dig-virati-r- iti prathamam tad guna-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. carAcarANAM jIvAnAM vimardananivartanAt / tatAyogolakalpasya sadvattaM pRhiNo'pyedaH // 2 // 2. Caracaranam Jivanam vimardana-nivartenat Taptaayogolakalpasya sadvritam grilino' pyedah. 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. jagadAkramamANasya prasarallobhavAridheH : skhalanaM vidadhe tena yena digviratiH kRtAH // 3 // 3. Jagadakramamanasya prasarallobhavaridhen Skhalanam vidadhe tena yena 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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174 ___4. 5 7th Vow-Bhogopabhoga Vrata. bhogopamogayoH saMkhyA zaktyA yatra vidhIyate / mogopabhogamAnaM tad dvitIyIkaM guNavratam // 4 // Bhogopabhogayon samkhya saktya yatra vidhiyate Bhogopabhogamanam tad dvitiyi.am Guna 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 Bhogopabhogamana Vrata sakRdeva bhujyate yaH sa bhogo'nnasragAdikaH / punaH punaH punarnogya upabhogo'GganAdikaH // 5 // 5. Sakrideva bhujyate yah sa bhogoanna sragadinah ____Punah punah puna-r-bhogya upabhogo anganadikah. 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. - macaM mAMsa navanItaM madhuduMbarapaJcakam / anantakAyamajJAtakalaM rAtrau ca mojanam // 6 // AmagorasasaMpRktaM dvidalaM puSpitaudanam / dadhyahidvitIyAtItaM kvathitAnnaM vivarjayet / / 7 // 6. Madhyam mamsam navanitam madhu udumbarapancakam Anantakayam ajnata-phalam ratrau ca bhojanam 7. Amagorasasampriktam dvidalam puspita - odanam Dadhyah-r-dvitiyatitam kvathitannam vivarjayet 6. One should avoid wines, flesh, fresh butter, honey, fruits of (1) ubara (2 banyan tree, (3) pe .pal, 4) kalumbara and (5) glomerous fig-tree)-anantakaya-unknown fruits and eating at night.

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175 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 madirApAnamAtreNa budhinazyati dUrataH / vedagdhIvaMdhurasyApi daurmAgyeNeva kAminI // 1 // pApAH kAdaMbarIpAnavivazIkRtacetasaH / jananI hA minIyanti jananIyanti ca miyAm // 2 // na jAnAti para svaM vA madyAcalitacetanaH / svAmIyati varAkaH svaM svAminaM kiMkarIyati // 3 // madyapasya zabasyeva luThitasya catuSpathe / mUtrayanti mukhe zvAno vyAtte vivara-zaMkayA // 4 // madyapAnarase magno nagnaH sthapiti catvare / gUDhaM ca svamamimAyaM prakAzayati lIlayA // 5 // vAruNIpAnato yAMti kAMtikIrtimatizriyaH / vicitrAzcitraracanA viluThatkanjalAdiva // 6 // bhUtAvinarInati rAraToti sazokavat / dAhajvarAtavad bhUmau surApo loluThIti ca // 7 // vidadhatyaMgazaithilayaM glApayaMntIndriyANi ca / mUrjAmaturchAyacchanti hAlA halopamA // 8 // vivekaH saMyamo jJAnaM satyaM zaucaM dayA kSamA / madyAtmalIyate sarva tRNyAvamikaNAdiva // 9 // doSANAM kAraNaM madhaM, madhaM kAraNamApadAm / rogAtura ivApathyaM tasmAnmayaM vivarjayet // 10 // Madirapanamatrena buddhi-r-nasyati duratah Vadagdhivandhurasyapi daurbhagyeneva kamini.

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176 2. Papah kadambaripana vivasikrita cetasah Jananim ha pripriyanti jananiyanti ca priyam. 3. Na janati param svam va madyat calitacatanah Swamiyati varakah svam svaminim kinkariyati. 4. Madyapasya sabasyeva luthitasya catuspathe Mutrayanti mukhe evano vyatte vivara samkaya, 5. Madyapanarase magno nagnah svapiti catvare Gudham ca svamabhiprayam prakasayati lilaya 6. Varuni-panato yanti kanti kirti mati sriyah Vicitrascitraracana viluthat kajjaladiva 7. Bhutarttavannarinarti raratiti sa-gokavat Dahajvarattavad bhumau surapo loluthiti ca. 8. Vidadhatyangasaithilyam glapayantindriyani ca. Murchamatuccham yacchanti hala halopama. 9. Vivekah samyamo jnanam satyam saucam daya ksama Madyat praliyate sarvam trinyavahnikanadiva. 10. Dosanam karanam madyam madyam karanamapadam Rogatura viapathyam tasmat madyam vivarjayet. 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 Kadambari (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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177 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. cikhAdiSati yo mAMsaM praannipraannaaphaartH| unmUlayatyasau mUlaM dayAkhyaM dharmazAkhinaH // 11 // azanIyan sadA mAMsaM dayAM yo hi cikorSati / jvalati jvalane vallI sa ropayitumicchati // 12 // II, Cikhadisati yo mamsam pranipranapaharatah Unmulayatyasau mulam dayakhyam dharma sakhinah 11 23

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178 12. 12. Asaniyan sada mamsam dayim yo hi cikirsati Jvalati jvalane vallim sa ropayitumicchati. 11. He, who eats flesh by taking away the vital breaths of living beings, destroys the root of the Religious Tree named Daya (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. haMtA paLasya vikretA saMskartA bhksskstthaa| kretAnumaMtA dAtA ca ghAtakA eva yanmanuH // 13 // 13. Hanta palasya vikreta samskarta bhaksakastatha Kretanumanta data ca gliataka eva 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; anumaMtA vizasitA nihaMtA kryuuvikryii|, saMskartA copahartA ca khAdakazceti ghAtakAH // 14 // 14. Anumanta visasita nihanta krayavikrayi Samskartta copaharta ca khadakasceti ghatakah. 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, nAkRtvA prANinAM hiMsAM mAMsamutpadyate kvacit / na ca prANivadhaH svargyastasmAnmAMsaM vivarjayen // 15 //

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179 15. Nakritva praninam himsam marsam utpadyate kvacit Na ca pranivadhah svargya-stasman mamsam vivarjayet 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. mAMsabhakSayitA'mutra yasya mAMsamihAmyaham / etanmAMsasya mAMsatve niruktiM manurabravIt // 16 // 16. Mamsabhaksayita' mutra yasya mamsamihadmyaham Etan namsasya mamsatve niruktim manu-r-abravit. 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 mamsa with regard to its use, given by the Law-giver Manu. ye bhakSayanti pizitaM divyabhojyeSu satsvapi / sudhArasaM parityajya bhuMjante te halAhalam // 17 // 17. Ye bhaksayanti pisitam divya-bhojyesu satsvapi Sudharasam parityajya bhunjante te halahalam. 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. na dharmoM nirdayasyAsti palAdasya kuto dayA ? / / pala lubdho na tadvetti vidyAdvopadizena hi // 18 // 18. Na dharmo nirdayasyasti paladasya kuto daya ? Palalubdho na tadvetti vidyadvopadisenna 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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180 Fresh Butter. aMtarmuhUrtAtparataH sumrakSmA jaMturAzayaH / yatra bhUchanti tannAdyaM navanItaM vivekibhiH // 1 // 1. Anta-r-muhurttat paratah su-suksma jantu-rasayah Yatra murchanti tannadyam navanitam 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. ekasyApi hi jIvasya hisane kimacaM bhavet / jaMtujAtamayaM tatko navanItaM niSevate // 2 // 2. Ekasyapi hi jivasya hinsane kimagham bhavet Jantujatamayam tat ko navanitam nisevate 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 - anekajaMtusaMghAtanighAvanasamudbhavam / jugupsanIyaM kAlavat kaH svAdayati mAkSikam // 1 // 1. Anekajantu sanghata nighatanasamudbhavam Jugupsaniyam lalavat kah svadayati maksikam. 1. Who relishes disgusting honey full of saliva produced by the compression and destruction of numerous small creatures ? None. bhakSayan mAkSikaM kSudrajaMtulakSakSayodbhavam / stokajaMtubhitRbhyaH saunikebhyo'tiricyate // 2 // 2. Bhaksayan maksikain ksudrajantulaksaksayodbhavam Stokajantubhihantribhyah saunikebhyo atiricyate.

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181 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, ekaikakusumakroDAdrasamApIyamakSikAH / yadvamanti madhUcchiSTaM tadaznanti na dhArmikAH // 3 // apyauSadhakRtejagdhaM madhuzvabhranivandhanam / bhakSitaH prANanAzAya kAlakUTakaNo'pi hi // 4 // madhuno'pi hi mAdhuryamabodhairahahocyate / AsAdyate yadAsvAdAciraM narakavedanAH // 5 // 3. Ekaika kusuma krodad rasam apiya maksikah Yad vamanti madhuucchistam tad asnanti na dharinikah 3. 4. Apyausadhakritejagdhammadhusvabhranibandhanam Bhaksitah prananasaya kalakutakano'pi hi. 5. Madhuno'pi hi madhuryam abhodhairahhocyate Asadyante yad asvadat ciram Naraka-yedanan. 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 Kala-kuta (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. ArdraH kaMdaH samagro'pi sarvaH kizalayo'pi ca / snuhI lavaNavRkSatvak kumArI girikaNikA // 1 //

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182 zatAvarI virudAni gaDUcI komalAmlikA / paLayaMko'patavallI ca vallaH karasaMbitaH // 2 // anaMtakAyAH sUtroktAH apare'pi kRpAparaiH / mithyAzAmavijJAtA varjanIyA prayatnataH // 3 // 1. Ardrah kandah samagro'pi sarvah kisalayo'pi ca Snuhi lavanavriksatvak kumari girikarnika. 2. Satavari virudhani gadaci komala-amlika Palyanko amrita-valli ca vallah sikarasanjnitah. 3. Ananta-kayah sutrokta apare'pi kripaparaih Mithyadrisamavijnata varjaniya prayatnatah. 1. All green tubers, and all unripe young buds, snuhi (thorn plant, wolf's milk), bark of the lavaya tree, Kumari, Girikargika. 2. Satavari, sprouts sprining up in pulses; Gaduci (Gula-vela), young unripe tamarind fruit; Palaka; Amrita-veli; sukara beans. 3. These are declared in Sutras as Ananta-kayas, as well as, by others, Mithyadristi Jivas do not know them as such. All kind -hearted persons should carefully avoid them Eating at Night. meSAM pipIlikA intui yUkA kuryAjalodaram / kurute malikA vAMtiM kuSTaM rogaM ca kolikaH // 1 // kaMTako dArukhaMDaM ca vitanoti galavyayAm / vyaMjanAMtanipatitasvAlaM vidhya ti vRzcikaH // 2 // vilagnazca gache vAlaH svarabhaMgAya jaayte| ityAdayo dRSTadoSAH sarveSAM niSibhojane // 3 // 1. Medham pipilika hanti yuka kuryat jalodaram Kurate maksika vantim, kustam rogam ca kolikah. 2. Kantako darukhandam ca vitanoti galavyatham Vyanjananta-r-nipatitastalum vidhyati vriscikah

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183 3. Vilagnasca gale valah svarabhangaya jayate Ityadayo drista-dosah sarvesam nisibhojane. 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. vAsare ca rajanyAM ca yaH svAdanneva viSTavi / bhRMgapucchaparibhraSTaH spaSTaM sa pazureva hi // 4 // 4. Vasare ca rajanyam ca yah khadanneva tisthati Sringa-puccha-paribristah spastam sa pasu-reva hi. ye vAsaraM parityajya rajanyAmeva bhuMjate / te parityajya mANikyaM kAcamAdadate jaDAH // 5 // 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. vAsare sati ye zreyaskAmyayA nizi bhuMjate / a adegat &a arda aafi rad || & li 3. 5. Ye vasaram parityajya rajanyameva bhunjate Te parityajya manikyam kacamadadate jadah. 6. Vasare sati ye sreyaskamyaya nisi bhunjate Te vapantyusare ksetre salin satyapi palvale. 4. 6. 5. Those silly persons, who leaving off day-time, eat only during the night, take a (piece of) glass, leaving off manikya (a ruby-a precious stone of red colour). 5.

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184 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, ulUkakAkamArjAragRdhrazaMbarazUkarA: areef *179741 tyd omtaara '10 7. Uluka-kaka-marjara-gridhra, -gambara, -sukarah Ahi-vriscika godhasca jayante ratri-bhojanat. 7. By eating at night people are born as owls, crows, cats, vultures, deer, boars, serpents scorpions, and as bulls. Pulses eaten with Curds. AmagorasasaMpRkta dvidalAdiSu jaMtavaH / dRSTAH kevalimiH sUkSmAstasmAttAni vivarjayet // 1 // i Amagorasasamprikta dvidaladisu janatvah Dristah kevalibhih suksmastasmattani vivarjayet. 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), Tuver get) etc mixed with unboiled curds. Therefore, such articles of food should be avoided. Transgressions of the Sixth Vow. smRtyaMtardhAnamAdha stirygbhaagnytikrmH| kSetravRddhizca paMceti smRtA digvirativrate // 6 // 6. Smrityantardhamurdhva adhas tiryagbhagavyatikramah Ksetra vriddhisca panceti smritva dig -virativrate. 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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185 Fifteen Sinful Trades. aNgaar-vn-shktt-bhaattk-sphottkjiivikaa| 09--TY-TH-y-faq-a7f057#157 llllll yaMtrapIDA-nichinamasatIpoSaNaM tathA / davadAnaM sara zoSa iti paMcadaza tyajet // 2 // 1. Angara-vana-Sakata-bhataka-sphotaka jivika Danta-laksa-rasa-kesa-visa vanijyakani ca. 2. Yantrapida-nirlanchanam asatiposanam tatha Davadanam-sarah sosa iti panca dasa tyajet. 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. Angara Karma. STT TEATU HT4: Furnitat i ThaThAratveSTakApAkAviti vaMgArajIvikA / / 1 // 1. Angara-bhrastrakaranam kumbhayah svarnakarita Thatharatvestakapakaviti hyangara-jivika. 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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186 brass-smith; and preparing of bricks-are the trades known as Angara karma, in which livehood depends on coal-fire. Vana Karma. chinachinavanapatra prasUnaphaLavikrayaH / kaNAnAM dalanAtpeSAdvattizca vanajIvikA // 1 // 1. Chinnacchina-vana-patra-prasuna-phala-vikrayah Kananam dalanat pesadvrittisca vana-jivika. 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-jivika Sakata A-jivika zakaTAnAM tadaMgAnAM ghaTanaM kheTanaM tathA / vikrayazceti zakaTajIvikA parikIrtitA // 1 // 1. Sakatanam tadanganam ghatanam khetanam tatha Vikrayasceti sakata- jivika 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 Ajivika. Bhataka Ajivika. zakaTo lukAyoSTakharAzvataravAjinAm / mArasya vAhanAdvattirbhavedbhATakajIvikA // 1 // 1. Sakatoksalulayostra-kharasvatara-vajinam Bharasya vahanad vritti-r-bhaved bhataka- jivika. 1. The livelihood done by carrying loads on bullock-carts, oxen, bulls, camels, asses, mules, horses etc is called Bhataka Ajivika Sphotaka Ajivika. saraH kUpAdikhanana zilAkuTTanakarmabhiH / pRthivyAraMbhasaMbhUteMjIvanaM sphoTakajIvikA // 1 // 1.

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187 1. Sarah-kupadi-khanana-sila--buttana-karmabhih Prithivyarambhasambhutai-r -jivanam sphotaka- jivika. 1. 1. Livelihood acquired by digging lakes, wells etc and breaking up of stone-slabs- undertakings in Prithvi kaya is called Sphotaka jivika. Trade in Ivory etc. daMtakezanakhAsthitvagromNo grahaNamAkare / trasAMgasya vaNijyAthai daMtavANijyamucyate // 1 // 1. Danta kesa nakhaasthitvag-romno grahanamakare Trasangasya yanijyartham dantavanijyamucyate. 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 Vanijya. Trade in Lac etc. lAlA manAzIlA nIlI dhAtakI TaMkaNAdinaH / vikrayaH pApasadanaM jhAkSAvANijyamucyate // 1 // 1. Laksa manahsila nili dhataki tankanadinah Vikrayah papasadanam laksa-vanijyamucyate. Trade in lac (red tint) manasila (red arsenic) nili (indigo) dhataki (Dhataki flowers) and tankana ksara (borax) which is the abode of sin, is called Laksa--vapijya. Trade in fresh Butter and hairs. navanItavasAkSaudramaya prabhRti vikrayaH / dvipAcatuSpAda vikrayovANijyaM rasakezayoH // 1 // 1. Trade in fresh butter, tallow, honey, wine etc is Rasa Vanijya and trade in human beings and in lower animals is Kesa Vaniya.

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188 Visa Vanijya. viSAstrahalayaMtrAyoharitAlAdivastunaH / vikrayo jIvitaghnasya viSavANijyamucyate // 1 // Visastra -hala-yantrayo haritaladivastanah Vikrayo jivitaghnasya Visa Vanjyam ucyate. 1. Trade in such articles as poisons weapons, plough machines such as chainpumps iron,yhoritala (yellow orpiment) etc. which are destructive to life is called Visa Vanijya. Yantra Pidana Karma. tilekSusarSapairaMDajalayaMtrAdipIDanAm // taLatailasya ca kRtiyaMtrapIDAM prakIrtitA // 1 // 1. Tila iksu sarsapa eranda jala yantrali 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 Nirlanchana Karma. nAsAvedho'GkanaM mucchenaM pRSTagAlanam / karNakaMbalavicchedo nilAMchanamudIritam / / 1 / / 1. Nasavedho ankanam muska-cchedanam prista galanam Karpa-kambala vicchedo nirlancchanam 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 Nirlanchana Karma. Asati Posana sArikAsukamArjArazvakurkuTakalApinAm / poSo dAsyAzca vittArthamasatIpoSaNaM viduH / / 1 / /

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189 1. Sarika-suka- marjara-sva kurkuta kalapinam Poso dasyasca vitiartham asati posanam vidub 1. The rearing of sarika (a sweet-voiced bird) fuka (parrot), cats, dogs, cocks, pea cocks, and of maid-servants for making a livelihood, is known as A-sati-posanam. Dava-dana and Sarah-sosana, vyasanAtpuNyabuddhayA vA devadAnaM bhaveta dvidhA / T: 019: AT: fartigjaga: 11 S 11 1. Vyasnat punyabuddhya va davadanam bhayet dvi-dha Sarah sosah sarah sindhu, hridade r-ambusamplavah | Dava-dana (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 osah Karmadana. Anartha-danda Viramana Vrata-(Eighth Vow). ArcaraudramapadhyAnaM pApakarmopadezitA / hiMsopakAridAnaM ca pramAdAcaraNaM tayA // 1 // zarIrAdharthadaMDasya pratipakSatayA sthitH| yo'narthadaMDastattyAgastRtIyaM tu guNavatam // 2 // i Artta raudramapadhyanam papa karmopadesita Himsopakaridanam ca pramadacaranam tatha. 2. Sariradyartha-da dasya pratipaksataya sthitah Yo anarthadandastattyagastritiyam 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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190 danda. 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-danda, which is the reverse of Artha-danda, should be abandoned It is the Third Quna-Vrata of the householder. 1. Durdhyana. vairighAvo narendratvaM puraghAtAgnidIpane / khecaratvAdhapadhyAnaM muhUrtAtparatastyajet // 1 // 1. Vairighato narendratvam puraghata agni-dipane Khecaratvadyapadhyanams muhurttat paratastyajet. 1. Evil ideas such as | Kelling 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. vRSabhAn damaya, kSetraM kRSa, paMDhava vAjinaH / dAkSiNyA viSaye pApopadezo'yaM na yujyate // 1 // 1. Vrisabhan damaya, ksetram krisa sanghava vajinah Daksiqyavisaye papopadeso ayam na yujyate 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, yaMtralAMgaLazastrAgnimuzalodukhalAdikam / dAkSiNyAviSaye hiMsaM nArpayet karuNAparai // 1 // 1. Yantra langala sastra agni musalo dukhaladikam Daksinyavisaye hinsram narpayet karunaparaih.

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191 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. kutUhalAdU gItanRtyanATakAdinirikSaNam / kAmazAstramasaktizca dhUtamadhAdisecanam / / 1 / / jalakrIDAMdolanAdivinodo jaMtuyodhanam / ripoHmutAdinA bairaM bhaktastrIdezarATkayo // 2 // rogamArgazrama mukatvA svApazca sakalAM nizAm / evamAdi pariharet pramAdAcaraNaM sudhIH // 3 // 1. Kutahalad gita-nritya-natakadiniriksanam Kamasastrah prasaktisca dyutamedyadisevanum 2. Jala krida andolanidivinodo janta-yodhanam Ripoh suiabinavairam, bhakta-stridesa-rat kathah 3. Roga-margasramam muktva, svapasca sakalam nisam Evamadi pariharet pramadacaranam sudhih 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. sacita stena saMbaddhaH saMmizro'bhiSavastathA / duzpakyAhAra ityete bhogopabhogamAnagAH // 1 //

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192 1. Sacita-stena sambaddhah-sanmisro' bhisavastatha Duhpakvahara ityete bhogopabhoga-managah 1. Sacitta ahara (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), sNyuktaadhikrnntvmupbhogaatirikttaa| maukharyamatha kaukucyaM kaMdarpo'naryadaMDagAH // 1 // 1. Samyuktadhikaranatvam upabhogatiriktata Maukharyamatha kankucyam kandarpo anartha-dandaga. 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-danda Vrata. Ninth, Tenth, Eleventh, and Twelvth Vrata ahanna maMte ! tumhANaM samIve sAmAiyaM desAvagAsiyaM posahovavAsaM ati. hisaMvibhAgavayaM ca jahA sattie paDivajAmi jAvajjIvAe ahAgahiyabhaMgerNa tassa bhaMte ! paDikamAmi niMdAmi garihAmi appANaM vosirAmi // 9 // soll 88 in 9-10-11-12. Ahannam bhante ! tumhanam samive sangaiyam desavagasiyam posahovavasam atihisamvibhagavayam ca jaha sattie padivajjami javajsivae ahagahiyabhangenam tassa bhante ! patikkamami, nindami garihami, appanam vosirami

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193 [ atha NaM bhadanta ! yuSmAkaM samIpe sAmAyikaM dezAkkAsikaM pauSadhopavAsaM atithisaMvibhAgavataM ca yathAzaktyA pratipadyAmi yAvajjIvaM yathAgRhItamalena tasya bhadanta ! pratikramAmi nindAmi garhAmi AtmAnaM vyutsRjAmi // 9 11 soll 888 8211 Atha pam bhadanta | Yusmakam samipe samayikam desavakasikam pausadhopavasam atithi-samvibhagavratam ca yathasaktya pratipadyami yavajjivam yathagrihita-bhangena tasya bhad. anta ! pratikramami nindami garhami atmanam vyutsrijami 9-1011-12 ] 9-10-11-12. Now, Worshipful Sire! In your presence I promise to take a vow to observe the Samayika-vrata, Desavaka. sika-vrata, Pausadhopavasa-vrata and Atihi samvibhaga-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). Samayika Vrata (Ninth Vow ) tyaktA dradhyAnasya tyaktasAvadhakarmaNaH / muhUrta samatA yA tAM viduH sAmAyikaM vratam // 1 // 1. Tyakta arttaraudra-dhyanasya tyakta savadhya-karmanah Muhurtam samata ya tam viduh samayikam vratam. 1. Remaining in calmness of mind for one Muhurta ( fortyeight minutes ) after having left off artta-dhyana and raudradhyana, and after having left of sinful deeds, is called Samayika Vrata, Explanation : -The word samayika' is composed of two syllables, sama and aya. Leaving off sinful actions and raga-dvesa ( love and hatred ) for the time being, and remaining in 25

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194 perfect tranquility of mind is sama bhava. In samayika 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 aya (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 samayika 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-dhyana and raudra dhyana, and he must be very careful that he may not commit any sinful act either mentally, vocally or bodily. ) Karma-Nirjara in Samayika Vrata. sAmAyikavratasthasya gRhiNo'pi sthirAtmanaH / caMdrAvataMsakasyeva kSIyate karmasaMcitam // 2 // 2. Samayikavratasthasya grihino'pi sthiratmanah Candravantamsakasyeva ksiyate karmasamcitam. 2. The accumulated mass of Karmas, even of house-holders, who have remained steady in Samayika Vrata, becomes destroyed like that of Candravatamsaka Raja ( of Saketapura.) Transgressions of Samayika Vrata kAyavAgamanasAM duSTamaNidhAnamanAdaraH / smRtyanupasthApanaM ca smRtAH sAmAyikavate // 1 // 1. Kaya-vanga-manasam dusta-prani-dhanam-anadarah Smrityanupasthapanam ca smritah samayika-vrate. 1-3 Evil meditation bodily, vocally, and mentally 4. Indifference, and 5. Want of recollection whether the samayika is done or not-These are said to be the transgressions of the Samayika vrata-They should be carefully avoided,

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195 Desavakasika Vrata ( Tenth Vow ) digvataM parimANaM yattasya saMkSepaNaM punaH / dine rAtrau ca dezAvakAsikatravamucyate // 1 // 1. Dig-vratam parimanam yat tasya saiksepanam punah Dine ratrau ca Desavakasika 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 Desavakasika 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 siksa vrata (moral precept ). Transgressions of the Desavakasika Vrata peSyaprayogAnayane pudgalakSepaNaM tathA / zabdasyAnupAtau ca vrate dezAvakAsike / / 1 / / 1 Presyaprayog a-anayane pudgala-ksepanam tatha Sabdasya-anupattau ca vrate Desavakasike 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 Desavakasika Vrata.

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196 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) catuHpayo caturthAdi kuvyApAraniSedhanam / brahmacaryAkriyAsnAnAdityAgaH pauSadhanatam // 1 // 1. Catuh parvyam caturthadi kuvyapara-nisedhanam Brahmacarya-kriya snanadi tyagah Pausadha Vratam 1. Fasting etc on four anspicious days (Eighth, Fourteenth, Purnima [ Fifteenth ), and Amavasya ( 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 Pausadha Vrata. Explanation '--Eighth, Fourteenth, Purnima (Fifteenth ), and Amavasya (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 sarvatha (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 Pausadha Transgressions of the Pausadha Vrata utsargAdAnasaMstArAnanavekSyApramRjya ca anAdaraH smRtyanupasthApanaM ceti pauSadhe // 1 //

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197 I Utsarga adana samstaran ana-veksya apramrijya ca Anadarah smrityapanupastha-panam coti pausadhe. 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 Pausadha Vrata--- Atithi - samvibhaga Vrata ( Twelfth Vow) dAnaM caturvidhAhArapAtrAcchAdanasabanAm / atiyibhyo'tithisaMvibhAgavatamudIritam // 1 // 1. Danam catu-r-vidha ahara-patra-acchadana sadmanam Atithibhyo atithisamvibhaga vratam udiritam. I 1. The giving of (1) food materials of four kinds, 2. Patras ( utensils-bowls etc) 3. Acchadana (clothes, shawls etc) 4. Sadma (dwelling-place) to a sadhu is known as Atithi-samvibhaga 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 Sadhus 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 Sadhus 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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198 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. Patra ( utensils-bowls ) 3. Clothes, blankets etc. and 4. Dweclling-place to a-tithi (wandering guests) is called A-tithi-samvibhaga Vrata. People usually practise this vrata on the break-fast day of the Pausadha vrata. They give food and drink-materials and offer patra, clothes etc to the Sadhus, and then, they take their break-fast. Transgressions of the Atithi samvibhaga Vrata. sacitte kSepaNaM tena pidhAnaM kAlalaMghanaM matsarojyApadezazca tu/zikSAvrate smRtAH // 1 // 1. Sacitte ksepanam tena pai-r-dhanam kala-langhanam Matsaro' anyapadesasca turye siksa vrate 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 Muniraja 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 Atithisamvibhaga Vrata-the Fourth Siksa Vrata--- A Devout Sravaka. evaM vratasthito bhaktyA saptakSetryAM dhanaM vapet / dayayA cAtidIneSu mahAzrAvaka sa ucyate // 1 //

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199 Vapet 1. Evam vrata-sthito bhaktya sapta ksetyam dhanam Dayaya catidinesu Maha Sravaka sa ucyate. 1. He who, staying firm in the (twelve ) vows, spends his wealth in Sapta ksetra (Seven spheres of activity-viz 1 Sadhus (monks) 2 Sadhvis (nuns) 3 Sravaka 4 Sravika 5. Pratima ( Images of Tirtharkaras ) 6 Jina Mandiar ( Temples of Jinesvaras ), and 7 Jnana (Right Knowledge with devotion and gives wealth to very pitiable persons out of compassion, is called a Devout Sravaka. yaH sadAjhamanityaM ca kSetreSu na dhanaM Sapet / kathaM varAkacAritraM dudharaM sa samAcaret // 2 // 2. Yah sad bahyam anityam ca ksetresu na dhanam vapet. Katham varakascaritram duscaram sa samacaret. 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 caritra ( ascetic life ) which is difficult to practise ? 2. jinadharmavinirmukto mAbhUvaM cakravartyapi / syAM ceTo'pi daridro'pi jinadharmAdhivAsitaH // 3 // 3 Jinadharmavini-r-mukto mabhuvam cakravartyapi Syam ceto'pi daridro'pi Jina-dharmadhiyasitah 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. Diksa of Risabha-datta and Devananda Diksa of Jamali and Priyadarsana. Soon after the rainy season, Sramapa Bhagavana Mahavira left Rajagrihi, and went in the direction of Videha ( Name of a country in the modern Tirhut with its capital Mithila ), 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 Jinesvara Bhagavana 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, sramana Bhagavana Mahavira 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 samavasarana 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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201 and going about to villages, theta ( village inhabited by peasants) nagara ( town ) etc.--eventually came to a town named Brahmana kunda-grama. 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, Sri Mahavira Swami-the crest-jewel of the three worlds-took his seat. Bhagavan (autama Swami sat near the foot-stool. Gods, hnman beings, and lower animals had their appropriate seats. At that time, a rumour spread in the town "Bhagavan Sri mahavira Swami has arrived in the Bahusala Udyana" On hearing this, Risabha-datta was greatly delighted He told his wife Devananda :- good woman I Sri Mahavira Jinesvara-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 darsana (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. Devananda was very sorry from the day sramana Bhagavan Mahavira was removed from her womb. With his wife's consent, Risabha-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 26

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202 --- - - -- brought. Risabha-datta and his wife Devananda, accompanied by his family-menbers, went to the Jinesvara in the Bahusala Udyana. On seeing tbe chatrati-chatra (three chatras-umbrellas one above each other) and other extraordinary objects of excellence, of the Jinesvara, both of them at once got down from the chariot and entered the samavarana observing five abhigamas * Risabha -datta went round the Jinesvara three times by way of pradak sina (walking from left to right as a sign of respect) and having done obeisance, he joyfully took his seat on the ground Devananda also having done obeisance to the Jinesvara, 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 Jinesvara, that very moment, her face became bright; tears of joy began to flow from The tive abhigamas are. sacittadavvamujhaNamacittamaNujjhaNaM maNegataM / igasADi uttarAsaMgu aMjalIsirasi jiNa-dikhe // 1 // isa paMcavihAbhigamo ahavA muccaMti rAyaciNhAI / apoi 3-at-HS5 9 3 1995 2 11 1. Saccitta' davvamujjhana mactta'manujjhanam manegatam Igasadiuttarasangu anjal sirasi Jinaditthe. 2. la pancavihabhigamo ahava munccanti rayaccinhaim. Khaggam chattovanaba mandam camare 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 Jinesvara. 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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203 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 Devananda, Gautama Suami, who had a doubt in his mind, did pranama ( reverential salutation ) to the Jinesvara, and asked him : Bhagavan ! what is the reason, why on repeatedly looking at your face with an unwinking sight Devananda attained a condition as if she was having a look at her own son and having great affection. The Bhagavan replied:--'Q Gautama | Devananda 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, Risabha-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 Risabha-datta and Devananda again fell at the feet of the Jinesvara. Then, sramaga 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 bho mo devANupiyA! aNAirUpaMmi etya sNsaare| ko kira kassa na jAo mAyA-pii-puttamAvehiM ? // 1 // kassa vina vA vioge aNavarayagalaMtanayaNasalileNa / paisamayamukapokaM hAhAravagambhiNaM runnaM ? ||2|| coisarajupamANe loge na kattha vAvi vutyamaho? / aNavarayamAvayANaM kANava no mAyaNaM jAyo ? // 3 // kassa va ANAnidesavattiNA dAsanimviseseNa / no bahiyaM duhaTTeNa pANinoeNa eeNa ? // 4 //

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204 evaMvihaduhanivahekkakAraNe kaha bhave mahAbhIme / khaNamettamapi vijAyai nivAsabuddhI subuddhINaM ? // 5 // etto ciya sAsayasokkhakaMkhiNo lakkhiuM bhavasaruvaM / taNamiva rajAi samujjhiUNa paJcajjamallINA // 6 // tA jAva punnapanbhArapAvaNijjA imA hu saamggii| tubmevi tAva giNhaha nisseyasasAhagaM dhamma / / 7 / / iya jagaguruNA kahie tAsiM ANaMda saMdiracchoNaM / kevalamaNubhavagammo koi pamao samuppanno // 8 // 1. Bho bho devanupiya | anairuvammi ettha samsarei Ko bira kassa na Jao mayapii puttabhavehim ? 2. Kassa vi na va vioge anavaraya galanta nayana salilena Paisamaya mukkapokkam haharavagabbhinam runnam ! 2. 3. Coddasa rajjupamane loge na kattha vavi vutthamaho? Agavarayamavayanam kanava no bhayanain jao ? 3. 4. Kassa va ananiddesavattina dasanivvisesena No vattiya duhattena paniloena eena ? 5. Evamviha duhanivahekka karane kaha bhave mahabhime Khanamettampi vijayai nivasa buddhi subuddhiyam? 5. 6. E'tto cciya sasaya sokkha kankhino lakkhium bhavasarivam Tanamiva rajjai samujshiuna pavvajjamallina 7. Ta java punna pabbharapavanijja ima hu samaggi i Tubbhevi tava giahaha nisseyasa sahagam dhammam 7. 8. Iya jagaguruna kahietesim ananda sandiracchiqam Kevalamanubhavagammo 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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205 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 samsara, which is the only source of a mass of such misiries? 6. Therefore, indeed, knowing the dreadful nature of Samsara, persons desirous of Eternal Happiness (of Final Emancipation) having completely renounced kingdoms etc like a blade of grass, embrace pravrajya (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 nisreyasa (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 Devananda, was greatly pleased, and having got up, he paid homage thrice to the Jinesvara, 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 diksa (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 Jinesvara in form of a pradaksina (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 For Private Personal Use Only

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206 age, death, disease, sorrow, and pangs of separation, We have taken the shelter of your lotus-like feet" When requested, thus, Sramana Bhagavan Mahavira, gave them diksa (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, Devananda was enstrusted to Arya Candana-pravartini, as her disciple and Risabhadaita was handed over to sthaviras sadhus advanced, in Jrana (knowledge) diksa paryaya period of initiation) and age (a sadhu 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 Moksapada (stage of Final Emancipation). Jamali-Priyadarsana. Then, Bhagavan Sri Vardhamana Swami-accompanied by Ganadhara Maharaja Sri Gautama Swami 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 Moksa,- came to Ksatriya-kunda grama Nagara. A samavasarana-with caitya vriksa (the consecrated Asoka tree prakara (enclosing walls), and doors-decorated with numerous white banners and flags and delightful to the people-was prepa red by gods. The thirty-two devendras Indras of gods, desirous of seeing the lotus-like face of the Jinesvara, came down from Deva-puri capital city of the gods) in vimanas of various kinds. Now, the Jinesvara Bhagavan, adored by multitude of gods, entered the samavasarana by the door facing the East, and took his seat with his face turned towards the East. The eleven Canadharas (Chief disciples), Keval Jnani (persons with Kevala na na

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207 Perfect Knowledge) Manahparyaya Jnani (having Knowledge of the thoughts of others), Avadhi Jnani (Persons with visual knowledge), Cauda-pnrvi (saints with a knowledge of 14 purvas. dasa purvi (sages with a knowledge of 10 purvas) and all excellent munis with vaikriya labdhi, Vaimanika devis (goddesses) and sadhvis (nuns) entered by the Purva dvara (the Eastern door) and having done homage to the Jinegvara, they remained in Agni North-western) portion. The Vaimanika goddesses and sadhvis remained standing, and the gods sat down. Then, entering by the Southern door and with their bodies slightly bent the goddesses of Bhavana-pati, Vana-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 Jinesvara; the eleven Ganadharas, Kevalins and others came with due ceremony and they took their seats in the Vayavya (North-Western) portion facing the Jinesvara. Then entering by the Northern door, multitudes of Vaimanika 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 Isana (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 Jinesvara, 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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208 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 Jinesvara, came to Nadivardhana Raja, 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 Jinesvara Bhagavan Sri Mahavira Swami. 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 chatratic chatra (a series of three umbrellas one above the other and other atisayas ( wonderful objects ) of the Jinesvara, King Nandivardhana left all his royal insignia, and going very respectfully to the Jinesvara 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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209 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 Jinesvara. In the same town, there lived a prince named Jamali who was Bhagavan's sister's son, and who was known for his beauty and loveliness. After the diksa of Jinesvara Vardhamana Swami -Priyadarsana-Bhagavan's own daughter-was married by King Nandivardhana with Jamali. Living happily with her, Jamali;-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 Kailasa, and he was enjo. ying happiness in accordance with his high position during the said the six seasons, viz during Pravarsa ( a division of the calender embracing the months of Ashadha and Sravana which are the first -half of the actual rains ) Varsa (rainy season); Sarad (autumn) Hemanta (winter); Vasanta (spring); and Grisma (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 Jinesvara, in sringhataka (triangular spaces resembling a sringhata-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, Jamali 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 (Visnu), or is it a festival of Naga (a serpent) god or is it a festival of a Yaksa (a class of demi-gods-attendants of Kubera) 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 Jinesvara Bhagavan, Mahavira Swami-your maternal uncle-has arrived outside the town, accom 27

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210 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 Korinta 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 Jinesvara, and having respectfully bowed down at his feet, he took his seat with his eyes fixed on the face of the Jinesvara with an unwinking sight. Bhagavana Vardhamana Swami gave the following sermon : karayalaparigaliyajalaM va galai paisamayameva jIyamimaM / vAhijarAyaMkAviyadehaM dUti niccapi // 1 // aibahukilesasamuvajjiyAvi vijjuvva caMcalA lacchI / piyaputtasayaNajogo'vi bhaMguro jalataraMgovva // 2 // visaryAfpavAsA pisAivanda duniggahA vaha kapi / vAmoha jaha yevamapi neva saMbhavai veraggaM // 3 // avarAvaragihavAvAravirayaNAvAulo sayAvi jaNo / sturemuhaM vacca aNuvajjiyadhammapAhijjo // 4 // eso ciya muddhajaNassa vigbhamo savvahA'viya ajutto / jaM pajjete dhammaM bhotuM bhoge carissAmo // 5 // jaM theratte patte iyaMmi savvidippayAraMmi I acchau dUre karaNaM dulahaM dhammassa savapi // 6 // kiM bahuNA bhaNiNaM ? jo bALatte'vi nAyarai dhammaM / saMgAmasamayahayasikkhagovba so soai virAme // 7 // iya jayagaruNA nosesasattasAhAraNAe vANIe / mokkhamuhamUlabIyaM kahiyaM saddhammasavvassaM // 8 // For Private Personal Use Only

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211 1. Karayala-parigaliya-jalam va galai paisamayameva jiyamimam Vahi jarayankaviya deham dumanti niccampi 2. Ai bahu kilesa samuvajjiyavi vijjuvva cancala lacchi. Piya putta sayanajogo'vi bhanguro jala tarangovva 3. Visayapivasa pisaiyavva dunniggaha taha kahampi Vamohai jaha thevampi neva sambhavai veraggam 4. Avaravaragiha vavara virayanavaulo sayavi jano Kinasamuham vaccai anuvajjiya dhammapahijjo 5. E'so ciya muddha janassa vibbhamo savvaha'vi ya ajulto Jam pajjante dhamman bhottum bhoge carissamo 2. 6. Jam theratte patte hayammi savvindiyappayarammi Acchau dure karanam dulaham dhammassa savanampi 7. Kim bahuna bhanienam ? jo balatte'vi nayarai dhammam Sangamasamayahayasikkhagovva so soai virame 8. lya jaya-guruna nisesasattasaharanae vanie Mokkha-suha-mulabiyam 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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212 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 Kumara, bowed down at the feet of Sramaga Bhagavana Mahavira and having steadily kept the closed cavity of his hands resembling the calix of a lotus, on his forehead, he said :-O Bhagavana ! 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 diksa at your blessed hands, and make my life success ful' Bhagavana told him -- There are numerous obstacies in dharma karya (religious duties). You, therefore, do not delay in this matter," Then, Jamal Kumara again made obeisance to the Jagad-guru and he returned home in his chariot. At an opportune moment, Jamali Kumara bowed down at the feet of his parents, and told them -Dear father and mother ! To-day, I heard the religious preaching of Bhagavana Sri Mahavira Swami, 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 Jinesvaras never come within the range of hearing of those who have not done

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213 meritorious deeds. Jamali, then, said :- O mother and father I My mind has become very uneasy on account of the fear of this Samsara, and I am terrified with the dread of birth and death on hearing the preaching of the Jinesvara. I am, therefore desi rous of accepting diksa (initiation into ascetic life) with your permission." On hearing these words never heard before-of Jamali Kumara, 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 Jamali"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 diksa. 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 diksa " 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. - jai nAma muNijja imaMpi koi tA kiM na hojja pajjaMttaM ? kiM tu ayaMDevi akhaMDiyAgamo paDai jamadaMDo // 1 //

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214 phassa na harati hiyayaM visayAno kassa vallahA suyaNA? / kiMtu kharapayaNapahayaM kisalayamiva bhaguraM jIyaM // 2 // etto ciya dujjaNamANasaM va mottUNa rajaraThAI / dhIrA duraNucaraMpi hu saMjamamaggaM samaNulaggA / / 3 / / at det er fastastot Tant ( 49) kiM vallahaM niraMmai ko'vi hu jalaNAule gehe ? // 4 // 1. Jai nama munijja imampi koi ta kim na hojja pajjantam Kim tu ayandevi akhandiyagamo palai jama-dando. 2. Kassa na haranti hiyayam visaya ? No kassa vallaha suyana ? Kintu kharapayap apahayam kisalayamiva bhanguram jiyam. 2 3. Etto cciya dujjaqamanasam va mottaga rajaratthaim Dhira duraqucarampi hu sanjamamaggam samanulagga. 3. Ta mohapasaramuncchidiuna gayamo ( aqumagga) dhammakarapattham Kim vallaham nirumbhai k'ovi hu jalanaule gene! 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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215 Jamali'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 Moksa. ( 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, Jamali's mother again said :-O son ! It is extremely unworthy of you to abandon, before suitable time, your eight beloved wives, Priyadarsana 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 muktahara-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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216 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 diksa along with your wives. Jamali 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 talaputa (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 Jinesvaras, should do so? On hearing this, Jamali's mother said: - O child! Here, there is much gold, silver, kansu (bell-metal) etc. much clothing, and accumulated wealth acquired from a succession of ancestors, wh

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217 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." Jamali 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 (diksa-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 diksa, 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 Sadhu. 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! en 28 For Private Personal Use Only

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218 ough of these frequent repetitions of speech, Jamali said :--0 mother-father | This Jaina diksa 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, Jamali Kumara did not leave off his intention of taking diksa although he was persuaded by agreeable, as well as, disagreeable words against taking it, his parents gave him their consent unwillingly. Jamali'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 abhisska (inauguration) ready-very cost and suitable for Jamali Kumara or one suitable for niskramana ( 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 Kumara was, then, seated in a lion-seated throne, with his face towards the East, and he was bathed with 108 kalasa (urn-shaped vessels with nozzles), each of precious stones, gold, silver, and clay-filled with pure scented waters. After the abhiseka ceremony, Jamali'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 rajoharana (a woollen brush always carried by Jaina sadhus-for the preservation of the life of insects, vermin etc) and patras (utensils, bowls, used by asceties during meals) from kritika 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, Jamali's father told his ser

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219 vants:-- good men ! Take three lakhs (hundred thousand) coins from the treasury, one lakh for rajoharana, one lakh for patras and call one barber giving him one lakh coins." The servants went out and brought rajaharana and patras, and took the barber with them. The barber bowed down at the fee: of Jamali'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 Kumara, leaving four inches of a few hairs of the front-part suitable for diksa --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 Kumara 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 abhiseka ceremony, Jamali Kumara 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 Jamali Kumara. Then Jamali Kumara 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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220 carried by one thousand clever, most excellent, young persons wearing clean clothes. On his right side, his foster-mother carrying rajoharana and patras, 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 Jarnali'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 Jamali Kuma ra from their high buildings. In this way, attended by nuimerous persons, Jamali Kumara went to the Jinesvara. Now, Priyadarsana-Jamali's wife-desirous of renouncing the world, and of having pravrajya (diksa-initiation also went to the Jinesvara. There, Jamali Kumara, along with five hundred princes of royal blood, took diksa ( initiation ) at the blessed hands of the Jinesvara, and Priyadarsana also, along with one thousand princesses, became sadhvi. Jamali Muni studied the sutras 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 Jinesvara and his numerous Sadhus. Priyadarsana remained with Candana pravartini. One day Jamali Muni bowed down at the feet of sramana Bhagavan Mahavira and requested him, O Bhagavana I With your permission, I am desirous of taking five hundred sadhus with me *The asta mangala (eight auspicious objects, are 1. Svastika a cross with rounded edges) i 2. Nandyavarta 3. Sri Vatsa 4 Matsya Yugala Pisces. 5 Darpana ( a mirror ) 6. Kumbha (an earthen pot) 7 Bhadrasana splendid seat-throne-a sitting posture among ascetics) and. 8. Vardhamana.

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221 and thinking of going to village and town without any restriction. At that time the Worshipful Bhagavan seeing the good or bad consequences of the past, future, and present events of all living beings, through the mediuin of his pure Kevala Joana, knew the future evil consequences of Jamali's behaviour, and he remained silent although Jamali asked him repeatedly. Then, realizing that " What is not forbidden is permissible" Jamali acco mpanied by five hundred sadhus, and followed by Priyadarsana accompanied by one thousand sadhvis began to wander over various villages and towns. One day, going from one village to another Jamali came to Sravasti Nagari 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, Jamali asked his sadhus :-O sadhus ! Have you made my bedding ready for me." On hearing these words of Jamali, the sadhus quickly began to spread his bedding. Disabled by agonising pains and unable to sit any longer, Jamali repeatedly inquired :- sadhus ! 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 Mithyatva (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 : phaDamANaM kaDamuppajjANamuppannamevamAIvi / vAgarai jaM jirNido divirohA na taM ghaDai // 1 // avarAvarasamayasamUhajoganipphajjamANakajjavi / kaha pAraMbhecciya kaDamimaMtu votuM khamaM hojjA // 2 //

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222 atyakiriyApasAhaNakhamaM ca vatthuttaNaM samunvahai / paDhamasamajjapamae ya tayaMpi no vijjai payatya // 3 // jai pAraMbhe cciya taM kati evaM ca sesasamaemu / karaNe kaDassa Apadai sabhaDA nRNamapAvatyA // 4 // tA jutisaMgayamimaM kaDamegha kaDaM pabuccae payaDaM / kiriyAnihAsamayANa hoi evaM ca na viroho // 5 // iya paDivajjaha samaNA ! pakkhamimaM saraladosaparihINaM / vRttaM ti neya gijjhai kusachehi kiMtu juttaMti // 6 // naya savvannutti pasiddhipatakittI jiNo vayaiM micchaa| kiMtu vae Jciya kaiyAvi jeNa guruyAvi mujhaMti // 7 // iya samayasatyasavaNamunbhavapi taM niyaviveyamavahAya / pittajaravihuriyo iva palavai asamaMjasaM bahuso // 8 // 1, Kadmanam kadamuppaffamanamuppannamevamaivi Vagarai jam Jininds ditthaviroha na tam ghadai. 2. Avaravarsamaya samuhajoga nipphajjamana kajjamni Kaha parambhecciya kadamimamtu vottum khamam hojja ? 2. 3. Atthakiriyapasahapakhamam ca vatthuttanam samuvvahai Padhamasamajpasue ya tayampi 'no vijjai payatthe 3. 4. Jai parambhe cciya tam kadanti evam ca sesasamaesu Karane kadasaa avalai ubbhala nunamapavattha 4. 5. Ta juttisangayamimam kadameva kalam pavuccae payadam Kiriyanitjhasamayana hoi evam ca na viroho 6. Iya paoivaijjaha samana ! pakkhamimam sayaladosaparihinam Vuttam ti neya gijjhai kusalehim kintu juttam ti 7, Naya savvannutti pasiddhipatta kitte Jino vayai micca. Kim tu vae cciya kaiyavi jena gariuyavi munjjhanti 7. 8. lya samaya satthasavanubbhavapi tam niyaviveyamavahaya Pittajaravihurio iva plalavai asamamjasam bahuso.

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223 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 prarambha ( 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 anavastha 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 anavastha dosa ] 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 sadhus, you accept only this doctrine, as it is free from all faults. Wise men should not accept anything because it is so preached by Jinesvaras, but that which stands to logical reasoning should be accepted. 3. Jinesvara resowned 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 Jinesvara 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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224 his hearing of Sutras of Jaina Agamia, he began to speak disor. derly as if he were distressed by bilious fever. On listening to Jamali, who was talking in-appropriately leaying off all sense of shame, the sthaviras (venerable ascetics) saidO Jamali ! why do you thus preach a false theory. Tirthankarswho have congueced, raga (love) dvesa (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 Kevala Jnana (perfect Knowledge) like yourself in this matter? Bhagavan knowing the true nature of

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225 jara tihuyaNekacUDAmaNI jiNo vAgarejja vitamaho / tA tavvayaNeNa tavovihANameyaM kimAyarasi ? // 1 // / // 2 // rajjaM rahuM ca vivajjiUNa ANAe tassa nikkhami tavvayaNaM dursito kaha na tumaM lajjase ihi ? ahavASNAbhogasamunbhaveNa doseNa duTTha maNie vi / jAyai puNo visuddhI AloyaNaniMdaNAIhiM // 3 // tA motuM kRviyaSpaM vacca samIve jaekadIvassa / parivajjasu pacchittaM mA viphalaM nesu niyajammaM // 4 // akkakharamettaMpi na jo jiNidavayaNassa sarahaI maNusso / so pAvas micchataM tatto saMsAra paribuddhi // 5 // tatto ci kibbisatiyasatiriyavasahIsu maNuyajoNIsu / dubbisadudda paraMparamaNaM tamaNivAriyaM kahai // 6 // garuosa pAvArAsI jidisamayatyasahahaNahaNio / aratri is autvva kharapavaNapaDihANio // 7 // iya so therehiM bahuppayAraheUhiM atthasArehiM / vaha gADhaM pannavio jaha sahasI moNamallINo // 8 // 1. Jai tihuyanekkacidamani jino vagarejja vitahamaho Ta tavvayanena tavovihanameyam kimayarasi? 2. Rajjam rattharnca vivajjiuna anae tassa nikkhamium | Tavvayanam dusinto kaha na tumam lajjase Ighim? 3. Ahava'nabhogasamubbhavena dosena dutthu bhanld vi Jayai puno visuddhi aloyana nindanaihim. I. For Private Personal Use Only 2. 4. Ta mottum kuviyappam vacca samive jaekkadivassa | Padivajjasu pacchittam ma viphalam nesu niyajammam 4. 5. Akkharamettampi na jo jininda-vayanassa saddahai manusso So pavai micchattam tatto samsaraparivuddhim 5. 29 3.

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226 6. Tatto cciya kibbisatiyasatiriya vasahisu manuiya-jopisu Duvvisahadunaparamparamanantamanivariyamn lahai. 7. Garuo'vi pavarasi jinindasamayattha saddahanahapio 1 Navatthanam bandhai ghanovva kharapava apalihanio 7. 8. Iya so therehim bahuppayara heuhim atthasarehim i Taha ghadham pannavio jaha sahasa monamallino 8. 1. If the Jinesvara-the only crest-jewel of the three worldsspeaks false-hood, then, why do you practise this tapo-vidhana (rigorous austerity) by his injunctions ? 2. Having renounced kingdom and country, and having taken diksa 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 alocana (confession before the guru) and by ninda (censure of the misconduct) etc. 4. Tinerefore, leaving off false assumptions, go to the Jinegvara-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 Agamas of the Jinesvaras, acquires Mithyatva (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 Siddhantas of the Jinesvaras, 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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227 However, when Jamnals 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 Sramana Bhagavana Mahavira, and a few only lived with him Priyadarsana along with her one thousand sadhvis, followed Jamali owing to her innocence, and to her previous love towards him. Becoming perfectly healthy, Jamali, degrading his own self by his pertinacity and misleading ignorant persons by his wrong preachings and defiling the words of Jinesvaras, and proudly boasting himself as a Sarvajna as he believed that he had Kevala jnana (Perfect Knowledge ) and Kevala Darsana ( Perfect Perception), began to roam about everywhere. One day, when Sramana Bhagavana Mahavira Swami accompanied by his numerous disciples was staying at Pargabhadra Udyana of Campa Nagari. Jamali went to him and told him : "Bhagavan! Many of your disciples have died as chaumastha without obtaining Kevala Jhana (Perfect Knowledge). But I am not such, because I have acquired divine and imperishable Kevala Jnana and Kevala Darsana 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 Jamali, Gautama Swami told him:"Jamali! 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) Sasvata (eternal) or a-sasvata (non-eternal)? 2. Is this Jiva (individual soul, sasvata (eternal) or a-sasvata (non-eternal) ?" When Jamali was in doubt and devoid of loveliness on his face as he was unable to solve these questions, sramana Bhagavana Mahavira Swami-the illuminator of the world-told him :-0 Jamali, many of my disciples can answer these questions as if they were Kevalins, 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 sasvata (eternal) as well as it is

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2.28 a-sasvata (non-eternal). This world exists during all the three periods-past, present, and future-in a general form and hence it is sasvata (eternal), and it is a-sasvata (non-eternal) owing to changes of periodic returns of an avasarpini and utsarpini. In the same way, Jiva (soul) is sasvata (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-sasvata (noneternal) owing to its various transformations during its existence as a human being, as a hellish being, and as a brute etc. Although Sramana Bhagavana Mahavira persuaded him, Jamali had no faith, as his mind was filled with wrong notion and accompanied by a few Sadhus and sadhvis 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 "Jamali has become a wrong believer." One day, Jamali again went to Sravasti Nagari and stayed in a garden outside the town. Priyadarsana also accompanied by one thousand sadhvis 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 Jinesvaras, 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 sadhvi 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 sadhvi 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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229 hing of the Jineevaras, 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 Dhanka, she said: O! sravaka! 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 Sramana Bhagrvana Vardhamana Swami-the crestjewel of the three worlds.-Ah! I did not believe in the teachings of the Jinesvara, 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 Jinesvara, 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 adarsana said :--"I am desirous of eagerly acting according to your advice, Saying so, Priyadarsana accompanied by her one thousand sadhvi-disciples, went to Jinesvara. at Dhankan, then by gentle and salubrious persuation, brought round to the right path, all the remaining sadhus, except Jamali, and all of them, except Jamali, went to the Jinesvara. 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 Jmesvara. In this way, Jamali 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 Mithyatva (wrong belief,) he was born as a kilbisika (inferior) god with cruel proclivities) god with an age-limit of thirteen sagaro-pams in Lantaka-kalpa Devaloka, For Private Personal Use Only

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230 On hearing the news of the death of Jamali, Gapadhara Maharaja Gautama Swami very respectfully paid homage to Sramapa Bhagavana Mahavira Swami and asked him :--Bhagavan ! where is your bad pupil named Jamali born after having done various austerities ? Sramana Bhagavana Mahavira, then, narrated the whole account including his birth as a kilbisika god. When Indrabhuti Gautama inquired :--Bhagavan! What is the cause of Jamali's birth as a kilbisika god after having practised severe austerities, Sramana Bhagavana Mahavira-the knowner of all objects and their various modifications-the only illuminator of the world-told him :-- Gautama! you carefully listen to the cause, dhammAyArarayANaM AyarimANaM visuddhasIlANaM / muttappavattayANaM ujjhAyANaM guNanihINaM // 1 // kuLagaNasaMghANaM piya paDiNIyA je havaMti ihajIvA / viulaMpi tavaM kAuM te kibisiemu jAyaMti // 2 // 1Dhammayararayanam ayarianam visuddhasilanam Suttappavattayanam ujjhayanam gunanihinam 2. Kula gana sang hanam piya paliniya je havanti iha jiva Viulampi tavam kauni te kibbisiesu jayanti 1-2. Those living beings, who become hostile in this world, towards acaryas who are devoted to religious observances, and who are of pure noble character and who become hostile towards upadhyayas (teachers) who are teachers of sutras and who are a treasure of virtuous qualities, and those living beings who become hostile even to a kula (a congregation of sadhus under one acarya) to a gana (a combination of sadhus under different acaryas) and to a sangha (a congregation of sadhus ( ascetics ) sadhvis (nuns) sravakas (male laymen) and sravikas (female lay men ) are born as kilbisika gods even after doing rigorous austerities. Bhagavana Sri Gautama Swami again inquired:---Bhagavan !

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291 Descending from his abode in Lantakakalpa Devaloka, after how many bhavas (existences) will he attain Moksapura nivasa (a residence in the town of Final Emancipation ?) The Jinesvara 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 sadhus, Sramana Bhagavana Mahayira--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. Sramana Bhaganvana Mahavira then went to Vaisali and lived at Vaisali 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 Allahabad ) desa. FIFTEENTH YEAR OF ASCETIC LIFE (B. C. 554-53 ) 1. King Satanika-Mrigavati-Udayana Kumara Canda Pradyota 2. Jayanti Sravika Diksa of Jayanti. 3. Sumanobhadra and Sup. ratistha 4. Ananda Grihapati 1. King Satanika-Mrigavati-Udayana Kumara Canda Pradyota Having passed the fourteenth Rainy Season at Vaisali, the Venerable sramana Bhagavana Mahavira 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 Sramana Bhagavana Mahavira went to Kausambi before his acquisition of Kevala Jnana, the country was being governed by King Satanika

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232 and that King Satanika was married (B C. 570 ) with Mrigavati One of the seven daughters of King Cetaka of Vaisali and also that he had a son named Udayana. Near Saketapura Nagara, there was a temple of a Yaksa 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 Yaksa 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 Yaksa for the year. It so happened that after some years, the son of a painter of Kausambi went to Saketapura 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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233 you weep so much ? She replied :-My Child! This is my only son. Immediately after preparing a painting of the Yaksa, 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 Yaksa. Then, with brand new brushes and excellent colours, the young painter prepared a beautiful painting of the Yaksa, and having very respectfully bowed down low at the feet of the Yaksa, 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 Yaksa 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 Yaksa 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 Yaksa with penance purity, politeness, gentleness, and cleverness, and on having received the boons from the Yaksa, the young painter was honoured by the king, as well as, by the town-people. 30

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234 The young painter, then, went back to his native place Kausambi. Kausambi was the capital town of King Satanika. One day, King Satanika 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, thereucon, 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 Yaksa, 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 Mrigavati 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 Mrigavati-devi 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 Satanika while examining the various paintings in the hall canie near the painting of Mrigavati-devi 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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235 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 Yaksa, 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 Yaksa 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-desa (Malwa) 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 Mrigavati of King

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his Satanika, 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 Kamadeva (God of Love) or any celestial damsci of the patala (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 Kamadeva, then, Kamadeva 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 Asoka 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 Mrigavati- devi-chief consort of King Satanika. I 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 236 - For Private Personal Use Only

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237 wife of King Satanika, O Vajrangua duta ( 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 Satanika and informed him about the order of King Canda Pradyota. Becoming greatly enraged, King Satanika 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 Canda Pradyota, and gave him an exaggerated account of his ill-treatment. King CandaPradyota was very angry, and he commenced a march towards Kausambi with all his extensive army. On hearing that CandaPradyota was rapidly advancing towards Kausambi, with a very large army, King Satanika 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 Satanika has died on account of shock. My son Udayana is yet a boy and unable to meet with the disaster. By not acting For Private Personal Use Only

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238 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. Mrigavati-devi gent word to King CandaPradyota, saying:--"By the recent death of my husband King Satanika, we are under your protection. My son, Udayana 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 Kausambi. Queen mrigavati, then, sent word to Candapradyota. 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 Mrigavati with the object of escaping from the defilement of her morality, had the gates of her town tightly locked

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239 up and she became ready for a fight with Canda Pradyota. King Canda Pradyota was greatly disappointed, and he laid a seige around Kausambi. One day, having mentally renounced the world, noble Mrgavati thought :--Happy are the people of the villages and towns frequented by Sramana Bhagavana Mahavira, 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 diksa at His blessed like bands Sramana Bhagavana Mahavira accompanied by Ganadhara Maharaja Indrabhati Gautama and numerous sadhus and surrounded by a large retinue of gods and goddesses, happened to come to Kausambi placing His feet on the nine golden lotuses placed in front of his feet by the gods. The gods prepared a samavasarana 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 Mrigavati-devi was informed of the arrival of the Jinesvara, she gave very valuable presents to the persons carrying the glad news to her, City-gates were laid open. Mrigavati-devi went to sramana Bhagavana Mahavira, 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 Canda-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 sramana Bhagavana Mahavira about his doubt. The Worshipful Bhagavana 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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240 Mahavira, out of shame only, he inquired :-- Bhagavan ! Is she the same that she actually was? My sister The Worshipful Bhagavana again replied :-- Yes, It is actually so." Now Ganadhara Maharaja Indrabuti 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. Bhagavana ! what is the meaning of the answer " She is the same that she actually was? The Venerable Bhagavana said :--The story is rather long. You all listen carefully. Story of the Gold-Smith At Campa Nagari 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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241 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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242 identical Karmic 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 Brahmin. 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 Brahmin. 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 Brahmin girl was burning with malice, and she was always finding out opportunities of killing her.

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243 One day, when the thieves went to plunder a village, the Brahmin 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 Brahmin 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 Brahmin boy conjectured.-"By such criminal acts, she seems to be my own wicked sister It is heard that sramaga Bhagavana Mahavira 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." iya goyama ! evaMvihaviDaMbaNAjAlamUlagihabhUyA / visayA visa va viSamaM diti vivAgaM maNussANaM // 1 // khaNadAviyasokkhANaM bhavohasaMvAhiyAmuhanihINaM / bhogANa kae muddhA juttAjuttaM na pecchaMti // 2 // cojjamiNaM rAgaMdhA purisA aNavekkhiUNa paramatthaM / jaM atthi ta vimotUNa natthi jaM taM vibhAviti // 3 // tathAhi-maMsalavametaniattiyaM pi aharaM pavAlakhaMDaM / jalaghubbuyasacchahamavi nayaNajuyaM nIlanaliNaM vA // 4 // cammAvapaddhaaTTiyamayaMpi vayaNaM mayaMkabiMbaMvA / maMgaccayametapi vi thaNajuyalaM kaNayakalasaM va // 5 //

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244 etours fra angga' afenadei fa soNiyamuttatrikINaM ramaNaMpi vi amayakUvaM va // 6 // mannaMti visayamUDhA aviyAriyamatthiyasarUvA / accataniMdiyANi vi evaM aMgANi juvaINaM // 7 // iya evaM karuNAsAyareNa sirivaddhamANanAheNa / kahie vatthusarUve samaggavaNappaIveNa // 8 // 1. Iya Goyama ! Evamviha-vidambana-jala-mula-gihabhuya Visaya visam va visamam dinti vivagam manussanam. 1. 2. Khana daviya sokkhanam bha voha samvaddhiyasuhanihinam Bhogana kae muddha juttajuttam na pecchanti. 3. Cojjaminam ragandha-purisa anavekkhiuna paramattham Jam atthi tam vi-mottuna natthi jam tam vibhavinti. 3. 4. Tathahi mamsalavamettaniattiyam pi aharm pavala khandam va Jala bubbuya sacchamavi nayana juyam-nila-nalinam va 4. 5. Cammavanaddha-atthiyamayam pi vayanam mayanika-bimbam Va Mamsuccaya-mettam pi-vi thana juyalam kanaya-kalasam va 5 6. Vellahala munalam piva bahujuyam atthimamsamettam pi. Soniyamutta vilinam ramanam pi vi amayakuvam va 7. Mannanti visaya-mudha aviyariya matthi saruva Accanta nindiyani vi evam anganiya juvainam. 6. 8. Iya evam karunasayarena siri Vaddhamana nahena Kahie vatthusaruve samaggabhuvana ppaivena 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 consequences, 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 For Private Personal Use Only

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245 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'--Sramana Bhagavana Mahavira Swami-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 Brahmin) under the influence of disgust towards worldly enjoyments took Bhagavati Diksa and the whole assembly of gods, demons, human beings, and sub-human beings also became free from passion. At this time, Mrigavati - devi with her lotus-like eyes expanded by the intensity of extreme joy, bowed down near the feet of sramana Bhagavana Mahavira, and said - Worshipful Bhagavan! I shall take permission from King Canda Pradyota, and then, I am desirous of having Bhagavati Diksa." With these words, she went to Canda Pradyota, and said: - O Great King! If you give mi permission, I am desirous of taking Bhagavati Diksa Being

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246 ashamed to refuse permission in such a big assembly, the king gave his assent. Mrigavati--devi entrusted her son Udayana kumara to the care of King Canda Pradyota and became a nun. Eight queens of King Canda Pradyota viz Queen Angaravati and others, took Diksa at the same time. The thief (Brahmin boy) who had taken Diksa went to the colony of robbers, and having instructed the remaining four hundred and ninety-nine thieves to the Right Path, brought them to Sramana Bhagavana Mahavira for Diksa. 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 Sramana Bhagavan Mahavira, King Canda Pradyoia, with his own hands, installed Udayana Kumara on the throne of Kausambi, and he himself returned to Ujjain. Sadhvi Mrigavati was given instructions in the duties of a nun and she was placed under the care of Pravartini Candana Bala. 2 Jayanti Sravika-Diksa of Jayanti Sramana Bhagavana Mahavira came to Kausambi. Hundreds of citizens went for his darsana. Prince Udayana Kumara, his mother Mrigavati-devi, and his father's sister Jayanti also went for darsana. After darsana and the hearing of Dharma-katha (religious preaching) all the people, Udayana Kumara, and Mrigavati-devi returned home, but Jayanti remained with the Bhaga. van 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 sayyatara (bestower of place of residence) to sramana Bhagavana Mahavira. With the object of creating interest on the subject of Nava Tattvas (nine) padarthas-nine categories 1-e Jiva (Soul) A-jiva (Non-soul) etc. Sramaga Bhagavana Mahayira preached the sub

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247 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 Adhara pana-stha nakas (eighteen places of sinful acts) From Pranatipata to Mithya darsana salya - - - - - tae NaM sA jayaMtI samaNovAsiyA samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA nisamma hahatuhA samaNaM magavaM mahAvIraM vaMdittA namaMsittA evaM vayAsI kahinnaM bhaMte ! jIvA garuyattaM havvamAgacchanti ? jayaMtI ! pANA ivAeNaM jAva micchAdasaNasalleNaM, evaM khalu jIvA guruyattaM havvaM0 evaM jahA paDhamasae jAva viiyiivyNti| bhavasiddhiyattaNaM bhaMte ! jIvANaM ka samAvao pariNAmao ! jayaMti ! samAvo no prinnaamo| samveti bhaMte ! mavasiddhiyA jIvA sijjhassaMti iMtA / jayaMtI ? savvevi NaM bhavasiddhiyA jovA sijjhissaMti / jai bhaMte ! savvaM bhavasiddhiyA jIvA sijjhiAssati tamhA gaM bhavasiddhiyavirahie loe bhavissai ? No tiNaDhe samajhe, se keNaM khAieNa aTThaNaM bhaMte ! evaM vuccai samveviNaM bhavasiddhiyA jIvA sijjJissaMti no ceva gaM bhavasiddhiyavirahie loe bhavassai ? jayaMtI! se jahAnAmae savvAgAsaseDhI siyA aNAdIyA aNavadaggA parittA parivuDhA sANaM paramANupoggalamettehi khaMDehi samayera avahIramANI2 aNaMtAhiM prosappiNI avasappiNIhiM avahIraMti no ceva NaM avahiyA siyA teNa?NaM jayaMtI! evaM baccai savvevi Na bhavasiddhiyA jIvA sijjhissaMti no ceva // bhavasiddhiya nirahie loe bhavi

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248 Ques-o Worshipful Lord I Is bhava-siddhitva ( attainment of Liberation after a number of worldly existences ) svabhavika (innate) or parinamika ( 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 akasa-pradesas, cannot be removed as they are anantananta, in the same way, all the living beings fit for Libera ssai / muttattaM bhaMte ! sAhu jAgariyattaM sAha atyaMgahayANaM jIvANaM jAgariyatta sAhu ? se keNaTeNaM maMte ! evaM vuccai atthegaiyANa jAva sAhU ? jayaMtI ! je ime jIvA ahAmmiyA ahammANuyA ahammiTThA ahammakkhAI ahammapaLoi ahammapalajamANA ahammasamudAyArA ahammeNaM ceva vitti kappemANA viharaMti eesi NaM jIvANaM suttattaM sAhU, eeNaM jIvA muttA samANA no vaiNa pANabhUyajIvasattANaM dukkhaNayAe soyaNayAe jAva pariyAvaNiyAe vaTuMti eeNaM jIvA muttA samANA appANaM vA paraM vA tadubhayaM vA no bahurhi ahammiyAhiM saMjoyaNAhiM saMjoettAro bhavaMti, eesiM jAvANaM suttattaM sAha, jayaMtI ! je ime jIvA dhammiyA dhammAyuNA jAva dhammeNaM vitti kappemANA viharaMti

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249 tion cannot be removed from the Toka (they being anantananta), 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. eesiNaM jIvANaM jAgariyattaM sAhU, ee NaM jIvA jAgarA samANA bahUrNa pANANaM jAba sattANaM adukkhaNayAe jAva apariyAvaNiyAe vahati teNaM jIvA jAMgaramANA appANaM vA paraM vA tadubhayaM vA bahUhi dhAmmiyAhiM saMjoyaNAhiM saMjoettAro bhavaMti, ee NaM jIvA jAgaramANA dhammajAgariyAe appANaM jAgaraittAro bhavaMti, eesiNaM jIvANaM jAgariyataM sAhU, se teNaTeNaM jayaMtI! evaM vuccai atthegaiyANaM jIvANaM muttattaM sAhu, atthegaiyANaM jIvANaM jAgariyattaM sAhU // baliyattaM maMte ! sAhU dubaliyattaM sAhu ? jayaMtI ! atthe 32

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250 bly try to engage themselves or others or both in very meritorious undertakings. Besides, when they wake up during night, they will observe dharma-jagarika (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 Acaryas, Upadhyayas, sthavira gaiyANaM jIvANaM baliyattaM sAhU atyegaiyANaM jIvANaM dubaliyattaM sAhU, se hNaNaM bhaMte ! evaM vaccai jAva sAhU ? jayaMtI ! je ime jIvA ahammiyA jAva viharati eesi NaM jIvANaM dubbaliyattaM sAhU, ee NaM jIvA evaM jahA suttassa tahA dubbaliyassa vattacvayA bhANiyavvA, baliyassa jahA jAgarassa tahA mANiyavvaM jAva saMjoettAro bhavati, eesi NaM jIvANaM sAhU, se teNa eNaM jayaMtI ! evaM vaccai taM caiva jAva sAhU || dakkhattaM maMte ! sAhU ALasiyattaM sAhU ? jayaMtI ! atyegaiyANaM jIvANaM dakkhattaM sAhU atthegaiyANaM jIvANaM AlasiyattaM sAhU, se keNaTTaNaM bhaMte! evaM buccai taM caiva jAva sAhU ? jayaMtI ! je ime jIvA ahammiyA jAva viharaMti eesi NaM jIvANaM AThasiyattaM sAhU, ee gaM jIvA AlasA samANA no bahUNaM jahA suttA ALasA mANiyavvA, jahA jAgarA tahA dakkhA bhANiyavvA jAva saMjoettAro mavaMti, ee NaM jIvA dakkhA samANA bahUhiM AyariyaveyAvaccehiM jAva uvajjhAya 0 thera0 tavassi0 gilANaveyA 0 sehave0 kulaveyA0 gaNaveyA0 saMghaveyAva0 sAhimmiya veyAvaccehiM attANaM saMjoettAro bhavaMti, eesi Na jIvANaM

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251 sisya (an aged disciple), a diseased sadhu, a tapasvin ( an ascetic practising penance) to a Kula (a community of saints), to a gana (a group of Sadhus under one acarya), to a sangha (a corporation of Sadhus, Sadhvis, Sravakas, and Sravikas) and to sadharmikas (coreligionists). Jayanti Sravika was thus drinking with relish the nectar of detailed explanation from the lotus-like mouth of the Jinesvara 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 Diksa. She studied the Eleven Angas of Jaina Agamas under Arya Candana and having completely destroyed the ties of evil Karmas by excellent faith and pure ascetic life, she attained Moksa Pada (the Path of Final Emancipation. The desa (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. dakkhattaM sAhU, se teNadveNaM taM ceba jAva sAhU || soiMdiyavasaTTe NaM bhaMte ! jIve kiM baMdhai ? eva jahA kohavasaTTe taheba jANa aNupariyaTTA / evaM cakkhidiyavasa vi evaM jAva phAsiMdiyavasaDhe jAva aNupariyaTTA / tae NaM sA jayaMtI samaNovA siyA samaNassa bhagavao mahAvIrassa aMtiyaM evamahaM soccA nisamma tuTThA se jahA devANaMdAe taheba pavvaiyA jAva savvadukkhappahINA / sevaM maMte ! ratti (sUtre 443 ) // 12-2 // zrI bhagavatI sUtre - 12 zatake 2 uddazaH (Sri Bhagavati Sntra - 12th-Satake 2 Uddesh ) For Private Personal Use Only

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252 3. 3 Sumanobhadra and Supratistha. From Kausambi Nagari, Sramana Bhagavana Mahavira went in the direction of Kosala-desa (name of a country with Ayodhya as its capital) When Sramana Bhagavana Mahavira came to Sravasti Nagari, 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 Kostaka Caitya, both Sumanobhadra and Su-pratistha declared their willingness to renounce the world. So, having entrusted their eldest sons with the management of all their affairs, both of them took Diksa at the pious hands of the Bhagavan. with After Diksa, they always acted strictly in accordance the instructions received from Sramana Bhagavana 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 Sramana Bhagavana Mahavira One day, Sumanobhadra and Su-pratistha approached the Omniscient Bhagavan and said O Worshipful Lord! With your permission we both of us, are desirous of practising "Guna Ratna Samvatsara" Tapa. Bhagavan replied:-"Do as you think best. Dc not delay. For Private Personal Use Only

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253 With the permission of Sramaga Bhagavana Mahavira, both the sadhus viz Sumanobhadra Muni and Supratistha Muni commenced the Guna Ratna Samvatsara Tapa which is to be practised in the following way- Guna Ratna Samvatsara Tapa guNaratnaM SoDazabhirmAsaiH saMpUryate punastatra / mra amiquicarar: egoqatar: qaqa || 2 || 1. Guna-ratnam sodasabhi-r-masaih sampuryate punastatra Mase caikadisodasantah syu-r-upavasah pancadasa 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 tapah 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. For Private Personal Use Only

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254 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 sadhus-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 vira 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 sadhus 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 sadhus, 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 sramana Bhagavana Mahavira Coming to the Worshipful Bhagavana, they *Virasana 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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256 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 sadhus and sadhvis to forgive them for any want of courtesy towards them, they went to Vipula Giri, accompanied by a few excellent venerable sadhus, 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 Maranantika Samlekhana 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 Sadhus-Sumanobhadra and Supratistha died with perfect tranquility of mind. Knowing that both the sadhus 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 sadhus, they came back to sramana Bhagavana Mahavira and having given the news of the death of Sumanobhadra and Supratistha, they placed the clothes and patras (utensils) of the two sadhus, before him. Now, Gautama Swami with a low salutation asked sramana Bhagavana Mahavira:- Bhagavan ! These two gadhus-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 Arana and Acyuta deva-loka, they are born as gods in the excellent Vimana (aerial car) named, Vijaya of the Nava 1. Anasana Vrata-A vow of abstaining from food and drink of religious 2. Maranantika Samlekhana Vrata is a vow contemplation till the end of one's life by deain.

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257 Oraiveyaka Deva-loka. Descending from Vijaya Vimana, they will be born in Maha Videha Ksetra and will become Siddha-Buddha and Mukta (Liberated). Sramana Bhagavana Mahavira gave Diksa to several other individuals besides Sumanobhadra and Supratistha. The account of these two sadhus 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. Sramana Bhagavana Mahavira then went in the direction of Vatsa-desa. Having gone to Vanijya-grama he put at the pleasuregarden named Duiyapalasa of that town, 4 4 Ananda Grihapati. Having given diksa to Sumanobhadra, Supratistha and others, Sraniana Bhagavana Mahavira went in the direction of his native place-Videha-desa (country in the vicinity of Gandaki River-the place now known as Tirhut). Coming to Vanijya-grama, Sramana Bhagavana Malavira, had lodged in a temple named Duipalasaya outside the town. At Van:jya grama, 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 Sivananda. In a dwelling-place, named Kollaka Sannivesa in the northeast of Vanijya-grama, the friends, caste-people, and relatives of Ananda lived. Ananda Urihapati was a jnalri 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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258 to say that Sramana Bhagavana Mahavira ksatriya, and he was born in this country. On receiving the news of the arrival of Sramana Bhagavana Mahavira there, numerous persons went for his darsana, Ananda Grihapati also went. On hearing the preaching, he became joyful, contented, and greatly delighted. He approached the Bhagavana 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 siksa vratas-disciplinary practices)." Bhagavana replied:-"Do, as you like the best." was also a jnatri Ananda Grihapati, then, received the undermentioned five minor vows, from Sramana Bhagavana Mahavira namely Abstinence, by mind, speech, and body, during the rest of his life, from 1. Sthula himsa (gross injury to living beings. 2. Sthula Mrisavada (gross telling of lies, false-hood) 3. Sthula asteya (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-parimana (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 satika ploughs. * One nivartana is 40000 square hands. A nivartana satika plough is capable of tilling 40000x100 square hands of cultivable ground. Such 500 ploughs. For Private Personal Use Only

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259 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 Sravaka 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 Sravaka 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. Sramana Bhagavana Mahavira, then, told him-You should always carefully avoid the undermentioned five aticara (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. Sarika (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. Kanksa--an eager desire for the adoption of evil doctri For Private Personal Use Only

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260 nes and practices of wrong believers as they may be easy of accomplishment, but they eventually result in harmful consequences. 3. Viczkitsa :-uncertainty about the acquisition of the good results of meritorious deeds, such as virtuous conduct, self-control, penance etc. 4. Para-pakhanga-prasamsa. Praise of heretics. 5. Mithyamatr Samsarga-Association with wrong believers. Sramana Bhagavana Mahavira, then, explained the aticaras (transgressions of all the vows of a house-holder to him. Ananda Sravak, 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 Sramanas (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 sramana Bhagavana Mahavira and having received their satisfactory explanations, Ananda Sravaka went home. There, he told his wife. O Beloved of the gods ! I went to sramana Bhagavana 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 Bhagavana. 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, Ananda Sravaka 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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261 gated by Sramana 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 jnata ksatriyas in Kollaka Sannivesa, I will live there and strictly observe the religious precepts of the Tirthankara." Ananda Sravaka immediately put the idea into action. He went to the Pausadhasala 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 aticara (transgression ). 2. Vrata Pratima-Strict observance of the anuvrats (minor vows) taken by oneself, for two months. 3. Samayika Pratima-Practice of samayika vrata without the slightest transgression for three months. 4. Pausadha Pratima-Strict observance of Pausadha (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 Jinesvaras. 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-ahara-varjana Pratima-For seven months, he should abstain from taking living food and drink-materials. For Private Personal Use Only

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282 8. Svayam-arambha-varjana Pratima-For eight months, he should not do any sinful act 9 Bhritaka-pesya-arambha-varjana Pratima-Por nine months, he should not have any sinful act done by a servant or a messenger. 10. Uddista-bhakta-varjana Pratima-Por ten months he should abstain from food and drink materials specially prepared for himself. He should have his head regularly shaved. II. Sramana-bhuta Pratima-For eleven months he should lead the life of a true ascetic. also continue the While adopting any pratima, he should practice of all the previous pratimas. By the practice of such extensive, noble, and severe auster. ities for five years and a half, the body of Ananda Sravaka, became feeble, emaciated, and skeleton-like. Even in such an enfeebled state, Ananda Sravaka thought :--" So long as I possess some strength, faith, and courage, it is desirable that I should adopt apascima marinantika samlekhana vrata (The Final Vow of Expiatory Rites to be performed on Death-bed) during the life. time of sramana Bhagavana Mahavira, before the expiry of my term of life." He accordingly took the vow. Even with the abandonment of food-and drink materials, Ananda Sravaka 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 Jranavarniya (Knowledge-obscuring ) Karmas, Ananda Srivaka acquired Avadhi Jnana (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 deva-loka, and below as far as the Loluyaccuya hell of the Rat

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263 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 Bhagavana Mahavisa -during the 26th year of his Ascetic Life and the 24th year of the Acquisition of Kevala Jnana had gone to Vanijyagrama, and had put up at Duiyapalasaya Caitya of Kollaka Sanniyoga, Ganadhara Maharaja Indrabhuti Gautama, who had gone to Anand's house for alms, had some doubt about the extent of the Avadhi Jnana acquired by Ananda Sravaka, when he heard about his Avadhi Jiana. On seeing Canadhara Maharaja Indrabhati Cautama coming into his house, Ananda Sravaka was greatly pleased. With a low bow, "Anan da Sravaka, gently requested him :--"0 Swamin ! 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 Maharaja Indrabhuti Gautama went to the place where Ananda Sravaka was staying Bowing down thrice at the feet of the Canadhara Maharaja the greatly delighted Ananda Sravaka asked him :- Swamin! Can a house-holder surrounded by his dometic environments, attain Avadhi jnana ? Gautama Swami replied :--Yes, he can. Ananda Sravaka, thereupon, told him :-Maharaja ! I have attained Avadhi Jrana. I am able to see as far as 500 yojanas of Lavana 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 Varsadhara, in the Urdhvaloka (Upper World ) I can see the Saudharma-devaloka 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 Sravaka, said :--"O good man ! A house-holder can have Avadhi Jnana; but it cannot be of such a wide extent. You should, therefore, make amends and practise penance for saying so, Ananda Sravaka then asked :--"O Swamin I Can there be any expiation for saying out

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264 the true meaning of the words of the linesvaras ? On Cautama Swami saying 'No' to his question, Ananda Sravaka said :Maharaja then, you should do expiation. Having some doubt as to who should do the expiation, Ganadhara Maharaja Gautama Swami returned to sramapa Bhagavana Mahavira and bowing down respectfully at the feet of the Venerable Lord, he inquired:-Bhagavan ! Who should do the expiation ? Either I or Ananda Sravaka ? When sramana Bhagavana Mahavira told him that he himself should do the expiation and should ask pardon from Ananda Sravaka, highly obedient Ganadhara Maharaja Indrabhati Gautama went to Ananda Sravaka and having asked his pardon, he said that whatever Ananda Sravaka had told him was quite true. One must really admire the straight-forwardness of Canadhara Maharaja Gautama Swami and extol his obedience in respectfully carrying out the orders of Sramapa Bhagavana Mahavira. The very fact that a man like Canadhara Maharaja Gautama Swami occupying the exalted rank of the Chief Disciple of sramana Bhagavana Mahavira amidst a congregation of 14000 sadhus 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-Aramana Bhagavan Mahavir&-is a visible evidence of the uprightness of Ganadhara Maharaja Indrabhuti 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 Jinesvaras, Anada Sravaka abstained from food and drink, and died in Maravantika samlekhana vrata (a vow of religious meditation till death) After death, he was born as a god in Aruna Vimana (aeriai car) in Sandharma-devaloka. Descending from Saudharma-deva-loka, he will be born in Maha-videha kselra and will become a Siddha Buddha and Mukta (Liberated one). (From Upasaka dasanga Satra Adhyayana I.)

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CHAPTER III. Sixteenth Years of Ascetic Life (B. C. 553--32 ) 1. Kala-pramana 2. Diksa of salibhadra, 3. Diksa of Dhanya Setha, During the winter, sramana Bhagavana Mahavira left Vani. iya-grama, and went in the direction of Magadha-desa. After going to a number of villages and towns and preaching religion, he came to Rajagriha Nagari, and stayed at Guna-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. Kala Pramana. At that time, Indrabhuti Gautama asked a question with regard to Kala (time calculation :-Bhagavan | How many respirations take place in one Muhurta ? Bhagavana :-Cautama The following list gives the measure of time-calculation. A-samkhyata innumerable) samaya (moments) = one avalika 4446; avalikas = one Respiration or Prana 7 Respirations or pranas = One Stoka. 7 Stokas = One Lava. 77 Lavas = One Muhurta During one Muhurta there are 3773 respirations of a strong healthy human being : 30 Muhutas = One Aho-ratra (day-night), 15 Aho-ratra - One Paksa (fortnight), 2 Paksas (fortnights) = One Masa (month). 2 Masas (months) = One Ritu (season). 3 Ritus (seasons) = One Ayana (solstice; half year).

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266 2 Ayanas (solstices) = One Samvatsara, Varsa (year). 5 Samvatsara = One Yuga. 20 Yugas = 100 Varsa (years). 10 Hundred years = 1000 (thousand) years 100 Thousand years = 1 Lac (100000) years. 84 Lac varsa = | Purvanga 84 Lac purvanga = 1 Purva. 84 Lac purva El Trutitanga. 84 Lac Trutitanga = 1 Trutita. 84 Lac Trutita = 1 Adalanga. 84 Lac Adapanga = 1 Adada. 8+ Lac Adada = | Avavanga. 84 Lac Avayanga = 1 Avava. 84 Lac Avava = 1 Huhukanga. 84 Lac Huhukanga = I Huhuka. 84 Lac Huhaka = | Utpalanga. 84 Lac Utpalanga = 1 Utpala. 84 Lac Utpala = 1 Nalinanga 84 Lac Nalinang = | Nalina. 84 Lac Nalina = 1 Achanikuranga, 84 Lac Achanikuranga = 1 Achanikura. 84 Lac Achanikura = 1 Ayutanga. 84 Lac Ayutanga = 1 Ayuta. 84 Lac Ayuta = 1 Prayutanga. 84 Lac Prayutanga = 1 Prayuta. 84 Lac Prayuta = | Nayutanga. 84 Lac Nayutanga = 1 Nayuta. 84 Lac Nayuta = 1 Cullkanga. 84 Lac Calikanga = 1 Culika. 84 Lac Culika = 1 Sirsa-prahelikanga. 84 Lac Sirsa-prahelikanga =l Sirsa-prahelika. Bhagavana:-"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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267 Bhagavana --Aupamika calculation is of two kinde-viz patyopama and sagarapama. Cautama :-- Bhagavan ! What is the nature of palyopama and sagaropama. Bhagavana Gautama! A paramanu (an atom ) is an infinitismal portion that cannot be cut and separated by a very sharp cutting instrument A mass of ananta (infinite ) paramanus (atoms ) = One Ut Slaksnaslaksnika 8 Utolaksnaslaksnika = 1 slaksnaslaksnika 8 Slaksnaslaksnika | Urdhva-renu. 8 Urdbva-renu 1 Trasa-renu. 8 Trasa-renu I Ratha-renu 8 Ratha-renu I Valagra 8 Valagra I Liksa (nit; egg of a louse) 8 Liksa 1 Yuka (louse) 8 Yuka 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 Kuksi ( 2 hastas ). 49 Angula = 1 Danda; dhanu; ydpa Nalika; aksa; musala ( 4 hastas) 2000 Dhanu 1 Gavyuta-! Gau=1 kosa. 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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268 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 Kala. Such kotakoti palyopamas. One Sagaropama. "Time is infinite; but there are in it, kala-cakras (econs or cycles ). Each cycle has two eras viz the avasarpini or descending era of ten kotakoti 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 utsarpini or ascending era also of ten kotakoti sagaropamas 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 susama of Avasarpini of four kotakoti sagaropams-period of great happiness. 2. Second araka named susama of three kota--koti sagaropams -period of happiness. 3 Third araka of named susama-dusama of two kota-koti sagaropamas-age of happiness and misery 4. Fourth araka named dusama-susama of one kota-koti sagaropama minus forty-two thousand years-age of misery and some happ. iness 5. Fifth araka named dusama 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 dusama-dusama 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-dusama of twenty-one thousand years -age of great misery. 2 Second araka named dusama of twenty one thousand years-age of misery. 3. Third araka of named dusama-susama-of one kota-koti sagaropama minus forty-two thousand years age of misery and some happiness. 4. Pourth araka named susama-dusama of two kota-koti sagaropamas-age of happiness and misery. 5 Fifth araka named susama of three

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269 kota-koti sagaropan:as age of happiness and 6 Sixth araka named susama-susama of four kota-koti sagaropamas-age of great happiness Thus, the avasarpini era is of the duration of ten kota-koti sagaropamas and the utsarpini era is also of ten kota-koti sagaropamas duration. During this year, the wealthy merchant Salibhadra, and his brother-in-law Dhanya setha, had Bhagavati diksa at the hands of Sramana Bhagavana Mahavira and several other persons of Rajagriha had minor vows of house-holder life 2. 2. An account of Salibhadra setha a very In Rajagriha Nagara there lived a very rich merchant named Gobhadra He had a wife named Bhadra sethani 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 Bhadra sethani gave birth to a very fortunate boy. As she saw a dream of a saliksetra (rice-field) during her pregnancy, the boy was named Spalibhadra) During his boyhood, Salibhadra 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 setha accepted the offers, and Salibhadra Kumara was married with thirty-two handsome girls. Salibhadra then began to enjoy worIdly pleasures with his young wives,-like an Indra in his devaloka, 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 setha having renounced worldly pleasures, took Bhagavt: dik sa at the blessed hands of Sramana Bhagavana Mahavira with the object of attaining his own spiritual advance

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270 ment and having remained without food and drink, he went to svarga bhumi (heavens ) Through the medium of his avadhi jnana (Visual Knowledge) Gobhadra-deva saw his son Salibhadra 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. Bhadra seghani 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 Salibhadra setha and of the reason of his renouncing worldly concerns one can have an idea about the affluent condition of India during the time of Gramana Bhagavana Mahavira and of the Jainas and their religious instinct. One day, a travelling merchant came to King Srenika of Rajagriha 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 Srenika 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 setha while King Srenika showed his inability to buy one piece on account of its high price. When King Srenika refused to buy any, the shawl-merchant roaming about in the town, went to salibhadra's mansion-house and saw Bhadra Mata Bhadra sethani liked the ratna-kambalas but they were not thirty-two. Thinking that she would not be

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271 able to give one kambala to each of the thirty-two wives of Salibhadra, the affectionate Bhadra sethani 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 sethani 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." Bhadra sephani, 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 Mata-the mother of Salibhadra setha-that she was the only person in the whole of Rajgriha Nagari who was able to give him the sum of money asked by him. Now, Queen Celana-wife of King Srenika-having come to know that a travelling merchant had gone to King Srenika 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 Srepika 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 Bhadra $ethaqi-Mother of Salibhabra Segha-and that he had not any one of them in stock. King Srenika, then, sent one of his servants with the amount of sale-price of one ratna-kambala, to Bhadra sethani to get one for Queen Celana. Bhadra Sethani 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 Salibhadra 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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272 The King's servant informed him accordingly. Queen Celans told the king. The difference between us and Salibhadra is like that between brass and gold King Sranika 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 Srenika sent word to Salibhadra tetha to see him The house-hold management of the family rested with Bhadra sethani. Owing to her great affection towards salibhadra setha, she had not entrusted him with the care of any commercial or social function Salihhadra sepha 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, Bhadra sethani 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 Bhadra sethani 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 Srenika came to the house of Salibhadra sotha. 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 buildirg 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 Sronika carre to the fourth storey of the building where an excellent lion-seated throne

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273 had been arranged for him, Bhadra Mata informed Salibhadra Setha about the arrival of King Srenika at the house, and requ. ested him to come down to the fourth floor for the purpose of meeting the King. Salibhadra said :-Mataji (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 Sethani said.-My child | Srenika 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, salibhadra Setha sorrowfully thought "Fie on this worldly affluence of mine! I have, as yet, a swami (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 sramana Bhagavana Mahayira Swami and take vows at his blessed hands. At that time Salibhadra Setha had a violent agitation of indifference to worldly pleasures; however, at the request of his mother, Salibhadra, accompanied by his wives, went to King Srenika 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, Bhadra Sethagi told King Srenika .- great king! You allow my son Salibhadra 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 deva (god) in deva-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 Salibhadra to go to the seventh storey. Salibhadra Setha 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-vapika (household oblong water-tank). Bhadra Sethani requested King Srenika 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 35

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274 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 Bhadra Sethani'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 Setha 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 Jinesvara Bhagavan'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. Bhadra Mata 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 kinds,* 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 Srenika 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 elaci (cardamoms), lavinga (cloves, java. ntri (mace, draksa (grapes akharota (walnuts), badama (almonds), *Cardamoms (elaci) cinnamon (tajas', cloves lavinga), Fennel seeds (variali), mace (javantri).

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275 pista (pistachio nuts) etc. The king was greatly pleased. With a delighted heart, the king told Bhadra Sethani "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 Setha 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 Sethani, King Srenika went away. King Sren 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 Jinesvaras. 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 Jinesvara 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 Setha was meditating thus, he heard the sound of the beating of dundubhi (kettle-drum). He made inquiries and he was told - Sramana Bhagavana Mahavira Swami-capable of dispelling the darkness of Moha (infatuation) like the Sun, removing the darkness of the night-has very fortunataly arrived on Vaibhara giri, and so, the gods are beating divine kettle-drums. On hearing the news of the arrival of His Most Exalted Holiness, Sramana Bhagavana Mahavira, the pious Salibhadra Setha was greatly pleased. Filled with a burden of joyful devction, Salibhadra Setha put costly garments and precious ornaments, and accompanied by a large retinue he ascended Vaibhara

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276 giri in a comfortable palanquin with the object of doing homage to Sramana Bhagavana Mahavira As soon as he saw the Venerable Bhagavana from a distance, he got down from his palanquin and having carefully observed the five abhigamas* of a sravaka, 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. Sramana Bhagavana Mahavira, then gave the following desana (preaching ) capable of destroying the terror arising from unrestricted worldy enjoyments anaMta klezakallolanilayo bhavasAgaraH / tiryagUrdhvamadho jaMtUna kSipatyeSa pratikSaNam // 1 // ekaM nibandhanaM tasya kriyate prANAbhi ratiH / azucau kRmibhiriva yadatrApi zarIrake // 2 // rasAmmAMsamedo'sthimajjazukrAMtravarcasAm | azucInAM padaM kAyaH citvaM tasya tatkRtaH ? // 3 // navasrotasravadvitrarasaniH syaMdapicchale / dehe'pi zaucasaMkalpo mahAmohavijRMbhitam // 4 // zukrazoNitasaMbhUto malaniHsyaMdavarddhitaH / garbhe jarAyusaMchannaH zuciH kAyaH kathaM bhavet ? // 5 // mAtRjagdhAnnapAnotyarasaM nADIkramAgatam / pAyaM pAyaM vivRddha san zauMcaM manyeta kastanoH ? // 6 // " *The five abhigamas of a house-holder are 1 Sacittadavvamujjhanam (Leaving outside of a living object). 2. Acitamanujjhanam (Non-abandonment of a lifeless object) 3. Manegattam (Concentration of mind) 4. lgasadi ujjarasangur - ( Wearing the upper garment in the form of ekasadi as adopited by Jains going to temple ). 5 Angali sirasi Jina dittha - ( Anjali immediately on seeing Jinesvara Bhagavana. For Private Personal Use Only

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277 doSadhAtumalAkIrNa kRmigaMDUpadAspadam / rogabhogigaNairjagdhaM zaroraM ko vadecchuciH ? // 7 // susvAdUnyannapAnAni kSIrekSu vikRtIrapi / muktAni yatra viSTAya taccharIraM kathaM zuciH // 8 // vilepanArthamAsaktaH sugaMdhiryakSakardamaH / malIbhavati yatrAzu kva zaucaM tatra varmaNi ? // 9 // jagdhvA sugaMdhi tAMbUlaM muptoniyutthitaH prge| jugupsate vakragaMdhaM yatra talki vapuH zuciH // 10 // svataH mugaMdhayo gNdhdhuuppusspsngaadyH| yatsaMgAdhAMti daurgadhyaM so'pi kAyaH zucIyate // 11 // abhyakto'pi vilito'pi, dhauto'pi ghaTakoTimiH / na yAti zucitAM kAyaH zRMDAghaTa ivaashuciH|| 12 // mRjjAlAnalavAtAMzusnAnaH zaucaM vadaMti ye / gatAnugatikaistaistu vihivaM tuSakaMDanan // 13 // tadanena zarIreNa kArya mokSaphalaM tapaH / kSArAbdhe ratnabadImAnamasArAt sArasuddharet // 14 // 1. Anananta klesa kallola nilayo bhavasagarah Tiryagurdhvamadho jantun ksipatyesa pratiksapam. 2. Ekam nibandhanam tasya kriyate pranibhi ratin Asucau krimibhiriva yadatrapisarsrake. 3. Rasasrigmansamedo's sthimajjasukran travarccasam Acucinam padam kayah sucitvam tasya takkutah 4. Navasrotasravad. -visra-rasa-nihsyanda-picchale Dehe'pi sauca samkalpo mahamohavijrimbhitam 5. Sukra-s'onita-sambhuto malanihsyanda varddhitah Garbhe jarayu sanchannah sucih kayah katham bhavet? 5.

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278 6. Matri jagdhanna panottha rasam naoikramagatam Payam payani viruddhah san saucam manyeta kastanoh 6. 7. Dosa dhatu malakirnam krimigandu padaspadam Rogabhogiganai-r-jagdham sariram ko vadecchucin ? 7. 8. Susvadunyannapanani ksireksu vikritirapi Bhuktani yatr& visthayai tacchariram katham suci" ? 9. Vilepanarthamasaktah sugandhi-r-yaksa kardainah . Malibhavati yatrasu kva saucas tatra varsmani ? 10. Jagdhva sugandhi tambulam supto nisyutthitah prage Jugugpsate vakragandham yatra tatkim vapuh sucih ? 11 Svatah sugandhayo gandha-dhapapuspa-sragadayah Yatsangadyanti daurgandhyam, so'pi kayah suciyate. 12. Abhyakto'pi vilipto pi dhauto'pi ghata-kotibhih Na yati sucitam kayah sundaghaja ivasucih 13. Mriljalanala vataamsusnanaih saucam vadanti ye Gatanugatikaistaistu vihitam tusakandanam 14. Tadanena sarirepa karyam Moksa-phalam tapah Ksarabdhe ratnavaddhimanasarat sajamuddharet. 14. 1. This bhava-sagara (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 maha---moha ( great infatuation ) 13

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279 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? *Mahavigai -The undermentioned articles are called Mahavigai-viz 1 Madyam (wines) 2. Mansam (flesh). 3. Madhu (Honey). 4. Mankhana (navanita-fresh butter).

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280 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 Moksa (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 pramada ( carelessness). The soul enveloped on all sides; by the pramada 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 addhara papasthanakas (eighteen varieties of sinful acts ) for their nourishment

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281 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-bhuma 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 astapada 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 vimanas (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 astapada animal is said to possess strength to that eight lions. 36

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282 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 Subhuma.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 Jarakumara heard from a question to Tirthankara Bhagavana Sri Neminath by Krisna Vasudeva, that "Krisna Vasudeva's death will be caused at the hands of Jarakumara" 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 Krisna Vasudeva was caused by an arrow thrown by Jarakumara. 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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283 agencies viz. moha ( infatuation ), mithyatva ( wrong belief) ainana (ignorance) etc, entangle the sole in meshes of bandha ( bondage ), udaya (rise), udirana ( 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 Bhagavans (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 ), udirana (maturity ) etc of Karmas Varieties in conditions of life are caused by the inflow of punya ( meritorious ) or papa ( 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 mithyatva ( 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 samsara, *The four gatis (existences) are :--Deva (celestial) 2. manusya (human) 3. Tiryanca (Lower animals) and 4 Naraka (hillish)

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284 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 deva ( celistial 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 Naraka (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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285 as he is under the influence of Karmas. As long as, one, becoming well-versed in the Teachings of the Jinesvaras, 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 Bhagavana Mahavira, the aversion of Salibhadra Sepha towards worldly enjoyments began to increase. Having respectfully bowed down at the feet of Sramana Bhagavan 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 Bhagavana Mahavira Swami. I heard his preaching, and I liked it. Bhadra Mata said:- Darling! You are fortunate. You have done meritorious deeds. You have done well that you went to do obeisance to the Venerable Bhagavan. " Then. Salibhadra requesting his mother for permission of his Bhagavati Diksa and explaining his reasons for his renouncing the world, said:- "Mother ! On hearing the preaching of Sramana Bhagavana Mahavira, my delusion of endless worldly existences has disappeared. I have known the

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286 precise causes of innumerable wanderings in all the four gatis (existences) of this samsara 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 Samsara. 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 Samsara, 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 Bhagavati Diksa 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 Bhagavati Diksa. 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 Bhadra Sethani On regaining her full senses, Bhadra Sethani, with her heart pierced by the agony of separation from her only son,

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287 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. Bhadra Mata, then tried to remonstrate with salibhadra 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 Bhag. vati Diksa. 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 Sramana Bhagavana Mahavira." Bhadra Mata, 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 Bhagavati Diksa 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, Bhadra Mata 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 Bhagavati Diksa at any risk. There is absolutely no doubt in my final decision. Bhadra Mata now thought :- This is his final decision He will

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288 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 diksa, 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 Setha 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, Salibhadra Setha did a respectful salution to his mother, and then he went into his palatial apartment. Bhadra Mata became pleased and she thought: -My obedient excellent son has accepted my word. He has not contradicted it at all." Now, salibhadra Setha, whose mind had become passionately devoted to Samyama Dharma (Ascetic Life) by the preaching of Sramana Bhagavana Mahavira 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, Salibhadra setha 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, Salibhadra Setha completely abandoned all his thirty-two wives who were in the chief dwelling places and the constant source

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289 of Moha (infatuation). As soon as Bhadra Mata came to know about his son's behaviour towards his wives, she went to Salibhadra Setha and she began to entreat him with various affectionate and suitable words supported by numerous arguments. But the mind of Salibhadra Setha did not, in the least, become un-steady, as he had made a firm determination of adopting ascetic life. Dhanya Setha. Dhanya Setha-the husband of Salibhadra's sister Subhadra. was also living at Rajagriha Nagara, One day, when Salibhadra's sister Subhadra was applying scented oils to the head of her husband Dhanya Setha 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 salibhadra Sesha, fell from the eyes of Subhadra, on both the shoulders of Dhanya Setha. Becoming astonished, Dhanya Setha 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 ? Subhadra, 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 salibhadra Setha has become greatly dejected from the time that King Srenika paid a visit at my brother's house. He has now a strong inclination towards renouncing worIdly pleasures on hcaring the preaching of sramana Bhagavana Mahavira. He is desirous of taking Sarva-virati Vrata (renoun

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290 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 Bhagavati Diksa ( ascetic life recommended by Tirthankaras ). 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 Subhadra, the highly adventurous Dhanya Segha smilingly said :-"By abandoning one wife every day, it seems to me that salibhadra Setha 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 Sramana Bhagavana Mahavira, 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 Setha, all his wives, becoming astonished at worldly indifference of salibhadra Setha, told hun :-"Dear husband ! Courageous per sons can easily cross an ocean with their hands, but it is difficult to take Bhagavati Diksa in accordance with the commandments of the Jinesvaras with a pure heart, and to practise severe

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291 austerities. Because it is heard that even ascetics who were wellversed in the Fourteen Purvas 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 Salibhadra Setha 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 Bhagavati Diksa as it is as perilous as entering a blazing fire. The mother of Salibhadra Setha 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 Bhagavati Diksa ? Dhanya Setha 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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292 Religion preached by Sramana Bhagavana Mahavira. On hearing the excellent instructive words uttered by his wives even in joke, Dhanya Seth 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 Salibhadra Sejha, 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 Setha prompted theni to accept Bhagavati Diksa (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 Setha 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 Setha 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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293 Extremely fortunate Dhanya Setha 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 Diksa, Dhanya Setha 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 Sadhus (monks) and 5. Sadhvis (nuns ), and for the maintenance and up-lift of 6. Sravakas (Jaina lay-men ) and 7. Sravikas. ( 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 Srenika for the purpose of making its use on suitable occasions, and of making carless individuals diligent. In this manner, Dhanya Setha 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 Setha became perfectly free from worldly anxities. Diksa of Dhanya Setha Dhanya Seth's wife Subhadra was the sister of Setha Salivhadra. She went to her mother Bhadra Sethani and informed her, of her own intention of renouncing the world. Bhadra Mata

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294 said : - Darling I I am for the present, greatly afflicted by the fire of separation on hearing about the intended diksa of my only son, and how is it that you are also ready to renounce the world and take Diksa 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 ? Subhadra replied - "Mother ! We all the eight sisters ( I and my co-wives ) have firmly resolved to take Diksa 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 Diksa, as our chief enemy. Also, you should not, under any circumstance, prevent my brother Salibhadra who is very eager to take Diksa." With these words, she went away to her husband's house. Bhadra Mata overpowered by the tight bondage of deep affection at once went to Dhanya Seth'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 Salibhadra, to protect me carefully. "It is not justifiable that all of you have become ready to take Diksa 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 Setha 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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295 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 Sadhu Maharajas 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 Diksa under the guardianship of the lotus-like feet of a Jinesvara Bhagavan. 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 Diksa at the hands of Sramaqa Bhagavana Mahavira-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 Jinesvaras, 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 Diksa-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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296 accept Diksa. 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, Bhadra Sethani 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 Diksa. 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 Setha accompanied by their retinue, took their seats in palanquins and followed him. They also went with him for Diksa. 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 Sramana Bhagavana Mahavira in the Gunasila Udyana of Rajagriha Nagara. On hearing the account of Dhanya Setha from the citizens, and his own family-members, Salibhadra Setha became at once ready to take Diks. He immediately went to his mother Bhadra Sethani and explained to her his firm determination about renouncing the world with sound reasonable arguments, Bhadra Mata 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, Salibhadra Setha abandoned his thirty-two beautiful wives, and he also went to Sramana Bhagavana Mahavira in the Guna-sila Udyana. At that time King Srenika and Gobhadra deva celebrated a festival in honour of his Diksa. Now, Salibhadra Setha and his sister's husband Dhanya Setha

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297 -both of them-approached sramapa Bhagavana Mahavira 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), jara (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 Bhagavati Diksa. You initiate us with your lotus-like hands. You teach us Sutras (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 sramana 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 38

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298 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 Setha and Salibhadra Setha-removed the hair of the r head ard beard-in five handfuls with their own hands King Srenika, Prince Abhaya, Kumara, 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 Sraniana Bhagavana Mahavira The Worshipful Bhagavana gave them Bhagavati Diksa with the repetition of the stras of the Five Great Vows of Ascetic Life The eight wives of Dhanya Setha i-e Salibhadra's sister Subhadra and others were also given Bhagavati Diksa and they were entrusted to the Chief Nun by whom they were taught sutras and rituals. They led excellent spiritual life. Both the sadhus-Dhanya Muni and Salibhadra Muni-were en rusted to well-trained Sthaviras (venerable ascetics ) from whoni they carefully learnt sutras 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 sadhus 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 sramana BhagaVana Mahavira who was at Rajagriha. After a period of twelve years, sramana Bhagavana Maha. vira sanctifying various places, again came to Rajagriha. On the day when both the sadhus-Dlianya Muni and Salibhadra Muniwent to the Worshipful Lord, they were to have a break-fast,

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299 after a continuous fasting of one month. Both of them, went to Sramana Bhagavina Mahavira 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 Bhagavana Mahavira, the Worshipful Lord, looking attentively at Salibhadra 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 Salibhadra Muni went to Rajagriha for seeking food. With unflinching faith in the words of Sramana Bhagavana Mahavira, both the sadlius, leaving other houses, went to the palace of Bhadra Mata. 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 sadhus 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 Bhagavan Mahavira 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 sadhus thought: -The Worshipful Lord has said "The woman who gives us the alms must be our mother'

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300 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 Sramana 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. Sramana Bhagavana Mahavira then said:-- O Salibhadra Muni! the woman who gave you milk-curds as alms, was your own mother of previous birth. Becoming astonished by these words of Sramana Bhagavana Mahavira, the curious Salibhadra Muni asked again :-Bhagavan ! How is it possible ? Sramana 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 Sramana Bhagavana Mahavira, the intensity of disgust to wards worldly objects on the part of Salibhadra Muni, went on increasing. With the permission of Sramana 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 Sramana Bhagavana Mahavira, the For Private Personal Use Only

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301 intelligent Salibhadra 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 Jinesvaras. 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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302 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 Sramana Bhagavan Mahavira and having respectiuily howed down at his lotus-like feet, both the sadhus said:-Swamin! Chis body, which is our perpetual enemy, is not able to perlorni austerities. Your Worshipiul Bhagavalia is aware that a living body is known by its life Then what is the use of nourishing this body ? With your Worshipful Biragavan's permi ssion and favour we both of us are desirous af acquiring Salvation by Samlesand uradhana (cereinonies suitable for meditation on death-bed). Jinesvara Bhagavari 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 Jinesvara, both the Sadhus, Salibhaura Muni and Whanya Muni accompanied by Gagadhara Bhagavana Gautaina Swami and forty-eight munis (ascetics, ascended Mount Vaibhara 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 Bhagavana Gautama Swamiji Maharaja, both of them practised Padapopagamana 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 Rajagrina, during the festival in cominemoration of the arrival o! Salibhadra Muni and Dhanya Mun at Rajagriha, Bhadra Mata had goi her palace beautfully decorated with festoons, portal arches etc, of precious stones and gems. Now Bhadra Mata, taking the beautiful virtuous wives of Salibhadra with her, went to do obeisance to the Venerable One King Srenika

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303 accompanied by his harem and Princes, and other members of his family, also, went to give respects to sramana Bhagavana Mahavira 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, Bhadra Mata, while hearing the sermon and while looking at the assembly of Sadhus, 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 svadhyaya 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 Jinesvara, 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 desana (preaching) on seeing the absence of Salibhadra Muni and of Dhanya Muni from the assembly, Bhadra Mata asked the Lord:- Bhagavan! How is it that Dhanya Muni and Salibhadra Muni are not seen here ?" Asked thus by Bhadra Mata, Sramana Bhagavana Mahavira said :- good woman ! when, with my permissinn, both the Sadhus 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 Salibhadra Muni and Dhanya Muni-both of them-accompanied by (lautama Swami and some sadhus went to

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304 mount Vaibhara Giri and they practised Padapopagamana Anasana". with due ceremony. On hearing this account from the mouth of sramana Bhagavana Manavira, then Bhadra Sethagithe wives of Saliphadra-King Srenika Abhaya Kumara etc, being burnt by indescribable misery as if struck by a thunder-bolt, and lamenting with a broken heart, went to Vaibhara Qiri and on seeing both of them resting on a slab of stone heated by the rays of the Sun, Bhadra Mata falling down on the ground out of great affection towards them, became insensible, When Bhadra Mata 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 Bhadra Mata, Ha ! I-sinful and one whose power of meritorious deeds is lost-did not even consider these two Sadhus 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 Sadhus; Ha, 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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305 sadhu 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 Salibhara 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. Ha ! Ha ! Where is my cle. verness of speech gone? Ha ! 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. Ha! 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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306 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 Bhadra Mata thus over-whelmed with sorrow, King Srenika and Prince Abhaya Kumara having sprinkled her with their nectar-like words, brought her to her entire senses, Then, Prince Abhaya Kumara said :- Bhadra Mata! 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 jinesvara 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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307 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 Surendras ( 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 Aradhana ceremony for the destruction of the remaining varieties of his Karmas. With the help of the Ganadhi sa (chief of the the Congregation ) Gayadhara Bhagavana Sri Gautama Swami, 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 Samsara, 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 Sasana, 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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308 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 Aradhana 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, Salibhadra, 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 Kumara 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 Srenika, Abhaya Kumara, and Bhadra Mata accompanied by the wives of Salbhadra, having given respects with great devotion to both of them-Salibhadra Muni and Dhanya Muni and remembering their virtuous qualities went away to their respective destinations. These two sadhus-Dhanya Muni and Salibhara Muni-by the excellent gifts of four kinds attained the Exalted State. Ist Firstly-They gave the supreme dana (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 sadhu, with an anxious desire and forgetting their own miserable state, and having stood up with their hearts filled with great

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309 devotion they said:-Swamin! Please direct your foot-steps this way and do us the favour of accepting this pure fool', Having invited the Sadhu 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 sadhu seven or eight paces and having again saluted the sadhu 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 dana (gift of food etc) was not given by any one Secondly-Their tapah (aus. terity) is excellent. Because when both of them'returned to Bhadra Mata's house for alms after a lapse of twelve years, they were not recognized by Bhadra Mata or by the wives of Salibhadra or by the servants who were daily rendering them service. So severe was their tapas (austerity). Thirdly-When Salibhadra was only requested to give a salutation to king Srepika by Bhadra Mata, 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 caritra (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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310 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 sadhus; of none else. Four Strange Events of Salibhadra. Four strange events happened with Salibhadra. 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 Sregika 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 Srenika, accompanied by his retinue, himself went to the house of Salibhadra and honoured him greatly, Salibhadra 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 Samsara 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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311 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 Salibhadra became discouraged as if dishonoured. This also should be known as a strange event. Strange Events of Dhanya Setha Out of the strange events of both the Sadhus-Salibhadra 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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312 that he was a fortunate man invited him for dinner. Dhanya Setha 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 Setha drove the plough for seven or eight paces and then the plough got stuck into the ground. When however Dhanya Setha 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 Setha gave the entire gold-wealth to the farmer but he did not have the least desire for it. Then, after repeated requests Dhanya Setha 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 Dhanasara to take charge of his part. Dhanya $etha was sent by his father-Dhanya Setha 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 Setha with sweet words by giving him the pots which they tho

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313 ught, were filled with ordinary dust. Having known their roguish trick3 by his superior keenness of intellect, Dhanya Setha gave them a befitting answer. Having made all the merchants objects of mockery, and having, so to say, thrown dust into their eyes, Dhanya Setha had all the pots of tejamturi (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 Setha 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 Setha had gone to Kausambi 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 Setha 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. Serh's exoellent mass of meritcrious Karmas. Both these excellent sadhus-Salibhadra Muni and Dhanya Muni having carefully observed the Samlekhana 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 vimana (aerial sar) named Sarvartha Siddha-the chief among the Five Anuttara Vimanas-complete with unique celesetial happiness. There, the gods have an age- limit of thirty-three sagaras. These Anuttara Vimana gods have a desire of taking ahara (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 40

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314 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, salibhadra Muni and Dhanya Muni-having completed their life-limit as an Anuttara deva in Sarvartha Siddha Vimana will be born in a happy family in Maha Videha. Having enjoyed the pleasures of worldly life, they will take diksa at the hands of a good preceptor at a right moment and having destroyed a dense mass of ghatiya karmas ( destructible Karmas ) they will attain Kevala Jnana ( 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 bhavopagrahi aghatiya 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 Ksetra (The Abode of the Liberated Souls ), and they will attain the Happiness of Perpetual joy. 3. Prasanna Candra Rajarsi frsfat FEATH-gaethafafuertoit naMdau pasannacaMdo tatkAlaM kevalaM patto // 63 / / piutAvasauvagaraNaM pamajjayaMtassa kevalaM nAma / upannaM jassa kae, bakkalacIrissa tassa namo // 64 // 63. Vira-Jina-kahia-sattama-pudhavi : avvattha-Siddhi-gai-jogo Nandau Pasanna Cando tatkalam Kevalam patto. Piu-tavasa uvagaranam pamajja -yantassa Keralam namam Upannam jassa kae Vakkalacirissa tassa namo. 64.

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315 1. Let Sri Prasanna Candra Rajarsi-who was foretold by Sri Vira Jinesvara (Bramana Bhagavana Mahavira) to be fit, at one time, for the Seventh Hell, and, a moment later, fit for the Sarvartna Siddha Vimana and who immediately attained Kevala Inana (Perfect Knowledge)-rejoice. 2. Obeisance to Valkalaciri who attained Kevala Jnana when he was cleaning the utensils of his father tapasa (permit), Story of Prasanna Candra Rajarsi One day Sramana Bhagavan Mahavira came to Rajagrina Nagara and he stayed at Guna-sila Caitya of that town. The delighted gods arranged a Samavasarana and taking his seat on the lion-seated throne in ihe Samava-sarana, Sramana Bhagavan Mahavira preached the True Religion. Immediately on knowing the arrival of Sramana Bhagavan Mahavira in the Udyana, King Srenika 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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316 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 Rajarsi, 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 Rajarsi, thus, amassed a huge amount of evil Karmas by wicked thoughts. King Srepika whose mind had become pure by the rrectar of his sincere devotion towards Sramapa Bhagavana Mahavira, now happened to pass by the place where Prasanna Candra Rajarsi was standing. On seeing the Muni in Kayotsarga, King Srenika 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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317 dation, with his face exposed to the rays of the mid-day Sun sod with his arms raised up. King Srenika, thinking all the while on the way, about the greatness of the wonderful austerities of the Muni, went to Sramana Bhagavana Mahavira. 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 Jinesvara, King Srenika, 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 Rajarsi, if he died at the time when I saw him in religious meditation. Sramana Bhagavana Mahavira replied :--Prasanna Candra Rajarsi 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 Srenika 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 Sarvartha Siddha Vimana 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 Jinesvara is never false. I am ignorant, please explain me in its true light. The Jinesvara, then, said :-"O king 1 When you bowed down before the Rajarsi, he was in raudra dhyana (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 dhyana (bright religious meditation ) and being now deeply absorbed in excellent Sukla dhyana, he is fit to become an affluent god in Sarvartha Vimana". King Srenika, then, asked Sramana Bhagavana Mahivira-Illuminator of the Three Worlds, by brilliant light of Kevala Jnana :--"Bhagavan! How did Prasanna Candra Rajarsi have raudradhyana, and how did he get sukla dhyana ? The Worshipful

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318 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 Rajarsi 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 Rajarsi 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 Rajarsi 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 Rajargi disappeared, and with disappearance of gloom, a bright Sun in the form of Viveka (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 dhyana (bright religious meditation) and, Oking! having completely destroyed all evil meditations, Prasanna Candra Rajarsi has now attained Kevala Jnana (Perfect Knowledge)'. King Srenika, then, inquired:- Bhagavan ! Why did Prasanna Candra Rajarsi get his infant-child installed on this throne in his stead, and why did he himself take Diksa ? Thereupon, Sramana Bhagavana Mahavira 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 Dharini. 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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319 of the king and she said:-Swamin! 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. Dharini 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 Dharini and a waiting-woman and he became a tapasa (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 Rajarsi, maintaining himself on dry leaves

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320 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 Dhariqi 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 asrama (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. Valkalaciri. Before her tapasi diksa, Dharini was pregant. Her foetus steadily grew up without the least mishap. One day, Dharini gave birth to a handsome son endowed with many auspicious marks and sigas on his body, The child was named Valkalaciri. Dha. rigi died of puerperal fever and the child, unfortunately became motherless. Soma-Candra tapasa 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 tapasa 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 Rajarsi was feeding Valkalaciri. Having carefully brought up the child, with corn-grains, fruits, leaves etc Soma-Candra Rajarsi 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 Rajarsi 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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321 because he did not even know the name of a female One day, King Prasanna Candra, having heard about his own brother Valkalaciri, 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 tapasa 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 tapasa. Then, they prepared the exact representation of Valkalaciri, resembling an image of Visvakarma (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 Rajarsi 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 tapasa in the forest. Having enticed my young brother Valkalaciri, 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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Valkalaciri ched the hut of Soma Candra Rajarsi. They saw clad in bark-garments coming to the asrama with some green vegetables, fresh fruits etc from the forest. 322 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? Valkalaciri 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 asrama.' So saying, they gave him sweet-meats. Then, by partaking of sweet-balls under the impression of fruits, Valkalaciri 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 Munisvaras ! How is it that your body is so soft? What are these two elevated places on your chest'The pros hermits touching Valkalaciri gently with their soft hands, said By eating fruits of Our asrama, 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 Tapasa from a distance, they ran away, out of fear of a curse from the Ra -- For Private Personal Use Only

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323 jarsi. Soma Candra Tapasa went to his asrama-Valkalaciri wan dered in the forest in search of the pros-hermits, but he did not find them. Moving about here and there, Valkalaciri met a rathika (a charioteer) Thinking him to be a hermit Valkalaciri told him :--O Tata! ( addressing elders ) I salute you'- The charioteer inquired : 0 Kumara 1 Where you going? Valkalaciri replied :--O Maharsi! I want to go to Potana Asrama'-The charioteer said :--I am also going in the direction of Potana Asrama.' On hearing this, the innocent but extremely virtuous Valkalaciri followed him. On the way, Valkalaciri, addressing the wife of the charioteer who was sitting in the chariot, said :O Tata (addressing an elder ) I salute you the female told her husband .--This young boy addresses me as tata ( father ). How sweet is his speech ? The charioteer replied -He is the son of a tapasa ( 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 Tata! 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 Valkalaciri some sweet-meats which he liked much. Valka - laciri 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 Asrama.' Saying so, but becoming disgusted with eating Bilva and Analaka fruits and becoming delighted by the taste of sweet-meals, Valkalaciri 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 asrama, saying O Muni! This is the

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324 way to Potana Asrama which is so dear to you,' the charioteer gave some money to Valkalaciri and went home. Having gone to Potanapura Nagara, Valkalaciri, 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, Valkalaciri'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 Valkalaciri 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 asrrama 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 asrama' Then, like a serpent under the mantric influence of a garudi (senake-charmer) Valkalaciri, 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 Valkalaciri became heavy as if he would have sleept like a cow feeling sleepy after she is well-rubbed Then, Valkalaciri 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 For Private Personal Use Only

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325 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, Valkalaciri 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, Valkalaciri 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 Rajars 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 Rajarsi 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, Valkalaciri 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 For Private Personal Use Only

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326 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. Valkalaciri 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 Rajarsi made inquires in the forest for Valkalaciri 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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327 was much pleased when he received the news about Valkalaciri from a messenger sent by his son King Prasanna Candra Then Soma Candra Rajarsi took his break-fast meal of fruits and tubers in company with other hermits and Brahmacaris ( celibates ! Twelve years passed peacefully in this way. One day at midnight, Valkalaciri 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 Rajarsi 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 Valkalaciri-attended by their retinu, went to the asrama sanctified by the pious feet of their revered father, with great delight at heart When they were near the vicinity of the asrama, both the brothes got down from their conveyance. On the way to the asrama Valkalaciri 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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328 can I expect in the entire kingdom, the intense pleasure that I experienced in rendering service to our revered father here in this asrama ? 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, Valkalaciri bowing down at the feet of his father, said.Father! Your younger son Valkalaciri who had been brought up here for a long time, pays his respects to you'-Soma Candra Muni then lovingly smelled Valkalaciri'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, Valkalaciri 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 Jati 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-dhyana and Dharma-dhyana, Valkalaciri at last, had Kevala Jnana (Perfect Knowledge) Having duly acquired Kevala Jnana (Perfect Know For Private Personal Use Only

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329 ledge), the enlightened Valkalaciri now began to preach True Religion to his father and to his brother. Some deva (presiding god of the locality) gave Muni-vesa (the apparel of a Jaina Sadhu) to Valkalaciri Muni. Sramana Bhagavana Mahavira, addressing King Srenika 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 Kevala Jnani (one who had attained Kevala jnana 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 Diksa from me, As soon as Sramana Bhagavana Mahavira had finished the narration of King Prasanna Candra, King Srenika 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 ? Sramana Bhagavana Mahavira said:-"Prasanna Candra Rajarsi has attained Kevala Jnana (Perfect Knowledge) and gods are coming here for the purpose of celebrating its Mahotsava" On hearing the account of Prasanna Candra Rajarsi and his younger brother Valkalaciri from the mouth of Sramana Bhagavana Mahavira, greatly delighted King Srenika who was becoming more resolute in his determination of observing religious meditation, did respectful obeisance to sramana Bhagavana Mahavira, and went to Rajagriha Nagara. 42

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CHAPTER IV Seventeenth Year of Ascetic Life (B. C. 552-1) 1. Diksa of Mahaccandra Kumara. 2. Dikta of Kama-deva Sravaka 3 Diksa of King Udayana of Vita-bhaya Nagara. 1. Diksa of Mahaccandra Kumara. After having passed the sixteenth rainy season of his ascetic life at Rajagriha, sramapa Bhagavana Mahavira , went to Campa Nagari, King Datta of Campa Nagari had a son named Mahaccandra Kumara by his queen Raktavati. The young prince, on hearing the preaching of Sramapa Bhagavana Mahavira, took from the Worthy Lord, the Five Anu Vratas and Seven Siksa Vratas-the Twelve Vows of a House-holder. Mahaccandra had five hundred queens including his chief queen named Sri-Kanta, 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 Kumara 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 Swami-the Chief Disciple of Sramana Bhagavana Mahavira, asked him :- Bhagavan ! This. Mahaccandra Kumara seems to me pleasant, lovely, calm, beautiful, affectionate and charming,

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331 To others, also, he seems such. O Bhagavan! How did he acquire this excellence during his human existence ? Sramana Bhagavana Mahavira thereupon narrated the previous life of Mahaccandra Kumara as follows :-- Previous Life. O Gautama! There was a king named Jitasatru in a town named Tigiccha 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 Jitasatru. 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 For Private Personal Use Only

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332 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-devi-the queen of King Datta of Campa Nagari. This is the same Mahaccandra Kumara. He has acquired such human excellence by pious deeds, Sramana Bhagavana Mahavira and his assembly of Sadhus left the place and went elsewhere. After the departure of Sramana Bhagavana Mahavira from Campa Nagari, Mahaccandra began to act strictly in accordance with the rules and practices of Jaina Religion. He acquired a knowledge of what is jiva, what is a-Jiva, and of other catagories of Jaina Siddhantas. He also had accurate information about Punya ( merit ) and Papa ( sin ); how Papa 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 Siddhantas that even a demi-god would not shake his faith. He did not have the least doubt about the tattvas (fundamental principles) of Jaina Siddhantas and there was not any uncertainty in his mind about any of them. He had critically studied Jaina Canonical Works, and had very careiully ascertained their correct meanings. Being thoroughly imbibed with a genuine love for Jaina Siddhantas, Mahaccandra used to say .--"Only the

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333 Siddhantas 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 Pausadha Vrata,* the following idea arose in his mind at mid-night:-Prosperous are the villages, towns etc. frequented by Sramana Bhagayana Mahavira. 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 Sra. maga Bhagavana Mahavira. If now, Sramapa Bhagavana Mahavira comes to Campa Nagari, I will certainly renounce the world and take Diksa 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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334 By the force of Pate, it so happenied that Sramaya Bhaga. vana Mahavira, moving about from one village to another, came to Campa Nagari. Having heard about his arrival, crowds of people went out for his darsana. Mahaccandra Kumara greatly rejoiced at heart also went fur darsana. On hearing the preaching, Mahaccandra Kumara, greatly delighted, made repeated salutations to Sramana Bhagavan Mahavira, 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 Kumara 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 sramana Bhagavana Mahavira. 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 Kumara 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 Kumara did not in the least swerve from his firm determination. She very reluctantly gave him permission. Mahaccanara Kumara went to sramapa Bhagavan Mahavira, and he was admitted into his Order of Monks. Rejoicingly accepting ascetic life, Mahaccandra Muni always acted according to the wishes of Sramana Bhagavana Mahavira. 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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335 ana Bhagavana Mahavira. He made his atma (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 grahana of Kama-deva Sravaka At the time of the Bhagavati Diksa of Yuva-raja (Crown Prince) Mahaccandra at the pious hands of sramana Bhagavana Mahavira during his residence at Campa Nagari, a wealthy merchant named Kama-deva of that town, also, took the Twelve Vows of a House-holder in the same Samavasarapa. Kama-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. Kama-deva Grihapati, having taken the Twelve Vows of a house-holder from the lotus-like hands of Sramana Bhagavana Mahavira, like Ananda Grahapati, went to the Pausadasala of his town, with the permission of his son, friends, relatives, and

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336 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 Kama-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, Kama-deva did not in the least, shirk from his firm determination, but observing silence he remained steady in his meditation. When Kama-deva 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-deva 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 Kama-deya, with his massive trunk, and tossing him up and down, kneaded him with his feet. Despairing of all efforts to terrify Kama-deva, the cruei god assumed the form of a huge serpent, and entwining himself round Kama-deva's body, gave him a deep sting with his sharp teeth; Kama-deva, was, however, very steady in his meditation. Becoming greatly delighted the god assumed his original divine form and told Kama-deva:-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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337 When, however, Gramana Bhagavan Mahavira, returned to Campa Nagari, twenty years later, and was staying at Purgabhadra caitya of that town, Kama-deva, on hearing the news of the Lord's arrival, put on neat clothes, and went for darsana along with a multitude of people Soon after the preaching, Sramana Bhagavan Mahavira, looking at Kama-deva, narrated the cruel treatment given to the merchant by the god, and addressing his corporation of Sadhus 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 Sadhus and Sadhvis (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 Sadhus and Sadhvis respectfully looking at Kama deva, whose firm determination was so much praised by Sramana Bhagavan Mahavira cordially accepted the wordings of praise. Kama deva, then, receiving detailed explanations of ques. tions put to the Worshipful Lord, went home. Kama-deva Srayaka, thus carefully observed the religious duties of a house-holder for twenty years. Like Ananda Sravaka, 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. Udayana Rajarsi. Sindhu-Sauvira-desa with its capital town at Vitabhaya Nagara was governed by King Udayana The king was married with Prabhavati- daughter of king Cetaka of Vaisali. Udayana had a son named Abhiti Kumara by queen Prabhavati, and he had his sister's son named Kesi Kumara. 43

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338 King Udayana was the supreme lord of sixteen (16) provinces, three hundred sixty-towns including vita bhaya, and a number of mines. He was the master of ten crowned kings including Mahasena, numerous other kings and crowned princes, city-guards, mayors, and big travelling merchants, King Uadayana was a devotee of Jaina Ascetics and he was well-versed in Jiva, Ajiva and other catagories propounded in Jaina Agamas. 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 Udayana was a staunch devotee of Tapasas (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 Udayana was playing on a vina (an Indian lute), the king became rather tmpatient on seeing the headless body of Queen Prabhavati, and with it, the king's playing on the vina suddenly stopped. On the queen's askings him whether there was any fault in

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339 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 Udayana, 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 Tirthankara, with much devotion. One day, a sravaka from Gandhara came to Vitabhaya Nagara for darsana 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 Sravaka 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 Suvarnagulika. When however, King Canda 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 Canga 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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340 maid-servant. While going away, the maid-servant took away the image of the Tirthankara with her. When, the next morning, King Udayana came to know about these things, he sent word to King Canda 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 Canga Pradyota was made a captive alive. While returning honie the monscon set in with full force, and Udayan's army, seeing a large area of level ground, systematically encamped for the rainy season. In the Paryusaya Parva during the rainy season, King Udayana 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. Udayana thought it to be his religious duty to ask apology from King Canda Pradyta who was a captive in his camp. Canda Pradyota was set free from his captivity and he was allowed to go home. It was in this way, that Mahasena-Pradyota became the obedient mendatory king of King Udayana 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 Srarnana Bhagavan Mahavira, and happy are the kings, gentry, and other people who have the darsana of sramana Bhagavana Mahavira, and who do salutations to his lotus-like feet. If Sramana Bhagavana Mahavira 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, sramana Bhagavana Mahavira was staying at Campa Nagari instructing Mahaccandra * The army being arranged in ten camps, the town inhabited on the place is called Dasapur. It is now known as Mandasor.

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341 Kumara. Kama deva Sravaka, and others, Now, knowing the thoughts of King Udayana through Manah Paryava Jnana (Mental Knowledge) he went in the direction of Vita-bhaya Nagara. Coming to Vitabhaya Pattana he had his lodgings at Mrigavana Udyana King Udayana greatly delighted at heart went for darsana along witir a large multitude of his relatives and citizens. On hearing the preaching, King Udayana was much pleased, and going round Sramana Bhagavana Mahavira three times from right to left by way of a pradaksina, he said:- I shall install my son Abhiti Kumara on the throne and making necessary arrangements for the kingdom, I am dessirous of taking Bhagavati Diksa.' With the permission of Sramana Bhagavana Mahavira, the delighted king returned home. On the way, King Udayana had an idea:-If I entrust my son Athiti Kumara 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 anadi-antanta kala (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 Kesi Kumara. Kesi Kumara 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 Diksa. Yuva-raja Abhiti-Kumara was offended as his right to the throne was neglected. He, there fore, went away to Campa Nagari along with his family-members and attendents and lived there under the protection of King Kupik After his Diksa, Udayana Rajarsi 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 Rajarsi went to Vita-bhaya Nagara-Kesi Kumara was the king there. The wicked ministers of Kedi Kumara told him:- This Udayana has become disgusted with ascetic life.

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342 He has come here to take back your kingdom. Kesi Kumara replied:- He has given me the kingdom. I shall hand it over to him if he asks for it." The wicked ministers of Kesi Kumara administered some deadly poison to Udayana Rajarsi in the curds food through the help of a cow-herdess, and as a result, Udayana Rajarsi 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 Rajarsi was living, was saved Others perished. After the diksa of King Udayana at Vita-bhaya Nagara, Sramana Bhagavan Mahavira went in the direction of Videha-desa and lived at Vanijya-grama during the raing season of the fifth year of life as a Kevalin. Having finished his living during the rainy season at Vanijya-grama, Sramana Bhagavan Mahavira went in the direction of Banaras, From Vitabhaya Pattana, sramana Bhagavan Mahavira went in the direction of Videha-desa. The journey from Vitabhaya Pattana was a very long and tedious one, and during the summer, the disciples of Sramana Bhagavana Mahavira 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 Marwar (Rajputana) A large majority of disciples of sramana Bhagavana Mahavira 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, Sramana Bhagavana Malavira and his congregation of Sadhus (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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343 ing beings) and therefore, acceptable to sadhus, and even though, the owners of the sessamum seeds were willingly ready to give them as alms, Sramana Bhagavara Mahavira did not give permission to accept them as alms-material Although Sramana Bhagavana Mahavira knew that the sessamum seeds were acita, how can ig norant sadhus know them to be acita ? If, in case, knowing the sessamum seeds to be acita, the sadhus are allowed to accept them, sramana Bhagavan Mahavira did not permit them simply because lest sadhus 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 sadhus were troubled with thirst. On the way, there was a large rond full of a-cita water. Sramana Bhagavana Mahavira knew that the water in the pond was a-cita ( free from living organisms ) and that it was acceptable to the sadhus. But water in all the ponds is not a-cita, Now, if the sadhus 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 sramana Bhagavana Mahayira did not permit the sadhus to take the water from that pond. Prom Vitabhaya Pattana Sramana Bhagavana Mahavira went to Vanijya-grama in Videha-desa and lived there during the four months of the rainy season. Eighteenth Year of Ascetic Life. (B. C. 551-550 ) 1. Vrata-grahana of Cullanipita and Sura-deva 2. Diksa of Pudg-ala Parivrajaka 3. Vrata-grahana of Cullastaka. 4. Diksa of mankati Kimkrama, Arjuna, Kasyapa and others. 5 Metarya Muni Explaining the tenets of the Jaina Religion in different villages and towns. Aramana Bhagavana Mahavira reached Banaras

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344 and had his lodgings at Kostaka Caitya located in the NorthEast corner outside the town. King Jitasatru of Kasi-desa received the Worshipful Lord with great pomp and hospitality. On hearing the preaching of sramana Bhagavana Mahavira two wealthy citzens of Banaras viz Cullanipita and Suradeya took the vows of a house-holder at the lotus-like hands of the Worshipful Lord. 1 Vrata-grahana of Cullanipita At (Varanasi Nagari ) ( Banaras ) their livied a wealthy merchant named Cullanipita and his wife named Syama Cullanipita 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 Bhagavan Mahavira, the wealthy merchant, Cullanipita took the vows of a house-holder Having entrusted all his business-affairs to his eldest son, Cullaniputa, one day, went to the Pausadha-sala ( 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 Sravaka! 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, Cullanipita did not in the least, swerve from his firm resolution, the god angrily brought his three sons, eldest, younger

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345 and youngest, to Cullanipita's presence, and began to beat them. Then, he threw them into a deep vessel full of boilir:g oil, and he threw the flesh and blood of his three sons on Cullanipita. Still however, Cullanipita became more steady in his meditation. The god repeatedly told him :--O Sravaka! If yon do not leave off your religious meditation, I will immediately bring your mother Bhadra Mata 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 Cullanipita was repeatedly intimidated by the god, he remained perfectly steady. At this moment, an idea occurred in Cullanipitas 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, Cullanipita extended his arm to catch him, the god at once flew away into the skies, and Cullanipita taking hold of a pillar, created a very loud noise of alarm. On hearing his voice, Bhadra Mata-Cullanipita's mother hurriedly went into the Pausadhasala-and asked Cullanipita the reason of his making such a loud noise. When Cullan ipita 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 ! Sramana Bhagavana Mahayira 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. Cullanipita very gladly did it. The daily routine of Cullanipitans life resembled Ananda Sravaka after this accident. that of Cullanipita had practised the Eleven Stages Development for a house-holder. Having died of Spiritual with perfect

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346 calmness, Cullanipita was born as a god with a life-limit of four Palyopams in the Arunaprabha Vimana (aerial car named Aruna-prabha) in Saudharma Deva-loka. Descending from the Aruna-prabha Vimana, he will be born in an excellent highly religious Sravaka family in Maha Videha Ksetra and having taken the highly meritorious Bhagavati Diksa, he will, in due course of time attain the Eternal Blissful Siddhi Pada Vrata-grahana of Suradeva Sravaka There lived at Varanasi Nagari (Banaras) a rich merchant named Suradeva and his wife Dhanya. Suradeva had as much wealth and as many cow-pens as Kamadeva. On hearing the preaching of Sramana Bhagavana Mahavira, Suradeva took the Twelve Vows of a house-holder, like Ananda Sravaka 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 Kama-deva and Cullanipita. A wicked god intimidating him with the killing of his three sons, told him:-'O Suradeva! You leave off these religious practices.' But when Suradeva did not at all swerve from his firm determination, the god told him:-'Suradeva! 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, Suradeva made a loud noise of fear. Suradeva's wife Dhanya at once came thereon hearing noise, and she made the situation clear. Suradeva became calm again Further account relating to Suradeva was similar to that of Kama-deva. He had practised the Eleven Stages of Spiritual Development of a house-holder, and at the time of his death, he For Private Personal Use Only

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347 did expiation for previous transgressions like Anan'a Sravaka and others, and having died in perfect calmness, he acquired divine splendour in Aruna-Kanta Vimana of Saudharma Devaloka. Descending from there, after enjoying celestial pleasures for a life-limit of four Palyopams, he will be born in an excellent Sravaka family in Maha Videha Ksetra, and naving devoutly practised Bhagavati Diksa, he will, in due course of time, attain Eternal Happiness of Blissful Moksa-Pada. 2. Diksa of Pudgala Parivrajaka. From Banaras, sramana Bhagavana Mahavira came to Alambhika Nagari on his way to Rajagriha. There was at Alambhika Nagari, a parivrajaka (a wander - ing mendicant) named Pudgala Parivrajaka residing in Sankhavana Caitya of that town. He was well-versed in Rig Veda and other Vedic Sastras 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 Parivrajaka, some praised it, while others entertained doubts about it. At this time, sramaga Bhagavana Mahavira came to Alambhika Nagari and had his quarters at Sankha-vana Udyana 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, Indrabhuti Gautama narrating the preaching of Pudgala Pariyrajaka before Sramaga Bhagavana Mahavira, told him :--Bhagavan ! Now-a-days, there are discussions at Alambhika about the Knowledge and Theory of Knowledge acquired by Pudgala Parivrajaka through Vibhanga Jnana. Pudgala says : Deva-lokas extend to the highest limit of Brahma-devaloka, and devas ( 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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348 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 Parivrajaka acquired Vibhanga Jnana and he was able to see the, events of the deva-lokas (heavens) including Brahma-devaloka. 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 sagaropams. Beyond this. limit there is neither a deva-loka nor a deva (god). From the place of penance Pudgala Parivrajaka went to his hermitage and having taken his tri-danda (triple staff, earthen-pot, ochre-coloured clothes etc, he went to the Asrama at Alambhika, Having kept his clothes, earthen-pot etc, at the Asrama, Pudgala Parivrajaka went to market-places, squares and triangular spaces in the town for the publicity of his knowledge acquired by Vibhanga jnana There were discussions in the town. Replying to the question of Ganadhara Maharaja Indrabhuti Gautama, the Worshipful Lord said :--'What Pudgala Parivrajaka is not true. The lowest life-limit of gods is ten thousand years and their highest limit is thirty-three Sagaropams. Beyond the Brahma-deva-loka there are other deva-lokas, and there are gods residing there. All the persons in the Samava-sarana heard the explanation. When the preaching was over, all the visitors, praising the explanation of Sramana Bhagavana Mahavira, went away to their respective homes The most correct explanation given by Sramana Bhagavana Mahavira reached the ears of Pudgala Parivrajaka. He became suspicious about the correctness of the knowledge acquired by him. He had already heard that :-"Sramapa Bhagavana Maha For Private Personal Use Only

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349 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 jnana. Within a short time, Pudgala Parivrajaka came to readise that the Vibhanga Jnana that he had acquired was simply a delusion of mind. Now, Pudgala Parivrajaka went to Sankha-vana Udyana with the object of taking the shelter of sramana Bhagavana Mahavira Entering the Samavasarana he made salutations with due ceremony to the Worshipful Lord, and going three times round him from right to left by way of a pradaksina, he took his seat at a suitable place. On hearing the preaching, the faith of Pudgala Parivrajaka in Jaina Dharma became more steady. He took Bhagavati Diksa at the pious hands of Sramana Bhagavana Mahavira 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-grahana of Cullasataka. At this time, Cullasataka a millionaire of Alambhika Nagari and his wife Bahula took the Twelve Vows of a House-holder, along with a number of males and females at the blessed hands of Sramapa Bhagavana Mahavira. At Alambhika, there lived a millionaire named Cullagataka, with his wife Bahula. He possessed wealth and cow-pens similar to that owned by Kama-deva Sravaka. Now, Cullasataka accepted the Twelve Vows of a House-holder from Sramana Bhagavana Mahavira 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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350 pita. The only difference being that in the case of Cullanipita, the god intimidated him that he would kill all his sons if he did not swerve from his Path of Duty. But to Cullasataka 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'ravaka made a great noise. Having heard the noise, Bahula, the wife of Cullasataka, at once entered the Pausadha-s'ala ( 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 Ananda Sravaka. Dieing with perfect equanimity of mind, Cullasataka Sravaka was born as a god in Aruna Sid. dha Vimana ( aerial car) of Saudharma Deva-loka, with an age limit of four Palyopamas. Descending from there, he will attain Moksa-pada ( Final Emancipation in Maha Videha. From Alambhika Nagari Sranana Bhagavana Mahavira went to Rajagrihi Nagari. 4. Diksa of Maikati and others. At Rajagrihi, Mankati, Kimkrama, Arjuna, Kasyapa, and several persons, took Bhagavati Diksa from Sramana Bhagavana Mahavira and joined His Order of Monks. sramaga Bhagavana Mahavira lived at Rajagrihi Nagari during the Rainy Season of the Eighteenth year of his Ascetic life Sramaga Bhagavana Mahavira lived at Rajagrihi Nagari during the Rainy Season of the Sixth Year of His attainment of Kevala Jnana. 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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351 During this time, the devotion of King Srepika towards Sramasa Bhagavana Mahavira went on increasing. They met each other very frequently. One day when King Srenika was sitting near Sramapa Bhagavana Mahavira, 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 Bhagavana Mahavira, 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. Sramana Bhagavana Mahavira was perfectly calm but King Sronika became greatly enraged at the man's insulrting behaviour. At that time, sramapa Bhagavana Mabivira had a sneeze. The leper instantaneously announced: May you die soon.' Then King Srepika had a sneeze. The leper said: May you live long.' Then, Abhaya Kumara 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 Srenika was very curious to know the correct meaning. Sramapa Bhagavana Mahavira 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 Kumara 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 Deva-loka Both these

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352 things are good for Abhaya Kumara. In case of butcher Kalasaurika, 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 Srenik's Disappointment On hearing about himself that he would go to hell after death, the mind of King Srepika became greatly disturbed. He requested sramana Bhagavana Mahavira to find out a remedy by which his birth in hell, could be averted. Sramana Bhagavana Mahavira said: - King! Just as, it is impossible to expect a Brahmin female residing in this town to give gift to a Jaina Sadhu, and just as it is impossible to prevent butcher *Kalasaurika from killing animals, in the same way, it is impossible to escape the punishment of one's evil deeds. But then, the Venerable Bhagavana cheering up King Srenika 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 Utsarpini Kala. Although King Srenika 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 Bhagavati Diksa. At this time, a young prince named Ardra Kumara came to Sramapa Bhagavana Mahavira from a non-aryan country named Ardraka. Ardra Kumara In a non-aryan country named Ardraka located very far off, on the coastline of a big sea, there lived a non-aryan king Ardraka in his capital town named Ardraka. King Ardraka had his wife nained Ardrika and a son named Ardra Kumara. *Kala saurika was killing five hundred bulls every day.

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353 King Ardraka had formed friendship with King Sronika of Magadha-desa. One day, King Srenika sent one of his ministers to Ardraka-desa with some presents for King Ardraka. There; King Srenik's minister was highly respected and very hospitably treated. On seeing the close friendship of King Srenika with his own father, Ardra Kumara asked the minister with the idea of contracting, friendly relations with one of King Srenik's sons :'Has King Srenika any son or not? I like to have friendship with him' The minister naming Abhaya Kumara as one of King Srenik's most intelligent sons, extoiled with an open heart the highly eminent qualities of the heart and soul of Abhaya Kum. ara. Although Ardra Kumara was born in a Non-aryan country, he became greatly enamoured with the highly vi tuous qualities of Abhaya Kumara, and he sent some presents to Abhaya Kum. ara with the object of forming friendship with him. On his return back, the minister gave the presents from Ardra Kumara, to Abhaya Kumara. Abhaya Kumara had a deep knowledge of some of the noble Principles of the Jaina Religion. Highly intelligent Abhaya Kumara at once thought-'It seems to me that this prince-Ardra Kumara is a highly religious man capable of attaining Salvation in futire but that he has been born in a Non-aryan country because he may have put obstructions in the path of Sadhus-who may be practising their religious duties, during his previous life. Because a miserable man who is never to attain Salvation 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 Kumara to Bharata-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 Tirthankaras, arose in the mind of Abhaya 45

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354 Kumara, 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 Kumara had a beautiful and highly decorated diamond image of Tirthankara Bhagavan Sri Rsabha-deva 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 Kumara, and that Ardra Kumara 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 Kumara. On opening the box in his private hall, and seeing the image of Tirthankara Bhagavan Sri Rsabha-deva Swami, Ardra Kumara thought :-- What must this thing be like ? Could I have seen such a thing before ? By constant thinking and deep meditation on the subject Ardra Kumara came to know the incident of his third previous life. Previous Lite Ardra Kumara was, now, able to know that during his third previous life, he was a peasant named Samayika. He had a wife named Bandhumati. Both of them had taken Bhagavati Diksa. Now, Samayika Muni was moving about from town to town and village to village along with his Guru (preceptor), and Bandhumati Sadhvi 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 Quruni, arrived, by chance, to the village where Samayika

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355 Sadhu was staying with his Guru. On seeing Bandhumati Sadhvi there, Samayika Sadhu, vividly recollecting the sexual pleasures that he may have enjoyed with Bandhumati during their household life, became greatly enamoured of her. As soon as, the pious-minded Bandhumati Sadhvi, came to know about the evil intentions of Samayika Sadhu, she commenced the vow of remaining in religious meditation without food and drink till the end of her life, with the permission of her Gurugi. Having died with perfect calmness of mind, Bandhumati was born as a god in deva-loka. On having heard about the death of Bandhumati Sadhvi by anasana (remaining in religious meditation without food and drink till the end of her life), Samayika Sadhu thought:-The pious Sadhvi 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, Samayika Sadhu, also, did anasana, and on death, he was born as a god in deva-loka. Although Samayika 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), Samayika Sadhu became burdened with a grave blemish in his ascetic life, and consequentiy, he was born, during his next life in a Non-aryan country and in an anarya (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 Kumara, Ardra Kumara 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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356 With the object of meeting Abhaya Kumara and taking Diksa, Ardra Kumara respectfully requested his father-King Ardraka-to give him permission to go to Arya-desa. 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 Ardra Kumara 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 Kumara and they did not leave his presence. Having created confidence in the minds of his watchers for some time, Ardra Kumara at last, secretly came to Bharata-varsa He returned back to Abhaya Kumara the diamond-image of Tirthankara Bhagavan Sri Rsabhadeva Swami that he had brought with him and having spent for charitable purposes the wealth that he had taken with him, the enlightened Ardra Kumara, by himself, put on the apparel of a Sadhu. When Ardra Kumara adopted ascetic life for himself, a be nign protective god, remaining in the sky, loudly anounced -" O worthy man! Do not take Diksa 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 Diksa at a suitable time later on. Even Tirthaikaras have to experience consequences of evil Karmas done in previous life. You therefore, postpone taking Diksa." Giving no attention to the advice of the god, Ardra Kumara energetically adopted ascetic life by himself. He became a Pratyeka 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 Devadatta and his wife Dhanavati Descending from Devaluka, the soul of Bandhumati Sadhvi, was born as a daughter

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357 of Dhanavati. The baby was named Srimati. When she attained youth, she became very handsome and virtuous. Pratyeka Buddha Ardraka 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, Srimati, 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-ramana (choosing a husband) amongst themselves. Some of the girls chose pne for each of them, but Srimati, pointing to Ardraka 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. Ardraka 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. Srimati, 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 Deva-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 Devadatta 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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358 there are certain sings on his feet by which I will certainly recognize him. Thereupon, Sheth Deva-datta made arrangements for Bhiksa-dana ( giving of alms ) by his daughter Srimati to every ascetic who came to the town. So that, she may be able to see their feet. Long time possed but Srimati 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, Ardraka 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 Deva-datta, the king of the town, and some prominent citizens, unitedly informed Ardraka Muni about the firm determination of Srimati of marrying with none except the Muni and they all requested Ardraka Muni to marry her. Ardraka 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. Ardraka 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 Rentis (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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359 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' Ardraka 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, Ardraka 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 Ardraka 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 Samsara (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-aryan country and also in an anarya 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 Diksa again and I will make my Soul purer by severe austerities." With the idea of taking Diksa again, Ardraka Muni left the house of Srimati and was going to sramana Bhagavana Mahavira for Bhagavati Diksa. The five hundred feudatories who were sent by King Ardraka to Bharata-varsa for makiug inquiries of Ardra Kumara 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 Sramana Bhagavana Mahavira, 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 Diksa Accompained by

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360 his five hundred newly initiated disciples, Ardra Muni, then, went to Sramana Bhagavana Mahavira, who was at Rajagriha. 5 5. Metarya Munivara wafifa geat, agargi qani feedi patto a tassa mavaNaM, suvannagArassa pAcassa // 85 // facinfenfor grafa, fauidao sea vestfor ! naya saMjamAo caDhio, meajjo maMdaragirivva // 86 // navayovI jo kuMcagamabarAhiNamavi dayAi nAirake / taM niajianiravirakaM, namAmi meaarmatagaDaM }} 89 }} 1. Rayagihammi puravare samuanattha kayaim hindanto Patto a tassa bhavanam, suvanna-garassa pavassa. 2. Nipphediam dunnivi, sisavedhega jassa acchini Naya sanjamao calio, Meajjo Mandara giri vva, 3. Navva puvvi jo kuncaga-mavrahinamavi dayai nairake Tam niajianiravirakam, namami Meaamantagadam. 85. For Private Personal Use Only 86. 1-2-3 Metarya Muni one day moving about for alms in the excellent town Rajagriha, went to the house of a goldsmith (who was known as the murderer of a Muni). Metarya 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 Metarya 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 Purvas, and who was indifferent towards his own body. An Accouut of, Metarya Muni In Saketapura Nagara of Bharata Kgetra of Jambz Dvipa 87.

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361 there lived a king named Candravatansa. The king nad two wiv es named Sudarsana and Priyadarsena. Sudarsrna had two virtuous sons named Sagaracandra and Municandra Priyadarsana had also two sons named Gunacandra and Bala-candar King Candravatansa had appointed Sagaracandra as his Crown Prince and had given the kingdom of Ujjaini Nagari to Municandra Kumara. One day, during the month of Magha (March April) King Candravatansa had taken a vow in Samayika Vrata at night, that he would remain in Kayotsarga ( renunciation of body) which results in the destruction of all sorts of calamities of the Samsara, 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 Diksa.' Priyadarsana 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 Priyadarsana thought --Ah! Fie on me, that I foolishly refused to accept the kingdom 46 For Private Personal Use Only

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362 that was being offered to my son Had my son received the kingdom he also would have appeared so handsome. Let me, therefore, kill Sagara Candra, so that my son will get the king. dom ! With this idea in her mind, Friyadarsana was seeking suitable opportunities. One day in the morning, King Sagara 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 Priyadarsana 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. Priyadarsana 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' Priyadarsana said I Let me see the sweet-ball meant for the king. The maid innocently gave her the sweet-ball, and Priyadarsana 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 Sagara 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 Priyadarsana-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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363 brothers,-the sons of Priyadarsana and step-brothers of King Sagara 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 Sagara 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 Priyadarsana -the mother of these princes-and she had rubbed it with her hands' Having obtained all the information, King Sagara Candra called Priyadarsana 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 Sagara Candra entrusted the two sons of Priyadarsank with the government of the kingdom and he himself, having renounced all royal pleasures, took Bnagavati Diksa and commenced his wanderings on religious mission. In due course of time, SagaraCandra Muni studied various Sutras of Jaina Siddhantas One day, a number of Sadhus from Ujjaini Nagari came there Sagara 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 Sagara Candra Muni as the pouring of hot molten lead into his ears, the much distressed Sagara Candra Muni requested his Guru Maharaja -Bhagavan ! May I go there? Guru Maharaja 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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364 boys a good lesson, and bring them to the Right Paih. Sagara Candra Muni then went to Avanti Nagari and reached Upashraya there in the evening. He stayed at the Upashraya with the Sadhus who were living there, and did his usual rituals. Next day at the time of going out for alms, the Sadhus told Sagara Candra Muni.-O Excellent Muni? We shall bring food for you You please stay here. Sagara Candra Muni told them: I take the food brought by myseli' Therefore O Munis : Show me some suitable houses. The Sadhus, thereupon, sent a young Sadhu with him. The young Sadhu showed him the purohit's house, and he came back to the Upashraya. Wnen Sagara Candra Muni entered the purohi's house, and very loudly repeated Dharma Labha very often, the wives of the purohuta told him:O Muni! You speak gently. There are two wicked boys here. Although Sagara Candra Muni was repeatedly warned, he kept on uttering Dharma Labha with a very loud tone. The females thought that the Muni must be deal, and they gave him suddha (pure) food. As soon as Sagara Candra Muni was coming, with the food after uttering Dharma Lablia 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 Labha, hurriedly ran to the door, and told the pious Muni:-Ah! Munda (clean-shaved-a terin of contempt for ascetics) Dance before us; otherwise, you will not be able to escape from here.' Sagara 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 Sagaracandra Munisvara:-O Munisvara! (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, Sagara Candra Muni said:-0 Vile Princes! Why do you not play the music strictly in accordance with my dancing ? So saying, Sagara Candra Muni, holding them tightly,

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365 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. Sagara Candra Muni went into a pleasure-garden and rernained in Kayotsarga, absolutely absorbed in meditation on the Jinesvara. When Kug Muni-candra of Avanti was informed about the event at purohit's house, he sent his servants to the Sadhus' Upashraya to make inquiries about that particular Muni The Sadhus living in the Upashraya, said:-There was a Sadhu-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 Sagara Candra Muni was in Kayotsarga. On seeing Sagara Candra Muni in the Udyana (pleasure garden) they were greativ astonished, and they knew that he is the same excellent Sagara Candra Rajarsi who having given his kingdom to Prince Gunacandra, took Bhagavati Diksa. The servants went to their king and gave him the news of the arrival of Sa. gara Candra Muni in the Udyana 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 Rajarsi 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 udyana, and falling at the feet of Sagara Candra Rajars, he asked pardon, for the misbehaviour of the two boys Sagara 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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300 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 Diksa. Otherwise not.' On seeing the persistence of Sagara Candra Rajarsi on this point, the king consulted both the boys, and with their consent, the Rajarsi rubbed their bodies in such a way that their joints became normal again. Sagara Candra Rajarsi gave Bhagavati Diksa to the two princes and took them along with himself in vihara (sojourn) The king's son, from that time on-ward, thought:- This great sage Sagara Candra Rajarsi is my chief benefactor as he has saved me from falling into the abyss of Samsara On the other hand, the purohit's son thought-Why did this Muni fraudulently entrap me with this Diksa ? 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 Vimana (aerial car) under happy conditions. They used to go together to Eternal Siddha yatanas in their Deva-loka, and by rendering service to Jaina Sadhus, 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 deva-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-bhumi ( heavens), was born in the house of a Candala ( a man of the lowest stratum of society ) on account of his malice towards Sad. hus ). The wife of the Candala 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 Canala 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 Candals 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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367 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-Meti (the Candal's wife)-the delighted merchant's wife said -O- Jivitesvari (O Goddess of Life ), Bestow long life to this boy' At the time of the boy's Nama Sthapana (fixing of personal name ), the boy was named Metarya by the merchant's wife with great pomp With growing age, Metarya Kumara 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 deva loka as mutually settled when they were companions in the deva-loka, and instructed him to renounce the world Metarya Kumara did not give him any attention Then, his father contracted Metarya's marriage with eight girls of wealthy parents with great festivi tres. When Metarya Kumara 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 Candals 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 Metarya Kumara on the ground from his palanquin, but he told him :-O Wicked Man! Why do you was account to her ma For Private Personal Use Only

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368 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 Metarya Kumara :-You act according to my instructions even now, and do something for the uplift of yoor Soui, You are losing nothing. Metarya said, O Dev. esa 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 ? Metarya said :--Now you so arrange that King Srenika 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 Bhagavati Diksa my fame, wealth, prosperity, and my religious devotion may shine out, if I take my Diksa with great pomp. The god accepted Metarya's request and gave him a he-goat. The goat was voiding gems in his foeces at Metarya's house Metarya 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 Srenika and when he is pleased with you, you ask for a daughter of King Srenika to be given in marriage with me Do not ask anything else.' On hearing these words of his son, the Candala greatly delighted at heart went to King Sregika, with the dish full of divine gems, and gave him a present of the gems. King Srenika becoming greatly pleased on seeing the divine gems told him:O Meta | Ask whatever you like from me' But when the Candala said;-You give your daughter in marriage with my son', King Sr enika, becoming angry with him told him:-Are you not ashamed to make such an unreasonable demand! With these words, the Candala was driven out from the king's assembly.' The Candala went home greatly disappointed day onw-ard, the king accepted the dish filled with From that divine gems

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369 daily from the Candala but he would not give his daughter. Oa seeing the Candala daily giving a dish of gems to King Sronika the astonished Abhaya Kumara Mantri asked hinn-All Prom where do you daily bring these excellent gems? The Candala 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 Srenika and you will get everything you desire. The Candala saying 'Just as Your Majesty desires' brought the divine goat from his house and gave the goat as a present to King Srenika. But as soon as King Srenika 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 Kumara called the Candala to his presence and told him:- Ah! Why did you tell a lie? The Cardala 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 Swamin! You can come to my and see it for your house self' With this object in view, Abhaya Kumara went with the goat to Metarya. There the goat passed gems through the rectum. Greatly astonished Abhaya Kumara said -How can it po. ssibly happen? Metarya said - Mantrisvara ! (Prime Minister) Do not be wonder-struck in this. What is inaccessible to devout sages Abhaya Kumara thereupon said:-O good man ! If you possess divinc powers then, have a good road on Vaibhara (iri readily prepared on which chariots can easily move about. So that. difficulties in the way of coming and going for King Srenika for the purpose of doing obeisance to Sramana Bhagavana Mahavira on Vaibhira Giri, may be removed Metarya had the road on Vaibhara (jiri prepared with the help of his friend-god. It is existing at present. Abhaya Kumara told Metarya:-You make a tall fortress of gold decorated with pinnacles around Rajagriha Nagara' Metarya had it done through his superhuman powers. Greatly delighted Abhaya Kumara, 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, 47

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370 then I can give a royal princess in marriage with you. Metarya by his supernatural powers brought the Ksira Samudra with its surging waves and he became pure along with his whole family by a bath in its water. Abhaya Kumara gave him a royal princess in marriage with him. Now, the eight wealthy merchants who had not given their daughters 10 Metarya, married their daughters to him with much celebration. Then, Metarya began to move about frequently in a palanquin with great delight. One night the god carne to Metarya and told him:-Metarya! Do something for the welfare of your Soul. Do not again fall into the Sainsara. 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, Metarya fell at the feet of the god and told him:-O Suresvara (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 Metarya and told him:-'O Metarya ! Do something for the welfare of your Soul. Do not fall into Samsara. Being unable to abandon worldly pleasures and being unable to remain as a house-holder on account of fear from the god, Metarya stood steady without uttering a word but his nine wives with sorrowful faces tell at the feet of the god and requested him:-O Sura. dhisa (king of the gods) O Kripa-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 Diksa. The god mercifully granted their request and allowed Metarya to remain as a house-holder for, another period of twelve years. Metarya, 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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371 Karmas obstructing Caritra Dharma after living as a house-holder for twenty-four years, Metarya took Bhagavati Diksa along with his nine wives. He studied Nine Parvas. He was doing vihara (sojourn) alone. One day while moving about from one locality to another, the excellent sage Metarya Muni came to the house of a goldsmith in Rajagriha 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 Srepika 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 Jinesvara after doing his worship. Metarya 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 Labha. The gold -smith had gone into his house to bring some food which may be acceptable to the Sadhu, When Metarya 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 Srenika 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 Srenika which were lying here ? Metarya 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 Metarya Muni remained silent without saying anything. Thu goldsmith then said:-O Munil you give me

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372 back my gola-beads, otherwise I will torment to such an extent that you will die. But when Metarya 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 Metarya Muni so tightly that his eyes fell down on the ground from their sockets. Metarya 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 Srenika 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 Diska and adopted ascetic life. The police officers of King Srepika 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 Diksa. If you and your family had not taken Diksa, 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 Metarya Muni after having suffered agonisin tormentation acquired Kevala Jnana and he attained Moksa Pada (the place of Final Emancipation). I sincerely adore the great sage Metarya to

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373 Muni, who became enlightened for the up--lift of his Soul by the instruction of his friend-god and who immediately attained Moksa Pada after suffering terrible tormentation done by the gold-smith. Nineteenth Year of Ascetic Life. (B. C. 550-549 ) 1. Proclamation of King Srezika. 2. Diksa of 23 sons of King Srenika. 3. Diksa ol 13 queens of King Srenika. 4. Discussion of Ardrala Muri with a) Gosalaka (b Buddhist Bhiksus c) Sankhya Sannyasis d Brahmana Sannayasis (e) Hasii Tapasas, After the close of the rainy season, Gramana Bhagavana Mahavira stayed at Rajagriha Nagara. His religious sermons had produced wonderiul Meffects King Srenika of agadha who was advancing to old age had very strong unflinching faith in the Teachings of sramana Bhagavana Mahavira 1. Proclamation of King Srenika. King Srenika had a had a public proclamation made at Rajagriha Nagara to the following effect --'If any person is desirous of having Bhagavati Diksa at the pious hands of sramaha Bhagavana Mahavira, he is at perfect liberty to do, so, without the last anxiety about the care of his relatives. King Srenika will do everything he possibly can for the maintenance and protection of his or her family-members." Combined with the excellent preachting of Sramana Bhagavana Mahavira, this proclamction of King Srneika was largely instrumental in preparing a number of individuals to renounce the the world and take Bhagavati Diksa, Diksa of Abhaya Kumara Owing to his superior abilities, Abhaya Kumara had become the Prime Minister of King Srenika. We have come across a number of stories about the superior intellectual cleverness of Abhaya Kumara. He was rendering immense service personally to King Srenika and to the State by his excellent discriminative

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

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375 TABLE. Names Mother's Diksa name Paryaya Birth after death Dharini | 16 years Vijaya Vamana Vaijayanta Jayanta Aparajita Sarvarth Siddhaha 12 years 5th Anuttara , 4th Anuttara Celiana 2nd Nanda ! 5 years ist Anuttara ,, Dharini : 16 years Vijaya Vimana Vaijayanta Tapa 1 Jali Kumara 2 Mayali 3 Uvayali 4 Purusasena 5 Varisena 6 Dirghadanta 7 Lastadanta 8 Vehalla 9 Vehasa 10 Abhaya Kumara 11 Dirgha Sena 12 Mahasena 13 Lastadanta 14 Gudha-danta 15 Suddha-danta 16 Halla 17 Druma 18 Druma-sena 19 Maha-druma Sena 20 Simha 21 Simha-sena 22 Maha-simha sena 23 Puspasena 3rd Quna Ratna Samvatsara Jayanta Aparajita vartha Siddha Diksa of Queens of King srenika The names of the 13 queens of King Srenika who had taken Bhagavati Diksa are as follow. 1. Nanda 2. Nandamati 3 Nandottara 4. Nandaseniya 5. Mahaya 6. Su-maruta 7. Maha-naruta 8. Marudeva 9. Bhadra 10 Subhadra 11. Su-jata 12. Su-mana 13. Bhuta-datta

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370 Discussion with Gosala Ka. At that time Ardraka Muni a disciple of sramana Bhagavana Mahavira, who was staying at Qunasila pleasure-garden along with the Venerable Bhagavina-hannened to meet with Closalaka on a road Detaining him, Gosalaka told him:-Brother! Listen to me. I am going to tell you an old account Aydraka Muni: -- Alright Gosalaka:-Your religious preceptor Sramana Mahavira was moving about alone in secluded localities but now he gathers round him a company of Sadhus and delivers sermons on various subjects. Ardraka Muni:-Yes, I know it. But what else are you going to say. Gosalaka.- 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 sastias, 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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377 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 Ardraka 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 Bhagavana, 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 Kevala Jnana (Perfect Knowledge), Sramana 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 dvesa (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 asrava sthanas (channels of in-flow of Karmas) are to be avoided and which of the Sam48 For Private Personal Use Only

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378 vara stharas (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). Gosalaka:- 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. Ardraka 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 sramana (an ascetic ), what other designation, can be given for a house-holder ? Cosalaka ! 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) Gosalaka--O Ardraka! 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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379 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 Gosalaka-- Aradraka ! 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. Ardraka Mun2--It seems you are perfectly unfamiliar with the greatness of my religious preceptor. Mahavira is really an Exalted Soul. He does not Cossess 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 Sramaya Bhagavana Mahavira against the verbal attacks of the mendicants, although he does not care for the commands of Kings. Mankhali Sramana i Mahavira Bhagavana-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 Kevala Jnana ( 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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380 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. Gosalaka-Then, Jnata-putra Sramana Bhagavana Mahavira acted like a greedy merchant desirous of gaming his own interest. Ardraka Mun -Sramana Bhagavana 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. Sramaga 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 Gosalaka was unable to give an answer and so he went away, and Ardraka Muni moved on. Discussion of Ardraka Muni with Buddhist Monks. When Ardraka Muri mo orward he was accosted thus by some Buddhist Monks -- O Ardraka ! You did well that you cleverly refuted Gosalak's

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381 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 Sastra, 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. Ardraka 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 amalaka (myrobalans) fruit in his hand, and you cannot thereby spread your faire every-where.

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382 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 bhiksus. 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 Sramana Bhagavana Mahavira, 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 Brahmana Ascetics. As soon as the Buddhist Monks were refuted, some Brah For Private Personal Use Only

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383 mana ascetics approached Ardraka Muni and began to extol the superiority of their race, saying: It is a verdict of the Vedas, that he who daily feeds two thousand snataka (religious students entering on household life Brahmanas, acquires a great mass of punya (merit), and he attains an existence as a deva (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 Sankhya Mendicants. On seeing the disappointment of the Brahmana 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 Atma (soul) among all multitudes of living creatures like the Moon amongst the various groups of stars. Ardraka 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 Brahmana, 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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384 without knowing the current public opinion usually become unsuccessful, and wander perpetually in endless Samsara 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 Kevala Jnana (Perfect Knowledge), can cross the ocean of Samsara 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-Tapasas.* When, however, Ardraka Muni was going on - ward, he was addressed thus by some hasti - tapasas: - 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. Ardraka Muni -Ascetics who kill one animal only during one year, cannot be styled as a-himsaka 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 Kevala Jnana. (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 Samsara and they alone can preach True Religion *A variety of hermits practising penance

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385 After having refuted the arguments of Hasti-ta pasas, when Ardraka Muni, accompanied by five hundred robbers enlightened by himself, by some Hasti-tapasa 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 Srenika went to Ardraka Muni and asked him the cause of the breaking loose of the fetters of the elephant. Ardraka 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 Sramapa Bhagvana Mahavira and bowed down at his feet with great devotion, Sramana Bhagavana Mahavira gave Bhagavati Diksa to all the royal princes and tapasas instructed by Ardra Muni and entrusted all of them to his care. Abhaya Kumara. King Srenika had many sons. Out of all of them, Abhaya Kumara was very intelligent, wise, liberal-minded, shrewd, and diplomatic. He was born at Benatata Nagara at Sheth Bhadra's house when Srenika Kumara lived at the Seth's house, after his marriage with Bhadra Seth's daughter Nanda When, however on receiving the news of the serious illness of his father. King Prasenajit from the messengers who had been speedily sent by the king to bring Srenika Kumara home, Srenika Kumara was starting with the messengers on his journey to Rajagriha, he did 49 For Private Personal Use Only

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

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387 to steal away wealth and females from Rajagriha, and he was enjoying them with much delight He had a son named Rohineya by his wife Rohini. Rohineya was equally as bad as his father Lohakhura in doing wicked actions. On his death-bed, Lohakhura told his son Rohineya: "You remember this my final advice. Do not go even near the road where ascetics or saints are preaching religious sermons. Rohineya respectfully accepted his father's final advice. Then, Rohineya began to harass the public of Rajagriha by his heinous acts, which were more cruel than those of his father. One day, when Rohineya was going to Rajagriha Nagara, he saw on his way, a very large crowd of people, hearing a religious sermon of Sramana Bhagavana Mahavira. Remembering the final advice of his father, Rohineya plugged both his ears with his fingers so that, the sound of the speech of Sramana Bhagavana Mahavira may not enter his ears But it so happened that Rohineya 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 Sramana Bhagavana Mahavira, 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 Srenika. On hearing the people's complaint, King Srenika took the watch-guards of the town to task but they showed their help-lessness in the matter. At last, Abhaya Kumara volunteered to captivate the robber. Abhaya Kumara 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 Rohineya could not have the slightest scent of it Ry this device, one night as soon as Rohi

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388 neya 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, Rohineya said - am not Rohineya. I am a farmer named Durgacanda and an inhabitant of Saligrama. But Rohineya 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 Saligrama, King Srenika was informed by the villa. gers that Durgacanda was an inhabitant of Saligrama and that he was our relative. Abhaya Kumara was a little embarassed by the shrewdness of Rohineya. Now, he devised another plan. Rohigeya was secretly brought to a seven storeyed palace in an intoxicated state. The palace was very elegantly decorated like a celestial dwelling Rohineya, 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: Swamin! 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 Rohineva 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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389 Then, and then alone, they are permitted to enjoy celestial pleasures." Rohineya, now, began to recollect the good or bad actions that he may have done during this life. At that moment, Rohineya had a remembrance of the words of sramana Bhagavana Mahavira 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 Rohineya, who had become a match for many, King Srenika gladiy set him free. The next day Rohineya directly went to sramana Bhagavana Mahavira. 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, Sramana Bhagavana Mahavira, 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. Rohineya requested sramana Bhagavana Mahavira to give him, Diksa and the Worshipful Lord gave him Bhagavati Diksa. King Srenika was there at the time of Rohineya's Diksa. Rohineya narrated before King Srenika, his true account and sho. wed him the places where the wealth etc stolen by him were kept hidden. King Sronika pardoned him for all his crimes and having joyfully blessed him, he advised Rohineya 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 (Malva.-India) ass

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390 isted by his feudatory chiefs and allies, waged war with Magadha -desa and he was advancing towards Rajagriha Nagara. It was very difficult for King Srenika to effectively repulse the attack with the military force in his possession. Abhaya Kumara volunteered to find out a stratagem by which the enemy-forces will go back. Abhaya Kumara had got gold coins of recent date bearing the usual engraving of King Srenika deposited in vari. ous quantities in pits at numerous localities around Rajagriha Nagara which were suitable for the encampment of military army. Having secretly made this arrangement, King Canda Pradyota was allowed to come near Rajagriha Nagara. King Canda Pradyota laid a seige around Rajagriha Nagara and his army encamped on the ground so prepared. After a few days. Abhaya Kumara privately sent confidential information through his faithful servants to King Canda Pradyota that big officers of his army, have received bribes from King Srenika and if you would have 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 Canda Pradyota had the ground. under two or three tents dug up, and he found several quantities of new gold coins of King Srenika in numerous pits under the ground. Becoming afraid, Canda Pradyota left his army there and he went away to Ujjaini in hot haste. Having come to know that King Canca Pradyota had run away from the camp, his whole army dispersed in confusion. When, however, King Canda Pradyota afterwards, came to know that this manoevour was a trick of Abhaya Kumara, he announced a prize for bringing Abhaya Kumara 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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391 took these two handsome females to Rajagriha-the capital town of King Srenika. 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 Kumara and they sang adoratory hymns in praise of Tirthankaras with excellent dancing and music in appropriate tunes. Abhaya Kumara 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 Diksa, we are all on a pilgrimage to various sacred places. Abhaya Kumara out of courtesy, invited them for dinner. The next day, the prostitute invited Abhaya Kumara 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 Kumara 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 Ujjaini 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 Kumara on four different occasions and the advice given on all the four subjects having become eminently successful, Canda Pradyota, on each occasion, instructed Abhaya Kumara to ask for any boon except that of Mukti (Salvation) from him and he granted him four such boons Abhaya Kumara had reserved these boons for some suitable opportunity. Abhaya Kumara 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 Siva-devi in palanguin behind you on on For Private Personal Use Only

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392 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 Kumara was thus set free. But while going away to his native place. Abhaya Kumara told Canda 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 Kumara 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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393 is going to a distant town. Tell your king to come here secretly on that day. Abhaya Kumara had previously engaged a man mostly resembling King Canda 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 Kumara, very secretly and all alone The mercenaries of Abhaya Kumara, 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 Canda Pradyota was loudly shouting that he was being taken away but the people thought that he must be the lunatic Pradyota. King Canda Pradyota of Ujjaini was, thus, taken to Rajagriha as a captive. Abhaya Kumara released him after a few days 3 A wood-cutter of Rajagriha had taken Bhagavati Diksa from Canadhara Maharaja Sriman Sudharman Swami. When he was going for bhiks& (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 Maharaja Sudharman Swami :- 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 Saddhus by the public of Rajagriha, he had three heaps 50

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394 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 Kumara 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 Kumara rebuking them, said :-- Then, why do you insuit that sadhu 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 sadhu, King Srenika celebrated the Diksa Mahotsava of his princes and queens with great pomp and rejoicings in the town. sramapa Bhagavana Mahavira remained at Rajagriha Nagara during the rainy season. Arjuna Maji chaTeNaM chammAse sahittu akosatADaNAiNi / ajjuNamAlAgAro, khavittu parinivvuDo kamme // 75 // 1. Chatthenam chammase sahittu akkosa tadanaini Ajjuna-Malagaro khavittu parinivvulo kamme 1. Arajuna Mali (gardener) attained Siddhi Pada (State of Final Emancipation ) by destroying Jnanavarniya ( Knowledgeobscuring) Karmas with penance by continuous two-days' fastings, after having suffered insults and chastisements from people for six months Story of Arjuna Mali At the wel-known Rajagriha Nagara in Bharata-ksetra, there was a king named Srenika Maharaja, who was the king of

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395 Magadha desa. He was very sincerely devoted to sramana Bhagavana Mahavira. King Srenika had an excellent Mali (gardener) named Arjuna who was protecting the king's gardens with great care. Arjuna Mali had a young, beautiful and charming wife named Skandasri The gardener had a family Yaksa (deity) named Mudgara Pani. The temple of the yaksa was situated near Arjun's garden outside the town. Arjuna Mali 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 Mali and began to eat. On knowing it, Arjuna Mali 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 Mali thought:-1 have been worshipping very devoutly this yaksa 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 Jnana (a variety of Avadhi Jnana ), the yaksa (deity) entered the body of Arjuna Mali, 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 Mali possessed by the cruel yaksa 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 Mali 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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396 One day Sramana Bhagavana Mahavira came in the Udyana of Rajagriha Nagara. The gods arranged a Samavasarana there. All the people of the town, went for the darsana of the Worshipful Lord, by another route leaving aside the road on which Arjuna Mali was living. Although Sudarsana Seth was specially warned by people that Arjuna Mali, who was possessed by Mudgara Yaksa, was killing seven persons every day, he fearlessly tried to go by that road. On seeing Sudarsana Setha walking along that road, Arjuna Mali ran after him with the object of killing him. Sudarsana setha at once renonuced his body and remained in Kayotsarga, keeping his mind strictly absorbed in bright religious meditation of Jinesvaras. Just as a young deer is not able to kill a brave lion, in the same manner, Arjuna Mali was not able to do any injury to Sudarsana Setha on account of the superior power of Seth's austerities. The Yaksa timidly left Arjuna Mali's body and he went away. When Arjuna Mali 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 Setha and told him:-'O benefactor of all living beings of the world! Just as you have delivered me from the bondage of this cruel Yaksa 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 Kayotsarga, Sudarsana Setha told Arjuna Mali. O Good Man! Sri Vira Prabhu (Sramana Bhagavana Mahavira) 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 Mali, went to the Samavasarana of Sramana Bhagavana Mahavira. The Jinesvara Bhagavana 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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397 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 Mali approached sramana Bhagavana Mahavira-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 Yaksa, killed numerous innocent persons, and I shall certainly have to go to hell and suffer terrible miseries there. Therefore, O Swamin! You will be pleased to do me the favour of showing a remedy by which I may not have to go to hell. Sramana Bhagavana Mahavira replied:-0 Arjuna! If you are really afraid of going to hell after death, you take Bhagavati Diksa (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 Bhagavati Diksa from the Jinesvara Bhagavana 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 Mali remained steady in religious meditation renouncing his body in Kayotsarga, in the temple of the Yaksa. People coming into the temple not only angrily caused Arjuna Mali a variety of insults but the wicked persons were beating him with their frsts, feet, sticks etc. But Arjuna Mali always thinking it to be his own fault, did not bear the least anger towards them. Arjuna Mali so calmly endured all molestations and hardships that having destroyed all his Karmas within six months he attained Moksa Pada (State of Final Emancipation). Just as the great personality Arjuna Mali patiently endured all the taunts, insults and chastisements given to him by the people in the same manner, O Sadhus

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398 and Sadhvis ! You and others like you, who are desirous of acquiring the happiness of Moksa (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, Sramana Bhagavana Mahavira went in the direction of Kausambi in Vatsa-desa During his journey from Rajagriha to Kausambi, Sramana Bhagavan Mahavira had to pass by Alambhika. Nagari-a large town in the territories of Kasi, Rusibhadra-putra stayed there for a few days Risibhadra and a number of wealthy adherents of Jainism lived at Alambhiyka At that time, a question about the duration of life-limit of celestial beings in various deva-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 deva-lokas is at least ten thousand years and the highest is 33 sagaromopams. Beyond that limit there is no devaloka The minds of the Jaina house holders were not satisfied with this explanation of Risibhadra and they returned home, Sramana Bhagavana Mahavira was staying at Samkha Vana pleasure-garden of Alambika Nagari. The news of the arrival of Sramana Bhagavan Mahavira in Samkha Vana spread rapidly in the town and thousands of persons desirous of darsana 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:- Bhagavan! 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? Sramana Bhagavan Mahavira replied:O good men! What Risibhadra-putra said is quite true. For Private Personal Use Only

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399 On listening to the explanation, the devotees went to Risibhadra-putra and respectfully asked his pardon. The members of Jaina Sangha of Alambhika then discussed several religious problems with the Venerable One. Risibhadra -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 Alambhika Nagari, the Venerable Master went to Kausambi. King Udayana of Kausanbi was at that time a minor. The government of the Kingdom was done by his mother Mri. gavati Devi with the co-operation of her sister's husband King Capda Pradyota of Ujjain. Although Mrigavati 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 sramana Bhagavan Mahavira went to Kausambi. King Candapradyota was staying there. King Canda Pradyota, Queen Angaravati and females of harem, King Udayana, and his mother Mrigavati-all of them went to sramana Bhagavana to pay their respects. Citizens of various castes and creeds assembled there. Before a very large assembly Sramapa Bhagavan Maha. vira, delivered a very instructive sermon and many devout persons became interested in the Teachings of the Tirthankaras. At that time, Mrigavati came forward, and said:-Bhagavan! With the permission of King Canda 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 diksa. But although King Canda 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 Anga

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400 ravati and others asked permission for diksa. The permission was given and Sramana Bhagavan Mahavira gave them diksa and admitted them into his Order of Nuns. Sramana Bhagavana Mahavira, moved about in Kaugambi and the neighbouring towns and villages for a few days and then he went in the direction of Videha. Near the close of the summer season sramana Bhagavana Mahavira reached Visali and lived at Visali during the rainy season of the twentieth year of ascetic life and eighth year of Kevali Paryaya.

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CHAPTER V Twenty-first Year of Ascetic Life. (B. C. 548-47) 1. Diksa of Dhanya Setha and Sunaksatra of Kakandi. 2. Vrata-grahana of Kunda Kaulika of Kampilya Nagara, 3. Vratagrahana of Saddala -putra of Polasa-pura. Soon after the rainy season, Sramana Bhagavana Mahavira went to Mithila From Mithila, he went to Kakandi. Sravasti, Kampilya-pura, and Polasa-pura The gods arranged Samavasaranas at Kakandi, Kampilya-pura and Polasapura. 1. Diksa of Dhanya Setha of Kakandi. At Kakandi there lived a very rich caravan -merchant named Dhana Setha and his wife Bhadra Sethani. They were very wealthy. They had a son named Dhanya The boy was brought up in great affluence and with much fondness. When Dhanya Kumara attained youth, he was married with thirty-two hand-some girls of noble birth and wealthy parents. His mother Bhadra Sethani 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 Kumara 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. 51

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402 One day sramana Bhagavan Mahavira came to Kakandi. On hearing the news of the Lord's arrival there, thousands of persons went to him for darsana, Dhanya Kumara also went there, on foot, for darsana and for hearing the preaching. He went three times from right to left round sramana Bhagavana Mahavira by way of a pradaksina, 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 Kumar's, mind. On his return home, Dhanya Kumara went to his mother and told her:-"Mother I By hearing the preaching of sramana Bhagavana Mahavira, I have become perfectly indifferent to worldly enjoyments, and have now, a disgust for sensual pleasures, please, therefore, give me your permission to take Diksa.' On hea. ring these words, Bhadra Sethani 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 Diksa during his youth by a variety of arguments and devices, but Dhanya Sethe was not in the least, inclined to swerve from his firm resolution. Bhadra Sethani had to yield. She informed King Jitasatru-the King of Kakandi-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 Bhadra Sethani sought the help of the king King Jitasatru personally came to Bhadra's house, and tried to persuade Dhanya Setha. 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 Setham wise king ! If only yon can prevent Death

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403 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-goas 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 Segha--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 Setha, the king made grand preparations for his Diksa 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 Dikna, like Dhanya Setha, 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 Sejha and went to the Samavasarana of sramana Bhagavana Mahavira. Then presenting Dhanya Setha and the youths before the Venerable Lord, King Jita, -satru said "Bhagavan ! This Dhanya Setha is the only son of his mother Bhadra Sethani. 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 Sethani has sent

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404 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 Bhagavana Mahavira gave Bhagavatt Diksa to all of them. From that day, Dhanya Muni better known as Dhanno Anagara 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 Sramana Bhagavana Mahavira 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 Sramana Bhagavana 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 Ambela tapa.

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405 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 Agamas ( 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 paduka (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 Sangari shrubs or dried bodies of dead serpents

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406 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 Karela 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, Sramana Bhagavan Mahavira one day came to Rajagriha Nagara and he put up at Guna Sila Vana.-King Srenika 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 sadhus who are doing severe austerities and who arc capable of shredding their Karmas easily among your congregation of fourteen thousand sadhus headed by Ganadhara Maharaja Indrabhuti Gautama ? Sramana Bhagavana Mahavira replied:-O Srenika! Dhanno Anagara (Dhanya Muni) is capable of doing severe austerities and of shredding Karmas easiiy among my congregation of sadhus. King Srenika again respectfully asked:- Bhagavan l. Why do you say that Dhanno Anagara is capable of doing severe austerities and of shredding Karmas easily? Sramana Bhagavana Mahavira, thereupon, narrated before the king the account of the pious ascetic that has been described in the Jaina Agamas. King Srenika was greatly pleased. Having gone thrice round

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407 Sramana Bhagavana Mahavira from right to left, by way of a pradaksina, King Srenika then, went to Dhanno Anagara and having gone three times round him from right to left by way of a pradaksina, 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 Sregika saluted him and bowed down at him, Having extolled Dhanya Muni thus, the king went to Sramana Bhagavana Mahavira, 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 sadhu 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 Tirthankaras by Sramana Bhagavana Mahavira 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 Amagara approached sramana Bhagovana Mahavira, 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 Anagara went to Vipula -giri ( in Bihara ) 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 Sarvartha Siddha Vimana with an age-limit of thirty Sagaropams. Descending from Sarvartha Siddha Vimana after the completion of his age limit, lie, will be born in Maha Videha Ksetra 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 Bhadra Shethani of Kakandi Nagari, named

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408 Sunksatra had taken Diksa from the pious hands of sramana Bhagavana Mahavira. His ascetic life extended over many years 2. Vrata-grahana of Kunda Kolika Sravaka. From Kakandi, He went to the west, and having passed Sravasti, he reached Kampilya Nagara. He gave the Twelve Vows of a House-holder to a wealthy merchant named Kunda Kolika of Kampilya Nagara. At Kampilya-pura Nagara, there lived a very wealthy person named Kunda Kolika and his wife Puspamitra He possessed as much wealth and property as Kamadeva Sravaka viz 18 crore gold coins and 6 *Go-Kulas (cow=pens). Like Ananda Sravaka and others, he had taken the Twelve Vows of a House-holder at the pious hands of Sramana Bhagavana Mahavira. One day at mid-night Kunda Kolika went to his Asoka vadi (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 Kunda Kolika ! The religious doctrine preached by Gosalaka 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 Sramana Bhagavana Mahavira 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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409 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 osalaka Mankhali-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 Sramana Bhagavan Mahavira, accom panied by his retinue of disciples, arrived at Kampilya-pura Nagara, the devout Kunda Kolika Sravaka, went there for darsana. Sramana Bhagavana 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 Aruna Dhvaja Vimana of Saudharma Deva-loka. Descending from the Saudharma Deva-loka, he will attain Siddhi Pada (State of Final Emancipation) in Maha Videha Ksetra. 3. Saddala-putra. From Kampilya Nagara, Sramana Bhagavana Mahavira went to Polasapura. At Polasapura, there lived a rich potter named Saddala -putra and his wife Agni-mitra. He was a firm believer in the 52

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410 Ajivika doctrine of Gosalaka Mankhali-putra and he was wellversed in it. He entertained a very staunch faith that the Ajivika doctrine of Cosalaka Mankhali-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 Polasa-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 Polasapur. One day, when Saddala-putra was sitting in religious meditation in his grove of Asoka 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 Gosalaka Mankhali-putra. But next morning, Sramana Bhagavana Mahavira came to Polasa-pura. In accordance with the instructions of the god, Saddala-putra went to Sramana Bhagavana Mahavira for darsana. As soon as he saw Saddala-putra, Sramana Bhagavana Mahavira 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 Sramaya Bhagavana Mahavira. Saddala-putra then requested Sramana Bhagavana Mahavira to accept with great pleasure, whatever articles he chose to have from his shop. Sramana Bhagavana Mahavira accepted his request.

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411 One day, sramana Bhagavana Mahavira, came to the place where Saddala-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:-Saddala-putra ! How is this earthen pot made ! Saddala-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. Sramana Bhagavana Mahavira:-O Saddala-putra! Does it require the help of utthana (exertion) bala (strength) virya (manly vigour) for its production or is it made without these helps ? Saddala-putra was a little embarsassed. But inspired by the teachings of the Ajivika doctrine of Gosalaka Mankhali-putra, he replied:-Bhagavan ! All objects are created according to a fixed order of things, without the help of utthana (exertion) bala (strength) virya (manly vigour) etc. Sramana Bhagavana Mahavira 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-mitra, 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. sramana Bhagavana Mahavira, then said:-O Saddala-putra! In case all the objects in the Universe, are created according to a fixed order of things without the help of utthana (exertion) bala (strength), virya (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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412 fixed order of things and also, they effort of any one. * are created without the On hearing this argument of sramana Bhagavana Mah&vira the misguided Saddala-putra became enlightened and he requested Sramana Bhagavana Mahavira to explain to him the Main Principles of the Jaina Religion. Accepting the request of Saddalaputra, the Omuisicient Sramana Bhagavana Mahavira, 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 Siksa-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 Saddala-putra was sitting in religious meditation at the Pausadha-sala (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 Saddala-putra was not at all moved. But when the god m de an appearance of cutting the flesh of Agni-mitra-Saddala-putras wife-and throwing it into a bolilng sauce-pan, Saddala-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, Saddala-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 Saddala-putra was born as a god in Deva-loka. From Polasapura, sramana Bhagavana Mahavira went to Vanugya-grama and lived there during the rainy season. Twenty-second Year of Ascetic Life. (B C. 547--46) 1, Vrata-grahana of Mahasataka Sravaka at Rajagriha.

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413 After the rainy season, Sramana Bhagavana Mahavira journ eyed in the direction of Magadha-desa and reached Rajagriha Nagara. On hearing the preaching of Sramana Bhagavana Mahavira in the Samavasarana there a wealthy merchant named Mahasatakaji of Rajagriha Nagara took the Twelve Vows of a Householder at the pious hands of Sramana Bhagavaria Mahavira. Vrata-grahana of Maha-satakaji At Rajagriha Nagara, there lived a wealthy merchant named Mahasatakaji. 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 Revati and one crore gold mohars and one cowpen from each of her twelve co-wiyes at the time of his marriage with them. Mahasatakaji on hearing the preaching of sramana Bhagavana Mahavira in the Samavasaraga at Rajagrina Nagara, 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 ). Revati was very envious with her co-wives. After the taking of the vows by Mahasatakaji, the following idea occured once in the mind of Revati --"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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414 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 Revali began to enjoy happiness fearlessly with her husband. Revati 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, Maha -satakaji entrusted the entire management of his busir.ess affairs to his eldest son and taking Pausadha Vrata and observing complete celibacy he began to live in Pausadhasala (hall for religious meditation) of the town. One day when Mahasatakaji was in religious meditation, his wife Revati becoming intoxicated by the drinking of wines and spirituous liquors entered the Pausadhasala 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 Mehasatakji two or three times, but when he did not in the least swerve from his religious meditation she went home disappointed. Mahasatakaji. then, carefully practised the Eleven Stages of Spiritual Development for a House-holder. By the practice of strict and rigorous austerities the body of Mahasarakaji became greatly enteebled and emaciated. As a happy result of his pure

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415 religious meditation, Mahasatakaji acquired Avadhi Jnana (Visual Knowledge) He was able to see and know all the events happ ening within an extent of one thousand yojanas in Lavana Samudra, in the East, in the West, in the South and in the North. After the acquisition of Mahasatak's Avadhi Jnana, Revati once again entered the Pausadha sala and she began to entreat Mahasatakaji for the satisfaction of her carnal desires as before but Mahasatakji angrily told her :-"Ah! Revati ! 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 Prabha Earth (first hell) tor eighty four thousand (84000) years". On hearing these words of Mahasatakji, the disappointed Reyati, 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, Revati died, as was fore-told by Mahasatakaji and she was born as a hellish being in Loluyaccuya hell of the Ratna Prabha Earth. The body of Mahasatakaji had become greatly enfeebled and emaciated; now, he abandoned all food and drink-material and remained in religious meditation During this time, Sraniana Bhagavana Mahavira, happened to come to Rajagriha Negara The Worshipful Lord narratted to Ganadhara Maharaja Indrabhuti Gautama the complete account of the cause of Maliasatasajis anger towards Revati, and of the angry words that he had used for her, and said :-'0 Gautama ! Mahasatakaji is in religious meditation at Pausadha-sala; 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 sravaka as Maljasatakaji should use angry words even though those words may be perfectly true You, therefore, go to Mahasatalaji and tell hun that the words used by him for Revati were

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416 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 Pausadha Vrata. With the permission of the Venerable Lord, the dutiful Ganadhara Bhagavana Indrabhuti Gautama went to the Pausadha sala where Mahasatakaji was engaged in religious meditation. On seeing Ganadhara Maharaja Iudrabhuti Gautama in the Pausadha-sala, Mahasatakaji became greatly delighted. Gana. dhara Maharaja Indrabhuti Gautama, then narrating the message of sramana Bhagavan Mahavira to Mahasatakaji, told him to do penance for his transgression-Mahasatakaji at once took a vow to do the penance from Ganadhara Maharaja Indrabhuti Gautama and he did the penance. At last, Mahasatakaji having died after remaining without food and drink for one month, was born as a god in Aruni. vatamsaka Vimana of Saudharma Deva loka, with an age-limit of four Palyopams. Descending from the Vimana, he will be born in Mahavideha ksetra and in due course of time he will attain Siddhi Pada (the condition of Final Emancipation) Discussion with Sthaviras of Parsva At this time, many sthaviras of Parsva Natha (elderly sadhus) * teNaM kAleNaM 2 pAsAvaccijjA [te] therA bhagavaMto jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti 2 sapaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA evaM vadAsI-se nRNaM bhaMte ! asaMkhejje loe anaMtA rAtidiyA upajima vA upajjati vA uppajissaMti vA vigacchiMsu vA bigacchaMti vA vigamichassaMti vA parittA rAtidiyA upajisu vA 3 vigacchim vA ? haMtA ajjo| asaMkhemje loe aNatA rAtidiyA taM ceka, se keNaTeNaM jAva vigacchi ssaMti bA ! se nRNaM bhaMte ! ajjo ? pAseNaM arahayA purisAdANIeNaM sAsae loe vuie aNAdIe aNavadagge paritte parivuDe hehA vicchiNNe majjhe saMkhite upi vilAsaMsi, aheliyaMkasaMThiyaMsi, manjJe varavairaviggasi uppi uddhamaiMgA

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417 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 pradesas ? 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 pradesas ? kArasaMvie tasiM ca NaM sAsayaMsi logaMsi aNAdiyaMsi paricaMsi parivuDaMsi tar vicchinnaMsi majhe saMkhittaMsi uppi bikAsaMsi Ahe pachiyeka sAThavasi majhe baraarravigga haMsi upi uddhamuiMgAkArasaMThiyaMsi anaMtA jIvagaNA uppajjittA 2 nikIyaMti parittA jIvagaNA uppajjitAra nilIyaMti se nUNaM bhUe upapanne vigae pariNae ajIvehiM lokkatipalokkara, je lokai se koe ? haMtA bhagavaM (te) se teNaTTaNaM ajjo ! evaM bumbai asaMkhejje taM ceva / tappamirti ca NaM te pAsAvaccejjA therA bhagavaMto samaNaM bhagavaM mahAvIraM pacamijANaMti savvannU savvadarisI, tae NaM te yerA bhagavaMto samaNaM magavaM mahAvIraM vaMdati narmasaMti 2 evaMdAsi - icchAmi NaM bhaMte tubbhaM aMtatie cAujjAmAo mAo paMcamahavyaM sappaDikamaNaM dhammaM uvasaMpajjittANaM biharittae, ahAsuhaM devAzupiyA ? mA paribaMdha kareha, tae NaM te pAsAvacijjA therA magavaMto jAtra carimehiM ussAsanissAsehi siddhA jAba sabva dukkhappahINA atyegatiyA veva devaloesa uvavanna ( sUtra -226 ) // 53 For Private Personal Use Only

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418 Bhagavana :-Noble Persons ! Purusadaniya Parsva Natha Arhanta (Iirthankara Parsva Natha)- the most excellent among human beings) has declare that :-"The loka (world) is sasvata (eternal)-anadi (without a beginning) and ananta (without an end) It is paritta (composed of numerous pradesas as well as parivrita (pervaded with a lokakasa ). 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 'Ajiva Kaya' or Matter, makes the world visible. The A-jiva dravya existing in the world is clearly visible and therefore it is called Loka. Lokyate iti lokah-That which is visible is loka-as distinguished from a-loka. The sthaviras of Tirthankara Parsva Natha were greatly satisfied with the explanation given by Sramana Bhagavana Mahavira, and they became fully confident that Sramapa Bhagavana Mahavira is both Sarvajna (omniscient) and Sarva-darsi (all-seeing). Repeatedly saluting Bramana Bhagavana Mahavira and going three times round him from right to left by way of a pradaksina they said: Bhagavan ! We are willing to accept your Five Great Vows and Pratikramapa kriya of Ascetic life instead of our Four Vows." Accepting the request of the Sthaviras, Sramana Bhagavana Mahavira replied:-0 Beloved of the gods ? You are at liberty to do it with great pleasure. The sthaviras of Tirthankara Bhagavan Pareva Natha took Bhagavati Diksa with Five Great Vows at the hands of sramana Bhagavan Mahavira and having passed ascetic life for a long time they attained Nirvana Pada (Final Emancipation).*

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419 *Discussion with Roha Anagara. In the same Samavasarana, an ascetic named Rona, sitting at a distance from Sramana Bhagavana Mahavira, 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 sramaga Bhagavana Mahavira, 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! Bhagavana:-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 ? *teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI rohe nAmaM aNagAre pagaimaddae pagahamaue pagaibiNIe pagaipayaNukohamANamAyAlobhe miumadavasaMpanne allINe madae viNIe samaNassa bhagavao mahAvIrassa madarasAmaMte urbujANU ahosire jhANakoThobagae saMjameNaM tavasA appANaM bhAvemANaM viharai, tae NaM se rohe nAmaM aNagAre jAyasADhe jAva pajjuvAsamANe evaM vadAsIH-putviM bhaMte ! koe, pacchA aloe puci aloe pacchA loe ? rohA ! koe ya aloe ya puTvipete pacchApete dovi e e sAsayA bhASA, aNANupuvvI esA rohA ! / puci bhaMte ! jIvA pacchA ajIvA, puci ajIvA pacchA jIvA ? jaheva lAhe yoe ya taheva jIpA ya ajIvA ya, evaM

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420 Bhagavana-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:- Bhagavan ! Is Siddhi first and A-siddhi first and Siddhi next? Bhagavana:-Roha 1 Both Siddhi and A-siddhi are eternal. There is no gradation of one being the first and the other the next. Roha:-Bhagavan ! Is Siddha first and A-siddhi next or Is A-siddhi first and Siddha next : Bhagavana:-Roha ! Both Siddha and A-siddha are eternal, There is no gradation of one being the first and the other the next. mavasiddhiyA ya abhavasiddhiyA ya siddhi asiddhi siddhA asiddhA puci bhaMte / aMDae pacchA kukuDI puvi kukkuDI pacchA aMDae ? rohA ! se gaM aMDae kao? bhayavaM ! kukkuDIo, sANaM kukkuDI kao ? bhaMte ! aMDayAo evAmeva rohA ? se ye aMDae sA ya kukuDI pundhi yete pacchAyete duvete sAsayA bhAvA, aNANupuvvI esA rohA ? / pubi bhaMte ? loyaMte pacchA aloyaMte puvvaM aloyaMte panchA loyaMte ? rohA ! loyaMte ya aloyaMte ya jAba aNANupucI esA rohA ! / puvi bhaMte ! loyaMta pacchA sattame uvAsaMtare pucchA, rohA ! loyate ya aloyate ya jAva aNANupucI esA rohA ! / pudhi bhaMte ! loyaMte pacchA sattame uvAsaMtare pucchA, rohA ! loyaMta ya sattame uvAsaMtare pucipi dovi ete jAva yaNANupucI ghasA evaM loyata ya sattame ya taNuvAe, evaM ghaNavAe ghaNodahi sattamA puDhavo, evaM loyaMte ekakeNaM saMjoeyavce ibhehiM ThANehi-taM jahA-ovAsavAyaghaNaudahipuDhIdIvA ya sAgarA vAsA / neraiyAI atthiya samayA kammAI lessAo / / 1 / / diTThI saNa NAmA sanna sarIrA ya joma upaoge davapaesA pajava addh| kiM pubdhi loyaMte ? // 2 // pudi bhaMte ? loyaMta pacchA savvaddhA ? jahA loyaMteNaM sajoiyA sabve ThANA ete

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421 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. Bhagavana:-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 Lokanta first and A-lokanta next Or is A-lokanta first and Lokanta next. Bhagavana:-Lokanta, as well as, A-lokanta 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 Avakasantara (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 ? evaM aloyaMteNa vi saMjoeyavvA savve / puci maMte ! sattame uvAsaMtare pacma sattame taNuvAe.? evaM sattamaM uvAsaMtaraM samvehiM samaM saMjoeyavvaM jAva sacadAe / puci maMte ! sattame taNuvAe pacchA sattame ghaNavAe, eyaMpi taheka neyavvaM jAva sambaddhA evaM ucarilaM ekekaM sayoyaMtaNeM jo jo hiDillo taM taM chaiMteNaM neyavvaM jAva atIya aNAmayaddhA pacchA savvadA jAva aNANupulcI esA rohA! sevaM bhaMte ! sevaM bhaMte ti ? jAba viharaha (s 53) bhaMte ki magarva goyame samaNaM jAva evaM vayAsI-kavivikA paM bhaMte ? loyahitI paNa ttA ? goyamA! aTTavihA koyahitI paNNattA, jahA-AgAsapaiTie kAra ? vAyapaiTie udahI 2 udahIpaidviyA puDhavA 3 puDhavipaiDiyA tasA thAvarA pANA 4 ajIpA bhIvapaiSTiyA pa jIvA kammapaiDiyA 6 ajIvA jIvasaMgahiyA 7

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422 Bhagavana:-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 - vata (Dense Air) the next, or Ghana-vata first and the Lokanta 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 Lokanta first and the Saptama Prithvi jafvA kammasaMgahiyA 8 / se keNaTTeNaM maMte ? evaM buccai ? aTThavihA jAva jIvA kammasaMgahiyA ?, goyamA ! se jahAnAmapa- kei purile vatthimADovera aftemADoditA upi sitaM badhai 2 uvarilla maMThi suyai 2 uvarilla desaM bAmei 2 uvarilla de vAmettA uvarila desa ADavAyassa pUrei 2 upasi taM baMgha 2 bhala gaThiM muyai / se nUNaM goyamA ! se AlyAe tassa vAuyAssa upi uvaritale cihna ? haMtA ciTThA, se teNa eNaM jAva jIvA kammasaMgariyA, se jahA vA kei purise vatthimATo veira kaDIe badhai 2 atNAhamatAramaporasiyaMsi udagaMsi ogahijjA, se nUNaM goyamA ? se purise tassa bhAuvAyassa uvarimatale ciTThara ? haMtA cihna, evaM vA aTThavihA koyayiha paNNattA jAva jIvA kammasaMgahiyA || 54 // ma0 0 1 u0 6 pR-80-81.

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423 (Seventh Hell) the next Or the Seventh Hell first and the Lokanta the next ? Bhagavana:-Roha! Both are eternal.-There is no gradation of one being the first and the other the next. In the same manner, Roha Apagara asked all these questions in relation with Alokanta to sramapa Bhagavana Mahavira and he was greatly satisfied with their answers. Roha:-Bhagavan ! is Saptama Avakasantara first and the Saptama Tanuvata next or the Saptama Tanuvata (Seventh Rareified Air) first and the Saptama Avakasantara the next > Bhagavana:-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 sramana Bhagavana Mahavira, Roha Apagara was greatly delighted. Questions about Loka-sthiti. Cautama Swami:-Bhagavan ! How many kinds of Lokasthiti are there? Bhagavana:-Qautama! Loka-sthiti ( arrangement of eternal objects in the world ) is of eight kinds viz 1. Air rests on Akasa (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:-Bhagavan ! How is it possible ? How can air rest on Akaca (sky) and how can the earth rest on air. Bhagavana.-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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424 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 akasa (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 Bhagavana:-Exactly in a similar way, air rests on empty space, and earth, water etc rest on air. Sramana Bhagavana Mahavira remained at Rajagriha during the rainy season of his Twenty-second year of Ascetic Life. Twenty-third Year of Ascetic Life (B. C. 546-45). 1. Diksa of Skandaka Katyayana 2. Vrata-grahana of Nandipita and Salihipita at Sravasti. Soon after the rainy season, starting from Rajagraha Nagara, Sramana Bhagavana Mahavira went in the western direction and preaching the Jaina Dhama in various villages, he went to Kay angala Nagari and put up at Chatrapalasa Caitya of that town. On hearing the news of the arrival of the Worshipful Lord, citizens of Kayan gala and people of surrounding villages colleted to gether at Chatrapalasa Caitya and having done salutation to Sramana Bhagavana Mahavira and having bowed down at his feet, they heard the preaching and then returned home.

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425 Diksa of Skandaka Katyiyana At that time, there lived, in a monastery near Sravasti Nagari, a parivrajaka ( a wandering mendicant ) named Skand. aka of Katyayana Gotra. He was well-versed in Vedas, Vedai. gas, Purana, and Vedic Literature. He was engaged in philoso-- phical pursuits, and he was attached very devoutly to severe austerities When sramana Bhagavana Mahavira had come to Chatrapalasa Caitya of Kayangala Nagari, Skandaka had been to Sravasti on some business there. There., he met with a Nirgrantha Sramana (A Jaina ascetic ) named Pingalaka of Vaisati Sramana Pingalaka asked Skandaka the following five questions viz 1:-0 Magadha! (a citizen of Magadha-desa) 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 Katyayana 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 Bhagavana Mahavira at Chatrapalasa Caitya had spread rapidly in Sravasti 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 Gravasti with his own eyes, * Skandaka Katyayana became ready. With the idea *teNaM kAleNaM teNaM sapaeNaM samaNe bhagavaM mahAvIre rAjagihAo naga 54

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426 of going to Sarvajna Bhagavana Mahavira and of doing religious discussions with due ceremonies of salutations, obeisance etc, he hurriedly returned from Sravasti, 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 Sravasti Nagari, he reached Chatra-palasa Caitya. rAo guNasigAo cejhyAo parinikkhamai padinikkhamittA bahiyA jaNavayavihAraM viharae, teNaM kAleNaM teNaM samaeNaM kayaMgalanAma nagarI hotyA vaNao, tIsemaM kayaMgalAe nagarIe baDiyA uttarapuracchime disobhAe chattapamAsae nAma cehae hotyA vaSNao, tae NaM samaNe bhagavaM mahAvIre utpannANadasaNapare jAva samosaraNaM parisA nigacchati tIse NaM kayaMgalAe nagarIe adarasAmate sAvatthI nAma nayarI hotyA vaNNao, tattha NaM sAvatthIe nayarIe gahabhAlissa aMtevAsI khaMdae nAma kaccAyaNassagotte pariSvAyage parivasai rijamvedajajumveda sAmaveda ahavvaNaveda itihAsapaMcamANaM nigghaMTuchaTANaM caNhaM vedANaM saMgovagANaM sarahassANaM sArae vArae dhArae pArae saDaMgavI sahita visArae saMkhANe sikkhAkappe vAgaraNe chaMde nirutte jotisAmayo anesu ya bahUma baMbhaNNaesu parivAemu ya nayesu suparinihie yAvi hotyA, satya NaM sAvatyoe nayarIe piMgaLae nAmaM niyaMThe vesAliyasAvae parivasai, tae NaM se piMgaLae NAmaM NiyaMThe vesAliyasAvae aNNayA kayAiM jeNeva khaMdae kaccAyaNassagote teNeva uvAgacchai 2 khaMdagaM kaccAyaNassagottaM iNamakkhevaM pucche -pAgahA ! kiM sote koe aNate loe ? saaMte jIve aNaMteM jIve 2 saaMtA sidI aNaMtA siddhI, 3 sote siddha aNaM siddha 4 keNa vA maraNeNaM mara. mANe jIve vaiti vA hAyati vA 5 ? etAvaM tAva mAyakvAhi budhamANe evaM, tae NaM se khaMdara kavAyaNassagottaM piMgala eNaM giyaMThegaM vessalisAvaNaM

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427 Sramana Bhagavana Mahayira told Capadhara Indrabhati Gautama:-(jautama! Today, you will meet with a person who is familiar to us. Canadhara Indrabhuti Gautama:-Bhagavan! Who is that familiar man whom I shall see today? Bhagavana:-Today you will meet with parivrajaka Katyayana Skandaka. Gautama:-Bhagavan ! How is it possible ? How will Skandaka meet me here? Bhagavana:-At Srivasti, Sramana 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) iNamakkhevaM pucchie samANe saMkie kaMkhie vitigicchie bhedasamAvane kalasamAvanne No saMcAei piMgaLayassa niyaMThassa besAliyassa kiMcivi papoksamakkhAigaM, tusiNIe saMcihA, tae NaM se piMgaLe niyaMThe besApisAvara khaMdayaM kaccAyaNassagotaM doccaMpi taccapi iNamakkhevaM pucche-mAgahA ! ki sote hoe jAva keNa vA maraNeNaM maramANe jIve va vA hAyati ? vA etAvaM tAva mAi kkhAhi buccamANe evaM, tae NaM se khaMdae kaccAyaNassagotte piMgaLaeNaM niyaMTheNaM dhesAlisAvaeNaM doccapi taccapi iNamakkheva pucchie samANe kaMkhie vitigicchie bhedasamAvaNNe kallusamAvaNNe no saMcAei piMgaLayassa niyaMThassa vesAlisAvayassa kiMcivi pamokkhamakkhAi tusiNIe saMcihAe the sAthatthIe nayarIe siMghADaga jAva mahApahemu mahayA jaNasaMmar3e i vA jaNabahe i vA parisA nigcchi| tae NaM khaMdayassa kacAyaNassagottassa bahujaNassa aMtie eyamaDhe socA nisamma imayArUve ammatpie ciMtie patthie maNogae sakappe samuppajjitthA-evaM khalu semaNe bhagavaM mahAvIre kayaMgAe nayarIe bahiyA chattapanAsae cehae saMjameNaM tavasA appANaM bhAvamANe viharai, taM gacchAmiNa samaNaM bhagavaM mahAvIraM vadAmi namasAmi, seyaM khala me samaNa bhagavaM mahAvIra baMditA maMsittA sakArettA sammANittA phalANaM maMgalaM devayaM ceiyaM pantu

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428 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. Indrabhuti Gautama:-Bhagavan! Is Skandaka fit to be your disciple ? Bhagavana:-Skandaka is fit to be my disciple and he will become my disciple. When this conversation between sramana Bhagavana Malavira and Ganadhara Maharaja Indrabhuti Gautama was going on, the parivrajaka Katyayana Skandaka came near the Samavasarana. On seeing him, Ganadhara Maharaja Indrabhuti Gantama welcoming him, got up from his seat saying. O Noble Gitizen of vAsittA imAI ca NaM evAkhvAiM aTThAI he uI pasiNAI kAraNAI pucchittae tikaTu evaM saMvedai 2 jeNeva parivAyAvasahe teNeva uvAgacchai 2 tA tidaMDa ca kuMDiyaM ca kaMcaNiyaM ca karoDiyaM ca misiyaM ca kesariya ca channAlayaM ca aMkusayaM ca pavittayaM ca gaNettiyaM ca chattaya ca vAhaNAo ya pAjyAo ya dhAurattAo ya geSDai gemhaittA paricAyAvasahIo paDinikkhamai paDinikkhamahattA vidaMDakuMDiyakaMDiyakaMcaNiyakaroDiyabhisiyakesariyachannAlaya aMkusayapavittagaNettiyahatthagae chattovAhaNasaMjutte dhAustavatthaparihie magavatthIe nagarIe majjhamajheNaM nigacchada nigacchaittA jera kayaMgalA nagarI jeNeca chattapalAsae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gamaNAe / goyamAi samaNe magavaM mahAvIre bhagavaM goyama evaM vayAsI-dacchisi goyamA ! puccasaMgatiyaM. kaI bhaMte ! khaMdaya nAma, se kAhaM vA ki vA kevaccireNa vA ? evaM khalu goyagA ! teNaM kAleNaM 2 sAvatthInAmaM nagarI hotyA vanabho, tatya NaM sAvatthIe nagarIe gahabhAkissa aMtevAsI khaMdae NAma kazcAyaNassagote parivAyae parivasai taM ceva jAva jeNeva mamaM aMtie teNeva pahArettha gamaNAe se taM adUrAgate bahusaMpatte adANapaDiSaNNe aMtarApahe paTTai / ajjeSa NaM dacchisi goyamA ? bhaMtetti magavaM goyame sathaNaM bhagavaM

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429 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 Sramana Bhagavana Mahavira 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 baMdara namasai 2 evaM vadAsI- pahU NaM bhaMte! khaMdara kaccAyaNassagote devANuppiyANaM aMtie muMDe bhavittA agArAo aNagAriye pavvaittara ? haMtA pabhU, jAva caNaM samaNe bhagavaM mahAvIre bhagavao goyamassa eyamahaM parikahei tAva ca Na se khaMdara kaccAyaNassamote taM desa havyamagAve, tae NaM bhagavaM goyame khaMdayaM kaccAyaNassagottaM adUra Agaya jANitA khippAmeva abbhuTTheti khippAmeva paccuvagacchai 2 jeNeva khaMdae kaccAyaNassagoce teNeva uvAgaccha 2 cA khaMdayaM kaccAyaNassagottaM evaM kyAsI - he khaMdayA ! sAgayaM khaMdayA ? musAgaya khaMdayA ! aNurAgaya khaMdayA ! sAgayamaNurAgayaM khedayA ! se nUNaM tujhaM khadayA! sAvatthIe nayarIe piMgaLaeNaM niyaMTheNaM vaisALiyasAvaraNaM iNamakkhevaM pucchie mArga hA ! ki sate loge aNaMte loge ? evaM taM caiva yeNeva iha teNeva havyamAgae, se nUNaM khaMdayA? ahe samaddhe! haMvA asthi, tae Na se khaMdae kaccAyaNassagotte magavaM goyamaM evaM vayAsI-se keNadveNa goyamaM evaM vayAsI - sekeNaNaM gAyamA ! tAruve nANI vA tavassI vA jeNaM tatra esa aTThe mama tAva raissakaDe havvagrakkhAe ! jao meM tumaM jANasi tae NaM se bhagava khaMdayaM kaccAyaNassagotaM evaM kyAsI evaM khalu khaMdayA ! mama dhammAyarie mma esae samaNe bhagava padmavIre uppaNNANa daMsaNadhare arahA jiNe kevalI For Private Personal Use Only

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430 rets of your heart from the conversation of that emnient man. Skandaka-Well, let us go, Gautama! Let me pay homage to your preceptor Aramapa Bhagavana Mahavira. Gautama Swami: - Alright, let us go. Indrabhati Qautama and Skandaka went to sramana Bhagavana Mahavira As soon as Skandaka saw sramaga Bhagavana Mahavira, 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 Bhagavana Mahavira. He were near sramana Bhagavana Mahavira and having done homage by going round him three times from right to left by way of pradaksina, 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 Sramana Bhagavana Mahavira said:-Skandaka! you have doubts in your mind raised by the question--Is Loka with a tIyapaccuppabhamaNAgayaviANae sampann savvadarisI jeNaM mamaM esa aTTha tava tAva rahassakaDe havvamakkhAe jao NaM ahaM jANAmi khaMdayA! tae NaM se khaMdae kaccAyaNassagoce bhagavaM goyamaM aba bayAsI-gacchAmo NaM goyamA ? vava dhammAyariyaM dhammovadesavaM samaNaM bhagavaM mahAvIra vaMdAmo NamaMsAmo jAva pajjuvAsAmo, ahAmuhaM devANuppiyA ! mA paDibaMdha, tae NaM se maga goyame khaMdae NaM kaccAyaNassagotte Na siddhiM jeNeva samaNe bhagavaM mahAvIre teNeva pahAretya gamaNAe / teNa kAleNaM 2 samaNe bhagavaM mahAvIre viyaTabhogIyAvi hotyA. tae NaM samaNassa magavao mahAvIrassa viyahamogiyassa sarIra orAla siMgAraM kallANaM bhivaM SaSNaM maMgala sassirIyaM aNakaMkiyavibhUsiya lakkhaNavaMjaNaguNovaveya sirIe atIva 2 uvasobhamANe citti| tae Na se khadae kaccAyaNassagotne samaNassa bhagavao mahAvIrassa viyaTa2 bhogissa sarIraM orAvaM jAva atIvara upasomemANaM pAsai 2 tA hAtuha

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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. cittamANahie pIimaNe paramasaumaNassae hArasabasAvisappamANAhayae jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai 2 cA samaNa bhagavaM mahAvIraM tika khutto AyAhiNappayAhiNa karei jAva pajjubAsaha / khaMdayAti samaNe bhagavaM mahAvIre khaMdayaM kacAyaNassagottaM evaM vayAsI-se nRNaM tumaM khaMdayA ! sAvasthIe nayarIe piMgalaeNaM NiyaMTheNaM vesAliyasAvaraNa iNamakkhevaM pucchie mAgahA! kiMma saaMte loe evaM taM jeNeva maya aMtie teNeva havvamAgae, se nRNaM khaMdayA ! ayamaDhe sama? ? haMtA athi jeviya te khaMdayA ! ayameyArUpe abhatthie citipa patthira maNogae saMkappe samuppajjitthA kiM sote loe aNaMte loe! tassa vi ya Na ayama-evaM khalu mae khaMdayA ! caunvihe goe panate, taM jaha-davao khettao kAla bho bhaavo| davao NaM ege loe saaMte ? khettao Na loe asaMkhejAo joyaNa koDAkoDIo mAyAmavikakhaMbhega asaMkhejAo joyaNakoDAkoToo parikkheveNaM 50 atthi puNa saraM

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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). - - - te ! kAlao Na loe NaM kayAvi na AsI na kayAvI na bhavati na kayAvi na bhavissati mavisu ya bhavati ya bhavissai ya dhuve Nitie sAsate akkhae acae avaDhie Nicce, patthi puNa se aMte 3 bhAvao NaM loe aNaMtA vaNNapajavA gaMdha0 rasa0 phAsapajjavA aNaMtA saMThANapajavA aNaMtA garuyalahuyapajjavA aNaMtA agaruyalahuyapajjavA natthi puNa se aMte 4 sette khaMdayA ? davyao loe saaMte, khettao loe saaMte, kAlato loe aNaMte, bhAvao loe aNaMte / je vi ya te khaMdayA ! jAva saaMte jIve aNaMte jIve, tassa vi ya Na ayama evaM khalu jAva dacao Na ege jIde saaMte, kheto Na jIve asaMkhejjapaesie asaMkhejjapadesAgADhe atyi puNa se aMte, kALI Na jIve na kayAvi na Asi jAva nicce natthi puNa se aMte, mAvao Na jIve aNatA NANapajjavA aNaMtA daMsaNapajjavA aNaMtA carittapajjavA aNaMtA agurulahuyapajjavA natthi puNa se aMte, settaM davya o jIve sate, khettao jIve sate, kAlo jIve aNaMte, bhAvo jIve annte| je vi te khaMdayA pucchA [ imeyArUve citie jAva saaMtA siddhI aNaMtA siddhI, tassa vi aNaMtA ayamaDhe khaMdayA! mae evaM khalu cavihA siddhI paNNattA,

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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 taM jahA-dacao 4 davao Na egA siddhI ] khettao Na siddhI paNayAlIsaM joyaNasayasahassAi AyAmavikrakhaMbheNa egA joyaNakADI bAyAlIsaM ca joyaNasayasahassAI tIsaM ca joyaNasahassAI doniya auNApannajoyaNasae kici visesAhie parikkhevaNa atyi puNa se aMte, kAlo NaM siddhi na kayAvi na Asi bhAvo ya jahA loyassa tahA mANiyavvA, tattha davAo siddhI saaMtA, khettao siddhI aNatA, kAlao siddhI aNaMtA, mAvao siddhI aNatA / je vi ya te khaMdayA ! jAva kiM aNaMte siddhe taM ceva jAca darao Na ege siddha saaMte, khettao siddhe asaMkhejjapaesie asaMkhejjapadesogADhe, atthi puNa se aMte kAlao Nasiddha sAdIe apajjavasie natyi puNa se aMte, bhAvao siddha gaNatA NANapajjavA aNaMtA saNapajjavA jAva aNaMtA 55

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434 (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 Marana 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 agurulahuyapajjavA, natyi puNase aMte, settaM davAo siddhe saaMte, khettao siddhe aNate kAlao siddhe aNaMte bhAvao siddhe aNaMte / je vi ya te khaMdayA ! imeyA ruve abbhatyie ciMtie jAva samuppijjitthA-keNa vA marameNa maramANe jIve pati vA hAyati vA ? tassa vi ya ga ayamaTTe evaM khalu khaMdayA ?-mae duvihe maraNe paNNate, taM jahA bAlamaraNe ya paMDiyamaraNe ya se ki taMbAkhamaraNe ? 2 duvAlasavihe paNNate, taM valayagamaNe vasahamaraNe aMtosallamaraNe tabbhamaraNe girivaDaNe taspaDaNe jalappavese jalaNappavese visAmakkhaLa satthovAThaNe vehANase giddhapaTTe / icce teNa khaMdayA ? duvAlasa viheNa pAlamaraNe Na maramANe jIve aNaMtehiM neraiyamavaggahaNehi appANa saMjoei tiriyamaNudeva0 aNAiyaM ca gayaNavadaggaM dIhamadaM cAuratasaMsAra katAraM aNupariyaTTai, settaM maramANe vaDUi 2 settaM bAlamaraNe / se kiM taM paDiyamaraNe ? 2 duvihe paNNatte, ta jahA-pAovagamaNe ya bhattapaJcakkhANe ya / se kiM taM pAovagamaNe ! 2 duvhei paNNatte, taM jahA-nIharime ya anIhArime ya niyamA appaDikama, settaM pAovagamaNe / se kiM tamattapaJca.

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435 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 Samsara are greatly increased. Bala Marana is, thus, the cause of increase of Sasmara. Pandita Marana Pandita Marana is of two kinds via 1 Padapopagamana and 2. Bhakta Pratyakkyana. 1. Padapopagamana Marana 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 Pratyakhyana Marana 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 Manusya-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 sramana Bhayavane Mahavira, the mind of Skandaka was greatly enlightened and he requested the Worshipful Lord, to give a sermon. Sramana Bhagavan Mahavira, thereupon, delivered a sermon before Skandaka kkhANe ? 2 duvihe paNNatte taM jahA-nIhAribhe ya anIhArIme ya niyamA sapaDikkame, settaM bhattapaccakkhANe / icce te khaMdayA! duviheNaM paMDiyamaraNeNa maramANe jIve aNaMtehiM neraiyabhavaggahaNehi appANa visaMjoei jAva voIvayasi, settaM maramANe hAyai, settaM paMDiyamaraNe / icceeNa khaMdayA ! duviheNa bharaNeNa magmANe jIve vai vA hAyati vA // sU091 / /

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436 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 sramana Bhagavana Mahavira, and with a low salutation, he said:- Bhagavan ! This Samsara 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 Samsara, all my entire property is my Atma (Soul). It is highly beneficial for me to renounce this world, if I like to rescue it (my Atma-Soul) from the blazing Samsara. etya Na se khaMdae kaccAyaNassago saMbuddhe samaNa' bhagavaM mahAvIra vaMdai namasai 2 evaM vadAsI-icchAmi Na bhatte ? tumbhaM aMtie kevalipannatta dhamma nisAmettae, ahAmuha devANuppiyA ! mA pddibNdh| tae Na samaNe maga mahAvIre khaMdayassa kaccAyaNassagote tIse ya mahatimahAliyAe parisAe dhamma parikahei, dhammakahA bhaanniybaa| tae NaM se khaMdae kaccAyaNassagotte samaNassa bhagavao mahAvIrassa aMtie dhamma somcA nisamma hahatuDhe jAva hiyae uhAi uThei 2 samaNaM magavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei 2 evaM dadAsI-sadahAmi NaM bhaMte ! niggaya pAcayaNaM pattiyAmi NaM maMte ! niggaMtha pAvayaNa evameyaM maMte ! sahameya bhaMte ! avitahameyaM bhaMte ! asaMdiddhimeyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM mate ! paDicchiyameyaM maMte ! icchiya paDicchiyameyaM maMte ! se jaheya tubhaM vadaha tikaTu samaNaM bhagavaM mahAvIra vaMdati namaMsati 2 uttarapuracchimaM disIbhAyaM avakamai 2 vidaMDaM ja kuMDiyaM ca jAva ghAurattAo ya egate eDeDa 2 yeNeca samaNe bhagavaM mahAvIre teNeva uvAgacchai 2 samaNaM magavaM mahAvIre

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437 Diksa of Skandaka Parivrajaka Saying so, Skandaka Parivrajaka took Bhagavati Diksa from Sramana Bhagavan Mahavira. Having admitted Skandaka Parivra. jaka into his Order of Sadhus, sramana Bhagavana Mahavira made him familiar with the duties of ascetic life and other religious rites. Skandaka Anagara, remaining in the service of sramana Bhagavana Mahavira, and strictly observing the various rules of ascetic life and giving much attention to Jaina Scriptural Works, studied the Eleven Angas. Katyayana Skandaka used to practise difficult austerities. After Diksa, he tried his best to destroy his Karmas by the strict practice of Bhiksu Pratima (Stages of Spiritual Advancement for a Sadhu), Guna Ratna Samvatsara Tapa, and other severe austerities. tikkhutto AyAhiNaM payAhiNaM karei kareittA jAva namaMsittA evaM vadAsI -Alite Na bhaMte ! loe palite NaM maMte ! loe Aritte paliteNa maMte choe jarAmaraNeNa ya se jahAnAmaekei gAhAvayI AgAraMsi biyAyamANasi je se tatya maMDe bhavai appasAre bhollagarUe taM gahAtha AyAe egaMtamaMtaM ava. kagai ti, esa me nitthiArie sathANe gaccApurA hiyAe muhAe khamAe nissesAe ANugAmiyattAe mavissai, evAmeva devAzuppiyA ! majhavi AyA ege bhaMDe iDhe kaMte pie maNune maNAme yejje vesAsie saMmae bahumae aNumae bhaMDakaraMDagasamANe mA NaM sIyaM mA Na uhaM mA NaM pivAsA mA Na corA mA NaM vAlA mA NaM daMsA mANaM masagA gA gaM vAiyapittiya saMbhiyasaMnivAiyavivihA rogAyaMkA parIsahovasaggA phusaMtu tikaDu esa me nityArie samANe paraloyarasa hiyApa suhAe svamAe nIsesANa aNugA. giyattoe mavissai, taM icchAmi Na devANuppiyA ! sayameva muMDAviyaM sayameva sehAviyaM sayameva sikkhAviyaM sayameva AyAragoyaraM viNayaveNaiya caraNa kara manAyAmAyAvattiya dhammamAikkhiyaM / tae NaM samaNe bhagavaM mahA

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438 Twelve Pratimas of a Sadhu. 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 Pratima 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. vIre khaMdayaM kaccAyaNassagottaM sayameva pavvAtei jAva ghammamAtikkhai, evaM devAppiyA ! gaMtavrvvaM evaM ciTThiyanvaM evaM nisItiyavvaM, eva tuyaTTiyanva evaM muMjiyavvaM evaM uTThAe pANehiM bhUehiM jIvehi sattehiM saMjameNaM saMjamiyavvaM, AssiM caNaM aTThe No kiMcivi pamAiyavvaM / tae NaM se khaMdae kaccAyaNassagoce samaNassa bhagavao mahAvIrassa imaM eyArUvaM dhammiyaM uvaesaM sammaM saMpaDivajjati tamANAe taha gaccha vaha cihna taha nisIyati taha muMja vaha bhAsa tahauTThAe 2 pANehiM bhUehiM jIvehiM saMjameNaM saMjamiyavvamiti, Assi ca NaM aTThe No pamAyai / tae NaM se khaMdara kacAyaNassagote aNagAre jAte iriyAsamie bhAsAsamie esaNAsamie AyANabhaMDamattanikkhevaNAsamie uccArapAsavaNAkhelasiMghANa jalapArihAvaNiyAsamie maNasamie vayasamie kAyasamie maNogutte vaigutte kAyagutte gutte gutidie gurvatayArI cAI lajjU ghaNNe khaMsikhame jiIdie sohie aNiyANe appusra avalleise musAmaNNarae daMte INameva NiggraMthaM pAvayaNaM purao kAuM viharaha | ( sU0 - 92 ) // For Private Personal Use Only

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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) Godohasana (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 sadhu 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 asana (sitting posture) without making any movements. aNa samaNe bhagavaM mahAvIre kayaMgalAo nayarIo chattapalAsayAo Asurai qfsfazzec 2 aftur gozafagri fagifa | taeNa se khaMdara aNagAre samaNassa magavao mahAvIrassa tahArUvANaM therANa aMtira sAmAiyamAiyAI ekArasa aMgAI ahijjara, jeNeva samaNe magavaM mahAvIre teNeva uvAgaccha 2 samaNa magavaM mahAvIraM baMdara namasai 2 evaM vayAso For Private Personal Use Only

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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 sadhu 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 : -icchAmiNa bhaMte ! tumbhe hiM anbhaNuSNAe samANe mAsiyaM mikkhupaDima svasaMpajjittA Na vihritt|| ahAmuhaM devANuppiyA ! mA pddivNdh| tara Na se khaMdae aNagAre samaneNaM mavayA mahAvIreNa anmaNuSNAe samAja haTTa jAva namaMsittA mAsiyaM mikkhuedimaM upasaMpajjittA Na viirai, sae Na se khaMdae aNagAre mAsiyabhikkhupaDimaM ahAmutta ahAkappaM ahAmaggaM ahAtataM ahAsammaM kAraNa phAseti NAleti sobheti tIreti pUreti kiToti aNupAThei ANAe ArAhei saMmaM kAraNa phAsittA jAca rAhettA jeNeSa samaNe bhagavaM mahAvIre deNeva uvAgacchai 2 samaNa bhagavaMjAva namaMsittA evaM payAsI-icchAmi Na bhaMte ? tumbhe anmaNuNNAe samANe dogAsiya bhikkhupaDimaM uvasaMpajittA NaM viharittae, ahAmuhaM devANuppiyA! mA paribaMdha, taM ceva tagAsiyaM cAummAsiyaM paMcachasattamAsiyaM paDhamaM satcarAidiyaM doccaM sattarAIdiyaM tacca sattarAtidiyaM ahorAtidiya egarAtidiyaM tae Na se khaMdae aNagAre egarAiMdiyaM bhikkhupaDimaM ahAmutta jAva ArAhettA

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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 Anagara pose himself to the rays of the Sun, in an utkata asana (a posture of sitting on both the legs without the hips touching the seat), and at night, he was without clothes in a virasana 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). jeNeva samaNe bhagavaM mahAvIre leNeva uvAgacchati 2 samaNaM magava mahAvIraM. jAva namasittA evaM badAsI - icchAmi NaM bhaMte ! tunbhehiM abbhaNuSNAe samANe guNarayaNasaMvaccharaM tavokammaM uvasaMpajjitA NaM viharittae, ahAmuha devANuppiA ! mA paribaMdhaM / tae Na se khaMdae aNagAre samaNe NaM bhagavayA mahAvIre NaM aNNAe samANe jAva namasitA guNarayaNasaMvaccharaM tavokamma uvasaMpajiyA NaM viharati, taM jahA - padamaM mAsaM cautthAca utthaNa anikkhiNaM 56 480 days or 16 months. For Private Personal Use Only

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442 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 Anagara 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 Sramana Bhagavana Mahavira, and with his permission, he slowly ascended Vipula-giri near Rajagriha 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 Bhagavans, to Siddha Bhagavans! My respectful adoration to Sramana Bhagavana Mahavira, who is desirous of attaining the Eternal Abode of Moksa. I pay homage from here to Sramana Bhagavana Mahavira, who is there at some distance from me. May Sramana Bhagavana datemma diyA ThAkue sUrAbhimudde AyAvaNabhUmIe AyAvemANe raviM vIrAsaNeNaM avAuDe ya / evaM doca mAsaM chachaTTaNaM, evaM taca mAsaM aTTha ameNa chaha mAsa codasamaM codasameNaM sattamaM mAsa soLasamaM0 2 ahamaM mAsaM aTThArasamaM0 2 navamaM mAsaM vIsatima 02 dasamaM mAsaM bAvIsa 2 ekAra samaM mAsa cauvvIsatimaM 2 bArasamaM mAsa chanvIsatimaM 2 terasamaM mAsa aTTAvisatimaM 2 codasamaM mAsa tIsaimaM 2 pannarasamaM mAsa battIsavimaM 2 solasamaM mAsa N cottIsahamaM 2 anikkhitteNaM tavokammeNaM diyA ThANukuDue marAbhimu AyAvaNabhUmIe AyavemANe ratiM vIrAsaNeNaM avAuDeNaM, tara NaM se khaMdara aNagAre guNarayaNasaMvacchara tavokammaM ahAsutaM ahAkappaM jAva ArAhetA jeNeva samaNe bhagavaM mahAvIre teNe va uvAgacchara 2 samaNaM bhagavaM For Private Personal Use Only

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443 Mahavira see me from there. I had taken a vow from Sramaya 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 Anagara died with perfect tramahAvIraM vaMdai narmasaha 2 bahuhiM catthachahamadasamaduvAlasehiM mAsadyamAsakhamaNehiM viciterhi tavokammehiM appANaM bhAvemANe viharati / vara NaM se svaMdapa aNagAre teNaM orAcheNaM vijaleNaM payatteNaM pagaTipaNaM kallANe NaM siveNaM ghaNaM maMgalleNaM sassirIpaNaM udaggeNaM udateNaM uttameNaM udAreNa yahANumAgeNa' bommeNaM suke lakakhe nimmaMse advicampAvaNaddhe kiDikiDiyAbhUe kise dhamaNi - saMtae jAte ghAni hotthA, jIvaMjIveNa gacchai jIvaMjIveNa cihna mAsa mAsitAvi gilAi mAsaM bhAsamANe giLAti bhAsaM bhAsissAmIti giLAyati, se jahA nAmae - kaTTasagaDiyA i vA pattaviLamaMDasagaDiyA i vA risegegaDiyA i vA iMgALasaDiyA i vA uNhe diNNA sukA samANI sasaddhuM gacchai sasa N ciTThai evAmeva khaMdara aNagAre sasaDhuM gaccha sasad ciTThA, uvacite taveNaM avacie maMsasoNieNa hayAsaNeviva mAsarAsipa

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444 nquility of mind, and he was born as a god, Skandaka Anagara having led strict ascetic life under Sramana Bhagavana Mahavira died with great mental peace, and was born as a god in Acyuta Deva-loka. Having enjoyed divine pleasures in Acyuta Deva-loka the soul of Skandaka Agagara, will be born in Maha VidehaKsetra, 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. Sramana Bhagavana Mahavira, now, went to Sravasti Nagari. At Sravasti 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 sramana Bhagavana Mahavira, like Ananda Sravaka and having carefully observed Desa-virati Dharma (the religious *Vide Upadeta Prasada Vyakhyana 287. paDicchanne taveNaM teeNa tavateyasirIe atIva 2 upasobhemANe 2 ciTa // (sUtra-93) / teNaM kAleNaM 2 rAyagihe nagare jAva samosaraNa jAva parisA paDigayA tae Na tassa khaMdayassa aNa0 aNNayA kayAi pundharatvAvarattakAlasamayasi dhammajAgariyaM jAgaramANassa emeyArUve abhatyie ciMtie jAva samupajitthA -evaM khalu ahaM imeNaM payAraveNa orAleNa jAva kise dhamaNi saMtae jAte jIvaM jIveNaM gacchAmi jIvajIveNa ciTThAmi jAva galAmi jAtra evAmeva ahaMpi sasaI gacchAmi sasadaM ciTThAmi, taM atthi tA me uThANe kamme baLe vIrie purisakAraparakkame ta jAva tA me atthi uhANe kamme bache vIrie purisakAraparakkame jAva ya me dhammAyarie dhammovadesae samaNe bhagava' mahAvIre miNe suhatthI viharai tAva tA me seyaM kalla pAuppabhAyAe rayaNIe

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445 duties of a house-holder) for fourteen years, he entrusted all his business affairs to his son. Then, he went to the Pausadha Sala (place of religious meditation) of his town, and did various rel gious ceremonies, and he also practised the Eleven Pratimas (Stages of Spiritual Advancement) of a House-holder. Having thus carefully observed Desa-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 Vimana In course of time, he will be born as a human being in Maha Videha Ksetra and will attain Moksa (Final Emancipation). Vrata-grahana of Tetali-pita At Sravasti Nagari, there also lived a big merchant named Tetalipita 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 Sramapa Bhagavana Mahavira along with Nandinipita and having carefully phullappala kamala komalummilliyaMmi ahApAMDure pabhASa rattAsoyappakAsakiMnuyasumuhaguMjaddharAgasarise kamaLAgarasaMDabohara udviyaMmi sUre sahassarassimi diNayare teyasA jaLate samaya magava mahAvIraM vaMdittA jAva pajjuvA sittA samaNeNa bhagavayA mahAvIreNa anmaNuSNAe samANe sayameva paMca mahavvayANi ArAvettA samaNA ya samaNIo ya khAmettA tahArUve hi therehiM kaDAIhi saddhi vipulaM pavvayaM saNiyaM 2 durUhittA meghaghaNasannigAsa devasAnnivAvaM puDhavIsilAva pasiofter dannasaMthAraya saMgharitA damasaMthArobagaya sa rsachehahaNamosaNA jUsiyasa bhattapANayaDiyAM vikhayassa pAovagayasta kALa aNavakaMmANassa viharie tikaTTa evaM saMpehairacA kala pAuppabhAe rayaNIe jAva jalate jeNeva samaNe bhaga0 jAva pajjuvAsati, khaMdayAi samaNe bhagavaM mahAvIraM khaMdaya agragAraM evaM vayAsI-se nUNa tava naMdayA ! puvvarajAvarattakALasa0 jAka jAgaramAzasta imeyArUvaM ammatthira jAva samuppajjitthA evaM khalu For Private Personal Use Only

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446 observed the Desa-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 Sala 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 Desa Virati Dharma (religious duties) of a House-holder or twenty years Tetalipita died with great equanimity of mind, and was born as god in Kiba Vimana. Having completed an age-limit of four (4) Palyopams, he will be born as a human being in Maha Videha Ksetra and will attain Moksa (Final Liberation). Sramana Bhagavana Mahavira lived at Vanijya-grama 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 Brahmana Kunda Nagara Separation of Jamali Muni. 2. Descent of Candra and Surya at Kausambi. 3. Samavasaraya at Rajagriha. Discussion between Nirgranthas (Sadhus) of Parsva Natha Tirthankara and citizens of Tungia Nagari. ahaM imeNa eyAraveNaM samveNa orAleNaM vipuleNa taM ceva jAva kALa aNavakaMkhamANassa viharittae tiruTTa evaM saMpeheti 2 kallaM pAuppabhAe jAva jalaMte jeNeva mamaM aMtie teNeva incamAgae, se nUNaM khaMdayA! aDhe samaDhe ? haMtA atthi ahAmuhaM devANuppiyA ! mA paDibaMdhaM // (sU0-94 ) // ___tae Na se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM anmaNugNAe samANe itu jAva hayAhiyae uThAe uThei 2 samaNaM bhagava mahA0tikkhutto AyAhiNa payAhiNaM karei 2 jAva namaMsittA sayameva paMca mahanvayAI ArUhei 2ttA samaNe ya samaNIo ya khAmei 2 ttA tahAmvehi therehiM kaDAIIi saddhi vipula pacayaM saNiyaM 2 durUhei meghaNasannigAsa devasannivAyaM puravisilAvaTTayaM paDile hei 2 uccArapAsavaNabhUmi paDilehei 2 dambhasaMthArayaM saMtharAi 2 tA puratyAmimahe saMpAliyaMnisane karayalapariggahiyaM dasanaI sirasAvattaM

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447 After the close of the rainy season, sramana Bhagavana Mahavira left Vapisya-grama, and went to the Bahusala Caitya of Brahmana Kunda-grama Nagara. Separation of Jamill Muni. At Bahusala Caitya of Brahmana Kunga-grama Nagara, the gods prepared a Samavasarana. Muni Jamali accompanied by his five hundred disciples, approached Sramana Bhagavana Mahavira in the Samavasarana, 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 Sramana Bhagavana Mahavira, did not reply. Jamali Muni repe ated his request of separation two or three times. But receiving no reply, he went away from Bahhsala Caitya, accompanied by his five hundred disciples without the permission of sramana Bhagavana Mahavira, matyae aMjaliM kaTTa evaM vayAsI-namotthu NaM arahaMtANaM bhagavaMtANaM jAva saMpattANa . namotthu NaM samaNassa bhagavao ma0 jAva saMpAviukAmassa, caMdAmi Na magavaMtaM tattha gaya ihagate, pAsau me bhagavaM tatthagae ihagayaM tikaTTa vaMdara namaMsati 2 evaM vayAsI-pubbi mae samaNassa bhagavao mahAvIrassa aMtie samve pANAivAe paccAkkhAe jAvajjIvAe jAva micchAdasaNa salle paccakkhAe jAvajjIvAe iyANipi ya Na samaNassa bha0 mahA0 aMtie savvaM pANAivAyaM paJcakkhAmi jAvajjIvAe jAva micchAdasaNasalla paJcakkhAmi, evaM savva asaNaM pANaM khA0 sA0 cavihaMpi AhAra pacakkhAmi jAvajjIvAe, jaMpi ya imaM sarIraM i8 kaMtaM piyaM jAva phusaMtu tikaDa eyapi Na carimehi UssAsanIsAsehiM vosirAmi tikaTu salehaNAjUsaNAjUsie bhattapANapaDiyAikkhie pAovamae kAla aNavakarakhamANe viharati / tae NaM se khaMvae aNa. samaNassa bha0 ma0 tahArUvANaM gherANaM avie sAmAiyamAdiyAI ikArasa

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448 Descent of Candra and Surya From Brahmana Kunda-grama Nagara, sramaga Bhagavana Mahavira went to Kausambi. At Kausambi Nagari, the deties Candra (the Moon), and Surya (the Sun), came to do obeisance to sramana Bhagavana Mahavira, in their original Vimana (aerial car). 3 Discussion with Sthaviras of Parsva Natha Tirthankara From Kausambi, sramana Bhagavana Mahavira went to Rajagriha Nagari and put up at Gunasila Caitya of that town. aMgAI ahijjattA bahupaDipuNNAI duvAlasavAsAiM sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe attANaM jhusittA sAha bhattAi aNasaNAe chedettA Alo iyapaDikaMte samAhipatte ANupuccIe kAlagae // (sUtra-95). sae NaM te therA bhagavaMto khaMdayaM aNa0 kAlagayaM jANittA parinivAgavattiyaM kAussaggaM kareMti 2 pattacIvarANi giNhaMti 2 vipulAo pancayAo sarNiya 2 paccArUhaMti 2 jeNeva samaNe bhagavaM mahA0 teNeva uvA0 2 samartha bhagavaM ma0 vadaMti namasaMti 2 evaM vadAsI-evaM khalu devANuppiyANa aMtevAsI khaMdae nAma aNagAre pagaimada pagativiNIe pagatiuvasaMte pagatipayaNu kohamANamAyAlobhe miumahacasaMpanne allINe bhaddae viNIe, se NaM devANuppiehiM abmaNuNNAe samANe sayameva paMca mahavvayANi ArovittA samaNe ya samaNIyo ya khAmettA amhehiM saddhi vipulaM pavvayaM taM ceva nirava sesaM jAva aNupuvIe dasamaM mAsaM bAvIsaM 2 ekArasamaM mAse cauvvIsavimaM 2 bArasamaM mAsaM chanvIsatimaM 2 terasama mAsaM aTThAvIsatima 2 coddasamaM mAsaM tIsaima 2 pannarasama mAsaM battIsatima 2 solasama mAsaM cottIsaima 2 anikkhiseNaM tavokammeNaM diyA ThANukkuTTae murAbhimuhe AyAvaNabhUmIe AyAvemANe rati vIrAsaNeNaM, tae NaM se khaMdae aNagAre guNarayaNasaMvaccharaM tavokammaM ahAkhuttaM ahAkappaM jAva dhArAhettA jeNeva samaNaM magavaM mahAvIre teNeva uvAgacchai 2 samaNaM magavaM mahAvIraM vaMdai namasai 2 bahuhiM cautthachaTThamaTTapadasaduvAlasehiM mAsaddha

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449 During that time, some sthaviras (elderly learned sadhus) of Bhagavana 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 darsana and hearing the preaching. To the devotees and the assembly of citizens, the learned sadhus preached the Dharma of Tirthankara Bhagavana Parsva Natha 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 mAsakhamanahiM vicitterhi tavokammehiM appANaM bhAvemANe viharati / tara jaM se khaMdae aNagAre teNaM orAleNaM viuleNaM payatteNaM paggahieNaM kallANeNaM siveNaM dhaneNaM maMgalleNaM sassirIeNaM udaggeNaM udateNaM udAreNaM mahANubhAgeNaM aatkamme ke lakkhe nimmaMse ahicammAvaNade kiDikiDiyAbhRe kise dhamaNisaMta jAte yAvi hotthA jIvaMjIveNa gacchai jIvaMjIveNa ciTThA bhAsa mAfearfa Ters, bhAbhAsamANe miLAvi mAsa mAsissAmIti gilAyati se jahA nAmaekageDiyA i vA pattasagaDiyA i vA patamilabhaMga magaDiyA ivA eraNDakasagaDiyA i vA iMgAlasagaDiyA i vA uNhe diNNA sukA samANI sasahaM gaccha sasadaM cihna evAmeva khaMdaya vi aNagAre sasadda gaccha sasahaM civacit avacie maMsasoNieNaM huvAsaNeviva bhaasr| sipaDicchanne veNaM kathaM tavateyasihIe atIva 2 ubasobhe mANe 2 cidui / / (mu-93) / / 57 For Private Personal Use Only

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450 of Karmas is the fruit of austerities, how is it that gods are born in deva-lokas? Kaliya-putra Sthavira : - O worthy persons ! Gods in devalokas are produced by austerities in previous lives. Mehila Sthavira:-O worthy persons! Gods in deva-lokas are produced by self-control in previous lives. Ananda Raksita Sthavira : - O worthy persons ! Gods in devalokas are produced by net-works of Karmas. mAsa 11 13 14 15 16 guNaratna saMvatsara tapoyantram tapodina 15 20 24 24 25 24 21 24 27 30 33 24 26 28 30 32 BOO pAraNAdina 15 10 3 2 2 teNaM kALeNa rAyagihe nagare jAba samosaraNa jAva parisA paDigayA, tapa NaM tarasa khaMdayassa aNagArassa aNNayA kayAi puvvaratavarattakA samayaMsi dhammajAgariyaM jAgaramANassa imeyArUve anmatthie ciMvie jAva samuppajji - tthA evaM khalu ahaM imeNa eyArUveNa orAleNa jAva kise ghamaNi saMtara jAte jIvajIveNa gacchAmi jIvajIveNa ciTThAmi jAva giLAmi jAva evA For Private Personal Use Only 2 2 2 73

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451 Kasyapa Sthavira:-O worthy persons! Gods in deva-lokas are produced by attachment. Gods in deva-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. mevaM ahaMpi sasadaM gacchAmi sasadaM cihAmi taM atthi vA me uhANe kamme bale vIrie purisakkAraparakkame taM jAca tA me asthi uTANe kamme bale vIrie purisakAraparakkame jAva ya me dhammAyarie dhammovadesae samaNe bhagava mahAvIre jiNe muhanthI viharai tAva tA me seyaM kala pAuppabhAyAe rayaNIe phulluppa. lakamalakomalummilliyaMmi ahApAMDure pamAe rattAsoyappakAsa kiMmuyamuyamuhaguMjaddharAgasarise kamalAgarasaMDabohae udviyaMmi sUre sahassarassimi diNayare teyasA jalaMte samaNaM magavaM mahAvIra vaMdittA jAva pajjuvAsittA samaNe Na bhagavayA mahAvIreNa anmaNuNNAe samANe sayameva paMca mahavvayANi ArovettA samaNA ya samaNIo ya khAmettA tahArUcehi therehiM kaDAIhi saddhi vipulaM paJcayaM saNiyaM 2 durUhittA meghaSaNasanigAsa devasannivAtaM puDhavIsilAvaTTayaM paDilehittA danmasaMthArayaM saMtharittA dambhasaMthArokgayassa saMcheDaNAjosaNAjUsiyassa bhattapANapaDiyAikkhiyassa pAovagayassa kALa aNadakaMkhamANassa vihadittae tikaTu evaM saMpehei rattA kallaM pAuppamAyAe rayaNIe jAva jaLate jeNeva samaNe bhagavaM mahAvIraM jAva pajjuvAsati, khaMdayAi samaNe maga mahAvIre khaMdayaM amagAra eva vayAsI-se nUNa tava khaMdayA! punvarattAvarattakAlasamayasi jAva jAgaramANassa imeyArace anmatyie jAva samuppajjittA-evaM khalu ahaM imeNa eyAraveNa taveNa orAleNaM vipuleNataM ceva jAva kALa aNavakaMkhamANassa viharittA tikaTTa evaM saMvehetira kallaM pAuppabhAe jAva jalaMte jeNeva mama aMtie teNeva havvamAgae, se nUNaM khaMdayA! aTTha samahe ? haMtA asthi, ahAmuha devANuppiyA ! mA paTibaMdhaM // (2-94) //

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452 At this time, Ganadhara Maharaja Indrabhuti Gautama went to Rajagraha for ains-taking with the permission of sramaga Bhagavana Mahavira and he heard the discussions among the public about the questions raised by the citizens of Tungiya Nagari and the answers given by the sthaviras Ganadhara Maha raja Indrabhati Gautama had some doubt whether the answers given by the sthaviras were correct or not, and so, he went to Sramana Bhagavana Mahavira for explanation. Having atoned for having done any sinful act during walking for alms-taking, tae Na se khaMdae aNagAre samaNeNa bhagavayA mahAvIreNa abhaNuNmAe samANe haTTatuTa jAva hiyahiyae uThAe uThei 2 samaNaM bhagavaM mahAvIra vikkhutto AyAhiNaM payAhiNa karei jAva namaMsittA sayameva paMca mahavvayAI Aruhei 2 tA samaNe ya samaNopI ya khAmeha rattA tahArUvehi therehi kaDAI hiM saddhiM vipucha pavvayaM saNiyaM 2 durUhehiM mehaghaNasannigAsa devasanivArya puDhavisilAvaTTayaM paDilehai 2 uccArapAsavaNabhUmi paDilehai 2 dabbhasaMthArayaM saMtharai 2 tA puratthAbhimuhe saMpaliyaMkanisane karayakapariggahiyaM dasanaha sirasAvattaM matthae aMjali kaTTa evaM badAsI namotthu NaM arahaMtANaM bhagavaMtANaM jAva saMpattANaM, namotthu NaM samaNassa bhagavao mahAvIra jAva saMpAviukAmassa, vaMdAmI NaM bhagavaMtaM tatya gayaM ihagate, tikaTu vaMdai namaMmati 2 evaM vadAsI-pubi pi mae samaNassa bhagavazrI mahA. vIrassa aMtie savve pANAibAe paJcakravAe jAvajjIvAe jAva micchAdaMsa salla paJcakkhAe jAvajjIvAe iyANipi ya NaM samaNassa bhagavo mahAvIrassa aMtie sAvaM pANAicAyaM paJcakkhAmi jAba micchAdaMsaNasalla paccakkhAmi, evaM savya asaNaM pANaM khAimaM sAimaM caunvihaMpi AhAraM paJcakkhAmi jAvajjIvAe, jaM pi ya imaM sarIra iTTa kaMtaM piyaM jAva phumaMtu tikadda eya piNaM carimehiM ussAsanIsAsehiM vosirAmi tikaTu saMvehagAjUseNAjUsie bhattapANayaDiyAikkhie pAovagae kAla aNavakaMkhamANe viharati / tae NaM se khaMdapa aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie

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453 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? Bhagavana:-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 consAmAiyamAdiyAI ekArasaaMgAI ahijjittA bahupaDipuNNAI duvAlasavAsAI sAmanapariyAgaM pAuNicA mAsiyAe saMchehaNA asANaMe sittA sahi bhattAI aNasaNAe chedettA sALoiyaparikate samAhipatte mANupubbIe kAlagae (sUtra-95). tae NaM te therA bhagavaMSo khaMdayaM aNagAraM kAlagayaM jANittA parinivvANavattiyaM kAussagaM kareMti 2 pattacIvarANi gihaMti 2 vipulAo pacayAo saNiya ra pacoruhaMti 2 jeNeva samaNe bhagava mahAvIra teNeva uvAgacchanti samaNe bhagavaM mahAvIraM vadati namasaMti 2 evaM bayAso-eva khalu devAnuppiyANaM aMtevAsI khaMdae nAmaM aNagAre pagaimadae pagativiNIe pagatiupasaMte pagavipayazukohamANamAyAlome bhiumAvasaMpo allINebha e vigie, se NaM devANuppiehiM avmaNuNNAe samANe sayameva paMcamahabbayANi ArovitA samaNe ya samaNIo ya khAmettA amhe hiM sadi vipula pancayaM taM ceva nirabasesaM jAva ANupubbIe kAlagae ime ya se AyArabhaMDae / bhaMte tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati namaMsati 2 eva vayAsI-evaM khalu devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAra kAlamAse kAlaM kiccA kahiM gae? ka hiM uvavaNNe ? goyamAi samaNe bhagavaM mahAvIraM bhagavaM goyamaM evaM vayAsIevaM khalu goyamA ! mama aMtevAsI khaMdae nAmaM aNagAre pagatimadae jAva se gaM pae anmaNuNNAe samANe sayameva paMcamahavcayAi AruhattA ta ceba sanna avise siyaM neyacaM jAva AlotiyapaDikaM te samAhipatta kAlamAsa kAlaM kiccA

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454 viction that gods in deva-lokas are produced by austerities and self-control in previous lives. During this year, Vehasa, Abhaya Muni and some other sadhus did anasana (remaining in religious meditation without drink and food) till death on Vipula Giri, near Rajagriha Nagara and they were born as gods. sramapa Bhagavan Mahavira lived at Rajagraha Nagara during the rainy season accue kappe devattAe uvavaNe, taNa gaM pratyegaiyANaM dovANaM bAbIsaM sAgarovamAI ThitI paNNattA, tassa NaM khaMbaessa vi devassa bAvIsa sAgaro. vamAI ThitI paNNattA / se gaM maMte ! khaMdara deve tAyo devalogAo Aukta eNaM bhavakkhANaM ThitIkhaeNaM ataraM vayaM yAcA kahi gacchahisi? kati uvavajihiti ? goSaNA : mahAvidehe pAse sipAhiti bujiziti muJcihiti parinivAhiti sabbadukkhANamaMta kareriti / (5-96)

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CHAPTER VI Twenty-fifth year of Ascetic Life (B. C. 544-43) I. Untimely Death of King Srenika. 2. Diksa of Padma, Maha Padma and other grandsons of King Srenika 3. Vratagrahana of Jina Palita and other house-holders 4. Diksa of Ksemaka, Dhritidhara and others. After the close of the rainy season, Sramana Bhagavana Mahavira went in the direction of Campa Nagari. Untimely Death of King Srenika. King Srenika reigned for many years, Hindu and Buddhist writers calculate the reign of King Srenika to be of fifty-one (51) or fifty-two (52) years' duration. Kunika alias Ajatasatra 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 Kunika was in the womb of his mother Cellana-devi, a wicked idea occurred in her mind, of eating Srenik's flesh. Thinking that the would be child would be an object of misfortune to King Srenika, she had her son thrown away into a heap of rubbish as soon as he was born. But by the persistent order of King Srenika, 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 Cellana-devi 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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456 his mother's ill-treatment towards himself was caused by his father King Srenika himself. Consequently even after imprisonment, King Srenika was very harshly treated by Kunika and was put to a number of tormentations by him No one was allowed to go to the King without Kunik's permission Queen Celiand could not be prevented from going, and so she alone was allowed to go to him. Kunika intended to kill King Srenika by putting him to a number of cruel tormentations and by hunger. Cellana-devi 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 Udayi was in his lap. Kunik's mother Cellana - devi 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, Cellana- devi talked about parental love towards one's own child. She referred to the way how he was affectionately brought back by King Srenika from the heap of rubbish where he was thrown away by herself soon after his birth and how King Srenika 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 Kunika now realised his own fault. He repented for having imprisoned King Srenika out of his love for power. With the object of breaking open the king's shackles of bondage with his own hands, Kunika ran towards the prison with a big ironhammer in his hand. But King Srenika on seeing Kanika com ing to the prison with a hammer in his hand, thought that Kunika would kill him with cruel tormentations and so, he himself committed suicide. Kupika became much grieved After the death

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457 of King Srenika, the mind of Kinika became very restless on seeing the numarous objects in Rajagriha Nagari capable of arousing the memories of his lamented father. He, therefore, changed his capital to Campa Nagari. Campa Nagari became prosperous as merchants and the mass of population naturally turn to the Capital town for extensive trade and business developments. 2. Diksa of Ten Grandsons of Srenika At this time, Sramana Bhagavana Mahavira came to Campa Nagari. During his residence at Lampa Nagari ten grand-sons of King renika named 1. Padma 2. Maha-padma 3. Bhadra 4. Su-bhadra 5 Maha bhadra 6. Padma-sena 7. Padma-gulma, 8. Nalini-gulma 9. Ananda and 10. Nandana-heard the preaching of Sramana Bhagavana Mahavira and requested their parents for permission for Diksa The parents of these princes were as follow. Prince 1. Padma 2. Maha-padma 3. Bhadra 4 Su-bhadra 5 Maha-bhadra 6. Padma-sena 7. Padma-gulma 8. Nalini-gulma 9. Ananda 10. Nandana Father Kala Sukala Maha-Kala Krisna Su-krisna Maha-krisna Vira-krisna Rama-krisna Pitrusena-krisna Mahasena krisna Mother. Kali Sukali For Private Personal Use Only Mada-Kali Krisna Su-krisna Maha-krisna Vira-krisna Rama-krisna 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 Pitrusena-krisna Mahasena-krisna

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458 severe austerities. After death, all of them were born as devas (gods) in deva-lokas. 3. Diksa of Jina Palita Jina Palita son of Makandi took Diksa at the pious hands of Sramana Bhagavana Mahavira. The account narrated in the Jain Agamas about some of his life-incidents is as follows: Makandi had two sons named Jina Palita and Jina-raksita 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 Sakrendra, 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. For Private Personal Use Only

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459 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 Yaksa (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 Lavana 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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460 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 Campa Nagari 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 Raksita 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 Palita came near Campa Nagari, the Yaksa put him down near a garden. Jina Palita 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, Sramana Bhagavana Mahavira came to Campa Nagari On hearing the preaching, Jina Palita took Bhagavati Diksa, 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, Sramana Bhagavana 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 Samsara, like Jina Raksita, and those who like his brother Jina Palta, are firm in their vows, easily cross the ocean of this terrible Samsara. At Campa Nagari, there was another marine merchant named For Private Personal Use Only

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461 Palita-a devotee of Sramana Bhagavana Mahavira 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 Palita was returning to Campa Nagari with his pregnant wife. On the way, she gave birth to a male child. The child was named Samudrapa.la. || samadrapAlIyamadhkSayanam // caMpAe pAlie nAma sAvae Asi vANie / mahAvIrassa bhagavao sIso so u mahapaNo // 1 // niggaMthe pAvayaNe sAvae se vivekIe / poeNa vavaharaMte piMhuMDe nagaramAgae // 2 // pihuMDe vavaharaMtassa vANio dei dhUyaraM / taM sasattaM paI gijjha sadesamaha patthio || 3 // aha pAforte gharaNI samumi pasavaI / aha bAlae tahiM jAva samuddapAlici nAmae // 4 // khemeNa Agae cepaM sAvae vANie gharaM / saba ghare tassa dArae se suhoIe // 5 // bAvatarI kaLAo ya sikkhie nIikovie / jumbaNeNa ya saMpane surU piyadaMsaNe // 6 // tassa rUvavaI bhajjaM piyA ANe rUvirNi pAsAe kIre ramme devo doghudago jahA // 7 aha annayA kayAI pAsAyaloyaNe dviyo | vanjhamaMTaNasobhAgaM vajjhaM pAsaha vazagaM // 6 // taM pAsiUNa saMvegai samudapAko iNamabbhavI / aho ! ahANakammANaM nijjANapAvagaM imaM // 9 // saMbuddho so tarhi magavaM paraM saMvegabhAgabho / For Private Personal Use Only

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462 From Campa Nagari, sramana Bhagavan Mahavira went in the direction of Mithila. ___At Kakandi Nagari, Kshmaka Dhriti-dhara and other householders heard the preaching of sramana Bhagavana Mahavira and entrusting the management of their domestic and basiness affairs to their eldest son, they took Bhagavati Diksa at the blessed hands of the Worshipful Lord. ApucchammAyA-piyaro pavvae aNagAriyaM // 10 // jahittuM saMgaM ya mahAvilesa mahaMtamoiM kAsiNaM bhayAvaha / pariyAyadhammaM ghAbhiroyaejjA vayANi solANi parIsaheyA // 11 // ahiMsA-sacca ca ategaNaM ca tattA ya baMmaM apariggaha ca / paDivajjiyA paMca mahavvayAI carijjadhamma jiNadesiyaM viU // 12 // samvehiM bhUehiM dayAzukaMpe khatikkhame saMjayavaMbhayArI ! sAvajjajogaM parivajjato carinja bhikkhU musathAhiiMdie // 13 // kAleNa kAla viharejja rahe balAbala jANiya appaNo ya / sIho va sadeNa na saMtasijjA bayajoga muccA asanmamAhu // 14 // uvehamANo u parivvaijjA piyamapipayaM savva vitikkhaejjA / na saba samvatya'bhiroyaijjA na yAvi pUyaM garahaM ca saMjae // 15 // aNegachaMdA iha mANavehiM je bhavao sapakarei bhikkhU / bhaya-bharavA tattha uiti mImA divvA maNussA aduvAtiricchA // 16 // parIsahA duncisahA aNege sIyaMti jatthA bahukAyarA narA / se tatya patte na vahijja bhikkhU saMgAmasIse iva nAgarAyA // 17 // sIjIsaNA daMsa-bhasA ya phAsA AyaMkA vivihA phusaMti deha / anukkuo tattha'hiyAsaijjA rayAI khevija pure kagaI // 18 // pahAya rAgaMca taheya dosa mohaM ca bhikkhU sayayaM viyakravaNo / meru vva vAetha aMkapamANo parIsahe Ayagupte sahijjo // 19 //

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463 During this twenty-fifth year of Ascetic Life, Sramana Bhagavana Mahayira lived at Mithila Nagari for the rainy season. Twenty-sixth Year of Ascetic Life (B. C. 543-42). 1. Vhara towards Aiga Desa. 2. Fighting at Vaisali 3. Diksa of the ten widowed Queens of King Srenika. !. Vihara towards Anga Desa. Soon after the close of the rainy season, sramana Bhaga. vana Mahavira left Mithila Nagari, and going in the direction of Anga Desa, he came to Campa Nagari and put up at Purnabhadra Caitya of that town. 2. Fighting at Vaitali, During this time, there was severe fighting and blood-shed going on at Vaisali, Its immediate cause was as follows:-King Srenika had given a precious necklace of eighteen strings and an excellent elephant named Secanaka to his two Sons Halla and Vehalla during his life-time. When one day, Halla and Vehalla aNunae nAvaNae mahesI na yAvi pUyaM garahaM ca sNje| se ujjubhAvaM paDijja saMjae nivvANamaggaM virae uvei // 20 // arai-raisahe pahoNasaMthave virae zrAyahie pahANavaM / paramapaehiM ciTTaI chimasoe amamo akiMcaNo / // 21 // vivittalayaNAi bhajja tAI niruvale vAI asaMthaDAi / isIhi cinAi mahAyasehi kAraNa phAsejja parisahAI / / 22 / / sa nANa-nANovagae mahesI aNutaraM cariu dhammasaMcayaM / azuttare nANadhare jasaMsI obhAsaI sarie vaMtalikkhe // 23 / / duvihaM khayeUNa ya puna-pAvaM niraMgage savao vippmukkho| tarittA samudaM va mahAbhavohaM samuddapAle apuNAgamaM gae / / 24 / patti bemi //

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A64 riding on secanaka 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 Kunika. After the death of King Sre. nika, Padmavati-the queen of King Kunika (Ajatasatru), thinking that as long as the divine neck-lace and the excellent elephant Secanka-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 Vehalla 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 Vaisaji and lived there under the shelter of their maternal uncle King Cetaka of Vaisali, taking the necklace and the elephant Seca naka with them. King Kunika sent word to King Cetaka of Vaisali-his own maternal uncle-to the effect that as the enthroned Kiug of magadha, Kunika 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 Cetaka in reply, iuformed Konika that the necklace and Secanaka elephant belonged to King Srenika with his own hands had given these articles willingly presents to his sons Halla and Vehalla 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 me as their own father, have saught my protection."

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465 Kunika waged war with King Cetaka of Vaisalt and lakt an impassabie seige around Vaisali Nagari. King Kunika had a a very storng army and Kala Kumara 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 Kasi-Kosala also fought on the side of King Cetaka. Arahanta Bhagavan Mahavira knew in general, heard and and knew in details the * Mahasila-kantaka Saigrama-i-e fighting with the weapons named Maha-sila-kantaka and Rathamusala. Questioned by Canadhara Indrabhati Gautama as to who will be victorious and who will be defeated, Sramana Bha. gavana Mahavira replied :--Vajji Videha=putra Kanika will be victorious, and Nava Mallaki, nine Lecchaki chiefs and the eighteen kings of the Republics of Kasi and Kosala will be defeated. The story of the fight recorded in Bhagavati Sutra of the mANameyaM arahayA muyame arahayA vibhAmeyaM arahayA mahAsilAkaMTaka saMgAme 2 // mahAsilakaMTae NaM maMte ! saMgAme vaTTamANe ke jaityA ke parAjaitthA ? goyamA! vajI videhaputte jaityA, navamalaI navalecchaI kAsIkosalaMgA aTThArasa vi gaNarAyAo parAjaityA / vae NaM se koNie rAyA mahAsilAkaMTaka uvaTTiyaM jANittA koDaMbiyapurise sahAvehai 2 evaM vayAsI :-khippAmeva bho devANuppiyA ! udAI hatyirAyaM pahikappeha hayagayarahajohakaliyaM cAurigiNiM seNiM sannAhaha cA mama eyAmANattiyaM khippAmeva pnycpssinnh| tae NaM te koDuMbiyapurisA koNieNaM ranA evaM vuttA samANA hatuddha jAva aMjali kaDu evaM sAma ! mahAte ANApa viNayeNaM vayaNaM paDijaNaMti 2khippAmeva vyAyariyovaesamatikappaNAvikappehiM suniuNehiM evaM jahA uvavAie jAva bhImaM saMgAmiyaM aujjhaM udAI hatthirAyaM paDikati hayagaya jAva sannAti 2 jeNeva kUNie rAyA teNeva uvAgacchai teNeva uvAgacchittA karayala0 kUrNiyassa ranno tamANattiyaM paJcapiNaMti, tae NaM se Nie rAyA jeNeva majjaNadhareM jeNeva uvAgacchai teNeva uvAgacchittA majjaNadharaM aNupa 59

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466 Jainas is as follows:-There was a king named Kapika. His two. step-brothers Halla and Vehalla, putting on excellent garments, divine ear-rings, and divine neck-lace and riding an elephant named Secanaka, were seen amusing themselves by Padmavatiqueen of King Kunika. One day Padmayati prevailed upon Kanika to ask for the elephant and the divine articles from his two brothers, out of envy. Thinking that Kunika would harass them, both the brothers, went away one night with the elephant and the two articles to Vaisali, and took shelter under their great maternal uncle King Cetaka of Vaisali. Now King Kunika 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 Vaisali. 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. Kunika had similar equipment under his own command. King Cetaka had all his feudatory chiefs-Nine Mallaki, nine Lecchavi and eighteen Republican kings of Kasi-Kosala for his assistance. Kunika had his army arranged in the form of a Garuda (king of the arranged in sagara vinha (resembling a visai majjaNagharaM aNupavisittA hAe kayabalikamme kayakouyamaMgalapAyacchitte savvAlaMkAravibhUsie sannaddhabaddhavammiyakavae uppIlIyasarAsaNapaTTie piNaddhagevejje vimalavarabaddhaciMdhapaTTe gahiyAuhappaharaNe sakoriMTamalladAmeNaM chattaNa dharijamANeNaM caucAmaravAlavItiyage maMgalajayasadakayAloe evaM jahAupacAie jAca uvAgacchittA udAI hathihAya durUDhe, tae NaM me kaNie rAyA hArotthayamukayaiyavacche jahA uvavAie jAva seyavaracAmarAhiM uddhavamANIhiM iyagayarahapavarajohakaliyAe cAuraMgiNIe seNAe saddhiM saMpuribuDe mahayA bhaDacaDagaraviMdaparikkhitte jeNeva mahAsilAe kaMTae saMgAmaM teNeva uvAcchai teNeva uvAgacchittA mahAsilAkaMTayaM saMgAmaM oyAe. purao ya se

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467 sea ). Kala-step brother of Kunika was appointed as the commiander of Kanik's forces. Cetaka Maharaja 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 Cetak'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. Kunika 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 Camarendra came for assistance. Sakra told Kunika that as Cetaka Maharaja was a devout Sravaka of sakke deviMda devarAyA egaM maha abhejjakavayaM vairapaDirUMvagaM viuvittANaM ciTThati, evaM khalu do saMgAmaM saMgAti, taM jahA-deviMda ya maNuiMde ya egasthiNI NaM padaM kUNie rAyA parAjiNittae, tae NaM se kUNie rAyA mahAsilAkaMTaka saMgAma saMgAmemANe navamallA navalecchai kAsIkosalagA ahArasa vi gaNarAyANo hayamahipavaracIradhAiyaviyaDiyaciMdhadvayapaDAge kicchapANagae diso disi paDisehitthA // se keNadveNaM maMte ! evaM dubai mahAsilAkaMTae saMgAme ? goyamA ! mahAsilAkaMTae NaM saMgAme vaTTamANe je tatya Ase vA itthI vA johe vA sArahI vA taNeNa cA patteNa vA kaTTeNa vA sakarAe yA abhihammati savve se jANai mahAsilAe ahaM abhihae mahA0 2, se teNaTeNaM goyamA ! mahAsilAkaMTae saMgAme / mahAsilAkaMTae NaM maMte ? saMgAme vaTTaNANe kati jaNasayasAhassIo bahiyAo ? goyamA ! caparAsIiMjaNasayasAhassIo vahiyAo / te NaM bhaMte ? maNuyA nissIlA jAva nippacakkhANaposahovavAsA ruTTA parikuciyA samarapahiyA aNuvasaMtA kAlamAse kAlaM kiccA kahi upabannA ? goyamA ! osannaM naragatirikkhajoNiemu uvavamA (sUtra-300) bhagavatIstra-pataka-7 umeSa 9.

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468 Sramana Bhagavana Mahavira, he will not kill him, but he would protect him (Kunika ). Then, he prepared an non-pierceable admantine armonr for Kunika, Then, Camarendra prepared two weapons viz 1. Maha-sila 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 Kunika 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 Kunika 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 Cetaka, leaving the battle-field entered Vaisali and committed suicide by falling into a deep well. His whole army dispersed and the Mallaki and Lecchaki princes as well as the Republican Kings of Kasi and Kosala ran away in various directions. Kunika 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. For Private Personal Use Only

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469 A Story about Destruction of Vaisali. There is another story about the destruction of Vaisali. It runs as follows:-King Kunika of Magadha, very often thought of taking revenge on his own maternal uncle King Cetaka of Vaisali. Ile laid seige to Vaisalt 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 Kupika to call upon prostitute Magadhika of Campa Nagari to entice Kulavaluka Muni, also of Campa Nagari to belp him in conquering Vaisali. Magadhika was living at Campa Nagari. Kupika sent for her and informed her about his conversation with the goddess, and also instructed her to entice Kulavaluka either by inducements or entreaties or by any other method suitable to her. Magadhika consented to do the work. Acting the part of a suddha sravika (a female devotee of Jainism) she went to the Jaina Acarya in the town and got information about the Kulavaluka Muni. The Acarya 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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470 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 Kula-valuka. It seems, he must be living at present, somewhere in near vicinity. Magadhika, on getting this much information, went to that place under the guise of a pilgrimage to various sacred places. She saw Kulavaluka Muni there and enticing him with sweet words and highly polite manners, she invited the Muni for alms at her lodgings. Magadhika 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 Magadhika 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. magadhika enticed the the Muni and he accompanied her to campa Nagari. Now, at Campa Nagari, King Kunika 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 Vaisali with his ascetic's apparal without the slightest hindrance. In the meantime, King Kupika had made his seige round Vaisali utterly impassable. When Kiila-valuka Muni was moving about in Vaisali for making inquires about the cause for the unassailability of Vaisati Nagari, he saw a marble stupa (a domeshaped monument ).

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471 On careful reading of an inscription on the stupa 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 stupa. The people of Vaisali Nagari, had become tired with the terror of a long continued seige round their town. They naturally asked Kula-valuka 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 Kunika made a strong attack on the town and entered it triumphantly. King Cetaka of Vaisali committed suicide by falling into deep water. King Kunika had the whole town of Vaisali destroy ed and the entire surface of town. area was furrowed with ploughs driven by asses. From the description given above, it seems that Kula-valuka Muni was one of the wandering mendicants living near river - banks in forest-areas. Diksa of 10 Widowed Queens of Srenika The ten widowed queens of King Srenika viz 1. Kali 2 Su Kali 3. Maha-Kali 4. Krisna 5. Su-krisna 6. Maha-krisna 7. Vira For Private Personal Use Only

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krisna 8. Rama-krisna 9. Pitru-sena krisna. 10. Maha-sena krisna whose ten sons viz 1. Kala 2. Su-kala 3. Mahakala 4. Krisna 5. Su-krisna 6 Maha-krisna 7. Vira-krisna 8. Rama-krisga 9. Pitru-sena krisna and 10. Maha-sena Krisna, had gone to the battle-field near Vaisali, and were killed by the arrow of King Cetaka, renounced the world and took Bhagavati pious hands of Sramana Bhagavan Mahavira. Diksa at the The names of the widowed queens of King Srenika who took Diksa are as follow: Names of Queens Kali Su-kali Mahakali 1. 2. 3. 472 Maha-krisna Vira-krisna 1. 2. 3. 4. Krisga 4. Krisna 5. Su-krisna 5. Su-krisna 6. 6 Maha-krisna 7. 7. Vira-krisna 8. Rama krisna 8. Rama-krisna 9. Pitrusena krisna 9. Pitrusena krisna Mahasena-krisna 10. Mahasena krisna 10. These ten queen sadhvis were kept under the care of Arya Candana. Table. Names of their sons. Kala Su-kala Maha-kala Twenty-seventh Year of Ascetic Life. (B. C. 542-41) 1. Diksa of Halla and Vehalla. When the rainy season was over, Sramana Bhagavana Mahavira left Mtthila Nagari and went in the direction of Sravasti On the way, to Sravasti. Halla (Vehasa) and Vehalla-younger brothers of Kunika-on whose account a very desperate and bloody battle at Vaisali was fought, becoming disgusted with worldly strange events, approached Sramana Bhagavana Maha vira and took Bhagavati Diksa at the pious hands of the Worshipfnl Lord. For Private Personal Use Only

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473 2 End of the Battle at Vaisaji When Konika became victorious in the fight, the nine Licchavi kings nine Mallaki kings, and eighteen kings of Republics of Kasi-Kosala siding with King Cegaka of Vaisali, being defeated went away in various directions. Now, King Cetaka, leaving the battle-field, entered Vaisali Nagari, and Kunika arranged an impassable seige around Vaisali. But daily at night-time, Halla and Vihalla riding the Se. canaka elephant, used to come into Kupik's army-camp and to do great havoc by killing hundreds of soldiers in secret assaults. At last, by the advice of his ministers Kanika 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 Secanaka elephant stood there, and did not move further. Halla and Vehalla 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 Vehalla on his trunk and carefully placed both the brothers on a well-protected spot Finally, Secanaka 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 Siamana Bhagavana Mahavira, who was at that time, passing 60

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474 near Vaisali, and took Bhagavati Diksa at the pious of the hands Worshipful Lord. 3. Final Visit of Gosalaka sramana Bhagavana Mahavira had put up at Kostaka Caitya of Sravasti Nagari Gosalaka had previously come to Sravasti He was living in the shop of a potteress named Halahala. After his separation from Sramana Bhagavana Mahavira, Gosalaka was living at Sravasit. He acquired a knowledge of Tejolesya and of Nimitta Sastra (Science af Augury) at Sraaasti, and at Sravasti also, he had the first notion of declaring himself as a Tirthankara. Cosalaka had two prominent devotees at Sravasti Nagari, One was the potteress Halahala and the other was a merchant named Ayampula. Whenever Gosalaka came to Sravasti, he was living at the house of the potteress Halahala. Two years after the Diksa of Sramana Bhagavana Mahavira himself, Gosalaka went to the worshipful Lord, and he himself became a self-made pupil of the Lord. He was not given Bhagavati Diksa. He stayed for nearly six years with sramana Bhagavana Mahavira, 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 Halahala. Even after the close of the rainy season, he was staying at Sra. vasti Nagari During the time that Gosalaka stayed with Sramana Bhagavana Mahavira, he was smart and full of curiosity, and he was attached to Sramana Bhagavana Mahavira. He was praising the the magnanimity of the austerities of sramana Bhagavana Mahavira. He did not censure any ascetic who did not reach the

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475 standard of the austerity of the Worshipiul Lord. Gosalaka, who was praising the austerities of Sramana Bhagavana Mahavira at every step, now became a preceptor of Ajivika Doctrine, and declaring himself as a Tirthankara, he was preaching the tenets of the Ajivika Doctrine At this time, sramana Bhagavana Mahavira. moving about through various villages and towns, came to the Kostaka Caitya of Sravasti Nagari Ganadhara Maharaja Indrabhuti 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 Maharija heard a public rumour at numerous places: Now a days there are two Tirthankaras at Sravasti. One is Sramana Bhagavana Mahavira and the other is Mankhali Sramana Gosalaka On hearing the public talk, Gapadhara Maharaja Indrabhuti Gautama was greatly astonished that numerous persons in Sravasti were calling Gosalaka a Tirthan. kara and a Sarvajna (omniscient). Returning from alms-taking, Gasadhara Maharaja Indrabhuti 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 Sravasti that there are at present two Tirthankaras at Sravasti ? Is Gosalaka a Sarvajna (omniscient), and a Tirthankara ? To this question of Indrabhuti Qauiarna, Sramana Bhagavana Mahavira replied: Gautama ! The public talk about Cosalaka is all false. Gosalaka 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 Bralimani named Bahula at Sarvan.-grama; and he is called Gosalaka. 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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476 Sramana Bhagavana Mahavira gave the above-named reply to the question of Indrabhuti Gautama publicly before the assembly. The meeting dispersed and the audience went to respective homes. At this time, Gosalaka was exposing himself to the rays of the Sun in a central place of the town near Kostaka Udyana He overheard with his own ears, the explanation given by Sramana Bhagavana Mahavira from the talks of citizens passing by, namely that Sramana Bhagavana Mahavira says that Gosalaka is Mankali-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 Gosalaka hurriedly went to house of the potteress Halahala in Sravasti, and sat in consultation with a number of his disciples At that time an ascetic named Ananda -a disciple of Sramana Bhagavana Mahavira- was passing by the resting-place of Go Salaka on an alms-taking tour. Instantly on seeing Ananda Apagara, Gosalaka 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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477 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 Jnata-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 Gosalaka 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 Ananda Anagara, on hearing the angry words of Gosalaka,

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478 was greatly terrified He hurriedly went to Sramana Bhagavana Mahavira and narrating the account of his talk with Gosalaka, he asked: Bhagavan! Is Gosalaka 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, Sramana Bhagavana Mahavira replied:-Yes, Ananda! Gosalaka 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 Gosalaka 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 Bhagavanas. 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 Gosalaka 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 Anagara gave the message of Sramana Bhagavana Mahavira to Indrabhuti 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 Anagara there, Gosalaka accompanied by his congregation of disciples came to Sramana Bhagavana Mahavira and stood near by. Remaning silent for a few moments, and addressing Sramana Bhagavana Mahavira, he said -hagyapa! Whatever you have said is quite untrue. Am I Mankhali-putra Gosalaka Am 1 your disciple? What an amount of false hood O Long-lived One! You For Private Personal Use Only

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479 already know that your disciple Mankhali-putra Cosalaka has alreaady died, and gone to the other world. Arya Kasyapa ! ! am not your disciple Mankhali-putra Gosalaka but I am an altogether different individual I have assumed the body of Gosalaka out of ridicule but I am not Gosalaka but I am a religious preceptor named Udayi Kundiyayana incarnated in the body of Gosalaka 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 Maha 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 Mahakalpas and Manasa, etc are - a river According to our Sastriya technical language, Ganga means which is four hundred yonjanas long, half a yojana broad and five hundred dhanusyas deep. 7. Gangas Maha ganga, 7 Mahagangas-1 Sadina Ganga. 7 Sadina-gangas=1 Mrityu Ganga. 7 Mrityu-gangas=1 Lohita Ganga. 7 Lohita-gangas=1 Avati Ganga 7 Avati-gangas=1 Parmavati Ganga. Multiplying, in this way, the preceding one by seven, there are One hundred seventeen thousand six hundred and fortynine (117649) gangas in one Paramavati Ganga. The years calculated

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480 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 Manasas constitute One Maha kalpa. Eighty-four hundred thousand Maha-kalpas form One Maha-manasa. When a living being is on the way to Moksa (Salvation), he comes out from ananta Jiva-rasi (Nigoda), and he is torn in the upper deva-loka with an age-limit of one Manasa. Having enjoyed divine happiness there, he is born as a human being for the first time. Then, he is born in middle deva-loka with an age limit of one Manasa and having enjoy divine happiness there he born as a human being for the second time. Then he is born in lower deva loka with an age limit of one Manasa, and descending from there he, is born as a human being for the third time. Then, becoming a god in Upper Manasottara Deva-loka with an age-limit of Manasottara or Mahakalpa, he is born as a human being for the fourth time Then becoming a god in Middle Manasottara Deva-loka, he, is born as a human being for the fifth time Then, after becoming a god in the Lower Manasottara Deva 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 Sagaropams and having enjoyed celestial pleasures for ten sagaras, 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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481 decomes free from miseries. Kasyapa | According to the above-named tenets, I have done seven divine lives in deva-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 Udayi Kundiyayana. I left off the body of Uaayi Kuodiyayana in the Manaita-kuksi Caitya outside Rajagraha Nagara, and took incarnation in the body of Aineyaka and I incarnated there for twenty-two years. 2. I left the body of Aineyaka in Candravatarana Caitya of Uddanda Nagara and took incarnation in the body of Mallarama and remained there for twenty-one years. 3. I left the body of Maltarama in Arga Mandira of Campa Nagari, and I incarnated in the body of Malya Pandita and rema ined there, for twenty years. 4. I left the body of Malya Pandita in Kama Mahavana of Varanasi 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 Bharadvaja and remained there, for eighteen years. 6. I left the body of Bharadvaja and entered the body of Arjuna Gautama-putra in Kaundiyayana Caitya of Vaisalt and remained there, for seventeen years. 7. I have left the body of Gautama Arjuna, and entered the stable, strong, and adventurous body of Cosalaka in the potteryshop of Halahala at Sravasti. I will remain in this body for sixteen years. I will, then be perfectly free from all misery. Arya Kasyapa I Now, you must have known who I am. You are calling me by the name of Gosalaka but really speaking I am Udayi Kundiyayana incarnated in the body of Gosalaka '. 61

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482 On hearing the above-named account of Gosalaka concealing his own self, Gramana Bhagavana Mahavira said:-Gosalaka ! 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 Mankali-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 Sramana Bhagavana Mahavira, Gosalaka became greatly enraged and setting forth a volley of harsh words, said -" Wicked Kasyapa" 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. Kasyapa !" Sarvanubhuti Anagara-an upright and modest disciple of Sramana Bhagavana Mahavira-could not tolerate the insulting words of Gosalaka. He got up from his seat and going near Gosalaka he said: "O worthy Gosalaka! If any individual hears a religious saying from any holy saint, he respectfully salutes him and bows down at his feet, but Sramana Bhagavana Mahavira has accepted you as his pupil and has tought you rituals and sacred learning comprised in the Jaina Agamas. And now, you bear such malice towards him! O worthy man ! Do not do it. It does not befit you. The good advice of Sarvanubhuti added clarified butter to the fire of wrath of Gosalaka. In stead of becoming calm, the intense anger of Gosalaka went on increasing. Gosalaka instantly collecied Tejolesya and set its rays on Sarvanubhuti Anagara. By the fierce flemes of Tejolesya, the body of Sarvanubhuti Apagara was burnt to ashes and he was born as a god in Saha. srara Deva-loka.

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483 Gosalaka again commenced slandering Sramana Bhagavana Mahavira. The endurance of Kosalika Sunaksatra Anagara broke down, He became excited by the insult of his Venerable Guru and he stood up like Sarvanubhuti Anagara and began to give good advice to Gosalaka. Becoming enraged, Gosalaka threw Tejolesya towards him with the result that Sunaksatra Anagara 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 Deva loka. The fire wrath of Gosaiaka 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 Sramana Bhagavana Mahavira told him :-Gosalaka! 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 sutras of the Jaina Agamas. Is this your behaviour towards me? Gosalaka! You have been doing what is unsuitable for you! O worthy man! It does not befit you. The good advice of Sramana Bhagavana Mahavira proved futile. Instead of becoming calm Gosalaka became more excited. He set forth all his Tejolesya power on Sramana Bhagavana Mahavir's body. Gosalaka 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 Tejolesya set forth by Cosalaka revolved round the body of Sramana Bhagavana Mahavira and taking an upward turn entered the body of Gosalaka Now Gosalaka bewildered by the burning of his body caused by the impact of his own Tejolesye, 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 :-Gosalaka ! By the burning power of your austerities, it is not my body but For Private Personal Use Only

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484 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. Gosa. 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 Gosalaka and sramana Bhagavana Mahavira 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? Sramana Bhagavana MahAvira is a Tirthankara and a Sarvajna ( omniscient) and he always tells the truth. Gosalaka is not a Jina He is a hypocrite He is a liar.' Such a talk prevailed, in every market-place and street of Sravasti. Now, the Tejolesya of Gosalaka had been used up. Lusterless Ite a cobra devoid of venom, he stood before Sramana Bhagavana Mahavira, At this time sramana Bhagavana 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 Tejolesya 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 Sramana Bhagavana Mahavira, some of the learned sadhus went near Gosalaka and they held discussions on religious topics; but Gosalaka 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 Gosalaka quitted Ajivika Sampradaya, and took Bhagavati Diksa at the pious hands of Sramana Bhagavana Mahavira On seeing his own pitiable condition, the steadiness of Gosalaka came to an end. He cast his own fear-inspir

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485 ing eyes on all sides and with a piteous cry of mortification, he left the Udyana and went to his residence. Closalaka was in a sorrowful plight. His own Tejolesya 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 Halahala potteress. He was thus passing his days in great misery. Ayampula Gathapati. About this time, a merchant named Ayampula of Sravasti-a follower of Ajivika Doctrine had a doubt in his mind about the form of a vegetation named Halla 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 Halahala for the explanation of his doubt, but on seeing the insane condition of Gosalaka, 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 Gosalaka, 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 Secanaka Elephant in rut. 7 Final Mahasila- kantaka Sangrama ( Fight with Mahasila-kantaka weapon. ) 8. Final Tirthankar Myself (Myself as a Final Tirthaikara).

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486 These eight events are final, They will not happen again during this Avasarpini kala (era). Arya 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. Atapa-tapta and 4. Silaprabhrasta. 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. Atapa-tapta jala is water heated by fire or by the rays of the Sun. 4. Sila 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. Tvaca Jala 3. Phali Jala and 4. Suddha Jala 1. Sthala 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. Tovacajala-The juice of unripe mango fruit or of berries which is repeatedly sucked at short intervals for reducing heat is called Tvaca 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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487 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 Pornabhadra 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 Asivisa 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 Gosalaka, some of them went to Gosalaka by another route and making him careful, they hinted him to answer the questions of Ayampula to his satisfaction. Now, Ayampula went to Gosalaka who was in the inner apartment. He went round him three times by way of pradaksina, saluted him and, after paying him homage, he took his seat

Page #496
488 at a suitable place. But before Ayampula could put him any question, Cosalaka, 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 Halla and you have come here for explanation. Is is not quitet rue ? Ayampula, folding his hands in the form of an anjali, 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 Halla ? The form of Halla, resembles the root of a Bamboo ---Play on music Viraka Play on music! he did not have the slightest disrespect towards 'Gosalaka, 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 sramaga Bhagavana 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 Sravasti, 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 Gosalaka respectfully accepted this order of their guru with a low bow.

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489 Today was the seventh day of the illness of Qosalaka. 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 Gramana 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 sramana Bhagavana Mahavira done by Gosalaka by hs own mouth, angrily killing Sarvanubhati Muni and Sunaksatra Muni; setting forth of Tejolesya towards his own Guru Sramana Bhagavana 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, Gosalaka 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. Gosalaka 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 sadhus 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 Sravasti and go 62

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490 on shouting with a loud voice:-"This Mankhali Gosalaka is dead! Cosalaka, who boasted to be a Jina although he was not a Jina; who killed innocent sadhus, 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". Gosalaka, thus, became pure by burning his evil Karmas in the fire of repentence. By dying with Samyaktva (Right Belief), Cosalaka was born as a god in Acyuta Deva-loka. The actual carrying out of the final message of Gosalaka, was more heart-rending for the disciples of Gosalaka than the death of their religious preceptor. It meant an insult for themselves, as well as, for (osalaka, 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 Halahala, and, in the midst of an open court they had a large map of Sravasti with streets market-places etc.-drawn in the court-yard. Then they had the dead body of Golalaka tahen through the streets and market-places of the imagi.iary Sravasti, as desired by himself and made the said declaration also, but with a rather low voice. In this way, the disciples of Gosalaka 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 Sravasti, ihey did the suitable ceremonies * * namo suyadevayAe bhagavaIe / teNaM kAleNaM 2 sAvatthI nAmaM nagarI hotthA vannao tIse NaM sAvatthoe nagarIe bahiyA uttarapuracchime disImAe tatya NaM kohae nAma ceie hotyA vanao ta tha NaM sAvatthoe nagarIe hAlA hala kuMmakArI AjIviovAsiyA parivasati ar3A nAva aparibhUyA AjIvI

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491 After the death of Gosalaka, the Worshipful Lord sramara Bhagavana Mahavira left the Kostaka Caitya of Sravasti, and went to Sila Kostaka Caitya outside Mendhika (irama. On receiving the news of the arrival of sramana Bhagavana Mabavira there, many devout persons assembled for Darsara and for hearing religious preaching. After the preaching was over the assembly dispersed. yasamayaMsi laTThA gahiyahA pacchiTThA viNicchiyahA addhimijapemmANu rAgastA ayamAuso ? AjIviyasamaye aTe ayaM parama? sese aNahIta AjIviyasamaeNaM appANaM mAvemANe viharai / teNaM kAleNaM 2 gosAle maMsaliputte caughIsavAsapariyAe hAlAhalAe kuMbhakAroe kuMbhakArAvaNaMsi AjIviyasaMghasaMparibuDe AjIviyasamaeNaM appANaM bhAvemANe viharai, tae NaM tassa gosA0 maMkhalipu0 annadA kadAyi ime cha disAcarA aMtiyaM pAunbhavitthA, taM jahA-sANe kalaMde kaNiyAre acchidde agivesAyaNe ajunne gomAyuputte, tae gaM te cha disAcarA aTTavihaM punagayaM maggadasamaM satehiM 2 matidaMsaNehi nijjuhaMti sa0 2, gosAla maMkhaliputtaM ubaTTAiMsu tae NaM se gosAle maMkha. liputte teNaM aTuMgassa mahAnimittassa keNai ulloyametteNa sanvesiM pANANaM bhU0 jI0 sattANa imAI cha aNaikamaNijjAi vAgaraNAi vAgareti, taM jahAlAmaM jalAmaM muha dukkhaM jIviyaM maraNaM tahA / / tae NaM se gosAle maMkhali putte teNaM aTuMgassa mahAnimittassa keNai dhalloyametteNa sAvatthIe nagarIe ajiNe jiNappAlAvI aNarahA arahappalAvI akevalI kevalIppalAtI asavannU savannuppAvI ajiNe jiNasaha pagAsemANe viharai (sUtra 539) / tae Na sAvatthIpa nagarIe siMghADama jAva pahemu bahujaNI annamanassa evamAikkhai jAba evaM parUveti evaM khalu deNANuppiyA ! gosAle maMkhaliputte jiNe jiNaNpalAvI jAva pakAsemANe viharati / se kahameyaM mane evaM ? teNaM kAleNaM 2 sAmI samosaDhe jAva parisA paDigayA, teNa kAleNaM 2 samaNassa bhagavao mahAvIrasa je? aMtevAsI iMdabhUtINAma aNagAre goyamagotteNaM jAva muTuMchaTTeNe evaM jahA vitiyasae nighaMTuisahe jAva aDamANe

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492 Illness of Sramana Bhagavan Mahavira The Tejo-lesya set forth by Oosalaka on Sramaja Bhagavana Mahavira in the Kostaka Udyana of Sravasti 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 Cosalaka that sramana Bhagavana Mahavira came to live at Mendhika-grama. The body of sramana Bhagavana bahujaNasaI nisAmeti bahujaNo anamanassa evamAikkhai-4 evaM khalu devANu. piyA! gosAle maMkhaliputte jiNe jiNappalAcI jAva pamAsemANe viharati / se kahameyaM manne eva ? tae NaM bhagavaM goyame bahujaNassa aMtiyaM eyamahU~ socA nisamma jAva jAyasar3e jAva bhattamANaM paDidaMseti jAya pajjuvAsamANe evaM ca0 "evaM khalu ahaM bhaMte ! taM ceva jAva jiNasaha pagAsemANe viharati se kahameyaM bhaMte ! evaM ? taM icchAmi Na bhaMte ! gomAlassa maMkhaliputtassa DahANapariyANiyaM, goyamAdI samaNe bhagava' mahAvIre bhagavaM goyama evaM SayAsI-(jaNaM ) se bahujaNe annamannassa evamAikkhA 4-evaM khalu gosAle maMvaliputte jiNe niNappalAvI jAva pagAsemANe viharai taNaM vicchA, ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi-evaM khalu gosAlassa maMkhaliputtassa maMkhalinApaM maMkhe pitA hotyA, tassa Na maMkhalista maMkhassa mahAnAma bhAriyA hotyA sukumAla jAva paDirUvA, tae NajA bhaddA mAriyA annadA kadAyi gumviNI yAvi hotyA, teNa kAleNa 2 saravaNe nAma sannibese hotyA, riddhayimie jAva jannimappagAse pAsAdIe 4 tattha Na saravaNe jannivese gobahule nAma mAhaNe parivasati, aDDe jAva aparibhUe riuvveda jAva suparinihie yAvi hotyA, tassaNaM gobahulassa mahANassa gosAlA yAvi hotyA. tae NaM se maMkhalImaMkhe nAma anayA kayAi bhadAe bhAriyAe gundhijIe saddhiM cittaphaLagahatyagae maMkhattaNeNaM appANaM bhAvamANe punvANupubdhi caramANe gAmANugAma dUjamANe jeNeva saravaNe sanivese jeNeva gobahulassa mAraNassa gosAlA teNeva uvA0 2 gobahulassa mAhaNassa gosAlAe egadesaMsi maMDanikkhevaM kareMti maMda0 2 saravaNe sanivese uccanIyamajjhimAI

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493 Mahavira had become weak and emaciated by bilious fever and bloody stools On seeing this condition of the Venerable Bhagavana, citizens returning after paying him a visit used to say:* The body of sramana Bhagavana Mahavira, has become so cnfeebled. Say, is it not possible that the prediction given out by Gosalaka about the death of sramana Bhagavana Mahavira may turn out true ?" kulAI gharasamudANassa bhikkhAyariyAe aDamANe basahIe sanyo sAmaMtA maggaNagavesaNaM kareti va sahIe sacao sAmaMtA maggaNagavesaNaM karemANe annatya vasahi alamamANe tasseva goSahulassamAiNassa gosAlAe egadesasi vAsA. vAsaM uvAgae, tae NaM sA bhaddA bhAriyA navaNhaMmAsANaM bahupaDiputrANaM ahamAgarAiMdiyANaM dhItikaMtANa sukumAla jAva paDirUvagaM dAragaM pyaayaa| tae NaM tassa dAragamma ammApiyaro ekArasame divase vItikaMte jAva bArasAhe divase ayameyAruva guNNaM guNaniSphanaM nAmadhena ka0-jamhA NaM amhaM ime dArae gobahulassa mAdaNassa gosAlAe jAe taM houNaM amhaimassa dAragassa nAmavejja gosAle gosAletti, tae NaM tassa dAragassa ammApiyaro nAmadheja kareMti gosAletti, tae NaM se gosAle dArae ummukavAlamAve viSNAyapariNayamette jovaNagamaNupatte sayameva pADieka cittaphalagaMhatyagae maMkhataNeNaM appANaM bhAvemANe viharati (sUtra 540 ) teNaM kAlaM. ahaM goyamA ! tIsaM vAsAi AgAravAsamajhe sittA ammApiI hiM devattagaehiM evaM jahA bhAvaNAe jAva egaM devadUsamAdAya muMDe bhAvittA AgArAo aNagAriyaM pavvAttae, tae ahaM goyamA ! paDhama vAsavAsaM addhamAsaMaddhamAseNaM khamamANe aTTiyagAma nissAe paDhamaM aMtarAbAsaM uvAgae, doca' vAsaM mAsaMmAseNaM khamamANe puvvANupubdhi paramANe gAmANugAmaM duijjamANe jeNeva rAyagihe nagare jeNeva nAliMdA bAhiriyA jeNeva taMtavAyasAlA teNeva uvAgacchAmi te0 2 ahApaDirUvaM uggaha ogiNhAmi ahA0 2 taMtuvAyasAlAe egadesaMsi vAsAvAsaM uvAgae, tae NaM baha goyamA ! paDhama mAsakhamaNaM uvasaMpagjittA gaM viharAmi / tae NaM se gosAle

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494 Simha Apagara-a disciple of Sramana Bhagavana Mahavira practising religious meditation at Maluka-kaccha near Salakostaka 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-Sramana Bhagavana Mahavira has been suffering for the last six months from bilious fever He has bloody stools. 3 maMkhalite cittaphaLagahatyagAra maMkhattaNeNaM appANaM bhAvemANe puvvANupucci cara mANe jAca dujjamANe jeNeva rAyagihe nagareM' jeNeva nAliMdA bAhiriyA jeNeva taMtuvAyasAlA teNeva uvAgacchai, te0 2 taMtuvAyasAlAe egadesaMsi istori kareti bha0 rAyagihe nagare uccanIya jAtra annattha katthavi vasahi alabhamANe tIse ya taMtuvAyasAlAe egadesaMsi vAsAvAsaM nAgae jattheva NaM ahaM goyamA ! (tae NaM ahaM goyamA ! ) paDhamamAsakhamaNapAraNagaMti taMtuvAyasAlAo paDinikkhamAmi taMtu0 2 NAlaMdAbAhariyaM majjhamajyoga jeNeva rAyagidde nagare teNeva uvA rAyagihe nagare uccanIyaM jAva aDamANe vijayasa gAhAvaissa siMhaM aNupaviTThe, tara NaM se vijae gAhAvaI mamaM ejamANaM pAsati 2 tuha0 khippAmeva AsaNAo abbhuDera khi0 pAyapIDAo pazcoruha 2 pAuyAo omuyai pA0 2 egasADiyaM uttarAsaMgaM kareti aMjali - malihatthe mamaM sattaTTapayAI aNugaccha 2 mamaM vikkhutto aayaahinnvy| hiNaM kareti 3 mamaM vadati nama'sati 2 mamaM viuleNaM asaNapANakhAimasAhameNaM paDilA messAmi cikaTTa tuTThe paDilAmemANe vi tRTThe paDikAbhite vi tuTTe, tara Na tassa vijayassa gAiAvaskha teNa davvasuNaM dAthagasudveNaM [ tavassi - suddhe vikaraNasuddhe paDigAikIgasuddheNa ] tividdeNa vikaraNasuddheNa dANeNa mae paDilAfbhae samANe devAue nibaddhe saMsAre paritIkae. gihaMsi ya se imAI paMca divvAha pAunbhUyAI, va jahA - vasudhArA buDhA ! dasaddhava kusume nivAtie 2 celukkhe ka kae 3 AhayAo devaduMdubhIo 4 aMtarI bi ya NaM AgAse aho dANe 2 ci buTTe 5, tara Na rAyagihe nagare For Private Personal Use Only

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493 His body has become emaciated. Is the prediction of Gosasaka really going to happen? If such a mishap does actually take place what will the world say about my religious preceptor Sramana Bhagavana Mahavira. 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 siMghADaga jAva pahesu bahujaNo annamanissa evamAikkhai jAva evaM parubei -dhana devANuppiyA ? vijae gAhAvatI kayatye Na devANuppiyA ! vijaya gAhAvaI kaya punne Na devANuppiyA ! vijaya gAhAbaI kayalakkhaNe Na devAguppiyA! vijayassa gAhAvaDassa muladdhe Na devANuppiyA ! mANusmae jammajIviyaphale vijayasta gAhAvaissa jassa Na gihaMsi tahArune sAdhu sAdhuruve paDilAmie samANe imAi paMca divyAi pAubhUyAI, taM jahA-vasudhArA vuTTA jAva aho dANe 2 vuTa, taM dhanne kayatye kayapunne kayalakkhane kayA NaM loyA muladdhe mANussae jammajIviyaphale vijayassa gAhAvaissa vina0 2 / tae Na se gosAle maMkhaliputte bahujaNassa aMtie e eyama socA nisamma samupanamaMsae samuppanakoThaMDalle jeNeva vijayasma gAhAvaissa gihe teNeva uvAgacchai teNeva02 pAsai vijayassa gAhAraissa gihaMsi vasudhAra vuDha dasaddha. vannaM kusumaM nivaDiyaM maM ca NaM vijayamsa gAhAbaissa gihAo paDinikkhasamANaM pAmati 2 haha jeNeva mama aMtie teNeva uvAga: mama tikkhuttA AyAhiNapayAhiNa karei 2 mamaM baM0 2 mamaM eva vayAso-tujjha Na maMte ! mama ghammAyariyA ainna tujjhaM dhamma sevAsI, tae Na ahaM goyamA! gosAlassa maMkhaliputtassa eyama no ADhAmino parijANAmi tusiNIe saMciTTAmi, tahaNaM ahaM goyamA! rAyagihAbho nagarAo paDinikkhAmi pa0 NAla bAhiriyaMmajjhamaJjheNaM jeNeva taMtuvAyasAlA teNeva uvA / 2 docca mAmakhamaNaM ucamapajittANaM viharAmi, taeNaM ahaM goyamA ? docca mAsakkhamaNapAraNagaMsi taMtuvAyasAlAo paDinikkhamAmi taM0 2 nAlada bAhirimaM majhamajhe jeNeva rAyagihe namare

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496 Srawana Bhagavana Mahavira 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 Maluka-kaccha owing to his anxiety about my illness OSadhus! You go and bring Simha Anagara there. Immediately on receiving this order from Sramapa Bhagavana Mahavira, some sadhus went to Simha Anagara, and they jAva aDamANe ANaMdassa gAhAvaissa gihaM aNuppavihe. taeNaM se ANaMde gAhA. vatI mamaM ejjamANaM pAsati evaM jaheva vijayassa navaraM mamaM viulAe khajagavihIe paDilAmessAmItI tuTe sesaM taM ceva jAva taca mAsakhamaNaM upasaMpajjisANaM viharAmi, taeNaM ahaM goyamA tacamAsakhamaNapAraNagaMsi tatuvAyasAlAo paDinikkhasAmi taM taheva jAva aDamANe suNaMdassa gAhAvaista giI aNupaviSTe, taeNaM se muNaMde gAhAvatI evaM jaheva vijayagAhAvatI navaraM marma savvakAmaguNihaNaM bhoyaNeNaM paDilAbheti sesaM taM ceva jAna cautthaMmAsakkhamaNaM upasaMpajjittANa viharAmi, tIse NaM nAlaMdAe bAhariyAe adarasAmaMte etthaNa kollAe nAmaM sannivese hotthA sannivesa vanabho, tatthaNa kolAe saMnivese bahule nAma mAhaNe parivasai. ar3e jAva aparibhUe riuvveyajAva suparinihie yApi hotyA, naeNa se bahule mAhaNe kattiyacAummAsiyapADivagaMsi viuleNa mahughaya saMjutteNa paramaNNeNa mAhaNe yAmetthA, taeNa ahaM goyamA! cautthamAsakkhamaNapAraNagaMsi tatuvAyasAlAo paDinikkhamAmi taM0 2 golaMdaM bAhiriyaM majjhamajheNa niggacchAmi ni0 2 jeNeva kollAe saMnivese teNeva uvAgacchAmi : kollAe sanivese uccanIya0 jAva anamANassa bahulassa mAhaNassa gihaM aNuppaviTu, taeNa se bahule mAhaNe mamaM ejjamANa taheba jAka mamaM viuleNa mahughayasaMjutteNa paramanneNa paDilAbhessAmIti tuTe sesa jahA vijayassa jAtra bahule mAhaNe bahu / taeNa se gosAle maMliputte mamaM taMtuvAyasAlAe apAsamANe rAyagihe nagare sabhitaravAhariyAe mamaM sacao samaMtA maggaNagavesaNa kareti mamaM kathanimuti vA kharti vA pavatti vA ala

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497 told him:-" Come along Simha! You are wanted by our religious preceptor." Simha Anagara went with them to Sala Kostaka Caitya of Mendhika-grama and having gone three times round Sramana Bhagavana Mahavira from right to left by way of a pradaksina and having paid him homage, he stood near the Worshipful Lord with his hands folded. bhamANe jeNeva taMtuvAyasAlA teNeva uvA0 2 sADiyAo ya pADiyAo ya kuMDiyAo ya pAhaNAbho ya cittaphalagaM ca mAhaNe AyAti AyAmettA sauttaro] muMDaM kakuroti sa0 2 taMtuvAyasAlAo paDinikkhamati taM0 NAlaMda bAhiriyaM majhamajjJaNaM niggacchai nigga* 2 jeNeva kollAgasannivese deNeva svAgacchai, taraNa tassa kollAgassa saMnivesassa bahiyA bahiyA bahujaNo annamantramsa evamAikkhati jAva parUveti-dhanaNa devANuppiyA! bahule mAhaNe taM ceva jAba jIviyakale bahulassa mAhaNassa va0 2, vaeNa tassa gosAlassa maMkhaliputtassa bahujaNassa aMtiyaM eyamadaM socA nisamma ayameyArUve abbhathie jAva samuppajjitthA-jArisiyANa mamaM dhammAyarithassa dhammovadesagassa mamaNassa bhagavao mahAvIrassa iTTI juttI jase bale vIrie purisakAraparakkame laddhe patte abhisannAgaeno khalu asthi tArisiyANa annassa kassai tahArUbassa samaNassa kA mAhaNassa vA iDDI juttI jAva parikkame laddhe patte abhisannAgae taM nissaMdiddhaM ca Na ettha mamaM dhammAyariNa dhammovadesae samaNe bhagavaM mahAvIre bhavissatotikaTu kollAgasanivese sabhitarabAhirie mama sabao samaMtA bhaggaNagavesaNa karei mamaM sacao jAva karemANe kollAgasaMnivesassa bahiyA paNiyabhUmIe mae saddhi abhisannAgae, taraNa se gosAle maMkhaliputte haTatuTTe mamaM tikkhutto AyAhiNa payAhiNa jAva namaMsittA evaM vayAsI-tujjheNa bhaMte ! mamaM dhammAyariyA ahanna tujhaM aMtevAsI, taraNa ahaM goyamA ! gosAlaNa maMkhaliputtega saddhiM paNiyabhUmoe chabyAsAiM lAbhaM alAmaM sukhaM dulaM sakAramaskAraM paJcaNubbhavamANe aNicanAgariyaM viharityA (sunaM 54). 63

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498 Saying out the mental agony of Simha Anagara, sramapa Bhagavana Mahavira told him -Simha | You were weeping owing to your anxiety about my imminent death. Simha:-Bhagavan ! My mind became greatly disturbed be taeNa ahaM goyamA ! annayA kadAyi paDhamasaradakAlasamayaMsi appabuddhikAryasi gosAleNa maMkhaliputtaNa saddhiM siddhatthagAmAao kummAragAma nagaraM saMpaTTIe vihArAe, tassaNa siddhatthassa gAmassa nagarassa kummAragAmassa nagarassa ya aMtarA etthaNa mahaM ege silathaMbhae pattie puphie hariyagarerijjamANe sirIe atIvara uvasobhemANe 2 cii, taraNa gosAle maMkhaliputte taM tila bhagaM pAsai 2 mamaM 0 namaM0 2 evaM vayAsI esaNa maMme ? tilathaMbhae ki niSphajjissai no niSphAmjissai ? e ya satta tilapuppha jIvA udAittA 2 kahiM cchihini kahiM uvavajihiti ? tae NaM ahaM goyamA ! gosAlaM maMkhaliputtaM evaM kyAsI-gosAlA ! esa Na tilathaMbhae niSphajjissai no na niSphajjisai, ee ya satta tiLapuSphajIvA udAittA 2 eyassa ceva tilathamagassa egAe vilasaMguliyAe satta tilA paJcAyAissaMti, tae Na se gosAle maMkhaliputte mama evaM AikkhamANassa aroemANe mamaM paNihAe ayaNa micchAbAdI mavauttikaTa mamaM aMtiyAo saNiraM 2 baccosakA 2 jeNeva tilayaM bhagaM sase tileluyAyaM ceva uppADei u. 2 egaMte eDeti, takkhaNamettaM ca Na goyamA ! dive abdhabaddalae pAubhUe, tae Na' se dive abmabaddalae khippAmeva pataNataNAeti 2 khippAmeva pavijjuyAti 2 khippAmeva na codaga NAtimaTTiya paciralayaphusiyaM rayareNuSiNAsaNaM divaM savilodaga vAsa vAsati jeNa lu tilathaMbhae Asatthe paccAyAe tattheva baddhamle tattheva patihie, te ya satta tilapupphajIvA udAittA 2 tasseva tilathaMbhagassa egAe tilasiMguliyAe satta tilA gaccAyAyA (sUtra 542 ) taNa aha' goyamA ? gosAleNa makhaliputteNa sadi jeNeva kuMDaggAme nagare teNeva uvA0 tae Na tassa kuMDaggAmassa nagarassa bahiyA vesiyAyaNe

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499 cause youy Venerable Lord was not keeping good health for a long time and also because of Gosalaka'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 vAmaM bAlatavassI chaTuMchaTTeNaM aNikkhitteNa tavokammeNa uha bAhao pagiljhiya 2 murAbhibhUge AyAyavaNabhUmie AyAvemANe viharai AiccateyataviAo ya se chappaIo sabao samatA abhinismavaMti pANabhUya jIvasattadayaTTayAe ca NaM paDiyAo 2 tattheva 2 bhujjo 2 paccorubheti, tae Na se gosAle maMliputte ve siyAya Ne bAlata vassi pAsati pA0 2 mamaM aMtio sANiya 2 paccosakkai mama0 2 jeNava vesiyAyaNe pAlatavassI teNeva uvA0 2 vesiyAyaNa vAla tassi evaM bayAsI-kiM bhavaM muNI muNie udAhu jUyAsejjAyarae ? tae Na se vesiyAyaNaM bAlatabassI gosAlassa maMkhalittassa eyama No ADhAti no pariyoNAti tusiNoe saMciti, tara NaM se gosAle maMkhaliputte vesiyAyaNa bAlatavassi doccaMpi taccapi vayAsI kiM bhava muNo muNoe jAva sejjAyarae, tae Na se vesiyAyaNe bAlatavassI gosAleNaM maMkhaliputteNaM doccaM taccadhi evaM vutte samANe Amurutte jAva misimisemANa AyAvaNabhUmIo pacoruhati A0 2 teyAmamugdhAeNaM samohanai teyAsamugdhAeNaM samohanittA sattaTupayAI paccosakai sa0 2 gosALassa maMkhaliputtassa vahAe sarIragaMsi tethe nisirai, tae NaM ahaM goyamA ! gosAlassamaMkhaliputtassa aNukapaNaTTayAe vesiyAyaNassa bAlatavassissa teyapaDisAharaNadvayAe ettha NaM atarA ahaM sIyaliya teyalessaM nisirAmi jAe sA mama sIyaliyAe teyalessAe vesiyayagassa bAlatavassissa soAsiNA teyalessa paDihayA, tae NaM se veSiyAyaNe bAlatavassI mamaM sIyaliyAe neyalessAe sIosiNa teyalessa paDihaya jANittA gosAlassa maMkhaliputtassa urIragassa kiMci AvAI vA vAgaha vA chaviccheda vA akIramANaM pAsittA sImo

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500 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 Revati 11 Mendhika-graita. She has got two medicinal preparatrans viz one from Kumhde ( pump kin ) and the other from Bijora 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 siNa teyalessa paDisAharai sIo0 2. mamaM evaM vayAgI-se gayameya bhagava ! se gayameyaM bhagavaM ! tae Na ahaM goyamA! gosAlaM mavaliputta evaM vayAsI-tumaMNa gosAlA ! vesiyAvaNaM bAlatavassi pAsati pAsittA mamaM aMtiyAo tusiNiyaM 2 paccosakAsi jeNeva vesiyAyaNe bAlatavassI uvAgacchasi te0 2 vesiyAyaNa bAlatavassi evaM bayAsI-kiM bhavaM muNI muNie udAhu jUyAsejjAyarae ? taeM Na se vesiyAyaNe bAlatabassI tava eyamahaM no aDhAti no parijANAti tusiNIe saMciThThapa, tae NaM tumaM gosAlA besiyAyaNa bAlatabassi doccapi taccapi evaM bayAsI-kiM bhava muNI aNie jApa sejjAyarae, tae Na se vesiyAyaNe bAlatavassI tuma doccaMpi taccapi vutte smaanne| AsArutte jAva paccosakati pa. 2 taba vahAe sarIra gaMsi teyalessa nissarai, tae Na aha gosAliyA taba aNukaMpaNaTTayAe visiyAyaNassa bAlatavassissa sIyate yalesmApaDisAharaNaTTayAe etya Na aMtarA sIyaliyateyalerasaM nisirAmi jAva paDihaya jANittA tava ya sarIramassa kiMci AvAI vA nAvAha vA chaviccheda bA akIramANaM pAsettA sIAsINa teya lessa paDisAharati so0 ya mama eva kyAsI-se gayameyaM bhagavaM gayarameyaM bhagava ? tae Na se gosAle bhaMkhaliputte mama aMtiyAo eyama soccA nisamma bhoe jAva saMjAyabhaye mama vaMdati namasati 2 pamaM evaM vayAsIkahanna bhaMte ! 'khittaviulateyalesse bhavati / tae Na ahaM goyamA! gosAlaM maMkhaliputtaM eva cayAsI-jeNa gosAlA emAe hAe kummAsapiDiyAe egeNaya viyaDA saeNa chahachaTTaNaM anikkhittaNaM tavokammeNaM urdu bAhAo

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501 one, that has been prepared by Revati for some other purpose It is useful for the relief of the illness - - - - - - - Simha became greatly delighted on getting the permission from Sramana Bhagavana Mahavira. Having done respectful homage to the Worshipful Lord, he went to the house of Revati in Mendhika-grama. On seeing Simha Anagara coming to her house, Revati advanced seven or eight steps towards hirn, and with a ----- - --- --- - --- paDijjiya 2 jAva viharati se NaM aMto chaNDa mAsANa saMkhittaulateyalesse bhavati, tae Na se gosAle maMkhaliputta mamaM eyamaha sammaM viNaeNaM paDimuNeti (sUtra 543 ) taeNa ahaM goyamA ! annadA kadAi gosAleNa bhaMkhaliputteNa saddhi kummagAmAo nagarAo siddhatthaggAmaM nagaraM saMpahie vihArAe jAhe ya mo taM desaM havvamAgayA jattha Na se tilathaMbhae, tae Na se gosAle maMliputte evaM vayAso-tujjhe Na bhaMte ! tadA mamaM evaM Aikkhar3a jAva parUveha-gosAlA ! esa gatilathaMbhae niphajjissai taMceva jAva paccAissati taNaM micchA imaM ca NaM paccakkhameva dIsai esa Na se tilathaMbhae No niSphanne aniSphanameva te ya sana tilapuSkajIvA udAittA 2 no eyassa ceva vilathaMbhagassa egAe tilasaMgaliyAe satta tilA paccAyAyA, tae NaM ahaM goyamA ! gosAlaM maMkhaliputtaM evaM vayAsI-tumaMNaM gosAlA! tadA mamaM evaM AikkhamANassa jAba parUvemANassa eyamadvaM no sahahasi no pattiyAsa no royayasi eyamaDhe asahahamANe apattiyamANe aroemANe mamaM paNihAe ayannaM micchAvAdI bhavarattikaTu mama aMtiyAyo saNiyaM 2 paccosakasi pa0 2 jeNeva se tilathaMbhae teNeva uvA02 jAva egaMtamate eDesi, takkhaNamettaM gosAlA ! divve abbhavahalae pAumbhUe, tae Na se dina abhavaddalae khippAmeva ta ceva jAva tassa ceva tithathaMbhagassa egAe tilasaMguliyAe satta tilA paccAyAyA, taM esa Na gosAlA ? se tilathaMmae nipphanne No aniSphanna meva, te ya satta tilapupphajIvA udAittA 2 eyarasa veba vilathaMbhayamsa egAe tilaMsaMguliyAga satta tilA paccAyAyA, evaM khalu gosAlAH vaNassaikAiyA pauparihAraM pariharrAta, tae Na saM gosAle

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502 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 Bhagavana Mahavira, is not required. But the other preparation made from Bijora fruit for some other purpose is wanted. I have come for it maMkhaliputte mamaM evamAikkhamANasma jAva parUvemANassa eyamadvaM no saddahati 3 eyamaDhe asahahamANe jAva arohamANe jeNeva se tilathaMmae teNeva uvA02 nAo tilathaMbhayAo taM tilasaMguliyaM khuDDati khuDDittA karayalaMsi satta tile papphoDei, tae Na tassa gosAlassa maMkhaliputtassa te satta tile gaNamANassa ayamevArUve anbhatthie jAva samupajitthA-evaM khalu savvajIvAvi paunu parihAraM pariharaMti, esa Na goyamA ! gosALassa maMkhaliputtassa pauTTe esa Na moyayA ! gosAlassa maMskhaliputtassa mamaM aMtiyAo AyAe avakamaNe 50 (sUtraM 544) tae Na se gosAle maMkhAliputte egAe saNahAe kummAsapiDi yAe ya egeNa ya biyaDAsaraNa chaTuMchaTeNa anikkhitteNa tavokammeNa uDDUM bAhAo pagijjhiya 2 jAva viharai, tae Na se gosAle maMkhaliputte aMto chaNhaM mAsANa saMkhittaviulateyalese jAe (sUtraM 545). taeNa tassa gosAlassa maMskhalipunassa annayA kayAvi ime hisAcarA aMtiya pAunmavitthA taM-sANo ta ceva savvaM jAva ajiNe jiNasaha pagAsemANe viharaDa, gosAle Na maMkhaliputte ajiNe jiNappalAvI jAva jiNasaI pagAsemANe viharai tae Na sA mahatimahAlayA mahacca parisA jahA sive jAva paDigayA / tae Na sAvatthIe nagarIe siMghADaga jAva bahujaNo anna mannassa jAva parUbei-jannaM devANuppiyA ! gosAle maMkhaliputte jiNa jiNappalAvI jAba viharai ta micchA, samaNe bhagava mahAvIre evaM Aikkhai jAva parUve i-evaM khalu tassa gosAlamsa maMkhaliputtassa maMkhalI nAma maMkhapitA hotthA tae Na tassa maMkhalissa eva ceva ta savva bhANiyantra jAva ajiNa jiNa

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503 Becoming astonished, Revati 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 Amagara replied.- O devout woman! I know this secret from the routh, of Sramana Bhagavana Malavira. He has sent me here for it saha pagAsemANe viharai, ta no khalu gosAle maMkhAliputte jiNe jiNappalAvI jAba viharai gosAle maMkhaliputte ajiNe jiNappalAvI jAva viharai, samaNa bhagava mahAvIre jiNe jiNappalAdI jAva jiNasaha pagAsemANa viharai, tae saM se gosAle maMkhaliputte bahujaNassa aMtiya eyamaha soccA nisamma Asurutte jAva misimisemANe AyAvaNabhUmIo paccoruhaittA sAvatthIM nagarI majhamajjheNa yeNeva hAlAhalAe kuMbhakArIe kuMbhakArAvaNe teNeva uvAgacchai teNa 2 hAlAhalAe kuMmakArIe kuMbhakArAvaNaMsi AjIviyasaMghasaMparibuDe mahavA amarisaM vahamANe eva vA vi viharai (sUtraM 546). teNaM kAleNa 2 samaNassa bhagavao pahAvIrassa aMtevAsI ANaMde nAma there pagaimahara jAca viNIe chaThuchaTeNaM aNi kvitaNa tavokammeNa saMja meNa tavasA adhyANa bhAvamANe viharai, tae Na se ANaMde there chaTTakkhamaNapAraNagaMsi paDhamAe porisIe evaM jahA goyamasAmI taheva Apucchai taheva jAva uccanIyamajjJimajAva aDamANe hAlAhalAe kuMbhakArIe kuMbhakArAvagassa adurasAmate voivayai, tae Na se gosAle maMkhaliputte ANaMda theraM hAlAhalAe kuMbhakArIe kuMbhakArAvaNassa adurasAmaMteNa vIivayamANa pAsai pA0 2 evaM bayAsI-ehi tAva ANaMdA ! izro ega mahaM uvamiyaM nisAmehi, tae NaM se ANaMde there gosAleNaM makhaliputteNaM evaM vutte samANe jeNeva hAlAhalAe kuMbhakArIe kuMbhakArAvaNe seNeva gosAle makhaliputte teNeva uvAgacchati tae NaM se gosAle maMkhaliputte ANaMda there evaM vayAso-evaM khalu ANaMdA ! ito cirAtIyAe addhAe kei uccAvagA vaNiyA atthabhatthI atyaluddhA

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504 Revati was greatly pleased by the talk of Simha Anagara. She went to her kitchen, brought the Bijora Paka, and placed it into the Begging Dish of Simha Anagara By giving this mate. rial for a highly deserving saint with good intentions, the human life of Ravati became propitious. She acquired for herself the condition of being born as a celestial being in her future life. arrant atthakaMkhiyA atyapinAsA atthagavasaNayAe NANAvihavilapaNimAyA sagaDI sAgaDeNa subahu bhattapANa patthayaNaM mahAya ega maha agAmiyaM aNohiyaM chinnAvAyaM dIhamaddhaM ahaviM aNuppaviTThA, tara NaM tersi vaNiyA tIse akAmiyAe aNehiyAe chinnAvAyAe dIhamaddhAe aDavIe kiMci desaM aNuppattANaM samANANaM se puvvagahie udara aNupubbeNaM paribhuM - jemANaM pari khINe, tae NaM te vaNiyA khINodatA samANA tavhAe pari vbhavamANA annamanne saddAdeti anna0 2 evaM vayAsI evaM khalu devANupiyA ! amhaM imIse agAmiyAe jAva aDavIe kiMci desaM aNuSpatANaM samANANaM se puvvagAhie udae aNupuvveNaM paribhuMjemANe pari0 khINe taM seyaM khalu devANupiyA ! amchaM imIse agAmiyAe jAva aDavIe udagassa sao saMmatA magANagavesaNaM karettara cikaTa annamannassa aMtie eyama paDaNeti anna0 2 tIse NaM agAmiyAe jAva aDavIe udagassa savvao samatA maggaNagavesaNaM kareMti, udgassa savvao samaMtA maggaNagavesaNaM karemANA ega mahaM vaNasaMDaM AsAderti kiNDa kinhobhAsaM jAva nikuraMbabhUyaM pAsAdIya jAva paDirUvaM, tassa NaM vaNasaMDassa bahumajjhadesamAe ettha Na mahegaM vammI AsAdevi, tassa NaM vammiyassa cattAri vadhuo abbhuggayAo abhinisaDhAo tiriyaM susaMpaggahiyAo ahe pannagaddharuvAo pannagaddhasaMThANasaMThiyAo pAsAdIyAo jAba paDhirUvAo, tae NaM te vaNiyA haTTataTTa0 annamannaM sadAveti a0 2 evaM vayAsI evaM khalu devA ! amhe imIse agAmiyAe jAba savvao samatA maggaNagavesaNaM karemANehiM ime vaNasaMDe AsAdie For Private Personal Use Only f

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505 By the use of Bijora Paka brought by Simhan Anagara from the house of Revati Sravika, the illness of bilious fever and bloody stools of Sramana Bhagavana Mahavira was completely cured. Gradually his body regained its previous luster. All were delighted. Not only the sadhus (monks), sadhvis ( nuns), the sravakas fhot kiNDobhAse massa NaM vaNasaMDassa bahumata desabhA ime vammIe AsAdie imassa NaM vammIyassa cattAri bappUo abbhuggayAo jAna paDirUvAo taM seyaM khalu debANupiyA ! amha imassa vammIyassa paDhamaM vappi mindittae ANi yAI orAlaM udagarayaNaM assAdessAmo, tae NaM te vaNiyA annamannassa atiyaM eyama paDisuNeti aM0 2 tassa bammIyassa paDhamaM vapi bhiMdaMti te NaM tattha acchaM patthaM jacca taNuyaM phAliyavannAma orAlaM udgarayaNaM AsAdaMti, tae NaM se vaNiyA haTTatuTTa0 pANiyaM pibaMti pA0 2 vAhaNAi pajeti vA0 bhoyaNAi bhareMti bhA0 doccapi annamannaM evaM vayAsI evaM khalu devANupiyA ! amhAM imassa vamIyassa paDhamAe bappIe miNNAe orAle udgarayaNe assA die taM seyaM khalu devANuppiyA ! amcha imassa vammIyassa doccapi vapi bhiMditae, avi yAI ettha orALaM suvannarayaNaM AsAdessAmo tara NaM te vaNiyA annamannassa aMtiyaM eyamahaM paDisurNeti aM0 2 tassa vammIyassa doccapi vapi bhidati te NaM tattha acchaM jaccaM tAvaNijjaM mahatyaM mahamva mahariha orAlaM suvannarayaNaM assAdeti, tara NaM te vaNiyA haTTatuTTha0 bhAyaNA bhareMkhi 2 pavahaNAi bhareMti 2 tacca pi annamanaM evaM va0 - evaM khalu devA0 amhe isa vammIyassa paDhamAe bappAe minAra orAle udagarayaNe AsAdie. doccAe ature bhinnAe orAThe suvannarayaNe assAdie taM seyaM khalu devANupiyA ! ahaM imassa vammIyassa taccapi vapi bhiMdittae, avi yAI ettha orAla' maNirayaNaM assAdessAmo, tara NaM te vaNiyA annamannassa aMtiyaM eyama paDisurNeti aM02 tassa vammIyassa taccapi bappi bhiMdaMti, te NaM tattha vimalaM nimmala nivvala mahatthaM mahagdhaM mahariha orAlaM maNirayaNaM assAdevi, 64 For Private Personal Use Only

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506 (laymen followers of Jinas) and Sravikas (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 Bhagavana Mahavira, now went to Sravasti and lived in Tinduka Udyana of that town. At that time Jamali was suffering from an attack of bilious fever. Some of his disciples were spreading a bedding for him. tae NaM te vaNiyA tuTTha0 bhAyaNAi bhareti bhA0 2 pavahaNAi bhareMti 2 catyapi annamanna evaM vayAsI - eva khalu devA0 ? amha imassa vammIyassa naire arre froAe orAle udagarayaNe assA die vaccA bappAe bhinnAe orAle maNirayaNe assAdie taM sevaM khalu devANuppiyA ! amha issa vammIyassa catyapi vapi bhiMdittae avi yA uttamaM mahagdha bhaharihaM orALaM vairarayaNaM assAdessAmo, tara NaM tesi ege vaNie hiyakAmae muhakAmae, patthakAmae, ANukaMpie. tisse siMe hiyasuranissekAmae, te vaNie evaM kyAsI evaM khalu devA ? amhe imassa vammIyassa paDhamAe vappAe bhinAe orAle udagarayaNe jAva tatrae bappAe bhinnAe orAle maNirayaNe assAdie ta hoU alAdi pajjataM esA cauttha vappA mA bhinnaDa, cautthI bappA uvasaggAyAvi hotthA, varaNaM te vaNiyA tassa vaNiyassa hiyakAmAsa suhakA majAva hiyasuhanissesakAmagassa evamAikkhamANassa jAva parUvemANassa eyamahaM no saddahaMti jAva no royaMti eyamahaM asaddahamANA jAva aropamANA tassa vammIyassa catthaMpi vapi bhidati te NaM tattha uggavisaM caMDavisaM ghoravisaM mahAvisa atikAyamahAkAya masimUsAkAlagayaM nayaNavisarosa puna aMjaNapuMja nagarappamAsaM rattacchaM jamalayugaLacaMcaLacaLaMta joha dharaNitalaveNiyabhUyaM ukaDa phuDakuDilajaDulakakkhaDavika DaphaDADovakaraNadaccha lohAgara For Private Personal Use Only

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507 jamali asked them:-'Is the bedding ready? The sac 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. Jamali could not keep standing owing to weakness, Becoming uneasy, he said:-"There is a settled doctrine, namely, "Karemane kade" (that which is being done, is done) but I sex with my dhammamANadhamadhameMtaghosa aNAgaliyacaMDatibvarosaM samuhi turiya cavalaM ghamaMtaM diTThIvisa sappaM saMgati, dae NaM se dihIvise sappe te hiM vaNiyehi saMghaTTie samANe Amurute jAva misamisemANe saNiyaM 2 udveti 2 sarasarasarassa vammIyassa siharataLa durUhei si0 2 AiccaM NijjhAti A0 2 te vaNie aNimisAe diTTIe savao samaMtA sayabhiloeti, tae Na te vaNiyA teNaM viTThIviseNaM sappeNaM aNimisAe diDIe savayo samamiloiyA samANA khippAmeva samaMDamattovagaraNayA egAhacca kUDAhacca mAsarAsI kayA yAvi hotyA, tatya NaM je se vaNie tesiM vaNiyANaM hiyakAmae jAva hiyamuhani. ssesakAmae se NaM aNukaMpayAe devayAe samaMDamattovagaraNamAyAe niyagaM nagara sAhie, evAmeva ANaMdA ! tava vi dhammAyarieNaM dhammovaesaeNaM nAyapuneNaM orAle pariyAe AsAie osAlA kitivannasahasiLogA sadevamaNuyAsure loe puvvaMti guvaMti dhuvaMti iti khalu samaNe bhagavaM mahAvIre ti0 2, taM jadi me se ajaja kiMciti vadati to NaM taveNaM teeNaM egAharaca kaDhAhacca bhAsarAsiM karemi jahA vA bAleNaM te vaNiyA, tumaM ca NaM ANadA ! sArakkhANi saMgovAmi jahA vA se baNie tersi vANiyANaM hiyakAmae jAva nissesakAmae aNukaMpayAe devayAe sabhaMDamattova0 jAva sAhie, taM gaccha gaM tumaM ANaMdA ! tava dhamgAyariyassa dhammovaesagassa samaNassa nAyaputtassa eyamaTTa parikahehi / tae NaM se ANaMde there gosAleNaM maMkhaliputtassa evaM vutte samANe bhIe jAva saMjAtabhae gosAlassa maMkhali puttassa aMtiyAo hAlAhalAe kuMbhakArIe kaMmakArAvaNAo paDiniksvamati 2 sigdha turiyaM sAvatyiM nagari majjhaMmajyeNaM niggacchaha ni0 jeNeSa kohae

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508 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 sadhus of Janali, this sort of reasoning seemed plausible But the learned sadhus of Jamalidissented They said:-The doctrine "Kare.nane kade of Sramana Bhagavana Mahavira is perfectly true if it is examined from a are jeNeva samaNe bhagava mahAvIre teNeva uvA0 2 samaNa bhagavaM mahAvIraM tikkhutto AyAhiNaM pAyAhiNaM karota 2 vaMdati nama0 2 evaM kyAsI evaM khalu aha bhaMte ! chaTuMkkhamaNapAraNagaMsi tujjhahaM avmaNunnAe samANe aracate nagarIe uccanIya jAva aDamANe hAlAhalAe kuMmakArIe jAva atatayAmi, tae NaM gosAle maMkhaliputte mama hAlAhalApa jAva pAsitA evaM bayAsI - ehi tAva ANaMdA ! iyo egaM maha uvamiyaM nisAmehi, tae rNa ahaM gosA leNaM maMkhaliputteNaM evaM butte samANe jeNeva hAlAhalAe kuMmakArIe kuMbhArAvaNe jeNeva gosAle maMkhaliputte teNeva uvAgacchAmi, tae NaM se gosAle maMkhaLite mamaM evaM vayAsI- evaM khalu AnaMdA ! io cirAtIyAe adAe ke uccAvayA vaNiyA evaM ta ceva jAva saMvvaM niravasesaM bhANiroi art niyaganagaraM sAhie, va gacchaM NaM tumaM ANaMdA ! dhammAyariyassa dhammo0 jAva parika hehi ( sUtra 547 ) taM pabhUNaM bhaMte ! gosAle maMkhaliputte taveNaM teSaNaM egAhaJca kUDAhaca bhAsarAsi karettae ? bisae NaM bhaMte ? gosAlassa maMggaliputtassa jAva kattae ? samatthe NaM bhaMte ? gosAle jAva karettae ? pabhrUNaM ANaMdA! gosAle maMkhalite tave jAva karettae visae Na ANaMdA ! gosAle jAva karettae samatthe NaM ANaMdA ! gosAle jAva kahe0 no cevaNa arihaMte bhagavaMte, pariyAvaNi puNa karejA, jAvatieNa AnaMdA ? gosAlassa maMkhaliputtassa tartee aNavisiharAe caiva tavatee aNagArANa bhagavaMtANaM khaMtikhamA eat For Private Personal Use Only

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509 point of view of Niscaya Naya According to this Naya (plan of reasoning) the Kriya kala (the period of action) and Nisthakala (campeletion of action) are not different. Every action (kriya) ceases the moment it accomplishes its karya (work) within its time of action (kriya kala) The actual meaning is this:-If the karya (act) is not done during its time of action, whicis will be its exciting cause after the cessation of its period of action ? - - - - -- - puNa aNagArA bhagavaMtA, jAvaieNa ANaMdA ! aNagArANa bhagavaMtANa tavatee etto aNaMtaguNavisihayarAe ceva tavatee therANaM bhagavaMtANa khaMtikhamA puNa therA bhagavaMto, jAvatieNa ANaMdA ! therANa bhagavaMtANa tavatee etto aNaMtaguNavisihatarAe ceva tavatee arihaMtANa bhagavaMtANa , khaMtikhamA puNa arihaMtA bhaga0 taM pabhU Na ANaMdA! gosAle ma putte taveNa teeNa jAtra kahettae visaraNa ANaMdA ! jAva kare0 samattheNa ANadA ! jAva kare0 no ceca Na arihaMta bhagavaMta pAriyAvaNiyaM puNa karejA (sUtra 548) tagaccha Na tuma ANaMdA ! goyamAINa samaNANa niggaMyANa eyamadvaM parikahehi-mA NaM aJjo ! tujjha kei gosALa maMkhaliputtaM dhammiyAe paDico. yaNAe paDicoeu dhammiyAe paDisAraNAe paDisAreu dhamyeiNa paDoyAreNaM paDoyAreu, gosAle Na maMkhaliputte samaNehiM niggaM0 micchaM vipaTivanne taeNaM se ANaMde there samaNeNa bha0 mahAvIreNa evaM vutte sa0 samaNa bha0 ma. vaM. namaM0 2 jeNeva goyamAdisamaNA niggaMthA teNeva uvAga0 2 goyamAdi samaNe niggaMthe AmaMteti A0 2 evaM va0-evaM khalu ajjo ! chaTukkhamaNapAraNaggasi samaNeNaM bhagavayA mahAvIraNa abbhaNunAe samANe sAvatthIe nagarIe uccanIya taM ceva savvaM jAva nAyaputtassa eyamaDhe parikahehi taM ma Na ajo| tujhe kei gosAlaM maMliputtaM dhammiyAe paDicoyaNAe paDicoNau jAva micchaM vipaDivanne (sUtra. 549). jAvaca Na ANaMde there goyamAINa skhayaNANaM niggaMthANaM eyamaTTa parikaheha tAvaM ca Na se gosAle maMkha0 pu0 hAlAha0 kuM0 kuMbhakArAvaNAo paDini0

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510 Nis Therefore, this doctrine of Niscaya Naya is quite in agreement with the science of Logical Reasonining and keeping the caya Naya in mind, Sramana Bhagavana Mahavira has formulatthe principle Karemane kade'. It 15, in every way, perfectly logical. The learned disciples of Jamali 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 Sramana Bhagavana Mahavira. 6 AjIviya saMgha saMparivuDe mahayA amarisaM vahamANe sigdhaM turiyaM jAva sAvatthi nagariM majjhamajjheNaM nigga0 2 jeNeva koe ceie jeNeva samaNe ma0 mahA0 teNeva udA0 te 2 samaNassa bha0 ma0 adUrasAmaMte ThiccA samaNa bha0 mahA0 evaM vayAsI-muhu Na bhAuso ! mamaM evaM vayAsI sAhU Na Auso kAsavA ! mamaM evaM kyAsI - gosAle maMkhaLiputte mamaM dhammaMtevAsI gosALe 0 2 jeNa se maMkhalite va dhammaMtevAsI se NaM suke sukAbhijAie bhavittA kALamAsekAlaM kicA annayaresu devaLoesa devattAe ubavanna ahana udAinAmaM kuMDiyAyaNIe ajjuNassa goyamaputtassa sarIraMgaM vippajahAmi a0 2 gosAlassa maMkhaliputtassa sarIraMga aNuSpavisAmi go0 2 imaM sattamaM paTTaparihAraM pariharAma, jevi AI Auso ! kAsavA ! amhaM samayaMsi kei sijjhi su va sina ti vA sijjhissaMti vA sabve te caurAsIti mahAkappasayasahassAI satta divve satta saMjU satta saMniganbhe satta paTTaparihAre paMca kammaNi sayasahassAi sardvi ca sahassAiM chacca sae tini ya kammaMse aNupuvveNaM khavaittA tao pacchA sijyaMti vujjhati muni parinivvAiMti savvadukkhANamaMta karesu vA kareti vA karissaMti vA, se jahA vA gaMgA mahAnadI uo pavUDhA jahiM vA pajjuvatthiyA esa Na addhapaMcajoyaNasayAI AtrAmeNaM addhajoyaNaM vikkhaMbheNaM paMcadhaNusayAI uveNaM e eNaM gaMgApamANeNaM satta gaMgAo sA egA mahAgaMgA. satta mahAgaMgAo sA egA sAdINagaMgA, satta sAdINagaMgAo sA egA macugaMgA, For Private Personal Use Only

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511 When his health improved Jamnali left Sravasti, but he was always preaching his new doctrine wherever he went. Dismissal of Jamali. At that time, Sramana Bhagavana Mahavira was staying at Purnabhadra Caitya of Campa Nagari. Jamali came to sramana Bhagavana Mahavira 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 Kevalin". satta madhugaMgAo sA egA lohiyagaMgA, satta lohiyagaMgAo sA egA AvatIgaMgA, satta AvatIgaMgAo sA egA paramAvatI eyAmeva sapuvvAvareNaM pagaM gaMgAsayahassaM satta rasahassA chaccaguNapannagaMgAsayA bhavaMtIti makkhAvAyA, tAsi duvihe uddhAre paNNatte taM jahA-suhuma bAMdikalevare ceva bAyara baudikalevare ceva tattha NaM je se suhumaboMdikalevare se Tappe tattha NaM ye se bAyarabaudikalevare tao NaM vAsasae 2 gae 2 egamegaM gaMgAvAluyaM avahAya jAvavieNaM kAlaNa se ko khINe jIree nilleve nihie bhavati settaM sare sarappamANe eeNa sarappamANeNa vinisarasayasahassIo se ege mahAkappe caurAsIha mahAkappasayasahassAI se ege mahAmANase, aNaMtAo saMjUhAo jIve cayaM cattA uparillemANase saMjUhe deve uvavajjati se Na tatya divvAI bhogabhogAI muMjamANe viharai viharitA tAo devalogAo AukkhaeNa bhavakkhaeNa ThiikkhaeNa aNaMtaraM cayaM caittA paDhame sanigambhe jIve paJcAyAti, se Na taohiMto praNatara upaTTittA majjhille mANase sasaMjUhe deve uvabajjai, se Na tattha dincAI mogabhogAIjAva viharittA tAo devaloyAo Au0 jAva caittA dojce sanniganbhe jIve paccAyAni, se Na tohito aNaMtara ubaTTittA hehille mANase saMjUhe deve uvavajjai, se NaM tattha divAiM jAva caittA tacce sanniganbhe jIve paccAyAti, se NaM taohiMto jAva uvaTTittA uvarille mANumuttare saMjUhe deve uvavajjihiti, se NaM tatya divvAi bhoga

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512 On hearing these proud words of Jamali, Ganadhara Maharaja Indrabhati Gautama - the chief Ganadhara of sramana Bhagavana Mahavira,-addressing Jamali said:-Jamali! What do you understand by Kevala Jnana and Kevala Darsana? Know that Kevala Jnana, as well as, Kevala Darsance 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 jAva caittA cautthe sanniganme jIve paccAyAti, se NaM taohiMto aNaMtara uccaTTittA majjhile mANusuttare saMjUhe deve .uvavajjati, se NaM tattha divvAI bhoga jAva cahattA paMcame sanniganbhe jIve pazcAyAti se paM taohito aNaMtara ubadvittA hiTille mANusottare saMjUhe deve uvavajjati, se NaM tatya divvAiM moga jAva caittA chaTTe sannigabbhe jIve paJcAyAti, se NaM taohito aNaMtara uvavaTTittA baMbhaloge nAma se kappe pannatte pAINapaDINAyate udINadAhiNavicchinne jahA ThagaNapade jAva paMca baDe sagApaM, taM jahA-asogavaTeMsae jAva paDirUvA, se NaM tattha deve unavajjai, se NaM tattha dasa sAgarocamAI divvAI bhoga jAva caittA sattame sannigabbhe jIve paJcAyAti, se NaM tatya navaNDaM mAsANaM bahupaDipunnANaM adramANa jAva vItikaMtANa sukumALa gabhaddhalae miukuMDalakuMciyakesae maTTagaMDatalakannapIDhae devakumAhasappamae dArae payAyati, se NaM ahaM kAsavA ! teNa ahaM Auso ! kAsavA ! kogAriyapancajjAe komAraeNaM baMbhaceravAseNaM aviddhakannae ceva sakhANa paDilamAmi saM. 2 ime satta paTTaparihAre parihAmi, taM jahA-eNejjagassa, mallarAmassa, mallamaMDiyassa, rohassa, bhAradAissa, ajjuNassa. goyamaputtassa, gosAlassa maMkhaliputtassa, tattha Na je se paDhame pauTraparihAre se Na rAyagihassa nagarassa bahiyA maMDiyakucchiMsi ceiyaMsi udAissa kuMDiyAyaNassa sarIra vippajahAmi udA0 2 eNejjassa sarIragaM aNuppavisAmi eNe0 2 bAvIsaM vAsAiM padama pauTparihAra parihAmi, tattha Naje se docce pauTTaparihAre se uiMDapurassa

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513 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 Amalaka 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 Kevalin or not. I am only asking you two questions, now answer me viz 1. Is this Loka, sasvata nagarassa bahiyA cadoyaraNasi ceiyaMsi eNejjagassa sarIraga viSpajahAmi, 2 tA eNe0 mallarAmasta sarIraga aNuppatrisAmi palla0 2 ekavIsa vAsAI docca pauTuparihAra pariharAmi, tattha Naje se tacce pauTraparihAre se Na caMpAe nagarIe baTiyA aMgamaMdira ceiyaMsi mallarAmassa sarIraga viSpajahAmi malla0 maMDiyassa sarIraMga aNu'pavisAmi mallamaMDi0 2vIsaM vAsAI tazca pauTTaparihAra pariharAmi, vanda Naje se cautthe pauTTaparihAre se Na vANArasIe nagarIe bahiyA kAmamahAvaNaMsi ceiyaMsi maMDiyassa sarIraMga viSpajahAmi maMDi0 2 rohassa sarIragaM aNuppavisAmi roha0 ekUNavIsaM vAsAI ya cautyaM pauTTaparihAra parihAmi tattha Naje se paMcame pauTTaparihAre se Na AlamiyAe nagarIe bahiyA pattakAlagasi ceiyaMsi rohassa sarIraMga viSpajahAmi roha0 2 bhArahAissa sarIraMga aNuppavisAmi bhA0 aTThArasavAsAI paMcama pauTTaparihAra pariharAmi, tattha Naje se cha? pauTTaparihAre se Na vesAlIe nagarIe bahiyA kAMDiyAyaNaMsi ceiyaMsi bhAraiyassa sarIra vippajahAmi bhA0 2 ajuNagassa goyamaputtassa sarIraga aNuppavisAmi a02 sattara vAsAI cha? paTTaparihAra pariharAmi tattha je se sattame pauTTaparihAre seNaM iheva sAvatthIe nagarIe hAlAhalAkuMmakArIe kuMbhakArAvaNaMsi ajjuNagassa goyamaputtassa marIraga vippajahAmi ajjuNagassa 2 gosAlassa maMkhaliputtAsa sarIragaM alaM thiraM dhuvaM dhAragija sIyasahaM uNhasahaM khuhAsaha viviha daMsamasagaparIsahovasaggamahaM thirasaMghayaNa tikaTu taM aNudhpavisAmi taM. 2 taM 65

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514 Is Jiva (living being (eternal) or a-sasvata non-eternal) ? 2. sasvata or a-sasvata ? Jamali could not at all answer any of the two questions of Ganadhara Maharaja Indrabhuti Gautama Sramapa Bhagavana Mahavira, then, sald:-'Jamal ! A very large majority of my disciples are able to answer these questions quite satisfactorily, although they are 'chadmastha' (without Kevala Jnana). However, they never claim to be Kavalins O Beloved of the gods! meNaM solasa vAsAiM ima sattama pauTTaparihAra pariharAmi, evAmeva Auso! kAsavA ! egeNaM tettIsaNaM vAsasaeNa satta pauTTaparihArA parihariyA bhavatIti makkhayA, taM muTThaNaM Akaso ! kAsavA ! mamaM evaM vayAsI sAdhu NaM Akaso ! kAsavA! mamaM evaM vayasI-gosAI maMkhAliputte mama dhammatevAsitti gosAle0 (sUtraM 550) tae NaM samaNe magavaM mahAvIre gosAlaM maMkhaliputtaM evaM vayAsI-gosAlA ! se jahAnAmae-teNae siyA gAmellaehiM paramamANe 502 katthaya gaI vA dariM vA duggaM vA NinnaM vA pavyayaM vA visamaM vA aNassAdamANe egeNaM mahaM unnAlomeNa vA saNalomeNa vA kappAsapamheNa vA taNameNa vA attANaM ciTThajjA se NaM aNAvarie Avariyamiti appANaM mannai appacchANNe ya paccha. NNaniti appANaM mannati aNiluka Nilukamiti appANaM mannati apalAe palAyamiti appANaM manati etrAmeva tumaMpi gosAlA ! aNanne sate amamiti appANaM upalamasi taM mA evaM gosAlA ! sacceva tesA chAyA no anA (sUtra. 551) tae NaM se gosAle maM baliputte samaNeNa magavayA mahAvIreNa evaM vutte samANe Asurutte 5 samaNe bhagavaM mahAvIraM uccAvayAhiM AusaNAhiM Ausati uccA0 2 uccAvayAhi uddhaMsaNAhiM uddhaMseti uddhasettA uccAvayAhiM nibhaMchaNAhiM nibhaMcheti u0 2 ucAvayAhiM nicchoraNAhiM nicchoDeti u0 2 evaM vayAsI-naTesi kadAi viNadvesi kadAi bhaTThomi kayAi naDhaviNaDhe bhaTesi kayADa aja ! na mavasi nAhi te mamAhito suhamatthi (sUtraM. 552)

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515 Kevala Jnana (Perfect Knowledge) is not such a trifling object that a Kevalin has to show its presence by shouting loudly' with his own month. Jamali! Loka the Universe) is sasvata (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--sasvata (perishable) In the cycle of Time, an Utsarpini is followed by an teNa kAleNa 2 samaNassa bhagavao ma. aMtevAsI pAINajAvae savvANubhUtI NAma aNagA pagaimaddae jAca viNIe dhammANuyari gurAgeNaM eyama asadahamANe uThAe uTheti u0 . jeNeva gosAle maMkhaliputte teNeva uvA0 gosAlaM maMkhaliputtaM evaM vayAsI-jevi tAva gosAlA ! tahAruvassa samaNassa vA mAhaNassa vA aMtiyaM egamavi AriyaM dhammiyaM muvayaNaM nisAmeti sevi tAva vaMdati namaMsati jAva kallANaM maMgalaM devayaM ceiyaM pajjuvAsai kimaMga puNa tumaM gosAlA ! bhagavayA ceva pavAvie, bhagavayA ceva muMDAvie, bhagavayA ceva sedAvie, bhagavayA ceva sikkhAvie, bhagavayA ceva bahussusIkae bhagavao ceva micchaM vippaDivanne taM mA eva gosAlA ! nArihasi gosAlA ! sacceva te sA chAyA no annA, tae Na se gosAle maMkhaliputte savvANu-bhUtiNAma aNagAreNa evaM vutte samANe Amurutte 5 savvANubhUti aNagAraM taveNa teeNa egAhacca kUDAhacca jAva mAsarAsiM kareti, tae Na se gosAle maMkhaliputte savvANubhUti aNagAraM taveNaM teeNaM egahacca kUDAhacca jAva mAsarAsi karetA doccapi samaNaM maga mahAvIraM uccAvayAhi AusaNAhiM Ausai jAca muhaM nathi / teNaM kAleNaM 2 samaNassa magavao mahAvIrassa aMtevAsI kosakajANavae suNakkhatte NAmaM aNagAre pagaimahae vINIe dhammAyariyANurAgeNaM jahA savvANubhUti taheba jAva sacceva te sA chAyA No amaa| tae Na se gosAle maMkhaliputte muNakkhateNaM aNagAreNaM evaM vRtte samaNe AsurI 5 sunakkhattaM aNagAraM taveNaM teeNaM paritAveha, tara

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516 Avasarpini era, and an Avasarpini 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-sasvata (perishable) because the objects themselves or their component parts undergo changes in form In the same manner, Jiva is sasvata, as well as, asasvata. It is sasvata (eternal) because a jiva (a living being) existed in the Na se sunakkhatte aNagAre gosAleNa maMkhAliputteNa taveNa teeNa paritAvie samANe jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai 2 samaNa bhagavantaM mahAvIraM tikkhutto 2 baMdai namaMsai 2 sayameva paMca mahanvayAI Arubheti sa0 samaNA ya samaNIo ya khAmei sama AloiyapaDikaMte saNAhipatte ANupuvIe kaalge| taeNa se gosAle maMkhavaliputte sunakkhatta aNagAraM taveNa teeNaM paritAvettA taccapi samaNaM bhagavaM mahAvIraM uccAvayAhi AusaNAhi Ausati lavvaM taM ceva jAva suhaM natthi / tae NaM samaNe bhagavaM mahAvIre gosAlaM maMkhaliputtaM evaM vayAsI-jevi tAva gosAlA ! tahArUvassa samaNassa vA sahaNassa vA ta ceva jAva pajjuvAsei, jhimaMga puNa gosAlA ! tumaM mapa ceva pavvAvie nAva mae ceva bahussuIkae mamaM ceva micchaM vipaDibanne ! taM mA evaM gosAlA ! jAva no annA. tae Na se gosAle maMkhaliputte samaNeNaM bhagavayA mahAvIreNaM evaM vutte samANe Amurutte 5 teyAsamugdhAeNaM samohannai teyAH sattaTTa payAI pacosakkai 2 mamaNassa bhagavo mahAvIrassa vahAe sarIragaMmi teyaM nimirati se jahAnAmae vAukkaliyAi vA vAyamaMDaliyAi cA selasi vA kuTuMsi vA thamaMsi vA thUbhaMsi vA AvarijamANI vA nivA. rijamANI vA sA NaM tattheva No kamati no pakkamati evAmeva gosALassavi maMkhaliputtassa tave tee samaNassa bhagavo mahAvIrassa yahAe sarIragaMsi nisiDhe samANe se NaM tattha no kamati no pakkamati aMci ( yaMciM ) kareM ti

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517 past, it exists in the present age, and it will exist in future. Besides, the Jiva ( living being) is a sasvata, 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 Naraka (a hellish being), at another time, the same living aMci0 2 AyAhiNapayAhiNaM kareti A0 2 uDe vehArsa uppaie, seNaM tao paDie paDiniyate samANe tameva gosAlamsa maMkhaliputtassa sarIragaM aNuDahamANe 2 aMto 2 aNuSpaviTThe, tara NaM se gosAle maMkhaliputte saraNaM eNaM anAiTThe samANe samaNaM magavaM mahAvIra evaM bayAsI kAsavA ! mamaM taveNaM teNaM annADe samANe ato cha mAsANaM pittajjara parigayasarIre dAvatI chamatthe ceva kAlaM karessasi, taraNaM samaNe bhagavaM mahAvIre gosAla maMkhaliputta evaM vayAsIno khalu aha gosALA ! taba taveNaM teeNaM annATThe samANe aMto chaNDaM jAva kAlaM karessAmi annaM annAi solasa vAsA jiNe suhatthI viharistAmi tumaM NaM gosALA ! apaNA ceva sayeNaM teraNaM annAi samANe aMto sattarattassa pittajjaraparigayasarIre jAva chau matthe ceva kAlaM karessasi, tapa NaM sAtthIe nagarIe siMghADaga jAva pahesu bahujaNo annamanassa evamAikkhara jAna evaM parUvei, - evaM khalu - devANuppiyA ! sAvatthIe nagarIe bahiyA koTThae ceie duve jiNA saMvalaMti, puge vayaMtitume puci kALaM karessasi, ege vadaMti tumaM puvvi kALaM karessasi, tattha NaM ke puNa sammAbAdI ke puNa micchAvAdI ? tattha Na je se ahappahANe jaNe se vadati - samaNe bhagavaM mahAvIre sammAbAdI, gosAle maMkhaliputte micchAvAdI, ajjoti samaNe bhagavaM mahAvIre samaNe niggaMthe AmaMtettA evaM vayAsI- ajjo ! se jahAnAmae taNarAsIi vA kaharAsoi vA pattarAsIi vA tayArAsIra vA sarAsI vA bhusarAsIi vA gomayarAsIi vA avakararAsII vA agaNijhAmie agaNisie agaNipariNAmie hayateye gayateye nadRteye bhaTThate ye luttateye viNateye jAva evAmeva gosAle maMkhaliputte mama vahAe sarIragaMsi teya nisirettA hayateye gayateye jAva viNateye jAe, va chaMdeNa ajjo ! For Private Personal Use Only

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518 - - - - - - - b@ing 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 jiva (living being is a-sasvata (non-eternal). Having explained to Jamalt the two questions asked by tujjhe gosAla maMkhaliputtaM dhammiyAe paDicoyaNAe paDicoeha dhammi0 2 dhammiyAe paDisAraNAe paDisAreha, dhammieNa paDoyAreNa paDoyAreha dhammi0 2 aTehi ya heUhi ya pasiNehi ya vAgagaraNehi ya kAraNehi ya nippapasiNavAgaNaM kareha, taraNa te samaNA niggaMthA samaNeNa bhagavayA mahAvIreNa evaM vuttA samANA samaNa bhagavaM mahAvIraM vadati namaMti vaM0 na0 jeNeca gosAle maMkhaliputte teNeva uvAgacchati teNeva 2 gosAla maMkhaliputtaM dhammiyAe paDicoyaNAe paDicoeMti dha0 2 dhammiyAe paDisAharaNAe paDisAhareMti dha0 2 dhammieNaM paDoyAreNaM paDoyAreti gha0 aTThohi ya heUhi ya kAraNehi ya jAva vAgaraNa vAgare ti| tae NaM se gosAle maMkhaliputte samaNehi niggaMthehiM dhammiyAe paDicoyANAe paDicoti jjamANe jAva nippahupasiNavAgaraNaM kIramANe Amurutte jAva misimisemANe no saMcAeti samaNANa niggaMthANa sarIragassa kiMci AvAhaM vA vAvAI vA uppAettae chavicchedaM vA karettae, taeNaM te AjIviyA therA gosALa maMkhaliputta samaNehi niggaMthehi dhammiyAe pacioyaNAe paDicoejjamANa dhamyiAe paDisAraNAe paDisArijjamANa dhammiyAe paDoyAreNa ya paDhoyArejamANa aSTehiM ya heUhi ya jAva kIramANaM Asurutta jAva misimisemANaM samaNANaM niggaMthANaM sarIragassa kiMci AgahaM vA vAbAI vA chaviccheda vA akaremANaM pAsaMsi pA0 2 gosAlassa maMkhaliputtassa aMtiyAo AyAe avakamaMti AyAe avakkamittA 2 jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti ta0 samaNaM magavaM mahAvIra tikkhutto A0 2 vaMdati nama 0 2 samaNaM magavaM mahAvIra upasaMpajjittANaM viharaMti, atthegaiyA AjIviyA therA gosAlaM ceva maMkhaliputtaM uvasaMpajjitANaM viharati / tae NaM se gosAle maMkhaliputte jassahAe incamA

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519 Ganadhara Maharaja Indrabhati Gautama, the worshipful Lord Sramana Bhagavana Mahavira 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. gae tama? asAhemANe ruMdAI paloemANe dIhuNDAI nIsAsamANe dADhiyAe lomAe luMchamANe avaDaM kaMDUyamANe puliM papphoDemANe hatthe viNiddhaNamANe dohi vi pAehiM bhUmi koTTamANe hAhA aho ! hao'hamassItikaTu samaNassa ma0 mahA. aMtiyAo koTTayAo ceiyAo paDinikkhamati pa0 2 jeNeva sAvatyo nagarI jeNeva hAlAhalAe kuMmakArIe kumakArAvaNe teNeva uvAgacchai te0 2 hAlAhalAe kuMbhakArIe kuMbhakArAvaNaMsi abakUNagahatyagae majjapANagaM piyamANe amikkhaNaM gAyamANe abhikkhaNaM navamANa abhikkhaNaM hAlAhalAe kuMbhakArIe aMjalikamma karemANe sIyalaeNaM maTTiyApANaeNaM AyaMcaNiudaeNaM gAyAI parisiMcamANe viharati (sUtraM 553) ajjoti samaNe bhagavaM mahAvIre samaNe niggaMthe AmaMtettA evaM vayAsIHjAvatieNaM ajo! gosAleNaM maMkhaliputteNaM mama vahae sarIragaMsi teye nisa? seNaM alAhi pajjatte soLasaNha jaNavayANaM, ta-AgANa vaMgANa magahANa' malayANa mAlavagANa bhatthANaM vatthANaM kotthANaM pADhANaM lADhANaM vajjANa molINaM kAsINaM kosalANaM avAhANaM muMbhuttarANaM-ghAtAe vahAe ucchAdagayAe mAsIkaraNayAe, japi ya ajno ! gosAle maMkhaliputte hAlAhalAe kuMbhakAroe kuMmakArAvaNaMsi aMbakUNagahatthagae majjapANa piyamANe abhikkhaNaM jAva aMjalikammaM karemANe viharai tassavi yaNaM vajjassa pacchAdaNaTThayAe imAI acarimAi panaveti ta jahA-carimepANe, carime pANe, carime geye, carime naTTe, carime aMjaliphamme, carime pokkhalasaMvaTae mahAmehe, carime seNayae gaMdhahatthI, carime mahAsilAkarae saMgAme aha ca Na imIse osappiNIe cauvIsAe titthakarANa carime vitthakare simarasa jAva aMta karessati jaMpi ya ajjo ! gosAle maMkhaliputte sIya

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520 Out of 500 sadhus of Jamali and 1000 sadhvis of Priyadarsana, some sadhus and some sadhvis joined the doctrine of Jamali. One day, Priyadarsana accompanied by her sadhvi-disciples went to Sravasti, and stayed at the pottery-house of Potter Dhanka. aNaM maTTiyApANapaNa AyaMcaviudapaNaM gAyAi parisiMcamANe viharaha tassava ya NaM vajjassa pacchAdaNDayAe imAI pANagAI pannaveti, se kiMta pANae ? pANae cauvvihe pannatte taM jahA - gopuTThae, hatthamaddiyae, Ayavatattae, ca vihe paNNatte, taM jahA - thALapANae tayApANae, siMvalipANae, suddhapANae / se kiM taM thALapANae ? 2 jaNa dAthAlagaM vA dAvAlaga vA dAkuMbhagaM vA dAkalasa vA sIyalagaM ullagaM hatthehiM parAnusai na ya pANiyaM vies se thALapANae. se ki taM tayApANae ? 2 jaNNaM aMba vA aMbADagaM vA jahA jogade jAva boraM vA tiMduruya vA (taruyaM) vA taruNagaM vA AmagaM vA AsagaMsi AbIleti vA palIveti vA na ya pANiyaM piyai settaM tayApANae. se kiM va siMbalapANae ? 2 jajNaM kalasaMgaliya vA muggasiMgaliyAM vA mAnasaMgaliya vA siMbalisaMgaliya vA taruNiya Amiya AsagaMsi AvIleti vA pavIleti vA Naya pANiyaM pibati taM siMbalipANae. se kiMva suddhapANae ? su0 jAgaM chammAse suddhakhAima khAiti do mAse puDhavi saMthArovagae ya do mAse kasaMthArovagae. do mAse dabbhasaMthArobagara tassa NaM bahu paDipunnANaM chaNha mAsANaM aMtimarAie ime do devA mahaDiyA jAva mahasakkhA aMtiya pAunbhavati, taM0 punnabhadde ya mANibhaddeya, taraNa te devA sIya ehiM ullayehiM itthehiM gAyAi parAsusati je NaM te deve sAijjati ata NaM taMsi sarIragasi agaNikAe saMbhavati se NaM saraNaM teraNaM saroragaM zAmeti saH 2 tao pacchA sijjhati jAtra aMta kareti, settaM suddha pANae / tattha NaM sAvatthIe nayarIe bhayaMpule NAma AjIviovAsae parivasara aDDe jAva aparibhUe jahA hAlAhalA jAva AjIviyasamaeNaM appANaM bhAvamANe For Private Personal Use Only

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521 Dhanka was a devotee of Sramana 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 Jamali and his followers should be brought to the Right Path, and their relations with Sramaya Bhagavana viharati tae NaM tassa ayaMpulassa AjIviovAsagassa annayA kadApi puvvarattAvara ttakAlasamarthasi kuTuMbiya jAgariyaM jAgaramANassa ayamevArUve abbhafore jAva samuppajjitthA - kiM saMThiyA hallA paNNattA ? tae NaM tassa ayaMpulassa AjIviovAsagassa doccapi ayameyArUve ammatthie jAva samuppajjitthA evaM khalu mamaM dhammAyarie ghammovadesara gosAle maMkhalipute uppannANadaMsaNadhAre jAva savvaNNu savvadariso iheva sAvatthIe nagarIe hAlAhalAe kuMbhakArIe kuMbhakArAvaNaMsi AjIviyasaMghasaMpArabuDe AjIviyasamaeNaM appANaM bhAvemANe viharai, taM seya N khalu me kalla jAva jalate gausAla maMkhaliputtaM jAva pajjuvAsettA i evaM vAgaraNaM nAgarittara cikaTTa evaM saMpehedi evaM 0 2 kala jAva jalate hAe kayajAva appamahagdhA maraNA lekiyasarIre sAo gihAo paDinikkhamati sA0 pAyavihAracAreNaM sAvatthi nagariM majhaMmajheNaM jeNeva hAlAhalAe kuMbhakArIe kuMbhakArAvaNe teNeva uvAga0 2 pAsaI gosAle maMkhaliputtaM hAlAhalAe kuMbhakArIe kuMmakArAvaNaMsi aMbakUNagahatthagaya tra aMjalikammaM karemANaM sIyalayAeNaM maTTiyA jAva gAyAI parisiMcamANaM pAsai 2 lajjie vilie viDDa saNiya 2 paccosakara, tae NaM te AjIviyA therA ayaMpulaM AjIviyovAsagaM lajjiyaM jAva paccIsakamANaM pAsai pA0 2 2 eva vayAsI - ehi tAva ayaMputrA ! etabho, tara NaM se ayaMpule AjIviyovAsa AjIviya therehiM evaM vRttaM samANe jeNeva AjIviyA therA teNeba uvAgacchai teNeva 2 AjIvie there vaMdati nama'sati 2 naccAsane jAva vajjutrAsaha, ayaMpulAi AjIviyA therA ayaMpula AjIviyovAsagaM evaM va0 se nUgaM te ayaMputrA ! puvvArattAvaratakAlasamayaMsi jAva kiM saThiyA hallA u For Private Personal Use Only

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522 Mahavira may speedily improve. with that idea in his mind, Dhanka intentionally threw a bnrning spark of fire on the sanghati (upper cloth) of Priyadarsana On seeing her cloth being burnt, priyadarsana at once cried out:-0 worthy man! what have you donel you have burnt my sanghati " 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 paNNattahi tae NaM tava ayaMpulA ! doccapi ayameyA0 taM ceva sabvaM mANi yavvaM jAva sAvatthi nagari majhamajhe NaM jeNeva hAlAhalAe kuMmakArIe kuMmakArAvaNe ceNeba ihaM teNeva havvamAgae, se nUNaM te ayaMpulA! aDhe samaDhe ? iMtA asthi, jaMpi ya ayaMpulA ? taba dhammAyarie dhammovadesae dhammovadesae gosAle maMkhaliputte hAlAhalAe kubhakArIe kuMbhakArAvaNaMsi aMbakUNagahatyagae jAva aMjali karemANe viharati tattha vi Na bhagavaM imAI aTTacAramAI panaveti taM0 carime pANe jAva aMtaM karessati je viya ayaMpulA! tava dhammAyarie dhammovadesae gosAle maMkhaliputte sIyalayAe NaM maTTiyA jAva viharati tatya vi Na maMte ! imAi cattAri pANagAIcattAri apANagAI panaveti se, kiM taM pANae ? 2 jAba to pacchAsinjhati jAva aMte kareti, taM gaccha NaM tuma ayaMpulA ! esa ceva taca dhammAyarie dhammovadesae gosAle maMkhaliputte ima eyArave vAgaraNaM vAgarittaetti, tae NaM se ayaMpuche AjIviyovAsae AjIviehi perehiM evaM vutte samANe haTatu uThAe uTheti u0 2 jeNeva go sAle maMkhaliputte teNeva pahArettha gamaNAe, tae NaM te AjIviyA therA.gosAlassa maMkhaliputtassa aMbakUNagapaDavaNaTTayAe egaMtamaMte saMgAraM kumvai, tae NaM se gosAle maMkhaliputte AjIviyANaM therANaM saMgAraM paDicchai saM0 2 aMbakUNagaM etamaMte eDai, tae NaM se AyaSule AjIviyovAsae jeNeva gosAle maMkhaliputte teNeva uvAga02 teNeva0 2 gosAle maMkhaliputtaM tikkhutto jAva pajjuvAsati, aMyapulAdI gosAle maMkhaliputte ayaMpula AjIviyovAsagaM evaM vayAsI-se cUNa ayaMpulA ? puvvarattAvarattakAlasamayaMsi jAva jeNeva marma aMtiyaM teNeva havvamAgae, se nUNa ayaMpulA ! a samaTe ? haMtA atthi, taM

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523 the doctrine of sramana Bhagavana Mahavira. According to your doctrine, that which is completely burnt is burn, why did you say that your sanghati (upper cloth) was bnrnt when it was in a state of being burnt ? Priyadarsana 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, Priyadarsana left off the no gvalu esa aMbaLUNaga aMbacoyae Na esa, kiM saMThiyA hallA panattA ? baMsI mUlasaMThiyA illA paNattA, vINa vAehi re vIragA vI0 2 tae NaM se ayapule AjIviyopAsae gosAlaNaM makhaliputteNa ima eyAsvaM vAgaraNa vAgarie samANe hadvatuTTe jAva hiyae gosAla maMkhaliputta vaM0 na02 pasiNAra pu0pa0 2 aTThAI pariyAdiyai 02 uThAe uti u0 2 gosAla maMkhaliputta 0 naM0 2 jAva paDigae / tae Na se gosAle maMkhaliputte appaNo mAraNa Abhoei 2 AjIvie there saddAvei A0 2 evaM bayAsI-tujjhe // devANuppiyA ? mamaM kAlagayaM jANettA surabhiNA gaMdhodaeNa pahANeha su0 2 pamhalamukumAlAe gaMdhakAsAIe gAyAIlUheha, gA02 saraseNaM gosasIcaMdaNeNa gAyAI' aNuliMpaha sa02 mahariha haMsalakkhaNa pADasATama niyaMseha, maha0 savvAlaMkAravibhUsiyaM kareha, sa0 2 purisasahassavAhiNiM sIyaM dUrUheha, puri0 2 sAbanthIe nagarIe siMghADaganAvapahesu mahayA mahayA saddeNa ugdhosemANe eva badaha eva khalu devANuppiyA ! gosAle maMkhaliputte jiNe jiNappalAvI jAva jiNasaha pagAsemANe viharittA imIse osappiNIe cauvIsAe titthayarANaM carime titthayare siddhe jAva sacadukkhappahINe iDi sakArasamudaeNaM mama sarIragassa NIharaNa kareha, tae NaM te AjIviyA therA gosAlassa maMkhaliputtassa eyamaTTa viNaeNaM paDisaNeti (sUtra 554) tae Na tassa gosAlassa makhaliputtassa sattarasi pariNamamANasi padiladdhasammattassa ayameyArUve abhathie jAya samuppajjitthA No khalu ahaM jiNe jiNappalAvI jAva jiNasaha pagAsemANa viharavi, aha paM gosAle

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524 doctrine of Jamali and she entered the Order of sramana Bhagavana Mahavira, along with her own batch of sadhvis. The sadhus who were living with Jamali, gradually left him ank they joined the Order of Asceties of sramana Bhagavana Mahavira. However, Jamali did not leave off his obstinacy. He was trying to spread the tenets of his doctrine and he was very often slandering sramana Bhagavana Mahavira. ceva maMkhaliputte samaNaghAyae samaNamArae samaNapaDiNIe AyariyauvajjhAyANaM ayasakArae avanakArae akittikArae bahUhi asabbhAvubhAvaNAhiM micchattAbhinivesehi ya appANaM vA para vA tadubhaya vA buggAhai mANa, vuppAemANe viharittA saeNaM teeNaM annAiTe samANe aMto sattarattassa pittajjaraparigayamarIre dAhavakaMtIe chaumatthe ceva kALaM karesma, samaNe bhagavaM mahAbIre jiNe niNappalAvI jAva jiNasadaM pagAsemANe viharai, evaM saMpeheti evaM saMpehittA AjIvie there sahAvei, A0 2 uccAvayasabahasAvie kareti uccA 2 evaM vayAsI-no khalu ahaM jiNe jiNappalAvI jAva pagAsemANe viharai, ahana gosAle maMkhaliputte samaNaghAyae jAva chaumatthe ceva kAlaM karessa, samaNaM bhagava mahAvIre jiNe niNappalAvI jAva jiNasadaM pagAsemANe viharahataM sujjhe NaM devANuppiyA ! mamaM kAlaMgayaM jANettA vAme pAe muMbeNaM baMdhai vA02 tikkhutto muhe udguhai ti0 2 sAvatthIe nagarIe siMghADagajAvapahesu AkaDivikiTTi karemANA mahayA 2 saddeNaM ugghosemANA u0 evaM vadaha-nokhalu devANuppiyA ! gosAle maMkhaliputte jiNe jiNappalAvI jAva viharie, esa gaM gosAle ceva maMkhaliputte samaNaghAyae jAva chaumatthe ceva kAlagae, samaNe bhagavaM mahAvIre jiNe jiNappalAvI jAva viharai mahayA * aNiDIya sakArasamudaeNaM mamaM sarIragassa nIharaNa karejAha, evaM vadittA kAlagae (sUtraM-555) tae Na AjIviyA therA gosAla maMkhaliputtaM kAlagayaM jANittA hAlA ilAe kuMmakAroe kuMbhakArAvaNassa duvArAI piheMti du0 2 hAlAhalAe kuMbha

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525 Jamali 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 Kilbisika god (a variety of cruel menial gods) in Lantaka Deva-loka. From Mendhika-grama, the Worshipful Lord Sramapa Bhagavana Mahavira went to Mithila Nagari. He lived at Mithila Nagari during the rainy season of that year. ma kAroe kuMbhakArAvaNassa bahumajhadesabhAe sAvatthi nagariM AlihaMti sA. 2 gosAkassa maMkhaliputtassa sarIragaM vAme pAde subeNa baMdhati vA0 2 vikkhutto muhe udhdhuTuMti 2 sAvatthIe nagarIe siMgghADagajAva pahesu AkaDhivikahiM karemANA NIyaM 2 saddaNaM ugdhosemANA u0 2 evaM vayAsI-no khalu devANuppiyA gosAle maMkhaliputte jiNe jiNappaLAvI jAva viharaha, esa NaM ceva gosA0 maMkhalipu0 samaNaghAyae jAva chaumatye ceva kAlagae sama0 bha0 mahA0 jiNe jiNappalAvI jAva viharati savahapaDimokkhaNagaM kareMti sa0 doccapi puyAsakArathirIkaraNaTThayAra gosAlassa maMkhali pu0 vAmAmo pAdAo muMva muyaMti mu0 hAlAhalA* kuM0 kuM0 ducAravayaNAI avaguNaMti a0 2 gosAlassa maMtraliputtassa sarIrassa nIharaNaM kareMti // ( sUtraM-556) / The remaining sections of the Fifteenth $ataka of Sri Bhagavati Sutra viz sections from 557 to 560, dealing with the account of GosAlaka 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 Agamo daya zamiti Edition or any other edition of Bhagavati Sitra

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CHAPTER VII Twenty-eighth Year of Ascetic Life (B. C. 541-40). 1. Dialogue between Canadhara Bhagavana Indrabhuti Gautama and Kesi Canadhara. 2. Diksa and Avadhi Inana of Siva Rajarsi 3. Diksa of Pottila. Soon after the close of the rainy season, Sramana Bhagavana Mahavira left Mithila Nagari, and going westward, he went to several big towns of Kosala-desa. There were Samavasarans prepared by gods at Sravasti, Ahicchatra, Hastinapura, and at Moka Nagari. At that time, Ganadhara Bhagavana Indrabhuti Gautama accompanied by a number of his disciples, went to Sravasti Nagari and put up at Kostaka Caltya of that town. sramana Kesi Kumara-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 Udyana of the same town. Some of the disciples of both the Ganadharas, 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 Tirthankara Bhagavana Sri Parsva Natha, and of that preached by Tirthankara Bhagavana Sri Mahavira Swami. 2. There are Four Great Vows in the Relfgion promulgated by Tirthankara Bhagavana Sri Parava Natha and Pive Great Vows in the Religion preached by Tirthankara Bhagavana Sri Mahavira Swami

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527 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 Moksa-is the same in the accomplishent of the desired object ? Both Ganadhara Bhagavana Indrabhuti Gautama and Ganadhara Kesi Kumara 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 Bhagavana Indrabhati Gautama was extremely prudent. Knowing that Kesi Sramana belonged to an old and and well-established system of religion, Gagadhara Bhagavana Indrabhuti Gautama, accompanied by his coteri of disciples went to the place of residence of Kesi Ganadhara in Tinduka Udyana. On seeing Indrabhuti Gautama advancing towards his asrama, sramana Kesi Kumara did respectful obeisance to him, and offered him a seat made of Kusa-grass. Indrabhuti 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 Bhagavana Sri Parsva Natha, and those of Tirthankara Bhagavana 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 !! jiNe pAse ti gameNaM arhaalogpuuie| saMbuddhappA ya savaNNU dhammatitthayare jiNe // 1 // tassa logappadIvassa, Asi sose mahAyase / ATTATu, fashi-T701977711211 Videpages 72 to 101 of Vol y Part 1 Sthaviravali of the Serie.

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528 Kesi Sramana:--0 illustrious Gautama I May I ask You any questions ! Indrabhuti Gautama :--O Worshipful Saint ! With great plea sure, you are at liberty to ask me whatever you are desirious of knowing from me. Kesi sramana :-- Magnanimous Saint ! The Great Saint Tirthankara Bhagavana Sri Parsva Natha preached form of religion with four (4) Great Vows and the Tirthankara Bhaga ohinANamue buddhe, sIsasaMgha-samAule / gAmANugAma rIyaMte, sAvatthoMpurImAgae // 3 // teMduyanAma ujjANa, tammI nagaramaMDale / phAsue sijjasaMthAre, tatya vAsamuvAgae // 4 // aha teNeva kAleNaM dhammatitthayare jiNe / bhayavaM vaddhamANutti savvalogammi vismae // 5 // tassa logapaIvassa Asi sIse mahAyase / mayavaM goyama nAma vijjA-caraNapArage // 6 // bArasaMgaviU buddhe sIsasaMgha-samAule / gAmANugAma rIyaMte se vi sAvatthimAgae // 7 // koDhaga nAma uljhANaM tammi nayaramaMDale / phAsue sijjasaMthAre tattha vAsamuvAgae // 8 // kesIkumArasamaNe, goyame ya mahAyase / ubhayo vi tattha vihariMmu, allINA samAhiyA // 9 // umao sIsasaMghANa saMjayANaM tavassiNaM / tattha ciMtA samupanA guNavaMtANa tAiNaM / / 10 / / keriso vA imo dhammo ? imo dhammo va keriso ? / AyAradhammappaNihI imA vA sA va kerisA ? // 11 //

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529 vana Mahavira 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 Indrabhati 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), kala (times), and bhava (intention). During the time of the first Tirthankara-Tirthankara Bha nAujjAmo ya jo dhammo, jo imo pNcsikkhio| desio baddhamANeNa, pAseNa ya mahAmuNI // 12 // acelago ya jo dhammo jo imo sNtruttro| egakajjaSpavatrANaM, visese kiM nu kAraNaM ? // 13 // a te tattha sIsANaM vinAya pavittakkiyaM / samAgame kayamaI umao kesi-goyamA // 14 // goyame paDirUvaNNU sIsasaMgha-samAule / jeTuM kulamavekkhato teduyaM vaNamAgo // 15 // kesIkumArasamaNo, goyama dissamAgayaM / paTirUvaM paDivatti sammaM saMpaDivajaI // 16 // paLAlaM phAsuyaM tattha paMcamaM kusa-taNANi ya / goyamassa NisijAe khippaM saMpaNAmae / / 17 / /

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530 gavana Sri Risabha Deva Swimi, 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 Bhagavana 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 Bhagavana Risabha Deva Swami) and the last Tirthankara (Tirthankara Bhagavana Mahavira Swami) preached a form of religion with Five (5 Great Vows While people during the times of the inter-mediate twenty-two Tirthankaras i e (from Tirthankara Bhagavana Sri Ayita Natha to Tirthankara Bhagavana Sri 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 kesIkumArasamaNo, goyame ya mahAyase / ubhao nisannA caMdasUrasamappabhA // 18 // samAgayA bahU tattha pAsaMDA kougA miyaa| gihatthANa aNegAo sAhassIo samAgayA // 19 // deva-dANava-gaMdhavvA jkkh-rkkhs-king| ahisANa ya bhUyANaM Asi tattha gamAgamo // 20 // pucchAmi te mahAmAga ! kesI goammbbvii| to kesI buvaMta tu goamo iNamabbavI // 21 // puccha bhaMte ! jahicchaM te, kesI goammbvii| tao kesI aNugNAe, goyama iNamabbavI // 22 //

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531 ched by Sramana Bhagavana Mahavira forbids the use of clothes, white the religion propagated by Tirthankara Bhagavana Sri Parsva Natha allowed free use of costly garments for sadhus. 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 Kesi Kumara Sramana! 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). Kesi Sramaga-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:--Kumara Sramana! By conquering cAjjAmo a jo dhammo jo imo paMcasiklio / desio vaddhamANeNa pAseNa ya mahAguNI // 23 // egajjapavanA, visese kiM tu kAraNa ? / vrut gfat derut ! me faqami a a ? 11 28 || tao kesiM buvaMta tu goamo iNamabbavI | goon afgang' aa aa fafors || 24 |! purimA ujjujaDA u vakajaDA ya pacchimA / majjhimA ujjupaNNA u, teNa dhamme duhA kae // 26 // For Private Personal Use Only

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532 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 Kesi sramana said to Gautama:-Which do you call bondages ? purimANa dubisojjo u, carimANa duraNupAlo / kappo majjhimagANa tu, muvisojho supAlao // 27 // sAhu goama ! paNNA te, chiNNo me saMsao imo| bhanno vi majhaM, ta me kahasu goamA! / / 28 // acelago a jo dhammo, jo imo sNtruttro| desio baddhamANeNaM, pAseNaM ya mahAyasA // 29 // egakajjappavanANaM, vise se kiM nu kAraNa / lige durihe .mehAtrI ! kaha vipaJco na te ? // 30 //

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533 To these words of Kesi Kumara, 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 Kesi sramana:-Gautama etc In the innermost heart, O Gautama! There grows a creeper which brings forth poisonous fruit. How have you torn it off ? Ganadhara 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, Kesi Sramana:-Which is that creeper ? Ganadhara 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. Kesi Ganadhara:-Gautama! There is blazing up a frightful fire which burns the embodied beings; how have you put it out? kesimevaMbuvaMta tu goamo innmmbvii| viNNANeNa samAgamma dhammasAiNamicchiaM // 31 // pazcayatyaM ca logassa, nANAvihavigappaNa / jattatya gahaNatyaM ca, koge liMgappaoaNa // 32 // aha mave paiNNA u, mukkhasambhUasAhaNo / nANaca desaNa gheva, caritaM ceva nicchae / / 33 / / sAhu goama ! paNNA te, chiNNo me saMsao imo| ano vi saMsao majjhaM taM me kahasu goamA ! // 34 // aNegANa sahasANa majhe ciTThasi goamaa| te a te abhigacchaMti, kahate nijjiA tume ! // 35 / /

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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. Kegi sramana:-There are many bad roads in this world which lead men astray, How do you avoid, Cautamal going as ege jie jiyA paMca, paMca jie jiyA ds| dasahA u jiNittA Na savvasatta jiNAmahaM // 36 // sattU ya iha ke vutte kesI goymmnvvii| tao kesi buvaMta tu goyamo iNamanbavI // 37 / / egappA ajie sattU kasAyA iMdiyANi ya / te jiNittu jahAnAya viharAmi aha muNI // 38 // sAhu goyama ! panA te chino me saMsao imo / amo vi saMsao majA ta me kahasu goyamA ! / / 39 //

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535 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 Kesi 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 sramana:-On the ocean with its many currents, there drifts a boat; how will you, Gautama, on board of it, reach the opposite shore ? dIsaMti bahave loe pAsabadA sarIriNo / sakapAso lahunbhUo kahata viharasI muNI ? // 40 // te pAse sacaso chittA nihatUNa upAyo / mukkapAso lahunbhUo viharAmi ahaM muNI // 41 // pAsAya iha ke vuttA ? kesI goymmbbvii| kesi evaM buvaMta tu goyamo iNamabbavI // 42 // rAgadosAo tivvA nehapAsA bhayaMkarA / te chidisa jahANAya, viharAmi jahakama // 43 //

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536 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. Kesi Aramana:-In this dreadfully dark gloom there live many beings; who will bring light into the world of living beings ? Ganadhara 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. sAhu gobhama ! paNNA te, chibo me saMsao imo| aNNo vi saMsamo mana ta me kahasu goamA! // 44 // aMtohiyayasaMbhUA layA ciTai goamaa| phalei visamakkhINi sA u uddhariA kaI ? // 45 // taMvya savvaso chittA, uddharittA smuuliy| viharAmi jahANAyaM, mukko mi visamakkhaNaM // 46 // layA ya ii kA vuttA, kesI goammnbvii| to kesi bubaMta tu goamo iNamannavI / / 47 / /

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537 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. bhavataNDA layA vuttA bhImA bhImaphalodayA / tamucchittu jahANAya viharAmi mahAmuNI // 48 // sAhu goama ! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, ta me kahasu goyamA ? // 49 // saMpajjaliA ghorA, aggI ciTai goamA ? / je dahati sarIratyA, kaha vijAvi tume ? // 50 // mahAmehappasUyAo gijjha vAri jaluttama / siMcAmi sayayaM te u, sittA no va haMti me // 51 // aggIya ii ke vutte kesI goyamamabbavI / tao kesi buvaMta tu goamo iNamabbavI // 52 // kasAyA aggiNo vuttA suya-sola-tavo jalaM / muyadhArAbhihayA saMtA, bhinnA hu na hahaMti me // 53 // sAhu goyama ! paNNA te, chinno me saMsao imo / aNNo vi saMso majjhaM taM me kahasu gomA ! // 54 // ayaM sAhasio bhImo duhasso paridhAvai / jaMsi goyabhAruDho kahaM teNa na hIraso ? // 55 / / pahAvaMta nigiNhAmi suyarassI samAhiyaM / na me gacchai ummaga, maggaM ca paDivajai // 56 / / asse ya ii ke vutte kesI goyamamabbavI / kesimeva buvaMtaM tu goamo iNamabbavI // 57 // 68

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538 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, Kesi 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. maNo sAhasio bhImo duhasso parighAvaI / va' samma tu nigi hAmi dhammasikkhAi kaMthaga // 58 // sAhu goyama ! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, taM me kahasu goyamA / / 59 / / kuppahA bahavo loe, jehiM nassaMti jaMtuNo / addhA kaha vato, tI na nassasi goyamA ! // 60 // je yamaggeNa gacchaMti, je ya ummagapaTTiyA / te savve vijhyA majjhaM, to na nassAmahaM muNI ! // 61 // magge ya iha ke butte, kesI goyamamabbatrI / kesimeva buvaMta tu, goyamo iNabhabbavI // 62 // kuSpavayaNapAsaMDI savve ummaggapadviyA / sammaor tu jiNakkhAyaM, esa maggo hi uttamo // 63 // sAhu goyama ! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjha taM me kahasu goyamA ! / / 64 / / 1 mahAga vegeNaM bujjhamANANa pANiNaM / saraNaM gaI paTTA ya, dIvaM kaM mannasI muNI ? // 65 // atthi ego mahAdIvo vArimajjhe mahAlao / Hetauda gaI tattha na vijjaI // 66 // dIve ya ii ke butte kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI / / 67 / / For Private Personal Use Only

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539 In that meeting of Kesi 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 jarA-maraNavegeNaM bujjhamANANa pANiNaM / dhamma dItro paTThA ya gaI saraNamuttamaM // 68 // sAhu goyama ! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjha taM me kahamu goyamA ! / / 69 / / aNNavaMsi mahoIsi, nAvA viparidhAvaI / jaMsi goyamArUDho, kahaM pAraM gamissasi ? // 70 // jA u assAviNI nAvA na sAu pArassa gAmiNI / jA nirassAviNI nAvA sA u pArassa gAmiNI // 71 // nAvA ya ii ke kutte kesI goyamamabbavI / ke simevaM buvataM tu, goyamo iNamabbavI // 72 // sarIramAhu nAvA tti jIvo bucca nAvio | saMsAro aNNavo vRtto, jaM taraMti mahesiNo // 73 // sAhu goyama ! paNNA te, chinno me saMsao imo / aurt vi saMsayaM majjha taM me kahasu goyamA // 74 // " aMdhAre tamo ghore, ciTThati pANiNo bahU / ko karissara ujjoyaM, savvalogaMmi pANiNaM // 75 // uggao vimalo bhANU savvalogappamaMkaro / so karissara ujjayaM savvalogaMmi pANiNaM // 76 // mANU ya ii ke butte kesI goyamamabbavI / ke simevaM buvaMtaM tu goyamo iNamanyavI / 77 // jaggao svINasaMsAro savvaNNu jiNabhakkharo / so karissara joyaM savvalogaMmi pANiNaM // 78 // For Private Personal Use Only

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540 thoughts on the right way. They praised Resi and Gautama. May the venerable ones show us favour. Thus I say. sAhu goyama ! paNNA te, chinno me saMsao ime / aNNo vi saMsao majjhaM, taM me kahasu goyamA ? // 79 // sArIra-mANase dukkhe bajjhamANANa pANiNaM / khemaM sivaM avAbAhaM ThANaM kiM manasI muNI ? / / 80 / / atthi ega dhuvaM ThANaM loaggami durAruhaM / jattha natthi jarA-maccU bAhiNo veyaNA tahA / / 81 // ThANe a 3i ke vutte, kesI goyamamabbI / evaM kesi buvaMtaM tu goyamo iNamabbavI / / 82 / / nivvANaM ti abAhaM vi, siddhI lobhaggameva ya / khemaM sivaM aNAbAI jaM caraMti mahesiNo / / 83 / / taM ThANaM sAsayaM vAsaM loaggami durAruhaM / jaM saMpattA na soyaMti bhavohaMtakarA muNI / / 84 // sAhu goyama ! paNNA te, chinno me saMsao imo / namo te saMsayAtIta, savvamuttamahodadhI ! // 85 / / evaM tu saMsae chinne, kesI ghoraparakkame / abhivaMdittA sirasA, goyamaM tu mahAyasa // 86 // paMcamahadhvayadhamma paDivajjai bhaavo| purimassa pacchimaMmI magge tattha suhAvahe // 87 // ke sIgoyamao Nicca tammi AsI samAgame muya-sIla-samukariso mahattha viNicchao // 88 / / tosiA parisA savvA sammaggaM smuvttiyaa| saMthuyA te pasIyaMtu bhagavaM kesIgoyame tti bemi // 89 / / kesI goyamIyAkhyAnam-uttarAdhyayana sUtra. Kesi Ganyamiya Khyanam-Utteradhyayana Sutra.

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541 Siva Rajarsi. When Sramana Bhagavan Mahavira was staying at Hastinapura during this year of ascetic life, King Siva of Hastinapura took Bhagavati Diksa from the Worshipful Lord. King Siva of Hastinapura 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 kumara Sivabhadra 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 Disa- proksaka vanaprastha Tapas (hermits practising penances while sprinkling water in directions) living on the banks of the river (anga 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 Siva ordered his servants to make the necessary preparations, Having installed Yuvaraja 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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542 guests, King Siva took his iron-pan, cypper spoon and some other ironand copper utensils with him and went to the Disa Proksaka Tapasas and having accepted religious mendicancy, he became a Disa Proksaka Tapasa. Then, Siva Rajarsi began to observe a two days' fasting, and Disa Cakravala Tapa, in accordance with his firm determination. On the completion of the first series of two days' fasting Siva Rajarsi 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 Maharaja,- presiding deity of the East-proctect-Siva Rajarsi 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 Vedica (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 Arani wood and set fire to the fuel. Siva Rajarsi 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-deva (to All-gods), he gave hospitable reception to atithi (guest) and then he took his own meal. For Private Personal Use Only

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543 During the second series of two days' fasting, Siva Rajarsi 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 Maharaja ( 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, Siva Rajarsi did the third series of a two days fasting and having sprinkled the West direction with holy water, he said:-May Varuna Maharaja (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 Siva Rajarsi sprinkled the North direction with holy water and said:May Vaisramasa Maharaja (god Kubera) afford protection to Siva Rajarsi 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, Siva Rajarsi thought that he had attained Kevala Jnana, 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. Siva Rajarsi then went into his hut; he put on bark-garments and took his iron-pan spoon, triple staff kamancala (water pot) copper vessels, iron forceps etc, to Hastina-pura Asrama and leaving them there, he went to Hastilapura town, There, he declared his knowledge about seven continents and seven oceans,

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544 and said that there were only seven continents and seven oceans in the Unlverse, and nothing more or less. When Sramana Bhagavana Mahavira came to Hastinapura, Siva Rajarsi 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 Ganadhara Bhagavana Indrabhuti Gautama went for alms into the town, he heard the talk about Siva Rajarsi's seven continents and oceans. Returning to Sahasramra-vana Udyana, Canadhara Bhagavana Indrabhuti Gautama questioned sramana Bhagavana Mahavira ---Bhagavan ! Siva Rajarsi 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? Sramana Bhagavana Mahavira said :--What Siva 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 Bhagavana Mahavira, Towns-people, who had come there either for darsana or for vandana (respectful bowing down or for dharma-sravana (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 Bhagavana Mahavira 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. Sramana Bhagavana Mahayira says that the continents and oceans in the Universe are not seven only, but they are numerous. Siva Rajarsi was not unfamilior with the attainments and prowess of Sramana Bhagavan Mahavira. He had heard about the knowledge and greatness of Sramana Bhasavana Mahavira a number of times On hearing the expianation of Sramaga Bhagavana Mahavira about his our theory of seven

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545 continents and seven oceans only, Siva Rajarsi was in doubt. He thought :-How can it be ? Are continents and occaus numerous ? I sea only seven But on the other hand, Sramana Bhagavana Mahavira says that they are numerous, Or, is my knowledge incomplete ? Siva Rajorsi 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 Sramana Bhagavana Mahavira in this connection must certainly be quite true. He is omniscient. He is a Tirthankara He has acquired numerous vibhutis (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 Raga (love), Dvesa (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.' Siva Rajarsi then went to the tapasa asrama, and taking his iron-pan. copper utensils etc with him and passing through Hasinapura Nagara he went to sramana Bhagavana Mahavira at Sahasramba-vana and doing obeisance to the Worshipful Lord by going round three times from right left by way of a pradak teNa kAleNa teNa samayeNa hathiNApure nAma nagare hotthA vanabho, tassa Na hathiNAgapurassa nagarassa bahiyA uttarapuracchime disomAge etya Na sahasaMnavaNe NAma ujjANe hotyA sambojapupphaphalasamiddha ramme gaMdaNavaNamaMnippagAse suhasIyalacchAe maNorame sAduphale akaMTae pAsAdIe jAva paDirUve, tattha NaM hathiNApure nagare sive nAma rAyA hotyA, mahayAhimavaMta. vanao, tassa Na sivassa rano dhAriNI nAma devo hotthA sukumAla pANipAyA vanao, tassa Na sivassa rano putte dhAraNIe attae siyabhaddae nAma kumAre hotthA sukumAla0 jahA sUriyakaMte jAva paccuvekkhamANe paccuvekkhamANe vihagi, tae Na tassa sivassa rabho annayA kayAvi puvvarattAnarattakAlasamayaMsi rajjadhuraM ciMtemANassa ayameyArUve anmathie jAva samuppajjitthA: 6"

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546 sina, he took his seat at a suitable place. Sramaga Bhagavana Mahavira gave a religious sermon to Siva Rajarsi and the large assembly. Siva Rajarst 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 Jinesvaras, Please rescue ine with your own hand. Please give me Bhagavati Dik d and show me the Path of Moksa (Final Emancipation). Sramana Bhagavana 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 Raejarsi reinoved the hair of his head and beard in five handfuls and then, he came to Sramana Bhagavana Mahavira 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 Jaina Siddhantas and practised various severe austerities. atyi tA me purA porANANajahA tAmalissa jAca puttehi vaDAmi pamUhi bar3Ami rajjeNa vaDAmi evaM ratuNaM baleNa vAhaNeNa koseNa koDAgAreNa pureNa aMteureNa vahAmi vipulaghaNakaNagarayaNajAvasaMtasArasAvaejjeNaM atIvara abhivaDAmi taM kinnaM ahaMpurA porANANaM jAva egaMtasokkhayaM uvvehamANe viharAmi ? taMjAva tAva ahaM hignne] vaDAmi taM ceva jAva abhivaDAmi jAva me sAmaMtarAyANovi vase vahati tAva tA me seya kallaM pAuSpamAe jAva jalaMte subahuM loholohakaDAhakaDucchuyaM taMbiyaM tAvasabhaMDagaM ghaDAvettA sivama kumAraM rajje gavettA taM mubahu lohIlohakaDAhakaDucchuyaM vaMbiyaM bhaMDagaM gahAya je ime gaMgAkule vANapatthA tAvasA bhavaMti taM hottiyA pottiyA kottiyA jannaI sar3aI thAlaI jaM ca udaMtukkhaliyA ummajjayA saMmajjayA nimajjagA saMpakhAlA

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547 At last, Siva Rajarsi 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 Sramana Bhagavana Mahavira at Hastinapura, a wealthy man named Potghila of Hastinapura and several persons took Bhagavati Diksa 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, - -- -- - uddhakaMDrayagA ahokaMDUyagA dAhiNakUlagA uttarakUlagA saMkhadhamayA kuladhamagA mitaluddhA hatthitAvasA jalAbhisekiDhiNagAyA aMbuvAsiNo vAuvAmiNo jalavAsiNo celavAsiNo aMbubhakkhiNo vAyabhakkhiNo sevAlamakkhiNo mULA. hArA kaMdahArA pattAhArA pupphahArA phalAhArA bIyAhArA parisaDiyakaMdamUna paMDDapattapupphaphalAhArA udaMdA rUkkhamUliyA vAlapAsiMNo vakkapAsiNo disA pokkhiyA AyAvaNAhiM paMcaggitAvehiM iMgAlasolliyaMpiva kaMDasolliyaMpica kaTusoliyaMpiba appANaM jAva karemANA viharaMti jahA uvavAie jAva kaTThasolliyapiva appANaM karebhANA viharaMti // tattha NaM je te disApokkhiyatAvasA tesiM aMtiya muMDe bhavittA disApokkhiyatAvasattAe pacahattae, pancahaevi ya NaM samANe ayameyArUvaM abhiggahaM abhigihisAmi kappar3a me jAvajjIvAe chaTuMchadreNaM anikkhiteNaM disAcakavAleNaM tavokammeNaM uDUM bAhAo pagijiAyaM 2 jAva viharitattae tikaTu, evaM saMpeheti saMpehettA kallaM jAva jadaMte subahu lohIloha jAva ghaDAvettA koDaMbiyapurise sahAdheha sahAvettA evaM vayAsIkhi pAmeva bho devANuppiyA ! hathiNAgapuraM nagaraM sabhitra bAhiriyaM Asiya

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548 He was enjoying sensual pleasures like a god with his young wives, amidst plenty of wealth and luxuries. Like Dhanya Setha of Kakandi, he renounced his immense wealth and abandoning his thirty two wives, he took Bhagavati Diksa from Sramana Bhagavana 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, Srainana Bhagavana Mahavira went to Moka Nagari and stayed at Nandana Cartya outside the town jAva tamANattiyaM pacappiNaMti, tae NaM se sive rAyA doccapi koDuMbiyapurise sahAti 2 evaM vayAsI khippAmeva bho devANuppiyA! sivamahassa kumArassa mahatyaM 3 viulaM rAyAbhiseyaM ucaDhaveha, tae NaM se koDuMbiyapurisA taheva uvahaveMti, tae NaM se sive rAyA aNegagaNanAyagadaMDanAyaga jAva saSipAla saddhiM saMparibuDe sivabhadaM kumAraM sIhA saNavaraMsi puratyAbhimuhaM nisAyAventi 2 aTThasaeNaM sovaniSANaM kalasANaM nAva aTThasaeNaM bhomejjANaM kalasANaM vanciDDIe jAva raveNaM mahayA 2 rAyAbhiseeNaM abhisiMcai 2 pamhalasukumAlAe surabhie gaMdhakAsAIe gAyAiM lUhei pamha0 2 saraseNaM gosIseNaM evaM jaheva jamAlissa alaMkAro taheva jAva kapparukkhagaMpika alaMkiyavibhUsiyaM kareMti 2 karayala jAva kaddu sivabhaI kumAra jaeNaM vijaeNaM vaddhAti jaeNaM vijayeNaM vaddhAvettA tAhi iTAhi kaMtAhiM piyAhiM jahA upavAie koNiyassa jAva paramAuM pAlayAhi ijaNasaMparivuDhe hathiNApurassa nagarassa annesiM ca bahUNaM gAmAgaranagara jAva viharAhi tikaDe jayajayasadaM pauMjaMti, tae NaM se sivabhadde kumAre rAyA jAe mahayA himavaMta vanao jAva viharai, tae NaM se sive rAyA annayA kayAI sobhaNaMsi tihikaraNadivasamuhuttanakavattaMsi vizulaM asaNapANakhAi

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549 At Moka Nagari sramana Bhagavana Mahavira, explaining the questions of Agnibhuti and Vayubhuti, described the power of transforming their forms possessed by the gods and gave an account of the previous life of Isana Indra and of Camarendra. sramana Bhagavana Mahavira, then returned from Moka Nagari and went to Vanijya Grama Sramana Bhagavana Mahavira lived at Vanija Irama 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, sramana Bhagavana Mahavira left Vanijya Grama 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 Rajagriha Nagara. There were also many followers of Buddhism, Ajivika, and of other faiths, and they were trying to refute, as well as, ridicule each other's doctrine.. masAimaM uvakkhadAti uvakkhaDAvettA mittaNAiniyaganAva parijaNaM rAyANo ya khattiyA AmaMteti AmaMtettA to pacchA hAe jAva sarIre bhoyaNavelAe bhoyaNabhaMDavaMsi muhAsaNavaragae teNa mittaNAtiniyagasayaNa jAva parijaNeNaM rAehi ya khattiehi ya siddha vipulaM asaNapANakhAimasAimaM evaM jahA tAmalI jAva sakAreti samANeti sakArattA samANettA taM mittaNAti jAva parijaNaM rAyANo ya khattie ya sivamadaM ca rAyANaM Apucchai ApucchittA subahu lohIlohakaDAhakaDucchaM jAva bhaMga gahAya je ime gaMgAkUlagA vANapatthA tAvasA bhavaMti taM ceva jAva tesiM aMtiyaM muMDe mavittA disApokkhiyatAvasattAe pavvaie, pancaie 'vi ya NaM samANe ayamevArUvaM amiggaha abhigiNhaiphappai me jAvajjobAe cha8 taM ceva jAva abhiggaha abhigiNhai 2 paDhamaM chaTTakkhamaNaM upasaMpajjittANaM viharai / tae NaM se sive rAyarisI paDhamachaTaksa

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550 About Some Tenets of Ajivika Doctrine One day, Ganadhara Maharaja Indrabhati Gautama requesting Srainana Bhagavana Mahavira for an explanation regarding A 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 Ajivika doctrine when he is in Samayika Vrata, then, does he make inquiries about his vessel after the lapse of the time limit of his Samayika Vrata, or not? If he makes inquiries, does he search for his bhanda or a-blianda ( a 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 ? Sramana Bhagavana Mahavira:-Gautama | He is making in quiries for his own ntensil But not for some other's Indrabhuti Gautama:-Bhagavan! Does not his bhanda (utensil) become an a-bhanda (non-utensil) when the house-holder is in silavrata (vow of celibacy) guna-vrata (a meritorious vow), in pratyakhyana-vrata (vow of abstinence) or in Pausadha-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)? mapAraNagaMsi AyAvaNabhUmie paccorahittA vAgalavathaniyatthe jeNeca saye uDae teNeva uvAgacchai teNeva uvAgacchittA kiDhiNasaMkAiyagaM giNDittA puracchima disaM pokkhei puracchimAe disAe some mahArAyA patthANe patthiya abhi rakkhiu sive rAyarisI ami0 2 jANi ya tattha kaMdANi ya mUlANi ya tayANi ya pattANi ya pupphANi ya phalANi ya bIyANi ya iriyANi ya tANi aNujANau tikaTTha puracchimaM disaM pasarati pura0 2 jANi ya tatya kaMdANi jAva hariyANi ya tAI geNDai 3 kiDhiNasaMkAiya marei kaviNa

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551 Bhagavana:--yes! The bhanda (utensil) in case of a house -holder who is in Samayika or Pausadha-vrata becomes an abhanda because he has no longing for it. Indrabhuti Gautama:-Bhagavan! When the householder's bhanda becomes an a-bhanda when he is in Samayika or Pau sadha-vrata, how can he say that he is making inquiries after the lapse of his vow for bhanda which was stolen when he was with a vow? What right has he to make inquiries for a bhanda which is no longer a bhanda? Bhagavana:-Gautama ! When the house-holder is in Samayika or Pausadha 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. Indrabhuti Gautama:-Bhagavan ! If any one has sexual in tercourse with the bharya (wife) of a householder who is in Samayika or Pausadha Vrata, is that intercourse with a bharya (wife) or a-bharya (one who is not a wife) ? Bhagavana:-It must be said that he had sexual intercourse with the wife of the house-holder. Indrabhoti Gautama:-Bhagavan ! Can a bharya (wife) become 2 danbhe ya kuse ya samihAo ya pattAmoDaM ca geNhai 2 jeNeva sae uhae teNeva uvAgacchai 2 kidiNasaMkAiyagaM Thavei kiviNa0 2 vedi vaDei 2 uvaThevaNasaMmajjaNaM karei u0 2 dambhasagambha kalasA hatyagae jeNeva gaMgA mahAnadI teNeva uvAgacchai gaMgA mahAnadI ogAheti 2 jalamajjaNaM karei 2 jala koDaM karei 2 jalAbhiseyaM kareti 2 AyaMte cokkhe paramasuibhUe devayapitikayakajje dabmasagambhakalasahityagae gaMgAo mahAnaIo paccuttarai 2 jeNeva sae uDae teNeva uvAgacchittA dabbhehi ya kusehi ya vAluyAhi

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552 an a-bharya (non-wife) when one is observing Sila-vrata (a vow of celibacy), guna vrata (meritorious vow) or a Pausadha-vrata? Bhagavana:-Yes, Gautama! During the Samayika 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 bharya (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 Sthula Pranatipata 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). ya veti raeti veti ettA saraeNaM araNiM maheti sara0 2 aggi pADeti 2 agi sadhukei 2 samihAkaTThAiM pakkhivai samihAkaTThAI pakkhivittA aggiM ujjAlei aggi ujjAlettA-'aggissa' dAhiNe pAse sataMgAI samAdahe / taM. saka bakkalaM ThANaM, sijjA maMDaM kamaMDalu // 1 // daMDadAruM tahA pANa aNe tAI samArahe // mahuNA ya ghaeNa ya taMduchehi ya agi huNai, aggi huNittA caru sAhei caruM sAhittA baliM vahassadevaM karei, baliM vaissadeva karettA atihipUyaM karei atipUrya karettA tao pacchA appaNA AhAra mAhAreti, tae NaM se sive rAyarisI doca chaTukkhamaNa upasaMpajjittANa viharai, tae Na se sive rAyarisI docce chaTukkhamaNapAraNagaMsi AyAvaNabhUmIo pacoruhai AyAvaNa 2 evaM jahA paDhamapAraNaga navara dAhiNagaM disaM

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553 In the same manner, they do atonement for and abstain from one hundred and forty-seven (147) forms of transgressions of the Sthala Mrisavada Viramana Vrata ( a vow of abstaining from gross false-hood; from one hundred and forty-seven (147) forms of transgression of the Sthule Adattavana Virmana Vrata ( a vow of abstaining from gross theft); from one hundred and forty-seven (147) forms of transgressions of the Sthala Maithuna Viramana Vrata (a vow of abstaining from gross pokkheti 2 dAkSiNAe disAe jame mahArAyA patyANe patthiyaM sesata ceva AhAramAhArei, tae NaM se siva-rAyarisI tacca chaTukkhamaNa' uvasaMpajjittANaM viharati, tae NaM se sive rAyarisI sesa taM ceva navA paJcacchimAe disAe karuNe mahArAyA panthANe patthiyaM sesaM taM caiva jAva AhAramAhArei, tae NaM se sive rAyagsiI cautyaM chaTTakkhamaNaM evaM taM ceva navaraM uttaradisa pokkhei uttarAe disAe vesamaNe mahArAyA patthANe patthiyaM amirakkha sivaM, sesaM taM ceva jAva to pacchA appaNA AhAramAhArei (sUtra 417). tae NaM tassa sivassa saparisissa chaTuMchaTeNaM anikkhitteNaM disAvakavAleNaM AyAvamANassa pagaibhaddayAe jAba viNIyayAe annayA kayAvi tayAva rANajjANaM kammANa khaovasameNa IhApoha-magaNagavesaNa karemANassa vigmaMge nAma annANe samuppanne, se NaM teNaM vibhaMganANeNaM samuppannaNa pAsai Assi choe sattadIce satta samudde teNa paraM na jANati na pAsati. tae NaM tassa sivassa rAyarisissa ayameyArUve abbhatthie jAva samuppajjitthA-atyi Na mamaM aisese nANadaMsaNe samuppanne evaM khalu asi loe satta dIvA satta samuhA teNa para vocchinnA dIvA ya samuddA ya, evaM saMpehaie evaM0 2 thAyAvaNabhUmIo paccoruhai A. 2 vAgalavathaniyatthe jeNeva sae uDae teNeva upAgacchara 2 subahu lohIsohakaDAekaDucchuyaM jAva maMDaga kidiNa saMkAiyaM ca geNhai 2 teNeva ithiNApure nagare jeNeva tAbasAvasahe teNeva uvAgacchai uvA0 2 maMDanikkheva karei 2 hathiNApure nagare sidhADagatiga jApahesu bahujaNassa ecamAikkhai jAva evaM parUveha-asthi Na devANuppiyA! 70

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554 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 Ajivikas do not have any vows. It can, also, be readily seen from the books of the Ajivika Doctrine, that they preach the killing of all kinds of living beings for eating purposes mama atise se nANadaMsaNe samuppanne, evaM ra lu assi hoe nAva dIvA ya samudA ya, tae NaM tassa sivassa rAyarisissa aMtiyaM eyama socA nisamma hatyiNApure nagare siMghADagatiga jAva pahesu bahumaNo annamayassa evamAikkhai jAva phruvei-evaM khalu devANuppiyA! sive rAyarisI evaM Aikkhai jAva pasveha-asthi NaM devANuppiyA! mama atisese nANadaMsaNe jAva teNa paraM vocchinnA dIvA ya samudA ya, se kahameyaM manne evaM ? teNaM kAlaNaM teNaM samaeNa sAmI samosaDhe, parisA jAva pddigyaa| teNaM kAleNaM teNaM samarpaNa samaNassa bhagavao mahAvIrassa jeTe aMtevAsI jahA bitisapa niyaMluIsae jAva aramANe bahujaNasahaM nisAyei bahujaNo anamanassa evaM Aikkhai evaM jAva paruvei-evaM khalu devANuppiyA ! sive rAyarisI evaM Aikkhai jAva parUvei-atyi gaM devANuppiA! taceva nAva vocchinA dIvA samuhA ya, se kahameyaM manne evaM ? tae the bhagavaM goyame bahujaNassa aMtiyaM eyamaDhe socA nisamma jAva sadde jAva niyaMThuddesae jAva teNa para vocchinnA dIvA ya samudAya se kahameya maMte ! evaM ? goyamAdi samaNe magavaM mahAvIre bhagavaM goyamaM evaM vayAsI-janaM goyamA ! se bahujaNe annamannassa evamAikkhaite ceva sabbe bhANiyadhvaM jAva maMDanikkheva kareti itthiNApure nagare siMghADaga0 ceva jAva vocchinnA dIvA ya samudAya, tae NaM tassa sivassa rAyarisissa aMtie eyamaDhe soca nisamma taM ceva savvaM bhANiyavvaM jAva teNa para

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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 555 LIST. 7. Namudaya 8. Namodaya 9. Anuvalaya 10 Sankha--valaya 11 Ayampula 12. Kayaraya. vocchinnA dIvA ya samuddA ya taNNaM micchA, ahaM puNa goyamA ? evamAi svAmi jAva parUvemi - evaM khalu jaMbuddIvAdIyA dIvA lavaNadIyA samuddA saMvANao afat vihANA vitthArao aNegavihi vihANA evaM jahA jIvAbhigame nAva sayaMbhU ramaNa pajjavasANA assi tiriyaloe asaMkkheto dIva samudde pannAce samaNAuso ! | asthi NaM bhaMte! jaMbUddIne dove davbAI savannAIpi sagaMdhApi sarasApi arasAIpi saphAsAIpi aphAsApi amnamannavadAI annamanna puTThAI jAva ghaDasAe ciTThati ? haMtA atthi / asthi NaM bhaMte ! dhAyaisake dove dabvAi savannAIpi0 eva cetra jAva sayaMbhUramaNasamude ? jAna haMtA atthi / tae NaM sA mahatimahAliyA mahazca parisA samaNassa bhagavao mahAvIrassa aMtiyaM eyamahaM socA nisamma hadvatuTThA samaNaM bhagavaM mahAvIraM vaMdara namaMsara vaMdittA narmasitA jAyeva disaM pAunbhUyA tAmeva disaM paDigayA, tara NaM itthamApure nagare siMghADaga jAba pahesu bahujajo annamannassa evamAiksvara jAva parUber3a-jannaM devANuppiyA ! sive rAyarisI evamAikkhAi jAba parUha - matthi NaM devANupiyA ! mamaM atisese nANe nAva samuddA ya taM no iNa samaTThe, samaNe magavaM mahAvIre evamAikkhara jAva pakheneha evaM khalu eyassa sivassa rArisissa chaTuMDaTTa taM veva jAva bhaMDanikkhe karei bhaMDanikkhevaM karesA hathiNApure nagare siMghADaga jAva samuddA ya, tara NaM tassa sivassa rAyarisissa aMtiya eyama sobA nisamma jAva samuddA ya taNNaM - For Private Personal Use Only

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556 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 micchA, samaNe bhagava mahAvIre evamAikkhai0-eka khalu jaMbuddIvAdIyA dIvA lavaNAdIyA samuddA taM ceva jAva asaMkhejA dIvasamuddA pannattA smnnaauso!| tae NaM se sive rAyarisI bahujaNassa aMtiya eyamaTTa socA nisamya saMkie kaMkhie vitigicchie bhedasamAvanne kalusasamAvanne jAva yAni hotyA, tae NaM vassa sivassa rAyarisissa saMkhiyassa kaMkhiyassa jAva kalusasamAvannassa se vibhaMge annANe khippAmeva parivaDie, tae NaM tassa sivassa rAyarisissa ayameyAkhve abhatthie jAva samuppajjitthA-evaM khalu samaNe bhagavaM mahAvIre Adigare titthagare jAva samvannU sacadarisI AgAsagaeNaM cakeNaM jAva sahasaMbavaNe ujjANe ahApaDisvaM jAva virai, ta mahAphala khalu tahArUvANaM arahaMtANaM bhagavaMtANaM nAmagoyassa jahA upavAie jAva gahaNayAe, ta gacchAmi NaM sapaNaM bhagavaM mahAvIra vaMdAgi jAva pajjuvAsAmi, eyaNaM ihamave ya parabhave ya jAva bhavissai tikaTu evaM saMpeheriti evaM 2 tA jeNeva tAvasAvasahe teNeva uvAgacchada teNeva uvAgacchitA tAvamAvasaha aNuppavisati 2 tA subahu lohIkohakaDAha jAva kiDhiNasaMkAtiga ca geNhai geNhittA tAbasAvasahAo paDinikkhamati vAva. 2 paricaDiyavinbhaMge hathiNAgapura nagara majhamajheNaM niggachai niggacchittA jeNeva sahasaMbavaNe ujjANe jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcch| teNe uvAgacchittA praNaM bhagavaM mahAvIra tikkhuttoAyAhiNa payAhiNaM karei vaMdati namaMsati vaMdittA namaMsittA navAsanne nAidare jAva paMjaliuDe pajjubAsai, tae NaM samaNe bhagavaM mahAvIre sivassa rAyarisissa tIse ya mahati mahAliyAe jAva ANAe ArAhae

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557 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 Sadhus did Anasana Vrata on Vipula-giri. sramana Bhagavana Mahavira lived at Rajagriha 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 Kama-deva Sravaka 3 Diksa of king Dasarnabhadra. 4 Vratagi ahana of Somnila Bralunana at Vannya Grama soon after the close of the rainy season sramana Bhagavana Mahavira left Rajagriha Nagara and coming to Compa Nagari he stayed at Pristha Campa. bhavai, tae NaM se sive rAyarisI samaNasa bhagAvao mahAvIrassa aMtiya dhamma socA nisamma jahA khaMdao jAva uttara puracchima disIbhAga avakamai subahuM lohIlohakaDAha jAva kiDhiNa saMkAtiga egate eDeda e0 2 sayameva paMcamuTThiya loya kareti sayame0 2 samaNa bhagavaM mahAvIra evaM naheba usamadatte vaheva pannaio taheva ikArasa aMgAI ahijati vaheva sarva jAva savvadukkhapahINe // (mUtra 418) / bhagavatIstra-za0 11-u0 9 (pR. 514-519) rAyagihe jAva evaM vayAsI-AjIviyA Ne bhaMte ! there magavaMte evaM vayAsI-samaNovAsagassaNa maMte? sAmAiyakaDaspa samaNovassae acchamANassa kei bhaMDe avaharejA se Na bhaMte ! taM bhaMDaM aNugavesamANe kiM sayaM bhaMDa aNugavesai parAyagaM bhaMDaM aNugavesai ? goyamA ! sayaM bhaMDaM aNugave sati no parAyagaM bhaMDaM aNugavesai, tassa Na bhete! tehi solavcayaguNavera. maNapaJcakvANayosahovavAseIi se bhaMDe abhaM bhavati? iMtA bhavati / / se keNa svAi ga aTeNa bhaMte ! evaM buccai saya bhaMDa' aNuga sai no parAyaga bhara

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558 Diksa of sila and Maha-sala When sramaga Bhagavana Mahayira came to Pristha Campa Nagari King Sala and his young brother Uvaraja Mahasaia went for his darsana and preaching. On hearing the preaching King Sala 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 yuvaraya Maha-sala and I well take ascetic life at your blessed hands. Aramana Bhagavana Mahayira said :--'Do not delay. On returning hone, King Sala requestedli is younger brother Maha -sala to accept the throne. But Maha-sala not only did not accept the throne, but he said :--Brother, your have heard aNugavesai ? goyamA ! vassaNaM evaM bhavati-No me hiraNNe no me muvanne no me kaMse nA me dUse no me viulavaNakaNagahayagamaNimotiyasaMkhasilappavAlarattarayaNamAdIe saMtasArasAvadene, mamamAve puga se apariNAe bhavati, se teNaTeNa goyamA ! eva vuvA-saya bhaI agugavesai no parAyagaM maMDa aNugavesaha / / samaNo vAsagassa NaM bhave sAmAiyADassa samaNovassa acchamANassa keti jAyacarejA se NaM bhaMte ! kiM jAya carai anAya carai ? goyamA ! jAya carai no anAya carai, tassa Na bhaMte ! tehiM sIlavayakhuNavaramaNapaccakkhANaposaho vAsehi sA jAyA ajAyA mavA? haMtA bhavai, se kegaM svAi NaM aTegaM bhaMte! evaM buccA-jAyaM varada no AjAyaM carai ? goyamA ! tassa NaM evaM bhavai-No me mAtA, go me pitA, Ne me mAyA, No me magiNI, No me majA, No me puttA, go me dhUyA, No me muNhA, peja baMdhaNe puNa se avocchinne bhavai, se veNaDheNaM goyamA ! jAva anAyaM caraha / / (suutrm-328)| magavatIstra-zataka 8 uddeza-5. pRSTa 367.

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559 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 Bhagavati Diksa 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 Sala and Maha-sala took Bhagavati Diksa at the blessed hands of Sramana Bhagavana Mahavira 2. 2 Eulogy of the Fortitude of Kama-deva From Pristha Cempa, Sramana Bhagavana Mahavira, went to the Purnabhadra Caitya of Campa Nagari Kama-deva Sravaka of Campa Nagari, having entrusted the care of his merchantile and house-hold affairs to his eldest son, was utilizing the preachings of Sramana Bhagavana Mahavira for the welfare of his Soul. One day, when Kama-deva Sravaka was observing Pausadha Vrata in the Pausadha-sala ( 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 Pisaca (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 Kama-deva, through his trunk. The god appeared a third time as a huge serpent entwining round Kamadeva's body and giving stings on various parts of his body But when the mind of Kama-deva Sravaka 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-deva and departed. For Private Personal Use Only

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560 In the morning. Kama-dnva Srayakawent into the Sramavasarana of Sramana Bhagavana Mahavira and having done respectful obeisance to the Worshipful Lord, he sat down to hear the sermon After the sermon, sramana Bhagavana Mahavira, addressing Kama-deva Sravaka, said :- Kama--deva! Is it true that a deva (god, assuming form of a pisaca (demon), the elephant, and a serpent, made many molestations to you, with the object of diverting your mind from religions contemplation last night ? Kama deva said .-.Yes; My Lord It is true. Sramana Bhagavana 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 Sadhus ( monks ) and Sadhvis ( Nuns ), who have studied the various Satras of the Jaina Siddhantas and who are aspiring for Molsa ( Final Emancipation ) should patiently suffer molestations, chastisements and miseries from whatever source they may come. 3 Diksa of Dasarnabhadra Proin Campa Nagari, sramana Bhagavana Mahavira went to Dasarna puri *At Dasarnapura there was a very powerful aud hightly religious king named Dasargabhadra. He had in his harem five Dasarnapura --The territories included in Purva ( East ) Malva and Bhopala were known a Dasarana-desa. During Maurya period, its capital town was Caitya-giri; later on, the Capital was at Bhilsa According to Jaina anuthorities, Dasarna-desa was an Aryan country with its capital as Mrittikavati. This Mrittikavati Nagart was located in the Southern Mountains of Prayaga in the southern part of Vatsa-desa

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561 hundred handsome young queens who can compete with celestial damsels by their charming beauty. King Dasargabhadra 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, sramana Bhagavana Mahavira came to Dasarna-kuta Parvata (Mount Dasarna-kuta ) situated near Dasarnapura. Taking his seat on the lion-seated throne in the Samav. asarana, sramana Bhagavana Mahavira commenced, his preaching. The forest-watch becoming greatly delighted, informed King Dasarnabhadra about the arrival of sramana Bhagavana Mahavira, saying :-Swami Jagat Guru- -Sramana Bhagavana Mahayira-the Protector of the Three Words-has today arrived on the top of the Dasarna-kuta Parvata. On hearing this, King Dasarnabhadra, 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 Sramana Bhagavana Mahavira 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. vana. On seeing king Dasargabhadra coming to the Samavasarana with great pomp, Saudharmendra thought :-King Dasarnabhadra is fortunate in this world. He has accomplished the best interest of his life by going to the Samavasarana with the object of 71

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562 doing obeisance to Sramana Bhagavana Mahavira 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 Tirthankara 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, Jinesvara Bhagavans possess ananta jnana (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 Aira. vana ( Indra's elephant ). With the Indra's permission god Aira vana 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-mahisis ( Chief Consorts ). The Indra in company with numerous gods and goddess, is extolling the virtuous qualities of the Jinesvara. With such splendid equipment and pomp, the Indra sitting on Airavana (Indra's elephant ), .went three times round Sramana Bhagavana Mahavira by way of pradaksiria, and he was thus doing obeisance to the Worshipful Lord. The front feet of the Airavana elephant who was standing firm on the ground, on his hind feet, reached the top of the mountain. The mountain Dasarna-kuta sanctified by the feet of Sramaga Bhagavana Mahavira was consequently named as as Gajagrapada. On seeing the extensive equipment and dazzling beauty of the paraphernalia of Saudharmendra, King Dasargabhadra, being

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563 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 Dasarnabhadra 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 Aramana Bhagavana Mahavira by way of a pradaksina and having bowed down at the feet of the Worshipful Lord, he took Bhagavati Diksa--the Bestower of Moksa (Final Emancipation )-at his blessed hands. On seeing King Dasarnabhadra in the apparel of a Jaina Sadhu, extremely delighted Saudharmeudra, praising the virtuous qualities of Dasargabhadra Muni, said:-O Rajarsi (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 Sadhu ! just as you have surpassed me by abandoning the pleasures of this Samsara, in the same way, you conquer your enemy in the form of Evil Karmas. and may you become a Kevalin ( one possessing Perfect Knowledge ) very soon. Having thus devoutly eulogized Datarnabhadra Muni and having given him due respects, Saudharmeendra heard the religious sermon of Sramaga Bhagavana Mahavira and then, he went away to his heaven Dasarpa Rajarsi practised severe aus+ories, and having distroyed all his evil Karmas, he acquired

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564 Kevala Jnana (Perfect Knowledge). Is there any other person as proud as King Dasarnabhadra 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 Diksa from the Jinesvara Bhagavana, and who receiving praises from Saudharmendra, attained the Eternal Happiness oi Moksa (Final Emancipation ) 3. 3. Vrata-grahana of Brahmana Somila. From Dasarna-pura, sramana Bhagavana Mahavira went in the direction of Videha-desa and arrived at Vanijya Grama. At Vanijya Grama there was a learned Brahmin named Somila. He was wealthy, respectable, the principal member of his large family; and he was an adhyapaka (teacher ) of five hundred pupils. On hearing about the arrival of Sramana Bhagavana Mahavira at Dyutipalasa 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 Vanijya Grama, he reached Dyutipalasa Caitya Standing a little far froin Sramana Bhagavana Mahavira, he said .-- Bhagavan ! What do your Siddhantas say about (1) Yatra, 2) Yapaniya (3) Avyabadha, and about (4) Prasuka Vihara ? Bhagavana :--Yes, Somila ! We have Yatra 2 Yapaniya 3. Avyabadha and 4 Prasuka Vihara Sorrila :--Bhagavan | What is your Yatra ? Bhaga vana .--I apa / penance ) Niyamd i limitation ) Samyama ( self-control, Svadhyaya ! repetition of study ) Dhyana ( religious meditation ) arid activity !1 dail Pucts. dry rites-thes@ constitute my yatra

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$65 Somila :--Bhagavan | What is your yapantya ? Bhagavana :--Somila ! Yapaniya is of two kinds. viz. I. Indriya Yapaniya, and 2. No-indriya Yapaniya-'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 Yapaniya Besides, my Krodha ( anger ) Mana (pride ) May ( deceit ) and Lobha (greed) have been torn asumder. These passions never appear in me. That is my No-indriya Yapaniya. Somila :--Bhagaean! What is your Avyabadha ? Bhagavana --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 Avyabadha. Somila :-Bhagavan ! What is your Prasuka Vihara ? Bhagavana :--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 Prasuka Vthara. Somila :---Bhagavan ! Is sarisarvaya eatable for you or uneatable ? Bhagavana :--Sarisavaya is eatabls, as well as, un-eatable. Somila ---How is it eatable, as well as, im-datable ? Bhagavana :--The word sarisavaya has two theanings. One meaning of the word is-sadrigavayah (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-jata (born at the same time ) 2. Saha-vardHita (who grow up together ), and 3. Sana-pramgu kridita ( 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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566 kinds viz (1) Sastra parinata (transformed by an instrument. 2. A-sastra-parinata ( transformed without the help of an instrument). Out of the two, a-sastra parinata is uneatable for ascetics sastra-parinata ( transformed by an instrument ) sarisavaya is either 1 Esaniya ( desirable ) or 2. Anesaniya ( undesirable ). Andsaniya sarisavay ( undesirable mustard seeds ) uneatable, for ascetics Again, Esaniya sarisavaya ( desirable mustard seeds) are either (1) Yacita (begged)or, 2 A-yacita (un-begged). A-yacita sarisavayas (un-begged mustard seeds are un eatable for asce te kANaM 2 vANiyagAme nAma nagare hotyA vanao, dUtipalAsae ceie banAo, tattha NaM vANiyagAme nagare somile nAma mAhaNe parivasati aDDe jAva aparibhUe riDavehajAba supariniTThie paMcaNha khaMDiyasayANaM, sayassa kuTuMbassa Amevacca jAva viharati, tapa NaM samaNe bhagavaM jAva samosaDhe jAva parisA pajjuvAsati tapa NaM tassa somilassa mAhaNassa imIse kahAe kaddhahassa samANassa ayameyArUve jAva samuppajjitthA - evaM khalu samaNe nAyapute puvvANupuci caramANe gAmANugAma duijjamANe suhaMsRheNaM jAva ihamAgae jAba dUtipalAsae ceie ahApaDirUva jAtra biharai ta gacchAmi NaM samaNassa nAyaputtassa aMtiya pAunbhavAmi imAI ca NaM eyAkhvAI aTThAI jAva vAgaraNAI pucchissAmi taM jar3a ime se imAI eyAkhvAI aTThAI jAva vAgaraNAI vAgarehiti tato NaM vaMdIhAmi namasIhAmi jAva pajjudAsIhAmi, ahameya se imAI aTThAI jAva vAnaraNAI no nAgarehati to NaM eehiM caiva eTThehiM ya jAva vAgaraNehi ya niSpaTTa pasiNavAgaraNaM karessAmIti kaTTu eva saMpei 2 hAe jAva sarIre sAtha gihAo paDinikkhamati paDi0 2 pAyavihAra cAreNaM egeNaM khaMDiyasaraNaM saddhi saMparivuDe vANiyagAma nagara mamajheNaM nimgacchara 2 jeNeva dUtipakAsae cehae jeNeva samaNe bhaga0 mahAvIra teNeva ubA0 2 samaNassa 3 badUrasAmaMte ThiccA samaNa bhagavaM mahAvIra evaM vayAsI - jattA te maMte ! javaNijjaM0 avvAbAda 0 phAsUyavihAra 0? somilA jattAvi me javaNijjaMpi me avvAbAIpi me phAsUyavihAraMpi me, ki te bhaMte ! jattA ? somilA ! jaM me tavaniyama saMjayasajjhAyANAvastrayamAdIpasu jAgesa For Private Personal Use Only

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567 tics. Again yacita 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 ) jayaNA se jattA, kiM te maMte ! javaNijja : somilA! javaNijje duvihe 50, taM0 iMdiyajavaNijje ya noiMdiya javANijje ya, se kiM ta iMdiya javaNijje ? 2 ja me soiMdiya cakviMdiyaghANidiyajibhidiya phAsidiyAI niruvahayAi base vahati setta iMdigajavaNijje. setaM kiM noiMdiyajavaNijje? 2 ja me kohamAmamAyAlomA vocchinA no udIreMti settaM no iMdiyana vaNijje, setta javaNijje, kiM te bhaMte ! ancAbAI ? somilA! jaM me vAtiyapittiyasimiyasanivAiyA vivihA rogAyaMkA sarIragayA dosA upasaMtA no udIreMti se anvAbAha, kiM maMte! phAsuyavihAra? somilA ! jannaM ArAmenu ujjANesa devakulamu sabhAsu payAsu itthIpamupaMDagavivijjiyAsu vasahIsu phAsuesaNijjaM pIDhaphalagasejjAsaMthAraga uvasaMpajjitANaM virAmi setta phAyavihAraM / sarisavA te bhaMte ! kiM bhakkheyA abhakkheyA? somilA ! sarisavA bhakkheyA vi amakkheyA vi, se keNa? sarisavA meM bhakkheyA vi abhakkheyA vi? se nUNaM te somilA ! bhannaesa naesuduvihA sarisavA pannattA, tanahA-mittasarisavA ya dhanasarisavA ya, tatya gaMje te mittasarisavA te tivihA paM0 jahA-sahajAyayA sahavaDiyayA sahapaMsukIliyayA, te NaM samaNANa niggaMthANaM abhakkheyA, tattha NaM je te dhanasarisavA te duvihA 10, 20 satthapariNayA ya asatthapariNayA ya, tattha NaM je te asatyapariNayA te Na samaNANa niggaMthANaM abhakkheyA, tattha Na je te esaNijjA te duvihA pa0 ta0 jAiyA ya ajAiyA, tattha Na je se ajAiyA te NaM samaNANa niggaMthANa abhakkhayA, tattha Na je te jAtiyA te duvihA pa0 ta0 laddhA ya aladdhA ya, tatya Naje te aladA

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568 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, Kala-masa related to the twelve months of the year from Sravana to Asadha. It is a-bhaksya ( un--eatable ), Dravya Masas 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, te Na samaNANa niggaMyANa abhakkheyA, tattha Na je te laddhA te Na samaNANa niggaMthANa bhakkhayA, se teNaDhaNe somilA! evaM vuccai jAva abhakkheyA vi| mAsA te bhaMte ! kiM bhakkheMyA abhakkhayA ? somilA! mAsA me bhakkheyA vi abhakkheyA ki, se keNaTThaNe jAca abhakkheyA vi, se nUNaM te somilA ! baMbhannaesa naesa duvihA mAsA pa0 ta0 davyamAsA ya kAlamAsA ya, tattha NaM je te kAlamAsA te gaM sAvaNAdIyA AsADhaajavasANA duvAlasa ta. sAvaNe maddavae Asoe kattie maggasihe pose mAhe phAguNe cice bahasAhe jehAmule AsADhe, te NaM samaNANaM niggaMthANaM abhakkhayA, tatya NaM je te danvamAsA te duvihA pa0 ta0 atthamAsA ya dhaNNamAsA ya, tattha NaM je te atyamAsAte duvihA pa0 ta0 muvanamAsA ya ruppamAsA ya, te NaM samaNANaM niggaMthANaM abhakkheyA, tattha NaM je te dhanamAsA te duvihA pa0 ta0 sastha pariNayA ya asatthapariNayA ya evaM jahA ghamasarisavA jAba se teNa8 jAva amakkheyA vi / kulatthA te bhaMte ! kiM makkheyA amakkheyA? somilA! kulatthA makkheyA vi amakkheyA vi, se keNadveNaM jAca amakkheyA ni? se nUNaM somilA! te baMbhanaema naesa duvihA kulatthA pa0 ta0-ityikulatthA ya dhanakulatthA ya / tattha NaM je te ityikulatyA te vivihA pa0 takulakamayAi vA kulavahUyAti vA kulamAuyAi vA, te NaM samaNANaM niggaMyANaM amakkheyA, tatthe NaM je te dhanakulatyA evaM jahA dhanasarisavA se teNaTeNaM jAva amakkheyA vi // (sUtra 646) / bhagavatI0 20 1870 10 pR0 757-759.

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569 the question rests with Dhanya Masas. Dhanya Masa is, sastar parinata, as well as, 8-sastra, a-parinata; it is esanya as well as anesaniya; it is yacita, as well as an-yacita; it is labdha as well as a-labdha. Out of these varieties, Sastraparinata, esaniya, as well as, yacita and labdha dhanya masa is eatable for ascetics. The other varieties of Dhanya masa are a-bhakuya ( uneatable ) for ascetics. Somila :--Bhagavan ! is kulatthi bhaksya or a-bhaksya ? Bhagavana :--Kulatthi is bhaksya as well as a-bhaksya Somila :--How can it be? Bhagavana :--According to Brahmaniya 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. Kulainata ( mother of a noble family ). As such it is a bhaksya. Kulatthi Dhanya like mustard seed is of various kinds. Only kulatthi dhanya which is ( sastra parigata ( transformed by an instrument (b) Esaniya eatable ) (c) yacita (asked), and (d) labdha is bhaksya for ascetics. The remaining varieties of Kulatthi are a-bhakaya (un-eatable ) Somila:-Bhagavan ! Are you one or two? Also, are you aksaya (imperishable), avyaya (immutable), avasthita (staying). Or do you assume various forms in past, present and future ? Bhagavana:-Somila ! . in relation to Atmi, I am one; in rela ation to snana and Darsana I am composed of two categories, I am Jnanamaya and I am Darsana-maya. With regard to my Atma-prades'as, I am aksaya (imperishable) avyaya (immutable) and avasthita (permanent). With regard to Paryaya (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 sramana Bhagavana Mahavira, Somila said 72

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570 Bhagavan | Whatever you have said is quite true. I have faith on your Jaina Siddhantas. I am unable to take Bhagavati Diksa 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 Brahmaga acquired more detailed knowledge of Jaina Siddhantas. Dying with perfect calmness of mind he was born as a god in heaven. Sramana Bhagavana Mahayira lived at Vaniiya Grama 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 Bhagavana Mahavira, passing through Saketapura Nagara, Sravasti Nagari and other towns and villages of Kosala-desa went in the direction of Pancala-desa and had hi: at Sahasramravana of Kam. pilya Nagare. A Samavasarana was arranged by gods. Ambada Parivrajaka At Kampilya-pura Nagara, there lived a Brahmana Parivrajaka (mendicant hermit) named Ambada. He was the preceptor of seven hundred (700) parivrajaka (hermit) disciples Parivrajaka Ambada and his disciples, became followers of the Jaina Religion by the preaching of Sramaga Bhagavana Mahavira. Although they were putting on the apparel of a parivrajaka (mendicant hermit) they were following the religious rites of a Jaina Sra. vaka (layman). Ganadhara Maharaja Indrabhuti Gautama becoming suspicious on hearing some talk 'about Ambada parivrajaka, respectfully asked sramana Bhagavana Mahavira, saying:-Bhagavan ! many

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persons say and propound that Ambada 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! 571 Bhagavana:-Gautama! What the people say about Ambada is true. Indrabhuti Gautama:-Bhagavan! How can it be ! Bhagavana-Gautama! Ambada 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 Virya 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, Ambada Parivrajaka 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 Ambada. Parivrajaka take Bhagavtai Diksa and become your ascetic-disciple? Bhagavana--No Quatama! Ambada 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 sthula himsa (injury to gross animals) sthula a-satya (gross falsehood) and from sth la a-dattadana (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 For Private Personal Use Only

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572 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-katha (talk about females) bhojana katha (talk about food and eating) desa katha; politics) raja katha (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 Ganga 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-dhyana evil meditation) (b) Pramadicarita (careless conduct (c) Himsra-pradana (inflicting of injury, and (d) Papa-karmaupadesa (preaching of sinful acts). He uses one adhaka (measure of capacity-32 Palas) pure flowing river-water for his bath and he uses half-anadhak (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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578 worship the images taken away and defiled by persons of other faiths. Indrabhfiti Cautama.-Bhagavan I In which gati ( kind of existence) will Ambaoa Parivrajaka go after finishing his age limit in this life ? Bhagavana:-Gautama ! Peacefully observing the vows of celibacy, Samayika 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 Parivra 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 Deva-loka. Descending thee in Maha Videha-ksetra, as a human being, he will attain Moksa ( Final Emancipation From Kampilya-pura Nagara, Sramapa Bhagavana Mahivira went the direction of Videha-desa and reached Vaisali. Sramapa Bhagavana Mahavira 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. sramapa Bhagavana Mahavira, moved about in the territories of Kasi and Kosala and in the summer season he went to Vanijaya Grima in Vid eha-desa. At Vanijya Crama, Sramana Bhagavana Mahavira was staying at Dutipalasa Caitya, outside the town. He was preach ing religious sermons daily. saMtara bhaMte meracyA upajeti, niraMtara neraiyA evavajjaMti, saMtaI asurakumArA uvavAti niraMtara amurakumArA bhAva saMtara vemApiyA umAjaMti, niraMtara vegANivA vivajavisaMtara neNyA uvAti niraMtara bhairaiyA ucavaTaMti jAba saMkara vANamaMtarA papaIti niraMtara mAnavasamA

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574 (jaogeya Muni One day, when, after the close of the preaching, the assembly had dispersed, an ascetic named Cangeya-a disciple of Tirthankara Bhagavana Sri Parsva Natha Swami-came into the Samavasaraga and standing at some distance from sramana Bhagavana Mahavira, he said:-Bhagavan I Do hellish beings appear in hellish regions, with an interval or without an interval > Bhagavana:-Gangeya | Hellish beings are born santtara (with an interval) As well as nirantara (without an interval) Clangeya:-Bhagavan I Do Asura Kumara and other Bhuvanapati Devas appear santara (with an interval, or nirantara (without an interval) ? Bhagavana.-Gangeya ! Bhuvana-pati devas (gods) are born santara (with an interval,) as well as nirantara (without in Interval Jangeya:-Bhagavan ! Are Prithvi Kayika and other onesensed beings produced santara (with an interval) or nirantara(without an interval) ) Bhagavana: Jangoya ! Prithvi Kayika and other one-sensed beings are produced nirantara (without an interval) in their innividual breeding places. Gangeya:-Bhagavan ! Are dvi-indriya ( two sensed ) beings produced santara (with an interval ) or nirantara (without an interval)? bahati saMvara joIsiyA payaMti niraMtara joisiyA pati saMtaravemANiyA cayaMti niraMtara mANiyA cayati ? gaMgeyA! saMtarapi merajhyA ubavajjati niraMtara ratiyA upavajjati jApa saMtaraMpi paNiya kumArA uvavaaMti niraMtaraM vANiya kumArA uvavajjati no saMtarapi puDhavIkAiyA niraMtara puvIkAiyA svapajjati evaM pApa vaNamsAkAjhyA sesA jahA negiyA bAba

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575 Bhagavana :--Jangeya | 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 Pancendriya ( five-sensed ) tiryancas, manusyas ( human beings ) and Devas ( gods ) are produced santara ( with an interval ), as well as nirantara ( without an interval ) Gangeya : Bhagavan Do Naraka come out from their hellish regions santara or nirantara { without an interval ) ? jivas ( hellish beings ) (with an interval) Bhagavana --Gangeya! Hellish beings come out santara ( 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 devas (gods) come out from their existing life and enter outher existences of life santara ( 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 pravesana ( entering into a kind of existence) are there? Bhagavana :--Gaigeya ! There are four kinds of pravasana. viz 1. Nairayika Pravesana (entering into an existence as Ia bellish being ) 2. Tiryag - yonika Pravesana ( entering into an existence as a brute,) 3. Manusya Pravesana (birth as a human being) and 4 Deva Pravesana ( birth as a celestial being ). saMtarapi vaimANiyA uvavajjati niraMtaraMpi vaimANiyA javavajrjjati saMtaraMpi nerahayA jayati niraMtarapi neraiyA unavarhati evaM jAna thaNiyakumArA jo saMtara puDhavikAiyA ubavati niraMtara puDhavikAiyA uvanati evaM jAba arssaikAiyA sesA jAba neraiyA, navara joisiyA bemANiyA cayaMti bhamilAbo. jAba saMtaraMpi vamANiyA cayaMti niraMtara vamANiyA cayaMti // saMto maMda ! meraviyA ubabajaMti asaMto bhaMte ! nerayiyA ubabajaMti ? For Private Personal Use Only

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576 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 devas (gods) who are sat (really existing as a dravya ) produced, or those who are a-sat (nonexistent) produced? Bhagavana:--Gangeya! All of them are produced from sat; none is produced from a-sat. Gangeya:--Bhagavan! Do Narakas (hellish beings ) tiryancas (lower animals) and manusyas (human beings), die sat or do they die a-sat Do the devas die sat or do they die a sat? Bhagavana :-Gangeya ! All of them die or leave heavens as sat; none dies or leaves the heaven as a-sat. Gangeya Bhagavan! How can it be? How is sat produced and where is the sat (existence) of those who have died ? Bhagavana --Gangeya! Tirthankara Bhagavana Sri Parsva Natha Swami has said that-Lokha is, sasvata ( eternal) In it, sarvatha asat (that which is totally non-existent) cannot be produced and sat (that which is existing) cannot be destoryed Gangeya :--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 ? idur! Hat Aegur gaassifa ai mad tegur saassifa, qa' ma mANiyA, saMto maMte ! neratiyA uvavahaMti asaMto neraiyA ubavati ? gaMgeyA / saMto neraiyA ubavati no asato neraiyA ubavati evaM jAna cemANiyA, navara joisiyavamANietu cayaMti bhANiyavvaM / / sao mate / neraIyA ubavahaMti asato maMte ! neraiyA uvavati sato asurakumArA uvavaZti jAva sato mANiyA javavajrjjati asato vemANiyA ubavajjaMti sato neratiyA banavi For Private Personal Use Only

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577 Bhagavana --Clangeya! 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. amato neratiyA upabati saMto aparakamArA uvavaTuMti jAva maMto vemANiyA cayaMti asato vemANiyA vayaMti ? gaMgeyA ! sato neraDyA uvavajjati no asao neraiyA uvavajjaMti, sao asurakumArA uvavajaMti no amato asurakumArA uvavajjaSi jAva so vemANiyA uvarajaMti no asato vamANiyA uvavajjaMti, sato neraiyA uvavaTTati no asato neraiyA uvavajjati jAva sato vamANiyA cayaMti no asato vemANiyA0 se keNaSTeNaM mate! evaM vucchai sato neraiyA upavanaMti no asato neraiyA uvavajjati jAva so vemANiyA cayaMti no asao nemANiyA cayaMti ? se nUNaM bhaMte ! gaMgeyA ! pAseNaM arahayA purisAdANIeNaM sAmae loe vuie aNAdIe aNavayAge jahAM paMcamasaha je lokai se loe, se teNaTeNaM gaMgeyA ! evaM vuccA jAva sato vemANiyA cayaMti no asato vemANiyA cayaMti sayaM bhaMte ! evaM jANaha udAhu asayaM asocchA ete evaM jANaha udAhu socchA sato neraiyA uvajjati no asato nerakyA ujjati jAva so vemANiyA cayaMti no aso vemANiyA vayaMti ?, gaMgeyA ! saya ete evaM jANAmi no pasayaM, asocA te evaM jANAmi no soccA sato neraiyA uvavajjaMti jAva sato vemANiyA cayaMti, no asato vemANiyA cayaMti, se keNaTeNaM bhaMte ! evaM vuccai taM ceva jAva no asato vemANiyA cayaMti ? gaMgeyA ! kevalINaM purAcchimeNaM miyapi jANai, amiyaMpi jANai dAhiNeNaM evaM jahA rAgaDu desai jAba nivvuDe nANe kevalissa, se teNaTeNaM gaMgeyA! evaM vuccai taM ceva jAva no asato vemANiyA cayati / / sayaM maMte ! neraiyA neraemu uvavajjati asaya neraiesu uvavajjati ? gaMgeyA ! sayaM neraiyA neraiesu uvavajjati no asayaM neraiyA neraiemu uvavanaMti, se keNaDhaNaM bhaMte ! evaM vuccai jAba uvavajjati ? gaMgeyA ! kammodaeNa, kammaguruyattAe, kammamAri. 75

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578 Clangeya .-Bhagavan ! How is it possible ? How can such subjects be known without logical inferences or without the medium of Sayings of Saints ? Bhagavana :-Gangeya ! Revalins (excellent souls possessing Kevala 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 Rev. alins know all objects in a limited form, and they know all objects in an extensive form. Kevalins clearly see the inner nature of all objects because their knowledge is pratyaksa (direct). Gangeya -Bhagavan! Do the Varakas ( 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 yattAe, kammagurusaMbhAriyattAe, asubhANaM kammANa udaeNaM, amubhANaM kammANaM vivAgaNaM, amubhANaM kammANaM phalavivAgeNaM sayaM neraiyA neraiesu uvavajjati, no asayaM neraiyA nerahapasu uvavajjati, se teNaSTeNaM gaMgeyA ! jAva uvavajjaMti // sayaM maMte ! asurakumArA pucchA, gaMgeyA ! sayaM asurakumArA jAva uvavajjati no asayaM asurakumArA jAva uvavajjati, se keNadveNaM taM ceva jAva uvavajjati ? gaMgeyA ! kammodaeNaM kammocasameNaM kammavigatie kammavisohIe kammavisuddhIe subhANaM kammANaM udaeNaM subhANaM kammANaM vivAgaNaM mubhANaM kammANaM phalavivAgaNaM sayaM asurakumArA asurakumArattAe jAva uvavajjati no asayaM asurakumArA amurakumArattAe uvavajjati, se teNa?NaM jAva uvavajjati evaM jAva thaNikakumArA / / sayaM bhaMte ! puDhavikAiyA0 pucchA, gaMgeyA ! saMyaM pudavikAiyA jAva uvavajjati no asayaM pucchA jAna uvavajjati, se keNaTeNaM bhaMte ! evaM vuccai jAca svavajjaMti ? gaMgeyA ! kammodaeNaM pammagalyattAe

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579 agency ? Besides, do they leave their present existence by themselves or is there any agent which prom them ? Bhagavana .-Arya Cangeya ! 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 Anagara (angeya now had some insight about the Superna. tural powers of sramana Bhagavana Mahavira. He was convinced that sramana Bhagavana Mahavisa was really a Sarvajoa omniscient) and Sarva darsi (all seeing). Diksa of Gangeya Having gone three times round Sramana Bhagavana Mahavira by way of a pradakisna, and having bowed down at kammabhAriyattAe kammagurusaMbhAriyatsAe subhAsubhANaM kammANaM udaeNaMmumAsubhANa kammANa vivAgaNaM subhAsubhANaM kammANaM phalavivAgeNaM sayaM puDhavikAiyA jAva uvavajaMti no asayaM puDhavikkAiyA jAva uvavajjati, se teNaTuNaM jAva savavajjaMti, evaM jAva maNussA, vANamaMtara joisiyA vemANiyA jahA amurakumArA se teNaTheNaM gaMgeyA ! evaM buccai saya vamANiyA jAva uvavajjati no asayaM jAva uvavajjati (matra 378) tappabhiI ca NaM se gaMgeye aNagAre samaNaM bhagavaM pahAvIraM paJcabhi jANai savannu savvadarisI, tae NaM se gaMgeye aNagAre samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karoha karettA baMdAnamaMsai vaMdittA namaMsittA evaM kyAsI-icchAmi NaM bhaMte ! tujhaM aMtiyaM cAujjAmAyo dhammAlo paMcamahabvaiyaM eva jahA kAlAsavesiyaputto taheca bhANiyadhvaM jAva savvadukkhappahINe // seyaM mate ! seyaM maMte (straM 379) gaMgeyo smto|| 9 // 22 // bhagavatIstra-za. 9 // 1032 // ___ (. 453-454).

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580 the feet of the Worshipful Lord, greatly delighted Gangeya Anugara willingly accepted the Bhayavati Diksa of the Religion of the Five Great Vows oi Srainana Boagavana Mahavira. Gangeya Anagara thus, led ascetic life for many years and on death he attained Mussa (Final Emancipation) sramana Bhagavana Manavira then went to Vaisali and he lived ai Vaisali 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 Rajagi iha Nagara 3 Diksa of Gagali and Pithara at Pristha Campa Nagari 3 Saniavasarana at Rajagriha Nagara Madduka Sravaha 4. Dradlia-prahari Muni. Early in the winter sramana Bhagavana Mahavira, left Vaisali and went in the direction of Magadha-desa Coming to Rajagriha Nagara, the Worshipful Lord put up at Guna sila Caitya outside the town. Samavasarana at Rajngriha A Samavasar dia was arranged by gods Sramana Bhagavana Mahavira was preaching religious St.rmons daily. During those days, many followers of various religious faiths were living at Guna Sila dyana and they were propounding their own beliefs and refuting the tenets of their adversaries Ganadhara Bhagavana Indrabhuti Gautama addressing respectfully Sramana Bhagavana Mailavira Inquired sayiny:-Bhagavan ! Some followers of other faiths say that Silu (morality) is the best principle, some say that Sruia Jnana (philosophical knowledge) is the best, and some others say that Sila (inorality) and Sruta Jnana philosophical knowledge) are each of them individually the best principle. Bhagavan ! What must be the truth in these state ments ? Bliagavana' tautama! 'hat the followers of other faiths

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581 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 rAyagihe nagare jAva evaM vayAsI-~~annautthiyA NaM bhaMte ! eva mAikkhaMti jAva evaM parUveti--evaM khalu solaM seyaM ? suyaM seyaM 2 surya seyaM 3 sIlaM seyaM 4, sa kahameyaM bhaMte ! evaM ? goyamA ! janaM te annautthiyA evamAikrAMti jAva je te ekamAiMsa miccho te evamAhaMsu, ahaM puNa goyamA ! eca mAikkhAmi jAva parUvemi, evaM khalu mae cattAri purisajAyA paNNacA, taM jahA sIlasaMpanna NAmaM ege No suyasaMpanne ? suyasaMpanne nAma ege no sIlasaMpana 2 ege solasaMpanne vi muyasaMpanne vi 3 ege No sIlasaMpanne no suyasaMpanne 4 tattha NaM je se paDhame purisamAe se gaM purise sIlavaM amuyava, uvarae avinnAyadhamma, esa NaM goyamA mae purise desArAie paNNaro, vatya NaM je se docca purisaMnAe se gaM purise sILavaM muyavaM, aNuvarae vinnAyadhamme esa NaM goyamA ! mae purise desavirAhae paNNatte, tatya NaM je se sacce purisamAe se NaM purise sIlavaM sayava, ubara e vinnAyadhamme esa NaM goyamA ? mae purise labdhArAhae pannatte tattha NaM je se cautthe purisajAe se NaM purise asIlavaM asatavaM, aNuvarae aviNAyadhamme, esa NaM goyamA ! mae purise savvAvirAhae panate / / (sUtraM 354) // bhagavatIsUtra-za08 u0 10 (pU. 416-417)

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582 philosophical knowledge,are called Desa-aradhaka(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 Desa-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- aradhaka (complete devotees) of Dharma, and 4. Those who are not morally good and who are not well-versed in philosophical knowledge, are called Sarva-viradhaka (complete violators) of Dharma. Indrabhuti 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 jivatma (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 Jivatma (individual soul). Those who possess innate intellect, and who have developed intellect have a different jiva and they have a separate jivatma. 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 jivatma. Also, those who are accustomed to exertion and valour, have a different jiva and a separate Jivatma. Naraks (hellish beings), tiryancas (lower animals), manusyas (human beings) and devas (celestial beings have) a different jiva and a separate jivatma. They also say that, those who possess Jnanavarapiya and other Karmans; who possess krisna-lesya and other logyas (thought-tints)s who have Right Perception; who

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583 have Wrong Belief; who have Darsana (Perception) and who have Jnana (knowledge), have all of them, a different jiva and a separate jivaimi Bhagavan ! What can anyone infer from such statements ? Bhagavana Gautama ! This belief of followers of other faiths is false The jiva principle of life) and the livatma (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 jiva and jivatma of persons who abstain from such sinful acts belongs to the same category. What is jiva is ji vatma * annautthiyA NaM bhaMte ! evamAikkhanti jAva paruti-evaM khalu pANAtivAe musAvAe jAva micchAdasaNasalle vaTTamANasma anne jIve anne jIvAyA pANAivAyaveramaNe jAva pariggahaveramaNe kohavivege jAva micchAdasaNallavivege vaTTamANassa anne jIve anne jIvAyA, utpattiyAe jAva pariNAmiyAe vaTTamANassa anne jIve anne jIvAyA, uppattiyAe uggahe IhA avAe dhArajAe vaTTamANassa jAva jIvAyA, uThANe jAva parakkame vaTTamANassa jAva jIvAyA, nera iyatte tirikakhamaNussadevatve vaTTamANassa jAva jIvAyA, nANAvaraNijje jAva aMtarAie vaTTamANassa evaM kaNhalesAe jAva mukkalesAe sammadihIe 3 evaM cakkhudaMsaNe 4AmiNiboDiyanANe 5matiannANe 3yAhAra samAe 4evaM orAliyasarIre 5evaM maNajoe 3 sAgarovoge aNAgArovoge vaTTamANassa aNNa jIvo anne jIvAyA, se kahameyaM bhaMte! evaM ? goyamA ! jaNaM te annautthiyA evamAikkhaMti jAva micchaM te evaM mAiMsu. ahaM puNa goyamA ! ena mAikkhAmi jAva parUvemi-evaM khaTu pANAvivAe jAva micchAdasaNasalle vaTTamANassa sazcaiva jIvAyA jAva aNAgArovaoge vaTTamANassa sazva jIve sacceva jIvAyA / / (sUtraM 596) // bhagavatI sUtra-2017 u0 2. pR0 723.

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584 *With regard to another belief of the followers of other faiths. Ganadhara Maharaja Indrabhuti Cautama asked Sramana Bhaga vana Mahavira saying:-Bhagavan ! Is there any truth in what the followers of other faiths say that even * Kevalins, 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 Kevalins utter a speech which is of two kinds ? Bhagavana Gautama What the followers of other faiths say is not true. Kevalins 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. Kevalins 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. Diksa of Gagali and Pithara. From Rajagriha Nagara, sramana Bhagavana Mahavira went to, Campa Nagari. We have seen that Sala and his younger brother Maha sala, entrusten the kingdom of Anga-desa to their sister's , son lagali *rAyagihe jAca evaM kyAsI-annautthiyA NaM maMte ! evamAikkhaMti jAva paruti-evaM khalu kevalI jakkhAeseNaM atiTTa samANe Ahacca do bhAsAo bhAsati, taM mosaM vA saccAmosa vA se kahameyaM bhaMte / evaM ? goyamA ! jaNaM te annautyiyA jAca je te evamAhaMsu micchaM te evamAhiMsu ahaM puNa goyamA ? eva mAikvAmi-4 no khalu kevalI jakkhAeseNaM Aimsati, no khalu kevalI jakkhAeseNaM ati samANe Ahacca do bhAsAo bhAsati taM. mosaMvA saccA. mosavA, kevalI NaM asAvajjAo aparo vadhAiyAo Ahacca do bhAsAmo mAsati taM saccaMbA asacA mosaM vA / / (sUtraM 632) / / / / ma0 20 18 uDeya. 7. pR. 748-49 //

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585 and both of them had taken Bhagavati Diksa at the blessed hands of Sramana Bhagavana Mahavira. Now, at iris time Canadhara Maharaja Indrabhuti, with the permission of the Venerable One, went to Pristha Campa, accompanied by Sala Muni and Mahasala Muni. At Pristha Campa, King Cagali, very respectfully bowed down before Sramana Bhagavana Mahavira Also, Pithara and Vasomati-- the father and mother of king Cagali, and the king's ministers and a number of citizens paid respects to the (anadhara Bhagavana Indrabhati Gautama then, delivered a religious sermon. On hearing the sermon, king Cagali renounced the world and he took Bhagavati Diksa, after entsrusting the government of the kingdom to the care of his own son, Pithara and Yasomati --the father and mother of Gagali-also took Diksa. Then accompanied by Sala, Mahasala, Gagali, Pithara and Yasomati, Canadhara Bhagavana Indrabhuti Gautama started for Campa Nagari On the way to Campa Nagari, the recently initiated ascetics viz Gagali Pithara, Yasomati and Sala and Mahasala-becoming absorbed in bright religious meditation, attained Kevala Jnana, (Perfect Knowledge) When all of them came near Sramana Bhagavana Mahavira, Canadhara Maharaja Indrabhati (lautama, who had not, till then, attained Kevala Jnana (Perfect Knowledge) told the five "Do obeisance to the Venerable Lord". On hearing these words Sramana Bhagavana Mahavira said -Do not disres. pect these Kivalins A Kevalin (one having Kevala Jnana) cannot be instructed to do respect to a Kevalin Ganadhara Maharaja Indrabhati (lautama was greatly astonished and a little grieved. He thought:-'Those who have only recently received Diksa from me, attained Kevala Jnana (Perfect Knowledge), while I ain, till now. without it'. He became very 74

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586 impatient and doubted whether he will have Kevala Jnana (Perfect Knowledge) during this life or not. Sramana Bhagavana Mahavira, 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 Maharaja Indrabhuti Gautama, told him, after the assembly had dispersed, saying,-O autama! 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 autama ! 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 Ksetra (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 Sramana Bhagavana Mahavira himself, Gagadhara Maharaja Indrabhuti Gautama became greatly satisfied. * rAyagihe jAva evaM vayAsI - parisA paDigayA goyamAdI samaNe bhagavaM mahAbIre bhagavaM goyamaM AmaMtettA evaM vayAsI - cirasaMsiddho'si me goyabhA / cirasaMdhuo'si me goyamA / ciraparicio' si me goyamA ! cirajusio'si me goyamA ! ciraNuagao'si me goyamA ! virANuvaMtisi me goyamA ! anaMtaraM devaloe anaMtaraM mANussara bhave, kiM paraM maraNA kAyassa bhedA io cutA dovi tulA egaDA avisesasamaNANattA bhavissAmo || (sUtraM 521) // bha0 za. 14 u07 [pra. 646 ] For Private Personal Use Only

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587 3 Samavasarana at Rajagriha Nagara From Campa Nagari, Sramana Bhagavana Mahavira went to Rajagriha Nagara and had his lodgmg at Guna Sila Caitya outside the town. At some distance from Guna Sila Caitya, there were living numerous followers of other faiths, the chiet of whom wereKalodayi, Sailodayi, Sarvalodayi, Udaka, Namodaka, Anna-pala, Saivala. Sankha-pala, Suhasti, Oathapati, etc. One day when they were discussing the subject of Pancas. tikaya promulgated by Sramaga Bhagavana Mahavira, some said --Sramana Jnataputra propagates the following five Asti-Kayas viz 1 Dharmastikaya, 2 A-Dharmasitkaya, 3 Akasastikaya, 4 Jivastikaya, and 5. Pudgalastikaya Out of these five astikayas, he styles Jivastikaya, as Jivakaya (embodied as a living being) and the remaining four as A -Jiva-kaya (life less "teNaM kAleNaM 2 rAyagihe nApaM nagare guNasilae ceie vannao jAva puDhavisilApaTTao, tassa NaM guNasilassa ceiyassa bhadrasAmaMte bahave unnautthiyA paricarmani, na0 kAlodAyI, melodAyI evaM jahA sattamasae annautyi uddesae jAvase kahameya manne evaM ? tatthaNaM rAyagihe nagare pahue nAmaM sapaNo vAsae parivasati aMTe jAva aparibhUe abhigajIvA jAva viharati, tae NaM samaNe bhagavaM mahAvIre annayA kadAyi puvvANupuci caramANe jAva saMmosaDhe parisA paDigayA jAva pajjuvAsati, tae NaM madue samaNovAsae kahAe baddha DaMta samANe hahatuTa jAva hiyae jAva sarIre sayAo gihAo parinikkhamati sa0 2 pAdavihAra cAreNaM rAyagiha nagaraM jAva niggacchati ni0 2 tesi anna utthiyANaM adara sAmaMteNa vIyIvayati, tae NaM te anatthiyA madurya samaNo vAsayaM adarasAmaMteNaM vIyIvayamANaM pAsaMti 2 antabhannaM sadotiratA evaM kyAsI-evaM khala devANuppiyA ? ahaM imA kahA aviuppakaDA imaM caNaM

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588 bodied) Also, he says that, the following four viz. Dharmastikaya 2 A dharmastikaya 3. Akasastikaya and 4 Jivastikaya are A rupikaya (formless bodied ) ; and only one astikaya viz. Pudgalastikaya is Rupi-kaya (one having a corporeal body. O learned people! Is, what Sramana Jnataputra 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 Sramana Bhagavana Mahavira at Guna 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 Sramana Bhagavana Mahavira and he had made a careful study of the chief tenets of Jaina Siddhantas. He was mahue madhueM samaNovAsae amhaM adara sAmaMteNaM vIivayai taM seyaM khalu devANuppiyA ! ahaM maddayaM samaNovasayaM eyamahaM pucchita tikaDu annamannassa aMtiyaM eyamaha paDisRNeti annamannassa 2 tA jeNeva mahue samaNovAsae teNeva ubA0 2 mahuyaM samaNovAsayaM evaM dAsI - evaM khalu madduyA ! evaM dhammArie dhammovadesara samaNe NAyaputte paMca astikAye pannavei jahA sattame sae annautthi uhue jAva kahameyaM mahuyA ! evaM ?, taraNaM se samaNovAsa te anna utthi evaM vayAsI - jati kajja kajjati jANAmo pAsAmo jahe na kajjaM na kajjati na jANAmo na pAsAmo, tae NaM te annautthiyA mahayaM samaNo vAsayaM evaM bayAsI - kesa NaM tumaM maddayA ? samaNovAsagANaM bhavasi je gaM tumaM eyamahaM na jANasi na pAsasi ? tara NaM se mahue samaNovAsae te annautthie evaM bayAsI - atthi Na Auso / bAUyAe vAti ? haMtA atthi, tujje Na Auso ! vAuvAyassa vAyamANassa rUvaM pAsaha ? No viNDe samaha, matthi NaM Aja so! ghANasahagayA poggaLA ? haMtA asthi, tujhe Na AUso ! ghANasahaga For Private Personal Use Only

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589 on walking on foot, to the Samavasarana of Sramana Bhagavana Mahavira. When he was passing by the place where the followers of other faiths were discussing the subject of Pancastikaya, some of them, seeing Madduka said --O Beloved of the gods! See, Madduka Sravaka is going there. Let us go and get his opinion on this subject. He is a keen student of the tenets of Jnataputra". With these words, they hurriedly went to Madduka Sravaka, and stopping him, said O Madduka! Your religious preceptor Sramana Jnataputra propagates five astika yas, and some of them he declares as Jivakaya and some as A-Jiva kaya, 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 Dharmastikaya etc ? Madduka--They are inferred to exist by the various karyas (acts) done by them. Dharmastikaya and other such categories being a-rupi (formless), are not known or seen yA poggalANa rUvaM pAsaha ? No tiNa, atthi NaM bhaMte ! AUso ! araNisahagaye agaNikAye ? havA asthi, tujjhe NaM Auso ? araNisahagayassa agaNikAyassa rUvaM pAsaha ? No ti. atthi NaM Auso ! samuhassa pAra gayAI rUvA ? iMtA, atthi, tujhe NaM Auso ! samuhassa pAragayAI ruvAI pAsahaM ? No vi0 atthi NaM Auso ! devaLogagayAI ruvAI ? haMtA asthi, tujheM Aso ! devaLogagayAI ruvAI ? pAsaha ? No ti0 evAmeva Auso ! ahaM vA tujhe vA anna vA chaTTamattho jai jo jaM na jANai na pAsai taM sabvaM na bhavati evaM te subahue loe Na bhavissatItikaTTu te NaM unnautthie evaM parihaha evaM pa0 2 jeNeva guLasi0 ceie jeNeva samaNe bha0 mahA0 terveNa uvAga0 2 samaNaM bhagavaM mahAvIraM pacaviNaM abhigameNaM jAva pajjuvAsati / matrayAdI ! samaNe bha0 mahA mahuyaM samaNo vAsagaM evaM kyAsI - muhUNaM madduyA ! tumaM te annautthi evaM bayAsI, sAhU NaM maddayA ? tumaM te anna, u0 evaM bayAsI, For Private Personal Use Only

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590 Other Faiths-O Madduka ! What a follower of Jaina Sadhus are you that you do not know and see the Dharmastikaya 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. jeNaM mayA aTuM vA he uM vA pAsiNaM vA vAgaraNaM vA anyAyaM adi assutaM amayaM aviNNAyaM bahujaNa majjhe Aghaveti pannaveti jAva uvadaMseti se NaM arihaMtANaM AsAyaNAe baTTati kevalINaM pAsAyaNAe baTTati arihaMtapannatassa dhammassa AsAyaNAe baTuMti kevalipanattassa dhammassa bhAsAyaNAe baTuMti taM muha NaM tuma mAyA ! te annau0 evaM bayAsI sAhU NaM tumaM matyA ! jAva evaM kyAsI, sae NaM madue samaNobAsae samaNeNaM maga0 mahA0 evaM bu0 samANe haTTa tuDe samaNaM bha0 mahAvIra ma0 mayassa baM0 na0 2 pacAsanne jAva pajjuvAsai, tae NaM sama0 bha0 payasye samaNovAsagassa tIse ya jAca parisA padigayA, taeNaM mA0 samaNassa bha0 ma0 jAva nisamma hahatuTu pasiNAI pAgaNAI tucchatipa02 aTThAi pariyAtie 2 udyAeDhe02 samaNaM bha0 mahA0 40 namaM02 jAva pddige| bhaMtetti bhagavaM goyame samaNe ma0 mahA00 namaM0 evaM vayAsi-pabhU gaM maMte / yadae samaNobAsae devANuppiyANaM aMtiyaM jAva

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591 Madduka:-0 Long-lived I Can there be fire assordated with araqi wood-fuel ? 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 Deva-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 sramapa Bhagavana 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, sramaga Bhagarina

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592 Mahavira, 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 Kevalins 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 sramana Bhagavana Mahavira himself, and after having received explanation about some other religious topics, he went home. Soon after the departure of Madduka, from there, Canada hara Maharaja Indrabhati Gautama asked:-Bhagavan ! Is Madduka Sravaka fit for Bhagavati Diksa ? Bhagavana:-Gautama | Madduka is not able to take Bhagavati Diksa 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 Arunabha-Deva-vimana (celestial aerial car named Arunabha). 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 Makandt Nagari in Bharata-ksetra, 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 Pancala, destroyed by Sri Krisna on behalf of King Duryodhana of the Pandavas.

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593 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 kalacarya (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 Setha 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 Dradhaprahari by the robbers. Now, Datta maintained himself by committing thefts of various kinds. One day, Dradhaprahari went to Makandi Nagari in com. pany with other robbers with the object of commithing thefts. The other robbers entered different houses and Dradhaprahari entered the house of a Brahmana. As soon as the Brahmana 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. Dradhaprahari 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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594 of the wife of the Brahmana, 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 Bhagavana Mahavira, he himself removed the hair of his head and beard with his own hands, and took Bhagavati Diks from the Worshipful Bhagavana. Dra. dha-prahari, 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 Brabmana 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 Kevala Jnana within six months and he attained Moksa (Final Emancipatinn It was in this way, that cruel-hearted Dradhaprahari the slaver of a. 1. Brahmana 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. Sramaqa Bhagavana Mahavira lived at Rajagriha Nagara, during the rainy season of the Thirty-third year of his Ascetic Life.

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595 Thirty-fourth year of Ascetic Life (B. C. 535-534) 1. Kalodayi 2. Diksa of Kalodayi 4. Lepa Sresthi 4. Diksa of Lepa Sresthi 5. Pedhala-putra Udaka 6 Diksa of Pedhalaputra Udaka. During the winter Sramana Bhagavana Mahavira left Rajagriha Nagara and went to a number of villages and towns for preachiug. During the summer, he returned to Rajagriha Nagara and had his lodging at Guga Sila Caitya of the town. 1. 1. Kalodayi. One day when Ganadhara Maharaja Indrabhuti Gautama was coming back to Gugasila Caitya after taking his alms from Rajagriha Nagara, Kalodayi, Sailodayi and other followers of various Faiths were carrying discussions on the Pancastikaya 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 Maharaja Indrabhuti Gautama,--the chief disciple of Sramana Jnata-putra is passing near-by. Let us go and ask him on this subject" Immediately Kalodayi, Sailodayi, Saivalodayi and others, went to indrabhuti Gautama and stopping him on the road, they said --O Gautama! Your religious teacher and preacher Sramana Jnata-putra propagates the theory of Pancastikayas commencing with Dharmastikaya. 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-rupi kaya (formless bodied) and one is a rupi kaya (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 Astikaya ? Indrabhuti Gautama --O Beloved of the gods We do not call anything as existing, which is non-existent, and we do For Private Personal Use Only

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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 Maharaja Indrabhuti Gautama went to Sramana Bhagavana Mahavira, but Kalodayi could not arrive at the truth. As a result, he followed Indrabhuti Gautama and respectfully approached Sramana Bhagavana Mahavira who was giving a religious sermon to a large gathering. Addressing Kalodayi at a suitable opportunity, Sramana Bhagavana Mahavira told him : -- Kalodayin | Is it true that you were discussing in your assembly, the subject of Pancastikaya propounded by me? 596 Kalodayi---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 Kalodayin! I have been propounding the principle of Pancastikaya and it 1S a fact that four astikayas are a- jiva-kaya ( lifeless bodied ) and only one is jiva-kaya (with a living body). I also believe that four astikayas are a rupikaya (with a corporeal body). * teNaM kANaM teNaM samaeNaM rAyagihe nAma nagare hotyA vannao guNasikae are vannao, jAva puDhavisilApaTTae baNNao, tassa NaM guNasikavassa ceiyassa adurasAmaMte vaha anautthiA parivasaMti, taM jahA - kAlodAI, selo dAI, sevAlodAI, udara nAmudara, tammudae, annabAlae, sevAkara, saMkhavAkae, suhatthI, gAhAvaI, tae NaM annautthiyANaM bhaMte ! annayA kayAI egayao sammuvAgayANaM sannividvANaM sannisaMnnANaM ayameyArUbe mihI kahAsamukAve samupajjatthA evaM khalu samaNe nAyaputte paMca atthikAe panneveti taM jahAdhammatthikArya jAva AgAsatthikArya tattha NaM samaNe nAyaputte cacAri afrate ajIvakAe pannavetti, taM jaddA - dhammatthikAyaM adhammasthikArya For Private Personal Use Only

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597 Kalodayi - Bhagavan | Can any one sleep on or sit or stand, through the help of dharmastikaya, a-dharmastikaya, akastikaya or jivastikaya ? Bhagavana :--Kalodayin ! It cannot happen. The various acts of lying down or of sitting or of standing up, cannot be done on Dharmastikaya and other astikayas, which are form - less. All these acts can be done on Pudgalastikaya which is rapi (having a form) and which is a- jivakaya (possessed of a non-living body). They cannot be brought about anywhere else. Kalodayi-Bhagavan I Can sinful acts resulting in evil conAgAsatvikAyaM poggaLatthikArya, evaM ca samaNe NAyapute jIvatthikAyaM arUvi kAyaM jIvakArya pannaceti, tattha NaM samaNe NAyaputte cattAri asthikAe aruvikAye pAveti ta jahA dhammatthikAyaM adhammatthikAyaM AgAsatthikAyaM jIvatthikArya, egaM NaM samaNe nAyaputte poggalatthikAyaM rUvikArya ajIbakArya pannaveti, se kahameyaM manne evaM ? teNaM kALeNaM teNaM samaeNaM samaNe bhagava mahAvIre jAva guNasilae ceie samosaDha jAva parisA paDigayA teNaM kALeNa samaevaM samaNassa bhagavao mahAvIrassa jeDa aMtevAsI iMda bhUINAmaM aNagAre goyama goNa evaM jahA bitiyasae niyaMtuddesae jAva bhikkhAyariyAe aDamANe ahApajjattaM bhattapANa paDiggahittA rAyagihAo jAva aturiyamacalamasaMmaMta jAbariyaM sohemANe sohemANe tesi anna utthiyANa adurasAmaMtaNa vIDavayati, taNaM te annautthiyA bhagavaM goyamaM adurasAmaMtaNa vIr3avayamANa pAsaMti pAsevA annamanna sadAveti annamannaM sadAbittA evaM vayAsI- eva khalu devANuppiyA ! amha imA kahA aviSpakaDA ayaMca Na goyame amhaM adurasAmaMteNa vIivayai va se khalu devANupiyA ! amhaM goyama eyamahaM pucchittae tikaTTu annamannassa aMtie eyama pati 2 ttA jeNeva bhagavaM goyame teNeva uvAgacchati teNeva uvAgacchitA te bhagava goyamaM evaM vyAsI eba khalu goyamA ! tava dhammAyarie dhammovadesae samaNe NAyaputtaM paca atthikAe pannaveti, taM jahA - dhammatthikArya jAva AgAsatthikAya, taM cetra jAva rUvikAyaM ajIvakArya pannaveti se kahameyaM bhaMte ! goyamA ! evaM se bhagavaM goyame te annauthie evaM e For Private Personal Use Only

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598 sequences be produced in Pudgalastikaya living bodies ? Bhagavana:-No Kalodayin ! It does not happen Kalodayi -Bhagavan ! Can sinful acts resulting in evil consequences be produced in Jivastikaya living bodies ? Bhagavana-Yes, Kalodayin ! All varieties of good or evil Karmans, are done in jivastikaya living bodies. By the explanation given by Srainana Bhagavana Mahavira on the subject of Pancastikaya, the doubt of Kalodayi was removed. He was willing to hear more about the tenets of Jaina Religion. Having bowed down at the feet of sramasa Bhagavana vayAsI-no khalu vayaM devANuppiyA ! atyibhAvaM nasthiti badAmo, natyibhAvaM atyiti badAmo, amhe NaM devANuppiyA ! savvaM atthibhAvaM asthIti vadAmo savvaM natyibhAvaM natthIti kyAmo, taM ceva sA khalu tumbhe devANuppiyA ! eyama sayameyaM paccuvekkhaha tikaTa te abauthie evaM vayAsI-evaM 2 jeNeva guNasilae ceie jeNeva sapaNe bhagavaM mahAvIre evaM jahA niyaMThusie jAva bhattapANaM paridaMseti bhattapANaM paDidaMsettAsamaNaM bhagavaMmahAvIraM dahanamaMsahara 2 nacAsanne jAva pajjuvAsati / teNaM kAcheNaM teNaM samaeNaM samaNe bhagavaM mahAvIre mahAkApaDikanne yAvi hotyA, kAlodAI ya taM desaM hatyAmAgae, kAlodAi ti samaNe bhagavaM mahArIre kAlodAI evaM kyAsI-se nRNaM (bhaMte !) kAlodAI annayA kayAI egayo sahiyANaM samuvAgayANaM sanniviTThANaM taheva jAva se kahameyaM manne evaM ? se cUrNa kAlodAI atye samaDhe ? haMtA atyi taM0, sacce NaM esamaTe kAlodAI ahaM paMcatyikAyaM pannavemi, taM nahA-dhammAtyikAyaM jAva poggalatthikAyaM tattha NaM ahaM cattAri atyikAe ajIvatyikAe ajIvatayA pannavemi taheva jAba egaM ca NaM ahaM poggalatyikAyaM rUvikAyaM pannavemi, tae jaM se kAlodAI samaNaM magavaM mahAvIraM evaM badAsI-eyaMsi bhaMte ! dhammatyikAyaMsi adhammatthikAmaMsi dhAgAsavikAyaMsi aruvikAyaMsi ajIvakAyaMsi cakiyA keha Asaittae vA 1 saisae vA 1, ciTThAttaevA 3 nisIisae vA 4 surahittae vA No tiNaDe kANedAI egaMsi

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599 1 am Mahavira and having gone three times round the Venerable Lord, by way of a pradaksina, Kalodayi said-Bhagavan i desirous of having a religious sermon from you'. There-upon, Sramana Bhagavana Mahavira preached a religious sermon. Kalodayi liked it very much He took Bhagavati Diksa at the pious hands of Sramapa Bhagavana Mahavira. Oradually Kalo dayi Anagra studied the Eleven Angas of the Jaina Siddhantas. 2 2. Lepa Sresthi. At Rajagriha Nagara, there lived a wealthy merchant nameed Lepa Sresthi. He was deeply attached to Mithyatva (False Belief). He had a Guru ( preceptor named Sivabhuti, who was a staunch preacher of False Belief Whenever his Guru came to Rajagriha Nagara, Lepa Sresthi was going with great pomp for a distance of four or five yojanas for the purpose of receiving him. Lepa Sresthi had much confidence in the teachings of his Guru and he was faithfully observing them. When Sramana Bhagavana Mahavira was staying at Raja. griha Nagara, Lepa Sresthi, at the instigation of his friend NaM poggaLatyikA yaMsi ruvikAryasi bhajIvakAyaMsi cakiyA kei Asaha ittara vA saitara vA jAva tuyaTTittae vA eyaMsi NaM bhaMte ! poggaLatthikAyaMsi afahrife arranAyaMsi jIvANaM pAvakammA pAnakammaphalavivAgasaMjutA kati ? jo iNa samar3e kAlodAI ! eyasi NaM jIvatthikAyaMsi arUvikAryasi jIvANaM pAtrA kammA pAvakammaphalavivAgamaM cattA kajjaMti ? haMtA kati ettha NaM se kAlodAI saMbuddhe samaNaM bhagavaM mahAvIraM vaMdai namasa vaMditA namasittA evaM bayAsI-icchAmi NaM bhaMte ! tubbhaM aMtiyaM dhammaM nisAmerAe evaM jahA khaMdae taheva pavvaie taheva ekkArasa aMgAI jAva viharai || // ( sU 305 ) // bhagavatI sUtre - zatake 0 7 u0 10 (pR. 323-324) For Private Personal Use Only

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600 Jinadatta Sravaka, went to Guna sila Caitya out of curiosity. Lepa Sresthi told sramana Bhagavana Mahavira saying-Bhagavan! Is the explanation given about Adhyatma (supreme soul) by my Guru Sivabhati, true or false ? Bhagavana:-0 Sresthi ! There are four kinds of Adhyatma viz 1 Nama Adhyatma 2 Sthapana Adhyatma 3. Dravya Adhyatma and 4. Bhava Adhyatma A clear understanding of the first three varieties of Adhyatma leads to Bhava Adhyatma. Persons with Bhava Adhyatma 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, Adhyatma 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 Adhyatma at all. Useful Adhyatma has genuine Adhyatma closely incorporated in it. None except satya-adhyatna (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 Adhyatma Jnana (knowledge of the Soul). Without the true knowledge of the nature of the Soul, persons well-versed in Logic and in Vairagya (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 Sarisara Lepa Sresthi -- Bhagavan! What must be the nature of the Adhyatma that you are talking about ? Bhagavana:-O Sresthi ! Keeping oneself engaged in observing correct relig.ous rituals for the elevation of his Soul, after avoiding the various side-ways of Mithyatva (False Belief) is callea Adhyatma dasa (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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601 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. Susrusa (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 pratyayiki (Creating Samyaktva or Right Belief) 2. Desa-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. Anantanu-bandhi Visamyojana-(Getting separated from the influence of passions 5. Darsana-Mohaniya Ksapaka (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 Ksapaka Sreni (a stage of cessation of falling down from the series). 9. Ksina-Moha Gunasreni (Stage of destruction of Infatuation Karma) 10 Sa-yogi Kevali Guna Srem (stage of acquisition of Kevala Jnana-Perfect Knowledge with activity of mind, speech and body) 11 A-yogi Kevali Guna Sreni (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 Lepa Sresthi, then, requested Sramana Bhagavana Maha For Private Personal Use Only

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602 and nature of Vairagya vira to explain him the definition (disgust to worldly enjoyments). Vairagya Replying to the request of Lepa Sresthi, sramana Bhagavana Mahavira, said --O Sresthin ! Undisturbed Adhyatma (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 Samsara 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 Vairagya dasa ( 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 Jnana ( 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 Vairagya dasa (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 Vairagya ( 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 Vairaga--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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603 Vairagya. Even: when a person with this variety :of Vairagya obtains his much-desired objects, he soon abandons hiz 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 Samsara, 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 Vairagya with such low tendencies, is not a Parmarthic Vairagya (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 Vairagya is counted upon as a kind of Vairagya is that even from this low form of Vairagya as the root-source, some fortunate individuals have attained Paramarthika Vairagya. This is a low form of Vairagya in itself. 2. Moha-garbhita Vairagya-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 Vairagya 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 Siddhantas, 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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604 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 Vairagya (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 Vairagya. They cannot be included in Paramarthic Vairagya. 3. Jnana-garbhita Vairagya-This variety of Vairagya 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 Syadvada-Logical Method of Reasoning of the Jainas, "Wise persons imbibed with this variety of Vairagya 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 Jinegvaras. 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 Vairagya,

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605 Lepa Sresthi again asked Sramana Bhagavana Mahavira, saying: - Bhagavan ! In which of the three varieties of persons with Vairagya, is Bhava Adhyatma to be found ? Bhagavana :-0 Sresthin ! In some variety of Vairagya, there is a preponderence of passions, and in another, there is a preponderence of virtuous qualities. The Vairagya 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 Vairagya 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 Vairagya and Moha-garbhita Vairagya are included in this variety of Adhyatma. The other variety of Vairagya results froin the presence of virtuous qualities. Jnana garbhita Vairagya results in a superior variety of Adhyatma, 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 Malati (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 Vairagya (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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606 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 Sramana Bhagavana Malavira, Lepa Sresglu was greatly pleased with a further request, sramana Bhagavana Mahavira told him.-'0 Sresthin ! 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 Moksa (Final Emancipation) like Bharata Cakravartin, Bahubali, Abhaya Kumara, 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 Kugika of Magadha-desa, 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 Kalika-amass a heavy load of meritorious dee is during their present life'. Having heared the religious preaching, Lepa srosthi took the Twelve Vows of a House-holder from Sramana Bhagavana

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607 Mahavira and he left off all his former dealings Believer. as a False On seeing this change in the behaviour of Lepa Sresthi, his friends and acquaintances, told hini :-"Abi Lepa ! 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, Lepa Sresthi 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 Sivabhuti came to Rajagriha Nagara, with the object of change ing his views, but Lepa Srasthi did not go to him even out of formal courtsey. When his Guru Sivabhuti sent some of his pupils to Lepa Sresthi saying that he was wanted by the Guru, Lepa Sresthi told them :--He, who accurately knows the nature of the Loka ( Universe ) pervaded with the Six Varieties of Living Beings including Prithvi Kaya, Ap Kiya 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 Dana (giving out of compassion ). You should never censure the Religion preached by the Jinesvaras in my presence. On hearing this reply of Lepa Sresthi, the pupils of Sivabhfti returned to the house of Sivabhuti and gave him the account of Lepa Sresthi, Sivabhati himself, then, went to the house of Lepa Sresthi but Lepa Sresthi did not respect him as his Guru. Sivabhati was greatly enraged and he told Lepa Sresthi :-'0 Sresthin ! By what rogue have you been cheated that you did

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608 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 Lepa Sresthi a picture of heaven and hell by his mystic powers On seeing this picture, Lepa Sresthi 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 Sramana 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, Lepa Srasthi told Sivabhuti:-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 Sretthi Sivabhuti, soon went away. 4 4 Diksa of Lepa Srestbi Although Lepa Sresthi 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 Lepa Sresthi became deeply interested in the principles of the Jaina Religion Lepa Sresthi, then took, Bhagavati Diksa. Having led ascetic life for some time, and having destroyed all his evil Karmans, Lepa Sresthi in due course of time, acquired Kevala, Jnana and he attained Moksa (Final Emancipation) 5 5. Pedhala-putra Udaka In the North-East of Rajagriha Nagara, there was a small For Private Personal Use Only

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609 prosperous town named Nalanda, 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 Sasadravika belonging to Lepa Sresthi, and near it there was an Udyana ( pleasure-garden ) named Hastiyama. *When Sramana Bhagavana Mahavira was living at Hastiyama Udyana, an ascetic of Tirthankara Bhagavana Sri ParsvaNatha, named Pedhala-putra Udaka of Metarya Gotra, met Ganadhara Maharaja Indrabhuti Gautama, and addressing him, said:Gautama! I am desirous of asking you a few questions O Longlived! you can answer me with proofs. Indrabhuti Gautama :- Yes, you can ask them with pleasure. * teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nayare hotyA, riddhitthimivasamiddhe vaNao jAva paDirUve, tassa NaM rAyagihassa nayarassa bahiyA uttarapuracchime disIbhAe, ettha NaM nAlaMdAnAmaM bAhiriyA hotyA, aNegabhavabhasayasanbhividvA jAva paTirUvA || ( 0 68) | tattha NaM nAlaMdA bAhiriyAe leve nAmaM gAhAvaI hotthA, aTThe ditte bitte vicchiNNavipulabhavaNasayaNAsaNajANavAhaNAiNe bahudhaNabahujAyarUtrarajate Aoparivah vicchiDDiyapaurabhattapANe bahudAsIdAsagomahisaga velagappabhUe bahujaNassa aparibhUe yAni hotthA, se NaM leve NAmaM gAhAvaI samapovAsa yAvi hotthA, abhigayajIvAjIve jAva vihara, niggaMthe pAvayaNe nissaMkie nirkakhie vizvitigicche laddhaDe gahipaThThe pucchiyaDe viNicchiyaTThe abhigahi amiMjApemANurAgarate, ayamAuso ? niggaMthe pAvayaNe ayaM aTThe ayaM parama sese aNaTTe, ussiyaphalihe appAvayaduvAre ciyattaMteurappave se cAudasatuhi puNNamAsiNIsa paDipunnaM posahaM sammaM aNupAchemANe samaNe nigaM tahAviNaM esapijjeNaM asaNapANakhAimasAimeNaM paDilA memANe bahUhiM sIlaccayaguNa viramaNapaccakkhANaposahovavAsehiM appANaM bhAvemANe evaM caNaM viharai || (sUtra - 67 ) // For Private Personal Use Only

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610 Udaka:-Long-lived Cautama! Kumara-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 Samsara (Universe). Sthavara (immovable) living beings, after death, are produced as tras (moving) living bodies, and trasa living beings, after death, are produced as Sthavara living beings in this way, tassa NaM chevassa gAhAvaissa nAlaMdAe bAhiriyAe uttarapuracchime disimAe ettha NaM sesadaviyA nAmaM udagasAlA hotthA, aNegakhaMbhasayasanividyA pAsAdIyA jAva paDirUvA tiseNaM sesadaviyAe udagasAlAe uttara puracchime disimAe, ettha NaM hatyijAme nAma vaNasaMDe hotthA, kiNhe vaNNao vaNakhaMDassa / / (sUtra-70) / / tassi ca NaM gihapadesaMmi bhagavaM goyame viharai, bhagavaM ca NaM ahe ArA. maMsi / ahe NaM udae peDhAlaputte bhagavaM pAsAvacijje niya? meyajje gottaNaM jeNeva bhagavaM goyame teNeva uvAgacchai, uvAgacchaittA maga goyamaM evaM vayAsI-AusaMti ! goyamA asthi khalu me kei padese pucchiyace. taM ca taM ca Auso ? ahAmuyaM ahAdarisiyaM me viyAgarehi savAya, bhagavaM goyame udAyaM peDhAlaputtaM evaM vayAsI-aviyAi Auso ! socA nisamma jANissAmo savAyaM, udae peDhAla putte bhagavaM goyama evaM vyaasii-|| (mU0 71) /

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a living being which is a-ghatya (not fit for killing) as a trasa ( moving) living being, becomes ghatya (fit for being killed) when it is produced as a sthavara ( immovable) living being. Therefore, one should take or give the said vow with a qualifying clause in the following manner - 611 " 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". Auso ! goyamA atthi kumAraputtiyA nAma samANA nigaMthA tumhANaM tumhANaM tatrayaNaM pavayamANA gAhAvaI samaNo vAsagaM upasaMpannaM evaM paccakkhAveti - Nattha abhiSNaM gAhAvara coraggahaNavibhokkhaNayAe tasehiM pANehiM vihAya daMDa, evaM haM paccakkhaMtANaM duppaccakrakhAyaM bhavai, evaM haM paJcakrakhAvemANANaM dupaccakkhaviyacaM bhavai, evaM te paraM paccakkhAtremANA atiraMyati sayaM patiSNaM, kassa NaM taM heuM ? saMsAriyA khalu pANA thAvarAvi pANA tasattApa paJcAyati tasAvi pANA thAvarattAe paccAyati, thAvarakAyAo viSpamuccamANA pAsavacicajjo pucchiyAio ajjagoyamaM udago / sAvagapucchA dhammaM souM kahiyaMmi uvasaMtA // / 205 / / 3 niryuktikAra - Niryuksikara kAryasi uvavati, tasakAyAo viSpamuccANA thAvarakAryasi uvavajjati tersi caNaM thAvarakAyaMsi uvavaNNAvaM ThANameyaM dhatta || (sUtra- 72) // evaM 06 paccakkhAyaM paccavakhaMtANaM supaccakkhAyaM bhavai, evaM haM paccakkhAmANari supacakrakhAviyaM bhavai, evaM te paraM paccAkkhAvemANA pAtiyaraMti sayaM iSNaM, paNNattha abhiyogeNaM gAhAvaicoraggahaNavimukkhaNayAe tasa bhUehiM pANehiM vihAya taM evameva saha mAsAe pUrakame vijjamANe je te kodA vA For Private Personal Use Only

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612 By the use of the qualifying word 'bhuta', the occurrence of a fault can be avoided. Also, to give such a vow without the use of the qualifying word 'bljuta' 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 Samsara from their existence as a trasa lohA vA paraM paccakkhAveti ayaMti No uvaese No NeAue bhavai, aviyAI Auso ! goyamA ! tumbhapi evaM royai ? // sU-73 / / savAyaM bhagavaM goyame ? udayaM peDhAlaputtaM evaM kyAsI-AusaMto ! udagA no khalu evaM amhe royai, je te samaNA vA evabhAikkhaMti jAva paruceti No khalu te samaNA vA NiggaMthA vA eva bhAsaM bhAsaMti; aNutAviyaM khalu te bhAsa mAsaMti, abhAikkhaMti khalu te samaNe samaNovAsae vA jehidi annehiM jIvehiM pANehiM bhUehiM sattehiM saMjapayaMti tANavi te amAikakhaMti, kassa NaM taM heu ?, saMsAriyA khalu pANA, tasAvi pANA yAvarattAe paccAyati thAvarAvi pANA tasattAe paccAyaMti, tasakAyAo vippamuccamANA thAvarakAyaMsi uvavajjaMti, thAvarakAyAo viSpamuccamANA tasakAyaMsi uvavajaMti, tesiM ca NaM tasakAyaMsi uvavannANaM ThANameyaM adyattaM // (mUtra-74) / savAyaM udae peDhAlaputte bhagavaM goyama vayAsI-kayare khalu te AusaMto goyamA ? tumbhe vayaha tasA pANA tasA Au annAhA ?, savAyaM bhagavaM goyame udayaM peDhAlaputtaM evaM vayAsI-AusaMto udagA ! je tumme vayaha tasabhUtA pANA tasA te vayaM vayAmo tasA pANA, je vaya kyAmo tasA pANA te tumme vayaha tasabhUyA pANA, ee saMti duve ThANA tullA e egahA, kimAuso ?

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615 (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-kaya (trasa-bodied living being, they are called trasa (moying) living beings, and then, they are a-ghatya (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 'bhuta,' 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 ? -- - - --- -- ise bhe suppaNIyatarAe bhavai tasabhUyA pANA tasA, ime meM suppaNIyatarAe bhavai-tasA pANA tasA, tato egamAuso ! paDikosaha ekaM abhiNaMdaha ayaMpi bhedo se No Ne Aue bhavada / / bhagavaM ca Na udAhu saMtegaiA maNussA bhavaMti, tesiM ca Na evaM vRttapuvvaM bhavai-No khalu vayaM saMcAemo muMDA bhavittA agArAo aNagAriyaM pavveittae, sAvayaM NhaM aNupuvveNaM guttassa lisissAmo te evaM saMkhaveti te evaM saMkha uvayaMti nannattha amioeNaM gAhAvaicoraggahaNavimokkhaNayAe taseMhi pANehiM nihAya daMDaM, taMpi tesi kusaLameva bhavai // (sUtra0 75 ) / tasAvi buccaMti tasA tasasaMbhArakaDeNaM kamnuNA NAmaM ca NaM anbhuvagarya bhavai, tasAuyaM ca NaM palikakhINaM bhavaI, tasakAyaTiiyA te tao AuyaM vippajahaMti, te tao AuyaM vipanahittA thAvaratAe paJcAyati / thAvarAvi buccaMti thAvarA thAvarasaMbhArakaDeNaM kammuNA gAmaM ca NaM anbhuvagayaM bhavaI, thAvarAvyaM ca NaM palikkhINaM bhavai, thAvarakAyahiiyA te tao AuyaM vippajahaMti tao AuyaM viSpajahittA bhujo paraloIyattAe paJcAyati, te pANAvi buccaMti, te tasAvi buccaMti, te mahAkAyA te cirahiiyA / (sUtraM 76) //

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614 Indrabhati Gautama -Long-lived Udaka! The same thing which you call trasa-bh, taprana is called trasa-prana by us The same thing called trasa -prana by us is named trasa-bhuta prana by you The two words are synonymous. But Arya Udakal You think that the inter-pretation trasa-bhuta prana trasa is free from faults and trasa-prana 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 Sravaka, but in course of time they will advance towards duties of ascetic life Such persons limuting their vowless tendencies, do take the undermentioned vow : savAyaM udae peDhAlaputte bhavayaM goyama vayAsI-AusaMto goyamA ! Natthi NaM se kei pariyAe jaNNaM samaNobasagassa egapANAtivAyaviraevi daMDe nikkhitte, kassa NaM taM heu ? saMsAriyA khalu pANA thAvarAvi pANA tasa ttAe paccAyaMti, tasAvi pANA thAvarattAe paccAyaMti, thAvarakAyAo vippamuccamANA save tasakAyami uvavajjaMti, tasakAyAo vippamuccamANA samve thAvarakAyaMsi uvavajjati, tesiMca NaM thAvarakAyaMsi uvavannANaM ThANameyaM dhattaM // savAye bhagavaM goyame ukSyaM peDhAlaputtaM evaM vayAsI-No khalu Au~so ! asmAkaM vattagharaNaM tunbhaM ceva aNuppavAdeNaM asthi NaM se pariyAe je paM samaNovAsagassa sancapANehiM sababhUehi savvajIvehiM savvasattehi daMDe nikvate bhavai, kassa NaM taM heu ? saMsAriyA khalu pANA, tasAvi pANA thAvarattAe paccAyaMti, thAvarAvi pANA tasattAe paccAyati, tasakAyAo vippamuccamANA savve thAvarakAyaMsi uvavajjati, thAvarakAyAo viSpamuccamANA satve tasakAryasi uvavajaMti, tesiM ca NaM tasakAyaMsi uvavanANaM ThANa

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615 " 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 Sthavara Nama Karma and it is named Sthavara-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-kayika living being, and it is then called a trasa prana (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 meyaM dhattaM, te pANAvi buccati, te tasAvi burucaMtti, te mahAkAyA te ciraThiiyA, te bahuraMgA jehiM samaNovAsagassa supaccakakhAyaM bhavati, te adhyayarAgA pANA jehiM samaNovAsagassa apaccavakhAyaM bhavai, se mahakAta kAyAo vasaMtassa usa paDivirayassa jannaM tubbhe vA anno vA evaM vadahaNAtthi NaM se kei pariyAe jaMsi samaNovAsagassa egapANAevi daMDe Nikikhatte, ayaMpi bhede seNo NeyAue bhavae / (sUtra 77) / / sutrakRtA- 2 zrutaskandhe - nAlaMdIyAdhyayane For Private Personal Use Only ( pR - 406-415 )

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616 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 Jinesvaras) take a vow of abstinence from Himsa (killing)? All the living beings move about in the Samsara (Universe). All sthavara 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 sthavara living beings, how can a Sravaka 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 sthavara living beings. Indrabhuti 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 sthavara beings Taking your view-point into consideration only for a moment, there is no impediment in the Sravak's vow of abstaining from killing of trasa living beings because by the killing of sthavara 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 Sravaka 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 Siddhantas. At this time, some other learned and more experienced Sadhus of Tirthankara Bhagavana Sri Parsva Natha came there and addressing Sramana Udaka, Ganadhara Maharaja Indrabhti Gautama said.-Arya Udaka! You can consult your learned Sadhus and know their opinion in this matter O Long-lived Sramanas (ascetics)! There are some persons in this Samsara For Private Personal Use Only

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617 (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 Sadhu, were to kill that man, will there be a violation of his vow of abstaining from killing a Sadhu ? Sthavira: No, There will be no violation of his vow. Indrabhuti Gautama:--Long-lived Sadhus ! 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 sthavara kiya (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. Indrabhuti 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. Indrabhuti 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 samyata (unrestrained) In the same inanner, a living being which has been produced as a sthavara kaya living being from its previous trasa-kaya existence, is a sthavara being, and not a trasa living being. O Long-lived sramanas! If a Parivrajaka (a wandering

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618 mendicant ascetic) or & Parivrajika (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 Sadhus take food and drink-materials with him? Sthavira --- Yes. There is not the least objection in taking food and drink-materials with him. Indrabhuti Gautama:--Long-lived sramanas! Now, if the Parivrajaka who had taken Bhagavati Diksa, becomes a householder will you take food and drink-materials with him ? Sthavira:--No such dealings can be at all effected with him. Indrabhutt Gautama -- Long-lived sramanas ! 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 Maharaja indrabhuti Gautama removed the wrong idea of Sramana 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 sramana Udaka that-When all trasa living beings are produced as sthavara living beings, the vow of a person taking a vow of abstaining from killing trasa living beings, will become meaning-less'-Ganadhara Mala raja Indrabhutt 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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619 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. Indrabhuti 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 Sadhus 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. Tapasas ( hermits ) such as Aranyakas ( hermits living in forests) Avasathikas (hermits living near cities and towns), Orama-niyantrikas ( hermits confined to villages ) and Tapasas of other kinds are born as Astras ( demi-gods ) after death, and after remaining as asuras (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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620 Vows of a House-holder, but they take a vow named "Desavakasika 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 sthavara kaya bodies, and he does not needlessly kill sthavara kaya 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-kaya 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), Darsana (Right Belief) and Caritra (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. Sramana Udaka, now began to go away after hearing the detailed and highly interesting explanation of Indrabhuti Gautama, For Private Personal Use Only

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621 but Gayadhara Maharaja 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 Sramana 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. Indrabhuti Gautama - Long-lived Udaka! You must have a liking and firm faith in these subjects Sramana Udaka now showed his willingness to accept the Religion with Five Great Vows of Sramana Bhagavana Mahavira. With the approval of Ganadhara Maharaja Indrabhuti Gautama-both of them went to the orshipful Lord. Having respectfully bowed down at the feet of Sramana Bhagavana Mahavira and having gone three times round the Worshipful Lord, by way of a pradaksiga with due ceremony, Sramana Udaka said:- Bhagavan! I am desirous of accepting, your Religion with Five Great Vows - Sramana Bhagavana Mahavria:-0 Beloved of the gods! Do as you like most. Do not delay Do not be careless in this matter Sramana 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 Sadhus, 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. Sramana Bhagavana Mahavira lived at Nalanda during the rainy season of the Thirty-fourth Year of his Ascetic Life.

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622 Thirty-fifth Year of Ascetic Life (B. C 534-533). 1. Sudarsana Setha 2. Ananda Sravaka 1 Sudarsana Setha Soon after the close of the rainy season, Sramana Bhagavana Mahavira left Nalanda. Preaching the religion of the Jinesvaras, at various towns and villages, Sramana Bhagavana Mahavira came to Vanijya-grama. Vanijya-grama, 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. Sudarsana Setha was one of them. The news of the arrival of Sramana Bhagavana Mahavira at Dyutipalasa Caitya, rapidly spread in Vapijya-grama. Large crowds of people went. Thousands assembled there for darsana and religious sermon. After hearing the preaching, the townspeople went home. When the assembly dispersed, Sudersana Sresthi asked a number of questions to Sramana Bhagavana Mahavira for explanation about Kala (time) viz. (1) How many varieties of Kala are there? What are the kinds of Pramana-Kala ? 3. What is the nature of (a) Pramana-Kala (b) Yatha-Yuska-nirvritti Kala. (c) Marana-Kala and (d) Addha-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. Sramana Bhagavana Mahavira gave detailed explanations of these questions. Sramana Bhagavana Mahavira, then giving an account of the previous life, of Sudarsana Setha 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 Diksa. After having led ascetic life for a long time, at the end of his life, he was born For Private Personal Use Only

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623 as a god in Brahma Deva-loka with an age- limit of ten (10). Sagaro pams. After the completion of his life as a god in Brahma Deva-loka, Mahabala has been born as you Sudarsana Setha 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 sramana Bhagavana Mahavira himself, Sudarsana Setha had Jati-smarana-)nana (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 Setha became filled tears of delight, and his renunciation towards worldly pleasures, increased greatly Bowing down at the feet of sramana Bhagavana Mahavira, 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 Dyutipalasa, Sudarsana Setha took Bhagavati Diksa at the hiessed hands of sramana Bhagavana Mahavira. Anagara Sudarsana studied the fourteen Pirvas of the Jaina Siddhantas, and having carefully led ascetic life for twelve years, he attained Moksa Pada (State of Final Emancipation). Ananda Sravaka Ganadhara Maharaja Indrabhuti Gautama, with the permission of sramana Bhagavana Mahavira, had gone for alms-taking from Vanijya-grama, and when he was returning to Dyntipalasa with the necessary food-materials, he heard the following public rumour, near Kollaga Sangivesa on his way back -() Beloved of the gods! Now-a-days, Ananda Sravaka-a devotee of Sramana

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624 Bhagavana Mahavira, -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 Kollaga Sannivesa. On hearing the public rumour, Ganadhara. Maharaja Indrabhuti Gautama thought :-Ananda Sravaka 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 Maharaja Indrabhuti Gautama went to Anand's Pausadha-sala at Kollaga Sannivesa. On seeing Indrabhuti 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. Indrabhuti Cautama, then, went nearer and Ananda Sravaka did the respectful salutation After formal talk, Ananda Sravaka asked Ganadhara Maharaja Indrabhati Gautama :-Bhagavan ! Can a house-holder Sravaka, doing all his duties as a house-holder, have Avadhi Jnana ( Visual Knowledge ) ? Indrabhuti Gautama :-Yes. Ananda ! A Sravaka house-holder can have Avadhi Inana ( Visual Knowledge ) although lle may be doing the duties of a house-holder Ananda Sravaka :-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 Rupipadarthas ( objects having a form ) existing as far as five hundred yojanas in the East in Lavana 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 Ksudra Himavat Varsadhara in the North; Above I can see the Saudharma Deva-loka, and below, I can see and know all the Rupi padarthas in the Hellish Region known as Lolaccua.

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625 Indrabhati Gautama--Ananda ! A Si avaka house-holder can certainly have Avadhi Jnana but he cannot have such far-reaching Avadhi Jnana as you have been telling me. O worthy man ! You should make atonement for giving out doubtful utterances. Ananda Sravaka :-Bhagavan ! Is there an ordinance of atonement in Jaina Siddhantas, for clearly declaring truths ? Indrabhati Gautama :-No Ananda ! Such is not the case. Ananda Sravaka :-Therefore, O Bhagavan ! You should do the atonement. Because, by rejecting my assertion, you are giving rise to a false theory.' Canadhara Maharaja Indrabhuuti Gautama had grave doubts in his mind on hearing the taik of Ananda Sravaka. As soon as he went to sramaga Bhagavana Mahavira at Dyutipalssa, he showed the food-materials to the Worshipful Lord, and having done the necessary religious rites, he asked sramana Bhagavana Mahivira regarding Ananda Sravak's Avadhi Jiana, saying :-Bhagavan ! In this matter, should Ananda Sravaka do the atonement or I ? Bhagavana :-Gautama ! In this matter, you should do atonement and you should ask Ananda Sravak's pardon, Immediately on receiving the permission from Sramana Bhagavana Mahavira, the highly obedient Gapadhara Maharaja Indra. bhuti Gautama went to Ananda Sravaka and having repented for his error, he asked pardon from Ananda Sravaka. Sramana Bhagavana Mahavira 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. Bhagavati Diksa of Kirata Raja of Kotivarsa Nagara at Saketapura. Soon after the close of the rainy season, Sramaga Bhagavana Mahavira left Vaisali, and went in the direction of Kosala-desa moving about to variou towns and villages and preaching the Religion of the Jinesvaras, the Worshipful Lord reached Saketapura Nagara. 1. Bhagavati Diksa of Kirata Raja. Saketapura Nagara was at that time a very prosperous town of Kosala--desa. Jina-deva Sravaka an inhabitant of Sakatapura-went on a pilgrimage one day, and he reached Kotivarsa Nagara Kotivarsa was a town inhabited by mlecchas ( un-civilzed persons ). Kirata Raja was the king of Kotivarsa Nagara. Jinadeva Sarthavaha gave presents, to Kirata Raja, 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, Kirata Raja said-O ! How excellent are the gems ? Well, where are such excellent gems produced ? Jina-deva :-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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627 am desirous of seeing the precious gems. But I am your king. afraid of Jina-deva-l see no reason why you should be afraid of our king. If you so desire, I shall have his permission. Jina-deva Sravaka inquired by post, and got the permission from his king. In reply, king Satrunjaya of Saketapura wrote to Jina-deva Sravaka, that he had not the least objection of Kirata Raja came to Saketapura With the permission of Saketa-raja, Kirata Raja accompanied by Jine-deva Sravaka, went to Saketapura Nagara, and remained as a guest of Jina-deya. At this time, sramana Bhagavana Mahavira came in the Udyana of Saketapura Nagara. The news of his arrival there, spread rapidly King Satrunjaya of Saketa-pura Nagara, accompanied by a large retinue and family-members went for darsana with great pomp. Large crowds of people with their family-members went to the Samavasarana On seeing the commotion among the towns-people, Kirata kaja inquired of Jina-deva Sravaka, saying-O Sarthavaha ! Where are all these people going ? Jina-deva :-0 King ! A great distributor of precious gems has come here. He is the owner of the most excellent gems in the world Kirata Raja -riend I It is very good. Let me go and see the highly precious geins'. So saying, Kirata Raja accomipanied by Jina-deva Sravaka, went to the Samayasarana of Sramana Bhagavana Mahavira Kirata Raja was wonder-struck on seeing the divine luster and excellent pomp of the godden Samavasa rana and other paraphernalia of Sramana Bhagavana Mahavira. Kirata Raja asked sone questions about the varieties of precious gems and their prices, to Sramana Bhagavana Mahavira. In reply, the Worshipful Lord said:-0 Beloved of the gods ! Ratras (urecious gems) are of two kinds viz 1. Bhava Ratnas

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628 and 2. Dravya Ratnas. Bhava Ratnas are of three varieties. i-e. 1. Darsana Ratna. 2. Jnana Ratna, and 3. Caritra Ratna. While giving a detailed description of the three varieties of Bhava Ratnas, Sramana 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 Sramana Bhagavana Mahavira. With his hands folded in the form of an anjali in front of his forehead, Kirata Raja said:-Bhagavan! Please give me Bhava ratnas Sramana Bhagavana Mahavira gave him Rajoharana and other paraphernalia of ascetic life, and Kirata Raja very gladly took Bhagavati Diksa at the pious hands of Sramaga Bhagavana Mahavira, and he joined the Order of Sadhus of the Worshipful Lord. From Saketa-pura Nagara, Sramana Bhagavana Mahavira went in the direction of Pancala-desa. He lived at Kampilya Nagara for some time. From Kampilya Nagara, he went in the direction of Surasena. Going to Mathura, Saurya-pura, Nandipura, and other neighbouring towns and villages, Sramana Bha gavana Mahavira, returned back towards Videha-desa and arrived at Mithila. Sramana 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, Sramana Bhagavana

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629 Mahavira left Mithila Nagari, and went in the direction of Magadha-desa. Preaching the Religion of the Jinesvaras at various towns and villages on the way, sramana Bhagavana Mahavira came to Rajagriha 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 teNaM kAleNaM 2 rAyagihe nagare vanao, guNasilae ceie banao, jAva puDhavisilAvaTTao, tassa NaM guNasilassa ceiyassa aharasAmaMte baraveM annautthiyA parivasaMti, teNaM kAleNaM 2 samaNe bhagavaM mahAvIre Adigare jAva samosaDhe jAva parisA paDigayA, teNaM kAleNaM 2 samaNassa bhagavao mahAvIrassa bahave aMtevAsI therA bhagavaMto jAtisaMpannA kulasaMpanA jahA vitiyasae jAva jIviyasAmaraNamayavippamukkA samaNassa bhagavao mahAvIrassa adarasAmaMte ulunANU ahosirA jhANakohAvagayA saMjameNaM tavasA appANaM mAvemANA jAva viharaMti, tae NaM te annautthiyA jeNeva therA bhagavaMto teNeva uvAgacchati 2 tA te there bhagavaMte evaM bayAsI-tunbhe gaM ajje ! vivihaM tiviheNaM assaMjaya aviraya appaDihaya jahA sattamasae bitie uddesae jAba egaMtabALe yAvi bhavaha, tae NaM te therA bhagavaMto te annautthie evaM vayAsI-keNa kAraNeNaM ajjo ! amhe tivihativiheNaM assaMjaya aviraya jAva egaMtavAlA yAvi bhavAmo ? tae NaM te anna utthiyA te there bhagavaMte evaM vayAsI-tunbhe NaM ajjo ! adinnaM geNhaha adinnaM bhuMjaha adinnaM sAtijjaha tae NaM te tumbhe adinnaM geNhamANA adinnaM bhuMjamANA adinnaM sAtijjamANA tivihaM tiviheNaM assaMjaya aviraya jAba egaMtavAlA yAvi bhavai, tae gaM te therA bhagavaMto te annauthie evaM kyAsI-keNa kAraNeNa ajjo ! amhe adinnaM gehAmo adinnaM muMjAmo AdinnaM sAvijjAmo ! jae NaM amha adinnaM geNhamANA jAva adinnaM sAtijjamANA tiviha viviheNaM

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630 ber of followers of Other Faiths, came to the sthaviras (learned experienced Sadhus) who were sitting around sramana Bhagavana Mahavira in the Samavasarana, and told them:-O Worthy Sadhus! You are a-samyata (un-restrained) and ekanta bala (absolutely ignorant) tiviham (in past, present, and future) tivihenam (by mind, speech, and body). 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 bala (ignorant) ? assaMjaya jAva egaMtavAlA yAvi bhavAmo ? tae NaM te annautthiyA te the bhagavaMte evaM cayAsI-tumhA Na ajjo ! dijjamANe adinne paDiggahejjamANe appaDiggahie nissarijamANe aNisahe, tumbhe Na ajjo ! dimamANaM paDiggaDagaM asaMpatta ettha NaM aMtarA kei aharijjA, gAhAvaissa NaM taM bhaMte! no khalla taM tumbha, vae NaM tujjhe adinnaM geNhaha jAna adinnaM sAtijjaha, tae NaM tujhe adinnaM gehamANA jAva egaMtavAlA yAvi bhavaI, tae NaM te therA bhagavaMto te annautthira evaM kyAsI-no khalu ajjo ! amhe adinnaM gihAmo adina maMjAmo adivaM sAnimAmo amhe gaM ajjoM ! dina gehAmo dinnaM muMjAmo dina sAtijjAmo, tae NaM amhe dinnaM geNhamANA dinna bhujamANA dinna' sAtinjamANA tiviheNaM saMjayavirayapaDihaya jahA satsamasae jAva egaMsapaMDiyA yAvi mavAmo, tae Na te annautthiyA te there bhagavaMte evaM kyAsI-keNa kAreNeNa ajjo ! tumhe dinna geNhaha jAva dinnaM sAvijjaha, jae NaM tujhe dinna geNhamANA jAca egaMtapaMDiyA yAci mavai ! tae NaM te perA bhagavaMto te annauthie evaM kyAsI-amhe gaM ajjo ! dijjamANe dinne paDimgahejjamANe paDigahie nisirijjaNANe nisaSTe jeNa amhe NaM ajjo ! dijjamANa paDiggahaga asaMpatta ettha gaM aMtarA keha avaharejjA amhANaM taM go-khalu taM gAhAvaissa, jae NaM amhe dina geNDAmo dina jhuMjAmo dinnaM sAtijjAmo, taeNaM amhe dinnaM geNhamANA jAva dinnaM sAti

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631 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 bala (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, jjamANA vivihaM tiviheNaM sajaya jAva egaMtapaMDiyA yAtri bhavAmo, tujJa NaM ajjo ! appaNA veva tivitiviheNa assaMjaya jAva egaMtavAlA yAvi bhaSA, tae Nate annausthiyA te ghere bhagavaMte evaM bayAsI-keNa kAraNeNaM ajjo ! amhe tiSi jAva egaMtavAlA yAvi bhavAmo? tae Na te therA bhagavaMto te annauthie evaM vayAsI-tujhe Na ajjo ! adinna geNhaha 3. tae Na tu ajjo tumbhe adinna ge0 jAva egaMtavA. tae Na te annau. tthiyA te there bhagavaMteM evaM vayAsI-keNa kAraNeNa ajjo ? amhe adinna geNhAmo jAva egaMtavA0 ? tae Na te there bhagavate te annautthie evaM vayAsI-tujhe Na ajjo ! dijjamANe adinne NataM ceva jAva gAhAva issa gaNo khalu ta tujjhe, tae NaM tujhe adinnaM gehaha taM ceva jAva egaMtavAlA yAvi bhavaha tae NaM te annau0 te yere ma0 evaM0 20tujhe Na ajjo ! tivihaM tiviheNaM assaMjaya jAva egaMtavA0 bhavaha, tae NaM te therA bha0 te annautthira evaM kyAsI keNa kAraNeNaM amhe tiviheNaM jAca egaMtavAlA bhavAmo ? taeNaM te anautthiyA te there bhagavaMte evaM kyAsI-tujhe gaM ajjo ! rIyaM rIyamANA purvi pecneha abhihaNaha batteha seha saMghAeha saMghadeha paritAvahe kilAmeha uddaveha taeNaM tujhe punarvi

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632 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. peccemANA jAva uvahavemANA tivihaM tiviheNa asaMjayaaviraya jAba egaMta. bAlA yAvi mavaha, tae NaM te therA bhagavaMto te annautthira evaM kyAsI-no khalu ajjo ! amhe rIyaM rIyamANA purvi peccebho abhihaNAmo jAva uvahavemo amhe NaM ajjo ! rIyaM rIyamANA kAyaM vA joyaM vA paDucca desaM deseNaM vayAmo paesa paveseNa vayAmo te NaM amhe desaM deseNaM vayamANA no puDhavi peccemo abhihaNAmo jAva uvaddavemo tae NaM amhe puDhavi apeccemANA nAva aNuvaddacemANA tivihaM tiviheNa saMjaya jAva egaMtapaMDiyA yAvi bhavAmo, tujjhe Na ajjo ! appaNA ceva tivihaM viviheNa assaMjaya jAva bAlA yAvi bhavaha, tae NaM te annautthiyA there bhagavaMte evaM vayAsI-keNa kAraNeNa ajjo ! amhe tivihaM tiviheNaM jAva egaMvabAlA yAvi bhavAmo ? tae NaM te therA bhagavaMto te annautthie evaM vayAsI-tujhe NaM ajjo ! rIya rIyamANA

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633 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 trividhena (by mind, speech, and body). Other Paiths :-Why ? How are we called a-samyata (un-restrained), a-virata (vow-less), and bala (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 grahi (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. puDhadi pe0 jAva uddaveha, tae NaM tujjhe puDhavi peccemANA jAva uvahavemANA tivihaM tiviheNaM jAva egaMtabAlA yAvi bhavaha, tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-tujhe NaM ajjo ! gamamANe agate vItikamijamANe avItikaMte rAyagihaM nagaraM saMpAviukAme asaMpatte, tae NaM te therA bhagavaMto te annauthie eva kyAsI-no khalu ajjo! amhaM gamamANe agae vItikamijamANe vItikate rAyagihaM nagaraM jAva asaMpatte amhANaM ajjo ! gamamANe gae vItikamijjamANe vItikaMte rAyagihaM nagaraM saMpAviukAme saMpatte tujjheNaM appaNA ceva gamamANe agae vItikamijjamANe avItikaMta rAyagiha nagaraM jAva asapattaM, tae NaM te therA bhagavaMto annautthie evaM paDihaNenti paDihaNittA gaippavAyaM nAma ajjhayaNaM pannavaMisu // (sUtra 337) / // bhagavatI sUtra-zataka 8-uddezaH 7 // // pR. 378-380 //

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634 Therefore, you take what is not given. You are therefor a-samyata (un-restrained), a-virata (vow-less), and bala (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 bala (ignorant) ? Other Faiths: 0 Worthy Sadhus! While walking, you attack prithivikaya ( 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 bala (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 bala (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 For Private Personal Use Only

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635 gone, that whiich is being overstepped is oversteppe.?, and that which is being acquired is acquired. The Sthavira Bhagavanas having thus refuted the arguments of the followers of Other Faiths, composed the Adhyayana named Gati-Pravada. 2. Dialogue with Kalodayi Having respectfully bowed down at the feet of Sramana Bhagavana Mahavira, Anagara Kilodayi asked the Venerable Lord, saying -Bhagavan! Is it true that a living being himself does sinful acts resulting in Evil Karmans? Bhagavana:-Yes, Kalodayin 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 ? __ *tae NaM samaNe magava mahAvIre annayA kayAi rAyagihAo guNasilae (yA) ceie (yA) paDinikkhamati vahiyA jagavayavihAra viharai, veNaM kAleNaM teNaM samayegaM rAyagihe nAma nagare guNasile NAma cedae hotyA, tapa NaM saguNe bhagava mahAvIre annayA kayAi jAva samosaDhe parisA paDigayA, tae NaM se kAlodAI aNagAre annayA kayAi jeNeva samaNe bhagava mahAvIre teNeva uvAgacchai 2 samagaM bhagavaM mahAvora vaMdai namasai vaMdittA namaMsittA evaM vayAsI-asthi NaM bhaMte ? jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kati ? haMvA atthi / kahaNyaM bhaMte jovANaM pAvA kammA pAvaphalavivAga saMjuttA kati ? kAlAdAI se jahAnAmae kei purise mathunna thAlIpAgamuddhaM aTThArasavaMjagAulaM visasaMmista bhoyaNaM bhUjejA tassa NaM bhoyaNassa AvAe bhadae bhavati tao pacchA pariNamamANe pari0 durUvattAe dugaMdhatAe jahA mahAsavae jAva bhujjo 2 pariNamati evAmeva kAlodAI ! jIvANaM pANA

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636 Bhagavana:-Kalodayin! 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 Kalodayin ! 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. ivAe jAva micchAdaMsaNasalle tassa NaM AbAe bhaddae mavai tao paJchA vipariNamamANe 2 durUvattAe jAva jjo 2 pariNamati, evaM khalu kAlodAI jIvANaM pAvA kammA pAvaphalavivAga0 jAva kajjaMti / asthiNaM bhaMte ! jIvANaM kallANA kammA kallANaphalavivAgasaMjuttA kajjeti ? haMtA atthi, kahannaM bhaMte ! jIvANaM kallANA kammA jAva kajjaMti ? kAlodAI / se jahA - nAmae kei purise mathunaM thALIpAgamuddhaM ahArasarvajaNAkulaM osa missaM bhoyaNaM bhuMjejjA, tassa the bhoyagassa AvAe no maddae bhavai, tao pacchA pariNamamANe 2 suruvattAe suvannattAe jAva suhasAe no dukkhattAe bhujjo 2 pariNamati evAmeva kAlodAI ! jIvANaM pANAivAyaveramaNe jAva pariggahaveramaNe kohavivege jAva micchAdaMsaNasallavinage tassa NaM AvAe no maddae bhavai ta pacchA pariNamamANe 2 surUbatAe jAva no dukkhattAe bhujjo 2 pariNamai, evaM khalu kAlodAI ! jIvANaM kallAmA kampA jAva kajjeti // ( sUtra 306 ) // // bhagavatI sUtre - zatake 7 uddezaH 10 // / / pR- 324-325 // For Private Personal Use Only

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637 Kalodayi :- Bhagavan ! Does a living being perform_meriorious deeds bestowing him prosperous happiness in next life? Bhagavana.Yes, Kalodayin ! A liuing being performs meritorious deeds bestowing him prosperous happiness in next life. Kalodayi :- Bhagavan ! How does a living being, acquire Auspicious Karmans? Bhagavana: - 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 Kalodayi :- -Bhagavan ! There are two similar individuals. *do bhaMte ! purisA sarasiyA jAva sarisabhaMDamattovagaraNA annamanneNaM saddhiM agaNikAyaM samArabhaMti tattha NaM ege purise agaNikArya ujjAleti ege purise agaNi nivvAveti, eesi NaM bhaMte ! dondaM purisANaM kayare 2 purise mahAkammatarAe caiva mahAkiriyatarAe cetra mahAsavatarAe caiva mahAveyaNatarAe caiva kayare vA purise appakammatarAe ceva jAva appatre yaNatarAMe ceva ? je se purise agaNikArya ujjAlei je vA se surise agaNikArya nivvAveti ? kAlodAI ! tattha NaM je se purise agaNikArya ujjAle se NaM purise mahAkammatarAe cetra jAva mahAveyaNatarAe caiva tattha gaM je se purise agaNikAyaM fraids se NaM purise appakammatarAe caiva jAva atpavaMgaNatarAe ceva / se For Private Personal Use Only

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638 Both are amply provided with vessels and other materials suitable for their purpose-Both handle Agni-kaya (fire-bodied) objects. One kindles fire, while the other extinguishes it. Out of the two, who has more Evil Karmans ? Bhagavana :--Kalodayin ! 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-kaya (earth-bodied), ap-kaya, (water-bodied), vayukaya (air-bodied), vanaspati-kaya (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-kaya (fire-bodied) but he does less injury to prithivi-kaya (earth-bodied), ap-kaya (waterbodied), vayu kaya (air-bodied), vanaspati kaya (vegetable-bodied), and trasa-kaya (moving beings). Therefore, he, who kindles fire does more injury, and he who extinguishes fire, does less injury. kegaTTaNaM bhaMte ! evaM vucai-tatya gaMje se purise jAva appavayaNatarAe ceva ? kAlodAI ! tattha NaM je se purise agaNikAya ujjAleha se gaM purise bahutarAga puDhavikAya samAraMmati bahutarAga AukkAya samAraMbhati appatarAyaM teukAyaM samAraMbhati bahutarAga vAukArya samAraMbhati bahutarAgaM vaNassaikAyaM sapAraMbhati bahutarAgaM tasakAyaM samAraMbhati, tattha NaM je se purise ANikAya nivvAveti se Ne purise appatarAga puDhavikAyaM samAraMbhai appatarAgaM AukArya samAraMbhai bahutarAgaM teukAyaM samAraMbhati apatarAgaM vAukAyaM samA. raMbhai aspatarAga vaNassaikAyaM samAraMbhai appatarAgaM usakAyaM samAraMbhati se teNa?NaM kAlodAI ! jAva apaveyaNatarAe ceva / / (sUtra 307) / // bhagavatI sUtra-zataka; uddezaH 10 / / // pR. 326 //

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639 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. Bhagavana:-Kalodayin! An acita pudgala (life-less substance) throws out light when an enraged mendicant reciuse possessing Tejolesya sets out his Tejolesya, some particles of his Tejolesya fall near and some fall far off. All these a-cita (lifeless) particles of the Tejolesya become clearly visible; they throw out light, they burn and they illuminate substances. O Kalodayin ! An acita (lifeless) substance, thus, throws out light. Kalodayi was greatly pleased by the explanations given by Sramana Bhagavana Mahavira. Angara Kalodayi 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, Ganadhara Prabhasa, remaining in religious ___*asthi Na bhaMte ! acittA vi poggalA omAsaMti ujoveti taveMti pabhAseMti ? haMtA atyi / kayare NaM bhaMte ! acittA vi poggalA obhAsaMtti jAva pabhAseMti ? kAlodAI ! kuddhassa aNagArassa teyalessA nisahA samANI dUra gaMtA duraM nipatai desaM gaMtA nipatai jahi jahi ca NaM sA nipatai sahiM tahi ca NaM te acittA vi poggalA obhAsaMti jAva pabhAsaMti, vae NaM kAlo dAI ? te acitA vi poggalA omAsaMti jAva prabhAsaMti, tae NaM se kAlo. dAI aNagAre samaNaM bhagavaM mahAvIraM vaMdati namaMsati 2 bahuhiM cauttha chaTahama jAva bhAvemANe jahA paDhamasae kAlAvase siyaputte jAma svvdukkhphiinne| seyaM bhaMte ? seyaM bhaMte ? ti // (sUtra 308) // bhagavatI sUtre-zatake 7 uddezaH 10 // pR.326-327 //

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640 meditation without food and drink in Guna sila Caitya for one month, attained Moksa Pada (State of Final Emancipation). Several other Sadhus attained Moksa Pada on Vipula Giri after remaining in religious meditation without food and drink. Numerous persons had Bhagavati Diksa during this year. Sramana 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, Sramana Bhagavana Mahavira continued to live in Magadhadesa. 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, Sramana Bhagavana Mahavira came to Rajagriha Nagara, and lived at Guna sila Caitya outside the town A Samavasarana was prepared by gods. Indrabhuti 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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641 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 Bhasa (speech), and the words thus spoken are not of the bhasaka 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 calamana p being moved is no different from the past suggested in the word calie 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, For Private Personal Use Only

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642 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-bhasaka (775) but of bhasaka (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 karana 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 the held so because all beings in the worldly existence, create it, experience it, as well as, exonerate themselves from it.

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643 Indrabhuti Gautama:- Bhagavan! Other systems are of the view that a living being individually can perform two acts both iyApathiko (Iryapathiki) and sAMparAyikI (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. Bhagavana-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 iryApathikI or sapirAyikI is psychically possible. It is never possible that while doing sofafut, one can also do sAMparAyikI or vice versa. __ annautthiyA NaM bhaMte / evamAikkhaMti jAva evaM paruti-evaM khalu calamANe acalie jAva nijarijjamANe aNijjiNNe, do paramANupoggalA egayo na sAhaNaMti, kamhA do paramANupoggalA egatato na sAhaNaMti ? doNhaM paramANu poggalANaM natyi siNehakAe, tamhA do paramANupoggalA egayao na sAhaNaMti, tini paramANupoggalA egayao sAhaNati, kamhA ? tini paramANupoggalA egayao sAhaNaMti, tihaM paramANupoggalANaM asthi siNehakAe. tamhA tiNi paramANupoggalA egayao sA0, te bhijjamANA duhAvi tihAvi kajjati duhAkajjamANA egaya bho divaTe paramAgupoggale bhavati egayaovi divaDhe para0 po0 bhavati, tihA kajjamANA tiNNi paramANupoggalA mavaMti, evaM jAva cattAri paMcaparamANupo0 egayo sAhaNaMti, egayao sAhaNittA dukkhattAe kajaMti, dukkhe vi ya NaM se sAsae sayA samiyaM uvacijjai ya avacijjai ya puci bhAsA bhAsA mAsijjamANI bhAsA, abhAsA bhAsAsamayavItikaMtaM ca NaM bhAsiyA bhAsA, jA sA puci bhAsA bhAsA bhAsijjamANI bhAsA, abhAsA bhAsAsamayabItikataM ca NaM mAsiyA bhAsA sA kiM bhAsao bhAsA abhAsio mAsA? abhAsao NaM yA nAsA no khalu sA bhAsao bhAsA / pudi kiriyA dukkhA

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644 3 - ande 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 vaikriya) 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 kajjamANI kiriyA adukkhA kiriyA samayavIvikkataM ca NaM kaDA kiriyA dukkhA, jA sA puvvi kiriyA dukkhA kajjamANI kiriyA adukkhA kiriyAsamayavIikaM caNaM kA kiriyA dukkhA sA kiM kAraNao dukkhA akara o dukkhA ? akaraNao NaM sA dukkhA No khalu sA karaNao dukkhA sevaM vattanvaM siyA- akica dukkhaM aphusaM dukkhaM akajja mANakaDaM dukkhaM akaDa akaTTa pANabhUyajIvasattA vedaNaM vedaMtIti vattanvaM siyA || se kahameyaM bhaMte ! evaM ? goyamA ! jaNNaM te aNNautthiyA evamAtikkhaMti jAva vedaNaM vedeti, battavvaM siyA, je te evamAhaMsu micchA te evamAhaMsu, ahaM puNa goyamA ! evamAtikkhAmi evaM khalu calamANe calie jAva nijjarijjamANe nijjiNNe, do paramANupoggaLA egayao sAhaNaMti, kamhA ? do paramANupoggalA egayao sAhaNaMti ? dohaM paramANupoggalANaM asthi siNehakAe tumhA do paramANupoggalA egayao sA0 te bhijjamANA duhA kajrjjati, duhA kajjamANe egayao para0 poggale egayao pa0 poggale bhavaMti, viSNi paramA0 emao sAha0 kamdA ? tini paramANupoggale ega0 sA0 ? vivha paramANu For Private Personal Use Only

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645 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 Achalbhrata and Metarya 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 Bhagavana Mahavira lived at Nalanda during the rainy season of the Thirty-eighth year of his Ascetic life. poggalANa atyi siNehakAe, tamhA viNi paramANupoggalA egayao sAhapaMti, te bhijjamANA durAvi tihAvi kanjaMti, duhA kajjamANA ego paramANupona egayao dupadesie khaMdhe bhavati, tihA kajjamANA viNi paramANupoggalA mati, evaM jAva cavAripaMcaparamANupo0 egao sAhaNittA 2 saMpattAe kajjati, khaMdhe vi ya Na se asAsae sayA samiya uvacijjai ya bhavapijjai ya / pundhi mAsA abhAsA bhAsijjamANI bhAsA 2 bhAsAsamaya pItivaMta varNa bhAsiyA mAsA abhAsA jAsA puci mAsA abhAsA, bhAsijjayANI bhAsA 2 bhAsAsamayavItika taM ca NaM bhAsiyA bhAsA abhAsA sA vibhAso bhAsA abhAsao bhAsA ? bhAsao Na bhAsA no khalu sA abhAsao bhAsA / pubdhi kiriyA adukkhA jahA bhAsA tahA mANiyavvA, kiriyA vibhAva karaNao NaM sA dukkhA no khalu sA akaraNao dukkhA, sevaM battam siyA-kiccaM phusaM dukkhaM kajjamANakaDe kaDu 2 pANabhUyajIvasattAvedaNaM vedeMtIti vattavaM siyA // (sUtra 80) // // bhagavatI sUtre-dhataka 1 udeza 10 pR-102-103 //

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646 Thirty-ninth Year of Ascetic Life (B. C. 530-529.) After the close of the rainy season, Sramana Bhagavana Mahavira went in the direction of Videha 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. Sramana Bhagavana Mahavira gave a sermon on various religious topics. The audience was greatly pleased When the meeting dispersed, the people went to their respective homes *2. aNNautthiyA NaM bhaMte ? evamAikkhati jAva - evaM khalu ege jIve egeNaM samaraNaM do kiriyAo ekareMti, taM jahA - iriyAvahiyaM ca saMparAiyaM ca [ jaM samayaM iriyAvahiya pakarei ta samaya saMparAiya pakarei jaM samaya saMparAiya pakare va samayaM iriyAvahiyaM pakare, irivahiyAe pakaraNatAra saMparAya pakarei saMparAiya pakaraNayAe iriyAvahiyaM pakarei, evaM khalu ege jIve egeNa samaraNaM do kiriyAo pakareti taM jahA - iriyAvahiyaM ca saMparAiya ca / se kahameyaM bhaMte ! evaM ? goyamA ! jaM NaM te aNNautthiyA evamA ikkhati taM caiva jAva je te evamAhaMsu micchA te evamAhaMsu, ahaM puNa goyamA ! eva mAikvAmi 4 evaM khalu ege jIne egasamae eka kiriya pakare ] parautthiya vattanvaM, NeyavvaM, sasamayavattavvayAe neyavtraM jAva iriyAvahiyaM saMparAiyaM vA // (0 81) // // bhagavatI sUtre - zataka 1 uddeza 10 pR0 105-106 // For Private Personal Use Only

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647 When the assembly dispersed, Ganadhara Maharaja Indrabhuti Gautama, after due homage and obediance, requested sramana Bhagavana Mahavira 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 aNNautthiyA Na bhaMte ! evamAikkhaMti bhAsaMti panaveMti, taM jahAevaM khalu niyaMThe kAlagae samANe devabhUeNaM appANeNa seNa tattha No ame deve no annesiM devANa devIo ahijuMjiya 2 pariyArei 1 No appaNaciyAmo devIo abhijuniya 2 pariyArei 2 appaNAmeva appANa viubviya 2 pariyArei 3 egevi ya Na jIve egeNa samaeNaM do vede vedei, taMjahAitthivedaM purisavedaM ca, evaM parautthiya-vattavvayA neyavA jova itthivedaM ca purisavedaM ca / se kahameyaM bhaMte ! evaM ? goyamA ! jaNNaM te annatthiyA evamAikkhaMti jAva isthivadaM ca purisaMvedaM ca, je te evamAsu micchate evamAhaMsu, ahaMpuNa goyamA ? evamAtikkhAmi bhA0pa0 parU0-evaM khalu niyaMThe kAlagae samANe annayaresu devaloesu devattAe uvavattAro bhavanti mahiDiesu

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648 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 ? bhAva mahANubhAgesu dUragatIsu ciradvitIema, se gaM tatya deve bhavati maDDiIe jAva dasa disAyo ujjovemANe pamAsemANe jAva paDirUve / se NaM tatya anne deve annesi devANa devIo abhimuMjiya 2 pariyArei 1 appaNazciyAo devIbho abhimuMjiya 2 pariyArei 2 no appaNAmeva appANa viuviya 2 pariyArei 3 egevi ya jIve egeNaM samaeNaM egaM vedaM vedei, taM mahA-ityivedaM kA purisavedaM vA, jaM samaya ityivedaM vedei No ta samayaM purusaveyaM veei jaM samaya purisarveyaM veei no ta samayaM ithiveyaM vedei, isthiveyarasa udaeNano purisavedaM veei, purisaveyassa udayeNa no itthideyaM vedei, evaM khala ege jIva egeNa samaraNa egaM vedaM vedei, ta jahA-itthiveyabA purisaya vA, itthI ithiveeNa udinneNa purisa panthei, puriso purisaveeNaM udinneNa itthiM patthei, dovi te annamannaM pattheti, tanahA-itthI vA purisaM purise vA ithi // (sUtra -100) / / // magavatI sUtre-zatake 2 uddezaH 4. pR-131 / /

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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 sramapa Bhagavana Mahavira to the above-named twenty (20) questions of Canadhara Maharaja Indrabhati Gautama, were so detailed, lengthy, and elaborate that they have formed the Basis of two valuable works named Surya-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, sramana Bhagavana Mahavira 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 Bhagavana Mahavira left Mithila Nagari, and went in the direction of Videha-desa. The Venerable Lord honoured numerous towns and villages by his Holy Presence Preaching the True Religion proniulgated by the Jinesvaras. He gave Bhagavati Diksa to numerous devotees He gave the Twelve Vows of a Householder to several individuals. When the rainy season was nearing, sramaya Bhagavana Mahavira returned to Mithila Nagari and lived there Fortieth Rainy Season Sramana Bhagavana Mahavira lived at Mithila Nagari during the rainy season of the Fortieth year of his Ascetic Life,

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650 Forty-first year of Ascetic Life (B. C. 528-527). 1. Samavasarana at Raja-griba Nagara, 2. Mahagatakaji Sravaka 3 Dialogues. 4. Anasana of Agnibhuti and Vayubhati. Soon after the close of the rainy season sramana Bhagavana Mahavira left Mithila, and went in the direction of Magadha desa. Coming to Rajagriha Nagara, the Worshipful Lord put up at Guna Sila Caitya outside the town. There was a Samavasarupa at Guna Sila Caitya. At that time, Mahasatakaji Sravaka an inhabitant of Rajagriha 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 Jnana (Visual Knowledge); and like Anarda Sravaka he was able to see and know all the objects existing far above, below and in the Middle World. One day, his wife Revati' becoming drunk with wine, went to Mahasatakaji and she tried to place obstacles in his meditation by amorous pranks and indecent language. Two or three times, Mahasatakaji did not mind her, but when she repeatedly persisted in her silly pranks and offending talks, Mahasatakaji could no longer curb his anger, Seeing her future condition, through Avadhi Jnana, he said:-O Death-aspiring Revati ? 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 Mahasatakaji during his religious meditation, Revati besame greatly afraid, and slie thought:-Mahasatakaji 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 Mahasatakaji, Revati died within seven days. With the object of giving advice to Mahasatakaji for using

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651 harsh words towards Revati' Sramana Bhagavana Mahavire called (janadhara Maharaja Indrabhati Gautama and told him -Cautama! My devotee Mahasatakaji Sravaka has been passing his days in religious meditation with a vow of abstaining from food and drink till death in liis Pausadha-sala Becoming embarrassed by amorous pranks and indecent language of Revati he has angrily used harsh words towards Revati Therefore, O Gautama ! You go to Mahasatakaji 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 Revati. You should make atonement for your rash act. Directly on receiving permission from Sramana Bhagavana Mahavira, the highly obedient Capadhara Maharaja Indrabhuti Gautama, went to Mahasatakaji and gave him the message of the Venerable Lord. Mahasatakaji, very respectfully accepted the order of sramana Bhagavana Mahavira and did the atonement, with due ceremony. Dialogue About a Hot-water spring Relating to a hot-water reservoir named 'Agha' underneath Vaibhara Giri, Ganadhara Maharaja Indrabhuti Gautama, very aNNautthiyA NaM bhaMte ! evamAtikkhaMti bhAsaMti paNNaveMti parUvaMti-evaM khalu rAyagihassa nagarassa bahiyA vemArassa pavvayassa ahe ettha NaM mahaMege harae adhe pannatta aNegAI joyaNAI AyAmavikkhaMbheNa nANadumasaMDamaMDita uddase sassirIe jAva paDirUce, tattha NaM vahave orAlA balAhayA saMseyaMti sammucchiti vAsaMti tavvatiritte ya NaM sayA samio usiNe 2 AukAe abhinissavai / se kahameya bhaMte ! evaM ? goyamA ! jaNNaM te annautthiyA

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652 respectfully addressing sramana Bhagavana Mahavira, said :Bhagavan ! The followers of other faiths say that outside the Raja-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 ? Bhagavana :-(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 Viabhara Giri outside Rajagriha Nagara is a water-stream named Mahatapastira. 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 evamAsikkhaMti jAva je te evaM paruti micchaM te evamAvikkhaMti jAva sabca neyavyaM, jAva aha puNa goyamA ! evamAtikkhAmi mA0 paM. evaM khalu rAyagihassa nagarassa bahiyA vebhArapavyayassa adUrasAmaMte, etya NaM mahAtavo vatIrappabhave nAma pAsavaNe pannate paMcadhanuSayANi AyAmavikkhameNaM nANAduma saMDamaMDiuddese sassirIe pAsAdIe darisaNijje abhiruve paDiruve tattha NaM bahave usiNajoNiyA jIvA ya poggalA ya udagattAe vakkamati viu. kamati cayati uvavajjati tavyatirittevi ya NaM sayA samiyaM usiNe 2 AuyAe abhinissavai, esa NaM goyamA ! mahAtavovatIrapama pAsavaNaM esa NaM goyamA ! mahAtavovatIrappabhavassa pAsavaNassa aTe pannate, seva bhaMte !2tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati namaMsati // (sUtra. 113) // // bhagavatI sUtre-zatake 2-uddeza 5. pR-341 //

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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 Mahatapastira-prabhava. 653 Indrabhati Gautama :--- Bhagavan! What you say is quite true. Such can be the actual condition of Mahatapastira-prabhava. 4. About Ayusya Karma. * Indrabhuti 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 # aNNautthiyA Na bhaMte / evamAtikkhaMti bhA0 pa0 evaM pa0 se jahA nAmae jAlagaMThiyA siyA ANupuntrigahiyA agaMtaragaDhiyA paraMparagaDhiyA annamanagaDhiyA annamannaguruyattAe annamannabhAriyattAe annamannaguruya saMbhAriyatAe aNNamaNNapaDattAe jAva cihnaMti, evAmetra bahUNaM jIvANaM bahusu bAjAtisayasahase bahUI AuyasahassAiM ANupubbigar3hiyAI jAva cihnaMti, ege'triyaNaM jIve emeNaM samaeNaM do AuyAI paDisaMvedayati, taM jahA - iddabhatriyAjayaM ca paramaviyAuyaM ca, jaM samayaM ihamaviyAuyaM paDisaMvedei taM samayaM parabhaviyAjyaM paDisaMvede jAva se kahameyaM bhaMte ! eva ? goyamA ! jannaM te annautthiyA taM cetra jAva parabhatriyAuyaM ca, je te evamAhamu taM micchA, ahaM puNa goyamA ! eva mAtikkhAmi jAva parUvemi annamannaghaDattAe citi, evAmeva egamegastha jIvassa bahUhiM AjAtisahassehiM bahUhiM AuyasahassAI ANupuviMgaDhiyAI jAtra cidvaMti, ege'vi ya NaM jIve egeNaM samaevaM egaM AuyaM paDisaMvede taM jahA - ihabhaviyAyaM vA parabhaviyAjyaM vA, jaM samayaM ihabhaviyAuyaM paDi saMvedai no vaM samayaM para0 parisaMvedeti, jaM samayaM para0, no taM samaya ihabhaviyA For Private Personal Use Only

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654 are arranged at particular distances, and just as, they are connected with each other, in the same way, all ayusas (allotted terins of life) are fixed at particular intervals from each other. A jiva (living being) makes use of two ayusas (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? Bhagavana:-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. * Indrabhuti Gautama:-Bhagavan ! The followers of Other uyaM 50, ihabhaviyAuyassa paDisaMveyaNAe no paramaviyAuyaM paDisaMvedei, parabhaviyAuyassa paDisaMveyaNAe no ihamaviyAuyaM paDisaMvedeti, eva khalu ege jIve egeNaM samaeNaM ega AuyaM pa0 taM jahA-ihama0 vA parabha0 vA // (sUtra 183) // // bhagavatI sUtre-zatake 5 uddezaH 3. / // pR-213-214 // * aNNautthiyA NaM maMte ? evamAtikkhaMti jAva parUti se jahAnAmaeNa juvatiM juvANe hattheNaM hatye geNhejA, cakarasa vA nAmI aragA uttAsiyA

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655 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 ? Bhagavana:-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 * Indrabhuti 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 ? Bhagavana:-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 Samsara evAmeva jAva cattAripaMcajoyaNasayAI vahusamAinne maNuyalAe maNussehiM, se kahameyaM bhaMte ! evaM ? goyamA ! jaNNaM te aNNautthiyA jAva maNusse hi je te evamAsu micchA, ahaM puNa goyamA! evamAtikkhAmi jAva evAmeva cattAriM paMcajoyaNasayAI bahusamAiNNe nirayaloe neraiehi // (muutr-208)|| // bhagavatI sUtre-zatake 5 uddezaH 6 // // pR-230 / / *annautthiyA gaM bhaMte ! ekamAikkhaMti jAva parUveti jAvatiyA rAyagihe nayare jIvA evaiyANa jIvANaM no cakkiyA kei suha vA duha vA jAva

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656 (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 Jambu 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? Indrabhuti Cautama:-Bhagavan ! Yes Bhagavan ! The minute particles of the scented substance will spread over the Jambo Dvipa and will touch its entire area. Bhagavana:- 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. Bhagavana:-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). kolaDigamAyamavi nipphAvamAyamavi kalamamAyamavi mAsamAyamavi muggamAya. mavi jUyAmAyamavi likkhAmAyamavi abhinivaTetA uvadaMsittae, se kahameyaM maMte ! evaM ? goyamA ! jannaM te annautthiyA etramAikkhaMti jAva micchaM te evmaasu| ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi savvaloevi ya Na savvajIvANa' No cakiyA koI suha vA ta ceva jAva uvadaMsittae / se keNaTeNa ? goyamA ! ayanna jaMbUddIce 2.

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657 About Absolute Agony of Misery * Indrabhiti Gautama:-Bhagavan ! The followers of Other Paiths say that all living beings, creatures, and all elemental jivas (living beings) suffer absolute misery. Bhagavan! Is it true? Bhagavana -No Gautama ! What the followers of Other Faiths say is not quite correct The Siddhantas 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 Vaimanika gods enjoy immense absolute happiness but they too, have occassional periods of pain Prithivi kaya, Ap-kaya etc the tiryancas (lower animals, *anna utthiyA Na bhaMte ! evamAikkhaMti jAva parUveMti evaM khalu savve pANA bhUyA jIvA sattA egaMtadukkhaM veyaNa veyaMti, se kahameya bhaMte ! evaM? goyamA ! jannaM te annautthiyA jAva micchate evamAsu, ahaM puNa goyamA! evamAikkhAmi jAva parUvemi atthegaiyA pANA bhUyA jIvA sacA egaMtasAya veyaNa veyaMti Ahacca assAya veyaNa veyaMti, atthegaiyA pANA bhUyA jIvA sattA vamAyAe yaMNa vayaMti Ahacca sAyamasAya se keNaNaM ? goyamAneraiyA egaMtadukkhaM vayaNa vayaMti [Ahacca sAyamasAya] Ahacca sAyaM, bhavaNavaDacANamaMtarajoisavamANiyA egaMtasAya vadaNa veyaMti Ahacca asAya, puDhavikkAiyA jAva maNussA vemAyAe veyaNa veyaMti Ahacca sAyamasAyaM se teNa?Ne0 // (mUtra 257) // ||shrii bhagavatI sUtre-zatake 6 uddezaH 10-285 // 43

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658 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 Agnibhuti and Canadhara Vayubhuti-two brothers-retrained in religious meditation without food and drink for our month at Guna sila Caitya outside Rajagriha Nagara, and attained Moksa Forty-first Rainy Season Sramana Bhagavana Mahavira lived at Rajagriha 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 Bharata-varsa during Duhsama-duhsama kala. 2 Nirvana of Sramaga Bhagavana Mahavira at Pavapuri. Even after the close of rainy season, Sramana Bhagavana Mahavira lived at Rajagriha Nagara, for a long time. At that time, four Ganadharas (chief disciples) of Sramana Bhagavana Mahayira viz I. Ganadhara Avyakta 2. Ganadhara 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 Quna Sila Caitya of Rajagriha Nagara. Condition of Bharata-varsa during Dahsama-duhsama Kala * Indrabhati Gautama.-Bhagavan ! What will be the condition of the Bharata-varsa of Jambli Dvipa during the Duhsama "jaMbUdIve maMte ! dIve mArahe vAse imIse osappiNIe dasamadUsamAe samAe uttamakahapacAe bhArahassa vAsassa kerisa AgArabhAvapaDoyAre

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659 duhsama * ara of the present Avasarpini kala when its ravages are at their height? Bhagavana:-Gautama! The Bharata-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) ara of utmost misery. bhaghissati ? goyamA ! kAlo bhavissai hAhAbhUe bhaMbhAbhUe kolAhalabhUe samayANumAvaNa ya NaM gvarapharasadhUlimailA duvisahA vAulA bhayaMkarA vAyA saMvaTTagA ya vAiMti, iha amikkhaM dhUmAiMti ya disA samaMtA raussalAreNukalusatamapaDalanirAlogA samayalukkhayAe ya Na ahiyaM caMdA sIyaM mocchaMti, ahiyaM sUriyA tavaissaMti, aducaraNaM ca abhikkhaNaM bahave arasamehA virasamehA khAramehA khaTTamehA aggimehA vijjumehA vissamehA asaNimehA appaNiujodagA vAhirogavedaNodIraNA pariNAmasalilA amaNunapANiyagA caMDAnilapahayatikkhadhArAnivAyapaura vAsaM vAsihiti / je NaM bhArahe vAse gAmAgara

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660 By the waters of these rains, human beings and lower animals of towns and villages of Bharata-varsa, birds flying in the skies, trasa (moving), and sthavara beings of villages and of forests, and all varieties of vegetation, will be destroyed. All the hills and mountains except Mount Vaitadhya 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 Marwar -------- - - nagarakheDakabbamaDaMbadoNamuhapaTTaNAsamAgayaM jaNavayaM cauppayagaveLagae khahayare ya pakkhisaMghe gAmAranapayAranirae tase ya pANe bahuppagAre rukkhagucchagummalayavallitaNapavvagaharitosahipavAlaMkuramAdIe ya vaNavaNassaikAie viddhaMsehiti pabayagiriDoMgaraucchalamaTimAdIe veyagirivajje virAvehiti salilabila duggavisamaM niNNunayAi ca gaMgAsiMdhuvAI samIkarehiti // vIse NaM maMte ! samAe bhArahavAsassa bhUmIe kerisae AgArabhAvapaDoyAre bhavassiti ? goyamA ! bhUmI bhavissati iMgAlabbhUyA mummurabhUyA chAriyabhUyA tattakavellaya bhUyA tattasamajotibhUyA dhUlibahulA reNubahulA paMkabahulA paNagabahulA calaNi bahulA bahUNaM dharaNigoyarANaM sattANaM donikkamA ya bhavissati ||(suutr.287)| ||shrii bhagavatI sUtre-zatake 7 uddezaH 7 pR. 304-305 //

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661 (Rajputana) 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 ? Bhagavana.-Cautama ! The condition of the people residing in Bharata 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 *tIse NaM bhaMte ! samAe mArahe vAse maNuyANaM kerisae AgArabhAvapaDoyAre bhavissati ? goyamA ! maNuyA bhavassaMti duruvA duvannA dugaMdhA durasA duphAsA aNihA akaMtA jAva amaNAmA hINassarA dINassarA aNiSTassarA jAya amaNAmassarA aNAdejjavayaNa-paJcAyAyA nillajjA kUukavaukalaivahabaMdhavaranirayA majjAyAtikamappahANA akajjaticcujjatA guruniyoyaviNayarahiyA ya vikalarUvA parUDhanahakesamaMsuromA kAlA kharapharUsajhAmavannA phuTTasirA kavilapaliyakesA bahuNhAru [Ni] saMpinaddhaduiMsaNijjarUvA saMkuDiyavalItaraMgaparivediyaMgamaMgA jarApariNataca theraganarA paviralaparisaDiyadaMtaseDhI unbhaTaSaramahA visamanayaNA vaMkanAsA baMgavalIvigayabhesaNamuhA kacchukasarA

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662 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. mibhUyA svaratikkhana khakaMDiyavikkhayataNU dahukiDibhasiMjha phuDiyapharusacchavI cittalaMgA TolAgativisamasaMdhibaMdhaNa ukkuDiahigavibhatta dubbalakusaMgha eNakuppa - mANakusaMThiyA kuruvA kuNAsaNa kubhoiNo asuiNo aNegavAhi paripIliyaMgamaMgA khalaMtavejjhalagatI nirucchAhA sattaparivajjiyA vigayaciTThA nahateyA abhikkhaNaM sIyauNDakharaphara savAyaviADiyA maliNapaMsUrazaguMDi yaMga maMgA bahukoimANamAyA bahulomA asuhadukkhabhogI osannaM dhammasaNNasammattaparibhaTThA koseNaM syaNiSpamANamettA soLasavIsavivAsaparamAuso puttanattupariyAlapaNabahulA gaMgA siMdhuo mahAnadIo vayadva ca pavvayaM nissAe bAbatari ni odA bIrya bIyAmettA bilavAsiNo bhavissaMti / te NaM bhaMte! maNuyA kimAhAramAhAraMti ? goyamA ? te NaM kAlegaM samaye NaM gaMgA siMdhUo mahAnadIo rahapahavittharAo akvasoyappamANamettaM jalaM bojjhihiMti se vi ya NaM jale For Private Personal Use Only

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663 Their number will be limited, and they will live in numerous holes in Mount Vaitadhya situated on the banks of the Ganga and the Sindhu rivers. Indrabhuti Gautama :-Bhagavan ! What will be the food for these persons ? Bhagavana 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 bahumacchakacchamAinne No ceva NaM Auyabahuche bhavissati, tae gaM te maNuyA muruggamaNamuhuttaMsi ya sUratthamaNamuhurAsi ya bile hito 2 nidAitA maccha kacchabhe thalAI gAIhiMti sIyAyavatatteehi macchakacchaehi ekavIsaM vAsasahassAI birti kappemANA viharimsati / / te NaM bhaMte ! maNuyA nissilA niguNA nimmerA nippacakkhANaposahovavAsA osaNaM maMsAhArAmacchAhArA khoddAhArI kuNimAhArA kAlamAse kAlaM kiccA kahiMgacchihiMti ? kahiM uvavajjihiti ? goyamA ! osannaM naragatirikkhajoNiesu ukvajaMti te NaM bhaMte ! sIhAvaMgdhA vagA dIviyA acchA taracchA parassarA nissIlA taheva jAva kahi uvavajihiti ? goyamA ! osannaM naragatirikkhajoNiesa uvavajjihiti, te NaM bhaMte ! DhaMkA kaMkA vilagA madugA sihI nissalA taheva jAva osannaM naragatirikkhajoNimu uvavajihiti / seva bhate ! sevaM bhaMte ! ti // (sUtra 228) // // zrI bhagavatI sUtre-zatake 7 uddeza 6 pR. 306-307 //

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664 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-duhsama kala in Bharata-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 ? Bhagavana -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 sramana Bhagavana Mahavira went to Apapa Nagari (Payapuri) A magnificent Samavasarana was prepared by gods in the Udyana of the town. Requested by Ganadhara Maharaja Indrabhuti Gautama, for an explanation about * Kala Cakra (Cycle of Time). Sramana Bhagavana Mahavira also gave a detailed account of Pahsama Kala (Fifth Ara) of Jaina Hagiolog: . *iya bohanto bhavie pajante vihario apavAe / iyaM ca samosaraNaM devehi caunikAehi // 48 // bhavayaM kahei dhammaM sadevamaNuyAmurAe prisaae| puTTho ya gaNahareNaM bhaya ! ki kAlacakkassa // 49 // bharahe ettha saruvaM bhUyaM mavvaM samAsao kahai / ussappiNi ossappiNiruvassa kahei to bhayavaM // 50 // susamasusamA ya musamA susamadusamA ya dusamamusamAya / dusamaaidusamAvi ya osappiNieu chacca samA // 51 / /

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665 Condition of Bharata-varsa during Duhsama Kala (Fifth Ara). Sramana Bhagavana 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. Utsarpini 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. Susama 3. Susama-duhsma 4. Dunsama-Susama 5. Dubsama and 6. Duhsama-duhsama for the Avasarpini-kala, and in the reverse order for the Utsarpini-kala. They are arranged as follows:-- Kota - koti = ( 10000000x10000000) cauro koDAkoTI ayarANaM susamasUsamA hoi / vIe ya mihuNayanarA kosaviguccA vipachiyAja // 52 // te murahigandhadehA nirAmayA ninbhayA mukhvA yaa| battIsalakkhaNadharA jaracintAsoyaparihINA // 53 // payaIe taNukasAyA ahamindA uttamAya saGghayaNe / mANammANapamANovavannadehA sakaruNA ya // 54 // puDhavIpuSphaphalANaM raso tayA Asi skraaahiNgo| pukkaraNIo dhayakhIraudagaikkhurasanIrAo / / 55 / / dasavihA ya kapparukkhAmajjAyA ya mizA tuDiyakA dIvajoicittakA / cittarasA maNiyakA gehAgArA anigiNA ya // 56 // majjAsu ya majja uppajjai mAyaNAI miGgam / tuDiyanesa ya saMgayatuDiyAi bahupayArAI // 57 // dIvasihA joisanAmayA ya ee karenti ujjoyaM / cittaGgesu ya malla cittarasA bhoyaNahAe // 58 //

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666 Avasarpini. Utsarpipi. 1. Susanil-susama. 1. Duhsama-duhsami. 2. Susam.. 2. Duhsama. 3. Susama-duhsama. 3. Dubsama-susama. 4. Duhsama-susama. 4. Susama duhsama 5. Duhsamaa 5. Susama. 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 ara named Dubsama in which we are living is of maNiya sa ya bhUsaNavarAibhavaNAI mvnnrukkhes|| jAyanti ya vatthAI anigiNanAmesu rukkhesu // 59 // mAusese mihuNaM pasavettA te murAlayaM janti / tavasaMyamarahiyA vihu akUrapariNAmabhAveNa // 60 // ayaratikoDAkoTIparimANA mussamA tahi mnnuyaa| kosaduguccA dopaliyanIviyA sesa puvasamA // 61 // paliovamamAIe pajjanta hoi pucakoDIe / taiyAe u samAe dokoDAkoDimANAe // 62 / / AIe kosamuccA ante puNa pnyccaavsymaannaa| kAlakameNaM hANiM gacchanti ya kappataruNo vi // 63 // puDhavijalosahiphalaphullamAivatthU vi haaymaannrsaa| paLarUvavannakhamamuttiajavAI ya hAyanti // 64 // saiyasamAe ante utpanno paDhamajiNavaro usamo / sattamakulagaraputto muNINa ghayadANadhaNajIvo // 65 // so daMsiyasayalaThiI hoUNaM dhammasArahI paDhamo / siddho tivAsasadamAsasese taiyarae // 66 //

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667 twenty one thousand years' duration. Nearly twenty-four hundred and seventy-five years of the Fifth Ara have already passed, according to a calculation upto the present year (1950 A. D). The sixth ara named Duhsama-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 desUNAyarakoDAkoDImANe cautthaarayammi / tevIsa tityayarA utpannA etya gaNanAhA // 67 // mokkhaMgayassa majjhaM paJcamaarago u dusamA hohii| saTTamAsaahiehi tIhiM vAsehiM aiehi // 68 // chahiM vAsANasaehi paJcahiM bAsehiM pshcmaasehi| mama nivANagayassa u uppajjissA sago rAyA / / 69 // terasavAsasahiehi navuttarehi sagAu kusumpure| hohI kakI pante kulammi keu ba duTuppA // 70 // bahu kohamANamAyAlobhayapatthassa tassa jammammi / sahasA tassa pahissai devaulaM rAmakaNhANaM // 1 // + + + + + + + SaNapannatthasamiddhaM mArahavAsaM jiNindakAlammi / puragAmAgarapaurabhAsI muraLogasakAsaM // 10 // 2210 // gAmA nagarambhUyA nagarANi ya devalogasarisANi / rAyasamA ya kuTumbI vesamaNasamA ya rAyAo // 11 //

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668 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-Vriksa (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-sikhasupplying flame-light. 5. Jyoti-giving out diffuse light 6 Citranga-yielding flowers and garlands of various colours 7. Citrarasa supplying eatables and diets of various kinds 8 Manu-amga candasamA AyariyA ammApiyaro ya detrayasamAyA / sAsU vi ya mAisamA sasuro vi hu pIsamo Asi // 12 // Tarafafe viNayaparo sacca soya saMpanno / gurudevapUyaNarao sadAranirao jaNo tayA // 13 // ag ya savinnANo agghara sIla kulaM ca vijjA ya / paracakaIitakara bhayo so yavivajjio logo // 14 // jiNabhattA rAyANo pAeNa kutitthiyA ya avagIyA / dasa vi vAse tahA dasa dasa accherayA jANa / / 15 / uvasagga ganbhaharaNaM itthItitthaM amAviyAparisA / kaNhassa avarakaGkA avayaraNaM candrasurANaM // 16 // harivaMsakuluppattI camaruppao ya asayasiddhA / assaMjayANa pUyA dasavi aNanteNa kALeNaM // 17 // loguttamapurisehiM cauppannAe ihaM aIehiM / kevalimaNapaJjava ohiNANi suyakebalIhi ca // 18 // For Private Personal Use Only

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669 supplying Cintamani 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 ara named Susama is of three (3) kota-koti years. The yugalikas are less tall with an age-limit of two Palyopams. The third ara 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 dUsamakAle logo kohAikasAyavisahayavivego / accodago vva vappo jAo saMbhinnamajjAo // 19 // jaha jaha baccai kAlo taha vaha dayadANasaccaparihINo / ahiyaM ahammasIlo kutitthi mohiyamaI hohI // 20 // 2220 // gAmA masANabhUyA nagarANi ya peyaloyarisANi / dAsasamA ya kuTumbI jamadaNDasamA ya rAyANo // 21 // buddhA ya puhapAlA bhicce ginti te vi iyarajaNo / khAyanti ya annomnaM macchA iva dubbale baliyA // 22 // je antA te majjhA je, majjhA te kameNa paccantA | apaDAgA iva nAvA Dollanti samantao desA // 23 // corA santi atyaM narindakarapIDiyAI rAI | bhUpAya seNI lajjAiparA ya kAraNiyA // 24 // sayaNe niccaviroso sakajjanirao paratthaniravekkha / arcobhAsI logo pAeNamavollasAro ti // 25 // For Private Personal Use Only

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670 of the bodies of yuga-likas in the beginning of the ara 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 ara, 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 Moksa (Final Emancipation) at a time wnen there were three ghaNapanne aviyaNho gharakajje ceva mohiyamaIo / dakkhinnalagjarahio dhammasuivivajjio logo // 26 / sIsA nArAhinti u Ayarie dusamANubhAvaNaM / te vi hu tesiM paDhaNaM na dinti muyanANasikkhAbho // 27 // phiTai gurukulavAso mandA ya maI jaNassa dhammammi / sattAulAya puhaI devA ya na darisaNaM denti // 28 // puttA ammApiyaro avamannanti kaDayAI bhaasnti| muNDA bhuyanitullA sAm vi ya kAlakannasamA // 29 // hasiehiM jampiehiM ya acchiviyArehiM vigyljjaao| savikAsaniyatthehiM bahuyA sikkhanti vasANaM, 30 // 2230 // sAvagasAvigahANI maavnntvdaannsiilprihaannii| samaNANaM samaNINaM asakaDaM bevakajje vi // 31 // kUDatulakUDamANaM pamme vi sanattaNaM sapemunna / pahavanti dujjaNA vaha sIyanti ya sajjaNA pAyaM // 32 //

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671 years and seven and a half months remaining for the comple tion of the third ara. During the fourth ara 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 Ara will commence. During the life-time of the Tirthaikaras, Bharata Varsa was very prosperous with wealth and corn; towns, villages, mines etc resembled celestial regions Villages appeared like towus and towns resembled deva-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 vijjANa mantatantosahINa maNipuSphapharasANaM ca / rUvAuparidINaM saMgaNuccattadhammANaM // 33 // dusapakALe hohI muhabhAgaNa savvesi prihaannii| egantadusamAe amuhatarAgaM imaM sacvaM // 34 // evaM parihAyante hoe cando vca kAlapakkhammi / je dhampiyA maNussA mujIviyaM jIviyaM vesi // 35 // duppasaho Ayario phaggusirI sAhuNI nnyphaannaa| saTTo nAilanAmo saccasirI sAviyANaM ca // 36 / vaha vimalavAhaNo vi ya rAyA sumuho va tassa u amcco| e e u dUsamAe hohinti apacchimA bharahe // 37 // dorayaNipamANataNU vIsayavAsAuyA ya hointi / duppasahAI cauro ukkoseNaM ca chaTTatavo // 38 // dasaveyAliyadhArI vohasapucI va pujjihI saho / duSpasaho titthaM piva tA vahihI jAca so ceva / / 39 / /

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672 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 Bharata-varsa uptil now, but after existence of fifty-four highly illustrious personages, when there will be an absence of Kevalins, manah-paryava jo maNai natyi dhammo Na ya sAmAiyaM na ceva ya vayAI / so samaNasajhavajjho kAyavyo samaNasaNaM // 40 // 2240 // bArasa vAsaI gihe gamijaNaM aceva sAmanne / duppasaho gacchihihI aTThamabhatteNa sohammaM // 41 // pucaNhe voccheo carittadhammassa rAyadhammassa / majamaNhe puNa hohI avaraNhe jAyaveyassa // 42 // evaM dusamakAlo igavIsasahassa hoi vAsANaM / egante dusamA vi ya evaiyaM ceva nAyavvA // 43 // naTe caraNAimmi u hAhAbhUmo aNAhabhUmo ya / kAko amAiputto godhammasamI jaNo tatya // 44 // rayabahulA kharapharusA aNivAyA tayA ya vAhinti / dhUmAyanti disAo bhayajaNaNIo ya samvesi // 45 // cando muihI sIyaM ahiyaM ahiyaM ca ribho tavihI / jeNa ihaM naratiriyA souNDahayA kilissanti // 46 //

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673 Jnanins, Avadhi Jnanins. and of Sruta Kevalins, the condition of Bharata-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 taha assavisaasaNi mehA ambilamehA ya khAramehA ya / aggivisaasaNimehA abhikkhaNaM vAsihinti tayA // 47 // jeNa ihaM maNuyANaM kAso soso jalAyaro kodo| jarasUlasIsaveyaNA havanti rogA aNegavihA // 48 // kAhI tirie duhie jalathalakhahacAriNo u sacce di / ArAmachettakAraNaNarukavataNAI khayaM nehI // 49 // veyaDausamakUDe gaGgAsindhU ya muttumavasesaM / girikUvanaitaDAge thalAi savvaM sama hohI // 50 // 2250 / / 85

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674 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 duhsama kala (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-vasa (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 iGkAlamummurasamA chArambhUyA bhavissaI dharaNI / kAvi dhUlihalA ghaNacikaNakaddamAgammA // 51 // maNuyo kharapharasataNU ubbhaDaghoDAmuhA civiDanAsA | dubbabhaniragirA bahurogA kohaNasahAvA // 52 // rayaNIpamANadehA naritthio vIsasolasAU ya / bahuputanattu yajuryA nillajjA vigayavasaNA ya // 53 // chaoafter ganmadharA hohI nArI ya dukkhapasavA ya / solasavAsA puttanacuyae pecchihI merA // 54 // hohinti ya bilavAsI bichA u bAbattarI ya veyaDhe / ubhayataDesu naI nava nava ekeMkae kule // 55 // savve vi bIyamettA tiriyA hohinti tattha maNuyAI / kuNimAddArA sabve nissaMsA nivvivegA ya / / 56 / / For Private Personal Use Only

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675 haviour. Sravakas (male lay-men devotees) and Sravikas (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 Sadhvis (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. Vidya (Learning) 2. Mantras (Incantations) 3 Tantra (Magic-spells) 4. Ausadhi (Medicinal Drugs) 5 Mani (Precious Gems) 6. Puspa (flowers) 7. Phala (fruits) 8. Rasa (Juices) 9 Rupa (Beauty) 10 Ayusya (Age-limit) 11. Riddhi (Prosperity) 12. Akriti (Form) 13. Uncai Height of body), and 14. Dharma (Religious Duty) will undergo a gradual diminution, and during the Duhsama-duh. sama (Sixti) ara 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 kala, there will be a catu-r rahapahametaM tu jalaM vahihI bahumajaRccabhAInaM / gaGgAsindhunaINaM tAmrayagajjUNa te maNuyA || 57 // rayaNI thakamajhe kaGkSinti divA ya sUrakarapake / khAhinti ya bIyAe nisAe anne ya kaGkSinti // 58 // dahiravIra ghayAIyaM satarasaghanAI pupphaphalamAI | hohI na bharahavAse sayaNAsaNavatthamAI ya // 51 // enatuarez' ca quezan di 1 paJca bharahe vahA paJcasu eravayavAsesu / / 60 / / 2260 // For Private Personal Use Only

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676 vidha sangha consisting of only four personn viz 1. Acarya Duhpaha Suri. 2. Sadhvi-Phaigu-Sri 3. Nagila Sravaka and 4. Satya Sri Sravika. King Vimala-vahana and his minister Sumukha will be the last king and the last minister in Bharata varsa During the end of the Duhssama Kala (Fifth Ara) 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 Dusama (fifth) ara, Caritra 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 Duhsama ara (fifth) of twenty.one thousand years, the Sixth ara named Duhsama-duhsama, 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 Dubsama-duhsama (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 sAgarakoDAkoDI egA arao cautthayo hohii| UNA iha vAsANaM bAyAlisaM sahassohi // 61 // AT 99ghe soft U w ste ofegati mosappiNI dasAyarakoDAkoDI ao hoi // 6 // bhosappiNIe evaM jo aNuhAvo u vanio puci / so ciya paDilomeNaM ussappiNie muNeyano // 63 //

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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 Avasarpini Kala, the first ara of the Utsarpini Kala, (named Duhsama-duhsama), of twenty-one thousand year's duration, will begin. People of Bharata-varsa will have the same miserable modi of living After the lapse of the first ara of the Utsarpini Kala, the second ara named Dusama-susama 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 Puskara-samvartaka (rain of final destruction of all objects) will cool down the heated ground. The second kind of rain named Ksira-megha will produce varieties of corn. The third kind named Ghrita-megha will produce greasiness in various objects. The fourth kind named Amrita-megha will pro pAyAlIsasahassA vAsANa narA u honti bilvaasii| ussappiNIe egantadusamA carimakAlammi // 64 // horinta padhamehA pukkhalasaMvaha khIrameho vi / payamehasamayameho rasameho paJcamo hoi // 65 // ekako maNupadaM vAsIhI satta satta divsaaii| paJcacIsa divase vahaliyA hohiI somA / / 66 // paDhamA 7 vizvavehI dhanna bImo karissae meho| taimo nehaM aNayaha tosahimAI cautyo u / / 67 // patramao puNa meho puDhavAIyANa rasakaro hohI / tatto hariyadumosahivelliyAI parorinti // 68 //

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678 duce medicinal drugs of various kinds. And the fifth kind of rain named Rasa-megha 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 Duhsama 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 Dusama-suhsama will begin. Suon after the commencement to tevilavAsitArA pAsittA taM mahiM vaha samiddhaM / AsatthA hiTamANA nohariya bilANa bhamihinti / / 69 // jAyaM khu muhavihAra marahamimaM pupphaphakasamaddhiM ca / tA jo kuNimaM khAhI sau amha vajaNijjo u // 70 // 2270 // maha aha baccai kolo taha taha phaLakusumosahINaM ca / sAyaNarUvauccattAumAINa buDDIya / / 71 // hoDinti suhAriuNo suhA ya vAyA suhAi udgaaii| gayarogA to maNuyA hohinti tahA tirikkhA ya // 72 // ussappiNIimAe bIyAe samAe carimakAlammi / satya bahumajhadese hohinti ya kulagarA satta // 73 /

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679 of the third ara of Utsarpini, there will be twenty-four Tirthankaras one after the other during the third ara. They will preach a Religion of Universal Brotherhood in Bharata-varsa. The names of the twenty-four Tirthankaras of the Utsarpini kala are as follows:-1. Sri Padma Nabha-the soul of King, Srepika of Magadha desa 2. Sri Sira-deva. 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. Sri Deva Natha 23. Sri Ananta Virya Natha and 24. Sri Bhadrakrit Natha. After the lapse of Dusama-susanla (third) ara of Utsarpini, there will be three more aras viz (4) Susama-dusama (fourth) (5) Sutama fifth) and (6) Susama-susama (sixth.. paDhametya nimalavAhaNa sudAma saMgama supAsanAme ya / datte sumuhe chaThe sammuyaI ceva sattamae // 74 // kAhanti sannivesaM vAsatyaM gaamngrmaaiieN| kuladhammarAyanIINa kAragA kulagarA tajhyA // 75 // AsA ityo gAvo pariggahissanti rajjakajjammi / vavahArasippakammA gaNiyalivAI ya hohinti // 76 // jAIsaro u paDhayo nAmeNaM vimalavAhaNo raayaa| savvaM ciya dAehI puvunimimaM payANa hio / / 77 // sassANaM uppattI paramA paramaM ca duddhdhisppii| utpanne agaNimmi ya dhaNamAI bhavissanti / / 78 / / dUsamaarayassante saMmuirArassaM sayaduvArammi / mahAe bhAriyAe seNiyajIvo u paDhamajiNo // 79 //

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680 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 Sri Udaya Natha 8. Sri Pedhala Natha 9. Sri Pottila Natha 10 Sri Satakirti Natha 11. Sni 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. Sri Vijaya Natha Talla Natha 22. Sri Deva Natha 23. Sri Ananta Virya Natha 24 Sri Bhadra krit Natha prattattaNeNa hohI gANattiyasaMjuo mahApaumo / vIrajiNassa va savvaM vinneyaM tassa jammAi // 80 // 2280 // dusamamusamAe ihaM puca piva jiNavarA bhavissanti / paDilalopasamAveNa ya te ya ime honti nAyavvA // 81 // paDhamo u mahApaumo seNiyajIvo jiNesaro hohii| boyo ya saradevo supAsajIvo jayapaIvo // 82 // savANubhUinAmo daDhAujIvo u paJcamo hohii| NTo ya devagutto vitthayaro kattio puci // 84 // udayo ya jiNo hohI sattamayo saMkhanAmayo sii| peDholaputtanAmA ANandajiyo ya amao // 85 // sayago ya jiNo Navamo puvvaM AsI mnndnnaamojo| muNimubo ya dusamo sayago jo Asi pulcamave // 8 // ekArasamo ya jiNo devaijIvo u sadhabhAvaviU / mamamo bArasamajiNo hohI jo sabaI Asi / / 87 //

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681 ___ In addition to the above-named twenty-four (24) Tirthaikaras, there will be twelve (12) Cakravartins, nine (9) Vasudevas, nine (9) Prativasudevas, and nine (9) Bala-devas, making a total of Sixty-three (63) Trisasthi Salaka Purusah (Sixty-three Eminent Personages), during the future Utsarpini kala. 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 Kala, the period of Avasarpini Kala will again commence. There will be a diminution in the natural attributes and inherent qualities of all substances, Endless Utsarpinis and Avasarpinis must have passed in this Samsara 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. taha nikkasAyanAmo terasamo vAsudevajIvo u| baladevo puNa hohI cohasamo nippulAyajiNo // 88 / / nimmamajiNo amoho panarasamo hoi rohinniijiivo| mulasAsAviyajIvo solasamo cittagutto ya // 89 // sattarasamo samAhI revaijIvo u vigymvvaarii| saMbarajiNo jayahio aTThArasamo miyAlIo // 90 // 2290 // dIvAyaNassa jIvo niyaTiarahA ya aguNavIsaibho / kaNho gayabhayataNho vIsaiMmo devaseNajiNo // 91 / / tatto ya egravIso nArayajIvo vivegjinncndo| bAvIsaimo vimalo aparajio vigayakammamalo // 92 // 86

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682 By actually describing the detaited account of Kala-cakra (Cycle of Time) Sramaqa Bhagavana Mahavira 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 Bhagavati Diksa. This year being the last year of His life in this world, Sramana Bhagavana Mahavira, went to Apapa Nagari (Bihara) with the object of passing the rainy season there and he lived in the * Rajjuga Sabha of King Hasti-pala during the months of the rainy season. Nirvana. . An elegant Samavasarana was prepared by gods. Sramana Bhagavana Mahavira took his seat in the Samavarsarana and commenced his final Sermon. King. Hastipala of Apapa Nagari came to sramaqa Bhagavana Mahavira, and with a low bow he *Hall of clerks or of Customs Officers staff. devokvAyanAmo tevIsaimo u ammaDo puvv| carimo ya sAibuddho aNantavijo jiNo hohI // 93 // osappiNIjiNANaM paDilomeNa honti tityayarA / jA carimo jiNanAho vibheo usapanAho va // 94 / / eesa aIesa kameNa honti punvatullaguNA / mussamadusamA musamA sussamasusamA ya chaTTA u // 95 // bIsa koDAkoDI doni vi eyA u honti ayarANaM / osappiNI ya ussappiNI ya pariyattamANIo // 95 // ||shrii nemicaMdramUrikRta mahAvIracariyam pR. 93-99 // *atha sarva murAcakrapatritaya bhUSitam / ramyaM samavasaraNaM svAmino dezanAsadaH // 1 //

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683 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 sramana 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 jJAtvA nijAyuHparyantamantimA dezanAM prabhuH / karnu tasminnupAvikSat surAsuraniSevitaH // 2 // svAminaM samavasataM jJAtvA paapaapuriiptiH| istipAlaH samAgatya natvA ca samupAvizat // 3 // zuzrUSamANAstatrAsthuryathAsthAnaM suraadyH| etya natvA sahastrAkSaH iti svAminamastavIt // 4 // dhamadhiauM vinA nAMgaM vinAMgena mukha kutaH / mukhAdvinA na vaktRtvaM tacchAstAraH pare katham // 5 // adehasya jagatsarge pravRttirapi nocitaa| na ca payojanaM kiMcit svAtaMtryAma parAjayA // 6 //

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684 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 krIDayA cetpravarteta rAgavAn syAtkumAravat / kRpayAtha sRjettarhi mukhyeva sakalaM sRjet // 7 // duHkhadaurgatyaduryonijanmAdikleza vihalam / jana tu sRjatastasya kRpAloH kA kRpAlutA ? // 8 // karmApekSaHsa vecahiM na svataMtro'smadAdivat / karmajanye ca vaicitrye kimanena zikhaMDinA ? // 9 // atha svabhAvato vRttiravitarkyA mahezituH / parIkSakANAM tapa parikSApekSaDiMDimaH // 10 // sarvabhAveSu kartRtvaM jJAtRtva' yadi saMgatam / mataM naH santi sarvajJA muktAH kAyabhUto'pi ca // 11 // sRSTivAdakuhetuvAkamunmucyetyapramANakama / tvacchAsane ramante te yeSAM nAtha prasIdasi // 12 // For Private Personal Use Only

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685 case, if all the activities of arrangements in this creation of the Isvara, 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 Dehadhari (with a body). O Lord! Those who have good fortune to abandon theSristi-vada (Belief in Isvara 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 Apapa Nagari, began to euologise Sramana 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 iti stutvA sunAsIre sthite pApApurIpatiH / hastipAlanRpo'pyevaM vIrasvAminamasvavIt // 13 // na paraM nAma deva kaThoramapi kiMcana / vizeSajJAyaM vijJapyaM svAmine svAntazuddhaye // 14 // na pakSipasiMhAdivAhanAsInavigrahaH / na netravaktragAtrAdivikAravikRtAkRtiH // 15 // na zulacApacakrAdizakhAMkakara pallavaH / nAMganAkamanIyAMga pariSvaMgaparAyaNaH // 16 // na gaINIyacaritamakaMpitamahAjanaH / na prakopaprasAdAdiviDaMbitanarAmaraH // 17 // For Private Personal Use Only

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686 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-sula (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 deva (celestial being; deity) ? Because, you are uery different from all every way. O Lord! It is quite logical to say na jagajjananasthemavinAzavihitAdaraH / na lAsyAsya gItAdiviplavopaplavasthitiH // 18 // tadevaM sarvadevebhyaH sarvathA tvaM vilakSaNaH / devatvena pratiSThApyaH kathaM nAma parIkSakaiH // 19 // anuzrotaH saratparNavRNakASThAdi yuktimat / pratizrotaH zrayadvastu kathA yukatyA pratIyatAm // 20 // athavAlaM mandabuddhiparIkSaka parIkSaNaiH / mamApi kRtametena vaiyAtyena jagatprabho // 21 // yadeva sarva saMsArijanturUpavilakSaNam / parIkSantAM kRtayastadeva tava lakSaNam // 22 // ataatraanaAntaM jagadasmAdvilakSaNaH / na gocaro mRdudhiyAM vItarAga kathaMcana / / 23 // evaM stutvA hastipAle viratte'rhanapazcimaH / apazcimAmityakarodbhagavAn dharmadezanAm || 24 // other deities in that a lea for a For Private Personal Use Only

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687 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 Samsari (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 Raga (love) and Dvesa (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-deva (a Great God ). The above-named two stutis ( adoratory hymns) have been quoted from * Tris-asthi Salaka Purusa Caritram of Acarya Maharaja Sriman Hemacandracarya Suri and explained, as they contain some important tenets of the Jaina Religion The first deals with the Jaina explanation of the Doctrine of Sristi-vada (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 lsvara or by any other person. But it exists as it is now, from times immemorial; and Sramana Bhagavaria 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-raga (the Jinesvara utterly destitute of Raga (love)) and Dvesa (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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688 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 Desana Sramana Bhagavana Mahavira, then, delivered Dharma Desana ( Religious Sermon ). pumarthA iha catvAraH kAmArthI tatra janminAm / arthabhUtA nAmadheyAdanarthe paramArthataH // 25 // arthastu mokSa evaMko dharmastasya ca kAraNam / saMyamAdirdazavidhaH saMsArAMmoSitAraNaH / / 26 // anantaduHkhaH saMsAro mokSo'nantamukhaH punaH / tayostyAgapariprAptiheturdharmaM binA na hi // 27 // mArga zrito yathA dUra kramAt paMgurapi vrajet / dharmasyo dhanakarmApi tathA mokSamavApnuyAt // 28 // triSaSTizalAkApuruSacaritramparva - 10 sarga 13. 1. Pumartha iha catvarah Kamarthau tatra janminam. Arthabhatau namadheyad anarthau parmarthatan. 2. Arthastu Moksa evaiko dharmastasya ca karanam Samyamadi-r-dasavidhah Samsaram bhodhitaranah 3. Ananta-duhkhah Samsaro, Mokso anantasukhah pnnah Tayostyaga-pariprapti hetu-r-dharmam vina na hi. 27 25 4. Margam srito yatha duram kramat pangu-r-api vrajet. Dharmastho ghanakarmapi tatha Moksamavapnuyat. 28. For Private Personal Use Only 26.

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089 Trans.-There are four aims of existence for human beings in this world. They are 1. Dharma (moral duty) 2. Artha (weaIth) 3. Kama (desire for pleasure) and 4. Moksa (Final Emancipation). Out of them, Kama 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 Sansara. 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 Moksa by leading a rigid virtuous life. Eight Dreams of King Hasti-pala. One day, after the assembly had dispersed, King Hasti-pala gave an account of the eight dreams that he had seen during the night before sramana Bhagavana Mahavira, 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 Bharata-varsa in particular. The detailed account given by Sramapa Bhagavana Mahavira and beautifully recorded in Trisasthi Salaka 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 Amavasya day i e fifteenth day of dark-half of Kartika masa (month of Kartika) or the Amavasya (fifteenth day of the dark-half of ASO-masa according to Gujerati Calculation) which is usually accepted as the Divali Day by all communities in India, 87

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600 122 teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre aTTiyagAma nIsAe paDhamaM aMtarAvAsaM vAsAvAsaM uvAgae, campaM ya piTTacaspa cha nIsAe ca tajo aMtaravAse vAsAvAsaM uvAgae. vesAliM nagariM vANijyagAmaM ca nIsAe duvAlasa aMtarAvAse vAsAvAsaM uvAgae, rAmagiha nagaraM nAlaMda ca bAhiriya nIsAe cauddasa aMtarAbAse bAsAvAsaM ucAgae, cha mihilAe, do bhadiAe, egaM AlaMbhiyAe, egaM sAvatthIe, ega paNiabhUmIe, egaM pAvAe majjJimAe hatyibAlassa rano rajjugasabhAe apacchimaM aMtarAvAsaM vAsAvAsaM uvAgae // 122 // 123 tattha NaM je se pAvAe majjhimAe hathivAlassa ranno rajjugasamAe apacchima aMtarAvAsaM vAsAvAsa uvAgae // 123 // 124. tassa NaM aMtarAvAsassa je se vAsANaM cautthe mAse sattame pakkhe kattiabahule, tassa NaM kattiyabahulassa pannarasIpakkhe NaM jA sA caramA rayaNI, taM rayaNiM ca samaNe bhagavaM mahAvIre kAlagae viikkaMte samujjAe, chinnajAi-jarA-maraNabaMdhaNe, siddha, buddhe, mutte, aMtagaDe, parinivvuDe, sabadukkhappahINe, caMde nAma se ducce saMvacchare, pIDabaddhaNe mAse, nardivaddhaNe pakkhe, aggivese nAma divase, upasamiti pavuccai, devANaMdA nAma sA rayaNI niratitti pabuccai, acce lave, muhutte pANU, thove middhe, nAge karaNe, savvahasiddha muhutte, sAiNA nakkhatteNaM jogamuvAgaeNaM kAlagae viikkate jAva savvadukkhappahINe // 124 // i 22. Tenam kalenam tenani samaenam Samane Bhagavana Mahavire Atthiyagamam nisae padhamam antaravasam vasayasam uvagae / Campam ca Pittha Campam cha nisae tao antaravase vasayasam uvagac / Rayagiham Nagaram Nalandam ca balririya nisae cauddasa antaravase vasavasam uvagae Vesalim Nagarim Vanijya-gamam ca nisae duvalasa antaravase vasavasam uvagae cha Mihilae, do Bhaddiae egam Alambhiyae, gann Savatthie, egam Paniya bhumie, egam Pavae majjimae, Hatthivalassa ranno rajjugasabhae apacchimam antaravasam vasavasam uvagae. 122.

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123. Tattha nam je se Pavae majjhimae Hatthivalassa ranno rajjuga-sabhae apacchimam antaravasam vasavasam uvagae 123 124. Tassa gam antaravasassa je se vasanam cautthe mase sattame pakkhe Kattiya bahule, tassa nam Kattiya bahulassa pannarsi pakkhe nam ja sa carama rayani, tam rayanim ca nam Samane Bhagavam Mahavire kalagae viikkante samujjae, chinna Jai-Jara-marana bandhane, Siddhe, Buddhe, Mutte, Anta -gade, parinivvude savvadukhappahine, Cande name se ducce samvatsare, PiiyadansaNGe mase, Nandivaddhane pakkhe Aggivese namani divase, Uvasamitti pavuccai, Devananda namam sa rayani niratitti pavuccai, Acce lave, Muhutte Panu, Thove Siddhe, Nage Karane Savatthasiddhe Muhuite Sanga nakkhattenam jogamuvagaenam kalagae viikante java savvadukhappahine. 691 Asthika-grama, Campa and Pristha Campa. Vaisali and Vanijya-grama. Rajagriha and Nalanda. Mithila Nagari Bhadrika Nagari Alambhika. Sravasti, Trans. 122. During that age, at that time, Sramana Bhagavana Mahavira did the varsa-vasa (living during the four months of the rainy season) at the following places:-One (1) at Asthika grama; three (3) at Campa and Pristha Campa; twelve (12) at Vaisali and Vanijyagrama, fourteen (14) at Rajagriha and Nalanda; six (6) at Mithila, two (2) at Bhadrika; one (1) at Alambhika; one (1) at Sravasti; one (1) at Vajrabhumi; and One (1) at Vajrabhumi; and one (1) the last rainy season, the Venerable Lord did at the rajjuga-sabha (the hall for clerks) of King Hastipala in Madhyama Pava. Vajjrabhumi Madhyama Pava-puri. TABLE. For Private Personal Use Only 13210211d good an 124. 42

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692 123. At the time when (Sramana Bhagavana Mahavira stayed at the rajjugasabha (hall for clerks) of King Hastipala at Madhyama Pava, 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 Kartika (dark-half of Aso month according to Gujerati calculation) during the last night ( of the fortnight) Sramana Bhagavana Mahavira, kalagae died ( left human body and became free from worldly existence ) virkkante (emerged from Samsara); samujjae (ascended high completely without returning back) chinna jai-jard-marana bandhane (became one whose bondage of hirth, old age, and death is destroyed) Siddhe ( became one whose aimn is accomplished) Buddhe, became wellversed in True Knowledge ) Mutte ( became free from taking frequent existences ) antagade (ended all miseries) parinivvude 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 (Kartika); the fornight was Nandivardhana, the day was Agnivebya ( it is also called Upasama), the night was Devananda (that night of Amavaya is also calied Nirati); the lava ( period of time equal to 7 stokas or 49 breaths) was named Arca the Muhurta named Prapa, Stoka (a period of 7 breaths) named Siddha and Karapa (any of the eleven divisions of the day ) named Naga; and when Mahurta named Sarvartha-siddha was in conjunction with naksatra named Svati, Sramana Bhagavana Mahavira kalagasdied-left human body and became free from worldly existences) vijkante ( emerged from Samsara ) till savvadukkhappahine (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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693 Names of Months Commencing with Sravana 1 Abhinandana 7 Sobhana 2 Supratistha 8 Haimavan 3 Vijaya 9 Vasanta *4 Pritivarddhana 10 Kusama-sambhava 5 Sreyan 11 Nidagho 6 Sisira 12 Vana--virodhi Names of the Days of the Fort-night | Purvangasiddha 9 Saunanasa 2 Manorama 10 Dhananjaya 3 Manohara 1 Artfia-siddha 4 Yasobhadra 12 Abhijita 5 Yasodhara 6 Sarva-kama samruddha 13 Ratyasana 7 Indra 14 satanjaya 8 Murdhabhisikta 1 *15 Agnivesya Nights of the Fort--night 1 Uttama 9 Jayanti 2 Su-naksatra 10 Aparajita. 3 Ilapatya 11 Iccha 4 Yasodhara 5 Sammanasi 12 Samahara 6 Srisambhuta 13 Teja 7 Vijaya 14 Ati-teja 8 Vaijayanti *15 Devananda Names of Muhurtas 1. Rudra 16 Anando 2 Sreyan 17 Vijayo 3 Mitra 18 Vijayasena 4 Vayu 19 Prajapatya 5 Su-pratito 20 Upasama

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6 Abhicandra 7 Mahendra 8 Balavan 9 Brahma 10 Su-staya 11 Isana 12 Stvasta 13 Bhavitatma 14 Vaisravana 15 Varura 694 2, Gandharva 22 Agnivesya 23 Sata-vrisabha 24 Atahavan 25 Arthavan 26 Rinavan 27 Bhamua 28 Vrisabha *29 Sarvartha-siddli 30 Raksasa 125. ja rayaNi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva savba dukkhapahINe sANaM rayaNI bahUhi devehi devIhi ya ovayamANehiM ya uppayamANehiM ya ujjoviyA yAvi hutyA / / 125 // 126. jaM syaNiM ca NaM samaNe bhagavaM mahAvIre kAlagae jAba savva dukkhapaNe sANaM rayaNI bahUhiM devehiM devIhiM ya ovayamANehiM uppayamANehiM ya upijalagamANabhUyA kahakahagabhUyA yAvi hutyA / / 126 // 125. Jam rayanim ca nam Samani Bhagavam Mahavire kalagae java savvadukhappahine sa nam rayani bahuhim devehim devihi ya ovayamaNGehim ya uppayamanehim ya ujjoviya yavi huttha 125. 126. Jam rayanm ca nam Samane Bhagavan Mahavire kaiagae java savvadukkhappahine sa yam rayani bahuhim devehim devihim ya ovayamanehim uppayamanehim ya uppinjalagamanabhuya kahakahagabhaya yavi huttha 126. Frans-125. The night during which, Sramana Bhagavana Mahavira kalagae died (left human body and beceme free from worldly existences) till savvadukkhappanine (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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695 126. The night during which sramana Bhagavana Mahavira kalagae-died (left human body and became free from worldly existence) till savvadukkhappahine (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 127, jaM rayagi ca NaM samaNe bhagavaM mahAvIre kAlagae jAva sabbadukkhappahINe, te rayaNi ca NaM jissa goyamassa iMdabhUissa aNagArassa aMtevAsissa nAyae pijjabaMdhaNe vucchinne aNaMte aNuttare jAva kevalavaranANadaMHOT Call 82611 127. Jam rayanim ca nam Samane Bhagavan Mahavire kalagad java savvadukkhappahine, tam rayanim ca nam jitthassa (loyamassa Indabhuissa anagarassa antevasissa Nayne pijja. bandhano vucchinne a ante anuttare java Kevala vara Nana Damsane samuppanne 127. Trans. 127. During the night in which sramana Bhagavana Mahavira kalagae --died (left the human body and became free from worldly existences) till savvadukkhad paline (became one whose bodily and mental pairs had become completely destroyed), when the bondage of affection of the chief disciple Indrabhuti Gautama towards sramana Bhagavana Mahavira had became shattered, he attained the excellent matchless Kevala Jnana (Perfect Knowledge) and Kevala Darsana (Perfect Perception) about innumerable objects. It happened ihus ---At the time of his Nirvana, Sramana Bhagavana Mahavira had sent Ganadhara Maharaja Indrabhuti Gautama, to a village with the object of instructing a Brahmana named Devasarma. When, on his return back from the village, Ganadhara Maharaja Indrachuti Gautama heard, on the way, the news of the Nirvana of sramana Bhagavana Mahavira at Pavanuri, 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 Indrabhuti Gautama prasarati mithyAtvatamo. garjanti tIrthakauzikA atha / durmikSaDamaravairAdi-rAkSasAH prasarameSyanti // 1 // 1. Prasarati Mithyatva-tamo, garjanti ku-thirth kausika adya ___Durbhiksa-damara-vairadi-raksasah prasaramesyanti 1. 1. Hence-forward, the darkness of Mithyatva (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. 2 rAhugrastanizAkaramiva gaganaM dIpahInamiva bhavanam / bharatamidaM gatazobhaM, tvayA binA'yamabho ! jajJe // 2 // 2. Rahu-grasta nisakaramiva gaganm digahinamiva bhavanam Bharatamidam gata-sobham tvaya vina aya Prabho 1 jajne 2 2. O Lord! I now consider the Bharata-ksetra without you to be destitute of splendour like the Moon seized by Kahu or like a palace without a lamp. 3 kasyAMhipIThe praNataHpadArthAn punaH punaH praznapadIkaromi ? kaM vA bhadanteti dadAmi ? ko vA, mAM gautametyAptagirA'yavaktA ? // 3 // 3 Kasyanhripithepranatah padarthan punah punah i prasnapadikaromi ? Kam v& bhadanteti vadami ? Ko va mam Gautametyaptagira'athavakta ? 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 ? hA ! hA! hA ! vIra ! kiM kRtaM ? yadIdaze'vasare'haM durIkRtaH, kiM mAMDaka maMDayitvA bAlavatayAzcale'lagiSyaM ? ki kevalamAgamamArgivyaM ? ki

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697 guit diof wafasya ? fe' ar aa urosufesqa ? que' at faysa gataH, evaM ca vIra ! vIra ! iti kurvato bIra ! iti mukhe lagnaM gotamasya, tathA ca huM jJAtaM - vItarAgA niHsnehA bhavanti, mamaivAya aparAdho yanmayA tadA zrutopayogo na dattaH, vigimaM ekapAkSika sneha, alaM snehena, eko'smi, nAsti kazcana mama, evaM samyak sAmyaM bhAvatastasya kevalamutpede Ha! Ha! Vira! Kim kritam ? Yadidrise, avasare aham durikritah ? Kim mandakam mandayitva balavat tavancale alagLayam Kim Kevala bhagama margisyam? Kim Muktau samki roam abhavisyat ? Kim va tava bharo abhavisyat? Yadevam mam vimucya gatah Evem ca Vira Vira iti kurvato Vira ! iti mukhe lagnam Gautamasya, tatha ca hum jnatam-Vita-raga nihsneha bhavanti mamaivayam aparadho, yanmaya tada sruto payo go na dattah. Dhig imam ekapaksikam sheham, Alam snehena. Ekosmi, nasti kascana mama evam samyak samyam bhavatastasya Kevalam utpede. 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 Kevala Jnana ? 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 Miharaja Indrabhu ti Gautama said ! know. Vitaragas (those who are exempt from Raga (love) and Dvesa ( 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 Maharaja Indrabhuti Gautama acquired Kevalam (Perfect Knowledge ). 88

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698 It is said---- muksamaggapavaNNANaM siNeho vjjsiNkhlaa| vIre jIvaMtae jAo, goamo jaM na kevalI // 1 // 1, Mukkha-magga pavannanam sineho vajja sinkhala ___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 Paramatma lived, Gautama could not become a Kevalin. In the morning Indra and others celebrated the festival of the auspicious occasion of the acquisition of Kevala Jnana (Perfect Knowledge). Here a poet says, ahaMkAro'pi bodhAya rAgo'pi gurumaktaye / viSAdaH kevalAyAbhUt citraM zrIgautamamabhoH // 1 // 1. Ahankaro api bodhaya Rago api Guru-bhaktaye Visadah Kevalaya abhut, cirtam Sri Gautama-prabhoh 1. | The self-conceit of Canadhara Maharaja Indrabhuti Cautama (shown at the moment of hearing the mention of another Sarvajna (Omniscient) resulted in the acquisition of Right Knowledge. His affection (for sramana Bhagavana Mahavira) resulted in faithful devotion towards his Master, and his depair (at the moment of hearing the news of the Nirvana (Final Emancipation) of Sramana Bhegavana Mahavira bore fruit in the form of Kevala Jnana ( Perfect Knowledge). Everything relating to lanadhara Maharaja Gautama Prabhu is wonderful. 128. jaM rayaNiM ca NaM samaNe bhagavauM mahAvIre kAlagae bhAva sabadukkhApahINe taM rayaNiM ca navamallaI navalecchaI kAsI-kosalagA aTThArasa gi gaNarAyANo pArAmoraM posahovavAsaM pahavisu, gae se mAdhujjoe dabbujjoyaM karissAmo // 128 //

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699 128 Jam rayanim ca nam Samane Bhagavan Mar&vire kalagae java sayva-dukkhappahine tam rayanim ca Nava Mallai, Nava Lecchai, Kasi Kosalaga attharasa va Gana-payano Amarga sae parabhoyain Posahovasam patthavinsu, gae se bhavujjoe davvujjoyam karissamo. 128 Trans 128. During the night in which sramana Bhagavana Mahavira, kalagae-died ( left the human body and became free from worldly existences ) till savvadukkhappahine ( became one whose bodily and mental pains were destroyed ), the nine Mallaki kings of Kasi and the nine Lecchaki kings of Kosala-the kings of the eighteen Republican States-had come there. They did Pausadha 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, Kartika sud 1.-first day of the month of Kartika-the New year's Day) of India-the gods celebrated the festival of the acquisition of Kevala 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 Kartika, 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 129. jaM rayaNi ca NaM samaNe bhagavaM mahAvIre jAva savvadukkhappahIne tarayaNi ca NaM khuhAe bhAsarAsA nAma mahAgahe dobAsahassaTiIe samaNassa bhagavao mahAvIrassa jammanakSattaM saMkaMte // 19 // 129 Jam rayanim ca pam Samane Bhagavam Mahaviro java savodukkhappahime tam rayanim ca nam khuddae Bhasa-rasi name khudda e dovasasahassatyhie Samanasa Bhagavas Mahavirassa jammanakkhattam sankante 129.

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700 Trans 129. During the night in which sramana Bhaga. vana Mahzvira kala-gae-died (left human body and became free from worldly existences) etc. a cruel great planet named Bhasma-rasi-with a period of occupation of two thousand years at one constellation-had approached the Uttara Phalguni-naksatra-the Birth costellation of sramaua Bhagavana Mahavira. Graha (Planets) The planets are eighty- eight in number they are:--- 1. Angaraka 27. Rupi 2. Vikalaka 28. Rupavabhasa 3. Lohitaksa 29, Bhasma 4, Sanaiscara *30. Bhasma-rasi 5. Adhunika 31. Tila 6. Pradhunika 32. Tilapuspavarga 7. Kapa 33. Daka 8. Kapaka 34. Daka-varna 9. Kanakapaka 35. Karya 10. Kapa-vitanaka 36. Vandhya 11. Kana-Santanaka 37. Indragni 12. Soma 38. Dhumaketu 13. Sahita 39. Hari 14. Asvasana 40, Pingaia 15. Karyopaga 41. Budha 16. Karburaka 42. Sukra 17. Ajaharaka 43. Brihaspati 18. Dundubhaka 44, Rahu 19. Sankha 45. Agasthi 20. Sankhanabha 46. Manavaka 21. Sagkhavarnabha 47. Kamasparsa 22. Kansa 48. Dhura 23. Kamsanabha 49. Pramukha 24 Kamsavarnabha 50. Vikata 25. Nila 51. Visandhi kalpa 26. Nilavabhasa 52. Prakalpa

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701 53. Jatala 54. Aruna 55. Agni 56. Kala 57. Mahakala 53. Svastika 59. Sauvastika 60. Vardhamana 61. Pralamba 62. Nitya-loka. 63. Nityo-ta 64. Svayamprabha 65. Avabhasa 66. Sreyaskara 67, Ksemankara 68. Abhagkara 69. Prabhankara 70. Araja 71. Viraja 72. Asoka 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. Bhava 88. Ketu 130. jappamiIca NaM se khudAe mAsarAsI mahAgahe dobAsasahassA samaNassa bhagavamo mahAvIrassa jammanakkhattaM saMkete, tappabhiIcaNaM samaNANaM niggaMyANa niggayINa ya no udie udie pUyAsakAre pavacai / / 130 // 130. Jappabhiim ca qam se khuddae Bhasa-rist mahagahe do-vasasahassattnii Samanassa Bhagavah Mahavirassa Jamamnakkhatam sankante, tappabhiim ca pam samananam niggan thapam nigganthina ya no udie, udie payasakkaro parattal 130. Trans. 130 Commencing with the time when the cruel great planet Bhesma-rasi approaches the janma-naksatra (Birth Constellation) - Uttara Phalguni-of sramana Bhagavana Maha. vira, there will be ever-increasing respect and hospitality for Sadhus (Monks) and Sadhvis (Nuns). *ata eva zakreNa svAmI vijJapto-yata kSaNaM Ayurvarddhayata yena bhavatsa jIvatsu mavajjanmanakSatra saMkrAnve masmarAzi aho mavacchAsanaM pIvyatuM na

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702 bhakSyati tataH prabhuNoktaM- na khalu zakra ! kadAcidapi idaM bhUtapUrva yat pakSINaM mAyujinendrairapi varddhayituM zakyate, tato'vazyaMbhAvinI tIrthabAdhA bhaviSyatpeSa, kintu SaDasahanadvaye pUrNe majjanmanakSatrAt bhasmagrahe vyatikrAnte ca tvatsthApita kAlakiputradharmadattarAjyAdArabhya sAdhusAdhvInAM uditoditaH pUjAsatkAro bhaviSyatIti // 130 / / Ataeva Sakrena svami vijnapto-Yatksanam ayu-r-vardhayata yena bhayatsu jivatsu bhavatjanma naksatram samkranto Bhas. ma-rasi graho bhavat sasanam pidayitum na saksyati ; tatah Prabhuna uktamna khalu Sakra i kadacidapiidam bhuta purvam, yat praksinam ayu-r- jinendri-r-api varddhayitum sakyate ; tato avasyam-bhavini tirtha-badha bhavisyatyeva, kintu sadasiti-varsa. yusi Kalkini ku-nipratau tvaya nigrihite sati, varsasahasra dvaye, purne mat jama naksatrat Bhasmagrahe vyatikrinte ca tvat strapita kalki putra Dharma-datta rajyadarabhya sadhu sadhuvinam uditoditah puja satkaro bhavisyabiti 130 * svAmino mokSasamayaM vidyAyAsanakaMpataH / murAsurendrAstatreyuH sarvapi saparisadAH // 225 / / sahasrAkSo'zrupUrNAtraH praNamyAya jagadgurum / viracayyAMjaliM mUni sasaMbhramamado'vadat / / 226 // garbha janmani dIkSAyAM kevale ca tava prbho| hastottarakSamadhunA tUjantA bhasmakagrahaH 227 // vipadyamAnasya janmanakSa krAman sa durgrahaH / vArSiSyate te santAna sahastrazaradAmume // 228 // pratipAlaya tanAtha tasya saMkramaNakSaNam / sa yathA tvatmabhAveNa viphalo bhavati grahaH // 229 // kusvapnAH kuzakunAni durgahA yAnti zastaM / manyeSAmapi sarveSAM hadi tvAM dhArayanti ye // 230 //

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703 130. Sakrendra with his eyes full of tears and with an anjali in front of his forehead, requested sramana Bhagavana Mahavira, saying-O Lord I Please prolong your life in this Samsara only for a moment; so that Bhasma Rasi graha approaching your Janma-naksatra (Birth constellation ) during your lifetime may not cause trouble to your religious adherents. sramaga Bhagavana Mahavira replied :-Really Sakral this has never happened before, that it is ever possible even for Jinendras (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 naksatra 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 Sadhus and Sadhvis. 131. jayA NaM se khuzae jAva jammanakkhatAo viikate mavissai, tayA NaM samaNANaM niggaMthANaM niggaMdhINaM ya udie udie pUyAsakkAre mavissai / / 131 // 131. Jaya nam se khuddae java jammanakkhatao viikkanite bhavissai taya nam samapanam niggainthavam nigganthinam ya udie udis piyasakkaro bhavissiai, 131. ____131 When the cruel graha (planet ) has disappeared from the Janma naksatra (Birth Constellation) there will be an ever increasing respect and hospitality for Sadhus and Sadhvis. 132. jaM rayaNi ca Na samaNe bhagava mahAvIre jAva sambadukkhappahINe taM rayaNi ca NaM kuMthU azuddhahI nAma samuppanA, jA ThiyA acalamANA chaumatyANaM niggaMthANaM niggayINa ya no cakkhaphAsaM havamAgacchai jA aThiA caLamANA chaumatyANa niggathANaM ya niggayANa niggathINa ya cakkhuphAsaM invayAgacchaha / / 132 //

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704 133. je pAsittA bahUhi niggaMyahiM niggadhIhi ya bhaktAi paJcakkhAyAI, PaMT ja! 589FE' AU TERTEC afarers' ll 933 11 131 Jam rayanim ca nam Samane Bhagavam Mahavire java savvadukkhappahine tam rayasim ca ram kuntau apuddhari namam samuppanna, ja thiye acalamana chaumatthapam nigganthanam nigganthinam ca no cakkhuphasam havvamagacchai, jaathiya calainana chaumatthanam nigganthanam ya nigganthina cakkhuphasam havvamagacchai. 133 Jam pasitta bahuhim niggantham nigganthihi ya bhaktai paccakkhayaim. Se kimahu bhante ! ajjappabhim sanjame durarahae bhavissai. Trans. 132 During the night in which sramana Bhagavana Mahavira-till savvadukkhappahine (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 Sadhus (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 sramana Bhagavana Mahavira was drawing near, Indra and Ganadhara Bhagavans asked a number of questions to sramana Bhagavana Mahayira and they were explained in details by him. An

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705 accurate description of these subjects is given in Trisasthi Salaki Purusa Caritra of Acarya Maharaja Sriman Hemacandracarya Sari to which the reader is requested to refer. Sramana Bhagavana Mahavira had observed a Chattha tapa (a two-days fasting) It was Amavasya day of Kartika, according to Gujerali calculation it was Amavasye day of the month of Aso ( asvin ) i e. the fifteenth day of the dark-half of Aso-popularly known as Divali Day) and the planets were in conjunction with constellation named Svati. Just before the time of His Nirvana Sramana Bhagavana Mahavira 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 Vya-karana (subjects not requested by any questions) and incorporated as Uttaradhyayana Sutras. The thirty-seventh Adhyanyana named Pradhana Adhyayana remained incomplete. Knowing that His Nirvana kala was quite near, Sramana Bhagavana Mahavira left the Saravasarana and went to the Rajjuga Sabhi of King Hustipala. Sitting on a Devacchandaka ( a platform two or three ands above the ground) in a Paryankasana (squatting posture) Sramani Bhagavana Mahavira remained ir *Sukla Dhvana (a meditation in which the Soul becomes perfectly pure by becoming free from all varieties of Karmas ). *In Sukia Dhyara, the aspirant first learns to steady his thoughts on his own spirit (Soul; Atma ) 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 Dhyana is of four kirids viz-1 Prithakatva vitarka savicara 2 Ekatva vitarka ni-r-vicara 3. Suksma kriya a-pratipati 89

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700 Dhyana is of four kinds viz 1. Artta Dhyana (evil sorrowful meditation about undesirable objects, separation from most beloved persons or objects etc ) 2 Raudra Dhyana (cruel intentions of doing injury, killing etc ) 3. Dharma Dhsana ( meditation ubout benevolent deeds, Universal Brother hood contemplation about soul etc) and 4. Sukla Dhyana (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-vicara 2. Suksma kriya a-pratipati, Only a Parvadhara (a Saint wellversed in four ten Purvas ) with his immense knowledge of the Jaina Siddhantas or a Kevalin ( an eminent soul with Kevala Jnana [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 savicara and the Ekatva and 4 Ucchinna kriya a-nivarti. The primary form of self-contemplation is known as Prithakatva vitarka sa-vicara and is the first limb of Sukla Dhyana, 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 dhyana called Suksma-kriya 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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707 vitarka nirvicara-only two varieties of Sukla Dhyana. Beyond these, he cannot go further. A Kevalin starts his meditation with the third variety viz Suksma kriya a-pratipati of Sukla Dhyana and very soon passes on to the fourth variety viz Samucchinna kriya a-nivarti, An individual ignorant of perfect knowledge of the fourteen Purvas or one destitute of Kevala Jnana (Perfect Knowledge) is not fit for Sukla Dhyana. 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. Sramana Bhagavana Mahavira 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 sma (minute) activities of mind and speech were suppressed, and the Badara (manifest) activity of the body was also suppressed. At this stage, Sramaga Bhagavana Mahavira was in the third limb named Suksma kriya a-pratipati of Sukla Dhyana. Finally with the stoppage of breathing and other minor movements of the body, Worshipful Lord, reached the fourth limb named Samucchina kriya 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 dhyana is termed Ucchinna kriya a-nivarti ( cessation of all bodily functions and movements. Sannyasa Dharma For Private Personal Use Only C. R. Jain p. 79-80.

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708 Sramaga 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 atyantika (Absolute) nirupama (Matchless), Aikantika (Exclusive), and niratisaya (Unsurpassable) Happiness of Nirvana (Final Emancipation) from which there is no Re-Birth and its attendent woes. Sramana Bhagavana Mahavira 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 Nirvana of Sramana Bhagavana Mahavira occurred two hundred and fifty years after the Nirvana of Tirthankara Bhagavana Sri Parsva Natha. 134-145. veNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa iMdApAmukkhAbho cauddasa samaNatAhassIo ukosiyA samaNasaMpayA hutthA // 134 // samaNassa bhagavo mahAvIrassa ajjacaMdaNApAmokkhAo chattIsa majiyAsAhassImo ukkosiyA ajjiyAsaMpayA hutyA // 135 // samaNassa Na magavo mahAvIrassa saMkhasayagapAmokkhANaM samaNovAsagANaM egA sayasAhassI auTiM ca sahassA ukkosiyA samaNobAsagANaM saMpayA hutyA // 136 / / samaNassa bhagavo mahAvIrassa mulasArevaIpAmokkhANaM samaNo. vAsiyANaM vini sayasAhassIo aTThArasahassA ukkosiyA samaNovAsiyANaM saMpayA dutthaa|| 137 // samaNasta bhagavo mahAvIrassa vini sayA-ghaudasa punbINa ajiNANaM jiNasaMkAsANaM savvakkharasannivAINaM jiNo viva aviha vAgaramANANaM ukkosibhA cauhasapuSisaMpayA hutyA // 139 // samaNassa bhagavo mahAvIrassa sata sayA kevalInANoNaM saMbhinavaranANadasaNadharANa ukkosiyA kevaLInANINaM saMpayA hutthA. // 140 // samaNassa magavao mahAvIrarasa sacasayA veuvvINaM adevANaM devihipacANaM ukkosiyA veciya

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709 saMpayA hutyA / / 141 / / samossa NaM bhagavao mahAvIrarasa paMcasayA viulamaI bAijje dIve dona ya sammuddesu sannINaM paMciMdiyANaM pajjatagANaM maNogae bhAve jANamANaM ukkosiyA vijalamaINaM saMpayA hutthA // 142 // samaNassa NaM bhagavao mahAvIrassa cattAri sayA vAINaM sadevamaNuAsurAe parisAe vAe aparAjiyANaM ukkosiyA vAisaMpayA hutyA / / 143 // samagassa NaM bhagavao mahAvIrassa satta aMdevAsiyAI siddhAI jAva savvadukravappahINAI, cauddasa ajjiyAsayAI siddhAI // 144 // samaNassa NaM bhagavao mahAvIrassa ahasayA aNucarovavAiyANaM gahakallANANaM ThiikallANANaM AgamesibhaddANaM ukkosiyA aNuttarovavAiyANaM saMpayA hutthA // 145 / / 134 Tenam kalenam tenam samaenain Samapassa Bhagavao Mahavirassa Indabhui pamukkhao cauddasa samanasahassio ukkosaya samana-sampaya hutthu. 134. 135. Samanassa Bhagavao Mahavirassa Ajjacandana pamo - kkhao chattisam ajjiyasahassio ukkosiya ajjiyasampaya huttha. 135. 136. Samanassa Bhagavao Mahavirassa Sankha Sayaga pamokkhanam samanovasaganam ega sayasahassi aunatthim ca sahassa ukkosiya samanovasagayam sarpaya huttha. 136. 137. Samanassa Bhagavao Mahavirassa Sulasa Revai pamokkhanam samanovasiyanam tinni sayasahassio attharasa sahassa ukkosiya samanovasiyanam sampaya huttha 137. 138. Samanassa Bhagavao Mahavirassa tinni saya cauddasapuvvinam a-jinanam Jinasankasanam savva-kkhara-sannivainam Jino viva avitaham vagaramanam ukkosiya canddasa-puvvi sam- * paya huttha, 138. 139. Samanassa Bhagavao Mahavirassa terasa saya ohinspipam ai-sesa pattanam ukkosiya ohi-naninam sampaya huttha 139. For Private Personal Use Only

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710 140. Samapassa Bhagavao Mahavirassa satta saya Kevala. naninam sambhinna-vara nana damsaga dharanam ukkosiya Kevalananinam sampaya huttha. 140. 141. Samanassa Bhagavad Mahavirassa satta saya Veuvvipam a-devanam deviddhipattanam ukkosiya Veuvviya sampaya huttha. 141. 142. Samanassa nam Bhagavad Mahavirassa panca saya Viulamainam addhaisjesu divesu dosu ya samuddesu sanninam pancindiyanam pajjaitaganam manogae bhave janamanam ukkosiyi Vidla-mainam sampaya huttha 142. 143. Samagassa vam Bhagavao Mahavirassa cattari saya Vaigam sa-devamanuksurge parisae vae a-parajiyanana ukkosiya Vai sampaya huttha 143. 144 Samanassanam Bhagavao Mahavirassa satta ante-vasisayaim Siddhaim java savvadukkhapphanaim cauddasa ajjiya sayaim Siddhaim 144. 145. Samanassa Dam Bhagavao Mahavirassa ajtha saya Aputtarovaiyanam gai-kallanam thi-i-kaliananam agamesi-bhaddanam ukkosiya Aguttarovavaiyanam sampaya huttha 145. Trans. 134. During that age, at that time Sramana Bhagavana Mahavira had a wealth of fourteen thousand 14000 Sramanas (Monks) of whom Canadhara Indrabhati Gautama was the chief 134. 135 Sramana Bhagavan Mahavira had a wealth of thirty six thousand aryas (nuns) of whom arya Candana was the chief 135. 136 Sramaya Bhagavana Mahavira had a wealth of one hundred fifty-nine thousand (159,000) Sravakas ( male followers) of whom Sankha and Sataka were chief 136 137. Sramana Bhagavana Mahavira had a wealth of three

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711 hundred eighteen thousand (318000) Sravikas (female followers) of whom Sulasa and Revati were chief. 137. 138. Sramana Bhagavana Malavira had a wealth of three hundred (300) catu-r-dasa Purvis (Saints well-versed in fourteen Parvas) who were A-jina (not Jinas) but who, like Jines. varas, knew all the combinations of letters and words and who preached the Truth as if they were Jinas. 138. 139. Sramana Bhagavana Mahavira had a wealth of thirteen hundred (1300) Avadhi Jnanins (saints having Visual Knowledge) who possessed many Labdhis like Amarsausadhi etc. 139. 140. ramana Bhagavana Mahavira had a wealth of seven hundred (700) Kevala Jnanins 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-deva (not gods) were not wrilling to create the affluence of gods. 141. 142. Sramana Bliagavana Mahavira had a wealth of five hundred (500) saints possessing Vipula Mati who knew the mental ideas of well-developed rational five-sensed living beings existing in 2; continents and 2 Samudras (oceans). 142. 143. sramana 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) aryas (Nuns)-of Sramana Bhagavana Mahavira, attained Siddhi Pada (Place of Final Emancipation) i-e they became absolutely free from all pains. 144 145. Sramana Bhagavana Mahavira had a wealth of eight hundred (800) Sadhus who were born in Anuttara Vimans and

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112 who in the next human existence will attain Moksa-their exist. ence as a god will be auspicious as they were free from Raga (love) and Dvesa (hatred ), and their future human existence will be auspicious as they will attain Moksa. 146. sagaNassa gaM bhagavao mahAvIrassa duvihA aMtagaDa bhUmI hutyA, taM jahA-jugaMtagaDabhUmI ya pariyAyaMtagaDabhUmI ya jAva taccAo purisajugAo zugaMtagarabhUmI cajabAsapariyAe aMtamakAsI // 146 / / _146. Samana nam Bhagvao Mahavirassa duviha antagadabhumi huttha-tam jaha-Jugantagada-bhumi ya Pariyayantagadabhumi ya, java taccao purisajugan Jugentagada-bhumi, cauvasa pariyae antamakasi-146 146. The time of the Final Emanctpation of Sramana Bhagayana Mahavira was of two kinds viz Yuganta-krata-bhami. and Paryanta-krata-bhami. Yuganta krat time relates to the yuga ( period of time) or to the third yuga-pradhana-Jambz Swami Paryayanta krata time relates to the time of Kevala Jnana of Sramana Bhagavana Mahavira 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 Swami teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre tIsaM vAsAI agAravAsamajJa vasittA, sAiregAI duvAlasa vAsAI chaumatyapariyAgaM pAuNitA, desUNAi tIsaM vAsAI kevalipariyAga pAuNittA, bAyAlIsaM vAsAI sAmaNNapariyAga pAuNittA, bAvattari vAsAI savvAuyaM pALauttA khINe veyaNijjA -uya-nAma-gutte umIse ussappiNIe susamamusamAe samAe bahuviikkaMtAe, tirhi vAsehiM addhanavamehi ya mAsehiM sesehiM pAvAe majjhimAe itthivAlassa samNo rajjugasabhAe ege abIe chaTaNaM bhatteNaM apANaeNaM sAiNA nakkhatteNaM jogamuvAgaeNaM paccUsakAlasamayaMsi saMpaliyaMkanisaNNe paNapatraM ajAyaNAI

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713 kallANaphalavivAgAi paNapannaM ajayaNAI pAvaphalavivAgAI, chattosa ca aNuvAgaraNAi vAgarittA pahANaM nAma ajJayaNaM vibhAvemANe vimAvemANe kAlagae, viikkaMte sanmAe chinna jAi-jarA-maraNa baMdhaNe siddha buddha mutte aMtagaDe parinivvuDe savvadukkhappahINe // 147 // 147 Tenam kale am tenain samainam Samane Bhagavam Mahavire tisam vasaim agasavasamajjhe vasitta sairegaim duva. lasa vasim chaumattha-pariyagam paunitta, desinaim tisam vasiim Kevali-pariyagam paunitta, bayalisam vasaim samanna-pariyagam paunitta, bavatlari vasam savvauyam palaitta, khine veyanijjauya -nama-gutte imise usappinie dusamasusamae samae bahu-viikkantae tihim vasenim addhanavamehi ya masehim sesehim Pavae Majjhimae Hatthivalassarannarajjuga-sabhae ege, a-bie chatthegam bhattenam a-panaenam Saina nakkhattenam jogamuvagaenam pac. cusakalasamayamsi sainpaliyankanisanne panapannam ajjhayanaim kallaga - phala - vivagaim, pana panasam, ajjhayagaim pava-phala vivagaim, chattisam ca a-puttha vagaranaim vagaritta Pahanam nama ajjhayanam vibhavemane vibhavemane kalagae, viikkante samujja e chinna jal-jara-maranabandhane Siddhe Buddhe Mutte, antagade pari-nivvude savvadukkhappahine 147. 147. During that age, at that time, sramana Bhagavana Mahavira lived as a house--holder for thirty years; he remained as a Chadmastha Sadhu for more than twelve years; he was a Kevalin (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. Vedaniya (relating to pain) 2 Ayuh (rela ting to life-limit) 3 Nama (relating to denomination) and 4 otra (relating to lineage ) were destroyed, Sramana Bhagavana Mahavira died-left the world-during the time when the fourth ara named Dusama-susama of the present Avasarpini 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 Hastipala of Madhyama Pava (Bihar )-when he had a two days' fasting without water-sitting in a squatting posture in the latter 90

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714 portion of the night ( with only four ghatis remaining ) when the Candra was in conjunction with Svati 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-pristavyakaragas ( solving questions not requested) and when he was meditating on the chapter named Pradhana, - his soul soared high up, he became chinna jai-jara marana-bandhane (one whose bondage of birth-oldage-and death was shattered ) Siddhe ( one whose object of life was accompli. shed ) Buddhe (enlightened ); Mutte (liberated ); Antagaoe (one who had ended all karmas ) Parinivvude (one who had utter dissolution of pain) and he became savvadukkhappahine (utterly destitute of all miseries ). Cremation. All the gods and goddesses with their eyes full of tears, did obeisance to the dead body of sramaga Bhagavana Mahavira, and they stood around in despair as if they had been rendered totally helpless. Sakrendra with a heavy heart, ordered gods to bring logs of Gosirsa Caudana (the excellent variety of sandala wood) from Nandana Vana, and to arrange a funeral pile. With the waters of Ksira Samudra (Milk Sea), Sakrendra gave a final bath to the dead body of Sramana Bhagavana 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 Sramana Bhagavana Mahavira was then placed in a Sibika (palanquin) and carried by Indras. Gods and goddesses, uttering the words Jaya Jaya Nanda Jaya Jaya Bhadda showered divine flowers. Gandharvas (celestial songsters) lamented while singing the virtuous qualities of the Jinesvara. 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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715 clothes, ornaments, and flower-garlands. Sravakas (nale lay-men devotees of the linesvaras) and Sravikas (female devotees) became overwhelmed with grief and they lamented the loss very bitterly. Sadhus (monks) and Sadhvis (nuns) were in distress. With a heart rending with agony, Sakrendr. placed the dead body of Sramana Bhagavana Mahavira on the funeral pile, Agni Kumara gods ignited the pile, and Vayu Kumara 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 sramana Bhagavana Mahavira, were burnt up, Megha Kumara gods extinguished the fire of the funeral pile with waters of Ksira Samudra (Milk Sea). Sakrendra and Ida. nendra took the upper right molar and the upper left molar respectively. Camarendra 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 Sramana Bhagavana Mahavira, 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 Nandisvara Dyipa, and there they celebrated an Asthanhika Mahotsava (a great festival lasting for eight days) in the Sasvata Siddhayatanas (Permanent Temples of Deities in Deva-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 Vimana (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-varsa 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, Brahmins 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 Brahmins 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 Shastras were. Their next birth too depended upon the Brahmins. They could secure a good existence hereafter only if they followed the dictates of Brahmins, 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 Brahmins.

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717 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 Brahmins 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 Brahmanical 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 Brahmanical 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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718 other sects would ever be subject to the Brahmanical 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 Brahmanical works. They were instructed for the propaganda of Upanishads. They added Brahmagas 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. Brabmanas ordained sin in all Acts and the atonements prescribed for such sins were rigid. This signified that all non-Brahmanical 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 Brahmanical 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 Shakya Muni who announced to the distressed populace in a sky

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719 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; Brahmins 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. Brahmins 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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720 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 Brahmins. 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 Dakshina. Such was the network framed by the Barhmanical 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 Brahmanical 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 Brah 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 Ramayana, Mahabharat, Panini Grammar, and Sankya system of Philosophy were covantented with the writing of simple books like Vasaradatta Radambari 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-brahmins 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. Srenika alias Bimbisar, the King of Magadha with Rajgrah as its Capital. 2. Asokchandra alias Konika, the King of Champa. 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 Vitabhayapattana. 25. King Shatanika of Kaushambi, and Udayana Vatsaraj, his Successor. 26. King Nandi Vardhan of Kshatriyakunda. 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 For Private Personal Use Only

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722 34. Apratihata King of Sangandhik. 35. Priyachandra King of Kanakpur, 36. Bala King of Mahapur. 37. Arjuna King of Sughosha. 38. Datta King of Champa. 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 For Private Personal Use Only

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723 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 Shravasti 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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724 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, Bimbisara 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 Videha 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 Savatthi 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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725 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 Koshambai 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 For Private Personal Use Only

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726 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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727 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 Vedha 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 Vedha 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. For Private Personal Use Only

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728 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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729 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. Vasavadatta 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, Vatsaraj understood that he was duped and removing the curtain he saw Vasavdatta 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. Vasavdatta and Vatsaraj were also invited. Vatsaraj told Vasaydatta that it would be a safe chance for them to abscond on the swift she elephant. At the request of Vatsaraj, two pots of urine were tied on both the sides of the she elephant called for a ride. Votsaraj and Vasavdatta 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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730 about to overtake Vatsaray when he soon threw one pot of urine and it was spilt. The elephant stopped to smell it. Vatsa. raj 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 Vasavdatta. Besides Vasavdatta 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 For Private Personal Use Only

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731 her husband king Shatanik to hand her over to him but this demand was outright rejected. The King of Avanti offered to fight with Shatanik. In the meantime King Shatanika 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 Shatanik, and the invasion of King Pradyota as narrated above took place after the Omniscience of Lord Mahavira, 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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732 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 "Dasipati". 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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733 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 Mrigavati (the queen of Shatanik 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 Champapuri 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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734 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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735 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 Ajatshatru 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. Ajatshatru with an unwieldy force took its possession and desoiated it. Besides, as recorded in the Buddha Literature, Ajatshatru 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 For Private Personal Use Only

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736 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 Nirvana 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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737 As mentioned above Buddhist Literature shows only four empires or states in those days. 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, Shiva, Jyeshta, Sujyeshta and Chellana. 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 Jyeshta 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 Chellana King Dadhivahan of Champanagri had Chandana a daughter by his union with Padmavati. Chandana was the same Chandanbala 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 93

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738 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 Shatanik and Dadhivahan, between Shatanik on one hand and later his queen Mrigavati; 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.) Shatanik ruled over the place then He had Mrigavati (the daughter of Chetak, 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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739 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 Champanagari 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 Shatanik 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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740 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 Champa 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 Champacity. 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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741 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 Vaishali 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 Shrenik 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 Rajagraha (Royal habitation ). Following this the emperor founded a city there and styled it Rajagraha. 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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742 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 Shrenik getting no apportionment for himself from his father took ill and passed away from the capital. 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 Chellana the princess of King Chetaka of Vishali by whose union he got three princes Kunik, Halla and Vihalla successively. By his union with Queen Dharini 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 Kala, Mahakal 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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743 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 champa 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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744 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 shravaka 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 Champa 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 Pataliputra. 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 Champanagri 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. Kaushambi ( The Capital of Vatsas). A mention has already been made in previous pages about King Shatanik and Prince Udayana his successor. Ujjainz. Sufficient record has been taken about Chandapradyota the king of Ujjaini.

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745 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 Shala (elder ) and Mahashala (younger ) Shala was the ruler and Mahashala was the crownprince. Both of them had accepted iniliation at the sacred feet of Lord Mahavira. 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 Arya 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. Ardrak-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. 94

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745 [ 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 Shvetambi. 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 Pavapuri in Gujarat is different from this. Besides above, we came across the names of several other rulers which we cite below. For Private Personal Use Only

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747 Jitashatru was the king of Vanija city where Ananda the Shravak lived. There was the Champa city inhabited by Shravak kander whose ruler also was Jitashartru. Kashi 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 Kashi 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 Susamara 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 Vesali, We may add to this the Gnatri 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. For Private Personal Use Only

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748 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 Aryan.

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Appendix. 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 Rajas would bow before the Rishies that instructed them." Before the birth of sramana Bhagavana Mahavira, the Brahmanical cult of the Pour Vedas, Nighantu, and Ithasa (some of the Puranas ) was very prevalent. According to Kapla Sutra, when Risabhadatta questioned a Naimittika (fortune-teller ) about the fruit of the fourteen Great Dreams seen by his wife Devananda, the astrologer predicting the acquisions of Sramana Bhagavana Mahavira, replied that the boy will be clever in the four Vedas ( 1 Rig Veda 2 Yaju ---Veda, 3. Sama Veda and 4. Atharvana Veda ), in Nighantu and in Itihasa. Leaving aside a variety of opinions existing among Brahmins themselves, and confining ourselves to Rig Veda alone, we notice

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750 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) Vayu (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 Aryans 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 Veda of the slightly inferior quality than the first three Vedas. Secondly :-No one knew exactly what were the religious tenets of the people existing in B. C. 527 in the great epic poem Maha Bharata, because the great epic poem has undoubtedly undergone extensive changes two or three times, at the hands of learned Brahmin 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 Brahmin 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 Brahmin caste was in danger. 2. An outward manifestation to the world at large that the Brahmins have the 'approbation of several popular

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751 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 Vedas. Besides, there were certain beliefs current among Aryan and semi-Aryan people and extremely prevalent among them which were not existing in Vedic 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 Sramana is free from such treacherous and false bondages b The under-mentioned base arts and sciences were very prevalent among the Brahmins-viz 1. Sa 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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752 ( 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 Varuna-deva were alloted a prominent place in the Vedas and Prithvi, Light, Surya (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 Naga-deva (Cobra ), Garuda ( feather king ) and evil spirits residing on trees in Vedas, the natural elements of the world are worshipped everywere. Isana. the terrible Siva, Soma, Varuna Prajapati, and Brahma are consi. dered to be of the rank of an indra. There are Agni, Vayu Varuna, Prajapati Visnu. Parjanya, Mitra, Savtri, Pusan, Aditya, Asvin, Marut, Aditi and Diti also Buddhist Works mention only Agni, Vayu, Varuna, Nagaraja, Vasnu and Purjanya. Sacrifical Rules of the Brahmanas There is nothing more cruel and more abominable than the methods of propitiating god adopted by the Bratmins 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 Levi, after a critical study of Easteru Religions writes - There is no place for practical morality in their Brahmin's sastras. 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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753 During sacrificial offerings, there is no temple, and there is no god's image, but only a Vedi (a sacrificial altar covered with sacred grass ). Many Brahmins were invite 1 to do their respective work. The priest who chants the Sama Veda, is known as Udgatri, 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 Veda) 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 Brahmins used to get cows, horses, clothes and sums of money as gifts. The Brahmins 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 Brahmins 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 himsa (destruction ) to living beings. Altariya Upanisad 11-6-4 writes. Svarga ( heaven ) is established on Vayu ( 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 ). Bhiksa Bhiksa-Looking from the true doctrine of the Jaina Religion Consult Mahavira Caritra Page 161. By Srimad Hemacandra acary Surisvara. 95

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754 and from a moral point of view, one evidently notices that Budddhism and Jainism had an independent existence. Brahmin students were maintaining themselves on Bhiksa (begging of alms ). Jaina Sadhus ard Buddha Aramanas used to do the same Before the Birth of Buddhism, Bhiksa 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 Asramas. The institution of Asramas 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 Asrama-Sanyasta-asrama-cannot be entered into without duly passing through the first three or at least two previous asramas, namely through 1 Brahma-carya-asrama 2 Grihasthasrama and 3 Vanaprastha-asrama By adopting the institution of Pour Asramas, the Brahmins made a bold effort of establishing their superiority over the three remaining castes viz the Ksatriyas, Vaisyas 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 Parivrajaka Read Pages 1-272-279. of Dialogues of Buddha by Prof. Dr. Rhys Davids.

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755 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 Upanisads, 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; Chanco gyopanisad 8-3-3; Taitariya 1-6-1; Compare Kanthopanisad 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); Chandogyopanisad 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 aniccha (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 Upanisad 4-45 Also 3-7, 14. 22). It is evidently clear that the Brahmins 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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756 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 Veda 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 Brahmins 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 Upanisad 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 atma (soul) returns to the body, the atma 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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257 The Upanisads do not indicate why the Atma (Soul) leaves the living body, and why it returns to the body. There are many different and contracting notious regarding the question whether the Atma (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 Atra (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 Upanisad 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 Atma ( 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 Atma ( Soul ) enters the stomach, and intestines and it passes on to the head. There are, thus, differences of opinion on the subject of Atma, in the various Upanisads. But one thing is common to all that by giving sacrificial offerings to gods, during this life, the Atma cannot become perfectly free from a succession of births in future lines. One's own Atma (soul) is the Paramatma (Superme Soul ). Paramatma is the source of all Happiness. Full faith and complete conviction in the Paramatma is the chief remedy for Moksa ( Final Emancipation ). The existence of Atma ( the Soul ) was admitted for the purpose of explaining away, the phenomena of Nidra ( sleep ), Jagrati ( 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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758 Atma 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 Sramana Bhagavana Mahavira and Gautama Buddha the Brahmins propagated the doctrine that the only pre-eminent Supreme Universal Soul is Para brahman or Paramatman, out of which all gods and living beings have been created. Humanity is a part of that Para Brahman. Historically speaking, the doctrine of Atma was introduced by the Brahmins a little earlier and that of Para. matma was introduced at a later date. At this stage, two eminent philosophers of Ksatriya royal families i. e. Sramana Bhagavana Mahavira, and Gautama Buddha became prominent. Gautama Buddha did not accept the doctrine of Atma and founded a new philosophy in which Atma, 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 Atma, that is to say by their Anatmavada ( 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. Sramana Bhagavana Mahayira 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 Anekantavada or Syadwad. The Sarva-dristibindu ( doctrine

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759 of examination of a subject from all the different stand-points) is known as Naya-vada. The two chief view-points are (1) Niscaya Naya ( Absolute stand-points and (2) Vyavahara Naya ( Practical Stand-point) According to Niscaya Naya, the Atma is nitya ( permanent). Because Atma is homo-geneous in all wordly existences and it is like a Paramatma. From a Vyavahara point of view, Atma 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 Atma pervades the living body It pervades the entire extent of the body which it incarnates It is not, therefore, justifiable to say that the Atma (Soul ) has such a shape, also that it is wrong to say that the Atma 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-himsa ( 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, Sramana Bhagavana Mahavira

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760 emphatically declared that no useful purpose will be served by being called a Tapasa ( 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. Bahya Tapa and 2. Abhyantara Tapa Bahya Tapa is of six kinds viz J. Anasana (abstinence from food strictly in accordance with the rules of the Siddhantas) 2. Unaudarika (taking lesser quantity of food-material than one's usual habit). 3. Viritti sanksepa (a control of desire for a certain article of food from ' certain locality at a certain time and without love or hatred ). 4. Rasatyaga 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 Kaya-Klesa ( suffering endurances by experiencing inconvenience by remaining in Kayotsarga, sitting in Virasana 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 Bahya 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. Prayascitta (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 Acaryas, Upadhyayas tapasvin (sadhu observing difficult austerities), elderly sadhus, to sadhus suffering from disease, to a newly-initiated sadhus, to sadhus of the same samudaya, of the same kula, gana and Sangha. 4. Svadhyaya (Reading, teaching, questioning, repetition, and preaching).

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761 5. Dhyana-Subha Dhyana (Dharma Dhyana and Sukla Dhyana) and 6. Kayotsarga (renunciation of body in religious meditation). Prof. Rhys Davids writes : *Diogenes, and his parallel in India, Mahayira 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 Sramana Bilugavana Mahavira, and the exact kind of penance done by himself they are, therefore, looking upon the penance of Sramana Bhagavana Mahavira only as Self-Mortiiication. Fifthly. There was no distinction of superiority or inferiority among the castes, in the Religion preacheci by Sramana Bhagavana Mahavita. People of all the castes had an equal right in the acquisition of the Main Goal of life i-e the Moksa (Final Emancipation). Vada. During this time, there were a number of Vadas (theories) among people of different religi n.3. Suagadanga (Sutra Kritanga - the Second Anga of the Jainasmentions the following four kids of Vadas among the followers of other religio's VIZ 1. Krijavada 4. A-kriyavada 3. A-Jnana vada and 4. Vinay:'-yada. 1. Kriyavada-The followers of this theory believe that Atma (the Soul) is the karta (dcer) of all Karmas All the living functions and activities of the body are done by Atma (the Soul). But how this activity originates is a much-discussed question Some say that it is done by lsvara (a supreme agency), some say that it is done by Kila tine ; some say that it is done by Atma; some say that it is caus! by Purusartha '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. 96

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762 2. A-kryavada-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 Atmadi-nastitva-vada. The Ksanika vada (trars toriness and Sunya-vada (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 Atma (the Soul). 3 A-jnanorada :---' The adherents of this theory believe that all the activities of this life are done by Ajrana (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 Ajnana Vadirs Buddhistic books shed some light on this topic In relation to the discussion with Sanjaya (Bilatti putia) in Sainar 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. For Private Personal Use Only

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763 I am not concerned with that Buddha proposes to reply decisi. vely whether Tathagata i Buddha ) has existence after demise or otherwise or whether He is or is not living simultaneously. It is implicit froni above that Ajnanvadis 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'inayavada 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 Mabavira and they were styled Pakhandis ( Misdirected ) Kriy ivadis 180 Non-kriya Vadis 84, Ajnanavadis 67 and Vinayavadis 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'attvadarsha by Shri Atmaramji (Guj. Translation Pages. 115 to 135) We shall now say in brief what Lord Mahavira has said in reply decisively to above points. I Kriyavada. 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 Samavayas namely (1) Time (2. Nature (3) Fate (4) Previous acts (5) Effort. Lord Mahavira 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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764 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 Samavay 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 Mahayira 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, Niyativadi Svabhay vadi etc. 2. A-kriyavada does not hold at allThis crcle of Cause and Effect, the doctrine of Karma is certain and definie. Akriyavadi puts forward the Fortunte (accidentality) as the cause of Acts. No discriminative intelligence can ever accept this theory 3. Ajnanavada. Against this, Lord Mahavira has advocated syadvada. Whatever series of questions an Ajnanvadi puts forth have all been incontrovertible replied by the Syadvada 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 syad and eva. 1. Syad Asti eva. From one particular affermative stand-point a thing definitely is. 2. Syad nasti eva. From one particular negative stand-point a thing definitely is not 3. Syadasti syannasti eva 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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765 4. Syad Avakiavya eva. 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. Syannasti 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. Ajnanavadis 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 Syadvada professes to do so. Dr. Jacobi holds that syadvada was advocated to suppress all Ajnanvada. This Ajoanavada system has greatly influenced the system of Buddhas, the contemporary of Lord Mahavira 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 Tathagata 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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766 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 Braliman theory (as well as in Jainismi), 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 Ajnanavada on the doctrine of Nirvana in Buddhism. In support of this view, it may be added that Saripuita and Moggalm, who were the rig disciples of Lord Buddha were the pupils again of Sanjaya the originator of Ajnanavada 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 Ajnanavada it appears absolutely untrue that Ainana 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. Vinayavada, 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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767 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 Ksatriyas, 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 Vedic 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 Mahavi: 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 For Private Personal Use Only

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768 wny others had joined tis creed The result was that His preaching produced a very strong influence on the public. Despite this, Lord Mahavira never attempted to force His teaching upon others by coersive Violence. 1. Lord Mahavira 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 Upashrayas 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 Vec 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 Alumsa ( 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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769 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 Syzdyad or nekantavid. 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 Mahavis : 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 Mahayira, the same had been the case. 97

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770 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 Mahayira 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 Brahmanical 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 Mahavira 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 in

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771 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 PO 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 Mahavira 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: Mahavira 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 c.inciples sipe with experience Today not a single adherent of Goshala is traceable in India, and now. here can we find even a single mark of his principles, whereas the numerical strength of Lord Mahavir 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 Mahavir's Teachings.

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Subject-Index | Adhara papa-athanakas 247, 280. Abhaya Kumara 1,108, 117, 118, A-Dharmastikaya 431, 587. 120,129,132,298 306, 308, 351, Adhyatma- Bhava 600, 605 354,355,356,369,370, 173,374, Dravya 600 -Nama 600 385,386,387,388,390, 391,392, ! Sthaparsa 600. 393,394,454,606. Agamas 301, 338. A-bhavasiddhika 419, 420. Agastya 24. Abhaya-dana 117, Agnibhuti 15, 23,46,49, 549, 658. Abhyantra 14. Agni-vaisyayana 16 Abhisska 218. Agri kurid 18. Abhigamas 276. Agnibhiru 392. Abhiti-Kumara 337, 341. Absolute Deliverance 150. Agni-hotra 48, 73. Agni-mitra 409, 411, 412. Acaranga Sutra 101. Acaryas 250 Agni-rusnah 48 Agni-vesya 692, 705. A-cetana 47. Agni Kumara 715. Achalbhrata 15, 17, 67, 69, 645. A-himsa 149, 156. Account of- Secanka Elephant Ahicchatra 526. 141 -Metarya Muni 360. Alkantika 708. Acyuta Deva-loka 490. Atravana 562 A-dharma 150, 151, 583. Ajata-Satru 114, 128, 130, 131, Adhyapakas 15. Adhyapana 15. 136, 455 464. Adhyatma 8, 600. Ajivika 410, 411, 474, 475, 549, Adharmistha 249, 554, 556.

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774 Ajivika- Bhataka 186 -Sakata | Apsana Vrata 557. 594. 186 -Sphotaka 186. Antarmuharta 180. Akampita 16, 64, 67, 658. A-parigraha 149. Akasa 47, 423. Apa-dhyana 572. Akasa-pradesas 248. Apapa Nagari 5,107,664,682,685. Akastikaya 431, 587. Ap-kaya 45, 657. A-kincana 150. Aradhana 307, 308. Alambhika Nagari 347, 348, 349, Arona 256. 350, 398, 399. Ardra Kumara 352, 354, 355, A-loka 107, 147, 418, 419,512. 356, 359. A-lokantra 421. Ardraka 352, 353. Ambada Parivrajaka 570,571,573. Ardraka Muni 357, 358, 359, 376, Amalaka 5, 381, 513. 377, 378, 379, 383, 384, 385. Amavasya 196, 689, 705. Amrita-megba 677. Arjuna Mali 394, 395, 396, 397. Anga-desa 113, 463, 584. Arbant Deva 5, 147, 148, 545. Angas 75, 220, 251, 298, 437, Arbant Tirthankaras 556. Anasana 306, 355. Arya Candana 128. Anavastba dosa 223, 224. Ananyakas 619. Ananda 476, 477. Aruna-Goribapati 257, 258, 335. -Dhvaja Vimana 409. - Sravaka 259,260,262,263,264, -Kanta Vimana 347. 337, 345, 346, 347, 350,408, -Prabha Vimane 346. 444, 623, 624, 625, 650. -Siddha Vimana 350. -Vatamsaka 416, -Anu-kampa Dana 152, 607. Arunabha-Deva-Vimana 592. Anuttara Asti Posana 188. - Jeana 6. Asbadha 209. -Caritra 6 Asta-mangala 220. -Darsana 6. A-siddha 420. -Vimana 584. Asoka-Candra 129. Anuyzda 48. -Vana 129. Ananta-kays 181, 182. A80-masa 689. Anartha-danda Viramana Vrata Astapada 26. 189, 259. A-steya 149. Angara Karma 185. Astronomy 647, 649. Anujna 76.

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Astikaya 152. Asthanika Mahotsava 715. A-sura 14, 110, 619. A-sure Kumara 574. A-surendras 12. Asurpati 11. Athera Vimana 445. Atiprabha 17. Atithi-samvibhaga Vrata 197. Atma 8, 35, 36, 37, 41, 43, 335, 383, 436, 532 569. Attainment of Moksa 529. Ausadhi 675. Avadhi Jnana 262. 264, 270, 415, 571, 629, 625, 650. Avadhi Jnani 207, 262, 673,611. Avanti 131, 235, 364. Avaearpini Kala 659, 675, 677, 681, 713. -Era 516. Avasathikas 619. Avyabadha 564, 565, Ayambila 439, Ayampula 474. Ayusya 675 Badara 707. Babula 349, 350, 475. Bahubali 606. B Babusala-Udyana 201, 202. -Caltya 446, 447. Bala 17. 775 Bala-Candra 361. -Devas 681, -Marana 434, 435. -Balki 703. For Private Balindra 11, 715. Banares 343, 346. Barhadaratha Dynasty 113. Bandhumati Sadhvi 354,355,356. Benatata 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. -Ksetra 360,394,592, 696. Bharadvaja gotra 16. Bhasa 641. Bhasma-rasi 700, 701, 703. Bhava 675. Bhavana 11, 85. Bhavana Adhyaynam 101. Bhoga-labha 144. Bhogopabhoga parimana 259. Bhuddilla 16. Bhuvana-pati 9, 574, 657 Bhiksu Pratima 437. Personal Use Only

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776 Bhiksa-dana 358, 753. Caritra 164, 371, 432, 434, 676, Bhavasiddhika 419 420. Catur-vidha Sangha 77. Bhakta Pratyakhyana Marana435. Citurtha-vtil's 163 Bhadra Sethani 269, 270, 271, Candravatams ka Raja 194 285,287,289,293,301, 302, 401, Campa Nagari 130 210. 330, 402, 403,407,458. 332,334 335, 37 310,341, 455, Bijavartta 6. 457,460,461, 462, 163,469,470, Bimbisara 115. 511,557,559 560,584,587 Blissful Light 512 Candana-pravartini 206,220,246. Bodhi Sattva Bhiksus 381.382. Caritra-Dharma 3u7, 620. Caritra.Dharma Brabmana Kunda Nagara 201, Cauda Parvas 76 207. 446, 447, 448. Cellana-devi 114, 119, 128, 129, Brahmacarya 149, 150. 130, 455, 456. Brahma 32. Cetaka 114,119,130,337, 465,466, Brahma-deva-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. Chatratichatra 202. Buddhist Monks 382. Chatrapalasa Caltya 424,425,426, Buddhism 549. Chief Pontiff 77. Chintamani Ratna 307. Chattha tapa 705 Caitau ya 42, 51, 70. Condition of Bharata -varsa Caitya-vriksa 206 duringCakravartin 306, 611. Dahsama-duhsama Kala 658. Camarendra 11, 467, 542, 715. -Duhsama Kala 665. Camer-videa Sangh 77. Cremation 714. Candana 1 Cullanipita 344,345,346,349,350. Candravateana 361. Cullasataka 342,350 Candala 366, 367, 368, 369. Cycle of Time 515,516,654,665, Candana 681,682. Bala 76 77. Sadhvi 77, 472, 710. Canda Prodyota 131, 236, 237. Dana 15, 41. 117, 675. 238,239,245,339,340, 389.390. Daksina 18. 392,392,393,399. Dama 41.

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777 Darmastikaya 431. Dharma 77,144,205,211.527,534 Darsana 432, 434, 491, 569, 583, 538,582,675,683,689 Dasa purvi 207 Dharini 132,133,135,136,137,140, , Rajarsl 563 318,319,320,541 Dasardabhadra 560,561,562,563, Dbaono Angara 404,406 407. Dadarna-puri 560 561,564. Dbanya Dasarna-kuta Parvata 561,562 -Kumara 401, 402. Dasakandhara 166 -Setha 289, 291, 292, 293,311, Datta 17,330,332,593. 312,401,402 Dava-dana 189. - Miol 298,300,302 404, 408, Daya 41, 178. Dharma - Datta 703 Death of King Srenika 456 -Desana 132,683. Desa. -Dhyana 328. -Aradhaka 582. - Labha 143, 144, 364 -Viradhaka 582 -Niti 676 Degana 303. Dialogue about Desavakasika Vrata 195, 620. -Absolute of Agony of Descent ofm Mloery 657. Candra 448 -Ayusya Karma 653 Siirya 448. -Gautama and Kesi 527. Desa Virati Dharma 444,445,446 -Hot-water Spring 651. -Human Population 654 Devanunda 202, 203, 205. -With Kalodayi 635. Deva-datta 356 357 358 Deva-loka 66, 145,356,366,458. -Size of Happiness or Mis ery 655. Devasarmi 695, 699 Dig.virati Vrata 180, 195. Devacchandaka 10 Dhama 150 Diksa of Dhammila 16. -Abbaya Kumara 373 Dhanavati 355 -Arjuna 350 Dhanasara 312. -Dasarnabhadra 560. Dhana-deva 16 --Devananda 200. -Cakra 10 -Dha iya sexha 267, 289,293, -Mitra 16, 401, 548 Dhanka 520,521,252,523. -Gagali and Pithara 584, Dhanya 346. -Cangeya 579. 98

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Diksa of Contd -Halla and Veballa 472. -Jamali 206. -Jina Palita 458. -Kama-deva Sravaka 330. -King Udayana 330. -Kasyapa 350. -K..nkrama 350. -Lepa Sresthi 608. -Mahaccandra Kumara 330 -Maha-Sala 558 -Mankali 350 -Megha Kumara 131. - Nandisena Kumara 142 -Potthila 547. -Priyadarsana 206. -Pudgala Parivrajaka 347. -Risabha-datta 200. -Sala 558. -Salibhdra 265 -Skandaka Kalyayana 425 -Skandaka Parivrajaka 437 -Ten Grandsons of Srenika 457 -Widowed Queens of Srenika 471 Disa -Proksaka Tapasas 541 542 Divali Day 689 Do-ganduka 401, 600 Dradhaprahari 592, 593, 594 Dravya-Loka 431 Dubpala Suri 676 Duiyapalasa 257,263 Duhsama-duhsama - Ara 659, 676, 677 778 -Kala 664 Dunsama Kala 654 674, 675, 676 Dundubhi 275 Durgacanda 388 Du-r-murkha 315 Durdhyana 190 Dusama 676 Dusama-suhsama 678, 679 713 Dusana 153 Dvadasangi 44, 76 Dvadasa-masah-samvat-sarah 48 Desa 148,224,377, 545, 687,697, Eating at Night 182 Eight Dreams of Hasti-pala 689 Ekantva-vitaraka a-vicara 3,4 Eleven Angas of Jalna Agmas 206, 546, 599 E Eleven Pratimas 445, 446 End of the Battle at Vaisali 473 Esaniya 566, 567 Eternal -Abode of Mok sa 442 -Happiness 205, 564, 603, 604, 628. Eulogy 153 Eulogy of Fortitude of Kama deva 559 -Bliss 216 Falguni 445 Fifteen Sinful Trades 185 Fifth Great Vow 95, 258 Final F

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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, --Swami 201, 203, 256, 264, 594, 603, 604, 606 608, 302, 330 463, 424, 478 623, 640, 645, 670, 689. Cauda--desa 22 -Liberation 407, 435, 446, (hanodadhi 422 531. Ohrita- megba 677 -Visit of Gofalaka 474 Qirikar nika 162 First Great Vow 80 Giriraja Vasumati 113 Flesh Eaumg 177 Five - Cuving of Sunful Articles 199 -Anuvratas 146, 153, 330, #12 ibara garna 16 -Anuttara Vimaras 313 Gobhadra 269,296. -Great Vows 78, 102, 256, Oo dohikasana 6 359, 377, 403, 418, 526, Godarasana 439. 529, 530, 538, 546, 621 Co. Kulas 408, 410, 413. -Maha-vratas 148 Go-pala 117, 386. Four - Gosa'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 Gosirsa Candana 714 Fresh Butter 180 Gotra Karma 8, 9, 713. Grama-niyantrikas 619 Gagali 559, 584, 5:5 (Iraha 700. Gajara-pada 562 Grandsons of Srepika 457. Canjeya 574, 580 GreatCanadhisa 307 -Benef.ictor 207. Canadhara-Prabhas 639 -Cod 147. -Vada 35 - Teacher 54 Ganges 35, 134, 217 -Vows 125 Ganga 479, 541, 542, 660, 663 Grihastha Dharma 145 Canadharas 76, 206, 207 Orisma 209 Gandaki 622 Gunacandra 361, 365

Page #788
780 Guna | Himsa 616 -Ratna Sarf.vatsara Tapa Himvanta Varsadhara 263 253, 437, 440, 450. - Sila Vana 406, 580. ' Holy Scriptures 62 -Sila Caitya 107,131,137,265, 376 448, 549, 585 587, 588, 595,600 629.640,645.650.658. Ilness of Sramana Bhagavan -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-Kula - Vasa 674 Indrabhuti Gaulama 1., 17, 18, 25, 28, 43, 61 239, 263, H 264,. 347, 406, 415, 416, 427, Halahala 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 Asramas 754 Hastinapura 526, 541, 543, 544, Iryapathiki 643 545, 547, 548 Isana Indra 9, 549, 715 Hastipala 682, 685, 689, 691, Isvara 47, 683 684, 685, 687 692, 705 Hastiyama Udyana 609 Hasti-Tapasas 384, 385 Jagadguru 10, 14,20,205,212,561 Hastottra 6 i Jalda-- -Acarya 469 Hatthuttra 3 -Agamas 22+. 251, 405, 405, Hellish Religion 624 457, 458, 521 Hemacandracarya Suri 687, 705 -Asceticism 75 Herman Jacobi 112 -Canonical Works 333

Page #789
781 -Dharma 122, 144 349, 363, Jinendra J4, 223, 703 424 Jinesvara 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, -Sadhvi 390 403, 646 -Scripture. 437 -Tirthaataras 6# Jiva 17, 35, 204, 246, 489, 432, -Siddhantas 219, 251, 332, 514, 516, 517, 571 349, 363, 546, 560 570, Jipad-rasi 430 588, 599. 003, 608, 620, Jivastikaya 431, 587 623, 625, 706 Jivalma 582, 583 laivism 333, 3.39, 365, 390, Joana 36, 199, 206, 432, 434, 398, 549 569, 533, 620 Jali Muni 621 Japali: 206, 209, 210, 212, 217, 212 219 Inanavarniya 394, 582 Jnata - Jambu-dvipa 240, 360, 544, Jambu-Swami 712 -Dharma Katha 109 Janma-naksatra 703 -Putra 595 Jarasangha 113 -Saili 109 Jara - Kumara 282 Jaimbhika-grama 3, 5 Jall Smarani Jpana 388 Jsesihi 136 Jaya-Kunjara 208 Jyotiska 11, 107, 657 Jayanti Sravika 246, 251 Jina 5, 107, 127, 475, 476, 477, k Kadamba 203 489 490, 535 Kalaudi oi, 402, 407, 408, J188 462, 548 Deya Sarthavaha 626 Kakini 111 -Mandir 199 -Palita 458 400, 461 Kala 40, 251, 265, 431, 432, 433 - Raksta 458, 460 Kalakutta 126, 181 -Sadhus 393 Kala -- Timaratta Sravaks 600 i -Cakra 664, 665, 681, 68

Page #790
-Kumara 461, 467 Kaundinya-Gotra 17 -Marana 622 Kausambi 124, 234, 237, 245, -Pramana 265, 622 246, 313, 398, 399, 400, 448 -Saurika 352 Kausalam Jinasasane 1.2, Kalikacarya 159 Kayangala Nagari 424 Kalki 703 Kalodayi 587, 595, 196, 598, Kayotsarga 361, 365, 396, 397, 1 439, 594 599, 635, 639 Kalpa 8 Kesi 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, Kama 689 672 698, 706, 707, 713 Kama-deva 167, 236, 335, 341, Kevala 345, 349, 408, 559, 560 -Dardana 4, 6, 512, 695 Kamaduha 125 -Joana 1, 4, 6, 8, 44, 66, Kamboya 534 76, 205, 221, 224, 263, Kamandala 25, 436, 542, 543 314, 315, 317, 318, 328, Kampilya Nagara 408, 570, 628 329, 350, 372, 377, 379, Kankso 152, 259 384, 512, 514, 543, 564, Korela 406 578, 585, 594, 608, 695, Karman 105, 107, 110, 127, 635 697, 706, 712 Karma-Nirjara 194 - Jnani 206 -Loka 6 Karmas 11, 14, 17, 46 60, 80, Kevali Paryaya 400 144, 194, 206, 281, 283, 301, Kiba Vimana 446 306, 312, 316, 334, 349, 371, Kimpaka 167 381, 396, 406, 435, 444, 449, King Satanika 76, 234, 236, 238 480, 490, 547, 563, 571, 579, King siva 541, 542 593, 598, 608, 619, 707 Kirata Raja 626, 627, 628 Karsapanas 111 126 Kollaka Sannivesa 16, 257, 261 Karmadada 557 623, 624 Kasi 130, 344, 398, 573, 699 Konika 114, 128 Kasyapa Gotra 16 -Desa 17, 252, 526, 570, Katyayana Skanciaka 437 I 573, 626, 699

Page #791
Kogala-devi 114, 130 Lamentations of - -Caitya 221, 252, 344, 474, -Bhadra Mata 30+ 475, 491, 576 -Indra Gautama 696 Kostaka-Udyana 476, 492 Lantaka Deva-loka 525 Kota-Koti 665 Lata 22 Kotivarra Nagara 626 Lavana Samudra 262, 263, 415, Kraunca Bird 371 458, 459, 460, 544, 624 Kriya-ka'a 509 Krodba 14, 532, 65 Lecchivies 107, 131 Ksama 150 Lecchaki 465, 468, 699 Ksatriya-kunda 206 218 Lepa Sresthi 599, 600, 601, 605, Ksemaka 462 606, 607, 608, 609 Kdetra 431, 432, 433 Liberation 122, 248, 280, 314, Keira Samudra 369, 370, 714, 419, 681 -Sagars 10 Liccbavi 465, 473 -Megba 676 List of Ajivika Doctrine 555 Ksetra Lobba 532 -Devata 77 Lohakhura 386, 387 -Loka 431 Loka 6, 60, 107, 147, 248, 418, Kala-valuka 469, 470, 471 419, 421, 43 ), 431, 512, 53, Kula 257 515, 516, 543 576, 607 Kuoda Kolika Sravaka 408 409 Lokanta 421, 422 Kubera 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-Mahavira 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, Kusagrapura 113 114 303, 337, 388, 402, 431, 474 M Labd ba 567 Madhyama-Pava 691, 692, 713 Laksana Sastra 30 Madduka 588, 589, 590, 591, 592 -Laksmi 324 Magadha 114, 130, 141, 386, 469

Page #792
784 Magadha-desa 16, 113, 130, 265, i 350, 355, 374, 386, 395, 413, 429, 549, 580, 606, 629, 640, 650 Magadhika 162, 470 Mahaccandra Kumara 330,331,332,333,341 -Muni 334, 335 Maha-deva 687 Mahabala 622 Maha deva Stotra 14 - Kalpas 479, 480 -Sala 558 559, 584, 585 Maha satakaji 413, 414, 451 416, 650, 651 Mahaeena 9, 338, 340 Mahasila -Kantaka 466, 468 -Sangrama 465 Mahatapastira-prabhava 652, 653 Mayamsa 113 Maha -V9 -V. L. Keri 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 Malati 605 Malva 22, 31 389 Malaka ko.b. 466 For Private Manahparyaya Jnani 207 Mana 532, 565 Mandaracala 10 Mandara Giri 360 Mandita 16 58, 66 Mandika 658 Mandi Kuksi Ca'tya 122 -Mani 675 Manikya 183 Manibhadra Caitya 646 Mankhali -Putra 75.476, 477, 478,479 -Sramana Gosalaka 475 Mantras 18, 675 Manusyaiva 14 Manu 178 Manusya-gati 435 Maranantika Samlikhara Vrata 256, 264 Marwar 342 660 Masa-Artha 568 -Dhanya 469 -Dravya 568 -Kala 568 -Rupya 469 -Suvarna 469 Maurya-putra 16 61, 64, 658 Maya 52, 565 Mayali Muni 621 Megha Kumara 1, 108, 132, 133. 134, 135, 141 -Muni 138, 140, 141 Mendhika Grama 491, 492, 497, 500 501, 525 Meru 32.66 Personal Use Only

Page #793
78$ N Metarya-Gotra 16,17,59,72,609 Nagara 206, 218. -Kumara 367, 369, 370 Naksatara 6. -Mudivara 300,371 372, 645 Nalanda 609, 621, 622, 645. Mithyadristi 182 Niirikab i7 Mithyatva 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. Sthapara 367. Moksa 14,17,58,73, 74. 141 151, Namo Titthassa 7, 11. 156,197,200 206 212,215, 280, Nimrata 150. 298,307,315,379,393,414 434, Nanda 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. Nandisena Muni 143, 144, 145. Moksa Pada 251,347,350,372, 373 Nandi Pura 628. 397,407,444 547 623,639,610, Nandini-pita 445. Moka Nagari 525, 548 599. Nandisvara Dvipa 715. Moon 3.21,3?63,65.200.208. 245. Nipdivardhana Raja 208 209,69 ) 383,527,647,641,659,671,696. Narakas 16,55 284,351,983, 517, Mount Vaitadiya 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. Mrigadhiraja 30 Naya 509, Mudagara--Pani 395 Nigoca 159. - Yaksi 396 Ninth Vow 193 Mukkba-magga 698. Nimit'a Sastra 474. Mukta 60, 61, 257, 685 Nirlaacharra Karma 188 Muktahara-parigraha 215. Nirl bhatt 150 Mukti 127,148,275 314 391,697. | Nirvana 72,73,74,537,671,669,695 Mukunda 209. 698, 701, 706 Municandra 361. Nirveda 152. 99

Page #794
788 R Nirvapa Pada 357 418. Paryankasana 705 Niryukti-kara 611. Paryanta-krata bbumi 712. Niscaya Naya 509, 510. Parigraba-parimana 258 Niskramana 218. Para-bhava 70. Nistbakala 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 Paryaya 44, 75, 76. - Sadhus 77, 137, 142. 437 Paramanus 37. 548, 628. } Path of -Sadhvis 77. - Liberation 383. -Sravakas 77. - Moksa 206, 546. -Sravikas 77. Peahala-putra Udaka 608, 609, Perfect -Intration 4 , -Krowledge 76, 148, 314, Padapopagamapa 305,318,328,329,348, 371 379, -Anasana 302, 304. 384,564,585,589,695, 697,700, - Marxna 435 711, 718 Padm&vati 467, 466. Padmavabha 352 Pihunda Bunder 461 Padukas 436. Pingalaka 425, 427, 429. Paljopama ka'a 268, 622, 667. Pisaca 559 Pandita Marana 434, 435 Pithara 585 Panca Mabavrata 14, 44. Planets 700. Pancila-isa 570, 628 Polasapura 409, 410, 412 Pancastikaya 595, 596 Political Condition of Papa 67, 68, 69, 333 571. Indian Rulers 721. Para-Brahmi 164. Potanapura 318, 329. Parova Natha 122, 416, 418,446, Pofthua 547. 449,526,527 528,531, 574,576, Prabhasa 16, 72, 75. 609, 616, 706 Prabbavana 152. Paramavati Ganga 479 Prabhavati 337 Parivrajaka 347, 348618, Prasanacandra Rajarsi 314,326,329

Page #795
787 Prasenandi 130. Rajjuga Sabha 682, 692, 705. Prasenajit 114, 385, 386. Rajoharana 218, 219, 628. Prasuka Vihara 564, 565. Rasa-megha 67$. Prati-graha 15. Ratha-musala 465, 468. Pratima 199, 201, 26?. Ratna Prabha Earth 415. Preashing of Sinful Dteds 190. | Ratnas 627, 628. Pristha-Campa 557, 559, 585 Ratri Bhojana Vrata 101. Prithvi 16. Religious-Trend 749 Priyadarsaya 206, 215, 221, 361, -Creed 685. 363, 520, 523 Revati 413,500,505,650, 651,711. Prof. Greiger 113. Riddi 675 Prophet 531. RightPudgalastikaya 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 Purna-bhadra Caitya 337, 559, Kozwledge 10, 14, 44, 601, 463, 511. 621, 698, Purusa 47, 68, 383. Path 10, 44, 246, 304, 521. Purvanga 111 Perception 582. Puspa--mitra 408. Rig Veda 347. Puskara-gamvartaka 675. Rijnvaluka 3, 5. Pusyavatika Caitya 449. Risabha-datta 201, 203, 705. Roha Angara 419, 420, 423. Queen Rohineya 387, 388, 389. Angaravati 246, 399. Rohlal 281, 337. Celada 271, 272. Rsabha-deva Swami 354, 356 Dharini 320. 530, 670 Mrigavati 234. Rules of Conduct 530. Prabhavati 338 Rupa 675 Raktavati 330, 332. Rusibhadra-putra 398. Sri-kanta 330. S R Sacred-Fire 542. Raga 148, 377, 545, 687, 712. Lord 101. Raja-griha 17,107, 131, 200, 301, Path 101. 385, 396, 4.6, 549,595,6,7, Sacrificial Rules of 658, 664. Brahmanas 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 Sadu 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 -Kee ra 26+ Salmali 125 Saketpura Nagara 360, 570. 626 Sakrendra 9, 12, 458, 703, 715. Samaylka Vrata 193, 361,550,573. Samyaktva 146, 152, 251, 366, 490, 662 Samvega 152 Samlesana -aradbana 302, 313 Samayika - 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 Sankha 710 Sanika 259 Sankhavana Caltya 347, 350. Sannyasa Dharma 4, 707. Sankhya Mend.cants 383. Sapta ksetra 199. Saptama-Avakasantara 421. -Ghanavata 422. -Tanuvata 423 Sara vai Labdha Prasada 28. Sarva darsi 2, 5, 377, 418, 579. Sarvajana 5, 19, 150, 377, 410, 475, 579, 698 Sarvantha-Siddha 313, 692 -Vimanar 317, 407 Sarva virati-vrata 289, 370 Sastras 15, 44, 143, 334, 382 Sataka 711 a-teja Joana 33 Satrunjaya 627 Satya Sri Sravica 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-aradhaka 582 -Viradhaka 582 Saha Jata 565 Pramsu Kridita 565 Vardh.ta 565 Sallaka 459 Salibhadra Setha 287, 291 Sadhvi-Phalgu-Sri 676 Scriptures 298 Scriptural Authority 37 For Private Personal Use Only 269, 273,

Page #797
789 Secanaka 130, 142, 461, 466 Somila 15, 75, 564, 570 Self 532, 577 Sonuilljja 15, 18 Seperation of Jamali Muni 477 Soul 41, 5+, 102 297, 338, 436, Second Great Vow 82 559, 600, 687, 705, 753 Adhyayana 109 Spiritual Development 261, 337, Seventh Hell 421, 423 399, 409, 411 -Kulakara 670 Si asti +74 Lecture 109 Sramana-Jnana -Putra 477 Self-Restraint 3 - Udaka 616, 621 -Control 449 Sravasti Nagari 221, 252, 408, Sibika 219, 714 444, 475, 490, 526, 570 Siddha-Ksetra 586 Sravani 209 -Bhagavanas 283 Sravak is 76, 199 251, 505, Siddhi Pada 372, 409, 425, 711 616, 715 Siddhar'as 637 Sravikas 76, 199, 251, 503, Siksa Vratas 146, 198, 330, 412 605, 713 Sila-Vrata 352 Sravaka Dharma 78 Simbasana 8, 11, 200 Srenika 114, 132, 142, 170, 278, Simba Angara 494, 501, 505 293, 315, 369, 406, 464 Sindhu 650, 663, 677 -Bimbisana 113, 121 Siva-panda 260 Srinati 356, 357, 358 Siva-Bhadra 541 Sring-bataka 209 Siva Rajarsi 33, 541, 547 Sruta-Joana 580 Siva-devi 391 -Kevalins 673 Siva bbuti 604, 678 Sthavara 156, 610, 615 Six Arakas 268 Sthaviras 298, 451, 546, 035 Skandaka 425, 430, 435, 437, Slupa 470, 471 440, 443 594 Style of Preaching 109 Skandasri 395 Stuti by king Hastl-pala 685 Skanda 209 Sibula 258, 552 Sleep with Dreams 756 Subhadra 289, 298, 592 Snataka 383 Sudarsana Setha 361, 396, Social Conditions 716 622, 699 Soma -- Sudhar ma 16, 54, 77, 150, 393 -Candra 318, 322, 325, 328 | Sudra 65 -Maharaja 542 Sukla Dbyana 328, 705, 707

Page #798
790 Saksma-kriya 4, Tajjiva laccharira 17. Sulasa 120, 606, 711 Talaputa 216 Sumeru-prabha 138 Tapah 150, 564, 675 Sumukha 315, 676 Tapasa 315, 323, 333, 619. Sumarsbhara 252, 250 Tarka 30 Sunaksatra Muni 407, 489 Tej-les ya 474, 492, 639. Supratistha 255, 225, 255 Tejas-Kaya 45. Supreme-(id 33, 68 Tenets of Ajivika 550. - Lord 76 Tetall-pita 445, 446. Sura Nagara 5 Third (reat Vow 86. Sura-priya 233 Tigiccha 331. Surasei a 028 Tilanga 22. Surya-prugnapti 64? Tirtha 1, 3, 10. Surendrats 12, 307 Tinduka Udj'ana 506,526,538, Susma - duhsama 639 Tiryanca 242, 518 Susama susama 657 -Qali 435. Sutras 109, 297 363, 560 Tirthankara 8, 32, 135, 193, 229, Susena 119 257,283,338,391, 474,478,529, Sujyestha 119, 128 572,671,681,703,715. Svarga 14, 63, 608 -Of Future Utsarpini 680, Syadvada 604 Tiviham 83, 87, 102. Syamaka 3, 5 Tivihenam 17, 102, 633. Syama Cullanipita 344 Story of Transgression of, Vows 152,156, -Abhaya Kumara 336 159,162,167,184,191, 195,198. -Arjuna Mali 394 Trasa-kay 8 4 5. -Destruction of Vaigati 469. -Bhuta 611 Gold-Smith 240 - Nama Karina 615. -Prasana Candra 315, | Tricadi 43, 75. -Prasenjit 111 Trisa thi Salaka Purush Caritra T 681, 689, 705 Table of - Tritiya Vrata 160. -Dikst 375 -Guna Ratoa Samvatsara TrueTapa 441. -Dharma 14 -Srenik's Queens & Sons 472. - Cod 14 Qur. 14. -Varsa-vasa 691. -Knowledge 692.

Page #799
791 True-contd Vaibhar girl 275,302,359,386,651. -Path 670. Valkalaciri 320, 325, 329. -Religion 8, 197, 201, 283, Vanaspati Kaya 45 315, .380, 569, 649 Vanijya- grama 257 265,342,347, Tungika Sapolvesa 17 549,573 622,623, Tungla Nagari 446 449, 453 Vatsa-desa 17. Twelve Pratimas of Sadhu 438. Val-Kiriya 644 Twelve Vows 77 330, 349, 374, Vairagaya 602 604, 605. 406, 44, 570, 606, 649. Vajsalj 114 119 130,141 337, 400, 463,470 573 625. Ucchinda dhyana 3, 4. Vaisramana 543,671 Udaka 587 Vanijya 187. 188 Udayana 237, 246, 315, 341, Vaisva-deve 54? 374, 399 Vaitarani 125. - Rajarsi 337, 341, 342. Vana Karma 186. Udayi 456. Vana-vyantara 207. Ujjayini 339, 363, 391, 392 Vardhamana Swami 206, 210. Universe 33.68,381, 384.411. 512. Varea 209, 691. 519, 607, 649, 687 Vasu Raja 159 Universal Brotherhood 688,706. Valsa-desa 257, 393. Upadhyayas 54,58 64,75, 250, Vayub'ati Ginidhari 9. Upakaranas 44, 45 Vayn Kurnara 712. Upper Manasoltara Deva | Vaeg tapura Nagara 356, 355. loka 780 Varanasi Nagari 3A4, 346 Urdhva-loka 263. Varuna Maharaja 543 Uttaradhya gan? Sitra 104. Vshalla 130 463, 466, 473 Uttara-phalguni 3 6, 700, 701. Vedic 18 38, 46, 58, 425 Utsarpini Kala 352, 515, 677, Vehasa 454 679, 681 Vedas 15, 35, 37, 47, -83, 425. Vayu Kaya 45. Varuna deva 17, 62. Vadi 26, 27, 28. Vasistha-gotia 16. -Kita 23. Vayubtuti 15,17,49,53,549,658. Valmarika 9, 11, 207, 657 Visubhati 16, Vaisakha 6. Veda-pada 3, 6 Vaisyas 25, 383. | Vedaniya Karma 713

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Venerable-Aacetic 20 Vitabhaya Nagara 337, 341, 374 -Bhagavana 3, 276, 317, Vitariga 697 376, 493, 518 Viveka 14 318 Vrata-grahana -Lord 35 76, 239, 264, 35! 403, 416, 499 564 635,691 -One 3, 300, 399, 570 Vetala 126 Vibhanga Jana 347,349 395,543 Vibhuti 545 Videta 200, 400 -Desa 342, 564, 573, 628, 649 Vidhi 48 Vidya 15 675 Vidya-dharas 10 Viguna 60 Vibara 463 792 Vijitaneka Vada 28 Vijuana 50 Vijaya Vimana 141 Vimala-vabana 676 Vindhyacala 139 Vijrana-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 Yasomati 585. Yatra 564. Yava 18 Yugalikas 667, 668 Yuganta-krata-bhumi 712. Personal Use Only