Shraman Bhagvana Mahavira Part 5

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Catalog link: https://jainqq.org/explore/008006/1

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ŚRAMANA BHAGAVĀN

MAHĀVĪRA
HIS LIFE AND TEACHING
For Private Personal Use Only

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

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Sena
TE
MUNI RATNA-PRABHA VDAYA
www.jainelibrary.o

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

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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 200X)/- 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 Gany, New Delhi-110002 Phone 261839 Printer Delux Offset Printers Old Rohtak Road, Daya Basti Delhi-110035

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NEW
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ANA
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HIS HOLINLSS ICIRYA MIKIRAJA
SRI VIIAYA NLMISURISVIRAJI

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Introduction.
This,--Volume Fifth Part I of the śramaņa Bhagavan Mahāvīra Series-contains a fulaciat sthavirāvali-A serial description-of Fafar Sthaviras-of life-incidents of highly learned and greatly respected venerable ascetics.
The sthaviras are of three kinds víz gereifar Vaya sthavira Ascetics aged sixty years and more, are vaya sthaviras 2. Harrerats Prayrajyā sthaviras-Ascetics whose consecration is of twenty years duration and more, are pravrajyā sthaviras, and 3. patefat śruta sthaviras-Ascetics possessing a complete knowledge of Sport Thāṇānga, yaani Samavāyānga and other sūtras of the platit dvādaśāngi-the Sacred Scriptures of the Jainas-are śruta sthaviras,
The Sthavirāval of the Jainas, contains a description of the life-incidents of the Canadhars of Tīrihankaras (the chief disciples of Tirthankaras ), of the Pastadlaras (Pontiffs who have succeded them), and of the Yugā-pradhāns who have flourished at different periods of time.
The present work i e. the First Part of the Fifth Volume of the Sramaņa Bhagavān Mahāvira Series, contains an account of the (a) 11 (Eleven) Ganadhars (chief disciples ) of śramaņa Bhagavān Mahāvira, b) accounts of life-incidents of 30 (thirty ) Pattadharas (eminent personages ) who have succeded Ganadhara Mahārāja Sudharmã Swāmi as Heads of the Jaina Church in regular order, and (c) accounts of the 15 (fifteen) Yuga-pradhāns (highly learned and greatly respected, venerable sages of the age) wlio had done valuable service to the Jaina Religion.
During the present Duhşama Kāla or the Fifth Ar of the Avasarpiņi era, there will be 2004 (two thousand and four) Yuga-pradhāns, Out of 21000 years of the Pancama Kāla, more than 2470 years have already passed. Tables giving some

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details of the Yuga-pradhāns who have flourished during the period, are given in an Appendix at the end of the book.
Sources of Information - The sources of information about pattadhars as Yuga-pradhāns and other important personages of religious merit, are the following-viz
1. CE QTTET (stua ) Kappa Sutta Thérāvali ( Prākrit) by Srimān Dévarddhi Gani Ksamā -śramana.
2 Harete parent (9737) Nandi Sūtra Pattāvali (Prākrit) by Srimān Dévarddhi Gani Ksamā- sramaņa
3. FEATZEAUTÉTT (ia) Dussama Kāla Samana Sangha Thayam (Prakrit) by Sri Dharma Ghosa Sūri.
4. mit Tra#: a) Śrī Guru Parva Kramah ( Sans ) by Śri Guņa Ratna Sūri
5 Talaat-qeritiefcalia (#) Gurvāvali Pattaparamparā Sūri Nămāni (Sans, by Śrı Muni Sundara Sūri.
6. A TITT-gizat ( 5 ) Soma Saubhāgya Pattāvali (Sans ) by Śrī Soma Sundara Sūrı.
7. ATTIESTEN azafa (ha) rapā Gaccha Pațjāvali Sūtra-yritti ( Prākrit-Sans) by Upadhyāya Dharina-sāgarji
8. It giete ETİQTI (Heka) Sri Mahāvīra Patta Parampa rā ( Sans ) by Śri Deva Vimala Ganı
9. ggaat. (haa) Yuga Pradhānāh (Sans ). by Mahopādhyaya Śrī Vinaya Vijayaji Gani
10. &ftateTI (TE67) Śri Sūri Paramparā i Sans) by Matropādhyaya Śri Vinaya Vijayaji Ciani
11. Qerat att IT (Eka) Pațțāvali Saroddhāra (Sans ) by Upādhyāya Ravivardhana.
12. z 376 oral q$190|--Ukéśa Gacchīyā Pattāvali.
The Sthaviravali given in Kalpa Sūtra containing as it does the sthavirāyalı of a nnmber of acāryas who have succeded Śruta Kévali śrīmān Arya Bhadra-bāhu Swāmi (the author of Kalpa Sūtra) cannot possibly have been composed by Arya Bhadra-båhu Swami,
The Pattávall of Kévals and of śruta Kévâlis who had preceded him upto his own time seems to have been written by śruta Kévali Ārya Bhadra-bahu Swāmi, But the Sthavirávali

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must have been completed by 'Dévarddhi Gani Kamā-śramaņa at the re-daction of the Siddhantas at agtge Vallabhipura in Mahavira Nirvana Samvat 980.
The Pattavali of Nandi Sūtra was also composed by Dèvarddhi Gani Kṣamā-śramaņa.
The Tapagacchiya Paṭṭāvali written in Vikrama Samvat 1646 by Upadhyaya Dharma-sagaraji Gaņi, containing a complete continuous description of the Pattavali of Nirgranthas, Kausikas, Candra, Vanavāsī and Vaḍa Gaccha from the time of Śramaņa Bhagavan Mahāvīra to that of Acarya Mahārāja Śri Hira-Vijaya Sūriji had been critically examined and revised by a committee of Acārya Mahāraja Sriman Hira-Vijaya Sūriji, Upadhyāya Śrī Vimala Harṣa Gani, Upadhyāya Śrī Kalyāņa Vijaya Gani, and Upadhyāya Sri Soma Vijaya Gapı at Ahmedābād on Friday, Caltra Vad 6 of Vikrama Samvat 1648 with the help of Gurvävali of Sri Muni-sundara Suri and the Dusama Kāla Śrī Śramaņa Sangha Stotra of Sri Dharma Ghoṣa Sūri.
The sthaviravali of Tapagaccha was continued as the Pattavali of 59 Śrī Vijaya Séna Sūri 60 Śrī Vijaya Déva Sūri and 61 Śrī Vijaya Simha Sūri under the title of Śri Tapă Ganapati Guna Paddhatti by Upadhyāya Guņa Vijaya Gagi in Vijaya Déva Mahātmya in Vikrama Samvat 1673.
Another addition to the Tapagacchiya Sthaviravali containing serial accounts of 59 Acarya Śrī Vijaya Séna Surl 60 Acarya Vijaya Deva Suri and 61. Acarya Sri Vijaya Simha Surl was written by Upadhyaya Mégha Vijaya Gani.
A third addition to the Tapagacchiya Sthaviravali containing a serial description of Acāryas from 58 Acārya Śrimān Hira Vijaya Sûriji to 72 Sri Buddhi Vijaya Gaņi under the title of Sri Guru Māla was written by Muni Caritra Vijayaji.
Pattavalis and Sthavirävalis by other authors are equally important from a historical point of view.

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CONTENTS
Chapter 1. Gapadhara Mahārāja Indrabhutti Uautama-Sāla and Mahā Sāla (59) Pilgrimage to Aṣṭāpada (63) Diksā of 1500 hermits (70) Kèsi-Gautamiya Adhyayana (72)-Gaṇadhara Gautama and Ananda Śravaka (102) Ganadhara Gautama and Mahāśatakaji (105) Nirvana of Sramana Bhagavan Mahāvira (108) Gaṇadhara Agnibhūti (113) Ganadhara Vāyubhun (115) Gaṇadhara Vyakta (117) Gaṇadhara Sudharma Swami (119) Gaṇadhara Maṇḍit (120) Ganadhara Mauryaputra (122) Gapadhara Akampita (124) Gaṇadhara Acalabhrātā (125) Gapadhara Métārya (128) Gaṇadhara Prabhāsa. 141.
Chapter II. Kévali' Bhagavān Ārya Sudharmā Swāmī (141) Kevali Bhagavan Arya Jambu Swāmi.
Chapter III. Śruta Kévali Arya Prabhava Swami. (192) Sruta Kévali Arya Śayyambhava Sûri. Sruta Kévali Sriman Yasobha dra Swami (205) Śruta Kévali Ārya Sambhūti Vijaya Sūri (209) Śruta Kévali Arya Bhadra-bahu Swāmi (210) Sruta Kévali Arya Sthulabhadracārya (213)
Chapter IV. Dasa-purvaduras-Śrī Ārya Mahāgirl and Ārya Su-hasti Suri (235) Śrī Susthita Suri and Sri Suprati-Baddha Sūri (246) Vācaka-varya Umāswāti Mahārāja (247) Arya Sya mācārya (251) Arya Dinna Sūri, Indra-dinna Şūri, Arya Simha Sūri, Arya Kālakācārya (254) Arya Khaputācārya (258) Ārya Mangu Sūri (261) Śrī Vriddha Vādi Sūri and Siddhasena Divakara Sūri (262) Ārya Padalipta Sūri (270) Śrī Vajra Swami (273) Sri Bhadraguptācārya (281) Śri Vajra-séna Sūri (286) Śri Arya Rakşita Sūri (289, Śri Durbalika Puspamitra (294) Śrī Candra Sūri (294) Śrī Samantabhadra Sūri (299) Śri Vriddha Dèva Sūri and Sri Pradyotana Sūri (301) Śrī Māna-dèya Suri (303) Śrī Manatunga Sūri (307) Śrī Vīra Sūri Sri Jaya-déva Sūri Sri Śrī Devananda Sūri (311) Sri Vikrama Sûri, Sri Narasimha Spri Śrī Samudra Sûri (315) Yuga-pridhāna Nāgārjuna (317) Acārya Mahārāja Śrī Haribhadra Sûri (318) Śri Jinabhadra Gaņi Kṣama śramaņa (323) Śri Vibudha Prabha Sûri Sri Jayanaħda Sûri, Śri Ravi Prabha Sûri (324) Śri Bappa Bhatti Sûri (326)

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Šramana Bhagavān Mahāvíra.
VOL, V. PART I.
STHAVIRAVALI
CHAPTER I.
ते णं काले गं ते णं समए णं समणस्स भगवओ महावीरस्स नव गणा इकारस गणहरा हुस्था ॥१॥
Tè ņam kālé pam té ņam samaèņain Samaṇassa Bhagavad Mahāvīrassa nava gaņā ikkārasa ganaharā hutthā.
During that age, at that time, Sramaņa Bhagavān Mahāvira had nine Tanas; गणा--एक वाचनिक साधुसमुदायो गणः | Eka vicanika sadhu-samudãyo ganah~-(An aggregate of Sädhus having tution under one religious teacher, is called a Gana ), and eleven Gañadharas Torin-Chief Disciples or Heads of a Gana.
The eleven Gaşadharas or chief disciples of Sramaqa Bhagavān Mahāvīra were

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पढमित्थ इंदभूई बीए पुण होइ अग्गिभइ ति । तइए य वाउभूई तओ वियत्त सुधम्मे य ॥ २० ॥ मंडिअ मोरियपुत्ते अकंपिए चेव अयलमाया य । मेअज्जे य पहासे गणहरा हुंति वीरस्स ॥ २१ ॥
॥ श्री नन्दीसूत्रम् ॥ गाथा-द्वयमेतदपि निगदसिद्धं । एत च गणभृतः सर्वेऽपि तथा कल्पत्वामागवदुपदिष्टं " उपन्नेइ वा" इत्यादि मातृकापदत्रयमधिगम्य सूत्रता सकलमपि प्रवचनं दृब्धवन्तः॥
1. Padhamittha Indabliūi bié puna hoi Aggibhūi ti" Taié ya Vāubhūi tao Viyatté Suhammé ya 1 (20) 2. Mandia Moriya-putté Akampié ceva Ayala-bhāyā ya Méaljé ya Pahāsé Ganaharā hunti Virassa. 2. (21)
1. The first is Indrabhūti; the second is Agnibhūti. The third is Vāyubhūti. Then, Vyakta and Sudharmā.
2. Mandita, Maurya-putra, Akampita, also Acalabhrātā, Métarya, and Prabhāsa-These are the Ganadharas (Chief Disciples) of Vira Bhagavān.
Commentary-These two verses are well-authenticated by the Āgamas. All these Canadharas having learnt the three Essential Principles उपन्नेह वा विगमेह वा ध्रौवेह था" Upannéi vā, Vigaméi vā Dhrauvéi vā' from Sramaņa Bhagavān Mahavira, composed the Sutras, of प्रवचन Pravacana-the द्वादशानी Dvādaśāngi Ama Āgamas-the Sacred Works of the Jainās--
Thus, the names of the eleven Ganadharas ( Chief Disctples) of śramaņa Bhagavān Mahāvīra are
1. Gañadhara Mahārāja Indrabhūti Gautama (śrīman Gautama Swami).
2. Canadhara Agnibhuti. 3. Ganadhara Vayubhuti. 4. Ganadhara Vyakta.

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5. Ganadhara Ārya Sudharmă Swāmi. 6. Gañadhara Ārya Mandita 7. Ganadhara Ārya Maurya-putra. 8. Ganadhara Arya Akampita. 9. Gañadhara Ārya Acala-bhrātā. 10. Gañadbara Arya Métārya. 11. Ganadhara Arya Prabhāsa.
1. Śrī Ganadhara Bhagavān Gautama Swāmi eft iqa Prat 2. Arya Agnibhūti safaza 3. Ārya Vāyubhūti atafa 4. Ārya Vyakta आर्य व्यक्त B. Arya Sudharma Swami आर्य सुधर्मा स्वामि 6. Arya Mandita मार्यमंटित 7. Arya Maurya-putra मार्य मौर्यपुत्र 8. Arya Akampita आर्य अकम्पित 9 Arya Acala Bhrātāमार्य अचल भ्राता 10. Arya Métarya मेतार्य and 11 Arya Prabhāsa आर्य प्रभास,
BHAGAVĀN SRI GAUTAMA SWĀMĪ.
Indrabhūtı Gautama xayfa Taa-better known as-Gautama Swāmi-from his gotra,-was the First Gañadhara TOTETT or principal disciple of Sramaņa Bhagavān Mahāvīra. He was born in the year 607 B C at Gobara gāma stat TIA (Gobbra or Govaraya) a small village near Rājagriha TIHTY, the capital city of Magadha #72. He was the eldest son of Vasubhūti arra, his mother's name was Prithivi gear. He was a Brāhmin by caste and was well-versed in the Four Vèdas and the six Upāngas.
The soul of Indrabhūti Gautama, was the charioteer of Śramana Bhagavān Mahāvīra, during his previous eighteenth Bhava as Tripriştha Vāsudėva, who, with sweet words, said to the dying lion “O lion! You have crushed down intoxicated huge elephants in sport (with the greatest ease ): O King of the Beasts l you have terrified your enemies by your incomparable valour; O King of the Forest ! you have defeated thousands of kings equipped with weapons and warriors, arranged methodically in a way that nothing can escape it; O Good Soul! why do you thus needlessly become angry? Do not think that you have

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been killed by a mere child. He is the gladdener of his 'family and of his people, like the Moon in the vault of the sky,
'Interpreters of dreams have also fore-told "This child will become a Vasudéva,-a lord of halt the territory of Bharata kṣétra; O my good friend! you are a lion among lower animals. He is a lion among human beings What disrespect or ill fame is there in a lion killing a lion?" Having thus become internally tranquil by peacefully hearing the honey-like or nectar-like words of the charioteer, the lion after death, was born as a Naraka in hellish regions, and the charioteer, in course of time, will become the first Ganadhara, named Gautama, of Śramana Bhagavan Mahāvīra, when the soul of Tripristha Vasudeva becomes a Tirthankara
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He was thoroughly conversant with the fourteen varieties of Knowledge (1-6 Angăni fa, The six Supplements of the Védas, 7-10 Vèdah at:, The Four Vèdās, 11. Mīmāmsă afar The designation of a philosophical system which is divided into two distinct branches. The former called Purva or Karma Mīmāmsa पूर्व or कर्म मीमांसा, and founded by Jaimini जैमिनि, is chiefly concerned with the correct interpretation of Vèdic ritual; the latter, called Uttara-Brahma or Śâririka Mīmāmsā
उत्तर-
-- शारीरिक मीमांसा but best known under the name of Vedanta वेदान्त and founded by Bādar āyana बादरायण is a pantheist system of discussing chiefly the nature of Brahman or the Universal Soul. 12. Nyaya ar the Nyaya System of Philosophy 13 Dharma Sastra a Discourses on Virtue or Duty, and 14 Puřāņa gum Name of eighteen legendary works treating chiefly of Cosmogony and Divine Genealogy. These fourteen varieties of Vidya faen Knowledge are mentioned in the following verse

अङ्गानि वेदाश्रत्वारो मीमांसा न्यायविस्तरः । धर्मशास्त्रं पुराणं च विद्यास्वेताश्चतुर्दश ॥ १ ॥
For Private Personal Use Only

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5
1. Angāni, Vèdās'catvāro, Mimnāmsā, Nyāya-vistarah: Dharma-śāstram, Purāņam ca, vidyāstvètās'caturdağ'ā.
Angani, the six Supplements of Vedas; the Four Vèdae, Mīmāmsā, the entire field of Nyaya Sastra, Dharma Sastra Discourses of Sacred Knowledge on Virtue or Duty and Purāņas-Legendary Works-These constitute the fourteen variġding of Vidya fan Knowledge.
The Vedāngas are six in number. They are:
शिक्षा कल्पो व्याकरणं निरुक्तं छंदसां चयः ज्योतिषामयनं चैव वेदांगानि षडेव
2. Siksa Kalpo Vyakaraṇam, Niruktam Chandasăm cayan; Jyotishamayanam caiva Védangāni şadèva tu.
तु ॥ २ ॥
2. Siksa far the science of proper articulation and pronounciation 2 Kalpa 7 Ritual or ceremonial 3 Vyakaranam ÜrWEOF Grammar 4 Nirukta fasa Etymological explanations of dimcult words. 5 Chandas Vèdic text; prosody, and Jyotigaḥ ज्योतिष Astronomy. These six are the Vedāngas a Supple
ments of the Vèdas
He had an aggregate of five hundred (500) pupils under him, who were receiving religious instruction in various bran ches of knowledge. He was very often busy in perforating various Yajnas Sacrifices.
DIKSĀ
After Dikṣā ar Initiation by Śramaṇa Bhagavan Mahávira, Gaṇadhara Indrabhūti always had Chatha-Bhakta fasting for two consecutive days and having meagre food on sbb third day, very often, very servere penance, but nothing short of a two-days fasting.

Gaṇadhara Indrabluti Gautama composed Sacred Knowledge consisting of the Twelve Angas and the Fourteen Purvas
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gå within a Muhūrta gka forty-eight minutes after receiving a correct explanation of Tripadi fata a combination of three syllables. | Utpada 597 2 Vyaya 7a, and 3 Dhrauvya vita contained in the great Universal Law governing all substances.
Utpada-Vyaya-Dhrauvya yuktam Sat.. 55973 - GTT - 4 युक्तं सत
All the substances ( in this world ) possess the qualities of 1 Production; birth, 2 Perishability; destruction, and 3 Permanence.
1 Uipāda 38914--Fahranfratta platatiaiaedata:-Svajātyaparityāgèna bhāvāntarvyāptirutpādah.--The assumption of another form without abandoning its genus, is called Ulpāda S01E.
2 Vyaya व्यय--तथापूर्वभावविगमो व्यय Tathā purvabhava vigamo vyayah – The dissapearavce of the previous condition is called Vyaya व्यय.
3 Dhrauvya ध्रौव्य--5वे स्थैर्यकर्मणो ध्रुवतीति धुवः Sthainya karmaņo-r-dhruvajīti dhruvah - That which remains stable by its possessing the property of becoming firm is called Dhrauvya.
Note that Dravya Est Substance is not merelya substance but also its Paryaya qala Change in form; transformation; and hence, Utpada 324 and Vyaya 4 in addition 10 Dhrauvya wtor; moreover dravya 7, is not simply Paryāya qold, but is also Dravya gou, and therefore, Dhrauvya stat in addition to Utpada उत्पाद and Vyaya व्यय.
Tius, Sat are everything that exists is Dravya paryāyātma. ka द्रव्यपर्यायात्मक and Utapāda vyaya dhrauvya yuktatah उत्पाद muitys: Everything that exists, exists either as a substance or its transformed state, and is governed by 1. Production, 2 Perishability, and 3 Stability.
Thus, gold is a Dravya qo, a Substance. When an ornament

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made from from it, say a bracelet, it is produced as a bracelet and it will be known as a bracelet. When that bracelet is mel ted at the time of preparing another ornament, the form that it assumed at the time of preparing a bracelet is now destroyed, and when a new ornament, say a chain or another ornament is prepared, it is now produced as a chain or another ornament. At the time of preparing both the ornaments, gold is the original substance, and it remains stable as gold
Here, gold is a Dravya qon a substance, and the preparation of various ornaments from gold, is its Paryāya qafa Change in form. While preparing ornaments, its previous form is destroyed and it assumes a new fcrm, and yet gold remains stable as an original substance. Both these characteristic attributes exist to. gether. Dravya is the original substance, and Guņa yu Attribute; and Paryāya gafe-Change in form-are the common general properties of a substance. Dravya is stable; Paryāya is instable. Atua yu Attribute is the natural quality of a substance. Paryaya is the quality acquired in due course. This World, the Souls and Substance, are without a beginning and without an end. At the completion of time limit of the Bhava ** Existence, in which a soul is born as a Déva aa a Celestial being, a Manvaya Agh a human being, a Tiryanca farby a lower animal, or as a Nāraka arts a hellish being, in this Samsāra ATT, in accordance with his good or evil actions in previous life, the existence during that life ends and the Soul assumes another life. Birth as a god or a human being or a lower animal or as a hellish being is the Paryāya of a Soul During every existence of life Atmā At the Soul is always present. It is permanent and hence, all the souls, as a Dravya and also as a Paryāya, are permanent.
The Dikşā 1871 Initiation into the Order of Monks - of Indrabhūti Gautama took place under the following circumstances:
At the time, when śramana Bhagavān Mahāvīra; acquired

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Kévala Jñāna hora Perfect Knowledge, outside Jrambhika gāma Nagara sf TATA RITE on the banks of Rijuvāluka Nadi ऋवालका नदी, a wealthy Brahmana named Somila सोमल was preparing for a great Yajna Tu Sacrifice to gods, and he invi ted numerous Brāhmins including eleven highly talented Ācāryas of whom the three brothers I Indrabhūti gyfa 2 Agnibhūti
fayfa and 3 Vāyubhūti aprafa, were well-versed in the fourteen kinds of knowledge. Indrabhūti had a doubt about the existence of Jīva na Soul; Agnibhūti had doubts about Karmas; and Váyubhūti had a doubt that the body and the soul are inseparate; the 4th Vyakta 7 and 5th Sudharmā gaaf had an aggregate of five hundred pupils under each of them and they were very learned; 6 Mandita afoga and 7 Maurya-putru alene brothers, with three hundred and fifty pupils under each of them, had a doubt about Bandha and gods; and four Brahmins 8 Akampita Ruffra 9 Acala Bhrātā 390 mar 10 Metārya #m and 11. Prabhāsa site, each of them with a pupilage of three hundred each. Akampita had a doubt about alot Naraka; Acala Bhrātā about Punya que Merit; Mélārya about Para-loka rials Next World: and Prabhāsa had a doubt about Moksa F187 Salvation. Each of these eleven learned Brāhmins had a doubt in their mind, but no one would ask the other for the solution of his doubt for fear of losing his fame as a Sarvajnā es an Omniscient. These eleven Ācārayas had altogether forty-four hundred pupils with them. There is no wonder that ordinary individuals will entertain undue importance for a sacrificial ceremony conducted by such well-versed scholars of different countries, and it is but natural that many orthodox persons on hearing the fame of the gentleman undertaking the Yajna, and the fame of learned scholars conducting the ceremony, may visit the place for Darśana qaia Seeing, and Apăpā 317791ar Nagari was over-flowing with Brāhmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Ācāryas and Upadhyayas performing the sacrificial ceremonies and their pupils, may become very glad and may entertain a very high opinion about themselves

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At the moment, when śramaņa Bhagayān Mahāvīra acquired Keyala Jñāna iet pa Perfect Knowledge, the Indras became full of joy by the shaking of their thrones, and they went there to pay homage to the Venerable Ascetic; and having paid their respects they prepared a Samavasaraņa for him. The place became filled up with gods of the four kinds, human beings, and lower animals Although śramaņa Bhagayān Mahāvīra knew that there was none capable of taking Bhāgavati Dikṣā tadt
HT, Initiation into an Order of Monks after renouncing all worldly pursuits—in the whole assembly, he sat on the middle of the Samavasarana and preached Dharma, knowing it to be the established usage of Tirthankaras. The preaching of a Tīrthankara is never fruitless; there is always some individual who becomes enlightened by the preaching and accepts Dīksā, still however, it is a strange event, that the first preaching of śramaņa Bhagavān Mahāvīra was abortive, as no one was enlightened by it and none accepted any vow, because the assembly consisted only of gods, a few human beeings and lower animals. This event is, therefore, reckoned as one of the ten strange events of śramaņa Bhagavān Mahāvīra.
śramaņa Bhagavān Mahāvīra, knowing that there still remained Tī thankara Nāma Karma atölkit AT FÅ, to be experienced by him, and that it can be experienced by enlightening suitable individuals, went, surrounded by millions of gods and goddesses and placing his feet on gold-lotuses arranged by gods in front of him, to Apāpā 379791 at Nagarı -- a town, twelve yojans in extent, embellished with devout persons, and overflowing with Brāhmins and other individuals who had collected there from various countries for the purpose of visiting the Yajna, with the supremely good object of enlightening the Brāhmins.
śramana Bhagavān Mahāvīra entered the Samavasarana by Hs East-door, went three times round the Asoka Tree thirtytwo dhanusya high resembling an image of gems, and saying Namo Titthassa णमो तित्थम्स ।" Adoration to Tirtha तीर्थ-a

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Congregation consisting of Sādhus ery Saints 2 Sādhvis erat Nuns 3 Srāvakas pa Jain lay men, and 4 Śrāvikās ar Jain females-sat on the jewelled throne with a footstool, in the middle of the Samavasaraṇa with his face directed towards the East. Devout gods arranged three images of the Bhagavān in the three remaining directions. Gods, human beings, and lower animals, entered by the main door, and occupied their appropriate seats. The Indra, then, bowing down most respectfully and praising him with his two folded hands brought in front of his fore-head, sat reverentially. Sramaņa Bhagayān Mahāvīra preached Dharma as follows:
This Sarñsāra is formidable like a turbulent ocean and its chief cause is the Karma, like the seed of a tree. A man becoming indiscrete by his own actions, degrades himself, like an individual digging a well, and a pure-hearted person always rises high, like a man building a palace. One should never practise destruction of life, as it is source of evil Karmas. One should always be ready in the protection of the life of other living beings to the same extent as he would in the protection of his own life One desirous of abstaining from injury to other individuals, as well as to himself, should avoid an Untruth and should always speak the Truth. People tell lies out of anger, pride, deceit, greed, fear, and out of derision. By putting a stop to the generative causes of telling lies, the virtuous quality of speaking nothing but the Truth, will naturally manifest itself Truth will always be preserved by speaking only true, salutary, measured, and wholesome language. None should ever take any substance not given by its possessor, as it is capable of taking away the principle of life from him, because stealing away such an object from him, results in his death. Coition, which causes the death ot small animalcules during the process, should not be indulged in. Wise-men desirous of 17 Moksha-Final Emancipation, should always remain chaste, bodily, mentally, and in speech. One should not accumulate property which is the cause of many evil actions; because such

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an individual overwhelmed with grief, goes down to the infernal regions under the burden of many belongings"
On seeing millions of gods and goddesses coming there from heaven, the eminent Brāhmini Indrabhūti Gautama, became elated with a high opinion about himself and the sacrificial ceremony he had undertaken to perform. He could not remain without flattering himself. He told Somila, who was having the sacrificial ceremony performed, and other Brāhmins" See the miraculous power of this TO Yajna. These gods invited by our #* Mantras, Incantations, become clearly visible and they are coming here."
When Indrabhūti Gautama saw that the gods did not come to tle sacrificial pavilion, but they went to AJETO the Samavasarana, where śramana Bhagavān Mahāvira was preaching, he asked out of curiosity, “Have these gods lost their way? Instead of coming here, where are they going ?' On inquiry from various persons, he was informed “They are going to the Samavasarana, prepared by gods for Śramana Bhagavān Mahāvīra,-the great aia Sarvajna, Omniscient, with divine splendour, who has recently arrived in the neighbouring pleasure-garden of the town.”
On hearing the word gaat Sarvajna, Indrabhūti 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! While I am eam Sarvajna, Omniscient, how does any body else dare to call himself also a Sarvajna ? It is painful to hear. How can such an un. pleasant thing be at all heard? Because, some foolish person may be cheated by any rogue, but he has deceived even gods (who are called farcte Vibudha, wise-men) so that, they go to him, abandoning the sacrificial payılıon and me, who is a erle Sarvajna, Omniscient.
अहो! मुराः कथं भ्रान्तास्तीर्थाम्म इव वायसाः। कमलाकरवद्रेका मक्षिकाश्चन्दनं यथा ॥१॥

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करमा इव सदृक्षान्, क्षीरानं शूकरा इव ।
अर्केस्यालोकवद् धूकास्त्यक्त्वा यागं प्रयान्ति यत् ॥२॥ 1 Ahol surah katham bhrāntastirthambha iva vayasāh;
Kamalākaravadbhékā maksikāścandanam Jathā. 1 2 Karabhā iva sadvriksan ksirānnam sukara tva;
Arkasyālokavat ghūkā-styaktvā yāgam prayāntı yat 2
1-2 Alas ! why do the gods, becoming perplexed, go away leaving the sacrificial offerings, like crows abandoning holy water or frogs abandoning a lake of lotuses, or flies abandoning sandal-wood, or camels abandoning good trees, or hogs abandoning a diet of rice-pudding, or like owls abandoning the light of the Sun? [-2
अथवा-यादृशोऽयं सर्वज्ञस्तादृशा एचैते सुराः, अनुरूप एव संयोगः
Athava-Yādriso'yam sarvajnastādriśā évaité surāh anurūpa éva samyogah. Or, as is this Sarvajna, so they certainly are. The connection is quite appropriate.
पश्यापनुरूपमिन्दिन्दिरेण माकरन्दशेखरो मुखरः । अपि च पिचुमन्दमुकुले मौकुलिकुलमाकुलं मिलति ॥ ४ ॥
Paśyānurūpamindidiréņa mākanda-śėkharo mukharan; Apica picumandamukulé maukulikulamākulam milati. 1
1. Because, see the complaisance; the most beautiful juicy portion of the mango-tree becomes eloquent with the buzzing of bees, while a flock of crows meets confusedly on the buds of Neem (Azadircta Indica) trees.
Still however, I cannot tolerate his arrogance in being styled a Sarvajna.
व्योनि सूर्यद्वयं किं स्याद, गुहायां केसरिद्वयम् । प्रत्याकारे च खड्गौ द्वौ, किं सर्वज्ञावहं स च ॥५॥

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Vyomni sūryadvayam kim syād guhāyām késaridvayam,
Pratyākārè ca khadgau dvau, kim sarvajnāvaham sa ca ?
How can there be two Suns in the sky, two lions in a cave, two swords in one sheath, and 'Two Sarvajnas, 1 and he ?
He then asked, with derision, people who were returning, after paying respects to the Venerable Ascetic. Oh I did you see the Sarvajna? What is his appearance like? What is his natural form ? The people said:
यदि त्रिलोकीगणनापरा स्यात्, तस्याः समाप्तिर्यदि नायुषः स्यात् । पारेपराध्ये गणितं यदि स्यात्, गणेयनिःशेषगुणोऽपि स स्यात् ॥ ६॥
| Yadi trilokigaŋanā parā syāt, tasyāh samāptir-yadi nāyuşa syāth;
Pāreparārdhyam gaạitam yadi syāt, gaņeya nihśéşa guno'pi sa syāt. 1
1 If there be a different calculation of all the objects of the Three Worlds, and if there be no life left for the completion of that calculation, and if the calculation be beyond pers Parārdha ( 100000,000,000000000 ) then only, he becomes one whose entire qualities become calculable. 1 On being told thus, he resolved -
नूनमेष महाधूर्ती, मायायाः कुलमंदिरम् । कथं लोकः समस्तोऽपि, विभ्रमे पातितोऽमुना ॥ ७॥
2 Nūnaméşa mahādhūrto, māyāyān kula-mandiram;
Katham lokah samasto’pi vibhramé pätito'munā ? 2
2. Certainly, he is a great rogue, and he is the familytemple of fraud. How is the whole population thrown into delusion by him ?

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न क्षमे क्षणमात्रं तु, तं सर्वज्ञं कदाचन ।
तमःस्वोममपाकर्तु, सूर्यो नैव प्रतीक्षते ॥८॥ 3 Na kşamé ksaņamātram tu, tam sarvajnam kadācana;
Tamah stomamapăkartum, sūryo naiva pratikşaté 3.
3 I cannot, at all, tolerate that sarvajina, even for a moment. The Sun never waits for removing the mass of darkness.
वैश्वानरः करस्पर्श, केसरोल्लुचनं हरिः।
प्रियश्च रिपुक्षेपं न सहन्ते कदाचन ॥९॥ 4 Vaisvānarah karasparsam, késaro-lluncanam harih;
Ksatriyaśca ripusképam, na sahanté kadācana. 4
4 Pire does not tolerate a touch with the hand, a lion does not tolerate a pulling of his mane; and a Ksatriya (brave warrior ) does not tolerate an insult from his enemy. 4.
मया हि येन वादीन्द्रास्तूष्णी सस्थापिताः समे । गेहे शूरवरः कोऽतो, सवेत्रो मत्पुरो भवेत् ॥१०॥
5 Mayā hi yénad vādindrā-stüsņīm samsthāpitāh samé;
Géhé śūrataraḥ ko'sau, sarvajno matpuro bhavét 5.
5 Eminent controversialists have been thoroughly silenced by me in discussion. Who is, before me, this Sarvajna, who is very brave in his own house ?
शैला येनाऽमिना दग्धाः पुरः के तस्य पादपाः ?
उत्पाटिता गजा येन, का वायोस्तस्य पुंभिकाः ॥११॥ 6 Saila yenāgnina dagdhah, puran ke tasya pādapāh ?
Utpātită gajân yéna, kā vāyostasya pumbhikâh ? 6.
6 What are 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 ?

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JS
गता गौड़देशोडवा दूरदेश, भयाजर्जरा गौर्जरास्त्रासमीयुः। मृता मालवीयास्तिलांगास्तिलंगोडवा जज्ञिरे पंडिता मदयेन ॥१२॥
7 Gata Gauda-désodbhavà dūra-déśam, bhayājjarjarà Gaurjarāstrâsamiyuḥ.
Mritā Mālaviya-Stilangā-stilangodbhavā jajniré paņditā madbhayena 7
7 Moreover, on account of fear from me, the learned men born in Aic T Gauda-déśa, (Central Bengal ) went way to & distant country; and the learned men of The Curjara (Gujarat) became infirm and terrified; the learned men of मालवा Mava, ( name of a country in Central India,) died, and the learned inen of fafst Tilinga,-a country in South India were reduced like particles of sesamum seeds.
अरे लाटजाताः क याताः प्रणष्ठा पतिष्टा अपि द्राविडा वीडयााः । अहो वादिलिप्साऽऽतुरे मय्यमुष्मिन् जगत्युत्कटं वादिदुर्भिक्षमेतत् ॥१३॥
8 Aré Lātajātäḥ kva yātāḥ praṇastāḥ, patiştā pi Drāvidā vridayārttāḥ.
Aho vādilipsāturè mayyamu min jagatyutkatam vādidurbhiksamétat. 8
8 Alas | Where have the learned men of लाटदेश Lata-desa a country south of Broach and learned men of xfas Drävida a country in South India, disappeared, distressed by shame ? Myself being always eager to meet a controversialist there is a severe famine in this world. 8
तस्य ममाग्रे कोऽसौ वादी सर्वज्ञमानमुद्वहति ? ।
इति तत्र गंतुमुत्कं तमग्निभूतिर्जगादैवं ॥ १४ ॥ 9 Tasya mama gre ko'sau vadi sarvajnamānamudvahati,
Iti tatra gantumutkam tamAgnibhūti-r-jagādaivam 9.

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~ Who is this controversialist before me, who bears the conceit of being called a Sarvajna ? When he was contemplating thus, Agnibhūti said to him who was very desirous of going there, as follows:
किं तत्र वादिकीटे तव प्रयासेन ? यामि बंधोऽहम् ।
कमलोन्मूलनहेतोर्नेतव्यः किं सुरेन्द्रगजः ॥ १५ ॥ 10. Kim tatra vādıkīté tava prayāséna ? yami bandho'ham,
Kamalonmūlanahéto-r-nétavyah kim surendra-gajah ? 10
10 Why should you take trouble for the aifante Vadikīta the worm of a controversialist ? O brother ! I am going. Should the stately elephant of Indra, be led for the purpose of uprooting a lotus ?
अकथयदथेन्द्रभूतियद्यपि मच्छात्रजय्य एवासौ ।
तदपि प्रवादिनाम श्रत्वा स्थातुं न शक्नोमि ॥ १६ ॥ 11 A kathayadathendrabhūti-r-yadyapi macchātrajyya eyāsau;
Tadapi pravādināma śrutvā sthātum na śaknomi 11 11 Indrabhūti said “Although he is fit to be wo i over even by a disciple of mine, I cannot sit silent, after hearing the name of a controversialist.
पीलयतस्तिलः कश्चित् दलतश्च यथा कणः। सूडयतस्तृणं किंचिदगस्तेः पिबतः सरः ॥ १७ ॥ मर्दयतस्तुषः कोऽपि, तद्वदेष ममाभवत् ।
तथापि सासहिन हि, मुधा सर्वज्ञवादिनम् ॥ १८ ॥ 12 Pilayatastilah kascnt, dalatasca yathā kanah:
Sūdaj atastriņam kimcidagastén pibatah sarah. 12 13 Mardayatastusan ko pi tadvadésa mamābhavat;
Tathā'pi sāsahi-r-na hi mudhā sar vajda-vādınam. 13 12-13 While crushing down, some seed of sesamum remained uncrushed, while pour ding, some grain of corn, remained

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unpounded; when removing grass completely, some grass remained behind; when am Agastya, (name of a Vèdic sage,) drank the whole ocean, some small pool remained un-drunk; when grinding, some chaff remained un-ground, so it really happened with me. However, I cannot uselessly put up with the Sarvajna controversialist.
एकस्मिन्नजिते ह्यस्मिन् सर्वमप्यजितं भवेत् । एकदा हि सती लुप्त-शीला स्यादसती सदा ॥
14 Ekasminnajité hyasmin, sarva mapyajitam bhavét, Ekadā hi sati lupta-silā syādasatī sada. 14
१९ ॥
14 Because, if this one is not won over, every thing else becomes unconquered, because if a chaste woman becomes deprived of her chastity only once, she always becomes unchaste. चित्रं चैत्र त्रिजगति सहस्रशो निर्जिते मया वादैः । fanazzangufta dingeitset ferrat art || 2011
15 Citram caiva trijagati sahasraśo nirjité mayā vādash; Ksipracatasthälyāmiva kam-katuko'sau sthito vādi 15
15 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 dish of easily prepared food.

अस्मिन्नजिते सर्व जगज्जयोद्भूतमपि यशो नश्येत् । अल्पमपि शरीरस्थं शल्यं प्राणान् वियोजयति ॥ २१ ॥
16 Asminnajité sarvam jagajjayodbhūtamapi yaśo naśyét; Alpamapi sarirastham salyam prāṇān viyojayati 16.
16. 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 the means of supporting life. 3
For Private Personal Use Only

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यत:-छिद्रे स्वल्पेऽपि पोतः किं पायोधौ न निमज्जति ।।
एकस्मिन्निष्टके कृष्टे दुर्गः सर्वोऽपि पात्यते ॥ २२ ॥ 17 Yatan:- Chidré svalpépi potah kim păthodhau na nimajjati?
Ekasminnisțaké kristé durgah saryo'pi pătyaté 17. 17 Because-Does not a ship sink itself under water, even with a small hole in it? A fortress is completely pulled down by the removal of one brick. 17.
Haying thought thus, Indrabliūti Gautama, at the time of going into the presence of Sramana Bhagavān Mahāvifa, deco rated himself with twelve distinguishing marks on his body, with a gold anafaa Yajnopapita,—the sacred thread worn by members of the first three classes over the left shoulder and under the right arm -became arrogant, dressed himself with a yellow garment, and went, accompanied by his five hundred pupils some carrying books in their hands, some carrying FOTO Kamandalu-wooden water-pots carried by ascetics—in their hands, and some carrying a 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 re-sounding --
arap STTOSarasvati- kanthābharana, The necklace of paat Sarasvati,-the Goddess of Speech and Laarning.
mfafango 70-Vādi-vijaya-Laxmi-sarana Who has the shelter of the Goddess of Victory and Prosperity, for defeating a controversialist.
Difengisa Vādi-mada-ganjana, Who removes the pride of a controversialist,
praat Vādi-mukha-bhanjana, Who breaks the mouth of a controversialist.
anfrafas Vādi-gaja-simha-Who is like a lion to the elephant in the form a controversialist.

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anta fat18194 Vădi-simha astăpada, Who is like an 8197
Astāpada, a fabulous eight-legged animal (a match for lions and elephants) to the lion in the form of a controversialist
affermaFATITT Vadı-vināraya-visada, Who is dextrous in the removal of a controversiālist
atrafiqin Vādı-vrinda-bhūinipāla, Who is the protector of the multitude of controversialists.
grafite: 12 Vādi-siran-kāla, Who is like the God of Death to the head of a controversialist
C E TO Vādi-kadali kripāņa, Who is like a sword to plantain tree in the form of a controversialist.
of ATH10 Vadi-tamo-bhāņa, Whio is like the Sun in dispelling the darkness embodied in the controversialist.
giftTATTE Vādi-godhūma-gharaţta, Wno is like a handmill (for grinding wheat) to a controversialist.
afa gerti Vāji-ghata-inudgara, Who is like a hammer for ( breaking) the water-pot in the form of a controversialist.
faET FUTET Vādi-ghūka-bhāskara, Who is like the Sun to the owl, for a controversialist.
CEAI Vādi-samudragasté, Who is like the sage Agastya (who drank the ocean) to the ocean, for a contro versialist.
afargaret Vädi-tarūnmūlana-hastin, Who is like an elephant uprooting a trec, to the controversialist.
sfatete Vadı-sura-surendra, Who is like Indra to the gods, for a controvers:alist.
erfarentfern Vädi-garuda-Govinda, Who is like Krisna snatcbing away nectar from 0753 Garuda,-the King of Serpents, to a controversialist.

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anfanatiara Vādi-jana-rajāna, Who is like a king to the populace, for a controversialist.
arreta 1417 Vādi-Kamsa-Kāhāna, Who is like Krisna who killed Kamsa, to the controversialist.
atfe foret Vādi-hariņa-hare, Who is like a lion to ante. lopes, for a controversialist.
anfaatamiofa Vădi-jvara-Dhanvantari, Who is like gaat Dhanvantari,—the great physician of the gods—to the fever, for a controversialist
afaguna Vādi-yutha-malla, Who is like a wrestler to the large multitude of controversialists.
alfamatu Vădi-hridaya-salya, Who is like a thorn to the heart of a controversialist.
atferustiga Vādi gana-jipaka, Who is the protector of the mass of controversialists.
of Tsu Vādı-salabha-dipaka, Who is like a lamp before the grass-hopper in the form of a controversialist.
afanye THU Vādi-cakra-cūdāmaņé, Who is like a crest jewel worn by sovere gns among controversialists.
ifsafada Pandita-siromané, Who is the best among learned men.
faforakale Vijitānékavāda, who has become victorious in numerous contruversies.
Atrada AT, Sarasvati-labdha-prasāda, Who has obtained special favour froin the Goddess of Learning
Indrabhūti Gautama, then, thought within himself “O! why has this been done by this roguel That have been provoked to arger by his arrogance of being called a Sarvajna. a:
कृष्णसर्पस्य मंडूक-चपेटां दातुमुद्यतः । आखूरदैश्च मार्जार-दष्ट्रापावाय सादरः ॥१॥

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Yatah-Krisna-sarpasya manduka-scapétam datumudyatah,
Ākhūradaiśca mārjara-damstrapātāya sādarah. Because--A frog has become ready to give a slap a to black snake, and rats are respectfully ready for striking off conpletely the teeth of a cat
वृषभः स्वर्गजं शृंगैःप्रहर्तु कांक्षति द्रुतम् ।
द्विपः पर्वतपाताय, दंताभ्यां यतते रयात् ॥ २॥ 2 Vrisabliah svargamjam śringaib prahartum kānksati drutam;
Dvipah parvata-pātāya dantābhyām yataté rayāt.
2 A bull desires to strike a blow at once to a dweller in heavens by means of his horns, and an elephant tries to fell down vehemently a inountain by means of his tusks.
शशकः केसरिस्कधकेसरां कृष्टुमीहते ।
मदृष्टौ यदसौ सर्ववित्त्वं ख्यापयते जने ॥३॥ 3 Śaśakah késarıskandhakésarām kristumihaté;
Maddristau yadasau sarva-vittvam khyāpayaté jané 3
3 A little hare desires to pull away the mane of the neck of a lion; similarly this man declares himself well-known as a Sarvajna among the people, before my eyes.
शेषशीर्षमणि लातु इस्तः स्वीय प्रसारीतः।
सर्वज्ञाटोपतोऽनेन, यदहं परिकोपितः ॥ ४ ॥ 4 Śésasirsamaņım lātum hastah svīyah prasārittah;
Sarvajnātopato'néna yadahan pariko pitaḥ 4
4 He has extended his hand for the purpose of taking the jewel from the head of a fire sesa God-Serpent supporting the earth; I have been provoked to anger by him on account of his arrogance of being called a Sarvajna.
समोराभिमुखस्थेन दवामिालितोऽमुना । कपिकच्छलता देहे सौख्यायालिंगिता ननु ॥ ५ ॥

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$ Samirābhimukhasthéna davāgni-r-jvälito'munā;
Kapikacchūlatã déhé saukhyāyālıngıtā nanu.
6 He has kindled forest-fire, himself remaining in the direction facing the wind; he really embraced #t agant Kapikacchulatā-the Itch-nettle-plant-for pleasure.
He then said “Let it be so l What does it matter ? I will soon make him unable to give a reply. यवः-वावग्दर्जति खद्योतस्तावद्गर्नति चन्द्रमाः।
उदिते तु सहस्रांशौ न खद्योतो न चन्द्रमाः ॥ ६॥ 6 Yatah: - Tāyad garjati khadyotastāvadgarjati candramān;
Udité tu saliasrāmśau na khadyoto na candramāh. 6 Because, auta Khadyoia, -the fire-fly boasts and the Moon boasts, so long as there is no sun, but woen the thousardrayed Sun rises, there is no fire fly, and there is no Moon.
सारंगमातंगतुरगपूगाः पलाय्यतामाशु वनादमुष्मात् ।
साटोपकोपस्फुटकेसरश्री-श्रृंगाधिराजोऽयमुपेयिवान् यत् ॥ ७ ॥ 7 Särangamātāngaturangapūgān palāyyatāmāsu vanādamusmāt;
Sātopakopasphuţakésaraści-r-mrigādhırājo yamupéyivān yat. 7 7 0 multitude of spotted deer, elephants, and horses' run away
quickly from this forest, because, this proud wrathful antiac Mrigădhırāja, lion-the monarch of beasts - with the splendour of expanded mane, is approaching
मम माग्यभरायद्वा वाद्ययं समुपस्थितः ।
अद्य तां रसनाकण्डूमपनेष्ये विनिश्चितम् ॥ ८॥ 8 Mama bhāgyabharādyadvā vādyayam samupasthitan;
Adya lām rasanākaņdūmapanesyé viniścitam. 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.

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लक्षणे मम दक्षत्वं, साहित्ये संहिता मतिः।
तर्के कर्कशताऽत्यर्थ क्वशास्त्रे नास्ति मे श्रमः १ ॥९॥ 9 Laksaņé mama daksatyam sāhityé samhitā matih;
Tarké karkasatā'tyartham kva-śāstré nāsti mé sramah ! Y 91 am clever in लक्षणशास्त्र Laksana sastra, the science relating to indications of marks on the body. I am intelligent in afert Sahitya, Rhetory I am very tough in Logia. In what scienco, have I not made studious effort ?
यमस्य मालवो दूरे, किं स्यात् १ को वा वचस्विना ।
अपोषितो रसो? नूनं, किंमजेयं च चक्रिणः १ ॥१०॥ 10 Yamasya Mālavo dūré kim syāt ? ko vă vacasvinah;
Aposito raso } nānam, kimajéyam ca cakriyan? 10 10 Is Mālvā distant for TA Yama,-the God of Death ? What taste has not been nurtured by a person with a tongue ? and what is really unconquerable for a afeti Cakrin,-A discus wielder!
अभेधं किमु वज्रस्य किमसाध्यं महात्मनाम् ।
क्षुधितस्य न किं खाधं, किं न वाच्य खलस्य च?॥ ११ ॥ 11. Abhedyam kimu vajrasya, kimasādhyam mahātmanām;
Ksudhitasya na kun khădyam, kim na vācyam
khalasya ca ? 11 What is incapable of being pierced by Vajra Indra's thunder-bolt ? What is unattainable by great person-- ages ? What is not eatable by a hungry person ? and What is not speakable by a rogue ?
कल्पद्रुणामदेयं किं, निर्विण्णानां किमत्यजम् ? ।
गच्छामि तर्हि तस्यान्ते पश्याम्येतत्पराक्रमम् ? ॥ १२ ॥ 12 Kalpadrūņāmadéyam kim, nirviņņānām kimatyajami
Gacchāmi tarhi tasyāntè paśyāmyétatparākramam. 12

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12 What is not fit to be given by कल्पवृक्ष Kalpa Vriksathe fabulous Wishing Tree capable of giving every thing ? What is unabandonable by persons of tranquil temperament? I am, therefore, going to him, and I will see his strength,
तथा ममापि त्रैलोक्य -जित्वरस्य महौजसः।
अजेयं किमिवाऽस्तीह तद्गच्छामि जयाम्यमुम् ॥ १३ ॥ 13 Tatha mamapi trailokya-jitvarasya mahaujosan;
Ajéyam kimiva-stiha tadgacchāmi jayāmyamum. 13 13 Nevertheless, what is unconquerable for a very powerful man like myself who has conquered three worlds ? 1 am, therefore, going and I will have victory over him.
इत्यादि चिन्तयन् प्रभुमवेक्ष्य सोपानसंस्थितो दथ्यो ।
किं ब्रह्मा, किं विष्णुः किं सदाशिवः शंकरः किं वा ? ॥ १४ ॥ 14 ltyadi cintayan prabhumaveksya sopanasamsthito dadhyau; ___Kim Brahma, kim Visnuh, kim Sadasivah Saikarah kim val
14 Thinking thus, and on beholding śramaņa Bhagavān Mahāyira, he thought, while standing on the foot sieps if the staircase, "Is he ब्रह्मा Brahmā ? Is he विष्णु Vishu ? Is he सदाशिव Sadasiva-siva (ever kind ) ' or Is he शंकर Saikara ?
चन्द्रः किं १ स न यत्कलंककलितः सूर्योऽपि नो तोवरुक, मेरुः किं न स यनितान्तकठिनो विष्णुः ? यत् सोऽसितः। ग्रमा किन जरातुरः स च जराभीरुः १ न यत्सोऽननु, जातं दोषविवर्जिताखिलगुणाकीर्णोऽन्तिमस्तीर्थकृत् ।। १५॥ 15 Candrah kim ? sa na, yatkalanka-kalıtah Sūryo pi no tivraruk Méruh kim ? na sa yannitānta kațhino, Visņuh? na yat so'sıtah; Brahmā kim ? na jarāturah, sa ca jarābhiru ? na yat so'tanun; Jnātam dosavivarjitākhilaguņākirņo'ntina-s-tirthakrit. 15
15 As he चंद्र Candra, the Moon ? He is not, because the Moon is disgraced by a blemish,

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Is he the Surya, the Sun? No not that even, because the Sun possesses intense brightness,
Is it Mount Méru? No; it is not, because Mount Méru is extremely hard.
Is he Visnu ? He is not, because Visnu is dark-coloured
Is he at Brahma, the Creator of the Universe (Visņu being the Preserver, and Śiva, the Destroyer ). No; Brahmā is old.
Is he site Jarābhīru, the God of Love, who is afraid of old age. No; Because, he is without a body.
Now I think, he is the last Tirthankara, who is free from faults and who is full of all kinds of virtues. 15.
हेमसिंहासनासीनं सुरराजनिषेवितम् ।
दृष्ट्वा वीरं जगत्पूज्यं चिंतयामास चेतसि ।। १६ ।। कथं मया महत्वं हा, रक्षणीयं पुराऽर्जितम् । प्रासादं कीलिका हेतोर्भक्तुं को नाम वाञ्छति ॥ १७ ॥
एकेनाविजितेनापि, मानहानिस्तु का मम १ । जगज्जेत्रस्य किं नाम, करिष्यामि च सांमतम् ॥ १८ ॥ अविचारितकारित्व-महो ! मे मन्ददुर्द्धियः । जगदीशावतारं यत् जेतुमेनं समागतः ॥ १९ ॥
अस्याग्रेऽहं कथं वक्ष्ये १ पार्श्वे यस्यामि वा कथम् १ | संकटे पतितोऽस्मोति, शिवो रक्षतु मे यशः ॥ २० ॥ 16 Hemasimhāsanāsinam surarāja- nisévitam;
Drisṭvā Viram jagatpūjyam cintayāmāsa cètasi. 16.
17 Katham mayā mahtvam hā raksaniyam purārjitam; Prāsādam kilika- héto-r-bhaktum ko nāma vānchati 17.

18 Ékénāvijiténāpi, māna-hāni-stu kā mama?;
Jagajj étrasya, kim nāma kariasyāmi ca sāmpratam ? 18.

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19 Avicărilamkārıtva-mahol mé manda-durdhiyan;
Jagadīšā-vatāram yat jétuménam samāgatah. 19. 20 Asyāgrésham katham vaksyè ? pārsvé yāsyāmi vā
katham ?;
Sankateé patitossmiti sivo raksatu mé yaśah. 20.
16 On seeing śramana Bhagavān Mahāvīra worthy of adoration in the Three Words, sitting on a gold lion-seated throne, and being worshipped by the king of gods - he (Indrabhūti) thought in his mind- 16.
17 Alas i how can the greatness acquired previously be me, be preserved? Who desires to break a palace for the sake of a small nail ? 17.
18 What loss of respect will I have, by not being victorious over this one only, though I have conquered the three worlds ? Now, what should I do? 18.
19 On! though dull-witted, I have become indiscrete in coming here, to win over him whɔ is the incarnation of the Supreme God of the Universe. 19.
20 What should I say before him ? How can I go before himn ? I have fallen into a calamity May Siva preserve my reputation. 20
कथंचिदपि माग्येन वेदवेदन मे जयः।
तदा पंडितमूर्दन्यो भवामि सुवन्त्रये ॥ २१ ॥ 21 Kathancidapı bhāgyéna céd bhavédatra mé jayah;
Tadā paņditamūrddhanyo bhavāmi bhuvana-trayé. 21.
21 Still however, if fortunately I get victory, any how, at this time, I will become pre-eminent amongst learned men in the three worlds.

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इत्यादि चिंतयन्नेव सुधामधुरया गिरा।
आभाषितो जिनेन्द्रेण, नामगोत्रोक्तिपूर्वकम् ।। २२ ।। 22 ltyādı cintayannéva sudha-madhuraya-girā;
Abhāshito Jinéndréņa nāmagotrokti-pūrvakam. 22. 22 While he was thinking thus, he was addressed by his name, and it Gotra, family-name, by ffatrice Jinéndra the Lord of the Jainas, with a speech sweet like nectar.
२३ हे गौतमेन्द्रभूते ! त्व मुखेनागतवानसि ।।
इत्युक्तेऽचिंतयत्ति, नामापि किमसौ मम ! ॥ २३ ॥ 23 Hé Gautaméndrabhūté ! tvain sukhénāgatavānası;
lyuktescintayadveti nāmāpı kimasau mama ? 23 23 "O Gautama Indrabhūti I Have you come comfortably?" When the Bhagavān said so, Indrabhūti thought " How does he know even my name."
२४ जगत्रितयविख्यातं को वा नाम न वेत्ति माम् ?
जनस्याबालगोपाल, प्रच्छन्नः किं दिवाकरः ॥ २४ ॥ 24 Jagatritayavikhyātam ko yā nama na vétti mām ?
Janasyābāla-gopālam [racchannah kim diyākarh ? 24 Who does not know me, who is well-known in the three worlds ? Is the Sun hidden to the people from a boy to the protector of the earth?
२५ प्रकाशयति गुप्तं चेत् संदेहं मे मन स्थितम् ।
तदा जानामि सर्वज्ञमन्यथा तु न किंचन ॥ २५ ॥ 25 Parkāśayati guptam cèt sandėham mê manah-sthitam;
Tadā jānāmi sarvajna-manyathā tu na kincana 25 25 If he announces publicly the secret doubt existing in my mind I will consider him as a Sarvajna; otherwise, not by any means.

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२६ चिंतयंतमिति प्रोष, पाको जीव संशय ।
विभावयसि नो वेदपदार्थ घृणु तान्यथ ॥ २६ ॥ 26 Cintayaňtamiti procè, prabhuh ko jiva samsayah 1 Vidhāvayasi no Veda padārtham sruņu tānyatha. 26
26 While he was thinking thus, the Lord .said "Have you any doubt about the existence of the Soul? You do not trace out the meanings of the words of the Vedas. Hear them now.
२७ समुद्रो मध्यमानः किं ? गंगापूरोऽथवा किमु ।
आदिब्रह्मध्वनिः किं वा ? वीरवेदध्वनिबमौ ॥ २७ ॥ 27 Samudro mathyamānab kim? Gangāpuro a thavā kimu;
Adibrahmadhvanih kim vā ? Vira-Védadhvani-r-babhau, 27
27 The sound of the verses of Védas being explained by Sramana Bhagayān Mahāyīra, appeared as if the ocean was being churned, as if it were the floods over the Ganges, and as if it was the first sound of Brahman.
śramaņa Bhagavān Mahāvīra, then, explained in detail, all the arguments and inferences for proving the existence of the Soul, reciting various Védic verses and their precise inter pretations, and showing, at the same time, mistakes in the interpretaion of the same verses accepted by Indrabhūti Gautama.
Indrabhūt was straight forward, and was searching after Truth. He was convinced that the explanation given by Šramana Bhagavān Mahāvira about the Védıc verses was the most appropriate one, and that the view held by himself was not correct. His vanity disappeared. He acquired an accurate knowledge about the nature of things by the preaching of the Venerable Ascetic. He realised the transitoriness of all

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the things in the Universe, felt aversion to worldly pleasures, prostrated himself before Šramaņa Bhagavān Mahāvira, and requested him with a faltering voice "O lord! I came here with the deliberate intention of testing your knowledge and discussing with you, like a dwarf desiring to measure a tall tree. But you have enlightened me so nicely, that I now want to be trec from worldly atrachments You will, therefore, do me the favour of giving me 4781 Diksā Initiation into the Order of Monks, and delive: me from the trammels of this part Sainsāra-worldly existence."
Sranana Bhagavān Mahāvīra welcomed the pure-intentioned request of Inarabhūtı, as he knew that he would be his Fust TOTT Ganadhara,-the head of a corpora 1011 of ascetics,and initiated Indrabhūti and his five hundred pupils into his Order of Ascetics. Indrabliūti Gautama was fifty years old at the time of renouncing the world, and accepting wifi Cāritra Dharma,-the duties of an ascetic.
At that tire, par Kubèra, the God of Wealth brought before Gautama Ganadhara, the materials suitable for an asce. tic lliw and requested him to accept them. Before accepting them, the great ascetic Indrabhūti who was now weary of worldly existences, thought "I have renounced all iny belongings. I do not know whether I should accept these materials or not ?" Indrabhūti Gautama whose name is, even at present, remembered every morning, whose false belief was transformed into right belief by the preaching and anftata Cáritradāna Initiation by the Venerable Saint, whose aversion to worldly belongings was increasing, and whose spiritual development and mode of life had become pure, decided that the clothes, utensils and other materials brought by Kubera would be useful in the careful observance of his vows, and they were fit to be accepted. They are essential for daily use, and without them, an ordinary ascetic, eager for the preservation of the lives of the six varieties of living beings, cannot perforin his reli 1ous duties, satisfactorily without injuring his sense of duty. Wise persons

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should, therefore, make use of as few clothes and other utensils es are absolutely necessary for receiving food and drink-articles avoiding forty-two defects of handling them, and using only clean clothes and utensils. Persons desirous of acting in accordarce with Right Knowledge, Right Perception and Right Conduct should always ain at accomplishing their wished-for object by strictly adhering to the directions prescribed in various Śăstras (scriptures) and acting in conformity with them on all occasions. Any insolent individual, devoid of right knowledge and right preception willfully accusing ascetics possessing such meagre articles as possessois of valuable assets, is really ignorant. tte who looks upon such meagre ar icles as objects of enjoyment, tries to please inischievous persons perfectly ignorant of the true principles of religion. How can many living beings existing as quara Prithvikāya, Earth-bodied souls, RT612 Apkāya, Water bodted souls, 8414 Agnikāya, Fire-todied souls, ay Ft Váyu kaya, Air-bodied souls aarafa #14 Vanaspari Kāya, Vegetable. bodied souls and Text Trasa Kāya, Mobile-bodied souls, be taken care of without the use of these materials so absolutely necessary for an ascetic ? If any ascetic although possessing clothes and other materials suitable for an ascetic, keeps his soul impure and discontented by body, mind, and speech or if he entertains an intense longing for these materials, then and then only, he becomes a traitor to his own self. With this pure idea in their minds, Indrabhūti Gautama and his five hundred pupils accepted the clothes and other materials given by the gods.
Soon after receiving a detailed knowledge of fagft Tripadi, a combination of the three syl.ables:
1 उपनेई बा Upannei vā उत्पाद Utpada, 2 विगमह वा Vigamat va व्यय Vyaya, and
3 धुर्वेद वा Dhuvei vā धोध्य Dhrauvya Contained in the great Universal Law governing all substances, Canadhara Śrī Indrabhūti Gautama, composed gratef Dvadasāngi, the twelve Angas of Sacred Knowledge. The names

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of the twelve Angas and fourteen Pūrvas etc contained therein are as follows:
The Twelve Argas. 1. Ayār-ãnga 377Ttin Acārānga natin 2. Suya-gadā-nga gangit Sutra-kritā-nga ETET 3. Thāņā-nga grupi Sthāņā-anga FnAITT 4. Samavāyā-nga FHDİT 5. Viyaha-pannatti fatieqafo Vyākhyā.prajnapti 6CT
wath or Bhagavati praat Nāyādhamma kahāo ata FA 7777 Jnātā dharmakathā
झाताधर्मकथा 7. Uvasaga-dasā0 उवासगदसाओ Upasaka dasah अंतकृतदशाः 8. Antagada-dasāo sianggar Antakrita-dasāh sicer: 9. Aņuitarovavãiya-dasan Hatay ATST Anuitarau
papātika dasah अनुत्तरौपपातिक दशा. 10. Panhā vāgarranāi terantut Prasņa Vyāl araṇāni pa
@[1xconta. 11. Vivāga Suya विवागसुय Vipāka Sutra विपाक सत्र 12 Ditthi vāya fafgar Drist: Vāda ef991?.
The last-named Dristi Vāda arvaa and the following fourteen Purvas are lost.
The Fourteen Pūrvas. 1. Uvaya ऊवाय Utpada उत्पाद 2. Aggèņiya shfore or Aggāņiya sparrupta Agrāņiya seroita 3. Viriyappavaya वीरियप्पपाय Virya-pravada वीर्यप्रवाद 4. Atthi Natthi ppavāya Araafiecara Asti Nāsti-pravāda
अस्तिनास्तिप्रवाद 5. Nāņa-ppavāya mac7914 jñāna pravāda alerta

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6 Sacca-ppavāya Foactate Satya-pravăda regate 7. Āyappayāda 3477cqetą Atma-pravāda apa 8. Kamma-ppavāya cep Karma--pravāda gatą 9. Paccakkhāņa--ppavāya qapilar74 Pratyākhyāna
pravāda gaueTER 10. Vijjāņuppavāya faeuroopan Vidyānupravāda. Fautgar 11. Avanjha अवंश Avandya अवंध 12. Pāņāyāma TOTUTA Prāņāyuh dung: 13. Kiriyā-visāla fmpeanfagia Kriyā-viśāla f ase 14. Loga-bindusara लोगपिन्दुसार Loka-bindusara लोकविन्दुसार
Twelve Upārgas: 1. Ovavaiya मोववारय Aupapatika औपपातिक 2. Rayapasènaijja arancs# Rāja-praśniya tinta 3. Jivābhigama जीवाभिगम 4. Pannavaņā T T Prajnāpanā 1971 6. Suriya-pannatti greggaf Sürya-prajnapti episala 6. Jambuddiva-pannattı sayinqafo Jambūdvira prajnapti
अनादीपमामि 7. Canda pannatti strafo Candra-prajnapti saare & Nirayāvaliya faturatey Nirayāvalikā farurf**1 9. Kappavadamsião atfe Kalpăvatamsika Ferrarifera 10. Pupfião gforuma Puspikāh gfogat: 11. Pupfacülião goizean Pus-pacūlıkāḥ gerapes 47: 12. Vanhi-dasão fugger Vrisņi-daśāb sfrut.
Ten Payannās or Prakirnāni stafitorffor 1. Causaraña EATO Catuhsarana 2. Āurapaccakkhāņa m5TTUPEM Ātura--pratyākhyāna
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3. Bhatta-pariņņā arrivar Bhakta-parijnā Harfi 4. Santhara संथार Sanstara संस्तार 5. Tandula-véyāliya ngoanfou Tandula-vaitālika diga
वैतालिक 6. Candā-viżjhaya qfarata Candra-vèdhyaka jesz 7. Dévindatthava देविन्दथ्थव Devendra-stava देवेन्द्रस्तव 8. Gaại--vijjā nfarfesht Ganita-vidyā atualaut 9. Mahā-paccakkhāṇa herufatur Mahā-pratyākhyāna Agr
प्रत्याख्यान
10. Vira-ththava streca Vira---stava alikta.
Six Chéda Sutras. 1. Nisiha निसीह Nisitha निशीथ 2. Mahă-nisih haifante Mahā-niśītha welfautor 3. Vavahāra cegi Vyavahāra spalat 4. Āyāra-dasão TTT-TA Ācāra-daśāh TIETTE : or
Dasā-suya-kkhandha FAIETtery Dasā-sruta-skhandha
वशाधुतस्खन्ध 5. Brihat kalpa quien 6. Panca-kalpa q2469
Four Mula Sutras. 1. Uttarajjhayana TTTFHTUT Uttarādhyayana satrizan 2. Avassaya भावस्सय Avasyaka आवश्यक 3. Dasa véyalaya दसवेगालिय Dasa-vikalika दशवैकालिक 4. Pinda-nijjutti fovefasyfa Pinda-niryukti Fauslasterio
Two Culika Sutras 1. Nandi sutta नंदीसुत्त Nandi Sutra नंदीमत्र 2. Aņuogadāra sutta mattart go Anuyogadvāra sūtra
अनुयोगद्वारसूत्र

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Ganadhara Bhagavān Sri Indrabhūti Gautama possessed many ofta Labdhis, Super-natural acquisions.
The power and wealth of gods are incomparable and undreamt of by any human being. The splendour and power of an ordinary celestial being, are immensely superior to those of the most powerful sovereigns in this world Their abodes and dwelling-places are made of gold beset with jewels. Their divine powers can never be compared with the meagre power of any human being. The acquisition of such divine power and splendour is the birth-right of celestial beings. They obtain them without making any effort.
Even among human beings, if a Yogi or an ascetic is met witis, possessing the extraordinary ability of accomplishing an object or of obtaining an article without trouble or effort, or having supreme knowledge beyond ordinary human power, people become astonished and perplexed.
Labdhi zlow Such a natural acquisition oblained as a birth-right during human existence, is technically, called a afix Labdhi.
feet Labdhi is the attainment of the manifestation of the super-human powers, by the partial destruction, subsidence, and operation of the Knowledge-obscuring karma relating to that sense.
These Labdhis are attainable only by ascetics possessing knowledge of the fourteen Purvas or by very attentive yogis and they are obtained by high and ever-increasing higher virtu ous natural developments.
The afin Labdhis are numerous but the twenty-eight mentioned in Jaina Alma Āgamas, Scriptures are the principal ones. They are:--
आमोसहि १ विप्पोसहि २ खेलोसहि३ जल्लोसहि ४ चेव सव्वोसहि५ संमिन्ने६ ओही७ रिउ ८ विउलमइलद्धी ९ ॥१॥

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चारण१० आसीविस११ केवलिय १२ गणहारिणो य१३ पुग्वधरा१४ अरहंत१५ चकवट्टी१६ बलदेवा१७ वासुदेवा य १८॥ २ ॥ खोरमहुसप्पिासव१९ कोढयबुद्धि२० पयाणुसारी य २१ । वह बीयबुद्धि२२ तेयगु२३ आहारग२४ सीयलेसा य २५ ॥३॥ वेउन्धिदेहलद्धी२६ अक्खीणमहाणसी२७ पुकाया य २८ । परिणामतवसेगं एमाई हुंति लद्धीओ ॥ ४ ॥
1. Amosahi 1 Vipposahi 2 Khelosahi 3 Jallaosahi 4 céva Savvosahi 5 Sambhinné 6 Ohi 7 Riu 8 Viulamai laddhi.
2. Cārana 10 Āsīvisa 11 Kévalıya 12 Gaņahāriņo ya 13 Puvvadharā 14 Arahanta 15 Cakkavatti 16 Baladévā 17 Vāsudévā 18 ya.
3. Khira-mahu-suppiasava 19 Kotthaya buddhi 20 Payanusāri 21 ya; Taha Biyabuddhi 22 Tèyaga 23 Ahāraga 24 Siyalésā 25 ya.
4. Vèuvvidèha laddhi 26 Akkhiņa mahāṇasi 27 Pulāyā 28 ya; Parinama tava vasenam emai hunti laddhio.
1. Amosahi आमोसदि Amarsausadhi labdhi आमीषधिलब्धि 2 Vipposahi facalaft Viprudausadhi labdhi fagstafarofig 3 खेलोसहि Khelosahi खेलौषधिलब्धि Kholausadhi labdhi 4 बलोसही Jallosahi जल्लौषधिलन्धि Jallausadhi labdhi 5 सम्बोसहि Savvosahi zafara sfar Sarvausadhi labdhi 6 sifatit Sambhinné affirmarafon Sambhinna-śroto labdhi 7 stát Ohi naftosforint Avadhi labdhi 8 रिउ kiu ऋजुमतिलब्धि Rijumati labdhi 9 विउसमर लखी Viula mai labdhi विपुलमतिलन्धि Vipula mati labdhi
2. 10 चारण Carana चारणलब्धि Carana labdhi 11 आसीवित Asivisa माशीविष लब्धि Asivisa labdhi 12 केवलिय Kevaliya केवलिलब्धि Kevali labdhi 13 गणहारिण Ganaharina गणघरकन्धि Canadhara labdhi 14 पुधधरा Puvvadhara पूर्वधरलब्धि Parva dhara labdhi 15 भरहंत Aral anta भईल्लब्धि Arhallabdhi 16 बकवट्टी Cakkavatti चक्रवतिलम्धि Cakravarti labdhi 17 बलरेषा

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Baladèyā apgaafo Baladeva labdhi 18 agar Vāsudevā वासुदेवलब्धि Vasudeva labdhi.
3. 19 खीरमहुसप्पि आसव Khira-mahu-sappi asava क्षीरमधुसर्पिwolea Ksīra madhu sarpirāsava labdhi 20 Aiguafa Kotthaya buddhiftexefaafia Koştaka buddhi labdhi 21 पयाणुसारी Payanusari परानुसारिलब्धि Padanusari labdhi 22 बीयबुद्धि Biya buddhi बोजबुद्धिलब्धि Bija buddhi labdhi 23 तेयगु Teyagu तेजोलेश्यालब्धि Tejolesa labdhi 24 आहारग Ahāraga मादारकलब्धि Ahāraka labdhi 25 सीयलेसा Siyalesa शीतलेश्यालब्धि Sitaléśyā labdhi.
4. उब्धिदेहलब्धि Veuvvidéha labdhi वैकुक्किदेहलब्धि Vaikurvikadeha labdhi 27 अक्खीणमहाणली Akkhina mahānasi अशीण#dietafet Aksīņa mahānasi labdhi, and 28 garat Pulāyā geros Pulāka labdhi.
These twently-eight labdhis are acquired by extremely virtuous superior natural developments or by severe austerities.
1. Ämosahi STAAT Āmarśausadhi Labdht santafieraat is that variety of labdhi under the benign influence of which, a Yogi or an ascetic possessing it, is able to remove all varieties of diseases of others by mere touch of his hand, or foot, or any other portion of his body.
2. Vipposahi facutafe Viprudausliadhi Labdhi fagetafe afore is that variety of benign labdhi under the influence of which, on account of the supernatural power of natural developments or severe austerities, the foeces, and urine, of the Yogi or the ascetic possessing it, become fragrant, and assume medicinal powers capable of removing all kinds of diseases of others.
3. Khelosahi खेलोसाह Khelausadhi Labdhi खेलौषधि लब्धि is that variety of labdhi, under the influence of which, the sputuni and coughed-out material of the Yogi or the ascetic possessing it, become fragrant and assume medicinal powers capable of removing all kinds of diseases.

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4. Jalla-osahi जल्ल-ओसहि Jallausadhi Labdhi जल्लौषधि लन्धि Similarly, the dirt from the ear, nose, mouth, eyes, and the tongue, of a Yogi or an ascetic possessing Jallausadhi labdhi removes many kinds of diseases.
5. Savyosahi geetafe Sarvausadhı Labdhi patare a fost In a like manner, the foeces, urine, phlegm, the dirt fron the ear, nose, mouth, eyes, and the tongue, the hair, nails, perspiration, dirt of the body, and other dejecta from the body of the yogi or ascetic possessing Sarvausadhi Labdhi become fragrant and remove diseases of all kinds.
The effcacy of the Sarvausadhi labdki is so great, that rain water or river water acquires the medicinal power of removing diseases, and persons who have fainted, gain consciousness by the wind, touching the bodies of such yogis or saints. The diseases of people afflicted with serious troubles, not only subside, but disappear totally merely by the presence of such a yogi or a saint or even by hearing his sound.
6. Sambhinna sifica Sanibhinnaśroto labdhi affhautat afect Under the influence of this labdhi, the various parts of the body of a yogi or an ascetic possess the faculty of hearing or the yogi or the ascetic experiences the individual pleasures or pains of senses by all the sense--organs, or one sense-organ of such a Yogi cr ascetic possesses the faculty of experiencing the pleasures or pains of the remaining sense-organs also. He can experience the pleasures or pains of the senses thru the medium of one sense-organ; for instance, although hearing can be done only by the ear, any one out of the five sense-organs can, not only do the function of hearing, but also perform the functions of the remaining sense--organs.
Or, a Yogi or an ascetic possessing Sambhinna Śroto Labdhi is able to bear the individual sound of Sankha conch Káhalā Ficar large drum, Bhérı if ketile-drum, Bhāņaka TIRE a kind of musical instrument, and of Dhakkā 7 a kind of drum, from the combined sound of the simultaneous beating of

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various drums and the playing of various musical instruments in a distant army-camp of a Cakravartin extending over twelve yojans, and various other sounds, and also to differentiate between them,
7 Ohi atat Avadhi Labdhi afara A natural acquisition by which a Yogi or an ascetic is able to have Visual Knowledge of Matter in various degrecs with reference to Dravya Subject-matter, Kṣétra Space, Kala Time and
Bhāva ta Quality, of the object known.
Birth-born visual knowledg is to be found in celestial and hellish beings. Celestial and hellish beings have Avadhi Jñāna aafu am Visual Knowledge by birth, and they have it till death, just as human beings have sensitive and scriptural knowledge. Celestial and hellish beings have sensitive and scriptural knowledge also.
The other kind of visual or direct material knowledge, arises from the part-destruction, part-subsidence, and part operation of the Karmas which obscure visual or direct material knowledge. This knowledge is acquired by others -e by human and sub-human beings, who are possessed of mind. This is called Guna-pratyayıka fan or acquired by merit, as distinguished from birth-born visual knowledge.
Matter and embodied soul are the subject-matter of visual knowledge.
8. Riu रिउ Rijumali Labdhi ऋजुमतिलब्धि and 9 Viulamai Labdhi faзg at. These two varieties of Labdhis are varieties of Manah-paryāya Jñâna î¬: qufa ga i-e Mental Knowledge Direct knowledge of another's mental activities.
Riju-matiafa is simple direct knowledge of simple mental things e-g. direct knowledge of what a man is thinking of now. The thoughts which can be directly known by mental knowledge, must relate to matter. Simple mental knowledge is of three kinds according as the subject of it is the matter and form of thought about the simple activity of body, mind, and

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It
speech which has been thought of, in the mind of another. knows the material objects of all the three times i-e past, present, and future, thought of by any soul in the present.
If a man is thinking, for instance, about a pot, a Yogi or an ascetic with Riju-mati labdhi, can only know that the particular individual is thinking about a pot, if the pot exists within four to eight yojans, and also if it relates to two or three past or future incarnations, and at the most to seven or eight such incarnations, without any reference to the particular attributes of the pot, as regards Dravya Substance, Kṣétra
Place, Kala Time, and Bhāva a Quality.
9. Vipula-mati fagonfa is complex direct knowledge of complex mental things e-g. of what a man is thinking about now, along with what he has thought of it in the past, and will think of it in future.
Complex mental knowledge knows, what has been thought of in the past and will be thought of in the future It is of six kinds, as it knows matter and form of thought about simple and complex activity of body, mind, and speech thought of by
another.
Complex Mental Knowledge is purer than simple mental knowledge. This purity relates to Dravya Subject-matter, Ksétra Space, Kāla Time, and Bhāva a Quality, of things known.
Complex mental knowledge relates to from 7 or 8, to innumerable incarnations.
As to place, complex mental knowledge extends from 4 or 8 Yojans to Aḍhi Dvipa 1 Two and a half continents. Difference between Visual and Mental knowledge.
The differences between Visual and Mental knowledge relate to their purity, place, person of inherence, and subject-matter. 1. Manaḥ-paryaya a:afa Mental is purer than Avadhi Jiana ft Visual knowledge.

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2. Visual Knowledge can extend to the whole Universe; whereas Mental knowledge is limited to Adhi Dvīpa data the central portion of the middle world, where only, human beings are found.
3 Visual Knowledge can be acquired by all living beings possessed of mind; mental kuowledge can be acquired only by saints with super-natural powers.
4. The subject-matter of Visual Knowledge is gross; that of the Mental, is very fine.
If a man is thinking about a pot, a Yogi or an ascetic with Vipula-mati labdhi, not only knows that the particular individual is thinking about a pot, but also knows about many attributes of the pot, for instance, that it is made of gold, that it is prepared at Pātaliputra qizigo capital of Magadha or Berār, that it is prepared recently, that it is placed in a large sleeping apartment, and all the other attributes of the pot.
Complex Mental Knowledge cannot be lost, and it is surely leads to Kèvala Jñana 2T Perfect Know ledge, with which it is merged in.
Riju-mati muafa Simple Mental Knofilledge knows an infinstesimal part of an atom i-e an infinitesimal degree of its attributes. This degree is called Avibhāga Praticchéda METIT afast or an infinitesimal part of its constituents.
Vipula-matt faggafa Complex Brental Knowledge knows an infinitesimal part of the subject-matter of simple mental knowledge.
10. Cāraṇa Labdhi attoresfez is the super-natural power of yarious highly rapid movements acquired by a Yogi or an ascetic in consequence of extremely praise-worthy Cāritra Dharma eftrud Observances of religious duties.
This Cārana Labdhi is of various kinds They are:a. Jangha-cāraja Labdhi fanera Face Under the influendo

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of this labdhi, a Yogi or an ascetic possessing it, is able to reach with one leap in a cross-ways direction the Rucakavara-dvipa 1,-the thirteenth continent,-a distance of millions of miles by taking hold of the rays of the Sun, and during his return back, he goes to Nandiśvara-dvipa
-the eighth continent-with one leap, rests there for a while and with the second leap, he comes back to his dwelling-place.
While going high up with the desire of reaching the top of Mount Mèrū, the Yogi or the ascetic with one leap only arrives at the Panduka Vana qigan of Mount-Mèrū, and during his return back he goes to Nandana Vana aaa with one leap, and with the second leap he comes to his dwelling place.
Yogis or ascetics with Jangha Caraṇa labdhi are called Jangha Carara Muni sararo gf and they are enabled to acquire it by the supreme excellence of their Caritra Dharma.
b. Vidya Carana Labdhi faut array. Under the influence of this labdhi, a Yogi or an ascetic possessing it, is able to reach Rucaka dvipa by two leaps and during his return back he goes to Nandiśvara dvipa ar by one leap, worships the images in the temples there, and with another leap he goes to his dwelling place.
While going high up with the desire of reaching the top of Mount Meru, the Yogi or ascetic with Vidya Caraṇa Labdhi goes to Nandana Vana aa by one leap and with the second leap he reaches Pāṇḍuka Vana 4 and during his return back, he comes to his dwelling place by one leap only.
Yogis or ascetics with Vidyā Cāraṇa Labdhi are called Vidyă Caraṇa Muni faararca af and these saints are able to accomplish such feats by the constant application of their higher sacred knowledge.
When they are going to their place of destination, these saints are obliged to repose themselves for some time, but during their return back, they go to their dwelling-place by one leap

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only, on account of the frequent contact with their Vidya Muut Knowledge, but then, they do not take any rest.
C. Vyoma-Carana Labdhi SPA en Torfs Under the influence of this Labdhi, a Yogi or an ascetic possessing it; is able to move about in the sky, to go there in a squatting posture, to remain steady there, renouncing the body, and to rise up into the skies without raising up his feet from the ground.
d. Jala-Carana Labdhi Huancefov A Yogi of an ascetic possessing Jala Cāraṇa Labdhi is able to walk on waters of wells, lakes, rivers, and oceans as if on solid ground making various movements with his feet, without doing any injury to the Ap Kāya Jiva 9512 ofte Water-bodied Souls.
e. Puspa-Carana Labdhi gogarruefort Under the influence of Puspa Cărana Labdhi a Yogi or an ascetic posse essing it, is able to live on the smallest petal of flowers, or creepers, without in any way injuring the finest vegetable body.
f. Srénġ-Cårana Labihi strutturrurefoot A. Yogi or an ascetic possessing Śréņi Caraña Labdhi is able to reach in a straight line the top of Mount Nisadha or Mount Nilavanta which is four hundred Yojans high.
g. Agni-śikhã Cārana Labdh wie form a ofia Under the influence of Agni Sikhā Cūrága Labdhi, a Yogi or an ascetic is able to walk on the tip of the flame without burning himself and without injuring the fire-bodied souls contained there-in.
h. Dhūma Cāra a Labdhi ya uchaga Yogi or an ascetic possesing Dhūma Cărapa Labdhi is able to move un. interruptedly with the smoke, in a cross-ways or straight up ward direction.
J. Markata-taptu Carana Labdht Head arafer Under the influence of this Labdhi, & Yogi or an ascetic entering the minute fibre of Kubja-yriksa - a kind of aquatic

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plant is able to move about in very crooked crevices of tortuous trees and plants.
j. Carkmana Jyoti rasmi Cärana Labidhi AU with the attrapasy Under the influence of this Labdhi, a Yogi or an ascetic possessing it, is able to walk about by taking support of the rays of the light of the Sun, or the Moon, or the planets, or the constellations or of the stars.
k. Väyu Cāraṇa Labdhi ay arazios A Yogi or an ascetic possessing Väyu Cãrana Labdhi, by taking the support of the molecules of Ākāsa --Space-region of any directionis able to move with the wind travelling in that direction.
11 Āsivsia melfare Assvisa Labdhi wolframför Animals with Asivisa Labdhi have their poison deposited in their fangs. They are of two kinds viz l. Those ppoduced by Karmas Actions, and 2 Those produced by Jāti sifa Birth.
Poisonous animals produced by FÅ Karma, Actions in previous life are five-sensed. 1 Lower animals 2. Human beings and 3, Celestial beings living in the first eight heavens. They are able to do things capable of being accomplished either by Karmas or by other natural qualities.
For instance, gods pronounce curses on others, and their evil effects do eventually occur. They possess this labdhi dvring their moufaTOFT A-paryāpta avasthā - Undeveloped State. Having acquired the Āsivisa labdhi during their previous human existencé, even though they are newly born in the first eight heaveas, they are known, in their undeveloped state, as possessing Ā§īvisa labdhi, on account of the mental impression left during their previous life Although fully-developed gods, at times, utter curses on others, still, that condition is not designated as a labdhi, because such a state is an ordinary occurrence during that life, and a labdhi is a natural attainment obtained by the acquisition of a particular quality.
Poisonous animals produced by nifi Jāti, Birth They are

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1 g Vriścika, Scorpions, 2. AFMandūka Frogs. 3. FÅ Sarpa, Snakes, and 4 ATC Manusya, Human beings. The intensity of their poisons varies proportionately. The intensity of the poison of a frog is greater that of a scorpion, that of a snake is greater than that a frog, and the intensity of the poisou of a human being is greāter than that of a snake. 12-18.
12. Kévallya Labdhi aga 13 Ganahariņa Tuefto Ganadhara Labdhi 105Tafas 14. Puvvadharā पुव्वधरा Purvaahara Labdhi पूर्वधरलब्धि 15 Arahanta अरहंत Arahanta Labdhi 377aafar 16. Cakkavatti mat Cakravarti Labdhi चक्रवतिलब्धि 17. Baladeva बलदेवा Baladeva Labdhi agafat 18. Vasudevā gregar Vāsudeva Labdhi qiegaafisat are the labdhis acquired respectively by a Kévalın, a Gañadhara, a Pūrva-dhara (wellversed in the fourteen Pūrvas ), an Arahansa, a Cakravartin, a Baladeva or by a Väsudeva.
19. Khira-Mahu-sappi asava alt-ng-afq14 Ksira-madhu-sarpirāssava Labdhi Nay-faztwaarom Under the influence of this labdhi, the speech of the person possessing, it, appears as sweet as the taste of milk,of sweetmeat or of butter.
The mulk used for this purpose is obtained as follows:
The nuk of one hundred thousand cows, from a Cakravartin's con--pan, fed on white sugar-cane, is given to his fifty thousand cows, and they are milched. The milk of fifty thousand CONS is given to twenty-five thousand cows, and they are milched. The milk of twenty-five thousand cows is given successively to half the number of cows, and they are milched, until one gets the milk from one cow.
It is said in the Śāstras, that the milk obtained in this way is very sweet. It is perfectly healthy, and very invigorating to the body and mind. The speech of an individual partaking

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of such milk, mixed with sugar, becomes very pleasant to the mind and body.
The speech of a Yogi or an ascetic with Kșīrāśrava labdhi 1219adfest becomes as pleasant as the taste of the milk mentioned above.
Sunilarly, the speech of a Yogi or an ascetic with Ayanaafose Madhu āśrava Labdhı or fara rost Ghritāśrava Labdhi or lksu-rasrāava Labdhi ईक्षुरसाश्रवलब्धि or with अमृतावलब्धि Amritāśrava Labdhi becomes as pleasing as the taste of sweetmeats or of clarified butter or of the juice of sugar-cane or of nectar.
Or, lad insipid food obtained in his utensil, becomes as pleasant as the taste of milk, sweet-meats, clarified butter, the juice of sugar-cane or of nectar.
20 Kotthaya Buddhi TT af Kostaka Buddhi Labdhi #uefaefity A Yogi 01 an ascetic possessing Kostaka Buddhi Labdhi has the faculty of securely storing up his knowledge without losing or forgetting even a small item of it, like corn collected in a granery, even after a long time.
21 Payānusări Tigate Padanusari Labdhi qalalt fest Under the influence of this labdhi, a Yogi or an ascetic is able to have a comprehensive knowledge of all the verses in a book, after learning a quarter- verse of it from his preceptor or by hearing only a quarter-verse, he is able to have a full comprehensive knowledge of all the remaining veises.
Padānusāri Labdhi is either itaqagaftoft Anuśrota. padānusārını or sautagaieifcuit Pratıśrota-padānusāsiņī or it is Shattgefcot Ubhaya-padānusāsiņi.
21 Biya Buddhipara BijaBuddhi Labdhi alltaf afect Under the influence of this labdhi, a Muni -a sage,on knowing one meaning of a verse, by the destruction of the Knowledge-obscuring Karmas, is able to know numerous meanings of hat verses of the other verse or previously unheard of. This

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faculty is possessed in a large majority of cases by persons who are to ke Ganadhara 79 -Chief Disciples-of a Tirthankara For instance, under the benign influence of this labdhi a Ganadhara, on receiving an explanation of Tripadi fagfa a combination of three syllables -Utpada 3707-Vyaya 694-and Dhrauvya ulog, is enabled to compose the Twelve Angas and the contained fourteen Fūrvas.
23. réyaga aun Téjolésyā Labuhi atacarafe. By the intensive power of this landhi, an indivinual, under the strong impulse of violent anger, is able to burn away living beings and other objects existing witoin a range of many Yojans by powerful radiant rays emmitting from his mouth.
When śramara Bhagavān Mahāvira was sojourning at å aja Kūrma-grāma, a young liermit named after fra Vaisikāyina, who was naturally well-behaved, amiable, and of a forbearing disposition, was practising penance, out-side the village, at mid-day by remain ng bare-bodied in the scorchmg heat of the Sun, with his arms raised up, and his gaze steadily directed to the disc of the Sun, and keeping his long well-grown braid of matted hair loose in the air.
Gośāla Mankhalıputra on seeing the hermit, went to him and very loudly asked him "Are you any well-known ascetic or a resting place for lice ? Are you a female or a male? 1 cannot understand what you are. Oh! what an image of tranquility 1 The indulgent hermit was perfectly quiet. Gośāla then asked hiin repeatedly, and began to ridicule him. The fire of intense anger stirred up by the abusive words of Gośála addressed to the peace-loving hermit, was roused up like the fire produced by briskly rubbing pieces of sandal-wood, and the hermit set free atao Téjoleśyā towards Gośāla for the purpose of burning him. Gośāla at once ran awāy to Srāmaņa Bhagavān Mahāvīra who saved his life by the instantaneous use of its rīval, Sita léśyā vaca
On seeing the miraculous powers of śramaņa Bhagavan

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Mahāvīra, hermit Pa Vaiśıkāyina immediately went to him and imploringly said " My worshipful Lord ! I did not know that he was your disciple, you will, therefore, be pleased to forgive this offence.” So saying, he went away.
24. Ahāraga IEITI Ahāraka Labdhi 11T# Ofsa An ascetic with Ahāraka labuhi is able to prepare a body-Ahāraka body ENTêt-from Ahāraka ( assimilative molecules-and to elongate this body in the form of a big rod many thousands of miles long, and as broad as the width of the body, with spokes like the spokes of the churning rod, so as to reach the presence of an existing Tirthankara for the purpose of seeing the splendour of the Tirthankara's exalted position or for the purpose of obtaining an explanation about some intricate questions.
This labdhi is attainable only by gfa Muni-Sages wellversed in all the fourteen Purvas.
25. Siya-leśya elgazar Sita léśyā Labdhi adzan afo An ascetic with Sita-liśyā labdhi nullit.es the extremely violent deadly effects of its rival, Tijo-liśyā, like an abundant supply of water used for extinguishing a very small fire.
26. Véuyvidéha Labdhi agradece Vaikurvikadéha Labdhi aga arz A Yogi or an ascetic with this labdhi is able to assume various forms. The kinds of Vaikurvika-deha labdhi are:
a. Agraafangafeer Anutva-vaikriya Labdhi A Yogi or an ascetic with Anutva-yaikriya labdhi is able to produce a body so small that it will enter a minute hole in a tiny fibre of a lotus and to enjoy the pleasures of the happiness of a Cakrayartin there.
b. traà fattafoa Mahatva-vaikriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body larger than that of Mount Meru.
C. ggcad lines for Laghutva-yajkriya Labahi With this

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labdhi a Yogi or an ascetic is able to produce a body lighter than the wind.
d. graaff
Gurutva-vaikriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body harder than Vajra, Adamant, which becomes irresistible even for
Indra.
27. Akkhina-mahānasi
¤ginat. Aksīņa-mahānasi Labdhi अक्षीणमहान सीलब्धि With this labdhi a Yogi or an ascetic is able to fed to satisfaction thousands of persons with food material brought by him (in his dish) by begging. The food material is not consumed till the moment that he himself takes his meal. When, however he takes his food, the food material becomes used up. With this Aksaiņa mahānasī labdht Indrabhuti Gautama was able to feed to sausfaction fifteen hundred hermits who had become his disciples during his return from gaff Astapada-giri, from a small quantity of पाय
Pāyasānna-Rice-pudding-just sufficient for himself, brought by begging from a neighbouring village.
28. Pulāyā पुलाया Pulaka Labdhi पुलाकलब्धि A Yogi or an ascetic with Pulāka labdhi possesses the strength of defeating a Cakravartin, at the time of doing service to the community.
In addition to the af Labdhis mentioned above, there are some other labdhis They are:
1. Prāpti Labdhi fa Under the influence of this labdhi, a Yogi or an ascetic although sitting in a squatting posture on ground, possesses the ability of touching the topmost portion of Mount Méru or the Solar planetary system.
2. Prakamya Labdhi a A Yogi or an ascetic with this labdhi, has the power of walking on water as if on solid ground, and he can dive in and out on ground as if on
water.
3. Isitva Labdhi gafasf A Yogi or an ascetic with this labdhi possesses the power of assuming the lordship of the

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three worlds, and of enjoying the splendour of an Indra, a Cakravartin, or of a Tirthankara.
4. Vasitva Labdhi gratia foa A Yogi or an ascetic with this labdhi possesses the power of subdugating all creatures.
5. Apiatighātiva Labdhi faalfaazfont A Yogi or an ascetic with this labdhi possesses unobstructively thru mountains.
6. Antardhyana Labdhi Åqegfasfaat A Yogi or an ascetic with this labdhi makes his form invisible.
7. Kāma-rupatva Labdhi fala fast A Yogi or an ascetic with this ladhi possesses the ability of assumning various forms simultaneously.
8. Kara-pätra-ahāra-pani Labahi FTTITIETTI A Yogi or an ascelic with this labdhi has the faculty of retaining in the cavity of the two hands formed by bringing the hands together for the reception of food and drink-material, a large amount of food and drink-material in The hand:, so that not a particle or a drop will fall down. If water measuring thousands of water-pots or even an ocean were poured into the cavity of his two hands the level of water will use high and higher, but not a drop will fall down.
Śréyāmsa Kumāra atacar poured sugar-cane juice measuring one hundred and eight water-pots into the cavity of the hands of Tirihankara Bhagavāni Shree Risabha-deva, but not a drop fell down from his hands, although it was sugar-cane juice.
Śramaņa Bhagavān Mahāyira had a vow of using the cavity of the hands as the receptacle for the taking of his food and drink-materials. He was receiving food and drink-materials into the cavity of his hands on the day of breaking fasts.
No one else except a Tirthankara or an ascetic with this labdhi is authorised to use the cavity of his hands as the receptacle for the taking of his food and drink-materials

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Persons with this labdhi are not met with during the present era, and so, taking of food and drink materials into the cavilty of the hands is not permissible.
If an individual, not possessing this labdhi, undertakes to use the cavity of his hands as the receptacle for the taking of food and drink-materials, while taking meals, particles of food or drops of drink-material must necessarily fall to the ground and this method will kad to a series of undesirable consequences
9. Mano-bali Labdhi palagitas A Yogi or an ascetic with this labdhi possesses the supernatural power of acquiring a knowledge of all the Scriptures, within twenty-four minutes at the utmost, by the subsiderce and destruction of Knowledgeobscuring Karmas
10 Vägbali i abdhi agaat zlozz a Yogi or an ascetic with this labdhi acquirts the ability of reciting all the Scriptures wilun twenty-four minutes and of kudly speaking out all the words, syllables, and verses w th due accent in such a way that the voice is no. tired out
11 kaya-bili Labdlu igazi fast A Yugi or an ascetc with this labdhi, acquires such immense strength by the destruction of strengh-obstructing Karmas that he is not fatigued by remaining in mintegi Kāyotsarga absolutely renouncing the body even for one year or longer like Bāhubali बाहुबलि
12 Prājna śramana Labdhi sta n foss Under the influence of this labdhi, a Yogi or an ascetic acquires a development of highly extensive talent by the subsidence and destruction of a number of Knowledge-obscuring Karmas, propagates the meanings of the Scriptures, like supremely learned saints who are well-versed in the fourteen Pūrvas, although he himself has not studied the twelve Angas and the fourteen Pūrvas and becomes every clever, even in extremely intricate subjects.
fagnargfa Vidyādhara Munis, ascetics possessing faire

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fo Vidyadhara labdhı have such a powerful strength of their learning that even though they have studied only ten Pūrvas, they sketch images of gods with their rings on mii rors on the walls of their dwelling-places and thru the medium of Rohaniorainaplı Vidy. The forefata or they decide about events of past, present, and future, by receiving correct explanations from the images
Those who are capable of attaining Siddhi fafa-Salvationare called RS Bhava Siddha.
Only Haag Bhava Siddha individuals can expect to attain the Labdhis described above
Out of the twenty-eight labthis mentioned above, Bhava Siddha females can have eighteen labdhis only, except the ten undermentioned lab.lh's viz Arihanta Labdłu1 2. Cakravarti Labdhı 3. Vasudeva Labuhi 4. Baladeva Labdhı 5 Sambhinna Śrota Labdhi. 6. Vidyā Cāraṇa Labdhi 7 Pūrva Labdn. 8. Gañadhara Labdhi, 9 Pulāka Labdhi and 10. Ahārakara Sarira Labdlu
The fact that (irtliankara Shree Mallınāth Bhagavān attained the exalted status of a Tirthankara, when she was a female, is only a strange occurrence.
BAE Abhavya individuals-males and females, incapable of Salvation cannot atiain the 1l. Kéval Labdhi 12. Ruumati Labdhi 13. Vipula-matı Labdhı. 11. Madhu àśraya Labdhi and 15 Ksīrāśrava Labdhi in addition to the ten labdhis mentioned above. They may or may not attain the remaining thirteen labdhis.
It appears from the short account of the labdhis given here, that individuals with these labdhis possess immense supernatural puwers. The public at large see their wonderful effects.
Some individnals adore evil spirits, and kill a number of living beings with the subject of acquiring these Labdhis, but they do not attain these supernatural powers.

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52 It is the belief of Jaina Canonical writers that these labdhis are acquired quite naturally without any desire or any effort by strictly observing jg af Suddha Caritra, blameless Right Conduct only for the welfare of one's soul without longing for pleasures of this world or of the next, by puritication of the inclinations of the mind, speech and body, and by purification of the Soul by severe austerities.
Those who have acquired these labdhis, do not make use of them either for their benefit or happiness. They make use of these powers chiefly for the benefit of others or for the welfare of the community.
Ganadhara Mahārāja Indiabhūti Gautama had a large majority of these labdhis during the latter portion of his life, after his association with śramana Bhagavān Mahāvira.
Although Ganadhara Bhagavān Indrabhūtı Gaulama had extensive knowledge of many Šāstras and possessed many wonderful f5 Labdhis,--Natural acquisitions,-he was greatly devoted to Sramana Bhagavān Mahāvīra. His love for his Guru was unique, and he was always prepared to act in accordance with his orders. He was never engaged in any important undertaking without the consent of śramana Bhagavān Mahāvīra. He invariably, immediately, and joyfully executed whatever orders were given and no matter at what - ever tinie these orders were given He not only did not have the slightest idea in the remotest corner of his Soul, that the execution of the orders of Siamana Bhagaván Mahāyira would, in any way, he detrimental to his exalted position, but he used to make himself sure by repeated questioning to Sraniana Bhagavān Mahāvīra whether the explanation acquired by him. self about the nature of objects was strictly in accordance with the usage of the canonical knowledge or not. He never had the slightest idea in his mind that whatever he knew was quite appropriate and that there was 110 need for having an explanation from the Venerable Ascetic. He was never proud of his knowledge.

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Farmer Ascetic
By knowing what relation existed between the soul of Gapadhara Mahārāja Indrabhūti (laatama and that if śramana Bhagayān Mahāvīra during his previous life, we shall have a good deal of important material to think about. Because, if an individual comes in contact with another individual, under any unexpected circumstances, it is surprising to see how they invariably meet in future lives.
Śramana Bhagayān Mahāvīra sent Indrabhūti Gautama to a farmer, for the purpose of instructing him in religion. The ever-obedient Gañadhara, immediately on receiving the order from the Venerable Ascetic, went to the farmer, preached him his duties, and initiated hrin into his Order of Monks.
When Gañadhara Mahārāja Indrabhūtı Gautama was ready to take the newly-made farmer-ascetic to śramana Bhagavān Mahāvīra, the farmer-ascetic asked Indrabhūti Gautama, "Where are you taking me now? Indrabhūti Gautama said, “ To my preceptor.' The farmer-ascetic said "Have you a preceptor also ? You appear to be so glorious, what must, then, your preceptor be like ? Now let us go on and let us go quickly to him." So saying, he went on with the Canadhara Mahārāja. As the farmer-ascetic approached the Samavasaraga where śramaņa Bhagavān Mahāvira was preaching, he was wonder-struck with the beauty of the Samavasaraņa and with the grandeur of the prosperity of the Venerable Ascetic who was respectfully attended upon by millions of gods and demi-gods, and he thought within himsell How great must be the preceptor of my Quru who has been enjoying such divine happiness ? I am very fortunate that I got this opportunity of seeing Him."
With these noble ideas uppermost in his mind, the farmerascetic entered the Samavasaraņa, came to its central portion where śramaņa Bhagavān Mahāvīra was, preaching, and as soon as he saw the Venerable Saint, a feeling of animosity of previous

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life towards sramaņa Bhagavān Manāyira reigned supreme and he asked Ganadlara Mahāraja Indra bhuí Gautama. "Where is your Guru ?' He replied, “The Venerable Saint sitting in the centre is my Guru and also yours”
The farmer-ascetic, then, said "If he is your Guru, i have nothing to do with this Diksā. I dɔn't want your Dikśā. My art of cultivation and my family, is good for me." So saying, he left the ascetic's costume there, went away, and resumed his work at the plough
Ganadhara Indrabhūti Gautama, then, asked “My Worthy Lord ! I am really astonished to see that he had malice towards your Venei able Self who is the gladdenur of the thiee worlds. O Lord! why did he kave off the afra y Căritra Dharmathe duties of an autic,-accepted by him, as soon as he saw you?
Ssamana Bhagavān Mahāyira said "O Gautama ! The soul of tiie lion whom I lilled during my Bhava as Tripristha Vāsudéva has, during thus life, become the farmer. You were my charioteer during that Bhava, and you pacified with sweet words, the lan who was burnig hut with anger, at death time. From that time on-ward, he became hostile to ine and affectionate towards you, and therefore, you were sent by me for the pui pose of inst. ucting him in religion.'
Information about the relation of the soul of śramaņa Bhagavān Mahavira with the soul of Ganadhara Mahārāja Indrabliuti (autma, during intevening Bhai as-from his existence as the charioteer of Tripristha Vasudéva till his appointment as the chief Ganadhara of śramana Bhagayān and the meritorious deeds he must have done during his future lives, for the attainment of the exalted position of a Ganadhara to a Tirthankara, is not available.
The association of the soul of Sramaņa Bhagayān Mahāyira with that of the farmer, commenced during his previous sixteenth Bhava.

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The soul of śramaņa Bhagavān Mahāvīra, during his sixteenth previous Bhava, was born as a son named fasayfa Visvabhūti to queen sfiuit Dhārīņi of crown-prince Visākhābhūti of King Viśva-nandi of Rājagriha.
When Munı Vıśyabhūti, who had accepted arts Cãritra Dharma,-the duties of an ascetic, and was practising severe austerities, passed on a begging tour after a continuous fasting of one month, by the place where his cousin Kumāra Visakhā. nandi, who had gone to Mathurā on his marriage occasion had encamped with his large number of servants and retinue, he was much harassed by ridicule and taunts by Viśākhānandı and his servants, on the emaciated condition of his body caused by continuous fasting and sever austerities, when he fell down by coming in collision with a running cow and this event sowed the seed of great animosity between the two princes.
Becoming enraged by the derision and taunts from fatiarxat Višākhānandı an 1 his servants, Muni Visvabhūti took an oath of killing Viśākhānandı. The soul of Visvabhūti became Tripristha Vāsudéva, during the previous eighteenth Bhava of śramaņa Bha Javān Mahāyıra and Viśākhānındı was born as the lion whom Tripristha Vasudeva killed The scul of Višākhānandt degraded himself considerably by vile derision and mean tauntings, without any cause it is important to notice how a soul degrades himself in ever-increasing succession. One cannot imagine at what low leval a soul will stop in its down-ward motion, when once the soul becomes, the enjoyer of a degraded condition and how inevitably he suffers the terrible evil consequences incidental to that degraded state. How disastrous become the evil consequences of even a small mistake ? After wandering miserably hru a number of future lives, the soul of Prince Višākhānandi was born as a farmer. Had it not been for the mercy of śramaņa Bhagavān Mahāvira towards him, the duration of his existence in this Samsāra would not have become limited. It was also thru the grace of the Venerable Ascetic, that Canadilara Mahārāja Indrabhūti Gautama initiated the farmer into his

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Order of Ascetics. The farmer-ascetic acquired infra Samyaktva,-Right Belief-by excellent meritorious ideas in his mind on his way when he was being led to Sam vasaraņa by the Ganadhara Mahārāja, and his existence in Samsāra became thereby limited. This is an example of the mercy of śramaņa Bhagavān Mahāvīra. He had compassion for the weifare of his enemy on account of his love of universal affection for all living beings
Although Ganadhara Mahārāja Indrabhūti (jautama had reached a high stage of spirituality, he never spared any pains in assiduously practising severe austerities. He had a firm belief in the external and internal penance as the means of spiritual advancement of the Soul, and he possessed unswerying faith in that belief. He always had a two-days fasting and on the third day, he took very mcager diet, still his body was plump and magestic.
Sāla and Mahă-sala When Šramana Bhagāvan Mahāyīra came to Prista Campa Nagarı gyagtant, both princes Säla ere, and Mahā Sāla of the King of Prista Campā Nagari, went to him with a large retinue. On hearing the preaching of the Venerable Ascetic, both the brothers had repugnance towards worldly belongings, so they went home and having entrusted their kingdom to their sister's son Gängila ifron, both of them accepted Dikšā a t Initiation into his Order of Monks and studied eleven Angas under elderly Sădhús.
One day, with the permission of śramaņa Bhagavān Mahāvira, they returned to Prista Campā, accompanied by Gañadhara Mahārāja Indrabhūlı Gautama, for the purpose of instructing their family-members in spiritual krowledge.
On receiving information about their arrival there, King Găngila went to give his respects to the Ganadhara Mahārāja and having rever-entilly bowed down before Ganadhara Mahāsāja Indrabhūti Gautama and Munis Sāla and Mahā Sala, he sat there for the purpose of hearing the preaching

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Gaņadhara Mahārāja Indrabhūti (autama, who, at the time, possessed the four varieties of Right Knowledge viz Afawa Mati Jñāna, Sensitive knowledge; Knowledge acquired by means of the senses and mind, 2. yaura Śruta Jñāna, Scriptural Knowled, e; Knowledge derived from the reading or preaching of scriptures or thru an object kuown by sensitive knowledge; 3. fagra Avadhi Jñāna, Visual Knowledge, Direct Knowledge, of matter in various degrees with reference to ot Dravya, Subject-matter, eta Ksétra Space, Filo Kāla Time, and a Bhāva, Quality of the object known; and 4. Haiqa Manahparyaya-Jõāna, Mental knowledge, Direct knowledge of another person's mental activity about matter-which meant a very high degree of spirituality,-then commenced the under-mentioned preaching:
Preaching. “An individual devoid of the knowledge of the true nature of the Soul and of other objects in this world is ** Ajna, Ignorant. An ignorant man engages himselt in unprofitable occupations like a hog in foeces, while a person with superior knowledge, becomes chiefly absorbed in the acquisition of knowledge of the true nature of the Soul, like a se Hamsa,-a Swan,in Ajae etiar Mānasa Sarovara,-Mānasa lake-a Socred lake and place of pilgrimage on Mount Kailāsa,-whither the wild swans repair in the breeding season at the beginning of the monsoons
« Knowledge which is instrumental in directing one's thoughts, towards the various aspects of Au Moksa-pada, - the state of tinal Beatitude, which alone is the causal element in becoming free fronı Karmas, that is to say, which makes the Soul solely intent on it and identical with it, is superior knowledge, and it is a knowledge producing Eternal Bliss, which the Soul failed to acquire from time immemorial.
Knowlege, however embellished with eloquent words and artful language, but devoid of the true nature of the Soul, does

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not at all contribute to the Happiness of the Soul, because only a very small quantity of this nectar-like knowledge, is capable of destroying the malady of endness Karmas.
Persons intent on making the first objection to a proposition for a controversy, and persons busy with raising objections to it, as well as, persons believing in unascertainable objects, do not fully attain the knowledge of the true nature of the Soul, like an ox walking round and round an oil-mill; because, such persons chiefly aim at defeating their adversary, and obtaining victory over him, and hence they consequently do not understand the true nature of objects. Besides, by depending on the un-investigated form of an object, without accurately deciding on the true nature of such objects, one cannot experience, the highly natural knowledge of the Soul. Just as an ox tied to an oil-mill, cannot reach any distant land although he has been walking round and round a number of times, in the same way, an individual undesirous of the knowledge of Truth, does not even touch the boundary of essential knowledge, although he may have done studious efforts in other branches of knowledge
Continuing further, he said,
संझरागजलबूब्बू ओवमे. जीविए य जलबिंदुचंचले |
जुब्वणे य नईवेगसंनिभे, पाव जीव किमयं न बुज्झसि ॥ १ ॥
1. Sanjha-rāga-jala-būbbū-ovamé, jīvie ya jala-bindu
cancalé;
Juvvané ya naïvéga sannibhé, pāva jīva kimayam na bujjhasi 1.

संपदो जलतरंङ्गाविलोला यौवनं त्रिचतुराणि दिनानि । शारदाभपरिवेशलमायुः किं धनैः कुरुत धर्ममनिन्यम् ॥ २ ॥
2 Sampado jala-tarangā vilolā, yauvanam tri-caturāņi
dināni;
For Private Personal Use Only

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dhar
Sardābhara pari-péśala-māyuh kim dhanaih kuruta mamaniudyam. 2
1. This life is like the colours of the setting Sun, like the bubbles of water or fickle like a drop of water on a blade of grass; and youth is like a current of floods in a river. O Wicked Soul I therefore, why do you not become enlightened ?
2. Prosperity is unsteady like the waves of water (on a sea), youth lasts for three or four days, and आयु. Ayuh, the duration of life, is like the clouds of the monsoons. Then, What is the use of wealth ? Therefore, practise the excellent Dharma.
On hearing the preaching King Gangila decided to renounce the world. He entrusted the management of his kingdom to his son, and received at tr Dikśā, Initiation into his Order of Monks with great celebration aling with his parents.
At the time of giving Dikšā, Gaşadhara Mahārāja Indra. bhūti Gautama said:
युष्माभिर्दीक्षा गृहीता परं शुद्धा पालनीया, शुद्धं संयम विना मुक्ति नं भवति । एके सिंहतुल्या भूत्वा दीक्षां लात्वा फेरुवत् पालयन्ति, एके जनाः कातराः फेरव इव गृहीतवताः सिंहा व पालयन्ति संयमम्, एके कातराः फेरव इव संयमं गृहीत्वा फेरव इव पालयन्ति, एके सिंहा इव साह सिका व लात्वा सिंहा इव पालयन्ति शुद्धं संयमम् । तेन भवद्भिस्तथा चारित्रं यतनया पालनीयं यथा करतलगता मुक्तिश्रीः भवतां भवति ॥ यतः " एगदिवसंपि जीवो, पव्वज्जमुवागओ अनन्नमणो । जई वि न पावइ मुक्खं, अवस्स वेमाणिओ होइ ॥१ ।।
Yushmäbhi-r-dikśă grithitā param śuddhå pälaniyā; suddham sanyamam vină mukti r-na blavati Eké sinratulya bhutvă dikśām lātvá péruvat pälayantı. Eké janāk kātarāḥ phérava iva grihita-vratab sinhă iva pālayantı sanyamain. Éké kātarah phérava iva sanyaman grihitvà phérava iva palayanti; Éké sinhă iva sāhasikā vratam lātvà sinhã iva pālayanti suddham sanyamam. réna bhavabdhistathā cārıtrain yatapayā pälaniyam

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yathā kara-tala-gată-muki-shree bhavatām bhavati 1 YathāEga divasam pi Jivo, pavvajjamuvāgao ananna-mano, Jai vi na pāvai mukkham, avassa vemaņio hoi. 1.
"You have taken Diksā, but it must be observed in its purity. There is no grit Mukti,-Liberation-without pure 9A Sanyama, Self-control. Some persons taking Dikšā bravely like a lion, observe it like a jackal; some tim id persons having taken the vows like jackals observe the A Sanyama, Selfcontrol, like lions; some timid persons having taken the vows like jackals observe them like jackals; while some persons, bold like lions having taken the vow, observe the pure A Sanyama-Self-control, like lions. Therefore, You should so carefully observe the afrai Cāritram,-the duties of an ascetic,-that the wealth gato Mukti,- Liberation-comes into the palms of your hands.
Because If a person, devoutly intent for Pravrajyā Religious Mendicancy even for one day, does not attain at Mokşa, Liberation, he certainly becomes a anifavaa Vaimānika déva-a kind of celestial being "
Ganadhara Mahārajā Indrabhūti Gautama then started to meet Jinésvara Bhagavān Mahāyira at spia Champā Nageri accompanied by Sāla, Mahāsla, Gangila, and both his parents. i-e his father Pithara and his mother tota Yašomati.
On their way, Sāla and Mahāsāla, thought “ My sister, lier husband, and her son, are very fortunate that they gave us kingdom and now they gave us all-blissful wife Căritra Dharma, the duties of an ascetic."
All the five viz I Sāla 2 Mahāsăla 3 Gängila 4 Pithara, fact, the father of Gangila, and 5 Yašomati il at the mother of Gārgıla, while on their way to Champã Nagarı, in the company of Ganadlara Mahārāja Indrabhūti Gautama, were deeply engaged in undermentioned speculations: -

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१. जातश्चैको मृतश्चैको एको धर्म करोति च ।
मायः स्वर्गसुखे जीवः श्वः गच्छति कः समम् ॥ १ ॥ Jātascaiko iritascaiko, eko dharmam karotica, Prayam svarga-sukhé jivah śvaphré gacchati kah. samam,
1. A person is korn alone, dies alone, does meritorious deeds alone, and with whom does he, in all probability, go to hell or the enjoyment of the happiness of the Fadt Svarga. Heavens.
२. मूढाः कुर्वन्ति ये मे मे, वपुः पुत्रदिहागृकम् ।
तेऽपि त्यक्त्वा नोऽगाधे मज्जन्ति भवसागरे ॥ २ ॥ 2. Müdhāh kurvantı yé me mé, vapuh putra-grihädikam:
Té pi tyaktvā naroagādé majjanti bhava sāgaré. 2. Body, progeny, properly etc. which ignorant persons, consider as 'Mine" even these things having left them, drown them into fathomless ocean of life.
३. अन्यो जीवो भवेद्यत्र देहात्तत्र गृहादिकम् ।
कथमेतन्मदीयं तु मन्यते तत्त्वविद् बुधः ॥ ३ ॥ 3. Anyo jivo bhavédyatra dehāttatra grihādıkam;
Kathamétan-madıyam tu manyaté tartvavid buddhah. 3. 3. The wise man knowing the essence of real knowledge thinks thus -Where the sta Jiva, the Soul, is different from the te Déha, Body, how can property etc, be pati Madiyam "Mine''
४. कुटुम्बधनधान्यादि, सर्व दुःखसमुद्भवम् ।
देहं च मन्यते यः स्वं कम बध्नाति कुधीः ॥४॥ 4. Kutumba-dhana-dhānyādi sarvam duhkha-samudbhavam;
Dénam ca manyatè yah svam karma badhnāii ku-dhih. 4 Household, wealth, corn etc, all is the source of misery. The wickedly-disposed person who considers the body as his own, acquires evil karmas.

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५. एको धर्ममुपार्जनं च विबुधः कृत्वा स्वयं गच्छति स्वर्ग पापमुपाये घोरनरकं दुःखाकरं प्राणभृत् ।
get græadimarcaft at eaten, a geeloý तस्मात्वं भज तावतो हि शरणं धर्म्म त्यज स्वं गृहम् ॥ ५ ॥
5. Éko dharmamupārjanam ca vibudhaḥ kritvá svayam gacchati; Svargam papamupārjya ghora-narakam duhkhākaram prāṇablirut; Éko duhkha matimasaramapi bho tyaktvā ca muktyālayam, Tasmāttvam bhaja tavato hi saranam dharmmam tyajh svam griham.
5. One wise man having acquired the Karma of meritorious deeds, goes alone to heaven; another creature having acquired the Karma of evil deeds goes to terrible Naraka which is the mine of misery. One, worthless array of miseries, goes to Place of Salvation. Therefore, seek the shelter of Dharma, in the first place, and abandon your house.
having abandoned the Muktyālayam, the
While contemplating on such ideas and becoming absorbed in divine meditation, all the five rose high and higher in spiritual development destroying various Karmas, and acquired Kévala Jñana, Perfect knowledge.

When all of them arrived near the Samavasaraņa g¤ggU of Sramana Bhagavan Mahavira at चंपानगरी Campā Nagari, Ganadhara Mahārāja Indrabhuti Gautama went round three times from left to right, and Sala, Mahālā and others did the same. Having done obeisance to the Tirthankara, the five, went to the assembly of the Kévalins. Meanwhile Gaṇadhara Mahārāja Indrabhūti Gautama told them 'Look here! do obeisance to qЯt Paraméśvara, the Supreme Lord. Śramaņa Bhagavan Mahāvīra said 'O Gautama, do not be disrespectful towards Kévalins. Gautama Swami said "What disrespect has been done by me towards Kévalins? Śramaņa Bhagavān Mahavira said "These Săla, Mahāsāla, and others have acquired Kévala Jñana, Perfect knowledge. Therefore, having

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got up, censure your own self and sincerely ask pardon from them, who have been initiated by your own hands, and who have already acquired K évala Jñāna. Ganadhara Mahāraja Indrabhūti Gautama then said, "O Venerable Sir, I am unfortunate that whoever gets initiation from me, acquires Kévala jñāna, but I do not. Śramaņa Bhagavān Mahāvira then said "Do not be disappointed; you will also have Kévala Jñāva. He who worships the images of the twenty-four Tirthankaras on the siga faft Astăpadā-giri, attains the wealth of Kévala Jnāna, during that very Bhava Existence."
Pilgrimage to Astāpada When Gañadhara Mahārāja Indrabhūti Gautama was thus thinking about, a celestial voice was heard “The Jinésvar Bhagavān has said to-day that any humın being who climbs up Mount Astāpada by his own supernatural, power and worships the images of fragat Jinésvaras there, will certainly attain fefur Siddhi-pada, the state of Final Beatitudeduring that life.
On hearing the celestial voice, Ganadhaia Mahārāja Indrabhūti Gautama requested śramaņa Bhagavān Mahāvīra for permission fo go to 37019&ati Astāpada Tirtha, the place of pilgrimage on Asţapada-giri for the purpose of worshipping the images of Jinéśvara Tirthaikaras there Knowing that by going there, the hermits dwelling there, will be inlightened by Ganadhara Mahārāja Indrabhūti Gautama, a permission to go there was immediately granted to him.
Ganadhara Manārāja Indrabhūti Gautama, became greatly pleased by the permission readily given agreeably with his own desires, and he arrived near the Aştāpada-giri in a moment by a speed as swift as that of the wind, under the influence of alturafos Cāraṇa Labdhi.
In a moment, he went up the great mountain, entered the magnificent temples of ialuarela Nandiśvāra dvipa built by

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AETTATI the Great King Bharata, and he devoutly worshipped the extremely beautiful images of the twenty-four Tīıthankaras there.
Coming out from the temples, Gañadhara Mahārāja Indrabhūti Gautama, sat under a big 379112 Aśoka Vriksa Asoka tree. There he was paid homage by numerous gods demons and fairies. Numerous gods, demons, and fairies gave respectful salutations to him. He then preached them Dharma according to their suitability, and he solved their doubts like a Kévalın by his power of reasoning While preaching, he appropriately said “ Ascetics by severe penance, become so much emaciated that nothing but skin and bones reinains on their bodies, their joints become weak, and becoming greatly debilitated, they walk very tremblingly, only by force of life.”
On hearing these words oranga Vaiśramana Déva, (Kubéra #r) the God of Wealth, Fortune and Prosperity was astonished, because the body of Gañadhara Mahārāja Indrabhūti Gautama was lustrous like polished gold and it was plump. Kubéra had a doubt about these words, and he smiled a little as the words appeared to be inappropriate in his own self.
Ganadhara Maharaja Indrabhūti Gautama had gaida Manan Paryaya Iñāna-Knowledge of reading another s thoughts, and having known the mental ideas of Vaiśramana Déva, he solved his doubts during preaching.
He said “The inference about the healthy condition of the body of an ascetic, is not governed by an universal rule, but it is imperative to restrain the Soul by auspicious meditation. Now, hear the account of the two brothers Puņdarika gefth and Cuņdarika Batik which is as follows:
__There was a king named Mahāpadma महापद्म of पुंडरीकिणी Pundarikiņi Nagari of gefradifahi Puskalāvati Vijaya in thie Huifaran Mahā-vidéha Ksétra of dieta Janıbū-dvipa. He had two sons named Puņdarıka gati and Kuņdarika कुंडरोक by his queen रमावती Padmavati

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On coming to know that his elder son Pundarika had become able to govern the affairs of his kingdom, King Mahā Padma installed him on the throne, and he himself accepted
1 Diksā. He observed afÀ Cāritra Dharma, the-duties of a Sadhu-faultlessly, studied the Scriptures carefully, became well-versed, destroyed his Karmas, attained kagata Kévala Jñāna,-Perfect Knowledge-and finally, he acquired rari Moksa-Mārga,-the Path of Final Liberation.
One day, both the brothers, Pundarika and Kundarika, on receiving information that some Sādhūs had arrived near the town, went there for the purpose of hearing a preaching on religion. The preaching had such a wonderful effect on the mind of Puņdarika, that lie rose lugh in spiritual meditation and reached home as an actual ascetic. He called his ministers and addressing his young brother Kuņdarika in their presence he said, "O child 1 You take the reins of government of our father's kingdom into your own hands. I have been terrified by the miseries of this Saṁsāra. I have made up my mind to take Diksā which will relieve me from that bondage. Accept therefore my proposal and act accordingly.”
Kundarika replied “O brother! Why are you anxious to keep me engrossed with desires for worldly objects ? I have no desire for them. I will also have Diksā and will cross the ocean of wordly existence.
Pundarika pursuaded his younger brother Kuņdarika a great deal, but he did not believe his advice. Finally, Puņdarika addressing Kungarika said “O brother! The organs of senses are difficult to be conquered. Mind is always unsteady. Youth is the abode of unusual perturbations Negligence is natural with every living being. Endurace of sufferings and calamities becomes, at times, unbearable. You will have to be firm in your vows, because the observance of the vows of an ascetic, is extremely difficult. It is highly expedient for you to take the vows of Śrāvaka suitable for your duties as a house-holder,

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to govern your kingdom in accordance with those vows and to take Diksā, after you have fully passed youth. ”
Kundarlka said, “ Brother ! Whatever you say is quite true. But I must act fully up to my utterances. I will undoubtedly have Diksā. Saying so, he took Dikşă.”
Puņdarika was prevented by his ministers, and so he continued to govern his kingdom as a house-holder with the ideas of an ascetic.
Kundarika was mortifying his body with various severe penances, and he always acted strictly in accordance with established usage. He was very popular with his companian Sadhus
One day, however, near the approach of spring-time, the mind of Kuņdarika became wavering. He thought, “ I have nothing to do with this afts Cāritra Dharma,- the duties of an ascetic. I will accept the kingdom which my brother was offerring me before.
With these ideas supreme in his mind and with a dejected heart, Kuņdarika went to the capital city of his brother, began to roll, here and there, on a cool bedding of green leaves under a tree in a pleasure-garden, and he tied up his utensils and other articles serviceable for an ascetic-life, to the tree, and kept them hanging there. He sent word about his arrival there, to his brother King Pundarika thru the watchman of the garden. The King went there with his minister and bowed down before him.
On seeing the bedding of green caves and all his belongings hanging on the tree, the King inferred that his brother Kundarıka had left off Căritra Dharma. Addressing his minister, King Pundarika said “ Perhaps you remember that I tried to prevent Kuņdarika when he rashly became

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ready to take the vows of an ascetic-life during his youth. However, even now, I am ready to give him the kingdon but I am only sorry that he has now become ready to waste the fraafutra Cintamani Ratna-the all-wishing precious gem capable of fulfilling the desires of its possessor,-acquired after strictly observing Caritra Dharma for such a long period. I will only be benefitted, if he governs my kingdom. But he is doing harm to his Soul."
King Puņdarika soon entrusted the government of his kingdom to his brother Kundarika as desired by him,presented him with royal insignia, and he himself taking the characteristic emblems of an ascetic from Kuņdarika, took Dik ā with a pure heart.
While starting on a wandering tour from village to village, Pundarika Muni thought, “ I have fortunately acquired the long--desired afaga Yati Dharma,-the duties of an ascetic. Now it is advisable that I should take the vows in the presence of my Guru." Thinking so, he started to meet his Guru. Going to his Guru, Paņdarika Muni took the vows of an ascetic from him, and took his meals at the end of a three days' fasting without water.
Having become greatly exhausted by walking fast over a long distance while going to his Guru, eating cold, tasteless, dry food, with blood Oozing from his tender feet, Puņdarika Muni went into village with great difficulty, asked for a place to live in for the night, and slept on a bedding of grass. During the night, while meditating about meritorious actions and repenting with a pure heart for evil actions done during previous lives, Pundarika Muni died with plump body, and was born as a god in Sarvārtha Siddha Vimana सर्वार्थसिद्ध विमान.
Kuņdarika became a king. His servants began to laugh at him saying that he broke his vow for food like a beggar.

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Kuņdarika was greatly enraged with them at heart. He thought "I will have extremely savoury dishes for my food, eat them to my entire satisfaction, and then, I will kill all who are derıdırg me." He went, then, into the palace, took all varieties of food and drink-material filling his stomach right up to the neck, and woke up the whole night, with the object of satisfying his carnal desires, Waking up during night and indigestion of an excessive quantity of food and drink-material, produced diarrhoea accompanied with vomiting. He suffered agonizing pains. His stomach became full-blown, like bellows perfectly filled with air. There was tight blocking up of wind, and he had intense thirst. His ministers and others, thinking that the wicked man had broken huis vows did not do any medicinal treatment for him, and did not allow any one else to do the treatment for him He was suffering severe pain. He thought, "If , any how, get over this illness, I will have all these oficers and their family-members killed brutally in the morning." With such evil ideas, and formidable sentiments of wrath, Kuņdarika died during the night, and was born as a at Nāraka,-a hellish being-in afagia Tie Apratisthāna Narakāvāsa,-a hellish den named Apratişthāna -in the seventh hell."
"Therefore, 0 members of the assembly ! emaciation or plumpness of the body among strict ascetics is not an essential element. Good meditation is the only causal agent of Blissful Life.”
Vaiśramaņa Deva heard attentively the account of Pundarika and Kundarika narrated by Ganadhara Mahārāja Indrabhūti Gautama He acquired 777** Samyaktva,- Right Belief-from that moment, and becoming glad by the explanation given by Ganadhara Mahārāja Indrabhūti Gautama about the doubt lingering tn his mind, he bowed down respectfully once more before him, and went to his abode.
Having finished the
preaching, Ganadhara Mahārāja

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Indrabhūti Gautama remained there for the night, and in the morning he commenced to get down from the mountain.
When Gañadhara Mahārāja Indrabhūri Gautama was on a pilgrimage to 272197fnft Astāpada-giri, Mount Astāpada, filteen hundred hermits named काडन्य Kodanya, दत्त Dutta, सेवाल Sèvāla, and others, knowing Aștāpada-giri to le a means acquiring #17 Moksa,-Final Libera'ion,-arrived near the mountain for a pilgrimage there.
Out of these hermits, five hundred hermits observing one day's fasting, and eating green roots and fresh vegetables on the break-fast-day, reached the first Mékhalā, slope of the mountain. The second batch of five hundred hermits, observing twj-day's fasting and eating dry roots on the break-fast-day reached the second slope. And the third batch of five hundred hermits observing three day's fasting and eating dry nioss only on the break-fast-day reached the third slope of the mountain. Being unable to ascend higher, the three parties stoppel respectively at the first, second, and the third slope of the mountain.
On seeing Gañadhara Mahārāja Indrabhūti Gautama with a lustrous gold-coloured appearance and plump body, going quickly up the mountain, they said amongst themselves, “We are thin-bodied still we cannot go further. How will this Muni with bulky body go up the mountain ?"
While they were talking thus, Gaşadhara Mahārāja Indrabhūti Gautama swiftly went up the niountain and became invisible in a moment like a god. Then they said amongst themselves that this great sage possesses extraordinary supernatural powers, so when he returns here, we shall all become his pupils. With this firm determination in their mind, the hermits respectfully kept waiting with close attention for his return there, as for the arrival of a dear relative.

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Diksa of Fifteen Hundred Hermits.
I he hermits who were waiting there, saw Gaṇadhara Mahārāja Inorabhūti Gautama coming down from the great mountain As soon as he approached them, they bowed down before him and requested hun, "O Rigorous Devotee ! O Great Soul! We all of us are desirous of becoming your disciples, you will, therefore, be pleased to favour us by accepting our request."
Gaṇadhara Mahārāja Indrabhūti Gautama said, "May the Omniscient Lord Sramaņa Bhagavān Mahāvīra-dèva be your Guru Preceptor."
The hermits persistently insisted upon him to give them Diksa,-Initiation into is Order of Monks-there and then, and to make all of them his own disciples. On account of their excessive eagerness, Gaṇauhara Mahārāja Indrabhūti Gautama gave them Diksa there on the spot. The gods supplied them all the materials suitable for an ascetic life, and all of them started, accompanied by Ganadhara Mahārāja, to meet Śramana Bhagavan Mahāvīra.
Feeding of Fifteen Hundred Hermits
On their way, when at noon-meal-time they arrived at a small village, Gaṇadhara Mahārāja asked all the Munis, 'What desirable food shall I bring for you?" They said, "Let us have a Pāyasanna,-Rice boiled in milk. "
Gaṇadhara Mahārāja Indrabhūti Gautama, then, brought from the village af Ksira,-Rice boiled in milk,-just sufficient for his own use, ordered all the hermits to arrange themselves for dinner and said, "You do your break-fast with this ANA Payasanna,-Rice-boiled in milk. "
All the hermits thought simultaneously-How will such

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a small quantity of Bito Ksira-Rice boiled in milk,-be sufficient for all of us ?'' But with the prudent judgment of strictly obeying the conmands of the Guru, all the hermitdisciples arranged themselves to take their break-fast-meal on their own seats without entertaining any doubt or without askıng about any thing.
Ganadhiara Mahārāja Indrabhūti Gautama, first fed all the hermit-disciples to satisfaction from the quantity of uit Kșira he had brought from the village, under the supernatural power of Aggafost Mahānasa Labdhi, and then he himself took his meals. All the newly-initiated hermit-sādhūs were greatly astonished.
When the hermit-sädhūs were taking their meal, the five hundred hermits who took only dry moss on their break-fastday, acquired mazsa Kévala Jñāna, - Perfect Knowledge-while contemplating thus--We are very fortunate in acquiring Śramaņa Bhagavān Mahāyira Paramātmā-the father of the world,-as our worthy pieceptor in religio7 Besides, we are, in every way, lucky in acquiring tiis Nuni as our instructor who is just like a father to us.
The second batch of hernit-sādhūs including a Datta, acquired agata Kévala jñāna on seeing the splendour of the watchmen of Śramaņa Bhagavān Mahāvīra.
The third batch of hermit-sādhūs acquired dazuia Kévala Juāna-Perfect knowledge,-as soon as they saw Śramana Bhagavān Mahāvīra irom a distance.
They then went three times from left to right round Śramaņa Bhagavān Mahāvīra, and when they were going towards the assembly of Kéyalıns, Gautama (aņadhara said "Give respectful salutations to the Venerable Saint."
śramaņa Bhagavān Mahāvīra, there-upon, said "O Gautama! Do not be disrespectful towards Kévalins. On hearing

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these words, Ganadhara Mahārāja Indrabhūti Gautama asked pardon of the Kévalıns.
Anxiety about Kevala Jñāna Ganadhara Mahārāja Indrabhūti Gautama, again had the following idea in his mind, at that time:-"I will not positively have fafany Siddhi-pada,-the abode of Final Liberation-during this life. I have, still niany severe evil Karmas left with ne. These great sages are fortunate that though they have been only recently initiated by me, they acquired Bacja Kévala jñāna, Perfect Knowledge, in a moment
On seeing Ganadhara Mahārāja Indrabhūtı Gautama contemplating thus, sramaņa Bhagavān Mahāvīra asked, "Gautama ! Whose word is trustworthy ? Is it of Tirthankaras or of a god ? Gañadhara Mahārāja Indrabhūti Gautama gently and respectfully said "Of Tirthnakaras"
śramana Bhagavān Mahāvīra, then consolingly said • Gautama i Now, do not be impa ient The affection of a 15 Guru, -teacher,-towards his pupil is easily vanishable like tender grass growing 0:1 split-peas. The affection of a pupil towards his Guru- your affection towards me has become as firm as a matting of wool Your affection towards me has become very solid by long association with me Your Hassia Kévala Jñāna, Perfect Knowledge, has thereby become obstructed. It will become manifest only when there is an absence of love and you will, then, become my equal."
Meeting of Kişi Kumara and Gautama Qanadhara.
केशिगौतमीयाख्यमध्ययनम्
जिणे पासे ति णमेणं अरहालोगपूइए । संबुद्धप्पा य सन्चण्णू धम्मतित्थयरे जिणे ॥१॥

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उस्स लोगप्पदीवस्स, आसि सीसे महायसे । केसीकुमारसमणे, विज्जा - चरणपारगे ॥ २ ॥ ओहिना सुए बुद्धे, सीससंघ - समाउले । गामाणुगामं रीयंते, सावत्थि पुरीमागए ॥ ३ ॥
तेंदुयं नाम उज्जाणं, तम्मी नगरमंडले | फासुए सिज्जसंथारे तत्थ वासमुवागए ॥ ४ ॥
1. Jiné Pasé tti ņāméņam Arahā logapūié ; Sambuddhappa ya savvaṇņū dhamma-titthayaré Jiņé.
2. Tassa logappadivassa, asi sisè mahā-yasé, Kési-kumara sanané, vijjā-caraṇapāragé.
3. Ohi-nāņa sué buddhè, sisasangha-samāulé ; Gāmānugāmam rīyanté, Sāvatthim, purimagaé,
4. Ténduyam nāma ujjāņam tammi nagara-manḍalé; Fãsué sijja-santhārè tattha vāsamuvāgaé.
1-4. Arahanta Jina Śrī Pārṣva Nath Bhagavan who was Omniscient, and whose soul became enlightened by himself and who was the founder of Dharma-Tirtha and who was worshipped by the three worlds, and who was the enlightener of the three worlds, had a renowned disciple Kéśi Kumāra who possessed Sruta Avadhi Jñana,-who was a Buddha,-the enlightend person-who is qualified by good works and Knowledge of the Truth for Nirvāņa, and who revealed the true doctrine of Salvation to the world before his decease,-who was well-versed in learning and afta Caritra Dharma (the duties of an ascetic's-life. Kési Kumāra wandering from village to village, went to ataraft Śrāvasti Magari surrounded by an assemblage of disciples, and put up at a clean dwelling-place in pleasuregarden named far Tinduka, of that town.

अह तेणेव कालेणं, धम्मतित्थयरे जिणे | मयवं वद्धमाणु त्ति सव्वलोगम्मि विस्मुट् ॥ ५ ॥
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तस्स लोगपईवस्स, आसि सीसे महायसे । मयवं गोयमे नाम विज्जा-चरणपारगे ॥ ६ ॥ बारसंगविऊ बुद्धे सीससंघ-समाउले । गामाणुगाम रीयंते से वि सावत्थिमागए ॥७॥ कोहगं नाम उज्जाणं तम्मि नयरमंडले ।
फामुए सिज्जसंथारे तत्थ वासमुवागए ॥८॥ 5. Aha ténéva kalénam dhamma-titthayare Jiné;
Bhayayam Vaddhamāņu tti savva-logammi vissue, 6. Tassa loga-paivassa āsi sisé mahāyasé;
Bhayavam Goyamé rāman vijjā-caraṇapāragé. 7. Barasanga-viū buddhé sīsa-sangha-samaulė;
Gāmāņugāmam riyanté sé vi Săvatthimāgaé. 8. Kotthagam nāma ujjāņam tammi nayara mandale;
Fāsué sijjasanthāré tattha våsamuyāgaé.
5-8 At that time, Dharma Tirthankara Jina Bhagavān Vardhamāna Swami-well-known in all the worlds, and enlightener of the three worlds had a renowned chief disciple named Bhagavān Gautama who was well-versed in learning and arftu Căritra Dharama,-the duties of an ascetic-life,-who was well-versed in the Twelve Angas and who was Buddha,-the enlightened person,-wlo is qualified by good works and Knowledge of the Truth for fagfot Nirvana,-Final Liberation and who revealed the true doctrine of Salvation to the world before his decease He, also wandering from village to village, came to preventatet Śrāvasti Nagari surrounded by an assemblage of disciples, and put up at a clean dwelling-place in a pleasure-garden named at Kostaka, of that town.
केसीकुमारसमणे, गोयमे य महायसे । उमओ वि तत्थ विहरिमु, अल्लीणा समाहिया ॥९॥

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उमओ सीससंघाणं, संजयाणं तवस्सिणं । वत्थ चिंता समुपना गुणवंताण ताइणं ॥ १० ॥ केरिसो वा इमो धम्मो ? इमो धम्मो व केरिसो ? आयारधम्मप्पणिही इमा वा सा व केरिसी ॥ ११ ॥ चाउज्जामो य जो धम्मो, जो इमो पंचसिक्खिओ। देसिओ बद्धमाणेण, पासेण य महामुणी ॥ १२ ॥ अचेलगो य जो धम्मो जो इमो संतरुत्तरो।
एगकज्जपवमाणं, विसेसे किं नु कारणं ॥ १३ ॥ 9. K ési Kumāra Samaņé Goyamé ya mahāyasé;
Ubhao vi tattha viharinsu alliņā samāniyā. 10 Ubhao sisa-sanghānan sanjayāņam tavassiņam;
Tattha cintă samuppannā gnộavantāņam tāiqnm. 11. Kériso vā imo dhammo ? Imo dhammo va kériso ?
Ayāra-dhammapaņihi imā vā sā va kérise ? 12. Chāujjāmo ya jo dhammo, jo imo panca-sikkhio;
Désio Vaddhamāņénam Păséņa ya mahāmuni. 13. Acélago ya jo dhammo jo Imo santaruttaro;
Égakajja pavannāņam visésé kim nu kāraqam ? 9 13 Both Kési Kumāra Śramana and Gautama Gaņadhara were illustrious personages; both were sojourning there; both had control over their mind, speech, and body; both practised deep meditation on the Supreme Soul and profound devotion The congregation of ascetic-disciples of both these illustrious personages,-who had conquered their sensual pleasures, and desires, and practised severe austerities, and who were highly virtuous and able to deliver others ( from the bondage of Sainsāra ) had the following doubts in their minds. “What must be the nature of the # Dharma-Code of religious duties with four vows taught by the great sage

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situedarony Śri Pārsva Nāth Prabhu and of the code of religious duties with five vows taught by Sramana Bhagavān Mahāyira Swāmi, and what must be the respective distinction between cur stare Ācāra,-Rules of Conduct, with regard to putting on of dress, eating, keeping of utensils for food etc and that of the other and what must be reason that in one code अचेलकत्व Acélakatva,-Remaining without garments,-has been sanctioned while in the other, putting on of valuable and decorative garments has been ordained, although both are directed towards the accomplishment of one desirable object viz मोक्षमार्ग the Moksamārga,-the Path of Final Emancipation.
अह ते तत्य सीसाणं विनाय पवितकियं । समागमे कयमई उभो केसि-गोयमा ॥ १४ ॥ गोयमे पडिरूवण्णू सीससंघ-समाउले ।
जेठं कुलमवेक्खंतो तेंदुय वणमागओ ॥ १५ ॥ 14. Aha té tattha sisānam Vinnaya pavitakkayam;
Samāgamé kayamati ubhao Kési-Goyamā 15. Goyamé padirvannd sisasngha-samauli
Jétthanı kulamavéhkhan to Ténduyam vaṇamāgao. 14-15 Both Kési Kumāra and Ganadhara Gautama having known the doubtful notions of their disciples, made up their minds for an interview. Ganadhara Gautama resourceful of respectful behaviour, went to agi Ténduyam - Téndnka pleasure-garden accompanied by his assemblage of disciples, diregarding his most excellent order
केसीकुमारसमणो, गोयमं दिस्समागयं । पडिरूवं पडिबत्तिं सम्मं संपडिवज्जई ॥ १६ ॥ पलालं फासुयं तत्थ पंचमं कुस-तणाणि य ।
गोयमस्स णिसिज्जाए खिप्पं सपणामए ॥ १७ ॥ 16. Kési Kumāra samano Goyamam dissamāgayam
Padirūvam padivattim sammam sampadivajjati.

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17 Palālam fãsuyam tattha pancamam kusa-taṇāņi ya; Goyamassa nisijjāé khippam sampaṇāmaė
16-17. Kėsi Kumāra Śramaņa on seeing Ganadhara Gautama coming there, gave him suitable respect, gave him clean grass for bedding, and five blades of Kusa, Sacrificial grass.
During the interview, a number of important questions were asked by Kési Kumāra Śramana and they were ably solved by Gaṇadhara Mahārāja Indrabhūti Gautama. They form the subject of the twenty-third AdhyayanaChapter of Uttaradhyayana Sūtra.
Although Kéśī Kumāra was a very competent माचार्य Acarya,-Teacher, and he possessed afa Avadhi Jñana, -Visual Knowledge, it is apparent that he entertained very high respect for Gaṇadhara Mahārāja Gautama Swami and this incident gives us a ground for admitting the abundance of supernatural powers of a nat Ganadhara,-the head of a corporation of ascetics.
Kési Kumāra Śramāņa was not a na Ganadhara,-the head of the congregation of the ascetics of Tirthankara Bhagavan Sri Parsva Nath, but he was a very competent Acārya among his Order of Ascetics. The head of a family of asceucs is called a Canadhara. Kési Kumāra is also styled as केशिगणधर Kési Ganadhara but he was not a Ganadhara. He was a very competent Acārya.
There is some difference in the rules of conduct among the Sadhus of Tirthankara Bhagavān Śrī Pārsva Nath and the rules of conduct among the sadhus of Tirthankara Śramaņa Bhagavan Śrī Mahāvīra Swāmī and both the illustrious personages Kéśī Kumāra Śramana and Gaṇadhara Gautama having come to know that ordinary ascetics of both the Tirthankaras are likely to have doubts as to whether the rules of conduct followed by themselves were the genuine ones or

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whether the rules of conduct followed by others were genuine, thought of having an interview with the object of deciding such questions
We are inclined to form a high opinion about Canadhara Mahārāja Indrabbūti Gautama for the courtesy shown by him during his interview with Kési Kumāra śramana The rank of a Ganadhara is superior to that of an ordinary Acārya or of an ascetic with Avadhi Jūāna, still Gautama Gañadhara observing polite manners and the decorum of his exalted position, went to Tinduka pleasure-garden where Kési Kumāra Śramaņa had put up On seeing Gautama Ganadhara coming towards him, Kési Kumāra Śramaņa welcomed him with suitable respect, and gave him a seat prepared of five varieties of raia Palāla,-Straw,-and Kuća grass.
केसीकुमार समणो, गोयमे य महायसे । उमओ निसन्ना सोहंति चंदरग्समप्पमा ॥१८॥
18. Kési Kumāra samaņo Giuyamé ya Mahāyasé,
Ubhao nisannā suhanti canda-sūra-samappabhā.
18. Both these illustrious persona yes Kési Kunāra Śramaņa and Canadhara Gautama, sitting (near each other ) appear beautiful with lustre like that of the Moon and of the Sun
समागया बहू तत्थ पासंडा कोउगा मिया । गिहत्थाण अणेगाो साहस्सीओ समागया ॥ १९॥
देव-दाणव-गंधव्या जक्ख रक्खस-किन्नरा ।
अदिसाण य भूयाणं आसि तत्थ समागमो॥ २० ॥ 19. Samāgaya bahū tattha pāsandā kougā miga;
Gihaithāna aņogão sã'lciSSIO Samāgayā. 20. Déva dāņava gandhav vă, jakkha rakkhasa kinnarā;
Addissāņa ya bhūyānan asi tattha samāgamo.

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19-20. Many heretics of different faiths came there like intelopes, out of curiosity, and many thousands of house-holders came there. Gods, demons, celestial musicians, Yakṣa, spectral gods evil spirits, fat Kinnara, fabulous beings (half man, half animal) in the service of Kubéra, and invisible beings, assembled there.
When both these illustrious personages met together, the place appeared beautiful as if with the lustre of the Sun and the Moon. Thousands of persons met there for the purpose of seeing the interview. There were some persons desirous of knowing the real essence of Truth and there were some imposters. There were also some gods, demons, celestial musicians, spectral demi-gods, evil spirits, and aerials there. It is but natural to expect a multitude of people, when illustrious persons meet together. The way in which these two illustrious persons decide the doubts while preserving their mutual selfrespect, is worth imitating. The person asking questions was the excellent Śramaņa Kési Kumāra, while the person solving the doubts was Ganadhara Mahārāja Indrabhūti Gautama.
पुच्छामि ते महाभाग । केसी गोअममब्बवी ।
तओ केसीं तं तु गोअमो इणमब्बवी ॥ २१ ॥
21. Pucchāmi té mahābhāga! Kéśi Goamamabbavi; Tao Késim buvantam tu Qoamo iņamabbavi.
21. Śramaņa Kési Kumāra told Ganadhara Mahārāja Indrabhūti Gautama, O highly blessed One! I want to) ask you (something). When Śramaņa Kési Kumara said so, Ganadhara Gautama told him thus

पुच्छ भंते ! जहिच्छं ते, केसी गोअममब्बवी | तओ के सी अणुण्णाए गोअमं इणमब्बवी ॥ २२ ॥
22. Puccha bhanté ! jahiccham té Kéśi Goamamabbavi ; Tao Kési anuņņāè Goamam iņamabbayi.

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22. “O Worty Sirl ask as you desire." Then having received the permission from Ganadhara Mahārāja Indrabhūti Gautama, sramana Kési Kumāra isked as follows --
चाउज्जामो अ जो धम्मो जो इमो पंचसिक्खिओ।
देसिओ बदमाणेणं, पासेणं य महामुणी ॥ २३ ॥ 23. Chāujjāmo a jo dhammo jo imo panca-sikkhio;
Désio Vaddhamāņéņam, Pāséņam ya mahămuni. एगफज्जप्पवनाणं, विसेसे किं नु कारणं ।
धम्मे दुविहे मेहावी ! कई विपचओ न ते ॥ २४ ॥ 24. Égakajjappavannāņam visésé kim nu kāraṇam;
Dhammé duvihé méhāvi' kaham vippaccao na té. 23-24. Mahā-runī Śri Pārsva Nath Bhagavān, has preached gh Dharma,-the duties of religious rites (for an ascetic ) with Pour Great Vows (i-e. Abstinence from feet Himsā, Injury to animals 2 Abstinence from Brazrat Anruta, Falsehood 3 Abstinence from Fetet Stéya, Theft; Stealing 4. Abstinence from a Parigraha Property '; and Sramaņa Bhagavān Sri Vardhamāna Swāmi has preached Dharma with Five Great Vows adding abstinence from Un MaithunaSexual intercourse-as the fourth great vow, and making abstinence from oraz Parigraha, Property, as the fifth great vow. The five great vows preached by Sramaņa Bhagavān Śri Vardhamāna Swāmi are 1 Abstinence from fear Himsā Injury to animals 2. Abstinence from 2457 Anruta, Falsehood 3. Abstinence from Far Stéya.-Theft; Stealing 4 Abstinence from Hysni Maithuna,-Sexual Intercourse, and 5. Abstinence from ofthe Parigraha-Property.
Both were aiming at the accomplishment of one desired object i-e the attainment of AT&T Mokşa, Final Liberation, why should, then, there be any difference in the methods advocated by them ?

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O intelligent person! Is there not any incompatibility in the two conceptions of religion? Both were a Sarvajna. Omniscient; why did they creat this difference in conceptions :
तो केसिं घुवंतं तु गोअमो इणमब्बवो । पण्णा समिक्खए धम्म तत्तं तचविणिच्छयं ।। २५॥ पुरिमा उज्जुजडा उ, वक्कजडा य पच्छिमा। मज्झिमा उज्जुपण्णा उ, तेण धम्मे दुहा कए ॥ २६॥
पुरिमाणं दुबिसोझो उ, चरिमाणं दुरणुपालओ।
कप्पो मज्झिमगाणं तु, सुविसोझो सुपालओ ॥ २७॥ 25. Tao Késim buvantam tu Goamo iņamabbavī;
Paụņā samikkhaé Dhamman-tattam tatta vinicchayam. 26. Purimā ujju-jadā u, vakka-jada ya pacchimā;
Majjhimā ujju-paņņā u, téņa Dhammé duhā kaé. 27. Purimāņam duvvisojjho u, carimāṇam duranupālao;
| Kappa majjhimagănam tu, suvisojjho supālao.
25–26 Then, on being thus questioned by Śramaņa Kési Kumāra, Ganadhara Mahārāja Indrabhūti Gautama replied:"The Essence of Dharma is known by intellect; and principles, alone decide the true nature of Jîya and other capegories The ascetics of the time of Tîrthankara Bhagavān Sri Risabha-déva,-the first Tîrihankara, of the present series of twenty-four Tîrthankaras were straight-forward and dull, the ascetics of the time of Tîrthankara Mahārāja śramaya Bhagavān Mahāvīra Swāmī,-the last Tîrthankara-s of the present era ) are crooked and dull, while the ascetics of the time of intermediate twenty-two '1 îrthankaras were straightforward and wise Hence, the Dharma Eh, Rules Conduct ( preached for ascetics ) were of two kinds.
27. The ascetics of the time of the first Tirthankara 11

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were sferoro Duvvisojjho fortrey. Durvisodhyah, were not able to clearly understand the preaching of the Guru ( because they were dull-witted ), the ascetics of the time of the last Tirthankara were दुरगुपालओ Durarupalao दुरनुपालका: Duranu pālakās are able to obey the orders (of the Quru) with difficulty, ( because they were crooked and dull), while the ascetics of the intermediate twenty-two Tirthaņkaras, were graten Suvisojjho gratisa: Suvisodhyah, able to understand the preaching easily and were entot Supālao enost: Sūpālakah able to obey orders of the Guru carefully as they were straightforward and wise. Although they were with four VOWS, they were able to understand and to observe carefully the fifth vow also.
यदुक्तं । नो अपरिग्गहिआए इत्थीए जेण होइ परिमोगो।
ता तबिरईए चिय, अवंभविरइत्ति पण्णाणं ॥
Yaduktam
No apariggahiāe itthié jéņa hoi paribhogo ; Tā tavviraié cchiya a-bambha varaitti paņņāņam
It is said,
A woman, who is mafrafta A-parigrahita, Not accepted as one's married wife and not accepted as one's fena Parigraha Household, cannot be enjoyed for sexual intercourse. When the ofiarna Parigraha Vrata,-tre vow of abstinence from holding any belonging-is taken, né fark Abambhavirai, Abstinence from sexual intercourse, is certainly enjoined."
With this object in view, Mahā-muni Śrī Pārsvanāth Tirthankara preached Dhanu'a with four great vows, the first Tīrthankara Bhagavan Sri Rishabha-deva Swami, and the last Tirthamkara śramaņa Bhagavan Shree Vardhamana Swāmi, preached Dharma with five great vow. This difference is caused for the benefit of ascetics possesing different met

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Prajnă,-Standards of intellect, but it is not in connection with the True doctrine. Then Kési Kumāra said, -
साहु गोअम! पण्णा ते, छिण्णो मे संसओ इमो। अमो वि संसओ मज्झ, तं मे काम मोप्रमा॥२८॥
28. Sāhu Goama! paņņā té, chiņņo mé saisao imo;
Anno vi samsao majjham, tam mé kanasu Goamā !
28. O Gautama ! You are very intelligent. This doubt of mine has been removed by you. I have also another doubt. O Gautaipal (please) tell me that.
śramaņa Kési Kumāra, says so, with relation to ascetics, because, such a doubt is .ot possible with a person equipped with three kinds of Knowledge as he really was.
अचेलगो अ जो धम्मो, जो इमो संतरुचरो। देसिओ वद्धमाणेणं, पासेण य महायसा ॥ २९ ॥
29. A célago a jo dhanmo, jo imo santaruttaro;
Désio Vaddtamāņéņam Pāsèņa ya mahāyasă.
एगकज्जप्पवनाणं, विसेसे किं नु कारणं।
लिंगे दुविहे मेहावी ! कहं विप्पचओ न ते ॥ ३०॥ 30. Ega kajjappavannāņam visésé kim nu kāraṇam;
Lingé duvihé méhāyi' kaham vippaccao na té. 29-30. Tirthankara Bhagavan Shree Mahāvīra Swāmi preached the institution of Hos: Acélakah,-Moving about without clotbes-and the illustrious Tirthankara Bhagayan Śrī Pārsva Nāth has recommenhed the use of an undergarment and an upper-garment. When both are aiining at the accomplishment of one desired object, what must be the cause of this difference? O wise man ! with these fakt Lingă, Out

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ward signs of two different kinds, does it not appear incompatible to you?
31.
84
केसिमेवं बुवंतं तु गोअमो इणमब्बत्री | विष्णाणेण समागम्म धम्मसाहणमिच्छिअ ॥ ३१ ॥
Késimèvam buvantam tu Goama inamabbavi; Viņņāņéna samāgamma dhamma-sāhaṇamicchiam.
31. To Śramaņa Kési Kumāra asking in this way Gaṇadhara Mahārāja Indrabhūti Gautama replied thus:-The Tirthankaras having ascertained विण्णाणेण Vinnānēna विज्ञानेन Vijnanéna, by Kévala Jñana, whatever is appropriate for their ascetics, have permitted the use of materials necessary for the fulfilment of their various duties.

The ascetics of the time of Tirthankara Bhagavan Śrī Risabha-déva Swāmī and of the time of Tirthankara Bhagavan Sri Vardhamana Swāmi were not allowed the use of coloured and costly garments, under the fear of their undertaking the preparation of these articles involving the death of many small animalcules during the process or having these articles prepared for themselves by others, because they were crooked and dull. The ascetics of the time of Tirthankara Bhagavan Śrī Pārsva Nath were straight-forward and wise, and hence there was no objection in allowing them the use of such beautiful and costly garments.
qazzy a šire, anonfagfancqoj |
जचत्थं गहणत्थं च, लोगे लिंगप्पओअणं ॥ ३२ ॥
32. Pachchayattham cha logassa nāṇāviha-vigappaņam; Jattattham gahanattham ca loé lingappaoanam.
अह भवे पइण्णा उ, मुक्ख सब्भूअसाहणो । नाणं च दंसणं चेव, चरित्त चैव निच्छए ॥ ३३ ॥
For Private Personal Use Only

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33. Aha bhavé paiņnā u Mokkhasabbhūasāhayo;
Nāņāmca damsanam céya carittami céva nicchaé,
32-33 Ascetics are distinguished by the people by the possession of various materials as external signs. Varieties of dressing-apparel have been chosen with due consideration to the observance of concentration of inind and acquisition of Knowledge. The other object of having a distinguishing apparel as an out-ward sign for an ascetic, is for the purpose of reminding him that he is an ascetic, in case of slight aberration of mind The Tirthankuras have preached that 10 ra Samyak Jñāna, Right Knowledge, DIGIT 4512 Sainyag Dariana Right Percep:ion, and AIST afist Samyag Căritrā, Kight Conduct, are the means for the attainment of A1R7 Mokşa, Final Liberation. But 0 Kést Kumāra ! the out-ward signs are not the means of Salvation,
साहु गोअम ! पण्णा ते, छिण्णो मे संसओ इमो।
अमो वि संसओ मज्ज्ञं, तं मे कहसु गोअमा! ॥ ३४ ॥ 34. Sāhu Goamal paņņā té, chhiņno mé saṁsao imo;
Anno vi samsau majjham, tam mé Kahasu Goamā!
34 O Gautama ! You are very intelligent. This doubt of mine has been removed (by you). I have also another doubt. O Gautamal please ) tell me that.
अणेगाण सहस्साणं, मज्जे चिठसि गोअमा!। ते अ ते अभिगच्छति, कहं ते निज्जिआ तुमे ? ॥ ३५ ॥
35. Anégāņa-sahassāŋam, majjhé citthasi Goamā l;
Té a té abhigacchantı, kaham té nijjiā tume!
35. O Gautama! You are standing in the midst of many thousands of enemies and they are advancing towards you. How were they conquered by you ?

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एगे जिए जिआ पंच, पंच जिए जिआ दस । CHET S förfor er d, Aa HT-FETTI R811
36. Égè jié jiā panca, panca jié již dasa;
Dasahā u jiņi tā ņam, savva-sattū jiņāmaham.
36. When one has been thoroughly conquered, five are conquered; when five have been conquered, en are conquered; having then conquered the ten kinds of enemies, I conquer many thousands of all the enemies.
सत्त अ इइ के वुत्ते, केसी गोअमर्मब्बवी । तओ केसी बुवंत तु, गोअमो इणमब्रवी ॥ ३७ ।
37. Sattū a i i kè vulté, Kési Gioamamabbavi;
Tau Késim buvantam tu Goamo inamabbayi. 37. Kési Kumāra asked Ganadhara Mahārāja Indrabhūti Gautama, Which enemy did you say? When Śramaņa Kési Kumára asked him in this way, Gautama Gaņadhara replied thus :
एगप्पा अजिए सत्त कसाया इंदिआणि अ। ते जिणीत्त जहाणायं विहरामि अहं मुणी ॥ ३८ ॥
38
Égappă ajié sattū, kasāyā indiāņi a; rè jiņīttu jahāņāyam viharāmi aham Muņi
38. If the sta Ātmā, Soul is not conquered, it becomes an enemy; in tbe same way, the four 77977 Kasāya,-Passionsif not conquered become enemies, making along with-the Ātmā, five enemies; similarly the five foron for Indriāņi, the pleasures of the five senses-become enemies if not conquered; making the number of enemies as ten, O sage! having conquered those ten enemies properly, I move about unobstructed among these enemies.

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N. B. When the afore-said ten enemies are conquered, #Top1: No-Kasāyāh-Minor passions-and all other enemies are conquered. Here, one's Soul has been considered as his own enenty Ordinary individuals cannot realize how one's soul becomes his own enemy. So long as one's soul does not accept what is beneficial to him even after thoroughly examining the true essence of what is advantageous to him and what is not, but acquiring many evil Karmas, goes on increasing his existence in Samsāra, his Soul becomes his own enemy. The subduing of one's Soul and preventing him from acquiring additional evil Karmas, is a herculean task. Other enemies become easily conquerable, only when this one enemy has been thoroughly subdued.
साहु गोअम! पष्णा ते छिनो मे संसओ इमो। अमो वि संसओ मज्झं ते मे कदम गोअमा! ॥ ३९ ॥
39. Sāhu Goama pannā té, chhinno mé samsao imo;
Anno vi samisao majjham, tam mé kahasu Goamā. 3). O Gautama! You are very intelligent. This doubt of mine, has been removed (by you). I have also another doubt. O Cautama! (please ) tell me that.
दीसंति बहवो लोए पासबद्धा सरीरिणो।
मुकपासो लहुन्भूभी कई तं विहरसी मुणी ?॥४०॥ 40 Disanti bahavo loé pāsa-baddha sarīriņo;
Mukkapāso lahubhūo kaham tam viharasi ? Muni!
40. In this world, many embodied beings appear to be bound by fetters; O Revered Sage! how do you move about free from trammels like light wind ?
ते पासे सचसो छित्ता निहंतूण उवायो । मुपासो लहुम्भूमो विहरामि अहं मुणी ! ॥४१॥

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41. Té pāsé savvaso chhittā nihantūņa uvāyao:
Mukka-pāso lahubhūo viliarāmi ahain Muni! 41. Having cut those fetters in their entirety, and having completely destroyed them (so that they do not appear again) by all available means, O Muni! I move about free from trammels like light wind.
पासा य इह के वुत्ता ? केसी गोअममब्बवी ।
तओ केसी बुक्त गोअमो इणमब्बधी ॥ ४२ ।। 42. Pasā ya iha ké vutta, Késī Goamamabbavī;
Tao Kesim buvantam Goamo inamabbavi. 42. śramaņa Kési Kumāra asked Gañadhara Mahārāja Indrabhūti Gautama, “Which fetters did you say ?” When Śramana Kési Kumāra asked him in this way, Gautama Ganadhara replied thus
रागदोसादओ तिचा नेहपासा भयंकरा। ते छिदित्तु जहाणाय, विहरामि जहक्कम ॥ ४३ ॥
43 Rāgadosādao (ivvā, nélapāsă bhayankarā;
Té chindittu jahā ņāyam viharānii jahakkamam, 43. Severe rrit Rāga, Passion; vehemeni desire, qe Dvéşa, Malice (tc and agnar Snéhapāśāh, the bondages of affection (towards one's relatives like sons, parents) are terrible fetters. Having cut those ties properly, 1 move about regularly observing my duties as an ascetic.
साहु गोअम ! पण्णा ते, छिन्नो मे संसओ इमो।
अण्णो वि संसओ मज्मं, तं मे कहसु गोभमा ॥४४॥ 44. Sāhu Cioamal paņņā tè, chino mé samsao imo;
Anņo vi samisao majjham tam mé kaliasu (oamā! 44. O Gautamal you are very intelligent. This doubt of

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mine has been removed (by you). I have also another doubt. O Gautamal (please ) tell me that.
अंतोहिययसंभूआ, लया चिट्ठइ गोयमा।
फलेइ विसमक्खीणि सा उ उद्धरिआ कहं ? ॥ ४५ ॥ 45. Antohiyaya-sambhuă layā citthai Goyamā.
Falét visabhakkhiņi să u uddhariā kaham. ? 45. O Gautama! There is a creeper arising froin the inner heart which bears poisonous fruits; How did you, also, uproot that creeper?
तं लयं सनसो छित्ता, उद्धरित्ता समूलियं ।
विहरामि जहाणार्य, मुको मि विसभक्खण ॥ ४६ ॥ 46. Tam layam sayvaso chittā, uddharittă samūliyam :
Viharāmi jalıāņāyam mukko mi visabhakkhaṇam. 46. Having completely cut that creeper and having removed it, along with its root, I move about unobstructedly. I have become free from the eating of poison.
लया य इइ का वुत्ता, केसी गोयममबत्री।
तओ केसि बुवंतं तु, गोयमो इणमब्बधी ॥ ४७ ॥ 47. Layā ya ii kā vutta, kési Goyamamabbavi;
Tao Késım buvantam tu Goyamo iŋamabbavi. 47. śramaņa Kési Kumāra asked Gañadhara Mahārāja Indrabhuti Gautama “ Which creeper did you say ?" When Kesi Kumāra asked him in this way, Gaņādhara Gautama replied thus:
भवतण्हा लया बुता भीमा भीमफलोदया।
तमुच्छित्तु जहाणायं विहरामि महामुगी ॥४८ ॥ 48. Bhavataṇhā layā vuttā bhimā bhimafalodayā;
Tamucchittu jahāṣāyam viharāmī mahāmuni. 12

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48. The creeper is called a coor Bhava Trisņā, Eagerness for worldly existence. It is formidable and it gives rise to terrible evil consequences. Having precisely removed that creeper by the root, O Great Sage! I move about unobstructedly.
साहु गोयम ! पण्णा ते, छिनो मे संसओ इमो।
अण्णो वि संसओ मज्छ, तं मे कहसु गोयमा ! ॥ १९ ॥ 49. Sāhu Goyama! pannā té, chinno mé samisao imo;
Anno vi samsao majjham, tam mé kahasu Goyamā! ___49. 0 Gautamal you are very intelligent. This doubt of mine, has been removed (by you). I have also another doubt. O Gautamal (please) fell me that.
संपज्जलिआ घोरा, अग्गी चिइ गोयमा ।
जे डहंति सरीरत्था, कहं विज्झाविमा तुमे १ ।। ५० ।। 50. Sampajjalia ghora aggi citthai Goyama ;
Jé dahanti sariratthā kaham vijjhāviã tumé ? 50. O Gautama ! There are formidable intensely blazing fires which remaining in the body, burn away How did you extinguish them ?
महामेहप्पस्याओ गिज्म वारि जलुत्तमं ।
सिंचामि सययं ते उ, सिता नो व डहंति मे ॥५१॥ 51. Mahāméhappasūyão, gijjha vāri jaluttamam ;
Sincāmi sayayan té u sittā no va dahanti mé. 61. Haying taken the water from the great clouds, I constantly pour the excellent water over those blazing fires. When sprinkled ( with water ) they do not burn me.
अग्गी य इह के वुत्ते केसी गोयममव्ववी। तओ केसि बुवंतं तु, गोयमो इणमब्बवी ॥५२॥

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52. Aggi a i i ké vulté, Kesi Goyamamabbavi;
Tao Késim buvvantam tu Goyamo iņamabbavi. 52. śramaņa Kési Kumāra asked Ganadhara Mahārāja Indrabhūti Gautama “ Which fires did you say? When Sramana Kési Kumāra asked him in this way, Gautama Gaņadhara replied thus
कसाया भग्गिणो वुत्ता, मुय-सील-तबो जलं । सुयधारामिहया संता, भिन्ना हु न डहंति मे ॥ ५३॥
53. Kasāyā aggiņo vuttă, suyasīlavota jalam ;
Suyadhārābhihayā santā, bhinnä hu na dahanti mé.
53. The four #ta! Kasāyāh, Passions (viz 1 l Krodha, Anger, 2 AT Māna, Pride, 3. ATT Māyā, Deceit, and 4. Ta Lobha, Greed) are said to be blazing fires, and wa Śruta, the Preachings of the Scriptures, often sila, Celibacy; Abstinence from sexual intercourse, and aq: Tapah, Penance, are the water (used for extinguishing the fires ). When crushed by subjecting them to the current of Śruta, Sila and Tapah, these blazing fires do not really burn me.
साहु गोयम ! पण्णा ते, छिमो मे ससओ इमो। अण्णो वि संसओ मज्झं, तं मे कहसु गोयमा ! ।। ५४ ॥
54. Sānu Goyama ! pannā te, chhinno mé samsao imo ,
Anno vi samsao majjham tam mé kahasu Goyamā !
54. O Gautama ! you are very intelligent. This doubt of of mine has been removed ( by you). I have also another doubt. O Gautama I (please ) tell me that.
अयं साहसिओ भीमो, दुट्ठस्सो परिधावई । जसि गोयममारूढो, कहं तेण न हीरसो १ ॥ ५५ ॥

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66. Ayam sāhasio bhimo dutthasso paridhāvai ;
Jamsi Qoyamamārūdho kaham téņa na hirasi ? 55. This reckless, formidable wicked horse, rushes (after wrong path). O Gautamal you are riding that horse. Why are you not led by him (to the wrong path ) ?
पहावंतं निगिहामि, मुयरस्सीसमाहियं ।
न मे गच्छइ उम्मग्गं, मग्गं च पडिवजई ॥ ५६ ॥ 56. Pahāvantam nigiŋhāmi suyarassi samāhiyam ;
Na mé gacchai ummaggam, maggam ca pațivajjai.
56. I take hold of the running horse, caught by the reins of ya Sruta,--Scriptural knowledge. He does not lead me to the wrong path, but continues to go by the right path.
अस्से य इह के वुत्ते केसी गोयममब्ववी।
få i g ant unaat 11 49 11 57. Āsé a ii ké vutte, kési Goyamamabbavi ;
Késimévam buvantam tu, Goyamo iŋamabbavi. 57. Śramana Kési Kumara asked Gaņashara Mahārāja Indrabhūti Gautama “ Which horse did you say? When Kèsi Kumāra asked him in this way, Ganadhara Gautama replied thus
मणो साहसिओ मीमो, दुहस्सो परिधाई।
तं सम्मं तु निगिण्हामि, धम्मसिक्खाइ कयगं ॥५८॥ 58. Maņo săhasio bhimo, duţthasso paridhävai ;
Tam sammam tunigiņhāmi dhamma-sikkhãi kanthagam. 58. Mind, the reckless, formidable, wicked horse, rushes on (towards wrong path ). I lead that wicked horse for the purpose of teaching him his duties.

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साहु गोयम ! पण्णा ते, छिमो मे संसओ इमो।
अण्णो वि संसओ मझं, तं मे कहसु गोयमा!॥ ५९॥ 59. Sahu Goyamal pannā te, chhinno me samsao imo;
Appo vi samsao majlham, tam me kahasu Goama ! 59. O Gautama ! you are very intelligent This doubt of mine has been removed ( by you). I have also another doubt. O Gautama ! ( please ) tell me that.
कुप्पहा बहवो लोए, जेहिं नस्सति जंतुणो।
अद्धाणे कह वहृतो, तं न नस्ससि गोयमा १॥ ६०॥ 60 Kuppahā bahavo loé, jehim nāsanti jantuno;
Addhāņé kaha vattanto, tam na nassasi Goyama ? 60. There are many wrong beliefs in this world, which lead people away from the right path, O Gautamal although you are there, why are you not led to the wrong path ?
जे य मग्गेण गच्छति, जे य उम्मगपडिया।
ते सव्वे विइया मज्झं, तो न नस्सामहं मुणी ! ॥ ११ ॥ 61 Je ya maggéna gacchanti, jé ya ummaga-patthiya :
Té savvé vi ia majham to na nassāmaham Muni! 61 I know all those who go by the right path and those who are led to the wrong path. O Muni ! I am, therefore, not led to the wrong path.
मग्गे य इइ के वुत्ते, केसी गोयममन्बवी।
केसिमेवं बुवंतं तु, गोयमो इममम्मवी ॥ ६२ ॥ 62. Magge a in ké vutte, Kesi Goyamamabbavi ;
Késimevam buvantam tu Goyamo inamabbavi. 62. Sramana Kesi Kumāra asked Ganadhara Maharaja Indrabhūti Gautama “ Which path did you say?” When Kési Kumára asked him in this way, Gañadhara Gautama replied thus -

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कुप्पवयणपासंडी, सव्वे उम्मग्गपट्टिया।
सम्मग्गं तु जिणक्खायं, एस मग्गो हि उत्तमो ।। ६३ ।। 63. Kuppavayana-pāsandi, savvé ummagga-patthiya;
Sammaggam tu Jiņakkhāyam, ésa maggo hi uttamo. 63. Heretics, propounding false doctrines, all set out for the wrong path. The doctrine preached by Jinéśvara Bhagavān is the Right Path That path is therefore excellent.
साहु गोयम ! पण्णा ते डिनो मे संसओ इमो।
अण्णो वि संसओ मज्छ, त मे कहसु गोयमा ॥१४॥ 64. Sāhu Goyama ! paņņā té, chinno mé samsao imo;
Anno vi sainsao majjham tam mé kahasu Goyamā! 64. O Gautamal you are very intelligent. This doubt of mine has been removed ( by youl. I have also another doubt. O Gautama (please ) tell me that.
महाउदगवेगेणं वुज्झमाणाण पाणिण ।
सरणं गई पइट्ठा य, दीवं कं मनसी मुणी ? ॥ ६५ ।। 65 Maha-udaga-vègèņam vujjhamānāna pāņiņam;
Saraṇam gai paitthā ya, diyam kam mannasî Muni ? 65 There is an island which is-a shelter, a refuge and a fixed residence-for creatures carried away, by the force of a great current of water O Muni! Which island do you think it is?
अस्थि एगो महादीवो वारिमज्झे महालओ।
महाउदगवेगस्स गई तत्थ न विज्जई ।। ६६ ॥ 66. Atthi égo mahādiyo vārimajjhé mahālao ;
Maha udaga-vegassa gai tattha na vijjai. 66. There is a lofty and extensive great island in the midst of water, where there is no motion of the force of the large current of water.

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दीवे य इइ के वुत्ते केसी गोयममब्बवो।
केसिमेवं बुवंतं तु गोयमो इणमब्बची ।। ६७ ॥ 67. Dive ya ii ke vutte Kesi Goyamamabbavi;
Kèsimèvam buvantam tu Goyamo inamabbavi. 67. Śramaņa Kési Kumāra asked Ganadhara Mahārāja Indrabhūti Gautama “ Which island did you say?" When Kési Kumāra asked him in this way Ganadhara Gautama replied
thus -
जरा-मरणवेगेणं वुज्झमाणाण पाणिणं । धम्मो दीवो पइटा य गई सरणमुत्तमं ॥ ६८ ॥
68. Jara-marana-vegenam vujjhamānāna paniyam
Dhammo divo paitthā ya, gai saranamuttamam. 68. जरा Jara, Old age, and मरण Marana, Death, is the current of water carrying away creatures, and Dharma is the island in the ccean,-a fixed residence,-a refuge-and an excellent suppurt.
साहु गोयम ! पण्णा ते, छिन्नो मे ससओ इमो।
अण्णो वि संसओ मझ, तं मे कहसु गोयमा ! ॥ ६९ ।। 69. Sahu Goyama ! pannā te, chinno iné satisai imo :
Anno vi sainsao majjham, tam mé kahasu Goyamă ! 69. O Gantama! you are very intelligent Thuis doubt of mine has been removed (by you). I have also another doubt, O Gautama I ( please ) tell me that.
अण्णवंसि महोइंसि, नावा विपरिधावई ।
जंसि गोयममारूढो, कहं पारं गमिस्ससि ? ॥७० ॥ 70. Annavamsı mahohamısı nāvā viparıdhāvai ;
Jamsi Goyamamārūdho kahan păram gamissasi ?

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70. A boat rushes swiftly along the strong current of the water of the ocean, O Gautama! you have mounted that boat; How will you reach the other boundary of the ocean?
जा उ अस्साविणी नावा न सा पारस्स गामिणी । जा निरस्साविणी नावा सा उ पारस्स गामिणी ॥ ७१ ॥
71.
Jā u assāviņi nāvā na sā pārassa gāmiņi ; Jā nirassāviņi nāvā să u pārassa gāmiņi.
71. The boat which accumulates water is not the one reaching the other boundary; the boat which does not allow water to enter it, however, is the one reaching the other boundary.
नाषा य इइ के कुत्ते केसी गोयममन्बची। केसिमेवं बुवंतं तु, गोयमो इणमब्बी ॥ ७२ ॥
72. Nāvā ya u ké vutté Kési Goyamamabbavi ;
Késīmévam buvantam tu Goyamo iŋamabbavī. 72. Sramana Kesl Kumāra asked Ganadhara Maharaja Indrabhūti Gautama “ Which boat did you say? When Kési Kumāra asked him in this way, Ganadhara Gautama replied thus:--
सरीरमाहु नाव चि जीवो वुच्चइ नाविओ। संसारो अण्णवो वुत्तो, जं तरंति महेसिणो ॥ ७३ ॥
73. Sariramāhu nāva tti, Jivo vuccai nāvio ;
Samsāro annavo vutto jam taranti mahésiņo.
73. The body is the boat ; the Soul is the boat-man; Samsāra gait Worldly existence-is the ocean; Great sages pass through it.

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साहु गोयम ! पण्णा ते छिन्नो मे संसओ इमो। अण्णो वि संसओ मज्ज्ञ, तं मे कहसु गोयमा ! ॥ ७४ ।
74. Sahu Goyama! panna te chinno me saisao imo;
A po vi sainsao majjham, tam mé kahasu Goyamā !
74. O Gautama I you are very intelligent. This doubt of mine has been removed (by you). I have also another doubt. O Gautama ! ( please ) tell me that.
अंधयारे तमे घोरे, चिहति पाणिणो बहू ।
को करिस्सइ उज्जोयं, सबलोगमि पाणिणं १ ॥ ७५ ॥ 75. Andhayāré tamé ghoré citthanti pānino bahū ;
Ko karissati ujjoyain savvalogammi pāņınam ? 75. Many creatures live in dreadful pitch-black darkness, who produces radiant light to the creatures in the whole world ?
उग्गओ विमलो भाणू सबलोगप्पभंकरो। सो करिस्सइ उज्जोयं, सव्वलोगंमि पाणिणं ॥ ७६ ॥
76. Uggao vimalo bhāṇā savva-logappahamkaro;
So karissati ujjõam savvaloammi pāninam.
76. The bright Sun capable of illuminating the whole universe has arisen. It illuminates all the creatures in the whole universe.
माणु य इइ के वुत्ते, केसी गोयममब्बवी। केसिमेवं बुवंतं तु, गोयमो इणमव्ववी ॥ ७७॥
77. Bhāņū ya i 1 ké vutté, Kesi Goyamamabbavi ;
Késīmevam buvantam tu Goyamo iņamabbavi. 77. śramana Kési Kumāra asked Gāņadhara Maharaja

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Indrabhūti Gautama, “ Which Sun did you say? When Kési Kumāra asked him in this way, Ganadhara Gautama replied thus:
सुग्गओ खीणसंसारो सव्वष्णू जिणमक्खरो। सो करिस्सइ उन्जोयं सबलोगंमि पाणिणं ॥ ७८॥
78. Uggao khīņa-samsāro savvannū Jian-bhakkharo ;
So karissai ujjoam savvaloammi pāniņam.
78. The Omniscient luminous Jina who has destroyed संसार Somsāra, the cycle of mundane existence, has risen. He will enlighten, all the creatures in the whole universe.
साहु गोयब! पण्णा ते, छिनो मे संसओ इमो। अण्णो वि संसओ मज्झं, तं मे कहसु गोयमा!॥ ७९ ॥
79. Sāhu Goyama i paņņā té, chinno mé saṁsao imo;
Anno vi samsao majjham tam mé kahasu Goyamā! 79 0 Gautama ! you are very intelligent. This doubt of mine has been removed (by you ). I have also another doubt O Gautama ! (please ) tell me that.
सारीर-माणसे दुक्खे बज्झमाणाण पाणिणं ।
खेमं सिवंअणावाहं ठाणं किं ममसी मुणी! ।। ८०॥ 80. Sārīra māņasè dukkhé bajjhamāṇāņa pāņinam;
Khémam sivam aņābāham țhāṇam kim mannasi? Muni 80. O Muni ! which place do you consider as to Kşemam affording peace and security, fjs Sivam-conferring prosperity,and warare Anābādham,-free from suffering, to creatures distressed by physical and mental miseries ?
अत्यि एगं धुवं ठाणं, लोगग्गमि दुरारुहं । जत्थ नत्थि जरा-मच्चू, वाहिणो वेयणा तहा ॥ ८१ ।'

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81. Atthi égam dhuvam thāņam, logaggami durâruham; Jattha natthi jarā-maccu vähiņo véyaņā tahā.
81. There is a permanent place in the universe which is hard to climb up, where there is no old age, no death. no disease, and no pain.
ठाणे अ इइ के बुते, केसी गोयममब्बवी ।
एवं केसिं बुवंतं तु गोयमो इणमन्त्रवी ॥ ८२ ॥
82. Thāné a i i ké vutté, Kési Goyamamabbavi ; Evam Késim buvantam tu Goyamo iņamabbavi.
82. Sramaņa Kési Kumāra asked Gaṇadhara Mahārāja Indrabhūti Gautama, "Which place did you say?" When Kési Kumāra asked him in this way, Gautama Gaṇadhara replied thus:
निव्वाणं ति अवाई ति, सिद्धी लोगग्गमेव य । खेमं सिवं अणाबाई जं चरंति महेसिणो ॥ ८३ ॥
83. Nivvāņam ti abāhanti Siddhi logaggaméva ya; Khémam sivam aṇābāham, jam caranti mahésiņo.

83. The place which is named faaforera Nirvāņa Sthanathe place of Final EmancipationA-bādha Sthāna the place free from hindrance of every kind, fafa Siddhi Sthāna. The place of complete attainment of Eternal Happinessand Media Lokāgra-Sthāna.-The place is also called Lokāgra Sthāna, because, it is located at the top of the Universe and it is the abode of the Souls who have acquired Final Emancipation, is a Kṣéma, affording peace and security, Fara Śiva-conferring prosperity, and a Anābādha,-free from suffering. To which great sages repair (for the attainment of Final Emancipation ).
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तं ठाणं सासयं वासं, लोभग्गंमि दुरारुहं ।
जं संपत्ता न सोयंति भवोहंतकरा म्रुणी ॥ ८४ ॥
84. Tam thānam sāsayam-vāsam, loaggami durāruham; Jam sampattā na soyanti, bhavohanta-kara Muni.
84. That place is on Eternal abode at the top of the Universe, hard to climb up. Sages desirous of putting an end to the series of mundane existences, do not lament at having reached that place.
साहु गोयम ! पण्णा ते छिनो मे संसओ इमो ।
नमो ते संसयातीत, सव्वमुत्तमहोदधी ! ॥ ८५ ॥
85. Sāhu Goyamal pannā té, chinno me samsao imo; Namo té samsayātīta savva-sutta-mahodadhi!
85. O Gautama 1 you are very intelligent. This doubt of mine has been removed (by you). You are free from any doubt ( in your mind ) and you are fully conversant with all Scriptural Knowledge. 1 bow down before you.

एवं तु संसए छिन्ने, केसी घोरपरक्कमे ।
अभिवंदित्ता सिरसा, गोयमं तु महायसं ॥ ८६ ॥
86. Evām tu sasmaé chinné, Kési ghora-parakkamé ; Abhivanditta sirasă Goyamam to mahāyasam.
86. The highly illustrious śramana Kési Kumara, whose doubts were thus removed, respectfully worshipped the worldrenowned Gaṇadaara Mahārāja Indrabhūti Gautama, making a low bow with his head.
पंचमहव्वयधम्मं पडिवज्जइ मावओ ।
पुरिमस्स पच्छिमंमी, मग्गे तत्थ सुहावहे ॥ ८७ ॥
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87. Panca-mahavvaya dhammam paḍivajjai bhāvaò; Purimassa pacchimammi maggé tattha suhāvahé.
87. There, he sincerely accepted the auspicious Dharma with five great vows, preached by the first and the last Tirthankara.
केसीगोयमओ णिच्चं, तम्मि आसी समागमे । सुय - सील-समुक्करिसो महत्थत्थविणिच्छओ ॥ ८८ ॥
88. Kési Goyamao niccam tammi āsī samāgamé; Suya-sila sammukkariso mahatthattha-viņicchao.
88 During that interview of Śramaņa Kési Kumāra and Gaṇadhara Gautama Swāmī, the pre-eminence of Right Knowledge and Right Conduct became manifest, and questions highly serviceable for the attainment of the Great Object, were decided (for the benefit of ascetics).
fear after goal, arqi agafgar | संथुया ते पसीयंतु भगवं केसीगोयमे ति बेमि ॥। ८९ ।।
89. Tosia parisā savvā, sammaggam samuvaṭṭhiyā; Santhuyǎ té pasiantu bhayavam Kési Goyamé tti bémi.

89. The assembly was pleased; all became busy for the acquisition of the Right Path Both Śramana Bhagavan Kési Kumāra and Gaṇadhara Mahārāja Indrabhūti Gautama were adored and may both of them confer favour ( on us )!”
The wonderful uprightness and freedom from pertinacity on the part of Śramaṇa Bhagavān Kési Kumāra becomes clearly manifest. He accepted Dharma with five Great Vows, as soon as his doubts were removed by the most correct explanations of Ganadhara Mahārāja Indrabhūti Gautama. People leaving aside their obstinacy on knowing the Truth, Fave always attained their noble desire and only such persons are deserving
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of imitation by the common people, because, when illustrious persons leaving aside their obstinacy, accept the Truth, common people walking in their foot-steps, engage themselves in the welfare of their Soul
Ganadhara Gautama and Anand Srāvaka
Out of the Śravaks ta-Jain lay-men-with the prescribed Vows, those who rise high and higher by very carefully observing their accepted vows, at times, acquire अवधिज्ञान Avadhi Jñana,-Visual Knowledge. Although the ten principal Śravaks of Śramaņa Bhagavan Mahavira carefully observed the series of Eleven afa Pratimas,-Stages of Spirituality suitable for lay-men-and practised very severe austerities, only two of them viz आनन्द श्रावक ānanda Srāvaka and महाशतकजी Mahaśatakaji acquired aafa a Avadhi Jñana,-Visual Knowledge.
Āṇandaji observed his vows for fourteen years with great devotion worshipping images of fat gratza Jinéśvara Paramātmās, the most exalted Lords of the Jainas and practising prolonged fasting and other religious ceremonies With the advent of the fifteenth year, Anandaji eagerly desirous of series of Eleven observing the яtaяr Pratimas,-Stages of Spiritual Development for Sravaks,-cordially invited his castepeople, relatives, and friends, and welcomed them with excellent dinners. He then appointed his eldest son as the head of his family in their presence, and with the permissoin of his familymembers and friends, he went to the monastery atışı, afa Kollaka Sannivéśa, the suburb Kollāka 10 वाणीजस Vānijasa village. Anandaji wiped clean the ground and carefully inspected the place for urination and defoecation, so as to make himself sure that it was perfectly free from small animalcules and vermins. and sitting on a seat of dry grass, Anandaji commenced the first Pratima afar Stage of Spiritual Development for Śravaks, devoutly observing the various religious ceremonies mentioned in the Scriptures and in due course of tume, he completed the Eleven fan Stages of Spiritual Development.

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Although his body had become greatly emaciated by continuous fasting and severe penance, 377777 w124 Anand Srāvaka always observed his vows with great devotion and increasing sincerity. On account of steady application and the destruction of patazota Jnānāvaraṇīya Karma, KnowledgeCbscuriny Karma, Ananda Śrāvaka, one day, acquired safe Avadhi Jñāna-Visual Knowledge.
śramaņa Bhagavan Mahāvīra happened to arrive near the village. Gañadhara Mahārāja Indrabliūti Gautama went into the village, during the third quarter of the day, begging for food, wilh the permission of the Lord, and having heard the account of Ananda Srāva ka, from people, he went to the place where Ananda Śrāvaka lived. On seeing Ganadhara Maliărāja Gautama Swāmī coming to him, he was greatly delighted and bowing down low before him Ānanda Śrāvaka imploringly said, “ My lord! My body has become greatly emaciated by severe austerities, and hence I was not able to come to you. You will be pleased to come a little nearer.” So saying, he bowed down reverentially three times, at the feet of Canadhara Mahārāja Indrabhūti Gautama, and asked him “O Lord ! can a householder attain stare pra Avadhi Jñāna, Visual Knowledge, during his domestic life? Ganadhara Gautama Swāmi replied “ Yes. He can."
Addressing Gañadhara Mahārāja Indrabhūti Gautania, the devout Śrāvaka Ānandaji said “Most respectful Sir, I have acquired af 917 Avadhi Jñāna, Visual-Knowledge, and I am able to see objccts as far as five hundred yojans each way in the East, South, and W'est towards the age Age Lavaņa Samudra.- Salt Ocean,-and I am able to kriow and see objects as far as the fanaa aa Himavanta Varşadhara, -Himayanta Mountain-in the North, the IE da Saudharma Dévaloka, in the Upper World, and as far as the legou ating Lolucya Naiakāvāsa, Lolucya Hell of the Tagar Ratnaprabhã earth in the Lower World.”

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Ganadhara Mabārāja Indrabhūti Gaulama, a little suspicious about these words of Ananda Śrāvaka said, “O worthy man ' a house-holder does acquire Avadhi Jñāna, but its range of vision is not so wide, you should, therefore, make atonement and despise your sins."
Ananda Śrāvaka said “O Lord! Is there atoncment for correct explanation in the Jaina Sacred Scriptures ? Gañadhara Mahārāja Indrabhūtt Vautama replied “ No". Ananda Śrāvaka then respectfully said “If such is the case, you deserve to perform the atonement.”
With some doubt in his mind about these words of Ananda Śrāvaka, the illustrious Gaņadhara Mahārāja Indrabhūti Gautama went to śramaņa Bhagavān Mahāyira, and bowing down low before him after duly observing penance for occasional sins incurred during gam#7 Gamanāgamana, Going and coming, he inarrated the whole account of the Avadhi Jñāpa of Ananda Śrāvaka and his conversation on the subject with him and asked him “ O Lord! Who should make atonement? I or Ananda Śrãvaka?
Śramaņa Bhagavān Māhāvira replied, “ You yourself make atonement, and ask pardon from Ānanda Śrāvaka.
Having accepted these words of śramaņa Bhagavān Mahāvīra with great eagerness, Ganadhara Malārāja Indrabhūti Gautama immediately went to the place where Ananda Śrävaka lived, and asked his pardon, saying at the same time that his explanation (Ananda Śrāvaka's ) was correct.
In this connection, one must undoubtedly praise the extreme straight-forwardness and courteous obedience to the strict observance of the orders of śramaņa Bhagayān Mahāvīra on the part of Ganadhara Mahārāja Indrabhūti Gautama. The very fact that an illustrious man occupying the exalted position of a foret Ganadhara,-the chief discip'e of Sramaņa Bhagavān Mahavira-and possessing numerous Labdhis and extensive

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knowledge, goes to the house of an ordinary house-holder for the purpose of requesting his pardon while duly respecting the orders of his Master, gives ample proof of the natural straightforwardness of Ganadhara Mahārāja Indrabhūti Gautama. Wise men desirous of accomplishing the wel-fare of their Soul, will rise high and higher only when they acquire such-like straightforwardness and respectful obedience in strictly following the orders of their elders. People desirous of their own welfare, should consider the acquision of these noble qualities as one of their principal duties.
Ganadhara Gautama and Mahāśatakaji HTV fá Mahāśatakajı, the eighth principal Śrāvaka of śramaņa Bhagavāni Mahāvira had thirteen wives. Wheu Māhāśatakaji accepted the twleve yaa Anu Vratas,-the Minor Vows of a Śrāvaka,-out of his thirteen wives, his twelve wives did not exhibit any unusual pranks, but taft Révatī, one of his wives, had very evil notions in her mind. All the people in this world do not possess similar and praiseworthy ideas in their minds. Révati had the undermentioned wicked notion in her mind, “I am not able to enjoy the pleasures of the senses exclusively with my husband, owing to the hindrance caused by his other wives, so, if I can kill them by any means, I will be able to enjoy happiness exclusively with my husband, and I will become the owner of their property also.”
With this evil idea upper-most in her mind, the wicked woman killed six of her co-wives with weapons, and the remaining six were treacherously killed by poisoning, and, she became the owner of their property.
Mahāśātakaji spent fourteen years practising the various vows after taking them like Ānanda Śravaka, and like him, he entrusted his family-members to the care of his son, went to the monastery, and remained in meditation on religious subjects. There also, the wicked woman tried to haress him a number of times, but he never lacked in his devotion. Mahāšatakaji

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then observed the eleven gaat Pratimās,-Stages of Spirttual Development for a Śrāyaka. On account of severe austerities his body became greatly emaciated.
One day, nnder the influence of meritorious meditation Mahāśatakaji acquired safea Avadhi Jñana,-Visual Knowledge, and he was able to perceive and know objects as far as one thousand yojanas in the Sao FC Lavana Samudra, Salt Sea, in the East, in the South, and in the West. In the remaining directions he was able to see as much as Ananda Srāvaka did.
Once, when his wife tant Révatī was haressing him, Mahāśātakaji became angry with her, and knowing through the medium of his Avadhi Jñana, he said, “O Revati I overcome by diarrhoea, you will die with unbearing pain within seven days, and will be born as a #17 Māraka, -Hellish beingwith an age-limit of eighty-four thousand years in the hell den iyu Loluccaya, in the first hell
Révati, on hearing these words, was greatly alarmed and she thought, “To-day, Mahāśatakaji has become very angry with me, and he will any row kill me.' With this idea in her mind, she went home and passed her days miserably. As foretold by Mahāśatakajı, she died, and was born a 24 Nāraka,a Hellish being.
At that time, śramana Bhagavān Mahāvira happened to arrive near the village. Sramaņa Bhagavān Mahāvīra narrated the account of the anger of Mahāśatakaji towards his wife Revati and of the language used by him, and said, "O Gautama! Mahāśataka has renounced his body in ihe monastery, and has abstained from food and water till death. His body has become extremely en aciated because he has remained without food and water. It is not advisable that a man of his status should utter harsh words towards other individuals, even though the words uttered by him may be perfectly true. You, therefore,

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go to Mahāśatakaji and tell him that the words used by him towards Révati, even though they were perfectly true, were improper as they were unpleasant, and tell hiin to make atonement for his sins.
Gañadhara Mahārāja Indrabhūti Gautama went to the monastery where Mahāśatakaji was, living. On seeing Canadhara Mahārāja Indrabhūti Gautama coming to him, Mahāśatakaji was greatly pleased. Mahāśatakaji bowed down respectfully before Gaşadhara Mahārāja Indrabhūtı Gautama, and then he gave him the message of Bramaņa Bha Javān Mahāvīra with all its details. Mahāśatakajı accepted the words of Ganadhara Mahärāja Indrabhūti and made atonement for his sins. Ganadhara Gautama then returned into the presence of Śramaņa Bhagavān Mahāvīra.
An account of the ten pirncipal Śrāvakas of śramaņa Bhagavān Mahāvīra is given in 597naging Upāśakadaśānga Sūtra ( the Seventh Sūtra), and in Vardhamāna Déšanā GNATA Tu to which the reader is referred.
Knowing the approach of the time of his fafor Nirvāņa,Final Emancipation to be near-by, and thinking that Gañadhara Mahārāja Indrabhūti Gautama had intense affection towards himself, and his affection was an obstacle to the acquisition of
A Kévala jñāna,-Perfect Knowledge,-for Ganadhara Mahāraja Indrabhūti Gautama, and with the object of cutting off the bondage of affection, in order that he may acquire Perfect Knowledge, he would cause separation, although that separation will be a great blow to him, because whatever is beneficial in the end, should always be done. With this idea in his mind, Íramaņa Bhagavān Mahāvīra sent him to a neighbouring village for the purpose of instructing a Brahmin named a af Dévasarmã in religion
Saying “ Just as your Lord pleases Ganadhara Mahārāja Indrabhūti Gautama bowed down before Sramaņa Bhagavān

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Mahavira, went to the village where Dévaśarma was living and instructed Dévašarmă in religion. Ganadhara Mahārāja Indrabhuti Gautama then started to return to the place where Śramana Bhagavan Mahāvira was.
On his way back, having heard about the frater Nirvāņa, Final Dmancipation, of Śramana Bhagavan Mahavira from the gods who had arrived there for the celebration of the auspicious occasion of frafor Nirvana, Final Emancipation-of his Venerable Master, Ganadhara Mahārāja Indrabhūti Gautama stood stunned for a moment, as if struck by a thunder-bolt, and said
प्रसरति मिध्यात्वतमो गर्जन्ति कुतीर्थिकौशिकां अद्य । दुर्भिक्ष - उमर - वैरादि - राक्षसाः प्रसरमेष्यन्ति ॥ १ ॥
1. Prasarati Mithyātva-tamo garjantiku tīrthi-Kauśikā adaya; Durbhikṣa-damara-vairadi-rākṣasāh prasara-méşyanti,
1 Hence-forward, the darkness of faena Mithyātva,Wrong Belief,-will spread; heretics like Kausika and others will roar boisterously, and evil spirits in the form of famine, tumult, animosity etc, will break out.

राहुग्रस्त निशाकरमिव गगनं दीपहीनमिव मत्रनम् । भरतमिदं गतशोभं त्वया विनाऽद्य प्रभो ? जज्ञे ॥ २ ॥
2. Rāhugrasta-niśākaramiva gaganam, dipahīnamiva bhavanam; Bharatamidam gataśobham tvayā vinā adya prabhol jajné. 2.
2. O Lord, I now consider the Bharatakṣétra without you, to be destitute of splendour, like sky with the Moon seized by Rāhu or like a palace without a lamp.
Genifeftè qua: qgrafą, ga: ga: naqataùfù ? | कंवा मदन्तेति वदामि १ को वा, मां गौतमेत्य । प्तगिराऽथ वक्ता १ ॥३॥

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3. Kasyāmhiipithé pramatan padārthān punah punah
prašņapadi karomı ?; Kam vā bhadantétt vedāmi, ko vā mām. Gautamétyā
ptagirà atha vaktā ? 3 Bowing down gently at whose lotus-like feet, will repeatedly ask a series of questions? Whom will I address as भरत Bhadanta, मदाते कल्याणिनो भवन्ति मदन्तः Bhandante kalyāṇino bhavanti bhadantāk, One who is a highly propitious monk? Who will henceforth call me as Gautama by a speech suitable for trust-worthy persons ?
हा ! हा ' हा ! वीर । किं कृत ? यदीडशेऽवसरेऽहं दूरीकृतः, किं मांडकं मण्डयित्वा बालवत्तवाऽश्वलेऽलगिष्यं ? किं केवलभागममार्गयिष्यं ? किं मुक्ती संकीर्ण अभविष्यत् ? किं वा तव मारोऽभविष्यद् यदेवं मां विमुच्य गतः ॥
Hā! Hā! Ha! Viral kim kritam ? yadidraśé'vasarė aham dūrikritah, Kim māndaham mandayıtyä bālavattavāncalé alagisyanı ? Kim Kévalabhāgamamārgayishyam? Kim Muktau sankirgam abhavisyat? Kun vā tava bhāro, bhaysyad yadéva'n mām vimucya gatah.
Alas! Alas! Alas I O Vira! What has been done ? That I have been removed to a distance at such an opportunity ? Arranging a circle, will I cling like a child to the border of your cloth? Will I ask for a share in Kévala Jñāna ? Will there be over-crowding in afa Mukti,-the 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 oftc! ! Vira! Viral clinging to his mouth, Ganadhara Mahārāja Indrabhūti Gautama said, “I know. Those who are exempt from worldly desires are devoid of affection. The fault hes with me, that I did not know it by Sacred knowledge Fie on such one-sided affection | Enough of affection now I am alone. I have none

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what sowever as mine." While he was, thus, completely engrossed in meditation with an equilibrium of mind, Gapadhara Mahirāja Indrabhūti Gautama acquired as Kéyalam,- Perfect Knowledge. It is said,
मुक्खमग्गपवण्णासं सिणेहो वज्जसिंखला ।
वीरे जीवंतए जाओ, गोअमो जं न केवलो ॥ १॥ 1. Mukkha-nagga-pavannāņam siņého vajjasinknală;
Vire jivantaé jão Goamo jam na Kévali. 1. Por persons desirous of acquiring the A Mukkha magga,-the Path of Final Liberation,-affection is a bondage of adamant. Because, so long as, Vira Parmātma lived, Gautama could not become a Kévalin.
In the morning, Indra and others celebrated the festival of the auspicious occasion of the acquisition of Perfect Knowledge. Here a poet says: -
अहंकारोऽपि बोधाय, रागोऽपि गुरुमक्तमे। विषादः केवलायाभूत, चित्रं श्री गौतमप्रभोः ॥१॥
1. Ahamkāro api bodhāya, rāgo api guru bhaktayé;
Vishādan Kévalāyābhūt, chitram Sri Gautama prabhoh.
1. The sell-conceit of Ganadhara Mahārāja Indrabhūti Gautama ( shown at the moment of hearing the mention of another ne Sarvajnna, Omniscient) resulted in the acquisition of Right Knowledge; his affection (for Sramaşa Bhagavān Mahāvīra) resulted in faithful devotion towards his Master, and his despair ( at the moment of hearing the faafar NirvāņaFinal Emancipation of Sramaņa Bhagavān Mahāvīra, ) bore fruit, in the form of 2007 Kévala Jhāna,-Perfect Knowledge. Every thing relating to Gaşadhara Bhagavān Sri Gautama Prabhu is wonderful.

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Gagadhara Mahārāja Indrabhūti Goutama renounced the world and accepted at T Diksā,-Initiation into the Order of Jain Monks, along with an assemblage of five hundred pupils, when he was fifty years old He was the principal Ganadhara of Śramaņa Bhagavān Mahāvīra. He was seven hands tall. The colour of his body was golden-yellow. He was a Brāhmana. He was very learned in the various branches of Knowledge suitable for a Brāhmaṇa. He had a number of fogs Labdhis, Natural acquisitions. Under the influence of t he front Bija-buddhi Labdhi, ky are aroa Ko ta-buddhi Labdhi, and Patzaiftoit foet Padānusărini Labdhi, Ganadhara Bhagavān Indrabhūti Gautama was able to easily master the various Scriptural writings of the Jains. He used to observe fasting on alternate days with very meagre food at break-fast.
Gaşadhara Bhagavān Indrabhūti Gautama lived for thirty years with Sramaņa Bhagavān Mahāvīra, moving from place to place along with his Venerable Master, and after the Nirvana of śramaņa Bhagavān Mahāvīra, and after his acquision of
ag ria Kévala Jñāna, Perfect Knowledge-which he acquired when he was eighty years old,-he went about from village to village instructing numerous devout individuals in religion.
Ganadhara Bhagavān Indrabhūti Gautama acquired Kévala Jñāna during the latter part (the dawn ) of the night of Asvin Vad Amavasya आस्विन वद अमावास्या the night of Divali Day, during which night-middle of the night, Sramaņa Bhagavān Mahāvīra acquired fataloga-Nirvāņa Pada - The State of Final Emancipation
Twelve years after the acquisition of Perfect Knowledge, Gagadhara Bhagavan Indrabhūtı Gautama, while wandering from village to village, came to HTCAT Rājagriha Nagari, the town of Rājagriha-adored and worshipped by millions of gods and goddesses.
Knowing the approach of the cime of his demise, Gañadhara Bhagavān Indrabhūti Gautama, remained without food and

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drink for one month, and in the end, he acquired Arne Mokşa Pada,-the State of Final Emancipation,-when he was nidely two years old.
Gañadhara Mahārāja Indrabhūti Gautama had a doubt in his mind about the existence of a Jiva,-the Soul-whether the Soul existed or not, caused by various contradictory that Śrutis occurring in the Vèdas and their incorrect explanations given by different learned sages. He had never expressed that doubt before any one else, under the fear of losing his fame as a Rea Sarvajña,-an Omniscent. But on hearing the name of another Sarvajna, he expressed a desire that he would call the other Sarvajña as Sarvajña, only when he discloses the doubt long-cherished in his mind, otherwise not by any means.
When, however, while approaching śramaņa Bhagavān Mahāvira seated in the Samavasara a, with the object of defeating his adversary in discussion, he was accosted, with very sweet nectar-like words, calling him by his name and his Gotra, and also when śramaņa Bhagavān Mahāvīra disclosed the fact that he had a doubt about the existence of the Soul and that it was caused by various contradictory verses in the Védas, he was greatty pleased.
śramaşa Bhagavān Mahāvira then explained in detail all his doubts about the Soul, with correct explanations of the verses from the Véjas. The subject has been fully discussed in the Third part of “ Sramaņa Bhagavān Mahāvira” to which the reader is referred.
Ganadhara Mahārāja Indrabhūti Gautama having received the most correct explanations about all his doubts, took FIATT Diksă along with his five hundred pupils.
Ganadhara Bhagavān Indrabhūti Gautama possessed such unusual divine powers that all those lucky persons who received #virantaten Bhagavati Dikså, Initiation into the Order of Jain

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113 Monks at his hands, invariably acquired ATHITE Moksa Padathe State of Final Emancipation-sooner or later.
The auspicious name of Canadhara Bhagavān Indrabhūti Cautama is remembered at the commencement of every auspicious occasion by all Aryan Races and early in the morning by millions of devout lay-men and ascetics.
GANADHARA AGNIBHUTI.
Agnibhūti sfazla of Gautama gotra, the second Ganadhara of Sramaņa Bhagavān Mahavira, was the younger brother of Ganadhara Bhagavān Indrabhūti Gautama. He was born at Gobara-gāma at 7A ( Gobbra or Govaraya ) near TRT Rajagriha, in the year 603 B. C He was a Brāhmin by caste and was well-versed in the four Védas and the six Upāngas. He had five hundred disciples who were receiving instruction in various branches of learning. He was very often busy, like his elder brother, in performing various 79 Yajna-Sacrifices.
He renounced the world at the age of forty-six and accepted area at Bhāgayatı Dikṣā-Initiation into the Order of Jain--Monks,-at the hands of śramaya Bhagavān Mahāvīra, and became his second Ganadhara.
He knew the twelve Angas including the fourteen Pūrvas and the Upāngas of the Jain Scriptures, and after the expiration of a period of twelve years as his Chadmastha Paryāya 3418aelu,-a period of a house-holder's entire existence or of an ascetic's life before the acquisition of doma Kévala Jñāna-a stage preparatory to the attainment of Kévala jñāna), he acquired maca Kévala Jñana,-Perfect Knowledge-when he was fifty-eight years old.
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of
anadha
a
The #17 Diksā, Initiation into the Order of Jain Monks
būti occurred under the under-mentioned circumstances.
When Agnibhūti heard from people that his elder brother Indrabhūtı Gautama had taken Amaat 418 Bhāgavati DiksāInitiation into an Order of Monks-prescribed in Jaina Scriptures- he thought,
तं च प्रवजितं श्रुत्वा, दध्यौ तद्वान्धवोऽपरः। अपि जातु द्रवेदद्रिहिमानी प्रज्वलेदपि ॥ १ ॥ वहिः शीतः स्थिरो वायुः संमवेन तु बांधवः ।
हारयेदिति प्रपच्छ, लोकानश्रद्दधद् भृशम् ॥ २॥ 1. Tam ca pravrajitam śrutvā dadhyau tad bāndhavo aparah;
Api jātu dravédadri-r-himāni prajvalédapi. 2. Vahniḥ śitah sthiro vāyuh sambhavénna tu bāndhavah;
Hārayéditi prapaccha, lokānasraddadhad bhruśam. 1-2 Having heard that his brother Indrabhūti Gautama accepted Diksā, the (younger ) brother ( Agnibhūti ) thought,It is possible that mountain may melt away, or deep snow may blaze forth into fire, or fire may assume the ( quality of becoming ) cold, or even the wind may become stationary, even then, my brother will not be defeated.” Consequently disbelieving it, he asked the people repeatedly.
तनश्च निश्चये जाते चिंतयामास · चेतसि ।
गत्वा जित्वा च तं धूर्त वालयामि सहोदरम् ॥ ३॥ 3. Tataśca niscayè jāté, cintayāmāsa cétas ;
Gatvā jitvā ca tam dhūrtam vālayāmı sahodaram. 3. Then, when he was convinced in his mind, he thought“Having gone and having won over that rogue, I will bring back ( my ) brother.”

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सोऽप्येवमागतः शीघ्र, प्रभुणाऽभाषितस्तथा।
संदेहं तस्य चित्तस्थं व्यक्तीकृत्यावदद्विभुः ॥ ४ ॥ 4. So payévamāgatah shighram, prabhuņā-bhāsıtastatha;
Saṁdéham tasya cittastham vyaktikrityā-vadadvibhuh.
4. He accordingly came there swiftly, and was addressed in the same manner, by śramaņa Bhagavān Mahāvīra. The Omnipresent Lord, having made the doubt remaining in his mind clearly manifest, said .
starfait ! *i, CEFTA doll कथं वा वेदतत्त्वार्थ, विभावयसि न स्फुटम् ॥ ५ ॥
5
Hé Gautaināgaibhuté ! kah samdéhastava Karmanah ? Katham vă Véda-tattvārtham vibhāvayası na sphulam ?
5. O Gautama Agnibhūti! What? liave you doubt with Karmas ? Why do you not clearly trace out the real sense of the verses of the Vedas ?
śramaņa Bhagavān Mahāvira then explained in detail, the theory of Karmas promulgated by the Tirthankaras and he accepted 47877 Diksā, Initiation into the Order of Monks-along with his five hundred pupils.
Ganadhara Agnibhūti died during the life-time of śramapa Bhagayān Mahāvira at the age of seventy-four.
GANADHARA VĀYUBHŪTI
Vāyubhūti aftufa of Gautama Gotra, the third Ganadhara af śramapa Bhagayān Mahāvīra, was the youngest brother of Gagadhara Bhagavān Indrabhūti Gautaina. He was born at

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Gobara-gāma गोवरगाम ( Gobbra or Govaraya ) near राजगृह नगरी Rajagriha Nagari in the year 599 B C He was a Brahmin by caste and was well-versed in the four Védas and in the six in Upangas,-Supplemenetary Sciences.
He had five hundred pupils who were receiving instruction in various branches of learning under him. He was very often busy in performing various Yajñas,-Sacrifices to numerous gods and goddesses.
Vāyubhūti had a doubt about the relations of the Body and the Soul. When he heard that both his brothers Indrabhūti and Agnibhuti had become disciples of Śramaņa Bhagavān Mahāvīra, he thought "He who has defeated both my brothers must necessarily be a afa Sarvajna,-Omniscient,-let me therefore go, and having bowed down respectfully before the Omniscient Lord, let me be free from my sins. I will also get my doubt solved by him. With this idea in his mind, Väyubhūti came to the Samavasarana of Śramaņa Bhagavan Mahāvīra accompanied by his five hundred pupils, and having bowed down respectfully before him, he took his seat near-by.
तज्जोवतच्छरीरे सन्दिग्धं वायुभूतिनामानम् ।
zà fagdures àgrå få a wıaufe ? ? 11

Tajjiva-tacchariré sandigdham Vāyubhūti-nāmānam; Ucé vibhu-r-yathāstham Védā-rtham kim na bhavayası?
Śramana Bhagavan Mahāvīra then said "O Vayubhūti! You have a doubt about the Body and the Soul You think that the Body and the Soul is the same object. You say that the Soul is not distinct from the body as it is not grasped like a pot, by Pratyaksa,-Direct Knowledge, and other evidences, but that it is produced in the body like bubbles in water, and that it perishes with the body. But this idea of yours is not correct.
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1. The Lord (Sramaņa Bhagavān Mahāvira) told Väyubhūti yho had & doubt that the Body and the Soul is the saine. Bart you do not know the exact meaning of the verses of the Vedas.
Śramaņa Bhagavān Mahävira then explained Väyubhūti the correct meanings of the verses of the Vedas
Vāyubhūti accordingly took tu. Dik, ā, Initiation, at the hands of śramana Bhagavān Mahāvīra along with his five hundred pupils.
Vanadhara Vāyuhhütı was forty-two years old when he renounced the world, ten years later He at the age of fiftytwo, he acquired ara hévala Jñāna,-Perfect Knowledge. He reinained a Kévali for eighteen years, and when he acquired QiVeç Moksa Pada, -State of Final Emancipation,-he was seventy years old. He died at Rājagriha Tuge during the lifetime of śramaņa Bhagavān Mahāyıra.
GANADHARA VYAKTA,
Gaqadhara Vyakta of Bhāradvaja Gotra was the fourth Gapadhara, of Gramaņa Bhagavān Mahāvīra. He was born at Kullāka-gma. His father was wefan Dharma-mitra and his mother was a Vāruņi. He was a Brāhmin by caste. He Was well-ested in the four Vedas and the six gaits Upāngas, Supplementary Sciences. He had five hundred pupils who were receiving instruction in various branches of learning under him.
He had a doubt in his mind about the five as Bhuta, Elements-the five gross elements-Earth, Water, Fire, Air, and Ether of which the body is supposed to be composed and into which it is finally dissolved. He said that there was nothing

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like these five elements in this world. Whatever we experience in this world about these elements is as misleading as a reflection of the Moon in water. Every thing is non-existent.
When Pandita Vyakta approached Samana Bhagavān Mahavira he addressed him thus
66
पञ्च भूतेषु तथा संदिग्धं व्यक्तसंज्ञकं विबुधम् ।
ऊचे विशुर्यथास्थं वेदार्थ किं न भावयसि १ ॥ १ ॥
1. Pancasu bhūtésu tatha sandigdham Vyaktu-sanjnakam vibudham;
Uce vibhu-r-yathāstham Védārtham kim na bhāvayasi?
1. The Lord (Śramana Bhagavan Mahavira) told the learned man Vyakta who had a doubt about the five elements, Why do you not trace out the exact meaning of the verses of the Védas.
Śramaņa Bhagavan Mahavira, then, removed his doubts by explaining the correct interpretation of Verses of the Védas. He took a Diksā,-Initiation,-at the hands of Śramaņa Bhagavan Mahavira along with his five hundred pupils.
Gaṇadhara Vyakta was fifty years old when he renounced the world He knew the various works of Jain Scriptures as he had several Labdhis and twelve years later 1-e at the age of sixty-two, he acquired -Kévala Jñana,-Perfect Knowledge. Then he remained a Kévali for eighteen years, and when he acquired a Moksa Pada,-the State of Final Emancipation-from all museries, he was eighty years old. He died at Rājagriha during the life-time of Śramaņa Bhagavan Mahavira.

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119 GANADHARA SUDHRMĀ SWĀMĪ
Gañadhara Sudharmă Swāmī of sfanta ng Agnivaiśyāyana Gutra, was the fifth Gaŋadhara of śramaņa Bhagavān Mahāvira. He was born at 14 OTTH Kullāka-gāma His father was afih Dhammila, and his mother was affar Bhaddilā. He was well-versed in the four Vedas and the six sajıs Upāngas-Supplementary Sciences. He was a Brāhmin by caste. He had five hundred pupils who were receiving instruction in various branches of learning under him.
He was very often busy in performing various aus Yagnas,Sacrifices to numerous gods and goddesses.
Arya Sudharmā Swāmi had a doubt yarn and a Yo yādrisan sa tādrišah it, expressing similarity of forms in this life and in future lives; for instance, if a soul is born as a human being or as a beast in this life, he will be born as a human being or as a beast respectively, during his future lives, as a result of misleading interpretations of various verses of the Vedas.
When, however, Ārya Sudharmã Swāmi approached Sramaņa Bhagavān Maltāyıra with the object of removing his doubt, he was lovingly addressed.
यो यादशः स तादश इति सन्दिग्धं सुधर्मनामानम् । जचे विभुर्यथास्थं वेदार्थ किं त मावसि ॥१॥
1. Yo yādriso sa tādrisan iti sandigdham Sudharma nāmānam;
Ucè vibhu r-yathāstham Védárthānı kim na bhāvayası ?
I The lord (Śramaņa Bhagavān Mahāvira ) told the learned man Ārya Sudharmā Swami "Why do you not trace out the exact meaning of the verses of the Vedas ?

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120 śramana Bhagayān Mahävira, then, removed his doubts by explaining the correct interpretation of the versts of the Vedas. He took # Dik ã,-Initiation, at the hands of śramana Bhagavān Mahävira along with his five hundred pupils.
Ganadhara Maharaja Sudharmā Swāmi was fifty years old when he renounced the world. He knew the various works of Jain Scriptures as he had several Labdhis. After a period of forty-two years of ascetic life, he acquired her Kévala Jñāna, Perfect Knowledge at the age of ninety-two.
Gagadhara Mahārāja Sudharmā Swāmi remainad a Kévali for eight years, and when he acquired A1796 Mokșa Pada, the State of Final Emancipation from all miseries, he was one hundred years old.
GANADHARA MANDIT.
Ciapadhara Maņõita Afisa of afy Vāśistha gotra was the sixth Caņadhara of Sramaņa Bhagavān Mahāvīra He was born at tanta Mouryagama His mother was fasztof Vijayadéyi and his father was sada Dhanadeva. He was a Brāhmin by caste. He was well-versed in the four Védas and the six gains Upangas,-the Supplemen'ary Sciences. He had three hundred and fifty pupils who were receiving instruction in various braches of learning under him.
Ārya Mandita had a doubt in his mind about qo Bandha, Bondage and Art Moksa, freedom from the bondage of Karmas, as a result of misleading interpretations of various verses of the Vedas

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When, however, Arya Magdita approached śramapa Bhagavān Mahāvīra, with the object of removing his doubt, he was addressed thus,
अथ बन्धमोक्षविषये सन्दिग्धं मण्डितामिषं विबुधम् । ऊचे विभुर्यथास्यं वेदार्थ किं न भावयसि ॥१॥
Atha Bandha-Moksa-visayé sandigdham Manditabhidham vibudham; Ucé vibhu r-yathästham Védārtham kim na bhāvayasi ?
1. The Lord (śramaga Bhagavān Mahāvīra ) told the learned man named Maņdita who had a doubt about it Bandha, Bondage, and Al Mokşa,--Preedom from Karmas, "Why do you not trace out the exact meaning of the verses of the Vedas?
Sramana Bhagavān Mahāvīra then remuved his doubts by explaining the correct interpretation of the verses of the Vedas. He took Dikṣā,-Initiation at the hands of śramana Bhagavān Mahāvira, along with his three hundred and fifty pupils.
Gapadhara Mahārāja Maņdita was fifty-three years old when he renounced the world. He readily knew the various works of Jaina Scriptures as he had several Labdhis. After a period of fourteen years of ascetic life, Gapadhara Magdita acquired auta Kévala Jñāna,-Perfect Knowledge-at the age of sixty-seven.
Qaqadhara Mapdita remained a Kévali for sixteen years, and he acquired 72797 Mok a Pada,-the State of Final Emancipation-when he was eighty-three years old.
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GANADHARA MAURYAPUTRA.
122
Gaṇadhara Mauryaputra of ¶ Kāśyapa gotra was the seventh Gaṇadhara of Śramaņa Bhagavan Mahavira. He was born at मौर्यगाम Maurya - gāma. His mother was विजया देवी Vijayā dévi, the wife of Dhanadéva, and mother of Mandita and his father was Maurya of Kasyapa gotra, with whom she had re-married after the death of her first husband. He was a Brahmin by caste. He was well-versed in the four Védas and the six 3ains Upangas, the-Supplementary Sciences He had three hundred and fifty pupils, who were receiving instruction in various branches of learning under him.
Ārya Mauryaputra had a doubt in his mind about the existence of Déva, Gods-Celestial Beings-caused by various contradictory verses in the Védas.
When, however, Arya Mauryaputra approached Śramaņa Bhagavan Mahāvīra with the object of removing his doubt, he was addressed thus-
1. Atha Déva-visya
nāmānam;
अथ देवविषयसन्देहसंयुतं मौर्यपुत्रनामानम् ।
zà fàgduredi àgrå fé a mqafa ? | ? ||
sandéha-samyutam

Ucé vibhu-r-yathāstham Védārtham kim na bhāvayasi ?
1. The Lord (Śramane Bhagavan Mahāvīra) told the learned man named Mauryaputra who had doubts on the subject of celestial beings "Why do you not trace out the exact meaning of the verses of the Védas?
Mauryaputra
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Śramaņa Bhagavān Mahāvira then removed his doubts by explaining the correct interpretations of the verses of the Védas, and by actually showing him the Indras and other gods sitting in the assembly. The gods do not visit Agu el Manu. sya-loka,-Human Habitation,-because they are deeply engrossed in enjoying celestial pleasures and also because they cannot bear the intense stench of foul odour spreading out from human habitation. They, however, come into this world on the occasion of the celebration of Birth, Dikṣā, Kévala jñāna, Nirvāna, and such other auspicious occasions of a Tirthankara attracted as they usually are, by the superabundant overpowering influence of the presence of a Tirtharkara. But their-nonappearance in this world, does not prove their non-existence. He took #877 Diksā,-Initiation at the hands of śramang Bhagavān Mahavira along with his three hundred and fifty pupils.
Viaņadhara Mahārāja Mauryaputra was sixty-five years old when he renounced the world. He knew the various works of Jain Scriptures, as he had several Labdhis. After a period of fourteen years of ascetic life, Ganadhara Mauryaputra acquired times a Kévala Jñāna,-Perfect Knowledge,-at the age of seventy-nine.
Ganadhara Maharaja Mauryaputra remained a Kévali for Blixteen years and he acquired At Moksa Pada-the State of Pinal Emancipation when he was ninety-five years old.

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GANADHARA AKAMPITA.
Ganadhara Akampita of naa Gautama-gotra, was the eighth Gaşadhara of Śramaņa Bhagavān Mahāvira. He was born at fafar Mithilă. His father was Déva, and his mother was atret Jayanti. He was a Brāhmin by caste. He was well-versed in the four Védas and the six ggins Upāngas Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Ārya Akampita had a doubt about ARC IS Nārakas, Hellish beings-as a result of some misleading interpretations of verses of the Vedas.
śramapa
When, however, Arya Akampita approached Bhagavān Mahāvira, he was addressed thus:
अथ नारकसन्देहात् सन्दिग्धमकम्पितं विबुधमुख्यम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ॥१॥
1. Atha Nāraka-sandéhất sandigdhamakampitam vibudha
mukhyam ; Ucé vibhu-r-yathāstham Vèdārtham kim na bhāvayasi ?
1. The Lord (Śramana Bhagavān Mahavira) told the great learned man Akampita who was cherishing doubt rega. rding Trefits Nāraks, -Hellish Beings.- “Why do you not trace out the exact meaning of the verses of the Vedas ?
śramana Bhagavān Mahāyira then removed his doubts by explaining the correct interpretation of the verses of the Vedas, and telling him that those who perform wicked actions in this world, are born as Arms Nāraks,-Hellish Beings-in their next

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Itte. The existence of hellish beings cannot be proved by the gator Pratyaksa Pramāṇa,-Direct Knowledge, but their presence can be judged by Serta Anumāna,-Inference and other proofs. He took at Diksā Initiation, at the hands of śramana Bhagavān Mahāvīra along with his three hundred pupils.
Ganadhara Mahārāja Akampita was forty-eight years old when he renounced the world. He readily knew the various works of Jain Scriptures. After a period of nine years of ascetic life, Gaņadhara Akampita acquired ma Kévala Jñāna,Perfect Knowledge,-at the age of fifty-seven.
Ganadhara Mahārāja Akampita remained a Kévali for twenty one years and he acquired 1879Mokşa Pada-the State of Final Emancipation-when he was seventy-eight years old.
GANADHARA ACALABHRĀTĀ
Canadhara Acalabhrātā of Eto Hărya-gotra, was the ninth Gapadhara of śramaņa Bhagavān Mahävira. He was born at Fore Košala. His father was ag Vasu and his mother was in Nandā. He was a Brāhmin by caste. He was wellversed in the four Védas and the six sytoys Upāngas,-Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Ārya Acalabhrātā had a doubt about goi Punya, -The reward of meritorious work,-and org Pāpa,-The evil consequences of wicked actions,-owing to misleading interpretations of verses of the Vedas.

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When, however, Pandita Acalabhrātā approached Śramapa Bhagavan Mahavira with the object of removing his doubt, he was addressed thus:
अथ पुण्ये सन्दिग्धं द्विजमचलभ्रातरं विबुधमुख्यम् । ऊचे विभ्रुर्यथास्थं वेदार्थे किं न भावयसि १ ॥ १ ॥
1. Atha punyé sandigdham dvijamacalabrātaram vibudha mukhyam;
Ucè vibhu-r-yathāstham Vèdārtham kim na bhāvayasi }
1. The Lord (Śramana Bhagavān Mahāvīra) told the Brahmana learned man Acalabhrātā who had a doubt about g Punya,-The reward of meritorious work-" Why do you not trace out the exact meaning of the verses of the Védas?

Śramaņa Bhagavan Mahāvīra then removed his doubt by explaining the correct interpretation of the verses of the Vedas and by explaining that the reward of meritorious work and the evil consequences of wicked actions, are clearly evident even in this world, and they are well-known to persons knowing the ways of the world. Long life, health, handsome appearance, birth in noble families etc are the reward of meritorious work. Short lite, ill-health, ugliness, poverty, miseries of various diseases, birth in low families etc are the evil consequences of wicked actions. In this world, one man is born as a king, while another is born as a beggar; one is possessed of excellent body with all the senses fully-developed, while another has ill-developed delicate body, with some of the senses wanting or not developed at all; one man is very lucky and rolling in wealth and prosperity, while another is penniless and has hardly a morsel of food to eat; one is very healthy and never suffers from any pain, while another is always suffering from pangs of varieties of diseases; one is able to digest whatever he eats, while another having ample to eat, is not able to digest even the smallest portion of wholesome nutritious diet; one is
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127 very fortunate, while another is miserable. A condition of great difference in this world is caused as a reward of meritorious work and evil consequences of wicked actions in previous life. If there be no such thing as gou Punya,-Reward for meritorious work, and 79 Pāpa,-Evil consequence of wicked actions,in this world, all the individuals in every grade of life, must be uniformly happy or uniformiy miserable, all must be uniformly healthy or uniformly weak or all must be uniformly wealthy or uniformly penniless.
He took per Dikṣā,-Initiation-at the hands of śramaqa Bhagavān Mabāyıra, along with his three hundred pupils.
Gañadhara Acalabhrātā was forly-six years old when he renounced the world. He readily knew the various works of Jain Scriptures as he had several Laldhes. After a period of twelve years of ascetic life, Ganadhara Achalabhrātă acquired 6 TT Kévala Gnāna,-Perfect Knowledge-at the aga of fifty-eight.
Gayadhara Mahārāja Acalabhrātá remained a Kévali for fourteen years and he acquired Hat Moksa Pada,-the Stare of Final Emancipation -when he was seventy-two years old.

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GANADHARA METĀRYA
Ganadhara Métārya of Filip Kaundinya gotra was the tenth Canadhara of śramaga Bhagavān Mahăvira. He was born at fought Vacchhapuri. His father was 78 Datta and his mother was tout Varuņadévi. He was a Brāhmin by caste. He was well-versed in the four Vedas and the six sofors Upārgas,-Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Paņạita Métārya had a doubt in his mind about me Para-bhava.-Next Life. He held that the Soul existed as an aggregate of the five elements of which the body is composed and that the Soul disappeared with the dissolution of the elements of the body. How can there be any thing like per Para loka,-Next World, and gaxa Puna-r-bhava, Re-birth?
When, however, Pandita Métārya approached śramaga Bhagavān Mahāvira with the object of removing his doubt, he was addressed thus
अय परमवसन्दिग्ध मेतार्य नाम पण्डितप्रवरम् । ऊचे विसुर्ययास्पं वेदार्य किं न भावयसि ? ॥१॥
1. Atha parabhava-sandigdham Métāryam nāma paņdita
pravaram; Ucxé vibhu-r-yathāstham Védārtham kim na bhāvayasi ?
1. The Lord ( śramana Bhagavān Mahāvīra ) told the excellent learned man, named Métarya, who had a doubt about
Ta Parabhava,-Next Life-" Why do you not trace out the exact meaning of the verses of the Vedas ?

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Śramana Bhagavān Mahāvīra then removed his doubt bý explaining the verses of the Védas. The condition of the Soul is quite distinct from that of the five elements. The union of the five elements (i.-e. earth, water, fire, air, and ether) of which the body is composed, and into which it is dissolved at death, does not produce a Cétana,-Consciousness. Consciousness, the chief characteristic of the Soul, is absolutely different from the five elements composing the body. चेतनालक्षणो जीवः Cétană lakṣaņo Jivab;-The Soul is characterised by Consciousness. The Soul possessing consciousness becomes separated from the body at the expiration of the allotted term of life, and goes into the future world.
Some individuals have a recollection of events of former life, even during their present existence by arfa en Jāti Smaraņa,Remembrance of the events of a former birth. If there be no gana Punarbhava,-Re-birth, who will enjoy the pleasures of meritorious work or suffer the evil consequences of wicked actions done during this life? If there be no re-birth and if there is no recompense for good or evil actions, why should there be any consideration, what-so-ever, that only meritorious deeds should be performed and wicked actions always avoided? If such be the case, then, it will come out as a settled fact that every individual in this world, is at hberty to act in accordance with his peculiar imagination. But we see all thes individuals in this world bearing the consequences of good or evil deeds, and all of them are not the result of deeds done by them during this life, and, therefore, there is no doubt whatso-ever that there is at Para-loka,-Next Life.
Arya Métarya, fully convinced by the explanation, took दीक्षा Diksä-Initiation-at the hands of Śramaņa Bhagavan Mahāvīra, along with his three hundred pupils.
Ganadhara Mahārāja Métarya was thirty-six years old when he renounced the world. He readily knew the various works of Jain Scriptures as he had several Labdhis. After a period 17

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130 of ten years of ascetic life, Ganadhara Métārya acquired 4 917 Kévala Jñana,-Perfect Knowledge-at the age of forty-six.
Ganadhara Mahārāja Métārya remained as a Kévall for sixteen years and he acquired Arga Mokşa Pada-the State of Final Emancipation-when he was sixty-two years old.
GANADHARA PRABHASA.
Ganadhara Prabhāsa of fiera Kaundinya gotra was the eleventh Ganadhara of śramaņa Bhagavān Mahavira. He was born at TTTT matt Rājagriha Nagari His father was a Bala and his mother was afonal Ati-bhadrā. He was a Brāhmin by caste. He was well-versed in the four Vedas and the six suits Upāngas, the Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Pandita Prabhāsa had a doubt in his mind about are Mokşa,--Final Emancipation-caused by contradictory verses of the Védas.
When, however, Pandita Prabhāsa approached śramaņa Bhagavān Mahāvīra, with the object of removing his doubt, he was addressed thus
निर्वाणविषयसन्देहसंयुतं च प्रमासनामानम् ।
ऊचे विमुर्यथास्यं वेदार्थ किं न मावयसि ? ॥१॥ 1. Nirvāņa-visaya-sandéha-samyutam ca Prabhāsa-nām ānam
Ucé vibhu-r-yathästham Védārtham kim na bhāvayasi ?
1. The Lord (Sramaşe Bhagavān Mahāvira) told the eleventh Ganadhara named Prabhāsa, who had a doubt on the subject of a Mokşa,-Final Emanaipction-in his mind, “Why do you not trace out the exact meaning of the verses of the Vedas ?

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Šramaņa Bhagavān Mahāvīra then removed his doubt by explaining the correct interpretation of the verses of the Vedas.
The verse in question is FRESAT ufatti Jarā maryam yadagnihotram. Sacrifice to Agni afat the God of Fire-should be done till extreme old age The meaning of the verse is that a man desirous of Fact Svarga,-Going to Heaven,-should depend upon THET Agnihotra,-Sacrifice to God Agni-as the only means of attaining his object. The performance of Agni. hotra cannot become the means of acquiring 1 Mokşa, Final Emancipation,-as it is attended with the destruction of many living beings. No other practices suitable for the accomplishment of Moksa have been enjoined in the Vedas. One is there-by led to the conclusion that there is no Mokşa. Another verse agut afaga, TCHTË ga, qi, Fiala, Atrai aafa Dvé Brahimaņi véditavyé, paramaparam ca, tatra param satyajñānam anantaram Brahméti. Two varieties of sacred Knowledge are to be recognized. One is of another is AqT Param and Aparam; q1a Para Jñāna is 281a Satya Jnāna, Right Knowledge. The other is JHTIA Brahma Jñana Knowledge of HIRT Mokşa or Final Emancipation which is indicative of the presence of Mokşa. Your doubt has been caused by the varieties of ideas in the two verses. The meaning of the two verses amounts to this-A man desirous of going to heaven may perform Haci Agnihotra,-Sacrifice to Agni,-and a man desirous of acquiring Mokşa,Final Emancipation-should leave aside Agnihotra and perform religious practices suitable for the accomplishment of Final Emancipation.
Right Knowledge, Right Perception, and Right Conduct lead to 887 Karma-ksaya,-Destruction of all Karmas or AHATI Moksa Mărga,-the Path of Final Emancipation. It can be accomplished only during Agronfa Manuşya gati,Hunian Existence. The devout sages who are keenly intent on strictly observing the prescribed rules of religious practices are enabled to make themselves free from the miseries of this world, and they alone are able to attain Final Emancipation.

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Pandita Prabhāsa fully convinced by the explanation, took a Diksă,-Initiation at a comparatively young age, at the hands of Sramana Bhagavān Mahavira along with his three hundred pupils.
Canadhara Mahārāja Prabhāsa was only sixteen years old when he renounced the world. He knew the various works of Jain Scriptures as he had several Labkhis.
After a period of eight years of ascetic fife, Canadhara Mahārāja Prabhāsa acquired a Kévala Jñana«Perfect Knowledge-at a comparativerly young age of twenty-four years, and he acquired A1997 Moksa Pada,-the State of Final Emancipation-when he was forty years old.

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LIST OF GAŅADHARAS.
No.
12111a
12
16
74
18
18
42

Place of Name of Name of
| Period of Diksā period Pariod of Total Name
Gotra Birth Father
house holder before Kéralıkévali term of Mother
| Stage Stage | Stage | life. Gobargām Vasubhūti ma Swāmi obarga
Prithivi Gautama 50 L 30 12 92 21 Agnibhūti | Gobargām Vasubhūti Prithivi Gautama Váyubhūti Gobargām Vasubhūti Vrithivi Gautama
70 Vyakta Kullāga Dharmamitra Vāruņi Bhāradvāj
12
80 Sudharma | Kullāga Dhammila Bhaddilā Agnivaisya
8 100 6 Mandi:a Mauryagām Dhanadeva Vijayadévi Vāśıştha
16 83 Mauryaputra Mauryagām Maurya Vijayādévi Kāśyapa
95 8 Akampita Mithila Deva Jayanti Gautama 9 Acalabhrātā Košala Vasu Nandā Hārya 10 Métāryā Vacchapuri Datta Varunadévi Kaundinya
62 Prabhasa Rājagriha Bala Atibhadrā Kaundinya
1640
14
14
16
21
12
14
72
--
16

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134
२ से केणद्वेणं भंते ! एवं बुच्चई ? समणस्त भगवओ । महावीरस्स नर गणा इकारस गणहरा हुत्णा ? ॥ २॥ 2. Se.kénatthenam bhante ! évam vuccai? Samanassa Bhagavao Mahāvīrassa nava Gaņā ikkārasa Ganaharā hutthā ?
2. O revered Sir ! why do you say that śramaņa Bhagvāna Mahāvīra had nine Gaņas and eleven Ganadhars ? Because, किल जाव जावइया जस्स गणा तावइया गणहरा तस्स" इति वचनात् । Kila java javalya jassa ganā tāvaiya ganaharā tassa. All the Tirthankaras have as many Gaņadharas as there are Ganas, how is it that śramaņa Bhagavān Mahāvīra had nine Gapas and eleven Gaşadhars. ?
The Ācārya says
३. समणस्स भगवओ महावीरस्स जिढे इदभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाई वाएइ, मज्झिमए अग्गिभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाइं वाएइ, कणोयसे अणगारे वाउभूई नामेणं गोयमसगुत्ते णं पंचसममसयाइ वाएइ, थेरे अज्जवियते भारदायगुत्ते ण पंचसमणसयाइं वाएइ, थेरे अग्जमुहम्मे अग्गिवेसायणगुत्ते णं पंचसमणसयाई वाएइ, थेरे मंडियपुते वासिहसगुत्ते णं अट्ठाइं समसयाई वाएइ, थेरे मोरियपुत्ते कासवगुते णं अट्ठाइं समणसयाई वाएइ, थेरे अकंपिए गोयमसगुत्ते णं, थेरे अयलमाया हारियायणगुत्ते णं ते दुन्नि वि थेरा तिनि तिनि समगसयाई वाइति, थेरे मेयज्जे थेरे अज्जपमासे एए दुन्नि गि थेरा कोडिन्ना गुत्ते ण विनि तिमि समसयाई वाएंति ॥ से तेणडेण अजो-एवं बुच्चई, समणस्स भगवओ महाबोरस्स नव गणा इकारस गणहरा हुत्था ॥३॥
3 Samaṇassa Bhagavao Mahāvirassa jitthè Indabhūi anagare Goyamasa-gutte nam, pancasamapasayaim vai; majjhimaé Aggibhūi aņagāré Goyamasa-gutté ņam pancasamaņa sayāim vāéi; kaniyasé anagāré Văubhūi nāméņam Goyainassagutté ņam pancasamaşasayāim vāét; théré Ajja Viyatté Bhāraddāé-gutté nam pancasamaşasayāim vāéi; théré Ajja Suhamme Aggivesẵyana -guité nam pancasamanasayāim

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135 vāéi; théré Mandiyaputté Văsiţthasa-gutté nam addhatthāi samaşasayaim vāéi, théré Moriyaputté Kāsaya-guttè pam addhattha:m samaņasyāim vãér; théré Akampié Goyamasaguité ņam, théré Ayalabhāyā Hāriyāyaṇa-gutté ņam té dunni vi thérā tinoi tinni samanasayāim vāinti, Sé ténaithéņam ajjo èvam vuccai Samanassa Bhagavao Mahāvīrassa nava Gagā ikkārasa Ganaharā hutthā. 3.
3. Indrabhūti of Gautama gotra, the chief disciple of Śramaņa Bhagavān Mahāvira was giving religious lessons to five hundred ascetics; Agnibhūti of Gautama gotra, the second disciple was teaching five hundred ascetics; his younger brother, named Vāyubhūti arafa of Gautaina taa gotra, was teaching five hundred ascetic-disciples; Sthavira Ārya Vyakta 5 of Bhāradvāja II gotra was teaching five hundred asceticdisciples; Sthavira Arya Sudharma siah of Agnavaisya atau gotra was teaching five hundred ascetic-disciples; Sthavira Manditaputra #focage of Vāśistha ang gotra was teaching three hundred and fifty ascetic-pupils; Sthavira Mauryaputra higa of Kāśyapa *1349 gotra was teaching three hundred and fifty ascetic-pupils; Sihavira Akampita
#figa of Gautama mah gotra and Sthavira A cala Bhrāta hagulat of Hāritāyana afraiga gotra, both of them together, taught three hundred ascetic-disciples each; Sthavira Métārya #arf and Sthavira Ārya Prabhāsa Ighie both of Kaunţinya
ifgry gotra, both together were teaching three hundred ascetic-disciples each. It was, on that account, o Respected Sir, it is said, trat śramaņa Bliagavān Mahāvīra had nine Ganas and eleven Ganadhars.
The names of Ganadhars, the number of Gaņas and the number of ascetic-disciples receiving religious lessons under each Gañadhara, is shown in the accompanying Table.

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136 TABLE
Names
Ganas
Number of disciples
500
500
500
Ova en Awn - Number
500
Śrī Indrabhūti Agnibhūti Vāyubhūti Ārya Vyakta Ārya Sudharmā Ārya Mandita Mauryaputra Akampita
500
350
350
300
Acalabhrātā
300
300
)
Métārya Ārya Prabhāsas
300
Here, Akampita and Acalabhrātă, both of them, were together, at the head of one Caņa, and each of them taught three hundred pupils and similarly Métārya and Arya Prabhas, both of them, were together at the head of one Gana; and hence, it is well-said that Sramaņa Bhagavān Mahāvīra had nine Gaņas and eleven Gañadhars.
Besides, Sthavira Mandita and Sthavira Mauryaputra were brothers having one mother Vijayādévi, but have different gotras derived from the gotras of their different fathers-the father of Mandita was Dhanadeva sada of Vāśiştha

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gotra, and the father of Mauryaputra was Maurya Al of Kāśyapa-gotra, as it was not forbidden for a widowed female, in that country, to have a re-marriage with another person, after the death of her former husband. 3.
४. सब्वे एए समणस्स भगवओ महावीरस्स इकारसवि गणहरा दुवालसंगिणो चउद्दसपुग्विणो सम्मत्तगणिपिडगधारगा रायगिहे नगरे मासिएणं भत्तण अपाणएणं कालगया जाव सव्वदुक्खप्पहीणा । थेरे इंदभूई थेरे अज्जमुहम्मे य सिद्धिं गए महावीरे पच्छा दुन्नि वि थेरा परिनिव्वुया । जे इमे अज्जताए समणा निग्गंथा विहरंति, एए णं सव्वे अज्जमुहम्मस्स अणग्गारस्स आवचिज्जा अवसेसा गणहरा निरवच्चा वुच्छिन्ना ॥ ४ ॥
4. Savvé éé Samanassa Bhagavao Mahāvirassa ikkārasa Ganaharā duvālasangiņo cauddasapuvviņo sammatta-ganipidagadhāragā Rāyagihè nagaré māsièņam bhattèņam apāņaénam kālagayā jāva Savva-dukkhappahīņā thére Indabhūi théré Ajja Suhummé ya siddnim gaé Mahāvīré pacchã dunni vi thérā parinivvuyä, jé imé ajjattāé samanā nigganthā viharanti, éé ņam savvé Ajja Suhainmassa asagārassa āvavvijjā, avsésā ganaharā niravaccā 4.
4. All these eleven chief disciples of Śramaņa Bhagavān Mahavira, were Dvadasaigina द्वादशाङ्गिन - आचाराङ्गादि दृष्ठि वादान्त श्रुतवन्त , स्वयं तत्प्रणयनात् Acarangadi dristivadanta Srutavantah, svayam tatpranayanāt-well-versed in the twevle Angas, beginning with Acārānga atin and ending with Dristivāda रष्टिवाद, were Caturdasapurvinah चतुर्दशपूर्विण चतुर्दशपूर्ववेत्तारः, द्वादशामित्वं इत्येतेनैव चतुर्दशपूर्विन्वे लब्धे यत्पुनरेतदुपादानं तदगेषु चतुर्दशपूषाणां प्राधान्यख्यापनार्थ, प्राधान्यं च पूर्वाणा पूर्वप्रणयनात् अनेक विद्यामन्त्राद्यर्थमयत्वात् महाप्रमाणत्वाच्च द्वादशाङ्गित्वं चतुर्दशपूर्वित्वं च सूत्रमात्रप्रणेऽपि स्यादिति तदपीहार्थमाह-Caturdasapurvinah caturdasapurva véttarah, dvādaśangitvam ity éténaiva caturdaśapūrvitvè labdhé yat punarétadupādānam tadangéşu caturdāśapūrvāņām prādhanyakhyāpanārtham prādhānyam ca pūrvāņām purvam praņayanāt, anékavıdyă--mantrādyarthamayatvāt mahāpramāṇatvācca dva
18

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daśāngıtvam caturdasa pūrvitvam ca sūtrarrātragrahaņéspi syāditi tadapihārthamāna-were experienced in the knowledge of the fourteen Pūrvas get. They are previously described as well-versed in the twelve Angas, which include the fourteen Pūrvas; they are further described as Caturdasa pūrviņah acestaoexperienced in the knowledge of the fourteen Pūrvas gå, with the object of establishing the supremacy of the knowledge of the fourteen Pūrvas in the Twelve Angas. Besides, these Pūrvas were composed before; they are full of meanings of :Mantras 9-Spells, incantations-and many other sciences and they are very authoritative and hence their supreme importance. The possession of the knowledge of the twelve Angas and of the fourteen Pūrvas may relate only to the possession of the knowledge of the words only of the Sūtras; and to remove that doubt, the author says that the eleven chief disciples were phanfufaETEITTI-Samatta-gani pidaga-dijāragā, harfurfizfar Samasta-gani-pitaka dhārakāh-TUTTSTInfa Tut-Taratat fackfaq-TRATOTEमिव गणिपिटकं-द्वादशांगी, तदपि न देशत स्थूभद्रस्येव, किंतु, समस्तं, patarcafaqificata, agitafra, atsen a y Gano' syāstīti Gani-Bhāvācāryastasya pilakamiva-ra ia karaņdaka miva Ganipitakam -Dvādaśāngi, tadapi na d śatah Sthūlabhadrasy éva, kim tu, samastam. sarvākshar sannipātitvāt, taddhărayanti sūtrato'rthatasca yé té tathā-He who is at the head of a Gana 170,-an assemblage of ascetics-is called a Gani stuit, a Bhāyācārya; alandsforrei RIFICA -
TUBA -Eigit--aarafa #a-were possessors of the whole treasure-box of Knowledge, possessed by a Gani or Bhāyācārya-Dvadaśāngi-like a little-box of wicker- work containing genis, not a portion of it, as was done by Mahātma Sthūlabhadra, because they knew all the words and the various combinations of the words of the Sūtras and their meanings and they went to Moksa araftal-acquired Liberation-became entirely destitute of all miseries-at Rājagrına, while remaining as firm as a tree, and observing a fasting without water for one month.

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Sthavira Indrabhūti and Sthavira Ārya Sudharmā, both of them, attained Moksa 127,-Liberation,-after the Nirvāṇa fatafor-Final Emancipation;-Union with the Absolute-of Śramaņa 'Bhagavān Mahāvīra, the remaining nine Ganadhars reached the Abode of the Blest, during the life-time of Śramapa Bhagavān Mahavira.
Only Sthayira Indrabhūti Gautama and Sthavira Arya Sudharmā acquired Liberation after the Nirvāṇa of śramana Bhagavān Mahāvira, and all those Jain ascetics, perfectly free from all bonds, who are, even at present existing, are the disciples of the continuous family of disciples of Sthavira Ārya Sudharmă. The remaining nine Ganadhars having no continuous family of disciples, attained Mokşa after entrusting their individual Gaņa to Sthavira Arya Sudharmā at their death-time. It is said
मासं पाओवगया सव्वेऽवि अ सव्वलद्धिसंपमा ।
वज्जरिसहसंघयणा समचउरंगा य संठाणा ॥ १ ॥ Māsam pãovagayā savv évi a savva-laddhi-sampannā; Vajjarisaha-sanghayaņā samacaurangă ya santhāņā.
1. All of them remained in meditation as firm as a tree, for one month, and all possessed supernatural powers. All possessed Varjrarisabha वज्रऋषभ Constitution and a posture equal in all the four directions.
५ समणे भगवं महावीरे कासवगुत्तेण, समणस्स भगवओ महावीरस्स कासवगुत्तस्स अज्जसुहम्मे थेरे अंतेवासी अग्गिवेसायणसगुत्ते । थेरस्स गं अज्जमुहम्मस्स अग्गिवेसायणगुत्तस्स अज्जजंबूनामे थेरे अंतेवासी कासवगुत्ते। थेरस्स णं अज्जजंबुनामस्स कासवगुत्तस्स अज्जपमवे थेरे अंतेवासी कच्चायणसगुत्ते । थेरस्स ण अज्जप्पभवस्स कच्चायणत्तस्स अज्जसिज्जंभवे थेरे अंतेवासी मणगपिया वच्छसगोत्ते । थेरस्स णं अज्जसिज्जमवस्स मणगपिउणो वच्छसगोत्तस्स अजजसमद्दे थेरे अंतेवासी तुंगियायणसगोत्ते । संकित्त. चायणाए ॥ ५ ॥

.

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140 5. Samand Bhagavam Mahāvīrè Kåsa va-gulté nam Samanassa Bhagavao Mahāvīrassa Kāsava-guttassa Ajja Suhammé théré antévāsi Aggivésāyaṇasa-gutté; thérassa nam Ajja Suhammassa Aggivésāyana-guttassa Ajja Jambú námé théré antévāsi Kāsava-guité. Thèrassa ņam Ajja Jambū nāmassa Kāsava guttassa Ajja Paphavé théré antévāsi Kaccayanasa-gotté; thérassa nam Asja Pabhavassa Kaccāyaṇagottasssa Ajja Sijambhavé théré antévāsi Managapiyā Vacchasa-gottè. Thérassa ņam Ajja Siļjambhavassa Managapiuno Vacchasa-gottassa Ajja Jasabhadde théré antévāsı Tungiyāyanasa -gotté Samkhitta vāyaņāé.
5. Śramana Bhagavān Mahāvīra of Kāśyapa-gotra had an ascetic-disciple Arya Sudharma आर्यसुधर्मा of अग्निवैश्यायनगोत्र Agnivaiśyāyana gotra
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FIT Ārya Jambū of 1999 Kāśyapa-gotra.
2 Sthavira ArfFTTT Jambū of 1979 Kāśyapa-gotra had an ascetic-disciple Sthavira qaha Arya Prabhava of aria Kātyāyana-gotra.
3. Sthavira 89€ Ārya Prabhava of FITTa Kātyāyanagotra had an ascetic-disciple Sthavira rizita Ārya Sayyambhava, of te Vasta-gotra, father of #A# Manaka.
4. Sthavira rizia Arya Sayyambhava of gte Vatsagotra, father of a# Manaka, had an ascetic-disciple Sthavira zapirazira Arya Yašobhadra of af $179 Tungikāyana-gotra.
सुहम्मं अग्गिवेसाणं, जंबूनामं च कासवं । पभवं कच्चायणं वंदे, वच्छं सिज्जमवं तहा ॥ २३ ॥
4 Suhammam Aggivésāṇam Jambūnāmam ca Käsavam
Pabhavam Kaccāyapam vandé Vāccham Sijambhavam tabā (23)

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I pay obeisance to Sudharmā (Swāmi) of Agnivéśāyanagotra, and to Jambū (Swāmi) of Kāsyapa-gotra, also to Prabhava (Swami) of Kātyāyana-gotra, and to Sayyambhava (Sūri) of Vatsa-gotra.
CHAPTER II.
NO 1. KÉVALI BHAGAVAN ĀRYA SUDHARMĂ SWĀMI.
Ganadhara Mahārāja Ārya Sudharmā Swāmi of affarpurta Agnivaiśyāyana-gotra, the fifth 7047 Gaņadhara,-chief discipleof Sramaņa Bhagavān Mahāvira, was appointed as the aupreme Head of the Church,(Bc. 527) after the faafar Nirvana,- Final Emancipation-of Sramaņa Bhagavān Mahāvira, as Gañadhara Mahārāja Indrabhūti Gautama, the first Ganadhara and the only other surviving Gagadhara, acquired #sea Kévala jñāna, Perfect Knowledge, just after the faalo Nirvāņa,-Final Emancipationof śramaņa Bhagavān Mahavira, and as such, he (Japadhara Mahārāja Indrabhūti Gautama ), being a Kévali, connot be burdened with the care of twenty-four thousand Sädhus. More -over, the Sãdhus converted by Ganadhara Mahārāja Indrabhūti Gautama died early, and the other Ganadharas who died during the life-time of Sramana Bhagavān Mahavira, yielded up their pupils to Sthavira Sudharmā Swāmi The headship, therefore, fell upon him
Sthavira Sudharma Swami was born in 607 B. C. the same year in which Ganadhara Mahārāja Indrabhūti Gautama was born He lived 50 years as a honseholder, '42 years in 30F Chadmastha state, and 8 years as a Kévalı, and reached
17 Mokşa,-Final Emancipation, in his 100th year l-e 20 years alter the faafar Nirvāṇa-Final Emancipation-of śramaga Bhagavān Mahāvira in Mahāvira Samvat 20 or in 507 B. C.

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No, 2. Kevali Bhagavān Ārya Jambū Swami.
Sthavira Jambū Swami was appointed as the Supreme Head of the Church, when Sthavira Sudharmā Swāmi became a Kévali in Mahāyira Samvat 12 or in 515 B. C.
Jambu Kumāra was the son of a very wealthy banker named *7470 Rışabha Datta of Rājagriha THTE. His mother's name was erfront Dhāriņi.
It is said:
गल्येऽपि केऽपि वैराग्याद् गृहीत्वा धर्ममादरात् ।
जम्बकुमारवन्मुक्तिसातभाजो भवन्ति हि ॥ १॥ 1 Bälyé'pi ké’pi vairāgyād grihïtvā dharmamādarāt,
Jambū kumāravanmuktisătabhājo bhavantı hı 1. Some persons having carefully practised Å DharmaReligious rites,-ɔut of indifference to worldly objects even during their childhood, certainly become the enjoyers of the happiness of af to Mukti-Final Emancipation,-like Jambū Kumāra.
When Sramaņa Bhagavān Mahāvira came ts Rājagriha UITK Nagari, god fag-ara Vidyunmāli went there for the purpose of giving his respects to the Ommscient Lord. On seeing that the god Vidyunmālis beauty was more brilliant than that of all other gods, King Śréņika, folding his two hands in respectful salutation, requested śramaņa Bhagavān Mahāvira to explain him the cause of his surpassing brilliance, and, also, as to what religious austerities he must have practised during his previous life.
śramaņa Bhagavān Mahāvīra, narrated the account of the previous life of Vidyunmāli. After hearing it, King Śréņika said “O Lord ! on leaving his diyine existence, where will god Vidyunmāli be born in his future life?

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Śramaņa Bhagavan Mahavira then said, "On the seventh day from now, god Vidyunmāli, on leaving his divine existence, will take birth as a son to Séth Risabha-datta of this town. On acquiring a Kévala Jñana,-Perfect Knowledgehe will eventually acquire a Moksa Pada,-the State of Final Emancipation. There will be no other Kéval after him.
"
The four Wives of god Vidyunmāli, having respectfully bowed down, said O Venerable Lord! What will be our fa Gatı, Re-birth in future?
Sramaņa Bhagavān Mahāvira replied "You will be born as daughters of wealthy merchants and you will be married to Jambu Kumāra.
On hearing this excellent account, god Vidyunmāli and his four wives performed dancing in front of the Lord. The delighted god Vidyunmāli then went to his celestial residence in company with his four wives.
One day, when Sthavira Arya Sudharmā Swāmi, the fifth
Gaṇadhara of Śramana Bhagavan Mahavira, came to Raf Vibharagırı,-Mount Vaibhāra,-one of the five mountains near Rajagriha, fot Dhariņi, the wife of Śéth Risabha-datta, went there for the purpose of giving her respects to the Venerable Saint At the end of a Désanā,Preaching, while Ganadhara Mahārāja Sudharma Swāmi was explaining the subject of a Jambu Vrikṣa, before the assembly, Dhariņi, the wife of Seth Risabha-datta, asked "O Venerable Sage, will I have a son or not?" Ganadhara Mahārāja Sudharma Swami replied O grafa Mahāsati,pattern of wifely fidelity, it is not proper for Sādhūs to give instructions for a censurable act. Still however, ascertaining the advent of highly meritorious actions, Sadhus, at times, suggest blameless methods, you should, therefore, observe one hundred and eight anzifa Acāmlāni, Only one meal at mid-day in which scum of parched rice or some other tasteless insipid grain food and boiled water is used. You will have a male

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child indicated by the dream of a Hi Jambū Vriksa, Jambū Tree." Dhårini then went to her house and commenced the vow of mana Ācāmla Tapa, the Ācāmla Tapa-as suggested by the great sage.
fagrafe da Vidyunmāli-déva,-the celestial being Vidyu-omāji.-on leaving his celestial residence, took the form of a foetus in the womb of Dhāriņi, as indicated by the vision of a OFyn Jambu Vriksa, Jambū Tree, in her dream. In due course of time, Dhāriņi gave birth to a male child. The child was named PTATT Jambu Kumára.
At that time, paradt Padmăvati, the wife of agafara ETO Samudra-priya-Sheth gave birth to a daughter named समुद्रश्री Samudrasri.
RGAIT Kamala-mālā, the wife of pago 018 Samudradaţta Shéth, gave birth to a daughter named qush Padmaśrı.
fastuut Vijayasri, the wife of ETT STO Sāgara-datta Śéth, gave birth to a daughter named qudar Padmasénā and.
quit Jayaśrı, the wife of a fa Kubéra-datta Śéth gave birth to a daughter named ear Kanaka-sénā.
The four wives of Vidyunmāli Déva on leaving their celestial abode, assumed the form of foetuses in the wombs of the wives of the above-mentioned wealthy merchants of Rājagriha and in due course of time, were born as their above named daughters.
Besides these, Faurent Kamalāvati, wife of Firea Kubérséna gave birth to a daughter named that Nabhahsénā.
port Suşenā, wife of 2017 TO Śramaņa-datta Śéth gave birth to a daughter named *7727 Kanakasri.
archa Viramati, wife of gee Vasuşeņa gave birth to a daughter named #aat Kanakavati

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These eight girls, when attaining youth, were desirous of marrying Jambū Kumāra. The parents of Jambu Kumāra thought that these eight girls will be offered for marriage with their son Jambū Kumāra. Accordingly they became the wives the Jambu Kumāra.
1 agaf Farat Śrī Sudharmā Swāmi, the fith Ganadhara of Sramaņa Bhagavān Mahāvira happened to arrive into a pleasure-garden of the town. A large multitude of people went there to hear the preaching, Jambū Kumāra, also, went there. Gañadhara Mahārāja Śri Sudharmā Swami then commenced the preaching thus:
१ भवेद्भवार्णवः पुंसां सुतरः सुतरामसौ।
न्यश्चनोदञ्चनोग्राश्चे-न स्युः श्रीचयवीचयः ॥१॥
1. Bhavédbhavārņavah pumsām sutarah sutarāmasau;
Nyancanodancanogrāscé-nna syuh śricaya-vicayah. 1. If there were no ups and downs of wealth in the form of increase and loss, this forest of worldly existence would have become exceedingly easy to cross.
२ मेघानामिव लोकानामायुगलति नीरवत् ।
चपलेव चला लक्ष्मी, पाण्डवैति विश्रसाम् ॥ २॥ 2. Méghānāmiva lokānāmāyurgalati nirarat;
Capaléva cală laxmią pardutéva:fi viśrasām 2.
३ तत्रायुपा च लक्ष्म्या च वपुषा चाम्यिरात्मना। चिरं स्थिरतरं रत्न-त्रयं ग्राझं विकिना ॥ ३ ॥
3.
Tatrāyusă ca lakslimyā ca vapuzā cāstnirātmana; Ciram sthirataram ratna-trayam grähyam vivekinā.
19

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2-3. The life of people vanishes like the water of clouds; wealth is fickle like lightning and the whiteness of fleeting clouds, therefore, judicious persons unsteady with regard to term of life, wealth, and body, should always accept the more stable रत्नत्रय Ratna-traya. The three jewels-viz Y CIA Samyag Jñana, Right Knowledge Samyag Darśnna Right Preception and if Samyag Caritra-Right Conduct.
v að¶xq#qs4-geumnaiymfqft: 1
सहाय्यं ज्ञानिनां तन्वन् ज्ञानमाराधयेद्गृही ॥ ४ ॥
4. Tatropaśraya-bhaishajya-pustakānnānśukadibhih; Sahāyyam, jñāninām tanvan jnāmārādhayédgrihi.
4. A house-holder rendering assistance to persons with higher knowledge, by the giving of 1 Upāśraya, Place of Refuge, Bhaiṣajya, Medicines, gea Pustaka-Books iz Ansūka, clothes, etc, adores Jñāna,-Knowledge.
५ संघवात्सल्य जैनेश वेश्मयात्रार्चनादिभिः ।
प्रभोः प्रभावयंस्तीर्थ, सम्यग् सम्यक्त्वमर्जयेत् ॥ ५ ॥
5. Sanghavätsalya Jainéśavéśmayātrā-r-canādibhih; Prabhoh prabhavayan stirtham samyag samyaktvamarjayét. ६ मक्त्या चारित्रपात्रेषु तथा ऽऽवश्यककर्म्मभिः ।
तपोभिरपि चारित्रं, गृहमेधी समेधयेत् ॥ ६॥
6. Bhaktyă căritrapātréșu tathā āvasyaka-karmabhiḥ; Tapobhirapi, caritram griha-médhi samédhayèt.
5-6. A house-holder, adoring the Sacred Places of the Jinesvara to which pilgrimages are made for expiation of sins, by love for community, temples of Jinéśvaras, pilgrimage, and worship, rightly acquires a Samyaktva,-Right Belief. By devotion towards persons of virtuous character, by the
1

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practice of daily religious rites, and by the practice of austeries the house-holder acquires Right Conduct.
७ काले पाठादिभिर्ज्ञान- मशङ्काद्यैव दर्शनम् । मूलोचरगुणैः शुद्धे - वारित्रं भजते यतिः ॥ ७ ॥
7. Kālé pāthādibhi-r-jnānamaśankadyaiśca darśanam; Mulottara gunaih śuddhai s-cariram bhajaté yatih.
7. An ascetic devotes himself to a Jana-Right Knowledge by study at the right time etc, to Darśana, Right Perception, by avoidance of doubts etc. and to af Caritra, Right Conduct, by faithfully observing the original and subsidiary vows.
८ इति रत्नत्रयाल्लेभे इतमोहतमो नरैः ।
1
चिराद्गृहस्थैः सद्योऽपि, यतिभिः शाश्वतं पदम् ॥ ८ ॥
९ ये तु मोहग्रहग्रस्ताः प्रमादस्य वशं गताः । अशरण्यैर्भवारण्ये, भ्रमितव्यं सदापि तैः ॥ ९ ॥
8. Iti ratna-trayāllébhé, hatamoha-tamo naraih; Cirad grihasthin sadyo'pi yaubhih śāśvatam padam 8
9. Yé tu mohagraha-grastāh pramādasya vaśam gatāḥ; Asaranyai-r-bhav aranyé bhramitavyam sadāpi taiḥ. 9

8 In this way, after the acquisition of a Ratna-traya, The Three Jewels, m Sãśvatam Padam, the Rank of Eternal Happiness, is acquired, even immediately by ascetics and after a long time, by householders who have dispelled the darkness of arg Moha-Infatuation.
9. Those however, who have become grip of a Moha, and who are under the Pramada-Carelessness, always roam about forest of worldly existence.
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Having heard the religious preaching, Jambu Kumāra became desirous of Sun Samyama-Renunciation of the world. The venerable priest refused to give him 1991 Diksā,-Initiation into an Order of Monks-without the consent of his parents. When Jambu Kumāra was returning home, anxious of taking silsaa sila-vrata,-the Vow of Celibacy,-he saw, on the way, that THE HOT Rājagriha Nagari,-the town of Rājagrihawas surrounded by enemies and that stones were thrown by machines worked by servants of the King, sitting on the fortress. Thinking this event to be a source of impediment, Jambu Kumāra came back to Canadhara Mahārāja Sudharma Swāmi and took the Vow of Celibacy from him.
He, then, returned home and respectfully addressing his parents, he said. “O Father and Mother! I am desirous of taking arrafa alat Bhagavatı Dikşā,-Initiation into an Order of Monks-promulgated by the Jinéśvaras. Please, therefore, give me your consent. His parents replied. “You are our only son. We shall be helpless without you. In that case, what will be our condition? We are desirous of marrying you eight handsome girls. Fulfil, therefore, our well-cherished desires." Jambū Kumāra, well-considering the words of his parents, said, "I wil marry the girls, if you are very keen about it; but in case, I an able to duly enlighten them in religious subjects, they will willingly accept 1871 Diksā, along with me. If however, I am not able to convince them, I will remain a house-holder.” Jambu Kumāra, then, told the parents of his wives-elect, “I am anxious to have Hitafa T Bhāgavati Diksā," and eventually all of them informed their respective daughters " Jambu Kumāra is anxious to have hitrefa atat Bhāgavati Dikṣā, after duly instructing you in religious subjects soon after his marriage with you." All the eight girls went to Jambu Kumāra, and said “We have already accepted you as our husband. You will be our Lord during this life. If however, such an union is impossible, we all of us will take arrafa at Bhagavati Diksā at your hands. In case, however, we become competent to atract you more and more towards

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the pleasures of this world, you will have to become our husband. Otherwise, we will renounce the world, and take 1897 Dikşă along with your worthy self.'
On the auspicious day of his marriage, Jambu Kuniára sitting on a gorgeously-caprisoned elephant, and being fanned on both sides by milky-white yāk chowries, and with a large richly embroidered umbrella held over his head, went to the house of his fathers-in-law, and married the eight girls. He then returned home, under great celebration, along with his eight newly-married wives, and - wealth amount.ng to ninety crore gold-coins was given by his fathers-in-law as his private property.
On the second day of his marriage, Jambu Kumāra took his eight recently-married wives, at Sun-set, to the seventh storey of his palatial building, for the purpose of instructing them in religious matters.
Now, it so happened that King farzett Vindhya, of sage Jayapura, near fregtaft Vindhya Mountain, disregarding the birth-rights of his eldest son gua Prabhava, gave away his whole kingdom to his younger son 949 Suprabhava.
Prabhava enraged at this insult, went to a 991 a Palli, -a settlement of wild tribes,-became the head of five hundred robbers, and commenced robbery with them in neighbouring kingdoms and towns. There, Prabhava acquired two mysterious spells viz 1 sa Faifaaft Avasvāpini, sleep-producing and 2 arteaftaft Tālodghātini, opening of locks.
Hearing that marriage-celebration of Jambu Kumāra had taken place on a grand scale, Prabhava, entered the house of * 70 TT Risabha-datta Seth at Rājagriha during night, and having cpened the locks by the aiztaifeaft fagr Tālcdyhātini Vidyā,-the art of of opening locks, and having put all the members of his family, to sleep by the stafarrgat faut Avasvāpini Vidyā,-the art of putting to sleep.-plundered his whole house with the aid of his live hundred comrades.

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Prabhava then went to the place where Jambū Kunāra was instruciirg his beau:iful wives, sitting beside him, decorated with costly garments and precious ornaments, and he tried to induce all of them to sleep. Under the influence of the spell, the eight wives of Jambu Kunăra fell to sleep, and Prabhava, commenced taking away their ornaments, but it had no effect on Jambū Kumāra.
Meanu hile Jambū Kumāra made all the robbers immovable and they stood fixed like pictures painted on a wall, Prabhava, highly disque:ed, said “O Jumbū Kumāra! You teach me your farsaatfati Stambhini Vidyā,-the art of making objects immovable,-and I will teach you Avasvāpini Vidyā and Talodyhătıni Vidyā. Jambu Kumāra said " What use have I for these vicious aris ? I am going to instruct my eight wives during the night and renouncing all my wealth, I am going to take Hirala 1911 Bhagavau Dikṣā in the morning.
Prabhaya was greatly astonished on hearing these words, and he said "Why do you abandon these various pleasures of the worid, and take Līksā ? Jumbū kamāra said O Prabhava ! These su-called pleasures of the world are Ike z Madnū -bindu, a drop of honey, Prabhava sud • Wat is iliat dropof honey ? Jambu kumāra, thereupon, narrated the story of hyfart Madhu Bindu and geq l'urusa,- the man. THE STORY OF MADHU BINDU AND THE MAN.
A poor man started on a journey to a distant land, in company with a leader of a trading caravan for the purpose of acquiring wealih. On the way, the caravan was plundered by robbers. Ite pior man ran away While running forward, he saw a huge furious elephant, quick'y following his foot-steps with tre object of injuring hun Out of rear of being killed, while looking around here and there, the miserable man fell into a well When falling into the well, he happened to take hold of a branch of a Binyana Tree, standing in close proximity of the well, and kept huseli hanging there with the and of

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the branch of the tree. The man saw a large boa-snake in the centre, and four ordinary snakes in the four corners, with their mouths opened wide.
On looking upwards, the poor man saw one white and one black rat, biting off the branch of the Banyana Tree to which he had remained harging. On the tree, there was a large hive of bees from which the bees were flying out and stinging him. The elephant came up and began to shake the Banyana Tree. Thus, when the miserable man saw that the elephant was trying to pull down the tree, rats were biting off the branch of the tree to which he was hanging, and that there were large snakes underneath, he was greatly ternfied.
But, eventually, on tasting a drop of honey falling into his mouth, he felt himself happy.
It is said १ विषयगणः कापुरुषं करोति वशवतिनं न सत्पुरुषम् ।
बध्नाति मशकमेव हि लूतातन्तुर्न मातङ्गम् ॥१॥ 1. Vaşayagasah kāpurusham karoti vaśavartinam na satpuruşam; Badhnāti masakaméva hi lūtātantu-r-na mātangam
1. Sensual enjoyinents make a contemptible person submissive, but they do not subclue a wise man. A thread of a spider's web, binds a mosquito only, but not an elephant.
२ ददाति तावदिमे विषयाः सुखं,
स्फुरति यावदियं हृदि मूढता। मनसि तत्चविदां तु विचारके,
क्व विषयाः क्व मुखं का परिग्रहः ॥२॥ 2. Dadāti tāyadımé vişayāh sukham, sphurati yāvadiyam
hridi müdhatā; Manasi tāttvavidām tu vicāraké, Kva visayāh kva sukham, kva parigrahah.

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2. These sensual enjoyments give pleasure, so long as there exists bewilderment at heart. But, in the competent hearts of wise persons there is no room, for sensual enjoyments, for a desire for pleasure, and none for property.
At that time. a faget Vidyādhara -an aerial genius.-flying in the air, on seeing the miserable man hanging in the well, out of compassion for him, went to hun and said “O worthy man ! You take hold of my hand and resting on it, try to come out of the well.” The miserable man said, “You wait for some time, and let this drop of honey fali into my mouth." The Vidyadhara told him repeatedly for a long time, but the miserable man did not leave off he transient pleasure of the taste of a drop of honey and he did not come out of the well. The vidyadhara then went away to his celestial abode, and the man suffered great agonies there.
Jambū Kumāra addressing Prabhava, said " In the same manner, O Prabhava | I am deeply engrossed in this unprofitable world for the sake of transient pleasure.
The 3974 Upanaya, Application of the story, is this:
The miserable man is the man of the world, the dreadful forest is the worldly existence, the elephant is death; the well is the world of mortals; the boa-snake is heli; the four ordinary snakes are the four footas Kasayas-Passions-viz #ita Krodha, Anger, Ata Māna Puide, RIOT Mãyā, Deceit, and GĦ Lobha, Greed; the Banyana tree is the allotted term of life; the two rats are the bright and the dark fortnights of the months; the honey-bees are the innumerable maladies of the body; the drop of honey is the taste of the sensual enjoyments; the Vidyādhara is the worthy Guru. He who renounces the unprofitable world, attains #fito Mukti, the State of Final Beautitude Others, suffer the pangs of terrible miseries in hell like the miserable man of the story.
Prabhava then said “O Jambu Kumāral having renounced your affectionate mother and father, your wives, and your

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relatives, why do you accept the great vow of arear Dikşā Initiation into an Order of Monks? Jambū Kumāra said "Hear a story about the worthlessness of worldly pleasures from me"
The story runs as follows.
In the city of Mathurā, a prostitute named Kubéra-sénā, after an intercourse with some unknown person, gave birth to a twin, consisting of one boy and one girl. After eleven days, the procuress said, “Children cannot be nourished at our house." You therefore leave them off at some deserted place." The prostitute, thereupon, having put on a ring of gold, inscribed with the name
Kubéra-datta and sacar Kubéradattă respectively on the finger of the two children and having placed them in a wooden box, left the box swimming in the waters of river agat Yamunā, River Jamnā.
When the box came to gratire Sūryapura Nagara,-the town of Sūryapura,-two merchants of the town took it and on opening the box, one of them took the boy with him and the other took away the girl. In accordance with the inscription on the rings, the two children were named Kubéra-datta and Kubéra-dattă respectively. When both the children grew up to mature age, the merchants married tirem with each other. After marriage, when both of them happened to see each other's rings, while they were amusing themselves in their Patatial building, Kubéra-datta on reading the names on the rings, thought that the relation between both of them must be that of a brother and a sister. Kubéra-dattā also thought so. Both of them, on inquiring from their respective parents were Informed that both of them were obtained from a wooden-box rescued from the waters of the river Jamnā.
Kubéra-dattā, disgusted with the idea of having formed matrimonial relation with her own brother, renounced the world and became a e t Sadhvi, nun,
Kubér-datta taking much commodity with him, went to Mathură for the purpose of trading there. At Mathurā, Kubér20

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datta kept the prostitute Kubéra-séna, as his wife. By her, he had a male child.
In course of time Kubára-dattă acquired faria Avadhi Jñāna,-Visual Knowledge,-and on seeing this detestable connection, went to Mathura, with the permission of her Guruni,-Chief Nun,-for the purpose of instructing them.
Kubéra-dattā, lived there in an Upāśraya near the house of Kubéra-séna. With the idea of instructing her mother Kubéra-sénā, and her brother Kubér-datta, the Sadhvi Kubéra-dattā went to the house of Kubera-sénā, and commenced rocking up and down the cradle in which the child was sleeping, saying. "O son of Kubéra-datta, sleep. O brother of Kubéra-datta sleep etc. On hearing such contradictory words of the Sadhvi, Kubéra-datta asked her "Why do you talk thus ? Sadhvi Kubéra-datta, then, showed him the ring with the name inscribed on it, and said, "This prostitute Kubéra-sénā is our mother, I am your sister, etc." In this way, she narrated the eighteen kinds of relations existing between Kubera séna and the child.
Kubéra-datta was greatly ashamed to hear it and he began censuring his own self for his improper conduct. He then gave away all his property in charity, and took wafa Bhagavati Dikṣā,-Initiation into the Order of Monks-instituted by the Tirthankaras. Having practised severe austerities, Kubéra-datta went to heaven at the end of his life.
Kubéra-séna, too, condemning her bad conduct, left off her profession of prostitution, became a fat Śrāvikā,-a woman sincerely following the tenets of the Tirthankaras-and having rigidly observed the duties of a true Jain, she went to heaven."
On hearing the above narration of the story, Prabhava said, "O Jambu Kumāra! You are son-less. How will you have a prosperous future in your next life? Because,
It is said

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१ अपुत्रस्य गतिनास्ति स्वर्गों नैव च नैव च।
तस्मारपुत्रमुखं दृष्ट्वा, स्वर्ग गच्छन्ति मानवाः ॥१॥ 1. Aputrasya gati-r-nāsti svargo naiva ca naiya ca ;
Tasmātputra-mukham driśvā svargam gacchanti mānavān. 1. A son-less individual does not possess a prosperous futare in the next life. He decidedly cannot go to heaven. Therefore, people go to heaven, after seeing the face of a son. Jambu Kumāra said,
१ अनेकानि सहस्राणि कुमार-ब्रह्मचारिणाम् ।
स्वर्ग गतानि राजेन्द्र ! अकृत्वा कुलसन्ततिम् ॥१॥ 1. Anékāni sahasrāņı kumārabr-ahmacāriņām;
Svargam gatāni Rāịéndra ! a-krityā kula-santatim.
1. O kinçi many thousands of bachelor religious students have gone son-less to heaven, without prolonging their continuous family.
Many persons with sons, go to hell. Now, Listen,
“In a beautiful city, named afsat Tāmalini, resembling the divine capital of Indra, there lived a wealthy merchant named Wat Mahèśvaradatta. He was daily practising sacred ablutions, sacrifices, oblations to the manes etc. He had & wicked wife named at foret Nāgilā. On the funeral day of his dead father, ihe merchant killed a large bull, and was eating his flesh along with his family-members. At that time, a mendicant came there on a begging tour, but on seeing the merchant partaking of the flesh of a bull, he returned back, repeating the following verse:
पुष्णाति स्वपितुर्मासैः शत्रुमुत्सङ्गसङ्गिनम् । विषये च पितुः श्राद्धमहो मोहस्य विस्मितम् ॥ १ ॥

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1. Pusņāti svapitu-r-mānsaih satrumutsarga-sanginam;
Vidhaltè ca pituh śrāddhamaho Mohasya vismitam.
1. Seel this man gives oblation to his dead father, and he nourishes the boy-his enemy sitting in his lap-with the flesh of his own father. Look at the wonder of Arc Moha,-Infatution.
On hearing the mendicant speaking thus, the merchant went out of his house and asked him “O Muni! Why do you utter such useless talk? The mend cant replied “The paramour of your wife Nägilā was your enemy. You killed him and he was born as a son to your wife. Your father, after death became this bull. You killed him and you are now eating his flesh. Besides, the bitch licking the bones of the bull, is your mother star Ambā. She was beaten with a sick, and she is crying. I uttered this sloka with the object of instructing you.'
The merchant said "What is proof of the truthfulness of your words ?" The mendicant replied"
raste vat oftar Alastifarra: Fati
रत्नजातं तदेषा तमि-खातं दर्शयिष्यति ॥१॥ 1. Antargriham suni nitā jāta-jāti-smritih sati;
Ratnajātam tadéşă tannikhātam darśayişyati.
1. When this bitch is led into the house, she will show the heap of jewels buried in the ground, as she has acquired Sfata Jāti smriti,-Remembrance of former life." Saying, so the mendicant went away. As fore-told by the inendicant, the bitch showed the valuable treasure. The merchant, considering the oblation to the mancs as useless, commenced practising the Jaina Dharma preached by the mendicant.
On hearing the above-mentioned stories, Prabhava becoming enlightened in Jain Dharma, renounced the world and took Diksā along with his 500 comrades,

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aggart Samudraśri addressing Jambū Kumāra, said, “O Master! Beware that you may not become the recipient of sorrow, liku the farmerat Baka, by abandoning sensual enjoyments already in your possession. Now, hear the story about Baka farmer -
STORY OF BAKA FARMER.
In a village named gear Su-simā, there lived a farmer named a Baka. During the rainy season, he produced gram, wheat, Kodrava (inferior corn eaten by poor people) kidney beans and other kinds of corn in his field, and one day, he went to the house of his daughter at Mālavā, where he was fed with TZATEGuda-maņdaka, large and very thin cakes made of wheaten flour and molases, by lus daughter The farmer inquired “How is molasses prepared " His daughter and other relatives replied, “ Dig a well and then, grow wheat and sugar canes." Acting on the advice received from his daughter and others, the farmer, bought seeds for wheat-growing, went immediately to his native place, and commenced the plucking out of corn-plants grown in huis field. When his relatives and acquaintances asked him the reason for his awkward behaviour, he said "I want to produce wheat and sugar-cane in this field. We shall eat sweet cakes prepared with molasses. We have become disgusted with the eating of such inferior corn" His relatives told him "Such corn will not grow in this land." Although remosntrated with a good deal by hs relatives, the farmer did not care for their advice, but proceeded on with the work of up-rooting tre corn-plants from his field He then commenced digging out a well. He dug out very low in the ground, but he could not get a drop of water from it The corn-seeds that he brought from his daughter's village were decomposed. The pulses and other inferior corn grown in his field, were up-rooted and thrown away. The farmer lost every thing by endeavouring to obtain an inappropriate article.
In the same manner, my dear husband, lest you may not

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be deprived of the pleasure of sensual enjoyments of this world, and lest you may not become unhappy like the farmer Baka, by discarding your wives and other objects of enjoyment already in your pessession.
Jambū Kumāra replied “I am not like the greedy crow, who was very fond of flesh, that I may become unhappy. Now, hear the crow's story. THE STORY OF THE GREEDY CROW.
A rutting elephant living on Mount farrat Vindhya, distressed with thirst, during summer, one day went to tatai Révā Nadi,-River, Narmadā. There, his feet slipped down and he fell down into the river, like a huge mountain-peak tumbling down. On seeing that the clepbant was dead, jackals came there, and began eating his flesh. They, then, made a big hole in the upper aperture of his body. Many crows used to enter the hole and feel themselves happy by eating his flesh. While one crow entering his body was busily engaged in eating away flesh from the interior of his body, the aperture of his body, contracting under the influence of heat, became closed up tight and the greedy crow remained inside.
With the advent of the rainy season, the dead body of the elephant was led into the great ocean. Constantly wet with cold water, the dead body became enormously swollen, the aperture opened wide and the imprisoned crow came out. As - he looked around, he saw water everywhere. The distressed crow repratedly flied up and could find nothing but the dead body to sit on, but there was no end of the ocean. The dead body of the elephant, filled up with water was drowned into the ocean and along with it, the crow died by drowning
Jambu Kumāra addressing his wife said 0 Dear!
काकवत्करिणः काये, नारीदेहेऽनुरागवान् । कथं पिये। न मज्जामि, सोऽहं मोहाम्बुधाविव ॥१॥

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1. Kākavat kariñaḥ kāyé, nāridéhé'nurāgavān;
Katham priyél na majjāmi so'ham mohämbudhāviva.
1. O dear! How can I not be drowned in the Ocean of Moha, ( infatuation) by attachment to the body of a female, like the crow attached to the body of the elephant ?
quaft Padmaśrī addressing Jambū Kumāra said, “O dear husband! You may not perhaps become a loser in both ways like the monkey. The story of the monkey runs as follows:
STORY OF THE MONKEY. King Arikesari of greaamgr Hastināgapura, went, one day, for hunting along with a number of other kings in a distant country. While wandering from forest to forest, rain commenced to fall in heavy torrents, and the king had to seek shelter in a thick bower of creepers. When the rain ceased falling, he came near a lake. On seeing there a very handsome girl resembling a celestial maiden, the king was greatly delighted. The young girl well-decorated with valuable ornaments was taken by the king to his palace. There, he married her and made her, his chief queen. The king, then, began to enjoy the pleasures of the senses, like an Indra with his wife Indrāni.
Wheh the King Arikesari and his new queen, were one day, sitting in his picture-room, a juggler, amusing the public by his sports with a monkey, while going from village to village and town to town, came there, and commenced playing with the monkey. On seeing the queen, who was sitting on the lap of the king, the monkey did not jump about, and he did not dance. The juggler beat him a good deal, but to no purpose; the monkey kept staring only at the lotus-like face of the queen. The juggler became greatly embarassed. The monkey kept weeping all the while.

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On seeng the monkey, the queen said "O monkey! remonstrated with you, but you became very avaracious. Now, be wise and dance. Leave aside your remorse. Do not weep.
Because,
गते शोको न कर्तव्यो, भविष्य न च चिन्तयेत् । वर्तमान कालेन वर्तयन्ति विचक्षणाः ॥ १ ॥
1. Gaté śoko na kartavyo, bhavisyam na ca cintayėt; Vartamānéna kaléna, vārtayanti vicakṣaṇāh.
1 One should not feel sorry for what is past, and he should not think about the future Clear-sighted persons, act in accordance with the present time.
खेदं क्त्वाऽधुना सद्यस्त्वं नृत्यं कुरु वानर ! । qres fxað eå aiemshfa mag: || 3 ||
2. Khédam muktvā'diunā sadyastvam nrityam kuru vānara! Yadriṣam kriyaté karma tãdrigāpnoti mānavalı. 2.
2 O monkey! Leaving aside your grief, now dance immediately. Mankind obtains ( a recompense) similar to the actions he does.

The monkey thus advised, pleased the king by wonderful dancing unfraudulently performed. Having satisfied the owner of the monkey with wealth, the king asked his queen, "Who is this monkey? and why did he weep? The queen said, 'O Lord! At Padmadraha, in the Nandana forest, there lived a couplea male monkey and a female monkey. Becoming distressed with excessive heat, one day, the couple jumped into water, from the branch of a tree. Having fallen into water, the couple was transformed into a human couple a male and a female. The monkey said, "As human beings, we shall have to work hard for cultivation and other trades; as beasts we shall have to suffer much hardship from exposure to cold, and

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heat. Better, if we attain a celestial form. We will then enjoy all sensual pleasures. Let us, therefore, jump again into the water, and we shall assume celestial forms." Thereupon, the female said, “This existence is sufficient for both of us. We should now become very avaracious." Because,
लोममूलानि पापानि, रसमूलाश्च व्याधयः ।
स्नेहमूलानि दुःखानि, त्रीणि त्यक्त्वा मुखी भव ॥१॥ 1. Lobhamūlāni pāpāni, rasamūlā-sca vyādhayah;
Snéha-mülāni duhkhāri triņi tyktvā sukhi bhava. 1. Evil deeds have avarice at their bottom; diseases have (derangement) of humours at the bottom; miseries have attach-ment at the bottom. Having abandoned the three ( causes ), be happy.
Forbidden repeatedly, he did not listen to the advice of his wife, but he jumped again into the water and was transformed as a monkey. He jumped again and again into the water but his apish form did not disappear “I am the female monkey transformed as a human female, who had been taken from the forest to your palace. This monkey became attached to the juggler. Now, seeing me, the monkey lamenting his own evil action, was weeping. I also recognised the same monkey." The queen having admirably observed her religious duties became very happy. The monkey remained miserable for a long time.
In the same manner, O Lord! having acquired the happiness of the pleasures of immense wealth and beautiful wives, you will become miserable like the monkey, desirous as you are of the happiness of the maiden Mukti, affro Liberation. You should not therefore abandon your wives, who are like divine damsels.
Thus ends the story told by Padmaśrī. 21

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Jambu Kumāra then said, “ People enjoying many varied pleasures are not satisfied like ÁTTATT Angārkāraka.
THE STORY OF ANGĀRAKĀRAKA. At the town of aggr Candrapura, there lived a charcoalburner named ein Candra. One day in summer, he went to a forest with some quantity of water for the purpose of preparing coals. While preparing coals, the quantity of water he had with him, soon became exhausted. He became very thirsty at night and his mouth and palate dried up While sleeping at night and afflicted with excessive thirst, be drank the whole quantity of water existing then in wells, lanks, rivers, and lakes, and finally went to a well in an arid place Exceedingly distressed with unquenclable thirst, the charcoal-burner standing near a Banyana Tree, threw a bunch of straw tied to a rope into the deep well, ard began to lick drops of water trickling from it. The charcoal-burner's thirst was not at all quenched by any means
In the same manner, all huinan beings experiencing the pleasures of breast-feeding, sexual intercourse with women, and putting on of valuable clothes and ornamients, are not satisfied. But I am not anxious about the pleasures of this world.
quear Padmasenā, then, said, " O husband' being desirous of Mukti, fem-Emancipation-you do not lose both, like the jackal, while abandoning the prosperous state acquired in this world. For instance
THE STORY OF THE JACKAL.
A jackal acquired a piece of flesh in some forest. He went to the bank of a lake with it. Though desirous of eating that piece of flesh, the jackal on seeing fish thrown out of the current of water, became anxious to catch it out of ardent longing for it When the jackal leaving the piece of flesh on the ground, ran forward to catch the fish, the fish at once

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entered the current of water. A kite taking hold of the piece of flesh by its powerful beak, flew high up into the sky.
The jackal losing both, was much grieved at heart.
In the same manner, while abandoning this wealth, you will lose the happiness of this world, as well as, that relating to the next world, like the jackal.
Jambu Kumāra, addressing, Padmasénă said "I will not become bewildered with attachment like the Vidyadhara Vidyunmāli and you also should not become bewildered like him. Now, listen to the story of the Vidyadhara.
THE VIDYADHARA.
STORY OF
At the town of a Gaganavallabha, which beautified the northern row of a Mount Vanadhya, there were two Vidyadhara brothers, named Mégharatha and Vidyunmāli. One day, both the brothers assumiug the apparel of a UF Mātanga, a man of the lowest class, went to a я Mātanga, a Candāla ( a man of the lowest class) in Vasantapura for the purpose of acquiring ataifa Matangi Vidya, because that Vidya (art) is not obtainable without a marriage and association with the daughter of a Mitanga With this idea in their mind they associated with Candalas. When they went there, the Candalas asked them, Who are you? Why have you come here? They replied We are sons of a nonAryan king of Sakétapur and we have been expelled from his kingdom. We have come here with the object of learning Matangi Vidya (art). All of them were greatly pleased on seeing both the princes. They kept them with them, and married their daughters with them.
The elder brother Mégharatha remaining chaste, had all the household work done by his wife and by intimacy with her, he learned Mātangi Vidyā, within a year, while his younger brother Vidyunmāli overcome with sensual desires, became deeply engrossed in the enjoyment of sexual pleasures with his wife. She became pregnant.

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Mégharatha asked his younger brother Vidyunmāli "Brother! Did you accomplish the Vidya or not? Vidyunmāli then narrated an account of what happened with him and his wife. Mégharatha said "O stupid man! Why did you defile yourself by your connection with a low caste barbarian woman? Vidyunmāli replied O virtuous, lovely brother! grant me pardon for this fault of mine. Qut of affection towards me, you call for me after one year. I will subdue carnal desires and I will accomplish my Vidya (art).
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Mégharatha went away, and after a lapse of one year, he came back to call away his brother, but on seeing that his younger brother's candāli-wife was again pregnant, he rubuked him saying. 'How is it that she is again pregnant? Vidyunmāli blushed out of shame, and requested his elder brother, for extension of his time-limit for one year more.
""
Eventually, Megharatha returned to his brother, after a lapse of three years, and seeing that his brother was deeply engrossed in sensual pleasures, he thought that Vidynnmāli would remain in the family of low-caste people, and he went away home without him.
Mégharatha, being disinterested and free from worldly desires, became fully conversant with Matangi Vidyā.
While Vidyunmalı remaining in the family of low-caste people, was in course of time, treated by them like a slave and had to execute servile orders without the least hesitation. Living in servile degradation in a dirty unhealthy house, Vidyunmāli became very miserable. After death, Vidyunmāli suffered terrible agonies in hell
In the same manner, I am not engrossed in worldly pleasures like Vidyunmalı and you should not be fond of enjoyments of this world.
कनकसेना Kanakasēnā then said, "Now accept my advice. Do not be greedy like the g¤¤ Śankhadhamaka, conch
blower.

The story of the conch-blower runs as follows:—

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THE STORY OF SANKHA-DHAMAKA.
There lived, in the town of Sāligrāma, ufcata a farmer named Frege Kaņakūta. He was the guardian of a field belonging to some other farmer. Remaining in the field, he used to drive away beasts eating away corn by blowing his conch. One day, Kagakūta went, at night, with his conch, for the protection of the field. During night, thieves running away with many cattle from a neighbouring village, came near the field. After a little while, the guardian of the field, frivolously blew the conch, The trieves, on hearing the sound of the conch, under the fear of being followed by watch-men of the town, went away leaving the cattle behind On knowing that the stolen catile were left way by the thieves, the cwners of the cattle came there in the morning, and took away their cattle to their respective villages. Kanakūta blew the conch daily, as usual.
One day, when the thieves were passing that way, they heard the sound of the same conch. They inquired as to who blew the conch daily. They came to know that the conch was daily blown by Kagakūta and they recognised him as the blower of the conch. Then, saying that, we were driven away by him on a previous occasion and deceived a great deal, they went to him and binding him hand and foot, they beat him so severely that he became unconsious. The thieves, then, robbed him of whatever he had.
Kanakasénā addressing Jambū Kumāra, said, “ Dear! While desiring for superior wealth, you may perhaps be unhappy like the conch-blower.
Jambu Kumāra said “ I am not stupid like the monkey. You may not be aware of his story, therefore, listen.

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THE STORY OF THE MONKEY.
In the Vindhya mountain, abounding in beasts of prey of various kinds, there was a monkey, who was amusing himself constantly with his beloved female monkeys.
One day, a strong young monkey came there, and began to enjoy himself fearlessly, having sexual intercourse with the monkey's chief beloved. In due course of time, the chief female monkey, accepting the new paramour, used to enjoy unhesitatingly with him. She did not care a straw for her husband. Other female monkeys living near her, said, “This monkey has become old He is fit to be abandoned." Thinking that the new monkey was quite suitable, all the female monkeys remained under his shelter.
Because,
वृक्षं क्षीणफलं त्यजन्ति विहगाः शुष्कं सर. सारसाः पुष्पं पर्युषितं त्यजन्ति मधुपा दग्धं वनान्तं मृगाः । निर्दव्यं पुरुपं त्यजन्ति गणिका भ्रष्टं नृपं सेवकाः सर्वः स्वार्थवशाज्जनोऽभिरमते नो कस्य को वल्लभः ? ॥१॥
1. Vrikşam kşiņaphalam tyajanti vihagān suṣkam sarah sārasā),
Puspām paryuşitam tyajauti madhupā dagdham vanāntam mrigāt Nirdravyam purusam tyajanti gaņikā bhrastam uripam sévakāb Sarvah svārthavaśājjano'bhiramate no kasyah ko vallabhaḥ.
1. Birds abandon trees whose fruits have withered, cranes abandon dried-up lakes, bees abandon a stale flower; deer abandon the forest region which has been burnt; harlots abandon a man destitute of wealth; servants abandon a dethroned king, every body rejoices at one's self interest. Who is not the favourite of any body ?

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The old monkey used to fight with the new monkey. Then, the new monkeys thriving under the good will of the female monkeys, drove away the old monkey. While running away, the old monkey, distressed by thirst, cast his mouth into liquid bitumen, out of erroneous impress on for water. He was being followed by monkeys and female monkeys. In order to extract his mouth from the bitumen, the monkey placed his front feet into the biturren and then he placed his hind legs into it His whole body became fixed into it, and he eventually died. Had the old monkey pulled out his mouth previously, without placing his feet into the bitumen, he would not have been killed.
Jambū Kumăra told his wives “I am not desirous of being drowned into the bitumen representing this Samsāra.
77. gal Nabhabsenā, then, said, “Dear husband ! by becoming greedy, you will become a loser and an object of laughing-stock like the old woman gfs Buddhi The story of the old woman Buddhi runs as follows:
STORY OF THE OLD WOMAN BUDDHI.
In the village named aficath Nandigrāma there lived two old women named far Siddhi and gfa Buddhi. Outside the village, there was a 7 Yaksa a demi-god named af Bholika, who was giving away whatever was desired by his worshipper. Siddhi worshipped the Yakṣa with beautiful flowers in such a way, that he gave her two arts Dinārs (gold coins ) every day Siddhi, leaving aside wooden utensils, now used to eat in gold utensils, and she had a big palace built for her.
On seeing Siddhi possessing wealth acquired through the gracious gift of the Yakşa, Buddhi asked privately her friend Siddhi.

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168 कुलक्रमागत स्वामी, दारिधं तावदाक्योः । कुतो विभवपाथोधिः जलदेवीव वर्तसे ॥१॥
1. Kula kramāgatam swāmi, dāridryam tārayon;
Kuto vibhava-păthochih jaladéviva vartasé ?
1 O Sister I Poverty is hereditary in the family of both of us, how is it that you are now living like a goddess of the sea of Prosperity.
Siddhi then narrated before her, every thing as it ectually happened. Buddhi. thereupon, worshipped the Yakşa with flowers etc and having satisfied him, asked for his favour. The Yaksa said “ O Buddhil What do you want? Buddhi said « Give me twice as much as you give to Siddhi. The Yaksa gave Buddhi four gold coins daily. Knowing that Buddhi asked for four gold coins daily, Siddhi asked for double the quantity. Buddhi again requested the Yak;a for twice as much.
Siddhi then thought “Buddhi, always asks for twice as much, in competition. I will now act in such a way that she will suffer the evil consequences of her rivalry with me"
Siddhi, then, told the Yaksa in secret,· You take away, one of my eyes. The Yaksa took away one of her eyes in a moment.
Buddhi, then, requested the Yaksa to give her double as much as was given to Siddhi, Buddhi was thereby rendered perfectly blind by the Yakşa.
नोऽकारणरुषां सख्या, सङ्ख्याताः कारणाः क्रुधः । कारणेऽपि न कुप्यन्ति, ये ते जगति पञ्चषाः ॥१॥
1. No kāraṇarusām sankhyā, saņkhyātāh kārāņāh krudhah;
Kāraņe'pi na kupyanti yé té jagati pancaşāh,

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1. The number of persons who are enraged without provocation is limitless; persons enraged under provocation are numerous; but, in this world, those who do not become angry, even with sufficient provocation, are rare.
तं नत्यि घर नत्थि राउलं, देउलं पित नत्यि ।
जत्य अकारणकृविया, दो तिमि खला न दीसंति ॥ २॥ 2. Tam natthi gharam, tam natthi rāulam, deulam pi tam
natthi;
Jattha a-kāraņa-kuviyā do tinni khala na disanti 2. There is neither a house nor a kingdom, nor a temple where two or three wicked persons who are enraged without provocation, do not. become visible.
ईयेया लमो जन्तु-रन्धत्वं परवश्यताम् ।
इहैवामुत्र नरकाविपुनदुःखमनुत्परम् ॥ ३ ॥ 3. Irsyayā labhaté jantu-randhatvam paravaśyatām
Ihaivāmutra narakâdi puna-r-duhkhamanuttaram. 3 3, By jealousy, a person acquires blindness and subsurvience to the will of another during this life, and on the other hand he acquires overwhelming misery of hell etc in the next world.
In the same manner, O Lord I while trying to get a high and higher prosperous state, you will meet with a mistortune, like the old woman Buddhi
Jambū Kumāra replied, O sweetheart! I will not, like a well-bred horse, go along a wrong path. Now, Beloved of the gods! hear this story.
THE STORY OF THE HORSE. In the town of atrag Vasantapura, there was a very virtuous and dutiful king named f ry Jitasatru
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One day, the king said, "Is there any body in my kingdom who is fully conversant with the examination of well-bred horses ? Thereupon, persons experienced in the training of horses and charicteering, brought before him, out of a number of horses, a thorough-bred horse, and said “The kingdom of the king, in whose territory this horse lives, always prospers more and more, in every way. Kings bow down before that sovereign. That sovereign is not vanquished by others.”
The king thought, "Where can this horse be kept, separately, and well-taken-care of? Jinadās śèth is compassionate and free from avarice. Let me therefore entrust him witli the care of this animal.” Jinadās was, thereafter, called to the presence of the King, and entrusted with the care of the horse Jinadās took the horse to his house and having built a four-storeyed building for him, kept him there and fed him with nourishing food and drink-materials As the horse gradually increased in growth, the prosperity of the kingdom went on increasing abundantly,
Jinadās śéth, riding the horse, daily took him to a neighbouring lake for a drink and while returning home, he daily took the horse to the temple of Bhagavān Sri Rigabhadéva and went three times round the temple, and respectfuflly bowed down before the image of the Lord.
Thus, the horse did not go to any other place except the lake, the temple, and the house of Jindās, and he did not know any other path.
A hostile king knowing the horse to be the source of increase in piosperity of the kingdom, once said "Is there any body here who will bring that horse to me? I will give him five villages as a reward." Thereupon, a servant of his palace. assuming the guise of a genuine Srāvaka went to Vasantapura, with the permission of the king. There, he adored the Jinésyara

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with laudatory hymns and bowed down before Sadhūs. Jinadas thinking him tu be an excellent Śrāvaka, took him to his house, and did much hospitality by abundant food and drink-material. At night, Jinadās, discussing religious matters with him, kept him constantly with himself.
One day, Jinadās happened to go to a neighbouring town on some business. The fictitious śravaka, taking advantage of this opportunity, joyfully mounted the horse and commenced journeying towards his town. The horse did not go to any other place, except the lake, the temple, and the house of Jinadās. He went to the lake, took his drink there, went three times round the temple, and returned to the house of Jinadās. He repeatedly did the same thing, over and over again; but did not go to any other place. The fictious śråvaka disappointedly left away the horse and hurridly went to his town. He narrated the whole account of the horse before his king. The horse un-aware of any other place except the three places mostly frequented by him, went back to the house of Jinadās. On seeing that the horse returned to the house of Jinadās, out of his own will, the servants gave the full account of the abduction of the horse by the fictitious Srāvaka, to Jinadās on his return home. The horse was, there after, receiving honour exceedingly from the wealthy gentleman as well as from the king. He became very happy. The merchant was also highly respected by the king, and he became very happy."
O dear! I am acquainted with only three paths viz ara Jñāna-Right Knowledge qata Darsana,-Right Pereeption-and Wifcu Căritra-Right Conduct, like the three paths of the thorough-bred horse of the story. I do not know any other path.
On hearning the above story narrated by Jambu Kumāra, his wife Kanakasri said “O) Lord of my Life! Listen

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THE STORY OF TWO BROTHERS.
Two brothers started from agt Hémapura, on a journey to a distant country. In a forest, they saw an ant-hill with five peaks On opening one peak of the ant-hill, they obtained an abundant quantity of highly delicious fresh drinking water. They drank the water and were highly delighted. The elder brother then told his younger brother “Now, let us open the other peak; saying so, they opened the second peak and acquired much wealth. On opening the third peak, they acquired silver, and on opening the fourth peak, they acquired abundant gold. Out of avarice, the younger brother tried to open the fifth peak. His elder brother said “Do not be greedy.
Because.
मूलं मोहविषद्रुमस्य सुकवाम्भोराशिकुम्भोद्भवः, क्रोषाग्नेररणिः प्रतापतरणिपच्छादने तोयदः । क्रीडासद्य कविवेकशशिनः स्वर्भानुरापनदी, सिन्धुः कीर्तिलताकलापकलभो लोभः पराभूयताम् ॥ १ ॥
1. Mūlam moha-visa-drumasya sukrutāphầrośı kumbhodbhavaḥ
Krodhāgnéraraqih pratāpatarapi pracchādané toyadaḥ Kridásadma-kalè-s-viyékaśaśınab sya-r-bhānurăpannadi Sindhub kīrtilatā-kalāpa-kalabho lobhah parābhūyatām
1. Avarice is the root of the poison-tree Ate Moha. (Infatuation ); it is like Agastya in drinking away the heap of good deeds; it is like fuel of tinder-sticks to the fire of anger; it is like a rain-cloud in over-coming the brilliance of dignity; it is a play-ground for quarrels: it is like a Rāhu in eclipsing the brightness of discrimination; it is an ocean to the river of misfortune; it is like a young elephant in destroying the creeper of fame. Therefore, subdue avarice.

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महीयसापि लामेन, लोभो न परिभूयते । मात्रासमधिकः कुत्र मात्राहीनेन जीयते ॥ २ ॥
2. Mahiyasapi lubhéna, lobho na paribhūyaté i Mātrāsamadhikaḥ kutra, mātrālinena jiyate. 2.
2. Avarice is not overcome even by immense acquisitions. How is it that a word having an excess of matrā (like H Lobha) is defeated by a word without the matrā ( Lābha.) That is to say, it is difficult to overcome avarice.
The elder brother said "Let the remaining peak be as it is. Do not open it. Although prohibited a great deal by his elder brother, the young man, out of avarice, began to dig open the fifth peak, and the elder brother, out of discretion stood at a distance. As the younger brother dug out the peak, a huge snake came out, emitting poison all around. The man was severely burnt and he became very miserable, for a long time.
In the same manner, desirous of the Happiness of Emancipation, you may not suffer the fate of the younger brother out of your avarice for more happiness.
Darling !
Jambu Kumāra said " will not act like the multitude of parrots. Hear the story:--Some persons had placed tubed instruments near a village for the protection of their corn-fields. A multitude of parrots came and sat firmly over the instruments, keeping their legs stead-fastly clinging to the margins of the instruments, out of fear of falling down. The crowd did not fly away thinking themselves tightly bound down, although they were free.
But dear! I am not like that multitude of parrots. I have cut the trammels of the bondage of Moha, and I will go where -ever I like.

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Or, here, there is another story:
STORY OF A TORTOISE.
A tortoise lived in a big lake on Mount Vindhya along with his family. One night, qn seeing the Full Moon, on accoun* of withdrawing away of the veil of moss over the water, he became greatly delighted. Then he thought, "Let me show this to my family-members With this idea in his mind, the tortoise went to the bottom of the lake for the purpose of bringing his familly-members to the spot. When the tortoise came there with his family-members, he saw that the hole in the moss through which he was able to see the moon, had already become closed up Then, wandering about excitedly, here and there, even with his eyes fixedly directed to
the moon, he could not see the Full-Moon "
Having acquired faaa Jina-dharma, the principles of religion preached by the Jinésvars, capable of giving control over senses, and having acquired the adequate help of a worthy Guru, I will not abandon it.
Hearing this story, a Jayasri said 'Worthy Master ! Why do you deceive us like Nagaśrī? Please hear her story:STORY OF NĀGASRI.
At a town named gt Padmapura, there lived a king named *ff Kélipriya. He used to hear new stories, by turns, from people, every day. One day, the turn of a Brahmin came. He was stupid. The Brahmin thought "What should I say ? If I am not able to narrate a new story before the king, the wicked king will throw me into a prison.
On seeing the withered face of the Brahmin, who was deeply engrossed in sorrow, a virgin daughter of his daughter said, "You do not be uneasy. I will go, and narrate the story."

""
The virgin grand-daughter of the Brahmin then went to the king, and said, “O Lord! I will narrate the story, today.
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Instead of my father." The King said “ Then, you narrate it." The virgin said-Here is the Story of Nagaśrī:—
I
"In this very town, there lived a Brahmin named Nāgaśarma, with his wife named aft Somasri, and his daughter at Nāgasri.
Nāgaśri was given in marriage with a high-class Brahmin by her parents. Her parents went into a neighbouring town, for the purchase of materials suitable for her marriage-occasion.
When the virgin-girl was alone in the house, the betrothed Brähmin came into her house. On receiving her would-be husband, she fed him nicely. Then, she told him to lie down on a comfortable bed-stead with soft bedding in it. She then, thought, "She is not justified in touching even the hand of her would-be husband, before the accomplishment of lawful marriage There is ample room here. Let me therefore lie down here." So, she lied down innocently on the ground just near the bed-stead.
During sleep, the sleeping bride-groom accidently happened to tumble down on the innocent girl, who was lying there. He fell on her Out of undue agitation of embarrassment, the terrified bride-groom instantly died.
The virgin-girl, then, thought "I am wicked. I was instrumental in his death. People will say that I killed him. What should I do! What should I say if people knew it? "
She then burried the dead body of the bride-groom into the ground, threw dust and earth over it, and having besmeared the ground over it with cow-dung, she made the place fragrant with perfumed waters and scented powders. The parents of Nāgaśrī marriage ceremony.
returned home with
materials for her

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Having said this much, the Brāhmin's grand-daughter stood silent. The king asked her, “What happened next? The girl said “ My time is over. I am going home. " The king asked her " How can I see that girl ? The Brāhmin's grand. daughter then replied “I am that very girl. I am an actress on the stage of this worldly play. The king said " is whatever you say, true? She said “ If the stories told before you by the people are genuine, then only, my story is, also such. Saying so, she went away to her house.
Jayasri addressing Jambu Kumāra, said 'My dear husband ! Why do you deceive us by story-telling, in the way Nāgaści did the king ?
Jambū Kumāra, thereupon, replied “ I am engrossed in pleasures of this world like afraina Kumāra. Hear his storya
not deeply
Lalitānga
THE STORY OF LALITĀNGA KUMĀRA.
There was a very powerful king named Tarta Śatāyudha at a town named aatang Kandarpakośapura. He had a queen named for at Lilāvati.
One day, when queen Lilavati, decorated with costly garments and valuable ornaments, was sitting in a balcony of her palace, she saw a very handsome young man-man actual incarnation of Cupid-the God of Love-passing that way, riding a swift horse. Lilavati. fell in love with him as soon as she saw him and began to suffer from the pangs of Cupid.
Lalitānga Kumāra, also, on seeing her, fell in love with her. Thinking the wife of a king to be inaccessible for such purposes, Lalitānga Kumāra went home.

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The queen suffering immensely from the pangs of love appeared as if captivated by an evil-spirit. The maid-servant of the queen, realizing the inner-most idea of her mistress said "I will bring that young man to you." The maid-servant went to Lalitānga Kumāra, the son of Samudrapriya Séth, and said in private, “ My mistress, queen Lilāvati, is very anxious to have sexual enjoyment with you.” He said "I am also desirous of her. When there is an opportunity, let me know it and I will come " The maid-servant informed her mistress accordingly.
The king, very seldom, went out, and so, such an oppor tunity was not possible. However, one day, getting a suitable opportunity, the inaid-servant brought Lalitānga Kumāra, who had put on costly garments and valuable ornaments, to queen Lilāyati. Mean-while, the king happened to arrive there. The maid-servant concealed Lalitānga Kumāra in a deep cess-pool in the palace, and told hini, “Do not utter a word. The king is here. If he comes to know that you have come here with such an object, he will kill you by the point of a spear." Lalitāniga Kumāra greatly terrified, remained there in complete seclusion. While te was there, the queen, out of compassion for him, used to give him food. Lalitānga Kumāra kept body and soul together by the meagre food given to him. But he became very miserable by experiencing the horrible stench of the cess-pool and by remembering the happiness of his family life.
During the rainy season, wafted away by the filthy water over-flowing from the cess-pool, over the conduit channel, Lalitānga Kumāra was dragged to the extreme end of the main cess-pool of the rampart of the town, His mother saw him there in a wretched condition. He had fainted. He was brought home in an unconscious state. He was brought to his senses by cold-water ablutions and other means. When Lalitānga Kumăra came to his natural state of health, his relatives asked him, “Where were you for such a long time ?” Overpowered by shame, Lalitānga Kumāra could not utter a word.
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After regaining his natural bodily vigour, however, when Lalitanga Kumāra was, one day, passing by the king's palace, he was again invited by queen Lilāyati.
Jambu Kumāra addressing Jayaśrī, said "Dear! Do you think he will go there again? Jayaśrī replied "No, not by any means." Jambu Kumāra said Lalitanga Kumāra may perhaps go, but I do not, in the least, desire the pleasures of this world acquired by association with females, which are pleasures, for which I will have to suffer the terrible miseries of hell." The moral of the story is this-Having come out from the embryo of a female, resembling a deep well, I do not desire the enjoyment of such happiness, becoming deeply engrossed like Lalitanga Kumāra, in pleasures of the senses, which are full of miseries in the long run."
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On hearing this story; Jambu Kumar's wife said "Dear husband! Please do not be in-considerate, like the fabulous bird, called eige mā sāhasa, and hear the following story—
STORY OF MA SAHASA.
When a powerful lion was quietly sleeping with his mouth wide open, in his cave on a high mountain, a bird called Mă Sahasa, entering his mouth, began eating away, pieces of flesh adhering to the interval between his teeth, loudly proclaiming, at the same time, मा साहसं कार्षी: Ma sāhasam kārṣiḥ-'Do not be inconsiderate."

Thereupon, a man passing by, said "O bird! You loudly proclaimed "Do not be inconsiderate, and at the same time, you are doing an inconsiderate act of eating away pieces of flesh from the mouth of the lion! You appear to be stupid. You do not act in accordance with your speech. If the lion wakes up, while you are in his mouth, he will instantly kill you."

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In the same manner, O dear husband! abruptly abandoning the worldly happiness already acquired, you do not do the reckless act of practising penances, like the stupid bird. Self-control may, some day, torment you, like the lion.
Jambu Kumāra replied, Giving up evil association, I always seek after good companionship, like the royal chaplain aani Somaśarmā. Now, hear his story.
STORY OF SOMASARMĀ.
A king named Jitaśatru of क्षितिप्रतिष्ठित नगर Kşitipratisthita Nagara, had a giga Purohita, ( a domestic chaplain) named सोमशर्मा Somasarma.
Somaśarma had three friends, viz. I rafu Nitya-mitra2. qafa Parva-mitra and 3. tafa Praṇāma-mitra.
The first friend fafa Nitya-mitra, having played constantly together, was treated as a man of his equal status as a mark of respect towards him, and kept always with himself. The second friend qafa Parva-mitra, was invited occasionally on holidays. While, the third friend प्रणाममित्र Praṇāma-mitra, used to exchange greetings of welcome with each other, when both of them happened to meet.
One day, King Jitaśatru was enraged with the gafa Purohita, the domestic chaplain Somaśarimă.
Somaśarma, afraid of the king's wrath towards himself, went to his friend Nityamitra for advice. Nityamitra said, "It the king is angry with you, the king's servants will come to my house and harass me. It is not advisable for you to stay here. Go away to some other place."
The Purohita then went to Parva-mitra, and sought his advice. He said "If the king comes to know that you are

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staying with me, he will crush you and me, in an oil-mill, with our family-members. It is not desirable for you to wait here. Remain concealed somewhere else."
The Purohita, at last, went to the house of Praņāmamitra for advice, and said, “I am not taken care of, by my two friends. What should I do now? The Praņāma-mitra said “Do not be afraid We shall become un-divided. We shall remain together. What will the king do to both of us? We shall go under the protection of some other sovereign." They went to the kingdom of another sovereign.
The 3az Upanaya, (the application ) of the story, is this
The consequence of maturing of Karnas is like the king; The Jiva ( the living being ) is like the domes:ic chaplain of the king: this body is like the agafar Sahaja-mitra, friend born at the same time; all the relatives are like the afa Parva-mitra, a periodical friend; Dharma is like anafaat Prapāna-initra, because it accompanies the Soul during the next life.
जीवस्य यः परत्रापि श्रियं यच्छति वाञ्छिताम् । ज्ञातिदेही विहायाहं, धर्ममाराद्धमुद्यतः ॥ १॥
1. Jivasya yaḥ paratrāpı śriyam yacchatı vānchitām
Jñātıdéhau vihāyāham dharmārāddhumudyataḥ.
1. Getting rid of kinsmen and renouncing the body, I wil. endeavour to adore the Right Dharma, which bestows the well-desired wealth (of gf Samyama-Right Conduct-and HERE Mokşa, Emancipation ) to the Soul even in the next world,
On hearing these nectar-like words of mundane indifference, ha Prabhava, along with his five hundred comrades, and the eight newly-married wives of Jambu Kumāra, became free from all worldly desires."

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प्रमुखे सुखदैः स्वामिन् ! परिणामेऽति दुःखदैः ।
इयत्कालं अहा कष्टं विषयैर्वश्चिता वयम् ॥१॥ 1. Pramukhe sukhadaih swāmin ! pariņāmé, tiduhkhadaih
lyat kālam ahā kastam! visayai-r-vancitā vayam. 1.
1. O Master! We have been woefully deceived for such a long time, by worldly enjoyments, which give pleasure in the beginning, but which give immense nisery in the end.
आपदां प्रथितः पन्था इन्द्रियाणामसंयमः।
तज्जयः सम्पदा मार्गो, येनेष्ठं तेन गम्यताम् ॥ २॥ 2. Āpadām prathitah panthāh indriyānāmasanyaman;
Tajjayah sampadam margo, yénéstham tenagamyatam.2. 2 Want of control over senses is the path renowned for misfortune. Victory ( over the senses ) is the right road to prosperity. Therefore, go by which-ever path, it is desirable.
यस्य हस्तौ च पादौ च जिह्वा च सुनियन्त्रिता। इन्द्रियाणि मुगुप्तानि, रुष्टो राजा करोति किम् ।। ३॥
3. Yasya hastau ca pādau ca, jihva ca, suniyantrita;
Indriyagi suguptāni, risto rājā karoti kim. 3.
3. What does an enraged king do to him, whose hands and feet and tongue are held well under control, and whose senses are well-guarded.
तत्तद्विवाहसंबंधा-दन्धे तमसि मज्जनात् । उद्धृताः स्मस्त्वया यद्वा श्रेयसे सङ्गतं सताम् ॥ ४ ॥

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1. Tattadvivāha sambandhà-dandhé tamasi majjanāt;
Uddhrutāh smastvayā yadvā śréyase sangatam satām. 4.
5. Asthita-s-tattvayā esah srito' sıābhirapi tvayam;
Sadaiva nétar-nétā'si, tvamasmān siva-pattanam 5.
4-5. O Lord! By our matrimonial connection, with you, we have been rescued from being drowned in pitch-black darkness. Because, the association with good persons always results in happiness The path which you have adopted, has been accepted by us for ever. You are, now, our guide to the faw Śivapattana,-the abode of the Blessed Ones.
HP Prabhava, also, thought — Fie on us' that we are busy in snatching away, the wealth and property of others. I have acquired much sin by indulgence in robbery and gambling. Therefore, who knows what will be my future state ?
Because,
चौर्यपापद्रुमस्येह वधबन्धादिकं फलम् ।
जायते परलोके तु चिरं नरकवेदना ॥१॥ 1. Caurya-păpa-drumasyeh vadha-bandhädikan phalam;
Jāyaté paraloké tu ciram narakavédanã. 1. 1. The fruit (consequence) of the tree of robbery, is murder, imprisonment etc, in this world, and the anguish of sustering in hell for a long time, is produced in the next world.
Jainbū Kumāra, with such delicate body, is ready to renounce immense wealth and such beautiful wives. "Therefore, I will surely adopt the path accepted by him." With this idea in his mind, Prabhava said " magnanimous man? attracted

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by your virtuous qualities, I will presently ask permission from my relaties and will positively follow you."
Thereupon, Prabhava and his comrades, eager with the noble idea of renouncing worldly enjoyrr.ents, were instantly set free froin their bondage by the ruling deity; and they told Jambu Kumāra, "Having received the sanction of our relatives, we shall come with you, in the morring, for ine purpose of receiving a1891 Diksā, Instiation into an Order of Monks with
you."
Jambū Kumāra said "The mind of living beings is fickle.
very
Because,
क्षण सक्तः क्षणं मुक्तः क्षणं क्रुद्धः क्षणं क्षमी।
मोहाधेः क्रीडयेवाहं, कारितः कपिचापलम् ॥१॥ 1. Kşanam saktah kşaŋam muktah kşaņam kruddhah kşaşam
kşami; Muhādyaih kridayevāham kāritah kapicăpalan. 1.
1. I was attached at one moment, released at one moment, angry at one moment, tranquil at one moment. I have, in this way been made the jesting activity of a monkey, by the dalliance of Ale Moha, Infatuation and
एकाग्रमनसा ध्याता, देवा अश्ममया अपि ।
अचिरेणव तुष्यन्ति, किं पुनश्चेतनो जनः ॥ २ ॥ 2. Ékāgramanasā dhyātā, devă aśmamayā api;
Acirenaiva tuşyanti kim punascétano janah
2. Even idols of gods made of stone, are appeased in a short time, if they are meditated on with a concentrated inind, then, wbat about an intelligent being ?

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Therefore, you should not practise gata Pramāda, Carelessness
Carelessness with regard to | Asš Majjam Hej Madyam, Intoxicating liquors 2. fage Visaya fou Visaya, Sensual enjoyment 3 *ETT Kasāya TPT Kaşāya, Passions 4. fagt Nidda fast Nidrā, -Sleep and 5. fazat Vikahā rakiet Vikathā, Irrelevant talk.
You should always act in accordance with your speech.
Prabhava, saying "We are ready to act accordingly", 'went home accompanied by his robber-comrades.
Having come to know that Jambu Kumāra was desirous of taking Dik, än along with his newly-married wives, his own parents, and his parents-in-law, he became ready to take Ngat Samyama dharma,--the duties of an ascetic, -along with him.
Jambū Kumāra, having worshipped the Jinésvara Bhagavān in accordance with due cremony, and having spent a large portion of his wealth in various ways for the welfare of human beings, mounted a handsome horse, and went to Śri Sudharmā Swāmi accompanied by his wives and his parents wlio had put on costly garments and valuable ornaments, for the purpose of taking inafa 7 Bhāgavatı Dikṣā --Initiation into the Order of Monks,-instituted by the Tirthankaras.
Prabhava, having received permission from his relatives, went there, accompanied by his five hundred robber-comrades, with the object of receiving Dikşā.
Having respectfully gone round three times and having reverentially prostrated before Sudharmā Swămin, - the fifth Gagadhara of śramaņa Bhagavān Mahāvira,-the virtuous Jambū Kumāra submissively requested him thus - rescuer from the deep abyss of Samsāral O Saintly helmsman! Save me and my family from the ocean of Samsāra by the bestowal of Bhagavati Dikṣā, which resembles a ship for crossing the fathomless abyss.

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The mightly chief of the Congregation of Sādhus, thereupon performed the auspicious ceremony of bestowing Diksā, on Jambū Kamāra and his family-members and on Prabhava and his five hundred comrades. Having given - Diksā to five hundred and twenty-seven persons, Sudharmā Swāmin uttered the undermentioned preaching -
तथाहि-एके जीवाः संयम सिंहतुल्या भूत्वा गृह्णन्ति श्रृगाला इव पालयन्ति; एके जीवाः शृगाला इव भूत्वा संयमं गृह्णन्ति श्रृगाला इव पालयन्ति; एके पुन: जीयाः श्रृगाला इव संयमं गृहन्ति सिंहा इव पालयन्ति; एके पुनः जीवाः सिंहा इव सुरवृत्त्या संयमं गृह्णन्ति सिंहा इव पालयन्ति । तेन भवद्भिश्चतुर्थमङ्गस्थ संयमो निरतिचारः पालनीयस्तथा यथा करतलग. ता मुक्तिरपि भवति । प्रमादो न करणीयः, प्रमादेन संमारे भ्रमणं भवति गृहीतसंयमानामपि ।
Tathāhi-Eké jivāh samyamam simhatulyā bhūtvā grihnanti srigālā iva pālayanti; eke jivāh srigālā iva bhūtvā samyamam grihộanti śrgālā iva pălayants; eke punaa jivāh śrigālā iva samyamam grihộanti, simhā va pālayantı, eke punah jivah simhā iva survittyā samyamam grihộanti, simhā iva pālayanti.
Téna bhavadbhiscaturthabhasthach samyamo niraticárh palaniyastathā yathā kara tala gata mukti-r-api bhavati.
Pramādo na karaniyah, pramādena samsāre bhramagam bhavati guzhītasamyamānāmapı.
Namely:-- Some persons becoming courgeous like lions take up the duties of an ascetic and observe there duties like jackals: 2 Some of them take up these duttes like jackals, and observe them like jackals; 3. Some take up these duties like jackals and observe them like lions, 4. While some persons take up the duties of an ascetic, bravely like lions and observe them bravely like lions.
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You should observe the ATA BT Samyama-dharma,-the duties of an ascetic,-bravely, without any defect what-so-ever in accordance with the fourth variety, in such a way, that af Mukti,-Emancipation-soon becomes an object to be grasped by the palms of the hand.
You should not be negligent because negligence causes wandering in the Samsāra, even in the case of persons who have already taken up TREÅ Samyama Dharma,-the duties of an ascetic. Because,
चउद्दसपुच्ची आहारगा वि मणनाणी वीयरागा य ।
होति पमायपरवसा तयणंतरमेव चउगइआ ॥१॥ 1. Cauddasa-puvvī āhāragāvi maộanāņi vīyarāgā ya;
Hontı pamāyaparavasā tayaṇantaraméva caugaiā 1. 1. Even ascetics well-versed in the fourteen Purvas, ascetics with Āhāraka Labdhi, ascetics with #aquata Manan-paryava Jñāna-Mental Knowledge, and ascetics who are exempt from passions, become wanderers afterwards in the four Gatis of this Samsāra on account of their becoming over-powered by negligence.
Jambū Muni, thence-forward, particularly practised severe austerities. It is for this very reason, that the great sage is daily praised in the following words, by many ascetics:
नवणवई कंचणकोडीउ, जेणुझिया अट्ठयबालियाओ।
सो जम्बूस्वामी पढमो मुणीणं, अपच्छिमो नंदउ केवलीणं ॥१॥ 1. Navaṇavai kancaņa kodiu jenujjhiyā attha ya bāliyão ;
So Jambū-swāmī, padhamo muniņam, apacchimo nandau Kévaliņam. I.
1. Obeisance to Jambū Swāının, the most excellent ascetic and the last Kévalin who abandoned the prosperity of a

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wealth amounting to ninety crore gold-coins and eight newlymarried wives.
Sudharmā Swāmin moving about from village to village accompanied by Jambū Swāmin and otner ascetics, halted in outer pleasure-garden near Fratantt Cāmpā Nagari, the town of Campā, like a leader surrounded by young elephants. Many persons arrived there for the purpose of bowing down before the lotus-like feet of the Saint, and of hearing his preaching.
On seeing people going to the pleasure-garden for the purpose of giving their respects to the Worshipful Saint, king #lforen Koņika, the son of fulfi Sreņika Bhūpa, King Śrenika, went there. The whole assembly, along with King Kogika, went three times round the Venerable Saint, and sat there with the object of hearing the preaching.
The eminent teacher said: -
माणूसखिचजाई, कुलरूवारुगामाउअं बुद्धी ।
सवणं गहणं सद्धा, संजमो लोगंमि दुलहाई ॥१॥ 1. Māņusa khitta jāi kula-ruvārugāmāuam buddhi;
Savaṇam gahanam saddhā, sanjamo logammi dulahāim. 1. In this world 1. Human existence 2. (Ārya) Kşetra, 3. Excellent ( maternal) family, 4. Noble lineage, 5 Beautiful appearance, 6. Excellent health, 7. Long life, 8 Intelligence, 9. Eagerness for the hearing ( of Scriptures ) 10 Absorption of what is heard, il. Faith and 12 Self control, are hard to be obtained in this world
कौशेयं कमिज सुवणमुत्पलाद् दूर्वा च गोलोमतः । पढाचामरसं शशाङ्कमुदधेरिन्दीवरं गोमयात् ॥२॥
2. Kauséyam krimijam suvarņamutpalād dūrvā ca go-lomatab;
Pankãttämarasam Saśānkamudadhé-r-indivaram gomāyāt.

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2 Silk garment is produced from worms, gold from lotus, millet-grass from the hair of cows, day-lotus from mire, the moon from the sea, and a bee is produced from cow-dung.
At the end of the preaching, konika embraced Śrāvakadharina preached by the Tirthankaras, and on looking at Jambu Muni and other aisciples of Sudharmā Swāmin, he inquired out of curiosity:
श्रीसुधर्मगुरो ! कोऽयं, द्विपेष्विव सुरधिपः । सुधांशुरिवधिष्णेषु, त्रिदियाद्रिरिवाद्रिषु ॥ १॥ शालिधान्यमिवान्नेषु, कल्पद्रुम इव द्रुषु । अम्भोधिष्विव दुग्धाभि-चम्पकं कुसुमेष्विव ।। २ ।। हिरण्यमिव लोहेषु, रसेष्विव सुधारसः।
अद्भुतस्तव शिष्येषु, सविवेषः प्रदीप्यते ॥३॥ 1. Śri Sudharma Guro ! ko'yam, dyipesviva sura-dvipah ,
Sudhānsurivadhismesu, tridivádrrivādrişul. 2. Salıdhānyamivānneyu, Kalpa-druma iva drusu;
Ambhodhışviva dugdhābdhiscampakam kusūmeşviva.
3. Hiraṇyamiva lohesu, rasesviva suahārasah;
Adbhutastava šisyeşu sa-visesah pradipyate.
1-3. O Sudharma Guru! Among this group of your disciples, who is this disciple of yours, who shines out more brilliantly, miraculously like an Indra's elephant among elephants, like the Moor aniong meteors, like the celestial mountain (Mount Méru) among mountains, like rice among corn-grains, like TE# Kalpa-uruma, the fabulous wishing tree among trees, like the Ocean of Milk among seas, like the Campaka flower (Michelia Champaca ) among towers, like gold among iron (objects), and like nectar, among objects of taste ?

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189 Sudharma Swāmin, thereupon, narrated the whole account of the previous life of Jambū Muni, and especially of his severe austeries during previous lives, and said, “ This ascetic acquired such prosperity on account of religious austerities, practised during previous lives."
Having heard this, the king greatly delighted, went to Campăpuri. The people, also, having received instruction in the Doctrines of the Tirthankaras, bowed down before the worthy teacher, and went home.
Sudharmā Swāmin, then going from village to Village accompanied by Jambū Muni and other Sādhus, went to Śramaņa Bhagavān Mahāvīra. Jambū Munt while studying under Gañadhara Maltārāja Sudharmā Swäinin, became wellversed in the eleven Angas and the fourteen Pārvas.
Sudharmā Swāmın appointed Jambū Muni as an srard Acārya, a great-scholar, during ihc tenth year after the Niryāņa of śramana Bhagavān Malāvira. Haviug entrusted the Ācārya Jambū Swāmın with the burden of (managing ) the whole congregationi, during the twentieth year after the .Nirvāņa of Sramaņa Bhagavāna Mahavira, Sudharmă Swămin went to yftaget Mukti-purī, the abode of Final Beatitude.
Then, Jambū Swāmin navig acquired Hagaa Kevala Jnāna, l'erfect Knowledge, and having enlightened numerous devout persons in religious matters, appointed Prabhava Muni as an Ācārya and having entrusted Prabhaya Swāmin with the burden of (managing ) the whole congregation, Jambū Swāmin, whose entire Karmas ( desire for action ) were at an end, went to afragat Mukti-puri, aiter the lapse of sixty-four years from the Nirvāņa of Sramaņa Bhagavān Mahāvira
मनः पराऽवधी श्रेण्यौ पुलाकाहारको शिवम् ।
कल्पत्रिसंयमा ज्ञागं नासन् जम्बूमुनेरनु ॥१॥ 1. Manah parā'vadhi śrenyau, pulākāhārakau śıvamı;
Kalpa tri samyamā jnanam nāsan Jambū mune-r-anu,

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1, Manah paryava Jnāna 2. Parma Avadhi Jnāna, two series viz 3. Kşapaka sreni and 4. Upasama śreņi, 5. Pulāka Labdhi 6 Ahāraka Labdh 7 Mokşa 8. Jina Kalpa, 9. The three varieties of Căritra-dharma Viz Parihāra-visuddhi, Sūksma samparāya and Yathā khyata Căritra and 10. Kevala Jnāna, became extinct after the demise of Jambū Swămin.
Because, it is said,
मणपरमोहिपुलाए आहारगखवगउवसमेकप्पे ।
94 far salefaser49 viafa getar II 211 घनागमैकप्रभवानि यस्य माधुर्याणि वचः फलानि । निषेव्य भव्या भवतापमौज्झन, मुदे स जम्बूतरुरद्वितीयः ॥३॥
2. Maga paramohı pulãe āhāraga khavaga uvasame kappe,
Samyama tiya kevali sijjnayaņā ya Jambūmi vuehinnā. 3. Ghanāgamaika pravabhāni yasya madhurya dhuryāni vacah
phalāni;
Nişevya bhavyā bhava tāpa maujįsiam mude sa Jambū taru r-advitiyah.
2. Manah paryava Jnāna, Parama Avadhi, Pulāka Labdhi Ahāraka Labdhi, Ksapaka śreņi, Upasama sreņi, Jina-kalpa, three varieties of Samyania, Kevala Jñana, und Siddhi pada, ceased with Jambu Swämin,
3. May the unparalleled Jambū Tree, whose fruits sprung up as an indication of the arrival of the rainy season are in the form of speech abounding in sweetness able to remove the heat of the sufferings of the life of devout people resorting to it, become exuberant !

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Jambu Swāmi was sixteen years old at the time of his Diksā. He was an ordinary Sadhu for twenty years, and a Kevali for forty-four years Jambū Swāmi, having appointed Prabhava Swami as the chief Pontiff, acquired Final Liberation when he was eighty years old.
The poet says.
जम्बूसमस्तलारक्षो, न भूतो न मविष्यति । शिवाध्ववाहकान् साधून्, चौरानपि चकार यः ॥ १ ॥
1. Jambu samastalarakso, na bbūto na bhavisyati; Śivadhvavahakan sadhun, caurānapi cakāra yan.
i. There did not exist, and will not exist a watchman like Jambu who made even robbers, as ascetics walking along the path of faa Siva, Eternal welfare.
acqzzedłożarvai wafovedìdà gaz |
à quâì gfadrą, stadig nú gèą ? 11 ? m
1. Samyaktvaśılatumbabhyām bhavabdhistiryate sukham; Te dadhano mum-i-Jambu, stri nadisu katham brudet?

1. The ocean of worldly existence is happily crossed by long gourds in the form of right belief and chastity. How can Jambu Muni bearing these (means be drowned in rivers in the form of females.
Also,
1
लोकोत्तरं हि सौभाग्यं, जम्बूस्वामिमहामुनेः ।
अद्यापि यं पतिं प्राप्य, शिवश्रीर्नान्यमिच्छति ॥ १ ॥
I Lokottaram hi saubhāgyam Jambū Swāmi mahāmunch; Adya'pi yam patim prãpya, Sıvaśri-r-nānyamicchati.
1. The good fortune of the great sage Jambu Swāmi is really extraordinary (As) the prosperity of Final happiness, does not desire any one else even till now, after having acquired him as (her) husband.
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CHAPTER III
ŚRUTA KÉVALINS
NO. 3 ŚRUTA-KÉVALI ACARYA PRABHAVA SWĀMĪ
Prabhava, the elder son of King Vindhya of Jayapuri Nagari located amidst the Vindhya range of mountains, joined a band of robbers as his right of becoming the legitimate claimant to his fathers throne had been set aside and the management of the affairs of the entire kingdom was entrusted to his younger brother.
Within a short time, Prabhava became the head of the gang, and the practised high-way robbery on a large scale in surrounding villages and towns, in company with his five hundred comrades.
There, he became competent in arzigarfzat faur Tālodghātini Vidya, the art of opening locks,-and in fat faur Avasvapini Vidya,-the art of including sleep.

One day, having heard that extensive celebrations on a grand scale, were being performed in Raja-griha, at the house of the millionair Seth Risabha-datta, on the marriage occasion of his son Jambū Kumāra, the robber-chief Prabhava secretely entered the merchant's house at night with the object of plundering the immense wealth there, and having lulled all the family-members to sleep by means of his Avasvāpini Vidya, began to open all the locks by means of the Tälodgha-tini Vidya with the aid of his comrades. All the locks in the house were opened, and a large number of valuable articles were collected in heaps with the object of carrying them away whenever an opportunity of doing so occurred.
Now, it so happened that, Prabhava, entered the millioner's house, with the object of plundering it, during the same
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night-the first night of meeting of Jambū Kumāra with his wives-in which Jambū Kumāra was instructing his newlymarried wives in religious subjects on the seventh storey of the building.
Prabhaya went to the place and on seeing Jambū Kumāra busily engaged in conversation with his wives, lulled Jambû Kumār's eight wives to sleep by means of his Avasvāpini Vidyā and tried to take away valuable ornainents and costly garments from their bodies
Jambu Kumāra instantly fixed Prabhava and his comdrades to their respective places by means of rafiqat faran Stambhini Vidya, the art of making living beings and other objects immovable, so they were unable to take away their highlydesired booty.
Prabhava then told Jambu Kumāra “O Jambū! You teach me your Stambhini Vidyā. I will show you my Tālodghātini Vidyā and Avasvāpini Vidyā
Jambu Kumāra replied, “What is the use of these Vidyās (arts) to me? I am going to instruct iny cight Wives during the night, and renouncing all my wealth, I am going to tåke maat atat Bhāgavatı Diksã in the morning
Prabhava was greatly astonished on hearing these words and he said “Why do you abandon these various pleasures of the world, and take Diksā ? Jambu Kumāra, thereupo), explained to him the transitoriness of the pleasures of this world, and Prabhava, having heard the stories and the entire line of discussion of Jambū Kumāra with his wives, made up nis mind to renounce the world in the morning.
Prabhava, then, went to Ganadhara Mahārāja Sudharmā Swāmi and took Diksā in the morning along with Jainbū Kumīra and his eight newly-married wives, Jambū Kumāra's parents and parents-in-law, and his own five hundred comrades.
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After Dikşā, Prabhava Muni studied the Twelve Angas and the fourteen Pūrvas and practised severe austerities,
Prabhava Muni was thirty years old at the time of initiation, He remained an ordinary ascetic for forty-four years. Then, he was the Chief of the Jaina Sangha for eleven years. He died at an age of eighty-five, i-e seventy-five years after the Nirvāņa of śramana Bhagavāna Mahāvīra. Prabhava Swāmi belonged to 172104 Ta Kātyāyana gotra.
One night, when the whole congregation of ascetic disciples was sleeping, an idea of undermentioned nature occurred at midnight in the mind of Prabhava Swāmī who was then in anfazı Yoga Nidrā, Somnolent condition induced by the practice of Yoga ---
"Who will be my successor as the head of the Congregation, capable of rescuing the Jaina Sangha, like a clever mariner and of expanding, like the Sun, the lotus-like Dharma preached by the Arhals ?
When deeply engrossed in this thought, with the object of finding out a suitable successor, Prabhava Swāmin thought over the sadhus of his own congregation and the entire Jaina Sangha, and looking out with the aid of his highly illuminating superior knowledge, he could not find out a single individual radiant with the zeal of spreading the Dharma preached by the Tīrthankaras. He, therefore, turned his attention towards people of other doctrines, as a lotus deserves to be picked up even from mire, and he found out a well-known Brāhmin Pandit (scholar ) named papira E Sayyambhava-bhatta of acenta Vatsa gotra, as a most suitable individual whose Liberation was also in near future.
Pandit Sayyambhaya was at that time busy performing various at, Yajnas, Sacrifices at Rāja-griha.
Prabhava Swāmī, thereupon, went to Rāja-griha, and sent

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two of his Sādhūs to the Yajña śālā,-sacrificial hall,with instructions to request for fcod, and, as the Brāhmins will not give them food at that time, to leave the hall uttering the following verse -
अहो कष्टमहो कष्टं तत्त्वं विज्ञायते न हि ।
अहो कष्टमहो कष्टं तचं विज्ञायते न हि ॥ १ ॥ 1. Aho kaştamaho kaştam tattvam vijnāyaté na hi;
Aho kaştamaho kaştam tatvam vijnāyaté na hi. 1. Alas I fie on us, Alas! fie on us, True Knowledge is verily
not found out; Alas! fie on us, Alas I fie on us, True Knowledge is verily
not found out. As instructed, the Sādhūs went at meal-time to the sacrificial-hall, which was decorated with banners and flags of various shapes and colours, with portal arches of variegated flowers and leaves, where vessels containing sacrificial water for sipping were placed at different places near the main entrance, where religious students practising chastity were busy in kindling sacrificial fire, where a nuinber of goats were tied to sacrificial post, where fire was blazing on the Védishaped sacrificial alter, where various sacrificial utensils filled with different kinds of oblation-materials, were carefully arranged, where numerous devout Brāltmins were sitting with the object of witnessing the sacrificial ceremonies, and the sacrificial-hall where a number of learned Biähmins well-versed in sacrificial rituals were entirely occupied in offering different kinds of oblation-inaterials accompanied by utterances of various sacred hymns.
The Sādhūs stood at the man entrance of the hall and requested for food. The Brāhmus dismissed then without giving them ary food The Sad'ıūs, tien, left the main entrance of the sacrit.cial-lall lui dily Lutung, as instructed, the verse “ Aho kastani, aho ka tam etc.'s

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196 Šayyambhava-bhatta, the well-known sacrificial ritualist, who was sitting near the main-entrance, distinctly over-heard the verse recited by the Sãdhūs and began pondering over it.
Knowing that the eminently virtuous Jaina Sadhūs, will not, under any circumstance, tell a falsehood, the mind of Sayyambhaya-bhatta became very doubtful about the real nature of True Knowledge.
When the mind of Sayyambhava-bhatta became greatly disturbed with ideas about the real nature of True Knowledge, he inquired from the 3qiyaa Upadhyāya, the high-priest-who was in charge of sacrificial ceremonies, saying “What is the essence of True Knowledge ? The Upadhyāya replied, "The real essence of True Knowledge is that the Vedas are the bestowers of heaven and Final Beatitude. People conversant with the real nature of True Knowledle, confidently say that there is no other real essence of True Knowledge, except the Védas."
Sayyambhava-Bhatta, then, angrily said, “You are really deceiving innocent people like myself by saying that the Védas contain the real essence of True Knowledge out of your greed for sacrificial fees received from persons capable of paying for the expenses of the sacrifice. Because, these great sages, who are free from aflection and haired towards any object, who are perfectly disinterested and destitute of worldly belongings, and who are perfectly peaceful and compassionate, will never speak out a false-hood. Therefore, O wicked mani You don't seem to be a true teacher. You have cheated the world from your very birth. You really deserve to be punished now. However, O cheat I Say out the true nature of the real essence, accurately at it stands. Otherwise, I will cut off your head as there is no crime in punishing a wicked man." So saying, he drew out a bright sword from its scabbard. Sayyambhava-bhatta, raising up his sword, at the time, appeared actually as the God of Death, reading out a warrant of death in his hand.

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197 The Upādhyāya, greatly agitated with fear, thought ** This man is ready to kill me. To day I have got the best opportunity to say out the true nature of the real essence as 1t stands. Besides, the Vedas declare and it is our established custom, to say out the truth as it stands when the dangerous inisfortune of decapitation faces us, otherwise, we cannot say it out under any other circumstance. I will disclose the truth to him and my life will be saved."
Thinking of his own welfare, the Upādhyāya said "Underneath the sacrificial post, an image of an Arhat, a Tirthankara of the Jainas, has been erected and it is worshipped secretly, down below. By the supernatural influence of te presence of this image, all our religious ceremonies relating to sacrilices are accomplished without any mishap. to oui enure satisfaction.
Otherwise, the great Sage Sidha-putra and the most devout Nāradaji will certainly ruin all the preparations for a sacritice, without the presence of an image of a Tirthankara there."
The Upadhyāya then removed the sacrificial post and having shown h.m a diamond-image of the Tîrthankara carefully preserved there, said, “The doctrine preached by the Tirthankaras represented by this image, is the real essence of True Knowledge. Sacrifices are only degrading. The doctrine preached by the Tirthańkaras is full of compassion towards living beings How can there possibly be any probability of a True Dhartia in sacrifices involving the destruction of innumerable living beings ? Alas! it is a pity, that we make a living by enirapping innocent people in our deceitful net-work of false belief! O worthy man! therefore, you carefully study the principles preached by the Tirthankaras, become a devout foilower of those principles, and free us from our sins, O fortuna e man! I have cheated you for a long time for the sake of iilling my belly. Now, I am no longer your Upadhāya. May you be liappy !"

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Sayyambhava bilatta, bowing down before him, said “ By explaining me the true essence, you have really become my Upadhāya (teacher)" and with these words he gave away all the gold and copper sacrificial intensils and materials to the Upādhāya, and set out in seach of the two Sādhūs. Ultimately, he reached the place where Sthavira Ārya Prabhava Swāmin was residing at qiziga ane Pāṭalı-putra Nagara, along with his numerous disciples.
Having done respectful obeisance at the feet of Prabhava Swamin and other Sadhūs and becoming delighted by the benedictory expression Dharma-labha-an expression generally used by Jaina ascetics, (meaning that every desirable object is attainable by the practice of Dharma (meritorious deeds)-Sayyambhava-bhatṭa, sat down there, and bringing his two folded hands in front of his forehead in such a way that the ten nails of his hands touched each other, as a mark of reverential saclutation, requested Sthavira Arya Prabhava Swāmin thus:-O lord! Please explain me the real essence of True Dharma which may lead me to the path of Final Eman-cipation."
Prabhava Swāmin, then, said, "O worthy man ! Abstention from injury to living beings is the only excellent Dharma and being capable of giving pleasure in future, deserves to be always thought of. Just as happiness is pleasing to one's soul, in the same manner, happiness is pleasing to another soul One should alway speak what is pleasing, measured, true, and untormenting to others One should not even tell a truth which is distressing to others. One should never take an object that is not given to him. Remain constantly contented. A contented man becomes a participator of Eternal Happiness even during this world. Wise persons abstaining from sexual enjoyment in every way, become splendid and powerful. Really speaking, sexual intercourse, is like a violent desire for the poison-tree of this Samsara. Wise persons undesirous of re-births should

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abandon all varieties of belongings, and becoming free from all desires towards his body, should always take delight in absorption in Universal Soul. One should always deliver his soul from the bondage of this Samsārā, by the practice of five great vows, namely, I. effat A-himsā, Non-injury to living beings. 2. par Satya, Truth. 3. hrau A-stéya, Non-stealing; abstinence from theft. 4 ani Brahmacarya, Cclibacy; chastity and 5. mfe A-parigrana, Non-possession of belongings."
Sayyambhava-bhatta, becoming acquinted with the true nature of the Knowledge of the Truthi, became greatly alårmed with the bondage of this Samsāra Reverentially bowing down, therefore, at the feet of Ācārya Prabhava Swamin, he respectfully, said "O worshipful master | I have till now, considered an untruth as the real essence of true knowledge, like a frantic man suffering from an excess of bile, erroneously taking a lump of clay for a piece of gold. I have to-day come to know the Truth, please therefore, do me the favour of giving me rrafa Bhagavti Diksā, Consecration into an Order of Monks preached by the Tirtharkaras as it is the only means of support for an individual who is being drowned in the unfathomable ocean of this Samsāra "
Śruta Kévali Prabhava Swāmin thereupon Sayyamblava-bhatta into his Order of Sädhus.
initiated

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NO. 4 ŚRUTA - KÉVALIN ACĀRYA
SAYYAMBHAVA-SUR!. At the time of his 1877 Diksā, Initiation, sayyambhavabhasta was twenty-eight years old. Observing penance of various kinds, he was not at all afraid of endurances, and thinking it to be the most effective method of destroying Karmas, he became more energetic in the practice of his religious duties. Shining brightly like the Sun, Sayyambhava Muni commenced fasting of one day, two days, three days, four days and more days at a time.
Serving faithfully the lotus-like feet of his Guru, the talented Sayyambhava Muni acquired a complete knowledge of Twelve Anges with the fourteen Pūrvas, through the grace of his Guru. Knowing him to be thoroughly well-versed in Scriptural Knowledge, Prabhava Swāmi appointed Sayyambhava Muni as a pontif in his stead, and he himself remained in deep meditation.
When Sayyambhaya-bhatta was initiated, his wife was young and pregnant. On seeing her quite young, people lamentingly said.-0! There can be no person more cruel-l.earted than Sayyambhava-bhatta. He has foresaken his young and virtuous wife. Females pass their days comfortably without their husbands, only by a shelter from a son. But she has no son. What will happen with the wretched self of hers? When people compassionately asked her, “O good woman! Is there any possibility of a foetus in your womb? She replied “HU: Manayam, Somewhat” in Präkrit. The foetus was then of a few weeks' duration. But gradually the foetus developed more and more, and at the mature age, she gave birth to a son with a Moon-like face capable of giving delight to her bewildered mind. From the reply #Mor Manayam, given by the wife of Sayyambhava-bhatta, the child was named 07. Manaka. The child nourished by the wife of Sayyambhava-bhatta, herself the mother and herself the foster-mother,-gradually began to walk about.

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201 After the completion of eight years, the boy asked his mother " O mother ! You appear to be in the dress of a married woman, Where is my father : She said " O child ! Your father has taken at Dikṣā, when I was pregnant. 1 have reared you up. O long-lived child You have not seen your father and your father has not even seen you. When one day, your father Sayyambhava-bhatta was performing
Yajnas,-Sacrifices,-some Sādhús came to him, and they gave him Dîkşā.” On hearing this, the boy became very eager to see his worshipful father. He, therefore, left his house with the permission of his mother.
Ācārya Sayyambhava-Sūri was at the time residing at arget Campāpurî The boy, attracted as it were by the mass of his meritoricus deeds, went there. Sayyambhava Sūri while going out of the town for a call of nature, saw the lotus-eyed boy coming from a distance. On seeing the boy, Sayyambhava Sūri became increasingly delighted by excessive affcction, like the ocean on seeing the Moon, and the face of the boy on seeing the nectar-like appearance of the sage, immediately expanded with joy like the closed bud of 'the lotus-flower. The Ācārya then delightfully inquired “O fortunate child ! Who are you? Where do you come from? Whose son or grandson are you? The boy said, “I am coming here from Rājagriha Nagarî. I am the son of a Brāhmin named Sayyam. bhava of Vatsa-gotra. When I was in my mother's womb, my father had taken Dikşā. I am wandering from town to town to find him out If you know my father sayyambhava, please do me the favour of saying where he is. If I personally see my father, I am desirous of having Dikgā at his hands. I will have the same fate as he has.
The Ācārya replied, “O child I I know your father. He is my friend. He and myself are bodily inseparate. You know, therefore, he is myself. O fortunate child! You accept, therefore, Dikṣā at my hands. The Ācārya thinking that he had
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acquired a handsone disciple, took him to his Upāśraya, and initiated the highly intelligent child into his Order of Monks with due ceremony.
Then inquiring about the age-limit of Manaka Muni, the Ācārya Mahārāja knew that he had only six months left as his age-limit. He then thought, "How can this short-lived child acquire a knowledge of the Scriptures within such a short period of time ? Highly talented benevolent sages of former times have declared that saints with a knowledge of the fourteen Pūrvas or ten Pūrvas at least, can independently compose Sūtras embodying the essence of the Siddhantas. An opportunity of instructing Manaka Muni in a short time has arisen, let me, therefore, compose a collection of the essence of the Siddhānta. " With this idea in his mind, Ācārya Sayyambhava Súri composed a Sūtra named a tfexa Daśavaikālika Sūtra containing an essence of the Siddhāntas. The work was called Manifestam Vaikālika, as it was composed during evenings, and it was called reif Daśa-valkālika as it contained ten chapters. The most excellent and highly cumpassionate Ācārya Sriman Sayyambhava-Sūri hitiself commenced the teaching of the Daśavaikālika Sūtra to Manaka Muni. Within six months, the whole sūtra was taught to him. At the end of that period, when Manaka Muni was on his death-bed, the Ācārya himself did all the ceremony of giving him vows of repentence and misgivings, and of admonishing him to keep his mind on the three gem-like objects of worship of the Jain Siddhānta viz ve Suddha Déva, Pure God, Eye Sudaha Guru, Pure Teacher, and JEST Śuddha Dharma, Pure Religion.
At the death-time of Manaka Muni, when drops of tears flowed uninterruptedly from the eyes of Ācārya Mahārāja Sayyambliava Sūri like a shower of autumnal rains, the distressed and Estonished Yaśobhadra Muni and other disciples, respectfully inquired “O worshipful master ! Why should there be such an improper behaviour on your part ? What inexplainable reason is there, that you are so much grieved at !”

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The Acarya Mahārāja, then narrated the whole account of his son Manaka, from the time of his birth till his death, before Yaśobhadra Muni ard his other disciples, and said at the end, "Though the boy was very young, he carefully observed all his religious duties in a short time, and died very peacefully absorbed in devout meditation. He was young in years, but he was fully matured with virtuous character. On account of this connection, tears flowed unawares from my eyes, because affection towards one's own son, is hard to be abandoned." Yasobhadra Muni and other disciples, bowing down low before the Acārya, Mahārāja, said, “O worthy master ! why did you not inform us before, that he was your son? Had you even hinted a little that Manaka Muni was your son, we would have verified the saying that "The son of a Guru should be respected in the same manner as a Guru," by rendering service to him.
The Acarya, being greatly rejoiced by these utteranees of his disciples, said He has acquired a happy state by practising penance in the form of service to excellent ascetics practising severe austerities like yourselves. Had you known that Manaka Muni was my son, you would not have desired any service from him, and he would have erred, in his duty. Knowing Manaka Muni to be short-lived, I have composed Daśavaikālika Sūtra, containing an essence of the Siddhantas, with the object of making him familiar with a knowledge of the Scriptures. It had been prepared for Manaka Muni. He had been duly instructed. Now I will place it in a suitable spot and have it concealed."
Knowing the idea of the Guru Mahārāja, the ascetics including Yasobhadra Muni, told the Sri Sangha about the intention of the Acarya Mahārāja of concealing the Daśavaikālika Sūtra in a suitable place. The Śri Sangha approached the Acarya Mahārāja, and requested him, "() worthy master! Let the Daśavaikālika Sūtra prepared for Manaka Muni, remain for the benefit of the whole world. Hence-forward,

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many devout persons will be of mean intellect and shortlived, so, let them accomplish their object by taking advantage of the work by your grace, like Manaka Muni Besides, let the ascetics be pleased by repeatedly hearing the Daśavaikālika Sūtra, which is like the pollen of the lotus of Sacred Knowledge." It is said,
कृतं विकालवेलायां दशाध्ययनगर्भितम् । दशवकालिकमिति-नाम्ना शास्त्रं बभूव तत् ॥ १॥ अतः परं भविष्यति, प्राणिनो ह्यल्पमेधसः । कृतार्थास्ते मनकवत् भवतु त्वत्प्रसादतः ॥ २ ॥ श्रुतांभोजस्य किंजल्कं दशवकालिकं ह्यदः। आचम्याचम्य मोदन्तो-मनगारमधुवताः ॥३॥ इति संघोपरोधेन श्रीशय्यंभवमूरिभिः ।
दशवकालिको ग्रंथो, न संवत्रे महात्मभिः ॥ ४ ॥ इति 1. Kritam vikāla-vélāyām daśādhyayana-garbhitam;
Daśavaikälikamiti-nämnă śāstram babhūva tat. 2. Atah param bhavisyanti prapino hyalpa-médhasan ;
Kritārthāsté Manakavat bhavatu tvatprasãdatah. 3. Srutambhojasya kimjalkam Dasavaikālikam hyadah;
Acamyācamya modantā-managāra madhuvrıtāb. 4. Iti saighoparodhena Sri Sayyambhava-suribhih;
Daśavaikāliko grantho na samvavré rahātmabhih. 1. Prepared during evening hours and containing ten chapters, it became a canonical work named Daśavaikālika.
2. Hence-forward, people will be of little intellect, so, let them accomplish their object ( Liberation) like Manaka by your grace.

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3. Let the bee-like ascetics, having repeatedly tasted this Daśavaikālika (Sutra) which is the fee Kinjalka,-Stamina of the lotus of the Ocean of Knowledge, rejuice.
4. Thus, by the intcrferance of Sri Sangha, the treatise Daśavaikālika was not concealed by the great sage sayyamb
hava-Sūri
Sayyambhava-Sūri was born in Mahavira Samvat 36 He was initiated into the Order of Monks by Arya Prabhava Swāmi when he was twenty-eight years old. After Dikṣā, he was an Muni for eleven years, and a युगप्रधान Yuga Pradhāna, for twenty-three years more. He died when he was sixtytwo years old 1. e. during the ninety-eighth year after the Nirvana of Śramana Bhagavan Mahavira. (Mahavira Samvat 93.) (B. C. 429).
Acārya Mahārāja Śrīmān Sayyanibhava Sūri, having appainted the well-versed highly intelligent Yasobliadra Muni as his successor, passed his time in deep meditation.
No. 5 SRUTRA KÉVALIN ŚRIMAN
YASOBHADRA SWAMĪ.
Life as a house-holder 22 years, Acsetic Life-64 years; (out of this he was a Muni for 14 years; and a Yuga-pradhana for 50 years, Total Age-limit 86 years. Svarge-gamana in Mahāvīra Samvat 143. Gotra-Tungîyāyana gotra.
Sruta Kèvalin Śriman Yosobhadra Swami was an inhabitant of Pataliputra. He was a Brahmaņa by caste. Having heard

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the preachings of Sruta Kévalin Srimãn Acārya Sayyambhava Sūri, and having innounced the world at an early age, Yaśobhadraji took Bliūgavatı Diksā-Initiation into an Order of Monks--at the pions hands of Śsuta Kévalın Śrtmán Ācārya Sayyam bhava Sūri in Malăvira Samvat 84. He studied the giati (dvādaśängi the Twelve Angas of Jaina Canonical Literapure including caudasa pūrvåne ysgagalfor the fourteen pūrvas from his Guru Mahārāja and, therefore, he was called a algat cauda-pūrvā. He was very intelligent and well-versed in varieties of scriptural knowledge and in rituals, He was, therefore, appointed in his place-by Ācārya Mahārāja Sayyambhava Sūri as the Head of the Jaina church, in Mahāyīra Samvat 98. Śsimān Yaśobhadra Sūriji had a very keen sense of a adequate preaching He used to observe strict penances and used to move about to various lucahties where he was able to lead numerous individuals to the Right Path by his extensive eaarning and excellent character. Yaśobhadra Sūrı derived immense benefit by his constant association with Sruta Kévalın Ācārya mahārāja Sayyambhava Sūriji.
Ācārya Yaśobhadra Swāmi had two prominent disciples, namely 1. Śri Sambhūti Vijayaji and 2. Śri Bhadra bāhu Swā. mi both of whom became Cauda pūrvi (well versed in the Twelve Angas and fourteen Pūrvas ).
Ācārya Yaśobhadra Swānī belonged to Tungiyāyana-goira. He had his diksā when he was twenty-two years old and he remained as an ascetic for 64 years Out of these, he was & Munifor 14 years and as a Yüga-pradhāna for 50 years.
Ācārya Mahārāja Yasobhadra Swămi died in Mahavira Samvat 148, when he was 86 years old.
Ācārya Sambhuti Vijayaji and Ācārya Bhadra-bahu Swami were appointed conjointly as Head of the Jaina Church when Sruta Kévali Yaśobhadra Swami died in Mahāvila Samvat 148.

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६. संखित्तवायणाए अज्जजसमदाओ अग्गओ एवं थेरावली भणिया -तं जहा-थरेस्स णं अज्जजसमहस्स तुंगियायणसगुत्तस्स अंतेवासी दुवे थेरा -थेरे अज्जसंभूइ विजए " माढरसगुत्ते, थेरे “अजमदवाहू" पाईणसगुत्ते थेरस्स णं अज्जसंभूइविजयस्स पाढरगुत्तस्स अंतेवासी थेरे "अज्जथूलभदे" गोयमसगुत्ते ॥ थेरस्स णं अज्जथूलभद्दस्स गोयमसात्तस्स अंतेवासी दुवे थेग-धेरे अज्जमहागिरी " एलावच्चसगुत्ते,' थेरे" अनसुहत्थी" वासिहसगुत्ते ।। धेरम्स णं अज्जइंदसुहत्धिस्स वासिहासात्तस्स अंतेवासी दुवे घेरा "सुट्टियमुप्पडिबुद्धा" कोडियकाकंदगा दग्यावच्चसगुत्ता । थेरा णं मुट्ठियसुप्पडिबुद्धाणं " कोरिय काकदगा णं अंतेवासी थेरे "अज्जइंददिने" कोसियगुत्ते ॥ थेरस्सणं अज्जदिनस्त कोसियगुत्तस्स अंतेवासी थेरे "अज्जदिन " गोयमस्लगुते । थरेस्स में "अज्जदिन्नस्स गोयमरागुत्तस्स अंतेवासी थेरे “ अज्जसीहगिरी" जाइसरे कोसियसगुत्ते ॥ थेरस्त णं "अज्जसीहगिरी स्स जाइसर स कोलियसगुत्तस्स तेनाली थेरे" अज्नवहरे" गोयमसगुत्ते रस्स णं अज्जदइरस्स गोषसगुनल अंतेवासी थेरे “अज्जवइरसेणे" उकोसियगुत्ते ॥ थेरस : अज्जवइरसेणस्स उको सगुनस्स अतेवासी चत्तास्थिरा, थेरे "अज्जनाइले ॥ १, थेरे “अञ्जपोगिले " २, थेरे अज्जजयते ३, थेरे "अज्जतावसे ॥ थेराओ अज्जनाइलामो अज्जनाइला साहा निग्गया, १, थेराओ अज्जमोमिलाओ अज्जपोमिला साहा निग्गया २, थेराओ अज्जनयंताओ अज्जनयंती साहा निग्गया ३, थेराओ अज्जतावसाओ अज्जतावसी सादा निग्गया ४ इति ॥ ६ ॥
6. Samkhitta-vāyaṇāé Ajja Jasabhaddāv evam théravali bhassınya. Tam jahā-Thérassa ņam Ajja Jasabhaddassa Tungiyanassa-guttassa_ant :-vasi duve théra-Théré " Ajja Sambhūivjaé" Mādharasa-gutte, théré Ayja Bhaddabāhū' Pāiņasa-gutte Thérassa ņam Aj}d Sambhūi-vijayassa mādharaguttassa anté-vāsi Théré Aija Thu'abhadde' Coyamasa-gutte,
--Thérassa gam Ajjathūlabhaddassa Goyamasa-guttassa

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208 antévāsi duvé therā théré "Ajja Mahăgiri” Eilāvaceassa gutte, théré “Ajja Suhatthi" Väsitthasa-guité. Thérassa nam Ajja Suhatthissa Vāsıtthaya guttassa antévasi duvé thérā "Sutthaya. Suppadibuddhā'' Kodiya Kákandagā l'agghā-accusa-gultā. Thérānam Sutthiya-Suppadibuddhāņam Kodiya-Kākandagānam Vagghāvaccassa guttānam antévāsi taéré “Ajja Inšudione” Kosiya gutté. Thérassa ņam Ajja Indadinnassa Kosiya guttassa antévāsi théré Ajja Dinné Gojamasa-guité. Thérassa ņam Ajja Dinnassa Coyamasa-guttassa antévāzi ihéré Aija Sihagiri" jāisaré Kosiy asa-gutte. Thérassa nam Ajja Sihagirissa jāisarassa Kosiyasa-guttassa antéväsi théré . Ajja Vairé' (joyamasa-gutté Thérassa ņam Ajja Vairassa Goyamasaguttassa antévāsi théré "Aija Va raséné" Ukkosiya gutté. Thérassa ņam Ajja Vaira sénassa Ukkosia-guttassa antévāsi cattāri thérā.- Théré Ajja Nārlé 2 Théré Ajja Pomilé 3. Théré Ajja Jayanté 4 Théré Ajja Tāvasé. Therão Ajja Nāilāo Aija-Năilā sāhā niggayā 2 Tióráo Ajia Pomilā Aija Pomilā sāhā niggayā 3 Thérāv Alla Jayantão Ajja Jaynti sāhā niggyā 4 Thérão Ajja Tāvasãu Alja Tāvasi sākā niggayā iti 6.
6. Commencing with Ārya Yaśobhadra, the sthavirāvalı runs as follows:
1. Sthavira Ārya Yaśobhadra of Tungiyāyana-gotra had
two ascetic-disciples viz-a. Sthavira Arya Sambliūti Vijaya of Madhara-gotra and b. Sthavira Ārya Bhadra-bāhu Swami of Prācina-gotra.
2. Sthavira Ārya Sambhūti Vijaya of Mādhara-gotra had
Sthūlabhadra of Gautama-gotra as his chief disciple,
3. Sthavira Arya Sthūlabhadra of Gautama-gotra had two
ascetic-disciples viz-a Sthavıra Ārya Mahāgiri of Elāpatya-gotra and b. Sthavira Arya Suhasthi of Vāśitha-gotra.

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Sthavira Ārya Suhasti of Vāsişțra-gotra had two asceticdisciples viz-a. Sthavira Ārya Susthita--of KotikaKākandi-of Vyāghrapatya-gotra-and b. Sthavira Arya Su pratibaddha of Kotika-kākandi of Vyāghrāpaptya
gotra. 5. Sthavira Susthita and Supratibaddha of Kotika
Kākandi of Vyāghrapaptya-gotra had an ascetic-dis
ciple named Sthavira Arya Indra-dinna of Kausika-gotra. 6. Sthavira Ārya Indra-dinna of Kausika.gotra had an
ascetic-disciple Arya Dinna of Gautama.gotra. 7. Sthavira Ārya Dinna of Gautama-gotra had an ascetic
disciple Arya Simhagiri of Kausika-gotra. 8. Sthavira Ārya Simhagiri of Kausika gotra had an
ascetic-disciple Sihavira Arya Vajra Swāmi of
Gautama gotra. 9. Sthayira Ārya Vajra Swāmi had an ascet!c-disciple
Sthavira Ārya Vajraséna of Uikausika-gotra. 10. Sthavira Arya Vajraséna of Utkausika-gotra had four
ascetic-disciples. viz 1. Ārya Nāgila 2. Arya Paumila 3. Ārya Jayanta and 4. Arya Tāpasa. From Ārya Nāgila started the Ārya Nāgitā branch; from Ārya Paumila started the Arya Paumila branch; with Arya Jayanta, the Ārya Jayantī branch, and with Ārya Tāpasa started the Arya Tāpasi branch. NO. 6 ŚRUTA KÉVALIN ĀRYA
SRI SAMBHUII VIJAYA SURI Life as a house-holder-42 years; Cāritra-paryāya ( ascetic life ) 48 years. ( 40 years as a Muni and 8 years as a Śruta Kévalin ); Total Life-limit 90 years, Gotra Māờhara gotra; Svarga-gamana Mabāvīra Samvat, 156.
Śruta Kévalin śrīman Sambhūti Vijaya Sūri and Śruta Kévalin Śriman Bhadra.bāhu Swāmi were two eminent disciples of śruta Kévalin Yasobhadra Swāmi. Śrutakévalin Śriman Sambhūti Vijaya Sūri became the
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Head of the church after the svarga-gamana of his Guru-He was the Guru of the highly virtuous last Śruta Kévalin--Sruta Kévalin Srimān Sthulabhadraji, He was very coolheaded, calmminded, and highly religious. Even cruel persons, on coming into his presence, became docile by his tranquil face feeding them with the nectar of universal calmness. śruta Kévalin Ācārya Sambhūti Sūri led an exceldent ascetic life for forty eight years. He had forty disciples. Out of these, the undermentioned twelve were highly respected şthaviras ( ācāryas ) viz 1. Nandanan-bhadra (again) 2 Upananda (saa) 3. Tisabhadra (alans) 4. Yaşobhadra (UTIVE) 5 Gani-bhadra (foto) 6. Pūrņa-bhadra ( quras ) 7. 8. Sthūla-bhadra ( Fung ) 9. Rijumati ( #gafa ) 10 Jambū się 11. Dīrgha ( alas ) 12 Pāndu-bhadra (qišu).
Sruta Kévalln Ārya Śrīmān Sambhūti Sūri was the renowned Head of the Sangha (Congregation) for eight years. He went to Svarga rauf during the Mahāvīra Samvat 156. (B.C.). 371 ). Śruta Kévalın Arya Śrīmãn Bhadra-bāhu Swāmi succee. ded him as the next Head of the Sangha,
ŚRUTA KÉYLIN ARYA SRIMAN
BHADRA-BAHU SWAMI
Life as a house-holder 45 years; Cāritra paryāya ( ascetic life ) 31 years ( 17 years as a Muni and 14 years as an Śruta Kévalin ) Total life-limit-76 years; Svarga-gamana Mahāvīra Samvat 170, Gotra-Prācīna gotra.
Śruta Kévalin śrīmān Bhadra-bāhu Swami was a Brāhmana living at Pratisthāna-pura (miodern Pethaņa) in Deccan (Southern India ). Being very intelligent and extremely fond of, acquirting knowledge, he perseveringly studied, vyākarana (grammar), nyāya ( logic ), tarka ( philosophy), dharma-Šāstra (religion), jyotisa ( astronomy ) etc. He soon acquired the rank of a very learned man. His fame spread in different directions. His knowledge of astronomy was extra-ordinary,

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He had the good luck of coming in contact with Śruta Kévalin Yaśobhadra Swami in comparison with the extensive and deep knowledge of śruta Kévalin Yaśobhadra Swāmi, the knowledge of Bhadra-bāhu Swāmī, seemed trifling like an article made of tin, in the presence of an article made of real gold. Gradually Bhadra-bāhu Swāmi knew the real essence of True Religion.
Bhadra-bāhu Swāmi had his dikşā at the pious hands of Śruta Kévalin Yaśobhadra Swāmi. Owing to his extra-ordinary abilities he was able to master the Fourteen Pūrvas. He also became very competent in astronomy and astrology.
Ācārya Bhadra-bāhu Swami had a brother named Varahamihira etrefafer. Varāla-mihira had, also, taken Bhāgavati Dikşā. On seeing that Bhadra-bāhu Swami was made an Ācārya and the Head of the Jaina Sangha by the Guru, on account of his extensive knowledge and superior natural powers, Varāha-mihira became enraged and having left off ascetic life, he began to maintain himself by fore-telling omens, preparing horoscopes etc, as he possessed sufficient knowledge of astronomy. But his hatred towards Jaina Sadhūs increased with his popularity, and he formed the evil habit of slandering Jaina Sadhūs and everything relating to the Jaina Dharma. Varāha-mihira practised a number of tricks with the object of spreading his own influence. The public believed in his fore-fellings and his fame spread in various directions. In course of time, Varāha-mihira received the respectful distinction of appointment as tragitea Rajya Purohitia.-Royal Chaplain-in the court of Nanda Rājā, and along with it, his animosity towards Jaina Religion went on increasing.
Nanda Rajā had a son born after a long time. Varāha mihira prepared a horoscope for the newly-born child and estimated the child's age so be one hundred years. The king was greatly pleased. A large number of persons came to the

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king, with presents of various kinds with the object of manifesting their rejoicing, as the king had a son during his old age, and also because, the child was said to be long-lived. Varaha-mihira had a suitable opportunity of taking a revenge. "He told the king:-All the people in the town have become pleased by the birth of your son, and a large majority of them have paid you their respects; but the Jaina Sadhu Bhadrabahu has not at all come. You may not perhaps be knowing. The king informed Sakaḍāla Mantri (the Chief Minister), to to make inquiries into the matter, Śakadāla Mantri had a talk with Bhadra-bahu Swāmīji, on the matter of inquiry. Auru Mahārāja at once realised the whole situation. He knew that the ears of the king had been poisoned against him. With a cool lead, the Acarya Mahārāja said " Why should I needlessly come twice for one incident. The child will meet with death by the mouth of a cat on the seventh day, and I will come on that day for condolerce." Śakaḍāla Mantri at once informed the king. The king was greatly astonished; on hearing different statements from Varaha-mihira and Bhadra-bahu Swami, he became very anxious He established diligent watch-guards around his palace, and he ordered all the cats to be driven away from the town, with the object of falsifying the statement of Bhadra-bahu Swǎmi In the first place, the king had this son of his, during his old age, and secondly, the child was of royal blood Every humanly possible effort was done for the protection of the life of the child. But the inevitables of Fate, cannot be effaced by human hands. As had been previously fore-fold by Bhadrabāhu Swāmiji, when, exactly on the seventh day, a wet-nurse, sitting near a door, with the newly-born child in her lap, was suckling the child, a fastening trap-bolt of the door with an engraving of a cat's mouth at its end, accidentally fell on the head of the sucking child, and he immediately died. Bhadra bāhu Swāmī went to king's palace for condolence He advised the king to have patience and fortitude. Explaining him the various phases of the different kinds of karmas and their

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consequences in brief, the Acarya Mahārāja was able to pacify the king's mind to a great extent. The king, however, told Bhadra-bahu Swamiji 'Accordingly to your fore-feeling, the child died exactly on the seventh day, but your statement that the child will meet with death at cat's mouth is not true.' On a critical examination of the trap-bolt of the door was found that there was a cat's mouth carved on it and that both the statements of the Acarya Mahārāja were perfectly true in every respect.
By this incident, Varaha-mihira was greatly ashamed. His pride disappeared. He was help-less. He became disgusted with his books on Astrology and he thought of throwing all of them into deep water, but he was prevented from doing so by Bhadra-bahu Swamiji. However the animosity of Varahamihira particularly towards Bhadra-bahu Swamiji and towards Jaina Dharma went on increasing.
After a few days, Varāta-mihira died, and he was born as a Vyantara-déva. Remembering his previous animosity the Vyantara spread pestilence in the Jain Sangha (Congregation). People were greatly distressed by this un-expected calamity. On a persistent request of Sri Sangha for the pacification of the terrors of pestilenee, Śruta Kévalin Bhadra-bahu Swāmī composed उवसग्गहरं स्तोत्रम् Uvasaggāharam Stotram of seven verses. By the hearing, careful study, and deep meditation of the stotra, the molestation from the pestlence disappeared. The supernatural power of this stotra was SO great that by repeating it a certain uumber of times, Dharanéndra ()-the Indra of the Southern Row of Naga Kumāra dévas was obliged to come over to human habitations. People needlessly called him very often even for a trifling and undeserving work. At the request of Dharahendra, the worthy Acarya Mahārāja removed the last two verses from the Stotra. At present, only five verses of the Stotra are available, The Uvasagga-haram Stotra is full of miraculous powers. By deep study and constant repetition, the true meaning of the Stotra

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can be easily grasped. The stotra contains a Egfa Stuti (a panegyric of Tirthankara Bhagavān Śrī Pārsva Nātha, his attendant yaksa (demi-god) named Pārsva, of Padmā Devi, and of Dharanendra with various meanings. For a detailed description, the reader is refferred to any of the undermentioned* Commentaries.
Emperor Candra-gupta-the usurper of the Kingdom of Nanda IX, immediately after killing him-was highly impressed with the intelligence and extensive knowledge of Ācārya Mahāraja Śrīmān Bhadra-bāhu Swamiji.
One day, Candra-gupta had sixteen dreams at night when he was in sound sleep. When Ācārya Mahārāja Śrī Bhadra-băhu Swămi very minutely and clearly explained to him all the fore-tellings, Candra-gupta was greatly grieved on hearing about the future miserable conditions that were very likely to befall him, during this life. Some say, that Candra-gupta entrusted his kingdom to the care of his son and that he himself took Dikşā.
Acārya Mahārāja Sriman Bhadra-bāhu Swamní knew that there will be a dreadful fanine for twelve years and so he went to Népal with the object of commencing 10101 (Mahāprāna Dhyāna). Food and water became scarce owing to famine. Some of the sādhūs went to southern districts. An unfortunate consequence of the famme was that sādhūs lost memory of texts of Āgamas. How can there be hard study when food sufficient for filling one's belly cannot be obtained ? Learning of any kind, gets forgotten, if it is not remembered repeatedly.
*There are eight commentaries on Uvasaggabaram Stotra. viz. (1) Bribad Vsilti (2) Artha Kalpa-lata by Śsi Jina Prabha Sūri (3) Vrittı by. Jaya Sågara Mupi (4) Laghu Vriul by Purna Caadra Sûrs (5) Vl-Tritti by Dwija Sri Pârşra-déra Gani. (6) Laghu Vruti of 830 verses in Jaipa Graothåvalt (7) Vritti by Harsa Kirti Sựri, and (8) Vritti by Sri Siddba Candra Gadi.

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Prof. H. R. Kāpadiā* writes:
"It was in the time of Bhadra-bāhu Swāmin that Magaḍha had to face the calamity resulting from a twelve-years famine. This seriously affected the study of the Jaina Saints who could hardly get sufficient alms even by begging from door to door. This resulted in their forgetting Ditthivaya-a fact those saints, became conversant with, when they assembled after subhiksā had set in, and durbhiksā had disappeared. Thereupon, they sent a pair of Munis technically known as Sanghataka to Bhadra-bāhu Swamin who was practising Mahāprāṇa, Dhyana in Nepal; for he was the only one who was then in a position to remember and teach Ditthivaya. He, however, declined to teach Ditthivaya on the ground that he was then engaged in practising Mahā-prāņa-a dhyāna, he could not attend to during the twelve-year famine The two Munis, on their return, informed the Sangha accordingly. It thereupon, sent another pair of Munis asking them to put a question to Bhadra-bāhu Swāmin as to the penalty prescribed for disobeying the order of the Jaina Sangha and to prescribe this very penalty to him for the same offence committed by him. The two Munis reached Nepal, and asked the desired question to Bhadra-bahu svamin. He answered:-"One who does not obey the order of the Jaina Church deserves to be excommunicated. Thereupon, the two Munis said that the Jaina Sangha assembled in Magadha had prescribed this very penalty to him inasmuch as he had refused to teach Ditthivāya. Bhadrā-bāhu swāmin quickly realized the situation and conditionally agreed to teach Ditthivaya.§ The underlying
* Prof. H R Kâpadiâ-canonical Literature of the Jainas chap. IV. p. 71–73. तम्मि य काले बारसवरिसो दुक्कालो उवट्टितो । संजाता इतो इतो य समुद्दतीरे अच्छित्ता पुनरवि " पाडलिपुत्ते " मिलिता । तेसिं अण्णस्स उद्देसओ, अण्णस्स खंड gå danseàfé gæra simfor defaaifor fafgarà afu | " नेपाल " वत्तणीए य भद्दचाहुसामी अच्छंति चौदसपुच्ची, तेसिं संघेणं पत्थवितो संघाडजो " दिट्टिवाद वाहि त्ति । गतो, निवेदितं संधकज्जं तं, ते भण्णंति-दुक्कालनिमित्तं " महापाणं " न पविट्ठा
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condition was that he would neither talk to the taught nor the taught should talk to him-exchange a single word with him when he was engaged in teaching, or even otherwise, and that he would impart lessons by seven instalments during a day. This being agreed upon; :00 Jaina Sāddhus with two attendents for every one of them, came to Népal, and tried to prosecute their studies. But all except Sthūlabhadra left the place as they could not face the situation. He (Sthūlabhadra), too, could not completely master all the 14 Puvvas as for some reason or other Bhadra-bāhu Swămin withheld the meaning of the last four Pūrvas from him. Thus, the ineaning of the last 4 Pūrvas got lost in Vira Samvat 170 the year in which Bhadra-bāhu Swāmın died. Later on, with the death of Şthūlabhadra, even the verbal embodiment of these four
मि, इयाणि पविदो मि, तो न जाति वायणं दातुं, । पडिनियत्तेहिं संघस्स अक्खातं । तेहि अण्णो वि सघाडओ विसज्जितो-जो संघस्स आणं अतिकमति तस्स को दंडो। ते गता, कहितं, ता अक्खाइ- उग्घाडिज्जइ । ते भणंति-मा उग्घाडेह, पेसेह मेहावी सत्त पाडिपुच्छगाणि देमि"--
Cunni ( part II p. 187) on Āvassaya 1. उज्जुत्ता मेहावी सद्धाए वायणं अलमगाणा ।
अह ते थोवा थोवा सव्वे समणा विनिस्सरिया ।। ७४१ ॥ एको नवरि न मुंचति सगडालकुठस्स जसकरों धीरो । नामेण थूलभद्दो अविहीसावम्मभदो त्ति ॥ ७४२॥
2. Sri Sthūlabhadra assumed the form of a lion, when his sisters-- Yaksâ and other sadbvis went for vandana to him He wanted to to show them, the supernatural powers of the learning that he had acquired. When Bhadra-babu Swamın came to krow about this incident, be stopped giving lessons to Sthūlabhadra When Sri Sangha requested the Guru Mahârâja to teacb oiber Sadhus the remaining Purvas, he said. When a Sâdiu of Sthūlabbadra's ablity became proud of his learning, what else can be expected othes? At last, at repeated entrities of the Sangha-he taught him the text of remaining four 4 Pūrvâs, and not their meanings, with the condition that he should got teach them to any other person.

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Pūrvas came to an end, as he was debarred from teaching them to others.1
Ācārya Mahārāja Írimãn Bhadra-bāhu Swāmī was the vidyā-guru (instructor of sacred knowledge) of Sthūlabhadra Muni. He gave lessons to Sthūlabhadra in ten pūrvas and their meanings, and in text of the four remaining pūrvas, and not their meanings.
Ācārya Mahārāja śrīmān Bhadra-bāhu Swami was an eminent scholar of vast learning. He was an author of ten Nijjuttis ( versified commentaries ) in Prākrta on the following 10 works* :1 Avassaya
6 Dasāsuyakkhanda 2 Dasaveyaliya
7 Kappa 3 Uttarajjhayaga
8 Vavahāra Śūtra 4 Ayaranga
9 Sūrya prajnapti Sūtra 5 Suyagadanga
10 Rsibhāsita Sutra Besides these, he had composed Vyavahāra Sūtra, Dasāšrutaskandha, and Brhat Kalpa Sūtra.
अह भणइ थूलभहो अणं स्वं न किंचि काहामो । इच्छामि जाणिउं जे अहमं चचारि पुण्याई ।। ८०० ।। नाहिसि तं पुल्याई सुयमेत्ताई विमुग्गहा हिंति ? दस पुण ते अणुजाणे जाण पणट्ठाई चत्तारि ॥ ८.१॥ एतेण कारणेण परिसजुगे अट्ठमम्मि वीरत्स । सयराहेण पणट्ठाई जाण चत्वारि पुज्वाई ॥ ८०२ ॥
Titthogāliya. *श्रावस्सयस्स दसकालियस्स तह उत्तरज्जमायारे । सूयगडे निजुर्ति वोच्छामि सहा दसाणं च ॥ ८२ ॥ कप्पस्स य निजु िववहारस्सेव परममिउणस्स । सूरियपणतीए वोच्छं इसिभासियाणं च ॥ ८३ ॥
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Śrī Kalpa Sūtra, which is read every Year during the Paryuşaņā parva, was also composed by him from the Daśāsruta Khanda Sūtra.
Śruta Kévali Ācārya Mahārāja śrīmān Bhadra-bāhu Swāmi had his dîksā when he was 45 years old -He led an ascetic life for 31 years, out of which he was a Muni sādhu for 17 years, and for 14 years he was a Yuga Pradhāna. He belonged to Prācîna-gotra. He died at an age of 76 in Malāvira Samvat 170.
सिरिथूलभद्दसत्तम, अहमगा महागिरी-सुहत्थी अ।
सुट्टिअ-सुपडिबद्ध, कोडिकाकंदिगा नवमा ९॥४॥ Sirithūlabhadda sattama 7 atthamagā mahāgiri-suhatthî 8 a Susțhia-supaţibaddha Kodia-Kākandıgā navamā 4.
७ तत्पट्टे श्रीस्थूलभद्रस्वामी ८ तत्पट्टे श्रीआर्यमहागिरि-श्री आर्यमुहस्तिनौ ।
९ श्री आर्यमुहस्तिपहे, श्रीसुस्थितसुप्रतिबद्धौ । 7. Tatpatté Śri Sthulabhadra Swāmi. 8. Tatpatté Śrî Ārya Mahāgiri-Śrî Ārya Suhastinau. 9. Śrî Ārya Suhastipaţte Srî Susthita Supratibaddhau.
NO 7 SRIMAN STHŪLA-BHADRA SWĀMI.
Life as a house-holder 30 years; Ascetic Life 69 years. (Out of this period, he was a Muni for 24 years and as a Yuga-pradhāna for 45 years ); Age-limit 99 years. Syargagamana in Mahāvīra Samvat 215. Gotra-Gautama-gotra.

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At that time, the entire Bhārata-yar a (the Indian Peninsulā ) was under the sovereignty of King Nanda IX (Navama Nanda.). His capital city Patalîputra was very beautiful. The king had an extra-ordinarily intelligent prime-minister named Sakaļāla. This Šakaļāla had a wife named Lakşmivatî, two clever sons named Srîyaka and Sthūla-bhadra, and seven daughters named i Yaksā 2 Yakşa-dattā 3 Bhūtā 4 Bhūtadattā 5 Sénā 6 Véņā and 7 Réņā.
Śakaļāla, being very wise and shrewd in the observance of his obligations, was the right-hand man of the king. No administrative work was done without his advice. Like the sons of a lion, both the sons of Sakaļāla, were equally competent. Śrîyaka was specially appointed as a faithful body-guard of King Nanda IX.
An exquisitely handsome courtezan named Kośā, was enhancing the beautify of the town. The palatial building of Kośā had spread the fame of the town of Pătalîputra in all directions. Numerous travellers used to come to Pătaliputra for the purpose of having a look at the charming face of Kośā. In olden times, it was believed that courtezan females had a monopoly of wisdom. No one attempted to compete with her in dancing and singing. Highly pious ascetics even, were defeated by her bewitching eyes. Highly-bred princes and sons of millionairs were coming to her for learning moral discipline and wisdom. Kośā had such a wide reputation that no one was considered as competent without receiving her tution. She was considered so clever in dancing that after seeing her dance, people were slow in regaining their control over their senses. Kośā had a very handsome appearance coupled with her skill. When she let loose her braid of hair, her hair gave one impression o. the King of Serpents, Her hands resembled a pod of lotus. The eyes of a deer seemed dim before her bright eyes.
Śakaļāla also sent his elder son Sthūlabhadra to Kośā's

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house. Košā looking out from her balcony, saw a charming youth eighteen years old coming in the direction of her palace. The youth's charming face and grace attracted her heart Kośã ordered a maid who was sitting near her to bring the youth into her house. The maid requested Sthūlabhadra to accompany her, but he said :-"I will only come if the mistress of the house herself, came to take me in." On seeing Sthūlabhadra's grandeur, Košā came out and took him in with due respect.
Sthūlabhadra went to Kośă's house with the object of learning various arts and sciences. His father had made ample arrangement for money required for Sthulabhadra. Gradually, while Sthūlabhadra was learning arts, he fell in ties of love with Kosi. Who will ever take a meal of Kodrava ( an inferior kind of corn) after acquiring a dish of Kșira (rice-pudding )? Kośā on her part, left out showing love towards any other person. There was love between Sthūlabhadra and Kośå as with a fish and water Sthūlabhadra would invariably look to Kośã and Kośā would do the same to Sthūlabhadra. The palatial building of Kośā was an ocean of worldly pleasures, 'Any one drowned in it, will never come out. Days and months passed on happily for them. Sthūlabhadra lived at the house of Kośā for more than twelve years.
There lived a Brāhmin named Vararuci in the same Pātali-putra Nagara. He was a believer in Wrong Belief. He was a poet, as well as, well-versed in grammar and discourse He used to go daily to the king's palace with one hundred and eight verses composed by himself and gain king's fayour. Prime-minister Sakaļāla did not like this as Vararuci was a non-believer. The king did not give anything to Vararuci. Thereupon, Vararuci went to the wife of Sakaļāla and requested her that if the prime-minister Sakadala praises my compositions, I will have my living. Sakaļāl's wife persistently urged Śakaļāla to praise Vararuci's compositions. The

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pressure from a blind person, an infant, a female, or from a fool, is irresistible. On the next day, Sakaḍāla praised the composition of Vararuci, and the king becoming pleased, gave him 108 dinārs. Hence-forward, this went on happening daily. Šakaḍāla, one day, asked the king:-"O king! Why do you give away so much every day? The king replied :-I give him because you praise his composition. Sakaḍāla, then, said:'I am not praising Vararuci. I am only praising the original author of the excellent composition. All these verses are not Vararuci's own composition. They are composed by some other learned men. Even my own daughters know these verses. I will bring them before you to-morrow morning.'
The next morning Śakaḍāla had all his daughters seated behind a curtain, in the king's palace. His daughters had such wonderful memory that the first named Yakṣā remembered whatever she heard only once, the second Yakṣa-dattā remembered whatever was repeated twice; in this way, all his daughters used to remember things. As soon as Vararuci uttered the verses, all the daughters of Sakaḍāla repeated them one by one. The king did not give Vararuci any money. Vararuci was greatly ashamed. He made up his mind to take revenge on Śakaḍāla
Vararuci now made another attempt for popularity. He fixed an apparatus in the waters of the Ganges and it was so arranged that on pressing it by his foot, a bag full of gold mohurs, would jump out and fall into his hands. He circulated a piece of information among the public, that "the deity Gangā Mātā becoming pleased by my eulogy daily gives me this bag of gold mohurs". Sakaḍāla had a scent of fraud in this. He made all inquires about this fraud, and informed the king accordingly. The king intended to make careful inquiries in the matter.
Vararuci fraudulently contrived to conceal the bag of gold mohurs daily in the yantra (apparatus) at night when the place was deserted by all human beings. Šakaḍāla informed a secret

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spy with all circumstances of Vararuc. and sent him to watch his movements. As soon as Vararuci concealed the bag of gold mohurs, the secret spy instantly took away the bag of gold mohurs, and handed it over to Sakaḍāla Mantri.
Vararuci was unaware of the bag of gold mohurs having been taken away. He went to the river in the morning and began to utter eulogic verses in accordance with his daily practice. The king, ministers, and a large multitude of people came there. Vararuci applied pressure to the yantra with his foot. But how can a bag of gold-mohurs come out when there was none in the yantra? When, however, Vararuci could not get the bag of gold-mohurs by pressure with his foot he tried with his hands; but then, also, he failed. Vararuci immediately knew that his trick was found out. It seemed from the features of the face of Sakaḍāla that he knew the secrect. Sakaḍāla, then, produced before Vararuci his missing bag of gold-mohurs. People, now, understood the fraud of Vararuci. Vararuci was greatly disappointed. Vararuci became more and more envious towards Sakaḍāla Mantri and he began to find out short-comings of Sakaḍāla Mantri.
Day and night, Vararuci was bent upon upon taking revenge on Sakaḍāla. The flame of Vararuci's wrath took a very bright form, and he lost his sleep. He thought, if Sakaḍāla had not exposed my fraud, how extensively could I have spread my popularity? People would have said-"Becoming pleased by the excellence of my composition of verses, even the Ganga-maiya (Mother Ganges) gives me a present of gold-mohurs." But my well-cherished intention was rendered fruitless like an ākāśa-pu, pa (a flower in the sky) by the skill of Sakaḍāla.
the
Preparations on a grand scale were marriage-ceremony of Šakaḍāla's Śrîyaka. Vararuci found this as a suitable taking his revenge on Śakaḍāla. King Nanda fond of arms and ammunitions; so, Sakaḍāla weapons prepared at his house, to be
some

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present to King Nanda IX when he paid a formal visit to Sakaờāla at his house during the marriage-ceremony. Vararuci took advantage of this wished-for opportunity. He gathered round him a number of young boys from the street, distributed some sweet-meats, baked peas, etc and taught them to sing the following verse.
न वेत्ति राजा यदसौ, शकडालः करिष्यति ।
व्यापाय नंदं तद्राज्ये श्रीयकं स्थापयिष्यति ॥१॥ Na vétti rājā yadasau, śakaļālah karisyati; Vyāpädya Nandam tadrājyé Śriyakam sthāpayisyati.
1. The king does not know, what this Śakaļāla will do. Having killed Nanda, he will establish śrîyaka on his throne.
Little boys under temptation of sweet-meats went on daily repeating the verse wherever they met.
King Nanda IX himself over-heard the verse, when he was going out for a ride, one day. The king became suspicious about Sakadála. He immediately sent a secret spy to make inquiries at the house of Sakadāla The massenger informed the king about the exact condition of things he saw at Sakadála's house.
When Sakadāla-Mantri went to the king, the next day, to give respects to him, the king sat with his face turned away from him, out of anger. Sakaļāla was informed that the king was very angry with him and that he was thinking of ruining Sakaļāl's entire famliy. śakāļāla went home, explained all the circumstances to Srîyaka, and ordered him "Tommorrow when I bend my head low before the king, at the time of giving my respects to him, you at once cut off my head Cn hearing this, Srîyaka became speech-less. His whole budy began to shake with terror. He told his father“Even an assasin will not do such a cruel act, how can it be done by me?" Sakadala explained, in detail, all the circum

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stances of his case, and said :-"I am a very old man, and am sure to die within two or four years. But by my death, our family will be saved from ruin. Besides, I will keep a virulent poison in my mouth and there will be very little pain to me."
The next day, as soon as Sakaḍāla bent his head low while giving respects to the King, Śrîyaka at once drew out a bright sword from its scabbard, and cut off his father's head. The King shouted-"Ah! Ah! Śrîyaka, What an improper act have you done?" Śrîyaka replied-"I have come to know that my father has become a traitor to the King, and, so, I killed him.' On seeing the faithful devotion of Śrîyaka towards himself, the King was greatly pleased, and he instructed Śrîyaka to take charge of his father's post. Śrîyaka said :-I have my elder brother named Sthulabhadra, and he is suitable for the post." The King inquired. "How is it that your elder brother is never seen here? Śrîyaka replied Mahārāja! He is living at Kosa's house. It is twelve years that he has been living there. The King sent one of body-guards to bring. Sthūlabhadra to his palace.
Sthulabhadra came to King's palace. The King told him to accept the post of the prime-minister. Sthūla-bhadra informed the king that he would give a final reply after mature thinking. The King permitted him to do so. Sthula-bhadra, thereupon, went into Aśoka-wadî and began to think :-' Ah! Why should there be a post of ministership for me? My father had a premature death on account of his minister's post. By accepting the post of a minister, one must please the King as well as the public. The burden of administerial work is so great that there is hardly any time left, for thinking about one's self.' Sthūlabhadra had experience about the ordinary course of happenings in this world. His sleeping soul awoke. His soul became tinged with true renunciation of worldly objects, on account of the premature death of his father, and as a result of serious thinking, Sthulabhadra went to the King's palace, gave his blessing to the King, and went away.

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Sthulabhadra, then, took Bhagavati Dîksā at the blessed hands of Śruta-Kévalin Acarya Sriman Sambhūti Vijaya Mahārāja Being endowed with bright intellect, Sthulabhadra Muni acquired much knowledge within a short time. Besides, he had perfect control over his senses.
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Rainy season was drawing near. According to the customary practice of ascetics, Jaina Sādhūs are required to live at one place during the four months of the rainy season. Various sādhūs requested permission of the Guru Mahārāja to go to different places. One of them asked permission to remain in Kayotsarga' dhyāna (religious meditation with perfect renunciation of body) near the den of a lion, another, near the hole of a snake, and a third asked permission to remain on the central beam of a well. Sthulabhadra Muni requested permission to live for the four months of rainy season in the chamber of enjoyments in the palace of Kośā. Guru Mahārāja fully cognizant of the gain, gave permission to them.
Kośā was much grieved on hearing the news of Sthulabhadra's dîkṣā. Her mind became very uneasy. Her motherthe chief harlot-explained to her the customary dealings of a prostitute, but her pleadings had no effect on the mind of Kośā who was intoxicated with true love for Sthulabhadra.
Kośǎ became exceedingly glad on seeing Sthūlabhadra Muni coming towards her house. Sthulabhadra Muni came, uttered dharma-läbha (a benediction meaning that all the gains pertaining to this life and the next, can be acquired by doing meritorious deeds), and asked permission for a lodging in the chamber of enjoyments in Kosa's palatial building. Kośā said, Dear! My own body is yours, why should there be any request at all for a lodging in my chamber? Sthula-bhadra Muni said." Those former days of worldly enjoyments are gone. Now I have become a sãdhu I can come in only with your permission." Kośã thought :
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" It seems he has come here on account of his inability to bear the burden of the vows accepted by him. He will not say anything now on account of shame. But I will drown him in the pleasures of worldly enjoyments by my artful talk and by putting on fine garments."
Kośā began to please Sthulabhadra Muni with various kinds of delicious foods, savouries and drinks, different varie ties of fruits and vegetables every day. She also tried to make the mind of Sthūlabhadra Muni unsteady by captivating him by wearing fine garments and brilliant ornaments and by amorous glances of her charming eyes; but all her efforts could not pr. duce the slightest effects on the gallant Muni. What can worldly allurements de to a soul coloured with superior knowledge relating to the Supreme Spirit? All her endeavours to infatuate Sthūlabhadra Muni became perfectly unsuccessful like a lighted torch in the midst of water or like a plan of drawing a painting on the sky. Kośā prostrated herself low near the feet of Sthulabhadra Muni and earnestly entreated him to enjoy various pleasures of the world as before.
Sthūlabhadra Muni told Kośā:-“There is a vast difference in my present condition and in my former one, I have, now, become a Sādhu imbued with complete renunciation of worldly affections. I am to walk along the path of religious duty shown by Tírtbankaras I have found this samsāra (worldly existence) worthless. Youth is fleeting like the fading of the colours of the evening sky, brittle like a broken piece of glass, and it is momentary like a decoration in a dramatic performance. I have for the present come here with the object of instructing you religious subjects By association with Sthūlabhadra Muni and by his excellent preaching, of moralily, Kośā at last, abandoned her hereditary custom of prostitution, and accepted the religious faith preached by the Tirtnankaras. She became a devout follower of Jaina Dharma. Over and above it, she took a vow that she would not accept any other person for sensual enjoy

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ment except the one who may be sent to her at the king's pleasure.
It is said :
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स्थूलभद्रः स्थूलमद्रः स एको ऽखिल साधुषु । युक्तं दुष्कर दुष्कर- कारको गुरुणा जगे ॥ १ ॥
पुप्फ-फलाणं च रसं सुराणं मंसाणं महिलआणं च । जाणता जे विरया, ते दुक्करकारए वंदे ॥ २ ॥
न दुकरं अंगयलुम्बितोडणं, दुक्करं सरिसवनच्चिआइ । तं दुकरं तं च महाणुभावं जं सो मुणो पमयवणंमि वुच्छो ॥ ३ ॥ harisपि गिरौ गुहाया विजने वनान्तरे, वासंश्रयन्तो वशिन सहस्रशः । हर्मर्येऽतिरमये युवती जनान्तिके वसी स एकः शकटालनन्दनः ॥ ४ ॥ essay प्रविष्टोऽपि हि नैव दग्ध - रिछन्नो न खड्गाग्रकृतप्रचारः । कृष्णाहिरन्ध्रेऽप्युषितो न दष्टो नाक्तोऽञ्जनागारनिवास्यो यः ॥ ५ ॥

वेश्या रागवती सदा तदनुगा पडभीरसैर्भोजनं शुभ्रं धामं मनोहरं वपुरहो नव्यो वयः सङ्गमः । कालोऽयं जलदाविलस्तदपि यः कामं जिगायादरात् तं वन्दे युवतीप्रवोधकुशलं श्रीस्थूलभद्र मुनिम् ॥ ६ ॥
रे काम
वामनयना तव मुख्यमस्त्र
वीरा वसन्तपिकपञ्चमचन्द्रमुख्या : । त्वत्सेवका हरिविरश्विमहेश्वराद्या
हा हा हताश ! मुनिनाऽपि कथं हतस्त्वम् १ ॥ ७ ॥
श्रीनन्दिषेण - रथनेमिमुनीश्वरार्द्र- बुद्धया त्वया मदन ! रे मुनिरेष दृष्टः ज्ञातं न नेमिमुनिजंबू सुदर्शनानां तूर्यो भविष्यति निहत्यरणाङ्गणे माम् ॥ ८ ॥
श्री नेमिवोsपि शकटासुतं विचार्य, मन्यामहे वयममुं भटमेकमेव । देवोऽद्रिदुर्गमधिरु जिगाय मोदं यन्मोहनालयमयं तु वशी प्रविश्य ॥ ९॥
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1 Sthūlabhadraḥ Sthūlabhadraḥ saéko'khilasādhuşu,
Yuktam duşkara duskara-karaks gurunā jagé. 1 2 Puppha-phalānam ca rasam surāņam am mamsāna
mahiliāņam ca Jāpantā jé virayā, té duskarakaraé vandé. 2. 3 Na dukkaram ambaya-lumbi-todayam na dukkaram
sarısavanacciāi Tam dukkaram tam ca mahāņubhāvam jam so muni
pamayavaşammi vuccho. 3. 4 Kavayo'pi girau guhāyām vijané vanāntaré vasam
śrayanto vašinah sahasraśah. Harmyé'tiramyé yuavalijanāntiké vasî sa ekah Sakatāla
nandanah. 4. 5 Yo'gnaw pravisto'pi hi naiva dagdhah schinno na
khadgāgrakrita pracăran. Krişņāhirandhré'pyuşito na dasto nākto’njanāgāra nivāsy
aho yah. 5. 6 Véśyā rāgavati sadā tadanugà sad-bhi rasai-r-bhojanam. śubhram dhāmam manoharam vapurato navyo vayah
sangaman Kālo'yam jaladāvilastadapi yah kāmam jigāyādarāt Tam vandé yuvati-prabhodhakusalam Śrî Sthūlabhadram
munim. 6. 7 Ré Kámal vāmatayanā tava mukhya-mastram
Virā vasanta pika pancama candra-mukhyāh Tvatsevakā Hari-Viranci Mahéśvarādyā Hã Hā Hatāśa | Muninā'pi katham hatastvam? 7. 8 Śrî Nandi ena Rathanémı-munisvarārdra-budhyā tvayā
Madanal ré munireşa drstah Jnātani na Némimunijambū Sudarśanānām turyo bhavisyati
nihatya rapāngané mām. 8.

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229 9 Śrî Némito'pi Śakatālaputram vicārya manyā-mahé
vayamamum bhatamekaméva; Dévo'dridurgamadhiruhya jigaya moham yanmohana
layamayam tu vasî praviśya. 9. 1. Sthūlabhadra is Sthūlabhadra,-he is the only one in the entire congregation of sāahus for whom (the syllable)“ duşkara duşkara kārako" 1-e the doer of any extremely difficult act (used for him) by his Guru is suitable.
2. I pay homage to the doers of difficult acts, who renounce after having experienced the taste of flowers and fruits, of wine, of flesh, and of young females.
3. The plucking of a branch of mango-tree (by means of arrows shot one after another by Rathakāra who was enamoured of Kośā) is not difficult, and dancing on rape-seeds (done by Kośā on a flower fixed, a needle placed on a pile of rape-seeds) is not difficult. But he-that magnanimous Soulthe muni who lived in a group of young females is the doer of a difficult act.
4. The poet says-There are thousands ( of persons ) living in dwellings on high mountains, in caves, and in solitary interior of forests, who are self-controlled, but one who was self-controlled in the vicinity of young females in an exceedingly beautiful palace, is the son of Sakadāla alone. 3.
5. One who was not burnt although he entered a flame of fire, who was not cut by a blow from the sharp-pointed edge of sword, who was not bitten although he lived in the hole of a black snake, and who was not stained although he lived in a chamber of collyrium.
6. The prostitute was full of affection, always obedient to him, diet was of six varieties of taste; there was a beautifut dwelling-place; also, charming body, and ah! a new combination of age; the time was that of the rainy season,

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However, I pay my homage to Śrî Sthulabhadra Muni-clever in instructing young females-who respectfully conquered Kāma (God of Love).
7. O Kāma (God of Love) A fair-eyed woman is your chief weapon; spring-time, Indian cuckoo, pañcama (the fifth note of the Indian scale of music) and the Moon are your chief warriors; Hari (Vişņu) Virinci (Brahma) Maheśvara (Śiva) and others are your servants. Alas! Alas! Bereft of hope! How are you destroyed even by a Muni? 7.
8. O Madana! (God of Love) you saw this munt with the same tender intellect that you saw Śri Nandiṣéna, Ratha-némi and other Munis, but you did not know that, having killed you on the battle-field, there will be the fourth one besides, Némi Muni, Jambu and Sudarsana
9. Having thought of the son of Śakadala, we think the son of Sakaḍāla to be an only warrior, superior even to Śri Némi-natha as he being a god, conquered Moha after having mounted a fort on a high mountain, while the son of Śakaḍāla controlled him after having entered the dwelling-place of Moha.
There is a very interesting dialogue between Sthulabhadra Muni and Kośā and an account of the life of Sthulabhadra muni (1) in Sthulabhadra's Siyala-veli by Pandit Vira-vijayaji Mahārāja (2) in a sajjhaya on Sthulabhadra muni by Risabhadās (3) in Sthulabhadra Caritra (4) in Parisistha Parva (5) in Upadesa Prasad, and other kindred works.
At the close of the rainy season, Sthula-bhadra Muni came to his Guru mahārāja. The other three Sadhus also came. To them, the Guru Mahārāja said duşkara meaning thereby, that the work done by them was difficult to be accomplished, while to Sthulabhadra Muni, the Guru Mahārāja said "atı du kara" meaning that the work done by Sthulabhadra Muni was extremely difficult. The three sadhūs became jealous of Sthūlabiladra Muni and thought that Guru Mahārāja gave greater respect to

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Sthulabhadra as he was the son of Sakaḍala Mantri. What a very wonderful exploit did he achieve in happily passing the whole rainy season at the house of a prostitute? On the contrary, we alone have endured severe hardships. They decided to remain during the next rainy season at Kosa's house and passed the eight months previous to the rainy season with great difficulty.
With the advent of the next rainy season, the muni who was living near the den of the lion, requested Guru Mahārāja to give him permissiou of living during the four months of the rainy season at Kosa's house. Guru Mahārāja prohibited him from doing so, still however, he was determined with much obstinacy to go to Kośāś house. He went to Kośāś house, asked for her chamber of sensual enjoyments as a dwellingplace for the four months of the rainy season, and made it his temporary dwelling-place. Kośā immediately realized that the muni had come to her house on account of his animosity towards Sthulabhadra Muni. Kośã fed him with excellent food and drink materials. She began to please him with amorous gesticulations and her excellent dance. The muni's mind became excited with the passion of sensual enjoyments by the amorous pastime and by putting on of garments and ornaments of Kosa Who will not be burnt by fire? Who will not be infatuated by wealth?
On seeing the muni excited with sexual passion, Kośā told him- 'I must have wealth" The Muni said "How can we be in possession of wealth? Kośā told him-You go to Népal and bring ratna-kambala (a costly shawl) from there." Even during the rainy season, the muni went to Népal and having pleased the king of that country, he was coming back with the ratna-kambala. On the way, when he was passing through a colony of robbers, he was caught by them. At last, he returned with great difficulty to Kośās' house, along with the ratna-kambala. After a bath, Kośǎ wiped her body dry with the ratna-kambala brought from Népal, and threw it away

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into a cesspool. On seeing this, the muni who had taken so Tiruch trouble for it, said " Ah! Ah! Why do you throw away this costly ratna-kambala into a cesspool ?" Whatever plan Kośā intended to bring the bewildered muni to his right senses now came out successful. She told him-"Why are you not ashamed of throwing away your spotless căritra dharma ( ascetic life ) for me-an embodiment of filth, foeces, urine, and other disgusting substances-although you have acquired a much-desired existence as a human being"? On hearing this excellment advice of Kośā, the bewildered Sadhu was happily saved from falling into a degraded condition. The muni expressed his thankfulness to Kośā, and having come back to Guru Mahārāja he took penance for this transgression from his acce. pted vow, and he began to practise severe austerities
There was a terrible famine in the country, lasting for twelve years. Sri Sanghs met at Pátalīputra. Sādhūs distressed by scarcity of food began to forget the Siddhāntas. All the knowledge possessed by individual sādhūs was collected and arranged. Sacred Learning amounting to complete Eleven Angas was thus collected, but the Twelth Anga containing Drsți-vāda was forgotten. Śrutakévalın Ācārya Mahārāja Sriman Bhadrabahu Swami was at Nepāl at the time. Śri Sangha sent two sādhüs to Népāl with object of informing him about the condition of affairs at Patali-putra, and of bring in him there. He refused to come to Pātalı-putra as he was practising Mahā-prăşa Dhyana there. Śri Sangha was offended and a word was sent to Bhadra-bāhu Swāmi " What is the penalty for one who disobeys the orders of Sri Sanga ? Two sādhus were sent to Nepāl with the message. Thereupon, Bhadrabāhu Swami replied Sri Sangha should do me the favour of sending intelligent sădhūs to me for study. I will give them tulion seven times during the day." Srî Sangha sent Sthulabhadra and other intelligent sădhūs, to Nepāl for study. But as Bhadrabāhu Swămî had very little leisure to attend to teaching as he was very busy with his Mahā-prāņa Dhyāna, a large majority of

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sādhūs returned to Patali putra. Sthulabhadra Muni alone remained there, and he continued his study under Bhadra-bāhu Swămî.
After the death of Śruta-Kévalin Acārya Sambhūti Vijaya Mahārāja, in Mahāvīra Samvat 156, Śrîman Bhadra-bāhu Swāmî returned to Pătalîputra, from Népal. He remained as the Head of the Sangha for 14 years.
The seven sisters of Sthulabhadra who had taken Bhāgavati Dikṣā went to Bhadra-bāhu Swāmî, and, requesting permission to pay homage to Sthulabhadra, inquired:-"Where is Sthulabhadra Muni now? Guru Mahārāja replied.-"He is in the neighbouring gupha (den), you go there." Sthulabhadra thought: "Let me show some wonder to my sisters." With the object of showing the supernatural powers of his learning, Sthulabhadra Muni assumed the from of a lion. Sthulabhadra's sisters went there, and they saw a lion instead of Sthulabhadra Muni. They were terror-stricken, thinking that their brother was killed by the lion, and they informed the Guru Mahārāja accor dingly Guru Mahārāja knew the actual state of things and told them to go there again, saying "Go there, Sthulabhadra is there." Sthulabhadra saw his sisters, and made Inquires about mutual health. But this frolicksome plan of amusing his sisters, proved disastrous to Sthulabhadra Muni.
When Sthulabhadra Muni went to ācārya Mahārāja Śrîman Bhadra-bāhu Swāmî for his lessons, the Guru Mahārāja said:"You are no longer fit for further tuition in dvādaśāngi; you have misused the superior powers acquired by you through the medium of your study of the dvādaśāngî.' Sthulabhadra recollected the mistake he had committed; he repented much but Bhadra-bāhu Swami refused to give him further lessons. At last at the earnest request of Sri Sangha, Śrîman Bhadra bāhu Swami taught him only the text of the last four Pūrvas, but he did not teach him their meanings.
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Śruta Kévalin Ācārya Mahārāja Bhadra-bahū Śwāmi appointed Sthulabhadra Muni as the Head of the Sangh in his stead in Mahāvira Samvat 170.
Śrîmăn Sthūlabhadra Śwāmî had Bhāgavati Dîkşā when he was 30 years and he led an ascetic life for 69 years. Out of these years of ascetic life, he was a Muni for 24 years and an Yuga Pradhāna for 45 years.
Sthūlabhadra Śwāmî died in Mahāvîra Samvati 215 at an age of 99. He belonged to Gautama-gotra. With the death of Śsîman Sthūlabhadra Swami-the last Śruta Kéyalin the undermentioned four things were lost.-(1) The last four Purvas i. e. 11-12-13-14 Pürvas were forgotten. 2. Prathama Vajra-rişabha-năsāca samhanana (the first i-e. Vajra-rişbha-nārā. ca constitution of body; 3 Prathama Samacaturasra samsthāna (first i-e a posture of the body in which the measurements of the four points of the body are equidistant, were unattainable and 4 A knowledge of Mahā-prāna Dhyāna was lost.
It is said:
केवली चरमो जम्बू-स्वाम्यथ प्रभव प्रभुः शय्यमवो यशोमद्रः । सम्भूतिविजयस्तथा भद्रबाहुः स्थूलभद्रः श्रुतकेवलिनो हि षट् ॥
Kévali carmo Jambū-svāmytha Prabhava Prabhūḥ Sayyambhavo Yasobhadrah Sambhūti Vijayastathā Bhadrabāhun Sthūlabhadrah śrutakévalino hi çat.
Jambū Swāmi was the last Kévalin. After him, (1) Prabhava Swāmi (2) Sayyambhava Sūri (3) Yaśobhadra Sūri (4) Sambhūti Vijaya Sūri. (5) Bhadra bahu Swāmi and (6) Sthūlabhadra-these six were śruta-kevalins.
Daśapūrvin Śrîmān Ārya Mahāgiri and śrīmān Arya Suhasti-sūri were appointed as the Head of the Church on the death of Sthūlabhadra Swāmi.

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235 CHAPTER IV. DAŚA PÜRVADHARAS NO. 8 ŚRI ĀRYA MAHĀGIRI AND RYAM
21 AND ŚRİ ARYA SU-HASTI SŪRI
sri Arya Mahāgiri Life as a house-holder-30 years; Ascetic life 70 years (out of these, he was a Muni for 40 years, and as an Yugapradhāna for 30 years) Total Life-period 100 years. Svargagamana-in Mahāvira Sanivat 245. Gotra-Elāpatya-gotra.
Sri Arya Su-hasti Sūri Life as a house-holder 30 years, Ascetic life 70 years (out of these, he was a Muni for 24 years and an Yuga-pradhāna for 46 years. Total Life-period 100 years. Svargagamana in Mahāyıra Samvat 291. Gotrā-Vāśıştha-gotra.
Both the above-named Daša Pūrvi discriples (Ārya Mahā. giri and Arya Suhasti Sūri) of Śruta Kévalin Sthūla-bhadraji had been entrusted from their boy-hood to an āryā (sādhvinun) named Arya Yaksā-who brought them up with great care and gave both of them sound religious training; and hence it is said that the piefix ärya' has been aptly applied before their names.
By persevering study, and by careful and frequent repeti. tions of lessons, both the sādhūs, became well-veised in ten (10) Pūrvas-and they began to move about in various parts of the country.
Śrī Ārya Mahāgiri was very clever in religious preaching and through the medium of his highly illuminating and effective sermons, several persons renounced the world and took Diksā at his pious hands.

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During the latter part of his life, he had an eager desire of leading a life of a Jîna-kalpi sādu. Although Jîna-kalpa had become extinct during the time of Jambū Swāmi, on account of the superior practices :of Jina-kalpa, Arya Mahāgiri observed all the religions practices of a Jina-kalpi sādhu, remaining as he did within the pen of his congregation of Sā. dhūs.
Arya Mahãgiri was very often busy in preaching and giving lessons to numerous sādhūs and so the entire burden of the management of the Gaccha, rested with Ārya Su-hasti Sūri.
When, one day, both the Yuga-pradhāns went to Pātaliputra (modern Patnā), Ārya Su-hasti Sūri instructed a merchant named Vasubhūti and made him fanular with the Nine Categories viz-Jiva, A-jīva, Punya-Pāpa etc. of the Jaina Religion. Vasubhūti tried to explain the main principles to his family-members, but they could not understand any thing as they were dull-witted. So, the merchant Vasubhūti took Arya Suhasti Sūri to his house and when the Ācārya Mahārāja was explaining the categories to his family-members, Ārya Mahāgiri Mahárāja accidentally came to Vasubhūtis' house for bhikṣā (alms). Ārya Su-hasti Süri immediately stood up and did worshipful salutations to him. On being asked by Vasubhūti the reason, out of curiosity, why he immediately got up and did worshipful salutation, the Guru Mahārāja said.-Mahātmā Sriman Arya Mahāgiri Mahārāja is my worthy preceptor. He practises severe austerities. He always accepts food and drink materials which are not so tasteful and which are fit to be discarded. In case, however he does not get such articles as alms for the day, he observes a fasting for that day. When Ārya Su-hasti Sūri went away from Vasubhūti's house, the merchant told his family-members:~"When such a pious sādhū comes again for bhikṣā (alms ) you fraudulently say that these articles of food and drink-material are fit to be discarded, and then give them to him as alms; you will acquire iinmense punya ( merit) by such gifts.

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When Ārya Mahāgiri Mahārāja accidentally went to Vasubhūti's house the next day for alms, his family-members under instructions from Vasubhūti, tried to give him fraudulently discarded articles of food and drink-materials as alms, but knowing by his superior knowledge that the food and drink-inaterials were unacceptable, the Yuga-pradhāna Mahārāja returned' to the upāśraya without accepting anything. After coming to the upāśraya, Arya Mahāgiri Mahārāja told Su-hasti Sūri-"By your advice, the family-members of Vasubhūti fraudulentiy tried to deceive me while offering me alms. Such a thing should not occur in future. On hearing this, the obedient Su-hasti Sūri at once bowed down at his feet, and asked his pardon.
Both the eminent ācāryas went to Avanti Nagari (Mālwā) for the Ratha-Yā rā Fes'ival of Jivanta Swami. ( Śramana ) Bhagavān Alahävira ). Samprati Mahārāja was the Paramont King. The procession carrying the idol of Vardhamāna Swāmi in a silver chariot went through various parts of the town. When the procession was passing near the Royal palace, the king, who was sitting in a window of his palace, immediately on seeing Arya Su-hasti Sūri from a distance, had an idea "I have some-where seen this magnanimous extremely tranquil personage". On deep thinking, the king fainted. He was brought to his senses by cold applications. Samprati Mahārāja now had jāti-smarana (a remembrance of an event of his pervicus life ), and he immediately came down from his palace and fell at the feet of the worshipful ācārya, who had rendered him excellent service during his previous life.
During friendly conversation Sampraii Mahārāja asked Ārya Su-hasti Sūri - worshipful Lord ! Do you know me ? The Guru Mahārāja, knowing all the events through the mediu:n of superior knowledge, said~"O Fortunate Man ! While moving about from one place to another we came to Kausambi Nagarī. There was a very severe famine at the time It was very difficult for an ordinary man to get food However, on account of faith and devotion towards us, people became more eager in giving us food and drink-materials. Some sādhūs went

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to a rich merchants' house for bhikṣā. A miserable beggar followed the sādhūs wherever they went and made repeated requests for food-materials. The beggar was very hungry since many days and there was none who can give hm food even out of pity in such an awkward condition. The sādhūs said."The question of giving you food or not rests with our Guru Mahārāja." The beggar followed the sādhūs ånd coming into the upăśraya, he very piteously requested me for food. By superior knowledge. I knew that this miserable beggar of this life, will be of great benefit to the Jama Religion during his next life and so, I told him:-1f you take dikşā you will have whatever you like to eat The beggar thought 'It is better to endure the slight inconvenience of Cāritra ( ascetic life ) than to suffer the pangs of hunger and misery' and so he took dikşā. Having got highly delicious food after suffering from hunger for a number of days, the beggar filled his belly full up to the brim His respirations becoming impeded, the beggar died during the night. On death with only one day's Cārîtra (ascetic life ) you were born as a son to Kunāla, the Lord of Avanti.'
On listening to the account of his previous life Samprati Mahārāja was greatly pleased. With a hw bow, he told the Guru Mahārāja:-"O Worshipful Master! You are my only rescuer. Had you not given me Biāgavati Dikşā during my previous life, I would not have acquired such a prosperous life. By giving me a prayahaņa ( a boat) in the sliape of Cāritra ( ascetic life ), you have saved me from being drowned in the ocean of worldly existence. I am, therefore, quite willing to do whatever I am ordered to do. Guru Mahārāja said:-"O king ! Take the shelter of Jaina Dharma which is the source of the happiness of svarga (heavens ), and Mokşa (Final Emancipation ); you will, thereby easily cross the fathonless forest of worldly existence. Guru Mahārāja, then, explained in details the Principles of the Jaina Religion. Samprati Mahārāja became & staunch adherent of Jainism, and he took the Twelve Vows of a House-holder.

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One usually does service, meditation, and devotion with a desire of acquiring a bene'it which is even invisible. The inner motive of a meritorious act, is the acquisition of a more permanent gain. Samprati Mahārāja liad a visible benefit. By Cāritra ( aseetic life) of only one day's duration, he acquired immense wealth and a highly honourable positival in life; an uninterrupted and permanent faith in Ja'na Dharma was firmly established. He used to worship images of Tirthankáras three times ( morning, noon, and evening ) every day, and he used to do various works with a keen desire of well-fare for his coreligionists.
He placed the plant Sāta Kþétra the Seven Institutions relating to the maintenance of (1) fara Jina Caitya-Tem: ples and monunienis of Jinéśvaras. (2) fwRFAIT-Jina-bimba-Idols -images-foot-prịnts etc. of Tirtharkaras (3) FAITH-Jina-āgama -Jaina Scriptures (4) 914 Sādhu-Jaina Monks ( 5 ) Etat Sādhavi Jaina Nuns (6) a# Śrāvakas-- Jaina lay-men, and 7. wift. Śrāvikās- Jaina females--in a flourishing condition by the bestowal of munificent gifts.
Gradually Samprati Mahārāja conquered three adjoining provinces by his powerful strength. He had 8000 feudatory princes in his service. His army consisted of fitty thousand elephants, ten million horses' seven million infantry, and nine million chariots.
The fondness of Samprati Mahārāja for the Jaina Religion went on every day increasing like the tide on a big sea.He beautified the soil of Bharata-khaņda with one hundred twenty-five thousand buildings for Jaina temples. He had got prepared by clever artisans 13 crore Jina bimbas fafara. Images of Tirthaikaras. A large majority of the frafan Idols of Tirthankaras now-adays met with in Jaina tempies have been prepared and consecrated during the time of Samprati Mahārāja. He had 35000 Jaina temples repaired. The repair-work of the big temple Toffert Sukunika Vihāra at Broach, had been done by Samprati Mahārāja at great cost. Samprati Mahārāja was always in the habit of cleansing his teeth after hearing about

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:3:
Aster some time, Ācārya Mahārāja Su-hasti Sūri moving about from one place to another again went to Avantı Nagari. The Jaina Sangha had arranged for a Mahotsava-on the auspicions occasion of Consecration and Establishment of Pratimās (Images) of Jineśvaras in a Jaina Temple. A rathayātrā ( Carrying of Jina-prallinā in a silver chariot through different parts of the town) is a very important element during the Mahotsava. The chariot was not yoked with horses but it was being drawn by Śrāvakas (Jaina lay-men ) them. selves, samprati Mahārāja had invited all his feudatory princes on this great festival. When the chariot reached the royal palace, Saniprati Mahārāja and his feudatory princes worshipped the Jina Pratimā (the jewelled image of the Jinéśvara ) with astaprakāri pājā (worship with the undermentioned eight articles viz.
Ho Jala-water Washing the idol with scented-waters Riga. candana-anointing with sandal-paste mixed with saffron RA Kusuma.-Fragrant flowers 8 9. Dhūpa. Burning fragrant articles before image as an incense.” 176 Dipaka-Waiving a burining ghee-lamp in front of the image. & aqar. Akşata pujā--Arranging a svastika of rice--grains before the image.

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naars Naivedya-pujā-Arranging sweet-meats before the image, and yet Arranging ripe delicious fruits before the image ), and addressing his feudatory princes, the King said: If your are my faithful brothers, you take the shelter of Jaina sādhūs. The fenudatory princes of Samprati Mahārāja gladly accepted his order. A highly salutary result of this order was that with the spread of the fame of the Jaina Religion in various countries, the vihāra [ perigrinations ) of Jaina sādhūs in different localities became more easy.
One day at mid-night, an idea of spreading Jaina Religion in anārya [ uncivilized ] countries by sending Jaina sādhūs there, sprang up in the mind of Samprati Mahārāja. He sent some strong-willed persons under the garb of Jaina Sādhūs, to uncivilized countries and ordered them:-"You should always accept only food and drinks which are perfectly destitute of all the defects of the forty-two defects of food and drink materials, and you should preach the principles of the Jaina Religion, and you should explain them the Rules of Conduct of a Jaina sādhu and the nature of food and drink-materials acceptable to them
Even uncivilized people, thinking that they may be the religious preceptors of Samprail Mahārāja, as they had been specially sent by himself, had great respect for them. They did not accept anything except pure food and drink-materials devoid of defect They did their work with great devotion. After some time, these uncivilized persons also, became perfectly familiar with the Rules of Conduct of Jaina sādhus, and the seeds of good behaviour towards deserving ascetics became deeply implanted in them.
Having made these uncivilized persons familiar with the rules of conduct of Jaina sādhūs, the devout Samprati Mahārāja, one day asked Daśa-pūrvi Ācārya Arya Su-hasti Sûri:“Worshipful Master I How is it that Jaina sādhūs do not move about in anārya (uncivilized) countries ? Guru Mahārāja replied:—"Anārya (uncivilized) persons being ignorant and unsympa
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thetic, there is practically no possibility of increase in (1) M107 Jñāna-Right Knowledge (2) pasta Darśana-Right Belief and (3)
fia Cāritra-Right Conduct ” Sampratı Mahārāja, then, said:“You once send your sādhūs there, and try to know how clever these people are. At the earnest request of Samprati Mahārāja, some intelligent and learned sādhūs were sent by Ācārya Mahārāja Ārya Su-hasti Sūri to these anārya ( uncivilized ) countries, and they were greatly pleased by their competency and good behaviour. When the sādhūs, on their returu back gave a true account, before the Guru Mahārāja, he was greatly delighted at the keen intellect and religious fondness of Samprati Mahārāja.
The remnants of food and other materials remaining unused by other people at the dāna-salas (alm-houses) established by Samprati Mahārāja as a token of his pauper life during previous bhava (worldly existence), was taken away by the manager, cooks, and other servants. Now Samprati Mahārāja ordered these persons to give the remnants of food and drinkmaterials as alms to Jaina sādhús and that he would pay them handscmely on that account !n this way, the remnants of the food and drink -- materials were offered to the sädhüs as alms, and the sādhūs also, thinking the food and drink-materials to be devoid of defect, used to accept them. Ācārya Ārya Suhasti Sūrı knew that the food and drink-materials were not perfectly pure but owing to his love for his disciples, he did not say anything in the matter. When Ācārya Mahārāja Śri Mahāgiri Mahārāja came to know about this state of affairs, he asked Arya Suhasti Süri _"Why do you accept food and drink, materials from the king? Arya Suhasti Sūri replied:94T 27571 79 TL Yathā rājá tathā prajā. One must act in accordance with circumstances. On hearing this evasive answer, Ācārya Mahārāja Sri Mahāgırı became very angry and he said:"We cannot under any circumstance, accept food and drinkmateriais which are not fit to be accepted. Even in case of water, sādhūs should always act in strict accordance with the

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rules of sāmācāsim prescribed usage ). You have adopted an altogether a different line of action, it is not, therefore advisable for me to have any connection with you.' On liearing this. Ārya Suhasti Sūri, trembling like a child, with fear, said "O Swāmi" It is a great fault of mine Please pardon me once more.' Ācārya Arya Mahāgiri then said :-" It is not your fault. The last ( 24th > Tirthanhara Śrmaņa Bhagavān Mahāvīra had said that after the time of Sthūlabhadra Muni, there will be a slackness in observance of the rules of conduct of ascetics of future generation and we ourselves being the successors of Śruta Kévali Sthūla-bhadra Swāmī, these words of Sramaga Bhagavān Mahāvīra come out to be perfectly true." Ācārya Mahārāja Sri Ārya Mahāgiri then went elsewhere.
Arya Suliastı Sūri miving from one place to another went to Ujjayani Nagari. ( Ujjain in Málvā). He remained out--side the town and he sent two of his sādhūs into the town with a request for a dwelling-place. The sādhûs went to Bhadrā Śéthāņi and asked for a dwelling-place. Bhadrā Śéthāņi very willingly placed her vāhana-kuti ( a place for keeping chariots) at their disposal, and Ācārya Mahārāja Ārya Su-hasti Sūri came and lived there along with his samudāya of sādhūs.
One day during fore-night, when Ācārya Mahārāja Ārya Suhasti Sūri was repeating an excellent adhyayana named Nalinigulma, the son of Bhadrā Śéthāņi named Avanti-sukumāla overheard the adhyayana while he was amusing himself on the seventh storey of her mansion. As he went on carefully istening to it, he became engrossed in deep thinking. He came down from his palatial buildiog and having respect-fully appro ached the Guru Mahārāja, he said "I have sorrc-what expert. enced the place of which you are repeating the description' On deep and serious thinking, Avanti-sukumäla had faEATOT Jāti smarana, [a remembrance of an event of his previous life) He said.--During my previons life I was a déva (god) in Nalinigulma Vimāna. Descending from there, I am born here I am desirous of again going there You will be pleased to

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show me the way,” Guru Mahārāja advised him for dikşă.
Avanti-sukumāla went to his mother Bhadra Śéthāni and informed her of his intention of renouncing worldly pleasures and taking Bhāgavati Dikşă (Initiation into an Order of Jaina Monks ). Immediately on hearing the talk, Bhadrā Śéthāņi became very sorry. Avanti-sukumāla was her only son and he was brought up in affluence from his very birth. He was married and was then eujoying worldly pleasures with his thirty -two wives. There was immense wealth, corn etc. Besides, Ayanti-sukumāla had never walked out of his palatial building and he had never suffered from the evil effects of exposure to heat or cold. Bhadrā Mātā told him:-" It is easy to talk about dikşā but it is extremely difficult to duly observe the strict rules of ascetic life. It really resembles the chewing of iron beads with the help of a set of teeth made of soft wax.” All the efforts of Bhadrā Mātā proved futile, as the mind of Avanti-sukumāla was firmly determined.
Avanti-sukumāla had his diksā at the pious hands of Ārya Su-hasti Sūri, but he, being unable to do severe penance of ascetic life, for a long time requested the Guru Mahārāja to give him permission to observe anasana ( remaining without food and water till death). Knowing him to be a fit person, the permission was readily granted, and with a blessing from the Guru Mahārāja, the newly initiated Avanti-sukumāla Muni started from the upāśraya. He went into a Kantheri Vana-forest of Kanthera Trees-with the object of finding a secluded place for renouncing his body. When Avanti-sukumāla Muni was walking in the forest, he had a deep thorn -prick in his foot and severe hæmorrhage from it. However, without giving any attention to it, Avanti-sukumāla Muni stood steady in kāyotsarga ( renunciation of body ). Attracted by the smell of blood, a hungry female jackal who had a recent delivery, came to the spot with her offsprings, and she began to eat away the flesh of the legs of Avanti sukumāla. Gradually, being very hungry she ate up the whole body of Avanti-sukumăla Muni. Patiently enduring terrible pains, the soul of the Holy Saint went on

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rising high and higher. He saw that all his much-desired wishes were being accomplished. His meditation went on becoming purer without the least faltering, and on death, he was born as a déva (god ) in Nalini-gulma Vimăna.
Next day, when Bhadrā Mātā and all the wives of Avanti sukumāla went to Guru Mahārāja for darśana and vandana (respectful salutation ), the Guru Mahārāja told them to go to Kanthéri Vana. When all of them went to Kantheri Vana and made a search, they saw only bones coloured red deeply with fresh blood, scattered here and there. On seeing the bones tinged with blood of her only son, Bhadrā Mātā fainted on the spot. When Bhadrā Mātā and all the wives of Avanti-sukumäla again went to Guru Mahārāja and knew the true state of affairs, all of them made up their mind to renounce the world, Bhadrā Mātā and thirty-one wives of Avantusukumála, except the one who was pregnant, took Bhāgayatı Diksā at the hands of Ācārya Mahārāja Arya Su-hasti Sūri. The remaining wife of Avanti-sukumāla, gave brith to a male child, who later on had a beautiful franata Jina-prāsāda-( a Temple of a Jaina Tirthankāra ) named Mahākāla built on that spot, in memory of the death of his father there.
Dasa-pūrvi Ācārya Śrîmān Arya Mahāgiri went to svarga déva loka) after anasana ( remaining without food and drink materials in Mahāvira Samrat 245. He had eight chief disciples; out of these, Sthavira Bahula and Sthavira Balissaha were prominent. From sthavira Balissaha, started 3ur affer Tres the Uttara-balissaha Gaccha.
Umāsvātı Vācaka Mahārāja-the author of 500 works including Tattvārtha Sūtra etc was the chief disciple of Sthavíra Balıssaha.
Syāmācārya-The author of Prajnāpanā Sūtra was the disciple of śrīmān Umāsvāti Vācaka Mahārāja.
Sriman Syāmācārya was a contemporary of Ācārya Sum pratibaddha Sūri.

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Sriman Arya Suhasti Sūri went to svarga (heavens) in Mahavira Samvat 291.
During this, time that is to say, 220 years after the Nirvāṇa of Śram ana Bhagavan Mahāvīra, the fourth Nihnava .named Samucchedika had made his theory known and dvi kriyā vadī Ganga the fifth Nihnava appeared 208 years after the Nirvāņa of Śramana Bhagavan Mahāvīra.
NO 9. SRI SUSTHITA SŪRI AND
SRI SUPRATIBADDHA SŪRI
SRI SUSTHITA SŪRI
Life as a house-holder 31 years; Ascetic life 65 years out of this, he was a Muni for 17 years and a Yuga-pradhāna for 48 years; Life-limit 96 years; Svarga gamana in Mahāvīra Samvat 339. Gotra-Vyaghrāpatya-gotra.
Śrī Susthita Sūri and Sri Su-pratibaddha Sūri were disciples of one and the same Guru nemely of Śrīmān Arya Suhasti Sūri. Śrī Susthita Sūri was the chief disciple and successor and Śrī Supratibaddha Suri was taking care of the samudaya of sadhūs; and hence the names of both are joined together.
Śrī Susthita Sūri was born at Kākandi Nagar. The brilliant activity of his knowledge went on increasing soon after dikşă. As Arya Susthita Sūri had very carefully recited the text of the Sūri - mantra composed by Gaṇadhara Mahārāja Indrabhutai Gautama (Gautama Swāmi), one crore (ten million times) at Kākandı the Sri Sangha of Kākanḍî rejoicingly named the samudaya (the Congregation) of sadhūs of Arya Susthita Suri as a Kotika Gana

Commencing with Gaṇadhara Mahārāja Śrīmān Sudharma Swamiji, the samudāya (congregation) of Sadhus was tech
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nically called Paderup Nirgrantha Gaņa, now the same came to called as Koţika Gana
After rendering great beneficent services to the Jaina Community, Arya Susthita Sūri went to svarga ( heavens ) in Mahāvira Samvat 339, when he was 96 years old. He belonged to Vyaghrāpatya gotra.
ĀRYA SUPRATIBADDHA SURI No authentic information is available about Ārya Su-pratibaddha Sūri.
VĀCAKA-VARYA UMĀSWATI MAHĀRĀJA
Vācaka-varya Umāswāti Mahārāja was born in the town named Nyagrodhika. He was a Brāhmaṇa by caste and his ancestral religion was Saivism. His mother's name was Umā and his father's name was Swati and from the names of both his parents, he was named Umāswati. He belonged to Kaublişana gotra. Here the word Vācaka is indicative of a knowledge of Pūrvas.
śrīmān Umāswāti Vācaka-v. rya was highly well-versed 10 Sanskrit language and he possessed profound control over the different branches of the Sanskrit Literature He renounced the world and had his dikṣā, when he was 19 years old. (Mahavira Samvat-733 or A. D 154.)
After having carefully studied all the existing works of Jairra Canonical Literature, Vācaka-varya Umāswătı Mahārāja has very bilefly included all the subjects of intrinsic value in his excellent-monumental-work, Tattvārthādhigarna Sūtra which was composed at Kusuirapura or Pātali putra ( modern Patnā in Bihār and Orissā ) The work is a monumental sacred epitome of Jainism There is not a single Jaina doctrine or dogma which is not expressed or iniplied in triese aphorisms. How great and authorijative the Tattvārthādhigama Sutra is, can be judged from the large number of Commentaries that have been written on the Sūtra

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Śriman Umāswāti Vācaka-varya is considered to be the first promiment writer in the Sanskrit Language on Jaina Scriptures. Kalikāla Sarvajna Ācārya Mahārāja Srimân Hémacandrācārya gives hin the highest rank among all the pro. minent writers of the times, in the Sanskrit Language.
Śrimãn Umāswāti Vācaka-yarya is the author of 500 works on various subjects. All the works composed hy him are not available. Only 1. Tativārthādhigama Sutra 2. Prasama Rati Prakarana 3. Jambū-dvipa Samāsa Prakarana 4. Srāvaka Prajnapti 5. Pūjā Prakarana 6, Ksétra Vicāra etc. are available. The rest are unavailable. A proof of the authorship of Srimãn Umāswāti Mahārāja can be had from Vividha Tirtha Balpa by Śri Jina Prabha Sūri, and also from the Commentary by Sriman Haribhadra Sūri on the author's Praśama Rati Prakarapa. There are several quotations from the learned author's works, found in commentaries on Sri Uttarādhyayana Sūtra, Śri shāpānga Sūtra, and in Pancāsaka.
HISTORY OF COMPOSITION The under-mentioned story about the History of Compo. sition of Tattvårthādhigama Sutra has been given in a recent publication * and it deserves to be noted though there is no proof of its authenticity in any of the works of Jaina Canonical Literature.
A very interesting story is told of how this Great (em of a Jain Sacred book came to be written
in Gujarat (Saurastra ) there lived a Jaina-layman, Dva ipāyaka. He was a very pious man and withal learned in Jaina religious lore. He was anxious to write some really great Jaina book. But worldly cares forbade the execution of such an unworldly undertaking. To conquer this obstacle he made a vow not to take his food unless he had made at least one aphorism every day. Thus, if he missed adding one aphorism
Tattvarthādhigama Sutra. Volume II of the Sacred Books of the Jainas-Edited by Mr. J. L. Jain. 1920.

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to his book any day, he had to go fasting for that day. For the theme of his book he took Liberation. And put his resolve that very day in practice. He thought out and made the first aphorism as agaarfcatfor ATTATI. I Darsana, jñāna, Câritrāpi Mokşa-mārgan-Belief-Knowledge, Conduct ( united ) constitute the path to Liberation. Fearing lest he should forget it he transcribed it upon a side of a pillar in his house.
Next day, Dvaipayaka chanced to go away from his house on some buseness. In his absence his house was visited by a Saint. The wife of Dvaipâyaka, herself a pious woman, received the Saint and entertained him. The Saint's eyes fell upon aphorism on the pillar. He thought over it for a moment and then added the word Art Samyak, before it; and departed.
When Dvaipâyaka returned and saw the correction in his aphorism, he questioned his wife. She had not seen the Saint do it, and she said so; but she suggested to the husband, that it must have been made by the Saint.
The lay man-author on this, ran at once to find out the noble Saint, to whom he was indebted for such an invaluable and radical correction. He came upon an order of monks at the out-skirts of the town and saw the head of ihe order sitting in his radiant peace. He at once, concluded that this must be the Saint. He fell at the feet of the Saint and made a most humble and heartfelt entreaty that the work was beyond his poor laymans' wits and that the Saint should oblige him and the world by completing the book the first aphorism of which had been corrected by the Saint in such a providential manner. The Saint was moved by compassion and he finished the book.
This Saint was none other than, our Umâswāti and the completed book is the Tattvartha Sūtra.
Very little is recorded about the life-incidents of Sriman Umâswâti Mahârâja. The following verses of the rarea praSasti-Concluding benedictory verses of Tattvârthadhigama Sūtra, give some idea of the author's spiritual lineage -
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250 वाचकमुख्यस्य शिव-श्रियः प्रकाशयशसः प्रशिष्येण । शिष्येण घोषनन्दि-क्षमणस्यैकादशाङ्गविदः ॥ १॥ वाचनया च महावाचकक्षमणमुण्डपादशिष्यस्य । शिष्येण वाचकाचार्यमूलनाम्नः प्रथितकीर्तेः ॥२॥ न्यग्रोधिकाप्रसूतेन विहरता पुरवरे कुसुमनाम्नि ॥ कौभिषणिना स्वातितनयेन वात्सीमुतेनाय॑म् ॥३॥ अर्हद्वचनं सम्यग्-गुरुक्रमेणागतं समुपधार्य । दुःखात च दुरागम विहतमतिं लोकमवलोक्य ।। ४ ।। इदमुचै गरवाचकेन सत्त्वानुकम्पया दृब्धम् । तत्वार्याधिगमाख्यं स्पष्ट मास्वातिना शास्त्रम् ॥ ५ ॥ यस्तत्त्वाधिगमाख्यं ज्ञास्यति करिष्यति च तत्रोक्तम् ।
सोऽव्यावाचसुखाख्यं प्राप्स्यत्यचिरेण परमार्थम् ॥ ६ ॥ I Vacaka-mukhyasya Siva-sriyan prakāsayasah prasisyeya
Sisyena Ghosanandi kşamaṇasya kādaśangavidan 1 2 Vācanayă ca mahāvācaka ksamaņa munda-pada sisyasya
Śişyeņa vacakācārya mula nāmnaḥ prathita kirték 2 3 Nyagrodhika-prasutena-viharata puravare Kusuma nammi
Kaubhisapina Swati tanayena Vatsi sutenārghyam 3 4 Arhadvacanam samyag gurukraméņāgatam samupadhārya
Dunkhärtam ca durāgama vihata matim tokamavalokya 4 5 Idamucai-r-Nāgara vācakéna sattvānukampaya dribdham
Tattvārthādhigamākhyam spastamuvāswātinā sāstram 5 6 Yastattvadhigamakhyam įnâsyati karişyti ca tatroktam
So' vyâbâdha sukhåkhyam prâpsyatyacirena paramārtham.

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ARYA SYAMĀCĀRYA
Arya Syâmâcârya was a learned disciple of Śrimân Umâswati Vâcakavarya. He was the author of a Prajñâpanâ Sūtra which is an upânga [ an additonal supplement ] of Samavâyânga Sūtra-the Fourth Anga. Among the Angas, the scope of Bhagavati Sūtra is extensive. Among the Upangas, that of Prajna-panā Sūtra (Pannavaņā Sūtra) is extensive. It contains 36 chapters and it treats of dravyānuyoga. The arrangement of the subject-matter is in the form of questions and answers on the model of one by Ganadhara Mahārāja Indrabhūti Gautama and Śramana Bhagavan Mahavira in Bhagavati Sūtra.
There are two commentaries on Prajnapană Sūtra of Arya Syāmā-Carya-viz, 1. By Acarya Mahārāja Śrīmān Haribhadra Sūriji, and 2. By Acarya Malaya-gir1ji.
Ārya Śyāmācārya had a disciple named Sanḍilya who composed Jita Maryādā.
सिरिइंददिनसूरी दसमो, इकारसो अ दिनगुरु । बारसमो सीइगिरो तेरसमो वयरसामिगुरु ॥ ५ ॥
5 Śri Indadinna Sui dasamo, ikkaraso a Dinna-guru Bārasamo Sihagiri, térasamo Vayarasāmi guru

१० तत्पठ्ठे श्री इन्द्र दिन्नसूरिः ।
?? am eût fqwqft: 1
१२ तत्पट्टे श्री सिंहगिरिः । १३ तत्पट्टे श्री वज्रस्वामी ।
10 Tat-patté Śri Indra-dinna Sūri 11 Tat-patté Śri Dinna Sūri 12 Tat-patté Śri Sinha-giri 13 Tat-patté Śri Vajra Swāmi,
For Private Personal Use Only
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252 The tenth pattadhara was Śrí Indra-dinna Sūrī; the ele venth, Sri Dinna Sūri, the twelyth Śrī Sinha-giri, and the thirteenth pattadhara was Śrī Vajra Swāmi.
Śrī Indra-dinna Súri succeded Ārya, Su-sthita and Arya Supratibaddha Sūri as the tenth-pattadhara.
During this period i-e 453 years after the Nirvāṇa of Śramapa Bhagavān Mahāyīra, there flourished Kālakā-Căryathe vanquisher of King Garda-bhilla.
According to Paitāvali, there was a very prominent ācārya named Arya Khaputācārya at Bhrigukaccha-Bharuca-Broach 453 years after the Nirvāņa of śramaņa Bhagavån Mahâvīra. The author of Prabhâvaka Caritra says that it was 484 years after the Nirvaga of Sramana Bhagavân Mahâvīra.
467 years after the Niryâņa of
Ārya Mangu Sūri lived Śramaga Bhagavân Mahavira.
Besides these, there were Vriddha Vadi Sūri, Pädalipta Sūri, and Śri Siddhaséna Divâkara by whose miraculous powers, a beautiful pratimâ (idol) of Śrī Pārsva Nātha became manifest by the bursting open of Siva-lirga on the repetition of Kalyâņa-Mandira Stotra in Mahâkâla Temple at Ujjayani(Ujjain, Màiwa). Siddhaséna Dīvâkara, then, instructed king Vikramaditya in the Principles of the Jaina Religion. The rule of Vikramaditya commenced 470 years after the Nirvana of śramana Bhagavân Mahâvira
King Pālaka had his rājyā-bhiseka on the night of the Nirvāṇa of śramapa Bhagavan Mahävira.

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The calculation of 470 years is as follows:
Kings
Years.
:'.
155 108
King Palaka .. Nanda Dynasty .. Maurya Dynasty Puspa-Mitra ... Balamitra-Bhănumitra Naravānana. Giarda Bhilla Saka ...
:::'::::
:.:
470
NI
Il Śri Dinna Sūri succeded śri Indra-dinna Sūri as the eleven
th Patta-dhara.
12 Śrī Sinha-giri succeded Sri Dinna-Sūri as the twelvth Pa.
ftadhara.
13. Śrimân Vajra Swami succeded Śri Sinha-giri as the thirteenth Pattadhara.
Śrimána Vajra Swami possessed jati smaraṇa jñana ( knowledge of events of previous lives) from his infancy. He protected the Śrī Sangha from the ravages of a severe famine through the midium of his sentenfaatfear Akâsa.gâmirīvidya ( art of flying in air ) He brought 2000000 flowers for puja ( worship ) of Śri Jineśvara Bbagavân from Māhéśvari Nagari when they were forbidden by a Baudha King in Deccan. He was highly respected by gods. He was the last âcârya with a knowledge of Ten Pūrvas. From him started the Vajra-sâkhâ.
During the interval between Arya Su hasti Sūri and śrīmân Vajra Swami there were the under mentined seven Yuga pra. dhầnas namely 1 Sri Guņa Sundara Sūri (2) Śri Kalkācārya 3. Śrī Skandılacarya 4 Śrı Révati mitra Sūr: 5. Śri Dharma Sūri, 6 Śri Bhadra Guptâcârya and 7. Śri Guptâcârya.

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Sri Guptâcârya who defeated his own disciple Rohagupta, in his discussion about Tri-râśika mata (a belief that all the objects in the Universe belong to categories of Jīva (livingobjects) A-Jiva (material non-living objects) and no-jiva) went to Svarga (heavens) 548 years after the Nirvâna of Śramana Bhagavan Mahāvīra. Pilgrimage to Sri Siddha-giri (Satrunjaya Hill in Kathiawār) had stopped owing to molestation from a Vyantara god during the year 525 after Mahāvīra Bhagavans' Nirvāņa and Jāvadashāh, a wealthy merchant of Madhumati (Mahua in Kathiawar) had all the temples on the Satrunjaya Hill re-built, 570 years after the Nirvana of Śra. maņa Bhagavan Mahāvīra.
10 Śrīmân
11 Srimân 12 Śrīmân
13 Śrimân
Indra dınnasūri, Aryadınasūri, Sinhagiri, Vajra Swâmi
[ Gotra ]-Kausika; 1 Gotra -Gautama; [Gotra ]-Kausika. [Gotra ]-Gautama.
Nothing more remarkable is known to have happened during the period of all the three, above mentioned Pattadharas. During the time of Śrīmân Indradinnasūri, there came to be Śrīmân Kâlakâlârya. Moreover, about the same time were born Khaputâcârya, Arya Mangu, Śrīmân Vrddhavadīsūri, Śrīmân Pâdaliptâ arya and Srimân Siddhaséna divâkara Sūri. Śrīmân Sinhagiri was profoundly learned He was the the teacher Śrīmân Vajra-Swâmı. It is also said that he possesed the knowledge of previous births.
of
ARYA KALAKAĆĀRYA.

He was the son of Surasundari and Vīrasinha, the king of Dhārāvāsa. He had a sister named Saraswati. Once, while going for a ride outside the city, he accidently met GuņākaraSūri who also saw in him a most worthy student. Hence after imparting the three-pearl like preachings (Ratna-trayee), he told him the true philosophy. Just after knowing the truth, the king requested his revered teacher to give him Dikṣā. The

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teacher asked him to get, first of all, the permission of his parents. After acquiring the permission, he, with his sister Saraswati, took up to lead a religions life in the prime of youth. As time passed on Kalaka Muni by bis sharp memory and extraordinary intelligence acquired the knowledge of all the Sciences (sāstras). So the teacher appointed him on his own seat.
Once, while on a journey (Vihāra ), they came to Ujjayini where King Gardabhilla was ruling. The king once, happened to see the beautiful nun ('Sadhvi'). His mind became enchanted. He was fascinated Cupid made him blind. Through his heroic soldiers, he kidnapped her. Kālaka Süsi approached him in his royal hall, and with all due respects, tried to bring him to senses. Even Sri Sangha, the secretaries also, and all the people tried their level best to persuade him. But "sensuality and sentiment are wide as the holes asunder"! He had lost all his senses and turned blind. So he turned a deaf ear to all At last Kālaka Sūri, with the the martial lustre on his face took up an oath to uproot the King Gardabhilla.
Then Kālaka Sūri and his followers again started on a journey and came to the kingdom of sākhi kings on the bank of the river Indus (Sindhu). Attracting and winning over the hearts of all the 96 kings, they made them their friends. Once while the king was chitchating, a messanger from the emporer came in the court and handed over to him a dagger! The king looked at it and became pale !
“Wbat is the matter,” the Ācārya asked him. The Mandaleśa replied, “ The emporer has ordered, me to cut off and send him my own head ! Besides, on the dagger is carved figure '96' which suggests that he is enraged on all these 96 kings,” Kālaka Sūri consoled him. Then, all the kings were called, a secret conference was held and Kālakasūri led them to Saurăstra After the rainy season was over, when he ordered them to march forward they drove his attention to

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the fact that they were short of money and many other means. So, Kälakācārya went to a potter's houso and dipped the nail of his little finger into a kiln prepared for baking bricks. And it turned into pure gold! He offered it to the kings; and again they started. On the way, they conquered two countries, Pānčāla and Lăța, and arrived on the borderline of Mälvā. Gardabhilla got the news of their arrival. Yet, vain he was of his powers. So, he ignored it!
Acārya knew about Gardabhilla's knowledge of Sorcery. That is why, he warned the kings saying, "Do not be lazy, even if you mark him quite neglegent about war. The king on every 8th and 14th day worships the Gardabhi Vidya (Sorcery). When thus, the whole ceremony of worshipping is completed the Sorcery herself, in the form of a Gardabhi, begins to bray, and who-so-ever hears the sound, is doomed to death! So, every one of you should remain at least three miles away from it. And let there be with me one hundred and fifty skillful archers who are expert enough to shoot the target merey by a sound, so that, as soon as the Gardabhi will open her mouth to make a sound, I shall be able to fill it with arrows" Thus le showed them the way of escaping the danger, and they did as directed. No sooner did Gardathi opened her mouth to bray, then they filled it with arrows. She lost her temper and became furioushy angry upon Garda. bhilla ! And dashed him on the earth! Then, she threw excrement and refuge on him, and in a great agitation went away. Kālara Sūri caught him and the revered noble nunSaraswti was liberated. She showed her mercy on him. So he was released. He ran away in a jungle where he was devoured by a lion. The sacred nun-Saraswati was again offered her own sacred place.
-2There ruled, in Broach, a king named Balamitra who had on elder brother named Bhānumitra. Both of them were sons of Kālaksūris' Sister. So, when they heared about the glorious deeds of Kälak Sūri they sent their secretary for him

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and celebrated a great festival to welcome him with great pomp and honour. But the royal priest was vain and obstinate. So he plotted to remove Kālakācārya. He approached the king and said, “The most revered Ācārya is fit to be worshipped like a God, My Lord ! That the citizens may transgress his steps is, I think, a sin. So.l request your honour to think on it." How could the simple-hearted king trace out any evil intention behind these wicked words ? He, on the contrary, took the words very seriously. He was perplexed. He told the prest,“ myself, have invited him to pass these four months here. Now how can I myself again arrange to send him else where ?" The priest saw that he succeded in hitting the nail on the head. He answered, "Do not worry my Lord ! I shall find out the simplest and easiest way for it.' Then he, on the name of the king, made a proclamation that people should offer sweets and other best preparations to the Holy Ācārya and his other followers. Hence, the followers got daily such a food as was considered to be unworthy for them. Consequently they got tired of it, and informed the Ācārya about it. The Ācārya thought it advisable to go to Prati thāna Nagar of King Śātavāhana who was a Jain. He made a great ceremonial reception, and welcomed the Ācārya.
Now as the holy days of Paryusaga were approaching King Śātavāhana requested the Acārya, "In our country we celebrate the Indra Dvaja Festival on the fifth day of the bright half of Bhādrapada month. So, please, arrange to perform the Anniversary-Parva (Samvatsary ) on the sixth day, so that I may be able to perform Ārādhanā ( Sacred rites)." The Ācārya replied," O king! No Tīrthaikars or Canadharas had ever, formerly, transgressed the fifth day. So the Anniversary Parva cannot be held after that date." Then, the king requested him to arrange it on the 4th day. The request was granted. Thus the Anniversary-Parva which was on the 5th day, is since then held on the 4th day.
It is impossible to draw a wholly correct biography of 33

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Kälakācārya, as no reliable material throwing light on his life can be available. The reason is that history speaks of three or even more than three-Kālakācaryas. So, it is most difficult -almost impossible-to distinguish one's life from another. The following are the facts known about them:(1) Telling about the fruits of a sacrifice before the King
Datta; (2) 'Nigoda-Vyākhyāna' before Indra; (3) Reading about 'Nimitta' (cause or instrument) be.
fore the Ājīvakās; (4) 'Anuyoga Nirmāŋa'; (5) The destruction of Qardabhilla;
(6) Keeping the 4th day as the Annwersary Parva; and (7) Abandoning an ungentle student.
Thus, these seven different stories are intermingled about their lives.
Moveover, some believe that the 96 kings came here from frāna (Persia) and not from Sindha. Besides, there are differrences of opinions 'also as regards Ācārya's journey from Broach to Pratisthānapura. Some also maintain that from Ujjain he went to Pratişthānapura, and then declared to celebrate the 4th day instead of the 5th.
Nothing more is known about his Guru's ( spriritual teacher ) or about his Gac'cha ( lineage ). But no doubt, he was the promoter of the age. The very fact that not only he altered the date from 5th to 4th but also succeeded in passing the change as authoritative and just by the Jain Sangha, shows how magnanimous must be his influence upon the Sangha. He travelled upon a vast field-up to Pratişthânpur in the South, in the west upto the .channel of Phares and Säkistān, and in the east upto Pāțaliputra ( Modern Patnā).
ĀRYA KHAPUTĀ CARYA In the city of Broach, very well-known and beautiful on account of the attractive Temple of Sri. Muni Suvrata Swami

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there lived Khaputacārya So sharp was his power of remembrance that he had studied all the sciences ( Sastra) within a very short period. The title of Vidyāćakravarti (Emperor in the field of knowledge) was confiorred upon him. He had, as his student, his own consin (sister's son] Bhuvan who was equally intelligent and could at once grasp up knowledge merely by hearing.
The Baudi:as were, at that time, very powerful. The time also was of controversy. From the city of Gudasastra came to Broach a very wellknown Bauddhācārya [ a priest of that religion) to debate; and he wished to Vanquish the Jina-rule (Jina Sāšana). “Many go out for wool, and come home shorn;" in the same way he came to conquer, but himself was conquered by the supreme theory of Syādvāda. All his afforts turned fruitless. At last he lost his temper and fasted unto death. After his death, he became a Yakşa.
Due to the natural enmity of the previous birth, the Yaksa tried to give anguish to the Sådhus and Sangha by creating troubles every now and then. The Sangha ( Union ] sent two representatives to Arya Khaputacārya to request him to take immediate steps. Kapuţācārya called Bhuvana, one of his students, and gave him a skull svith the instruction that he should never try to open it and see the contents within Then, he left the place and cane to the city of Gudaşastra in which there was a Yaksa-temple. Arya Khapuțācarya entered the Yaksa-temple, and lied down with his legs rested on the Yakşa's ear. When a worshipper of Yaka came, he was shocked to see the sight. He atonce ran to the king and reported about it. The king also was horrified to hear the news. He became maddened with wrath; ordered his soldiers to drive the the man out. They ran down to execute his orders, but the Acārya, envelopping his whole body with his garment, was enjoying a peaceful sleep. The soldiers who failed to awake him again returned to the king, who, then, ordered them to beat him severely with staves and stones. As soon as this

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order was executed there came a great roar from the harem! The female ushers ran down to the king, and cried out, "A havos is created. My Lord ! Some invisible person is torturing severely cur queens with staves and stones!" The king realised that the Ācārya must be an accomplished man with supernatural facultics. The king was really terrified by his miracles, and succumbed to him. He bowed down to the ACā. rya, begged his pardon repeatedly, and prayed to be calm and merciful on him.
The Ācārya, then, ordered the demi-god (Yakşa) to accompany him. And, to the wonder of the people there, even other goads also followed him! Moreover, even two gigentic stone-rollers, which would require ateast a thousand men to move them, also began to roll behind them! The king and the people who were amazed by such miraculous powers became more attatched to Jainism. Atlast, as the king requested, the Yaksa was allowed to go back to his place, and the stone-rollers also were placed back on their proper places.
Meanwhile, there came from Brosch two sages (munies ) and reported, " Bhuvan has violantiy broken of the skull, read the paper inside it, and has acquired the powerful Akruśți Mahāvidyā. He is puffed up with vanity, and delights in eating all the preparations fit for a house-holder. When the sthavirs advised him not to behave in that way, he ran away to the Bauddha Monks From there, he sends, through the air, vessels filled with sweet-meats to the places of wealthy Jains, who are, thus, attracted by his powers. Hence, O Godl stop all this mockery or our Jain-rule!” The Ācārya heard them pati. ently. Then he started from Gudaşastra Nagar for Broach While on his way, he loosened and threw in the air some invisible huge stones with which were dashed those vessels, gomg thro ugh air, and were turned to pieces. Bhuvan saw the sight, and could conjecture that his teacher was approaching. He filed away and concealed himself in a Bauddha Temple. Ācārya,

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261 following him, entered the temple and made even the Bauddha-image bow him.
Ārya Khaputācārya's student, named Mahendra, also possessed such powers, and was a masterhand at SiddhaPrābhruta-vidya.
Arya Khapuțcārya made the Jina-Sāsana more glorious. According to reference from pattāvali he flourished some. where about 453 years after the Vira Nirvāņa, while “Prabhāvaka-caritra's writer dates him 485 years after the Mahāyira Nirvana
ARYA MANGU.
While travelling, Arya Mangu came to Mathuri Nagari. He possessed an extraordinary style of preaching which gratilied the people. The people taking him to be the most able Acārya and thinking that they have here a chance of acquiring religious merits [ Punya '] offered him as alms, tasty sweet-preparations of food. As time passed on, he became more and more attached to such types of food;-so much so that, he, then, disliked to go any-where else. This conduct of his was 110t at all in keeping with the duties of an ascetic. At last dying an untimely and an improper death, he became, in the same town, a demi-god [ Yakşa ].
Remembering his past, he became afficted with remorse. "When a thing is done, advice comes too late l' In the same way, as for himself, he thought it was too late. What tiad befallen him could not be undone. But still, he could save his followers (Sisyas). So, when once his followers were returning, from Sthandıla Blūmı, he made up his mind to pick up the opportunity to meet them and give theni a piece of advice. So, on the way, he stood with lis tongue prolonged from his mouth. The followers came, and were astonished to see

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the sight. They asked him the purpose of doing such a thing. In reply, the yakṣa reported his whole story and advised them not to be attached to the senses of taste-to restrain them.
This Mangu Sūri flourished after 467 years of Vīra Nirväņa,
SRĪ VṚDDHAVĀDISŪRĪ

AND
SIDDHASENA DIVAKARASŪRI
Sri Skandila arya, preaching great souls on the way while travelling, once, arrived at the city of Kośalpura where a Brahmin named Mukunda had the chance of meeting him. The Acarya preached him 'Bhavitavyată'. His knowledge dazzled him, who atonce took up dikṣa from the Acārya.
Once, he came to Broach. Even though aged, he had a great zeal for studies. So, he used to burn midnight-lamps; besides, he had a bad habit of murmering loudly while reading. ALārya, who came to know about this, called him and said, "O worthy one! it is not advisable to shout while reading at night, as you know that thereby, you may become the cause of awakening those uncultured people, who, if they get up from sleep at night, may be tempted to be engaged in violant deeds. So, you must not be obstinate, he paid no attention to the advice. He did not care for it! Once one of his students joked, "Sir! Is it that, by acquring so much know ledge, you are going to make even a wooden pestal bear luxuriant foliage: " Mukund Muni kept silence, but the joke was too hard for hin to bear. He felt much. He was much pained. He firmly determined to achieve more Knowledge, more prowess. With this view he went to Kashmir, and there in the temple of Goddess Sharadā he practised severe penance; abandoned all the four kinds of food. After twenty-one days
For Private Personal Use Only

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of such a horrible Tapaşcaryā, at last, the Godess of Speech was pleased and blessed him to be the brightest jewel among pandits.
He returned back; and to the surprise of those who joked he made a wooden pestle bear luxuriant folige ! The people were struck with wonder. Even the Vadis became tonguefied. His master-Skandilācārya-,recognizing his wonderful prowess, appointed him on his own seat, and named him most appropriately Vriddhavādi sūri.
At that time, Vira Vikram's rule was at its zenith, and he was known all over India He had a family-priest named Dévarşi who had an intelligent, and an able son named Siddha. séna He had defeated even great scholars in debates. So he becane puffed up and began to regard himself as the most learned Pandit. To him it was clear that there could not exist any scholar so great as he was ! He was intoxicated with vanny. He came out to prove himself most worthy. Just to show his worthiness and importance, he tied bandages over his abdomen, fastened a ladder round one of his shoulders; on the other shoulder, he placed a net, tcok up a spade in one hand, and in the other, a bundle of grass ! With such a strange appearance he started on a journey, and came to Karņāțaka. The king there, asked him the reason for putting on such surprising attires. He said, “I have to take care of my belly so that it may not be burst with the heavy load of knowledge I have grasped; and hence, these bandages! If some Pandit may rise up to debate, I am sure to overthrow him; this ladder indicates his befall 1 But in case, he runs away and dives into deep water, here is the net ! And the spade is here, to dug the ground and find him out if he hides 'under-ground ! But if he is defeated, I have kept this bundle of grass ready, sothat I can draw out a blade of grass from it, and force him to pick it up from the ground with his teeth 1
The learned men of Karņāțaka could not stand against him in debates, Then, he travelled through Mahārastra, Maga

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264 dha, Kāshmir, Gauda and many other countries, but none dared compete him.
But vanity never wins; mere pride is no power. In Kaušāmbi Siddhaséna got a bold man who told him on his face, “ Why do you boast like this? If you really want to contest,-well logo and face that Lion amongst paņdits ! Debate with him ! It seems, uptil now you have really played with children. But now your strength will be measured. To conquer that man is really a hard out to crack. You are puffed up with vanity, because uptil now you have not met him.''
By such words, Siddhaséna felt insulted, and lost his temper. His vanity was wounded. He inquired as to "the lion amongst paņạits.” Then, taking an oath to defeat him, he started for Broach.
Just after arriving there, he inquired about Vriddhavadi; but was insorined that he had gone on a journey (vihâra). The news pleased him, for he thought, "Vriddhavâdi feared me, and that inust be the cause of his running away! But I am not such a fool to let hun escape so easily !” He actually ran after him and met him on his way. Vriddhayâdi began to offer him a few words of admonition. But could Siddnaséna keep calm ? He at once lost his temper and said, "I have not come here to hear all these preachings. I want to hold with you a debate. I am Siddhaséna,-the conquerer of great orators. Merely the utterance of niy name is enough to create fearsensation in the minds of my opponents. They run away as deers run away when they hearalion's roar! I would not let you go? Either confess your defeat or win me over, and make me your pupil.
The shrewd Vriddhavâdi could know that Siddhaséna is proud of his knowledge. From the lustre of his face, he also coniectured that he must be a versatile genius able to spread wide the Jina --- rule. So he addressed him calmly. Saying,

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# Well, Brother 1 Here I am ready for any discussion But who is here to act as a judge ? So, first of all, call together a body of arbitrators (Panca! " Siddhaséna could hardly wait for selection He hurriedly appointed some cowherds as judges; and at once started the debate. He put forth very strongly in Sanskrit language, arguments from his side on the science of Grammar, Logic, Mimânsâ, and Védânta.
Then, came the turn of Výddbavâdi Sūri. He thought that to speak Sanskrit before those cowherds was just like throwing pearls before swine ! So, he compossed a song in a simple language which they would easily follow, and sang it in a pleasing way. The cowherds were pleased, and they declared that Vyddhavâdi had won the debate.
Siddhaséna, as he was bound by an oath, requested Vțddhavādi to accept him as his pupil. The Guru replied, "Siddhaséna ! This was not a proper debate How can these poor cowherds measure the value of scholarship? Better we should go in some royal court and hold a debate there." But, though vain, Siddhaséna was also true to his words. He said, “O teacher ! You have the capacity to set your sails as the wind blows You know well to serve the times. You have surely won. So, be kind to accept me as your disciple just now." Inspite of this request, the Guru Mahārāja brought him to Broach and again vanquished him in a debate, held before the royal-court. Then he willingly gave him Dikşa' and he was named Kumud Candra.
Within a short period, he learned almost all the sciences, as if he was formerly aquainted with themi The teacher became pleased with his extra-ordinary intellect and offered him the little of the Sarvajna Putra After some time, he was made an Ācārya and was called Siddhaséna Sūri.
Once, while travelling, he came to Ujjainī the capital of King Vikramaditya. The people cheerfully greeted him by shouting loudly his name, saying “Hail, the Sarvajna-putra !" The king was not a Jain. So out of natural jealousy, he did
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not bow him openly; but just to know his prowess he made a mental salute. Siddhaséna could read his mind, looked at him and loudly said, “ Dharma Lābha !" When the king asked him the reason of utterring so, he said, “ This is the fruit of your mental salute." The king was highly astonished and ordered to offer him one crore (ten million ) golden coins. Sūriji said:“We-saints-need no money! Free those persons who are in debt." The king carried out his orders, and started, on his own name, an era which is up to this time prevalent.
While travelling, Sūriji came to Crirakūta (Citor) where he saw a pillar and was wonder-struck. It was prepared from from different medicinal herbs I He recognized them one by one from their smells, and then prepared from different medicinal plants, a paste which was then besmeared upon the top of the pillar. And at once opened an entrance-door, from which Surij brought out a took. He opened and read the first page of it from which he could know two secret Vidyås. By one iron could be turned into gold! It was called SuvarnaSidhi. By the other, when the magical mustard-seeds were thrown into water, there could be created a horse-man, accountered with arms I 'But as soon as Sūriji began to turn the page and read the second one, a warning from the blue was heard : “Stop, please !" So, he replaced the book, and atonce the door was closed !
Some time passed away He, once, came to Karmāpur whose king Devapāla was also attracted to him and pleased with him. About the same time Vijayavarmă, a neigh-bouring king, attacked Karmāpur with a big army, Devapāla was not in a position to win him over. He approached Sūriji and asked his advice. Suriji, using those two Vidyās, created a great army of mounted soldiers, and an inexhaustible quantity of money. As soon as Vijayavarmā came to know about this, he ran away, From that day, Devapāla became a staunch follower of Sūriji, and he accepted Jaina Dharına; also the king gathered the assembly of the people and conferred upon him the title of

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*Divākara.' The king, thinking him to be most fortunate to get such a Guru, requested him to stay there; and used to send for him a pālakhi* daily to call him in his Durbār-Hall. By reverence daily, Siddhaséna became a little-bit proud. In his daily duties also, he became lazy. He almost forgot his duty of abandoning all Parigrahas ( belongings )
Vrddbavādi came to know about all these. He thought of bringing his able student to .senses again. He went there and silently took lus place amongst the servants who used to carry Siddhaséna's Pālakhi. When he got the opportunity, he relieved one of the servants from carrying the Pālakhi, and placed his own shoulder to carry it ! But as old he was, he could not bear the burden, and so, his shoulder began to tremble. Siddhaséna sitting inside marked it and said, "To HTC#5151*at. Fre: for aa arafa ?" In haste instead of area he spoke the incorrect form a fa. His 'guru' atonce caught up his error and replied, "न तथा वाधते स्कन्ध यथा वाधति वाचते!' Hearing this reply, he was simply struck with wonder! He doubted that it must be his 'Guru'. He ordered the servants to stop the Pâlakhi; and getting down, postrated himself before his feet. Out of shame, he could not utter a single word, but asked for some atonment. The Guru told him to try tor the welfare and uplift of the people of this world, and then he went away.
Siddhaséna, who was thus again reminded of his duty by Guru, wandered from town to town. One day, he came to Broach. He thought that all the sciences written by Ganadharas and Tirthankars are in Ardha-mâgadhi Language which is too simple and primary. “What if I may rewrite them in sweet Sanskit? Thereby I can render a great service to Āgama." Thinking .so, he approached the Guru-Mahārāja and asked for his permission to do so. Guruji nodded his head, and added that even by thinking like that he had really insulted the writers of those sacred books, so he should do the tenth Pārancika-Atonement. While practising it, he should abandon
* Palakbi-& palanquia.

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the Gachha, should secretly follow the religion and do severe penance for twelve years, during which he should preach 18 kings; and then, he should again take up Dikşâ. Hearing those words, he changed his dress, and in a concealed form started off. After a few years he came to Ujjayini, went to the royal palace, and asked the door-keeper to go and inform the king that some unknown saint had come to see him, so he might let him know whether he would meet him or not. The geneous king atonce called him, and Siddhaséna began to recite Ślokas (verses) of his praises :
(i) "O king! The praises, made by the learned scholars, that you are ever-ready to give away (as gifts) anything, are false, because you have neither given your back (i.e. ran away) to your enemies, nor have you ever given your heart to any woman other than your own queen."
(2) "O king! As you have kept as your beloved the Godess of Speech upon your tongue, and on your lotus-like hand always rests the Godess of Wealth, the Fame, in the form of your lady being greatly annoyed by the sympathetic treatment that her two co-wives get from you, has as if lost her temper, and so wanders in different countries.'
(3) "O king! Whence did you learn such an extraordinary archery-by the power of which Marganaugha (a number of arrows) comes towards you instead of going forward; and the Guna (the bowstring ) goes in the opposite direction ?"
The purport this verse means to convey, is that Margapaugha ( a number of mendicants) approach you with a hope to get some alms from you, and so, your Guna' (fame) travels even in far off countries.
(4) "O Lord of the earth! As soon as the warning trumpet of your marching with your army, blows, the pots of hearts of your enemies are cracked and broken; and the wonder is that the stream of water that flows from the pots, runs heavily through the eyes of the wives of your enemies!"

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As lie finished one by one all these verses, the king one by one looked in the four directions and atlast sat at his feet. It meant that he had offered him the whole kingdom spreading in all the four directions. But the disinterested saint did not want it. Then the king with a great honour kept him in his kingdom Once, while the king went to the temple of siva, Siddhaséna who was with bim turned back from the doors. The king asked hin the reason. He said " Śiva would not be able to receive my homage ( Namaskāra )". The king was astonished, and he became eager to know why it was so! Siddhaséna atonce began to pray, and as soon as he recited the eleventh vjāthā of Kalyāņa Mandira, the Śiva Linga was broken off, and from it appeared the Pratimā of Avanti-Pārsvanātha! The news of this wonderful miracle spread over • many many countries. Thus Siddhaséna atoned and fulfilled the vow taken by him. As he had thus atoned, the Guru, agam, welcomed him in the Sangha and offered him the seat of an Acārya. He gave • Pratibodha' to Vikramāditya and through him he led a sangha to Satrunjaya and Girināra.
Siddhaséna's era was not Tarka.-Pradhāna, but was Āgama-Pradhāna. But, after the composition of Gautam's "Nyāya -Sūtra". Tarkavāda became prominent, and he was the best logician (Tärkiki) He was the founder of Jaina Tarka Šāstra, and was the first to compose a Tarka Prakarana' named “ Nyāyāvatāra ' in Sanskrit. Moreover, by translating "Sanmati Prakarana" a well-known Tarka-Grantha, into Prākrit-āryā verses—he rendered a unique service to Nyāyavāda.
Siddhaséna has composed thirty-two Dwātrinsikās from which twenty-one Batrishis are available even to day.
From his works it seemed that Siddhaséna was not merely a logician but was also a great Dārşanika (philosopher). Not only did he possess the knowledge of the three well-known Jainétara-(other than Jaina )-philosophies-Sankhya' Vaisesitha, and 'Bauddha,' but also was well-versed in Nyāya, Véda, Upani

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$ads etc. He did Anaśana ( fasting unto death ) in. Pratistħānapura district, and obtained 'svarga' (heaven).
PÄDALIPTA SŪRI In the city of Koşāla in the reign of king Vijaya Brahama, there lived a merchant named Fulla, who had a wife named Pratimā. For a long time they craved for a child; Pritumã tried many niedicines, and did many Mantra-tantras also, but she did not succeed. Atlast, she worshipped the Godess Vairotyā whom, when she was pleased, she asked her how to obtain a child The godess told her to drink the water by which the feet of Năgahasti Sūsi are washed. Pratimă atonce went to the Upāśraya, and saw a 'muni' carrying the pot of the water. She requested him, obtained the water drid drank it. Then she bowed down to the Sūrimiahārajd, who, as if looking deep into her destiny, said, “ Keeping a distance of ten feet from us you have drunk the water. So your son also will be prosperous if he is ten miles away from you. Müre-over, you will get other nine sons." Hearing this, Pruimā replied, “O Sage ! I shall offer unto your honour my first born. For, what am I to gain if he is not to stay with me, as you just now told me. ?"
As days passed on, she became pregnant, and at the proper time gave birth to a handsome little son whom she offered at the feet of Guru-Mahārāja. Guruji handed him over to her with the instruction of nurishing him, and training him properly and carefully, He was given the name of Nagendra When lie became eight years old, Guru-Mahārāja kept him with himself.
Nāgahastisūri had a spiritual brother named Sangama Sinha whom he gave Dikşā as instructed by the Acārya. Then the little sage was kept for studies under Mandana. He was very intelligent and had sharp memory. He could grasp up even the lessons given to other Munis also. Then what to talk of those

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given to him ? Within one year he became a great scholor of Grammar, Logic, Literature etc.
One day, Quru-Mahārāja sent the litile-sage to bring canjee ( gruel). He brought it, and also gave him a most poetic and picturesque description of the woman who gave it. Afterwards Guru-Mahārāja appointed him on his own seat, and giving him the name of Pädalipta, taught him Ākāśa-Q.. mini-Vidyă ( The science of flying in the air ).
Then, he was sent to Mathură to widen the Jina -şăsana. Prom there, he went to Pâtaliputra where ruled king Muranda. About the same time some body offered a small ball covered over tightly with a net so that the inner part was not at all visible. Just to test the new comer, the king sent it to Päda. lipta Sūri who could, atonce, see that the string of the net was covered with wax, So he dipped the ball into hot water, Found out the kilot of the net-string and untred it, and sent it back to the king. The king was greatly pleased. To have a further test, the king again sent him a wooden stick polished from both the ends, so that the the top-end and the bottom one could not be marked out. Guru-Mahārāja placed it into water, as the bottom-part was heavier than the topone, it went down. He marked both the ends and send it to the king, who again sent him a small box whose lid was not visible. That riddle was also easily solved by Guru-Mahārāja who placed it into boiling water and found it out, opened it, and sent it back to the king.
Now came the turn of Guru- Mahārāja who, with a view to test the royal ministers sent them a round gourd-bowl which was tightly covered over with a net. Now could untie it. At last Guruji did it.
Once, the king got a strong headache which was atonce cured by the Guruji with his magical powers. So, the king was more attracted. Then after travelling in some cities, they came to Omkārapura.

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Though extra-ordinarily inteligent, he appeared like a boy, as he was very young. Once while he was playing like a child, some Śrāvakas who had heard about his prowess, came to bow him, and asked him, “Where is the holy-residence (Upāśraya) of nis holiness Pädalıptasūri?" He answered them properly and then, through another door, went inside and sat quietly on his seat. The śrāvakas came, and were amazed to see the same boy, whom they had seen playing, sitting on the elevated seat! Then, he preached them. They returned amazingly, and felt that Ācārya should give him time to play also. Then, he won over all the Pandits who came for debating.
While travelling in different parts, he won over all those who hated Jin-Śāsana. Brāhmins from Pāšalipur, envied him; so, by the request of the saņgha he went there through air ! the Brāhmins took to their heals,-as soon as they heard of his arrival.
Pădaliptasūri used to besnieare his feet with a paste before starting on . pilgrimage of five places. With a yiew to know the medicinal herts which he used in the paste, Nāgārjuna, one of his students, used to wash his feet and then by smelling the water tried to find them out. Thus lie could mark out 107 plants! Then he prepared a paste besmeared it and tried to fly; but like a cock he could only fly over a very short distance and then would come down. The Guruji came to know about this adventure of his Siśya, and thinking him to be an able person, he laught him how to prepare it. Then, out of reverence for his Guru, Nāgārjuna built and populated a city named Padalipta [ Palitānā ] at the foot of mount Şatrunjaya
Padaliptācarya wrote a book on science, named "Nirvāņa. kalikā", and wrote on Jyotis Şāstra also Being conscious that the end of his journey of life was near, he went on Vimalāčala (Satrunjaya) and after a severe meditation for thirty-two days,

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had “ Kāla Dharma " and divine souls.
got his
seat amongst the
No. 13-ŚRĪ VAJRASWAMI. House-holder's life : ... ... ... ... 8 years; Căritra Paryāya : ... ... ... .. 80 years;
[Vrat-Paryāya for 44 years
and Yuga-Pradhāna 36 years ). On the whole : ... ... ... . 88 years. Obtaining Heaven in M. S 584. Gotra [ lineage ] : (lautama-gotra
In the city of Tumbavana in the country of Avanti, there lived a merchant nanied Dhana who had a son named Dhanagiri. From his very childhood, he was fortunate to get the company of scholars. And so, from his young age his mind was detached from all the pleasures of this world. Hence, when his father inquired for a bride for him, he showed his clear disinclination for inarriage. In the same city, lived Dhanapala who had a daughter named Sunandä whom he gave in marriage to Dhanagiri with great importunity. He had, also a son named Ārya Samita, who, as he had no fascination for worldly pleasures, accepted Dikşă.
Sunandā and Dhanagiri passed their married lile happily, and after a short time Sunandā became pregnant Then, the soul of Tiryag Jrumbhaka Déva (who had heard. Pundarika-Adyayana on Astā pada Mountain before Sri Gautama Swami ) was re born. While she was pregnant, one day Dhanagını told her,' Darling! I wish well of you us well of the little one inside your belly ! But, as for myselt, now I have made up my mind to approach Śsi Sinhagiri, before whom your brother Arya Samita had taken Diksă, and accept caritra dharma ". Sunandā tried her level best to convince him not to leave her; but can one
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who has once fixed his goal and started his journey, stop and return back ?
At the proper time, Sunandā gave birth to a child. Her maiden-friends joked, and said to the child, "O little one ! Had your father not accepted cărilra, we would have celebrated this occasion with great pomp.” The child was thus reminded indirectly of his previous birth. He also got before his mental eye the picture of his previous divine life. He also became impatient to get Diksā; but was helpless, as he was too young! He began to cry. Thinking that his mother, perhaps, might get tired of him and so might abandon him, he continued crying. Sunandā actually got tired of him, She passed six months any, how; but felt as if she had passed more than six years !
Śrī Sinhagiri, with Arya Samita, Dhanagiri, and many other Sädhus, once, while travelling, came to this very city. At the time of Gočari ( time for fetching food ) Dhanagiri asked the Guruji for his orders. Guruji could see everything by his supernatural powers; so he said, "My gentle boy ! Bring whatever you get. Do'nt wait to think whether it is Şacitta cr .A-ċitta'l' They went to the city, and accidentally came to the house of Sunandā who was greatly-tired of that boy. So she got a good opportunity. She told Dhanagiri, "Take care of your son, please 1 I am really tired 1 You may carry him away and maintain him!” Saying so, she handed over the child, with whom Dhanagiri came to the Guruji. The child was so heavy that Dhanagiri could hardly keep his hand straight. The Guru saw this and said, “This boy would be as strong as the Vajra. (Thunder bold" From that day he was called by the name of Vajra Swāmī, Guruji handed him over to the Sådlivis to rear him properly. Sädhvis handed him over to the care of the shayyātaries (the Srāvikās who gave Upāśraya ).
Vajra Swami became three years old by sucking. The Sadhvis used to do 'Avruttis' (repetition) of eleven Aigas'; so, Vājra Swāmi also grasped up the knowledge of the eleven A ngas

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While travelling, once, they, with Dhanagiri, again came to that very city. After giving away her child, Sunandā had repented heavily. So she thought of using this opportunity for getting her son back. She approached the Sādhu and asked him to give her son back. The problem was placed before the Sangha, the king als) recurved the complaint, and, atlast, it was decided that an open meeting should be held, and the boy should be allowed to approach any body; and who-so-ever he would approacli would be allowed to take the possession. Consequently, a meeting was held in the royal-hall. Sunandā tried to attract the child by numerous toys and sweets etc; but Vajra Swāmi paid no atiention to her Finally, when Dhanagiri showed him 'rajolaraqa', he went near him. At last, Sunandā also lost all her interests from these worldly pleasures, and accepted Diksă sro.n Sinhaguri
Once, while they were travelling with the Guruji, it began to rain heavily. All the Sådhus went under a Yakşa-mandapa to get shelter. At this time one of Vajra Swami's god-friends came to test him. He came in the form of a Sārthayāha and requested Guru-Mahārājā to visit his place for food. Guruji saw that the rain had stopped, so he sent Vajra Swami to fetch ‘gočari'. The god, on the way, spread innumerable small frogs; hence, Vajra Swami entered a small hut which was just near, and stood there till the way became clear, again. After some time, when he reached safely the place of the Sārthawāha, he marked that the feet of the person offering gocari did not touch the ground at all ! His eyes also wore as if fixed; he was offering Kolā pāka' which could not be available in that season I Seeing all these, Vajra-Swāmi said "Please ! We cannot accept a Déva-Pında ". The god was pleased, he appeared before him and gave him Vaikriyalabdhi In the same way, once, while he was accepting Ghee, he recognized that the giver was a god, and so, kindly rejected to take it The god was pleased and offered him Ākāsha-Gāmini - Vidyā (The science of travelling in the air ).

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Once, while Guruji had gone to sthanţila-bhūmi and all other Sãdhus had gone for gocari, the little sage arranged, around him, all the Upakaranas in proper order; placed himself in the middle, and began to give Vãčana' of eleyen Angas. Meanwhile, Guru Mahārāja cane near, heard the charming and serious tone, and when he saw through wall-holes this playing of the little-sage, he became greatly pleased. Then, with a view that the little-Muni might not be ashamed, he uttered loudly, "Nisīhil” by hearing which, Vajra-Swāmi at once replacing all the Upakaranas in theie proper order, came out, and removed the dust from his Guru's feet.
Looking to Vajra Swami's great prowess and at the same time such an humble nature, Guruji decided to treat him in such a way that all his latent capacities might be completely developed, and in varăvratya' etc. also he may not be disregarded. So, calling all his students, he said, “We are going in the neighbouring villages, and shall return in a short time."
“We, also, like to accompany you,' the disciples replied.
Then Guruji told them that it was not proper for them to wander in such small villages in such a big number; as, it would lead to Adha Karmas and other faults.
The disciples
" But, then, who would give us Vācanã " placed before him their difficulty.
Guruji replied, · Well! Vajra will do it!"
The Sisyas were astonished for a while, but then they thought that what their Guruji said,, could not be otherwise. So they kept silence. And in the next morning, Vajra Swāmi gave such an interesting. Vācana' in such an easy way that even a block-head would easily understand it. So, after some days, when the Guruji returned, all of thiem highly appreciated Vajra's powers before him, and said, “ Please, manage that we may daily get .Vācanã' from Vajra Swāmi

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Thinking this to be the proper time for Vajra's rising prosperity, Guru-Mahārāja imparted to him a knowledge of almost all the sciences. Then, he to'd him to go to Bhadragupta Sūri into the City of Avanti, and learn Dasapūrva; because there was no other scholar who could compete with him in that subject. Vajra Swami carried out his revered teacher's order and started for Ujjayini. When he reached it, it was night time So he passed that might outside the city. On the other side, Bhadragupta Sūrı on thai very night, got a dream that somebody took away the pot of milk from his hands, and was overpleased by drinking it. Early in the morning, when he was telling to his pupils about the dream, Vajra Swami appeared. After bowing down politely, he told him the reason of hus coming there. Bhadragupta Sūri also could mark him to be the most able person, he imparted to him all the knowledge he possessed, and after the sudies were over, he sent him back to his Guru, who, then, offered hin the seat of Acārya' and handed over to him the management of the whole Gaċcha.
Once, while travelling, Vajra Swāmi came to Pāšaliputra, stayed in a garden, and he, assuming a deformed appearance, gave the people a sermon People began to remark that the Sädhu's physical appearance was not at all in keeping with his sermon. But on the next day, he appeared in his natural handsome form and preached them The people were struck with wonder Hearing from the Sadhvis about his awe inspring pe. rsonality and extraordinary prowess, Rukınınī, the daughter of Dhana Srésthi of that city, became affected and told his father that she would not marry anybody else excepi Vajra Swāmı; she would better prefer death to marrying anyone. Hence, Dhanaśéreśthi approched Vajra Swami and requested lum to accept Rukmini, and added, "I shall offer you ten millions of jewels in dowry So, please, be kind to consider my kind request !" Vajra Swāmi replied, “ Sreślhi! You seem to be a simple-hearted man l As you yourself are numersed in the ocean of the worldly pleasures, you want others to follow you! But bear in mind, that all those pleasures are volatile and transi

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tory. If your daughter is really attracted towards me, she may follow my path of admonition. It is the only easiest and the best way I' Thus he succeeded in the convincing hun; gave her Dikşā, and admitted her into the group of nuns
After a few years, broke out a terrible famine in that land. All the beasts arid birds, and human heings were placed in great aifficulty. Sri-Sangha also could not bear to look at their pains. Those who were wealthy were so much afraid that they dared not open their coors even! Poor persons used to rob away whatever they happened to see. Even Sädhus did not escape from the cruel grasp of starvation. So, Śri-Sangha requested Vajra Swāmi to profect the people from this calamity. Vajra Swāmi consoled them Then by his magical power spread a large carpet upon which sat the whole Śri-Sang!ia, and travelling through the air, they all came to Mahāpur where there was Bauddha-rule. The citizens began to abuse and envy the Jain-religion Even the king's ears were poisoned. Bauddhas plotted against Jainism. They threatened the gardeners, and told them not to give a single flower to any Jaina for worshipping their gods during the Paryusana holi days. Sri Sangha was shocked, because it would be most improper and manneriess not to olter flowers to the gods on those great holl-days so the. Sangha reported the whole matter to Vajra Swāmi and requested to take immediate steps for the sake of their own religion. Vajra Swāmi, atonce, went to the city of MăhéŚwarī through air-way. There was a florist-friend of his father named radit, who honoured him and asked him the reason of his coming Vajra Swāmi told him what had happened, and requested him to supply him with flowers. He offered him 20 lacs of flowers. From there, he went to the Goddess of Wealth upon Kshudra Himavanta-Mountain and brought from there “Thousand-Petal-lotus-flower, for Jina --worship. When the people of Mahāpura came to know about this, they felt ashamed, and the king also accepted Jaina-religion
Once, Vajra Swāmi got Śleśma-disease. So, he obtained a

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piece of dry ginger; and used only a small piece from it. The other piece, for further use, he placed on his ear. Put through mistake, he forgot it. So in the evening, when he was performing Paçıléhapa it fell on the ground. Vajra Swāmi took it to be a bad sign. He thought that lie was that much negligent ! It was a small mistake on his part. Then his life must be very short, he thought. He felt that he must atone for his mistake, Hence, he made up his mind to fast severely.
Once again, there broke out a famine which lasted for twelve years ! Vajraséna (Vajraswāmi's pet student) called his students and said, "Don't you worry! I shall maintain you by obtaining food by ay magical powers." But the students replied that it would he considered as an improper conduct on their part, so they would not take such food. Then all the 500 Sisyas came to Vajra Swami who, then, with all of them (with the exception Vajrasena and one trifling little-boy-sādhu) went on a mountain to fast; that little sădhu, afterwards, could mark his own fault, and as an atonement went to that mountain base and performed "Pädapopa-gamana’-tastı..g Just as Ghee melts away when placed near fire, in the same way, the body of that little boy melted away before the hot slab of that rock. Vajra Swāmi told the whole story to his Sisyas. Then, every one of them separately sat down upon a rock where there were no insects. (All of tirem took their seats on different rocks.) At that time some demi-god came to harass VajraSwami, but failed to do any thing. Then, thinking that Ksetradeva was not pleased, he, with few others, went on to another rock, and leaving the body in deep maditation, fasted unto death; and atlast obtained a place in the heaven. At the time of Vajra Swami's leaving the earth, Indra himself came there in his celestial carriage, took a round and arranged the deep forests and big trees in proper order. So from that day onward, that mountain was called Rathāvarta. This holy place was, probably near Vídışā í Bhelsā ) in South-Mälva.

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Vajra Swami showed his skill at the right moment and maintained the dignity of the Jaina Command (Sasana-Prabhāvanā). His accepting the sadhu's life from his very boyhood and his scholarship are sufficient evidences of his greatness. After his "Swarga-gamana" ( lit.=going to heaven ) these three things-[1] Dasapūrva, [2] Fourth Sainhanana and [3] Fourth Sansthāna -were abolished. Vajra-lineage started after his name.
Nothing is known about-whether Vajra Swāmī had composed some Prakaranas or written some volumés or not. There is nowhere any reference about it. There is an important' reference about him in the 3rd Adhyâya of Mahā Nişītha-Sūtrawhich informs that before Vajraswāmi, Panca-Mangala Mahā. śrut Skandha ( Panca-Namaskāra Sūtra ) was only a separate sūtra; there were commentaries and critical notes etc. written on it, but as time passed on, all of them were destroyed, So Śrī Vajraswāmi composed the Panca Mangala --Mahā Śruta Skandha in its original Sūtras. It also seems that Navkāra. Alantra was formerly an independent Sutra, but after Vajra. Swami arranged it before the sūtras, upto this day it is attached there as the Arambha-Mangala ( a auspicious beginning ) of the Sūtras
Vaira Swami's time was the time of remonstrance. Even in the hard days of famine, Sõdhus preferred fasting to obtaining food by magical powers and eating it when other persons were dying of starvation. Moreover, at that time Idol-worship was also very prevalent. That a man like Vajra Swāmi might take so much pains to bring flowers cleary indicates that Catya-pūjā must have been a prominant part of worshipping in our religion, and that must be the reason why he used all his powers for that

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BHADRAGUPTĀCĀRYA
He was Vajra Swami's teacher. When Vajra Swāmi finished his studies before Sinhagiri who also felt that he was yet able to study more, Sinhagiri advised him to go to Avanti and study further śruta before Bhadra-guptācārya. On the other side, Bhadra-guptācārya got a dream that some guest had come to his place and drunk away his whole pot of milk. ite related this news to his pupils and added, “ Some one, who will study the whole of Daśapūrva thoroughly will come to me !"... While he was conveying them this news, Vajra Swāmi approached, saluted him and with due respects stood before him quietly. Looking at his towering personality and sharp intelligence, Bhadraguptācārya imparted to him the knowledge of Dasapūrva and then, after it was finished, sent him back to his Guru.
At the time of Bhadraguptācārya's last days, Ārya Rakşita Sūri performed Ārādhanã, He (Ā. Rakṣita) was the student of Ācārya Toşalıputra who had ordered him to go to Vajra Swāmi for further studies. Accordingly, when he went there, he also met Vajra Swāmi's Guru-Bhadraguptācārya who, thinking him to be the most able person, said, • Ārya Rakşita ! May you be my helper in these-my last days I" Arya Raksita Sūri did the same and performed such a nice Upāsanā that Bhadraguptācārya had to praise him and say; “ You may-for further studiesapproach Vajra Swāmi but do stay in a different Upāśraya (residence) and take your food, drinks etc. separately; because whosoever will take food with him or will sleep with him even for a single night, will meet with his Kāla Dharma (death).
There is difference of opinion between 'Pattavali' and 'Duşsamā Sangha-stavayantra' about the services rendered by Ārya Rakşıta Sūri to Bhadraguptācārya. Bhadraguptācārya, then, finished his life-time and went to the other-higher world.
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RENOVATION
OF SATRUNJAYA GIRI
BY JĀVADA SHĀH:
In Kämpily apura there lived a merchant named Bhāvada who had a religio'Is-minded wife named Bhăvata. By an unfavourable stroke of fortune, wealth left them. Yet not, only did he maintain his full faith in the religion, but also he became more and attached to it. Once, when two saints visited their place, Bhāyata asked them when they would get wealth again. The saints replied, “To-day in the market will be brou ught a mare of a superior breed You do buy it. It would fet'ch you tremendous wealth ! Bhāvada Shāh did the same and after some time the mare gave birth to a beautiful colt, who when he became young, shone out to be a unique horse in the whole world. Hearing about its fame, a king, named Tapan, bought it for three lacs of rupees. Then, Dhavada bought numbers of other mares who gave births to many gem-like younghorses. Then, he offered many best horses all of the same colour and tribemoto King Vikrama who was highly pleased and who in return, gave him 12 cities including Madhumati (the present Mahuvă in Käthiăwār).
Everything comes of itself to a fortunate man'l Just after Bhavada entered Madhumati, his pregnant wlie at home, gave birth to a beautiful son-as if East giving birth to the Sun at dawn. They celebrated his birth-day with great pomp, and named him most appropriately Jāvada.
At this time, Kapardi-yakşa,-the demigod-protecting Satrunjaya, Giri had become vain and cruel. The area of about 50 miles around the mountain was turned desert-like. No one dared to go there on pilgrimage. Kapardi used to devour even human

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beings, and ther, throw Alesh, blood, bones etc. upon the mountain. None dared visit that mountain out of his fear. Grass had also abandantly grown over all the ways. In that condition, there was but one hope : that some most powerful Acarya might visit the place, re-protect the mountain and appoint a new demigod; pilgrimage would be possible then and then only i
After the death of Bhāvada, jāvada ruled over his territory and protected the people. During this period the Moghals attacked Sausāstra and robbed away abandant wealth, corn, and carried away as slaves many persons. On the other hand,Arya Jāva. da protected his own religion also in anārya land | Once while he was travelling in that anārya territory, he met some Sådhus who, as they saw him, said, 'O! You are going to be the renovator of Śatrunjaya !" Hearing so, he went home and began to worship the Goddess Cakréswari. After one month's worship the goddess became pleased and said, "Go, directly from here to Takşasilā city, take up the Bimba of Arhanta's Pratimā from there, and with that Bimba, you go to Satrunjaya !" Just to carry out this order, Jāvada came to Madhumati. As soon as he reached the city he got the news that his ships which had been sent to China etc. formerly, had come loaded with gold. Meanwhile, Vajra Swāmi also accidentally came there ! Jāvaļa requested him to help him in protecting Satrunjaya. Fortunately there arrived-for salutation-at the same time, a person who, before his death, was preached by Vajra Swāmī and who after his death was born as a Yakşa.
Vajra Swami suggested the Yakşa also to help them; and with Jāvada started for Satrunjaya. That Kapardi Yakşa left no stone unturned to harass them on the way, but the heroic Jāvada SMāh and Vajra Swami were enough to match him. Atlast, they easily reached the mountain top. That Jain Kapardi threw the Arhant-Bimba down repeatedly for 21 times,

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and for 21 times Jāvada Shāh went down and brought it on the top
As the last resort, Vajra Swami, with all the four Sanghas did Kıyotsarga; while Jāvada Shāh and his wife placed their bodies under the wheels of the chariot carrying the Bimba. By the power of their extraordinary virtues and faith in the religion, and also with the help of the new Yakşa, they were able to enter the temple; and that vain Yakşa could not do any harm. Then they washed the whole Caitya (temple), and on the place of the broken Pratimā, they replaced the new one. At that time, that vain demi-god tried to enter the old Pratimă but he could dc ro harn, as that Pratimă had lost all its powers. So, as he failed, at last he cried out and made so loud and horrible noise that even the peaks of the of the mountain were shaken, and mountain was divided into two parts-one in the north and the other in the south! All except Vajra Swami, jāvada and his wife, got swooned ! Then with the help of the new Yakşa, and, after praying to the the Adhişthāyakas of that former Pratimā, all were brought back to senses. Peace again prevailed there; and they could easily establish the l'ratimă in that Caitya.
Then, Jāvaga, with the banner-staff in his hands, began to ascend the top of the temple with his wife to place the dag upon it. He felt overjoyed and while ascending, became drowned into happy and divine thoughts. His wife also-as if his own shadow was following him and giving him perfect response in his talks. And as if it was the happy end of the comedy of their lives, both of them suddenly got heart-failed and expired on the spot, and went to the other world to-gether (Lit. to the fourth divine residence).
The gods threw their dead-bodies into Kșira sägara (Lit. The Occan of Milk). Their son Jāj-nitha was deeply affected

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by this incident, but was consoled by Guruji himself. He was also told the history how they were favoured by the Goddess 'Cakréswari; and so he got peace at last.
Jävada Shāh did this deed (of protecting Satrunjaya ) after Vikram Samvat 103.
सिरिवज्जसेणमूरी १४ चाउदसमो, चंदमरि पंचदशो १५ । सामंतमहसूरि सालसमो १६ रणवासाई ॥ ६ ॥ Siri Vajjaśena Suri 14 Cāuddasamo, Canda Sūri pancadaso 15 Samanta bhadda Sūri solasamo 16 ranyavāsarai-16) Śr: Vajraséna Suri was the fourteenth, Canda Sūri was
the fifteenth Samanta-bhadra Sūri was the sixteenth Vanavasi,
तत्पट्टे श्री वज्रसेनः । तत्पट्टे श्री चंदसरिः।
तत्पट्टे श्री सामंतभद्रसूरिः । Tatpatté Śrī Vajraséna. Tatpatté Śrî Candra Sūri Tatpatté Śrī Sāmanta-bhadra Sūri The meaning of the Vyākhyā :
On the seat of Śrī Vajra Swāmi came after him ) Sri Vajraséna Sūri (as) the 14th Pattadhara. During the days of famine once, when he heard that lśvarī, the wife of a merchant named Jinadatta, had mixed poison in Lakşapāka (food prepared after spending one lac of rupees) prepared at their city he went there with the permission of Vajra Swami, told the people that on the next day the famine would be over and took properactions to remove the evil effects of the poison. And then, gave Dikşā to the family members. Their names were Nāgendra, Candra, Nivịtti and Vidyādhara. From all these four persons began four different Tacchas known by their own names. Śrī Vajrasena lived for 9 years at home; passed 116 years cäritra Paryāya and three years as

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a prominent figure of the age. So on the whole, he lived a life of 128 years, and left this world after 620 years of the Nirvāna of Sri Mahāvīra Paramātmā.
Between the period of Sri Vajraswāmi and Śrī Vajra sen Sūri flourished two well known figures of that age ( Yuga Pradhāns )-Sri Ārya Raksitasūri and Durbalihā Puspamitra. According to the Pattāvali Ārya Raksita Sūri left this world after 597 years of Sri Veera, while 'Āvaşyaka Sūtra Vrtti' notes that the 7th Nihnava flourished after 584 years of Rukşitsūri's 'going to heaven'. We leave this problem for the scholars to solve it I The Digambara came to be after 609 years.
On the seat of Sri Vajraséna caine Śri Candra Sūri as the 15th Pattadhara From liim, started the third lineage named "Candra-Giccha''. In it flourished many brilliant and distirguished Sūrīśvars who also became the founders of so many different Gaņas.
Śri Samanta Sūri came on the seat of Śrī Candra Sūri. He was most proficient in knowing the past. As he used to dwell in solitary places like forests, was detached from all the pleasures of the world and perfectly disinterested, he was known by the name of the Vana Vāsi (a forest-dweller). And from him began the “Vanavāsi-Gaccha"-the fourth lineage.
NO 14 SRĪ VAJRASENA SŪRI :Grahastha-Paryāya (The life of a house-holder ) .. 9 years : Căritra-Paryāya... ... ... ... ..... ... ... ...... ... ........ 119 , :
(ordinary Vrata Paryāya...... 116 years
and Yuga-Pradhāna....... 3 years On the whole .... ...... ... ... ... ... ... . ............. 128 years : Going to the other higher world...... ..........M. S. 620 years. Lineage (Gotra) – Kausika gotrax
Once, while travelling, Sri Vajrasena Sūri came to Sopa• Somewhere else it is called Bhāradrāji also.

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raka-Nagara. At that time, the whole land was under the dark shadow of severe famine. Inspite of spending a lot of money people were not able to get food. In that city there lived a merchant who had a beloved named Išvari. She had four sons named Nagendra, Nirvruti, Candra and Vidyadhara. Being tired of starvation they made up their minds to mix some poison into Lakṣa-pāka (food prepared at the cost of one lac of rupees.) Vajra Swami who had the previous knowledge of things going to happen, at once told Vajraséra that just on the next day of the day when the poison would be added the famine would be over and a period of abundance would begin. Fortunately, one day, Vajraséna came to the house of Išvari who most cheerfully welcomed him. She told him how they had become tired of starvation, how life had become burden-some to them, and hence, her determination to take poison! Guruji consoled her and told her emphatically that the days of starvat:on would soon be over. And to her wonder, his words proved to be true; as, just on the next day, anchored on the shore of Soparaka their ships fully loaded with corn! The miracle opened her eyes, and she began to think, "Had I added poison to the food, we would have been no more! Then, why not to dedicate this life to the cause of the holy religion which has restored it to me? Why not to take up Dikṣā (Renunciation) ?" Thinking so, she with all her four sons took up Dikā. From the names of the four sons started four different lineages (Kulas). It is also said that each of them established 21 Acaryas; and, thus, started "the corāśī Gaccha" (The-84-lineages). The Nirvrurti-Kula, soon ended; but the other three continued for a long time and in it flourished many majestic souls.
THE CREATION OF KAPARDI-YAKŞA:*
Once, while travelling Vajrasena Sūri came to the city of Madhumati in Soratha-Country.
* These facts are noted, here from "The Tapa Gaccha-Paṭṭāvali" of Śri Jain Svetambara Conference Herald.

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There lived a weaver called Kapardī* who had two wives Āời and Kuhädi. Kapardi was very fond of taking drinks which must always be avoided and food which was not worth taking. So, both the wives, once punished him and drove him away. While he was wandering in that miserable condition in the vicinity of the city, the Guru-who was also going out-saw him and consoled him in sweet words. Kapardi also fell at his feet and then with folded hands stood calmly before him. Guru-by his supernatural eyes-saw that he had a very short life-which would end soon, and that the man would easily grasp up his preachings. Kapardi also requested him saying, "O Guru | Give me a vow of abstinance (Paccakkhāņa )". The Guru replied, “Daily at the time of taking food after being seated quietly utter the holy words : "Tôi carui" take out your waist-band and untie its knot, and then take up your food ; after finishing it again tie up the knot ! Let this be your daily performance ! Accept this as a vow !" By luck, on that very day he got as his food meat which was poisoned by the vomiting of a serpent ! He inno. cently, took it and at orce died. After death, he became a Vyantara. His wives came to know about this, and went to the king and complained, " This wicked saint has done some black magic and has caused the death of our husband 1" The king at once imprisoned Vajraséna. The Kapardi, on the other hand, who was in Vyantara form, saw by the help of his supreme vision that his saviour was in danger. So, by his magical powers lie threw over the city a slab of rock-big enough to destroy the whole town, and warned the people either to release and beg pardon of the revered Guruji who was really the redeemer of persons who approached him, or to be ready for destruction of the whole town! The people and the king became alarmed and released the Guruji. They sent him to his residence (Upasraya) with great pomp. Kapardi-Yakşa also appeared before him, and with due respects, said, “ My lord! Free me
lo "Satrunjaya-Mabātmya" he is noted as the son of klag Sukarmā of of Tirtbamāna-City.

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from the burden of sins of my former life !” The Guruji suggested him to atone for them by becoming the protector of Siddhăcala-the holy mountain. And the Kapardi carried out his orders and became the protector of the mountain.
An account of Vajra Swāmi's life also is connected with this Kapardī–Yakşa. This very Kapardi-Yaka had helped Javada Shāh in protecting Satrunjaya.
The Dikşā-paryāya (period of renunciation) of Vājraséna was very long, and during that period he had performed many good deeds. He left this world and acquired Eternal Bliss in Vīra-Samvat 620.
ARYA RAKSITASURI:
There lived, in Dashapura Nagara of King Udayana, Somadéva-the royal priest who had two sons named Arya Rakşita and Faigu Rakşıta, and a wife named Rudrasomā. Somadéya gave out all the knowledge he possessed to his sons. Who would like to conceal his knowledge from his own sons ? Yet as if unsatished with it, Ārya Raksıta went to the city of Pata. liputra for further studies There, by bis intelligence, he grasped up the knowledge of all the concealed Vedas and Upanišads; and returned to come home. His father conveyed the news of his learned son's arrival to the king who, then, with great pomp and honour, welcomed him.
Though Somadeva was a priest, his wife was a devout follower of Jaina-Dharma. She knew even the nine elements of Jivājívādika. She was in her Sāmāyıka' when Ārya Rakşita came home. So just to avoid the fault of breaking it, she did not offer her blessings to him even when he bowed down to her. Her attitude pained the son. When she finished the Sāmāyika, he asked her the reason of doing so. She replied, “O unworthy-one ! How can I be satisfied with such a typle of scholarship of yours ?' Ārya Rakşita was wonder
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struck to hear this. “The words must he significant” he thought.
When he repeatedhy asked her again and again the reason of saying so, she said, "All your scholarship deyoid of the study of Jaina-Såstras is futile ! Just as a lake is useless if there is no water in it, in the same way all your studies are of no avail without the knowledge of Dristivāda. Go to Acārya Tosali-putra, the scholar of all the Jain Granthas (books), and learn them !"
“Surely, Mother! I shall go in the morning" replied the son. He, anyhow, passed the night. The morning dawned. He became ready to go there. Just as he left his home, he met a man carrying 92 suger-canes! It was an omen of good-luck. He came to the Upāśraya, and stood at the doors. He was puzzled, as he did not know the Jain's way of homage! Fortunately, after a short time, a Jaina inerchant named Dhadd. bara came there for homage.. So Raksita also followed him and did vandana (salutation) in the same manner as that merchant did.
The Guruji, as he could mark him to be a new comer, asked him his Gotras etc. He was pleased to know that the new comer was the same Ārya Rakṣitā who was, before a few days welcomed by the king with great pomp and honour. Then, he asked him the reason of his visit Arya Rakşita told him what happened and requested him to teach him. Driştivāda. The Guruji-by his supernatural vision-saw in him a most able Ācārya, and so replied, “Without taking Jaina-Dīkşā you cannot study it.”
Ārya Rakşita agreed to the proposal and added, “ People as well as, the king love me whole heartedly; and it is most difficult to cut off all the ties of love and to be detached and disinterested. So just after my Dikṣā I shall have to leave the town, please do manage for my journey (vihāra)." Then the Guruji gave him Diksā; and he left the city and went else

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where. This occasion is known as the first “ Šisyani'stetikā" (theft) in the Jaina-religion..
By continuous learning he grasped certain Purvas. For further studies, the Ācarya sent him to Vajra Swami. On his way, he met Bhadraguptācārya who requested him to be his helper in his last days. Ārya Rakşita granted his request and performed such a nice Vaiyāvacca' and 'Nijjhāmaga' that Bhadraguptācārya was greatly pleased. On the other hand, Vajra Swāmi got a dream that he offered a pot of milk to some guest who con. sumed the greater part of it; and only a little quantity from it remained in the pot. In the morning, when he was pondering over the dream, Ārya Raksita Sūri approached there; introduced himself and requested him to teach him.
Then began his studies before Vajra Swāni. He finished nine Pūrvas and began to study the tenth - one. As he came across the difficult portion of it-Bhāngo; inaccessible Gamaka, symonymous words, hard to be accomplished; and Javika of the words of the same meaning. So, it became tiresome to him.
On the other hand, his mother also felt afterwards that her words were too harsh to bear. She pined for her son ! How far can a mother bear the separation from such a brilliant son of hers ? Rudrasomā became impatient to meet Ārya Raksita Sūril She called her second son Falgu Raksita, and asked him to go to him. Palgu came to Arya Raksita Sûri and reminded him of maternal love. But Ārya Raksita Sūri replied, "How far are we under the swoon of fascination and affection in this transitory world ? Besides, can words once spoken be recalled ?" Then to lead his brother also to the true and supreme path which he himself had accepted, he drew before him the realistic picture of the forest of this world. As the facts entered into his mind, Palgu Rakşita who becamc afraid of this world, accepted Diksā and stayed with him.

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As Ārya Rakşita Sūri was feeling more and more tired of his studies, he once asked the Guruji, “Still, how will this proceed, My lord ?'
“Go on with your work ! Think not of anything else except studies l" replied the Guruji.
But after a siiort time he again asked him the same question. The Guruji said “The petty done; the undone vast l' You have still gathered only a drop from that ocean! You have still gathered only a drop from that oceani You have only walked a few steps; still you have to reach the top of that Himālaya' Be not tired I Go on studying !" But it was very difficult for him to 'go on'He felt that it was not so easy as it seemed to him before. His younger brother also repeatedly reminded him of his mother ! So once he approached the Guruji, asked for his permission to go, and added, " I shall at once return back after meeting my mother, and begin my studies !" Vājra Swami say by his supernatural vision that his own life was not so long as to survive till Arya Rakṣita Sūri would return, and that his studies would never he completed ! But how could the dream be rendered fruitless ? In his dream also he had seen that the pot was not wholly consumed; here also arose the circumstance when there was no possibility of Raksita Sūri's finishing up the tenth Pūrya! Atlast as his request was granted Ārya Rakşita started for home. On the way he visited Păţaliputra where lived his former Guruji Tosaliputra whom he met. And then he came to his native place-Daşapura. There he met his parents, preached them and succeed in convincing them to accept Dik ā. Somadeva also became a Jaina-Monk; but he disliked to remain naked, to go for Giocary, to wander bear-footed, to abandon the sacred thread etc. But Ārya Rak
ita Sūri skilfully, convinced him to abandon them one by one, and atlast made him a true Jaina-Monk.
Ārya Rakşita Súri had many pupils amongst whom these were more prominent and intelligent: Ghruta-Puśpamitra,

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Vastra-Puspamitra, Durbala-Puśpamitra, Vindlaya-Muni, FalguRaksita, and Gosthā Māhila ( who afterwords had become a Nihnava ). Durbala-Puspanitra with a view (to live long and hence ) to study more used to take Ghee in abundance, yet was very lean. Once Vindhya-Muni, approached Guru-Mahārāja and requested him, “ As I am disturbed by the noise that is created by my companions learning with me, I am not able to remember my lessons well. So, please, manage to teach me separately !" The Guru told him to go to Durbala-Puśpamitra and take up Vacanã' from him. After some days Puspamitra approached the Guruji when he was alone, and said, “By giving vācanā to Vindhya Muni, I myself become slack in my own studies. The Guru Mahārāja heard this and thought.-when such a talented student 15 complaining about this, wliat would be the condition of otlers 2 Tinnking so re divided Anuyoga' into four parts. Diavyānuyoga, Caraña-karaşānugoga, Ganitānuyog ?, and Kathānuyoga *
Once, when Sakrendra had been for obeisance 10. Siinan dhara Swami he occasionally asked him, "In Bharata-kşétra is there anyone else except you who knows the true form of 'Nigoda'?” Bhagavanta gave him. the name of thic Arya Rakşitā Suri. Hence, taking the form of an old Brahmin, Indra came to Mathurā Nagari, and approaching the Guruji, asked him about the true nature of the Jivas of Nigoda. Sūriji gave him such a graphic description that Indra was highly pleased. To have a further test, Indra asked him to tell him his own lifetime. Judging minutely from his form, appearence, characteristics etc. Suriji concluded that it was two Sāgaropama. Indra, telling him about his own Vyatikara, requested him to show him any miracle, yet thinking it to be improper to refuse him flatly, changed the entrance-door of their residence. So when Munies who had been out, came there, they were puzzled, as they could not find out the door. Atlast, Guruji showed it and
The belief of some that it was Kälkācāya who separatas the four Anuyogas, and also connecting his name with the matter of Nigoda should be considered as a matter of differace uf opinions.

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they were amazed! When they inquired why he had done só, he reported to them the whole incident about Indra.
Thinking that the end of his life-time was drawing nearer, he-after much thinking-concluded to appoint Durbala Puspa. mitra on his own seat after him. Some of the munies pleaded for Falgu Rakşiła and Gosthā Mānila, and pressed him to appoint them. But atlast he tact-fully convinced them all. And Puspamitra was offered the seat.
Then after finishing the journey of life, Ārya Raksita achi. eved the state of Nirvāṇa.
Upto the time of Arya Raksita the rules of proper conduct-restraint etc.-were observed-no donbt, but a little nagligence was shown while performing them. The rules also were not strictly observed. Before Ārya Rakşita's time, Sadhus used to take vacanā (lessons) from Sådhus and Sadlivis froni Sadhvis, but during the time of Ārya-Rakṣita it became the custoin that the Sādhvis also had to approach the Sādius for Alocanā. And what is most noteworthy is the change regarding the Anuyoga. Uptill then, all the four Anuyogas were linked toge. ther into a single one; but afterwards they were divided into four different parts. This is not an ordinary change. Arya Rakşita Sūri was-without a shadow of doubt-the greatest figure of the age.
DURBALIKĀ PUSPAMITRA He was one of the students of Ārya Rakṣita Sūri. By his continuous studies he had become very prominent. He used to take so much pains after his studies that though he took substantial food (Ghee etc.) he could not maintain his health; and so was always thin. That is-why he is called Durbalikā Pus pamitra, His brothers were staying in Dasapura and were the followers of Bauddha-religion. They once came to meet their brother Puspamitra and asked the Guru-Mahāraja the reason wly their brother was so lean. The Guruji told them the real

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reason that he was doing much labour after his studies. Yet they were not convinced, and so they took him away with them to their city. There also they failed to improve his health. Atlast they requested him to leave off his studies for a short period. The request was granted by him and he became as he was formerly. Finally he gave them real advice (Pratibodha) of following the religion; and came back to his Guruji.
Once, when after much deliberation Āryā Raksita came to the conclusion of appointing Puspamitra on his own seat after him-as he felt that he was the most worthy fellow, other Munivaras persuaded him to appoint Paigu Kaksita. He handled the question very tactfully. He ordered one of them to bring three empty earthern pots, and when they were brought, ne filled one of them with Adada (=The Pulse Phaseolus radiatus), second one with oil, and the remaining one with Ghee ! Then when he tried to empty them one by one the first one became completely empty, while in the second one and the third one some portion of oil and Ghee yet remained at the bottom.! Pointing at the first one, Guruji said “I always remained in Durbalikā-Puspamitra just like that pot of Adada." Thus, he was also a very brilliant and talented mam.
THE CREATION OF
THE DIGAMBARA SECT:
Once, in the city of Rathavirapura came an Ācārya named Krispa. Amongst his students there was one muni named Sivabhūti. The king once, offered him a very costly Ratna-Kämbala (Shawl) with which he came to the Upāśraya. Krispa Şūri came to know about it, called him, and said, It is not proper for a Sadhu to accept such a gift.” He tore it to pieces and distributed them them amongst the Sādhus so that they might use them as outer coverings of Rajoharapás. sivabhūti felt insulted. He äwaited opportunity to take revenge !
Once, while Krišna Sūri was preaching them about the

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Jina-Kalpi-Sadhus and their modes of living he told them that it was impossible to act according to that sect and hence the sect had come to an end. Sivabhuti objected and said, “We are also sādhus and we act according to those principles !' Ācārya replied calmly, Jina-kalpa has come to an end after the Nirvāṇa (obtaining of Eternal-Bliss) of Arya Jambū Swāmi Besides it is impossible to follow it in these days !"
"How-by what authority do you say that it has come to an end ? Well l I can easily follow it" replied the student with great anguish. Acarya tried to calm him; told him that even Tirthaikaras never remained naked even in solitary places, and that every one of them had left this world also with .ciothes on. But unfortunately he was not convinced. Then, he put off all his clothes, threw them away, and went into the garden for meditation. Śivabhūti's sister who also was a Sădhvi followed her brother. They both began to wander in that naked condition. Once when they were wandering in a city to fetch food, they were marked by a prostitute. The prostitute thought:-"People will treat us indifferently if such attractive sādhvis (nuns) will wander in such a condition !" So she threw over her body a Sāri-(a. garment). Śivabhūti tried his level best to establish his own sect. He got two Śişyas (Pupils ) named Kaundilaya and Kashavīra and these in succession became more and more flourishing.
According to some, the Digambara sect started after the name of a Muni named Sahasamala. In that sect also flourished many learned men who created literature of their own, The sect came to be after 609 years of Vira-Nirvana. To day, Digambara Sadhus are rarely seen and are few in numbers when compered to Svetāmbara-Sādhus. Originally there was a very little difference between the principles of Svétām bara and Digambara sects. But as time passed, it went on increasing and now in nearly about 84 matters, the difference prevails. The following are the prominent ones :

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(1) The Svetambaras believe that the 12th Anga-Dri tiyada from the " Dvādaṣāngi" composed by Sudhararma Swāmi is totally separated; while the Digambaras believe that whole "Dvādaṣāṇgi is lost, and instead of it they consider Dhavala, Mahādhavala, Jayadhavala, and Gomattasāra as Āgama-rūpa.
(2) Svetāmbaras think it a necessity to use clothes, vessels etc. for maintaining caritradharma while. Digambars do not believe in it.
(3) Svetämbaras fetch Gocari from different houses; while Digambaras dine at the house of one Śravaka only, and call it as Bhāmari.
(4) According to Svetāmbaras, Liberation is possible in the cases of both the types of Sadhus-those with clothes and those without them;, while according to Digambaras it is only possible in the case of those without clothes.
(5) Svetambaras belive that a woman also is equally fit for for Liberation just as a man; while Digambars do not believe it.
(6) According to Svetämbaras even a Kévali can take his food; while Digambars do not belive in it.
(7) Svetambar-Sadhus keep Rajoharnas; while DigambaraOne's keep peacock-feathers.
(8) Śvetāmbaras accept anniversary-gifts of Tirthankaras; while Digambaras avoid it.
(9) According to Svetämbaras, the mother of a Tirthankaras gets fourteen dreams; while according to Digambaras she gets sixteen.
(10) Svetämbaras believe in Digambaras believe in
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Padas of Navakara, while
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(11) The Svetāmbaras worship the Jina-Idol adorned by garments
Angi, eyes etc. and a piece of cloth tied strongly round the loins, while the Digambara's Idol is devoid of any
thing of such sort. (12) Svetāmbaras accept Jiva-Jivadi-ntne elements; while
Digambaras believe in only seven elements. (13) Svetārabaras believe in 64 Indras, while Digambaras
believes in 100 ones. (14) Svetāmbaras believe that Rsabha Déva had done four
Musti-Loca; while Digambras believe it to be five.
(15) Svetāmbara-Sādhus put on white garments,while Digambara
Sadhus are naked.
These are only few matters of differances between the two.
No. 15 SRI CANDRASŪRI Grahastha Väsa (The life, as a house-holder) ... ...37 years: Vratta-Paryāya ... ... ... ... ... ... ... ... ...30 years i
(Ordinary Vrata Paryāya 7 yrs.,
and Yuga-Pradhāna ... 23 yrs., )
On the whole ... ... ... ... .. ... life-time 67 years : Acquiring Eternal Bliss ... ... ... ... Mahävira S. 643 Lineage (Gotra): Sallahada.*
In Soparaka Nagara, there lived Dhanadatta Śétha and Isvarī, his wife, who had four sons named Nagendra, Nirvrutti, Candra and Vidyadhara. In times of Vajra-Swami there prevalled a severe famine which lasted for twelve years. Inspite of spending a lot of money, people were not able to obtain food.

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Vajraséna came there, and went for Gočari (food) to the house of Isvarī who had on that very day determined to add some poison to the Lakşapāka and to court death. Vajraséna consoled her and told her, "My Guruji has told me that as soon as I shall see you adding the poison, the period of starvation would be over and a period of abundance would begin. So sleep patient." And to her wonder, words proved to be true; as, just on the next day anchored their ships fully loaded with corn! And then the days of famine were over I Išvari and all other family members became highly attracted towards Jaina-Dharma, and she-with all her four sons took up Dikşā. From the four sons started four different lineages ( Gana ). As Candra was compariatively more prominent and thinking that his lineage would last longer, Vajraséna Sūri appointed him on his own seat. Candra Sūri became somewhat Nyūna-Dasa Pūrva--dhāri. From him started Nirgrantha's third lineage named Candra-Gaccha. In it had floudished many majestic souls. Even today, the name of candra-kula is taken at the time of the ceremony of Dik ā,
After preserving a complete restraint for 37 years, he obtained Eternal-Bliss, after 643 years of Vira-Nirvāna.
No. 16 SRI SAMANTABHADRASURI
He possessed the knowledge of Pūrvagata-Śruta. Besides his studies, his observance of the rules of proper conduct was álso very strict. He lived and wandered most disinterestedly and mostly used to stay in a forest, a temple of a yakşa etc. He was the Nirgrantha-cūļāmapi. His alienation of the affections from worldly pleasures was of the highest type. As he used to dwell in a forest, people called him the forest-dweller-(Vanavāsi.) Prom him, started the fourth name--"Vanavāsi-Giaccha " of .Nirgantha-Gaccha.'

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On Logic he has written a big volume named “ ĀptaMimārsā." Besides “ Uktya-nušāsana,” “.Svayambhū-Stotra," ** Jina-Stuti-şataka” etc. are also his works. He had composed “ Āpta-Mimāpsā” for his own student Vrddhadéya Sūri.
Just before his times, Jaina Dharma was divided into two parts-Svetāmbara sect and Digambara-Sect. He left no stone unturned to reunite them, but did not succeed. That is why, even Digambaras respect him.
The Digambaras maintain that he belonged to their own Āmnāya; but no authontative evidence is available about it. सचरस बुद्धदेवो १७ सूरीपज्जोयणो अढारसमो १८ । एगुणवीसइ इमो मुरो सिरिमाणदेवगुरू १९ ॥ ७॥
Sattarasa Vuddha-dévo 17, Sūrī Pajjoapo adhārasamo 18 Egunavisai imo sūri sirimāpadévagurū 19
तत्पढे श्रीददेवसरिः। तत्पड़े श्रीप्रथोतनसरिः।
तत्पवे श्रीमानदेवसूरिः। Tatpatté Śri Vriddhadéya Sūri Tatpatté Śrī Pradyotana Sūri
Tatpatté Śrī Mándéva Sūri Vriddha-déva Sūri was the seventeenth
Pattadhara; Pradyotana Sūri was the eighteenth and Srî Mānadeva Sūri was the nineteenth Pattadhara.
The meaning of the Vyåkhyā: - On the seat of Sāmanta Bhadra Süri, Viddhadeva Sūri became the 17th Pattadhara. His name was Déyasūri, but as he was old he was known by the name of Viddhadévasūri. He did the Pratişthā (the summoning of a divinity into a new image and the establishing of it) in the Jina-temple which was built by Náhada-Mantri in Korantaka after 515 years of Mahāvira-Nirvāṇa.
After 670 years of Mahāvira-Nirvāņa Śrī Jajjaga Sūri did the Pratisthā of the idol of Sri Mahāvīra Swāmi in the new temple built in Satyapura by Nāhada-Mantri,

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On the seat of Vrddhadeva Sūri; Pradyotana Sūri became the 18th Pattadhára.
After Śri Pradyotana Sūri came on his seat Mānadeva Sūri as the 19th Paftadhara. While the ceremony of offering the Süri-Pada ( the title of a Sūri' ) was going on, the Goddess of Speech (Saraswati ), as well as, the Goddess of Wealth (Laksmi) was seen seated on his shoulders. The Guru marked if and thinking that it would be hard for him to preserve his căritra (proper conduct) he became dejected. Mänadeva Sūri, who marked the change of his guru's face, took an oath to abandon any kind of food (Bhiksā ) frem Śrāvakas as wellas all the six Vigayas. Due to the observance of such severe penance, four Goddesses named Padmā;" Jayā, Vijayā and Aparājutā used to stay close to him. Once, in the city of Nãdola he was seated, surrounded by all those four goddesses; some Śrāvaka saw him and called in question his character. Later on the goddesses punished him.
NO 17 SRI VRDDHADEVASURI AND
NO. 18 SRI PRADYOTANASURI
in Korantaka ( Modern Koraļā near Sivaganja ) there dwelt Náhada Mantri and his brother Sâliga. From the preachings of Devasūri they became attracted towards Jain Dharma; and in their hearts arose firm. faith for it. On the 9th day of the brighthalf of the month of ASO, Nāhada went to the Guruji and asked him whether it was adivisable for him to offer as a sacrifice to the Goddess Cămundā a bull as he desired to do it. The Guruji advised him to be away from such ghastly deeds of violance
On that very night the Guruji-by his supernaturad powers summoned the Goddess Cāmundā and said. Think of your former lfe ! Such improper conduct is not in keeping with your former deeds. You were, in your former birth, the wife of
* "Lagbasbaatı" mentions the game of Ajitā also.

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Dhana-Śrésthi. Once, when on the 5th day of the month you had fasted, you were going with all your new clothes to the temple leaving your son at home. But your son-crying for you, began to run after you At that time, a bull, passing by you, was frightened by your shining attires and he ran wildly and your son was stumbled down Unfortunately he atonce died. You also could not survive the shock and died by heart-collapse; and became the Goddess named Cāmundā. Do you tnink it proper to take revenge of your former life, by thus, pitilessly slaughtering the innocent creatures like bulls ? So remember your former birth, and refrain from doing such sinful deeds of violance !" Though this was the most proper advice she did not take it to heart and replied, “I shll do as I likel” Atlast Guruji told Nāhada Mantrī to be away from slaughtering the bull before her. He did so, and then by the adıvice of Guruji, he built 72 Jina-Mandıras the pratisthā of which was done by VrddhadevaSūri in the city of Koranteśvara after 595 years of Śrī Vira Nirvāna. Though his name was Déva Sūri. he became wellknown by the name of Vrddhadeva Súri as lie was Viddha (aged).
In Mānadévā Sūri-Prabandha of Prabhāvaka-caritra this Vžddhadéya Sūri is mentioned as the first caityavāsi. He was managing one caitya but after Sarvadeva's Pratibodha (praching), he left it.
If this is true, it clearly shows that even in the second century of Vikrama, caityavāsa was prevalent, though Pattāvalies mention that it became prevalent in Veer Samvat 882 (Vikram S.S. 412 ). But that indicates that at that time cartyavāsīs must he very great in number and very popular.
He appointed Pradyotana Súri on his seat.
Very little is known abant Pradyoiana Sūri. In ViraVamsāvali " there is a reference that in the city of Ajmara he had done Pratisthā of the Bimba of Rs’abha Prabhu, besides, he had done pratiştha in also Yasavasahi which was built by Dhanapati in Suvarna Giri.
Only this much is known about both these Pattadharas.

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NO, 19 ŚRI MĀNADEVASŪRI In Nãdola there lived Dhaneswara-a very wellknown merchant who had a wife named Dhāriņi and a brilliant son named Mānadeva. Once, while travelling, Pradyotana Sūri came to that city. Mānadeva was deeply affected by his extra-ordinary preachings. Then, he could realise the transitoriness of this world, and he determined firmly to win over his own internal enemies.
He requested Guruji Mahārāja to offer him pravrajyā (Dikşā). His parents also with heavy hearts gaye him their consent. So at an auspicious time he was given Diksā Then, began his period of severe penance. What is impossitble to attain for one who has got sharp intelligence ? In a very short time he studied all the eleven Angas and acquired proficiency in Mụlasūtras and Chéda Sūtras also. As he turned out to be so brilliant, Guruji offered to him Súri-Pada. At the time of the ceremony of offerring it he saw on his shoulder two goddesses Saraswati and Lakşmi; So, he became a little dejected. He thought that due to their attraction he would-perhaps not he able to observe proper conduct. This shrewd student marked out the change on the face of his teacher, and took up a vow to abandon all food from the devout Sravakas and all sorts of Vikruii-Vigayas for ever.
Due to the prowess of his penance and constant observance of celibacy, four Goddesses-Jayā, Vijayā, Aparājita and Padmă used to dwell near him and used to visit hin daily for salutation. As time passed on Mānadéva Sūri became well known over the whole world.
At this time, Takşasila-city was known as the centre of Jaina-Dharma. About 500 caityas adorned the city. Unfortunately an epidemic broke out on account of which many men began to die daily. Doctors and medicine proved a failure. Nothing but affliction and miseries were seen every where. The cemetery was overcrowded by corpses and an offensive smell was incessantly coming from it.

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As this time, some of the srāvakas held a meeting in a caitya. "Was there no Kapardı-yaksa, no Amba-Dévi, no Brahma-Santi or yaksarāja to protect them?"-They thought They were baffled-puzzled. When they had lost almost all their hopes there arose before them Sasana-devi and said, "The great vyantaras of the Mlecchas have removed all the goddesses-and demigods. So how can they help you? Besides, this city is destined to be destroyed at the hands of the Turks after three years! Yet I am showing you a way to escape this calamity. If you adopt it, the Śrī-Sangha may be protected. In Nadola-city.there is Manadéva Sūri. Go there, wash his feet and sprinkle water over the area of calamity, and soon it will be over. But then, when the calamity is over, you should leave the city and go away elsewhere!" So saying, she disappeared.
All the Śrārakas unanimously sent Viradatta to Nāḍola with a letter of request written to Manadéva Sūri. Viradatta came to the city and went to the Upāśraya. When he entered it Mānadéva Sūri-seated in the Paryanka-Position-was in deep meditation with his eyes fixed on the top of his nose, and Jaya and Vijaya-the two goddesses also were sitting in one corner-waiting for salutation. Viradatta entered the room and was shocked to see the sight-the two unknown females sitting in a corner!! His mind became full of doubts He thought, "It is noon time, the place is solitary, and the presa. nce of these women!! Really Sasandévi has cheated us! It seems that the Guruji is pretending to meditate, as he must have seen coming !" He went out, and sat out-side till the Guruji finished his meditation. When he went again before him he saluted him immodestly The goddesses were enraged and punished him, there and then, and tied him with a rope. Then, the Guruji showed pity and he was released. The goddesses said to him, 'O sinful person? Were you not ashamed to call in question the character of his holiness-the Guru Mahārāja ! Did you not mark that we are goddesses? Our sight is devoid of nimesa, ( twitching ), our feet touch the ground,
never

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and our garlands are ever fresh-could you not mark even these signs ?" Such words made him ashamed, and he repeatedly begged their pardon for his ill-behariour. He also told them the reason of his going there.
The Guru-Mahārāja replied, “ļ skall surely carry out the request of the Sri Sangha and try to remove your calamity. But without the permission of the Ski-Sangha of this place, I cannot come there. And the Śri-Sangha-here-consists of these two goddesses also They do not wish that I should visit Taksasilā. So, go to your place which contains the verses (Mantras ) on Sri Pārsva Nătha-Prabhu-verses which were suggested by these two goddesses-and which were formerly published by Kamatha' And by chanting them the calamity would be over 1" Viradatta went to Taksasilā and by doing as he was directed, the calamity was ended. He has also composed a stotra called " Tijayapahutta” for avoiding any sort of annoyance from the Vyantaras. Besides, he also tried to widen Jainism by converting many people to the religion. “ The author of the “ Vira-Vaišāvali" writes, "He wandered through Ucca-Năgara (a part of Taksasılā ), Dérāgājikhāna, Derāula-and many other places and preached the Sodhā Princes, who then became Osavāla "
After three years, the city was destroyed by Turks. Even today, while digging, are found many Jaina-Bimbas of stone and silver. He toiled to serve the Sāsana in many ways. Appo inted Mänatunga Sūri on his seat. And dying a most worthy death upon Girināta, he aquired an honourable seat in heaven.
सिरिमाणतुंगसूरी २० वीसइमो एगवीस सिरिवीरो २१ ।
बावीसो जयदेवो २२ देवाणंदो य तेवीसो २३ ॥८॥ Siri Mānatunga Sūri 20 visaimo, egavisa sit Viro. 21. Bāvīso Jayadevo 22 Dévānando ya téviso 23 i8 #
२० उत्पट्टे श्रीमाजुतुंगसरिः । २१ तत्प श्रीवीरसरि।
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20 Tatpatté Śrī Mānatunga Sūri 21 Tatpatté Śri Vira Süri 22 Tatpaţté Sri Jayadeva Sūri 23 Tatpatté Sri Dévānanda Sūri.
The meaning of the Gāthā:-On his seat, Mānatunga Sūri became the 20th Pattadhara Then Sri Virasūrı, on his seat came Jayadeva Sūri, and then Sri Dévānanda Sūri became the 23rd Patta dhara. 8
The meaning of the Vyākhyā:-Mânatunga Sūri came on the seat of Mānadeva Sūri as the 20th Pattadhara He composed the • Bhaktàmara-Stotra' and gave • Pratibodha to the king who was highly astonished by the works of Bāna and Mazūra. He conquered Nāgarāja also by composing “ BhayaHara-Stava" (Nainiūņa). Besides he composed "Bhakti Bhara" and many other Stavanas In Prabhāvaka caritra first is written the life of Mānatuoga Sūri and then is written the biography of Mānadeva Sūri, the student of Dévasúri's Sisya Pradyotana Sūri. But it is evident that in Prabhāvaka caritra the biographies of different Prabhāvakas are not arranged in proper order of precedence.
Vira Sūri became the 21st Pattadhara on the seat of Mänatunga sūri. He did the Pratişthā of Sri Naminātha Bha. gavāna in the city of Nāgapura in Vira Samvat 770, I. e. in v.s. 300. That-is-why, it is said that
Śri Virācārya who was lucky enough to perform the Pratisthā of NamiNatha-the God of the Jainas ( Jineswara ). He flourished after 300 years of Vikrama.
After Vira Sūri, Jayadeva Sūri became the 22nd Pattadhara

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On the seat of.Jayadeva Sūri came Dévānanda Sūri as the 23rd Pațţadhara. During this period, after 845 years of Vira-Niryāṇa, the Vallabhi (lineage) was destroyed, from 882 Caityavāsa started, and from 886 started Brahma-Dipikā Sakha.
NO 20 SRI MANATUNGA SURI* In Vārānasi, the capital of Sri Harsadéva, there lived a merchant named Dhana Déva who had a worthy son named Manatunga.
Mānatunga, luckily came in contact with DigambaraAcāryas. As time passed on, he got more and more faith for the Digambara-Sect and declared his intentionto take up Dikşā. With his parent's permission he accepted Dikşã from a Muni. śvara named Cärukirli From then, he was called Mahākirti. He became thoroughly acquainted with all the Digambarabeliefs that a woman is not worthy of Moksa (Liberation ), a Kévall cannot take food etc. He one by one studied all the 32 Agamas and used to keep a wooden-water-pot (Kamandala) as well as a bunch of peacock-feathers
In the same town was living his brother-in-law ( his sister's husband ) named Lakşmidhara who was a staunch adherent of Śwetāmbara-Amanyāya. Once without invitation Mahākirti visited his place with the intention of getting food. As he used to keep his water-pot always filled, germs were created in it. His sister marked it. Thinking to draw his attention towards such carelessness, she said, "Compassion over all the beings is, o Brother | the basis of all religions! - This carelessness of yours, causes the destruction of so many
Some scholars do not accept this Mănaturiga Süri to be the author of Bhakāmara stostra etc Accordiog to them Mänatuöga Suri who Jourished in the 7th Century of Vikramaera is the author or the work So, this sbould be considered as a matterof difference of opioions,

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germs! Just to avoid all kinds of Parigrahas ( belongings ) you say you have abandoned to put on even clothes. But let me ask you whether to keep this water-pot is a Parigraha' or not !" Then, she informed him of all the “ Kriyā-kalăpas " of a Swétāmbara; hearing which Mahākirti said, “But tell mehow can I come across such a great soul?" His sister replied, “ He is soon to come from Madhya-Pradeşa. I shall arrange for your interview with him." Then, she cheerfully offered him food.
Then, after a short period, Jinasiņha Sūri* came there, By the contact with his holiness he came to know the Truth. He again took Švétāmbari-Dikşā from him, and by constant practice of penance he thoroughly acquainted himself with all the Angaupāngas.
In that very city lived a scholar named Mayūra who had a highly intelligent daughter whom he had given in marriage to a poet named Bāga. Then, by his influence he was offered a service in the state, and thus, they were quite happy. But once, Bäga had a quarrel with his wife who at once left homo and went to her parent's house. Bāna also went there, and tried to convince her, but she was too obstinate to be convinced Then, he tried to please her by composing a verse of her praise in which he used the word "5 " (Subhru') which Mayūra, who was sitting in the neighbouring-room and was hearing the whole discussion, heard it. He had become tired of the whole quarrel, and sarcastically suggested, " Use the word "saf” (“Capdi" ) instead of “a ” (“ Subhru ,"I" Theso words abashed her. Her father's words were too harsh to bear. She lost her temper, and cursed him. “ Be you afflicted with leprosy!" saying so, she went back to her husband's
The curse proved to be true, and Mayūra began to repent for his words. He stopped visiting even the royal court. The
Though, “ Prabhāvaka Caritra ” has mentioned this game, really speaking it aught to be Manadora Suri

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king came to know about this incident and called for him. Just to obey the command of the king, he had to visit the court' There was no other go! With aching heart, he entered the royal-halk where formerly he was greeted and honoured by all. Now the same hall seemed to mock at him I So, after returning home he determined that it was better to pass avay the rest of his life in worshipping some God so that he may regain his lost health and form, rather than to suffer such humilations. Then, he began worshipping Suryadeva (The Sun ) who became pleased by his adoration and made him handsome again. Then, he visited the royal court and told the king what had happened. The king was pleased with him and appreciated his talents. Bāna who was there, said to the king, " What is there to be appreciated ? My lord! God is alway gracious !" The king answered " Dont you envy him!” Bāna was agitated by the reply and declared loudly, “Even if you cut off my hands and legs and throw me behind the temple of Goddess Capgikā, I am sure, I will come before you here with both those limbs unhurt I" Mayūra showed compassion and requested the king not to do anything of that sort, but the king desirous of measuring his prowess took up the challange.and did accordingly. Bāna also prayed to the Goddess so devoutly that, at last, she was pleased and restored him his hurt limbs.
The king also honoured him; but thence-forth, Bāga and Mayūra began to envy each other. So, the king, once, called both of them and told them to go to Kāšmira and decide there who was superior to whom. Both of them agreed and went to Kāśmira. Both of them did severe penance and pleased the Goddess who appeared before them and just to solve the question-who was superior to whom-asked them to solve the riddle: * Currez aurel" Both of them could solve it, but Bāna did it at once, so he was declared to be victorious. Then both of them returned to their native place. The king wellcomed them.
Once, while talking, the king said to his ministrer, " The

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Brahmins are ever victorious ! I don't think there are men of such prowess in any other Darśana !" Hearing this, the minister told the king of the worderful prowess of Manatunga Sūri. The king told him to invite him. Then Manatunga Sūri was requested and consequently he came to the court. The king described to him the powers of Bāņa and Mayura and requested him to show them miracle if at all he had any prowess of such sort. Sūriji replied, "We have no anxiety of sons and daughters; nor are we at all desirous of wealth or corn, so that we may have to flatter kings!! But to do Sasaṇa-prabhāvanā' is our duty!" The king at once ordered to put fetters on all over his body and to prison him in a dark dungeon. As soon as the order was issued it was carrid out: he was bound by an iron fetter made of 44 chains and was pushed in a dungeon where there was nothing but thick darkness.
But to Mana-tunga Süri thus was but a trifling thing.
With perfect concentration he began to compose one by one the verses of "Bhaktamara Stora." As he began to utter verses, the chain also was one by one broken. At last, when he finished the last-44th-verse even the last one was broken to pieces and the doors of the prison were opened. Sūriji came out, went before the king, and offered blessings to him. The king praised his prowess fully, and added, "Bāņa and Mayura are also scholars but they are vain and envy each-other. You are complely free from all such vices. I am greatly satisfied to get this opportunity to see such a great soul like you." Guruji advised him to keep firm faith in Jana-Dharma, and left the place. "Bhaktāmara Stotra," composed by Māntunga Sūri, is up to this day very well known.
Due to the influence of former deeds Guruji got deliriumdisease. He prayed to Dharanéndra and asked his permission to fast. Dharapéndra appearing before him, said, "Still your life-time is not ended. Besides, you are going to be the redee mer of many people! So, give up the idea of fasting (anasana")."

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Then, he taught him a verse of incantation-composed of 18 words-by the mere chanting of which many diseases were cured. With the help of those 18 words, Sūriji composed " Bhaya-hara-stotra” which is up to this day well known. With the use of the same, his disease was completely cured. Then after wandering over many a region, redeeming many people, creating many talented scholars, and fasting unto death he acquired heaven.
No. 21 Vira Sūri, 22 Jayadéya Sūri, 23 Dévånanda Sūri.
In Mahāvira-Samvata 7700-ie. Vikram's 300-Vira Sūri had done · Pratisthā' of Nami Nátha in Nāgapura. And his fame was spread in all the directions. The biographies of two Virasuris are given in “ Prabhāvaka-Caritra,” but they must be considsred as quite different from this Pattadhara.
Jayadeva Sūri came to the seat of Vira Sūri. About him also, very little is known. “ Vira-Varsávalı” informs that this JayadésaSūrı has established the idol of Padma-Prabhu (God) and the Goddess Padmavati on the peak of the mountain Rayata bhamara. Besides, while travelling through Thaléci (Marudhara) converted Bhâti-kşatriyas to Jainism by the power of his preaching.
On the seat of Jayadeva Sūri came Dévānanda Suri whose biography is not at all known During his time, three notable Things happened: (1) In Vira-Niryāņa 845 Vallabhi (lineage ) was destoyed, (2) VN 882 Caitya-Sthiti became prevalent, and (3) In VN 886 was created Brahma-Dipikā- ākhā.
The Destruction of Vallabhi Thrice it was attacked, but was never destroyed wholly. First in V.N. 845 it was destroyed by the attacks of Turks of
* It must be 870.

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Vazani During that period of disturbance, the Jaina Idols were carrided away and protected in Bhillamåla etc. At this time, Gandharava-vādi-Vétala Shanti Sürl had protected the Sangha
Caltya-Sthiti : Due to the strictness that was observed in the conduct of a Jaina-monk, some of them (sādhūs ) had become slack in pertorming their duties and consquently they began to stay in Caityas. Thus slowly began the practice of C'aitya-vāsa and after V.N 892 it became a firmly established custom; and it is from then, that it is so much prevalent. Sriman HaribhadraSūri and many other able Ācāryas had drawn the attention of the people towards this looseness of observance of rules of proper conduct, and with all their might had raised an objection to the spreading of the evil. The Caityavāsīs, as they used to reside in Caityas, used the Caitya's wealth for their personal purposes, used to put on even coloured or scen.ed clothes, used to eat food fetched by nuns, hoarding money, kept long hairs, enjoyed tasty dislies, used sacitta water, as well as, all the fruits and flowers, sell Jina Idols etc. and used to behave in such a way as would be blot on the Jaina-Śāsana.
The Creation of Brahma-dipikā Sakha Once while travelling, Arya Samita Sūrt ( the maternal uncle of Vajra Swami ) came to the country of Abhira. There were two rivers named Krispa and Pūrņā near Acalapura. Between the two rivers, was situated a beautiful island called Brahma. An ascetic named Déva Śarmā and his 499 followers (sişyas) were staying over the land and trying for the realisa. tion of Supreme Knowledge ( Brahma-Jñana ). One of them, with an aim to be famous, used to walk over the river after

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besmearing his feet with a medicinal paste, cross it (the river) and visit Acalapura daily. The people were struck with wonder and used to invite him for dinner. He began to discuss whether there could be anybody with such a prowess in JainaŚāsana. While such discussions were going on in the city, once, Ārya SamitaSūri came there. By the power of his supreme imagination he came to know about the intention of that ascetic for performing such a miracle; and hence, he ordered one of his devotees-a Srāvaka to invite the fellow for dinner. Before sitting for dinner, he managed to wash his feet with hot water. As soon as they were washed, that paste was removed When the ascetic, after his dinner, went back and and approachad the bank of the river, he was puzzled Yet for the sake of maintaining his own position, he began to walk over the surface of the water. Just after a short distance he began to sink down The Guruji, chanting some verses threw a vāsaksépa, and thus the water gave way to the sinking man. Thus, he was sayed by the Guru. 1 he ascetic felt ashamed and the people were made tongue-tied by the supreme power of Arya Samita Sūri Then Guruji visited the Brahma dvipa and after preaching the 500 ascetics he converted them into Jainism. As he dwelt in Brahmadvipa, from that name started the Sākhā which was known as "Brahmadvipikā.”

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314 CHAPTER IV चउवीसो सिरिविक्रम २४, नरसिंहो पंचवीसो २५ छन्चीसो ।
सूरिसमुह २६ सचा-वीसो सिरिमाणदेवगुरू २७ ॥९॥ Caurvīso Siri Vikrama 24 Narasinho pancaviso 25 chaviso Sūri Samudda 26, Sattāviso Siri Mānadeva Guru.
२४ तत्पट्टे श्री विक्रमयरिः। २५ तत्पढे श्री नरसिंहमूरिः। २६ तत्पद्दे श्री समुद्रसरिः।
२७ तत्पट्टे श्री मानदेवरिः । 24 satpatté Śrī Vikrama Sūri 25 Tatpatté Sri Narasinha Sūri 26 Tatpatté Śri Samudra Sūri 27 Tatpatté Śrī Māna-déva Sūri
The meaning of the Vyākhyā:-On the seat of DevānandaSūri came Sri Vikrama Sūri as the 24th Pactadhara.
Narasinha Sūri became the 25th Pattadhara on the seat of Vikrama Sūri. This Narasınha Sūri was well-versed in all the Siddhāntas; and by the power of his speech and style of preaching he had convinced a yakşa to abandon the use of flesh.
Śri Samudra Sūri became the 20th pattadhara on the seat of Narasinha Sūri.
Śrī Samudra Sūri-the gem amongst the talented, who was born in the royal-family of Khomāņa had the greatest influence and command over the Gaccha. Besides, in the pilgrimage of Śri Nāgahruda-worthy for even Dharayéndra's salutation,-he won over Digambaras and became famous.
On the seat of Sri Samudra Sūri, Śri Mānadeva Süri (II) became the 27th Pattadhara. About this second Mānadeva Sūri it is said that

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• Śrī Mānadéya Sūri,-the friend of Śrī Haribhadra Sūri who was an ocean of knowledge, became a most prominent Ācārya who by the power of his penance had-reacquired from the month of the Goddess Ambikā, the holy Súri-Mantra which was up till then forgotten.'
After 1000 years of Sri Vira-Paramātmā flourished Satyamitra, and after that the Pūrvajñāna was destryed.
In the interval of Sri Vajraséna and Satyamitra's time flourished six Yuga-Pradhānas named i Näga-hasti, 2 Revatimitra, 3 Bhahmadvipa, 4 Nāgārjuna, 5 Bhutadinna, and 6 Kāla. kācārya. Amongst these, was Kālakácarya who was saluted even by Indra, who had taken prominent part in composing Anuyoga' (in separating the four ' Anuyogas ') and who, in the year 993 after Śri Vira-Paramātmā, observed the Paryuşaņā-Parva (holy-day) on the 4th day of the month instead of the 5th. In the year 1055 after V. N. i. e. in V S. 595 Sri Haribhadra Sūri-the son of Yākınımahattarā, left this world and acquired heaven. In V. N. S. 1115 Yuga-Pradhāna Šri Jinabhadra Gani acquired a seat in heaven. The “ Pattāvali" notes that this Haribhadra Sūri-referred to above should be considered as quite different from one (another) who had written a commentary on " Dhyāna Śataka " and other works of Śrī Jinabhadra Sūri, referred to above. But as that Jinabhadra Sūri lived for 104 years, there is very little doubt about his existence even in the times of Śri Haribhadra Sūri.
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No. 24 Śri. Vikrama Süri, 25 Śri Narasinha Sūri, No 26 Sri Samudra Sūri, and 27 Śrī Mānadeva Sūri
On the seat of Dévānanda Sūri came Śri Vikrama Sūri who mainly travelled through Gujarāta. In the city of Kharasadi, situated on the bank of the river Saraswati, he fasted for 24 days after which the Goddess Saraswati, became pleased, she appeared before him and a dry big tree was made to bear now

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leaves! Sūriji also had done much in increasing new converts. He wandered in Dhārādhāra-territory and converted ParamāraKsatriyas of the place into Jainism. His knowledge of sciences was immeasurable !
On his seat, came Śri Narasinha Sūri. He was a gigentic personality and his power of preaching was very pleasing. In Narasinhapura, he preached a yaksa-a flesh-eater-and stopped him from accepting as an offering slaughtering of a bull before him. He preached Khomāna royal family and converted them to Jainism Samudragupta who afterwards became his Pattadhara was from the same family.
Samudra Sūri also became as brilliant as his Guru He possessed the martial lustre and also the power of penance. He wandered in Anahīlapattan, Bāha:amera, Kotaļā etc tried to serve the Jinasasana, preached the Goddess Cāmundā, and showed her his prowess. At this time, Digambaras were becoming more and more prominent. Samudra Sūri vanquished a Digambara-Pandita ( Ācārya ), became well known, and served the Svetāmbara sect. Nägahruda Tirtha (pilgrimage) which the Digambaras desired to possess was kept under the possession of Svetāmbars by his power of discussion.
On his seat, came Śri Mānadéva Sūri (the second ). He was also most worthy. Once, due to the unstableness of his mind he forgot the "Sūri-Mantra' He repented for it. Went to Girinära-mountain, fasted for two months, and pleased the Goddess Ambikā, who, then, appeared before him and asked him the reason of such severe penance. Having come to know about it, she asked the Goddess Vijayādévi, and offered the “ SūriMantra" to him. He was a friend of Haribhadra Siri, the son of Yakināmahattară.

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Yugapradhāna Nāgārjuna: Vallabhi-Vācanã was done under the presidentship of Nāgārjuna, and hence he became more famous. Vallabhi-Vācanā is als) called “ Nāgārjuna's Vacanā" "Vācanā" is a technical word meaning 'the teaching," There are so many types of Vācanas, but these are notable: 1) Pāšaliputri-Vāvanā which prevailed in the year 160 After V. N. in the times of BiadrabāhuSwāmī, () Māthuri-Vācanā which was started by Skandılā cāryā and (3) Vailabhi-Vācană, which was started under the guidance of Nāgarjuna, the time, of the second one-Māthuri and the third one Vallabhi is the same.
Due to severe famine, the system of preserving the knowledge merely by hearing from generation to generation (Srutaparampară ) was destroyed. Most able Acaryas also were not there to preserve it Whatever little was remembered by some was also likely to be forgotten, due to the famine. GiacchaNāyakas also became anxious to preserve it. 'l he grip of famine was also not ordinary In those days of starvation when it was very difficult even to preserve whatever little knowledge that was leít, who would think of acquiring new one ? At last after the days of starvation were over, Āiaryå SkandılaSūri in Mathură, as well as, Nagarjuna in Vallabhupura began to re-arrange all the available Śruta. Though both these contemporary Ācāryas were great scholars, unfortunately they differed from one another in certain matters after their Vācunâs were ready. So, in both the Vacanā's certain difference of opinions prevailed. Afterwards when Dévārddhi Gani Ksramāśramaņa tried to compose (edit) Āgamas, he also took labours to remove this difference and keep only one Vā'ană. According to the Vācanā of Skandilacārya, he wrote Siddhānta-Volumes, and in the portion of commentary, he wrote the difference of opinions and readings of Nāgārjuna's Vacanã-the references of which are available even today in the volumes of commentaries. In V. N. 899 Năgarjuna acquired a seat in heaven. He was a proficient Acärya.

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Sri Haribhadra Sūri:He was an honourable priest of Titārī, the king of Citodagadha. As he was wellversed in Vedānta and very talented, he had become vain. He used to tie round his waist, silken cloth to show that he had done it so with an intention that his belly may not burst open due to the heavy burden of the hnowledge he had grasped. Thinking that there was none in the whole of Jainbudvīpa-who could beat him, he used to keep a branch of roseapple-tree in his hand Used to carry even a spade, dry grass and a net with him. Inspite of all these, he had taken a vow to be the student of one who would win him over.
Once while he was engrosed in deep thinking, a servant from the king came to call him. He became ready and riding a vehicle that was ready to convey lum, started to go to the court. On the way, he heard a great noise of the people. He peeped out, and saw that a mad elephant had created some havoc, and that was why people were running here and there to prctect them-selves. He also jumped down and entered a neighbouring house to get shelter.
But lo! It was a palatial Jina-temple ! Some abusive thoughts passed through his mind. He had hatred for Jainism; but to escape tine danger he had to take shelter of the Jinatemple! Aiter the way was clear again, he came out and went away. On one hand his dislike towards Jainism was becoming more and more strong; on the other hand was destined quite a different thing for him !
Once at midnight, while, returning from the court and go ing home-wards, he was passing by the upāśraya where he heard some murmur. He stopped there and heard attentively. Some Jainā Sādhvi (nun) Yākınīmahattarā was uttering:
चक्कीदुर्ग हरिपणगं, चक्कीण केसवो चको । केसव चक्की केसब दु, चको केसव चको य ॥

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Once he heard it ..twice...thrice and repeatedly, Yet he could not understand! His pride was wounded. He tried his level best to find out the meaning, but all his efforts were in vain!
"
He, atlast, approached the nun and said, What was that 'Caka-Caka that you were uttering?" She replied, "O Brother! to an ignorant man it was 'caka caka '-it may appear to be some meaningless words' " The priest was puzzled. Meanwhile he was reminded of his vow. So he told her about it and requested her to accept him as her student. She nodded her head and added, Nuns have no right to accept malestudents. Besides I cannot tell you the meaning of that verse even!" But he again informed her of his vow. So she led him before Acārya Jinabhadra who conveyed the meaning and gave him Dikṣā. And instead of Purohita-Haribhadra (Haribhadra-a priest) he became Muni-Haribhadra ( Haribhadra-a Jaina-monk).
$8
"A paper-kite, and the favourble wind! What else is required then ?!" The talented fellow grasped up almost all the Jaina Scriplures within a short period; and thinking him to be a most worthy person, Guruji handed over him the management of the whole Gaccha.
66
HaribhadraSūri had two nephews named Hansa and Paramahansa who were proficient in warfare. They also followed him and became his students (śisyas). In a short period they became well-versed in the Darśana Sastra, Grammer, Literature etc. 'A good face needs no paint!'
At that time in Purva-Déśa, Bauddha-Dharma was in full swing. There were Great Universities and Gurukulas conducted by them. They were helped by the kings also. Hansa and Paramahansa desired to visit the Universities and study there. They asked for their Guru's permission. The Guru looked into their destiny and thought it unadvisable to send them. Yet against his wish they started towards the east.

At last they reached Bhota Désa. As Jaina Sadhus were not admitted to a University, they put on a disguise of Bau

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ddha-Bhikşu and got admission. By their sharp intellect, they finished their studies in a short time. Then, they began to note down arguments against the Bauddha philosophy. Unloi tunately, once, two of the paper-sheets on which they had written sich arguments were blown away by the wind and were found by the Kulapati (Principal). He read them and was astonished. He doubted that the writer must be no other than å Jaina śramaga. But how to find him vut of 15,000 stu. dents ? Atlast he arranged a plan. Near the entrance of thie kitchen he placed a Jaina-Idol and told everyone 10 kick it while passing by Hansa and Paramahansa were perplexed. They decided not to insult their god even at the cost of their lives. When their turn came, by drawing three lines crossways and three straight lines on the belly of the Idol and turning it into a Bauddha-idol, they kicked it and passed away. The spies that were placed there u.arked it and informed ihe principal. Hansa and Paramahansa also realised that it was fatal for them then even for a moment. They atonce took to their heels; but were followed by the king's army. They ran with all their might but atlast the army came nearer. Hansa saw the danger and suggested Paramahansa to run away any get the shelter of Sūrapäla, the neighbouring king. Paramahanasa carried out the suggestion, and Haņsa became prepared to face the whole army. He was a Sahasra-Yodhi (one who could fight singlehanded with one thousand soldiers at a time). But there were 1444 soldiers. How could he defy the whole army? His whole body was pierced through by the showers of arrows of the enemies, and atlast he tumbled down and died.
Paramahansa reached Surapāla and reported to him the whole matter. In the meanwhile, the army also came there and requested Surapala to hand over Paramahansa their enemy, * Even at the cost of my life, I would not do it.” replied the brave king. Atlast they decided to arrange for a debate. Accordingly it was held and Paramahansa defeated the other party. So, he became free, and went to his Guru, Haribhadra Sūri.

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The enemies tried to harass him even on his way, but they could not do any wrong to him.
The Guruji saw his student and embraced him effusively. But as he came to know about what had happened, he lost his temper. Paramhansa also begged his pardon for going there against his desire and while reporting the whole matter he felt so much that he collapsed and died at once. Guru's temper then knew no bounds. He determined to take revenge.
With such determination, he went to the King Surapāla, thanked him for the valour that he had shown, and told him to arrange for a debate with the Bauddhas. Surapāla politely suggested to drop the idea, as it appeared to him that the Bauddhas were more talented; yet the Guru told him of his firm determination. So, an invitation was sent to the Bauddhas. It was also decided that one who would be defeated, should be thrown into a frying pan of boiling oil.
Then started the debate about the meanings of the Scriptures (şāstrārtha ) Gold shines the brighter, the more it is heated. in the same way, after a long discussion Kulapatı was defeated and consequently thrown into the pan of boiling oil. The debate, yet, was continued by another Bauddha He also got the same result and died. The third came the fourth, the fifth ... the sixth . ! One by one six persons were caused to die and yet the debate went on ! Suriji had no other idea than of defeating all the 1444 fellows.
At that time came two messengers with a letter from his Guru Śrī Jina Bhadra Sūri, and handed it over to Haribhadra Sūri. He read only three verses from it, and was changed. He became cool-headed.
He stopped the debate and went to his Guru, who consoled him. Haribhadra Sūrı, confessing his serious fault, repented much and asked the Guru to suggest some atonement. As he wanted to kill 1444 persons, the Guruji told him to write 1444 volumes. 41

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Thus his entire life was changed Instead of any sort of religious fanaticism, he became calm-minded and began to write 1444 volumes on Logic, Yoga, Dharma, Morality (Good-conduct ), etr When the last four remained and as their preparation he began to write the Stuti (verses of praises ) of “Samsāradāvā" in Sankrit, as, well as, in Prākrit, he could hardly compose three verses; and he felt that his end was near. Yet he tried to write one line of the fourth verse, and entrusted the rest of the work to the care of Sri Sangha and breathed his last.
In the days of Sriman Haribhandra Sūri Caityavāsies had become very prominent. Haribhadra Sūri tought them a good lesson by raising a strong opposition against them in his Astaka, Sodaśaka, Pancāsaka, etc he had tried to explain the facts without any sort of prejudice.
Jaina-Agamas were in Prakrit, and the commentaries on them were also written in Prākrit, but Haribhadra Sūri wrote them in Sanskrit. It is believed that before him none had written any commentary in Sanskrit Besides, Haribhadra Sūri had taken much pains to write books on Yoga also. He had treated the subject with entirely a new point of view, and written “Yoga-Bindu," "Yogadristi-Samuc'c'aya," " YogaVimişikā,' “ Yoga -şataka" etc. "Samarāic'c'a Kahā” written by him is also a wonderful book
HaribhadraSūri has written 1444 volumes, but all of them are not awailable now. Only the following books are available:1 Anékānta vāda Pravesa, 9 Dharma-bindu Prakarana, 2 Anékāntajaya Patākā, 10 Dharma-ratna Prakarana, 3 Anuyogadvāra Vrtti,
Il Nandi-sūtra Laghu Vrtti, 4 Astaka Prakaranas.
12 Pancāsaka Prakaranas, 5 AvašyakaSutra Vrtti,
13 Pancavastu Prakarana, o Upadéşapada Prakarana, 14 PancaSutra Prakaraga, 7 Daşavaikälika Vștti.
15 Prajnāpanā-sutra Pardesa8 Nyāya-Prayésa Vitti,
Vyākhyā,

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16 Yogadristi-Samuc'c'aya,
17 Yoga-Bindu,
18 Lalita Vistarā,
19 Loka tatva-Nirṇaya, 20 Viņsati Viuşatıka Prakaraṇa, 21 Sad Darṣana Samuc'c'aya, 22 Dvijavadana Capéta,
23 Samaraic'c'a Kahā,
24 Sambodha Prakaraṇa, 25 Sāstravārtā Samuc'c'aya, 26 Sambodha Saptatikā
Prakaraṇa,
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27 Katha Koṣa, 28 Jambu Dvipa Prajnapti Vrtti, 29 Jambudvipa Sangrahani,
30 Jñāna-Panc'aka Vivara
Bruhat Sangrahaṇī Bruhat Ksetrasamāsa
Visés'agavati
31 Jnanaditya Prakaraṇa, 32 Dhūrtäkhyāna,
JinabhadraĠaņi Ksamākṣamaņa
No biograply of JinabhadraGani is available, and also very little is known about his life, yet his works give him a prominent place. Scholars are of two types:- -1 Agama Pradhana and 2 Tarka Pradhāna JinbhadraGani was of the first type.
33 Karma-Stava Vrtti, 34 Panc'alingi,
35 Nyaya-Viniścaya,
36 Nyāyāvatāra-Vrtti, 37 Panca-Sangrahātikā, 38 Panca Sthanaka, 39 Pratis'tha-kalpa, 40 Yatidina-kritya, 41 Vyakarana-Kalpa, 42 Loka-Bindu,
43 Kşamavallibija,
44 Samakita Paccişi, 45 Vira Stava etc etc
He is more known as a
'Bhāśyakāra (a commentator or an annotator). In his times he was considered to be an authority on the intcrpretations of Agamas. His works areVišeṣāvaṣyaka Bhās'ya. original as well as a comentary on it;
-Gatha Pramāņa 400 to 500;

"
-Gathā Pramāņa 400 (a Prakaraṇa Grantha. )
Gitakalpa Sutra; Dhyana Sataka
etc, etc.
Śrīmän HaribhadraSūri, the YarinimahaṭṭarāSūnu, was his contemporary. He has written a commentary on ' DhyanaŚataka.
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That is why some place Haribhadrasūri after Jinabhadragani ksamāksamaņa; but it is fuhle. Haribhadra Sūri was, definitely, his contemporary
JinabhadraGani was a great protector of the Agama-succession; and in Vişeśāvasyaka he had placed his argutments in details agaist Siddhasena-Divākara's opinion Besides being a good writer he was also a very good speaker, and is praised even by șreemad Hemac'andryācārya. Agiferat faget ....................
अट्ठावीसो विबुद्दो २८ एगुणतीसे गुरू जयाणंदो २९
तीसो रविप्पहो ३० एगत्तीसो जयदेवमूरिवरो ३१॥१०॥ Atthāviso Vibuho 28, Egunatiso Guru Jayanando 29 Tiso Ravippaho 30, Egatiso Jasu-deva Sūrivaro
२८ तत्पढे श्री विबुधप्रभसूरिः। २९ तत्पट्टे श्री जयानंदमूरिः। ३० तत्पट्टे श्री रविप्रभसूरिः।
३१ तत्पद्वे श्री शशोदेवमूरिः । 28 satpatté Sri Vibuaha Süri 29 Tatpatté Śrī Jayānanda Sūri 30 Tatpatté Sri Rava-prabha Sūri 31 Tatpatté Śrī Yaso-déva Sūri
The meaning of the Gātrā --On his seat 28th was Vibudhasūri; 29th Shree Jayānemdasūri; 30th shree Raviprabhasūri; and S:hree Yazodevasūri became the 31st Pattadhara.
ETTEUTRC ... ... ... ... Fadiat! (p. P, 98 ).
The meaning or the Vyākhyā: --On the seat of Māndeva. sūri, Shree Vibudhaprabhesūrı became the 28th (Pattadhara On the seat of Vibudhaprabhasūri came Shree Jayānendasūri the 29th Pattadhara.
On the seat of Jayānaudasūrı 30th was Shree Raviprabhasūri. He had done pratisthă of Shree Neminātha-Prāsāda in Nadola-city in V. N. S. 1170 1. e. in V. S 700. In V. N. 1190 Shree umăswāti be came a Yugapradhāna.

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On the seat of RaviprabhaSūri came Shree YaşodévaSūri the 31st (Pattachara ) After V. N. 1272 i. e. in V. S. 802 Vanarāja built Anahillapura Pāțaņa. In V. N. S. 1270 i e. in V. S. 800 on the 31d day of the brisht-half of the month Bhādaravā, BappaBhattiŞūri was born He preached Āma, the king of Kanoja. In V. S 895, on the 6th bright-day of Rhādrapada he left this world and aquired hewon
28 Śri Vibudhaprabhasūri, 29 , JayānandaSūri,
30 RaviprabhaSūri and 31 Śri YasodévaSūri:
About these four Pațtadharas very little is known.
Jayănanda Sūri was a great preacher Through Prāgvațaś secretary-Samanta-he repaired 900 ruined temples built by Samprati-the great king Besides he managed for underground store-houses to protect . Siddhāntas.'
In Y, N. 1170 Raviprabhasūri had done pratisthā' of Śri Néminātha-Jina in the city of Nāgola.
Yasodeyasūri was a Nāgir-Brāhmin. He also tried to enlighten the Jaina-şāsana.
Erecting of Apahillapura:in V. S. 802, coming from Panc’āsara, Vanarāja-the heroic king of cāvadā-lineage-founded the city of Anahillapura. As he was protected by "Sīlagngasūri in his early days, he had become a devout follower of the religion. It was Vanarāja who temple established of Pancāsarā ParsvaNātha of Pātana. In estblishing the.city-Anahıllapura-as well as in ruling over the whole land also, the Jainas helped hiu much. Jainas were appointed on higher posts like that of a prime minister.
* Acconding to some-Devae'andrasuri.

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Śri BappaBhatti Sūri:—
His original name was Surapala. His father Bappa and his mother Bhatti were staying in Dumba city of Panc ala-country. He was very bold and heroic Even at the age of six he showed an extra-ordinary brilliance Once, at the age of six, he had a quarrel with his father; and so he left home and came to Modhérā where lived an Ac'ärya named Siddhaséna whom he approached and told him what had happened. Looking at his courage and intelligence at such an age, he thought that if properly trained he would turn out to be a pillar of the religion. So he asked him whether he was prepared to stay with him. Surapāla showed his willingness, and just from the next day Swamiji began to teach him sciences ( Sastras). Sūriji was astonished to see his extraordinarily sharp memory Sūra pala used to learn by heart one thousand verses daily.
When he became worthy, the Guruji-with an intention to give him Diksa-went to Dumba to his parents for getting their consent His father, first of all, showed his unwilingness, but, at last, with the condition of preserving his own name, consented Then Guruji gave him Dikṣā, and he was given the name of Bheudakırti; but from the names of his parents he was known as 'BappaBhatti
Looking to his prowess, the Guru gave him 'SaraswataMantra', by the chanting of which-at one midhight the Goddess Saraswati appeared before him and blessed him
Once, when he went to Sthandilabhūmi, it rained heavily. So he stayed in a "Déva-kula During his stay there, a person came to Visit him He was Ama, the prince of King Yaşovarma of Kanyakubja (Kanoja. As he had a quarral with hus father he had left home and was wandering He happened to see a 'Prasasti' (verses of praise) in the Dévakula and asked BappaBhatti to show him its meaning The Guru showed such a depth of his

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knowledge in conveying the meaning that Bappa Bhatti was grtalty pleased So when it stopped raining he also accompanied Guru and came to the upăśraya Guru had already marked him to be a genius By his super-thinking he was reminded of an incident of his childhood When he was just a little baby his father had abandoned his mother with hiin His mother had taken shelter in a forest She used to swing his cradle under the shadow of a tree Once, while thus he was swinging, the shadow of the shaking ( due to the wind )-tree also had become steady I Guru had seen it with his own eyes 1.and so he came to the conclnsion that that child must be no other than Ama. BappaBhatti taught him many subjects Due to the affection that his spiritual-master showed towards him, he once said, 'I shall offer you the whole kingdom, when I shall get it!" The Guru remained silent.
After some time, Yaşovarma sent a messenger to call him. But the proud Āma did not go there. Atlast when he sent his own minister and when even his Guru earnestly told him to go, he went to Kanoj After a short time of his arrival, his father expired and he got the kingdom. He felt' much, as lie could not help his father even in his last days 'Then, he thought of inviting his RappaBhattı so that he might get consolation. He sent a messenger to call him.
He came there, the King Ama wellcomed him with great honour and pomp and requested him to take seat on his own throne I In those days when the Brahmins and the Jains were at daggers drawn, it was not easy to show such a reverence !
Guruji toid him that only he who was an Āc árya could accept the seat, but as he himself was merely an ordinary monk he could not accept it! Hence, the king requested Siddhasena Sūri, looking to his intelligence and prowess offered him • Sūripada' though at that time he was only eleven years old I Once again, when Bappa Bhatti visited Kanoja the king requested him to take his seat on the throne, but he rejected it saying

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that it was not proper for a Jaina Monk. It shows his disinterestadness
The king loved him more for such disinterestedness that he had shown He came in his closer contact His preachings produced great mfluence upon him. He built a Jina-temple, 108 feet high, and established the idole of Jina-Prabhu.
The king Ama wbs very fond of riddles Once he saw his queen in sorrow and asked her in the court :
• પામે હજી પરિતાપ કમળમુખી પ્રમાદથી ” ( - Yet why dejected is the lotus-faced one so proudly ?")
Al most all the schotars tried to supplemant the line and solve the riddle. But none succeeded Atlast BappaBhatti finished it by adding
city ng 24*8tabai ed? 291782"
("Right from the morning when she got up, is her body covered up !!
On another occassion also, he showed his skill in compusing such verses-and solving such riddles The king suspected how he could know the secrecies of his harem I Some of the jealbus pessons also poisoned his ears. Guru Mahārāja also marked a change in his attitude to-wards him Thinking that where there was no love, he should not stay, he decided to leave the place. Before leaving it, he wrote a verse on the wall of his 'upāśraya' and then went away. When the king came and read it, he repented. He began to make a search for him.
On this side, Guru came to (jaudadesa-(Bengal) where ruled the king Dharmarăja who welcomed him most hearfily. He was a hostile enemy of King Ama So he took a promise from the Guru that unless and until Ama himself would not come personally, he would not leave the place The Guru agreed.
On the other hand, Āma also became impatient to find him out. He became uneasy without his Guru. Once, he went in to

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a jungle, caught a snake, and brought it home. He composed and placed a riddle before the court :
• 22, 1, 1, faeu olay yes open eyan
(" Weapons, Sciences, Tilling the ground, and-dependentupon which-are many other things")
None could solve it. The king declared to offer one lakh of coins. One gambler decided to take up the opportunity. He searched out Bappa Bhatti Sūri, went to him in Gauļa-déśa, and requested him to solve the riddle. Guru at once replied: -
“ગ્રહી હઠ પળે પંથ કૃષ્ણ ભુજગ મુખશું” ("Firmly grasp such black snake-a cubra and walk ahead")
The gambler returned and came to Ama. He completed the Samasyā '! The king was wonderstruck, and pressed him to tell out how he could do it. He disclosed the whole matter. The king was astonished to see Bappa Bhatti's wonderful prowess by which lie could see what had happened there, and solve the riddle. Then, could he not know-by such supernaturai power the inatters of his haren ? The king's suspicion was completely removed, and his separation caused him much pain
He sent his own minister to call his Guru The Guru in formed him of the condition which Dharmarāja had made with him. The messenger came back and told the king of it. It was dangerous for the king to go there personally Yet for the sake of his Guru, he was prepared to undertake any risk. He put on a disguise and entered the court of the king. Guruji saw him entering, and said, "Āma, ( lit. here, on this side ) come !" The king thought that only to direct the newcomer, the Guru said 80. Then, he handed over a letter to the king.
“How is Āma-king?" asked the king. “ So happy, as I am !” replied he.

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The king saw in his hand a Bijorun (a kind of fruit) and questioned, “ What is that?
“Bijo-rā” he replled. (• Bījo '=second, and Rā' = Rāja;a king).
In this way, indirectly, Āma informed the Guru-Mahāraja of his approach, but Dharmarājā could not follow it.
On the next day, Guruji asked the king to allow him to go. The Guru disclosed the whole matter. At that very time, approached a concubine of the king, and handed over to him an ornament of King Ama, who had forgotten it at her place at night. So, he got a solid proof and allowed him to go. Then, Bappa Bhatti came to Kanoja.
At this time, Shankarācārya and Bauddha Vardhana kun jara were trying their level best for the upheaval of their own religions Dhasmarāja happened to meet Vardhana kunjara who was a very wellknown orator. The king thought of using this man in taking revenge on King Ama who when he had entered his court-had escaped the danger. He sent a messenger to the King Ama and informed him to arrange for a debate with Vardhana-kunjara. Accordingly both the kings managed for it and also decided that one who would be vanquished would also lose his kingdom. For six months the debate between Bappabhatti and Vardhana-kunjvara went on. At last, Bappa Bhatti ber came victorious, and Dharmarăja lost his kingdom But Āma gave it back to him as Bappa Bhautți advised him, and they became friends again Then Dharmarāja adopted Jaina Dharma.
Just to take a test of the eharacter of Guruji, Ama, once, sent a prostitute to his upăśraya at night when all the Srāva. kas went away, she came out before him; but atlast she failed and ran away.

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Though Āma-rājā was very learned, he some-times commi tted mistakes. Once, in his city, came a gang of Mātangas. They showed their art before the king. There was one beautiful Mātangi who fascinated hirn. He fell in love with her. The Guru came to know about it, and so he wrote a verse on the entrance-gate of the palace. The king, passing by, read it; he recognized the handwritings; and his eyes were opened I
Once he appreciated the Guru beyond limits. The Guru, instad of being puffed up, said politely, “ My spiritual brothersNannasūri and Govindāc'ārya-are even more brillient than I am !” The king, with an intention of getting a solid proof of it, came to Modherā where he saw Nannasūri. When he went to him he was discussing about Kāma-śästra (- the science of love. ) He entered into such details that it created a bad 111pression even upon huis licarers' Amarāja thought that Nanna sūri must be dissolute, otherwise how could he possess such a thorough knowledge of the subject! So he did not wait even to salute him and returned. Govindācārya marked him going away and doubted him to be the King Ama He inquired at Kanoja and sent a message about what had happened Just to bring before the king's eyes tus blunder, and to drive away from his mind the suspicion, Bappabhatți arranged a plot
Once, as he was seated in his court, some two actors came there and asked his permission to stage a drama. They were allowed to do it. They began to play their parts most skilfully. When the heroic protion of the drama came-it was performed. so skilfully that even the audiance began to shout; " Cut off, cut off Il" And all the warriors sitting there, stood up! But at that very moment both the actors changed their attires, and appeared before them in the form of Nannasūri and Govindã. c'ārya | The king asked them the reason of doing so." By our art we can seem to be what we are really not! We can-by our skill-create interests in matters which we ourselves have never experienced in reality! To teach you this lesson this

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incident was arranged !” they informed him. The king was reminded of the incident that had happened in Modherā; and bowed down before Guruji.
In his last days, hearing about Girinar's glory, he took an oath to fast ditt he would reach the place, and see Nemi-Jina. With Sūriji and a body of other pilgrims he started for Girināra. But it was not so near ! He hardly reached Khambhāta (Cambay) when he became very hungry. He felt more and more agonised, but could rot break his vow ! Atlast when Sūrij chanted some hymns, the Goddess Ambikā appeared before them and she looking at his condition, brought the "bimba ” of Nemi NāthaPrabhu from the mountain Girinara. After offering his homage, Ama took his food Then they went to Satrunjaya and from there came to Girinara. At this time, the place of Girnara was in the hands of Digambaras "They refused theni to visit the place of pilgrimage. The king Ama lost his temper and invited all the eleven Digambara kings to come before him to fight! But atlast Sūriji pacified him and told the Digambaras to hold a debate and decide the matter. Then, hie invited maidens from both the sects and said, " The sect of one from you, who will chant the “Namnātha-Gāthā" first, will he considered as the owner of the place of pilgrimge !” None of the Digambaramaidens could do it'-while a Svetāmbara one atonce began to recite the Gathā -' fuh facto" etc Thus, atlast the Ācārya became victorious and they visited the place.
Bappa BhattaSuri was born on the 3rd day of the brighthalf of Bhādaravā (-month ) in V. S. 800, and died on the 6th day of the bright-half of Bhādaravā in V S. 895:- f. e. at the age of 95 he fasted and went to the high world. He had accepted "Čāritra' from his child-hood, and preserving strict restraint enlightened the Sāsana
BappaBhatti has composed for the learned 52 Prabandhasnamely « Tārāgana " etc. But only " C'atuvinşatl-stuti ” Säraswati-Stotra ” are available to-day
Bappa Bhatti was honoured with the titles of * Vädikun jara Késarī,' Brahmaāri,' . Gajavara, 'Rajpūjita' etc.

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Chronology
Mahavira Nirvana Samvat 0 (BC. 527)
1 (BC 526) 13 (B C. 514)
20 (B.C. 507)
20 (B.C. 507)
36 (B C. 491) 62 (B.C. 465) 64 (B.C. 463)
64 (B.C 463)
64 (B.C. 463) 66 (B.C. 461) 75 (B.C. 452)
Nirvāņa (Final Emancipation) of śramaņa Bhaga
vãn Mahāyāra. Dikşā of Kévalı Bhagayan Ārya Jambu Swāmi. Acquisition of Kévala Jnāna (Perfect Knowledge)
to Ganadhara Mahārāja Arya Sudharma Swami. Moksa-gamana (Final Emancipation) of Ganadhara
Mahārāja Arya Sudharmā Swāmi. Kéval Bhagavān Arya Jambũ Swami became a
Yuga-pradhana. birth of Sruta Kévali Ārya Sayyambhava Sūri Birth of Srula hèvali Ārya Yaśobhadra Sūri Muksa-gamana ( Final Emancipation ) of Kévali
Bhagavān Arya Jambu Swami. Sruta Kévalı Arya Prabhava Swāmı became a
Yuga-pradhāna. Diksā of śruta Kévali Arya Sayyambhava Sūri. Birth of Śruta Kevali Ārya Sambhūti Vijaya Sūri. Svarga-gamna of Śruta Kévali Arya Prabhava
Swami Sruta Kéyalı Arya Sayyambhava Sūri became a
Yuga-pradhāna Yaśobhadra Swāmi Birth of Śruta Kevali Arya Bhadra-bāhu Swāmi. Svarga-gamana of Sruta Kevali Ārya Sayyam
bhava Sūri. Śruta Kévali Ārya Yaśobhadra Swami became a
Yuga-pradhāna Diksă of śruta Kévali Arya Sambhūti \ijaya Sūri. Birth of Śruta Kévali Arya Sthulbhadrācārya. Diksă of Śruta Kevali Arya Bhadra-bāhū Swāmi. Birth of Arya Mahăgırı Sür. Dîkzā of Śruta Kévalî Ārya Sthūlabhadrācārya.
75 (B.C. 452)
94 (B.C. 433) 98 (B.C. 429)
98 (B.C. 429)
108 (BC. 419) 116 (B.C. 411) 139 (BC 388) 145 (B.C 382) 146 (B.C. 381)

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334 M. N. S.B.O. 148 (B.C. 379) Svarga-gamana of Śruta Kévalî Arya Yasobhadra
Swami. 148 (B.C. 379) Śruta Kévalî Ārya Sambhūti Vijaya Sūri became
Yuga-pradhāna. Svarga-gamana of śruta Kèvali Ārya Sambhūti
Vijaya Sūri 156 (B.C. 371) Śruta Kévalt Ārya Bhadra-bāhu Swāmî became
Yuga-pradhāna. Vācanā of Pātali-putra under Śruta Kévali Ārya
Bhadra-bāhu Swāmî. 170 (BC. 357) Svarga-gamana of śruta Kévalî Ārya Bhadra
bāhu Swāmî 170 (B.C. 357) Śruta Kévalî Arya Sthulabhadrâcārya became
Yuga-pradhāna 175 (BC 352) Diksā of Dasa-pūrvi Ārya Mahā-giri Sūri. 191 (B.C. 336) Birth of Dasa-pūrvi Äria Suhasti Sūri 214 (B.C. 313) A Nihnava named Avyakta (Third Nihnaya) 215 (B.C. 312) Svarga-gamana of Sruta Kévalî Arya Sthulabha
drācārya. 215 (B C. 312) Daśapūrvî Arya Mahā-giri Sūri became Yuga
pradhāna • 220 (B C, 307) Nihnava named Samucchédik (Fourth Nihnavad) 221 (BC. 306) Diksā of Daśa-purvi Arya Su-hasti Sūri 228 (B C 299) Ninnava named Ganga (Fifth Nihộnva) 243 (B.C. 284) Birth of Dašapūrvi Ārya Su-sthita Sūri 245 (B C. 282) Svarga-gamana of Dasa-pūrvî Ārya Mahā-giri Sūri. 245 (B.C. 282) Daśapūrvi Ārya Su-hasii Sūri became Yuga
pradhāna.. 274 (B.C. 253) Dikṣā of Arya Su-sthita Sūri. 291 (B C. 236) Svarga-gamana of Dasa-pūrvi Ārya Suhasti Sūri. 291 (B C. 236) Arya Su-sthita Sūri became Yuga-pradbāna 339 (B.C. 188) Svarga-gamana of Arya Su-sthita Sūri 376 (B C. 151) Svarga-gamana of Arya Syāmācārya 453 (B.C. 74) Birth of Kālakācārya. 453 (BC. 74) Birth of Ārya Khaputācārya. 160 (B.C. 67) Birth of Arya Mangu Sūri. 470 (B.C. 57). Beginning of Vikrama Samvat.

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335 X.N.S.V.S.B.C.A.D. 492 V.S.22 B.C. 35. Birth of Śrimān Vajraséra Sūri. 496 V.S 26 B C, 31. Birth of Dasa-purvi Arya Vajra Swami. 501 V 5.31 B.C. 26. Dîksă of Śrimán Vajra-séna Sūri 504 V S.34 B C. 23 Diksā of Das'a-purvī Ārya Vajra Swami. 525 V.S.55 B.C 2. Stoppage of pilgrimage on Satrunjaya Tirtha. 533 V.S 63 A.D. 6 Svarga-gamana of Srimān Bhadra-guptācārya. 548 V.S.78 A.D.21 Daśa-pūrvi Arya Vajra Swāmi became yuga
pradhāna. 548 V.S.78 A.D.21. Svarga-gamana of Srimān Gupta Sūri-the Guru
of Roha gupta-the author of Trirășika Mata. 570 V.S.100. A.D.43. Revival of pilgrimage to Satrunjaya Tirthaby
Jāvada Shāh. 576 V.S.106. A.D.49. Birth of Srimãn Çandra Sūri. 684 V S.114. A.D.57. Svarga- gamana of Daśa pūrvi Ārya Vajra Swāmi. 597 V.S.127. A.D.70. Svarga-gamana of Arya Raksita Sūri. 609 V.S.139 A.D.82. Establishment of the Digambara Sect. 613 V.S.143 A D.86 Diksă of Srimãn Ācārya Candra Sūri. 617 V.S.147. A D.90 Ācārya Śrimān Vajrasèna Sūri became a yuga
pradhana. 620 V.S 150 A D 93 Svarga-gamana of Ācārya Śrīmān Vajraséna
Sūri 620 V 5.150 A 1.°3 Ācārya Grimān Candra Sūri became a yuga
pradhāna. 643 V.S.173 A D.116. Svarga-garmana of Ācārya Mahārāya Srimān
Candra Sūri. 670V.S.200.A D 143 Installation and Consecration of a Pratimā of
Tirthankara Bhagavān Sri Mahāvira Swāmi
at Satyapura by Jajjaga Sūri. 695V S 225.A.D 168. Installation and Consecration at Korantaka Naga
ra by Ācārya Mahārāja Srimān Vriddha
Déva Sūri. 770V.S.300.A.D.243. Installation and Consecration of a Pratimă of
Tirthankara Bhagavān Sri Nami Nath by Ācārya Mahārāja Vira Sūri at Nagpur.

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336
M.N.S.V.S.A.D.
845V S 375 A.D.318. Heavy Raids at Vallabhi Nagara. 882V,S.412.A.D.355. Commencement of the custom of living in Caityas (upâshrayas) by sadhus. 886V.S.416 A.D.359. Beginning of the Brahma Dīpikā Śākhā. 899.V.S.429.A D.372. Svarga-gamana of Yuga-pradhāna Nāgārjuna. 993Y.S.523.A.D.466. Observance of the Samvatsarıka day on the fourth day of the bright half of Bhadrapada instead of on the 5th day.
1055V.S,545.A.D 528. Svarga-gamana of Acarya Mahārāja Śrīmān Haribhadra Sūriji.
1115V.S.645.A.D.588. Svarga-gamana of Agama-pradhāna Acarya Maharaja Śriman Jina-bhadra Gani Ksamā
śramana.
1170V.S.700 A.D.643. Installation and consecration of a Pratimă of Tirthankara Bhagavan Śrī Nèmi Nath at Nãḍola by Acarya Mahārāja Śrī Ravi-Prabha Sūri.
1190V S.720 A.D.663. Vācakavarya Śrīmān Umāswāti Mahāraja became a Yuga-pradhāna.
1270V.S 800.A D.743. Birth of Acārya mahārāja Srimān Bappa-Bhaṭṭi
Sūri.
1272V.S 802,A.D.745. Erection and habitation of the town of Agahillapūr Pātaņa.
1365V,5,895.A.D.838. Svarga-gamana of Acārya Mahārāja Śrīmān Bappa-Bhatti Sūri.
(To be continued in Vol V. Part II)
From Mahavira Nirvana Samvat 1000, the Knowledge of the Purvas became extinct.

For Private Personal Use Only

Page #347

Appendix No. VI
Yuga-pradhāns The Nirvāņa ( Final Emancipation ) of Śramaņa Bliagavān Mahāvira took place in B. C 527.
The Fifth Ar (cycle ) nained Pancama Kāla or Dubsama Kāla of the present Avasarpini era has commencedh go forinights (three years and 84 months ) after the Nirvāņa of Sramaņa Bhagavān Mahāvira. It is of 21000 years' duration. There will be 2004 (two thousand and four ) Yuga-pradhāns ( exalted personages of the age , appearing at different periods of time.
There will be 23 (twenty-three) Udayas (periods of appearance ) during which a varying number of such great personages will be born for each udaya ( period of appearance)
More than 2470 years of the Pancama Kāla have already passed.
During the first Udaya with a duration of 617 years 10 months and 27 days (six hundred and seventeen years, ten months, and twenty-seven days ) there were 20 ( twenty ) yugapradhāns. The Second Udaya with a period of 1340 years 10 month and 29 days ( thirteen hundred and eighty years, ten months, and twenty-nine days had 23 ( twenty-three ) Yuga pradhāns. The accompanying Tables give details,
43

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338
Table 1 Yuga-pradhāns of the First l'daya
Life as
1
A.
Total
Vrata
a houre
Life-Imit
Names
holder
Paryaya
Yuga
pradhane
Years Monthe Days
1 Sudharma Swami 2 Jambu Swami 3 Prabhava Swāmi 4 Sayyambhava Sūri 5 Yaśobhadra Swami 6 Sambhuti Vijaya Sūri 7 Bhadra-bâhu Swāmi
Sthulabhadra Swami 9 Ārya Mahāgıri 10 Ārya Sühasti Sūri 1111 Ārya Guna Sundara Sūri 12 Ārya Syāmācārya 13 Ārya Skandilācārya 14 Ārya Revati-mitra 15 Ārya Dharma Sür: 110Arya Bhadra-guptacārya 17 Arya Sri Guptācārya 18 Arya Vajra Swāmi 119 Ārya Rakṣita Sūri 20 Durbalika Puşpamitra
vvvvA er en e-waer en ven ownenews

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339
Table II
Period of the Yuga-pradhāns of Frist Udaya
'To Mahāvīra
Names
Number
of years as a
yuga pradhāna
From Mahāvīra Nirvāna Samvat
Nirvana
Samvat
12
CA
75
08
148 150 170 215 245 291 335
215 245
Sudharmā Swāmī Jambū Swami
Prabhava Swāmi 4 Sayyambhava Sūri 5/ Yassbhadra Swāmi
Sambhūti Vijaya Sūri
Bhadra-bāhu Swāmi 8 Sthūlabhadra Swami 9 Arya Mahāgiri 10 Arya Suhash Sūri
Ārya Guna Sunder Sūri 12 Ārya śyāmācārya 13 Ārya Skandilācārya 14 Ārya Revatimitra 15 Arya Dharma Sūri 16] Arya Bhadraguptacărya (17) Ārya Guptācārya 18 Arye Vajra Swāmi 19 Arya Rakşita Sūri 120 Durbalikā Puspa mitra
291
335
376
376
414
414
450
450
494
494
333
548
533 548
584
584
597
597
617

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340
Table III Yuga-pradhāgas of the Second Udaya,
Total
Life-list
Names
Life-limit Number
of years! Yugaan orda. pradhana
Dary ascehe
bous
Years
Months Days
116
109
116
119
1 Vagraséna 2 Nāga-hasti 3 Revatimitra 4 Sinhasūri 5 Nāgārjuna
Bhuta-dinna 17 Kālikācārya
8 Satyamıtra 9 Hárılla 110! Jina Bhadra Giani
Ksamā sramana 11 Umāswāti Vācaka 12 Puspamitra Gani 113 Sambhūti Sūri 14 Mādher Sambhūti Sūri J15) Dharma Raksita Sūri 16 Jy éşthanga Gani 17 Palgu-mitra J18 Dharma Ghosa Sūri
Vinaya-mitra 120 Sila-mitra 21 Révatimitra 22 Sumiņa-mitra 23 Hārilamitra
vuvve A onina er en voor we w WS
15
110
31
i

Page #351

No
341
Table IV
Period of the Yuga prādhānas of the Second Udaya.
Names
1 Vajraséna Sūri 2 Naga-hasti Sūri
Revati mitra
4 Sinha Suri
5 Arya Nagarjuna
6 Bhuta-dinna Sūri 7 Kālikācārya
8 Satyamitra Sūri 9 Hârillâcârya
10 Jina-bhadra Ganı Ksama sramana
11 Umâswati Vâcakâ
12 Puspamitra Gaņi
13 Sambhuti Sūri
14 Mâdher Sambhūti Sūri
15 Dharma Rakṣita Sūri 16 Jy esthânga Gani 17 Falgu mitra
18 Dharma Ghosa Sūri 19 Vinaya mitra
20 Silamitrâcârya 21 Révati mitra
22 Sumiņa-mitra
23 Hârıla-nitra

Number of
years as a
yuga
hradhāna
3
69
đôi có cổ cò đ c 0898 gòn ở cổ có 88
59
78
78
79
107
54
60
75
60
50
60
40
71
49
73
46
79
78
45
For Private
Personal Use Only
From
To
Mahāvira
Mahāvira
Nirvana
Nirvana
Samvat Samvat.
617
620
689
748
826
904
983
994
1001
1055
1115
1190
1250
1300
1360
1400
1471
1520
1594
1684
1763
1841
1919
620
689
648
826
904
983
994
1001
1055
1115
1190
1250
1300
1300
1400
1471
1520
1598
1684
1763
1841
1919
1964
1

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842
Table V Showing the number of yuga pradhâns and the Duration
of the Period of each of the twent-three Ldayas
Number
of
|
Udaga
yugaprachans
10
27
Sumber of years of
each Udaya Years Month Days
617 1340 10 1500 1545 1900 1950 1770 1010 880
89
100
87
850
800
1 First 2 Second
Third Fourth Fifth Sixth Seventh Eighth
Nineth 10 Tenth
Eleventh 121 Twelvth
Thirteenth
Fourteenth 18. Fifteenth 16' Sixteenth 17 Seventeenth 18 Eighteenth
Nineteenth
Twentieth 21 Twenty-first 22 Twenty-second 23 Twenty-third
445
94
550
592
108 103
982
107
710
655
104 115
490
133
359
100
408
95
570
590 440
4

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349
Tabel VI Showing the names of the first and last yuga-pradhans
of each of the twenty-three Udayas Name of the First
Lite-time Vrata
Number of
as a yugapradhana of the
House Paryāya yuga
limit Udaya holder
pradhana
years as a
Total Life
100
128
13
Sudharma Swami 2 Vajraséna
Padivaya Harissaha
Nandimitra 6 Sūraséna 7 Ravimitra 8 Śri Prabha
Mapiratha 10 Yaśomitra
Dhanasimha 12 Satyamitra 13 Dhamnulla
Vijayananda 115 Sumangala 16 Dharmasimha 17 Jayadeva 18 Sura-dinna 19 Vaisakha 20 Kaundilya 21 Mathura 22 Våniputta 23 Śrī Datta
fo

Page #354

344
Table No VI (Contd) Name of the Last
Life time Vrata
as a yuga-pradhána of
House
Paryāya each udaya holder
Total Life
Udaya
Number of years as a
yuga pradhana
10
limit
8
11
Durbaliká Puspa mitra 2! Araha-mitra 3 Vaišâkha 4 Sat kīrti 5 Thavara 6 Rahasuta 71 Jaya Mangala
Siddhārtha 9 Itána 10 Ratha-mitia
Bharani-mitra 12 Dradha-mitra 13 Sangata-mitra 14 Sri Dhara 15! Mágadha 16 Amara 17 Révati-mitra
Kirti-mitra 19 Simha-mitra 20 Falgu-mitra 21 Kalyâņa-mitra 22 Déva-mitra 23 Duppasaha Sūri

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345
For the present, the Third Udaya commencing with the year 1964 of Mahāvīra Nirvāṇa Samvat and lasting for 1500 years and eleyen months and twenty days, is the current Udaya. There will be 98 ( ninety-eight) Yuga-pradhāns during this period of 1500 years. This being the current Udaya, we have tried to give some particulars about the first three udayas.
Readers desirous of information about future Yuga-pradhāns are requested to consult Yuga-pradhāna Gagdikā, the Dusama Kāla Sri Sramana Sangha Stotra of Sri Dharma Ghosa Sūri and similar works.
List No 1. No. 1, A List of the Twenty Yuga-pradhãns of the First Udaya. 1 Ārya Sudharmā Swāmi 11 Ārya Guna Sundara Sūri 2 Ārya Jambū Swāmi
12 Ārya Syāmācārya 3 Arya Prabhava Swāmi 13 Ārya Skandilācărya 4 Ārya sayyambhava Sūri 14 Ārya Révatimitra 5 Arya Yaśobhadra Swāmi 15 Ārya Dharma Sūri 6 Ārya Sambhūti Vijaya Sūri 16 Arya Bhadraguptācārya 7 Arya Bhadrabāhu Swami 17 Arya Gupta Sūri 8 Arya Sthūlabhadrācārya 18 Arya Vajra Swami 9 Ārya Mahāgiri Sūri
19 Ārya Raksita Sūri 10 Ārya Suhasti Sūri
20 Arya Durbalikā Puspamitra
List No 2 No. 2. A List of twenty-three Yuga-pradhāns of the Second UdayaI Śrī Vajraséna Sūri
10 Śri Jinabhadra Gani 2 , Nāga Hastı Sūri
11 , Umāswati Vācaka 3, Révatimitra Sūri
12 , Puspamitra Gani Simha Sūri
, Sambhūti Sūri Nāgārjuna Sūri
Madhara Sambhūti Sūri Bhūta-dinna Sūri
15,, Dharma Raksita Sūri : „ Kallkācārya Sūri
16 , Jyésthānga Gani 8, Satya-mitra Sūri
17 , Palgumitra Süri 9. Härilla Sūri
18 , Dharma Ghosha Sūri

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346
19 Śrī Vinaya-mitra Sūri 22 Śri Sumina-mitra Sūri 20 , Sila-mitra Sūri
Härila -mitra Süri 21 , Révati-mitra Sūri
List No. 3 No 3. A List of ninety-eight Yuga pradhāna of the Third Udaya. I Śri Pādiyaya Sūri
30 Śri Jaya Gho.a Sūri 2, Vişnu-mitra Sūri
31 , Sumani-séna Sūri 3, Hari-mitra Sūri
32 , Sujasa Kirti Sūri „ Mandilla Gupta Sūri 33, Kumāra Sūri Jina-pati Sūri
Gautamābha Sūri Jina-candra Sūri
Bhāradvāja Sūri Jina Vallabha Sūri
Sūra-prabha Sūri o Jina Prabha Sūri
Supāsa Sūri 9, Dharma Ruci Sūri
Jina Prabha Sūri „ Vinaya Candra Sūri
Jina Mata Sūri Sila-mitra Sūri
40 ,, Sumati Sūri Déva-Candra Sūri
Saya Ghosa Sūri Sri Candra Sūri
Subha Kirti Sūri Khandilla Sūri
Saya-géha Sūri Dhammilla Sūri
en Jitendriya Sūri Siddha-géha Sūri
Sumati Sūri Bhaddilla Sürı
Vimala Sūri Jina-dāsa Sūri
Muni Candra Sūri Dharmadāsa Sūrī
Dévéndra Sūri Suraprabha Sūri
Su-sidhya Sūri Rakşkita Sūrī
Sādhya Sūri Dharma Ghosa Sūri
Siddha-gélia Sūri Mānācārya Sūri
Su-Némi Prabha Süri Samudra Sūri
Indra-datta Sūri Śri-géha Sūri
Agnimitra Sūri Śri-dinna Sūri
Vāyubhūti Sūri 27 , Cāritra Sūri
Vardatta Sūri 28 , Śruta Jnāni Sūri
Sūrya Kānta Sūri Upaśānti Sūri
Orihapati Sūri
11,

Page #357

59 Śri Manoratha Sūri Pürpa-bhadra Sūri
60
61 Dinna Jani Sūri
39
99
62 Bhūta Giani Sūri Maurya-putra Sūri Risabha Prabha Sūri
63
19
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65 Acyuta Sūri
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66 Ava-dinna Sūri. ,,Alinga Gapi
97
68 Sthavira Sūri
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71 Prabhāsa Sūri
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69
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72
19
Vaiśyāyana Sūri Tungiya Sūri
73 19
74, Elayācārya Sūri
75 Dharma Ghoṣa Sūri
99
76 Roha Sūri
19
77,, Jaya Samudra Sūri
78 "
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347
79
80
81
82 Hari Gupta Sūri
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83 Simha Giri Sūri
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84 Dhana Giri Sūri
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85 Kriṣṇa Rişi Sūri 86,, Dharma Rişi Sūri
87
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89
90
91
92
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39
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Ārya Dharma Sūri
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,, Arya Mangala Sūri
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Vaisakha Sūri

Page #358

INDEX
Abhavya 51, Acala Bhrātā 3, 8, Acélakatva 76, 83, Adhyayana 77 Agástya 17 172 Agnibhūti, 2, 8, 16, 113, 114, 115 Agni Kãya 30, Agni Vaisyāyana-gotra 119,
140.
Angāni 4, 5, Ajitā-301 Akampita 2, 3, 8, Aksina Mahānasi Labdhi 36.48 Ambikā-deyi 315, 316, 332 Anumāna 125 Anruta 80 Anu Vratas 105 Ap Kāya 30 Aparājitā 301 Apāpā Nagari 8, 9, Apratisthāna Narakāvāsa 68 Arahanta 33 Asoka Vriksa 64 Aştāpada Giri 57, 69, 273, Avadhi Ināna 57, 77, 78, 102,
103, 106 Avanti Sukumāla 243, 244, 245 Ācāra 76 Ācārānga Sūtra 31 Acarya 8, 77, 78, 201, Āļi 288, Āgama, 2, 214 Āgama-pradhana 269
Āhâraka Labdhi 35, 47 Āma, 329, 330, 332, Ama-raja 331, Āmosahi Labdhi 35, 36, Ananda Śrávaka 102, 103, 104
105. Ārya Jambū Swami 140, 142. Ārya Mahâgiri Sūri 235, 236,
237. Ārya Mangu 252, 261, 262 Ārya Prabhása 2, 3, Arya Prabhava Swami 140 Ārya Raksita Sūri 281, 289
290, 291, 292, 293, 294 Ārya Sayyambhava Sūri 140;
201, 203, 205, 206 Ārya Syámácârya 251. Ārya Sambhūti Vijaya Sūri 209 Ārya Suhasti Sūri 235, 236,
237, 241. Ārya Supratıbaddha Sūri 246,
247. Ārya Susthita Sūri 246. Ārya Ksétra 187 Aryan Races 113 Āsivisa Labdhi 35, 43, Ātma 86 Āvassaya Sutta 33 Āyu 59 Bahula 245 Balamitra 253, 256

Page #359

Balissaha 245 Bandha 14, 120 Bappa Bhatti Sūri 326 327 Bádarayana 4 Báņa 308,
Bhaddilá 119
Bhagavan Sri Gautama Swami
2, 3, Bhadra-báhu Swámi 210, 211, 212, 213, 214, 215, 216 Bhadragupta Sūri 277 Bhadraguptācārya 281, 291 Bhadra-Kirti 326
Bhadra 242, 244, 245
Bhanaki 37
Bharata Ksétra 4, 108, 293, Bhatti 326 327
Bhava-şiddha 51.
Bhāgavati Dikṣā 9, 112, 113,
238, 245,
Bhanumitra 253, 256
Bhāva 39, 57, Bhāvaḍa 282
Bhéri 37,
Bhota-déśa 319,
Bhuta-dattă 219
Bhuta-dinnā 315
Bhūtā 219
Bija Buddhi Labdhi 45, 111
Brahma Dipika 313 Brahma Dvipa 312, 313 Brahmā 24, 25
349
Brihat Kalpa 33 Caitya Sthiti 312 Cakréswari, 283, 285

Cakrin 23
Campā Nagari 60, 187, 201, Candra 24 Candragupta 214 Candra Prajnapti 33 Candra Suri 298, 299, Cămundā 301, 302, 316, Caritra 171
Caritra Dharma 29, 54, 55, 56,
65, 66, 73, 74; 238,
Carukirti 307
Chadmastha 141.
Chadmastha Paryaya 113, 141 Chandas 5
Cintamani Ratna 67,
Citra Kūta (Chitoda) 266, Cosmogony 4
Darbha 18
Darśana 8, 171 Datta 128
Datta-rāgā
Daśavaikālika 202, 204 205
Dèva 124
Dèva-candra Sūri 325
Dèva-pāla 266
Dévarddhi Gani Kṣamā śramaņa Déva Sarma 107, 108, Dévānanda Sūri 306, 307, 311,
315,
Dhammila 119
Dhana 273
Dhana-datta 298, Dhana-déva 40, 120 Dhana-giri 273, 274, 275
For Private Personal Use Only

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350
Dhana-pati 302 Dhanésvara 303, Dharma 76, 80, 81, 101 Dharma-déva 307 Dharma-mitra 117 Dharma-rājā 328, 330 Dharma Sastra 45 Dhāravās 143, 144, 303 Dhraneśvavra 3, 30 Dhrauvya 213 336 Digambara 226, 227, 295, 296,
297, 298, 300, 328 Diksā 5, 7, 9, 29, 59, 70, 124,
117, 119, 120, 121, 123,
127, 201, 290 326 Dirgha-bhadra. 210 Dravya 6, 7, 39, 57. Dravyāunyoga 293, Dravida 15 Dumba 326 Duppassaha Sūri Durbalikā Puspamitra 293, 294,
295, Dvadasāngi 2, 30, 188, 206 Falgu Rakşita 289, 291, 294,
295 Gamaņāgamaga 104 Gana 1, Qapadhara 1, 2, 3, 29, 52, 53,
54, 55, 76, 104, 115, 141
Ganadharas i Srimān Indrabhūti Gautama, 2, 3, 5, 28, 29, 51, 56, 57, 84, 100, 106,
109, 110, 111, 2 Agnibhūti 2, 8, 113 3 Viyubhuti 2, 8, 115 4 Vyakta 2, 8, 117. 5 Ārya Sudharmā Swāmi 2,
3, 8, 119, 120, 139, 141,
143 6 Ārya Maqţit 3, 8, 120, 121 7 Ārya Maurya putra 3, 8,
122, 123 8 Arya kampita 3, 8, 124 9 Arya Acala Bhrātâ 3, 8 10 Ārya Métarya 3, 8 11 Ārya Prabhāsa 3, 8 Gani-bhadra Gapitānu yoga 293 Gapi-vijjā 33 Garda bhilla 255, 256 Gauda désa 15, 328, Gautama Maharsi 269 Ohrita Puspanitra 292 Gobara-grāma 3, 113, 116 Goddess Saraswati 326 Gosthā Māhila 293 Gotra 27, Govindācārya 331 Guga 6 Qupākara Sūri 254 Guna Suudara Sūri 253 Cuptācārya 254 Gurjara désa 15

Page #361

351
Haribhadra Sūriji 318,319, 321,
322. Harsa-deva 307 Hémapura 172 Himsā 80 Indrabhūti Gautama 2, 3, 8, 11,
28, 29, 34, 52, 53, 56, 69,
79, 106, 107, 108. Indradinna Sūri 254 Jśvari 298, 299, Jaimini 4
Jambū Kumăra 142, 143, 144,
169, 173, 176, 178, 179, 176, 178, 179, 180, 181,
185. Jambū Swami 142 Jambū Vrikşa 143, 144 Jarābhiru 25 Jaya-déva Sūri 306, 307, 311, Jayanti 124 Jayasri 144, 178, Jayà-dévi 301 Jayānanda Súri 324, 325 Jājanāth 288 Jāvada Shāh 282, 283, 289 Jinabhadra Gant Ksamă
Śramaņa 103, 323, 324 Jina-bhadra Sūri 321 Jinadās 170, 171
Jivanta Swāmi 237 Jinadatta 285 Jinéndra 27 Jita Satru 169 Jina 8. Jnānâvarniya Karma 102 Kalpa 5 Kalpa Sūtra 218, Kalpa Vriksa 24 Kamala Mâla 144 Kamalāvati 144 Kanakaśri 144, 171 Kanaka-sena 144 Kanaka-vati 144. Kapardi Yaksa 287, 288, 289 Kara-pâtra Ahâraka-pâni
Labdhi 47 Karmapur 266 Karmas 87, 102 Kaşayas 86 Kathânuyoga 293 Kaundinya 89, 128 Kausika 108 Kâhala 37 Kala 39, 57 Kālikācārya 254, 256, 257 Kanyakubja 326 Kasyapa-gotra 122, 137, 140 Kesi Kumāra 72, 73. 75, 76,
77, 78, 79, 83, 84, 85, 86,
88, 89, 97, 100, 110. Kévala Jnāna 8, 9, 65, 67, 71,
72, 84, 107, 110 111, 113, 120, 121, 123, 1250 127, 141

Page #362

352
Kévalin 110, 118, 126, 121,
123, 125 234 Khadyota 22 Khaputācārya 258, 259, 261, Khelosahi Labdhi 86 King Yasivaramā 326 Ksema 98 Ksétra 39, 59 Kira 70, 71 Ksira 220 Ksira Sāgara 284 Kollaka Sannivéśa 102 Konika 187, 188 Kośā 219, 220, 225, 226, 231,
232, Kostabuddhi Labdhi 36, 111, 117 Kostaka 14 Kosthavira Krişgā 312 Krisna Sūri 295 Kubèr 29 Kuber-datta 144 Kubérséna 144 Kubérsenā 144 Kuhavi 288 Kullāka-gāma 117, 119 Kumudcandra 265 Kuņdarika 64, 65, 67, 68 Kupāla 238 Labdhi 34, 35, 37, 38, 51 Laksana Šāstra 23 Laksmidhara 307 Lak mivati 219 Lalitanga Kumāra 176, 177.
178.
Layana Samudra 103 Láta déśa 15 Lilāvati 176, 177, 178, Lokāgrasthāna 99 Lolucya Narakāysa 103, 106 Madhumati (Mahuva) 282 Magadha 3 Mahā-Kirti 307, 308, Mahānasa Labdhi 70, 71. Mahāśatakaji 105, 106, 107, Mahāsāla 56 Mahāvideha Ksétrava Mahendra 261 Manah Paryāya Jnāna 57 Manaka 140, 200 203, 204 Manaka Muni 202, 203 Mangıta 2, 3, 8, 120, 121 Mantras 11, 138 Manu ya-loka 123 Mati Jnāna 51 Maurya 137 Maurya-grāma 120, 122 Maurya-putra 2, 3, 4, 122, 123 Mayūra 308 Mādhara gotra 208 Maheswari 278 Mālwă 15 Māna-déva Sūri 303, 304 Mänatunga Sūri 305, 306 Māratungācārya 307, 310 Mékhalā 69

Page #363

353
Métārya 3, 8, 128 Mimānsä 45 Mithyātva 108 Modhérá 326 -331, Mona 172, 173 Moksa 8, 10, 60, 80, 85, 120
121, 138, 139, 141, 183 Moksa Märga 65 Moksa Pada 57, 117, 118, 120,
121, 123, 125, 127, 130, 143 Mount Méru 25 41, Mukti 60, 109, 141, 142, 18.'" i 189 Nabhan-séná 141 Namo Titthassa 9 Nandanarbhadra 10 Nandand-Vana 41 Nanda-råjā 211 Nandā 125 Nandišvara-dvipa 41 Nandi Sūtra 33 Nanna Sürl 331 Naraka 8 Narasimhapura 314, 316 Naraváhana 253 Nådola 301, 304 Nāga Hasti Sūri 270 Nāga Śarmā 175 Nāga-øri 1, 74, 175 Någārjuna 317 Nagendra 296 Nāhada 301, Nāraka 64, 106, Nirväna 76, 107, 108, 110, 139
Nirvāņa Kalika 272 Nirvåga Pada 111, Nirvåga-sthāna 97 Niryāvaliya Sutta 32 Nirukta 5 Nisitha Sutra 33 No-kaşāya 87 Nyaya sastra 4, 5, Nyāya Sūtra 45, 269 Omniscient 11, 73, 94 112 Order of Ascetics 77 Order of Monks 7, 9, 113, 114,
206. Padānusari Labahi 45, 111 Padmapura 174 Padmasri 144 Padmà-dévi 303 Padmavati 144 Panca-kalpa 33 Paramahamsa 319, 320 Paraloka 8, 123, Parabhava 128 Parärdha 13 Parigraha 80, 82, Parvamitra 179, 180 Paryāya 6, 7, Padalipta Súri 270, 271, 272, Padaliptācārya 272 Palaka 252, Pārduka Vana 41 Pāpa 125, 127 Pātall-putra 40, 205, 219, 280 Payasånna 70 Prabhava 182 Prajna 83 Prajnāpnå Sutra 33
141.

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354
Praņāma-mitra 179, 180 Pratimă 102, 106, 240, 269 Pratyaksa 116, 125 Prithvi Kāya 30 Prista Campā 56 Pulāka Labdhi 190 Puna-r-bhava 128 Puņdarika 64, 65, 66, 67 Punya 8, 125, 126, 127 Purāņa 4, 5, Pūrnă 3:2, Purvas 138. 202 Rathavirapur 295 Ratna-prabhā 103 Rathāvarta 279 Rāhu 108, 171 Răjagriha 3, 111, 192, 207. Reņā 219 Révati 105, 106, 107 Révati-mitrā Sūri Right Knowledge 101, 110 Rījumati Labdhi 38, 39 Rijuvālıkā 8 Risabha-datta 143, 191, 192 Rucakavara dvipa 41 Rudrasomã 289, 291 Rukmini 277 Sankara 24 Śankha 37 Śakadála mantri 212, 213, 219,
220, 221, 223 Sesa 21 Siksā 5
Śivam 98 Śivabhūti 295 Somašarmā 179, 280. Sramaņa Bhagavān Māhāvīra 1, 2, 3, 4, 5, 7, 9, 10,
11, 18, 26, 28, 29 Śramana Bhagavān Parsva Nāth 82, 83, 84 Śramapa Bhagavān Risabha déva 82, 84, 170 Śramaņa Bhagavan Vardhamāna Swāmi 74, 82, 84 Srāvaka 10, 102, 289 Śrāvasti Nagari 73, 74 Srāvikā 10 289 Srénika 187 Śrī jayānanda Sūri 324 Śrimāna-Déva Sūri 300, 301,
303, 304 Sri Pradyotana Súri 300, 301,
303 Śri Ravi Prabha Sūri 300, 225 Sri Sāmanta-bhadra Süri 299 Śri Vajraséna Sūri 286, 287 Śri Vibudha-prabha Sūri 324,325 Śri Vriddha Déva Sūri 300, 301 Sri Yaśodéva Sūri 325, 324, 325 Sriman Arya Dinna Sūri 252 253 Sriman Siddhaséna Divã-kara
251, 261 264, 265, 266 267
269, 304 Śrimān Simahagiri 273, 274 Srimān Vajra Swami 253 254,
273, 274, 275, 276, 277, 278, 279, 280, 282, 284, 291.

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335
Śrimãn Vriddha Vadi Sūri 262,
263, 264, 265 Śriyaka 219, 222, 224, Śruta Jnāna 37, 57 Śruta Kévali Śriman Bhadra
bāhu Swami 210, 211, 212,
213, 214, 215, 216, 233, Sruta Kévali Saimán Prabhava
Swāmi 152 Śruta Kèvali śrīmān Sayyam.
bhava Süri 201, 202 Śruta Kévali Sriman Sambhūti
Vijaya Sūri 206, 208 Śruta Kevali Sriman Sthūla bha.
dra 208, 218, 219, 220, 224,
225, 226, 229, 230, 233, 234 Sruta Kévali Sriman Yasobhadra
Swāmi 205, 206, 208 Suddha-déva 202 Suddha guru 202 Sadāśiva 24 Samavasarana 9, 10, 11, 53 Samsāra 19,21, 26, 53, 71 Samprati Mahårāja 237, 238 Samyag caritra 237, 238, 239,
240, 241, 242, 243, 244 Samyag Darśana 45 Samyag Jnāna 85 Samyaktva 54, 64 Sarvajna 8, 11, 12, 13, 14, 16,17
21, 27, 81, 110, 112 Savvosahi Labdhi 37 Sadhu 10, 65, 289 Sahitya 28
Séna 219 Sala 56, 60 Sévāla 69 Siddhi Pada 72 Siddhi Sthāna 99, Sneha-pāśa 85 Steya 80 Sthavira Ārya Indra-bhūti Cau
tama 139, 140 Sthavira Ārya Sudharmā 95 Swami 139 Sunandā 273, 274, 275 Thāņānga Sutra 30 Tilinga-déśa 15 Tinduka 73, 76, 78 Tiryanca 7 Tirtha 9 Tirthankara Bhagavan Sri Ma
hävira Swāmi 83 Torthankara Bhagavān Sri
Malli Näth 87 Tirthankara Bhagavān Šri Par.
sva Nāte 82, 83, 84 Tirthankara Bhagavăn Sri Risa
bha Déva 81, 82, 84 Tirthankara Bhagavan Sri Var
dhamāna Swåmı 82, 84 Trasa Kaya 30 Tripadi 7 Tripristha Vasudeva 3, 4 Udāyana 289 Umā 247 Umã Swati 247 Upananda 8 Upådhyaya 8 Upasaka daśānga Sūtra 107

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356
Upāóga 113, 116, 117, 119, 120, Vénå 219 122, 124, 125, 128
Vibudhas 11 Uppanei và 2, 30,
Vidya 4, 5. Utpada 6, 30
Vidyun-māli 142, 143 Uttara Brahma 4,
Vigamai vā 2, 30 Uvavāya 3,
Vijayā-dévi 120), 316 Uvāsaga-dasão 31
Vikrama Sūri 314, 315 Vaisramaya deva 64, 68
Vipposabi 36 Vajra 23
Vinaya 192 Vindya 192 Vanaraja cảvadá 320
Visakhānandi 56 Vanaspati Kāya 30
Visgu 24, 25, 125, Vararuci 220, 221, 222, 223 Visvabhūti Muni 55 Vardhamana Swami 74
Vivaga Suttam 31 Varāhamihira 211, 212, 213
Vira Bhagavān 2 Varuna-dévi 128
Vira Paramātmā 110 Vasu 125
Vira, Vira, 109 Vasubhūti 3, 236, 237
Viradatta 304, 305, Vatsa-gotra 102, 201
Vira Suri 306, 311 Vācaka-varya Umā Swatı 245, Vyakta 2, 8, 247, 248, 249
Vyaya 6 Vānijya-gräma 102
Vyākarana 5 Váruņi 117
Yaksa dattă 219 Vasudeva 4
Yaksā 219 221 Váyubhull 2,8
Yajna 11, 116, 119, 201 Vâyukāya 30
Yama 23 Védas 4, 5, 113, 115, 117, 119, Yašobhadra Muni 202, 203 121, 122, 123
Yašomati 60 Védānga 5
Yasovarmå 326, 327 Vedānta 4
Yakini Mahattară 318

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SRAMAŅA BHAGAVĀN
MAHĀVĪRA
HIS LIFE AND TEACHING
BY
MUNI RATNA-PRABHA VIJAYA

VOLUME V PART II STHAVIRAVALI
PARIMAL DELHI
PUBLICATIONS
For Private Personal Use Only
INDIA

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We would like to put on record our heart felt gratitude to Muni Shilchandra Vujaya 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 Gany, New Delhi-110002 Phone 261839 Printer Delux Offset Printers Old Rohtak Road, Daya Basti Delhi-110035

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Contents
CHAPTER 1
Page
32. Śree Pradyunina Sari 33. Śree Månadeva Sari. 34. Śree Vimala Candra Sīri. 35. Śree Udayotana Sûri. 36. Sree Saryadéva Sūri.
Poet Dhana-pāla Poet Dhana-pal's works
Vädi Vétāla Sree Santi śdri, 37. Śre Déva Sori. 38. Śree Sarva-deva Sūri
39. Śree Yaśobhadra Sûri.
Sree Nemicandra Sūris Śree Abhaya-déya Sari
Śree Jina Vallabha Sari, 40 Śree Municandra Sari
Vadı śree Déva Sari Srimad Hemcandracārya Sūri.
Works

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41. Sree Ajit-déva Sūri. Kharatara Sect.
Ancala Gaccha.
Sardha Paurņimiya. Agamika Gaccha.
Bahadodhara (16th).
42. Śree Vijaya Simha Sûri.
43.
Śree Mani-ratna Sûri.
44. Śree Jagaccandra Sūri.
45. Śree Dèvèndra Sūri.
CHAPTER II
Books.
Śree Vijaya-Candra Sûri. Sree Vidyananda Sūri.
46. Śree Dharmaghosa Sûri. Péthada Mantri
vi

(The Great minister Péthada).
47. Śree Soma-prabha Sûri II.
48. Sree Soma-tıkyka Sûri 49. Śree Déva-sundara Sari
Śree Jnana-sägar Sûri Śree Kula-mandana Sûri. Sree Guna-ratna Sūri
50. Śree Soma-sundara Sūri.
Krisna Sarasvati Śree Jaya-sundara Sûri. Śree Bhuvana-sundara Sûri.
Sree Jina-sundara Sūri.
For Private Personal Use Only
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vii
CHAPTER IV
123
125
31. Śree Muni-sundara Stiri 52. Śree Ratna-śékaara Sîri.
The Doctrine of Lungā, 53. Sree Laksmi-sagara Sdri. 54. Śree Sumati-sadhu Sûri.
126
127
131
CHAPTER V
132
133
133
134
134
136
140
143
55. Śree Héma Vimala Sūri.
Kadavā- mati. Bija (Vija] mati.
Payācanda Gaccha. 55. Śree Ananda Vimala Suri.
The Deity Manibhadra.
Rules of Conduct for Sadhus. 57. Śree Vijaya Dâna Sūri. 58 śree Hira-Vijaya Sari. 59 Śri Vijaya Séna Sūri 60 Śri Vijaya Déva Sūri
An Ordenance from Mahā Rāņa Jagat Sinhaji Vijaya Tilaka Sūri Vijaya Ananda Sūri
Ācārya Raja Sagara Suri 61 Sri Vijaya Simha Sūri
145
165
169
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173
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vji
182
188
189
193
62 Śri Vijaya Prabha Sūri
Śri Vijaya Ratna Sūri Upadhyāya Kirti Vijaya Gani Pannyása Śri Satya Vijaya Caņi Upadhyāya Vinaya Vijayaji Maha Yogi Sri Anandaghanaji Upadhyāya Śri Sakalacandra Gani Upadhyaya Śrī Sānti Candra Gani Nyāya Visarada Upādhyāyaji Yaso-vijayaji Śrimad Jrāna Vimala Snriji Ācārya Pada Ācārya Vijaya Măna Suri Upadhyāya Mégha Vijaya Gagi Review Present Age
194
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VO
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a
a
Sramana Bhagavana Mahavira
VOL. V. PART II. STHAVIRAVALI
CHAPTER 1
32 Sree Pradyumna Suri, 33 Manadeva Suri and
34 „ Vimalac'andra Suri:Pradyumna Sûri travelled generally in the eastern countries. On account of his impressive preachings, seventeen Jaina temples were newly constructed Besides, his love for learning was very great. As he knew that religious rites devoid of knowledge are of no account, he encouraged to prepare eleven store houses of knowledge. He had boundless love for the holy environment that exists at the places of pilgrimages. He visited seven times in all, Samétśikhara'. Inspite of his short life, he served the Jina Sâsana well.
Månadeva Sūri occupied his place. This is the third Pattadhara of the same name. He preached the penance of Upadhana' to the Jain-males and females. Living a short life, he also left this world.
Śree Vimala C'andra Sūri followed him. With the help of the goddess Padmavatî, he attained Süvarņa siddhi, Some say that he had defeated his opponents with the assistance of the goddess.
Additional information of the three Pattadharas mentioned above, is not available.

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35 Śree Udyotana Sūri Udyotana Sûri's zone of travelling was the eastern countries, He had great love for the places of pilgrimages and this induced him to visit the Mount Sammét śikhara five times The atomic influence of the environnent pervading the places of pilgrimage is indescribable By paying visits to the places of pilgrimages, persons with all-luck due to sinful actions, can- purify their soul; then, what to say regarding the persons of dignity: While he was wandering in the eastern countries he came to know of the importance of the holy place o Ābu
Consequently, he started to visit that place Reaching during the journey, the village of “Teti' situated at the foot of the Mount Ābu, he sat in the shade of a large banian tree A demigod (yaksa) named Saryânâbhâti appeared before him, and said to the revered teacher, “Now, is an auspicious moment, and hence for the upliftment of the tradition, appoint some pupil as the highest priest. Hearing this, he bestowed the degree of a 'Sūri' (a great priest) on eight ascetics including Déva Sūri According to the opinion of some, the degree of the Ācārya (highest priest ) was conferred on only Sarvadéya Sûri. As the degree was conferred under the banian tree, the 'Nirgrantha Gacchna' began to be called Vaţa Gaccha, and thus attained the fifth name. Vața Gaccha is known by 'Brûhad Gaccha'-another name.
This Udyotana Sūri was known by another name-Daksinyânka sûri or Daksinya cinha Sûri Hearing a story from Hridevi, he reconstructed it, and composed a book called Kûvalaya Mâla containing 13000 verses in Prākrit literature This story is a gem in Prakrit literature More information about him is unavailable, but the reference that is made in Kūvalaya Māla leads to the belief that he was the son of a Ksatriya and he had completed this story-book in Jâbälipur (Zâlor of the present age) Udyotana Sûri calls Haribhadra Sûri as his teacher Udyotana Sari was a very great and highly dignified Pattadhara He always resorted to Ekašanā (eating only once a day) He breathed his last in the

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3
named Dhaval of Meapata while engrossed in deep
town meditation
On the seat of Udyotana Sûri, came Sarvadeva Sūri as the 36th Pattadhara, Śree Deivasuri followed him as 37th Pattadhara and Sarvadevasūri (the second) followed Śree Denasūri as 38th Pattadhara
The meaning of the Vyakhyā'
"
On the seat of Udyotana sūri ascended Śree Sarvadevasūri as the 36th Pattadhara Some do not take Śree Prady âmnasūri and Manasuri the third, the author of Upadhana, as patṭadharas, and therefore Śree Sarvadevasûri is considered as the 34th pattadhara. He was in possession of meritorious pupils like Gautama Swami In 1010 V S. he had arranged for the installation of Candra Prabha Swami in Rămasainyapûr. Besides, he had given Diksā (the ceremony of initiating a person into a course of austerities) to the minister Kūņkaṇa who had got a large jain temple built at Candrāvati by giving him religious preaching.
On account of this it is said that -He, who used to preach everywhere to all the great souls systematically according to Jain - Holy Books after purifying their lives, and who, therefore appeared like a new Gautama Swami on account of many pupils, brought about the progress of Jain religion.
In V. S 1010 Sarvadeva sûri worthy to be worshipped by noble souls, performed the installation ceremony of Candraprabhu Swami (the eighth) in the temple of Rusabhadéva Swami in the city named Ramasainyapûr.

Śree Sarvadéva Sûri gave Diksâ to a minister named Kūņkûna
who was like an eye to the Ruler of Candravati, who was highly intelligent, and who was the founder of a very high temple, by teaching him with the power of knowledge and intelligence
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Personal Use Only

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In V. S. 1029 a poet named Dhanapâla wrote a book called Desinâma Māla In V S 1096 Sree Śântisūri the Commentator of Uttaradhyayana Sūtra, and the follower of Thirapadra Gaccha the Vädi Vétāl,-departed from this world
On the seat of Sarvadéva Sūri, śree Déva Sūri who was honoured by the king with title of Rupasrî came as the 37th Pattadhara.
On his seat ascended śree Sarvadeva Sari the second as the 38th Pattadhara. He bestowed the degree of Sūri on Yasobhadra, Nemicandra.
36. Śree Sarvadéva Sûri
Sarvadéva Sûri ascended the seat of Udyotana Súri. He was not only a great ascetic. but he also possessed great ability to preach He was known as a new Gautama Swami as he was in possession of many pupils At the instance of Sarvânîbhậti,-the demigod,- he was appointed by Udyotana Sari as the protector of the seat.
Once, while travelling, he happend to come to Broach. He was received by the Jain society with the honour befitting a great priest. As the proverb says-The king gives gifts, and the treasurer envies'-an inhabitant of Broach who was a priest named Kānhadio could not bear the sight of this great reception. He was jealous of this great honour given to the Guru ( the great teacher ) He made up his mind to humiliate and underrate the teacher at any cost As that priest was well versed in the art of enchantment, he had a great collection of serpents. He had kept under his control, the serpents possessing the strongest venom The people, seeing such wonderful power in him, respected him much. Conuing to the Upâśraya ( a sort of a monastery where monks temporarily reside ) with his basket of snakes, he started to argue The teacher drew with his

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shortest finger of the right hand three circular lines round his body That priest let loose the serpents, but oh! what a wonder it was ! The serpents reached the circular lines and returned from there. They could not cross the circles and reach the body of the teacher Being tired, the serpents at last returned to the basket, and sat therein This added fuel to the fire of Kanhadiā' He felt as if his prestige was at stake As a last resort, he brought out the most poisonous serpent called 'Sindîrio' (on account of his yellow colour), but he also, reaching The circles, returned At this time, a malicious demi-goddess called Kûrūtûllā, who residing on a holy big tree near the residence of the teacher, was fascinated on account of the severe austerities of the teacher, came to the place and closed the mouth of the serpent That priest, having no other go, bowed don n to the great teacher, beseached his forgiveness, and retired to his own house,
He performed the ceremony of the installation of Candra prabhu in the Rusabha Jaina temple in the city of Ramasainya. pur in V S. 1010 In addition to this, preaching to the minister named Kūnkūna a righthand-man of the King of Candravati, he gave him "Diksa.' It is said that seventeen Jain temples owed their construction to the preachings of Sarvadèva Suri
Poet Dhanapāla.
There lived a noble Brāhmin in the town of Sankāsya situated in Madhya Déśa-the middle country He had two sons nameed Dhanapāla and Shobhana Both the brothers were intelligent from their childhood Dévarsi, the father of Sarvadeva was a revered political leader. At this time, Mahendra Suri was cousidered a pillar of the Jain-Religion His quiet and grave íace was enough to impress any one His knowledge was extensive. Travelling, he came to that town Hearing about the merits of the great teacher, Sarvadéva also came to the-Upāśarya-the place of residence of the teacher Listening to the preaching of the teacher he was highly wonderstruck He made some firm resolution in

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66
his mine and sat at the place for three nights and days. The teacher asked him, Have you stayed here to have our test or is there any other object in doing so?" Hearing these words Sarvadéva said, "As I desire to tell your holiness a significant matter, I have come here to request you" Being pacified by the teacher, Sarvadéva continued, "My father was highly respected by the King, who used to give him many gifts He has left this world but I have failed to find out his buried treasure. It will be an act of great obligation to me if your holiness shows it by applying the power of your knowledge" The great teacher who happened to appreciate an opportunity acceeded to the request, made and demanded half of the acquisitions as a return. As the Brahmin agrred to pay half of the acquisitions, the teacher then remarked, "Out of your possessions half will be selected according to my wish." Then, selecting people as witnesses, the Aūrū (the great teacher) showed the hidden treasure with the power of his knowledge. Digging the earth according to the directions of the teacher, 40 lacs of gold comes were obtained. After the lapse of some time, Sarvadéva requested the Guru to have his half share, but the disinterested teacher did not feel its need. Hence, instead of wealth, one of Sarvadéva's two sons was demanded as the proposed share According to the maxim - the eggs of a peacock require no colouring'-both sons of Sarvadeva possessed bright foreheads. Dhanapala had become a companion of the King Bhoja The Guru thought that if they accept Jaina-diksā, it would bring about a great progress to the Jain religious rule Such an idea had led the Guru to put forth such a demand. Listening to the words of the teacher, the Brahmin was engrossed in deep thinking, and then he replied "I shall give, and went home" He lost his sleep on account of his being greatly worried He lay down on his cot without having sleep In the mean time, Dhanapâla came from the palace Seeing his greatly worried, he inquired of him the reason of his anxiety. Sarvadéva told him every thing, which enraged Dhanapala who left his father after rebuking him, and showing great indiffernce
father

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to him. Tears came out of the eyes of Sarvadéva on this occa. sion. There was a great conflict of ideas in his heart. The demand of the Guru was on one side, and the loss of his son was on the other Besides his enthusiasm had abated by the refusal of Dhanapāla In the meantime, the second son Shobhana came, Shobhana was not as proud and vain as Dhanapāla He by nature, was highly cultured He after inquiring of his father the reason of his anxiety, came to know the whole thing, and pacified his father Then he agreed to accept · Dikṣā' of the Jain religion
Hearing the favourable words of the Gürü, the father shed the tears of ecstasy, instead of those of anxiety. The son was handed over to the Gürū. The Gürü gave him Diksâ and started from thence to Anahillapūra Pätan. The abovementioned incident had enraged Dhanapala towards the Jain ascetics. He had contracted friendship with Bhoja, the King of Mālva, therefore, the former requested the latter to prohibit the travelling of the Swetāmbari ascetics in the country. Mahendra sūri came to know of this. More over, the Jain society of Dhārā nagari also informed Mahendra sūri of the matter and requested him to do his best for getting the ban removed
Shobhana Mūni said to the great Gürü "I myself will go to Dhârā nagarı to enlighten my brother.” Receiving the permission of the Guru, Shobhana, glorified in company of other as cetics went to Dhärā nagari.
The poetic geniuus of Dhanapāla had steadily developed, and now, he had been a favourite and trustworthy friend of the King Bhoja Tlie anger and enmity of Dhanapāla to the Jain ascetics that owed its existence to that incident concerning his brother, was still fresh in his memory. Shobhana Müni sent at the proper time iwo of his shrewd ascetics to the house of Dhana

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pāla for "Gocari' (begging for food at the houses of people ). Dhanapâla was busy taking his bath at the time when the ascetics stood at his door, saying~-'Dharmalābha'- ( which literally means the benefit of having religion ) The wife of Dhanapāla had been influenced by the nature of her husband, and hence, she refused to give food. Hearing this Dhanapāla said, 'It is improper on our part, if the ascetics go back from our house emptyhanded, hence give them some thing.” Then, the wife after giving them cooked food, offered to them curds At this, the ascetics asked-"How long has the curds been kept ?" These words added fuel to the anger of the woman, who in retort asked, “ Are there microbes in the curds? Are you more compassionate ?
The curds is of three days. Accept it, if you are in need of it, or leave the place ". The opportunity awaited for by the ascetics had now arrived. The proper time to enlighten Dhanapāla had now been obtained The ascetics replied in a quiet and steady voice, “ To inquire is the duty of an ascetic. The teachings of the learned, are never wrong If you are keen on knowing whether the germs have been produced in the curds of three days or not, just make an inquiry" in the meanwhile, Dhanapāla, after finishing his bath, had reached this spot. According to the directions of the ascetics, no soon the lac-dye was put into the curds than the microbes came to the surface. The vanity of Dhanapăla vanished, as he found an ordinary ascetic possessing such a knowledge. As the venom is removed by Nāgéndra hyme so was removed the poison of vanity of Dhanapäla. Then, on being inquired about their Quru, the ascetics informed Dhanapāla everything about Shobhana Müni Knowing that his brother had arrived there, Dhanapāla came to the residence. Shobhana Muni came out to welcome him Then, Dhanapala expressed his regret for the evil deed he had done, and repented for it. Then, he expressed his keen desire for the religion. Shobhana Muni expounded to

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him in dctaite the expansion of the religion that was based on the pirnciples of pity and sympathy for all the living beings. Who would remain in the darkness of ignorance when led into the light of knowledge ? Accepting the Jaina religion, Dhanapāla then, retired to the temple of Mahāvīra where he offered his prayers and then went home Then he advised the king Bhoja to allow the Śwétāmbar ascetics to travel in the country.
He, who leads his friend to enjoy the blessings received by him, can be called a noble friend Attaining the true thing, Dhanapăla was highly pleased, but now he wanted. Bhoja to avail himself of what Dhanapala had obtained. Being a favourite of the king, he almost always stayed with the king and appreciated the Jain principle whenever he got an opportunity to do so. Once Dhanapăla accompained the king to the temple of Maha kala (a great god) There instead of approaching the shrine of 'Sankara' he sat in a small window of the middle hall of the temple, When the king called him to pay his respects to the shrine, he approached the entrance to the last hall of the temple thrice and returning resumed his seat in the window. On being asked by the king why he did so, he replied, “ My lord, the god Śiva is sitting with his wife Pārvati, and hence 1, feel shy to look at them While your Majesty is engrossed in playing with the queens in the harem, who can dare approach the place or see the merry-makings ?” The king was dejected to some extent at the reply While leaving the temple and seeing the image of Bhrūngi (a servant of the god ), the king asked Dhanapāla with curiosity “Why is this Bhrungî so lean ?" Dhanapāla had now an opportunity to tell the truth. He had to fulfiti his ambition, He said, “If god Shiva has only directions as his garments (it has in fact no garments to wear ), what is the use of a bow to him ?; If he is in possession of a weapon, why should he require ashes ?; If he applies ashes to his body (which is an indication of a Hindu ascetic) why should he have a wife ?; and if he has a wife, why should he be jealous of Kāmadeva
-2

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10
(the God of Love-Cupid) ? Seeing such conflicting qualites in his master's life, the body of this Bhrūngt seems to have become lean. Resorting to such methods Dhanopāla pointed out defects in Śhrūti, Smriti (the holy books of the Hindus) and the religious ries to be performed at the time of offering sacrifices to gods and this enraged the king. He decided in his mind to kill this Brāhmin. Dhanapala could know the secret resolution of the king and hence he contrived to ward off the anger of the king He naturally got an opportunity.
An old dame was standing with a little girl on the way The head of the dame was nodding. Being attracted at the sight, the king asked with curiosity the great poet Dhanapāla the reason why the dame was nodding her head, whereupon the poet Dhanapāla replied, "Your Majesty, this girl asks the dame, • Is this. Nandi or Murāri ?, Kamadeva, Sankara or Küber ? Vidyādhara, Surpati, the god Moon or Vidhātā ?” That dame in reply to the girl says by nodding her head, my daughter, this person is none of them, but this is the King Bhoja who is engrossed in merrymakings. The King was pleased at such intelligent expressions of Dhanapāla and his anger abated.
Once, while there were the celebrations of Pavitrāroha (Purification ) in the temple of Mahākāla ( the god Shiva ) the King said to Dhanapala, " Friend, as the ceremony of the purification of your dieties is never performed it seems that they are impure." In reply to this Dhanapala said, “That which is pure can purify impure, but as Jineśewar (The Jain Supreme Deity) is himselfopure, the ceremony of purification is out of question”
On account of the knowledge of the holy books, the intelligence of Dhanapāla had now reached its climax. He was well known as a true speaker, and it seldom happened that what he
The names of various dieties-or gods.

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said turned out to be untrue. Once in order to test the power of right judgement of Dhanapala, the King asked him, “ Out of the four doors through which shall I go out?” After thinking Dhanapāla wrote the answer on a paper and handed it over to a servant. Then the King th 'ught that his going out through and one of the four doors must have been mentioned by Dhanapāla and therefore he would try to prove it wrong. Then, the King asked his servants to make a hole in the upper part of a wall of the central hall, and came out through it Then the paper was brought and read. It was written on it that the king would get through the upper part this incident produced greater love in the heart of the King towards Dhanapāla Then, during the course of discussion on the lives of the Jain ascetics, Dhanapâla explanied clearly to the King about Jain religion and about the lives of the Jain ascetics The material wealth of Dhanapāla kept equal paces with his poetic genius. He began to spend his wealth in all the seven places of pilgrimages. Then he got a beautiful temple of Ādijina constructed and requested Mahendra Sūri to perform the installation-ceremony. Then sitting infront of the Jin-image he composed a prayer of 500 verses beginning with जयजंतुकल्प etc
With the increasing contact of the Jain religion, the King's craving for enjoying its nector, began to increase The Kings are generally fond of listening to stories, therefore, once the king Bhoja entreated Dhanapāla to tell him some sacred story of Jain religion. Dhanapāla composed a new story in 12000 verses called Tilak-manjarî That story contained all the nine sentiments and till it was completed Dhanapāla leaving aside all the worldly affairs was thoroughly engrossed in it Then, with a view to avoid *Utsutra-prarūpanā it was handed over to Shanti Sūri who was well-versed in the science of arguing to review it At the time of listening to the story, the king ordered that the book should be placed in a golden dish so as to respect it. The king, while listening to the story, felt as if he derived as much delight as a person who drinks nector. He said, “ If you make the changes

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in the story as I desire, I would give you whatever you wish At the beginning-Let God Śiva protect-be in the benedictory verse, let 'Dhară Nagari' be introduced in the place of “Ayodhyâ,' let 'sakrāva'ar temple' be changed into the temple of Mahākāla' let the word 'Sankara,' be used in the place of the word 'Rûsabhadeva' and have my name at the place where Indra' is written” Heari,g the demand of the king, Dhanapala said, “Just as the vessel containing milk and held in the hand of a Brahmin is impurified if a drop of wine fa'ls into the milk, in the same way, the good things would turn into evil ones of the changes as proposed by you are made in the book I he anger of the king knew no bounds at this word, and hence, he threw this work (book) into the fire that was kept close to the king to warm himself The disappointment of Dhanapala was boundless, and he felt as if a palace constructed with great labour was blown off by a cyclone. On account of anxiety ard dejection, he forgot his meals and baths. Seeing this his ten year old daughter asked him the reason of his sorrow. Knowing the circumstances she pacified her father saying, 'It matters very little if the book has been thrown away by the king into the fire. It is intact in my brains Finish up your bath etc and then I will tell you the whole story' After finishing his bath etc, the king sat to listen to the story in the words of his own daughter. The girl cculd not repeat the part of the story that was forgotten by her with the result that 3000 verses were lost With the help of the former and the latter context, the book was then finished by him
Being thus insulted, Dhanapăla left Dhāra Nagari and went to Satyapúr where he resided. There he composed a prayer in Prākrit language to pay his respects to and worship Mahavira Swami. The prayer is called 'Déva-nimmala
After some days, the king Bhoja sent his servant to the house of Dhanapāla but being informed that the latter had left the place, the foriner felt sorrow In the meanwhile, a person named Dharına, celebrated for lus deep knowledge of arguing and rhetoric, came to Dhară Nagar He lad defeated the learned

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men of all the countries by means of the favour he had won from a goddess, and now he had come to defeat the learned scholars of Dhârā Nagari He recited the verses of self praises and personal appreciation in the court of Bhoja and put forth a challenge for discussion with him. The reputation of Dharma was well known to all the scholars and hence none got up to oppose hin The king at this juncture realized the worth of Dhanapala and he sent a messenger to Satyapūr after making an inquiry about him Still however Dhanapāla did not turn up Then the king sent another inessage saying, “ As King Munja took you to be his own son, you are an elder and I am a younger brother. Does it before an elder one to be enraged at the words of a younger one?
The loss of the reputation of Dharanagari should be taken to be the loss of your own reputation A learned and wise man does not stand in the need of being told much ” On account of such entreating and cordial invitation, Dhanapāla came to Dhara nagari, Bhoja started to receive him Then the religious discussion followed where in Dhanapāla defeated Dharma by means of an intelligent device
Knowing that the end of his life was approaching, Dhanapala, with the permission of the King performed the 'Samlekhana' before Mahendrasūrı while still in family life, purified his body by means of his penance and attained the position of a diety in the heaven named 'Saudharma'
Dhanapăla has composed the following five books ]—
1. Rósabha-pancāśika ( Dhanapal-Panchāśikā ) 2 Tilak-Manjari 3 Pājalac'chhi nāmamála (Deshinamamala). 4 Virastava (Vîruddha-vacan) 5 Savaya-vitri (Śrävak-vidhi).

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Besides, he has written comentary on 'Stuti-c'atûr viņśatika' of 'Sobhanmuni'.
Why was the life of Rsabha in 'Rsabha-carita' attained another name of Tilak manjari? The explanation that is given is that when Dhanapala composed Rsabhacarita, his daughter Tilak manjari entered the room and read the manuscript Her memory was so sharp that by reading only once she could remember every thing. When the King Bhoja burnt that book, Tilak Manjari repeated the whole work to her father, and to commemorate that incident Dhanapala called that book as Tilak manjari Just as 'Vasavadattâ' of 'Subandhu', 'Kâdambarı' of Bana', 'Daśakumarcarita' of 'Dandi' and 'Udayasundarı' of Sodhala' enjoy a unique place in the literature, so enjoys Tilak-Manjari a unique place in the literary world Still Tilak-Manjari has one peculiarity. Its verses are neither difficult nor are they numerous Śreemad Hemcandrācārya consider the verses of Tilak Manjari of a very high type and has quoted some of them in his Kavyānāśaśana as the illustrations of pun and in his 'Chhaṇdonāśaśana' as the illustrations of Matrâ a kind of metre.
Dhanapala was considered to have: been a great scholar, revered by the king at the time of the king Munja. He was granted the title of Saraswati (the goddess of learning) Dhanapala at first, was a follower of Védic religion but had then accepted the Jain religion. His conversion was the cause of many discussions between him and King Bhoja. By giving tactful answers, Dhanapala made the King to remain silent
One illustration out of many will be enough to show what firm faith Dhanapâla had in Jain religion.

The Brahmins jealous of Dhanapala the king that Dhanapâla a priest does other diety than the lord Jinéswar (the Jams). To test Dhanapala the king gave
poisoned the ears of not bow down to any Supreme Deity of the him on some proper

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occasion flowers, fregrant sandal paste etc and ordered him to worship the gods with those offerings Commanding thus, the king, then, sent spies to watch Dhanapala
Being thus ordered Dhanapala at once went at first to the temple of the goddess, but being afraid therein he immediately went to the temple of Siva. Then, he went to the temple of god Visnu where, hanging in front of the shrines of Visnu and Laksmi was his upper garment as a curtain, he came out, and went to the temple of Rsabhdeva. There he worshipped the shrine properly with the things brought with him and went back to the royal court The spies had acquainted the King with everything On the arrival of Dhanapala, the King asked him "Have you properly performed the worship ceremony 2 " Dhanapala answered, "Yes, my lord, I have properly worshipped the gods" The King asked him once more, "Why did you at once leave off the temle of the Bhavāni goddess being so nervous ?"
Dhanapala replied, "The goddess wielded a "Trisula' (a weapon with three pointed blades in front), her eyebrows were straightened (on account of anger) and she was in the act of killing Mahisa (a demon). This made me frightened, and I ran out. I was under the inpression that the goddess was busy fighting and had no time then to talk, and therefore I did not worship her."
The king-Then why did you not worship Mahadeva ? Dhanapala replied
How to garland person having no neck?, How to offer to a person having no nose How to please with music a person having no ears?, and How to bow down to a person who has no feet Thinking thus, I did not worship the god Sankara who has assumed the form of a Ling' ('Ling'-form is the form of an image which is simply round).

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The King : Then why did you not worship the god Visnu ?
and hanging a curtain in front of the shrine you came out the temple
Dhanapāla -- My lord emperor, Visnu was sitting with his wife
and therefore I thought that he was at the time in his privacy, and it was not the time to converse with him Besides it was undesirable that the passers by should see him and hence I hung the curtain
Rsabhadeva without
The King --Then why did you worship
my permission ?
Dhanapāla.--Your majesty had orderd me to worship, and Rsabh
déva possessed all the following qualities of a diety, and therefore I laid my offerings before him with full devotion.
It is said:
“Oh god, you whose eyes completely enjoy the nector of peace, whose lotus like face has always the marks of delight on it, whose lap remains untouched by a woman and who wellds no weapon in his arms, are the only person devoid of the feeling of enmity or attachment.”
Such logical and wise words instead of producing anger in the king's mind produced love in it, In this way Dhanapala was often tested by the king and the personality of Dhanapala had been brightened like gold that comes purified after passing through fire The king Bhoja had conferred on him the titles of Siddha-sāraswata-kaviswar (a born poet), Kūrcat (having a beard and mustaches) and Saraswati (the deity of learning).
There was another poet of the same name who has composed a book named "Bhavisattakaha'

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Vadivotala Šanti Sari Dhansree, the wife of a merchant Dhanadeva, gave birth to a son named Bhima, in the village called Unnâyü situated to the west of Anahillapur - pâţan. He looked handsome on account of his wide forehead and long hands (his hands, while standing erect, reached down into his knees) There were the marks of a chapter (an umbrella,) a flag, and a lotus, (indicating his bright future) in his palms and in the soles of his feet, Vijayasimha Sūri found in Bhima, a pupil worthy of shouldering the burden of his Caccha (name applied to a particular band of Jam ascetics.) To fulfil his ambition, he travelled to Unnâyü, and going to the house of Dhanadéva, requested him to give him Bhima for the upliftment of the Jaitia-Religious rule. The merchant also gave his son with a view to secure spiritual welfare in this world, as well as, in the next one.
Diksa ceremony was performed at the right time and the boy was given the name of Śânti, Seeing him, to have been wellversed in all the sciences of learning, Vijaya-simha Süri, then, installed him on his seat, and resorting to continuous fasts, he attained heaven. The reputation of Santi Sūri steadily spread everywhere and he was ultimately accorded a warm welcome in the Court of the King Bhima of Patana. The King conferred on him the titles of Kavindra (the greatest poet) and Vâdicakri (competent in the science of rhetoric).
Besides, being fond of literature, King Bhoja had a great liking for listening to stories. He derived great delight in hearing new and wonderful tales. It was on account of the entreaties of the King, that the poet Dhanapāla had composed Rsabha-Caritra (Tilak Manjari) and inorder to see that the work is free from *Utsūtra-prarūpanā, Mahendra Sūri was requested to review the book but he suggested the name of Śäntı Siri Hence. Dhanapala came to Päțaņa At that time, Santi Sari was engrossed

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in meditation, and hence he saw some new pupil of Santi Sūri and to test him he asked him to explain a verse that was full of mystery and complication. Would the pupil of a lionlike master be even daunted ? The pupil who had been recently taught, gave such a fine reply that the great poet Dhanapāla was wonderstruck. Then Dhanapāla bowed down to the Guru (the great spiritual teacher), told him the purpose of his approaching him, and requested him to go to the Country of Mālvā. Gettirg consent from the Jain society, the Guru started for Avantî, Hearing of the arrival of the Guru, the King walked forward, the distance of five miles to receive him.
In those days, very great importance was given to debates on religious subjects. A person winning the debate was considered most powerful. King Bhoja was very proud of the scholars of his Court, therefore, he said to the Guru, “I am prepared to pay a lac of coins for winning in debate with each of the opponents. The Guru agreed to this and within a short period he defeated 84 of them. The King was simply struck with wonder. He wanted to see Santi Sûri defeated at any cost, and hence giving Santi Sûri 84 lacs of coins, the King invited a poet called Siddha-sāraswat. This poet also was defeated. Consequently the King was highly delighted and conferred on Santi Sûri the title of “Vadivetal.
Enhancing his fame in this way, he returned to Pațaga where the son of Jindeva Śhetha named Padma seemed to have been expired on account of snake-bite. Being requested by his pupil, the great teacher made him alive.
Once while Santi Sari was teaching logic to his 32 pupils, Müniçandra Sûri came from Nadalpêr to Pâtaņa to have Caityaparipați. He paid his respects to the Guru, and stayed there for 10 days to listen to the sermons of the master. On one occasion, a difficult problem could not be followed by the pupils, inspite of the best efforts of the master; and this disappointed the great

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better
master to some extent. He sighed and remarked, This is no than pouring ghee into ashes". The comment of the Guru surprised Municandra Suri. The lustre of a gem defies every effort to hide it. Muni Candra Suri was a great logician.
On account of being newly introduced to Santi Sūri, he had been silent uptill now and had heard everything, but gaining now an opportunity, he repeated, in order, the lecture of every day. Hearing this, Santi Sūri was wonder-struck and continued to teach him the science of logic.
When Dharma, after being defeated in debate by Dhanapala in the court of the King Bhoja, began to praise the latter, he said to Dharama, "What am I? Santi Sūri residing in Patana is the real person who excels me in the art of rhetoric." Hence, with an ambition to meet him, Dharma came to Pātana and went to Upäśraya where he found the Guru in torn clothes applying medicinal ointment to his body as he was suffering from itches. Seeing him in such dirty garments, the inner vanity of Dharma knew no bounds and he was tempted at once to debate. He took Śânti Siri as an ordinary orator. He could not have patience to wait and put a question to the great teacher-"Who art thou?"
The Guru-A déity.
The debater-Who is a deity ?
The Guru-I.
The debater-Who is 'I' (whom you mean by saying "I") ?
The Guru Thou-a dog.
The debater-Who is the dog' ?
The Guru--Thou.
The debater-Who is thou' (whom you mean by the word thou' u').
The Guru-A deity.
The Guru

answered as before. In that way went on the
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circle of questions like the circle of infinity. At last. Dliarma was defeated and his heart was filled with the feelings of honour for the great knowledge of person whom he took at first to be ordinary. Consequently, the moment the doors were opened, he knelt down at the feet of the Guru, The Guru in the same way defeated a debater of the Dravidian Country.
The (uru travelled to Dhårāpradapur. There, the goddess Nagini used to come to dance every day at the time of sermon. The Guru spread fragrant powder (termed as Vâsaksépa) on her seat and asked her to sit. This happened every day. One day the Guru forgot to throw the powder on the seat nor did he offer any other seat to sit on, hence the goddess remained high above the ground floating. At night, when the Guru began his meditation, she appeared before him to taunt him with the words
My feet ache on account of standing : above. Inspite of your being so learned you forgot to offer the seat and hence it seems that only a period of six months remains in your life. Make the neceassary arrangements regarding the Caccha matters and prepare for the next world. Saying so, the goddess vanished.
Then the Guru accompanied by Sodha, the son of Yaša started for Raivatācala ( Mount Girnar ) and there engrossing himself in the thought of Némi Nātha, and fasting left this world for heaven on the ninth day of the bright half of the month of
Jeştha' of the year 1096 V, S. He has written a Commentary on Uttaradhyayana Sūtra with the help of which Vâdi Suri had defea. ted in debate Khmedcandra a priest of Digambara sect. This commentary is called Pâiya Commentary as it contains Prakrit language to a greater extent.
Moreover, he has nicely annotated the Tisk Manjari of Dha. napăla and the book with annotation is still preserved in the book store of Patapa. Dharmasastra ( the science of religion or duty), Jiva-vichára ( the thoughts on the soul or the living be. ings ), and Caitya-vandana-Mahabhāşya are the works believed

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to have been written by Śânti Sûri. Some accept that it was this Santi Sūri who composed-Moti Sânti.' ( Brihad Sânti)
37 Śree Déva Sūri
38
Sarvadéva Sūri (the second)
Déva Süri succeeded to the seat of Śri Sarvadéva Sûri. He had preached to the King Karna Singh of Hâlāra, and the King had bestowed the title of 'Rûpaśree' to him. On account of the teachings of this Guru, a Jain named Gopa got nine Jaina temples built. He travelled in a wide zone. Going to Mârvâda and preaching to Paurü people he converted them into Porvâḍa Jains.
12
More information about Sarvadéva Sûri is not available He had bestowed the tittle of Sūri to eight pupils including Yashobhadra and Nemic'andra.
Śree Yashobhadra Sûri as well as Sree Namic'andra Sūri srcceed to the seat of Sree Sarvadéva suri as the 39th Pattadhara, Munic'anura Sûri as the 40th. Pattadhara, and Ajitdeva Suri as the forty first Pattadhara.
Two spiritual brothers (the pupils of the same master) named, Yashobhadra Sûri and Nemic'andra Süri succeeded to the seat of Śri Sarvadéva Sūri as the 39th Pattadhara. In V. S. 1135 and according to some in V. S. 1139 Śree Abhayadeva Sūri left this world. He was Navānga vruttikār. Śree Jinavallabha Sūri, the pupil of Jineswar Surt residing in the c'aitya of Kurc'apur Gaccha expounded his theory of six kalyanak-prarūpană in citra kuta (the modern Chitoḍ)

Muni Chandra Sûri succeeded to the seat of Yashobhadra as well as Nemicandra Sûri as 40th patṭadhara. He had left all the 'Vigayas' and he used to live upon only Kânjî ( a kind of light milk food given during illness). He has written commentary on
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many books including Anekanta-jaya-patākā and prose commentary on the Vorses of advice He, therefore, was popularly known as Tarkaširomani ( The greatest amongst logicians ). It is said about him that :--
He (Muni Candra Sūri), whose intelligence had been purified in the ocean of Jaina Holy Books, who had attained reputation even amongst the persons whose minds were under restraint, and who foreknew the fate, was able to get the title of 'SauVirpäi' as he lived upon milk food
He, who was best amongst sages, who was surrounded by learned pupils, who appeared like Cautam Swāni on account of his lustre and personality, and who was devoid of attachmenst even for his body, had left off all the 'Vigayas.'
As Munic'andra Sari has written commentary, with an object of rendering welfare to the world, on the books like Anékāntajaya-patăkä written by the great teacher Haribhadra Suri and difficult to understand even for the best scholars, the books have now been easy to follow.
In V. S. 1178 the great Quru Mû nic'andra breathed his Sūri last. Let that greatest teacher Mûnic'andra bestow his blessings on the society.
It was this Mūnic'andra Suri who had preached to his brothers Anand Sūri etc, had given them Diksâ, and made them ‘Āc'aryas' i.e. high priests.
Mūnicandra Sûri was a pupil of Vinayacandra Upadhyaya who was a pupıl-brother of Némicandra Sūri. Némic'andra Sūri 'himself had appointed him as his Pattadhara. It is mentioned as follows :
Let that Munic'andra Sûri be victoious who, the pupil of Vin ayag'andra Upadhyåya the pupil brother of Némic'andra Sūri, was

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installed as Ganadhisa-Pattadhara (the greatest amongst a group of ascetics.)
In V. S. 1159 Punamia-gac'cha came into existence, and for its preachings, Sri Munic'andra Sūri arranged for "Pāksiksaptatika.
This Munic'andra Suri had many pupils like Ajitdeva Suri, Vādı Déva Suri etc. Out of them Vadi Sri Déva Suri had won 84 debates in the court of Siddharaja that was wellknown for its scholars in Aşahillapur Pâțan and had thus won reputation Moreover he had managed through the king to have prohibition for the Digambaras to enter Patana by defeating in debate Kūmîdacandrâcârya wellknown as a great debater. Both these facts are well known even at present Besides, in V. S. 1204, he got a Jaina temple constructed in Falvardhi (Falo. dhi ) and got an image installed in it The holy place is famous upto this time He installed the shrine of Neminath in the city of Arasan-nagar. He prepared a book called Syâdväda-Ratnākasa which contains 84000 verses and which is considered to be an authority. From him, started 24 branches of sages (sūris) each deriving its name from the name of its own Sûri This VadiDéva Sūri was born in 1134, was initiated into the Jaina asceticism in 1152, was given the place of Āc'ârya ( a high priest) in 1174 and he left the world on the seventh day of the dark half of Śrāvana of the year 1226.
This was the time of Hémc'andra Suri who was the pupil of Déva c'andra Süri, who had composed three crores of ( Verses) and who was popularly known by the titles of Kalia-kal-Sarvajna (a versatile genius, knowing everything in the days of ironage). He was born on the fifteenth day of the bright half of the month of Kārtika in 1145, he obtained Diksa in 1150, he became Ac'arya in 1166, and left this world in 1229.
Ajitdeva Suri succeeded Śree Munic'andra Suri's seat as the 41st Pattadhara In V.S 1204 the 'Khartara' sect started, in 1213

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Anc'alika sect started, in 1236 the Sārdha-pūnami sect started and in 1250, Āgamika sect started. In the Vir year 1696 ( V. S. 1222) Bahād rejuvinated temples as 'Shatrunjaya.'
39
Śri Yashobhadra and Némicandra Sari.
Sarvadéva Suri had made eight of his pupils Ācāryas but taking Yashobhadra, as well as, Nem candra as most capable, he had installed these spiritual brothers on his seat. Information regarding their lives is not available, nor is there any work written by them. Its been written some where that Nemicandra Sūri had helped in finding out commentary on Pindaniryukti, a book containing 7671 verses and written by Viragani Némchandra-Sūri installed his spiritual brother Municandra Śūri the pupil of Vinayacandra Upadhyāya on his seat, as he thought him to be worthy of bearing the burden of his gaccha,
Abhayadéva Sari-the Navgari Critic. There was a celebrated merchant in Dhara Nagari. His wife Dhanadevi had given birth to a boy named Abhaya Kūmära Once upon a time, Jineswar Suri while on journey came there The merchant went with his son to pay respect to the Quru. The teacher explained to them the four types of duty that shows the worthlessness of this worldly life, with the result that disgust to this ilfe, was produced in the heart of Abhaya Kūmara. With the permission of his father, he accepted a saintly life, and when he was granted the rank of Āc'arya in V. S. 1088, he was only of an age of 16 years.
By means of the study of Logic and its practice he began to shive like the sun.
After receiving the Ācārya-ship he started on a journey, and happened to come to the city of Pratyapadra, There was famine then, and it had made the condition of the country very sorrowful On account of the famine the work of studying and teaching suffered and the religious lore was being forgotten. The

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principles and their commentaries were also violated, and were lost; and even the literary meanings of the principles left, could not made out While Abhayadeva Sari was passing his night anxiously asking himself-What will be the fate of the religion and the knowledge of the sciences ? '--, the Sãsanadévi ( the Protecting deily ) appeared before Abhayadéva Sūri and said, “ Śilankâc'arya had formerly prepared "Vritti' (a sort of commentary) of elevan Angas. Due to the power of time, the Vritti of all these save that of the first two angas (parts) have been lost. Hence try to prepare new ones ” Hearing the words of the goddess, Abhayadeva Sūri said, "Oh mother, I am unintelligent and dull When I lack an ability to have a glance at the 'sūtras' (religious canons expressed in terse-pointed style ) prepared by Südharma Swami, what to talk of composing commentary on them? If there would be Utsutra-prarapană, I would have to suffer the consequences of evilusage. On the other hand, your order must be followed. Therefore, you your self should point out the right way." The goddess then replied, “Oh wise man, do not worry. Seeing worth, in you I command you. You put forth your efforts, and then, if there would be any doubt, I shall consult Simandhar Swami. Only a thought of mine will make me come to you Due to the command of the goddess, Abhayadéva Sari started the difficult task, and vowed to do Āyambil (a religious practice) every day till the work was finished After great efforts and exhaustion, the work could be completed but the result of it was that the Ācārya began to suffer from a disease, resulting from impure blood on account of waking at nights and doing Ayambil. Some jealous persons used to say that the disease of leprosy was due to the 'Utsūtrakathana.' Hearing in this way the criticism of the people the Guru was greatly confused due to sorrow and he fixed his thoughts on Dharanendra so as to attain heaven. He saw Dharanendra in a dream, licking his body So, thinking that his life was short, the Guru resorted to the method of permanent fast. In the mean while Dharanendra appeared and began to say, “ Your body will be cured of the diseases and hence don't worry." As the ships of the merchant Dhanesa had stopped, he

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had got three shrines dug out of the earth according to the commands of god and one of them was installed in Cārūpa city, the second was installed in Pâtaņa and the third one was installed just on the ground in the midst of the trees on the bank of Setiká river (Sedhi) flowing by the village of Stambhana. That highly miraculous image of Parsvanath should be dug out. The water of the bath of this image will cure your disease. The goddess Swetswarūpi, like Kletrapāla will show you the right ways.” The Ac'arya related to the Jaina society the wonderful incident of the night and the society started with nine hundred carts. When they reached the river Sétikā, the horses leading the road disappeared all of a sudden and hence the people stopped there, while the Guru proceeded farther according to the previous indications. Then, sitting at the place where the image lay buried, he fell to deep meditation and composed a wonderful prayer of 32 hymns beiginning with a fagade to worship Pārsvanath. While he was reciting the 17th hymn the shrine of Pārsvanāth appeared and with the water of its bath, the disease of the Sūriji was completely cured. The society bowed down to him with great joy. Then, inviting best artisans, a large temple was built and the image was installed in it on an auspicious day. At night, Dharanendra approached the Guru say. ing, "Please drop two hymns from the prayer-Ho fagaus otherwise I shall be compelled to appear even before sinful persons on account of the divine power held by those two hymns. The Acārya acceeded to the request made by Indra and hid these two hymns with the result that, now, the prayer conssists of 30 hymns only. Abhayadeva Suri was a person of wonderful and true speech. He has written explanatory notes not only on 'Navang Vritti', but also on the chapters-Panc'āśaka etc written by Śreemad Haribhadra Sūri. He has rearranged Āgam-astottari etc. Ārādhana Kūlaka is an original work composed by him. He left the world in V. S. 1135, and according to some in 1139 in Kapadvanja. As number of persons equally great and possessing the name 'Abhayadéva' have happend, it has been difficult to gather right information. They were in the circles of different

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Cacchas and some of them have written their own works. But Abhayadéva Suri who has written the commentary called Tattvabodh-vidhåini on "Sanmatitarka' a work of Siddhasena-Diväkar and Abhayadeva Sūri (Maldhāre), in the rule of Siddharāį Jayasingh, are different from Abhayadeva Sûri-the Navângi commentator.
Śri Ana vallabha Sūri
‘Prarûpaka of six Kalyānakas,
A celebrated merchant named Laksapati lived in the city of Dhārā Nagari of King Bhojarā] He excelled all in hospitality. Once two Brahmins named Sreedhai and Śripati happened to come to his house. They were supplied with alms to their satisfaction. Then they used to come to the same place to beg. At this time some, article was being written on the front wall of the house and due to the sharp intelligence and memory of the brahmins they could commit to memory that article. It so happened that there was big fire in the town and the house of that merchat was also burnt. The merchant felt greater sorrow for the article written on the wall that was lost than for his burnt house, Seeing him dejected, those Brahmins inquired of the merchant the reason of his disappointment, where upon the merchant told them his mental worry The Brahmins pacified him and repeated the whole article from their memory. The merchant was highly delighted, and the Brahmins were accorded great reception. The merchant thought that in case the Brahmins were instiated into Jaina-Asceticisın, the influence of the Shāsana would greatly increase. In the meanwhile, Sri Vardhamāna Sūri came to the place. The merchant Laksmipati accompanied by those two Brāhmins went to pay respect to the Guru After offering their salutation they took their seats. Reading the physiognomy of the Brähmins the Guru said, " These possess best virtues and will therefore, be benevolent to themselves, as well as, to others" Fortunately a desire to accept 'Diksā' arose in them also. The

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Quru gave them Diksã and began to teach them. After their altaining great abitily in religious scienees, they were granted Āçârya-ship and Sreedhara was named as Jinéswar Suri and Śreepati was named as Būddhisagara Sūri. Śri Buddhisagara Säri has composed a new grammar called "Buddhisagara' containing 8000 verses. Jineswar Sūri had a pupil named Jinavallabha. Jinéswara Sūri became Caityavāsi. One day when Jinavallabh was reading with the teacher Sree Dasa-vaikâliksútra, he could learn the duties of the ascetics in details. Hence he asked his Guru regarding the latter's indolence in the matters of the performance of his daily functions Then, the Quru informed him of his' Karmodaya' ( the rest of fate due to good deeds). There arose a keen desire in Jinvallabha Sari to know the truth, and hence, with the permission of the Guru, he approached Abhayadeva Suri and began to study the religious sciences with greater depth. After studying all the sciences, he attained the state of 'Gitārtha.'
The meritorious Jineswar Sūri who belonged to Kürccapar Gaccha was not Caityavāsi but was the person who defeated Caityavási sect. The same is the opinion of the author of Vir vansavalt Besides hę informs that when Jineswar Sûridefeated the adherents of the Caityavasi sect after a debate with them in the court of Durlabharāį, the latter said, " The Acarya has told the "truth,"-(Kharuim-which means true). Since then, Jine. Śwar sûri has been called 'Kharatar' and the band of his followers was called Kharatara-gaccha If this incident is true, Kharatargaccha started not in 1204 but much earlier; and the original founder of it was not Jinadattâ Sūri but Jineswar Sari Sree Abhayadeva Sûri the Navāngi-commentator was the pupil of none other but of Jineswarsúri, and he also can be considered as 'Kharatar'. Still however he himself has not made a reference to it, in the appreciation of any work. In Pajțāvalı etc it has been mentioned that Kharatar gacchha started from Jindatta Sūri in 1204, and hence, this matter needs consideration. As Sree Jinvallabha Sūri was given Ācarya-ship by Dévabhadrāc'arya on the

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recommendation of Abhayadéva Sări, he succeeded to the seat of Abhayadéva Sûri.
At this time, the followers of the C'ailyavâsi sect were more in power in Medapatana etc, he started for that part of the country and numerous 'Bhavyas' were preached and brought to the right path.
Jinvallabha Sūri had advised the goddess Candika of Citod to leave off the slaughter of beasts, and had defeated many opponents in debate As every 'Tirthankare' (A saint) has 5 Kalyânaka (five stages of development), so had Mahavira Swami (as Cyavana; 'Janma' (birth); 'Diksa' is initiation into the holy order of Jain monks, 'Kevalajnāna' ie. Perfect Knowledge and 'Moksa' i.e. salvation). Such were the prevalent five Kalyānaka but Jinavallabha Sûri considered the'Garbhaharaṇa' of Mahavira Swāmi (taking away of the fetus) as the 6th Kalyanaka and tried his best to make propaganda in favour of his belief. He attracted ten thousand persons of Vagad and other people of Citod to him and made them his adherents. He was a stern opponent of caityavād and the caityas (temples) which he got constructed were called Vidhi-caityas. He forfade people to act against the canons of religion. He had got to build Nemi-jinālaya in Nagpur and Vidhicaitya in Naravarpur. He is the author of Sūkśmārtha-siddhantvicārsār, Pinda-viśuddhi-chapter, Sanghpattak, Dharma Siksa, Praśnottar-satak, Agamik-vastu-vicarsur, Pausadha vidhi chapter, Pratikraman-samăcari, Swapnāṣṭaka-vicar etc etc .and had reviewed the book of Samveg-rangśala written by Śree Jincandra Sūri. He left this world in V. S. 1167. Śree Jinadattâ Sūri succeeded Śree Jinvallabha Şuri. He possessed great personality He is worshipped in North India as Dada-gûrū.
40. Sri Muni Candra Sûri.
Muni Candra Suri was a pupil of Vinaya-candra Upadhyaya. As Nèmicandra Sûri found in him a fit person to bear the burden of the Gaccha, he appointed his spiritual brother (pupil of the same teacher) on his own seat. He had accepted the life of

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restraint in his very childhood, and had observed celibacy. His intelligence was very sharp, and he could easily follow difficult and complicated meanings. He was celebrated as Tarkık-shiromagi (the gem amongst the logicians), and as if supplying testimony to it he has composed many works. Vädivétāla Santi Sūri was greatly wonderstruck at his memory and then keeping him with him, Śânti Sûri had taught him sciences. Starting from Nadûlapur Municandra Suri had come to Anahîllapur Pâţaņa with a view to do Caityaparipâti ( visiting sacred places.) Coming to Upāśraya, and bowing to the Acarya Santi Sūri he sat near him. The Acārya was busy at this time teaching logic to his 32 pupils. Municandra Sūri stayed there patiently for some days and began to listen to the lessons with complete con centration The Science of Pramāņa was not easy to understand When the pupils could not make out the proposition, inspite of it being explained to them repeatedly, the teacher remarked with disappointment, "This is just like pouring ghee into ashes". With a view to avail himself of the opportunity, Municandra Sūri asked, "Can only that person who sits before you with books to learn, answer or can that person also who has remained unnoticed and who has arrived from outside, answer ?" The Guru was astonished at this question and he granted permission to answer Municandra Sūri repeated in order the lectures of all the days Being pleased with his such wonderful memory Santi Sūri gave him additional knowledge of logic. By preparing commentaries on the books like Anékânta-Jaya-patakâ, Upadéśa-pada etc written by Haribhadra Sūri, and difficult even for the scholars to understand, Municandra Sūri made them very easy He had no attachment to his body, and had remained throughout his life on Sauvirpâna (ie taking milk with a little quantity of sago in it. The preparation is called Kānji' in Gujerāti ).
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About 500 monks and numerous nuns were under his command. He had travelled to Gujarat, Lät, Nagpûr ete.but he seems to have stayed in Pâtan for a long period C'andraprabha, the spiritual brother of this Mûnicandra Sūri started in V. S. 1:49
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the system of Parnimâ and according to this system suspension of all works was observed on Purpimi (1e the 15th day of the bright half of the month). This system, at present. has disappeared This C'andra-prabha Suri is the author of Darsana Suddhi and Praméya-ratna Kosa In order to preach to the followers of this sect, Sree Muni Candra Sûri has arranged for Päksika-saptatikā.
He had given Diksā to his brothers Anand Sûri and others after teaching them Vādidèya Sūri, as well as, Ajitdeva Sūri and many others were his pupils wielding great personality. He left the world in 1178. V S
He has composed (1) Vritti' on the chapter of Dévéndra narakèndra prepared by C'rrantanácarya, 2) 'Carni' on Süksmartha Särdha Śhatak, (3) Vritti on Anekānta Jaya-pătaka of Hari bhadra Suri (5) Panjikā on Latita-Vistara, (6) Vritti on Dharmabiadu, and (7) 'Tippan' on Karmaprakrutti. (Vritti etc are the terms used for commentaries). More over a commentary of 1200 verses has been composed on Naişadha-Karya ( a poem on the life of the King of Nisadha ).
The following is the list of the short but original works prepared by him
1. Aøgual Saptati 2. Āvaśyaka Pāksika Saptati 3. Vanaspat Saptatika 4 Gāthā Kosa 5. Anušāsanāŋkuša-Kulaka 6. and 7. Upadesāmrit Kul
aka I and II 8. Upadeśa-pancaśikā 9 and 10 -Dharmspadesa
Külaka I and II 11 Pràbhavika Stuti
( in Sanskrit) 12. Moksopadèśa-panc'asika 13 Ratna-traya Kulaka. 14 śokahara Upadesa Kulaka 15 Samyaktvotpäda-Vidhi. 16 Sămânya.gunopdeśa Kulaka 17 Hitopdeśa Kulaka, 18. Kālašataka 19 Mandalvic'ār Kulaka 20 Dvādaśa Varga

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Vadi Sree Déva Sūri There lived in Madhuvati ( the present Mahua ) near the Mount Abu ) a merchant named Viranaga. He belonged to the Prägvāta family. He had a wife named Jinadevi Once upon a time, she saw in the dream, the Moon entering her mouth. Hence she asked its significance to Muni C'andra Sūri in the morning. The Guru informed her that 'a lucky soul brightening the world has entered your fetus. In the year 1143 ultimately, a son was born who was named as Purzac'andra.
Once there spread in the town cholera due to which all the people were greatly troubled. Thinking of earning a living, Viranaga also left the town with his family, and came to Broach. Munic'andra Sûri, also, during the course of his journey reached that place. Being directed by the Guru the Jains gave assistance to Viranaga. Pūrnac'andra had attained the age of 8 years, and had become a street hawker selling spices Once when he entered the house of a merchant, he found that the merchant was throwing coins under the impression that they were pleces of stones and sparks.
On account of an ill-fate, the merchant could not see the wealth in its proper form. Seeing this wonder, Purnac'andra said, “Why do you cast away this wealth which is like a life giving nectar to man " the worlds of Purnac'andra made the merchant to think that the boy was a pious and virtuous person. With his ability, I am sure to see the wealth in its proper form, With this intention, he said to the boy, “Touch this wealth and return it to me". With the touch of the boy's hand, the wealth appeared in its right form, and it was buried and preserved by the merchant into the earth. One gold-coin was given to Purnac'andra as present. Coming home, Purnac'andra made his father acquainted with the whole matter. The father, in return, informed the whole thing to the Guru, who at first, fell into profound wonder but at the end of his meditation, Pùrnac'andra appeared to him, a perfect

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person or the best amongst men The lustre of the boy began to attract the teacher On some proper occasion, he asked for the boy from his father. Viranag gavea an idea of the calamity that would befall him when the very support to his maintenance is lost The Guru told him not to worry about it. With the permission of the mother also, the boy was given Dîkṣa, and he was named as Rämac'andra.
Saraswati-the Goddess of Learning-lovingly came to him, and resided on his tongue as if he was her brother. Within a short time, he excelled himself in the sciences of 'Tarka', 'Laksana,' 'Pramāṇa' and Literature. Even the best scholars began to praise him With the spread of his reputation, debaters came to compete with him and challenge him Consequently he defeated them in Dhavalakapur, Kashmir, Satyapur, Chitrakūta, Gopagiri, Dhārā and Bhrügukéétra. Being satisfied with the wonderful power of Rāmac'andra, the Guru installed him on the seat of Ac'arya and gave him the name of Dévagiri.
Then, the Guru travelled from there to Dhavalakapur. In that town a Jaina named Udaya had prepared the image of Simandhara Swami Making up his mind to get the installation ceremony performed by some pious Guru, Udaya kept a fast for three days and prayed to the Goddess-S'āsanadévi. Śâsanadévi directed him to get the ceremony performed at the hands of Déva Sūri, and hence, being requested by Udaya, Déva Sūri performed the installation ceremony.
With an intention of travelling towards Nagapur (Nagor), he came to Mount Abu and being entreated both by the Jains and the pupils he began to climb upon the mountain With the Guru, the Mantri (secretary or the priest) of the temple of Ambadevi also was climbing. He on the way was stung by a serpent, and under the influence of poison, he fainted. The Guru, caused to sprinkle the water with which his (the Guru's) feet were washed and he was free from the effect of venom. Then, the pilgrimage was finished and he prayed to the goddess
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Ambādevi, who being appeased with it, said, “Only eight months remain in the life of your Guru. Return, therefore, to Anahillapur Pāțan. Déva Sûri returned from there to Pātana and informed his teacher about what the goddess had told him
In the mean while, a debater named Dévabodhi who had been very proud on account of defeating many debaters, chanced to come to Pāțaņa He was under the impression that there was no person to be a match for him No sooner did he come, then he hung the following difficult verse on the gate of the royal-plaace.
The meaning of the verse was very difficult None ercept a shrewd scholar was in a position to explain the meaning. If none could explain it, the reputation, not only of the scholars, but also of the kingdom would be lost Therefore, the King prayed to Goddess Ambadevi to suggest any way. The goddess suggested the name of Déva Sûri The King invited him and requested him to explain the verse. As a stream flowing through a hilly country pierces & rock, in the same way, Déva Sūri pierced through the meaning. The verse was interpreted as follows: The followers of C’ārvaka believe in one proof-ie Pratyaksa
(apparent ). The followers of Buddha and Vaibesikas believe in two proofs
Pratyaksa and Anūmâna (apparent and inferred) The followers of Sânkhya Philosophy believe in three proofs :
Pratyakşa, Āgama and Anûmana (Apparent, of the Sacred writing and of the inference) The Naiyāyikas believe in four proofs-Pratyakşa, Anūmāna, Āgama and Upamâna (Apparent, guess
ing, of the holy scriptures and of analogy) Prabhākars believe in five proofs-Pratyaksa, Anūmāna, Āga
ma, Upamāna and Arthāpatti.

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The followers of Mimänsā believe in six proofs :-Pratyaksa, Anū
māna, Āgama, Upamāna, Arthâpatti and Abhiya.
I desire (am a match for) those who believe in those six types of proofs When I lose my temper, the gods Visnû, Brahma and Sūrya remain silent, then what to talk of others ? When Déva Sūri explained, within a moment that difficult verse, Dévabodhi accepted his defeat and went away.
Preaching to the minister Bāhada he got a large and beautiful temple of Vardhamāna-Swâmı built and performed himself the installation ceremony. Then, in the course of his journey the Gūrû came to Någpūr (Nâgor) The Ruler of the place Ahlâdan delightfully arranged for the Guru to enter ceremonionsly, Dévabodhi also came and offered his praises to the great teacher. In the meanwhile, Siddharâj besiged the town, but being informed of the presence of Déva Sûri there, he went back. Then he invited the Guru to go to Păţana and keepiug him for four months there, he invaded again and defeated Ahladan. Then be cause of the entreaties and of the jaina society of Karnavatî he came there Tu ytog predt-Great souls are jealous of great souls. According to this, Kumadac'andra who was a Digambarı of the country of Karnataka 'and who resided in Southern India became jealous of Déva Sûri's reputation. With a view to excite him to prepare for a debate, he instructed his bards and sent them to Déva Sūri. Coming there, they began to criticise the Śwetambars and praise Kumadc'andra, the Digambari and the winner of 84 debates Manikyavijaya a pupil of Déva Sari, opposed the bards, but Déva Sūri stopped him from doing so. In the meanwhile, Kumudac'andra also reached Pāțaga. When a peson's brain is overwhelmed with vanity, he loses the power of discriminating good from bad. Because of winning 84 debates, Kumadc'andra was under its intoxication and by defeating Déva Suri he wanted to crown his victories, but the Guru knew it full well that thundering clouds seldom or never rain. He observed

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boundless peace, but a moment seemed as long as a year to Kumadac'andra. At any cost, he wanted to make Déva Suri enter into debate with him, and hence he went beyond limits. To tease the Swetămbari ascetics, happened to be his main occupation. A nun passing by the way, was also harassed. She approached the Guru and made a complaint. Pacifying her coolly, the Guru said, “That wicked person is sure to suffer a fall due to his evil deeds" The old nun who had been'angry on account of molestation chanced to utter, “Whether that wretch will fall or not, is uncertain, but the society relying on you, will assuredly
fall. ”
These expresseions touched the heart of the Acârya, and he became conscious of his position and responsibility. He, at once, asked the Jaina society to arrange for a debate. Kumudc'andra was quite ready. The day was fixed, and the Guru, with auspicious marks started for the debate In this assembly of debate, the poet Śreepala had played an important part as a prominent person He had a partiality for Śwetāmbara sect and he had given very geart encouragement to Deva Sūri. Hemc'andra Sûri, who was called Kalıkâlasrvajna ( knowing every thing in the days of the iron age, had taken part in this assembly at the age of 36 years, and had rendered good assistance to Déva Sûri as his helper
During the course of debate and discussion, Déva Sari with the help of the commentary on Uttaradhyayan written by SantiSûri the Vådivetal, started this discussion on the subject of the salvation of females and at the end of the debate he made Kamudac'andra silent, and then defeated him.
Thre was a great multitude of persons in the King's assembly who sided the Digambaris, and partiality was shown to them during competition, yet having a firm faith in his victory, the Guru had accepted the challenge Regarding the challenge, it was so decided that, if the Digambars were defeated they should, be

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caught hold of like thieves and driven away from the town and should not be allowed to re-enter the town, and if Śwétāmbars would lose, the sect of Swetāmbers should be uprooted and the Digambara sect should be supported in its place Yet due to the Guru's grace, Déva Süri won
Because of the victory won in the debate, Déva Sīri was given a lac of gold coins as a gift by the King who was highly satisfied, but the Guru did not need it. He explained to the King his duties as the head priest of the Jaina Religion, and displayed disinterestedness, and hence, being encouraged by the prime minister, Siddharās got a large temple built with the money
The ascetics, who were in ecstasy on account of the victory won in the debate, could not get sleep at night, but while they saw in the morning, they found that the rats had broken to pieces their "Upadhi.' When this matter came to the ears of the Quru, he thought that this was the work of Kumudac'andra. Hence the Quru ordered a pot full of Kanji' (milk-preparation ) to be brought to him. He sealed the mouth of the pot with the paste of the flour, and kept it inside the room. Then, he enchanted, the pot with some mysterious hymn, and said to his pupils not to worry but to watch the wonder patiently After the lapse of a short time, the Digambar ascetics approached the Teacher and began to say, “Sir, have pity on us and let him loose." The Guru said, "What is wrong with my brother (Kümūdac'andra ) ? We cannot make it out." After a short while, Kumadac'andra himself came there, and falling at the feet of the Guru and requesting him to pardon, said, “Please make me free.' Then being asamed of the defeat, Kumadac'andra went away some-where. On account of the victory, the Swétâmbaras achieved greater fame, and the Digambaras were prohibited to enter the city of Päțan.
In V. S. 1204, The Guru himself got the Jaina temple constructed in the town called Falavardhi, and performed the insta

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llation ceremony of the image. In the town of Ārāsanā also, the image of Némi Jina was installed.
Besides the abovementioned miracles, some more were also worked, and in V S 1226, he left this world He was born in 1143; he was given Diksa in 1152; he secured Acâryaship in 1174; and left the world in 1226. He enjoyed life of 83 years
Hémac'andra, -the-Kalıkāla Sarvajna--offers his praises to him in the words, "If the Sun in the form of Déva Sūri had not risen and won, Kumudac'andra who of the Swetāmbars, would have been able to put on garments on his waist ?" It will be quite clear from this, that Déva Súri had to spend a lot of pact to defeat the marvellous Digambarı debator like Rūmud Sūri, and that his knowledge was beyond limits. If Kumudac'andra Sûri would have won, the pages of chronicles would have another tale to tell
Pramâņa-naya-tatva-lokālankara, containing 374 Sūtras (Verses or aphorisms) and 8 Chapters is his original work. No information is available regarding any other work written by him. His pupils Bhadrés'war Sūri and Ratnaprabha Sūri had rendered a good help.
S'reeman Hémacandrācārya
Kalikâla Sarvajnas There was a celebrated merchant named Cāc'iga in the town of Dhandhuka. He belonged to Modha community His wife's name was Pāhiņi She gave birth to a son on the 15th day of the bright half of the month of Kārtika of V. S 1145. Before the birth of the boy, she had got dreams full of significance The boy was named C'ângadéva When he grew to be a boy of five years, he, one day, accompanied his mother to pay respects to the spiritual teachers, Āc'ārya Dévac'andra Sūri was staying there. While Pāhini walked round the (furu (a method of showing respects) and then began to kneel before him, C'ångadeva

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occupied the seat of the Guru. The Guru found in this little boy, extra-ordinary power to uplift the Jaina Religion, and at the same time, marked in him best signs according to the science of Palmistry or Chiromancy. Then, accompanied by the Jaina society the Guru went to the house of Pâhini and requested her to offer her son to him. She at first requested him to have consent of her husband who had been on a journey, but afterwards thinking it improper to disobey the order of a spiritual master, she agreed to offer her son. She thought it improper that the Guru and the society, who approached her should be allowed to return in disappoinfment. Besides, the request made by the Guru had resulted from his desire for the advancement of the religion, and therefore, Påhini had made her mind firm and gave the boy. Then the Guru started on a journey and came to StambhanaTirtha. There he gave Diksâ to the boy and named him as Somac'andra. (Some believe that the ceremony took place when he was nine years old). When C'ác'iga returned from journey, he came to know of this. He came atonce to Khambhat, in an enraged state of mind and rebuked the Guru in ironical terms. Udayana Mantri pacified him with the help of sweet and convincing words.
Persons destined to enlighten the worlds are naturally endowed by personality and intelligence Somac'andra now began to study the holy books. The study of logic, grammar, and literature led him to think of the magnitude of the ancient, lore and the insignificance of his own intelligence. He firmly resolved to go to Kashmir and adore the Goddess of Learning. He besought the permission of the Guru, and it was gladly granted. Somac'andra started with Gitârtha ascetics Reaching Raivatāvatāra (situated near Khambhāt) he fell in deep meditation, and at midnight, Goddess Saraswati appeared before him, gave him the boon he sought for, and disappeared.
Once upon a time, the great teacher referred to the mysterious and powerful hymn called Siddha-C'akra, and Śree Hém

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c'andra Sūri, Malaya-gırıjı ana and Dévéndra Sūriji were prepared to accomplish it. The work of accomplishment was not simple. The help of a woman of Padmini type (Hastini, Padmini, C'itriin and Sankhini are the 4 types of women who are classified according to their various qualities and demeanour) was essential to it. Hence all the three started to search for her They reached Kumārgrām where a washerman was busy washing his clothes. He had spread a garment to dry and round it large black bees were humming. Taking this to be an indication of having a Padmini woman in the town, they inquired about her and went to her house. They preached to her husband. On being asked why they had been there, they said to the husband, "We need the help of your wife for achieving knowledge, but the method of deriving her assistance is so shameful that we dare not mention it." Hearing this, the man said, "Mention it without reserve" Then they said, "In order to achieve knowledge, we shall sit naked and your wife also should stand in front of us naked, while you should stand with a an unsheathed sword in order to cut off the head of any one of us if our mind is moved or affected by the temptation of lust." The husband of Padmini agreed to it and showed his willingness to help. Then, in the act of achieving sacred lore in that way, none of them was affected, with the result that the god Vimaleswar appeared before them, and asked them to have a boon. Dèvéndra Suri requested him to bring the Jinaprāsāda (the Jaina temple) of Kantipuri to Śrisâ. Malayagiri Sūri requested him to give him the ability of writing easy commen tary on the principles of religion or philosophy; and Hémac'andrâ cârya requested the god to grant him the power of pleasing sovereigns
The question why Hémac'andrac'ārya requested the good to have the power to appease sovereigns is likely to arise and produce a sort of doubt in us, but in those days, all sorts of importance were based on royal authority The person who desired to have fame must prove his worth at the royal court, he, who hankered after honour, must try to get it from the King. He who

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anxious to have authority or greatness, must make the king a tool in his hands, and he who wanted to have his religion spread must convert the king to his own belief. It is no wonder then if Hemac'andra wished to have an ability to please kings
Seeing that Sonac'andra was full of ability, Dévac'andra Sūri desired to give him the leadership of the Gac'cha Calling the Jaina society and consulting them, Dévac'andra Sûri gave Āc'ārya-ship to Somac'andra at Nagpur (Nāgor) in the year V. S. 1162 and was then named as Hémac'andra Sūri. Being overwhelmed with joy at the highest honour conferred on her son Pāhini, also accepted Jaina diksā Hémac'andra on his part, entreated the Guru to confer on his mother at that very time the degree of 'Pravartini.'
The reputation of Hémac'andra steadity spread upto the extremities of all the directions His scholarship was praised in the royal assemblies of Siddharāja Jayasingh. Once, the Quru travelled to Anahillapar Pāțaga. Siddharja going to the royal garden met him on the way. Seeing the Quru the King ordered that his elephant should be kept there and then he asked the Quru, "Have you anything to say ? The Curu said in befitting and proper terms, "Oh Siddharaja let your elephant be driven farther without any doubt. Let the elephants supporting the directions, be worried. What of that I None except you has held this earth." Siddharâja was highly pleased with such verse of praises, and requested the Quru to go everyday to him to relate him religious-myths.
Then Siddharāja invaded Mālavă Country. After the lapse of years he won a victory in 1192 When he returned to his capital, the priests of all the philosophies conferred their blessings on him. The king was greatly delighted at the following verse of blessings of Hémac'andrāc'ārya.
The meaning of the Sanskrit verse

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Oh Kamadhenu, (The cow that fulfils all desires) plaster the surface of the earth with your dung, Oh Occan, draw with your pearls 'Swastikas' (Auspicious figures like $). Oh Moon, you be The whole poť. Oh Dig'gajas (Elephants who are supposed to support diections) make your trunks straight, collect the leaves of Kalpa-vriksa (A tree that offers any thing desired ) and prepare arches with them for hanging on gates; for Siddharăja, the great king returns after winning the earth. Afterwards, there was intimate relation between the King and the Suriji.
Though Siddharāja conquerred Mālvā, it seemed to him that he was defeated so far as the civilization and literature of Mālvā was concerned in comparison with the stores of books and vast literary materials existing in Ujjaina ( the capital of Mālavā,) his own capital seemed dry and poor to him He wanted that he should excel in this matter also, and surpass Mālvā.
Once out of the books brought from Avanti (Mälvā ) the king saw a work of grammar. Showing it to the Guru, the king asked “ What is this ?" "It is the grammar of Bhoja," said the Guru. There he mentioned other works of Bhojas Alanankára, Nimitta, Tarka etc. Siddharāja further asked, "Are there no such sciences in our Book-stores ?" The Guru said 'no' The king cast, his glance at the scholars of his court but none of them dared to compose a new grammar. At last Siddharāja entreatingly requested the great Āc'ärya to compose the grammar Accepting the royal request, Hémac'andra Sūri said, “In order to make the work devoid of every error in every respect, the eight works lying in the store-house of Bhāratidévi will be required." The king sent his chief courtiers to Kashmir. There, when they prayed to Bhāratidevi and lay before her their request, she was pleased and ordered her servants to give those books to them. The courtiers returned with the books and informed the king of the great help rendered by Saraswati to the great Guru.
After making a deep study of those eight grammars, Hema

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c'andrāc'ārya composed a new and wonderful grammar with eight parts, called "Siddha-haima'. The king kept it on the back of an elephant who was taken from place to place in the town displayed the work thus, and a great festival was made. The grammars of previously composed materia were either so long and detailed that they could not be studied even during the whole life, or were so terse that they were most difficult to study This new grammar satisfied all, and taking it to be an authority, hundreds of copies of it were prepared through scribes and sending the copies to Anga, Banga, Kalinga, Karnātaka and other countries he made a propaganda in favour of it With the increasing popularity of Hémac'andrāc'ārya with the king, the jealousy of other philosophers increased. They began, whenever an opportunity was obtained to poison the ears of the king, but can the truth be ever obscured ?
Siddharāja who had no issues started on bare foot on a pilgrimage The Guru was walking on foot with* Iryāsamiti, hence, the king asked him to use a conveyance. The Guru said, “ I am not an ascetic of that sort.” Saying as he refused to occupy a conveyance, where upon the King with some pain remarked “You are Jada' ie dull". As an answer to it the Guru remarked, “We are "Nijaļā.' As The Suriji did not see the king for three days, he became impatient and went to the tent of the Guru. Āc'aryasree was busy doing 'Ayambil ( taking food ) Seeing the Guru taking the dry and tasteless food, Śiddharāja began to have very high respect for his power of keeping his passions subdued Then, he begged for forgiveness for his harsh words.
Siddharāja was highly delighted after finishing the journey of the great Mount of Satrunjaya and giving in gift ten villages, the income of which would be helpful in arranging daily worship etc, He came to Raivatác'ala. Seeing the temple of Nemi-jina there, his mind was greatly pleased and in ecstasy he chanced to say, "All honour to the parents of the person who has got

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this temple constructed." At once Sajjan Mantri who was stand ing there, said, "This temple of Nemināth, the best gem of the yadava race, has been constructed by you, and hence your parents deserve this honour." Hearing this the King was greatly wonderstruck. Saying, “I know nothing,” Sajjan Mantri continued, "Your majesty had appointed me the goveror of this country before nine years. I have spent the whole income of those nine years in the construction of this Jina-temple. If you now approve of it is alright, other wise accept the amount of 27 lacs the income I have received from you.” Hearing these words of Sajjan Mantri, Siddharāja became more pleased There arose the feelings of complete regards for his governor (called Danda-nāyaka in those days ) and he praised him. Then the king accompanied by the Guru came to Koti ( Kodināra ). There, Hémac'andra Sari worshipped the goddess and asked her to enlighten him regarding the progeny of the King. The goddess informed that there was no issue in the destiny of the king, and he would succeeded by his naphew Kûmārapāla.'
Inspite of knowing that the prophecy of the goddess would never be futile, Siddharăja plotted many conspiracies to kill Küm. ärapāla. Kūmārpāla coming to know of this, tried to protect himself in disguise of a herrnit. The courtiers of Siddharāja chanced to know of this, and hence, they informed Siddharāja of this. The king then invited all the hermits to dinner at his place, and began to wash their feet one by c.ie. When it was the turn of Kūmārpāla the conrtiers made a sign to the King but Kūmār pāla also became alert and under some pretext, escaped from the place Diretly he came to the residence of Hémac'andra and sought his help. The great Guru hid him in the heap of “Tādaleaves ( The leaves of a tree used formerly in place of papers) The servants of the king visited the place and made the most careful search of him but it was of no avail. Then Kumārpāla was brought out of the heap, and was greatly pacified. Express

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ing his feelings of gratitude to the Guru, Kumārapāla retired to another country Siddharaja left no stone unturned to harass Kumārapāla, but due to his good luck, Kumārapāla could save his life. On his journey he came to Stambhana Tirtha Hémāc'ārya had his camp there for four months Kumārapāla went to him and again pacifying him, the Guru said, " You will be a king after seven years from this day" Then, he managed to give him some help. Thus Kumārpāla was helped at the critical moments of his life. Without losing the love of Siddharāja, he strained every nerve to help him.
Out of the number of incidents regarding Siddharāja and Hemac'andrâc'arya, it will not be out of place to quote one that is very important As the king was keen on being enlightened on attaining the right Path of Salvation, he had inquired of the priests of all the sects about this. None of them could say anything new except praising their own philosophy, with the result that Siddharaja, was disappointed. At last when he asked Hémac'andrāc'ārya of this, he related a wise story as follows which not only satisfied the king's mind but gave him great delight.
The Quru said, “There was a merchant. Separating from his wife, he had given his whole wealth to a prostitute. Because of this the wife resorted to the efforts to regain the love of her husband; and to fulfil her purpose she tried to find out some medicinal herbs. In the meanwhile, a Caud' met her who, giving her some medicine said, “By eating this, your husband will be tied with a bridle." The wife secretly managed to mix that medicine with the food of her husband and no sooner did he take the food, than he was turned into an ox. Seeing this, the citizens began to rebuke the woman but she had no power to change the unexpected result. She used to carry the ox to a forest to graze him and letting him loose, she used to cry in the meanwhile, Siva and Pārvafi ( the god and the goddess ) chanced to pass by the spot by the aerial route and seeing the

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woman crying, Parvati inquired of Siva the reason of her crying. He told her the whole matter and added, " If a particular herb that has gron near a particular her, tree, is given to the ox to eat, he will attain his original form of man." No clear understanding was supplied regarding the herb but that woman cut off all the herbs that had grown near the tree, and gave them to the ox to eat. No sooner did he eat it than he turned into a man
Relating this story, Hémac'andrācârya explained to Siddharâja, “As the unknown herb had the power of removing a disease, in the same way, all the religions of respected can afford Salvation; and in case a person would be at a loss to know which religion gave him Salvation and which religion has the power to do so, the result of each one is decidedly good The king then treated all the religions alike.
In the year 1199 Siddharāja expired and Kūmārpala came to his throne. Vâgabhatta (Bahad) the son of Udayana was appointed as his minister. Kumārapäla invaded Arnorāją who was full of vanity but was compelled to retreat eleven times, because the fort did not give way till summer and in monsoon he had to return. On account of this he was disappointed. Therefore Vägbhatta advised the king to have faith in Jainism and Jinesāvaras and to invade 12th time with the result that Kumarapāla won victory, and he was more pleased. Then, being reminded of Hémac'andrāc ārya, his teacher and helper, the king sent Vāgbhatta to bring him to the royal palace with great honour. On the arrival of the Ac’ārya the king got up with great polite ness and taking his seat the Guru gave a sermon on the love and pity for all living beings. In support to this, he quoted the authoritative verses from 'Manusmriti' and hence the king accepted some definite principles He was truly and assuredly convinced of the Jaina Philosophy and studied some essential rites of the religion. Once, Kumarapāla expressed his feelings of repentance for taking meat in earlier period of his life and made up his mind to get his 32 teeth removed. The Guru, therefore, stopped

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him from doing so, and suggested that 32 Jaina temples should be constructed instead of getting 32 teeth removed. On one occasion, the discusion of seven evil habits took place and consequently the king declared the prohibition of these in the whole country. Moreover with the advice of the Quru the acceptance of the wealth of a childless person was also prohibited.
Steadily the king was coming under the influence of Jainism On account of this, some spies informed the king of 'Kalyana Katak' that Kumarpala had lost both the valour and the army. Besides being an adherent of the cult of non-violence, he would fail to make use of his power and hence he would be defeated if an invasion was made. Having came to know of the preparations, for invasion being irade, Kîmârapåla informed of this to the great Quru, and said, "If I shall be defeated. the dignity of the Jainism will be lost." The Guru advised him to keep patience and said that the result of it would be seen on the seventh day. Then he concentratingly repeated the Sûri Mantra (a magical or mysterious hymn) with the result that the deity of the hymn appeared. On being requested to help, the god said, “The enemy -Eing will die on the seventh day.” Exactly on the 7th day, the spies informed that the enemy had died.
Then Kumārapāla was given a sermon He being directed by the Guru got a large temple of the measurement of 24 hands! a hand 2 feet ) built on Mount Tarangā and a lustrous image of Ajitnāth measuring one hundred and one fingers was installed in it. The image stiil exists.
Ambad was repairing the temple of Muni Sūvrata swami in Broach but as there was haunting place of some Yoginis (Kinds of witches) they began to trouble him. Inspite of numerous efforts against this hindrance he was not successful. At last he sought the help of Hémac'andrāc'arya and requested him to go to Broach The Guru went there and made him free from danger. Moreover, he helped him well in the work of reparation

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Once, when Kumărapăla came to pay his respects to the Guru, he saw a piece of coarse cloth called khādi on his head. He said, “Why should a person like you who has a disciple like me put on such a coarse cloth ?" The great Guru answered, “A poor Jaina has given this piece of cloth with boundless devotion. I went for Goc'arı (going to get alms by a Jaina ascetic) today. Thinking of his great love I use no other cloth but this " Thus indirectly, the attention of the king was drawn to the miserable condition of a spiritual brother and reminded him in clear terms of his duties.
The king otbained piety on account of the company of the Guru, and due to hearing holy books Remembering his former promises, he offered, his kingdom to the Guru. The Guru said, “What do we the disinterested care for the kingdom? Why should the pleasures that have been discaided be accepted again ?" These words created great respect in the heart of the king towards jaina ascetics and he took a vow that he should bow down to any ascetic following Jainism. One day the king saw a Jaina ascetic who had got his head shaved, who was dressed in loose garments, who had sandals on his feet, a betel leaf in his hand, and who had kept his arms on the shoulder of a prostitute. The king saluted him according to his custom. Some body informed the Guru of this. While preaching the Guru said, “By bowing down to a low person, fame is not obtained." The king thought that it was a reference to his conduct, and since then he decided to stop doing such actions
On the other hand, the Păsatthå’-ascetic who was saluted by the king was so much ashamed that he was reminded of his dignity, and accepting once again the five great penances, he fasted This news spread in the city, and when the king knew of this, he also came to Upasraya' to salute. The moment he prepared to salute, the ascetic caught hold of his hand and said, “My lord, you are my teacher. You have saved me from this ocean of the world. Had you not bowed down to me I would not have been brought to the right senses." Still however, the king knelt down before the ascetic

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The King was now fully under his religious influence. He began to spend his wealth in all the seven fields. Like the king Samprati, he adorned the earth with 1440 Jain temples and sent proclamation every where to preserve non-volence.
The proclamation of the king regarding non-violence had to be sticily followed. Special officers were appointed to see that the King's orders were strictly obeyed in the mean while a foolish merchant killed a louse by rubbing it No sooner died the offici also entrunsted with the duties of the presevation of the living beings know of this than the merchant was taken to the king. The king punished him by ordering him get a large and beauti ful jain temple constructed by spending his whole wealth. The temple was called 'Yuka-vipar' ( Yükā=Louse ).
Besides the observance of nonviolence, taking meat, or wine was also prohibited.
The principal and permanent effect of the preachings of Hemac'andrācārya was that the slaughter of the innocent beasts either for food or for offerings to gods through sacrifices was stopped. As the frit of the pious wishes of Hémac'andräc'arya, evil hebits are not much prevalent even today in Gujarat, the wealth of the persons without issues is never snatched away and the religious atmosphere is nicely preserved.
Kumārapåla had adorned the earth with with many temples. Out of them, Kūmāra Vihara, Mūshak-Vihara, Karamba-Vihāra, Diksā-Vihăr, and Golika-Vihar at the birth place of Hémac'andrāc'ārya were then grand temples. Kumarapāla had such a great faith on the religious philosophy that he took his food and water only after recituig 12 chapters of yogasastra and 20 chapters of Vitaraga and Mahadeva stotra is it all 32 chapters. In spite of ascending his throve at an advanced age, he studied Sanskrit from his Guru and as a result of it he had composed • Atmā-ninda-divā trinsi ka' which is still available.

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Then, in order to add to the knowledge of the king and to produce in him firm faith for the religion, the Guru read before lum Trisasti-Salākā-Pūrusa C'aritra in which the king heard the praises and importance of Satrunjaya and Raivatāc'ala with the result that a desire to see them arose in him Hence, accompanied by the Guru, and the great. Sangha' (a band of pilgrims ) he went on a pilgrimage to the above-mentioned places. He sincerely assisted the poor and the afflicted on the way and after finishing the journey and practising devotion in an unique way he returned and arranged a great festival to commemorate the occasion The more the King became inclined to the principles of non-violence, the more the Brahmins used to try to break the principles of the King When the bright half of the month of · Also set in, the priests of Kanti'swari and other goddeesses came to the King and said, “Your majesty, 700 goats and 7 he-buffaloes on the 7th day 900 goasts and 9 buffaloes on 9th day should be offered to the goddess according to the custom of the fore fathers. The King heard it and sent the priests away. He then consulted the Quru and requested him to show some way. The Quru whispered into his ears some things and the King got up. At night the beasts were carried to the temples of the goddesses and ordering them to be shut up in the temples, the King sent trustworthy courtiers to sit there as whichmen. On the next day the King himself went to the temple and its doors were ordered to be opened. The beasts were grazing in the central part of the temple to every one's wonder and being protected from wind they had been fresher than before. Calling the priests, the King then said, “I had offered these beasts to the goddess, but she does not seem to kill them for food, other wise she would have killed them all. From this it sums that you have thirst for blood, there fore never put forth such a request again." Regarding this incident it is also said that Kanteswari was the family deity of the C'aülekya race of the Rajputs, and on account of her sacrifices being stopped she appeared before the King, and struck her Tridūla to

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the King. As a result of this, the King began to suffer from leprosy The king informed the Guru about this through the minister Udayana and he cured the disease by sprinkling water that was previously enchanted.
The Brāhmins had invited their celebrated Ācārya Devabodhi in order to make the King free from the influence of Jainism. Devabodhi at first had a debate with Hemc'andrāc'āry where in he was defeated. Then with his magical power Devabodhi showed to the king the gods Hari, Hara, Brahmă etc and through them it was said to the king that the Shiva-religion was the best one and it must be accepted. Then, the ancestors of the seven generations of the royal family were also shown to the king and through them the same message was conveyed to him. This miracle suprised the king and he began to be engrossed in thoughts. He disclosed this matter to the minister who said, “ Why are your majesty confused. We shall consult Hemac'andrac'arya Then the minister related the matter to him, so the Quru made a plan to free Kumārapāla from illusion At the time of preaching the Gutu arranged seven wooden seats one on the other and then he occupied the highest one, and began to give sermons After the arrival of Kûmārapala one seat after another was removed and the guru seemed to be floating above the ground. Kumārapāla was struck with wonder at the sight. After the meeting was dispersed the Gürū showed him 24 Tirthañkaras (is 24 Jain Saints ) and the ancestors of 21 royal generations. When Kūmürapāla inquired the reason of this, he was inforned that all such things were possible by means of the power of Yoga', and therefore he should not be under illusion by the sights shown by Dévabodhi. By this, the faith of the King in Jainism became firm
Once Hémac'andrāc'ărya and Devabodhi vere sitting together. The king was trying to understand from the great teacher the intricacies of the holy broks Suddenly at the time, the Guru

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stopped speaking and deeply sighed. All of a sudden Devabodhi rubbed his arms and uttered-“ Does not matter." Then the Guru continued teaching, but the king wanted to know what had happened. As an answer to the question of the king Hemacandrā c'arya said, " In the temple of C'andra prabhava swami in Devapūri a rat was carrying away a burning wick and this had caused fire there Dévabodhi extingiushed the fire by means of rubbing his arms. The king inquired about the truth of this through personal messengers, and it was quite true.
Kumārapāla had made up his mind not to leave his capital in monsoon. Once his spies informed him that the Muslim king of Gazanı had decided to invade at no other time but monsoon A great calamity relating his duty befell Kämârapāla If he stuck to his vow he would fail to protect his country; if he pre. pares to perfrom his duty, he would have to leave off his vow He could not solve this problem even after thinking for a long time, and hence he came to Hémac'andrāc'ārya who advised him not to worry.
After the king left him, he set on Kamalāsana (A posture of sitting called 'lotus seat') and meditate d After a short time a palanquin seemed to be descending from the sky. A person was sleeping in the palauquin. He was the King of Ciazani Using his Yoga-vidyå (a miraculous power) the Guru had called the King The King was surprised to find him in the capital of Gujerāt and was more so when he found himself in bondage. Coming to know of the whole position, he promised to be at peace with Gujarat, and to protect the lives of living beings in his state for six months Only then, he was released
Once there was a hot discussion between Hèmac'andrāc'arya and Devabodhi regarding as to who than it was 15th day of the bright half of the month or of the dark half of the month. It was the 15th day of the dark half (the last day of the month) but through over-sight Hémat'andrāc'arya had called it the 15th

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day of the bright half Dévabodhi mocked him for such ignorance, yet Hemac'andrāc'arya without admitting his defeat said, “The matter will be decided to-night” At suu-set Kîmārapāla accompanied by Devabodhi ascended the terrace of the royal palace and a group of swiffooted comels was sent towards the east ern direction In fact it was the 15th day of the dark half of the month, yet the full moon rose and was seen throughout the night. The riders of the camels who had returned also reported that then was moon-rise and went home. Kûmarapala and Devabhodhi both were astonished at the miracle worked by the Guru.
The Brahmins were very powerful in the days of Siddharāja and Kûmárpala. Inspite of them and resorting to strennous efforts Hémac'andrăc'arya converted them to Jainism. He replied the brahmins in such a tackful way that they were compelled to keep quiet. Kumārapāla had an unchangeable faith in Hémac'andra. c'ârya because he was not only his defender and protector but a person who had expounded to him the right principles of religion. He was full of religious toleration and had therefore advised Kîmārapal to repain and reconstruct the temple of Someswar Mahadeva which had been built of wood. Inspite of his being a great Jain Ãc'ārya his religious toleration and generosity even towards the enemies deserved to be noted. Regarding the Kamara--Vihär of Devapattan, the Saiva-priest Brihaspati had incurred the wrath of the King and due to that even Hémac'andra's favour was lost and consequently he had lost his place but afterwards he could know his mistake and hence he came to the city of Anahıllapära, served the great teacher and begged his pardon The Guru was again pleased and had him his place restored.
At the time of Siddharāja Jayasingh there was an enemy of Hémac'andråc'ārya called Vámadeva or Vāmarsi. When the Guru was given a high seat in the King's Court he made fun of the Quru by composing a funny verse Being enraged the King sto

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pped his royal grant of maintenance Vāmadeva began to maintain him self by begging, and often came near Upāśraya and stood there. Once when the princes were learning the science of 'Yoga'. this Vámarsi sincerely praised the science in a unique way so that he could have again an interview with the Guru, who requesting the King managed to secure for Vāmadeva double in come of maintenance.
Once Kümărapăla asked Hémac'andräc'ărya about his for mer birth. Hémac'andrāc'ārya himself was not in a position to tell about this so he invoked the Goddess of Learning, asked her about this and then conveyed this matter to the King Besides he told him what created such an enmity with Siddharaja Jaya. singh. The King corroborated the statement of the Guru by making an inquiry into his former life Everything was found to be quite correct. The wonder of the King knew no bounds, and convening a big assembly he conferred upon the Guru the title of Kalikāla-sarvajna-a title full of great honour.
There was none in this iron age whose knowledge was as great as that of Hémac'andrac'arya after the knowledge of the former life was cut off, and hence the title so conferred was quite appropriate. The western scholars call him "The ocean of knowledge.”
In V. S. 1229 Guru Hémac'andrāc'ārya left this words in the world of literature his place is as bright and important as that of the gem Kohinür. The authors of 'Prabandhas' (stories) do not present any detailed information regarding the death of the Quru but there is a popular report that his death time was sorrowful. There was a kind of gem called "Kaustubha' in the brain of the Guru and a "Yogi' (a sage) was very eager to have it. It was not easy to do so, hence be bribed one of the pupils (most probably Bālac'andra) When Bālac'andra was returning with the begged food, he mixed it with poison The Curu atonce know the whole thing after taking the food, but the effect of the

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poison at once took place. Atlast calling the King and his pupils the Guru said, "cremate my body in Upasraya and while doing so keep a bowl full of milk near my head so that Kaustabh gem might fall into it. Then you must take it away." Then after offering his last prayers and submitting to four submissions, he quietly breathed his last.
On account of the devotion he bore to his Guru, Kūmārapāla applied the ashes of the Guru's body to his fore head and hence all the followers initated him with the result that a great pit was left behind there and this is called 'Hèmakhad (The pit of Hémac'andra)
Kumārapâla grew extremely sorry due to the death of the Guru. The Guru had fore-cast that Kumarapala with to die sıx months after his death, and he would have no son. Exactly after six months Ajayapāla his nephew gave him poison. No sooner did the King know of this than he ordered that the conch --shell called Visahara' (Remover of the poison) should be brought to him from the safe but it had been removed from there by Ajayapala Then accepting the four sub missions according to the Jain holy retes Kumārapāla also died.
Not only the worshippers of Hémac'andra Suri, but also his opponents were in great number.
In spite of this, he could stand against them all by means of his celibacy and versatility. Even after a careful search, not a single occasion is found through out his life when he seems to have been defeated. Man can do every thing, but to lead the life of an ascetic and at the same time to maintain one's position at the royal court or assemblies full of numerous intrigues and treacheries without any one to sing one's reputation even to the smallest extent and to secure seif control, is destined only in the life of some rare persions like Śreemad Hémac'andrāc❜ārya.

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Ac'ārya Śri Hemac'andra Suri has worked in two directions. On one hand by preaching to the king he effected the spread of the Jainism and Jain principles in vanious parts of the country and on the other hand he secured a unique place in literary field by composieg there crores and half new verses
The place of Hémac'andrāc'ārya amongst the ancient scholars of India is unique and very important. His position in the courts of Siddharaja as well as Kūmārpāla was as priceless and precious as that of Kalidas in the Court of Vikrama' or that of Baga in the court of Harśa Some call him the Panini of Gujarat; some call him Mammat of Gujarat, some call him 'Pigalāc❜arya, some call him Amiarsingh.
(Pănini a celebrated grammarian; Mammat a well known critic of the art of poetry etc; Pingalâc'arya: The exponent of the forms of poetry etc, and Amarsingh A compiler of a Sankrit dictionary.) The number of his pupils also was very great. Śree Ramachandra suri, Śree Gunac'andra Sūri, Śree Vardhaman gaṇi, Śree Devandra, Śree Yaśaśc'andra, Śree Udayac'andra Śree Balac'andra etc were some of his pupils who deserve a special note.
In the early life of Hémac'andrâc'ārya the quarrel amongst his pupils had increased. Out of the chief pupils Bālac'andra, Rāmac'andra and Gupac'andra the last two had been faithful to their master while Balac'andra sided with Ajayapala It is reported that at the time of 'Anjan-Śalāka' it was Balc'andra who had caused to evade the right time Ramac'andra Suri was also an able man who has written a great number of plays, story
poems etc
After the death of Hémac'andräc'arya there was a dispute regarding the matter of succession As Ajayapala was helped by Balac'andra, he asked Rāmac'andra to hand over the seat to Balac'andra, but Ramac'andra refused saying that as he him

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self was entrusted with the seat he was not willing to give it to anyone. Hence the King Ajayapāla lost his temper and began to trouble him. He ordered him to sleep on a heated rock Rāmac'andra Suri slept as ordered and went to heaven
Balac'andra died and became he ‘Yaksa' and anbegan to trouble the society. When the society requested him, he said, “ Introduce the prayer composed by me, and I shall cease troubling" Then the prayer composed by him and beginning with FATTRITO etc. was introduced in the fortnightly 'Pratikramany' (a sort of religious rite) and it still exists.
Hemac'andrâcārya has composed the works regarding Poetry, Grammar, Dictionary Logic, The Figures of Speech, Prayers, “Yoga' and Politics. He has nicely discussed every subject of importance.
Some of the works of Hémac'andrac'raya are pupular with all, and are even at present used widely. The followers of other religious also have now learnt to appreciate him and they take him to be the best versatile genious of Qujarat
Out of the number of books willin by him the names of some them are as follows -
1. The Grammar.
Siddha-Héma Sabdānūgasana-Laghuvruttı Verses..6000 Brühad-vrutti
18000 Brühannyasa (in complete) , 84000 Prākrut-vyäkarana-Vrutti
22000 Bālabhāşa-Vyākarana-Sutrā-Vrutti ( unpublished )
Dhätupätha and Vrutti Dhatu-parayana and Vrutti
Verses 5600 Lingānusāşana and Vrutti and explanation , 3684
Unādi-Sutra Vrutti

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II Books on Poetry, Trisasthi-Salākā-Purus-C'aritaa (Canto X) Verses 32000
Haima-Vibhrama Sutra-with Vrutti
Prakrut-Dvayāśraya MahakavyaParisista-Parva
Sanskrit Dvayâśraya Mahākavya Sapta-sandhana-Maḥākāvya (not available ).
III. Dictionarfes
Nighantu Kosa and Sesă
Anekanta-Kosa ( Ane kātnā sangraha
Tika ( Commentary) Verses 10000
Desi Kosa (Déshi namā mālā)
Ayoga-vyavac'chheda-dvātrinsika
Dvija--vadana- c apetă
Hèma-vādānuśaśana
V The Books on 'Yoga'
Yoga-sastra with Swopagna-Tika-Verses VI The Books on Politics
Swopagna-Tikā
IV The Books on 'Nyaya' (Logic or a system of philosophy.
Verses 396 Seṣa-nama-mālā 1826 Swopagna
Pramāña-mimānsă Swopagna (incomplete) Verses 2500 Anyu yoga-vvyavac'chheda-dvātrinśıka
32
32
Vita-rāga stava Mahādéva-stotra

29
VIII The Books on Prayer
Verses 128 441
99
".
"
Arhan-niti
VII The books on The figures of Speech.
Kävyānuśaśāna-Swopagna-Alankad
C'udamani Vrulti and Viveka

""
1500
3600
2828
12370
6800.

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Arhat-sahasra-nāma-samuc'c'aya Upadesa-miālā Balābala-sutra-Vruti Jāti--vyavrutti-nyāya. Qa na påtha sastra with commentry. Verses -3000 Héma-nyāyarth-amanjusā Pandava-C'aritra; Ganapatha. etc etc
Dvayas'raya - Mahākavya is in Sanskrit, and Kumarac'arita Prakrit, in but in both of them two purposes hove been served at the same time. In the first there is the history of C'ālukya family beginning from Mūla raja and at the same time there are the illustrations proving the "Sutras' of 'Siddha-héma' In Kümārapālac' aritra there is the wonder of poetry regarding the Prākrūt grammar
Out of these works, Pagdava-c'aritra, Upādesamālā, Jativyā vruti nyaya, Anya-darsana Vād-vivād, Arhanniti, Canāpathā etc are believed to have been written by him, and it can not be said with certainty. Some of the above inentioned books are an available also
Referring to the above-mentioned books it will be seen that he has given complete justice to every field of Intereatpure by means of various subjects, discussions or criticisms on them and expianations and detailed discussions
Looking to the literature that has been served to us as the substance (Butter) of his reading, practice, and meditation, a feeling of wonder 18 produced at his wide reading and at his power of absorbing into a subject and at his power, and we can have some idea of his intelligance and keen observation.
Leaving aside the great works like Siddha Hema, Dvayāsraya Abhidhan dictionaries, or Kävyānusasana, if only Anya-yogavyavac'c'eda-dvatrinséká,-a prayer of 32 Verses are thought of, even in such a prayer, 'Syädvåd,' 'Naya' Pramâņa and Saptabh

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angl' and such other philosophical principles difficult to follow have been thought of
Héinac'andrāc'arya possessed as much musyht as Sankarăcharya, more piercing talent than that of Arisotle and more enthusiastic perseverance in preserving nonviolence than that of Buddha The non violence of Buddha was rather tender but that of Hémac'andrāc'arya was very minute and very strong. The latter had a divine ambition to see the principles of Nonāviolence spread through out the length and breadth of the universe. In fact, he was a great soul, was a perfect · Yogi' ( an ascetic ), was a person, who had a great control over his senses, was with great sympathy to all, was completely disinterested, and was he a true devotee of truth.
When we think of the whole life of the sc'arya, we naturally have our heads bowed down to him. He has given full justice to the king, to the courtiers, to friends, to opponents, to Jains, to non-Jains, to preachings, to the creation of new litera. ture and to the unique achievements discounected with books. From this we can understand how much regular he must have made his life and how much importance he must have given to every moment.

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CHAPTER II
41 Śree Ajit-déva Sūri
Ajit-déva Sūri succeeded Śree Munic'andra Sūri as the fortyfirst Pattadhara. Out of numerous pupils of Munic'andra Suri, this Ajit-deva Suri and Vadi Śree Déva Surt were celebrated pupils. Even the King Siddharāja Jayasingh considered Ajit deva Suri as worthy of honour, and discussing with him, he tried to derive new knowledge It is said that he has founded 'Jirāvalı-Tırtha.' Almost during his period, various Gac'chas in beliefs came into existence a to greater extent.
Kharatar Sect
It is believed that Kharatai gac'chra started from Śree Jina datta Suri. He was born at the house of the great minister Vāchhig in Dhandhuka in the year V S. 1132. His mother's name was Vahad-dèvi His name while a house holder was Somac'andra. From his very childhood, he was highly intelligent and hence he had learnt a good deal within a short period. With the increasing contact with his guru, disgust to this worldly life arose in him and with the permission of his parents he took 'Diksa' in V. S. 1141 at the age of nine.
This Diks'a guru was Vac'aka Dévabhadra Gani and he was given the name of Soma-c'andra Muni Then for further studies he was entrusted to the care of and the beachu. In due course of time he excelled in one science after another and was given one title after another till at last in V S. 1169, Āc'ârya ship was bestowed on him, and 'Jina-dattă Suri' was his name He abtained from the Book Store of c'htod the same book previously read by Divkaar who had obtained knowledge
now.

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through it, read it, tried to retain knowledge from it, and replaced it where it was In the same way he had obtained the unique work of Suri Siddhasena Diväkara lying in the temple of Mahakäl, read it and had obtained knowledge from it By the the repetition of 'Mayā Bija' (a sort of mysterious hym ) three crores and a half times, he had secured help from a god. It is said that during the period of the repetition of the hyman the 64 malicious goddesses had done many eftocts to create hindrance but it was to no purpose and ultimate the Guru had defeated them by his power and had brought them under his
own control
It is reported that he worked many miracles during his life.
Śree Jina-datta Suri came to Vadanagar during the course of travel. The Jealous brahnmis putting a cow before the temple started a rumonr that the Jains here Violent The micident excited the Jains and they requested the aura to make them free from this charge The Guru started repeating holy verses, called the demi god 'Vyantar' and said to him, "Enter the body of this dead cow, make her alive, and make her walk to the temple of god Siva, and comingout of her body and having her corpse there, go away" To the great wonder of the people, the dead cow got up and began to walk, and reaching the temple of god Śiva again she became dead The confused the brahmin community being afraid of the great power of the Guru came him and begged his parden for their evil ded.
In the similar way with the help of a deity the dead prince of a Mogal governor at Broach was brought to life
His 'Diksa-guru' was Dévabhadra but after the death of Śree Jin-Valiabhasuri the pupil and Pattadhar of Devasūri, nove else appeared as great as Jina datta Suri, and, therefore he was installed as the Pattadhara of Jinavallabh Suri,
Jinadatta Suri was of a little proud natured person and the questions put to him were very accurately and minately answered

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and hence, he was known as 'kharatara' amongst the people. Some consider Jineswarsuri or Jinavallabha Suri as the original expounder of the sect, but then there is no connection between him and the year 1204 which is the year of the starting of Kharatara-sect as noted in Pattávali Besides neither Jineswarsuri or Abhayadeva Sūri the navāngi-commentator has referred to 'Kharatara Cac'cha' in the appreciations of their books Jinadattasūri had a wonderful personality He preached to one lac and thirty thousand ksatriyas and made their faith in Jainism firm.
He had given Diksa to 500 monks and 700 nuns He died in Ajamer in V. S 1211 He had installed Śree Jinc'andrasūriji on his seat He is considered in North India a person deserving high honour and is celebrated as Dādāji His foot prints or sandals are kept at vaious places and these are worshipped. He has done good Jutice to the literary field also. Some of the works written by him are as follows.
Sandeha-dohavali; Utsûtra-patod-ghattan-kulaka Upades'akulaka; Avastha kulaka,
C'ailyavandanakulaka, Gaṇadhar-Sardha-Śataka; C'arc'ari Pra-karana; Prabodhodayagrantha Padasthana-vidhi, Kâlaswarupadvätrinsika; Parswanath stotra, Guru pārtantra-stotra;
Tanjaya-stotra, Standha mavaharan-stotra, Maharahiya stotra; Yadandhri-Stuti;
Sukana-Sastra, Adhyātma-dipika etc etc
The Beginning of Anc'alagac'chha
In the 13th century of the Vikrama year, the ascetics began to be more self-willed, and accepting new rites according to their sweet will, they began to make propaganda in favour of their own beliefs In this very century, 'Kharatar,' 'Anc'ala,' 'Sărdhapaurnimiya, and 'Agamık' sects came into existence and this supports to the above mentioned statement. Godu the son of Drona-vyavapäria the in habitant of 'Dantränä
accepted Diksa

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from Jayasingh Suri On account of his Starp intelligence he began to be well-versed in the studies of Āgamas Once while studying the sixth 'gāthā' (a verse) of the seventh chapter of Dasa-vaikälika, he began to think deeply. The said “gāthā' was as follows.
frontan. .. .. ... fourfer PP. 144. The meaning of this is
The "Sachitta'-water should not be used, the cold water also should not be used; the warm and 'Pasu' water should be taken Meditating the significance of it and seeing the pots full of sachitta- water in the Upasraya, he came to the Guru and said, “ My lord, what do we say, and what do we do? We say one thing and do another." Saying so he quoted the above mentioned Gathā Then the Quru said, “ All these apply to the fourth 'Ara' (a stage of life) they are hard to follow in the fifth stage " Then he said to the Ouru, “ Is there benefit or loss by applying them in the fifth stage?” The Guru replied that there was definite benefit Then, Godu undertook the right way and when he was seen pursuing the rure rites, the Axru gave him the title of Ūpādhyāya and the name of Vijaya c'andra
Then getting permission of the Guru, three pupils started on a jounery undertaken to uplift the hol holy rites, They be gan to preach to the people according to the right principles and took a vow to take food if it was devoid of the 42 defects. Once they failed to have pure food with the result that 30 days passed away without eating, yet they moved not an inch from the right path. Coming to Păvă-gadha, and bowing down to
Virprabhu' they undertook fasting of · Sågårika' type on a lifeless rock situated outside the temple
At this time, two goddesses named C'akreswari and Padmāvati had gone to the country- Mahavideha 'to salute to Sim

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andhara swāmi. They came to know through Simandhara swāmi that Vijayac'andra Upādhyaya was the person pursuing perfectly pure rites and hence to pay respects to him they came to Pavagadha. After bowing down they said to upādhyaya, “ You are the same type of of · Kriyadhāri' ( The doer of rites ) as described by Simandhara swami, hence we have to request you that starting a Gac chha called Vidhipaksa, support the pure rites and uproot the "Utsutraprarpapā.' Go from here to then town-Bhāteja and there you will get perfectly pure food." Beicg thus directed by the goddesses, Vijaya Candra Upadhyaya descen ded the mount Pavagadha, went to Bhaleja and getting pure food left off their fasts. There a well-to-do merchant named Yasadhana was preached and made their devotee. From there Vijaya C'andra Upadhyaya came to the city Benapa. Preaching to a rich man named Koti, he inade hiin his follower.
Once the merchant Koti went to Pātan. While perfor. ming the rites of Padikkamana' he used the edge of his cloth in bowing down in stead of using the • Mthapatti' (a piece of cloth kept on the month by the Jain ascetics ). Kamārapāla asked him the reason of this. The gurn told him about Vidhi-paksa ( the new sect) and then Kümārapāla used the edge of his cloth (called · Anc'ala in Gujarati ) in saluting. Thence forward • Vidhi-Paksa' was called as "Anc'alaka' and the Cac'chha was called 'Anc'ala-gac'cha.' Then called Arya-Raksit Sari. This gac'chha started in V. S. 1213. There were many ac'aryas in this Gac'chha tull of great dignity.
Sardha Paurnimiya System This gac'chha started in V. S. 1236 The great king Kumăr apala once asked Sreemad Hémac'andrāc'arya, “I want to inqure whether the followers of Punamis-gac'chha act according to the Jain holy books or not and hence call here the leader of the gac'chha." He called the Ācārya of that gac'cha and on being questioned by Kumārapāla the Ac’ārya could not give

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straight answers therefore the ascetics of the gac'chha were asked to go far away. After the death of Kūmārapāla, Samati singh the Ac'ārya of the gac'chha came to Patan, on being asked by the people what his gac'chha was, he said, "We be long to Sardha-pūnamia-gac'chha. The followers of this system do not worship a Jin-shrine with fruits.
Gac'chha
Agamik
Śree Silgūua Sūri and Devabhadra Suri were the two ac'âryas who belonged to Punamină gac'chha and got the admitted into Anchala Gac'chha but afterwards they left it also and starated their own sect. They taught that prayers should not be offered to Ksetra devata. Besides this, they expounded some new theories and gave the name of Agamik Gac'cha to their paity. This sect started in V. S. 1250. In this Gac'cha also there were many powerful teachers. and they have contributed to the literary field as well as to the up liftment of Janim.
Bahadoddhara ( The 14th Uddhāra)
Samara-raja of of Soratha did not accept the authority of Kumārapāla. Hence the King sent the minister Udayana with an army to punisn him. Travelling on and on the minister reached Pâlitană. To have the benefit of the pilgrimage he ascended the great mountain with very gret delight and after worshipping the most gracious Lord of the universe fell into Kausagga dhyana. At that time the main temple was made of wood and it was old. In the mean time a rat took up the wick of a light and began to enter his hole with it. No sooner was the attention of the priest drawn to this then the buruing wick was snatched away. Seeing this sight the minister fell into deep thought. He thought to himself that if the priest had not used his presence of mind the temple would have sustained a great harm. When the temple was of that condition, what was the use of the great minister like me? Then the minister there and then vowed that till the temple was repaired, he would observe celib

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acy, would eat only once, would sleep on the ground, and would refraim from taking betel-leaf.
Reso lving in that way and embracing Adiswara Bhagavān with great devotion, the great minister proceeded to attack Sramar the Lord of Soratha and the message for peace was not accepted there was a fierce fight. Atlast Samara rāja was defeated and instalking his son on his throne, the minister Udayana brought the country under the sovereinsety of Kamarapāla.
But it was not destined by the Goddess of Fate that Udayana should have the gratification of doing the work of uplift ment of 'Satrunjaya with his own efforts. He could achieve victory in the battle but on account of the wounds on the body caused by weapons etc. on the battle field, he began to experience acute pain on the way while returning. The pain being increased, he fainted even, and after using suitable drugs he was again brought to consciousness. Then the ‘Mantri' was reminded of his vow with the result that he laid a deep sigh with a troubled mind. The warriors who had accompanied him were highly astonished at this. They thought, “How is it that the person who roared like a brave warrior on the battlefield and woudend there with his life kept in his hand was afraid of such disease ?" They could not even imagine what made him so nervous. It was beyond their power to imajine why the brave Udayana who faced death was trembling at the approach of death. Atlast gathering themselves together, when they asked the great minister the reason of his sighs, he said, “ Brave warriors, I am not in the least afraid of death, but as I have failed to achieve the four things during my life-time, I am greatly pained by it. Being entreated by the warriors to disclose the matter he mentioned the
things: -
following
(1) On the holy Mount Śatrunjaya a new
should he constructed in place of the old
temple of stones one.

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(2) To get a kind of railings constructed on the sides of the
way leading up to the top of the mount Giranāra (3) To appoint my son Ambad as Danda-nayaka. (4) At the end of the life, to practise the ceremony of Niza
manā in the presence of a 'Guru'.
The warriors were set thinking when they marked such best regards of Udayana towards his teacher even at the time when the end of his life was approaching The racked their brains as to when a to bring a Jain ascetic into such a dense forest. After consulting amongst themselves one of them made a suggestion and then for appeasing the mind of Udayana they said to him, “ We try to inquire and bring a Jain ascetic in the presence of whom you can fulfil your desire to do “Nizāmanā', and we shall make Bähada to fulfil the rest of your three vows." Then they found out a Vantha' man, made him acquainted with the Jain rites, dressed him in the garments of an ascetic and brought him to the minister Seeing the saint at the time of the end of his life he derived as much joy as a person derives on getting nector. He delightfully saluted him, begged pardon from all the 84 lacs of living beings, accepted the four submissions and peacefully returned to heaven.
Conveying the news of the death of Udayana-minister to the great King Kumârapāla the warriors came to his sons Bāhad and Ambada, and acquainted him with the desires of their deceased father Bāhad gladly and most lovingly accepted everything they said and securing the permission of the King, he atonce came to Siddhāc'ala. On an anspicious moment the foundation of the temple was laid Receiving this report, the different well to do-Jains from various quarters came to the place and approaching the minister began to say, “ Your lordship is achieving matchless good by resorting to the work of repairing this best place of pilgrimage but let our wealth be kindly accepted to a

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Smaller or greater extent so as to let us have a share of the good and to enable us to make our selves purified thereby." Knowing of the eagerness of the Jain-brother the great minister started to prepare the list of the donors to the fund. At this time Bhimo-the Kūdalio' of the town called Timānā had come on a pilgrimage to the Śatrunjaya Tîrtha. Seeing the gathering of the society and being eager to know what was going on, he came to the spot but on account of great rush he could not enter. The minister Bāhada guessed even from the distance his eagerness to enter and he sent for him and asked him to sit beside him. The moment the names began to be entered into the list of donors and subscribers, Bhimo also wanted to contribute, but where big sums were being offered, how can his meagre sum have any importance ? Thinking so, he got confused in his mind. The great minister could know his intention and said, “ Whatever subscription you desire to give will be gladly accepted." These words of the minister made him more ashamed and he began to relate his life-history.
I belong to the town named Timână. Lifting a Kūdali (a small pot) of ghee I wander in streets to sell it and hence I am called 'Kudalio.' On account of my house being very old i sleep in the street and earn my living by resorting to labour; but knowing your presence here I came here any how. I have the capital of six drāms' (a kind of coin) and by wandering have recently earned one drām and one rupee. From the income of the rupee, the flowers have been purchased and with them ! have worshipped the Lord. The remaining seven drāms should be accepted as subscripiion to the fund.
Hearing this the, great minister put first on the list of subscribers the name of Bhimo-Kudalio. Seeing this, out of the rest of the subscribers who had paid thousands, one asked the reason of this as, “ The sums you have willingly contributed are inrısignificant in compan son with your capital but Bhimo has contributed the whole of his savings. Therefore, his name should

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lead the list " Then all of them began to appreciate the generosity of Bhimo Kudalio.
Then Bhimo who was highly delighted started for home but again began to think, “My wife is a stern woman and in case I return home without capital, then will arise a quarrel unnecesarily” But repeating the name of God he reached home. No sooner did he reach home, than his wife asked him, “Where had your been?, Why did you return late ? what have you earned ?" Such questions and many others were asked. In any wer Bhima told her everything regareing SatrenjayaBhimo had a dobt that she would be immediately enraged but when fate is favourable everything is favourable The quarrelsome woman also became favourable.
In the mean while seeing the peg to which the cow was tied loose, Bhimo went there to make it tight Digging the earth for this purpose he saw horded wealth in it. A pot full of four thousand gold coins was found out but look at the devotion and patience of Bhimo I His condition was entirely poor, the whole of his saved capital had been subscribed to the fund of Siddhacala and yet the pot full of gold coins could not tempt him. He atonce came to Satrūnjaya, put the pot before Bahada the minister and told him the whole incident.
Knowing the whole thing; the ministster entreated Bhimo to take away the pot back as it was a gift of his good luck but Bhimo was not prepared to do so and was not willing to accept the pot. Atläst Kavada yak'sa' appeared then and requested Bhimo to take away the pot. It was only then that Bhimo took the pot and came home. He then kept him self engrossed in reli gions riltes, used to practise penance and became happy.
On the other hand, Băhada enthusiastically started the work of the construction of the temple and entrusted different pero ons with different duties and came to Päțaga. Exactly after two

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years the temple who completed. Who would not be eager to convery a good message ? Atonce a messenger reached Pāšana and conveyed this message. Being pleased the great minister gave him as gifts theirty two golden tongues miniature tongues made of gold; doing so seems to be an appreciation of the tongne which was lucky enough to speak such good news ) Even before the joy of this news subsided, another messenger came on the next day and gave the message with a sad face that a breach had appearrhd in the temple But this sorrowful news created double degliht in the heart of Bahad and he gave this servnt double the gift he had given to the former messenger in sixty four golden tongues. He thought that, then, he had an opportunity of making the temple very strong Then the great minister came to Mount Śatranjaya at once and gathering the sculptors asked them the reason of the breach in the temple. They answered, ". There is no passage for the wind to go out of this temple, it remains in and hence of the temple is constructed without the 'Bhamati' inside, the wind would not be obstruected; and the temple will be permanently strong, but at the same time be must let you know that according to the principles of the architecture the progeny of the person who gets a temple built without 'Bhamati' never inicreases.
But Bāhada had not to think much.
He preferred the permanent standing of the temple to the increase of his progeny. Besides he had to obey the order of his father, so he asked the artisons to prepare a temple with. out 'Bhamati'. The artisons-masons, sculptors etc-began to work with a heart in it and prepared the new temple at an expense of two crores and ninety seven lacs of rupees. Then, Bāhada invited the whole Jain Sangha together with Śreemad Hémac'andrāc'rāya and performed the installation ceremony in V. S. 1213 with a great festival.
After finishing one work, he came to Gırnāra for the construction of the masonry hedge on the sides of the path leading up

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the mountain but being at a loss as so what to do and from where the masorny hedge should begin, he started the penance of *Attham' and adored the goddess Ambika. The goddess presented herself and said, were I shall scatthr rice-corn, the said work should be constructed". Then sixty three lacs of rupees were spent and the work was completed
Keeping himselfe ngaged in many other religious duties in the rest of lile Bāhada breathed his last. Kūmārapăl also treated Bå hada with respect,
anterre forstereita 82, ...
Raf ft Tera eft IP. P. 149 The meaning of the Gatha:
Śree Vijayasimhagh suri was 42nd Sree Somaprabha Suri and Maniratha suri succeeded him as +3rd and on his seat came Śree Jagac'c'andra Suri SUTRA-88 origlo..
६ श्री जगचन्द्रनामानः पट सूरयः ॥९॥ १४ । The mearning of the vyākhyā :
Śree Vijaysihmagh Sūri who reviewed the 'Viveka Maonjari' succeded to the seat of Sree Ajita-deva suri as forty-second Pattadhara. Śree Somaprabha Suri and Sree Maniratna suri were his first and the second pupils respectuively. They were well knowne as persons who could interpret the verse in hundred ways.
Śree Somaprabha Sūri and Maniratna Suri succeeded to ihe seat of Sree Vijayasingh suri as forty third Pattadhara. Śree Jagaccandra Sūri succeeded them as forty fourth Pattadhara. He had sucuerrd for himself the little of Hiralâ Jagac'tandra Srniby laying with the permisson of the great teacher and with the help of Sree Devabhadra Upadhyāya full of complete renunciation and belonging to C'aitra Gac'chha; stern disciplige regarding religious riles for the group of ascetics who had been negcigent in pertorming their duties. Some say that his path of debating with thirty two ‘Dtgambarāc'āayas' (the great ascetico

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of the Digambara sect) in the town named Āghātapur he did not give way but remained unbroken like a gem ( which does not break). Therefore, the King had gvien him the title of Hırală Jagac' candra Sūri Moreover, on account of taking a vow of doing 'Āyambil for the whole life, he got the title of 'Tapa' ( A person practising penance), and hence in V. S. 1285, the Nirgrantha Gac'cha got the sixth name as Tapā-gac'cha
From Sree Sudharma Swāmi, started (1) Nirgrantha Gac'cha; from Śree Sîsthitācārya started (2) Kautika Gac'cha; from Śree C'andra Suri started (3) C'andra Gac'cha; from Sree Sämantbhadra Sürı started (4) Vanavāsı Gac'cha, from Sree Sarvadeva Sūri started (5) Vata Gac'chha, and from Jagac'c'andra started (6) Tapå Gac'cha In this way there were six Āc'ārya-leaders of the six names of the saime Gaccha.
42. Śree Vijayasinha Sari Śree Vijaya Sinha Sūri succeeded Śree Ajit-déva Sūri as 42nd Pattadhara He recompiled the book of Bālac'andra who had written a commentary named' Viveka Manjarı' on the book called Viveka-Manjarı' prepared by the Jain poet Asad.
This Āsad-poet was overwhelmed with sorrow due to the death of his son named Rājad in his very child hood and Abhayadéva Suri 'The Kalı kāla Gautama' had pacified him by giving him. advice and had made him to be engrossed in religious duties. Following the sentences of precepts, the poet had composed Vive ka Manjarı' The poet had received the title of · Kavi-sabhāśreengära' Out of the pupils of Vijaya sinha Suri, Śree Somaprabha Suri and Sree Maniratna Suri were great and therefore those two spiritual brothers were installed on his seat Somaprabha Sari was more shrewd and he had written the book called • Śatārthi' in which one verse has been interpreted in hundred ways.
10

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Additional information regarding Vijaya Sinha Sūri is not available.
43 Śree Somaprabha Suri and Maniratna Sari
Śree Vijaya Sinha Sūri had appointed the two spiritual brothers to his seat. Śree Soma prabha Sūri Prägvāt ( Poravād) belonged to the Vaishya family. His father's name was Sarvadeva and grand-father's name was Jinadeva. Jinadeva had acted as the minister of a King and had obtained good reputationComing in contact with Śree Vijaya Sinha Siri, Somaprabha acc epted 'C'āritra' ( which literally means ascetic life ) His intelligence was very sharp and hence studying the whole science deeply he secured for himself the title of Ācārya' The cleverness required in Logic, the shrewdness required in Poetry and the wonderful power required in oratory were found in him.
He has written the following four works:--(1) Sûmati-C'arira; (2) Sūktimuktāvali-Sindūra prakara-(called Soma-Sataka also). (3) Satërthi and (4) Kimárpāla-prati-bodha. The poem • Satărthi' is in "Vasanta -Tilakā' metre. Each verse has been interpre ted in hundred ways and he himself has written commentary on it. The work-Kumârpăla-pratibodha has been completed in. V. S. 1241 while residing at the 'Vasati' (an abode) of Siddhapāja the son of the poet called Śreepala. He left this world in the city of Śreemala.
Mani-ratnaSuri is called Muni-ratnasuri by some. It is not probable that he has written any book, but he has got the honour of being the author of the chapter of Navatattva He went to heaven in the city of Thirăpadra.
44. Sree Jagac'c'andra Sūri. Śree Jagac'c'andra Sūri succeeded to the seat of Śree Somaprabha Sîri and Sree Muni-ratna Sūri. Seeing the indolence of his own 'Gac'cha' in performing their religious rites, Śree Ja

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gac'c'andraSuri tried to being about the up--liftment of the rites with the perinission of his Guru and with the help of Dévabhadra Upādliyāya wiio belonged to C'aitra Gac'cha. He accepted unique disinterestedness and purified rites as described in Agamas. Sonie say that inspite of the repeated defeat of the Digambaras, their liking for debate, was still alive in them, and therefore, he debated with 32 Digambara-priests in Āghätpur (the present Ahad near Udayapur) and achieved victory. Therefore, Jaitrasingh the King of Mevāda conferred on him the title of Hirală Jagac'c'andra Sūri. He had not only the deep knowledge of sciences, but he was a great ascetic practising penance. He accepted the penance of doing Ayambil for the whole life, and passed 12 years in this way. On this occasion, the same king gave him the second title Tapa', which means a real ascetic) and thence-forth i. e. from VS 1285 Nirgrantha (ac'cha got another name of Tapāgac'cha which exists even today. The great contribution that Tapa Gac'chha has given in the growth of Jainism is due to the able Pactadharas who happened to be in it. When Jagac'c'andraSuri came to Gujerat during the course of his journey, he was accorded a great reception by Vas. tupāla, and at the saine time he rendered him good help. Due to this the influence of Tapāgac'cha is greatest in Gujerat at present.
Vrūddha-Pausālika Tapägac'cha' started from Vijayac'andra who was the pupil of Sree Jagac'c'andra Sūri and who in his worldly life was the account-clerk of the minister Vastupāla and from Dévéndra Suri started 'Laghi-Pausālika-Tapa-gac'cha. VijayaC'andraSuri had been then rather indolent in the perfor mance of religious rites, while Dévèndra Suri had been the Pattadhara of purified rites and had well contributed to the welfare of Jainism. Jagac'c'andra, endowed with severe penance, pure inte lligence, extraordinary scholarship, and meritorious character was a wonderful personality.
देविदा पणयालो ४५,
...
Tot
it atafas
eft: 1

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The meaning of the Gatha:
Devendra Sūri was the forty-fifth Pațřadhara, DharmaghosaSäri was forty-sixth. SomaprabhaSuri (the 2nd) was forty-seventh and Sree Soma Tilaka Sari was forty eighth Pattadhara.
व्याख्या-४६ देविन्दोत्ति श्री जगच्चंद्रसूरि पट्ट
...atautst'o gufa fauna II PE NO The meaning of the Vyâkhyā :--
Śree Dévéndra Sûri succeeded Śree Jagac'c'anara Sûri on his seat as forty-fifth Pattadhara. He had preached to Viradhavala the son of a merchant nanied Jinabhadra a resident of Ujjayini--the capital of Mālvā--and had given him Dikšā exactly at the time of his marriage in V. S. 1302. Then, he had preached to the younger brother of Viradhavala after which he wandered for a long time in Mālvå. Then he came to Khambhâta.
The following is the account of Sree Vijaya Candra Sūri who was discarded by Śree Jagaccandra Suri, and who had kept as his disciples the Jain sages who had been indolent and negligent in their religious duties on account of enjoying the following freedom in the canons of religion, and who ( against Jain principle) had resided in the spacious Pauşadha śālā ( the big Upā Śraya ) on account of the entreaties of the people.
The disciples of Śree Vijaya Candra Sûri referred to above, took undue liberty by acting according to these principles :
(1) The Gitarthas can keep different packages tied with cloths; (2) can eat 'Vigaya' everyday; (3) can accept vegetables and fruits with the alms of cooked diet, (4) can wash their clothes everyday; (5) can accept Vigaya' in the ‘Pratyā khyana of Nivî' (6) 'The monks can take the food etc brought by nuns (7) Two kinds of Pratyāklıyāna daily, (8) Consent to perform the

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ceremony of «Pratikramana' with the house--holders, (9) On the day of Sama-Vibhaga, the Gitârtlis can visit the place of a house-holder, (10) they can keep the ‘lepa' ( ointment ) with them, and (11) can accept the water recently boiled.
There was a clerk named Vijayacandra who kept account in the house of the minister Vastupāla. Due to some fault of of his, he was imprisoned. Then the Upäú hyāya named Déva -prabha with the condition of giving him Diksă, tried to get Vijayacandra set free from the prison; and then he gave him Dikšā.
In spite of his being shrewd and well-- versed in religious sciences, he was proud and therefore the mininster Vastupäla refused to give him the 'Siiripada 'a the title of Süri, but being entreated by Dévabhadra Upadyaya and thinking that he would to be a helper of Dévéndra Sūri, Jagac'candra Sūri gave him Ācāryaship. He remained polite to Dévéndra Sūri for a very long time.
But when Dévéndra Sûri returned from Mālavä, he did not go to bow to him, and hence Dévéndra Sûri sent him a message to explain why he resided in the same Upāśraya for twelve years. As a reply to this, he said that he being a person without any vanity or interestedness, had no sin in doing so. The ascetics who were well-versed in Knowledge ( San -vijna ) did not accept the new principles of Śree Vijaya C'andra. Śree Dévèndra Sûri lived in the Upasraya full of many 'Samvijna' sages, and hence the people called the group of Vijaya Candra Suri residing in the bigger upāśraya as - Vrüddha - Paushāblika '; they called the group of Dévèndra Sûri residing in smaller resideence as · Laghu - l'aušalika' ('Laghu means small) as that group was known by that name.
The minister Vastupala accompanied by 18000 Śrāvaka devotees accorded very high honour to Śree Dévéndra Sūri who was a shrewd person, who was wellversed in the Knowledge of Sva-samaya (own) and and Para-samaya (other religions sciences),

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who was clever enough to enterpret the four Vedas and who lived in Śree Kumārapāla-Vihara situated in the market square of Khambhăta.
Then after displaying indiflerence to Vijaya Candra, Dévéndra Sūri came during the course of his travel to Pālaņapura. Eighty--four merchants attended by numerous persons and occupying palanquins with umbrallas of peacock--tails over them, used to be present at the assemblies to listen to his religious sermons. In the temple called Prahlāda-Vihara situated in the town, received to rice, to the extent of one Mutaka' (a measure called "Mundo' at present), and betelnuts to the extent of 16 maunds were received everyday as gifts to the shrines, Besides this, five hundred queens of Visaladeva lay before the shrines tasty dishes. Because of such high position and dignity of Jain religion, the Jain society requested the Guru to appoint some pupil as Ac'ārya and to fulfil their aspirations. Taking this to be the right opportunity the Guru gave the title of 'Acārya' to Viradhavala Muni in the same building-Prahlāda-Vihāra in V. S. 1323 (in 1304 accord. ing to some) and gave him the name of Vidyānanda Sûri
It is probable that his younger brother Bhimasingha was given the title of upādhyāya at the same time, and was called 'Dharma-kirti'. When the 'Sûri-ship’ was conferred, “Kaņkū' (a kind of red powder prepared out of turmeric and mercury, and used on auspicious occasions) began to rain down from the ceiling of the Mandan' of the l'rahlāda--Vihāra that had golden battlement (or golden edges at the top ). All the people were surprised to see this and they had arranged for a great festival. That Vidyān and suri has written a grammar named · Vidyanada' about which it is said as follows:
"Vidyânanad Sūri the author of the grammar calied “Vidyānada' which contains small number of definitions and extensive meanings, seems to be a very great man (seems to shine brightly.)

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After ordering (permilling) Vidyönand Sūri to travel on the earth, śree Dévéndra Sūri began to travel again in the Country of Mālvă. The following is the list of the works written by him
Śrāddha-din-kritya and Vrütti; Sree Siddha-panc’ăţika-suttra and Vrâtti ; Sudarsana Caritra; Panc'a-navya-Karmagrantha and Vrūtii; Dharma-ratna-Vrritti; Three-commentaries. faftaga EATU-Pramukha Stava. Some believe that Śrävaka-din-kritya is also his work. Śree Dévéndra Suri went to leave in V. S. 1327.
On account of fasting, Vidyânanda Sīri also went to hea. ven in Vidyapur (Vijāpur) 13 days after the death of DévnédrSūri.
Hence, after the lapse of six monihs, the ascetcis of the Gac cha, nieeting together appointed Dharmakirti Upadhaya, the brother of Vidy: nanda Sui as Acúrya and he was given the name of Dharmaghosa Siiri.
When Sree Vijayac'andra Sūri had separated himself from the Guru Maharaj, the anscesior of Sangrāma-a goldsmith-had put a question to him as to whom he should adore as his Guru and the goddess coming to him in a dream had said 10 him then."
Getting the report of the death of Dévéndra Suri, Bhima the leader of the Jain society of the town to Tâmravati had vowed noi to take corn for twelve years.
Śree Dharmaghosa Suri slicceeded DévéndraSuri on his seat as the forty-sixth Partajhara 11 was he who had forbidden Shah Pruthvidhara ( Pethad-mantri ) after becoming aware, through knowledge, of his taking the Vow of one lac of

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rupees due to the fifth stage of Parigraha Parimāna' accepted in the Mandapacāl ( Māndavagadha )
Then Pruthvidhara became the popular minister of the king of Māndavagadha He was like Kūher in the matter of possessing wealth He had got eighty-four Jain temples constructed and seven book -stores prepared He got Śree Risabha Jina temple constructed on Mount Śatrunjaya by spending the gold to the extent of twenty one · Dhati' ( a sort of measure ). The temple was silvery Some say that the garland was prepared at the the of cost of gold measuring sixty ‘Dhati'
Once a co-religiourst while presenting suitable dresses to celibates sent the same kind of dress to Pruthvidhara as he was a rich man, and accepting it he took the vow of celibacy at the young age of 32 years He had an only son named · Zānjhapa' who had got a flag made of gold and silver and reaching from the top of Satrunjaya to the top of Giranära hoisted on the temple The flag measured 96 miles or 12 Yojanas (Yojana A measare of distance equal to 8 miles) Besides, he had made the king Sarangadéva to join huis hand, because of 'Karpua'
He had celeheated the fettival of the entrance of the Quru Śree Dharmaghusa Sarı into the town of Mandapácala by spending a sum of seventy-two thousand rupees ( some say-thirty six thousand rupees )
Being requested by his pupils, Dharmaghosa Säri had, in the ciiy of Prabhāsa Påtan, conipelled the ocean, through a pra yer full of mysterious verses, to present gems io the Jain temple.
With the help of the new •Kapardı Yakśa'( a demi god) who appeared in Devapattan because of of the meditation of the Guru, he preached the old Kapardı Yaksa who had been driven away from Satrunjaya on account of the greatness of Viira-Swâmi, and made him the the ‘Adhļsthāyaka, ( the protector ) of the

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shrine of the Lord Jineswar, Once upon a time some women gave as alms to the asceties 'Vadās' (a kind of fried food) that were enchanted. The guru ordered his disciples to throw these 'Vadis' on to the ground, and these turned into stones. Then, these women were supplied with seats to sit on. The seats were enchanted by the Guru with a mysterious hymn with the result that the women felt stuck to them. Showing pity to them, the Guru then set them free, in the same way in Vidyapur, the women of other sects wanted to disturb the Quru in his lecture and with this object, they, with the power of hymns produced a collection of hair round his neck. To punish them, the Guru made them stuck to their seats as before. When they promised never to do so again, and when the Jain society requested, the women were released
Because of the fear of a sage, ascetics could not stay permanently in Ujjain, yet Dharmaghoşa Sari went there with his pupils. The sage said to the ascetics, “Have you come here to stay long ?" They replied, “Yes, we want to stay here long, What will you do ?" Then, when the sage showed them his teeth, the ascetics showed him their elbows. Then, the asceties informed this matter to their teacher. Then the sage produced a number of rats in the Upäsraya. The asceties began to be afraid of the sight The Guru, covering a pot with a piece of cloth, began to repeat the hymn in such a way that the sage came running and crying, and knelt down at the feet of the Guru.
In a certain town, there was a custom of closing the doors of an Upasraya after enchanting them. Once the doors were closed without enchanting, so witches entered and lifted the seat on which the Guru was sitting. He made them stuck to the ground there and then and only when they promised never to do so, they were set free.
Once, when the great teacher was stung by a snake the society failing to find out any one, requested Quru to suggest

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them any means, whereupon the Guru, during the stage of half consciousness, said, “You will be able to procure a creeper that can remove venom from the middle part of the bundle of fuel-sticks lying on the head of a person standing near the old gate of the town and by applying its juice on the affected part the pain will subside.' By doing so the poison disappeared, but since then the teacher left off for the whole life all the six «Vigayas' and took an oath to eat the loaf made of 'Juvāra' (Barley)
He is the author of the following books : Sanghāc'āra-Bhäsya vruttı. Kāya-sthiti Bhavasthiti-chapter. Srastā :sharmetyādi-stotra. Prayers with puns 'Ūyam-Uyam-Twam' etc Saya-dhamina-stava. C’aturvimsati-Jin-stavanas (Prayers). Devendrai-ranisham-Punprayer. Jaya-Vruşabhameteya and other prayers. The prayer-Jaya-Vrusabha' was made in the following way.
Once a minister, reciting a poem of eight alliteration said to the great teacher, “No one is able to compose a poem of this kind." The great teacher said, "It is incorrect to say that there is no poet.” The minister then said, “Let me see such a poet.' The Curu said, "I shall show you" Then the great teacher himself composed a poem-Jaya-Vrusabha-of eight alliterations and writing it on the wall showed it to the minister This surprised him and he got a lesson from it. Then Śree Dharmaghosa Ssūri went to heaven in V. S. 1357.
Śree Soniaprabha Sûri succeeded Sree Dharmaghosa Sari as forty-seventh. He prepared Āradhanā Sutra beginning with the words-afa 30 2018 Namı -Uņa-bhanai '. He was born in V. S 1310, He had accepted Dikśā in V S 1321 and he was granted

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Āc'arya ship in 1332. When the teacher began to offer him Mantra pūstikā (a book of secred hymns) he, the knower of eleven 'Angas' said, “pure character itself is Mantra past.kā' and did not accept it. As no one else deserved to have that book it was handed over to the water (it was thrown into it)
On account of 'Apkāya's Virādhanā' Śree Soniaprabha Sûri had forbidden ascetics to travel to the country of 'Jala Kunkapa' and on account of the scarcily of water in Maru-deśa, the ascetics were forbidden to travel to that country also
Once there were two Kartika-months in a year The great Guru, due to his spiritual knowledge, knew beforehand that a great calamity was to befall Bhimapalli in future and hence he started for the monsoon camp on the four teenth day of the very first Kārtika-month. The eleven ac'āryas (leaders) of other gac'chas were ignorant of the said calamity. Then befell the calamity and Palli was destroyed. Those who disobeyed the order of the teacher had to suffer.
The following are the books written by him:-Yatı-jita-kalpaYsutra; atrā khiletyādi-prayers, Jinena-yeneta-prayers; Śreemaddharmetyadi-prayers and Arādhanā Payanno.
He had four pupils named (1) Sree Vimalprabha-Sūri; (2) Sree Paramānand Säri, (3) Śree PadmatilakaSūri and (4) Śree Somatilaka Sürt.
In the very year when śree Dharmaghosa Suri left the world in v. S 1357, Sree Somaprabha Sûri gave Ac'ārya'ship to Śree Vimalaprabha, but he lived a short life. Then, knowing that the end of his life was approaching near, he made in v s. 1373, Śree Paramānand Suri and Somatılaka Sûri as 'Ac'aryas' and after the lapse of three months in v. S. 1373, Śree Somaprabha Sūri went to heaven As he had a separate residence ir Stambha-tırtha, the people residing in the neighbourhood saw the sky full of light and shouted out "A Vimāna

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an aeroplane has come down from the heaven to fetch the fain ascetic" On that very day, in a certain city, a demigod who had started on a pilgrimage, said, “I have recently heard from a god on the top of the Mount Meru' that a great ascetic has been appointed as the 'Sāmānik déva' of Saudharma-indra." Śree Paramānand Sari also lived as 'Ac’ārya' for four years
Śree Somatilaka Sūri succeeded Śree Somaprabha surias the fortyeighth Pațfadhara. He was born in the month of Mâha' in v. s. 1355, He was given Diksā in 1373 and he went to heaven in v. s. 1424; That means he enjoyed the life of 69 years.
The following is the list of his works. 1. Brahannavya Ksétra-Samāsa-Sutra. 2. Sattarisayathāna-chapter.
3. Yatralikha Jaya-Vrushabha etc, and Srastāśarma etc ... ... ... ... the wellknown-prayers to-gether with their comment aries.
4. Śree Tirtharāja; the prayer of four meanings; the commentary on it; śubhabhavănava. Śreemad-Viram-stave; Kamalbanadhastava; Siva-Sirasi etc; Śree Nābhisambhava etc; Śree Śaiveya etc and many other prayers.
Śree Soma-tilaka Sûri gave 'Ac'arya ship’ to (1) Śree Padmatilaka suri, (2) Śree Candrasekhar Sūri; (3) Śree Jayānand Sari and (4) Sree Devaeundar Sīri respectively.
Śree Padmatilaka Sûri was greater than Śree Somatilak Sari in 'cäritra-paryāya. He lived for one year as 'Ãc'arya' During that period he remained more engrossed in observing Samiti - Gupti etc. (eight) Pravaca'na-mātā'.
Śree Candra-sekhara süri was born in v, s. 1373, was given Diksa' in 1385, he received Sūri-ship in 1393, and he retieed to heaven in 1423 The list of the books written by him is as follows:

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Uşita-bhojana-kathā; The story of the great ascetic Yaya; kājarsithe prayers-Śree Madtrestambhana kahārabandhan etc. Even the dust enchahted with these prayers could destroy all the trouble some beasts from the insignificast lizard to the terrible lion
Śree Jayānanda Súri was born in v. s. 1380, and he had accepted 'Dikšā' in the town called DhārāNagari on Friday and seventh day of the bright half of the month of 'Asăd' in the year 1392, When his elder brother Sājana refused to advise Jayênand Sūri to accept ‘Diksā', gods prevailed upon Sājan to do so and then he gave his consent. He was given “Ãc'ārya ship'in Pātana on the tenth day of the bright half of the month of C'aitra in the year V. S. 1420, and he left this world in 1441. He is the author of the prayers-Sree Sthulabhadra-C'aritra and ‘Dévah’-Prabhoyam. etc.
45 Śree Dévéndra Sūri Śree Dévéndra Suri succeeded Śree Jagac'c'andrašuri on his seat. There is no clear evidence as to where and in what caste, he was born, but as he has generally travelled in Gujerat and Malvā, it can be inferred that he was born in either of the countries. Preaching to Viradhayala the son of the merchant Jinabhadra in the town of Ujjayini in Mälvā exactly at the time when Viradhavala had prepared himself to partake of the celebrations of his marriage that had already began, Dévèndra Suri gave Diksa to him in V. S. 1302. This Viradhavala became celebrated with the name of Vidyānanda Sûri and he composed an excellent work on grammar that was new and known by the name of Vidya-nanda ! Then, Bhimasinha, the younger brother of Viradhavala also was preached to, and was given Diktā. He was known as 'Dharma Kirti' the (Religious-reputation)-padhyāya and after he received Äc'āryaship, he was known as Śree Dharma-ghosa Sūri It is said that in V. S. 1323, (or in V. S. 1304 according to some), when 'Sūri'-ship was granted to Dharma Kirti, there was a rainfall of 'Kanku' (an auspicious red

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powder) from the dome of the central part of the temple situated in Pralhădanpur (Palanpur)
Thinking that Dévéndra Sûri was full of greatness and power, Jagac'c'andraSuri who had reformed and purified the religious rites, had granted 'Āc'ārya ship to him and had installed him on his seat, because it was not easy to bear the burden of the society after the reformation On account of being entreated by DévabhadraGani, he ( Jagac'candra Sūri) had given 'Ac’āryaship’ even to Vijayac'andraSūrı but being led astray by other monks who had been indolent in religious practices, he also had been negligent. He consented to some liberty to be enjoyed by the monks in religious rites. The Jains who followed him lived in big Upasrayas' and hence they were known as Vruddha-pausālika (Vadi-pośāl), and those who followed DévéndraSūri were known as · Laghu-pausalika'. Vijayac'andra säri was learned and shrewd and he had rendered good help to Dévéndra Sûri in his works, but afterwards he separated himself from Dévéndra Sūrı and encouraged negligence and indolence.
Devendra Sûrı was not only learned but his conduct also was best. This we know for he did not tolerate the carelessness of Vijayacandra Sūri. He was endowed with the gift of speech and hence the learned scholars like the minister Vastupāla used to come to listen to his lectures. His power of explaining things and creating interest therein, was wonderful. No leso than eighteen hundred Jains with Sâmâyıka used to attend the andiance gathered to listen to his speeches. The Jain religion was in the ascendent there only in the temple of Prahladanpur (Pālanpur) rice to the extent of one 'Mūndhā (a measure) and betelnuts to the extent of sixteen maunds were received every day. The pupils of Sree Dévendra sūri also were also learned and awe-inspiring. When the followers of Vijayac'andra separated themselves from Devendra Sûri and when both the parties began to support their own cults, the ancestors of a goldsmith

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named Sangrāma-Soni who had a great love for Jainism were at a loss to understand as to which sect was correct and deserved to be served At night a goddess appeared before them and said to them, “ You must serve the followers of Dévèndra Sūri because that 'Gac'cha' will attain progress.'
Dévéndra Suri travelled generally in Málva and he had done very useful work in that part of the country Samarsingh the ruler of Mevada and his mother Jayatallādevi were greatly impressed by Dévéndra Suri and they were his great devotees. It was due to the advoice of the Guru that Jayatallá the mother of Samarsingh had got a temple of Sâmalia-Parswanath built in the fort of Chitoda. Besides, being encouraged and advised by the Suriji, Samarasingh had prohibited the slaughter of animals in his kingdom The following extract will be enough to prove how much the ruler of Mevāda was influenced by him. The royal-farmān (order) reads as -
(Besides admitting the wonderful influence of DévéndraSuri the farmān refers to the fact that the people would abstain from taking wine and would strictly follow the rules of justice and religion)
Because of the death of this great teacher, a Jain named Bhima had left off for a period of twelve years taking food pre
॥ स्वस्तीश्री एकलिंगजी परसादातु महाराजाधिराज महाराणाजी कुंभाजी आदेसातु मेदपाटरा उमराव थावोदार कामदार समस्त महाजन पंचाकस्य अभं आपणे अठे श्रीपूज तपगच्छ का तो देवेन्द्रसरिजी का पंथका तया पुणम्यागच्छे का हेमाचारजजीको परमोद्द है । धर्मज्ञान बतायो सो अठे आणाको पंथको होवेगा आणीने मानागा पुजागा। परथग (प्रथम) तो आगेसु ही आपणे गढकोटमें नींवदे जद पहोला श्री रिषभदेवजीरा देवराकी नींव दैवाडे है. पुजा करे है अषे अजु ही मानेगा । सिसोदा पगका होवेगा ने सरेपान (सुरपान) पीवेगा नहि और धरम मुरजाद में जीव राखणो या मुरजादा लोयगा जणीने महासत्रा (महासतियों) की आण है, ओर फेल करेगा जणीने तलाक है।

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pared out of corn. (He lived on other diet). Looking to the works of Devendra Sari it seems that he was well versed in Sanskrit as well as Prakrit languages. As he possessed good know- ledge of philosophy and of religious rites, he wrote commentaries on five ‘Karma'-books. That commentary is highly pleasing and it has left no subject untouched. His works are as follows
Sraddha-dina-krótya-Sutra and commentary on it. Siddha-panchātika Sutra and commentary. Sudartana-c'aritra. Siri Usaha Vaddhamana-Pramukha-Stava Siddha-dandika Five Navyagranthas-with commentaries. Dharma-ratna-prakarana-Bruhadvrutti C'aitya-vandanadi-Bhäsya-traya (Deva-vandan, Guru vandan, and Pratyākhyāna bhasya).
Vandarū-vrutti. (Vanditta-Sutra-commentary), C'attari-Attha Dasha--Gāthä-Vivarana etc. etc.
His additional activity was to get the books written on Tada pairas (kinds of leaves used as papers formerly). He, as well as. his spiritual brother Vijaya-c'andra Sūri had sought help from the rich lains and had got Tāda-patra-manuscripts prepared for the Vãodevatā Bhandara-gara--The treasure-house of the god of Learning. Śree Dévéndra Suri breathed his last in Mälvă in V.S 1327.
Śree Vijayac'andra Sdri. In his worldly life he was the account clerk of the minister Vastūpāja He happened to be an offender of the minister and he was therefore imprisoned. Dévabhadra Upadhyāya took pity on him and he said to him, “If you agree to accept Diksa, I shall try to get you released from the prison when he agreed to this, Dévabhadra Suri requested Vastupāla to release him and then gave Dikšā. He was endowed with greatness but at the same

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time he was full of vanity, which never allows a person to make progress. The people who have reached the climax of vanity have been thrown down.
He steadily studied the religious books and achieved steady progress there--in, but his vanity remained as before. As Dévabhadra Upadhyāya desired to give him Ācāryaship, he insisted on Jagac'c'andra Suri to do so. Vastupāla, the minister, objected to this as, he was well acquainted with the proud conduct and feelings of Vijayac'andra Sūri, but thinking that he would be helpful to Dévéndra Sūri and being prevailed upon by Dévabhadra Upadhyâya, Jagac'c'andra Sūri gave 'Sūri'-ship to him. At least for a short period afterwards, he remained faithful to Dévendra Suri but his unsteady feelings were now beyond control.
These were the days of negligence Vijayac'andra Suri was affected by it, and joining the indolent and negligent priests, he assumed their leadership. Sree Dévèndra Suri came to know of this, and leaving Mālvâ, he came to Khambhāta Vijayac'andra Suri did not approach him even to show his respects to him. Dévèndra-Sūri sent a word demanding from him to say why he had lived at the same place for 12 years. As a reply to this he said “We are devoid of pride and full of disinterestedness.' As Vijaya c'andra Sarı lived continuously for twelve years in the big 'Upā. śraya' or 'Poshāl', Sree Dévéndra Sūri who had come to Kham bhāta from Malava-désha had to live in small 'Poshál' Since then the sect of Vijayac'andra Sīri was known as 'Vruddha-pausalika' and the followers Dévéndra Sūriwere known as "Laghu-pausālika.' The liberty that was granted by Vijayac'andra Suri is as follows:
(1) The ascetics can have bundles of clothes. (2) 'Vigayas' may be used every day. (3) The clothes may be washed every day (4) Fruits and vegetables may be accepted by the ascetics
in 'Goc'arı'. (5) Liberty to be enjoyed in using 'Ghrita' by the monks
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and the nuns in the Pac'c'akhāņa' of Nivi' (6) The monks can take the food brought by the nuns, (7) Freedom of having two kinds of Pac'c'a khana'. (8) Freedom to the monks of performing 'Pratikraman' ce
remony in Company with house-holder. so that they
may please the house--holders. (9) On the day of Samvibhāgā' the monk can go to his
house to have alms, (10) The monks can keep ointment (11) The water newly boiled can be accepted.
Because of his conduct of this kind, his powers, instead of coming into light, were wasted. None of his original works is known, but he had helped Śree Dévèndra Sūri in researches etc. and in the preparation of Sudarsana-c'arıtra Moreover he had advised people to get Tad.patra manuscripts prepared. He had three pupils named Vajraséna, Padmac'andra, and Ksemakirti. Ksema-- kirti had composed additional explanatory notes on BrihadKalpasutra' written by BhadrabāhuSwāmi.
Śree Vidyānanda Sūri. He used to live in Ujjain situated in Mālva. His father's name was Jinabhadra and his own name was Viradhavala Viradhavala had a quiet and noble nature. When he came of age, his father arranged for the nuptial ceremony. Through chance, Viradhavala had an occasion to come in contact with Śree Dévéndra Sûri and the wonderful method of preaching of Dévéndra Sūri impre ssed him much. Who does not receive light after coming in contact with a philosopher's stone ? On account of the teacher's advice he did not give his consent to the marriage, but accepted the life of austerity in 1302. This was in no way an insignificant act. He had entirely changed the direction of his boat of life. Instead of taking the risk of being drowned into the ocean of this world, he desired to cross it What is impossible to a great soul ? Slowly and steadily he began to study d ultima-an

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tely became fully well-versed. Accompanied by Dévèndra Sūri when he came to Prahalādanpur, the Jain society requested Dé nédra Sūri to grant Ac'ārya-ship to any of his deserving students. Consequently Viradhavala who was taken to be entirely worthy of this, was given 'Sûri'-ship in V. S. 1323 (1304 ?) and was installed on the seat of Dévnèdra Sūri. He was then given the name of Vidyānanda Sūri. At the same time his younger brother Dharmakirti (46th Pattādhara with the name of Sree Dharmaghosa Sūri) was given 'Upådhyāya'-ship. As the character of Vidyanand Sūri was unique, Kanku' began to rain from the ceiling of the Prahlādana Vihara when ' Āc'ärya-ship was given to him
He had rendered great help to his teacher Dévéndra Sûri in composing books. Moreover, he prepared a new grammar called 'Vidyānanda.' This book was considered to be the best work on grammar. It contained a small number of verses or apporisms but detailed explanations. He died in Vidyapur (Vijāpura) on the 13th day of the death of Dévèndra Sūri.
Dévéndra Suri had installed Vidyānando Sūri on his seat and the latter had helped the formerin preparing the commentary called
Swopagna' on the books of Karma', but the immediate death of Vidyānanda Säri obliged the people to give 'Ac'arya-ship to Dharmakirti, the younger brother of Vidyānana Suri He was then given the name of Sree Dharmaghosa Sūri.
Śree Dharmaghosa Sūri In his worldly life he was the younger brother of Śree VI dyānanda Sūri, His name in his worldly life was Bhima Kumāra. After Vidyānanda discarded his marriage ceremony and took *Diksa,' Bhima Kimāra also was preached to, by Dévéndra Sūti of Tapâgac'cha, and was given 'Dîkšā.' Studying with his brother he also excelled in religious lore. Exactly at the time when Vtdyānanda Sīri was given 'Āc'arya'-ship in Prahladanpur, Bhima Kūmara was given Upādhyāyaship' and the name of 'Dharma

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kirti' Then, when Vidyānanda Sūri expired after 13 days of the death of Dévéndra Sûri, Dharmakirti Upadhyāya was, after six months, given the ‘Ācārya'-ship with the name of Dharmaghoşa Sari, and he was installed on the seat of Dévéndra Sari Besides being a great orator he possessed wonderful powers. Moreover, he was well versed in “Naimitika'-Knowledge. When Pethada, the minister expressed his willingness to accept the austerities of ‘Parigraha-parimăna', the teacher, fore--knowing thathe was destined to acquire muchwealth and great prosperity, stopped him from doing so. Then as foretold by the Guru the Pethada steadily acquired the prosperity and in accordance with the advice of the teacher, he got eighty-four temples built and seven store-houses of knowledge prepared. Besides this, he made him to perform many other pious acts The influence of the preachings of the teacher on Pethada was so very great that he, at an early age of only thirty two, accepted the penance of celibacy (the 4th kind of penance.
Being requested by a pupil in Dévapattana he, with the help of a mysterious hymn composed by him, compelled the ocean to present its gems to a temple. Moreover preaching to Kapa. rdi Yaksa-a demigod who was driven away by the power of Vajraswāmi and who had been very proud, he appointed him as the 'Adhisthāyaka' (the protector) of the Jaina shrines
Practising magic was the order of the day Everyone was in search of an opportunity to display his power Once upon a time an evily disposed woman gave to monks as alms, 'Vada's (a kind of cooked disa) which were enchanted. The great teacher came to know of this with the result that he asked his disciples to throw them off. On the next day it was found that those 'Vadās” had been turned into the pieces of stones on account of the power of the teacher. The great teacher during the course of his travelling had gone to Vidyāpur His method of presentation and his voice were so impressive that thousands of people went do listen to him. Once some women who were not Jains and

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who jealously wished to defeat the teacher, used their mysterious power in creating a sort of a ball of hair in the throat of the teacher so as to choke it. It was their intention to choke the throat and to spoil the sweet voice of the teacher with a view to lessen the interest of the lectures. The great teacher knowing the evil intentions of the women, removed from his throat the mysterious ball of hair by using his divine power, and made these women stuck to the ground like stones. As they them. selves were thus defeated, the women were greatly ashamed and they began to request the teacher to make them free. Then compelling them to vow that they would never disturb his SOCIety, they were, then, released.
The power of yatis also was increasing steadily. Some of the places were turned by them as their own residences. In Ujjain a 'yogi-a monk had a boundless control. It can be said that the city had been his empire. No monk was allowed to stay at the city without his permission. Pattadhara Sree Dharmaghosa Suri did not like this. He made up his mind to make the way of the wandering ascetics clear; therefore he with his company came to Ujjain. One sheath can not contain two swords. Accordingly the monk was greatly enraged and he determined to trouble the teacher at any cost. When the puplis of the great teachers were going to beg alms that monk met them and ironically asked, “Is it that you want to stay here? How long are you going to stay here?” The sages replied, “We desire to stay here permanently. What can you do?" Hearing this, the monk showed his teeth to the sages while the latter showed their el. bows. Then the monk went away and the ascetics coming home said their experience to the great teacher.
Going to his place, the monk produced by means of his magical powers a great number of rats in the Jaina 'Upåśraya'-the place of halting for the sages. This sight frightened other sages who began to run here and there. The great teacher was making and waiting He was in need of such an opportunity. He

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made up his mind to avail himself of it. In order to make his pupils free from fright he ordered them to bring him a pot. The pot was covered over with a piece of cloth, and then the great teacher began to enchant it with a hymn. The more the hymn was repeated the more was the pain to the monk who was athis residence Atlast failing to put up with the acute pain, he at once came and fell down at the feet of the teacher, and humbly requested to be pardoned for his pride.
In a city, it was a custom to enchant the gates of the Upa sraya and then close them at night to ward off some evil witches. Once the teacher forgot to enchant the gates with the result that the witches entered the Upasraya, and lifted the cot of the teacher, The teacher woke up and by means of his divine power made them to stick to the ground near the cot Then, when they promised never to do so again they were released.
Through chance, the teacher was once stung by a serpent. As the effect of the poison increased, the teacher was now and then began to be unconscious. The whole society assembled and began to think over the remedy to be used. Inspite of using many drugs the poison could not be removed Atlast the dis appointed people politely asked the teacher to show some reme. dy. He was from the beginning indifferent to his body, and did not care for the remedy, yet on account of the pressure of the society he said atlast -“ A man will be found coming towards the old gate of the city with a bundle of wooden sticks for fuel. In the middle part of his bundle will be found the creeper called As Visapa härini 1 (remover of the poison). Bring it and rubbing it get its juice and apply it at the spot where the serpent has stung. Then the poison will be removed According to the dire. ctions of the teacher the society inquired and they happened to to get the creeper from the bundle It was used and the teacher was free from poison. But because of making use only of a creeper, the teacher left off for ever all the six 'Vigayas', since then to atone for the sin and took a vow to eat the bread of 'Ju

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vāsa' (an Indian barley) throughout his life. This nicely illustrates how soft his heart was, and how it was full of pity Because the creeper's life was lost simply for his sake though in extraordinary circumstances, he left off the six Vigayas and undertook to take simple diet This provides a unique illustration to show how best is the principle of non-violence of the Jains. The great teacher was endowed not only with divine and magical powers but he was well versed in literature also. This can be known by referring to his composition He could compose poems and prayers,
Some minister once approached the great teacher and reciting a poem of eight alliterations remarked, “ There is none at present who can compose such a poem" To this, the teacher patiently said, "It is not correct to say that there is none," Then the minister said, “If there is any one, show him to me." The great teacher said, “ He will be known on the right occasion."
Then, at night the great teacher composed the prayer containing eight alliterations and beginning with 'Jaya Vrisabha' etc, wrote it on the wall, and showed it to the minister in the morning The minister was highly wonderstruck at such an extraordinary power of the teacher, and receiving precepts from him he became his disciple.
After Jagac'candra Sûri, he did commendable efforts to remove negligence that was shown to the Jaina literature, civilization and art of Tapăgac'ca Though he was well-versed in the science of using magical hymns, he never tulerated any defeciin his character The fact that he had undertaken a hard vow because or using the vegetation only once affords a great testimony to his noble and pure character
Doing best efforts for the upliftment of the Jainism, he went to heaven in V S. 1357. He was a great Mantra-shăstri' (a scholar wlio was well versed in the system which treats of mystic formulae) By means of his impressive preachings he had

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done numerous meritorious deeds and in addition to this, he has given his contribution to the new literary constructions The works written by him are as follows.
Sanghächāra Bhāşya ; Kayasthiti-bhavasthiti-stavau ; Srastasarma stotra ; Yuyam, Yuvam, Twam, a prayer full of puns ; Süaddhamma-Stava; C'aturvingati-Jin-Stavah, Dévéndrairanisham-stotra-a pun-prayer ; Jaya-vrışabha-a prayer with eight alliterations.
The Great Minister Fethad
In Nānduri, a town situated in the Country of Namyår in the region of Avanti, there lived a poor bania named Deda belonging to the family known as 'Ukesha'. He had a wife called Vimala-free. Deda chanced to meet a sage through whom he could obtain the 'Suvarna-rasa' (a chemical substance that turns any metal into gold). Then the method and the standard of living of his family entirely changed. The place of poverty was occupied by luxury. None of the mendicants returned empty han ded from the house of the man who himself had to go to beg formerly. Marking all these changes some of the enemies of Deda approached the king and instigated him against Deda. Calling Deda, the king asked him to say the right thing. Deda was well acquainted with the intention of the king and hence he said, “ Your Majesty, I possess nothing. I have neither obtained any store nor anything of the kind. The king did not believe this, and he atonce ordered him to be imprisoned Exactly at this time the servant of Deda went to the king's court to call him to dinner. The shrewd servant could make out the whole condition. Deda also sent such a secret message to his wife through the servant that she could know everything. The king

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could not follow the meaning of the language used by Deda in sending the message. When the servant gave the message, the shrewd wife selected the most precious things and ran away. The king ordered his servants to search the house of Deda but they returned with pale and disappointed face, because nothing save four corners was seen in the house. Deda who was imprisoned began to pray to Sree Sthambhana Pārswangtha saying, “If I can safely get out of this prison I will get ornaments prepared for all the parts of your body."
Luckily he could release himself from there, and coming home saw his wife. They then left the place and went to Vidyanagar. From there they went to Stambhanapur and decorated the shrine of Śree Stambhana-Pärswanātha with numerous shining ornaments as decided before.
Then, he went from there to Dévagiri. There was discussion regarding the building of an Upāśraya. Thinking that by building a building for holy purposes, spiritual welfare can be obtained, he himself undertook to get that building built with his own money. Then, he got a significant dream in which it was indicated that he was to get a son The son in due course was born and 'Paethad' was the name that was given to him. He was sent to school in his boyhood and when he grew into manhood he was married with pomp and pleasare to a girl named Prathamani. She gave birth to a son called Zanzana who happened to be handsome and intelligent.
Taking that wealth to be unsteady, Deda-the bania-began to use it freely in charities. In the mean while his wife Vimala śree expired, and Deda, the merchant, followed her after a short time as if he was required to do so by his wife. At the time of death, he did not possess great wealth, but while dying he called his son teaching him the method of 'Suvarga-siddhi'-( achieying gold ).
After the death of his father, Péthada began to repeat the
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divine hymns in accordance with the religious rites but his effo rts were of no avail. "Kāmaghața', 'Chintāmaşı', the 'Daksinavarta-conch,' and 'Kalpa-latā' etc, the divine objects prove favo. urable when the fortune is favourable, and they prove unfavour able when the luck is unfavourable. After the death of his father, poverty slowly and gradually began to have friendly relations with Pethad.
At this time, a Sûri (an ācārya), named Sree Dharmaghosa came to that city Hearing his preachings various persons began to undertake various vows, and penances. Thinking himself to be unlucky, Péthad also came to the great teacher, and requested him to suggest to him some penance regarding the acceptance of wealth but the great teacher observing his palms and broad fore-head, and knowing thereby that he would be a powerful and prosperous person in future, stopped him from taking a vow of accepting or keeping a limited wealth and advised him to be more engrossed in the religious ceremonies. The maxim-The fate of man is hidden simply by means of a leaf-proved true in case of Petha, for, by travelling in foreign lands he could earn some wealth but the time of a change in his luck had already come. He was tempted to go to the town Maņdapadurga with his retinue. No sooner did he enter the gate of the city, then he saw on the left side, a Durgā-bird (a kind of owl, which in general is considerd inauspicious ) crying and dancing on the hood of a cobra. Seeing this, Péthada thought, "while entering it is inauspicious if the Durgabird is on the left side, then how can the bird dancing on the hood of a cobra be auspicious ?" In order to be away from the effect of this inauspicious sign Péthad stood on the same spot and began to recite the powerful “Nava Kara-hymn. An astrologer happened to come there and seeing Péthad standing there he asked him the reason why he was standing there. When he disclosed the doubts of his mind, the astrologer said, "Your doubts are ground-less This is an auspicious sign. Had you entered that town at the moment, you would have been the emperor of the whole country but now in

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stead of that you will certainly be powerful, prosperous, and famous."
Péthad entered the town and when an opportanity came, he hired a shop near the royal palace and began to deal in clo. ths and grocery. Once a shepherdess came with a pot of ghee to sell it and placed the pot together with its support (with 'Indhoni' a ring of grass to be used as a small stand or support). The more the ghee was removed by Péthad from the pot the more it increased in it This astonished Péthad. From the pot that could contain 10 pounds of ghee, almost the same quantity was already removed, yet the pot was full. He thought that the Indhopi' must be containing Citra-véli' (a sort of magical creeper ). By means of minute observation he corroborated his idea. Then a baniā never requires to be tutored. He made a resolution in his mind and purchased the pot together with that 'Indhoņi' by giving the price as demanded by the shepherdess. The quantity of ghee' had no limit now due to the effect of that Indhoni' and Péthad grew to be a rich man.
When Jayasinghdeva, the King of that town sat to dine, his maid-servant came with a small cup to purchase ghee for the King. Pethad supplied it but his son Zanzağa' did not like it.
Once when Péthad left the shop for dinner after entrusting Zanzana with the work of looking after the shop, that maid servant came to purchase ghee. Zānzaņa thought that it was unbecoming for a King to eat the ghee bought thus; he tried to find out a plan to give advice to the King. He refused to supply ghee to the King. The maid-servant reported this matter to the King who lost his temper and sent for Péthad. Péthad said to the King, “I was absent at the shop; my son may be in the know of the reason of this." Then Zānzaga was sent for. He knew
from the beginning what was to happen and hence he fearlessly approached the King and by means of an intelligent reply he pleased the King and added to his love for him. He replied to the King, “ No sooner did I stand and begin to supply ghee than I sneezed, and this created a doubt in my mind that

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there must be some poison in the ghee. Moreover, your Majesty is the owner of Ayantı and hence I do not like that your Majesty should lose his reputation by using ghee bought from a shop. Even poor people like us, possess at our place enough quantity of ghee that would last for a fort-night or so; then how can it be called becoming for an owner of the whole country to have no stock at home? In case the town be besieged and the ghee etc be wanting, it would be like digging a well when the house catches fire.' Hearing such wise words of Zanzaņa the King began to give greater respects to Zānzana as well as to Péthad and thinking how nice it would be if such intelligent and loyal banias be given the charge of a minister. The King appoi nted Péthad as his minister Pethad got married with great pomp his son Zānzana to the daughter named Saubhagyadevi of a rich merchant named Bhima living in the town called Dilli.
Jayasingha-déva's valour was well-known and hence the ministers of the King of Kanyakubja, accompanied by the King's princess, came to contract her marriage with him. They explained to the King the purpose of their coming, and there stayed in the residence that was reserved for them Once the King of Mälvā was taking his bath and fragrant scent was being applied to his body. In the mean while a drop of the scent fell down to the ground. The King took it up by means of his finger and applied it to his body. Seeing this the, ministers of Kānyakubja felt sorrow for the greedy nature of the King. The thought as to how such a greedy person was selected by the King of Kānyakubla as his son-in law made them greatly disappointed The King Jayasınghadóva could read the hearts of the ministers on their faces, and tried to find out some plan to efface the effect of his action. He sent for the minister Péthad and said to him, “I got a dream last night and as required by it I have to order that a reservoit should be filled with ghee and the royal horses should be washed in it. Péthad went home and with the help of the pot of ghee kept on that 'Indhopi’ with the 'O'tralatā’ got, the ghee

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into a pipe the other end of which was put into the reservoir. It was thus filled with ghee The horses of the royal stable were then washed by it, and ghee was then given to the Brāhmins. The ministers of Kanyakubja were surprised to see this. Taking this to be the right opportunity to remark, the King said, “ We never allow even a drop of oil to be wasted but on occasions we do not at all care to use hundreds of maunds of ghee The shrewdness of the King pleased them, and after performing the marriage ceremony of the princess they returned
The King had suggested that the ghee should be obtained from the citizens, but when he knew that Péthad had used the whole quantity that belonged to him he was greatly pleased. Pé. thad's work was highly appreciated in the presence of the courtiers. The result was that as the owl cannot tolerate the light of the Sun, in the same way, Gogāde a landlord of the place called Shakambhari, could not hear the praises given to Péthada. He was an enemy of Péthad and hence he could not bear the increasing influence of Péthad over the King. Jealousy arose in him and he misled the King. He said to him, "Your Majesty, there is the creeper called the black Citralatā and it was due to its power that the reservoir was filled with ghee. Such a divine object should have its place no where else but in the royal palace" Without the least idea either of justice or injustice, the King sent for Péthad and demanded the creeper. Thinking that it was unbecoming to refuse. Péthad handed over the creeper to the King Now the King was eager to test the power of the creeper and hence went to the river. Even a fibre of the creeper has the power of crossing a flooded river and of reaching the opposite bank. The moment the creeper was placed into the river it turned into a serpent, and it was then impossible to catch hold of it. Thus the King lost 'C'itralatā'
Still however, the luck of Péthad was powerful, the knowledge of Sûvarņa-siddhi' (the method of obtaining gold) taught to him by his father was still fresh in his mind. He went to mount Ābu for the purpose with the permission of the King, and

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in
his pious actions made it possible for him to be successful obtaining the herbs that would turn any metal into gold Using it, he turned a great quantity into gold. Now his mind was free from the dissatisfaction of having gold, and by and by he became alert on account of the religious views given to him by Dharmaghosa Sûri.
He repented for discarding the lives of the living beings of six kinds in performing 'Śuvarṇa-siddhi, and hence he firmly determined never to do such as experiment in future. He began to get Jaina temples built by means of the wealth obtained by him. He got a large temple called Satrunjayāvatār with a gold mast of flag and a gold-spire, built in his own place Maṇḍavagadha at the cost of eighteen lacs. Besides this, he got in all eightyfour temples built at various places.
Out of all these, he adopted entirely a different method in getting the temple built in Dévagiri.
Dévagiri was ruled over by a king called Rama, who had a greedy minister calle Hemadi. The Brahmins of the place were very powerful and they did not allow even a single temple to be built in Devagiri. They had great influence even over the King. Pethad thought that if Hemādi was won over, the work would be very easy. To win over Hemādi he made an intelligent plan.
He started a house of charity in the city called Omkara Nagara, and it was announced that the person who financed this charitable institution was Hémâdi. The people began to avail themselves of that well-equipped institution and praise it. It was a matter of great wonder to them that Hamadi was the Pétron of it because his avarice was well-known. That Hémâd would start such an institution was unimaginable and it was an incident of boundless wonder. Atlast the matter reached the ears of Hémadi and he was wonderstruck and completely absorbed

For Private Personal Use Only

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into deep thinking. He thought that to earn reputation for themselves, many start such institutions but who could be the person who started such an institution to give credit to another He was then eager to make an inquiry into the matter, and he came there. On making an inquiry it was found that it was Péthad who had done all those things and this pleased him very much. He requested Péthad to demand anything he liked from him.
Péthad did not require anything for his personal welfare. He requested to have the central ground of Devagiri to get the temple built on it so he would be thus enabled to render service to Jainism. Though it was difficult for him to do so on account of the strength of the Brahmins, and because of his hatred for Jainism, he acceeded to the request of Péthad and both of them came to Dévagiri.
Hemadı made up his mind to have a boon from the King Śree Rama and began to wait for some proper opportunity because unless the proper occasion arises, no work can be successfully done. After a short while some merchants came to that city to sell horses. With the advice of the minister, the King bought a horse of the best breed, and in order to test it the King accompanied by other horses too, went out of the city. He had ridden the newly bought horse. On the way when they reached & stream of dirty water, the King's horse stopped there. Inspite of hard efforts of the king to move the horse he, did not move even an inch. The King then consulted Hémādi in the matter. Hémádi then advised the King to tie its tail to its belley and assured him that the horse would walk then. When the advice of the minister was followed the horse crossed the river and went to the opposite bank. The other horses crossed the river without stopping at all and reached the opposite bank. While returning, that horse of the best breed crossed thes tream as be. fore by jumping over it. The King was highly pleased at the minister's knowledge of the science of horse-manship and asked him to demand a boon.

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Hémādi seized the opportunity and begged for a piece of land for erecting an excellent Jaina temple. His request was granted without the slightest hesitation. The Minister Péthad, on his part, selected a suitable site and the foundation work was commenced. As soon as it was dug some ten cubits deep, water sprang forth from beneath-so sweet as could not be had from any well or tank in Dévagiri. The Brahmins, who were naturally against this scheme but who could not harass Péthad, as the latter had full support of both the king as well as the minister, were waiting for an opportunity. Instantly they approached the King, reported the matter to him and entreated him to construct a tank at the spot, so that merit would be incurred by him as people of all classes would be pleased to drink the excellent water. The King asked them to wait till the next morning when he would himself inspect the place. Anyhow Péthad came to know of this and having brought hundreds of bags of salt during the very same night, he dissolved it in water. As a result, the King found the water salty in the morning and severly upbraided the poor Brahmins for being jealous of the minister. Pėthad costructed a huge temple there and installed in it a majestic image of Sri Virajina, 83 fingers in height
In spite of plentiful wealth, authority, and other factors of worldly pleasures, the minister's faith in piety was growing so stronger day by day that he would not miss a single chance of religious vows or austerities or even muttering of prayers. Thus, he took to celibacy just in the prime of his life, when he was only thirty-two. It is not an easy task to win over all passions even in the viscinity of all sorts of means to pleasures. It is worth recording under what circumstances and with what a strong faith, he accepted the vow of celibacy.
A votary of Támravati, Bhima by name, who had abstained from victuals for twelve years as a sign of mourning at the demise of śri Dévèndra Sûri, sent an excellent yellow garment

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along with five other clothes to each of the celibatists belonging to his own religion Minister Pethada also happened to be how noured with one. Since he had not taken to celibacy at the time, Péthada kept the garment along with other idols of deities and paid due homage to it daily Péthada's wife Prathamani was a shrewd woman, who always observed her husband worshipping the garment. At first, she could not make out anything, but after a good many efforts she succeeded in learning the reality. She became anxious to enliance the fame of her mighty and Mustrious husband Consequently, she decided firmly to sacrifice all her pleasures for the sake of her husband, and getting a suitable occasion, she ventured to ask him why he did not wear it; to which Péthada replied, "Have you even considered what sort of thing this is ? Use of such a sacred thing necessitates selfsacrifice, as well as firm determination It can be worn only by a celibate. As I am not one, I cannot put it on " She had already prepared the answer beforehand, which she uttered at the time: “My dear lord ! I wish that you may wear it even at that cost !" At these words, naturally, Péthada was highly rejoiced and both of them took the vow of chastity at the time when youth was at its highest.
Who is not aware of the puissance of chastity ) Illustrious persons like Jinadasa Śrésthin Pitamaha Bhişma, Sri Sthalabhadra, Sri Jambūswamin the last omniscient one, and Vijaya Śréşthin have earned an immortal name by virtue of chastity The vow of chastity, is more difficult to observe than any other vow By the power of chastity even fire turns down as cold as wat. er, of which fact stands the brilliant instance of Sati Sitā. By tbe puissance of chastity alone could Kalāvatî regain her cut off wrists. How can then, Pethada be bereft of such an excellent prowess of chastity ? By virtue of celibacy his body grew more brilliant; the queen's burning fever also could be quenched by the mere touch of his clothes, and even for controlling the mad elephant of the king, the aid of Péthada's garment was sought.
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Then, in the company of Sri Dharmaghiosa Süri, Péthaga went on a grand pilgrimage to Satrunjaya, where he guilded the main temple with twenty-five Dhafist of gold in his caravan had joined seven lakh pilgrims, fifty-two Jaina temples and a large number of servants. During this pilgrimage, were spent eleven lakh rupees. Thence they went to Raivatācala. There Parna, an affluent Śrèsthin of the Digambara school, who was a favourite of King Alauddin, had also arrived on a pilgrimage. At the outset there raged a dispute between Péthada and Purga as to whose the holy place in reality was, and both declared their intention of becoming ihe caravan-leader. At last it was decided that he would win who gave inore quantity of gold, and at the cost of fifty-six Dhatis of gold, I éthada secured the Indramālā and thus was the Sve:āmbara Sanghe declared victorious.
Now, once, when he had gone to pay homage to the preceptor, the word "Gautama" as the name of a particular scripture was very often heard by him. At his query the preceptor, declaring it to he the “Bhagavati Sutra," explained to him the greatness of the sacred hook Péiheda displayed his desire to listen to it, and he did so laying down one gold-piece at every utterance of the term "Gautama.' During the process of listening to the Sutra thoroughly, he had to yield thirty-six thousand gold-coins. From this amount, he opened seven knowledge-cent-- res or libraries in Bhrgukaccha, Dévagis, Māņadvagadhe, Abu and the like seven cities
Péthad's son Zârzaņa too was brilliant and cunning He retained well his father's dignified ministershup and was able to win the King's special favour He too went on a pilgrimage to Śatrunjaya along with his preceptor, Sri Dharmaghosa Sūri. He had in his caravan, twenty-one religious preachers with their
fA measure of gold
* That is, Girnar. In the original there is the mention of Satrunjaya itself.

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retinue, twelve-Jina-temples, two lakhs and a half of pilgrims, twelve caravan-leaders, twelve thousand carts, fifty thousand pack-bulls, twelve hundred loaded mules, twelve hundred camels, two thousand horsemen, one thousand travellers on foot, and hundreds of torch-bearers He got prepared a banner of gold twelve yojanas* in length-beginning from the main Jina-temple of Satrunjaya and ending at the temple of Sri NémiNätha on Raivata mountain, having placed guards at a distance of one yojana each on the way, he could succeed in adorning the temple-spire with the banner juist on the third day He spent fiftyfour Dhatis of gold after this.
Having pleased King Sarangadēva of Karanăvati, Zinzana had got ninety-six rulers released from his captivity, and had forced the King to fold his hands for the sake of camphor in an interesting way. As a rule, the King would never stretch forth his right hand. When he arrived at the camp of the caravan-leader Zārzana, he was hailed with high regards. Then, as he was going to offer betel to the King, the latter as it were, snatched it away, with his left hand. Zārzaga was wonder-struck at such an untoward behaviour of the King and learnt its cause from the royal servants. There-after, he brought a large quantity of camphor and streamed it in the King's palm. The left palm of the King was full and camphor began to drop down. So, having no other go, Sārangadeva stretched his right hand in order to hold the camphor that was dropping down from the other.
The father and the son had risen to the high status only from an ordinary plight, and had performed many a good deed with full faith in their religion. The incident of Péthad's shouldering the responsibility of supplying ghee from his own storage in spite of the royal command of collecting it from the people at large, stands as an evidence of his love for his subjects. Having displayed the great brilliance of his sway, and
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spreading fragrance all round his immortal name, Péthaợa left this world of mortals.
47 Śrî Somaprabha Sūri il. Birth V. S. 1310 . Initiation V. S 1321 Ācārya-ship V. S. 1332 : Demise V. S 1373 : Life-time 03 years.
Sri Somaprabha Sūri was, the forty-seventh Pattadhara in the line of Sri Dharmaghosa Sūri. He was very learned and was well-versed in the sacred books. He had all the eleven subsidiary lores, with their suitable sense, at the tip of his tongue. He was a man of excellent moral character When his preceptor Dharmaghosa, Sûri considering his ability, wished to hand over to him a booklet of sacred formulas, Somaprabha Sūri declined to accept it, declaring that knowledge acquired through proper scriptural instructions was the real booklet of the formulas and that therefore he did not stand in need of any other mantra-pustikā. Consequently, in the absence of any other proper receptacle, the booklet had to be left in waters.
He was intent on purity of actions too, and therefore, out of fear of agony of the water-bodied beings in the country of Jalakupkana, as also, due to the absence of pure and life-less water in the land of Marudhara, ( Märwār ) he prohibited moving about of the ascetics in those two countries.
He was versed also in the science of astrology. While he stayed at Bhimapalli* during a Câturmāsa, thorugh his knowledge of astrology, he could learn that in an immediate future, Palli would be destroyed. In that year, there were two Karttika months, and in accordance with the rules of conduct, one should not
Modern Bhiladî, some 8 košas away from Deesa Camd.

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leave the place before the fourteenth day of the second Kārttika The Suri, however, knew that the disturbance would take place in Palli in the dark-half of the first Kärttika-i, e., even before the completion of the prescribed Căturmāsa, and so, he left the place on the full-moon-day of the first Kārttika. Before leaving, he explained the inatter to the other preachers who were there with him and persuaded them to leave the Palli. But some of them, not lending their ears to his counsel, stayed there to the effect that they had to suffer, when the village was reduced to ashes.
The Sūri had achieved victory also in an assenibly of Brāhmaṇas at Citoda.
He had four disciples-Vimalaprabha Sūri, Paramănanda Sūri, Padmatilaka Sûri and Somatılaka Sari by name. Śri Dharmaghosa Suri expired in 1373 V. S., and in the saine year, Śri Somaprabha Sūri bestowed the status of an Ācārya on Sri Paramānanda Suri and Sri Somatilaka Súri. And his demise occurred just after three months.
At the time of his demise, they say, an aerial car had arrived from heaven at his Upāśraya in Khambhäta. It is further said that he was reborn in the Saudharma Heaven as a Sämänika god to Indra.
He had composed Ārādhanā Payanno, Jitakalpa Satra and some twenty-eight eulogies full of rhymes.
48 Śrî Somatilaka Sūri Birth Mägha, 1355 V.S : Initiation 1369 V. S.: Ācārya 1373 V, S. : Demise 1424 V. S. Life-time 69 years
The 48th. Paggadhara was Śri Somatılaka Sūri. Šri Somapr. abha Süri had at first appointed Vimalaprabha Sūri as the Ācārya; but he being short-lived Śri Somatilaka Sûri and Paramānanda Suri were together made the Patadharas, as seen above. And in that case also, Śri Paramăganda Sūri expiring earlier, Sri Somatilaka Sari continued as the 48th Pattadhara.

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No details about his life are available from any source, but It is well-known that he had earned a name as the best preceptor of his age on account of bis patience dod bivad outlook. He was away even from the wiccha -blas, and it was for this veis reason, that Sri jinafrabliai Sūri uf Kharatara-gaccha dedicated to him the 700 hymns that he had composed for his disciples
He has composed Brhannavyakşetra-dasa of 10 less than 387 Cáthas The Saptatisatasthānaka and some other works also are ascribed to him He has written a gloss on the 28 rhyme hymns of his precepior More-over, he has also composed some fresh hymns of his own Thus, his literary activity also was not of an ordinary count. He left his mortal frame in V S 1424
He had four very lustrous disciples named, Sri PadmatilakaSiiri, Sri Chandrasekhara Siri, Šri jayananda Sūsi and Sri Derasundara Sūri, on whom was bestowed Acarya-ship in succession.
His disciple Śrî Candrasekhara Sori was born in V. S. 1373 and his initiation took place in V. S. 1383-i e. to say," when he was only twelve years of age. He was awarded the status of an Acarya in 1393 V. S and he expired at the age of 50 in V S. 1423. Among his works can be counted the Kathás keil Usitabhojanakathă and Yavarājar și Katha, as also the Stambhanakahārabandha and other hymns
Śri Jayānunda Súri, another pupil of Sri Soniatilaka Sûri was born in 1380 V. S. and he too, was initiated at the age of twelve years on the seventh day of the bright half of the month of Āsādha in the year 1392. He secured the dignity of a Sûrı on the tenth day of the bright-hall of the month or Caitra in the year 1420 V. S at Anahillapura Pățaņa, and died in 1441 V. S. He has composed śri Sthûlabhadracarita and some eulogies, one of which begins with “Devah prabhoyan"
Compositions, devotion to the Sangha, and the other religious deeds of Minister Pethada were really prompted by the instruction of Sri Jayānda Sūri,

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49 Śri Devasundara Sūri Birth V. S. 1396 Initiation V. S 1404 Sūri V. S. 1420.
No information regarding Śri Devasundara Sūri's place of birth or about his family is at present available. He was initiated in the years 1404 V S at a village named Mahes'vara and was awarded the Ācārya-ship with due festivities at Aşahıllapura Påţaņa in VS 1420.
He possessed excellent characterstic marks on his body, and therefore his personality was unique. Once Udaryipā, un abstract meditator of Ana hulapura Pastaņa publicly commended Sri Dévasundara Suri with much respect. This ascetic lived on a lake called Gurgadi; was followed by no less than three hundred meditators, could wasily remove all fear of water fire, sergents, lions and the like; was well aware of both the past and the future; and was well honoured even by such great personages as the King and the minister He was a perfect devotee. Being asked about his humility, he gave the following reason : 'My preceptor Kagayarīpā had instructed me to pay homage to such holy personages a. are possessed of a lotis, a Niscus, a mace, a sofa, and similar other marks As I learnt that Divasundara Suri is the reservoir of all these characteristics, I salutid him "--This illustration indicates his influence even over people not belonging to Jainism
His career as a writer too is worth-recording It was a well-known ancient tradition to write volumes on palmyra leaves But this tradivon underwent a drastic change in the times of Dévasundara Sūri Due to scarcity of palmyra- leaves-or for some reason or another-paper replaced palinyra -leaf in the fifteenth century, and ancient works on palıryia-leaves were copied down on paper Libraries of Guierāta and Rājaputāns were resaired simultaneously she task of libraries of both Khambhata and Pățaņa was well-accomplished by Śrī Dėvasundara Suri and his chief disciple Sri Somasundara Sîrt; while that of the

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books in Jégalaméra was done by Śri Jinabhadra Suri of Kharataragaccha and his company
The Suri's disciples were well united. He had five chief pupils : (1) Sri Jnansagara Sūri (21 Śri Kulamandana Sūri, (8) Śri Gunaratna Sari, 4) Sri Somasundara Süri, and (5, Sri Sadhuratna Stiri :-all of whom were skilled and talented.
Śri Jnanasagara Stri He was born in 1405 V S., and was initiated at the age of !2 years in V. S. 1417. He attained Ācärya-ship in 1441 V. S. and died in 1460 V S. No information is available about his life. There is a reference to his going to the fourth heaven after death in Slokas 338 and 339 of the Guru-ávali
He wrote an Avacūrı on the Āvasyaka Sutra in V. S. 1440. He also wrote Avachris on the Uttaradhyayana Satra and Oghaniryukti in the very next year He is considered the author of Sri Munisuvrataswămistavana, Chanaughanavakhandapārsvanāthastava, etc, also
Śri Kulanandana Sari Another disciple of Sri Devasundra Siri, Śri Kulamandana Sūri, was born in 1409 V S. and was initiated at the young age of eight years in 1417 He was awarded the Acārya-ship in 1442 V S. and he left this world in 1455 V S at the age of 46. His life too is merged in darkness
He is the author of Vicarāmrtasangraha, Siddhanitālāpakoddhära, Avachiris on PrajñāpanāŞiitra and PratikramaņaSutra, as also of three hymns beginning with Visvasridhara, Gariyo and Hårabandha respectively.
Śri Gujaratna Sari Quqaratna Süri's character was so pure that he was said to have enslaved even the Qlory of Emancipation. He can be counted among those rare learned personagas who moved freelay

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even in the arena of Logic and Philosophy. He is the author of good many works. In his Kriyāratnasamuccaya he has given all the forms pertaining to the ten conjugations of important roots from Siddhahaima. This valuable volume was composed by him in 1466 V.S Another important work of Sri Gunaratna Sari is the Tarkarahasyadipika, a commentary on Haribhadra Sari's Saddarsanasamuccaya He has also composed Avacūris on Kalpāntarvācya Saptatika; on the Karmagranthas; on all the four Payannās of Pratyākhyāna, Catuhsaraņa, Samstāraka and Bhaktaparijñā; as well as on Kșetrasamāsa, Navatattvavicāra, and the like.
Śrî Sådhuratna Sari is the auother of Yatijitakalpavrtti.
50. Śri Somasundara Suri Birth, V. S. 1430 : Initiation V. S 1437 : Vacakapada 1450 : Ācārya-ship 1457 : Demise 1499. Total life-time 69 years.
Malhanadevi, wife of merchant Sajjana of Palanpur, deliver. ed a son in V. S. 1430. As his birth was indicated by a moondream, he was named Soma He was born with excellent characteristics and at so tender an age as only seven years, he took to initiation with full consent of his parents. Thereafter, he was called Somasundara. His initiating preceptor was Śri Jayānanda Sūri, who began to teach him the scriptures immediately after the initiation, and sent him to Sri Jnanasāgarasūri for further study. In course of time, he became well-versed in the lores and was awarded the status of an Upadhyâya in 1450 V S After seven years, that is, when he was only 27, Sri Devasundara Sûri bestowed upon him the status of an Ācarya, which occasion was celebrated with wonderful festivities by merchant Narasimha.
In those days dignity-endowments used to be celebrated nicely, and men of faith were so devout and sincere that they
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liberally spent money at such occasions. In the case of many of Sri Somasundara Suri's disciples, such ceremonies did take place
Many a pilgrimage was conducted under the able guidance of Sri Somasundara Sûri. The same Sūri had laid the foundation stone of the famous and huge Rāņakapura Temple in V.S. 1496.
Govinda, a respected man of faith of the State of Idara-had accomplished a pilgrimage of Satrunjaya, Giranāra, and Soparaka being himself the leader of the caravan, under the proper guide nce of Sri Somasundara Sūri, and had thereafter a huge image of Jinèsvara Śrî Ajitanātha carved from the excellent marble of the Arāsaņa mine and installed on the 'Târangā hills in 1479 V. S, at the Sūri's auspicious hands.
The preceptor had twice or thrice gone to Dévakulapātaka [i. e. Delavādā, 17 miles away from Udaipura ] and at each time not only was he warmly hailed there, but degrees, tog, were conferred upon him with due festivities.
The Sûri had under-taken many long travels. At his instruction many a gentleman undertook the task of new establishments, as well as, repairs at various places.
At that time the Digambara sect prevailed well, and it is believed that during the life-time of the same Somasundara Sari did the Digambara Bhattārakas establish their seat in Idara. As the Mohammedans were growing in power day by day, the Jainas displayed their presence of mind and made friends with the Governor coming from Délhi.
Śri Somasundara Suri had greatly helped his preceptor Śri Dévasundara Sūri in re-writing holy treatises on paper. And due ing his own time too he made the Agamas to be prescribed on
paper.
There is an interesting episode about his moral influence. As no less than 1800 ascetics waited upon him, and since he

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was effulgent with the grandeur of devout righteousness, a group of enraged mendicants paid 500 coins to a well-equipped man and sent him to kill of the preceptor. As the malevolent man prepared himself to perform the sinful act, in the moonside-light, he saw the ācārya trying to avoid the Insects even while changing the side during his sleep Instantly he learnt how compassionate the Sūri was towards the insignificant insects even in sleep, and was forthwith perplexed as to the consequences of such a great crime. He immediately lay prostrate at the feet of the preceptor, and telling him the whole tale, he very humbly begged his pardon The Guru, on his part, instructed him in such a fascinating speech that, they say, the man took to initiation there-after.
The Sūri, being maine of knowledge and renunciation, was honoured much even in other Gacchas. It is specifically stated in the Gurugunaratnākara that wise men of other Gacchas rejoiced at hearing about Śri Somasundara Sūris virtues, and that relating to him through letters, evils done by themselves, they, though staying at a very long distance, gladly performed all expiatory rites directed by the revered one.
No sooner did he become the Pattadhara than the sori began to take due care of the Claccha. Like a dexterous general, he took immediate steps against feigned and impotent ascetics. In order to lessen house-dwelling and abolish the day-by+day increasing evils, he prepared some rules after a long reflection.com especially for the monks who were distracted in mind, and commanded those concerned to obey the same. These rules, known as Sådhu Maryadakattaka, as under :
साधु मर्यादक पदक. Sadhu Maryadaka Pataka.
Rules of Conduct for Sadhus. 1. Every Sadhu should commit to memory at least five now

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verses and should learn their meaning from his preceptor every day, with the object of increasing his knowledge.
2. He should write down at least five verses for teaching others, and should teach them the five verses in their due order.
3. He should revise five hundred verses daily in the rainy season, eight hundred in winter, and three hundred verses daily in the summer.
4. Every Sadhu should carefully repeat Nava Paha Namaskāra Mantra (Navakāra Mantra) every day
5. He should do Déva-vandana (uttering of hymns in praise of Tirthankaras) composed with five Sakra-stavas at least once or twice or thrice or during every quarter of day, every day.
6. He should visit all the temples the in town for darsana and do respectful salutations to all the Sådhus on the Eighth and Fourteenth day of the fort-night On other days, he should visit at least one temple for darsana.
7. He should do vandana (respectful salutation) to his elders thrice during the day, and he should render service to diseased Sādhus and to ege Sädhus according to his strength.
8. With the object of preserving careful walking so as to avoid treading on vermins, insects etc, he should abstain from holding conversations on the way, while going out for voiding urine or foeces or while going out for bringing alms and water.
9. If he carelessly walks about on the ground without cleaning the ground at a time when he ought to do, or sits on a seat without carefully cleaning his body or the seat, or if he sits on the ground without a woollen asana (a piece of woollen cloth used for sitting purposes) or a woollen shawl, he should carefully repeat Namaskāra (Navakāra) Mantra five times.
10. Por preserving carefulness in speech, he should not speak without keeping Muhapatti in front of his mouth Por the

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number of times that he neglects to do it, he should remain in Kâyotsarga for a period required for repeating Logassa Satra for each time.
11. He should not, at all, talk while he is taking his meals or while he is doing his Prati-kramaņa Kriya or while he is inspecting his shawls, bedding etc. except for an urgent necessity
12. With the idea of preserving Esaņâ Samiti (carefulness in accepting alms), a Sadhu should not take water mixed with rice-washings or unfiltered unboiled water or stream water even if he may be badly in need of water, so long as he can get nirdosa (faultiess) and prasuka (free from living creatures) water.
13 With the idea of preserving Ādānabhanda-matta-niksepanā Samiti (careful taking and re-placing of utensils, bedding etc), he should place on the ground and remove from it all articles of bedding, utensils etc after minutely examining and removing with a soft brush any imsects or vermins that may be found there, so as to avoid killing or injuring them. If there be any negligence in this matter, he should repeat Namaskara (Navakara) Mantra.
14 If the danda (religious stick carried by Sadhus) or the articles of bedding or the utensils, be placed carelessly any where he should practise a penance of one kyambila or remain in Kāyotsarga repeating one hundred verses.
15. With the idea of preserving Pāristhāpanikā Samiti (careful disposal of urine, foeces, phlegm etc) if any living being is killed while disposing off urine, foeces, phlegm, or putting into the ground sa-dosa (faulty) food-materials, he should do one āyambila as atonement.
16. He should first say 'Anujāņaha jassu gaho' requesting permission for the ground from its owner, before depositing uri ne, foeces etc on it, and he should utter Vosiré' Vosiré vosiré

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three times meaning I renounce'
17. With the object of preserving mana-gupti (control on mind) and vacana-gupti (control on speech ), if the mind and speech of the Sadhu become disturbed by amorous ideas, he should practise atonement with one Nivi for each, and if he loses control over his body, he should practise a penance of one Upavāsa ( one day's fasting ) or an āyambila.
18. With relation to Prāṇātipāta Viramaņa Vrata ( a vow of abstinence from killing living beings) if a Sādhu, through care lessnes, kills two-sensed, three-sensed etc living beings, he should make atonement with as many Nivis as there are sense-organs in the animal so-killed. With regard to Mrisă-vada Viramaga Vrata (a vow of abstaining from telling lies) if he tells a lie out of anger, greed, fear or jest, he should do an Ayambila.
19. With regard tc A-dinnā-dāna Viramana Vrata ( a vow of abstinence from taking an article not given by its owner,) a Sådhu should not eat ghee ( clarified butter ) and other nutrittious substances brought as alms, but which have not been shown to his Guru Maharāja. He should not take daņda ( religious staff) or any utensil belonging to another Sadhu without his permission. If he takes it without his permission, he will have to do one Āyambila
20. With regard to Brahmacarya Vrata ( vow of celibacy) a Sadhu should not hold conversation with a female who is alo ne in an unfrequented locality. He alone ( unaccompanied by other sadhus), should not teach females. With regard to Parigraha Parimāņa Vrata (a vow of limitation of belongings ), he can keep as much clothing and utensils as will last him for one year. He should not keep more than fifteen utensils bowls, etc. With regard to Ratri Bhojana Viramana Vrata ( a vow of abstinence from eating at night ) a Sadhu cannot at all take any food, drink, såvouries, condiments,' and such other substances after Sun set even during illness.

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21 Even during grave illness, a Sadhu should not take a concoction of medicinal vegetable drugs, and he should not drink water at night He should not drink water within the last fortyeight minutes of the evening
22. He should always take water at an appropriate time as long as the Sun is clearly visible. He should take Pratyākhyāna (a vow of abstinence from all varieties of eating and drinking) before Sun-set. He should not keep or have them kept such substances as are called 'Apāhāri' in the Upāšraya.
23. A Sadhu should pay particular attention to Tapācāra (Austerity). He should not accept avagrahita bhiksā (alms brought to him, unless he has observed a fasting of two days or more, or unless he is in religious meditation.
24. He should not use Vigayas (such as milk, curds, ghee (clarified butter) etc) without doing two Ayambyas or three Nivis, and when he uses these articles, he should not mix sugar with them. He should observe this rule till the end of his life.
25. During the three days of Nivi Vrata and on the days of using Vigayas, he should not use Niviyātā substances. He should not take Vigayas (milk, curds, ghee, oil etc) for two consecutive days except under urgent necessity.
26. He should observe a fast on the Eighth and Fourteenth Day of the fortnight-health permitting. If not, he should do two āyam:bils or three Nivis instead.
27. He should take a vow with regard to dravya (substance) kşetra (locality), kāla (time), and bhava (intention) every day. Pailing to do it, he must atone for it.
28. With regard to Viryācāra (use of energy) he should study with their meanings at least five new verses daily, and he should meditate on them.
29. He should give counsels of advice to five ascetics who have become negligent in their religious duties and he should

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try to render service to every Sadhu of his samudāya at least daily once
30 for the destruction of Evil Karmans, the Sadhu should remain in religious meditation of -Twenty or Twenty-four Logassas in steady Kâyotsarga ( renunciation of body ) every day
31. If he cannot punctually attend to the Mandali ( congregation ) of Sadhus for particular purposes, of account of idleness or sleep, he should do one Ayambila He should render service to other Sadhus
32 He should do the work of carefully examining the bed. ding, shawls etc of young or diseased or aged Sädhus even if they may have no connection with your samudāya He should try to dispose off the urine, foeces, phlegm etc of such Sädhus.
33 If he forgets to say “Nissihľ at the time of entering an Upăsraya, and to say 'Āvassahi' at the time of going out from it, or if he forgets to wipe off his feet at the time of entering a village or a town, or at the time of leaving it, he should say out one Namaskāra (Navakāra) Mantra, when ever he remembers it.
34-35 If he forgets to say • Bhagavan ! Pasāya kari' to elderly Sadhus and saying 'Icchakári ( according to his desire to young Sādhus, whenever it is necessary, and if he omits to say 'micchămi dukkadam' when he commits mistakes, then, when ne recollects it or if any well-wisher were to remind it, he should repeat Namaskāra ( Navakara) Mantra immediately.
36 A Sadhu should not accept any article without the permission of his elders He should do everything after consulting his elders He should not do anything without his consent.
Sri Munisundara Suri, Sri Jayasundara or Jayacandra Sari endowed with the title of "Krsna Sarasvati" Sri Bhuvanasundara Süri, author of a gloss on “Mahāvidyā" and notes thereupon and Śrī finasundara Sari were the principal disciples of Sri Somasundara Sûri In the company of these and other, talented disciples,

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the Suri had images of Śrî Rsabha Jinesvara and others installed in the Caturmukha Vihāra erected by the merchant Dhana or Dharana.
Śrī Somasundara Sūri was author of Yogśastra Bâlâvabodha, Upadešamālā Balávabodha, Sadavasyaka Bålāvabodha, Navatattva Balāvabodha, Caityavadana Bhāsyāvacûri, Kalyāpa Stava, Neminatha Navarasaphāga, Āradhana-patākā Balāvabodha, and Sastisataka Bālāvabod ja.
Amongst his other learned pupils were Jinamaņdana, Jina. kirti, Somadéva, Somajaya, Visalarāja, Udayanandi, and Subharatna. He expired in V. S. 1499.
Krşpasarasvati Sri Jayasundara Sūri. When Somasundara Säri was requseted by Govinda, brother to Srivatsa of Idara, to bestow the status of an icārya on some worthy disciple, it was awarded to Vacasa Śri Jayasundara. Being aware of his excellent capacity for study, the preceptor had entrusted to him the task of teaching fresh pupils He read with these pupils such treatises as the Kāvyaprakasa and Sammatitarka. On the fifth day of the bright half of the month of Vaišākha in V. S. 1505 he installed an Image of Sri Abhina dana Swămin in Delavådā, which image exists to-day in the Jaina temple of Āghata or Āhaça. Some give his name as Jayacandra Sūri. By virtue of his learning, he was awarded the title of Krsna Sarasvati or Krsnavägdevatá He has also written some works, chief of which are the Pratyākhyāna Sthana Vivarana, Samyaktva Kaumudi, and Pratikramaņa Vidhi.
At his instance, a Srimāli merchant of Anahillapura Patana, Parvata by name, got composed a hundred thousand works out of which the Piņça Niryukti Vrtti still lies in the Jaina library of Viramgām
Śri Bhuvanasundara Sūri When Sri Somasundara Suri visited Delavāda a second time,
*For a complete account of Sri Somasundara Sari's life vide Somasaubhagya Kavya of Pratiştāsoma.
10

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at an earnest by Nîmba, a Srāvaka, Ācārya-ship was bestowed upon Bhuvanasundara Văcaka. This Bhuvanasundara Sari then composed a commentary on the gloss of Ctrantana upon Mahavidya, Kulärka Yogācāvya's small treatise of ten verses written on the sixteen inferences in order to prove the evanescence of "Word". He also wrote "Mahavidyā-viđambana", and detailed notes on the same. He is the author of Parabrahmotthapana and Vyākhyānadipikā also.
Śmi Jinasundara Sürl He was made an Ācārya at the insistence of Ounarāja, a merchant of Mahua He has composed the Dipālika Kalpa in V. S 1483; while his disciple Śrî Caritraratna Gani completed his Dānapradipa at Citoda in 1499 V.S.

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Chapter IV
51. Śri Munisundara Sūri Birth V. S. 1436 : Initiation V. S. 1443 : Vācaka- pada V. S. 1466 : Ācāry-apada V. S. 1478 : Demise V. S. 1503 : Total life-time 67 years.
Śri Munisundara Sūri succeeded Śri Somasundar Sūri. He was born in V S 1436 and was initiated at the tender age of 7 years. No information regarding his place of birth and his parents is available, but it is beyond doubt that he possessed extra-ordinary talents and unique memory. He could, they say, attend to a thousand different matters all at a time, and therefore he was renowned as a "Sahasrāvadhāni." He could also distinctly identify 108 different sounds around him.
The southern poets, being touched by his profound Scriptural knowledge, had bestowed upon him the title of "KāliSarasvati". He was awarded also the title of "Vädi Gokulşandha" by Dafatara Khan, Governor of Khambhät, who thus seems to have considered him a master-mind among the learned.
The occasion of his accepting the Ācārya-ship ( in V. S. 1478) was highly honoured by Devarāja, a merchant of Vadanagar, who liberally spent 32000 coins in the great festival.
At the age of twelve, he composed the "Traivedya Gosthi", a treatke dealing concisely with Logic, Grammar, and Poetry; which excellent composition sets a strong evidence for his power
*Sarasvati, Goddess of Learning-is said to be white in colour The epithet "Kali-Sarasvati" seems to suggest that the colour of the preceptor's body must have been dark-blue.

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ful and profound knowledge. He took no less than 24 times to the adoration of the Suri-mantra; and by virtue of his penance of various sorts, he could realise Padmavati and other goddesses who would help him at occasions.
He could control the epidemic in Délavāḍā by composing the renowned "Santikara" stotra He had also quenched the calamity of locusts in the Shirohi State, and as a consequence, king Sahasramalla, on his turn, spread non-violence throughout his land. At the instance of the Stri, many other rulers too, proclaimed non-violence in their respective domains.
Munisundara Suri's best work is the "Tridaśatarangiņi was a respectful communication to his preceptor Dévasundara Sūri. Being about 108 hastas in length, it is unique in the world's literature of respectful representations. It contained many verses accompanied by fine pictures of palaces, padmas, cakras, simhāsanas, aśokas, bheris, prātihāryas etc...A good variety of metres also, was found there It comprised of three stotras and sixtyone tarangas. As ill-luck would have it, the whole of the "Tridadatarangiņi" is not extant today; only a part of the third eulogy is available now This extant part consists of 500 verses and is called "Guruāvalî."-There, we find a concise description of all the preceptors of Tapagaccha ranging from the last Jinapati Mahāvīra Swamin to the author himself From the extent of this Quruāvali, one can have an idea of the vastness of the whole treatise. Its profundity of sense, too, is of a rare type.
""
Śri Munisundara Suri's works can be enumerated thus -(1) Adhyatma Kalpadruma, (2) Upadesa-ratnâkara along with the Svopajñāvrtti, (3) Mitra-Catuska-kathā, (4) Pākṣīka Sattari, (5) Santarasa-Bhāvanā, (6) Jinastotra-Ratnakosa, (7) Santikara Stotra (8) Sîmandhara-Stuti, (9) Vanaspati-Sattarî, (10) Yogaśâstra [Bālāvabodha of the fourth Flash), (11) Tapagaccha-Paţṭāvali, (12) Traivedya-Gosthî, (13) Jayānanda-Carita, and (14) Angula Sattari.*

It
*The last two compositions, Viz; Jayānanda Carita and Aǹgula-Sattari, are assigned by some to the fortieth Pattadhara, Sri Muni-Candra Sûri.
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Sri Munisundara Suri expired on the first day of the bright half of the month of Kârttika in 1503 V. S.
52. Sri Ratnasekhara Sari Birth V.S. 1457 (1462 71: Initiation V. S. 1463 : Paņditatva 1483 : Vacaka-pada 1493: Ācārya-ship 1502 : Demise V. S 1517:
Total Life-time 60 Years.
Sri RatnasekharaSūri was the successor of Sri Munisundara Súri. There is difference of opinion about the year of his birth. Some contend that he was born in V. S 1457, while others maintain that V.S. 1452 was the year of his birth. He was not only a learned man, but also a competent disputant. He defeated the disputants of Deccan when he was in the prime of his life. And Bämbi, a savant of Khambhāta, being pleased by his debating capacity, awarded him the title of "Bala Sarasvati".
At the request of Mahādeva, a merchant of Devagiri (i. e. Daulatābād ), Vacaka-pada was awarded to him and the occasion was celebrated with a great festival. During the fifty-four years of his initiated life, he traversed through a vast area.
In the domain of literature too, he played an important part. He composed the Arthadipika commentary on the Srāddhaprati, kramana Satra, the Vidhikaumudi commentary and the şaţăvasyaka Vrtti on the Sraddhavidhi Sætra, as also, an independent treatise of 4065 verses called Ācāra-pradipa. He is also said to have written the Prabodhacandrodaya-Vrtti, as well as, an avacäri on the Haima-Vyakarapa.
Prom amongst his disciples, Somadeva has composed "Kathâmahodadhi" in V. S. 1504, which comprises both prose and poetry. It contains 157 stories indicated in Karpuraprakara of Harişeņa. More-over, a commentary on Jinaprabha Sūris Siddhäntastava, composed by one Somadeva Gapi, is also available.

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Sri Ratnasekhara Sûri had bestowed upon him the Acâryaship in Rāņakapura, which occasion was celebrated with a great festival by merchant Dharana.
The Doctrine of Lunka.
In Ahmedabad, the Capital of (ujerāt, lived in those days a Daśā Srimāli scribe, Luňkā or Lořkā by name, who earned his bread by copying books in the Upasraya ofa Yati called Jnānaji Once, while scribing, he left unscribed some seven pages of a book. Naturally, he was asked why he did so. At the juncture, Lunka took to a quarrel which resulted in his being beaten and driven away by the people.
Luñkā, afterwards, took refuge of an administrator called Lakhamshi, and in V S 1508 advanced a new sect of his own.
He: opposed even the general tradition. He prohibited installing of Jina-images, and declared his disbelief in such essential rites as Pausadha, Pratikramaņa, Pratyakhyana and the like and even in charity. He advanced the theory that compassion is the real piety and that violence is indeed impiety, and proclaimed as unacceptable all the rites in which even the slightest touch of violence or injury be seen. About the same time, Pherozkhan, a favoured governor of the emperor, commenced destroying all sorts of temples thus disdaining the Jaina Doctrine. Loňkāshah caught hold of the opportunity and spread well his doctrine.
By virtue of political disorder and state-discord in some provinces the vihāra of Sadhu had ceased, and slackness had entered even the mendicants. The distinctions of young and old began to fall. From over-intimacy with the house-holders, the ascetics had lost almost all honour. They had now commenced to possess not only books and clothes, but also wealth ! Naturally, the common masses were enraged at all these non-befitting activities.
Luňkā took advantage of all these circumstances, threw light on the slackness and mutual quarrels of the ascetics, and acce

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lerated his fresh teaching with full zeal and vehemence. He went to the places where the poor ascetics could not go, and dexterously created disgust for idol-worship in the mind of thousands of people.
There-after he pronounced 31 Sūtras as the foundation of his tenet-and interpreted them in his own way-especially those supporting image-worship. He made such drastic changes in the Āvasyaka Sätra that it attained altogether a new form
In this way he toiled hard for about twenty-five years in order to propagate his doctrine, but, as luck would have it, he could secure no true followers. Ultimately, in V S 1533 he came across a man of Prāgvāt class, Bhāņa by name, a native of Araghattapätaka near Shirohi, -who was bold enough to take to asceticism even without being initiated by any teacher. This selfmade monk assumed the false name of Dhundhaka and began to lead astry the ignorant. In V. S 1568 he secured a disciple called Rūpaji.
There-after Jivāji and the old Varasimha became his disci. ples in 1578 and 1587 respectively.
Thus, though Lonkashāh himself was not initiated, others took to initiation by virtue of his instructions and became Rşis" !
Another impostor, Bija by name, propagated the “Bijā-doctrine" in V. S. 1570.
Out of this very Loñkā-tenet did spring the Dhuņohiya sect that was propounded by Lavaji the adopted son of Fûlābās of Vorà Viraji belonging to Sürat*
53. Śri Laksmisāgara Sūri Birth V S. 1464. Initiation V S 1477 (1470 ?) Pannyāsa 1496 : Vācaka-pada 1501 Ācārya-pada 1508 : Pattadharaña 1517
*Vide Gacchamataprabandha, page 150.

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Demise 1547 : Total Life-time 83 years
Śri Laksmisāgara Suri succeeded Śri Ratnasekhara Sari as the 53ro. Pațfadhara. He was initiated by Śri Munisundara Sūri at Umāpura. Somacäritra Gağı has stated in the biography of Śrî Lakşmīsāgara Sûrı depicted by him in his poetical compsition" "Guru gunaratnakara" that the Sūri had been initiated in V. S. 1470, that is to say, at the tender age of mere six; while according to the Pațiávali he accepted initation when he was thirteen. Despite his so tender age, he began his study of the Scriptures with perfect concentration, and doctrine-discussions. He vanquished even the Vădins who were wonder-struck at his extra-ordinary talents.
Purther, he had pleased, in those young days, King Mahipāla of Jîrnadurga. After attaining the status of Gani by yogavahana of Vivāhaprajnapti, he was awarded the Pannyasapada by Sri Somasundara Sûri in 1496, which occasion was highly celebrated by Shāha Mahādeva of Devagiri. After five years, that is, in V, S. 1501, Sri Munisundara Sūri bestowed upon him the dignity of a Vācaka at Muņdasthala, when caravan-leader Bhima undertook a great festival.
Day by day, his powers increased. He always liked solitary silence. He did not like trivial quarrels which were of no avail nor was he so obstinate.
After becoming the leader of the Gaccha in 1517 V S, he co-operated with Sri Ratnamaņdana Sūri and Somadevasûrı, thus striving to rid the party-spirit of the Jainas. He wandered not only in Gujerāt, but throrugh Maurdesa (Mārwār) and Mālvā too. Consequently, many effluent Śrävakas became devoted to him,
Shāh Salha, an Ukesa of Giripura or Dungarapura got installed at the worthy hands of the Sūri, along with many other images, a Jina-image of brass weighing 120 maunds. Similarly, Shah Mahādeva of Devagiri, after his pilgrimage to the Satrun

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jaya was over, did spend much wealth in celebrating such dignities as Vācakatva and Mahattarăpada at such places as Lätapaalli. Candrasādhu or Candăshāh, a caravan-leader of Māņdava. gadha, too got established at his holy hands 72 wooden Jinatemples and 24 metal Pattas of Jina in the same way, in V.S 1533 two goldsmith brothers of Akamipura, iśvara and Palā by name, got constructed a huge Jaina temple, surpassing in height even the lofty Jina-temple erected on the rampart by king Bhāna, in which präsâda, ( temple ) along with many other idols, Sri Laksmisagara Suri installed an image of Śrî Ajitanatha.
In V. S. 1522 the Sūri undertook a great festival called Gacchaparidhāpanikī at which occasion he bestowed upon many worthy mendicants such dignities as those of an Ācārya, a Vă. caka and a Pandita It is stated in the Guruguņaratnakara Kavya* that the following Acāryas and Upadhyāyas as also thousands of monks lived under him : Ācārya
No. of Pupils
(1) Śrî Sudhănanda Suri (2) Sri Subharatna Sūri (3) Sri Somajaya Sari (4) Sri Jinasoma Sari (5) Śn Jinahaņsa Sûri (6) Śri Sumatisundara Sūri (7) Sri Sumatisādhu Sori (8) Śri Rajapriya Sari (9) Śri Indranandi Sūri
(29) (14 (18 ?) (25) (15) (39) (53)
(57)
(12)
(11)
*The 'Gurugunaratnākara Kávya has been composed in V. S. 1541 by Śri Somacăritra, a worthy disciple of Sri Caritrahaisa, disciple of Śri Somadeva Sūri. Détails about Sri Laksmisagara Sūri are given in it.

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No. of Pupils
(29) (31)
(27)
(31)
Upadhyaya (1) Mahopädhyāya Sri Mahisamudra (2) Upadhyāya Sri Labdhisamudra
Sri Amaranandi Śri Jinamanikya Sri Dharmahansa Śrī Āgamamaņdana Śri Indrahansa Śrī Gunasoma
Śnt Anantahansa (10)
Śri Sanghasādhu (11-15) The rest five Upadhyāyas
(12)
(12)
(10) (11)
(12) (14)
(95)
The Sådhus
(1) Rajatilaka, (2) Subhatilaka, (3) Abhayatilaka, (4) Siddhāntaviveka, (5) Bhuvanaviveka, (6) Jayaruci, (7) Siddhāntaruci,
(8) Prabhārāja, (9) Mérurăja, (10) Sudhābhūsaņa, (11) Dévabhūşana, (12) Pratisthakalyåņa, (13) Jayakalyana, (14) Sumatisruta, (15) Munikirti,
-and so on.
Moreover, Lavanyasamaya, the renowned Jaina poet, who was born at Ahmedabad in V. S. 1521, took to initiation in 1529 at Patana from Sri Laksmisāgara Sari
Śri Laksmisägara Sūri does not seem to have written any book Some, however, believe him to be the author of “Vastupäla Räsa". He left this world in V. S. 1547.

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54. Sri Sumatisādhu Stiri Śri Sumatisādhu Sûri was the 54th Pattadhara who succeeded Śrî Lakşmisāgara Sûri. We cannot get much information about the Sîri's life.
Śripala, a minister of King Bhāņa of ldara, had celebrated the occasion of his becoming an Ācārya He seems to have been the leader of the Gačcha for six years, from 1545 to 1551 V.S. Lethargy, that was so common among the tnendicants of the day, could not touch him at all. He had adored the Sûri-mantra with due rites for three months continuously before Sri Syāma Pārsvanātha in Vatavallı He is believed to have attained realization from Ayambila penance of eating only one white eatable
When he went to Mandapadurga, Shāh Jāvji spent a lot after celebration of his entry Thereafter, the Sûri instructed Jāvji, who got installed, at his instance, a golden image and a silver-image weighing respectively eleven and twenty-two seers.
He had many pupils. He appointed Sri Hemavimala Sari as his successor, and thus commenced the Vimalagaccha School.

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Chapter V
55 Śri Hémavimala Siri. Details about Śrî Hémavimala Suri's life also are not available. But it is an undoubted fact that, though the whole atmosphere was teaming with slackness and lethargy, the Siri was able to retain his reputation by virtue of his indifferent attitude and perfect celebacy His fame was very high in the aggregate also.
Under him, there were several Sādhus who performed their duties and obligations regularly and unfailingly; and the Sûri was so strict about it that he drove out of the Gaccha all those who swerved from their prescribed course of conduct,
He came at the head of the Giaccha in 1552 V S and looked after the same very sincerely, till the burden was shouldered by his beloved disciple Sri Anandavimala Sûri.
Moreover, Śri Hémavimala Siri's oratory was so strong and persuasive and his power of expounding the secret of the scriptures so seriously efficacious that such ascetics as Rşi Hānā, Rsi Sripati and Rsi Canapati abandoned their Luňkâ-sect and accepted his preceptorship.
With him began the Vimala Gaccha He was not only a veteran preacher but also a very good poet, and lias composed the “Mrgăputra's Sajjhay&" or the Counsel of Mrgāputra. He is also said to have written a Dipika on Suyagadānga Saitra.
His grand-disciple Hansadhira has composed Hemavimala Süri-Phága". His demise took place in V S, 1584.

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Kadavāmati
name
There lived in Nädala a Nagara Bania, Kadavǎ by who afterwards took to Jainism In V. S. 1514 he came Pannyāsa Śrî Harıkirti of Agamika Gaccha, while he had to Ahmedabad on some business. Kaḍavâ expressed his to learn the scriptures and to attain initiation from who replied that it was not possible in those days to be initiated in the proper way laid down by the scriptures, as there was no preceptor possessing necessary scriptural sanctity.
across been desire the sage,
At these words, he commenced wandering over a variety of places leading the life of an ascetic, although in the costume of a lay-man Meanwhile, he won over many people through discourses thus adding to the firmness of his doctrine.
Their chief tenet was: "We can now-a-days get no holy sage worth the name." They were not against idol-worship. This doctrine sprang in V. S. 1562, and Kaḍavâ died just after two years in 1564.
Followers of this sect are even today met with in Visnagara Tharad, Ahmedabad, etc.
Bija-[or Vija-]-Mati
In V. S 1570, an impostor called Vijā or Bija renounced the Lunka sect and preached a doctrine of his own As the Lunka and Bîjâ sects separated from the Svetambara idol-worshippers, mutual clashes began; and dissentions between Kharatara and Tapagaccha also increased. Even books began to be written with the apparent intention of falsifying and weakening each other.
Upadhyāya Śrī Dharmasagara composed a fresh work which strived to prove that all doctrines other than Tapagaccha false. The language of the book was very harsh.
were

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At last, in order to extinguish the fire of ever-increasing discord, the then Tapāgaccha-leader Śri Vijaya Dăna Sūri threw the “Kumatinatakuddāla of the Upadhyāya into water
Pāyacanda Gaccha An intelligent man called Pârsvacandra took initiation under Śrî Sadhuratna Sūri of Nāgori Tapâgaccha in V. S 1572 About some courses of conduct he differed from his preceptor, and aptly precached his view. His was known as Payacanda Gaccha. He too believed in image-worship
56. Śrı Anandavimala Sūri Birth V. S 1547 . Initiation V S. 1552 Upādhyâya 1568 Ācārya 1750 : Kriyoddhāra 1582 · Gacchanāyaka 1583 . Demise 1596 : Total life-time 49 years.
Sri Anandavimala Sûri succeeded śrî Hemavimala Säri as the 56th Pattadhara He was born in 1547 V. S at Madurga or Idar. His parents' names were Meghāji and Mānekadevi, liis own original name being Våghaji kumara.
In his boyhood, he was sent to a teacher for study.
Once, during his wanderings, Śrî Hémavimala Suri arrived at Idar, and Våghajîkumara was highly delighted at his nectarlike discourses After some time, the Sūri again turned up there. This time Vâghajıkuināra's joy knew no bounds For by virtue of foriner good deeds his mind was bending more and more towards piety, and this was strengthened and enhanced by the preceptor's excellent preaching
He declared to his parents his desire for initiation At first, the loving mother could not think that he was so serious about it, as he was a fondled child. But when they observed his earn. estness and firmness, they played many tricks in order to dissu

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ade the child from such a course. They made clear to him, the contrast between the hardness of restraint and slenderness of body. They also argued that his age was too tender to take to such an arduous course. But would one desirous of nectar ever be satisfied with saline waters of the sea ?
In the end, the parents consented and in V. S. 1552 he got himself initiated by Sri Hémavimala Sūri at the tender age of only five. He was then named Amrtaméru, and he really proved himself worthy of the name.
During his course of study under the preceptor, he became well-versed not only in the sciences of Grammar, Logic, and Poetics, but also in all the six systems of philosophy
Having observed his energy and thoughtful attitude towards all knowledge, the Sgri honoured him with the position of an Upadhyâya at Lalpur in V. S. 1568, which occasion was highly celebrated by the merchant Dhirajt.
Thenceforth, he commenced vihāra (travels). His ability had bloomed forth in all respects. He possessed a unique style of expounding the secrets of the Sacred Books. When, during his wanderings, he came to Stambhana-Tirtha, his aged preceptor also was there Here then was he made an Ācārya in V S 1570. and he assumed the name of Anandavimala Sûri. Jivarāja Soni had celebrated the worthy occasion.
After the uplift of Tapāgaccha in V. S 1200, during the next three centuries slackness prevailed in the monasteries to such an extent as to inspire some of its followers to establish new independent sects in order to support their respective tenets. Such sects as those of Lunka, Bijā, Kadava and Pārsvacandra came into existence in just the same 16th cen tury. All these had been free to act according to their own sweet will
The natural consequence of the continuity of such activities

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would be chaos; and right and wrong, truth and falsehood-would be intermingled Such deception of the society under the false guise, of renunciation, was beyond the great preceptor to bear, as he could not neglect the special responsibilities of an Acārya. He said to himself "It is my foremost duty to see that the Gaccha remains all undisturbed I must reveal the right path to those who have gone and who are on the way of going astray." He humbly announced this decision of his to the aged Guru, who was highly delighted at it and who, having full faith in his talents, permitted him to go along his own way
Forthwith Acarya Anandavimala Suri took with him 500 ascetics of firm thought and action, and came to Vadavali, a village near Chāņasmā, where he performed the Kriyoddhâra in V S. 1582 Then in V. S. 1583 the Suri was endowed with leadership of the Gaccha by his Guru who thought himself to have grown too old to bear the burden.
The Delty Manibhadra
Śri Hemavimala Suri expired in 1584 V S. Thereafter Śri Anandavimal Sūri, in course of his wanderings, came to Malvā, and in the Gandharva-smaśāna by the river Ksiprå near the city of Ujjayini, he remained in 'Kayotsarga" meditation.
Here a note worthy incident occurred, that tested the Sûri's firmness and endurance There lived in the city a merchant called Mäṇekacanda At first he was a Jaina, but afterwards when he observed slackness and passiveness on the part of the Sadhu, all his faith in the religion was lost with the result that he began to cherish a feeling of disdain towards them All the same, his mother was highly devoted to the tenets of Bhagavana Śri Mahāvira
Now, when the Sūri commenced a one-month-fast, she commanded her son to invite the preceptor to their house for breaking the fast. The devout son had no other go
So, on the

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day of breaking the fast he went to Sri Anandavimala Suri to bring him to their place.
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Out of curiosity and contempt, however, he played mischief. He kindled fire in the cremation-ground, and held it by the Suri's beard, which immediately caught fire with the result that the preceptor felt burns in his face. Nevertheless, the expressions of his face were as firm, steady, and unchanging even like a mountain against stormy winds
This was not lost upon Magekacanda, and he felt penitence and shame. In return to his mischief, the preceptor felt compassion for him, for he was conversant with uncouthness of illu sion as, well as, wickedness of stupidity. This naturally puzzled Manékacanda. Love is the most efficacious charm for winning over an enemy; and Manekacanda became a devotee of the preceptor of whom he most humbly begged pardon for the sin committed by him.
Now this Mānekacanda was living at Pält for business purposes. So once, he took the Suri there. During the Caturmāsa, he happened to learn the greatness of Mount Satrunjaya and a keen desire arose in his mind for visiting the holy place. He instantly took a solemn vow not to take either food or drink till he had the sight of the Holy Mount.
The caravan immediately started for the same. But in the absence of quick conveyances as we have today, on the seventh day of the merchant's fast, they could reach only up to Magarvāda near Siddhapur.
In those days, there was no population at the place, which was, so to say, a dense forest. The foresters assailed the caravan and in the ensuing struggle Māņekacanda, was fatally wounded.
Consequently, having died while meditating upon the Holy
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Śatrunjaya, he was reborn as a deity nained Māṇibhadra in the Vyantara Nikaya
As days passed on, secterianism gathered more and more strength. The monks of both the-Kharatara and the Tapăgacchas-were keen on overthrowing the other side by hook or crook in the infatuation of this pertinacity, even sense of propriety was lost sight of The Kharatara monks had nearly 500 monks of the rival gaccha extirpated through Bhairava who was propitiated by them.
Śri Anandavimala Sūri was highly aggrieved at the news of the formidable deed. He thought of his responsibility for the protection of Tapā-gaccha He extended his journey to Palanpur and stopped in groves of Magarvaļā. During his meditations at night, when the deity Manibhadra appeared before him, he related to him the sad tale and asked him to keep it off. Manibhadra undertook the task with the condition that his image be installed in the Tapăgaccha temples. As an evidence of this fact, even today, we find the deity's images installed at several places,
At this stage too, the Sūri's task was not over. He had also to refute objections against Jainism that ensued from wilfulness of some mendicants; and he proved more than a match for all.
Further, Śri Somaprabha Sûri, the 47th. Pattadhara, had forbidden wanderings in such provinces as Mārwāda, on account of scarcity of pure water there. Some mal-doctrinists took advantage of this, and endeavoured to strengthen their own respective positions. Of such an unbearable situation, the Acarya could not be a more passive spectator, He could seė that it was a red-signal for the Tapāgaccha tenet. Careless about the discrimination of right and wrong, the common man likes merely to follow others without any consideration. Thus thinking, he commenced his wanderings in Mārwada, caring the least about idle-talks and facing boldly, all the hindrances.

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Through his pious ways and right instructions, the snare of the hypocrats was destroyed, and once more the masses rallied round the pure Jaina faith.
The Sûri then sent his learned disciple Vidyāsāgara towards Jésalmer, where the latter over-powered in disputations the Kharatara monks. Upādhyāya Vidyāsāgara bore excellent moral character in Mévãd and Morvi too, did he defeat indisputations the followers of Vijā and Luňkā respectively.
Purthermore, through due instructions, he caused to be in stalled Jina-images as well as instalation-ceremonies at a number of places such as Ajayameru, Sângănagara, Jesalmer, Mandovara, Nagora, Nädalāi, Sädaļi, Sirohi, Pălitāņā, Junāgadh, Pátana, Rādhanpur, Ahmedabad, Méhsana, Kävi, Gandhåra, Kapagavanja, Idar, Khambhāta, etc
Wanderings having been forbidden, 64 Jaina temples at Jesalmer had been closed. These temples the mal-doctrinısts had encompassed with thorns. Sri Anandavimala Sūri, by his own efforts, caused all of them to be opened once more, and inspired taith in the general masses.
Now, Suratrāna, the Ruler of Saurāstra, had issued a decree permitting only those ascetics to wander through his land who proved master-disputationists Thereupon Työasuiha, & favourite of the emperor and an humble devotee of Sri Anandavimala Sūri, entreated the preceptor to carry on his ramblings through Saurāştra for the benefit of aspiring souls; for he had full faith in the Ācārya's talents The Quru commanded Pannyāsa Jagarsi and others of his pupils to carry on their wanderings through Saurastra This pious Pannyåsa Jagarşi impressed nicely on Suratrapa, thus enhancing the glory of the Jaina faith.
Then, in course of his wanderings, the Sīri arrived at the Holy Šatrunjaya. He felt an urgent necessity of repairing the ruined temples there. At that time Osaväl Karmāsă of Citoda had also come there. He being a great devotee of the preceptor, the

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latter expressed his feelings before him and explained him the necessity and importance of repairing the temples. As a conse quence, at the preceptor's instance, Karma'så accomplished repairs of the Holy Mount for the 16th time, in V.S. 1587.
Sri Ānandavimala Sûri possessed such an impressive style of discourse that he had offered initiation to no less than 500 ascetics under him
More-over, his sacrificing nature also, was uncommon. He had practised a variey of penances after initiation; but the climax of all this was reached when he successfully undertook the sastha ( two days' fasting ) penance for full fourteen years !
Thereafter, wandering from one place to another, he arrived at Ahmedabad. His body was, by and by, giving way. All the efforts on the part of the Rajanagara Sangha for saving his diseased body were in vain. At last, the preceptor took to the usual fast unto death, and in Nijāmapurâ, as the ninth day of his fast broke, the great soul left this land of mortals. It was the Seve nth day of the bright half of the month of Caitra in V, S. 1596.
Śri Anandavimala Sari's disciples, too, were men of ability. A disciple of his, called Vanarațşi or Vijayavimala had comme nted upon the Gacchācāra Payanná Others also, had their due share in the field of literary activities
After the Kriyoddhāra, in 1588 V S, while at Patan, he issued a regulation-pamphlet comprising of rules to be observed by the ascetics. These rules can be enunmerated thus :
Rules of Conduct for Sadhus. 1 A Sadhu should always move about to towns and villages strictly in accordance with the permission of his elders.
2. None except high-class Hindus and Vaisyas should be given Bhagavatt Diksā.
3. Mahasatis (Sadhvis) should be initiated only under the supervision of elders.

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4. In case the Guru Mahārāja is in a distant town or village, the learned sadhu should minutely examine the circumstances under which a new comer approaches him for Diksä and if satisfied, he should give him the apparel of an ascetic, but he should entrust the Bhagavati Diksă and Yoga-vahana to Auru Mahārāja.
5. The samudaya (congregation) of Sadhus under the Elderly Saint may stay at Pataga or at any other town or village. But six Sadhus should be sent to other towns, and three to a village.
6. If the Guru Mahārāja is living at distance, the Sadhu should obtain his permission by a letter
7. Even a highly well-versed Saint should not move about alone.
8. If any Sadhu comes alone during his travels, he should not be admitted into the Manḍali.
9. A Sadhu should not take as alms, Vigayas (milk, curds, glee (clarified butter) etc on the twelve days of the month 1-e on the Second, Fifth, Eighth, Eleventh, Fourteenth, days of the fortnight, and on the Purnima and Amavasyâ, every month. He should observe a fast, an ayambila or a nivî, according to one's bodily strength.
10. If there are two days for one tithi (usual one day of the fornight), he should not use Vigayas (milk, curds etc) on one of them.
11. Pātrâs (alms-utensils, bowls, etc) should not be painted with colour-varnishes.
12. Pātrās can be coloured black with lamp-black or with Mari (a black viscid substance obtainable from the wheels of moving carts or chariots after applying lubricating oils to their iron axle). They should not be made very elegant and charming. 13. Siddhantas should not be read without under-going the requisite Yogic rites.

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14. If a Sadhu happens to stay at the Upāśraya of other Sådhus following the same Samacäri, he should go to the Elderly Sadhu there, and having done him vandana (respectful salutation) and having inquired about sayyātara griha (the name of the person who is the owner of the house) he should go out for his alms.
15. He should repeat at least one Déva-vandana hyinns in praise of Tîrthankaras) containing eight Thoys-stutis-hymns during the day.
16. He should repeat 2500 verses every day, and if it is not possible, he should repeat at least 100 verses daily
17. A Sadhu should carry his own clothes, utensils shawis etc on his own person during his travels. He should not hand them over to house-holders to be carried
18. He should wash his clothes only once during one year. He should not do it more than once.
19. None should go to Poshala. 20. He should not go there for study.
21. One should not have more than one thousand verses written by a script.
22. One should not engage a Brahmin tutor with a salary paid by others.
23. A Sadhu should not accept clothes at the close of the rainy season in a village or town in which he has lived during the four months of the rainy season.
24. If one studies at an inappropriate time, he should do one ayambila.
25. He should always take meals only once, and on one seat only.
26. As a break-fast on a two days' fasting, one should take a vow prescribed by Guru Maharaja.
27. One should observe five fasts during the month viz. 2

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Eighth day 2 Fourteenth day, and I fifth day of the bright halt of the month, thus making a total of five fasts during one month.
29 A Sadhu should not start on his vihāra (travels to varinus towns and villages) on the Eighth day and Fourteenth day of the fortnight.
30 During the Nivî Vrata, a Sadhu should not use more than one Nisiyati Vigayas (milk, curds, ghee etc )
31. A Sådhu should not keep any other ascetic of any of the eighty-four Cacchas (then existing) with him without the permission of his elders
32 A Sadhu should not promulgate a New Doctrine without the permission of his Guru Maharaja.
33. One should not think of living in a new house
34 A Sadhn should not use a new cloth (with Conjee attached to it) without washing it.
57. Śri Vijaya Dana Súri Birth V. S. 1553 Initiation V. S. 1562 : Sūri V. S. 1587: Demise V S. 1622 : Total life-time · 09 Years.
Śri Vijaya Dana Sūri was born in a village called Jāmala iti V.S. 1553; and in 1562, at the tender age of only nine years he took to ascetic life.
For a true saint, it was a very cirtical time. Separation prevailed. On account of various sects different from one another, slackness seemed increasing day by day. Śri Anandavimala Sūri was not able to get the required support for the great task of Kriyoddhara. As his disciple Vijaya Dāna Sûri proved very helpful and capable in the affair, he appointed him as his successor.
And even after the demise of his preceptor, Śri Vijaya Danacontinued the task. He left no stone unturned for ridding the mutual rancour of the different sects. For the laudable motive

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of general peace, he caused to be thrown into water the “Kumatimatakuddala," composed by his own disciple Upadhyaya Śrt Dharmasagara, and immediately afterwards, he issued a decree of seven instructions Preventing the followers of different sects from mutual altercations, he bade them to let it go on as it did.
It was the time of political disorder. The Hindu rulers envied one another, thus forgetting the maxim "Union is strength.” The Moghals, on their part, being conversent with this situation, were ambitions of extending their sway to every corner of the country. In order to establish their anthority they used even to destroy temples.
As the Pattadhara, Sri Vijaya Dana Sūri had to be careful about the preservation of libraries, images, etc And with the lapse of time, the Moghals became more and more steady and things began to be settled.
The Suri had installed Jina-images, with due festivities, at such plaees as Khambháta, Ahmedabad, Patan, Méhsāgā and Qandhára
Moreover, having secured the unprecedented freedom from taxations for such a long time as six months, through instructions to Galarāja or Malik Nagadal, the favourite minister of Suitāna Muhammud, and hailing the divine mount Satrunjaya with pearls etc, in company of caravans from various places that had arrived in reply to his invitation, he had accomplished pilgrimage in the fashion of Bharata Cakrin.
In the like way, had his instructions inspired merchants like Shah Ramaji of Candhara and Shah Kuvarjî of Ahmedabad to erect caumukha, Aståpada and other Jaina temples on the Holy Satrunjaya. He also got repaired temples on the Girnara.
Skilled disputants also disappeared with his rise, even as the stars do at the Sun's rise.

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He was no less a personage than the preceptor of Jagadguru Hiravijaya Sūri. His feeling for the faith was unprecedented and he was always anxious and vijılant about unity.
He expired on the 12th day of the bright half of the month of Vaisakha in V. S. 1622 at Vaļāvali near Pāšan.
58 Śri Hiravijaya Stiri Birth V. S. 1583 · Initiation V. S. 1596 Pandita V. S. 1607 · Vācaka V. S. 1608 : Ācārya V. S. 1610 : Demise V. S. 1652 :
Śri Hiravijaya Sūri was born at Palanpur, renowned as the birth-place of so impressive a personage as Sri Somasundara Sūri, on the ninth day of the bright half of the month of Mârgasirsa in 1583 V. S. His father was Kura Shăh of Khimasarā Ośvāl group and his mother's name was Näthibãi, his own original name being Hirāji.
Before Hiraji was born Näthibiî had given birth to six issues, three sons--Sanghaji, Suraji and Sripäla and three daughters, Rambha, Rani, and Vimala Since his very childhood did Hirajt possess lustre, excellent characteristics, and loving nature.
As soon as he entered the fifth year, his father put him to a primary school for practical knowledge, and for religious knowledge he began to acquaint the child with holy persons. By virtue of his sharp intellect, concentration of mind, and thirst for knowledge Hîrāji began to lead a pious life at the age of mere twelve. His relations could easily make out that Hirajt would be a brilliant and learned saint.
Nature smiled at him; and, as luck would have it, after some time, he lost his parents. From this incident did, he realise the worthlessness and transitoriness of transmigratory existence. Meanwhile, his two sisters, Vimala and Rāni, took him away to Patapa, where they lived.
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At the time Pattadhara Sri Vijayadāna Suri was at Pâtaya, Hiraji used to go there daily in order to pay homage to the preceptor and to listen to his sermon As a result he determined take Diksā.
to
He pronounced his desire to his sister at an opportune moment His sister was a wise lady. She neither nodded her head nor shook it At last, however, he convinced her and got initiated on Monday the 2nd of the dark half of the month of Kārttika in V. S. 1596. He was then named "Hiraharsa" Eight other persons too followed the suit.
The preceptor wished him to be skilled in the Science of Logic or Nyaya-sastra Deccan was in those days considered as the land of expert logicians. Hence at the Guru's command Hiraharsa Muni, accompanied by Dharmasagara and Rājavimala, went to Dévagiri or modern Daulatābād. And during his stay there he studied such difficult works on Logic as the "Cintamaņi”.
After his return from Devagiri, he was awarded the status of a Pandita at Näḍālâî (Mar war) in V S 1607 Similarly, in 160s, at the same place did he receive the dignity of a Vācaka or Upadhyāya; and in V. S. 1610 the dignity of an Acarya bestowed upon him at Shirohi which latter occasion was well celebrated by Canga Mehta of Shirohi. Thence was he named Śri Hiravijaya Sûri
was
*After some time when he arrived at Pațaña while on his
* हिन्दुसूर्य महाराणा प्रतापे श्री हीरविजयभूरिने मेवाडमां पधारवा अने धर्मोपदेश देवानी विनंति करतो पत्र लखेलो
स्वस्वश्री मगसुदान म्हाशुमस्थान सरव औपमालाअंक भटारकजि महाराजश्री हीरवजेरिजि चरण कुमला, अणे स्वस्तश्री वजेकटक चांवडरा डेरा सुथाने महाराजाधिराज श्रीराणा प्रतापसिंघजी लो० पगे लागणो बचसो अठारा समाचार भला है आपरा सदा भला छाईजे, आप बडा है पुजणीक सदा करपा राखे जिसु सतह (श्रेष्ठ) रखावेगा अ आपरो पत्र अणा
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wanderings, very expensive hailing ceremony was held there by Samartha Bhanasali, Secretary to Sher Khan, the Governor And after the demise of his preceptor in 1622 V. s the responsibility of protection of the Gaccha fell to his lot
Now in the 16th century of Vikrama political situation in India, and especially in Gujarät, was at sixes and sevens. Almost दनाम्हे आया वही सो रपाकर लषावेगा। श्री बढा हजुररी वगत पदारवो हुवो जीमे अठासुं पाछा पदारवा पालसा अकब्रजोने जेनावादम्हें ग्रानरा पतिबोद दीदो जीरो चमत्यार मोटो बताया जीवहसा (हिंसा) छरकली (चिडिया) तथा नामपषेळ (पक्षी) वेती सो माफ कराई जीरो मोटो उपगार किदो सो श्रीजेनराध्रममे आप असाहीज अदोतकारी अबार कीसे(समय) देखता आपजु फेरवे नहीं आवी पूरव दींदसस्थान अत्रवेद गुजरात मुझ चारु दशाम्हे धरमरो बडो अदोतकार देखाणो, जठा पछे आपरो पदारणो हुओ न्हीं, सो कारण कही वेगा पदारसी, आगे पटापवाना कारणरा दस्तुर माफक आमे हे जी माफक तोल मुरजाद सामो आवो सा बतरेगा श्री बढा हजुररी वषत आपी मुरजाद सामो आवारो कसर पडी मुणो सो काम कारण लेखे भूल रही वेगा जीरो अदेशो नहीं जाणेगा, आगेसु भीमाभाचारीजीने श्री राजम्हें मान्या हे जीरो पटो करदेवाणो जि माफक अरो पगरा भटारषगादीम आवेगा तो पटा माफक मान्ये जावेगा। श्रीहेमाचारजी पेला श्री वडगच्छरा भटारसजीने बडा कारणलं श्रीराजम्हे मान्या, जि माफक आपने आपरा पगरा गादी प्रपाटहवी तपगच्छाराने मान्या जावेगाही सुवाये देशम्हे आपरे गच्छरो देवरो त्था उपासरो वेगा जीरो मुरजाद श्रीराजमु वा दुजा गच्छरी मटारष आवेगा सो राषेगा, श्रीसमरणध्यान देवयात्रा अठे आद करावसी भूलसी नही ने वेगा पदारसी, भवानगी पंचोली गोरो समत १६३५ रा वर्ष आसोज मुद ५ गुरुवार.
- ("राजपुता के जैनवीर.'
१० ३४१-४२)

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every Governor had grown independent of the Central power and used to harass the people much This plight continued even in the subsequent century. The ears of the governors could easily be poisoned and they were accustomed to issuing ordinances at hap-hazard and without the slightest consideration of the consequent plight of the people They annoyed even the saintly persons and even Sri Hîravijya Suri was no exception to it
In course of his wanderings, once the Sûri came to Khambhat, where one Ratnapāla Doshi's three-year-old son Ramaji had been seriously diseased. Ratnapāla, being aware of the preceptor's powers made the following request "O holy lord ! if you rid this little child of mine from all diseases, I shall hand him over to you without hesitation" And, as luck would have it, after the Suri left the place, the child, who was in a hapless condition, became all right
Now, when Śri Hiravijaya Sûri came again to Khambhat, Râmaji was eight years of age Ratnapāla, however, had no intention of keeping his promise. He on the contrary, commenced quarreling with the preceptor, who, therefore let the matter go.
Nevertheless, Ratnapāla continued worrying about the same. So, through influence he informed Shitāb Khān, the Governor of Khambhāt, that Hirāvijaya Siri had a mal intention of initiating by force a child of eight years. Forthwith the Governor issused warrants against Hiravijaya Suri and others Consequently, in order to escape being harassed, the Sūri was obliged to re. main in-cognitio for no less than 23 days.
in V. S. 1630, when Śrî Hiravijaya Sari was at Borsad, a disciple of the sage Karma, Jagamāla by name, came to him complaining that his teacher did not bestow upon him the status of a Vacaka. The Sūri bluntly replied that he might not have proved himself fit for the same before his teacher, and advised him not to Julge into quarrels about the matter.

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Jagamāla, however, would not be pacified so easily, with the result that he was turned out of the Gaccha. This added fuel to the fire, and going to Petlād he poisoned the governor's ears against the Sûri The enraged ruler sent his police-men to arrest the saint. Finding it difficult to perform the task, however, they asked for cavelry aid, which too was immediately sanctioned The Jainas, on the other hand, filled the pockets of the horse-soldiers with coins, which had their magic effect on them and, as a natural consequence, they were turned against Jaga māla himself
All the same, Jagamāla was not a man to give in at this stage He directly approached Emperor Akbar, and, having convinced him by this way or that, got an order to Governor Sāhib Khân But this time too, luck merely laughed at him; and Mānu Kalyāṇa and Mansing, coming to know all this, brought the fact to the Emperor s notice who issued an order against Jagamāla, which was forthwith sent to Gandhara even before the fellow could reach Cujarat. Hence he could do no wrong to the holy sage, and it was only at the request of Emperor Akbar (when once the Suri happened to see him that he was again accepted in the ford of the Gaccha I
Once Śri Hiravijaya Sûri came to Kuñagera (three miles away from Pātan) and stayed there for Căturmása At the time one *Somasundara Ācārya also was there. Paryúsaņa having been over, +Udayaprabha Sûri happened to visit the place He sent a
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*This Somasundara Sūri need not be identified with the 50th Pattadhara who possesses the same name
+ This Udayaprabha Súri seems to have been slack in behaviour, for during the rainy season-the Cāturmāsa-wandering from the village to another is forbidden.

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word to Hîravijaya Sari that he would respect him provided he respected Somasundara Sûri, to which the prceptor returned, "How can it be done by us, when our preceptor has not done
so ?"
At such a reply the mendicants grew envious of the Sürı and reported falsely to Kalā Khân, the Governor of Patan, that Hiravîjaya Suri had stopped the rains ! No man in his senses would ever think such a bluffing as a reality. The Governor, however, did so and sent no less than a hundred horse-inen in order to arrest the preceptor ! This small army surrounded village , but, securing the help of one Tolā Dhămni of Vadávali, Sri Hiravijaya Sûri could make good his escape from Kuņagera and went away to Vadāvali, che soldiers also, after a futile search in Kusagera, followed him to Vadávalı Even there they could not trace the sage and returned detected to Pätan !
To avoid this disturbance the Sūri had to conceal himself under-ground for full three months.
When the Sūri came to Ahmedabad in V S. 1636, somebody again sent a mal-report to the Governor Shihab Khān to the effect that Hira Suri had stopped the very rain 'Shihab Khăn instantly sent forth the Sûri and aked him what the matter was The Suri returned, "What need is there for us to prevent the rains from falling ! For, in absence of rains the people would lose all peace ; and when the masses are not peaceful, how and from what source can we secure quietude ?'
While thus they were talking, a Jaina gentleman of Ahme. dābād, Kuvaraji by name, happened to arrive there, who infor. med the Governor about the spotless thoughts and actions of the Jaina mendicants as also about their self-restraint Thereafter, the Sūri was made free. At this occasion gifts were generous ly distributed among the poor. But while this was going on,

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merchant Kuvaraji happened to exchange harsh terms with some Turk This Turk, after some eight days, poisoned the cars of the magistrate against the Sari 1 he magistrate sought audience with the Governor who, being enraged, sent police-men to arrest the Sūri
The sage was caught from Jhaverivādā While he was being conducted to cristody, a musician called Rāghava and Sri Somasundara interfered and at last secured his freedom The Súri escaped from there all uncovered A Lonkā named Dévaj offered him refuge, and it was only after some days, when the atmosphere became calm, that he came out and commenced his wanderings
He spent the Câturmāsa of V S 1637 at Borsad, and when he wrrived at Khambhat the following year, the caravanleader Udayakarana had on image of Candrapraphu installed at the Sîri's hands on the 13th day of the bright halt of Māgha in V. S 1639 Thereafter Udayakarana led a caravan to Abu and Citod, and this Pilgrimage being over the preceptor came to Gandhara
Now we may see how Śrî Hiravijaya Sari got acquainted with Emperor Akbar
Once when the Emperor was sitting in a portico of his palace he heard the sound of some musical instruments, and when he inquired about the matter his attendents explained that it was all in honour of a Jaina lady, named Campā, who had undertaken a s!X-inonth-fast He also informed him that during such fasts the Jainas were allowed to take nothing else than hot water and that too at day-time
Akabar was wonderstruck at this report He grew suspicious about these six-month fasts He divined, “We Mohammedans undertake one month-fast, but during night we can eat to our entire satisfaction How can one pull on mere water

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for so long a time as six months 1" With an idea of investigation he sent to Câmpă's place Maņgala chaudhari and Kamarsa Khan, who observed her life there and got all doubts cleared by conversing with the pious lady Then they came to the Emperor and reported that there was no exaggeration in what he had come to learn from his attendant. In the end, they added that Campā had told them that all that was due to the potency of their preceptor Hiravijaya Sûri. Naturally, Akabar grew eager to behold such a lustrous sage.
Again after some time Akabar behold a great procession. At his inquiry Todarmal told him that the six-month-penance of the Jaina Lady Canıpā had been over and that the Jainas had arranged the procession to celebrate the happy occasion. The Emperor enquired whether the lady herself was there in the procession and learnt that she was.
Mean-while the procession approached the royal palace and Akabar sent some polite messengers to fetch the holy lady to his palace with due respect. And when he questiones her about her ansterities Cámpā merely reladed to him the prowess of her great preceptor Hiravijaya Suri
This having made his anxious desire to have the privilege of seeing the great Ācarya more ardent, he instantly sent forth two Jaina gentlemen Mānu Kalyāna and Thânsinh Ramaji and asked them to write to Hiravijaya Sūri entreating him to visit the royal palace. He himself wrote to Shihab Khân, the, Governor of Gujarāt, bidding him a send the Stri to him with due veneration and well-come.
Shihab Khan was naturally astonished and confused this command. The moment he went through the order, he recollected the past hindrances put to the Sūri by his own self and grew penitent for the same. But there was then no use crying over spilt milk He sent forth the veteran Jainas of Ahmedābād and revealed the matter to them Consequently some of

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them went to-gether with some leading Jaina citizens of Khambhāt to Gandhāra, where the Sari was then staying. Though pleased at the advent of the leaders of both the cities together, the Suri grew suspicious about the matter.
All of them were away of the trials that the Sûriji had to go through in the past, and none of them could make out the significance of such an instantaeous invitation from the Emperor. The preceptor, who was silent during the discussions, concluded with these words: “Careless about honour and humilitaion, our predecessors used to visit royal-courts for the sake of service to the Paith; and their instructions resulted in the rulers' performing many righteous and pious deeds. The benefit of teaching an emperor is greater than teaching to the millions. Hence ridding your mind of all suspicions and fears, you must consent to my going to the Emperor." And the earnestness and courage of the Sūri were not lost upon the assembly so that all agreed to his opinion.
Thereupon the Ācārya commenced his journey on the 7th day of the dark-half of Mărgasirsa, and after halting at Cancol and Jambaūsr, he crossed the river Mahi and arrived at Vaţadar where the Punjab - caravan was awaiting him to pay respects.
Here a surprising incident occurred. While at night the preceptor was giving in his bed half awake and half asleep, a celestial lady approached him with these words : "Since Akabar loves you much, you need not doubt his sincerity and motives. So please go there and enhance the glory of the Faith preached by Maâvira Swāmin." "So saying, she disappeared even before the Sûri could grasp the situation All the same, he was highly encouraged by the incident, and, extending his journey, he came to Ahmedabad via Sojură, Mátar, Båreja and other places.
At Ahmedabad he was awarded a warm welcome. Poor Shihab Khân dared not come face to face with the holy person
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age. All the same, he had no other alternative but to obey the Emperor's orders. So he invited the Striji to his court and entreated him to accept his gifts comprising diamonds, gold, gems, and the like. The Suriji, on his part, displayed his usual indiffer ent attitude and expounded the peculiar manners and thoughts of Jaina Sådhus who always tried to avoid gold, as well as, woman. And this was not lost upon the Governer, who humbly begged his pardon for the wrongs done to him in the past,
Thereafter he wrote a long letter to the Emperor applauding the preacher's excellent character and virtues,
From Ahmedabad, he came to Patana. Prom there thirty-five Sadhus led by Upadhyaya Vimalaharsa departed earlier, so that they arrived at Fatehpur Sikri whilst the preceptor reached Sangånera. Their apparant mission was to get acquainted with the King's real attitude towards the Suri. Therefore, they approached Thansingh and Manu Kalyana and sought immediate audience with the Emperor. Then they saw Abul Fazal Khan from whom they could learn Akabar's real motive.
When they went to Akabar, the latter showed great love for the former as disciples of Sri Hîravijaya Sūri. He got up from his throne and came out to receive them. When the Upadhyāya conferred " Dharmalabha " upon him, he at once enquired about the Acarya's advent, and learnt that the Sarijihad already commenced his journey and that he would reach there within a short period of time.
When the Strijireached Abhira năbăd, six miles away from Patehpur Sikri Thånsingh and Manu Kalyana arranged for a royal receprion of the preceptor, and on the twelfth day of the dark-half of the month of Jyéstha in V S 1639, the Súriji's entry into fatehpur was highly celebrated.
And just the next day, Ācārya Śri Hiravijaya Suri had the

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first interview with Emperor Akabar. At the time he kept thirteen learned and shrewd sadhus with him. The Emperor and his circle got up to honour them. After the formal querries about health and welfare were over, he requested the Sūriji to go with him in an inner chamber of his drawing-room for further religious discussions. But at the sight of a the carpet spread on the ground, Sri Hiravijaya Suri at once stopped, and at the Emperor's enquing, he returned. We are not allowed to tread upon the carpet."
Wondering at this Akabar informed him that it was quite clean and asked what harm was there in walking over it, when life-less. The preceptor explained that it was incumbant on them, the Sadhus, to observe the gronud before stepping, as well as, sitting.
Naturally the King smiled at this and asking himself what possibility was there of the presence of life in such a clean thing, as he lifted up corner of the carpet a swarm of ants was seen. Wonderstruct at this, the Emperor was nicely impressed at the very first meeting
Then when they were seated on suitable seats, at the conclusion of general instructions Śri HIravijaya Sûri explained to him the real nature of the divinity, a precepter, and piety. Akabar learnt from the discouse that the Acarya was a talented and learned personage. Then he bade to be brought a collection of books that he possessed and besought the preceptor to accept the same. The Surij replied, "We keep only such books with us as can be borne by our own self. We can get the books wher
*Before the arrival of Śri Hiravijaya Sūri, Padmasundaraganl of Nagapuriya Tapagaccha had interviewed the Emperor and having defeated a dissutent in the court had dedicated his books to the king. The same collection of books is being handed over to the teacher.

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ever we go. Further, personal accumulation of books gives rise to mineness. So, we would not accept them"
The Emperor grew more humble to the indifferent nature of the Sūri, but in the end, he presented all of them to him with persistence. The Suri accepted them and said, "It is not desirable to take all the books with us during our wandering. So it will be better to erect a museum of such books" His heart thrilling with rapture, Akabar immediately gave effect to this pious desire.
After some time the Suri came to Agra and stayed there during the Caturmâsa. As the Paryusana holidays drew near, the Jains of Agra thought that, when the Emperor himself highly honoured the preceptor, it would not be out of place to propose to the king the observance of "amari" or non-violence during the Paryuṣaṇa week. And after mutual consultations they approached Emperor Akabar who immediately complied with their request and issued an order for-bidding for eight full days injury to living beings in Āgrā
The Caturmasa being over, the Sari undertook a pilgrimage to Sauripuri, and thence having returned to Agrâ, he again arrived at Fateh Pur Sikri. During this stay he could get more acquainted with the Emperor. He had made friends with Abul Fazal who was a favourite of the king. And both being men of learning, they were most pleased to converse with each other.
Once, while, at the residence of Abul Fazal, they were busy talking about knowledge, the Emperor made his appearance all of a sadden. Abul Fazal praised the preceptor's wonderful kno wledge, and the King, being highly pleased, said." You are

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obliging us by spending your precious time with us. I shall feel more oblied to you, if you bless me with the entrustment of some suitable task.” The Suriji, who considered Abhayadāna-or ridding of all fears-as a great merit, desired all the birds to be freed from cages. And we need not mention that Akaber instan tly fulfilled his desire by effecting release of all beasts and birds
In the course of religious discussions that were continued at the occasion, the Sūri took several opportumtes to explain to them the importance and significance of “abhayadána" In the end, he advised the Emperor to have non-injury observed in his vast empire during the Paryüşara week. The kind King responded to this and he issued an ordinance of " amarı' throughout the empire for complete twelve days (i. e. from the 10th of the dark half of Srāvana to the oth of the bright half of Bhadra. pada ) Five copies ef this declaration were sent to (1) Gujarat and Saurashtra, (2) Delhi, Fatehpur and the round-about area, (3) Ajmer, Nāgpur etc, (4) Malva ahd the Deccan, and (5) Lāhor and Multān, while one copy was handed over to Sri Hiravij. aya Sûri.
During this stay at Fateh Pur Sikm he had several meetings with the Emperor, when, though discourses on variety of subjects he propunded the real nature of Truth. Extremely pleosed, Akabar convened a mammoth meeting where he adorned the the Süri with the title of " Jagadguru" or the Preceptor of the World At the occasion he offered abhayadâna too to several persons.
Once, out of desire to test the guru's power of learning, irbal put a question to him with the King's permission, which led to the following conversation. Birbal--O great preceptor I can Sankara be considered as
possessing attributes ? Hiravijaya Sari-Yes, Sankara does possess attributes.

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Bir--I, on my part, believe that Sankara does not possess
any attribute. Hir --No, it is never possible. Do you consider Sankara
as god Bir--Of course Hir--Will you then tell me whether good is possessed of
knowlege or not? Bir--God is indeed jñanin ! Hir--And what do you mean by the term “jñānin " ? Bir--" Jäänin" means possessed of knowledge" Hır--Well, then, is knowledge a quality ? Bir--Why not ? Sir, it is a quality
Hir--When you consider knowlodge as an attribute, this
conduces you to the logical conclusion that God is possessed of attributes !
that
Bir--O revered yreceptor | I am indeed covinced now
god-Sankara is Saguņa.
During one more interview out of tenderness that arose in Akabar's heart from the undisturbed nectas of the Sucés teachings, hs requested the Sūri with story persistence to demand someth. ing of him. At this the preceptor asked him to cancel the Jajiyā tax as well as the individual tax imposed upon the visition of holy plrces. Naturally the Emperor complied with both these damands.
In this way śrî Hiravijaya Sūri secured here an unexpected success. But he received several letters from Sri Vijayasena Sari entreating him to return to Gujarat. He too did not consider it becoming to stay long at one place. So, when, at an opportune moment, he expressed to the Emperor his desire of leaving the

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place, the latter insisted upon his staying longer. The Sūriji then acquainted him with the real state of things and promised to send to him Sri Vijayasena Sari. At the King's beseachment to keep there some well-read disciple till Śri Vijayasena Sûri's arrival, the Sūri asked Śriji Śânticandra to remain there.
Sri Santicandra also was not an ordinary man Well-versed in various lores, he could produce a desired influence over anybody. He was able to attend to no less than 108 things at a time. Even before his acquaintance with Emperor Akabar, his erudition had astonished many a ruler. He enraptured the Emperor to such an extent as to be able to make him issue orders against life-destroying in every corner of the empire during the month of the king's birth, and on such other days as Sunday, the day on which the sun passes from Sagittarius into Capricornus, and the like. He also composed a fresh poetic piece named Krparasakosa, which described the noble and kind deeds of Emperor Akabar in 128 verses.
Now, as Sri Hiravijaya Sūriset out, the great King Pratapa, the Sun among the Hindus, wrote a letter to him entreating him to visit Mévăd and propound Dharma. This letter, written in old Mevâdi on Thursday, the 5th of the bright-half of Āśvin in V. S. 1635, is a land-mark in the History of the Jaina Religion.
After Śri Santicandra's departure Sri Jagadcandra and Śri Siddhicandra took his place and continued to make the Emperor's religious stand strong and firm. When occasionally Śri Vijayasena Sūri was praised by them, Akabar was reminded of the promised made by Śrī Hiravijaya Sūri. So, he wrote to the Sūriji requesting him to send Sri Vijayasena Sūri to him as promised, and in response to the same, Vijayasena Sūri set out on the 3rd day of the bright half of the month of Margasirsa in 16.9 V. S Wandering through many villages and towns. he, at last, arrived at Lahore on the 12th of the bright half of Jyèstha.
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Within a very short time, Śri Vijayaséna Sari impressed nicely upon the king The anti-Jaina elements, however, could not tolerate all this. and they were busy contriving tricks to sub vert the Sûris prestige and glory.
They told the Emperor that the Jainas did not at all believe in God! As a result, was arranged a debate between the two parties, and the opponents were dimmed by the irrefutable rea sonings, arguments and scriptural evidences advanced by the Sūri, Pleased at this, the Emperor bestowed upon him the title of Suri savai 4
"
The cause of non-violence was exhanced also by Vijayaséna Sūri, who succeeded in getting prohibited injury to the cow, the ox, the buffalo, and such other mute animals, as also acceptance of the wealth of a barren woman.
Śri Hiravjaya Suri, on the other hand, impressed much on the Emperor's Governors like Maharão Suratrāņa, Sultan Habibullah, Azam Khăn, Kâsim Khän, Sultan Murad, some of whom went even to the extent of frank discussions with the holy one on several subjects related to Dharma The Sūriji, in his turn, used to explain to them distinctly the real state of things and the made them perform several religious tasks ensuing from kind attitude towards all sorts of creatures and such other virtues
The preceptor was, at the same time, not at all careless about the monks that constituted the chief limb of the Faith, Quite conscious of the responsibilities that he had to shoulder as the leader of the sect, he established with great efforts, the validity of idol-worship, so that the followers of Loņkâ cast off their false doctrine and returned to the fold of idol-worshippers. The Sage Méghaji of Lonhã sect along with thirty monks, acce pted the religious tenets of the Tapagaccha in V S 1628 which oceasion was highly celebrated in Ahmedabad This Meghaji Rai was hence called Udyotavijaya,

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Many others, of noble families, took initiation under Sri Hiravijaya Sūri, among whom was Jaisāshah, a Nâgori member of the Emperor's court. Such things added luster to the Suri's fame.
Not less than 160 disciples were initiated at the Sūri's own glorious hands. Similarly he had bestowed the title of a Pandita upon 160 persons, and that of an Upadhyâya upon seven ascetics. He led about 2000 male mendicants and 3000 female mendicants Vijayasena Sūri, Śânticandra Upadhyāya. Bhānucandra Upadhyāya, Kalyâna-vijaya Vâcaka, Siddhicandra and Somavijaya were the chief of his disciples.
The Srāvaka devotees of the Sūri too were affluent persons having nice prestige in the State. They were ready to spend lacs of rupees, without the slightest hesitation, at the instance of their venerable preceptor. From his instructions, temples were erected at several places. He got Jina-images installed at such places as Shirohi Sauripur, Āgra, Khambhat, Patana, Ūna, Delvada, Siddhacala and Ahmedabad, and repairs of other Jaina temples also were effected Over and above this, he directed his activities to the direction of renewing the temples pulled down by the Mohammedans.
Wandering though a number of small and big towns he came to Pātapa, whence was started a caravan for the pilgrimage of the holy Siddhacala. Hailed at various places on the way, when this caravan entered Pālitānā, people streaming forth from every direction collected there in a mammoth gatheriug of two hundred thousand, and no less than one thousand ascetics had joined the same.
After this pilgrimage, the preceptor went to Diva, and passed the cãturmâsa of V. S. 1651 at Unā. Here his health having given way, he was not allowed to continue his wanderings any further. As is usual with such personages, despite his devotees,
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persistence, he declined to take any medicine. Vijayaséna Sari was then at Lahore. Dhanavijaya set out for Lahore, but the distance was very vast.
Here, during the Paryūsaņa holidays the holy sage exponnded the Kalpa Sūtra. This also told upon his health, and at last he left this mortal world for a higher one on the eleventh day of the bright-half of Bhadrapada in V. S. 1652, while, of course, in meditation.
Śrt Hiravijayashri's funeral rites were performed and nicely celebrated by the Sangha of Diva and Ūnā. According to Rsabhadása, the night following, persons sleeping in neighbouring farms perceived many a performance on the spot where bis pyre was burnt. Further-more mangoes were seen on the mangotrees in the field (Where his dead body was committed to fire). It was really a curious thing, for, how can one ever behold mangoes in Bhädrapada ? These mangoes were sent to the leading Śrävakas of different cities and to Abul Fazal, as well as, the Emperor.
Despite the Suri's activities embracing various spheres and despite great responsibilities that he had to wield as the leader of the Caccha his firmness and steadiness in righteousness remained all unshattered It will not be out of place here to relate some illustrations to that effect from the Sari's life-story.
Having come once to the Kälupur Uyāsraya in Ahmedabad, the preceptor, at the time of instructing the Śrāvakas, asked their permission for taking his seat on the new stage prepared for him. Astonished at this curions behaviour they answered : «Revered Sire, there is no need of asking as about it. Por, the stage is specially erected for you" To this, the Guru's reply was "Oh I then, it is not suitable for me, since we are not allowed

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to utilize those things that are ecially prepared for us with these words he seated nimself on a wooden plank lying there.
X
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One day a house-holder offered hauchpauch to the Sadhus in their alms, which was eaten solely by the preceptor. And the others had not finished, when the man came running and cried out in a low voice: 'I have committed a great sin today. The hauchpauch that I have offered to you is extremely saline. Excuse me, sir, I beg your pardon". The Sûri had not uttered a single word about the taste of the food !-This is a glowing illustration of his full control over the most mischievous sense-organ, the tongue.
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While at Una he was suffering from a boil on his waist. knowing that any disease was nothing but the result of some sin done in the days gone, he quietly erdured the pain. One day a devout Śrāvaka came to serve the Suri. Unfortunately his finger-ring came in contact with the boil which increased the pain. The preceptor, however, was quite indifferent to this. The next morning Śri Somavijaya came to know of the condition when he observed that the clothes of the Guru were stained with blood. when he expressed his sorrow and concern to the man at fault, the holy sage quietly said "Of what worth is this pain of mine to the great anguish suffered by our predecessors ?"
K
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His devotion to his preceptor was also praiseworthy The command of the Guru was all in all to him. Once he received a letter from Śri Vijaya Dānasuri, in which he was asked to go to him as soon as possible. He immediately started. He had to break his three-day-fast just after one hour. Still he replied to the Śravakas' request that he should not linger even for a moment, as the preceptor had bade him go to him immediately. When at

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his arrival the preceptor asked him why he had come so soon, he expressed his inability for staying any longer when the gum had commanded him to start soon And when Sri Vijaya Dāna Sûri came to know that the devout disciple had set out even before breaking his fast, his joy knew no bounds.
Moreover, his love for virtues deserves special mention. Lacs of Śrāvakaz were at his command; more than two thousand mendicants were under him, he could instruct great kings, and was much honoured even by Emperor Akabar. In spite of all this, he would never fail to praise and bring to light and distinct merit possessed by others.
There was one Amaravijayaji amongst his disciples, who being an austere devotee, was very careful about purity of diet. Even at the end of a fast of three or more days, he would continue the fast in the absence of completely pure food. Naturally the preceptor was highly pleased at this virtue. And once, at the time of meals, he a to Śrî Amaravijaya in a voice quite audible to the others : "Good sir ! please feed me today by your own sweet hands !"
Besides his excellent character, preaching aptitude and mar vellous power of preserving the Qaccha, he was full of selfless-ness. His necessities of life were very very few, The variety of austerities that he undertook made him a great devotee of the Faith.
As regards his literary activities, he is the auther of Śantinātha Rāsa, Dvādaśa-Jina-Vicāra, Mrgāvati-Cauta, Jambůdvipa Prajñapti Tikā, Antariksa Parsvanātha Stava and some other works. But unfortunately we cannot get all of these compositions at present. All the same, the tasks performed by him go to tell much about his learning.
Hiravijayasun was a man of great influential personality.

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The whole of the seventeenth century is marked by his own self and his disciples. Even during his life-time poems, both in Sanskrit and in Gujarati, were composed with himself as the central figure. Indeed did Sri Hîravijayasûri put the morality and worth of the faith on a very high level, and adorned the mansion of religion with the spire of glory. *
39. Sri Vijayasena Sūri. Birth V. S. 1604: Initiation V. S. 1613 : La dita V. S. 1626: Ācārya V. S. 1628 : Demise V. S 1671 Total Life-time 67 yrs.
Said to be the thirty-fifth descendant of King Devad, Sri Vijayasenasûri was born at Nădlãi in Mārvād on the full-moonday of the month of Falguna in V. S. 1604. His father's name was Karmāshāh and his mother's Kodimade, his own original jame being Jesingh. He was initiated, along with his mother, at Surat by Sri Vijaya Dāna Sūri, who immediately after-ward handed him over to Sri Hiravijaya Sūri as a disciple of the latter.
(1) Sürituara ne samrät, (2) Hiravijayasuri Rása, (3) Labhodaya Rasa, (4) Karmacandra Copăi, (5) Krpärasa Kosa, (6) Kham. bhätani tirthamālā, (7) Hiravijayasuri Katha Prabandha, (8) Hira. saubhāgya Kavya, (9) Jagadguru Kavya, (10) Jaina Rāsamalá Part I, (11) Vijaya Prasasti Kävya.
In due course, he grew well-versed in the Scriptures and consequently was awarded the tite of a Pandita at Khambhāta in V. S. 1626. When, after two years in V. S 1628 the status of an Ācávya was bestowed upon him, the occasion was well celebrated by Mülā Sheth and Vipă Părekh.
Many virtues of his able preceptor were observed in him too. In the absence of his gave, who had gone to Fatch Pur
* Vide the following books for more acquaintance with Sri Hiravijaya Suri's life :

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Sikri and other places, he had shouldered the responsibility of guiding and protecting the Caccha accomplished the uplift of the Faith.
Staying in Gujerat he
When his preceptor asked him to go to Emperor Akabar as promised by him before, he at once set out, and visiting Patana and other towns and paying homage to the holy Abu he arrived at Shirohi, where the Suratrâna warmly welcomed him From there again, he started and via Rāṇakpur, Varakāņa and his native place Nadol, came to Ludhiānā, Here he came across Faizy, Abul Fazala's beloved brother, who was held in good esteem even by Emperor Akabar. At an experiment of Aṣṭāva. dhana Faizy was struck with wonder and when he went to Lahore, he applauded Sri Vijyasena Sūri before the Emperor.
The Suri entered Lahore on the twelfth day of the dark half of Jyestha in V. S. 1649, when he was accorded a royal reception by the Emperor himself He too, even as his preceptor, propitiated Akabar by his learning and at his instance the Emperor issued further edicts of kindness
At one occasion the Sūri advised the Emperor to prohibit six things in his Empire and as a result an ordinance was issued to the effect. The six things forbidden by the declaration were: (1) Injury to the cow, (2) Injury to the ox, (3) Injury to a she-buffalo, (4) Injirvy to a he-buffalo, (5) Acceptance of the wealth of a barren woman, and (6) Arresting of lavdators or bards.
The glory of the Suri in the court enraged the Brahmins who decided to undo him by hook or crook, and at an oppor. tune moment they complained to Emperor Akabar that the Jainas neither believed in God nor accepted the Sun-god as a deity and that they even dis-regarded the holy Ganges.
At Akabar's enquiry about this, the Sûri politely said: "We shall discuss the matter in the council so that all may get an

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opportunity to witness it." And when this was arranged, it needs hardly be started that the opponents were completely calmed down by Śri Vijayasenasari he proved himself an irresistible disputant.
Even the Emperor was wonderstruck by the distinct nature of God so vividly sketched by the Suri. He advanced the following verse taken from the sacred treatises of the opponents themselves : “Yam saivāh samupăsate siva iti
brahmeti vedāntino. Bauddha buddha iti pramanapatavah
karmeti mimāṁsakāḥ 1. Arhannityatbh jainasasanararatāḥ
karteti naiyayikan So'yam vo vidadhatu väicchitaphalam
trailokyanatho hariņ 11." Which specifically states that the same Cod or Hari is termed differently by the followers of different religions,
He then put forth the following verse about the acceptance of the Sun as a deity : "Adhāma dhāmadhämedam vayameva svacetasi
1. Yasyāstavyasane prāpte tyajāmo bhojanodake
11" Which refers to the fact that the Jainas do not take anything after the Sun sets.
Finally, as to the holy Ganges, he asked them all to consider the fact that the water of the holy river is invariably used in such sacred rites as installing of Jina images.
When the Emperor observed such marvellons talents in the preceptor, he conferred upon him the title of “Süri-savāî.”
The Suriji had defeated also the Digambara äcārya Bhūsaga with whom a disputation was arranged at Surat.

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Over and above this, he possessed wonderful originality too; and this can be illustrated by the fact that he has assigned some five hundred or seven hundred different senses to the very first verse of the Yogaśastra.
His indifferent nature also invites our praise. Having unque devotion to his preceptor, the moment he learnt about the illness of Śrî Hiravijaya Sūri he set out for ūna and struggled hard to cover up the distance in order to be able to meet him for the last time. As luck would have it, however, he could not be by his revered Guru's side at the time of the latter's demise.
Caring the least for personal glory, he had dedicated his life wholly to the enhancement of the faith.
He had installed nearly four hundred thousand images at a variety of places such as Kāvi, Campâner, Ahmedabad, Khambhat und Pāšaņa. Furthermore, he had got repaired the ruined temples at such holy plaees as Tarangā, Sankheśvara, Siddhacala, Pancāsara, Ranakpur, Ārāsaņa and the like.
have composed Sumitra
Sri Vijayısena Sūri is known to Rasa and Sūktávali.
At the age of sixty-seven years, he expired at Akabarpur near Khambhāt on the eleventh day of the dark half of the month of Jyest in V S. 1671. Or the spot where the funeral rites were performed, a moun mental column was erected by Somaji Shāh of Khambhāt, for which purpose Emperor Jehangir had generously offered ten vighãs of land *
Sūri's life vide
* For a detailed account of Sri Vijayasena the Vijayapraśrsti kävya.

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60 Sri Vijaya Déva Sūri.
Born V. S. 1634
Diksâ V. S. 1643 Pannyāsa Pada V. S. 1655
Sūri Pada V. S. 1656 Pattadhara V. S. 1658 Svarga-gamana V. S 1713.
Acarya Śri Déva Sūri was born on the thirteenth day of the bright-half of Posa mâsa in V. S. 1634. at Idar. He had his Bhagavati Diksã, along with his Mother, at Ahmedābād on the tenth day of bright half of magha masa in V. S. 1643 at the pious hands of Jagad-Guru Acarya Mahārāja Śriman Hira Vijaya Sûrîsvarajı. Acārya Śri Déva Sūriji had his Pannyāsa Pada at Sikandara-pura (near Khambhāt) in 1655. He had his Upadhyaya Pada and Süri Pada (status of an acârya) at Khambhata on the auspicious-fourth (4) day-of the bright-half of Vaisakha of V. S. 1656. With the intention of spending a large sum of money on this lucky day, Shah Sri Malla Sadhu and his brother Soma, wrote Kum Kum-patrikās (invitations on an auspicious occasion) to numerous persons of various towns and villages of Marwâra, Saurāṣṭra, Cutch, Gujerät, Konkana, etc and invited thousands of persons. Seven hundred sådhus and sädhvis also came there. A spacious Mandapa (pavillion) was erected in front of his temple. Acarya Maharaja Śrīmān Vijaya Séna Sūriji gave him Suri Pada on the fourth day of the bright-half of Vaisakha of V. S. 1656, in Siddhi yoga when all other stars were very lucky. It is said Śrî Malla Sadhu and his brother spent about fifty-thousand (50000) rupees at that time, Another wealthy man named Kikā Thakker is said to have spent eight thousand (8000) rupees on the same occasion.
In V. S. 1658, Acārya Śri Déva Sūriji was made the Pattadhara at Pätaga.

Acarya Śri Déva Suri did two pratisthā (installation of images of Jinesvaras) at Ahmedabad, four at Paţaņa, and three nstallation ceremonies at Khambhata. He then stayed for the 22
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four months of the rainy season at his own native place-Idar - People of Idar did a number of festivals in his honour. On seeing the greatness of the Ācārya, King Shree Kalyāna Malla of Idar accompanied by some distinguished scholars came to the Upāshraya for discussion. By the mighty punya ( merit) of the Ācārya, all of them were defeated in debate, and being ashamed, the king and the debators-all of them saying-ah | he is a teacher of teachers'-went away. Then having done the pratiştha installation ceremony) of the image of Tirthankara Bhagavāna Mahdvira Swamiji at Brihat-nagara (Vadanagar ), he lived at Ahmedābād.
At that time, the image of Bhagavāna Sri Risabha Déva at Idar-was desecreted by Mohammedans, and so, a new pratime was prepared and established with due ceremonies by Ācārya Mahärāja Śri Déva Sūriji in the newly built temple on Idar hill.
In V. S. 1673 Bädashāh Salim Shāh Jehāngira-the son of Emperor Akabar, very respectfully invited the Sūriji to Mandava -gadha from Khambhata, and he was astonished on seeing the bodily form, luster, and delivery of speech of the Ācārya Maharaja. At discussion time, Emperor Jehängira asked a number of questions on various religious subjects and becoming greatly pleased with the superior abilities of the Quru Mahārāja, the delighted Emperor saying at the same time that the Ācāryas on the Qadt of Jagad Guru Ācārya Maharaja Śriman Hira Vijaya Sürīśvaraji and of Ācārya Mahārāja Sri Vijaya Sena Suriji should always be such bright gems conferred upon the Ācārya Mahārāja, the honorific title of "Jehāngira Mahā sapā and ordered Indracandra and other Śrāvakas to take the Guru Mahārāja with beating of drums and playing of music by the royal music-band to the Upashraya with great pomp.
The Governor of Bihār was so much impressed with the preaching of Ācārya Maharaja Śri Déva Sūriji that he had a

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Pillar erected in memory of Ācārya Mahārāja Śriman Hira Vijaya Særisvaraji outside the city of Patņa and made a gift of one hundred acre land for its maintenance. The place still exists and it is known as Dádāvādi.
It is said that Dévacanda of Khambhat and Somachand of Gogo, had become gods in Deva-loka after death. Coming to their respective family-members they had instructed them to render service to Acârya Mahārāja Šri Déva-Sûri owing to his highly exemplary virtuous character. Both the families became happy. Kamo Parmara of Ahmedabad and Thanamala of Merată had become very happy on receiving the väsa-kşépa of the Guru Mahārāja.
*An Ordinance from Maha Rāņa Jagatsinhji. Attracted by the widely spreading fame of Ācarya Maharaja Sri Deva Sūriji and the high esteem of Emperor Jahangira for his admirable virtues, Mahärâna Jagatsinhji of Mévada invited the Sarajı to Udéyapura and requested him to preach religious sermons. Ācārya Mahārāja Sri went to Udeyapura and lived there during the Catu-r-misa (four months of the rainy season). Maharana Jagatsinhji was greatly pleased with the Ācārya's preaching. It
The following is the Hindi rendering of an Ordinance issued by the Government of Mahā Rāņā Jagatsinhji of Mévada
उदयपुर के महाराणा जगतसिंहजी ने आचार्य विजयदेवसूरिके उपदेश से प्रतिवर्ष पोष शुदी १० को वरकाणा (गोडवाड) तीर्थपर होनेवाले मेछेमें आगन्तुक यात्रीयों पर से टेक्ष लेना रोक दिया था, और सदैव के लिये इस आशाको एक सिला पर खोदवा कर मन्दिर के दरवाजे के
आगे लगवा दिया था जो अमीतक मोजुद है। राणा जगतसिंह के मषान झाला कल्याणसिंह के निमंत्रण पर उक्त आचार्यने उदयपुर में चातुमांस दिया। चातुर्मास समाप्त होने के वक्त एक रात दलादक महरूमें

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is said that the request for Catu-r-māsa was made on behalf of the Mahārānā, by his prime minister Jhâlâ Kalyâyasinhji. On the close of the rainy season, Ācārya Mahārâja Śri lived for one night in Dala Bädala, Palace and the Mahårāņā made the announcement with regard to the following four subjects.
1. No one is allowed to catch fish or any other living crea.
ture from the Picholā and Udaya Sågara lakes of Udeyapura.
2. There must be a complete stoppage of destruction of ani
mal life on the Coronation Day of the Maharapā.
3. There must be a complete stoppage of destruction of ani
mal life during the month of the Birth of Mahārāņā and
during the Bhādrapada month (September-October) every year. 4. Jaina temples built by Kumbha Raņā on Machinda-durga
should be repaired.
The above-named announcement was carved on a marbleplate and applied to the main door of the temple.
विश्राम किया, तब महाराणा जगतसिंहजी नमस्कार करने को गये, ओर भाचार्य के उपदेश से निम्नलिखित चार बाते स्वीकार करी कि--
___ (क) उदयपुरके पीछोला सरोवर और उदयसागरमें मच्छियो को कोई न पकडे.
(ख) राज्याभिषेकवाछे दिन जीव-हिंसा बन्द । (ग) जन्ममास और भाद्रपद में जीव-हिंसा बन्द ।
(घ) मचीददुर्ग पर राणा कुम्मा द्वारा बनावाये गये जैन चैत्यालयका पुनरुधार.
-(अयोध्याप्रसाद गोयलीय कृत-राजपुतानेके जैनवीर-पृ-३४१).

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Similarly the Governors of Nizâm Hyderabad and other pro vinces were greatly pleased with the preachings of the disciples of Acarya Mahārāja Śrimăn Hira Vijaya Sūriji and they made gifts of land for the building of Padukas (canopies for the footprints) of Acarya Mahārāja Śrīmān Hira Vijaya Sūriśvaraji and of Acarya Śri Déva Sūriji.
At Una in Junagadha State, where Acarya Mahārāja Śrtmân Hira Vijaya Sūriśvarajı died, there are Padukas of the Sûriśvaraji and of chief Acaryas of his samudaya (congregation).
Vijaya Tilaka Sūri.
A visā poravāḍa jaina named Dévaji and his wife Jayavanti had two sons named Rupaji and Rāmji. When Acârya Mahārāja Śri Vijayaśéna Sûriji went to Khambhata for the installation ceremony of images of Tirthankaras in the temple built by Śétha Räjiä-vâjiâ, all the four members of the family viz Dèvaji, his wife Jayavanti, and their two sons Rupaji and Rāmji, took Bhagavati Dikṣā at the pious hands of Acārya Mahārāja Vijaya Séna Sūriji. The two boys were named Ratna Vijaya and Rāma Vijaya respectively. Muni Rāmavijayaji was born in V. S. 1651 and he had his Diksă în V. S. 1662. He was very intelligent. He learnt the Sacred Lore in a short time. He was made a Pannyāsa in V. S. 1663.
After the demise of Acarya Mahārāja Vijaya Séna Sûriji, there arose quarrels and petty broils in Tapa-gaccha. Pattadhara Acarya Déva Sūriji was very liberal-minded. He showed partiality towards newly-formed Sâgara Gaccha Other Sadhus of the samudaya (congregation) did not like the idea. To lower the reputation, of Acarya Śri Déva Suriji, some of the Sadhus headed by Upadhyaya Somavijaya Gaņi, Upadhyāya Bhānucandra Capi and others, gave âcārya pada (status of an acarya) to Pannyasa Ramvijayaji, with the vasakṣépa (benediction) from Bhattaraka Vijaya Sūnder Sūriji of Vaḍa Gagccha, at Shirohi ir

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V. S. 1673. and appointed him on the Gâdi of Acārya Mahārāja Vijaya Séna Sûriji with the name of Vijaya Tilaka Sûri.
It so happened that Vijaya Tilaka Suri died in V. S. 1676. and Vijaya Ananda Suri was appointed as the Pattadhara on the Clădi of Acarya Maharaja Śrī Vijaya Séna Sūriji in place of Vijaya Tilaka Sūri.
Vijaya Ananda Sūri
A Porwaḍa Jaina named Shah Śrivanta Chauhāņa of Rohagäma in Mārwâr had a son named Kâla born by his wife named Sanagari, on the eighth day of the bright-half of the month of Śravana of V. S. 1642. Kala Kumara had Diksâ from Śripuja Varasingaji of Lonka Gaccha.
Kala Kumara, then, took Bhagavati Dikṣâ, along with his father, mother, brother, and sister, at Shirohi on Maha sud 6. of V. S. 1657 at the pious hands of Jagat Guru Acārya Śrīmān Hira Vijaya Sûriśvaraji, and he was named Kamala Vijaya. He was taught Scriptural Knowledge by Upadhyaya Somavijaya Gagi. Acarya Mahârâja Śrî Vijaya Séna Sâriji had given him Pannyâsa-pada. He was given Sūri-pada (staus of an acārya ) in V. S. 1676 at Shirohi by Acârya Vijaya Tilaka Sūri and named Vijaya Ananda Sûri. He meditated on Gautama Mantra. He had done pilgrimage to Maksıjı, Antarikṣajı, Tārangāji, Abūji and other sacred places. By his preaching, Sanghvi Amba and his brother Mehâjali took a caravan sangha to Satrunjaya Giri via Brahmagavâdā, Ābu, Târangâ, Sankhesvara, Gogo, Givnāra. It was through his advice that about sixty-one old temples of Shirohi, Nādulâi, Brāhmaṇa-vādā and other places were repaired. He died at Akabar-purâ near Khambhâta in V. S. 1711,
Formation of New Gacchas.
By the creation of new âcâryas in the place of existing ones already appointed by the catu-r-vidha Sangha, a great split was

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produced in Tapă Caccha The followers of Ācārya Déva Sūri were known as followers of the Déva Sūră Caccha and the followers of Ācārya Ananda Sûri were called followers of Āpanda Süra or Apa Súra accha. A third division was formed by the giving of Acârya Pada to Upadhyāya Raja Sagara.
Ācārya Rāja Sāgara Suri
Acārya Raja Sāgara was the younger brother and disciple of Upadhyaya Nėmisagaraji. -a disciple of Labdhi Sāgaraji, a chief disciple of Mahopadhyaya Sri Dharma Sāgaraji. He was born in V. S. 1637. He had his Diksā with Upadhiya Néma Sågarji He was named Mukti Sagara. He was made a Pannyasa in V. S. 1665.
Nagara Sheth Sāntidas Sheth-the well known ancestor of the present Nagara Sheth Family of Ahmedabad was very wealthy and most prominent among the Jains of Gujerat at that time. He had great influence with Emperor Jehängira and Emperor Shāhajahāna. It is said that Emperor Shahajahāna was very respectfully addressing him as his own maternal uncle.
Now, Nagara Sheth śāntidas requested Ācārya Maharaja Vijaya Séna Sūriji that his Guru Mukti Sagaraji be made an Upadhyaya but his request was rejected under the plea that the creation of more Upādhyāyas will lower the value of Upadhyaya Pada in public estimation.
Upadhyāya Néma Sägarji accompanied Ācārya Maharaja Déva Sariji to Mändava-gadha when the latter was invited there by Emperor Jehāngira. Ācārya Mahāraja Déva Sûriji was awarded the sitle of Jehāngira Maha Tapā' and Upādhyāya Nema Sägarfi was named 'Jagajipakà' by Emperor Jebangira in V. S. 1674. Upādhyāya Nema Sågarji died at Mändavgadha in V, S. 1674.
Mukti Sagaraji the disciple of Upadhyāya was made a Pannyāsa in V. S. 1665. Pannyasa Mukti Sagarji was made an

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Upadhyaya by the Vasakşèpa from Ācārya Maharaja Sri Deva Suriji in V. S. 1679 and in V. S 1680 he was made an Ācārya by Nagara Sheth Säntidas Sheth in the temple of Tirthankara Bhagavāna Mahavira Swămiji (popularly known as Nagara Sheth nā Mahävira ) built by the Nagara Sheth Family in Ratan Pole at Ahmedabād and named Acârya Rāja Sagara.
A fourth divison was made by the Vimala Gacca started in V. S. 1749
A fifth division was created by Kriya Uddhara ( reformation of religious rites ) done by Pannyāsa Satya-Vijayaji Gagi under the name of Samvégi Gaccha.
After the demise of Acarya Maharaja Sri Vijayasena Sariji, there were thus five divisions in Tapà Caccha. They are:1 One formed by the followers of Ācārya Māhärāja Deva
Sûriji known as Déva Sara Gaccha.
2 The second formed by the followers of Ācarya Ananda
Suriji known as Ananda Süra or Aņasura Gaccha. 3 The third formed by Acârya Rāja Sagara Suri known as
Sāgara Gacca in V. S. 1686.
4. The fourth division was made by Vimala Gaccha in
1749.
V. S.
5
The fifth division known as Samvegi Gaccha created by Pannyâsa Satya Vijayaji Gani.
The above-named divisions are not so markedly visible now but they have done much harm to the Jaina Community. Recently also, there has been created much confusion and party spirit with petty quarrels and mutual rivalry caused by a different interpretation of a very minor tenet

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their attendant petty quarrels with regard to different interpretatious about a very minor text in connection with Tithi (auspicious days of the month, promulgated by certain Ācāryas. It has done much greater harm to the Jaina community than any or all of the abovenamed Gacchas
The Jaina Sanghas of Mālvā and Deccan did Mahotsava (festivals); also Ācârya Mahārāja Sri Déva Suriji was respected more by Emperor Jehanger than what Ācārya Mahārāja Jagad Guru Sriman Hira Vijaya Suriji was by Emperor Akbar
Guru Mahārāja then went to Diva Bunder in Saurastra and requested by one Portuguese Governor, he lived there for two rainy seasons. Then, he went to Navă Nagara (Jam Nagara) and leading a number of devout persons to the Right Path, he went ts satrunjaya Giri for pilgrimage. He passed the four months of the rainy season at Khambhāt. Then at Sabali, Guru Mahārāja did the difficult austerity of Sûri Mantra for three months with due ceremony, and he remained there during the four months of the rainy season. He did two pratisthās (inst-, allation ceremonies) and coming to Idara he did three pratisthās (inastallation ceremonies) Then coming to Arăśana and other scred places with a large Sangha, he went to Posinā Nagara, and did the work of installation ceremony of images of Tirthankras in five temples repaired at great cost by the Jainas. Then, he installed the main image at Ārâsana Tirtha. The Guru Mahärāja then went to Idara at the request of king Kalyana Malla of Idara and he appointed Vijaya Simha Susı as his successor on the sixth day of the bright half of Vaisakha V S. 1681 and Sha Sanaju spent a large sum of money during the festival.
Becoming pleased with the festivities, King Kalyana Malla of Idara invited Ācārya Mahāraja Sriman Déva Sūriji to mount Raṇamalla Cocki and having done religious discussion, the king requested the Guru Mahārāja to perform the installation ceremony of the image of a Tirthankara in a temple built by himself,
23

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The temple exists there, even at present. At the end of the rainy season, Ācāry Mahārāja Śri Déva Sūriji accompanied by a number of people went to Mount Ābu for a pilgrimage at the request of the Sangha of Mārwăr, and coming to Shirohi he stayed there during the four months of the rainy season At that time, the Sanghas ot Jāvāla-pura and other neighbouring towns came there for darśana and they spent much wealth in his honour. Some followers of Lumpaka-mata did much harm to the Jaina Sangha by desecrating their images at Sādadi A few Śrāyaks of Sadadi went to the Guru Mahārāja at Shifora, for help as they were greatly harassed. Acārya Mahārāja Sri Déva Suriji im nediate ly sent some well-versed learned Sådhus to Sadadi for discussion with the followers of Lumpaka-mata why were defeated in debate. Then, going to Udeya-pura, Ācārya Maharāja Déva Suriji defeated the followers of the Lumpā-mata in the assembly of the court of Mahārāņā Śri Karna Simha of Méwåda and by the proclamation read in the public places of Sādadi that the followers, of the Tapa Gaccha were trust-worthy; those of the Lumpă are not so', under the signature of the Mahārāja, the Jaina Sangh was much praised.
Then, Curu Mahārāja was invited to Jālore-durga by Jaya Malla-the Prime Minister of Śri Gajasimhaji of Jodhapura,' and he did the installation ceremony of Tirthankaras in three temples at Suvarņa-giri with great pomp. He stayed at Jalore for the rainy season of the year The Guru Mahārāja was respected as much as the Jagad Guru Hémacandrācârya Surīśvara was respected by King Kumārapāla
With regard to austerities, Acârya Mahārāja Śri Deva Sūriji resembled Dhanya Anagara; with regard to good fortune he was the embodiment of the new Vāsudeva; with regard to religious meditation and difficult yogic kriyā, he resembled Sriman Bhadra-bahu Swāmın; and with regard to abstinence from passions and from food capable of increasing passions, the Guru Mahārâja resenibled Sri Māna-déva Sūri by avoiding to accept

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food and drink-materials from the house of his devout Śravakas.
Having possessed excellent qualities of heart and Soul, and being endowed with great scholarship and oratory, Ācārya Mahā. rāja Śri Déva Sūriji, received hearty reception wherever he went. Guru Mahārāja had done installation ceremonies of numerous images of Tirthankaras at Ujjaia in Mālvā, at Bijāpura, Burbānapura in Deccan, at Bhuja Nagara in Cu'ch, at Javālapura, Maidnīpura in Māruār and he gave Pandita Pada and Upādhyāya Pada to numerous Sadhus He had pleased numerous Hindu and Mohammedan kings by his excellent preaching, and had received Proclamations of Exemption from cruelly to Animals in their respective states,
Ācārya Mahārāja Śri Déva Sūr ji had appointed Ācārya Vijaya Sūri as his successor, but as he died in V. S 1709 during his life-time, the Pattadhara Pada was offered to Pannyāsa Satya Vijayaji. But as he declined, Ācārya Vijaya Prabha Sûri was appointed as the next Pattadhara in v. s. 1710 Ācārya Mahārāj Sri Déva Sûriji went to Svarga at Unā on Ašādha suda 11th, early morning with a three-days' fasting in V. S. 1713. An excellent stupa (monumental canopy ) was erected by Bhaqašaiî Rāyachand at the place of cremation near sea-shore at Unā in Saurastra.
01 Sri Vijaya Simha Sūri. Birth V S. 1644 Upadhyāya Pada V S. 1673. Diksā V S. 1654 Sarı Pada V. S. 1682.
Oswāla Nathamalash, and his wife Nãyakadé of Medată had five sons named i. Jetho 2. Jaso. 3 Keśavaji. 4. Karmacanda 5. Kapurchand Keśavaji had his Diksā when he was very young. He was named Kirti Vijaya. Karma-Canda was born on Sunday, the second day of the bright half of Pālguna in V.S 1644. Sheth Nathamala Shà, his wife Nāyakade, Karamchand, and Kapurchand took Bhāgavatî Diksā at the pious hands of Ācārya

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Maharaja Śriman Vijaya Séna Sûriji on the second day of the bright half of Māhā Mâsa of V S. 1654. Karmcanda was named Kanaka Vijaya. In V S. 1670 he was given Pannyâsa Pada and in V. S. 1673 he was given Upadhyāya Pada by Ācārya Maharaja Śri Vijaya Séna Sūriji at Patana He was given Súri Pada ( status of an Ācārya) at Idara on the second day of the bright half of Māhā Mâsa of V. S 1681
In V S 1684 a great festival was observed and both the Acaryas moved about together. Acärya Vijaya Simha Sūri possessed great oratorial powers and his speech was sweet. The entire populace was attracted towards him. The Mahā-Rāga Jagat Simhji of Méwäd had become his special devotee. We know that Maha-Rāņā Jagat Simhi had prohibited the collection of customs-revenue of the large congregation of people held every year at Varakāņā by the preaching of Acàrya Mahärāja Śri Déva Suriji during his stay at Vindhya Nagara for the four months of the rainy season, and that he had made a proclamation regarding the prohibition of injury to lower animals in co nnection with four items during his stay at Udeyapura during the four months of the rainy season.
Now in V. S. 1699 Mahă Răņā Jagat Sirih'i of Méwad invited Ãcārya Mahārāja Sri Déva Sūriji to Udéyapura, kept him there during the four months of the rainy season, and at the end of the rainy season, the Mahā Rāņa prohibited the killing of animals on the fourteenth day of the fortnight, every month. Besides this, the Maha Rāņā worshipped the image of Sri Rışabha Déva Bhagavāna in the temple at Udeyapūra By the preaching of the Guru Mahāraja, the Mahā Rāņā Jagat Simhji of Me wâd prohibited the killing of fishes and other aquatic animals in the sea near Zinzuwädâ in Saurastra.
Upadhyāya Kirti Vijayaji and Acārya Vijaya Simha Sūriji were brothers, and therefore, there was great affection between

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their disciples, Upādhyāya Vinaya Vijayaji and Pannyāsa SatyaVijayaji Panr.yāsa Satya Vijayaji was the chief disciple of Ācārya Vijaya Sinha Sūrijl
Ācārya Mahârâja Śrı Vijay a Simha Sūriji was like the Kali Kala Sarvajna Ācārya Mahārāja Srîmān Hemcandracārya Sūri, very popular among non-jains. The other disciple of Ācārya Śri Vijaya Simha Sariji was Udaya Vijayaji, who composed · Sri Pāla Răsa at Kisangadha in V. S. 1728.
Ācārya Vijaya Simha Sûriji, who was appointed as a pattadhara by Ācārya Mahārāja Śrî Déva Suriji, died at Navāpura near Rajapura at Ahmedabad on the second day of the bright half of Āsāda of V S 1709 during his preceptor's life-time Acārya Mahărâja Śri Déva Sūriji was anxious about his future successor.
It is said :-One day while meditating on Sûri Mantra, Ācārya Mahārāja Sri Déva Suriji seriously thought about his future successor as a Pattadhara When the Guru Mahāraja was thus busy with austerity and religious meditation, a presiding god appeared before him and with a bow, he told him 'Swâmin ! The Diksā of your future successor has not yet taken place. Your are long-lived. Why should there be any anxiety for it now ? I am fit to be remembered with little austerity. At that time, I shall come and inform you'. Saying so, the god disappeared.
After some time, knowing the appropriate time of appointing his successor the Guru Maharāja went to Gandhārapura and comrrenced religious meditation there. Immediately the god appeared and told him :-Śwāmin ! You should appoint Pandita Śri Vira Vijaya who is a treasure-house of good luck;'who is an ocean of knowledge; who is blameless; who is the limit of virtuous qualities of good conduct; who is a benefactor of the world; who is excellent among human beings like Śri Krişna;

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who is highly devotional like Shiva, who is destitute of desire; who is wise and gentle by birth, who is possessed of pure intention like the Teacher of the gods; and who is the most prominent among gods There will be greater respect and prosperity.' With these words, the god disappeared The highly serene Guru Mahāraja becoming firm in the foretelling of the god by some auspicious omens narrated by people, invited at the request of the Sangha of Ahmedabad headed by Shah Ratanchand, hundreds of devotees from the Sanghas of Khambhät, Pátana, Ahmedabad, Surat and other places to Gandhāra Bunder and on the auspicious day of the bright half of the month of Vaisakh of V S. 1710, at a very luckly moment, amid the beating of drums and playing of various musical instruments, Ācārya Mahārāja Sriman Déva Sūriji appointed him Pattadhara in the presence of thousands of persons assembled there in the big pavilion ercted for the purpose in front of the temple of Tirthankara Bhagavāna Šri Mahävira Swamiji.
At that time, Śri Vardhamāna son of Sädhu Śri Akhai-along with his own mother narned Sahiba-devi spent a large sum of money in distributing a silver dish and clothes to every person who was there. Pannyåsa Vira Vijaya was named Sri Vijaya Prabha Sūri He did many pilgrimages to Śri Satrunjaya Tîrtha with great pomp in company with big caravans
Ācārya Śrí Vijaya Simha Sūri died on the second day of the bright-half of the month of Asādha Māsa at Navapura in the suburb of Ahmedabād in V. S, 1208
62 Śrî Vijaya Prabha Súri
Birth V, S. 1677 Diksă V S. 1686
Pannyasa Pada V. S. 1701 Sūri Pada V. S 1710.
Svarga gamana V. S, 1749,
He was born on the eleventh day of the bright half of

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Măgh masa in V. S. 1677 at Manoharapura in Cutch, His fat. her's name was Siva-ganı of Goságotra. His mother was Bhanumati. He had his Diksā iz VS 1686. He was named Vira Vijayaji and had his Pannyāsa Pada in V.S 1701. Ācārya Mahāraja Sriman Déva Sûrijt had given him Sūri pada at Gandhāra Bunder in V. S. 1710, and he was made a Bhaffâraka at Una in Saurāstra in V. S 1713. He was named Acarya Vijaya Prabha Sari The travelling of Sådhus in Shirohi district was stopped for two years, but the news of the freedom of such vihára ( moving about ), were received on the day of his Bhattarata Pada.
We have seen that Ācārya Prabha Sari received Sûri Pada at Gandhāra Bunder in V. S 1710 at the hands of Ācārya Mahärāja Srimân Déya Suriji, and that he was made his future successor,
Soo after his Suri Pada, Ācārya Prabha Sûri accompanied Ācārya Mahārāja Sri Déva Sûriji, to Surat and having stayed there during the four months of the rainy season, both of them went to Rāja Nagara ( Ahmedabad ) and lived there for the rainy season Shâ Sura Ratan Surasa Dhanji celebrated the Vandanaka Mahotsava of Acârya Vijaya Prabha Sûri and spent a large sum of money. The newly created Ācārya was seated on a high platform and Ācārya Mahârâja Sri Déva Sūriji and the entire Sañgha of Ahmedābād did respectful salutation to him.
In company with Ācārya Mahăraja Sri Déva Suriji, he went to Saurästra in V. S. 1713 and lived there for ten years rende. ring much service to the Guru Mahărâja, In V S. 1715, V. S. 1717, and in V. S. 1720 there was famine in Saurastra and Gujerat, and Ācārya Maharaja did much to relieve the miseries of the sulfering humanity during those critical days
Acărya Prabha Sûri, then, came to Gujerat in V. S. 1722 and lived there for three rainy seasons. In V. S 1726 he went

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to Udéyapura. He did installation ceremony of images of Tirthankaras in a new temple built by Jivă Jăvariā at great cost Hav. ing lived for two rainy seasons there, Ācārya Mahārāja went to Mârwär. At Nāgor Nagara, the Ācārya Maharāja appointed śrî Vijaya Ratna Sūri as his successor in V S. 1732, and having enlightened numerons individuals in the Right Path, Acârya Maharaja Śri Vijaya Prabha Sûri lived at Pātaņa in V S 1739 for the four months of the rainy season, at the request of the Sangha of Gujerat
Ācārya Mahārāja Vijaya Prabha, Sūri died at Unā in V. S. 1749.
Śri Vijaya Ratna Sūri Birth V. S. 1711
Suri Pada V. S 1732 Dikşà V. S. 1717
Bhattaraka V. S. 1750 Pannyāsa Pada V. S 1726.
Shã Hîrashā of Palanpur otherwise known as Jain Kåntipura, and his wife Hirādévi had three sons named | Nânji 2. Viraji and 3. Jetho.
Jétho was born in V. S. 1711. When Sanghvi Hirasha died in v. S. 1716, Hirā-dévi took her three sons to a pilgrimage to Satrunjaya-giri and Girnar
In V. S 1717. Hirâdévî along with her three sons, took Bhägavati Diksa from Ācārya Mahārāja Vijaya Prabha Sūri who was at Girnāra. The boys were named. Jnāna-vijaya 2. Vimalavijaya and 3. Jita-vijaya respectively.
Jita-vijaya was very intelligent. He was committing to memory 360 verses in one day. He was given Pannyasa Pada in in V. S 1726 He was given Sūri Pada ( status of an Ācārya ) at Någor on Sunday the sixth day of the dark half of the month of Māhā of V. S 1732 and he was named Vijaya Ratna Sūri

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end appointed as his Pattadhara In V S. 1750 Ācarya Vijaya Ratna Sūri was made a Bhattāraka
Ācārya Vijaya Ratna Sūri defeated his adversary in a discussion in the court of Rio Khumāna Simha, of Vāgada in Cutch. Rão Khumâna Simha was greatly pleased by the cleverness in successfully carrying on discussions on the part of Ācārya Vijaya Ratna Sūri and by the Suri's. Aşthavadhana (natural gift of attending to eight different events happening simultaneously ). The qneen of Rao Khumāna Simhji joyfully respected the Ācārya Mahārāja by preparing an auspicious svastika i of precious pearls
It so happened that a Sannyāsin at Ahmedābād had eloped with a boy The governor of Ahmedabad-Subā Ājama Shah prohibited the entry of any Sannāyāsin or Pasir into Ahmedabad and he did not allow any such mendicant to live there. Acarya Vijaya Ratna Sūrt prevailed upon the Sùba to revoke the arder. He then gave Upādhyāya Pada to his own brother Vimala Vijayaji.
In V S. 1764 Māhā Sud 6 the Mahārānā Amarasihji was greatly pleased by the preaching of Ācārya Vijaya Ratna Sori A vădi (debator) froir Kasi was defealed in discussion Maharāņā put a stop to killing of animals at some places and passed orders for the remission of some taxes and irregularities.
In V S. 1770 Acarya Sri Vijaya Ratna Sūrt lived at Jodhapura during the rainy season. King Ajitasimha of Jodhapur was much pleased by his excellent preaching.
At Médată city Rānā Sangrăma Sıhịt was greatly pleased by the preaching of the Ācārya Mahārāja. A Jaina Upăshraya was confiscated and converted into a Masjid. It was re-gained by the efforts of the Quru Mahārāja and transformed into an Upāshraya
On the light day of the bright half of Bhadrapada V. S. 1773 Acarya Vijaya Kşama Sûri was appointed as his Pattadhara
24

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and on the Second day of the dark half of Bhadrapada V. S. 1773 Acārya Sri Vijaya Ratna Sori died at Udepadura. The Sarigha of Udeyapura had a State (monumental canopy ) built on the place of his cremation.
Upadhāya Kirti Vijaya Gani.
Upadhyāya Kirtivijayaji was a prominert person of the age in which he lived-He had his Diksä at the blessed hands of Jagad Quru Ācārya Mahärja Srî Hira Vijaya Sûrijt at Ahmedabad in V. S. 1631. At that time eighteen persons had taken Dikşå along with him. Soma Vijaya and Kirtivijaya were brothers. Both took dikşā on the same day. A third person named Dhana Vijaya was one of the party. He had composed a Commentary on Sri Adhyatma Kalpa-druma written by Sri Muni Sundar Sūri,
Form his young age, Upadhyāya Kirtivijayaji was a well-versed eminent man. He was very clever in Grammar. Hs was un-assailable in the the Science of Scientific Reasoning. He was always willing to do benevolent actions. He was an ocean of indifference to worldly objects. He was the author of a learned work named Vicāra Ratnākara which is a proof of his vast knowledge.
He was the Guru( preceptor ) of Pandit Vinaya Vijayaji Gani.
Pannyåsa Sri Satya Vijaya Gani.
He was born at Gadalu-grāma in Malwă in V. S. 1680; father's name was Viracandra and his mother's name was Viramadevi. His other name was Sivaraja, dva-rāja had Diksă in V.S. 1694 when he was Fourteen years old. He was given Pannyāsa Pada in V. S. 1759 at Sojat in Marwar.
Pannyäsa Satya Vijaya Gani was a disciple of Acarya Vijaya Simha Sürijl. He was highly self-restrained and intent on pure religious rites. He was distressed to see much slackness towards religious observances among Sadhus, and so, he requested permişsion from his Quru Mahārāja, Acarya Vijaya Şimha Sūriji. to

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do the work ef Reforming the Church. He was very auxious to develope sincere renouncement and eagerness for difficult austeries, and to remove petty quarrels and disagreements caused by the new Gacchas. Knowing Pannyāsa Satya Vijayaji to be the fit person, Acārya Maharaja Vijaya Simha Sūriji permitted him to do the work of re-juvinating Kriyās (religious rites ). Pannāyāsa Satya Vijayjia was very resolute, painstaking, and very strict in carefully performing religious rites in accordance with the instructions prescribed by the Oniniscients.
Pannyāsa Satya Vijayaji commenced the work in right earnest. About seventeen Sådhus joined him in the work of reformation. He travelled over various countries preaching the True Doctrine. For a number of years, Pannyāsa Satya Vijayji Gani did excellent work. The influence of the highly satisfactory work done by Pannyāsa Satya Vijayji Gani is felt even to day. His fellowers were styled Samvegi. He had adopted an apparel of light yellow colour for his ascetics to distinguish them from the white-clad Sādhus.
It is said-Having worked for a number of years in the Reformation of the Jaina Church, Pannyāsa Satya Vijayaji Gapi lived for several years with the great yogin Sri Ananda Gnanaji in Vana-vāsa (forest life ). He did difficult penances and severe austerities. When he became debilitated with old age, he went to Anahilla-pura Pāšana.
Pannyāsa Satya Vijayaji Gani died at Pataņa in V. S. 1756 when he was eighty-two (82) years old.
Pannyasa Satya Vijayaji Gani did all this work of reformation during the life-time of his Guru ( preceptor ) Ācārya Vijaya Simha Sūriji. Besides the fact that Pandit Satya Vijayaji was a disciple of Acārya Maharaj Sri Vijaya Simha Sūriji, and that he was given Pannyåsa Pada in V. S. 1729. by Ācārya Maharaja

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Śri Vijaya Prabha Sûri, twenty years after the death of his Guru (in 1709), shows conclusively that Pannyâsa Satya Vijayaji Gaņi must have kept up very good relations with Acarya Maharaja Śri Vijaya Prabha Sūriji and the Samudaya (Congregation of Sadhus).
Upadhyaya Vinaya Vijayaji.
Upadhyaya Vinaya Vijayajı was the disciple of Upadhyāya Kirti Vijayaji whom he praises at numerous places in the works and poems written by him. He was very tranquil by nature and he was prefectly indifferent to worldly objects
Upadhyaya Sri Vinaoa Vijayaji has written a number of books.
They are
Sanskrit
on
1. Commentary named Subodhika Tîka ( भी कल्पसूत्र - सुबोधिकाटीका (V. S. 1666 ).
2. Loka Prakāśa ( Dravya Loka-Ksétra Loka-Käla loka and Bhāva loka) (लोक प्रकाश - द्रव्यलोक-क्षेत्रलोक- काललोक-भावलोक) (V S. 1708).
Śri Kalpa Sutra
3. Haima-laghu-prakriyā (togafmur ) (V. S. 1710) 4. Naya-karņikâ (for) V S 1701
5. Indu-dūta (igga)
5. Santa-Sudhârasa ( viagara ) V. S. 1723 6. Sat-trimsat Jalpa sangrah (azfavaszyÁUT) 7. Arhan Namaskara Stotra (anesiceda) 8. Jinasahasra Nama Stotra ( जिन सहस्रनामस्तोत्र)
Gujerati
9. Sūrya-pura Caitya Paripāti (grünuafcast) (V. S. 1619) 10. Ananda Lékha (ariq) V. S. 1697.
11. Vijaya Déva Sūri Lékha (fasatcafide ) V S. 1705
12. Upamiti Bhava Prapanca Stavana (fufa xa núan zaan ) V. S. 1776.

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13 Pattavali Sajjhâya (gasamra) V. S. 1712
14. Panca Samavâya (Kāraṇa) Stavana (PMT (FILM) EABA) V. S. 1732
15. Coviśī Stavana (चोवीशी स्तवन) खोवोशी वीशीसंग्रह - अमदावाद 16 Visi Stavana (disiaqa) V, S 1725.
17 Punya-prakāṣa (Ārādhana Stavaṇa) (qoяID-ACJA EAan) V S. 1729
18. Vinaya Vilasa (fazufagia) V S. 1730
19 Bhagavati sūtra ni Sajhaya (wлaâîqıṁ aga) V. S 1720 20. Ambela ni Sajjhāya आंबेलनी सज्झाय)
21. Śri Adijina Vinati (eft entfafaa fanfa)
22. Saḍ Avasyaka (Pratıkramana) Stavana qtus (afa540 स्तवन )
23. Caityavandana Śrî Simandhara Vitaraga ákat fac
स्तवन.
24. Sri Sripala Rājā no Rāsa (ì xìqaamà ca) V. S. 1738.
Upadhyaya Vinaya Vijayajı died at Randér near Surat in V. S 1731. When Upadhyaya Vinaya Vijayaji died his last work Śri Śri Pālā Rājā no Răsa' was un-finished. Out of the 1250 Gāthās (verses) of the work, 748 verses had been written by Upadhyaya Vinaya Vijayajî himself, and the remaining 502 verses were written by Upadhyāya Śri Yasovijayajı-The work came to be written under the conjoint authorship of the two Upadhyayas It seems Upadhyāya Vinaya Vijayajı must have, on his deathbed, requested Upadhyaya Śri Yaso-vijayaj to finish up the work.
Maha Yogi Sri Anandaghanaji.
Śri Anandaghanaji was a great Jaina Yogin of the Eighteenth century. He was an eminent philospher. He has written one hundred and eight (108) Padas (hymns) on various qualities of the Soul and twenty-four euologies in praise of the twenty-four Tirthankaras of the Jains He had taken Bhagavati Diksā from some Sadhu of Tapa Gaccha-His name was Labhānandaji (

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frat). He was perfectly dispassionate and he always busy in acquiring knowledge about the Supreme Soul He was naturally calm and perfectly free from desires He was always desirous of accepting Truth with an impartial eye He had read many sacred Works of Swetambcr und Digambar authors He was doing the daily religious rites strictly in accordance with the code of Rules of Tapa Gaccha Remaining entirely free from petty broils and party-spirit of various Gacchas, Srimad Anandaghanji was always endeavouring after purity of the Soul During his ascetic lite Srimad had contact with sådhus of many Gacchas. He had studied the Jaira Āgamas and he was clever in the Science of Reasoning and in Rhetoric. e avoided captious argumentation, frutless discussion, irrelevant talks, and unnecessary association with house-holders.
Srimad Anandaghanaji was living in the eighteenth century. The following are the names of his contemporaries viz 1. Ācārya Maharāja Sri Vijaya Déva Sūriji 2. Ācāryā Mahārāja Sri Vijaya Prabha Sūri 3 Ācārya Śri Vijaya Ratna Sūri, Upadhyaya Vinaya Vijayaji, Sakalacandaji Upadhyāya, Upadhyâya Sri Yasovijayaji, Pannyâsa Sri Satya Vijayajı, Upādhyāya Sri Mâna Vijayaji, Sri Jnāna Vimala Sűri, and Sri Lāvaṇya-vijaya Gani, Kavi Prémānanda was also his contemporary.
Śrimad Anandaghanaji was not willing to follow the advice of of Śrâvaka house-holders and thus make his ascetic life blame. worthy. Immediately after doing his routine daily Pratikramana and others religious rites, he would invariably make himself busy with reading, thinking, repetition, solution of doubts etc. It was his personal experience that a Sadhu should always re. main in the samudaya (congregation) and make himself familiar with the conventional usage of various kinds from the Great Teachers. He believed that Ācāryas and Upadhyāyas are the leaders and protectors of the Jaina Religion, and all the Sådhus should pass their ascetic life under their supervision. However

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devoted a Sadhu may be to religious meditation and Yogic kriyâs, he should always obey the orders of the chief Ācārya or Upadhyāya of the samudāya. He never said or did anything that was against Āgamas (Scriptures) or acāras ( religious practices ). He was desirous of doing Käyotsarga (renunciation of body in reli gious meditation) in solitary caves or burial grounds like ancient sages, and so, he was remaining in religious meditation at the Upashraya at night.
It is heard that at a town in Gujerāt, where Srimad Anandaghanaji had gone for reading Paryus'aņa Vyākhyānas there was an ordinary usage that a vyākhyāna should commence after a certain sheth came to the Upashraya... The whole assembly was there but the sheth did not come When Srimad began the reading of the vyakhyāna, the mother of the sheth toid him that he should not read the vyakhyāna until her son came. Śrimad waited for some time for him, but the sheth did not come as he was under the impression that the Sådhu will not begin the reading. When after a number of calls, the sheth did not come, Srimad after some time asked the audience who replied let us wait for the sheth. He will feel offended. Now śrīmad Anandaghanaji thought .-The reading of Paryuşana Vyakhgånas should be done at the appropriate time prescribed by the Ãgamas. The question is whether I should obey the rulings of the Āgamas or whether I should be acted by the freaks of a house-holder ? Instead of waseing the time of the assembly Srimad began the reading of the Vyākhyāna with the result that the sheth came to the Upāshraya and scolded the Maharāja for his audacity to begin the reading of the vyakhyana without his presence-Siimad Anandaghanaji replid-These Paryusana vyakhyānas must be read at the appropriate time prescribed by the Āgamas. I must not disregard these rules. I cannot obey such silly orders of a house-holder-The sheth angrily said :-No one can read vyākhyānas during my absence-If any one wants to stay in the Upåshraya he must obey the order. Srimad Ānandaghanaji finished the vyakhyâna and went away to his Quru.

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Srimad Anandaghanaji came to the determination of making himself busy with the study of the nature and attributes of the Soul, and with religious menditation With his Gurus permission, he took only a very few articles of daily use with him, and he began to move about to different villages and towns. He was very often seen in religious meditation in some deserted delepitated houses or on some burning-grounds or engaged in discussions with some Sannyâsis, Bâvâs or yogins in their ashrams Srimad Anandaghanaji had kept up the apparel of a Jaina sadhu and that he was sincerely following the religious rites of Tapa Gacchh is amply proved by the testimony of numerous Jaina Sādhus and house-holders who had seen him.
When the highly intelligent and well-versed student of Jaina Āgamas-Nyaya Visārada Uphādhyāya Mahārāja Sriman Yasovijayaji was on a journey to Mount Ābu, he knew that Mahayogin Śrimad Anandaghanaji was living in a small village near-by, Upadhyâyaji had commenced sermons on Adhyatma. Many gravakas and Sädhus used to come for vyākhyāna-The news of the excellent scholarship of the Upadhyāyaji Maharaja spread far and wide Śrimad Arandaghanaji heard it also
One day, Śrimad Anandaghanaji went to the vyakhyana and silently took his seat along with some yogins who were sitting. The entire audience was much pleased. All the people were greatly rejoiced, but there was only one sådhu in torn-out with. ered clothes, on whose face there was no sign of joy. Upadhyāyaji inquired from the Sadhu whether he liked the subject or not. The sādhu replied that Upādhyāji had slight cleverness in the subject When asked to give out his own name, the Sadhu indicated that he was Ānandaghana.
Upādhyay Mahāraja was greatly pleased Śrimad Ānandaghanaji was pressingly requested to explain the meaning of the verse he was preaching, and he took three hours in making clear the meaning of the verse. Upadhyâyaji Maharāja and the whole

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audience consisting of Sadhus, Sadhvis, and Srāvakas were imme. nsely rejoiced. One day while returning from the temple at Dilwada, Mount Abu, Upadhyāyaji Mahāraj Śri Yasovijayaji had a desire to meet Śrimad Anandaghanaji. He inquired from a Bâvâ where he might be. The Bava told Upadhyayaji Maharaja that he had seen him going to the adjoining cave on the mountain Upadhyayaji Maharaja went to the cave and saw that Srimad Anandaghanaji was coming out from the cave Both embraced each other with great joy
Upadhyāya Śri Sakalacandra Gapi
He was a contemporary of Upadhyaya Mahārāja Śri Yaso Vijayaji He is the auther of a number of works (1) Mrigavati Akhyâna (mat mena) 2 Väsu-pujya Jina Puṇya-prakāśa Răsa (वासुपूज्यजिनपुण्यप्रकाश रास), 3. Sadhu-vandana ( साधुवंदना) 4 Sattara Bhédi Puja (càdıymı) 5, Oka-visa Parakari Pūja (quiter प्रकारीपूजा) 6. Bāra Bhavanā Sajjhāya ( बार भावना सज्झाय ) Vira-vardhana jina-veli (cadafaaddì) 8 Ganadhara-vada Stavana ( गणधरवादस्तवन ) 9. Sadhu Kalpa-latā ( साधुकल्पलता ) 10. Mahavira Hincastavana (fe aan) 11 Risabha samata saralată stavana (ÆTH AĦA Atsar zaga) 12. Divālī stavana ( दीवालीस्तवन 13 Kumata Dosa Vinati to Simandhara Swâmi. (Amar zaifoà goatia fanfa) 14, Deväňandā svādhyāya देवानंद स्वाध्याय) 15 Pratisthā Kalpa प्रतिष्ठाकलूप ) etc
Upadhyāya Śri Śānti Candra Gaņi
Upadhyāya Śrî Śanti Candra Gaņi defeated Bhūsaņa ( a Digambara debator) at the court of the king Narayan of Idara He had composed jambu-Dviga Prajnapti-and Prameya Ratna Manjusā Tika-He was instrumental in leading Emperor Akbar to the Path of Mercy towards animals during his stay with the Emperor. He was very learned.
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194 Nyaya Visarada Upadhyaya Yasovijayaji
Birth-V. S 1650 Dikså -V S. 1688 Upādhyāya Pada V. S.
Nyâya Visārada Pada 1703 Svarga Gamana V. S 745.
Upādhyāya Yasovijayaji was born in V. S 1650. His name was Jasvanta. He and his brother Padma simha had their Bhagavati Diksā at Anahıllapura Pãtana in V. S 1688 at the pious hands of Paņạita Naya Vijayaji- Jasavanta was named Yasovijaya. His vadı diksâ ( confirmatory dîksā ) took place at the hands of Ācārya Sri Vijaya Dana Sûriji
In V. S. 1699 Yašovijayaji did Asta Avadhāna (a feat of remembering the result of eight events taking place simultane. ously) at Rājanagara ( Ahmedabad ) At that time sheth Dhanaji sura requested Paņdit Nayavijayaji that if Yasovijayaji is sent to Kashi for the study of sad Darsana, he would turn out to be a profound scholar like Ācārya Mahārāja Śrîmad Hemacandrācārya Sūriji, as he is very intelligent. On Pandit Nayavijayaji saying that it was a question of money, Sheth Dhanji Sūrā promosed to give two thousand dinārs for the purpose. Pandit Nayavija yaji took Yasovijayajı to Käsî and placed him for study under an eminent Tārkika Kula Guru who had seven hundred pupils under him. The tuition-fee was fixed as one rupee every day Yašovijayaji studied under his Tärkika Guru for three years At the end of three years' study, Yaśovijayaji utterly defeated a Sannyāsin in public discussion at Kāśi He was, thereupori, awarded the honorific title of Nyâya Viśārada. Pandit Nayaviyaji then took Yasovijayaji Maharāja to Āgrâ for the study of higher problems of Nyaya philosophy, where he studied for four years At the time of leaving Kashi, Yasovijayajı Mahārāja told his Tārkika Kula Guru to come to Gujerat if he was in need of financial help. Thus Yasovijayaji Maharaja and his Guru Pandit Nayavijayaji lived at Kashi from V. S. 1700-V S 1702 and from V. S. 1703-1706 at Āgrā during the period of study They, then, came to Gujerāt.

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It is said that Upadhyâya Vinaya Vijayaji was, at one time, living at Khambhāt during the four months of the rainy season. Khambhat was at that time a very properous sea-port of Quje. rāt. The Śrävakas were wealthy and they had perfect faith in the Guru and the Religion of the Jineśvaras There were many Brāhmin Paņdits at Khambhät. They used to come to the vya. khyana of Upadhyâya Vinaya Vijayaji and hold discussions on various topics Upadhyāyaji was not able to give regular vyākhyānas, and the Śrāvakas who were daily coming there for hearing the preaching, being unable to get the preaching, were greatly annoyed. They requested Upadhyāya Mahāraja Śrī Yasovi jayaji to come to Khambhật and to find out a suitable remedy, Upadhyāya Mahārāja Sri Yaśovijayajı came to Khambhāt, and found out a trick, Having composed a verse full of many Labials, he applied the verse written on a piece of paper to the main door of the Upāshraya, with the condition that he who is able to recite the verse correctly in such a way that red pigment applied to his lower lip, must not touch his upper lip. Being unable to accomplish the feat successfully, the Brāhmins. went away. Being requested to do the feat himself, Upādhyâya Yatovijayaji applied red pigınent to his lower lip and fluently recited the verse correctly without his lower lip touching the upper one, as he was habituated to do it. Brāhmins were disappointed. Notwithstanding their defeat, the Brahmins, requested Yošovijayaji for a public discussion in the King's Court there On Yofovijayaji Mahārāja consenting to do it, it was mutually agreed that if Yašovijayaji was defeated, he would abandon his ascetic apparei as a Jaina Sadhu, and accept Brāhmin Dharma.
If the Brähmins were defeated, five hundred Brahmins should accept Jaina Dharma. The terms of agreement were inscribed on a piece of copper-plate The discussion commended.
Upadhyāya Yatovijayaji was called upon to put forward the Pūrva Paksa. He commenced the work in fluent Sanskrit with numerous logical arguments in favour of his Thesis. The argu

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mentation lasted for one day, two days, three days and so on. The Brāhmins were convinced that Upadhyāya Yaśovijayaji was a profound scholar of Saç Darsana and a very intelligent man extremely difficult to be defeated in discussion. Accepting their defeat, they requested Upadhyāya Mahārāja to close up the Pūrva Pakşa. As stipulated in the agreement, five hundred Brāhmins accepted Jainism
It is said — Upadhyāya Vinaya Vijayajı and Upadhyāya Yosovijayaji were living at Khambhät during the four months of the rainy season, one year. Upadhyāya Yaśovijayaji was giving vyākhyānas. At that time, the Tärkika Kula Guru of Upadhyāya Yasovijayaji under whom he had studied at Kashi for three years, happened to come to Khambhāt as he was hard-pressed for money.
On seeing his Tärkika Guru coming into the Upāshraya, Upadhyaya Mahāraja Yasovijayaji at once got down from his raised-up seat and sat down on the floor. Hundreds of persons had assembled there to hear the vyāklıyāna but they were astonished to know why he had taken his seat down on the floor. On a question from a leader of the community, Upadhyâya Yaso. vijayaji said:– My vidya-guru through whose grace I have been able to deliver vyākhyānas before you, has come here and it is out of respect for him that I have got down from my seat. The entire Sangha of Khambhat was very favourably influenced. A subscription list for a sum to be given to the Tarkika Guru was made and an amount of rupees seventy thousand rupees was handed over to the Curu. The prompt response of giving over such a large sum of money to the Tärkika Guru of Upadhyāya Yasovijayaji Mahārāja is clearly indicative of the Guru Bhakti (devotion) towards Upādhyâyajı Mahäraja on the part of Sangha of Khambhat.
Upadhyaya Yašovijayaji Mahārāja was a very prolific writer. There is not a single subject of importance on which he may

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not have written. The works written by Upadhyāya Yaśovijayaji Mahāraja are as follow.--
Sanskrit - 1. Adhyātmopadésa (AOTATTET) 2. Adhyātma- sāra ( TEHET) 3. Adhyātmopanişad (FEOFATQfarte) 4. Adhyatma -mata khandana Vrittî OFFA ragat 5. Adhyatma-mata Pariksâ Vaitti 57 RAATTEęsit 6. Alankára Cūdâ maņi Vritti riafuafor 7. Asta-sahasri Vritti geceleyfa 8. Anékänta Vyavasthā 15851 FT
9. Ātma-Khyati punifa 10. Ādi Jina Stavanam auferraraga 11. Ārädhaka Viradhaka Catu-r-bhangi arifaceng for 12. Upadesa Rahasya Vritti उपदेशरहस्यवृत्ती 13. Aindria Stuti Vritti decorata 14. Karma Prakriti Vritti ragan 15. Kävya Prakāśa Vritti 518496ruefa 16 Kûpa Dristânta Fratra 17. Guru Tatva Nirnaya Vritti gaaraladroafer 18. Chanda Cūdamaņi Vritti 3-4xecraferacer 19. Jaina Tarka Paribhasā $49-TATTI 20. Tattvartha Vritti generator 21. Tattva Loka Vritti Translategra 22. Tattva Vivéka amefa 23. Tri Sūtryaloka Vidhi festist fifafer 24. Dravyāloka atat 25. Dvadašāra Nāya Cakroddhāra Vruti TTUR Horator 26. Dvā.trimsad Dvâtrimsikā Vrittı amfitear forecta 27, Déva Dharma Pariks& magát 28. Dharma Parikçã Vritti Torrefa

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29. Dharma Sangraha Tippanakam eingegani 30 Naya Pradipa wagato 31. Nayopadeśa Vritti ITTF 32. Nyayakhandana Khanda Khadyam न्यायखण्डनखण्डखाद्यम् 33. Nyayāloka Panca Nirgranthi न्यायालोकपञ्चनिन्थि 34 Patanjala Yoga Sūtra Caturtha Pada Vritti arast as.
चतुर्थपादवृत्ति 35 Parama Jyoti Panca Vimsatiks tasutfajafáufas 36 Parmâtmā Vimsatikâ qacarfáufat 37. Pratimā Sthapana Nyâya saareggarita 38 Pratima Sataka Vritti gfaarnaafa 39. Mangala Vāda Af*419 40. Marga śuddhi arilyf 41. Yati Dina Caryâ ufafeagraf 42. Yati Laksana Samuccaya यतिलक्षणसमुच्चय 43 Yoga Vimsika Vritti योगविशिकावृत्ति 44. Vicāra Bindu ferendfire 45 Vidhi Vāda farsang 46 Vira Stava Nritti oferagare 47. Védānta Virqaya atau afavia 48. Vairagya Kalpa Latā apungsar 49. Samācāri Prakarapa Vruti समाचारीप्रकरणवृत्ति 50. Syädvāda Manjūsä FIIETAS 51. Siddhānta Tarka Pariskāra ferretera afronte 52. Siddhānta Manjarī Vritti fateh trefa 53. Sri dodi Parsva Natha Stotra श्री गोडोपार्श्वनाथस्तोत्र 54. Śri Sankheśvara Pars'va Natha Stotram sft gemacaroare
स्तोत्रम् 55. Sri Sami Parsva Natha Stotram श्री समीपाश्वनाथस्तोत्रम् 56. Stotra Sangraha Fatrag 57. Satha Prakaranam Torture

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199 58. Sodasa Prakarara Vritti पोषप्रकरणवृत्ति 59. Jnāna Bindu afara 60. Jnanärņava Tarifa 61. Jnana Sara Vritti शानसारवृत्ती 63. Naya Rahasyam TOTTEETH 64. Bhāsa Rahasyam 1644 65. Syādvāda Rahasyam FullTETURI 66. Pramā Rahasyan Tarif 67. Dhātu Sangraha spre iad V. S. 1662. 68. Loka Nälikā arfe Fit
Il Qujeräti 69 Adhyatma Mata Pariksā Stabaka AZTERASA Treau 70. Anandaghana Stuti Astaka lahedal 71. Upadésa Mäla ya NATOT 72. Jasa Vilasa wa fete 73. Jambu Swămi Rāsa wratre 74. Tattvârtha Sutra Stabaka azeiten 75 Dravya Guņa Paryāya Rāsa Tathā Stabaka gurgalerie
तथा स्तबक 76 Digpata Corāsi Bola fracattatata 77. Pance Pormesihi Gita पञ्चपरमेष्टिगीता 78. Brahma (lītā apoftar 79. Loka Nali tatha Stabaka at antas au (V. S. 1665) 80. Vicāra Biudu tathā stabaka fanfire FTC 81. Sri Pala Rasa Antyabhaga श्री पालरासमन्त्यभाग 82. Samādhi Sataka watatas 83 Samatā Sataka gharnas 84. Samudra Vahana Samvada खमुद्रवहाणसंवाद 85 Samyaktva Copāi gratiam 86 Sādhu Vandana Mala Figánator 87 Jnana Sāra Stabaka Trentaa 88. Kumati Khandana Stavana gafarrera

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200 90 Trana Covişi mulatsi 91. Visi raft 92. Dasamata Stavana FTATUT 93. Naya Carbhita Santt Jina stavana नयगर्मिवशान्तीजिनस्तवन 94. Niscaya Vyavahāra Garabhita Stavana farmauernfaarfrau 95. Parsva Nātha Stavana Dvik Opatu fraala 96 Mahavira Stavana महावीरस्वधन 97 Mauna Ekadasi Stavana मौनएकादशीस्तवन 98 Vira Hundi Stavana वीरहुंडीस्तवन 99. Sri Simandhara Caityavandana श्री सीमंधर चैत्यवंदन 101. Śrt Simandhara Vinati ft stattfafa 102 Śrī Simandhara Swămi Brihad Stavana ft Short Fireft
बृहद्स्त वन 103. Āvasyaka Stavana 1999 FT
IJI Svādhyaya Granthas 104. Añga Upānga Svădhyâya seyirerur 105. Adhara Papa Sthanaka Svādhyāya अढारपापस्थानकवाध्याय 106. Amrita Veli saat 107. Ātha Dristi sefy 108 Atma Prabodha आत्मप्रबोध 109. Upasama Śréni 399 for 110. Catada Padata ni Svādhyāya चताडपडतानीस्वाध्याय 111. Căra Ahāra altaErC 112. Jnāna Kriya maishani 113. Paặca Maha Vrata BhăvanẼ Tin Tức Gt 114. Pānca Ku-guru para 115 Pratikramana Garbha Hetu gfaxRuraa 116. Pratimā Sthāpanā sfarcurgar 117 Yati Dharma Batrisi afadafat 118. Sthāpanā Kalpa FelFight 119. Su-guru yg 120. Samyama Śréņi stof

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121 Samakita nā Saḍasatha Bola ni Sajjhaya enfiam «CAT बोलनी सज्ज्ञाय.
122. Hariyali हरियाली
123. Hita Śiksā fgafarem
Upadhyāya Mahārāja Śri Yasovijayaji Gaņi died at Darbha. vati (Dabhoi) in V. S 1745. There is a Pādukā (a canopy with Foot-prints) erected at the place of his cremation at Dabhoi.
He had the under-mentioned Disciples.
Upadhyaya Śri Yasovijayaji, Śri Hema Vijaya P. Guna Vijaya Dayā Vij. Maya V. Mani V. Manek V.
P. Kesara Vijaya P. Vinita Vijaya Deva Vijaya Gani
Blrth V. S. 1694 Diksǎ V. S 1708 Pannyasa Pada 1727
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Śrimad Jñâna Vimala Sûrīji

Sumati Vijaya Uttama Vijaya
He was the son of Vasavaji of Srimala in Märwär. He was born in V. S. 1694. His mother's name was Kanakavati. His own name was Nathumalaji. From his boyhood, he was intelligent, bold and calm He was greatly praised by his preceptor. A Pandit Sri Dhiravimalaji had come to Śrimāla Nagara. Nathumalaji had his Bhagavati Diksā at Śrīmāla in V. S 1702 at the pious hands of Pandit Dhiravimalaji when he was only eight years old. He was named Nayavimalaji. For a number of years Nayavimalaji studied hard, and he became well-versed in the Agamas. He had studied under Kavi-râja Amritvimalajı and under Kavi-rāja Śri Pandit Méruvimalaji and he beame proficient in Vyakarana (Grammar), Nyāya (logic), Kavya (Poetry) and Jyotiṣa (Astronomy) He was also practising austerities and religious meditation.
Becoming pleased with the study, pure religious rites, and
Acharya Pada, V. S. 1738. Demise V. S. 1782.
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eminent qualities of forbearance and tranquility, of Nayavimalaji, the delighted Acārya Maharaja Sri Vijaya Prabha Sūrisvaraji adorned him with Pannyasa Pada at Ghanèrava Nagara on the tenth day of the bright-half of the month of Māhā in V. S. 1727.
It so happened that when one day Ācārya Maharaja Śrī Vijaya Prabha Sūriji was sitting in the temple of Tirthankara Bhagavana Šri Rişabha Déva Swāmi, along with his coterie of Sadhus, for Caitya Vandana (obeisance to the image of the Tirthankara), Pandit Nayavimalaji along with his disciples, also came into the temple and began Caitya-Vandana with a number of verses composed extempore by himself. The pilgrims and the Sadhus were very favourably impressed Ācārya Mahārāja Śri Vijaya Prabha Sūriji praising the superior scholarship of Pannyasa Nayavimalaji said:-01 Even today, the Jaina Dharma is victorious simply because of the existence of such irudite poets in it. Addressing Nayavimala Gaçi, Ācārya Maharaja said:- great poet! It is impolite to call you Nayavimala.
You being a treasure-house of Right Knowledge, you really deserve to be an Ācārya, and it can be no exaggeration in style ing you as Jnāga Vimala Säri. Paņdit Nayavimalaji very polotely said:-0 Bhagavan 1 If there is any superior quality in me, it is all due to the grace of your venerable self-Ācārya Mahārāja then requested Pandit Nayavimalaji to come nearer to him and recite a Caitya-vandana. Pandit Nayavimalaji again politely repli. ed that a Sthavira Ācārya like himself was really fit to recite a Caltya-vandana in an assembly.
Besides, on seeing some visible signs of uneasiness among some of his own sådhus the Acarya Mahārāja admonishingly told them :- Worthy Persons ! No doubt I am respected because I am a sthavīra Ācārya, but looking to scholarship and other admirable virtues of Pandit Nayavimalaji, I am extremely glad to notice that he possesses the excellent qualities which I do not possess,

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Do not delude yourself into finding out others' faults. Always be careful in making your-sell familiar with the virtuous attributes of great persons".
Respectfully obeying the order of Ācārya Maharaja Śri Vijaya Prabha Sūriji, Pandit Nayavimalaji commenced the Caitya-vandana containing a number of verses consisting of three quarter-verses composed extempore by himself and the fourth quarter-verse as a quarter-verse from Bhaktămara Stotra. The entire composition was recited in a pleasing sweet, melodious voice. All the pilgrims and the Sädhus were greatly delighted and they loudly praised the poetical genius of Pandit Nayavimalaji.
In V.S 1739, Guru Déva Pandit Sri Dhiravimalaji Mahārāja died.
After the death of his Gurt Maharaja, whenever Pandit Nayavimalaji gave Bhāgavati Diksa to any person, he generally used to have the Vaţi Diksa (confirmatory Dīkşa) of that person at the hands of Ācārya Mahārajā Sri Vijaya Prabha Såriji.
In V. S. 1747. by the order of Ācārya Mahārāja Sri Vijaya Prabha Sūriji Panạit Nayavimalaji came to Anahillapura Pătapa and he was appointed on the 5th day of bright-half of Falguna mása V. S. 1747, to do kriyoddbāraka ( work of Reformation ) among Sadhus who had become slack in observing religious pra. ctices. He journeyed to various towns and villages on his mission and did very useful work.
Ācārya Pada Some Sādhus approached Ācarya Mahārāja Sri Vijaya Prabha Suriji and requested him that Pandit Nayavimalaji being learned and very critical about religious ceremonies, should be given Ācārya Pada ( status of an Acārya ).
Journeying from Anahillapura Pataga Ācārya, Mahārāja came to Sandésară a village near Patana and under orders from Ācārya Maharaj, Ācārya Sri Mahima Sāgara Suriji gave Acārya

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Pada (status of Ācārya) to Pandit Nayavimala Gagi on Thursday the fifth day of the bright-half of Falguņa Māsa of V. S. 1748 and named him as Ācārya Śri Jnāna-vimala Soriji. Sheth Någaji Pārékha spent a large sum of money in celebrating the festival of the Suri Pada.
Śrimad Ācārya Mahārāja Śri Jnāna-vimala Sūriji gradually became well-known among the Jaina Community of India and also among Non-jains by his superior knowledge and austerities. He did his vihāra (journeying) in Gujerat, Mārwara and Saurastra.
When, however, Ācārya Mahārāja Śri Jnāna-vimala Suriji went to Surat in V. S. 1777 he was accorded great reception by the millionairs and the general public of Sürat. He lived there during the four months of the rainy season, and instructed the people in the Path of the Jaina Religion. There was great austerity and numerous vow-takings. At the close of the rainy season, Acărya Maharāja Sri Jnâna-vimala Sûriji and his disciples accompanied a Sangha (a pilgrim-caravan ) to Siddhācalaji (Mount Satrunjaya) in Saurāstra headed by Sheth Premaji Părékha of Surat. There were thirty-five thousand (35000) pilgrims and three hundred (300) Sadhus and Sadhvis in the Sangha Sanghvi Sétha Prémaji Paréka had an excellent Jaina temple built on Siddhicalaji at a great cost. The installation ceremonies of images of Tirthaikaras in that temple were performed by Ãcărya Maharaja Sri Jnana-vimala Sūriji amid great pomp. Even during his old age, Ācārya Mahāraja Šri Jnāna-vimala Sūriji had done Navvānu Játra (going up and down ninety-nine times) on the Satrunjaya Giri. Besides, the Guru Maharaja had gone on a pilgrimage to Mount Girnara. Mount Abu, Taranga Hill and various other sacred places and he had the installation ceremonies of images of Tirtharkaras at a number of places,
The vihara of Ācārya Maharaja Śrī Jnāna-vimala Suriji was generally limited to Khambhat, Surat, Rājanagar (Ahmedabad )

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Pataņa, Radhanapura, Sādaļi, Ghanérāva, Jávala, Shirohi, Palitāna, Junagadha, Gujerat, Malwă etc.
Journeying through various villages and towns Ācārya Maharāja Sri Jnäna-vimala Sūriji came to Khambhāt in V S 1782. He had unique reception on a very grand scale from the people of Khambhat He stayed there for a few days. He had a intense desire to go on a pilgrimage to Siddhicala Giri (Satrunjaya Giri) in Saurästra but he could not undertake the journey as there was fear of harassment from enemy-forces of the neighbouring kingdoms. Consequently, the Guru Maharāja lived at Khambhät during the four months ef the rainy season. There he gave Pannyasa Pada and Upadhyāya Pada to several of his disciples.
During the four months of the rainy season, the body of Ācārya Mahārāja Sri Jrāna-vimala Sūriji became greatly enfeebled and emaciated owing to old age. Many persons, males and females took vows to spend large sums of money for setting free, fishes, crabs, and other aquatic living beings from the shares of fishers or deer, stags, antelopes etc. from the cluches of hunters or for setting free other animals from the hands of butchers and a majority of them took vows to observe one, two three or a number of fasts, or samayikas or Pauşadha vratas.
Guru Maharaja saw that his end in this life was near and so he took a vow of abstinence from food and drink. On the fourth day of the dark-half of Asvin Mása (ĀSo Māsa) of V. S. 1782 Ācārya Mahārāja Śri Jnāna-vimala Sūriji died at Khambhat. Thousands of persons attended his cremation ceremony. For forty days commencing from the day of his death, there was a strict prohibition of killing any animals, and fishers, hunters butchers etc. were strictly forbidden by the Jaina Sangha to kill any living being, and others were enjoined not to do sinful acts.
Ācārya Mahārāja Śri Jnāna-vimala Sûriji has written a number of books. They are :

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1 Nara Bhava Dristanta Upanayamala नरभवदृष्टांत उपनयमाला. 2. Sadhu Vandana Rasa साधुवंदन रास.
3 Jambhū Swāmi no Rasa जंबूस्वामिनो रास
206
4. Ranasimha Rajarsi no Rāsa रणसिंहराजर्षिनो रास.
5. Navā Tattva no Balavabodha नवतत्वनो बालावबोध. 6. Śramaņa Sutra Balavabodha
SITE.
7. Sāḍa Trapaso Gàthā no Bālavabodhan saat mant बालावबोध
8. Praśna Dvātrimśika Svopajna Bālavabodha afi स्वोपs बालावबोध
9. Sri Pala Carita Sanskrit Padya श्रीपालचरित्र संस्कृत पद्य. 10 Daśa Dristanta ni Sajjhāya दशदृष्टांतनी सज्झाय.
11. Stavana Sajjhāyas Stuti स्तवन सझाय स्तुति.
12. Praṣṇa Vyakarana Vritti a satsco gfa.
13 Samsara Davanala Stuti Vritti संसार दावानल स्तुति वृचि.
14. Bāra Vrata no Răsa raat nie.
15. Rohini Aśokacandra no Rasa रोहिनी अशोक चंद्रमो रास. 16. Divali Kalpa Bālavbodha दोवाली कल्प बालावबोध.
17. Anandaghana Covisi Bālavabodhra मानंदघन बोवीसी बालाव बोध. 18 Trapa Bhasya Bālāvabodha
SIECTA
19. Adhyātina Kalpa Druma Bālavabodha अध्यात्मकल्पद्रुमबाल निबोध. 20. Paksika Sūtra Balavabodha पाक्षिकसूत्र बालावबोध.
21 Yoga Dristi ni Sajjhāya योगदृष्टिनी सज्झाय.
22. Sri Candra Kévali no Rāsa ir
23 Śrî Santinātha and Parsva Ntaha no Kalasa sit ame भने पार्श्वनाथनो कलश.
24. Stavanas Sajjhayas Padas etc.
It is heard that Ācārya Mahārājā Śrī Jnāna-vimala Sūriji has composed numerous stavanas (hymns) in praise of Siddhācala Giri (Śatrunjaya Giri) in Saurâṣṭra.
Birth V. S. 1707
Dikså V S. 1719 Upadhyaya Pada V. S 1731

dat aa.
Acārya Vijaya Māna Sūri
Suri Pada V. S. 1736. Bhattaraka Pada V. S. 1742 Death. V. S. 1770.
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Acarya Vijaya Mâna Suri was born at Buhr ânapur in Deccan in V. S. 1707. His father was Pirvad Vagjishā and his mother's name was Vimalāde. His own name was Mohan. He had his Bhagavati Dikṣā from Pannyânsa Śāntivijaya-a pupil of Acarya Vijaya Ananda Suri-along with his elder brother Indraji in V. S. 1719 at Malapura. He was named Mâna-vijaya. He was given Upadhyāya Paḍa on the third day of the bright half of Vaisakh in V. S. 1731. He composed Dharma Sangraha at the earnest request of Srimāli Sheth Säntidas Maniya of Ahmedābād. The excellent work 'Dharma Sangraha' had been arranged and corrected by Mahopadhyaya Mahārājas Śri Yasovijayaji and corrected by Mahopadhyaya Śri Lavanya vijayaji. He had Sūri Pada (status of an Acarya) at Shirohi on the thirteenth day of the brighthalf of Mahā māsa of V S, 1735 at the hands of Acārya Śri Vijaya Raja Sûriji Bhattaraka Pada was given to him on the fourteenth day of the dark-half of Pälguṇa māsa of V. S 1742 at Nada1âi. He died at Sananda on the thirteenth day of the bright-half of the month of Maha of V. S. 1770. During his time Pandit Nayavimalaji accepted Samvigna Mata at Sander near Pātana in V. S. 1747.
Upadhyāpa Mégha Vijaya Gaņi
He was a disciple named Mégha-raja of Meghaji Risi of Loika-mata.
He took his Bhagavati Diksa from Acarya Mahārāja Śrî Vijaya Séna Sūriji in V. S 1659. He was the disciple of Kripāvijaya-a pra-sisya ef Ãcārya Mahārāja Jagad Guru Śri Hira Vijaya Sūriśvarajı ( Jagad Guru Śrî Hira Vijaya. Suri--Kanaka -vijaya Gani-Sila-vijaya-Siddhi-vijaya Kripa-vijaya and Upadhyāya Mégha-vijaya). He has written many books on Vyakarana (Grammar), Kavya (Poetry) Sahitya (Literature) Nyaya (Logic) etc. His works are the following
1, Dévānandā Abhyudaya Kāvyam देवानन्दाभ्युदयकाव्यम्.

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208 2. Śri Santi Nátha Caritram at sifaaru afte ( TOGAL). 3 Vijaya Déva Mahatmya Vritti विजयदेव महात्म्य वृत्तिः 4. Dig-vijaya (Sri Vijaya Prabha Suri Caritra, f fast-eft fasra.
quefcefcaq. 5 Candra-Prabha Vyakaranam AT ETISCUTE. 6. Méghadūta Samasya Aagaan. 7. Yukti Prabodha fatt (fentrar-argh5a7! 8 Sapta Sandhana Maha Kavyam सप्तसन्धान महाकाव्यम्. 9. Trisaşthi Salākā Purusa Caritram faergigingET ETT. 10. Mégha Mahodaya #qata 11. Brahma Bodha agatat. 12. Matrika Prasada ATTATTAN 13 Śri Pārsva Nātha Náma Mālā 7 opaATSAARIKI. 14. Udays Dipikā upeatral. 15. Trini Patrâni forfor rart.
Upādhyāya Megha Vijaya, Gani 1. P. Bhoja V 2 P. Meru V. 3. Teja V. 4. Sunder V. 5 Prem V. 5. Dhana V 7. Sthavira V. 8. Rapa V. A jaba Sägara.
Review. During his life-time, śramaņa Bhagavāna Mahavīra was connected with many royal families. His maternal uncle King Cetaka of Vaiśāli had seven daughters. King Céțaka had formed matrimonial relations with rulers of large kingdoms. He was a strict follower of the Jaina Religion and he was willing to give any of his daughters to a ruling family in which there was even some regard for the Jaina Dharma. Besides, King Cetaka had many feudatory princes who had much respect for the Religion advocated by Gramana Bhagavāna Mahavira, Rulers of nearly forty Kingdoms were devout followers of Śramana Bhagavāna Mahavira.
Śramaņa Bhagavana Mahāvira had fourteen thousand (14000) Sådhus and thirty-six thousand (36000) Sadhvis in his samudāya.

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There were one hundred fifty-nine thousand (159000) Śrävakas and three hundred eighteen thousand ( 318000) Srāvikás who were greatly devoted to him
After the Nirvana of Śramaņa Bhagavāna Mahāvira in B. C. 527, the influence of Jaina Dharma on the masses went on increasing. The places of Birth, Diksa, Kévala Jnāna, Nirvana and Vihāra-bhūmi of the twenty-three Tirthankaras out of the Twenty-four Tirthankaras of the present Avasarpigi Kāla, were confined to Bengal, Bihār and Kashi and we find that the Jaina population was chiefly limited to these provinces.
quotation
To make my point clear, the under-mentioned is given.
“Whatever may be the antiquity of Jainism in North India, no one can deny that there is enough conclusive evidence to the effect that at least from the days of Pârsva or from 800 B. C. down to the conversion of the great Vikrama by Siddhasena Divákara in the beginning of the Christian era, and to some extent even throughout the Kushana and the Gupta periods, Jainism was the most powerful religion in the North. During this glorious period of more than a thousand years, there was not a single dynasty in the north, whether great or small, that did not come under its influence at one time or another."
The Jains of those times of were wealthy, prosperous, and numerous. The Jaina population during the time of the Great Asoka, Mahā Mégha Vāhana, Mahārājā Kharwel, and Samrāt Samprati amounted to twenty crore. Before the advent of Sri. mad Sankaricârya, all the four classes of people viz. 1. Brahmin. 2. Ksatriyas 3. Vaisya and 4. Sudras were observing Jaina Religion. The cult of Risabha associated with Lord Rişabha and based upon Ahimsa Dharma must have been prevalent in India.
*Jainism in North India (800 B. C-AD. 526) by Chimanlal J. Shah M. A. Longmans, Bombay 1932.
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Though Lord Risabha's activities were associated with Northern India, it may be safely asserted that his cult was prevalent probably throughout India and beyond
*When Lord Risabha abdicated his kingdom in favour of his sons, he portioned out the country to his descendents before adopting Tapas He forgot to assign any territories to Nami and Vinami-two junior members of the tribe. They appealed to him very late and through the intervention of one of the Devas, they were asked to settle down in the territory south of Vindhya Hills and to found the kingdoms associated with the Vidyadharas. This tribe of Vidyadharas must therefore be considered as an allied tribe to the Ikshvāku group to which Lord Risabha and Bharata belonged. These Vidhyadhara kings who settled in South of India are supposed to be fore-fathers of the Great Ravana who ruled over Lankā and Vālî and Sugriva who had their kingdom in Kishkhindi Though Valmiki Ramayana described them as cannibalic Rakshasas, and subhuman tribe of monkeys, the Jaina tradition is entirely different, and describes them as highly cultured human tribes of Vidyādharas consisting of two branches of which one IS associated with Vali and Sugriva of Kishkhindâ Jana writers make it quite clear that the latter called Vânaras by Valmiki is called so by a mistake due to a confusion They had a Kapı-dhvaja-a monkey was inscribed on their banner for which they were called Vanara -dhvajas, in short Vanaras. The point to be noted here is that the Jaina tradition that is found in all the Jaina works of Sanskrit and Tamil, makes it clear that these Vidyadharas were followers of Ahimsa Dharma because of their association with Lord Risabha As followers of A-himsā Dharma they were certainly worshippers of Jina and were deadly opposed to animal sacrifice, which was prevalent about that time."
*Early History of Jainism From 'Contributions of Jainism to World Culture" Jaina-Antiquary December 1943 By Prof. Chakravarti,

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The author again says:
“ There is an interesting Chapter in Padma Purāņa-the aina Rāmāyaṇa-with the heading Mvuta Yajna Dhvamsa Parva" the chapter dealing with the destruction of Yäga or ant mal sacrifice proposed to be performed under the patronage of Maruta Ravana who was ruling in Lanka and who prevented any animal sacrifice throughout his kingdom, comes to know about the elaborate preparations for conducting Yaga according to Brāhmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made there-in, drove away the congregation from the Yăga-sālā and issued strict orders to his officers not to permit any kind of sacrifice within his jurisdiction. The story clearly indicates the fact that these Vidyadhara kings, who were in the South, were of the Risabha cult, and hence were strictly opposed to Védic sacrifice in the form of Yajna. This obviously explains why there was so much opposition between the so called Rakshasas of the South and Aryan invaders of the North, and why the Aryan Rişhis had to obtain armed help for the conduct of their Vedic sacrifices as a protection against the interference by the Rākshasas Taking an impartial view of these Jaina traditions it would not be altogether wrong to suggest that throughout India there was prevalent the Risabha cult of A-himsā not only in the North India but also in the South.
This clearly shows that so early as 5000 to 7000 B. C. which is generally to be the latest limit-time of the Vedic period, the Tirthankaras were worshipped in India This ought to convince anyone that Jainism dates from very remote antiquity and that it had prevailed in at least side by side with Hinduism long before Cautama Buddha was born.
Śramana Bhagavāna Mahāvira Vol I Part 1 Life-Introduction Page 48.
That the Rişabha cult had been prevalent in North India

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long before the Aryan invasion is supported by the archeological research at Mohen-jo-daro and Harappa The objects found clearly point out the existence of the culture and civilization introduced by Lord Risabha-the Maha Yogi The abundance of the symbols of the Bull, the figures of Yogi is a clear evidence of that nature of culture prevalent in that region This may represent an indigenous culture or the culture of an earlier tribe of foreigners who came to India This question may be left open
From "Contribution of Jainism to World Culture" Jaina Antiquary December 1943 By Prof. Chakravarti
Reproduced in Śramana Bhagavāna Mahavira Vol I Life Introduction Page 49.
Divâkara, Pradhans
During this period of five hundred years from the Nirvāņa of Śramana Bhagavāna Mahavira, the vihara of even Cauda Purvis, Dasa Pūrvis, Yuga Pradhāns, and of highly illustrious Aca. ryas was confined to Bengal, Bihāra, Kashi and neighbouring provinces. This period is characterised by the presence of highly illustrious saints such as Kevalins like Sudharma Swāmi and Jambu Swāmi, such as Cauda Purvis like Śri Sayyambhava Sūri, Śrī Bhadra-bâhu Śwāmi and others, such as Dasa Purvis like Arya Maha Giri, Siddha Séna Śri Vajra Swami, and others, such as Yuga and highly talented Acāryas who were chiefly instrumental in spreading the fame of the Ja na Religion in all directions by their pious beneficent deeds. There were many eminent writers. Umā Svāti Vācaka Mahārāja had written five hundred (500) works on different subjects. All the works written by him are not available now. Some of them such as Tattāvârthathigama Sutra, Prasama Rati Prakaragam, Jambu dvipa Samāsa Prakaraṇa, and Kṣétra Vicăra are available. Ārya Šyāmācārya had conposed Prajnapana ( Pannavaṇā) Sūtra In addition to the Dvadasangi composed by the Ganadharas, numerous other authors had

Part I
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composed excellent works explaining the meanings of the principles of the Jaina Religion The people were contented, happy and prosperous.
2. When we come to consider about the condition of India, in the beginning of the Christian era we see that the period commencing with the begining of the Christian era to the establishment of the Mogul Dynasty by Baber in 1526 A D was very bad for North India. The country was divided into one hundred and fifty small kingdoms. There was no unity among them. They were quarrelling and fighting with each other on the slightest pretext. Taking advantage of this state of affairs, Alexander the Great invaded India as early as B. C. 327 Having conquerred Iran ( Persia ) and Afghanistan, he led a large army and having crossed the Sindhu ( Indus ) River, he reached Takshasilla. There was no resistence. The king of Takşasilla was easily conquered Seeing the subjugation of the king, many other kings of Punjab were easily subdued. But the brave king Porus of Central Punjāb offered great resistence He was however made a captive and set free. Becoming much fatigued by great exertions, the army of Alexander the Great was not willing to proceed further for an invasion, and so, he had to leave off his idea of conquering India. Having crossed the river Sindhu ( Indus ) with great difficulty, he reached Irān in B. C. 324. He died in B. C. 323.
After the death of Sabaktgina, his son Mahamud came to the throne of Gijhani in A. D. 997. From the year 1000 A. D. to 1026-a period of twenty-six years he invaded India seventeen times.
During the first invasion in 1000 A. D. Mahamud conquered the northern part of Punjāb and Peshậvar. But before he could proceed further he had a fight with King Jayapāl of Punjāb. Jayapal fought very bravely but was taken a captive. He was

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set free on condition of a large amount of money as ranson and as annual payments Mahamud took away a large amount of jewellery, much wealth, and a large nu nber of slaves During his fifth invasion in A D 1008 Mahamud attacked the temple of Nagarakot at the bottom of the Himālayas. Kings of Ujjain, Kalingar, Gwalior, Ajmer, Kanoj, and Delhi fought bravely with King Ananga pāla. 30000 Khokharā people also fought on his side But the Hindu army was defeared. Mahamud took away a large amount of jewellery and wealth accumulated for hundreds of years He also took hundreds of Hindus as slaves. Hs last and important invasion was on the temple of Somanāth in Saurā. stra in 1024 The temple was surrounded by very strong high walls. King of Ajmer and Bānāvali Bhinséna fought very bra. vely But the Hindu army was defeated Mahamud entered the temple. The Brāhmins who were in charge of temple promised to give him huge sums of money if he did not break the idol. Mahamud replied: 'I am not a seller of idols I am a breaker of idols. So saying he broke the image into four pieces and sent one piece each to Mecca, Medină, Cijhani and Bagadād. The idol was ten feet high and four feet broad. It was hollow within, and it was filled with diamonds, rubies, pearles etc. Mah. amud took away precious gems and a large amount of money to Gijhanī. After the death of Mahamud Qijhani in 1030 A D , there was no extension of Mahomedan power in India for one hundred and fifty years Mahamud Gajanvi was powerful, adven. turous and greedy He was a religious fanatic The chief object of his invasion was accumulation of immense wealth by plun. der and to satisfy his religious fanaticism by breaking Hindu idols
Sāhābuddin Ghorl or Mahamud Ghori
Sāhābuddin Ohori invaded India seven times. Unlike Mahamud Dijanvi he came to India with the object of acquiring a kingdom and establishing his kingdom in India
In A. D 1191 Sähăbuddin Ghori waged war with Prithvirāja of Delhi. Sāhabuddin Ghori was defeated with great loss

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at Thāņeśvara He narrowly escaped being killed and he ran away to Afghanistāna. By bis defeat at Thănéśvara Sahabuddin Ghori was greatly displeased and he severely took all his military officers to task for their negligence He was determined either to conquer India by defeating Prithvi-rāja or to die prematurely On a request from King Jayacanda of Kanoja to attack Delhi, Sahabuddin Ghori collected a large army of Afghāna and Turkish warriors and marched on Delhi The two armies met on the battle-field of Pāiņpat. At the end of severe fighting Prithvi raja was taken prisoner and put to death Śå hăbuddin plundered Ajmer and burnt away a large portion of the town. Next year Kutubudin a general of Sahābuddin conquered Delhi. Next year Sahābuddin waged war against Jayacanda In the fight Jayacanda was killed. The fortress of Kanoj and very beatiful and precious temples were completely destroyed. It is said that one of his officers named Bakhtyára reduced to ashes all the monasteries of ascetics in Bihar and killed numerous sādhus He burnt away their libraries and massacred thousands of innocent Hindus In 1194 A D. Sâhâbuddin Chori left Kutubudin as the Suba of Delhi and he himself went to Afghanistana On his way home, he was killed by some Chakkar people
The dynasty started by Kutubudin in the Mahomedan king. doin established at Delhi, was Gulām a Dynasty (A D 1206-1 90 . It was so named as Kuțubudin was a slave of Sâhābuddin Ghori. It was replaced by Khilaji Dynasty (A D. 1290-1320) It was again replaced by Taghalakha Dynasty ( A D 1320 to 1412) started by Gyāsudin Taghalakha. Then came the Saiyada Dynasty (A D. 1413-1453 ) started by Khijarakhana Saiyada and it was followed by Lodi Dynasty (A D. 1453-1526) started by Bahalol Lodi. These five Mahomedan dynasties ruled for three hundred and twenty (320) years.
The period commencing with the beginning of the Christian Era and ending with the establish nent of the Mogul Dyşnasty, was full of trouble either from the Huns or the Sakas or the

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Bactrians or the Hindu kings fighting amongst themselves, or the Mahomedan invaders creating great loss to person, property, and to prosperity The Mahomeden invaders, massacred thousands of innocent Hindus; they destroyed magnificent temples of the Hindus, and broke their idols of dezties, they burnt to ashes the dwelling -places of a cetics and killed a large number of them; they violated the morality of thousands of innocent Hindu girls; they carried away thousands of Hindus as slaves; they drove away thousands of useful animals to do their cultivation and they plundered large amount of wealth at the point of sword.
In addition to this, there were severe famines lasting for several years in many parts of North India There was great scarcity of food grains. People died in thousands. Ācāryas and Sädhus could not get their alms They had to go without food for days together. They made up their mind to leave the country and they went to Mālwa, Rajputânā, Gujerat and Saurastra. They could not return to North India for a n'imber of years. There being none to advise them in their religious matters, the influence of Jainism over them was lost and they went over to Brāhmanism or to an other sect such as Saivism, Vaishqavisn etc As a result, during the time of Sriman Bappa Bhatti Sūri (V S 890) the total population of the Jains was reduced to six or seven crores. It was reduced to five crores during the time of Paramārbat King Kumāra-pāla and Jagatgaru Kali Kala Sarvujnā Ātârya Hémacandråcārya Suriji (V. S. 1229) The Jaina population was further reduced to four crores during the time of Mantriśvara Vastupāla and his brother Tejapāla.
Then under the predominating influence of Vaišnava kings, Rāmánujacarya and Vallabhācārya, converted numerous Jains to their individual faiths. The Jaina population during the time of Jagad Guru Sri Hira Vijaya Suriji was further reduced to two crores Altnough Ācārya Maharaja Śrî Hira Vijaya Sūriji and Ācārya Śri Vijaya Sèna Sūriji were very respectfully received by

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Emperor Akbar, Emperor Jehangir and by Emperor Shahajahān and they and their ascetics lived with these Emperors for some time, the vihāra in the Bengal, Bihar of Sådhus was not later on continued The vihara in Målva and Rajputănă was further restricted owing to political and socio-religious considerations. During the life-time of Acarya Vijaya Prabha Sûri a new sect named Jatis and Jatinis had developed and gained supreme power. The Jaina Dharma was, as a result, confined to Gujerat and Saurăṣṭra The number of Sadhus and Sadhvis became greatly reduced The Jaina population during the end of the nineteenth century came to be recorded as fifteen lakhs (1500000) and the number of Sadhus and Sâdhvis was about one hundred, About sixty years previous to the present year (1950 A D ). there were hardly twenty-five Sadhūs and the Jaina population of India has been recorded as twelve lakhs
Present Age.
During the present age, i-e after the Svarga-văsa of Ācārya Śri Vijaya Déva Sori there were (61) Acarya Śrī Vijaya Simha Sūri. (62) Pannyâsa Śrī Satya Vijaya Gaņi (63) Pannyasa Śrl Karpūra Vijaya Gaņi (64) Pannyāsa Śri Ksama Vijaya Gaņi (65) Pannyāsa Śrī Jina Vijaya Gani (66) Pannyāsa Śrī Uttama Vijaya Gaņi (67) Pannyāsa Śri Padma Vijaya Ɑaņi (68) Pannyāsa Śri Rūpa Vijaya Gagi (69) Pannyâsa Śri Kirti Vijaya Gani (70) Pannyasa Śri Kastoor Vijaya Gani (71) Pannyāsa Śrī Maņi Vijaya Capi (72) Pannyasa Sri Buddhi Vijaya Gapi.
Pannyasa Śri Buddhi Vijaya Gani had eight under-mentioned disciples.
1. Sri Mukti Vijaya Gaņi. 2. Muni Śri Vriddhicandraji 3. Muni Niti Vijaya
4. Pannyāsa Ananda Vijaya 5. Sri Moti Vijaya
6. Sri Vijayananda Sūrį
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7. Tapasvi Sri Khant Vijaya 8. Śri Dana Vijaya
(1) Sri Mukti Vijaya Gani (2) Muni Sri Vriddhi Candraji
1. Sri Kevala Vijaya 2 Śri Gambhira Vijaya (3) Pandit Catur Vijaya (4) Śri Hema Vijaya (5) Śri Vijaya Dharma Sūri (6) Śri Vijaya Nemi Süri 7. Sri Préma Vijaya 8. Sri Kar. pura Vijaya and 9 Śri Uttama Vijaya.
(3) Muni Niti Vijaya 1. P. Vinaya Vijaya 2. Sri Bhakti Vijaya 3 Śri Siddi V. 4. Tilka V. 5. Moti V. 6. Pratap V. 7 Sunder V. 8. Darsana V. 9. Caritra V.
(4) P, Ananda Vijaya 1. Sri Harga V. 2. Mana V. 3. Kumuda Vijaya
(5) Moti Vijaya 1. Candra Vijaya 2. Gana Vijaya
(6) Sri Vijayānanda Sūri 1. Srimata V. 2. Laksmi V 3 Santosa V. 4 Ranga V. 5. Ratna V. 6. Caritra V. 7. Kubala V 8. Pramoda V. 9. Udyota V. 10. Sumati V. 11. Vācaka Vira V. 12. Pravartaka Kanti V. 13. Jaya V. 14. Sänti V. 15. Amara V.
(7) Tapasyi Khānti Vijaya 1. Maneka V. 2. Mohan V. 3. Khusäla V. 4. Pratāpa V.

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V. S. A. D.
M. N. S. 1464 V. S. 994 A. D. 1480 V. S. 1010 A. D.
1499 v. S. 1029 A. D. 1542 V. S. 1072 A. D. 1558 v. s. 1088 A ̧ D. 1566 V. S. 1096 A. D.
Chronology.
1602 V. S. 1132 A. D. 1604 V. S 1134 A, D. 1605 V. S. 1135 A. D. 1611 V. S. 114] A D. 1613 V. S. 1143 A. D. 1615 V. s. 1145 A. D
1619 v. s. 1149 A. D. 1620 V. S. 1150 A. D.
1622 V. s. 1152 A. D. 1636 V. S. 1166 A. D.
937 Sarva Déva Sūri Yuga-pradhāna. 1053 Installation ceremony of Bhagavana Candra Prabhu at Rāma Sainyapura. 972 Dhanapala wrote Desi Nama Malâ 1015 Birth of Abhaya-dèva Sūri. 1931 Ācârya Pada of Abhaya-dèva Sūri. 1039 Svarga-vāsa of Vădi Vétala Santi Sūri.

1075 Birth of Sri Jina-datta Sūri 1077 Birth of Vadi Déva Sūri
1078 Svarga-vâsa of Abhaya-déva Sūri. 1084 Dîkṣa of Jina-datta Sūri 1086 Birth of Vadi Déva Sūri
1088 Birth of Kali Kala Sarvajna Hémcandra Suri.
1092 Rise of Purnima Mata,
1093 Dikṣā of Kali Kāla Sarvajna Hemcandra Suri,
1005 Diksă of Vadi Déva Sûri.
1109 Acārya Pada to Kali Kāla Sarvajna Hemcandra Suri.
1637 V. S. 1167 A. D. 1110 Svarga-väsa of Sri Jina Vallabha Sûri
M. N. S-Mahāvira Nirvâna Samvat.
V. S-Vikrama Saṁvat.
A. D-Christian Era.
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M. N. S. V. S. A. D. 1639 v. S. 1169 A D. 1112 Ācārya Pada to Jina-datta Sari. 1644 v. s. 1174 A D. 1117 Ācārya Pada to Vadi Déva Sûri. 1648 V, s. 1178 A. D. 1121 Svarga-vāsa of Muni Candra Sari. 1662 V. S. 1192 A. D. 1135 Siddha Rāja conquered Mālmā. 1069 V. S 1199 A, D 1142 Death of Siddha Raja Jayasimha. 1674 V. S 1204 A. D. 1147 Installation at Falodhi by Vadi
Déva Sūri. 1674 V. S 1204 A, D. 1147 Rise of Kharatara Gaccha 1681 V. S. 1211 A. D. 1154 Svarga-väsa of Jina-datta Suri. 1683 v. S 1213 A, D, 1156 Rise of Ārcalika Mata 1692 V. S. 1222 A. D. 1165 Uddhāra at Satrunjaya by Babada
Mantri. 1696 v, s 1226 A D. 1169 Svarga-väsa of Vadi Déva Sūri. 1699 V, S. 1229 A. D. 1172 Svarga-väsa of Kali Kala Sarvajna
Hemcandracarya Suri. 1706 V. S. 1236 A. D. 1179 Rise of Sardha Punamia Gaccha. 1711 V. S 1241 A, D. 1184 Completion of Kumara-pala Prati.
bodha Grantha by Soma-prabha Sari 1720 v, S. 1250 A, D. 1193 Rise of Āgamika Caccha 1755 V. S. 1285 A, D 1228 Pormation of Tapa Caccha. 1772 V. S. 1302 A D 1245 Diksā of Vidyānanda Sūri. 1780 V. S. 1310 A. D. 1253 Birth of Soma Prabha Suri II. 1791 V, S. 1321 A, D 1264 Diksă of Soma Prabha Sari II. 1795 V. S. 1323 A. D. 1266 Ācārya Pada of Vidyānda Suri. 1797 V s. 1327 A. D. 1270 Svarga-vāsa of Dévéndra Sari. 1802 v. S. 1332 A D 1275 Ācārya Pada of Soma Prabha Sari II. 1825 v. S. 1355 A D. 1298 Birth of Soma Tilaka Suri. 1827 v. 8. 1357 A. D. 1300 Svarga-väsa of Dharma Choşa Sari. 1,839 V. S 1369 A. D. 1312 Diksă of Soma Tilaka Sari 1843 v. s, 1373 A D. 1316 Svarga-väsa of Soma Prabha Sürl II. 1843 v. S. 1373 A. D. 1316 Soma Tilaka Sūri Ācārya Pada. 1843 v. S: 1373 A. D. 1316 Birth of Candra Śékhars, Stari 1850 V. S. 1380 A, D, 1323 Burth of Jayānanda Süsi.

Page #593

M. N. S. V. S. A. D.
1855 V. S. 1385 4. D.
1862 V. S. 1863 V. S. 1866 V. S.
1874 V. S. 1875 V. S. 1879 V. S. 1887 v. S. 1887 V. S. 1890 v S. 1890 v. S 1893 V. S. 1894 V. S 1900 V. S 1906 v. S. 1907 V. S. 1910 V S 1911 V. S. 1911 V. S. 1911 V. S
1912 V S. 1912 V S. 1920 v. S. 1225 v. s 1927 V. S. 1930 v S. 1933 V S. 1934 V S 1936 V. S. 1936 V. S.
1392 A. D. 1393 A. D. 1396 A. D 1404 A. D. 1405 A D. 1409 A D. 1417 A. D. 1417 A D 1420 A. D. 1420 A D. 1423 A. D. 1424 A D. 1430 A. D 1436 A D. 1437 A. D. 1440 A. D. 1441 A. D 1441 A. D. 1441 A D

1442 A. D. 1443 A. D. 1450 A. D. 1455 A, D 1457 A. D. 1460 A. D. 1463 A. D. 1464 A. D. 1466 A D 1466 A D.
1947 V. S. 1477 A. D. 1948 V. S. 1478 A, D.
22.1
1328 Diksa of Candra Sekhara Sûri. 1335 Dīkṣā of Jayananda Szri. 1336 Acarya Pada of Candra Sekhara Si, 1339 Birth of Déva Sunder Sūri. 1347 Dikṣa of Déva Sunder Sùri. 1348 Birth of Jnana Sāgara Sūri. 1352 Birth of Kula Mandana Sûri 1360 Dîkṣā of Jnana Sagara Sūri 1360 Diksâ of Kula Mandana Sûri. 13.3 Acarya Pada of Jayananda Sūri. 1353 Acarya Pada of Dèva Sunder Sūri. 1366 Svarga-väsa of Candra Śékhara Sūri, 1367 Svarga-väsa of Soma Tilaka Suri. 1373 Birth of Soma Sunder Sūri. 1379 Birth of Muni Sunder Sūri. 1380 Dikṣā of Soma Sunder Suri. 1383 Avaśyaka Avacûri by Jnan Sāgar Sûri 1384 Sovaraga-väsa of Jayananda Sūri. 1384 Acarya Pada of Jnana Sāgara Suri. 1383 Avacuri on Uttaradhyayana and Ogha Niryukti by jnana Sāgara Suri.
1385 Acārya Pada to Kula Mandana Suri. 1383 Dikṣa of Muni Sunder Suri.
1399 Vacaka Pada to Soma Sunder Suri. 1398 Svarga-våsa of Kula Mandana Suri. 1400 Birth of Ratna Sekhara Suri
1403 Svarga-vāsa of Jnana Sagara Suri. 1406 Diksa of Ratna Sekhara Suri. 1407 Birth of Laksmi Sāgara Suri. 1409 Vacaka Pada tɔ Muni Sunder Suri 1409 Kriya Ratna Samuccaya Grantha by Guna Ratna Suri.
1420
1421
Dikṣā of Lakṣmi Sāgara Suri Ācārya Pada to Muni Sunder Suri.
For Private Personal Use Only

Page #594

1949 V. S 1479 A. D. 1422 Installation Ceremony of Śri Ajita
Natha at Taranga by Soma Sunder Suri.
1953 V. S 1953 V S
1963 V. S 1966 V S.
1966 V. S 1496 A. D 1439 Pannyâsa Pada to Laxmi Sagara Suri
1483 A, D 1483 A D 1493 A D.
1426 Divali Grantha by Jina Sunder Suri, 1426 Pandit Pada to Ratna Śékhara Suri. 1436 Vācaka Pada to Rama Śékhara Suri. 1496 A. D. 1439 Installation Ceremony at Rânakapura by Soma Sunder Suri.
1969 V. S. 1499 A. D. 1442 Dâna Pradipa Grantha by Caritra Ratna Gaņi,
1971 V. s. 1501 A D 1972 V. S. 1502 A D 1973 V. S. 1503 A, D. 1974 V. S. 1504 A. D.
222
1975 V S: 1505 A. D. 1448 Installation Ceremony of Sri Abhinandana Swāmi at Delwādā by Jaya Candra Suri
2001 V S. 1521 A. D. 2002 V. S 1522 A. D
2009 V S 2013 V. S 2021 V. S.
1978 v S. 1508 A. D. 1457 Rise of 'Lunka' Mata
1988 V. S 1508 A D 1967 V. S. 1517 A D. 1997 V S. 1517 A. D.

1444 Vācaka Pada to Laxmi Sagara Suri. 1445 Acarya Pada to Ratna Sékhara Suri. 1446 Svarga- våsa of Muni Sunder Suri 1447 Katha Mahodadhi Grantha by Soma-dèva.
1529 A D 1533 A. D 1541 A. D.
1457 Acārya Pada to Laxmi Sagara Suri. 1460 Svarga vāsa of Ratna Sékhara Suri. 1460 Lakṣmı Sāgara Suri as Gaccha Nayaka.
1464 Birth of Lavanya Samaya. 1465 (accha Paridhâpanika Mahotsava by Laksmi Sagara Suri.
1472
1476 Bhāna Véṣadhāri,
1484 Guru Guņa Ratnākara Kävya by Soma Căritra,
Dikṣā of Lavanya Samaya.
2027 V. S. 1547 A. D. 1490 Svarga-väsa of Lakṣmi Sāgara Suri 2027 V. S. 1547 A. D. 1490 Birth of Ananda-vimala Suri
For Private Personal Use Only

Page #595

223
M N. S. V. S. A. D. 2032 V, S. 1552 A. D. 1495 Diksā of Ānanda -vimala Suri 2033 V. S. 1553 A. D. 1496 Birth of Vijaya Dana Suri. 2042 V S 1562 A. D. 1505 Dikså of Vijaya Dāna Suri. 2042 V. S. 1562 A D. 1505 Rise of Kadva Mata 2044 v. S 1564 A. D. 1507 Death of Kațuka leader of Kadva
Mata 2048 v. S 1568 A. D. 1511 Upādhyâya Pada to Ananda
vimala Suri 2050 V S. 1570 A. D. 1513 Rise of Bija Mata 2050 V, S. 1570 A. D 1513 Ācārya Pada to Ananda -vimla Suri 2052 V, s. 1575 A, D 1515 Rise of Pārsva Candra (Päyacanda)
Gaccha 2062 V. S. 1582 A, D 1525 Kriya-uddhāra of Ānanda vimala Suri. 2067 v. S 1587 A, D 1530 Ācārya Pada to Vijaya Dâna Suri. 2073 V. S. 1593 A D. 1536 Diksā of Hira Vijaya Suri. 2076 V. S. 1596 A. D. 1539 Svarga-väsa of Ananda- vimala
Suri. 2084 V S. 1604 A. D. 1547 Birth of Vijaya Séna Suri, 2063 V. S. 1583 A. D. 1516 Publication of Thirty-five Rules for
Sådhus by Ananda-vimala Sûri. 2023 y. S 1513 A, D 1528 Birth of Hira Vijayaji Sūri. 2064 v, s. 1584 A, D 1529 Svarga-vāga of Héma-vimala Sūri. 2067 V. S 1587 A D. 1530 Ārârya Pada to Vijaya Dăna Sūri. 2087 V. S. 1607 A, D 1550 Pandit Pada to Bira Vijaya Suri 2088 V. S. 1608 A. D. 1557 Vacaka Pada to Hira Vijaya Suri. 2090 V S. 1610 A. D. 1553 Ācārya Pada to Hira Vijaya Suri 2093 v. s. 1013 A. D. 1556 Dikşă of Vijaya Sena Sūriji. 2102 v. S. 1622 A. D. 1565 Svarga-vasa of Vijaya Dāna Sūri 2106 v. S. 1626 A, D 1569 Paņạit Pada to Vijaya Śéna Sūri. 2108 v. S. 1628 A. D. 1571 Ācārya Pada to Vijaya Séna Sariji 2108 v. S. 1628 A. D. 1571 Méghaji Risi of Lonkä Mata dis
carded his Mata and joined Tapă
Qaccha 2110 v. s. 1630 A. D. 1573 Upasarga to Hira Vijaya Sūri at
Borsad. 2114 V. S. 1634 A, D, 1577 Birth of Vijaya Deva Súri,

Page #596

224
M. N. S. V S. A D. 2116 V s 1636 A, D 1579 Upasarga to Hira Vijaya Suri at
Ahmedãbâd. 2119 V. S. 1639 A D. 1582 Meeting of Hira Vijaya Sūriji with
Emperor Akbar 2122 V S 1642 A D. 1585 Birth of Vijaya Ananda Sūri. 2123 V S 1643 A, D 1586 Diksā of Vijaya Déva Sūri. 2126 V s. 1646 A D. 1089 Pratistha by Hira Vijaya Sūri at
Khambhất 2128 v. S 1648 A D. 1591 Correction of Tapā Gaccha Pattā
vali Pustaka. 2129 v. S. 1649 A D 1592 Meeting of Vijaya Séna Sūriji with
Emperor Akbar. 2130 v. S. 1650 A. D. 1593 Birth of Upadhyâya Yaśovijayaji. 2131 V. S. 1651 A D. 1594 Dikså of Vijaya Ananda Sūri. 2131 v S. 1651 A. D. 1594 Birth of Vijaya Tilaka Suri 2131 V. S. 1651 A D. 1594 Caturmāsa of Hira Vijaya Sûri at Una. 2132 v. S. 1652 A. D. 1595 Svarga-vāsa of Hira Vijaya Sariji
at Unā, 2133 v. S. 1653 A. D. 1596 Svarga-vāsa of Upadhyāya Dharma
Sāgara. 2134 V. S 1654 A. D. 1597 Diksā of Vijaya Simha Sari 2135 v. S. 1655 A. D. 1598 Pannyasa Pada to Vijaya Déva Sûri 2136 V. s 1656 A D. 1599 Ācârya Pada to Vijaya Déva Sūri. 2138 v. $ 1638 A. D. 1601 Diskā of Upadhyāya Yasovijayaji 2142 V. S. 1662 A, D. 1605 Dikså of Vijaya Tilaka Sūri. 2143 V. S. 1663 A. D. 1606 Pannyāsa Pada to Vijaya Tilaka Sūri. 2150 V S 1670 AD. 1613 Pannyāsa Pada to Vijaya Simba Sūri 2:53 v. S 1673 A. D 1616 Vácaka Pada to Vijaya Simha Sūri. 2153 v. S. 1673 A D. 1616 Title of Saväli Jehangir Vijaya
Maha Tapa to Ācārya Mahāraja Vijaya Déva Sari by Emperor
Jehāngir at Māņdava Gaddha. 2157 V. S. 1677 A D 1620 Birth of Vijaya Prabha Sūri. 2100 v. S 1680 A. D. 1623 Birth of Pannyåsa Satya Vijaya Gani. 2162 V. S. 1682 A. D. 1625 Ācārya Pada to Vijaya Simha Suci.

Page #597

225 M. N. S. V, S A. D. 2162 v. S. 1682 A D. 1625 Appointment of Vijaya Simba Suri
as Pattadhara. 2164 v. s 1684 A D. 1627 Anujna Mahotsava of Vijaya Deva
Sari at Jällore in Mārwăr. 2166 y. s. 1686 A D 1629 Prohibition of killing of fishes crabs
etc in Picholā and Udéya Sāgara lakes at Udéyapura by Mahā Rāņa
Jagatsimhaji. 2166 v. S. 1686 A. D. 1629 Diksă of Vijaya Prabha Suri. 2174 V, S 1694 A. D 1637 Diksă of Pannyāsa Satya Vijaya Gani 2181 v s. 1701 A D 1644 Pannyasa Pada to Vijaya Prabha Sari. 2187 v s. 1707 A, D 1650 Birth of Ācārya Mâna Sūri. 2189 v s. 1709 A D. 1652 Rise of Dhundata Mata 2189 v. 8. 1709 A, D. 1652 Svarga-vāsa of Vijaya Simha Suri. 2190 V, S. 1710 A. D. 1653 Vijaya Prabha Suri appointed as
Pattadhara. 2190 v. s. 1710 A, D. 1653 Ācārya Pada to Vijaya Prabha Sari. 2191 v s. 1711 A D. 1654 Birth of Vijaya Ratna Sası 2193 vs 1713 A, D 1656 Svarga-vās : of Vijaya Deva Sûriji
at Una 2193 v s 1713 A. D 1656 Bhattāraka Pada to Vijaya
Prabha Sūri 2197 y. s. 1717 A. D. 1660 Diksă of Vijaya Ratna Sari 2198 y s 1718 A D. 1661 Vācaka Pada to Upadhyāya
Yaśovijayajı 2199 v. s. 1719 A. D 1662 Diksā of Acarya Mānā Sari 2206 y. S 1726 A D 1669 Pannyāsa Pada of Vijaya Ratna Sūri. 2211 v s. 1731 A. D 1674 Upădyāya Pada to Ācâtya Māna Sari. 2212 v. S 1732 A, D 1675 Ācārya Pada to Vijaya Ratna Sūri 2216 V. S 1736 A. D 1679 Ācārya Pada to Ācārva Māna Sūri. 2218 v. S 1738 A, D 1681 Svarga-gamana of Upadhyaya
Vinaya Vijaya Gani. 2222 V. S. 1742 A, D. 1685 Bhattāraka Pada to Ācārya Māna sûri.
29
AAAAA

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226
2225 v. s. 1745 A D 1688 Svarga-väsa of Upādhyâya Yato
vijayaji 2229 v. s. 1749 A. D. 1692 Svarga-vāsa of Vijaya Prabha
Sûri at Unā. 2231 V. S. 1751 A. D. 1694 Bhattaraka Pada to Vijaya
Ratna Sūri 2244 v S 1764 A D. 1703 Pratibodha to Rão Amara Simha
of Mewad 2250 v. s. 1770 A. D 1713 Pratibodha to king Ajitsimha of
Jodhapur 2250 V. s. 1770 A D. 1713 Pratibodha of Râņā Sañgramasimha
at Médata by Ācārya Vijaya
Ratna Sûri. 2253 v. s. 1773 A D. 1716 Appointment of Ācarya Vijaya
Kşamă Suri as his successor. 2253 V. s. 1773 A. D. 1716 Ācārya Pada to Vijaya Kşamā Sīri
at Udéyapura. 2254 v. s. 1774 A D 1717 Bhatļāraka Pada to Vijaya Ksamä
Sūri at Udeyapura 2264 y s 1784 A. D 1727 Acarya Pada to Dayā Säri at
Diva Bunder 2264 v s. 1784 A D. 1727 Bhattāraka Pada to Dayā Sūri at
Māngrol. 2294 v. s. 1784 A D. 1727 Svarga-vāsa of Vijaya Kşamă Sri
at Mängrol in Saurastra. 2289 v S 1809 A. D 1752 Svaraga-vasa of Vijaya Daya Sûri
at Dhorāji in Saurastra.

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227
After the Svarga-väsa of Ācāraya Mahāraja Sri Vijaya Prabha Suriji there were all Pannyåsas as his successors. They were all intelligent, well-versed and very popular. Some of them were great poets, Pandit Vira Vijayajı has Composed a number of Pujas and stavanas. It is regretable that the study of Sanskrit was neglected during the last century. It 18 noticeable that even highly respected Pannayasa used to read 'Taba' and not Sanskrit Commentary.
By the strenuous efforts of Suri Samrât Ācarya Némi Suri svarajı, of Ācārya Mahārâja Sri Vijayananda Suriji, of Sāgarānanda Suriji of Ācāraya Sri Niti Surji and others-the study of Sanskrit grammar, Logic, and Liriterature has been made it pulsory on all young Sadhus, At present, there are many "adhus who are far advanced in grammar Nyāya, and Agamas During the last sixty years, the number of Sådhus comes to nearly eight hundred (80U) and that of Sâdhvis comes to nearly three thousand (3000). The number of Acaryas comes to forty-five (45). There is an addition of twenty or twenty five Sådhus every year.

Page #600

LIST OF DISCIPLES OF Sūri Samrat Ācārya Mahârāja Sri Vijaya Nemisūrisvaraji
12)
(7) *Pratap Vijayajı
Bhaktii Vijayaj
(1).
(3) (4) (5)
(6) Dévendra Upadhyāya Saubhagya * Yaso Naya Ācārya Mabărâja *Vijayaji Sumati Vijayaji * Vijayaji Vijayaji Vijayajı Sri Darśana Sūrlyi Riddhi Vijayaji
*Kusuma x uga P. Jagapanda Mabodaya P. Priyankara
Vijayaji Vijayaji Vijayaji Vijaya Vijayaji Pramod Vijayaji Subha Vijayayi "***
Tilaka Śanti Prabha
Vijaya V ijayajı (8) * Siddhi x Prabhava
Ācārya Mahārāja Sri Vijayaji
Vijaya Udaya Sūriji
Raj
Vijayaji
(10)

228
Vijaya
xJaya Vijayaji
Page #601

WWW
(11) Acārya Mabárāja Śri
Vijnãoa Sariji
Candra Vijaya
(13) Acārya Mahārājs Sri Padma Sūriji
*Nidhãna Acărya Mahāraja Vallabha Siddhicandra Vijaya Kastoor Sūriji Vijayaji Vijayajı
Prakasa Vijaya
Lasemiprapba
Vijaya
Vidyaprabha
Vijaya
asa
Vijaya
Vinayacandra
Vijaya Riddhicandra Vijaya

229
Kumudcandra
Vijaya
Kirtichadra Pūrnacandra
Vijaya Vijaya
Pyasobhadra Qunacaudra
Vijaya Vijaya
T Bhanucandra Vijayacandra
Vijaya Vijaya
Candrodaya Padmacandra Vijaya Vijaya
Balabhadra
Vijaya
Municandra
Vijaya
Subhankara
Vijaya
Catur Vijaya
vlaga
Suryodaja

Usiaus

Page #602

(14) Acārya Mahāra ja Śri Amrita Sūri

P.'Rama P. Déva Khánti P.Punya Pacama Prabha Sasi Prabha Subuddhi Samayama Vijaya Vijasaji Vijaya Vijaya Vijaya V ijaya Vijaya Vijay
Hemchandra Niran. P.Dhuran- ī Raja Prabha Vinoda Vijaya jana dhara Svayam Tatva
Caitanya Vijaya Prabba
Vijaya Vijaya Prabba Prabha Prabha
Vijaya Vijaya Vijaya
Vijaya
(17)
(19)
xCîrvāņa Vijayaji
(15)
(10) Acārya Mabärāja Ropa Vijayaji Śri Lāvaṇya Sūriji
P. Kamala Ananda Vijayajı Vijayayi
(18) x Vidya Vijayaji
x Māna Vijayaji

Bharata Vijaya
Narendra
Vijaya
Jayanta Vijaya
P. Daksa Kalyana Prabha Candana Vijayaji Vijaya Vijaya
Carana Kanta
V ijayaji
Mail Vijaya
Kancana Vijaya

P. Susila Kévala Prabha Mangala Makti Prabba Vijayaji Vijaya Vijaya Vijaya

Page #603

(43)
(23)
(25)
(20)
(26)
* Dbana Vijaya
(21)
Jita Vijaya
(22) Subhadara Vijayaji
(24) Prem Vijayasi
x Sampat
Vljaga
Ratna Prabha Candra Prabha
Vijayaji Vijaya

Jaya Prabha
Vijaya
Vijaya
Vimläranda Vijaya Vidyānda Amrita Prabba
Vijaya Mahima Prabb 1 Vijaya Jayanta Prabha
Vijaya Viveka' Vijaya
(27)
Vinaya Prabha Niti Prabha Vijaya
Vijaya

Page #604

Corrections
Page
Line
Incorrect
Correct
Sri Deva Suri mine detaite before expresscions Thre asamed
pact good
Śri Deva Suri mind detail become expressions There ashamed tact god died the officer fruit ASO watchmen seems camels taceful world
died the offici frit Also whichmen SUMS comels tackful words with to retes Composieg there Nonâ violence a to Kbaratai gacchra and ihe beachu abtalned
will
rites composing three Non-violence to a Kharatara-gaccha the teacher obtained sharp Guru
Starp
64
18
Godu

Page #605

233
Page
Line
Incorrect
Correct
64
Quru
64
65
63
66
29
67
67
57
24
27
3.2
Gxru jounery Beicg Bhāteja month gurn tull the paity baruing Resolving sovereinsety woudend imajme aņspicious larisignificant in companson wer dobt religions riltes convery masorny were I shall scatthe mearning disciplige Regcigent to rice to Tâmravati co-religiouist Sree Devacundar
Sūri retieed
33
journey Being Bhâleja mouth guru full them pathy burning Resolving sovereignty wounded Imagine auspicious Insignificant in comparlsion way doubt religious rites convey masonry where I shall scatter meaning discipline negligent rice of Tamravati co-religionist Śree Devasunder Sürl retired
10
70
10
71
22
32
33
10 25
11 23
89
20
30

Page #606

234
Page
Line
Incorrect
Correct
aph
andlance
audlance a ultima-an
and ultima app yri xayında Sarl Śri Jayananda Stiri freelay
freely maine
mine Sadha Maryādakttaka Sadhu Maryadaka
Pattaka
115
116
age
aged
139 144
144
indisputations enummerated ambitious impired cavelry on labage questiones reladed this command
in disputation enumerated ambitions impire cavalry an inlage questioned related at this command

Page #607

Subject-Index
Abhaya déva Sūri 25, 26, 27, \ Ărya Raksit Sürl 65. 28, 63, 73.
Āsada 73 Adhistbāyaka 80
Āvasyaka Sutra 127. Adhyatma Kalpadruma 124, Ayambıla 25, 73, 75, 119, 131, Ajaya-pala 56 Abmedābād 126, 130, 13).
Bābada 35, 68, 70, 71, 72. Ajlla-d'éva Sūtî 73.
Bahadoddbära 06. Akamipura 129
Bala Candra 56, 57, 73, Ančala Gaccha 63, 65.
Bambi 125.
Bāņa 14, 56. Añgas 16, 83 Amarasingh 55, 56.
Benapa 65. Ambada 68
Bija 127, 133. Ambā-dévi 33, 34
Bijāmati 133. Ambikā 72
Bhadra-bahu Swami 90. Ap-käya Viradhanā 83. Bhagavari Sätra 106. Anahillapur Pătanı 110, 111
Bhaléja 65. Anékanta Jaya Patākā 30 Bhakta Parijna 113. Artha-dipikā 125.
Bhāpa 131. Avanti 96
Bhima Kumāra 91. Acara-pradipa 125.
Bhimapalll 83, 108. Ādišvara Bhagavāna 67
Bhimo Kudalio 69, 70. Āgamas 75, 114.
Brahmacarya Vrata 118. Āgamika-Gaccha 66.
Bhrigu Rketra 33, 106. Āgbātagapura 73
Brihad Gaccha 2. Ähäda 75, 181.
Buddha Sagara 28. Āradhana Kulaka 26. Ārädhanā Payanno 83, 109. Caitya-vasi 28. Ārādhana Sätra 82.
Cakreśvari 64. Ārasaņa 114.
Cand@shāh 129,

Page #608

Candra Gaccha 73. Candra Prabhu 3, 5 Candra-sadhu 129
Candravati 3
Caritra Gaccha 75 Cârupa 26. Căturmāsa 108.
Chitoḍa 87.
Citrakuta 33
Danḍi 1+.
Darsana Suddhi 31 Dasa Kumāra Caritra 14. Dasa-vaikālika Sūtra 28, 64. Dana-pradipa 122.
Deda 96,
Delvada 114, 121.
Dési Nama Mālā 4.
Delhi 114.
236
Déva-bhadra Suri 66, 75, 77,
86, 88, 89.
Déva bodhi 34, 51, 52. Déva-vandana 116.
Déva-giri 33, 106, 128. Déva-paṭṭaņa 92. Deva-râja 123
Déva Sūri 2, 3, 33, 34, 35. Dévéndra Suri 40, 74, 75, 76. 77, 79, 81, 90, 91 92 Dharana 121, 126 Dharmghosa Sūri 79, 80, 81. Dharma-kirti 18, 79, 85, 91 Dharma-labha 8.
Dharnéndra 25.
Dhavalakapura 33
Dhara Nagari 12, 13, 27, 85 Dhundaka 127.

Dhiraji 135 Digambara 35, 36, 37, 73, 75
105, 113, 114. Dikṣa Vihara 49. Dipǎlika Kalpa 122. Dungarpura 128 Durlabha Raj 28.
Fulbai 127.
Caccha Paridhapanikā 129. Gautama 106.
Gandharva Smagana 136. Giripura 128.
Girnar 72, 80, 114.
Altārtha 77.
Goddess of Fate 67. Golika Vihara 49. Gopa-giri 33.
Govinda 121.
Guna Candra Sun 56.
Guru Guna Ratnākara 115, 128,
129.
Haima-Vyakarana 125.
Harı 51.
Haribhadra Sūri 2, 113. Haristana 125.
Harsa 56.
Hémcandracarya Suri 37, 39, 40, 51, 52, 54, 55, 56, 57. Hirta Jagaccandra Suri 73,74,75
Idara 114, 121, 131, 134 Iśvara 129.
Jabalipura 2.
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Jagad Guru Sri Hira vijaya | Khambhât 78, 89, 111, 125.
Sūrij 115, 145,148, 149, 151, 154, 157, 158, 162. Jaitra simha 75 Jaia Kunkana 8. Jayasimha Suri 64. Jayatallâdévi 87.
Kharatara Gaccha 28, 61, 63. King Ajaya-päla 57. King Bhoja 6, 11, 14, 16. King Jaitsimha 75. King Samarasimha 87. King Samprati 49. King Saranga-déva 107. Koti 65
Jaya Vrisabha 95. Jina-bhadra 90. Jina-dévi 32 Jinadasa Srésthin 105. Jina-datta Sūri 28, 61 Jinesvara Sūri 26, 28. Jina Vallabha Sûri 27, 28, 29 Jita Kalpa Sutra 109. Jirna-durga 128 Jnānaji 126.
Kadavā Mati 133. Kalavati 105.
Kanhadio 4, 5. Karpura Prakara 125 Kapardı Yakṣa 80, 92 Karaṇāvati 107.
Karamba Vihara 49
Kaustubha Gem 55. Katha Mahodadhi 125.
Kautika Gaccha 73 Kavada Yaksa 70. Kavi-sabhā Śreeñgāra 73
Kadambari 14.
Kālidās 56,
Kāmadéva 10.
Kantiśvari
Kayotsarga 117,
Kashmir 33.
Kavya Prakasa 121.

136.
For Private
Kriṣṇa Sarasvati Śri Jaya Sundar Suri 121.
Kriya-ratna-samuccaya 113. Kumāra-pala 49, 40, 51, 52, 54. 55, 54, 65, 65, 67, 68, 74. Kumāra-pāla, Vibāra 78. Kumatimata Kuddāla 134. Kumāra-pāla Pratibodha 74. Kumara Vihara 41.
Kṣéma Kirti 90.
Kṣiprâ 136.
Kumuda Candra 35, 36, 37.
Laghu Pausâlika Tapa Gaccha 75
Laksmi 15.
Lalpur 135.
Lakismpati 25.
Lavaji 127.
Lätapalli 129. Lonka 126.
Loņkāshah 126. Lord Jinesvara 81. Lunka 126, 132. Madhuvati 32.
Mahattarăpada 127. Mahadeva 15, 125, 121. Maha-sala 9.
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Nāgore 34, 35. Nyāya Visarada Mabopadhyaya
Śri Yasovijayaji. 194, 195,
196, 197. Nirgrantha Gaccha 73. Nişadba 31.
Maha-vide ba 64. Mahavira Swami 12 Mahipala 128. Mahişa 15. Mahlana-dévi 113 Malaya-giri 40. Manibhadra 136 Mammat 50. Mandapadurga 131. Mantra Pustikā 83 Mantra Shāstri 95. Mantri 67. Marudhara 108. Malvā 76. Māna Sūri 1, 3, Māndavagadha 80, 129. Manekecanda 136, 137. Manekya Vijaya 35. Māyā Bija 62. Médapattaga 29. Minister Pethad 96,. 105, 106
107, 110. Mount Abu 32, 33. Mount Qirnär 68. Mount Méru 84. Mount Satrunjaya 67, 71, 80. Mrigāputra Sajjhāya 132. Muni Candra Sari 29, 30, 31
32, 61 Muhapatti 65 Mundasthala 128 Muşata Vihāra 41. Narasınha 113. Navskära Mantra 120. Nägendra 8.
Padmaséna 90 Padmāvati 56, 65. Pannyāsa Uttama Vijaya, Panuyasa Kastoor Vijaya. Pannyasa Lxamå Vijayaji. Pannyâsa Kurti Vijaya. Pannyasa Karpoor Vijaya Pannyâsa Jina Vijaya Pannyāsa Ruça Vijayaji Pannyasâ Satya Vijaya. 186,187 Pannyasa Vira Vijas a. Parasamaya 77 Pausadba 126. Pauşadba Sāla 79. Pāla 126. Pâla napur 86, 113, Pålitână 66. Panini 56 Parsva Natha Pâyacanda Gaccha 135 Párpatı 9. Pinda Niryukti. 121. Pingalā cārya 56. Pitämatha Bhisma 105. Poet Dhana-pā a 5. Prabhāsa Pátala 80 Prabodha-Candrodaya 125. Prablada Vihậra 78, 91. Piahlādana-pura 86, 91. Pratikramaga 71 126.

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Pratyakhyana 77 126.
Śree Dévéndra Sūri 76, 77, 79, Prithvidhara 80
85, 86, 88, 89, 90, 91, 92, Punamia Gaccha 65, 66.
110, 113. Pûrņa 106.
Śree Dharomaghtsa Sūri 79, 81, Purņa Cendra 32.
82, 91, 92, 93, 106, 108, 109.
Śree Quņa-ratna Suri 112. Ralvatācala 51, 105.
Śree Hema-vimala Sūri 131, Rajada 73
132, 134, 136 Rāma Capdra Sūri 56, 57. Răma Sainya Pura 3, 57.
| Śree Indranandi Suri 129. Raņaka-pura Temple 114 126
Śree Jagaccandra Sürl 75, 76,77, Risi Sripati 132
86 89, 135,193 Risabha-déva 75.
Śree Jaya Sunder Sûri 121. Risi Ganapati 132.
Śree Jayānanda Sūri 84, 110,113 Rules of Conduct for Sådhus 115, Sree Jina Hamsa Suri 129. Rūpaji 127.
Śree Jina-prabha Sûri. 110. 111.
Sree Jina Sundera Suri 122. Sankara 9
Śree Jina Soma Sūri 129. Sankarācārya 70.
Śree Jinesvara Sari Shah Salha 128.
Śree Jina Vallabba Sūri. Shah Jāvyji 131.
Sree Jnāna Vimala Sari. Satrunjaya 50, 67, 9,70 79
Śree Jnāna Sāgara Sūri 112, 113. 80, 114
Sree Kulamandana Sūri 112. Śrādha Prati Kramaña Śatra 125. | Sree Laksmi Sagara Sūri 127, Średba-vidhi Sūtra 125.
128, 129, 130. Śree Ajita Déva Sūri 61, 73
Sree Mani-ratna Sūri 72, 73, 74. Śree Ādanda-vimala Sari 131, 1 Śree Mānadeva Sūri. 132, 134, 136, 137.
Śree Munisundara Sûri 123, 125. Śree Bhuvana Sundara Suri 121. 128. 122.
Śree Padma Tilaka Sari 83 109. Śree Candra Sūri 73
Śree Paramānanda Sūri 83, Śree Candra Sekhara Sūri 85. 84, 109. 110.
Śree Pradyumna Sūri l. Śree Déva Sūri 169,170, 171,173. Śree Ratna Sékbara Sūri 125. Śree Deva Sundara Sūri 76. 84, 126, 128.
106, 110, 111, 113, 114. Sree Ratna Mandana Sûri 128.

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Sree Santi Sūri 4, 30, 36 (Vadi | Swelâmbara 7 Vétāla)
Saddarsana samuccaga 113. Sree Sarvadeva Sûri 1,2,74. Sahasramala 124. Śree Sāmantabhadra Sari 73
Sajjana 118. Śree Soma-déva Sûri 128
Samara-raj 67, 82 Śree Soma-jaya Sūri 129.
Samarasimha 87. Śree Somaprabha Sūri 73 74,
Samét Sikhara 1, 2 82, 83, 108
Sangrâma Soni 79. Sree Soma Sunder Suri 113, 114,
Sammati Tarka 27, 121. 115, 121, 123.
Samyaktva Kaumudi 121 Śree Soma Tilaka Suri 76. 83,
Sarasvati 16, 33 109.
Sarva-deva 74 Sree Subha Ratna Sürl 129. Sarva-deva Sūri 2, 3, 4, 5, 6. Sree Sudhānandana Sūri 129
Sarvanubhūti 2. Sree Sudharma Swami 73.
Sati Sitā 105. Sree Sumati Sadhu Swami 131.
Satya-pură 12, 13, 33, 87. Sree Sumati Sundara Sūri 129
Saudharma Heaven 109 Sree Susthitäcārya 73.
Saudharma Indra 84. Sree Udyotana Sūri.
Sadhu Maryadaka Pattaka 115. Sri Vidyanda Sürl 90.
Sajana 85. Sree Vijaya Candra Suri 75, 76,
Samanika-deva 84 77, 79 85, 86, 88, 89.
Såmayika 80, 86 Sree Vijaya Sena Sūri, 165, 166, 167, 168.
Saranga-deva 63. Sree 'Vijaya Simha Sūri 72, Särdha Pūrņamiya 63 73, 74.
Shobhana 5,6,18 Sree Vimala Prabha Sūri 83, Siddha-Haiña 113. 109, 110.
Siddhagèna Divakara 27, 62 Śree Rsabha-deva Bhagavana Siddha-raja Jayarimba 27, 53. 15, 121
Siddha Sarasvata kavīśvara 16 Śri Abhinandapa Swami 121. Sıddbacala 68. Sri Ajita Natba Bhagavana 114. | Simanadhara Swāmı 25, 33,65 Śri Vatsa 121.
Siddhanta-stava 125. Sreemala 74
Sindura Prakarana 74. Sree-pala 75.
Sodhala 14. Śree pala 131.
Soma 113

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Soma-deva 121, 125 Sonna Candra 67 Soma-jaya 121. Soma Sunder 113 Soparaka 114 Staubhana 26 135 Sudharma Swami 25 Sun uti Simha 66 Surat 127. Sukta-muktavali 74, Sürya 35 Sūvat na-rafa 96 Sva-samaya 77.
Upadhyaya Dharma bamsa 130. Upadhyaya Dharma Kirti 133. Upadhyaya Dharma Sågara 133 Upadhyaya Ganisoma 130. Upadhyaya Indrabamsa 130. Upadhyaya Jinamanikya. Upadhyaya Labdhi Samudra 130. Upadhyaya Labd'i Vijaya 1.0 Upadhyaya Labba Vijaya Upadhyaya Mahl-samudra 130.
Upadhyaya Sakalacandra. | Upadhyaya Sangh asa ibu 130. | Upadhyaya Sri Vinaya. Vijaya
Capi Upashraya 81. Utezitra Pratūpaņā 11, 25, 65.
Tapa Gaccha 73, 75, 135. Tarka-rahasya-dipika 113. Taranga Hill. 114. Tilaka-manjari 14. Timą 04-69. Traivedya Costi 123. 'Tribula 15
Udayana 67 Udayacandra 56 Udayanandi 121. Udayapura 75, 114. Udaya Süri 14 Ujjaini 74, 76, 81, 93, 136. Ūka Vibura 41 Upadesa pada 30. Upadhăna 2, 3. Upadesa-ratnakara 124. Upadhyâya Amaranaudi 130 Upadhyaya Anantahamsa 130. Upadhyaya Bhanu Vijayaji.
Vada 81. Vadanagara 62 Vaişya 74. Vajraséna 90 Vandvasi Gaccha 73. Vardhamāna Gagi 56 Vacanta Tilaka 74. Vasanti 74 Vastupāla 75, 77, 88, 89. Vata (accha 2, 73 Vācakatva 129 Vädi Gokula sandha 123. Vādi Śri Déva Sari 32, 61 Vāgada 27.
Vijayaji Kumar 134. | Vābada-devi 61.
Vāmarsı 53, 54, 55. Vāmådévi 53, 54

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Vedas 78.
| Vimala sri 95. Vidbi-Caltya 29.
Vimalèsvara 40 Vidhi Kaumudi 125.
Viradhvala 76, 82, 90. Vidbl Paksa 65.
Viradhvala Mudi 78, 90. Vidyananda 78
Visala-déva 78. Vidyapura 79, 81, 90, 91. Viągu 35. Vidyananda Suri 78, 79, 90, Vivaha Prajpapti 128. 91, 92.
Viveka Manjari 73. Vijaya 76, 89, 82, 95, 119. Viryi cara 119. Vijaya Sreathin 105.
Vora Viraji 127. Vijaya Cando Upadhyâya 64, Vrideha Panşlika Tapa (acchu 75.
65 77. Vijaya Candra Sørl 75, 89, 90.
Boon Yati jita Kalpa Sütn 83. Vikrama 56
Yati jita Kalpa Vritti 113. Vimala Gaccha 131
Yuka Vihari 49 Vimala Candra Sari 91. Zanjhapa 106; 109.