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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SRAMANA BHAGAVAN MAHAVIRA 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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SRAMANA BHAGAVAN MAHAVIRA 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 ! 93 41 ANA O HIS HOLINLSS ICIRYA MIKIRAJA SRI VIIAYA NLMISURISVIRAJI

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Introduction. This,--Volume Fifth Part I of the sramana Bhagavan Mahavira Series-contains a fulaciat sthaviravali-A serial description-of Fafar Sthaviras-of life-incidents of highly learned and greatly respected venerable ascetics. The sthaviras are of three kinds viz gereifar Vaya sthavira Ascetics aged sixty years and more, are vaya sthaviras 2. Harrerats Prayrajya sthaviras-Ascetics whose consecration is of twenty years duration and more, are pravrajya sthaviras, and 3. patefat sruta sthaviras-Ascetics possessing a complete knowledge of Sport Thananga, yaani Samavayanga and other sutras of the platit dvadasangi-the Sacred Scriptures of the Jainas-are sruta sthaviras, The Sthaviraval of the Jainas, contains a description of the life-incidents of the Canadhars of Tirihankaras (the chief disciples of Tirthankaras ), of the Pastadlaras (Pontiffs who have succeded them), and of the Yuga-pradhans who have flourished at different periods of time. The present work i e. the First Part of the Fifth Volume of the Sramana Bhagavan Mahavira Series, contains an account of the (a) 11 (Eleven) Ganadhars (chief disciples ) of sramana Bhagavan Mahavira, b) accounts of life-incidents of 30 (thirty ) Pattadharas (eminent personages ) who have succeded Ganadhara Maharaja Sudharma Swami as Heads of the Jaina Church in regular order, and (c) accounts of the 15 (fifteen) Yuga-pradhans (highly learned and greatly respected, venerable sages of the age) wlio had done valuable service to the Jaina Religion. During the present Duhsama Kala or the Fifth Ar of the Avasarpini era, there will be 2004 (two thousand and four) Yuga-pradhans, Out of 21000 years of the Pancama Kala, more than 2470 years have already passed. Tables giving some

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details of the Yuga-pradhans 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-pradhans and other important personages of religious merit, are the following-viz 1. CE QTTET (stua ) Kappa Sutta Theravali ( Prakrit) by Sriman Devarddhi Gani Ksama -sramana. 2 Harete parent (9737) Nandi Sutra Pattavali (Prakrit) by Sriman Devarddhi Gani Ksama- sramana 3. FEATZEAUTETT (ia) Dussama Kala Samana Sangha Thayam (Prakrit) by Sri Dharma Ghosa Suri. 4. mit Tra#: a) Sri Guru Parva Kramah ( Sans ) by Sri Guna Ratna Suri 5 Talaat-qeritiefcalia (#) Gurvavali Pattaparampara Suri Namani (Sans, by Sri Muni Sundara Suri. 6. A TITT-gizat ( 5 ) Soma Saubhagya Pattavali (Sans ) by Sri Soma Sundara Suri. 7. ATTIESTEN azafa (ha) rapa Gaccha Patjavali Sutra-yritti ( Prakrit-Sans) by Upadhyaya Dharina-sagarji 8. It giete ETIQTI (Heka) Sri Mahavira Patta Parampa ra ( Sans ) by Sri Deva Vimala Gani 9. ggaat. (haa) Yuga Pradhanah (Sans ). by Mahopadhyaya Sri Vinaya Vijayaji Gani 10. &ftateTI (TE67) Sri Suri Parampara i Sans) by Matropadhyaya Sri Vinaya Vijayaji Ciani 11. Qerat att IT (Eka) Pattavali Saroddhara (Sans ) by Upadhyaya Ravivardhana. 12. z 376 oral q$190|--Ukesa Gacchiya Pattavali. The Sthaviravali given in Kalpa Sutra containing as it does the sthavirayali of a nnmber of acaryas who have succeded Sruta Kevali sriman Arya Bhadra-bahu Swami (the author of Kalpa Sutra) cannot possibly have been composed by Arya Bhadra-bahu Swami, The Pattavall of Kevals and of sruta Kevalis who had preceded him upto his own time seems to have been written by sruta Kevali Arya Bhadra-bahu Swami, But the Sthaviravali

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must have been completed by 'Devarddhi Gani Kama-sramana at the re-daction of the Siddhantas at agtge Vallabhipura in Mahavira Nirvana Samvat 980. The Pattavali of Nandi Sutra was also composed by Devarddhi Gani Ksama-sramana. The Tapagacchiya Pattavali written in Vikrama Samvat 1646 by Upadhyaya Dharma-sagaraji Gani, containing a complete continuous description of the Pattavali of Nirgranthas, Kausikas, Candra, Vanavasi and Vada Gaccha from the time of Sramana Bhagavan Mahavira to that of Acarya Maharaja Sri Hira-Vijaya Suriji had been critically examined and revised by a committee of Acarya Maharaja Sriman Hira-Vijaya Suriji, Upadhyaya Sri Vimala Harsa Gani, Upadhyaya Sri Kalyana Vijaya Gani, and Upadhyaya Sri Soma Vijaya Gapi at Ahmedabad on Friday, Caltra Vad 6 of Vikrama Samvat 1648 with the help of Gurvavali of Sri Muni-sundara Suri and the Dusama Kala Sri Sramana Sangha Stotra of Sri Dharma Ghosa Suri. The sthaviravali of Tapagaccha was continued as the Pattavali of 59 Sri Vijaya Sena Suri 60 Sri Vijaya Deva Suri and 61 Sri Vijaya Simha Suri under the title of Sri Tapa Ganapati Guna Paddhatti by Upadhyaya Guna Vijaya Gagi in Vijaya Deva Mahatmya in Vikrama Samvat 1673. Another addition to the Tapagacchiya Sthaviravali containing serial accounts of 59 Acarya Sri Vijaya Sena Surl 60 Acarya Vijaya Deva Suri and 61. Acarya Sri Vijaya Simha Surl was written by Upadhyaya Megha Vijaya Gani. A third addition to the Tapagacchiya Sthaviravali containing a serial description of Acaryas from 58 Acarya Sriman Hira Vijaya Suriji to 72 Sri Buddhi Vijaya Gani under the title of Sri Guru Mala was written by Muni Caritra Vijayaji. Pattavalis and Sthaviravalis by other authors are equally important from a historical point of view.

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CONTENTS Chapter 1. Gapadhara Maharaja Indrabhutti Uautama-Sala and Maha Sala (59) Pilgrimage to Astapada (63) Diksa of 1500 hermits (70) Kesi-Gautamiya Adhyayana (72)-Ganadhara Gautama and Ananda Sravaka (102) Ganadhara Gautama and Mahasatakaji (105) Nirvana of Sramana Bhagavan Mahavira (108) Ganadhara Agnibhuti (113) Ganadhara Vayubhun (115) Ganadhara Vyakta (117) Ganadhara Sudharma Swami (119) Ganadhara Mandit (120) Ganadhara Mauryaputra (122) Gapadhara Akampita (124) Ganadhara Acalabhrata (125) Gapadhara Metarya (128) Ganadhara Prabhasa. 141. Chapter II. Kevali' Bhagavan Arya Sudharma Swami (141) Kevali Bhagavan Arya Jambu Swami. Chapter III. Sruta Kevali Arya Prabhava Swami. (192) Sruta Kevali Arya Sayyambhava Suri. Sruta Kevali Sriman Yasobha dra Swami (205) Sruta Kevali Arya Sambhuti Vijaya Suri (209) Sruta Kevali Arya Bhadra-bahu Swami (210) Sruta Kevali Arya Sthulabhadracarya (213) Chapter IV. Dasa-purvaduras-Sri Arya Mahagirl and Arya Su-hasti Suri (235) Sri Susthita Suri and Sri Suprati-Baddha Suri (246) Vacaka-varya Umaswati Maharaja (247) Arya Sya macarya (251) Arya Dinna Suri, Indra-dinna Suri, Arya Simha Suri, Arya Kalakacarya (254) Arya Khaputacarya (258) Arya Mangu Suri (261) Sri Vriddha Vadi Suri and Siddhasena Divakara Suri (262) Arya Padalipta Suri (270) Sri Vajra Swami (273) Sri Bhadraguptacarya (281) Sri Vajra-sena Suri (286) Sri Arya Raksita Suri (289, Sri Durbalika Puspamitra (294) Sri Candra Suri (294) Sri Samantabhadra Suri (299) Sri Vriddha Deva Suri and Sri Pradyotana Suri (301) Sri Mana-deya Suri (303) Sri Manatunga Suri (307) Sri Vira Suri Sri Jaya-deva Suri Sri Sri Devananda Suri (311) Sri Vikrama Suri, Sri Narasimha Spri Sri Samudra Suri (315) Yuga-pridhana Nagarjuna (317) Acarya Maharaja Sri Haribhadra Suri (318) Sri Jinabhadra Gani Ksama sramana (323) Sri Vibudha Prabha Suri Sri Jayanahda Suri, Sri Ravi Prabha Suri (324) Sri Bappa Bhatti Suri (326)

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Sramana Bhagavan Mahavira. VOL, V. PART I. STHAVIRAVALI CHAPTER I. te NaM kAle gaM te NaM samae NaM samaNassa bhagavao mahAvIrassa nava gaNA ikArasa gaNaharA husthA // 1 // Te nam kale pam te nam samaenain Samanassa Bhagavad Mahavirassa nava gana ikkarasa ganahara huttha. During that age, at that time, Sramana Bhagavan Mahavira had nine Tanas; gaNA--eka vAcanika sAdhusamudAyo gaNaH | Eka vicanika sadhu-samudayo ganah~-(An aggregate of Sadhus having tution under one religious teacher, is called a Gana ), and eleven Ganadharas Torin-Chief Disciples or Heads of a Gana. The eleven Gasadharas or chief disciples of Sramaqa Bhagavan Mahavira were

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paDhamittha iMdabhUI bIe puNa hoi aggibhai ti / taie ya vAubhUI tao viyatta sudhamme ya // 20 // maMDia moriyaputte akaMpie ceva ayalamAyA ya / meajje ya pahAse gaNaharA huMti vIrassa // 21 // // zrI nandIsUtram // gAthA-dvayametadapi nigadasiddhaM / eta ca gaNabhRtaH sarve'pi tathA kalpatvAmAgavadupadiSTaM " upannei vA" ityAdi mAtRkApadatrayamadhigamya sUtratA sakalamapi pravacanaM dRbdhvntH|| 1. Padhamittha Indabliui bie puna hoi Aggibhui ti" Taie ya Vaubhui tao Viyatte Suhamme ya 1 (20) 2. Mandia Moriya-putte Akampie ceva Ayala-bhaya ya Mealje ya Pahase Ganahara hunti Virassa. 2. (21) 1. The first is Indrabhuti; the second is Agnibhuti. The third is Vayubhuti. Then, Vyakta and Sudharma. 2. Mandita, Maurya-putra, Akampita, also Acalabhrata, Metarya, and Prabhasa-These are the Ganadharas (Chief Disciples) of Vira Bhagavan. Commentary-These two verses are well-authenticated by the Agamas. All these Canadharas having learnt the three Essential Principles upanneha vA vigameha vA dhrauveha thA" Upannei va, Vigamei va Dhrauvei va' from Sramana Bhagavan Mahavira, composed the Sutras, of pravacana Pravacana-the dvAdazAnI Dvadasangi Ama Agamas-the Sacred Works of the Jainas-- Thus, the names of the eleven Ganadharas ( Chief Disctples) of sramana Bhagavan Mahavira are 1. Ganadhara Maharaja Indrabhuti Gautama (sriman Gautama Swami). 2. Canadhara Agnibhuti. 3. Ganadhara Vayubhuti. 4. Ganadhara Vyakta.

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5. Ganadhara Arya Sudharma Swami. 6. Ganadhara Arya Mandita 7. Ganadhara Arya Maurya-putra. 8. Ganadhara Arya Akampita. 9. Ganadhara Arya Acala-bhrata. 10. Ganadbara Arya Metarya. 11. Ganadhara Arya Prabhasa. 1. Sri Ganadhara Bhagavan Gautama Swami eft iqa Prat 2. Arya Agnibhuti safaza 3. Arya Vayubhuti atafa 4. Arya Vyakta Arya vyakta B. Arya Sudharma Swami Arya sudharmA svAmi 6. Arya Mandita mAryamaMTita 7. Arya Maurya-putra mArya mauryaputra 8. Arya Akampita Arya akampita 9 Arya Acala BhratamArya acala bhrAtA 10. Arya Metarya metArya and 11 Arya Prabhasa Arya prabhAsa, BHAGAVAN SRI GAUTAMA SWAMI. Indrabhuti Gautama xayfa Taa-better known as-Gautama Swami-from his gotra,-was the First Ganadhara TOTETT or principal disciple of Sramana Bhagavan Mahavira. He was born in the year 607 B C at Gobara gama stat TIA (Gobbra or Govaraya) a small village near Rajagriha TIHTY, the capital city of Magadha #72. He was the eldest son of Vasubhuti arra, his mother's name was Prithivi gear. He was a Brahmin by caste and was well-versed in the Four Vedas and the six Upangas. The soul of Indrabhuti Gautama, was the charioteer of Sramana Bhagavan Mahavira, during his previous eighteenth Bhava as Tripristha Vasudeva, 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 Vasudeva,-a lord of halt the territory of Bharata ksetra; 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 Sramana Bhagavan Mahavira, when the soul of Tripristha Vasudeva becomes a Tirthankara 73 65 He was thoroughly conversant with the fourteen varieties of Knowledge (1-6 Angani fa, The six Supplements of the Vedas, 7-10 Vedah at:, The Four Vedas, 11. Mimamsa afar The designation of a philosophical system which is divided into two distinct branches. The former called Purva or Karma Mimamsa pUrva or karma mImAMsA, and founded by Jaimini jaimini, is chiefly concerned with the correct interpretation of Vedic ritual; the latter, called Uttara-Brahma or Saririka Mimamsa uttara- -- zArIrika mImAMsA but best known under the name of Vedanta vedAnta and founded by Badar ayana bAdarAyaNa 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 Purana 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 aGgAni vedAzratvAro mImAMsA nyAyavistaraH / dharmazAstraM purANaM ca vidyAsvetAzcaturdaza // 1 // For Private Personal Use Only

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5 1. Angani, Vedas'catvaro, Mimnamsa, Nyaya-vistarah: Dharma-sastram, Puranam ca, vidyastvetas'caturdag'a. Angani, the six Supplements of Vedas; the Four Vedae, Mimamsa, the entire field of Nyaya Sastra, Dharma Sastra Discourses of Sacred Knowledge on Virtue or Duty and Puranas-Legendary Works-These constitute the fourteen varigding of Vidya fan Knowledge. The Vedangas are six in number. They are: zikSA kalpo vyAkaraNaM niruktaM chaMdasAM cayaH jyotiSAmayanaM caiva vedAMgAni SaDeva 2. Siksa Kalpo Vyakaranam, Niruktam Chandasam cayan; Jyotishamayanam caiva Vedangani sadeva tu. tu // 2 // 2. Siksa far the science of proper articulation and pronounciation 2 Kalpa 7 Ritual or ceremonial 3 Vyakaranam UrWEOF Grammar 4 Nirukta fasa Etymological explanations of dimcult words. 5 Chandas Vedic text; prosody, and Jyotigah jyotiSa Astronomy. These six are the Vedangas a Supple ments of the Vedas 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. DIKSA After Diksa ar Initiation by Sramana Bhagavan Mahavira, Ganadhara Indrabhuti 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. Ganadhara Indrabluti Gautama composed Sacred Knowledge consisting of the Twelve Angas and the Fourteen Purvas For Private Personal Use Only

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ga within a Muhurta 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 yuktaM sata All the substances ( in this world ) possess the qualities of 1 Production; birth, 2 Perishability; destruction, and 3 Permanence. 1 Uipada 38914--Fahranfratta platatiaiaedata:-Svajatyaparityagena bhavantarvyaptirutpadah.--The assumption of another form without abandoning its genus, is called Ulpada S01E. 2 Vyaya vyaya--tathApUrvabhAvavigamo vyaya Tatha purvabhava vigamo vyayah - The dissapearavce of the previous condition is called Vyaya vyaya. 3 Dhrauvya dhrauvya--5ve sthairyakarmaNo dhruvatIti dhuvaH Sthainya karmano-r-dhruvajiti 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 Paryaya qold, but is also Dravya gou, and therefore, Dhrauvya stat in addition to Utpada utpAda and Vyaya vyaya. Tius, Sat are everything that exists is Dravya paryayatma. ka dravyaparyAyAtmaka and Utapada vyaya dhrauvya yuktatah utpAda 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 Paryaya 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 Guna yu Attribute; and Paryaya gafe-Change in form-are the common general properties of a substance. Dravya is stable; Paryaya 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 Deva aa a Celestial being, a Manvaya Agh a human being, a Tiryanca farby a lower animal, or as a Naraka arts a hellish being, in this Samsara 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 Paryaya of a Soul During every existence of life Atma At the Soul is always present. It is permanent and hence, all the souls, as a Dravya and also as a Paryaya, are permanent. The Diksa 1871 Initiation into the Order of Monks - of Indrabhuti Gautama took place under the following circumstances: At the time, when sramana Bhagavan Mahavira; acquired

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Kevala Jnana hora Perfect Knowledge, outside Jrambhika gama Nagara sf TATA RITE on the banks of Rijuvaluka Nadi RvAlakA nadI, a wealthy Brahmana named Somila somala was preparing for a great Yajna Tu Sacrifice to gods, and he invi ted numerous Brahmins including eleven highly talented Acaryas of whom the three brothers I Indrabhuti gyfa 2 Agnibhuti fayfa and 3 Vayubhuti aprafa, were well-versed in the fourteen kinds of knowledge. Indrabhuti had a doubt about the existence of Jiva na Soul; Agnibhuti had doubts about Karmas; and Vayubhuti had a doubt that the body and the soul are inseparate; the 4th Vyakta 7 and 5th Sudharma 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 Bhrata 390 mar 10 Metarya #m and 11. Prabhasa site, each of them with a pupilage of three hundred each. Akampita had a doubt about alot Naraka; Acala Bhrata about Punya que Merit; Melarya about Para-loka rials Next World: and Prabhasa had a doubt about Moksa F187 Salvation. Each of these eleven learned Brahmins 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 Sarvajna es an Omniscient. These eleven Acarayas 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 Darsana qaia Seeing, and Apapa 317791ar Nagari was over-flowing with Brahmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Acaryas 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 sramana Bhagayan Mahavira acquired Keyala Jnana 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 Samavasarana for him. The place became filled up with gods of the four kinds, human beings, and lower animals Although sramana Bhagayan Mahavira knew that there was none capable of taking Bhagavati Diksa 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 Tirthankara is never fruitless; there is always some individual who becomes enlightened by the preaching and accepts Diksa, still however, it is a strange event, that the first preaching of sramana Bhagavan Mahavira 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 sramana Bhagavan Mahavira. sramana Bhagavan Mahavira, knowing that there still remained Ti thankara Nama Karma atolkit AT FA, 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 Apapa 379791 at Nagari -- a town, twelve yojans in extent, embellished with devout persons, and overflowing with Brahmins 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 Brahmins. sramana Bhagavan Mahavira 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 Namo titthamsa / " Adoration to Tirtha tIrtha-a

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10 Congregation consisting of Sadhus ery Saints 2 Sadhvis erat Nuns 3 Sravakas pa Jain lay men, and 4 Sravikas ar Jain females-sat on the jewelled throne with a footstool, in the middle of the Samavasarana with his face directed towards the East. Devout gods arranged three images of the Bhagavan 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. Sramana Bhagayan Mahavira preached Dharma as follows: This Sarnsara 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 Brahmini Indrabhuti 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 Brahmins" See the miraculous power of this TO Yajna. These gods invited by our #* Mantras, Incantations, become clearly visible and they are coming here." When Indrabhuti Gautama saw that the gods did not come to tle sacrificial pavilion, but they went to AJETO the Samavasarana, where sramana Bhagavan Mahavira 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 Sramana Bhagavan Mahavira,-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, Indrabhuti 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 payilion and me, who is a erle Sarvajna, Omniscient. aho! murAH kathaM bhrAntAstIrthAmma iva vaaysaaH| kamalAkaravadrekA makSikAzcandanaM yathA // 1 //

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karamA iva sadRkSAn, kSIrAnaM zUkarA iva / arkesyAlokavad dhUkAstyaktvA yAgaM prayAnti yat // 2 // 1 Ahol surah katham bhrantastirthambha iva vayasah; Kamalakaravadbheka maksikascandanam Jatha. 1 2 Karabha iva sadvriksan ksirannam sukara tva; Arkasyalokavat ghuka-styaktva yagam prayanti 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 athavA-yAdRzo'yaM sarvajJastAdRzA ecaite surAH, anurUpa eva saMyogaH Athava-Yadriso'yam sarvajnastadrisa evaite surah anurupa eva samyogah. Or, as is this Sarvajna, so they certainly are. The connection is quite appropriate. pazyApanurUpamindindireNa mAkarandazekharo mukharaH / api ca picumandamukule maukulikulamAkulaM milati // 4 // Pasyanurupamindidirena makanda-sekharo mukharan; Apica picumandamukule maukulikulamakulam 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. vyoni sUryadvayaM kiM syAda, guhAyAM kesaridvayam / pratyAkAre ca khaDgau dvau, kiM sarvajJAvahaM sa ca // 5 //

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13 Vyomni suryadvayam kim syad guhayam kesaridvayam, Pratyakare ca khadgau dvau, kim sarvajnavaham 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: yadi trilokIgaNanAparA syAt, tasyAH samAptiryadi nAyuSaH syAt / pAreparAdhye gaNitaM yadi syAt, gaNeyaniHzeSaguNo'pi sa syAt // 6 // | Yadi trilokigaNGana para syat, tasyah samaptir-yadi nayusa syath; Pareparardhyam gaaitam yadi syat, ganeya nihsesa guno'pi sa syat. 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 Parardha ( 100000,000,000000000 ) then only, he becomes one whose entire qualities become calculable. 1 On being told thus, he resolved - nUnameSa mahAdhUrtI, mAyAyAH kulamaMdiram / kathaM lokaH samasto'pi, vibhrame pAtito'munA // 7 // 2 Nunamesa mahadhurto, mayayan kula-mandiram; Katham lokah samasto'pi vibhrame patito'muna ? 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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na kSame kSaNamAtraM tu, taM sarvajJaM kadAcana / tamaHsvomamapAkartu, sUryo naiva pratIkSate // 8 // 3 Na ksame ksanamatram tu, tam sarvajnam kadacana; Tamah stomamapakartum, suryo naiva pratiksate 3. 3 I cannot, at all, tolerate that sarvajina, even for a moment. The Sun never waits for removing the mass of darkness. vaizvAnaraH karasparza, kesarollucanaM hriH| priyazca ripukSepaM na sahante kadAcana // 9 // 4 Vaisvanarah karasparsam, kesaro-lluncanam harih; Ksatriyasca ripuskepam, na sahante kadacana. 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. mayA hi yena vAdIndrAstUSNI sasthApitAH same / gehe zUravaraH ko'to, savetro matpuro bhavet // 10 // 5 Maya hi yenad vadindra-stusnim samsthapitah same; Gehe suratarah ko'sau, sarvajno matpuro bhavet 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 ? zailA yenA'minA dagdhAH puraH ke tasya pAdapAH ? utpATitA gajA yena, kA vAyostasya puMbhikAH // 11 // 6 Saila yenagnina dagdhah, puran ke tasya padapah ? Utpatita gajan yena, ka vayostasya pumbhikah ? 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 gatA gaur3adezoDavA dUradeza, bhayAjarjarA gaurjraastraasmiiyuH| mRtA mAlavIyAstilAMgAstilaMgoDavA jajJire paMDitA madayena // 12 // 7 Gata Gauda-desodbhava dura-desam, bhayajjarjara Gaurjarastrasamiyuh. Mrita Malaviya-Stilanga-stilangodbhava jajnire pandita madbhayena 7 7 Moreover, on account of fear from me, the learned men born in Aic T Gauda-desa, (Central Bengal ) went way to & distant country; and the learned men of The Curjara (Gujarat) became infirm and terrified; the learned men of mAlavA 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. are lATajAtAH ka yAtAH praNaSThA patiSTA api drAviDA vIDayAAH / aho vAdilipsA''ture mayyamuSmin jagatyutkaTaM vAdidurbhikSametat // 13 // 8 Are Latajatah kva yatah pranastah, patista pi Dravida vridayarttah. Aho vadilipsature mayyamu min jagatyutkatam vadidurbhiksametat. 8 8 Alas | Where have the learned men of lATadeza Lata-desa a country south of Broach and learned men of xfas Dravida 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 tasya mamAgre ko'sau vAdI sarvajJamAnamudvahati ? / iti tatra gaMtumutkaM tamagnibhUtirjagAdaivaM // 14 // 9 Tasya mama gre ko'sau vadi sarvajnamanamudvahati, Iti tatra gantumutkam tamAgnibhuti-r-jagadaivam 9.

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16 ~ Who is this controversialist before me, who bears the conceit of being called a Sarvajna ? When he was contemplating thus, Agnibhuti said to him who was very desirous of going there, as follows: kiM tatra vAdikITe tava prayAsena ? yAmi baMdho'ham / kamalonmUlanahetornetavyaH kiM surendragajaH // 15 // 10. Kim tatra vadikite tava prayasena ? yami bandho'ham, Kamalonmulanaheto-r-netavyah kim surendra-gajah ? 10 10 Why should you take trouble for the aifante Vadikita 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 ? akathayadathendrabhUtiyadyapi macchAtrajayya evAsau / tadapi pravAdinAma zratvA sthAtuM na zaknomi // 16 // 11 A kathayadathendrabhuti-r-yadyapi macchatrajyya eyasau; Tadapi pravadinama srutva sthatum na saknomi 11 11 Indrabhuti 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. pIlayatastilaH kazcit dalatazca yathA knnH| sUDayatastRNaM kiMcidagasteH pibataH saraH // 17 // mardayatastuSaH ko'pi, tadvadeSa mamAbhavat / tathApi sAsahina hi, mudhA sarvajJavAdinam // 18 // 12 Pilayatastilah kascnt, dalatasca yatha kanah: Sudaj atastrinam kimcidagasten pibatah sarah. 12 13 Mardayatastusan ko pi tadvadesa mamabhavat; Tatha'pi sasahi-r-na hi mudha sar vajda-vadinam. 13 12-13 While crushing down, some seed of sesamum remained uncrushed, while pour ding, some grain of corn, remained

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17 unpounded; when removing grass completely, some grass remained behind; when am Agastya, (name of a Vedic 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. ekasminnajite hyasmin sarvamapyajitaM bhavet / ekadA hi satI lupta-zIlA syAdasatI sadA // 14 Ekasminnajite hyasmin, sarva mapyajitam bhavet, Ekada hi sati lupta-sila syadasati sada. 14 19 // 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. citraM caitra trijagati sahasrazo nirjite mayA vAdaiH / fanazzangufta dingeitset ferrat art || 2011 15 Citram caiva trijagati sahasraso nirjite maya vadash; Ksipracatasthalyamiva kam-katuko'sau sthito vadi 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. asminnajite sarva jagajjayodbhUtamapi yazo nazyet / alpamapi zarIrasthaM zalyaM prANAn viyojayati // 21 // 16 Asminnajite sarvam jagajjayodbhutamapi yaso nasyet; Alpamapi sarirastham salyam pranan 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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18 yata:-chidre svalpe'pi potaH kiM pAyodhau na nimajjati / / ekasminniSTake kRSTe durgaH sarvo'pi pAtyate // 22 // 17 Yatan:- Chidre svalpepi potah kim pathodhau na nimajjati? Ekasminnistake kriste durgah saryo'pi patyate 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, Indrabliuti Gautama, at the time of going into the presence of Sramana Bhagavan Mahavifa, 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- kanthabharana, The necklace of paat Sarasvati,-the Goddess of Speech and Laarning. mfafango 70-Vadi-vijaya-Laxmi-sarana Who has the shelter of the Goddess of Victory and Prosperity, for defeating a controversialist. Difengisa Vadi-mada-ganjana, Who removes the pride of a controversialist, praat Vadi-mukha-bhanjana, Who breaks the mouth of a controversialist. anfrafas Vadi-gaja-simha-Who is like a lion to the elephant in the form a controversialist.

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19 anta fat18194 Vadi-simha astapada, Who is like an 8197 Astapada, a fabulous eight-legged animal (a match for lions and elephants) to the lion in the form of a controversialist affermaFATITT Vadi-vinaraya-visada, Who is dextrous in the removal of a controversialist atrafiqin Vadi-vrinda-bhuinipala, Who is the protector of the multitude of controversialists. grafite: 12 Vadi-siran-kala, Who is like the God of Death to the head of a controversialist C E TO Vadi-kadali kripana, Who is like a sword to plantain tree in the form of a controversialist. of ATH10 Vadi-tamo-bhana, Whio is like the Sun in dispelling the darkness embodied in the controversialist. giftTATTE Vadi-godhuma-gharatta, Wno is like a handmill (for grinding wheat) to a controversialist. afa gerti Vaji-ghata-inudgara, Who is like a hammer for ( breaking) the water-pot in the form of a controversialist. faET FUTET Vadi-ghuka-bhaskara, Who is like the Sun to the owl, for a controversialist. CEAI Vadi-samudragaste, Who is like the sage Agastya (who drank the ocean) to the ocean, for a contro versialist. afargaret Vadi-tarunmulana-hastin, Who is like an elephant uprooting a trec, to the controversialist. sfatete Vadi-sura-surendra, Who is like Indra to the gods, for a controvers:alist. erfarentfern Vadi-garuda-Govinda, Who is like Krisna snatcbing away nectar from 0753 Garuda,-the King of Serpents, to a controversialist.

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20 anfanatiara Vadi-jana-rajana, Who is like a king to the populace, for a controversialist. arreta 1417 Vadi-Kamsa-Kahana, Who is like Krisna who killed Kamsa, to the controversialist. atfe foret Vadi-harina-hare, Who is like a lion to ante. lopes, for a controversialist. anfaatamiofa Vadi-jvara-Dhanvantari, Who is like gaat Dhanvantari,--the great physician of the gods--to the fever, for a controversialist afaguna Vadi-yutha-malla, Who is like a wrestler to the large multitude of controversialists. alfamatu Vadi-hridaya-salya, Who is like a thorn to the heart of a controversialist. atferustiga Vadi gana-jipaka, Who is the protector of the mass of controversialists. of Tsu Vadi-salabha-dipaka, Who is like a lamp before the grass-hopper in the form of a controversialist. afanye THU Vadi-cakra-cudamane, Who is like a crest jewel worn by sovere gns among controversialists. ifsafada Pandita-siromane, Who is the best among learned men. faforakale Vijitanekavada, who has become victorious in numerous contruversies. Atrada AT, Sarasvati-labdha-prasada, Who has obtained special favour froin the Goddess of Learning Indrabhuti 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: kRSNasarpasya maMDUka-capeTAM dAtumudyataH / AkhUradaizca mArjAra-daSTrApAvAya sAdaraH // 1 //

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21 Yatah-Krisna-sarpasya manduka-scapetam datumudyatah, Akhuradaisca marjara-damstrapataya sadarah. 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 vRSabhaH svargajaM zRMgaiHprahartu kAMkSati drutam / dvipaH parvatapAtAya, daMtAbhyAM yatate rayAt // 2 // 2 Vrisabliah svargamjam sringaib prahartum kanksati drutam; Dvipah parvata-pataya dantabhyam yatate rayat. 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. zazakaH kesariskadhakesarAM kRSTumIhate / madRSTau yadasau sarvavittvaM khyApayate jane // 3 // 3 Sasakah kesariskandhakesaram kristumihate; Maddristau yadasau sarva-vittvam khyapayate jane 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. zeSazIrSamaNi lAtu istaH svIya prsaariitH| sarvajJATopato'nena, yadahaM parikopitaH // 4 // 4 Sesasirsamanim latum hastah sviyah prasarittah; Sarvajnatopato'nena yadahan pariko pitah 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. samorAbhimukhasthena davAmiAlito'munA / kapikacchalatA dehe saukhyAyAliMgitA nanu // 5 //

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$ Samirabhimukhasthena davagni-r-jvalito'muna; Kapikacchulata dehe saukhyayalingita nanu. 6 He has kindled forest-fire, himself remaining in the direction facing the wind; he really embraced #t agant Kapikacchulata-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. yavaH-vAvagdarjati khadyotastAvadgarnati cndrmaaH| udite tu sahasrAMzau na khadyoto na candramAH // 6 // 6 Yatah: - Tayad garjati khadyotastavadgarjati candraman; Udite tu saliasramsau na khadyoto na candramah. 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. sAraMgamAtaMgaturagapUgAH palAyyatAmAzu vanAdamuSmAt / sATopakopasphuTakesarazrI-zrRMgAdhirAjo'yamupeyivAn yat // 7 // 7 Sarangamatangaturangapugan palayyatamasu vanadamusmat; Satopakopasphutakesarasci-r-mrigadhirajo yamupeyivan yat. 7 7 0 multitude of spotted deer, elephants, and horses' run away quickly from this forest, because, this proud wrathful antiac Mrigadhiraja, lion-the monarch of beasts - with the splendour of expanded mane, is approaching mama mAgyabharAyadvA vAdyayaM samupasthitaH / adya tAM rasanAkaNDUmapaneSye vinizcitam // 8 // 8 Mama bhagyabharadyadva vadyayam samupasthitan; Adya lam rasanakandumapanesye viniscitam. 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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lakSaNe mama dakSatvaM, sAhitye saMhitA mtiH| tarke karkazatA'tyartha kvazAstre nAsti me zramaH 1 // 9 // 9 Laksane mama daksatyam sahitye samhita matih; Tarke karkasata'tyartham kva-sastre nasti me sramah ! Y 91 am clever in lakSaNazAstra 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 ? yamasya mAlavo dUre, kiM syAt 1 ko vA vacasvinA / apoSito raso? nUnaM, kiMmajeyaM ca cakriNaH 1 // 10 // 10 Yamasya Malavo dure kim syat ? ko va vacasvinah; Aposito raso } nanam, kimajeyam ca cakriyan? 10 10 Is Malva 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! abhedhaM kimu vajrasya kimasAdhyaM mahAtmanAm / kSudhitasya na kiM khAdhaM, kiM na vAcya khalasya c?|| 11 // 11. Abhedyam kimu vajrasya, kimasadhyam mahatmanam; Ksudhitasya na kun khadyam, kim na vacyam 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 ? kalpadruNAmadeyaM kiM, nirviNNAnAM kimatyajam ? / gacchAmi tarhi tasyAnte pazyAmyetatparAkramam ? // 12 // 12 Kalpadrunamadeyam kim, nirvinnanam kimatyajami Gacchami tarhi tasyante pasyamyetatparakramam. 12

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2A 12 What is not fit to be given by kalpavRkSa 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, tathA mamApi trailokya -jitvarasya mhaujsH| ajeyaM kimivA'stIha tadgacchAmi jayAmyamum // 13 // 13 Tatha mamapi trailokya-jitvarasya mahaujosan; Ajeyam kimiva-stiha tadgacchami jayamyamum. 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. ityAdi cintayan prabhumavekSya sopAnasaMsthito dathyo / kiM brahmA, kiM viSNuH kiM sadAzivaH zaMkaraH kiM vA ? // 14 // 14 ltyadi cintayan prabhumaveksya sopanasamsthito dadhyau; ___Kim Brahma, kim Visnuh, kim Sadasivah Saikarah kim val 14 Thinking thus, and on beholding sramana Bhagavan Mahayira, he thought, while standing on the foot sieps if the staircase, "Is he brahmA Brahma ? Is he viSNu Vishu ? Is he sadAziva Sadasiva-siva (ever kind ) ' or Is he zaMkara Saikara ? candraH kiM 1 sa na yatkalaMkakalitaH sUryo'pi no tovaruka, meruH kiM na sa yanitAntakaThino viSNuH ? yat so'sitH| gramA kina jarAturaH sa ca jarAbhIruH 1 na yatso'nanu, jAtaM doSavivarjitAkhilaguNAkIrNo'ntimastIrthakRt / / 15 // 15 Candrah kim ? sa na, yatkalanka-kalitah Suryo pi no tivraruk Meruh kim ? na sa yannitanta kathino, Visnuh? na yat so'sitah; Brahma kim ? na jaraturah, sa ca jarabhiru ? na yat so'tanun; Jnatam dosavivarjitakhilagunakirno'ntina-s-tirthakrit. 15 15 As he caMdra Candra, the Moon ? He is not, because the Moon is disgraced by a blemish,

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25 Is he the Surya, the Sun? No not that even, because the Sun possesses intense brightness, Is it Mount Meru? No; it is not, because Mount Meru is extremely hard. Is he Visnu ? He is not, because Visnu is dark-coloured Is he at Brahma, the Creator of the Universe (Visnu being the Preserver, and Siva, the Destroyer ). No; Brahma is old. Is he site Jarabhiru, 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. hemasiMhAsanAsInaM surarAjaniSevitam / dRSTvA vIraM jagatpUjyaM ciMtayAmAsa cetasi / / 16 / / kathaM mayA mahatvaM hA, rakSaNIyaM purA'rjitam / prAsAdaM kIlikA hetorbhaktuM ko nAma vAJchati // 17 // ekenAvijitenApi, mAnahAnistu kA mama 1 / jagajjetrasya kiM nAma, kariSyAmi ca sAMmatam // 18 // avicAritakAritva-maho ! me mandadurddhiyaH / jagadIzAvatAraM yat jetumenaM samAgataH // 19 // asyAgre'haM kathaM vakSye 1 pArzve yasyAmi vA katham 1 | saMkaTe patito'smoti, zivo rakSatu me yazaH // 20 // 16 Hemasimhasanasinam suraraja- nisevitam; Dristva Viram jagatpujyam cintayamasa cetasi. 16. 17 Katham maya mahtvam ha raksaniyam purarjitam; Prasadam kilika- heto-r-bhaktum ko nama vanchati 17. 18 Ekenavijitenapi, mana-hani-stu ka mama?; Jagajj etrasya, kim nama kariasyami ca sampratam ? 18.

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26 19 Avicarilamkaritva-mahol me manda-durdhiyan; Jagadisa-vataram yat jetumenam samagatah. 19. 20 Asyagresham katham vaksye ? parsve yasyami va katham ?; Sankatee patitossmiti sivo raksatu me yasah. 20. 16 On seeing sramana Bhagavan Mahavira worthy of adoration in the Three Words, sitting on a gold lion-seated throne, and being worshipped by the king of gods - he (Indrabhuti) 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 who 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 kathaMcidapi mAgyena vedavedana me jyH| tadA paMDitamUrdanyo bhavAmi suvantraye // 21 // 21 Kathancidapi bhagyena ced bhavedatra me jayah; Tada panditamurddhanyo bhavami bhuvana-traye. 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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27 ityAdi ciMtayanneva sudhAmadhurayA giraa| AbhASito jinendreNa, nAmagotroktipUrvakam / / 22 / / 22 ltyadi cintayanneva sudha-madhuraya-gira; Abhashito Jinendrena namagotrokti-purvakam. 22. 22 While he was thinking thus, he was addressed by his name, and it Gotra, family-name, by ffatrice Jinendra the Lord of the Jainas, with a speech sweet like nectar. 23 he gautamendrabhUte ! tva mukhenAgatavAnasi / / ityukte'ciMtayatti, nAmApi kimasau mama ! // 23 // 23 He Gautamendrabhute ! tvain sukhenagatavanasi; lyuktescintayadveti namapi kimasau mama ? 23 23 "O Gautama Indrabhuti I Have you come comfortably?" When the Bhagavan said so, Indrabhuti thought " How does he know even my name." 24 jagatritayavikhyAtaM ko vA nAma na vetti mAm ? janasyAbAlagopAla, pracchannaH kiM divAkaraH // 24 // 24 Jagatritayavikhyatam ko ya nama na vetti mam ? Janasyabala-gopalam [racchannah kim diyakarh ? 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? 25 prakAzayati guptaM cet saMdehaM me mana sthitam / tadA jAnAmi sarvajJamanyathA tu na kiMcana // 25 // 25 Parkasayati guptam cet sandeham me manah-sthitam; Tada janami sarvajna-manyatha 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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28 26 ciMtayaMtamiti proSa, pAko jIva saMzaya / vibhAvayasi no vedapadArtha ghRNu tAnyatha // 26 // 26 Cintayantamiti proce, prabhuh ko jiva samsayah 1 Vidhavayasi no Veda padartham srunu tanyatha. 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. 27 samudro madhyamAnaH kiM ? gaMgApUro'thavA kimu / AdibrahmadhvaniH kiM vA ? vIravedadhvanibamau // 27 // 27 Samudro mathyamanab kim? Gangapuro a thava kimu; Adibrahmadhvanih kim va ? Vira-Vedadhvani-r-babhau, 27 27 The sound of the verses of Vedas being explained by Sramana Bhagayan Mahayira, 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. sramana Bhagavan Mahavira, then, explained in detail, all the arguments and inferences for proving the existence of the Soul, reciting various Vedic verses and their precise inter pretations, and showing, at the same time, mistakes in the interpretaion of the same verses accepted by Indrabhuti Gautama. Indrabhut was straight forward, and was searching after Truth. He was convinced that the explanation given by Sramana Bhagavan Mahavira about the Vedic 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 Sramana Bhagavan Mahavira, 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 Diksa Initiation into the Order of Monks, and delive: me from the trammels of this part Sainsara-worldly existence." Sranana Bhagavan Mahavira welcomed the pure-intentioned request of Inarabhuti, as he knew that he would be his Fust TOTT Ganadhara,-the head of a corpora 1011 of ascetics,and initiated Indrabhuti and his five hundred pupils into his Order of Ascetics. Indrabliuti Gautama was fifty years old at the time of renouncing the world, and accepting wifi Caritra Dharma,-the duties of an ascetic. At that tire, par Kubera, 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 Indrabhuti 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 ?" Indrabhuti Gautama whose name is, even at present, remembered every morning, whose false belief was transformed into right belief by the preaching and anftata Caritradana 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 Sastras (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 Prithvikaya, Earth-bodied souls, RT612 Apkaya, Water bodted souls, 8414 Agnikaya, Fire-todied souls, ay Ft Vayu kaya, Air-bodied souls aarafa #14 Vanaspari Kaya, Vegetable. bodied souls and Text Trasa Kaya, 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, Indrabhuti 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 upaneI bA Upannei va utpAda Utpada, 2 vigamaha vA Vigamat va vyaya Vyaya, and 3 dhurveda vA Dhuvei va dhodhya Dhrauvya Contained in the great Universal Law governing all substances, Canadhara Sri Indrabhuti Gautama, composed gratef Dvadasangi, the twelve Angas of Sacred Knowledge. The names

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31 of the twelve Angas and fourteen Purvas etc contained therein are as follows: The Twelve Argas. 1. Ayar-anga 377Ttin Acaranga natin 2. Suya-gada-nga gangit Sutra-krita-nga ETET 3. Thana-nga grupi Sthana-anga FnAITT 4. Samavaya-nga FHDIT 5. Viyaha-pannatti fatieqafo Vyakhya.prajnapti 6CT wath or Bhagavati praat Nayadhamma kahao ata FA 7777 Jnata dharmakatha jhAtAdharmakathA 7. Uvasaga-dasa0 uvAsagadasAo Upasaka dasah aMtakRtadazAH 8. Antagada-dasao sianggar Antakrita-dasah sicer: 9. Anuitarovavaiya-dasan Hatay ATST Anuitarau papatika dasah anuttaraupapAtika dazA. 10. Panha vagarranai terantut Prasna Vyal aranani pa @[1xconta. 11. Vivaga Suya vivAgasuya Vipaka Sutra vipAka satra 12 Ditthi vaya fafgar Drist: Vada ef991?. The last-named Dristi Vada arvaa and the following fourteen Purvas are lost. The Fourteen Purvas. 1. Uvaya UvAya Utpada utpAda 2. Aggeniya shfore or Agganiya sparrupta Agraniya seroita 3. Viriyappavaya vIriyappapAya Virya-pravada vIryapravAda 4. Atthi Natthi ppavaya Araafiecara Asti Nasti-pravada astinAstipravAda 5. Nana-ppavaya mac7914 jnana pravada alerta

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32 6 Sacca-ppavaya Foactate Satya-pravada regate 7. Ayappayada 3477cqeta Atma-pravada apa 8. Kamma-ppavaya cep Karma--pravada gata 9. Paccakkhana--ppavaya qapilar74 Pratyakhyana pravada gaueTER 10. Vijjanuppavaya faeuroopan Vidyanupravada. Fautgar 11. Avanjha avaMza Avandya avaMdha 12. Panayama TOTUTA Pranayuh dung: 13. Kiriya-visala fmpeanfagia Kriya-visala f ase 14. Loga-bindusara logapindusAra Loka-bindusara lokavindusAra Twelve Upargas: 1. Ovavaiya movavAraya Aupapatika aupapAtika 2. Rayapasenaijja arancs# Raja-prasniya tinta 3. Jivabhigama jIvAbhigama 4. Pannavana T T Prajnapana 1971 6. Suriya-pannatti greggaf Surya-prajnapti episala 6. Jambuddiva-pannatti sayinqafo Jambudvira prajnapti anAdIpamAmi 7. Canda pannatti strafo Candra-prajnapti saare & Nirayavaliya faturatey Nirayavalika farurf**1 9. Kappavadamsiao atfe Kalpavatamsika Ferrarifera 10. Pupfiao gforuma Puspikah gfogat: 11. Pupfaculiao goizean Pus-paculikah gerapes 47: 12. Vanhi-dasao fugger Vrisni-dasab sfrut. Ten Payannas or Prakirnani stafitorffor 1. Causarana EATO Catuhsarana 2. Aurapaccakkhana m5TTUPEM Atura--pratyakhyana mAtupatyAkhAna

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33 3. Bhatta-parinna arrivar Bhakta-parijna Harfi 4. Santhara saMthAra Sanstara saMstAra 5. Tandula-veyaliya ngoanfou Tandula-vaitalika diga vaitAlika 6. Canda-vizjhaya qfarata Candra-vedhyaka jesz 7. Devindatthava devindaththava Devendra-stava devendrastava 8. Gaai--vijja nfarfesht Ganita-vidya atualaut 9. Maha-paccakkhana herufatur Maha-pratyakhyana Agr pratyAkhyAna 10. Vira-ththava streca Vira---stava alikta. Six Cheda Sutras. 1. Nisiha nisIha Nisitha nizItha 2. Maha-nisih haifante Maha-nisitha welfautor 3. Vavahara cegi Vyavahara spalat 4. Ayara-dasao TTT-TA Acara-dasah TIETTE : or Dasa-suya-kkhandha FAIETtery Dasa-sruta-skhandha vazAdhutaskhandha 5. Brihat kalpa quien 6. Panca-kalpa q2469 Four Mula Sutras. 1. Uttarajjhayana TTTFHTUT Uttaradhyayana satrizan 2. Avassaya bhAvassaya Avasyaka Avazyaka 3. Dasa veyalaya dasavegAliya Dasa-vikalika dazavaikAlika 4. Pinda-nijjutti fovefasyfa Pinda-niryukti Fauslasterio Two Culika Sutras 1. Nandi sutta naMdIsutta Nandi Sutra naMdImatra 2. Anuogadara sutta mattart go Anuyogadvara sutra anuyogadvArasUtra

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34 Ganadhara Bhagavan Sri Indrabhuti 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 Agamas, Scriptures are the principal ones. They are:-- Amosahi 1 vipposahi 2 khelosahi3 jallosahi 4 ceva savvosahi5 saMminne6 ohI7 riu 8 viulamailaddhI 9 // 1 //

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cAraNa10 AsIvisa11 kevaliya 12 gaNahAriNo ya13 pugvadharA14 arahaMta15 cakavaTTI16 baladevA17 vAsudevA ya 18 // 2 // khoramahusappiAsava19 koDhayabuddhi20 payANusArI ya 21 / vaha bIyabuddhi22 teyagu23 AhAraga24 sIyalesA ya 25 // 3 // veundhidehaladdhI26 akkhINamahANasI27 pukAyA ya 28 / pariNAmatavasegaM emAI huMti laddhIo // 4 // 1. Amosahi 1 Vipposahi 2 Khelosahi 3 Jallaosahi 4 ceva Savvosahi 5 Sambhinne 6 Ohi 7 Riu 8 Viulamai laddhi. 2. Carana 10 Asivisa 11 Kevaliya 12 Ganaharino ya 13 Puvvadhara 14 Arahanta 15 Cakkavatti 16 Baladeva 17 Vasudeva 18 ya. 3. Khira-mahu-suppiasava 19 Kotthaya buddhi 20 Payanusari 21 ya; Taha Biyabuddhi 22 Teyaga 23 Aharaga 24 Siyalesa 25 ya. 4. Veuvvideha laddhi 26 Akkhina mahanasi 27 Pulaya 28 ya; Parinama tava vasenam emai hunti laddhio. 1. Amosahi Amosadi Amarsausadhi labdhi AmISadhilabdhi 2 Vipposahi facalaft Viprudausadhi labdhi fagstafarofig 3 khelosahi Khelosahi khelauSadhilabdhi Kholausadhi labdhi 4 balosahI Jallosahi jallauSadhilandhi Jallausadhi labdhi 5 sambosahi Savvosahi zafara sfar Sarvausadhi labdhi 6 sifatit Sambhinne affirmarafon Sambhinna-sroto labdhi 7 stat Ohi naftosforint Avadhi labdhi 8 riu kiu Rjumatilabdhi Rijumati labdhi 9 viusamara lakhI Viula mai labdhi vipulamatilandhi Vipula mati labdhi 2. 10 cAraNa Carana cAraNalabdhi Carana labdhi 11 AsIvita Asivisa mAzIviSa labdhi Asivisa labdhi 12 kevaliya Kevaliya kevalilabdhi Kevali labdhi 13 gaNahAriNa Ganaharina gaNagharakandhi Canadhara labdhi 14 pudhadharA Puvvadhara pUrvadharalabdhi Parva dhara labdhi 15 bharahaMta Aral anta bhaIllabdhi Arhallabdhi 16 bakavaTTI Cakkavatti cakravatilamdhi Cakravarti labdhi 17 balareSA

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36 Baladeya apgaafo Baladeva labdhi 18 agar Vasudeva vAsudevalabdhi Vasudeva labdhi. 3. 19 khIramahusappi Asava Khira-mahu-sappi asava kSIramadhusarpiwolea Ksira madhu sarpirasava labdhi 20 Aiguafa Kotthaya buddhiftexefaafia Kostaka buddhi labdhi 21 payANusArI Payanusari parAnusArilabdhi Padanusari labdhi 22 bIyabuddhi Biya buddhi bojabuddhilabdhi Bija buddhi labdhi 23 teyagu Teyagu tejolezyAlabdhi Tejolesa labdhi 24 AhAraga Aharaga mAdArakalabdhi Aharaka labdhi 25 sIyalesA Siyalesa zItalezyAlabdhi Sitalesya labdhi. 4. ubdhidehalabdhi Veuvvideha labdhi vaikukkidehalabdhi Vaikurvikadeha labdhi 27 akkhINamahANalI Akkhina mahanasi azINa#dietafet Aksina mahanasi labdhi, and 28 garat Pulaya geros Pulaka labdhi. These twently-eight labdhis are acquired by extremely virtuous superior natural developments or by severe austerities. 1. Amosahi STAAT Amarsausadhi 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 khelosAha Khelausadhi Labdhi khelauSadhi labdhi 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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37 4. Jalla-osahi jalla-osahi Jallausadhi Labdhi jallauSadhi landhi 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 Sarvausadhi 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 Sanibhinnasroto 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 Sroto Labdhi is able to bear the individual sound of Sankha conch Kahala Ficar large drum, Bheri if ketile-drum, Bhanaka TIRE a kind of musical instrument, and of Dhakka 7 a kind of drum, from the combined sound of the simultaneous beating of

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38 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, Ksetra Space, Kala Time and Bhava 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 Jnana 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-pratyayika 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 riu Rijumali Labdhi Rjumatilabdhi and 9 Viulamai Labdhi fazg at. These two varieties of Labdhis are varieties of Manah-paryaya Jnana i!: 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 For Private Personal Use Only

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39 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, Ksetra Place, Kala Time, and Bhava 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, Ksetra Space, Kala Time, and Bhava 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 Adhi 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. Manah-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 Dvipa 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 Pataliputra qizigo capital of Magadha or Berar, 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 Kevala Jnana 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 Avibhaga Praticcheda 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. Carana 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 Caritra Dharma eftrud Observances of religious duties. This Carana Labdhi is of various kinds They are:a. Jangha-caraja Labdhi fanera Face Under the influendo

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41 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 Nandisvara-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 Meru, the Yogi or the ascetic with one leap only arrives at the Panduka Vana qigan of Mount-Meru, 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 Carana 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 Nandisvara 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 Carana Labdhi goes to Nandana Vana aa by one leap and with the second leap he reaches Panduka Vana 4 and during his return back, he comes to his dwelling place by one leap only. Yogis or ascetics with Vidya Carana Labdhi are called Vidya Carana 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 For Private Personal Use Only

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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 Carana 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 Kaya Jiva 9512 ofte Water-bodied Souls. e. Puspa-Carana Labdhi gogarruefort Under the influence of Puspa Carana 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. Sreng-Carana Labihi strutturrurefoot A. Yogi or an ascetic possessing Sreni Carana 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-sikha Carana Labdh wie form a ofia Under the influence of Agni Sikha Curaga 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. Dhuma Cara a Labdhi ya uchaga Yogi or an ascetic possesing Dhuma Carapa 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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433 plant is able to move about in very crooked crevices of tortuous trees and plants. j. Carkmana Jyoti rasmi Carana 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. Vayu Carana Labdhi ay arazios A Yogi or an ascetic possessing Vayu Carana Labdhi, by taking the support of the molecules of Akasa --Space-region of any directionis able to move with the wind travelling in that direction. 11 Asivsia melfare Assvisa Labdhi wolframfor 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 Jati sifa Birth. Poisonous animals produced by FA 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-paryapta avastha - Undeveloped State. Having acquired the Asivisa labdhi during their previous human existence, even though they are newly born in the first eight heaveas, they are known, in their undeveloped state, as possessing ASSivisa 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 Jati, Birth They are

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44 1 g Vriscika, Scorpions, 2. AFManduka Frogs. 3. FA 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 greater than that of a snake. 12-18. 12. Kevallya Labdhi aga 13 Ganaharina Tuefto Ganadhara Labdhi 105Tafas 14. Puvvadhara puvvadharA Purvaahara Labdhi pUrvadharalabdhi 15 Arahanta arahaMta Arahanta Labdhi 377aafar 16. Cakkavatti mat Cakravarti Labdhi cakravatilabdhi 17. Baladeva baladevA Baladeva Labdhi agafat 18. Vasudeva gregar Vasudeva Labdhi qiegaafisat are the labdhis acquired respectively by a Kevalin, a Ganadhara, a Purva-dhara (wellversed in the fourteen Purvas ), an Arahansa, a Cakravartin, a Baladeva or by a Vasudeva. 19. Khira-Mahu-sappi asava alt-ng-afq14 Ksira-madhu-sarpirassava 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 Sastras, 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 Ksirasrava 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 asrava Labdhi or fara rost Ghritasrava Labdhi or lksu-rasraava Labdhi IkSurasAzravalabdhi or with amRtAvalabdhi Amritasrava 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 Payanusari 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. Padanusari Labdhi is either itaqagaftoft Anusrota. padanusarini or sautagaieifcuit Pratisrota-padanusasini or it is Shattgefcot Ubhaya-padanusasini. 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 Furvas. 23. reyaga aun Tejolesya 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 sramara Bhagavan Mahavira was sojourning at a aja Kurma-grama, a young liermit named after fra Vaisikayina, 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. Gosala Mankhaliputra 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. Gosala then asked hiin repeatedly, and began to ridicule him. The fire of intense anger stirred up by the abusive words of Gosala 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 Tejolesya towards Gosala for the purpose of burning him. Gosala at once ran away to Sramana Bhagavan Mahavira who saved his life by the instantaneous use of its rival, Sita lesya vaca On seeing the miraculous powers of sramana Bhagavan

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Mahavira, hermit Pa Vaisikayina 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. Aharaga IEITI Aharaka Labdhi 11T# Ofsa An ascetic with Aharaka labuhi is able to prepare a body-Aharaka body ENTet-from Aharaka ( 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-lesya elgazar Sita lesya Labdhi adzan afo An ascetic with Sita-lisya labdhi nullit.es the extremely violent deadly effects of its rival, Tijo-lisya, like an abundant supply of water used for extinguishing a very small fire. 26. Veuyvideha Labdhi agradece Vaikurvikadeha 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. traa 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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48 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-mahanasi $?ginat. Aksina-mahanasi Labdhi akSINamahAna sIlabdhi 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 Aksaina mahanasi 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 pAya Payasanna-Rice-pudding-just sufficient for himself, brought by begging from a neighbouring village. 28. Pulaya pulAyA Pulaka Labdhi pulAkalabdhi A Yogi or an ascetic with Pulaka 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. Prapti 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 Meru 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. Apiatighativa Labdhi faalfaazfont A Yogi or an ascetic with this labdhi possesses unobstructively thru mountains. 6. Antardhyana Labdhi Aqegfasfaat A Yogi or an ascetic with this labdhi makes his form invisible. 7. Kama-rupatva Labdhi fala fast A Yogi or an ascetic with this ladhi possesses the ability of assumning various forms simultaneously. 8. Kara-patra-ahara-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. Sreyamsa Kumara atacar poured sugar-cane juice measuring one hundred and eight water-pots into the cavity of the hands of Tirihankara Bhagavani Shree Risabha-deva, but not a drop fell down from his hands, although it was sugar-cane juice. Sramana Bhagavan Mahayira 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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50 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 Vagbali 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 Kayotsarga absolutely renouncing the body even for one year or longer like Bahubali bAhubali 12 Prajna sramana 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 Purvas, although he himself has not studied the twelve Angas and the fourteen Purvas and becomes every clever, even in extremely intricate subjects. fagnargfa Vidyadhara Munis, ascetics possessing faire

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51 fo Vidyadhara labdhi have such a powerful strength of their learning that even though they have studied only ten Purvas, they sketch images of gods with their rings on mii rors on the walls of their dwelling-places and thru the medium of Rohaniorainapli 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 Labdlu1 2. Cakravarti Labdhi 3. Vasudeva Labuhi 4. Baladeva Labdhi 5 Sambhinna Srota Labdhi. 6. Vidya Carana Labdhi 7 Purva Labdn. 8. Ganadhara Labdhi, 9 Pulaka Labdhi and 10. Aharakara Sarira Labdlu The fact that (irtliankara Shree Mallinath Bhagavan 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. Keval Labdhi 12. Ruumati Labdhi 13. Vipula-mati Labdhi. 11. Madhu asraya Labdhi and 15 Ksirasrava 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 Maharaja Indiabhuti Gautama had a large majority of these labdhis during the latter portion of his life, after his association with sramana Bhagavan Mahavira. Although Ganadhara Bhagavan Indrabhuti Gaulama had extensive knowledge of many Sastras and possessed many wonderful f5 Labdhis,--Natural acquisitions,-he was greatly devoted to Sramana Bhagavan Mahavira. 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 sramana Bhagavan Mahavira. 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 Bhagavan Mahayira would, in any way, he detrimental to his exalted position, but he used to make himself sure by repeated questioning to Sraniana Bhagavan Mahavira 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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53 Farmer Ascetic By knowing what relation existed between the soul of Gapadhara Maharaja Indrabhuti (laatama and that if sramana Bhagayan Mahavira 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. Sramana Bhagayan Mahavira sent Indrabhuti Gautama to a farmer, for the purpose of instructing him in religion. The ever-obedient Ganadhara, 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 Ganadhara Maharaja Indrabhuti Gautama was ready to take the newly-made farmer-ascetic to sramana Bhagavan Mahavira, the farmer-ascetic asked Indrabhuti Gautama, "Where are you taking me now? Indrabhuti 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 Maharaja. As the farmer-ascetic approached the Samavasaraga where sramana Bhagavan Mahavira was preaching, he was wonder-struck with the beauty of the Samavasarana 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 Samavasarana, came to its central portion where sramana Bhagavan Mahavira was, preaching, and as soon as he saw the Venerable Saint, a feeling of animosity of previous

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54 life towards sramana Bhagavan Manayira reigned supreme and he asked Ganadlara Maharaja Indra bhui 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 Diksa. I don't want your Diksa. 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 Indrabhuti 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 Caritra Dharmathe duties of an autic,-accepted by him, as soon as he saw you? Ssamana Bhagavan Mahayira said "O Gautama ! The soul of tiie lion whom I lilled during my Bhava as Tripristha Vasudeva 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 sramana Bhagavan Mahavira with the soul of Ganadhara Maharaja Indrabliuti (autma, during intevening Bhai as-from his existence as the charioteer of Tripristha Vasudeva till his appointment as the chief Ganadhara of sramana Bhagayan 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 Sramana Bhagayan Mahayira with that of the farmer, commenced during his previous sixteenth Bhava.

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55 The soul of sramana Bhagavan Mahavira, during his sixteenth previous Bhava, was born as a son named fasayfa Visvabhuti to queen sfiuit Dharini of crown-prince Visakhabhuti of King Visva-nandi of Rajagriha. When Muni Visyabhuti, who had accepted arts Caritra 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 Kumara Visakha. nandi, who had gone to Mathura on his marriage occasion had encamped with his large number of servants and retinue, he was much harassed by ridicule and taunts by Visakhanandi 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 Visakhanandi an 1 his servants, Muni Visvabhuti took an oath of killing Visakhanandi. The soul of Visvabhuti became Tripristha Vasudeva, during the previous eighteenth Bhava of sramana Bha Javan Mahayira and Visakhanindi was born as the lion whom Tripristha Vasudeva killed The scul of Visakhanandt 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 Visakhanandi was born as a farmer. Had it not been for the mercy of sramana Bhagavan Mahavira towards him, the duration of his existence in this Samsara would not have become limited. It was also thru the grace of the Venerable Ascetic, that Canadilara Maharaja Indrabhuti 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 vasarana by the Ganadhara Maharaja, and his existence in Samsara became thereby limited. This is an example of the mercy of sramana Bhagavan Mahavira. He had compassion for the weifare of his enemy on account of his love of universal affection for all living beings Although Ganadhara Maharaja Indrabhuti (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. Sala and Maha-sala When Sramana Bhagavan Mahayira came to Prista Campa Nagari gyagtant, both princes Sala ere, and Maha Sala of the King of Prista Campa 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 Gangila ifron, both of them accepted Diksa a t Initiation into his Order of Monks and studied eleven Angas under elderly Sadhus. One day, with the permission of sramana Bhagavan Mahavira, they returned to Prista Campa, accompanied by Ganadhara Maharaja Indrabhuli Gautama, for the purpose of instructing their family-members in spiritual krowledge. On receiving information about their arrival there, King Gangila went to give his respects to the Ganadhara Maharaja and having rever-entilly bowed down before Ganadhara Mahasaja Indrabhuti Gautama and Munis Sala and Maha Sala, he sat there for the purpose of hearing the preaching

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57 Ganadhara Maharaja Indrabhuti (autama, who, at the time, possessed the four varieties of Right Knowledge viz Afawa Mati Jnana, Sensitive knowledge; Knowledge acquired by means of the senses and mind, 2. yaura Sruta Jnana, Scriptural Knowled, e; Knowledge derived from the reading or preaching of scriptures or thru an object kuown by sensitive knowledge; 3. fagra Avadhi Jnana, Visual Knowledge, Direct Knowledge, of matter in various degrees with reference to ot Dravya, Subject-matter, eta Ksetra Space, Filo Kala Time, and a Bhava, Quality of the object known; and 4. Haiqa Manahparyaya-Joana, 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 Manasa Sarovara,-Manasa lake-a Socred lake and place of pilgrimage on Mount Kailasa,-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 froni 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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58 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, saMjharAgajalabUbbU ovame. jIvie ya jalabiMducaMcale | jubvaNe ya naIvegasaMnibhe, pAva jIva kimayaM na bujjhasi // 1 // 1. Sanjha-raga-jala-bubbu-ovame, jivie ya jala-bindu cancale; Juvvane ya naivega sannibhe, pava jiva kimayam na bujjhasi 1. saMpado jalataraMGgAvilolA yauvanaM tricaturANi dinAni / zAradAbhaparivezalamAyuH kiM dhanaiH kuruta dharmamaninyam // 2 // 2 Sampado jala-taranga vilola, yauvanam tri-caturani dinani; For Private Personal Use Only

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59 dhar Sardabhara pari-pesala-mayuh 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 Ayu. 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 Diksa, Initiation into his Order of Monks with great celebration aling with his parents. At the time of giving Diksa, Gasadhara Maharaja Indra. bhuti Gautama said: yuSmAbhirdIkSA gRhItA paraM zuddhA pAlanIyA, zuddhaM saMyama vinA mukti naM bhavati / eke siMhatulyA bhUtvA dIkSAM lAtvA pheruvat pAlayanti, eke janAH kAtarAH pherava iva gRhItavatAH siMhA va pAlayanti saMyamam, eke kAtarAH pherava iva saMyamaM gRhItvA pherava iva pAlayanti, eke siMhA iva sAha sikA va lAtvA siMhA iva pAlayanti zuddhaM saMyamam / tena bhavadbhistathA cAritraM yatanayA pAlanIyaM yathA karatalagatA muktizrIH bhavatAM bhavati // yataH " egadivasaMpi jIvo, pavvajjamuvAgao anannamaNo / jaI vi na pAvai mukkhaM, avassa vemANio hoi // 1 / / Yushmabhi-r-diksa grithita param suddha palaniya; suddham sanyamam vina mukti r-na blavati Eke sinratulya bhutva diksam latva peruvat palayanti. Eke janak katarah pherava iva grihita-vratab sinha iva palayanti sanyamain. Eke katarah pherava iva sanyaman grihitva pherava iva palayanti; Eke sinha iva sahasika vratam latva sinha iva palayanti suddham sanyamam. rena bhavabdhistatha caritrain yatapaya palaniyam

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yatha kara-tala-gata-muki-shree bhavatam bhavati 1 YathaEga divasam pi Jivo, pavvajjamuvagao ananna-mano, Jai vi na pavai mukkham, avassa vemanio hoi. 1. "You have taken Diksa, but it must be observed in its purity. There is no grit Mukti,-Liberation-without pure 9A Sanyama, Self-control. Some persons taking Diksa 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 Caritram,-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 Pravrajya Religious Mendicancy even for one day, does not attain at Moksa, Liberation, he certainly becomes a anifavaa Vaimanika deva-a kind of celestial being " Ganadhara Maharaja Indrabhuti Gautama then started to meet Jinesvara Bhagavan Mahayira at spia Champa Nageri accompanied by Sala, Mahasla, Gangila, and both his parents. i-e his father Pithara and his mother tota Yasomati. On their way, Sala and Mahasala, thought " My sister, lier husband, and her son, are very fortunate that they gave us kingdom and now they gave us all-blissful wife Caritra Dharma, the duties of an ascetic." All the five viz I Sala 2 Mahasala 3 Gangila 4 Pithara, fact, the father of Gangila, and 5 Yasomati il at the mother of Gargila, while on their way to Champa Nagari, in the company of Ganadlara Maharaja Indrabhuti Gautama, were deeply engaged in undermentioned speculations: -

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61 1. jAtazcaiko mRtazcaiko eko dharma karoti ca / mAyaH svargasukhe jIvaH zvaH gacchati kaH samam // 1 // Jatascaiko iritascaiko, eko dharmam karotica, Prayam svarga-sukhe jivah svaphre 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. 2. mUDhAH kurvanti ye me me, vapuH putradihAgRkam / te'pi tyaktvA no'gAdhe majjanti bhavasAgare // 2 // 2. Mudhah kurvanti ye me me, vapuh putra-grihadikam: Te pi tyaktva naroagade majjanti bhava sagare. 2. Body, progeny, properly etc. which ignorant persons, consider as 'Mine" even these things having left them, drown them into fathomless ocean of life. 3. anyo jIvo bhavedyatra dehAttatra gRhAdikam / kathametanmadIyaM tu manyate tattvavid budhaH // 3 // 3. Anyo jivo bhavedyatra dehattatra grihadikam; Kathametan-madiyam tu manyate 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 Deha, Body, how can property etc, be pati Madiyam "Mine'' 4. kuTumbadhanadhAnyAdi, sarva duHkhasamudbhavam / dehaM ca manyate yaH svaM kama badhnAti kudhIH // 4 // 4. Kutumba-dhana-dhanyadi sarvam duhkha-samudbhavam; Denam ca manyate yah svam karma badhnaii 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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62 5. eko dharmamupArjanaM ca vibudhaH kRtvA svayaM gacchati svarga pApamupAye ghoranarakaM duHkhAkaraM prANabhRt / get graeadimarcaft at eaten, a geeloy tasmAtvaM bhaja tAvato hi zaraNaM dharmma tyaja svaM gRham // 5 // 5. Eko dharmamuparjanam ca vibudhah kritva svayam gacchati; Svargam papamuparjya ghora-narakam duhkhakaram pranablirut; Eko duhkha matimasaramapi bho tyaktva ca muktyalayam, Tasmattvam 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 Muktyalayam, 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 Kevala Jnana, Perfect knowledge. When all of them arrived near the Samavasarana g$?ggU of Sramana Bhagavan Mahavira at caMpAnagarI Campa Nagari, Ganadhara Maharaja Indrabhuti Gautama went round three times from left to right, and Sala, Mahala and others did the same. Having done obeisance to the Tirthankara, the five, went to the assembly of the Kevalins. Meanwhile Ganadhara Maharaja Indrabhuti Gautama told them 'Look here! do obeisance to qIat Paramesvara, the Supreme Lord. Sramana Bhagavan Mahavira said 'O Gautama, do not be disrespectful towards Kevalins. Gautama Swami said "What disrespect has been done by me towards Kevalins? Sramana Bhagavan Mahavira said "These Sala, Mahasala, and others have acquired Kevala Jnana, Perfect knowledge. Therefore, having

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63 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 evala Jnana. Ganadhara Maharaja Indrabhuti Gautama then said, "O Venerable Sir, I am unfortunate that whoever gets initiation from me, acquires Kevala jnana, but I do not. Sramana Bhagavan Mahavira then said "Do not be disappointed; you will also have Kevala Jnava. He who worships the images of the twenty-four Tirthankaras on the siga faft Astapada-giri, attains the wealth of Kevala Jnana, during that very Bhava Existence." Pilgrimage to Astapada When Ganadhara Maharaja Indrabhuti Gautama was thus thinking about, a celestial voice was heard "The Jinesvar Bhagavan has said to-day that any humin being who climbs up Mount Astapada by his own supernatural, power and worships the images of fragat Jinesvaras there, will certainly attain fefur Siddhi-pada, the state of Final Beatitudeduring that life. On hearing the celestial voice, Ganadhaia Maharaja Indrabhuti Gautama requested sramana Bhagavan Mahavira for permission fo go to 37019&ati Astapada Tirtha, the place of pilgrimage on Astapada-giri for the purpose of worshipping the images of Jinesvara Tirthaikaras there Knowing that by going there, the hermits dwelling there, will be inlightened by Ganadhara Maharaja Indrabhuti Gautama, a permission to go there was immediately granted to him. Ganadhara Manaraja Indrabhuti Gautama, became greatly pleased by the permission readily given agreeably with his own desires, and he arrived near the Astapada-giri in a moment by a speed as swift as that of the wind, under the influence of alturafos Carana Labdhi. In a moment, he went up the great mountain, entered the magnificent temples of ialuarela Nandisvara dvipa built by

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AETTATI the Great King Bharata, and he devoutly worshipped the extremely beautiful images of the twenty-four Tiithankaras there. Coming out from the temples, Ganadhara Maharaja Indrabhuti Gautama, sat under a big 379112 Asoka 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 Kevalin 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 Vaisramana Deva, (Kubera #r) the God of Wealth, Fortune and Prosperity was astonished, because the body of Ganadhara Maharaja Indrabhuti Gautama was lustrous like polished gold and it was plump. Kubera had a doubt about these words, and he smiled a little as the words appeared to be inappropriate in his own self. Ganadhara Maharaja Indrabhuti Gautama had gaida Manan Paryaya Inana-Knowledge of reading another s thoughts, and having known the mental ideas of Vaisramana Deva, 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 Pundarika gefth and Cundarika Batik which is as follows: __There was a king named Mahapadma mahApadma of puMDarIkiNI Pundarikini Nagari of gefradifahi Puskalavati Vijaya in thie Huifaran Maha-videha Ksetra of dieta Janibu-dvipa. He had two sons named Pundarika gati and Kundarika kuMDaroka by his queen ramAvatI Padmavati

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65 On coming to know that his elder son Pundarika had become able to govern the affairs of his kingdom, King Maha Padma installed him on the throne, and he himself accepted 1 Diksa. He observed afA Caritra Dharma, the-duties of a Sadhu-faultlessly, studied the Scriptures carefully, became well-versed, destroyed his Karmas, attained kagata Kevala Jnana,-Perfect Knowledge-and finally, he acquired rari Moksa-Marga,-the Path of Final Liberation. One day, both the brothers, Pundarika and Kundarika, on receiving information that some Sadhus 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 Pundarika, that lie rose lugh in spiritual meditation and reached home as an actual ascetic. He called his ministers and addressing his young brother Kundarika 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 Samsara. I have made up my mind to take Diksa 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 Diksa and will cross the ocean of wordly existence. Pundarika pursuaded his younger brother Kundarika a great deal, but he did not believe his advice. Finally, Pundarika 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 Sravaka suitable for your duties as a house-holder,

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06 to govern your kingdom in accordance with those vows and to take Diksa, 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 Diksa. Saying so, he took Diksa." Pundarika 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 Kundarika became wavering. He thought, " I have nothing to do with this afts Caritra 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, Kundarika 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 Kundarika had left off Caritra Dharma. Addressing his minister, King Pundarika said " Perhaps you remember that I tried to prevent Kundarika 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 Pundarika 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 Kundarika, took Dik a 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, Pandarika 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, Pundarika 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 Sarvartha Siddha Vimana sarvArthasiddha vimAna. Kundarika 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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68 Kundarika 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 deridirg 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, Kundarika died during the night, and was born as a at Naraka,-a hellish being-in afagia Tie Apratisthana Narakavasa,-a hellish den named Apratisthana -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." Vaisramana Deva heard attentively the account of Pundarika and Kundarika narrated by Ganadhara Maharaja Indrabhuti Gautama He acquired 777** Samyaktva,- Right Belief-from that moment, and becoming glad by the explanation given by Ganadhara Maharaja Indrabhuti 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 Maharaja

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Indrabhuti Gautama remained there for the night, and in the morning he commenced to get down from the mountain. When Ganadhara Maharaja Indrabhuri Gautama was on a pilgrimage to 272197fnft Astapada-giri, Mount Astapada, filteen hundred hermits named kADanya Kodanya, datta Dutta, sevAla Sevala, and others, knowing Astapada-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 Mekhala, 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 Ganadhara Maharaja Indrabhuti 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, Gasadhara Maharaja Indrabhuti 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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70 Diksa of Fifteen Hundred Hermits. I he hermits who were waiting there, saw Ganadhara Maharaja Inorabhuti 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." Ganadhara Maharaja Indrabhuti Gautama said, "May the Omniscient Lord Sramana Bhagavan Mahavira-deva 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, Ganauhara Maharaja Indrabhuti 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 Maharaja, to meet Sramana Bhagavan Mahavira. Feeding of Fifteen Hundred Hermits On their way, when at noon-meal-time they arrived at a small village, Ganadhara Maharaja asked all the Munis, 'What desirable food shall I bring for you?" They said, "Let us have a Payasanna,-Rice boiled in milk. " Ganadhara Maharaja Indrabhuti 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 For Private Personal Use Only

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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 asking about any thing. Ganadhiara Maharaja Indrabhuti Gautama, first fed all the hermit-disciples to satisfaction from the quantity of uit Ksira he had brought from the village, under the supernatural power of Aggafost Mahanasa Labdhi, and then he himself took his meals. All the newly-initiated hermit-sadhus were greatly astonished. When the hermit-sadhus were taking their meal, the five hundred hermits who took only dry moss on their break-fastday, acquired mazsa Kevala Jnana, - Perfect Knowledge-while contemplating thus--We are very fortunate in acquiring Sramana Bhagavan Mahayira Paramatma-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-sadhus including a Datta, acquired agata Kevala jnana on seeing the splendour of the watchmen of Sramana Bhagavan Mahavira. The third batch of hermit-sadhus acquired dazuia Kevala Juana-Perfect knowledge,-as soon as they saw Sramana Bhagavan Mahavira irom a distance. They then went three times from left to right round Sramana Bhagavan Mahavira, and when they were going towards the assembly of Keyalins, Gautama (anadhara said "Give respectful salutations to the Venerable Saint." sramana Bhagavan Mahavira, there-upon, said "O Gautama! Do not be disrespectful towards Kevalins. On hearing

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72 these words, Ganadhara Maharaja Indrabhuti Gautama asked pardon of the Kevalins. Anxiety about Kevala Jnana Ganadhara Maharaja Indrabhuti 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 Kevala jnana, Perfect Knowledge, in a moment On seeing Ganadhara Maharaja Indrabhuti Gautama contemplating thus, sramana Bhagavan Mahavira asked, "Gautama ! Whose word is trustworthy ? Is it of Tirthankaras or of a god ? Ganadhara Maharaja Indrabhuti Gautama gently and respectfully said "Of Tirthnakaras" sramana Bhagavan Mahavira, 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 Kevala Jnana, 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 Kisi Kumara and Gautama Qanadhara. kezigautamIyAkhyamadhyayanam jiNe pAse ti NameNaM arahAlogapUie / saMbuddhappA ya sancaNNU dhammatitthayare jiNe // 1 //

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10 73 ussa logappadIvassa, Asi sIse mahAyase / kesIkumArasamaNe, vijjA - caraNapArage // 2 // ohinA sue buddhe, sIsasaMgha - samAule / gAmANugAmaM rIyaMte, sAvatthi purImAgae // 3 // teMduyaM nAma ujjANaM, tammI nagaramaMDale | phAsue sijjasaMthAre tattha vAsamuvAgae // 4 // 1. Jine Pase tti namenam Araha logapuie ; Sambuddhappa ya savvannu dhamma-titthayare Jine. 2. Tassa logappadivassa, asi sise maha-yase, Kesi-kumara sanane, vijja-caranaparage. 3. Ohi-nana sue buddhe, sisasangha-samaule ; Gamanugamam riyante, Savatthim, purimagae, 4. Tenduyam nama ujjanam tammi nagara-mandale; Fasue sijja-santhare tattha vasamuvagae. 1-4. Arahanta Jina Sri Parsva 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 Kesi Kumara who possessed Sruta Avadhi Jnana,-who was a Buddha,-the enlightend person-who is qualified by good works and Knowledge of the Truth for Nirvana, 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. Kesi Kumara wandering from village to village, went to ataraft Sravasti Magari surrounded by an assemblage of disciples, and put up at a clean dwelling-place in pleasuregarden named far Tinduka, of that town. aha teNeva kAleNaM, dhammatitthayare jiNe | mayavaM vaddhamANu tti savvalogammi vismuT // 5 // For Private Personal Use Only

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74 tassa logapaIvassa, Asi sIse mahAyase / mayavaM goyame nAma vijjA-caraNapArage // 6 // bArasaMgaviU buddhe sIsasaMgha-samAule / gAmANugAma rIyaMte se vi sAvatthimAgae // 7 // kohagaM nAma ujjANaM tammi nayaramaMDale / phAmue sijjasaMthAre tattha vAsamuvAgae // 8 // 5. Aha teneva kalenam dhamma-titthayare Jine; Bhayayam Vaddhamanu tti savva-logammi vissue, 6. Tassa loga-paivassa asi sise mahayase; Bhayavam Goyame raman vijja-caranaparage. 7. Barasanga-viu buddhe sisa-sangha-samaule; Gamanugamam riyante se vi Savatthimagae. 8. Kotthagam nama ujjanam tammi nayara mandale; Fasue sijjasanthare tattha vasamuyagae. 5-8 At that time, Dharma Tirthankara Jina Bhagavan Vardhamana Swami-well-known in all the worlds, and enlightener of the three worlds had a renowned chief disciple named Bhagavan Gautama who was well-versed in learning and arftu Caritra 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 Sravasti 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. kesIkumArasamaNe, goyame ya mahAyase / umao vi tattha viharimu, allINA samAhiyA // 9 //

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75 umao sIsasaMghANaM, saMjayANaM tavassiNaM / vattha ciMtA samupanA guNavaMtANa tAiNaM // 10 // keriso vA imo dhammo ? imo dhammo va keriso ? AyAradhammappaNihI imA vA sA va kerisI // 11 // cAujjAmo ya jo dhammo, jo imo pNcsikkhio| desio baddhamANeNa, pAseNa ya mahAmuNI // 12 // acelago ya jo dhammo jo imo sNtruttro| egakajjapavamANaM, visese kiM nu kAraNaM // 13 // 9. K esi Kumara Samane Goyame ya mahayase; Ubhao vi tattha viharinsu allina samaniya. 10 Ubhao sisa-sanghanan sanjayanam tavassinam; Tattha cinta samuppanna gnoavantanam taiqnm. 11. Keriso va imo dhammo ? Imo dhammo va keriso ? Ayara-dhammapanihi ima va sa va kerise ? 12. Chaujjamo ya jo dhammo, jo imo panca-sikkhio; Desio Vaddhamanenam Pasena ya mahamuni. 13. Acelago ya jo dhammo jo Imo santaruttaro; Egakajja pavannanam visese kim nu karaqam ? 9 13 Both Kesi Kumara Sramana and Gautama Ganadhara 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 Sainsara ) 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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76 situedarony Sri Parsva Nath Prabhu and of the code of religious duties with five vows taught by Sramana Bhagavan Mahayira Swami, and what must be the respective distinction between cur stare Acara,-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 acelakatva Acelakatva,-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 mokSamArga the Moksamarga,-the Path of Final Emancipation. aha te tatya sIsANaM vinAya pavitakiyaM / samAgame kayamaI ubho kesi-goyamA // 14 // goyame paDirUvaNNU sIsasaMgha-samAule / jeThaM kulamavekkhaMto teMduya vaNamAgao // 15 // 14. Aha te tattha sisanam Vinnaya pavitakkayam; Samagame kayamati ubhao Kesi-Goyama 15. Goyame padirvannd sisasngha-samauli Jetthani kulamavehkhan to Tenduyam vanamagao. 14-15 Both Kesi Kumara 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 Tenduyam - Tendnka pleasure-garden accompanied by his assemblage of disciples, diregarding his most excellent order kesIkumArasamaNo, goyamaM dissamAgayaM / paDirUvaM paDibattiM sammaM saMpaDivajjaI // 16 // palAlaM phAsuyaM tattha paMcamaM kusa-taNANi ya / goyamassa NisijjAe khippaM sapaNAmae // 17 // 16. Kesi Kumara samano Goyamam dissamagayam Padiruvam padivattim sammam sampadivajjati.

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77 17 Palalam fasuyam tattha pancamam kusa-tanani ya; Goyamassa nisijjae khippam sampanamae 16-17. Kesi Kumara Sramana 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 Kesi Kumara Sramana and they were ably solved by Ganadhara Maharaja Indrabhuti Gautama. They form the subject of the twenty-third AdhyayanaChapter of Uttaradhyayana Sutra. Although Kesi Kumara was a very competent mAcArya Acarya,-Teacher, and he possessed afa Avadhi Jnana, -Visual Knowledge, it is apparent that he entertained very high respect for Ganadhara Maharaja 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. Kesi Kumara Sramana 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 Acarya among his Order of Ascetics. The head of a family of asceucs is called a Canadhara. Kesi Kumara is also styled as kezigaNadhara Kesi Ganadhara but he was not a Ganadhara. He was a very competent Acarya. There is some difference in the rules of conduct among the Sadhus of Tirthankara Bhagavan Sri Parsva Nath and the rules of conduct among the sadhus of Tirthankara Sramana Bhagavan Sri Mahavira Swami and both the illustrious personages Kesi Kumara Sramana and Ganadhara 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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78 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 Maharaja Indrabbuti Gautama for the courtesy shown by him during his interview with Kesi Kumara sramana The rank of a Ganadhara is superior to that of an ordinary Acarya or of an ascetic with Avadhi Juana, still Gautama Ganadhara observing polite manners and the decorum of his exalted position, went to Tinduka pleasure-garden where Kesi Kumara Sramana had put up On seeing Gautama Ganadhara coming towards him, Kesi Kumara Sramana welcomed him with suitable respect, and gave him a seat prepared of five varieties of raia Palala,-Straw,-and Kuca grass. kesIkumAra samaNo, goyame ya mahAyase / umao nisannA sohaMti caMdaragsamappamA // 18 // 18. Kesi Kumara samano Giuyame ya Mahayase, Ubhao nisanna suhanti canda-sura-samappabha. 18. Both these illustrious persona yes Kesi Kunara Sramana and Canadhara Gautama, sitting (near each other ) appear beautiful with lustre like that of the Moon and of the Sun samAgayA bahU tattha pAsaMDA kougA miyA / gihatthANa aNegAo sAhassIo samAgayA // 19 // deva-dANava-gaMdhavyA jakkha rakkhasa-kinnarA / adisANa ya bhUyANaM Asi tattha smaagmo|| 20 // 19. Samagaya bahu tattha pasanda kouga miga; Gihaithana anogao sa'lciSSIO Samagaya. 20. Deva danava gandhav va, jakkha rakkhasa kinnara; Addissana ya bhuyanan asi tattha samagamo.

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79 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, Yaksa, spectral gods evil spirits, fat Kinnara, fabulous beings (half man, half animal) in the service of Kubera, 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 Sramana Kesi Kumara, while the person solving the doubts was Ganadhara Maharaja Indrabhuti Gautama. pucchAmi te mahAbhAga / kesI goamamabbavI / tao kesIM taM tu goamo iNamabbavI // 21 // 21. Pucchami te mahabhaga! Kesi Goamamabbavi; Tao Kesim buvantam tu Qoamo inamabbavi. 21. Sramana Kesi Kumara told Ganadhara Maharaja Indrabhuti Gautama, O highly blessed One! I want to) ask you (something). When Sramana Kesi Kumara said so, Ganadhara Gautama told him thus puccha bhaMte ! jahicchaM te, kesI goamamabbavI | tao ke sI aNuNNAe goamaM iNamabbavI // 22 // 22. Puccha bhante ! jahiccham te Kesi Goamamabbavi ; Tao Kesi anunnae Goamam inamabbayi.

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80 22. "O Worty Sirl ask as you desire." Then having received the permission from Ganadhara Maharaja Indrabhuti Gautama, sramana Kesi Kumara isked as follows -- cAujjAmo a jo dhammo jo imo pNcsikkhio| desio badamANeNaM, pAseNaM ya mahAmuNI // 23 // 23. Chaujjamo a jo dhammo jo imo panca-sikkhio; Desio Vaddhamanenam, Pasenam ya mahamuni. egaphajjappavanANaM, visese kiM nu kAraNaM / dhamme duvihe mehAvI ! kaI vipacao na te // 24 // 24. Egakajjappavannanam visese kim nu karanam; Dhamme duvihe mehavi' kaham vippaccao na te. 23-24. Maha-runi Sri Parsva Nath Bhagavan, has preached gh Dharma,-the duties of religious rites (for an ascetic ) with Pour Great Vows (i-e. Abstinence from feet Himsa, Injury to animals 2 Abstinence from Brazrat Anruta, Falsehood 3 Abstinence from Fetet Steya, Theft; Stealing 4. Abstinence from a Parigraha Property '; and Sramana Bhagavan Sri Vardhamana Swami 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 Sramana Bhagavan Sri Vardhamana Swami are 1 Abstinence from fear Himsa Injury to animals 2. Abstinence from 2457 Anruta, Falsehood 3. Abstinence from Far Steya.-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 Moksa, 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 : to kesiM ghuvaMtaM tu goamo iNamabbavo / paNNA samikkhae dhamma tattaM tacaviNicchayaM / / 25 // purimA ujjujaDA u, vakkajaDA ya pcchimaa| majjhimA ujjupaNNA u, teNa dhamme duhA kae // 26 // purimANaM dubisojho u, carimANaM durnnupaalo| kappo majjhimagANaM tu, suvisojho supAlao // 27 // 25. Tao Kesim buvantam tu Goamo inamabbavi; Pauna samikkhae Dhamman-tattam tatta vinicchayam. 26. Purima ujju-jada u, vakka-jada ya pacchima; Majjhima ujju-panna u, tena Dhamme duha kae. 27. Purimanam duvvisojjho u, carimanam duranupalao; | Kappa majjhimaganam tu, suvisojjho supalao. 25-26 Then, on being thus questioned by Sramana Kesi Kumara, Ganadhara Maharaja Indrabhuti Gautama replied:"The Essence of Dharma is known by intellect; and principles, alone decide the true nature of Jiya and other capegories The ascetics of the time of Tirthankara Bhagavan Sri Risabha-deva,-the first Tirihankara, of the present series of twenty-four Tirthankaras were straight-forward and dull, the ascetics of the time of Tirthankara Maharaja sramaya Bhagavan Mahavira Swami,-the last Tirthankara-s of the present era ) are crooked and dull, while the ascetics of the time of intermediate twenty-two '1 irthankaras 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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82 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 duragupAlao Durarupalao duranupAlakA: Duranu palakas 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 Tirthankaras, were graten Suvisojjho gratisa: Suvisodhyah, able to understand the preaching easily and were entot Supalao enost: Supalakah 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. yaduktaM / no apariggahiAe itthIe jeNa hoi primogo| tA tabiraIe ciya, avaMbhaviraitti paNNANaM // Yaduktam No apariggahiae itthie jena hoi paribhogo ; Ta tavviraie cchiya a-bambha varaitti pannanam 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, ne fark Abambhavirai, Abstinence from sexual intercourse, is certainly enjoined." With this object in view, Maha-muni Sri Parsvanath Tirthankara preached Dhanu'a with four great vows, the first Tirthankara Bhagavan Sri Rishabha-deva Swami, and the last Tirthamkara sramana Bhagavan Shree Vardhamana Swami, preached Dharma with five great vow. This difference is caused for the benefit of ascetics possesing different met

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Prajna,-Standards of intellect, but it is not in connection with the True doctrine. Then Kesi Kumara said, - sAhu goama! paNNA te, chiNNo me saMsao imo| amo vi saMsao majjha, taM me kAma moprmaa||28|| 28. Sahu Goama! panna te, chinno me saisao imo; Anno vi samsao majjham, tam me kanasu Goama ! 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. sramana Kesi Kumara, 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. acelago a jo dhammo, jo imo sNtrucro| desio vaddhamANeNaM, pAseNa ya mahAyasA // 29 // 29. A celago a jo dhanmo, jo imo santaruttaro; Desio Vaddtamanenam Pasena ya mahayasa. egakajjappavanANaM, visese kiM nu kaarnnN| liMge duvihe mehAvI ! kahaM vippacao na te // 30 // 30. Ega kajjappavannanam visese kim nu karanam; Linge duvihe mehayi' kaham vippaccao na te. 29-30. Tirthankara Bhagavan Shree Mahavira Swami preached the institution of Hos: Acelakah,-Moving about without clotbes-and the illustrious Tirthankara Bhagayan Sri Parsva Nath 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 Linga, Out

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ward signs of two different kinds, does it not appear incompatible to you? 31. 84 kesimevaM buvaMtaM tu goamo iNamabbatrI | viSNANeNa samAgamma dhammasAhaNamicchia // 31 // Kesimevam buvantam tu Goama inamabbavi; Vinnanena samagamma dhamma-sahanamicchiam. 31. To Sramana Kesi Kumara asking in this way Ganadhara Maharaja Indrabhuti Gautama replied thus:-The Tirthankaras having ascertained viNNANeNa Vinnanena vijJAnena Vijnanena, by Kevala Jnana, 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 Sri Risabha-deva Swami and of the time of Tirthankara Bhagavan Sri Vardhamana Swami 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 Sri Parsva 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 sire, anonfagfancqoj | jacatthaM gahaNatthaM ca, loge liMgappaoaNaM // 32 // 32. Pachchayattham cha logassa nanaviha-vigappanam; Jattattham gahanattham ca loe lingappaoanam. aha bhave paiNNA u, mukkha sabbhUasAhaNo / nANaM ca daMsaNaM ceva, caritta caiva nicchae // 33 // For Private Personal Use Only

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85 33. Aha bhave painna u Mokkhasabbhuasahayo; Nanamca damsanam ceya carittami ceva nicchae, 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 Jnana, Right Knowledge, DIGIT 4512 Sainyag Dariana Right Percep:ion, and AIST afist Samyag Caritra, Kight Conduct, are the means for the attainment of A1R7 Moksa, Final Liberation. But 0 Kest Kumara ! the out-ward signs are not the means of Salvation, sAhu goama ! paNNA te, chiNNo me saMsao imo| amo vi saMsao majjJaM, taM me kahasu goamA! // 34 // 34. Sahu Goamal panna te, chhinno me samsao imo; Anno vi samsau majjham, tam me Kahasu Goama! 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. aNegANa sahassANaM, majje ciThasi goamaa!| te a te abhigacchati, kahaM te nijjiA tume ? // 35 // 35. Anegana-sahassaNGam, majjhe citthasi Goama l; Te a te abhigacchanti, kaham te nijjia 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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ege jie jiA paMca, paMca jie jiA dasa / CHET S forfor er d, Aa HT-FETTI R811 36. Ege jie jia panca, panca jie jiz dasa; Dasaha u jini ta nam, savva-sattu jinamaham. 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. satta a ii ke vutte, kesI goamarmabbavI / tao kesI buvaMta tu, goamo iNamabravI // 37 / 37. Sattu a i i ke vulte, Kesi Gioamamabbavi; Tau Kesim buvantam tu Goamo inamabbayi. 37. Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, Which enemy did you say? When Sramana Kesi Kumara asked him in this way, Gautama Ganadhara replied thus : egappA ajie satta kasAyA iMdiANi a| te jiNItta jahANAyaM viharAmi ahaM muNI // 38 // 38 Egappa ajie sattu, kasaya indiani a; re jinittu jahanayam viharami aham Muni 38. If the sta Atma, Soul is not conquered, it becomes an enemy; in tbe same way, the four 77977 Kasaya,-Passionsif not conquered become enemies, making along with-the Atma, five enemies; similarly the five foron for Indriani, 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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81 N. B. When the afore-said ten enemies are conquered, #Top1: No-Kasayah-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 Samsara, 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. sAhu goama! paSNA te chino me saMsao imo| amo vi saMsao majjhaM te me kadama goamA! // 39 // 39. Sahu Goama panna te, chhinno me samsao imo; Anno vi samisao majjham, tam me kahasu Goama. 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. dIsaMti bahavo loe pAsabaddhA sriirinno| mukapAso lahunbhUbhI kaI taM viharasI muNI ? // 40 // 40 Disanti bahavo loe pasa-baddha saririno; Mukkapaso lahubhuo 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 ? te pAse sacaso chittA nihaMtUNa uvAyo / mupAso lahumbhUmo viharAmi ahaM muNI ! // 41 //

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88 41. Te pase savvaso chhitta nihantuna uvayao: Mukka-paso lahubhuo viliarami 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. pAsA ya iha ke vuttA ? kesI goamamabbavI / tao kesI bukta goamo iNamabbadhI // 42 / / 42. Pasa ya iha ke vutta, Kesi Goamamabbavi; Tao Kesim buvantam Goamo inamabbavi. 42. sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, "Which fetters did you say ?" When Sramana Kesi Kumara asked him in this way, Gautama Ganadhara replied thus rAgadosAdao ticA nehapAsA bhyNkraa| te chidittu jahANAya, viharAmi jahakkama // 43 // 43 Ragadosadao (ivva, nelapasa bhayankara; Te chindittu jaha nayam viharanii jahakkamam, 43. Severe rrit Raga, Passion; vehemeni desire, qe Dvesa, Malice (tc and agnar Snehapasah, 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. sAhu goama ! paNNA te, chinno me saMsao imo| aNNo vi saMsao majmaM, taM me kahasu gobhamA // 44 // 44. Sahu Cioamal panna te, chino me samsao imo; Anno vi samisao majjham tam me kaliasu (oama! 44. O Gautamal you are very intelligent. This doubt of

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89 mine has been removed (by you). I have also another doubt. O Gautamal (please ) tell me that. aMtohiyayasaMbhUA, layA ciTThai goymaa| phalei visamakkhINi sA u uddhariA kahaM ? // 45 // 45. Antohiyaya-sambhua laya citthai Goyama. Falet visabhakkhini sa u uddharia kaham. ? 45. O Gautama! There is a creeper arising froin the inner heart which bears poisonous fruits; How did you, also, uproot that creeper? taM layaM sanaso chittA, uddharittA samUliyaM / viharAmi jahANArya, muko mi visabhakkhaNa // 46 // 46. Tam layam sayvaso chitta, uddharitta samuliyam : Viharami jalianayam mukko mi visabhakkhanam. 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. layA ya ii kA vuttA, kesI goymmbtrii| tao kesi buvaMtaM tu, goyamo iNamabbadhI // 47 // 47. Laya ya ii ka vutta, kesi Goyamamabbavi; Tao Kesim buvantam tu Goyamo iNGamabbavi. 47. sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama " Which creeper did you say ?" When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus: bhavataNhA layA butA bhImA bhiimphlodyaa| tamucchittu jahANAyaM viharAmi mahAmugI // 48 // 48. Bhavatanha laya vutta bhima bhimafalodaya; Tamucchittu jahasayam viharami mahamuni. 12

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90 48. The creeper is called a coor Bhava Trisna, 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. sAhu goyama ! paNNA te, chino me saMsao imo| aNNo vi saMsao majcha, taM me kahasu goyamA ! // 19 // 49. Sahu Goyama! panna te, chinno me samisao imo; Anno vi samsao majjham, tam me kahasu Goyama! ___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. saMpajjaliA ghorA, aggI cii goyamA / je DahaMti sarIratthA, kahaM vijjhAvimA tume 1 / / 50 / / 50. Sampajjalia ghora aggi citthai Goyama ; Je dahanti sarirattha kaham vijjhavia tume ? 50. O Gautama ! There are formidable intensely blazing fires which remaining in the body, burn away How did you extinguish them ? mahAmehappasyAo gijma vAri jaluttamaM / siMcAmi sayayaM te u, sitA no va DahaMti me // 51 // 51. Mahamehappasuyao, gijjha vari jaluttamam ; Sincami sayayan te u sitta no va dahanti me. 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. aggI ya iha ke vutte kesI goymmvvvii| tao kesi buvaMtaM tu, goyamo iNamabbavI // 52 //

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91 52. Aggi a i i ke vulte, Kesi Goyamamabbavi; Tao Kesim buvvantam tu Goyamo inamabbavi. 52. sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama " Which fires did you say? When Sramana Kesi Kumara asked him in this way, Gautama Ganadhara replied thus kasAyA bhaggiNo vuttA, muya-sIla-tabo jalaM / suyadhArAmihayA saMtA, bhinnA hu na DahaMti me // 53 // 53. Kasaya aggino vutta, suyasilavota jalam ; Suyadharabhihaya santa, bhinna hu na dahanti me. 53. The four #ta! Kasayah, Passions (viz 1 l Krodha, Anger, 2 AT Mana, Pride, 3. ATT Maya, Deceit, and 4. Ta Lobha, Greed) are said to be blazing fires, and wa Sruta, 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 Sruta, Sila and Tapah, these blazing fires do not really burn me. sAhu goyama ! paNNA te, chimo me sasao imo| aNNo vi saMsao majjhaM, taM me kahasu goyamA ! / / 54 // 54. Sanu Goyama ! panna te, chhinno me samsao imo , Anno vi samsao majjham tam me kahasu Goyama ! 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. ayaM sAhasio bhImo, duTThasso paridhAvaI / jasi goyamamArUDho, kahaM teNa na hIraso 1 // 55 //

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92 66. Ayam sahasio bhimo dutthasso paridhavai ; Jamsi Qoyamamarudho kaham tena 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 ) ? pahAvaMtaM nigihAmi, muyarassIsamAhiyaM / na me gacchai ummaggaM, maggaM ca paDivajaI // 56 // 56. Pahavantam nigiNGhami suyarassi samahiyam ; Na me gacchai ummaggam, maggam ca pativajjai. 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. asse ya iha ke vutte kesI goymmbvvii| fa i g ant unaat 11 49 11 57. Ase a ii ke vutte, kesi Goyamamabbavi ; Kesimevam buvantam tu, Goyamo iNGamabbavi. 57. Sramana Kesi Kumara asked Ganashara Maharaja Indrabhuti Gautama " Which horse did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus maNo sAhasio mImo, duhasso pridhaaii| taM sammaM tu nigiNhAmi, dhammasikkhAi kayagaM // 58 // 58. Mano sahasio bhimo, dutthasso paridhavai ; Tam sammam tuniginhami dhamma-sikkhai 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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sAhu goyama ! paNNA te, chimo me saMsao imo| aNNo vi saMsao majhaM, taM me kahasu goymaa!|| 59 // 59. Sahu Goyamal panna 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. kuppahA bahavo loe, jehiM nassati jNtunno| addhANe kaha vahRto, taM na nassasi goyamA 1 // 60 // 60 Kuppaha bahavo loe, jehim nasanti jantuno; Addhane 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 ? je ya maggeNa gacchati, je ya ummgpddiyaa| te savve viiyA majjhaM, to na nassAmahaM muNI ! // 11 // 61 Je ya maggena gacchanti, je ya ummaga-patthiya : Te savve vi ia majham to na nassamaham 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. magge ya ii ke vutte, kesI goymmnbvii| kesimevaM buvaMtaM tu, goyamo imamammavI // 62 // 62. Magge a in ke vutte, Kesi Goyamamabbavi ; Kesimevam buvantam tu Goyamo inamabbavi. 62. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama " Which path did you say?" When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus -

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94 kuppavayaNapAsaMDI, savve ummggpttttiyaa| sammaggaM tu jiNakkhAyaM, esa maggo hi uttamo / / 63 / / 63. Kuppavayana-pasandi, savve ummagga-patthiya; Sammaggam tu Jinakkhayam, esa maggo hi uttamo. 63. Heretics, propounding false doctrines, all set out for the wrong path. The doctrine preached by Jinesvara Bhagavan is the Right Path That path is therefore excellent. sAhu goyama ! paNNA te Dino me saMsao imo| aNNo vi saMsao majcha, ta me kahasu goyamA // 14 // 64. Sahu Goyama ! panna te, chinno me samsao imo; Anno vi sainsao majjham tam me kahasu Goyama! 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. mahAudagavegeNaM vujjhamANANa pANiNa / saraNaM gaI paiTThA ya, dIvaM kaM manasI muNI ? // 65 / / 65 Maha-udaga-vegenam vujjhamanana paninam; Saranam gai paittha ya, diyam kam mannasi 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? asthi ego mahAdIvo vArimajjhe mhaalo| mahAudagavegassa gaI tattha na vijjaI / / 66 // 66. Atthi ego mahadiyo varimajjhe mahalao ; 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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05 dIve ya ii ke vutte kesI goymmbbvo| kesimevaM buvaMtaM tu goyamo iNamabbacI / / 67 // 67. Dive ya ii ke vutte Kesi Goyamamabbavi; Kesimevam buvantam tu Goyamo inamabbavi. 67. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama " Which island did you say?" When Kesi Kumara asked him in this way Ganadhara Gautama replied thus - jarA-maraNavegeNaM vujjhamANANa pANiNaM / dhammo dIvo paiTA ya gaI saraNamuttamaM // 68 // 68. Jara-marana-vegenam vujjhamanana paniyam Dhammo divo paittha ya, gai saranamuttamam. 68. jarA Jara, Old age, and maraNa 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. sAhu goyama ! paNNA te, chinno me sasao imo| aNNo vi saMsao majha, taM me kahasu goyamA ! // 69 / / 69. Sahu Goyama ! panna te, chinno ine satisai imo : Anno vi sainsao majjham, tam me kahasu Goyama ! 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. aNNavaMsi mahoiMsi, nAvA viparidhAvaI / jaMsi goyamamArUDho, kahaM pAraM gamissasi ? // 70 // 70. Annavamsi mahohamisi nava viparidhavai ; Jamsi Goyamamarudho kahan param gamissasi ?

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96 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? jA u assAviNI nAvA na sA pArassa gAmiNI / jA nirassAviNI nAvA sA u pArassa gAmiNI // 71 // 71. Ja u assavini nava na sa parassa gamini ; Ja nirassavini nava sa u parassa gamini. 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. nASA ya ii ke kutte kesI goymmnbcii| kesimevaM buvaMtaM tu, goyamo iNamabbI // 72 // 72. Nava ya u ke vutte Kesi Goyamamabbavi ; Kesimevam buvantam tu Goyamo iNGamabbavi. 72. Sramana Kesl Kumara asked Ganadhara Maharaja Indrabhuti Gautama " Which boat did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus:-- sarIramAhu nAva ci jIvo vuccai naavio| saMsAro aNNavo vutto, jaM taraMti mahesiNo // 73 // 73. Sariramahu nava tti, Jivo vuccai navio ; Samsaro annavo vutto jam taranti mahesino. 73. The body is the boat ; the Soul is the boat-man; Samsara gait Worldly existence-is the ocean; Great sages pass through it.

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sAhu goyama ! paNNA te chinno me saMsao imo| aNNo vi saMsao majjJa, taM me kahasu goyamA ! // 74 / 74. Sahu Goyama! panna te chinno me saisao imo; A po vi sainsao majjham, tam me kahasu Goyama ! 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. aMdhayAre tame ghore, cihati pANiNo bahU / ko karissai ujjoyaM, sabalogami pANiNaM 1 // 75 // 75. Andhayare tame ghore citthanti panino bahu ; Ko karissati ujjoyain savvalogammi paninam ? 75. Many creatures live in dreadful pitch-black darkness, who produces radiant light to the creatures in the whole world ? uggao vimalo bhANU sblogppbhNkro| so karissai ujjoyaM, savvalogaMmi pANiNaM // 76 // 76. Uggao vimalo bhana savva-logappahamkaro; So karissati ujjoam savvaloammi paninam. 76. The bright Sun capable of illuminating the whole universe has arisen. It illuminates all the creatures in the whole universe. mANu ya ii ke vutte, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo iNamavvavI // 77 // 77. Bhanu ya i 1 ke vutte, Kesi Goyamamabbavi ; Kesimevam buvantam tu Goyamo inamabbavi. 77. sramana Kesi Kumara asked Ganadhara Maharaja

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98 Indrabhuti Gautama, " Which Sun did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus: suggao khINasaMsAro savvaSNU jinnmkkhro| so karissai unjoyaM sabalogaMmi pANiNaM // 78 // 78. Uggao khina-samsaro savvannu Jian-bhakkharo ; So karissai ujjoam savvaloammi paninam. 78. The Omniscient luminous Jina who has destroyed saMsAra Somsara, the cycle of mundane existence, has risen. He will enlighten, all the creatures in the whole universe. sAhu goyaba! paNNA te, chino me saMsao imo| aNNo vi saMsao majjhaM, taM me kahasu goymaa!|| 79 // 79. Sahu Goyama i panna te, chinno me samsao imo; Anno vi samsao majjham tam me kahasu Goyama! 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. sArIra-mANase dukkhe bajjhamANANa pANiNaM / khemaM sivaMaNAvAhaM ThANaM kiM mamasI muNI! / / 80 // 80. Sarira manase dukkhe bajjhamanana paninam; Khemam sivam anabaham thanam kim mannasi? Muni 80. O Muni ! which place do you consider as to Ksemam affording peace and security, fjs Sivam-conferring prosperity,and warare Anabadham,-free from suffering, to creatures distressed by physical and mental miseries ? atyi egaM dhuvaM ThANaM, logaggami durAruhaM / jattha natthi jarA-maccU, vAhiNo veyaNA tahA // 81 / '

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99 81. Atthi egam dhuvam thanam, logaggami duraruham; Jattha natthi jara-maccu vahino veyana taha. 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. ThANe a ii ke bute, kesI goyamamabbavI / evaM kesiM buvaMtaM tu goyamo iNamantravI // 82 // 82. Thane a i i ke vutte, Kesi Goyamamabbavi ; Evam Kesim buvantam tu Goyamo inamabbavi. 82. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, "Which place did you say?" When Kesi Kumara asked him in this way, Gautama Ganadhara replied thus: nivvANaM ti avAI ti, siddhI logaggameva ya / khemaM sivaM aNAbAI jaM caraMti mahesiNo // 83 // 83. Nivvanam ti abahanti Siddhi logaggameva ya; Khemam sivam anabaham, jam caranti mahesino. 83. The place which is named faaforera Nirvana Sthanathe place of Final EmancipationA-badha Sthana the place free from hindrance of every kind, fafa Siddhi Sthana. The place of complete attainment of Eternal Happinessand Media Lokagra-Sthana.-The place is also called Lokagra Sthana, 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 Ksema, affording peace and security, Fara Siva-conferring prosperity, and a Anabadha,-free from suffering. To which great sages repair (for the attainment of Final Emancipation ). For Private Personal Use Only

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100 taM ThANaM sAsayaM vAsaM, lobhaggaMmi durAruhaM / jaM saMpattA na soyaMti bhavohaMtakarA mruNI // 84 // 84. Tam thanam sasayam-vasam, loaggami duraruham; Jam sampatta 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. sAhu goyama ! paNNA te chino me saMsao imo / namo te saMsayAtIta, savvamuttamahodadhI ! // 85 // 85. Sahu Goyamal panna te, chinno me samsao imo; Namo te samsayatita 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. evaM tu saMsae chinne, kesI ghoraparakkame / abhivaMdittA sirasA, goyamaM tu mahAyasaM // 86 // 86. Evam tu sasmae chinne, Kesi ghora-parakkame ; Abhivanditta sirasa Goyamam to mahayasam. 86. The highly illustrious sramana Kesi Kumara, whose doubts were thus removed, respectfully worshipped the worldrenowned Ganadaara Maharaja Indrabhuti Gautama, making a low bow with his head. paMcamahavvayadhammaM paDivajjai mAvao / purimassa pacchimaMmI, magge tattha suhAvahe // 87 // For Private Personal Use Only

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101 87. Panca-mahavvaya dhammam padivajjai bhavao; Purimassa pacchimammi magge tattha suhavahe. 87. There, he sincerely accepted the auspicious Dharma with five great vows, preached by the first and the last Tirthankara. kesIgoyamao NiccaM, tammi AsI samAgame / suya - sIla-samukkariso mahatthatthaviNicchao // 88 // 88. Kesi Goyamao niccam tammi asi samagame; Suya-sila sammukkariso mahatthattha-vinicchao. 88 During that interview of Sramana Kesi Kumara and Ganadhara Gautama Swami, 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 | saMthuyA te pasIyaMtu bhagavaM kesIgoyame ti bemi // / 89 / / 89. Tosia parisa savva, sammaggam samuvatthiya; Santhuya te pasiantu bhayavam Kesi Goyame tti bemi. 89. The assembly was pleased; all became busy for the acquisition of the Right Path Both Sramana Bhagavan Kesi Kumara and Ganadhara Maharaja Indrabhuti Gautama were adored and may both of them confer favour ( on us )!" The wonderful uprightness and freedom from pertinacity on the part of Sramana Bhagavan Kesi Kumara becomes clearly manifest. He accepted Dharma with five Great Vows, as soon as his doubts were removed by the most correct explanations of Ganadhara Maharaja Indrabhuti Gautama. People leaving aside their obstinacy on knowing the Truth, Fave always attained their noble desire and only such persons are deserving For Private Personal Use Only

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102 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 Sravaka Out of the Sravaks ta-Jain lay-men-with the prescribed Vows, those who rise high and higher by very carefully observing their accepted vows, at times, acquire avadhijJAna Avadhi Jnana,-Visual Knowledge. Although the ten principal Sravaks of Sramana 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 Ananda zrAvaka ananda Sravaka and mahAzatakajI Mahasatakaji acquired aafa a Avadhi Jnana,-Visual Knowledge. Anandaji observed his vows for fourteen years with great devotion worshipping images of fat gratza Jinesvara Paramatmas, 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 iataiar 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 atisi, afa Kollaka Sannivesa, the suburb Kollaka 10 vANIjasa Vanijasa 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 Sravaks, 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. For Private Personal Use Only

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103 Although his body had become greatly emaciated by continuous fasting and severe penance, 377777 w124 Anand Sravaka always observed his vows with great devotion and increasing sincerity. On account of steady application and the destruction of patazota Jnanavaraniya Karma, KnowledgeCbscuriny Karma, Ananda Sravaka, one day, acquired safe Avadhi Jnana-Visual Knowledge. sramana Bhagavan Mahavira happened to arrive near the village. Ganadhara Maharaja Indrabliuti 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 Srava ka, from people, he went to the place where Ananda Sravaka lived. On seeing Ganadhara Maliaraja Gautama Swami coming to him, he was greatly delighted and bowing down low before him Ananda Sravaka 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 Maharaja Indrabhuti Gautama, and asked him "O Lord ! can a householder attain stare pra Avadhi Jnana, Visual Knowledge, during his domestic life? Ganadhara Gautama Swami replied " Yes. He can." Addressing Ganadhara Maharaja Indrabhuti Gautania, the devout Sravaka Anandaji said "Most respectful Sir, I have acquired af 917 Avadhi Jnana, 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 Lavana Samudra.- Salt Ocean,-and I am able to kriow and see objects as far as the fanaa aa Himavanta Varsadhara, -Himayanta Mountain-in the North, the IE da Saudharma Devaloka, in the Upper World, and as far as the legou ating Lolucya Naiakavasa, Lolucya Hell of the Tagar Ratnaprabha earth in the Lower World."

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104 Ganadhara Mabaraja Indrabhuti Gaulama, a little suspicious about these words of Ananda Sravaka said, "O worthy man ' a house-holder does acquire Avadhi Jnana, but its range of vision is not so wide, you should, therefore, make atonement and despise your sins." Ananda Sravaka said "O Lord! Is there atoncment for correct explanation in the Jaina Sacred Scriptures ? Ganadhara Maharaja Indrabhutt Vautama replied " No". Ananda Sravaka 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 Sravaka, the illustrious Ganadhara Maharaja Indrabhuti Gautama went to sramana Bhagavan Mahayira, and bowing down low before him after duly observing penance for occasional sins incurred during gam#7 Gamanagamana, Going and coming, he inarrated the whole account of the Avadhi Jnapa of Ananda Sravaka and his conversation on the subject with him and asked him " O Lord! Who should make atonement? I or Ananda Sravaka? Sramana Bhagavan Mahavira replied, " You yourself make atonement, and ask pardon from Ananda Sravaka. Having accepted these words of sramana Bhagavan Mahavira with great eagerness, Ganadhara Malaraja Indrabhuti Gautama immediately went to the place where Ananda Sravaka lived, and asked his pardon, saying at the same time that his explanation (Ananda Sravaka'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 sramana Bhagayan Mahavira on the part of Ganadhara Maharaja Indrabhuti Gautama. The very fact that an illustrious man occupying the exalted position of a foret Ganadhara,-the chief discip'e of Sramana Bhagavan Mahavira-and possessing numerous Labdhis and extensive

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105 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 Maharaja Indrabhuti 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 Mahasatakaji HTV fa Mahasatakaji, the eighth principal Sravaka of sramana Bhagavani Mahavira had thirteen wives. Wheu Mahasatakaji accepted the twleve yaa Anu Vratas,-the Minor Vows of a Sravaka,-out of his thirteen wives, his twelve wives did not exhibit any unusual pranks, but taft Revati, 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. Revati 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. Mahasatakaji spent fourteen years practising the various vows after taking them like Ananda Sravaka, 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. Mahasatakaji

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106 then observed the eleven gaat Pratimas,-Stages of Spirttual Development for a Srayaka. On account of severe austerities his body became greatly emaciated. One day, nnder the influence of meritorious meditation Mahasatakaji acquired safea Avadhi Jnana,-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 Sravaka did. Once, when his wife tant Revati was haressing him, Mahasatakaji became angry with her, and knowing through the medium of his Avadhi Jnana, he said, "O Revati I overcome by diarrhoea, you will die with unbearing pain within seven days, and will be born as a #17 Maraka, -Hellish beingwith an age-limit of eighty-four thousand years in the hell den iyu Loluccaya, in the first hell Revati, on hearing these words, was greatly alarmed and she thought, "To-day, Mahasatakaji 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 Mahasatakaji, she died, and was born a 24 Naraka,a Hellish being. At that time, sramana Bhagavan Mahavira happened to arrive near the village. Sramana Bhagavan Mahavira narrated the account of the anger of Mahasatakaji towards his wife Revati and of the language used by him, and said, "O Gautama! Mahasataka 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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107 go to Mahasatakaji and tell him that the words used by him towards Revati, even though they were perfectly true, were improper as they were unpleasant, and tell hiin to make atonement for his sins. Ganadhara Maharaja Indrabhuti Gautama went to the monastery where Mahasatakaji was, living. On seeing Canadhara Maharaja Indrabhuti Gautama coming to him, Mahasatakaji was greatly pleased. Mahasatakaji bowed down respectfully before Gasadhara Maharaja Indrabhuti Gautama, and then he gave him the message of Bramana Bha Javan Mahavira with all its details. Mahasatakaji accepted the words of Ganadhara Maharaja Indrabhuti and made atonement for his sins. Ganadhara Gautama then returned into the presence of Sramana Bhagavan Mahavira. An account of the ten pirncipal Sravakas of sramana Bhagavan Mahavira is given in 597naging Upasakadasanga Sutra ( the Seventh Sutra), and in Vardhamana Desana GNATA Tu to which the reader is referred. Knowing the approach of the time of his fafor Nirvana,Final Emancipation to be near-by, and thinking that Ganadhara Maharaja Indrabhuti Gautama had intense affection towards himself, and his affection was an obstacle to the acquisition of A Kevala jnana,-Perfect Knowledge,-for Ganadhara Maharaja Indrabhuti 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, Iramana Bhagavan Mahavira sent him to a neighbouring village for the purpose of instructing a Brahmin named a af Devasarma in religion Saying " Just as your Lord pleases Ganadhara Maharaja Indrabhuti Gautama bowed down before Sramana Bhagavan

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108 Mahavira, went to the village where Devasarma was living and instructed Devasarma in religion. Ganadhara Maharaja Indrabhuti Gautama then started to return to the place where Sramana Bhagavan Mahavira was. On his way back, having heard about the frater Nirvana, Final Dmancipation, of Sramana 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 Maharaja Indrabhuti Gautama stood stunned for a moment, as if struck by a thunder-bolt, and said prasarati midhyAtvatamo garjanti kutIrthikauzikAM adya / durbhikSa - umara - vairAdi - rAkSasAH prasarameSyanti // 1 // 1. Prasarati Mithyatva-tamo garjantiku tirthi-Kausika adaya; Durbhiksa-damara-vairadi-raksasah prasara-mesyanti, 1 Hence-forward, the darkness of faena Mithyatva,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. rAhugrasta nizAkaramiva gaganaM dIpahInamiva matranam / bharatamidaM gatazobhaM tvayA vinA'dya prabho ? jajJe // 2 // 2. Rahugrasta-nisakaramiva gaganam, dipahinamiva bhavanam; Bharatamidam gatasobham tvaya vina adya prabhol jajne. 2. 2. O Lord, I now consider the Bharataksetra without you, to be destitute of splendour, like sky with the Moon seized by Rahu or like a palace without a lamp. Genifefte qua: qgrafa, ga: ga: naqataufu ? | kaMvA madanteti vadAmi 1 ko vA, mAM gautametya / ptagirA'tha vaktA 1 // 3 //

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109 3. Kasyamhiipithe pramatan padarthan punah punah prasnapadi karomi ?; Kam va bhadantett vedami, ko va mam. Gautametya ptagira atha vakta ? 3 Bowing down gently at whose lotus-like feet, will repeatedly ask a series of questions? Whom will I address as bharata Bhadanta, madAte kalyANino bhavanti madantaH Bhandante kalyanino bhavanti bhadantak, One who is a highly propitious monk? Who will henceforth call me as Gautama by a speech suitable for trust-worthy persons ? hA ! hA ' hA ! vIra / kiM kRta ? yadIDaze'vasare'haM dUrIkRtaH, kiM mAMDakaM maNDayitvA bAlavattavA'zvale'lagiSyaM ? kiM kevalabhAgamamArgayiSyaM ? kiM muktI saMkIrNa abhaviSyat ? kiM vA tava mAro'bhaviSyad yadevaM mAM vimucya gataH // Ha! Ha! Ha! Viral kim kritam ? yadidrase'vasare aham durikritah, Kim mandaham mandayitya balavattavancale alagisyani ? Kim Kevalabhagamamargayishyam? Kim Muktau sankirgam abhavisyat? Kun va tava bharo, bhaysyad yadeva'n mam 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 Kevala Jnana ? 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 Maharaja Indrabhuti 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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110 what sowever as mine." While he was, thus, completely engrossed in meditation with an equilibrium of mind, Gapadhara Mahiraja Indrabhuti Gautama acquired as Keyalam,- Perfect Knowledge. It is said, mukkhamaggapavaNNAsaM siNeho vajjasiMkhalA / vIre jIvaMtae jAo, goamo jaM na kevalo // 1 // 1. Mukkha-nagga-pavannanam sineho vajjasinknala; Vire jivantae jao Goamo jam na Kevali. 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 Parmatma lived, Gautama could not become a Kevalin. In the morning, Indra and others celebrated the festival of the auspicious occasion of the acquisition of Perfect Knowledge. Here a poet says: - ahaMkAro'pi bodhAya, rAgo'pi gurumktme| viSAdaH kevalAyAbhUta, citraM zrI gautamaprabhoH // 1 // 1. Ahamkaro api bodhaya, rago api guru bhaktaye; Vishadan Kevalayabhut, chitram Sri Gautama prabhoh. 1. The sell-conceit of Ganadhara Maharaja Indrabhuti Gautama ( shown at the moment of hearing the mention of another ne Sarvajnna, Omniscient) resulted in the acquisition of Right Knowledge; his affection (for Sramasa Bhagavan Mahavira) resulted in faithful devotion towards his Master, and his despair ( at the moment of hearing the faafar NirvanaFinal Emancipation of Sramana Bhagavan Mahavira, ) bore fruit, in the form of 2007 Kevala Jhana,-Perfect Knowledge. Every thing relating to Gasadhara Bhagavan Sri Gautama Prabhu is wonderful.

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Gagadhara Maharaja Indrabhuti Goutama renounced the world and accepted at T Diksa,-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 Sramana Bhagavan Mahavira. He was seven hands tall. The colour of his body was golden-yellow. He was a Brahmana. He was very learned in the various branches of Knowledge suitable for a Brahmana. 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 Padanusarini Labdhi, Ganadhara Bhagavan Indrabhuti 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. Gasadhara Bhagavan Indrabhuti Gautama lived for thirty years with Sramana Bhagavan Mahavira, moving from place to place along with his Venerable Master, and after the Nirvana of sramana Bhagavan Mahavira, and after his acquision of ag ria Kevala Jnana, 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 Bhagavan Indrabhuti Gautama acquired Kevala Jnana during the latter part (the dawn ) of the night of Asvin Vad Amavasya Asvina vada amAvAsyA the night of Divali Day, during which night-middle of the night, Sramana Bhagavan Mahavira acquired fataloga-Nirvana Pada - The State of Final Emancipation Twelve years after the acquisition of Perfect Knowledge, Gagadhara Bhagavan Indrabhuti Gautama, while wandering from village to village, came to HTCAT Rajagriha Nagari, the town of Rajagriha-adored and worshipped by millions of gods and goddesses. Knowing the approach of the cime of his demise, Ganadhara Bhagavan Indrabhuti Gautama, remained without food and

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112 drink for one month, and in the end, he acquired Arne Moksa Pada,-the State of Final Emancipation,-when he was nidely two years old. Ganadhara Maharaja Indrabhuti 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 Srutis occurring in the Vedas 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 Sarvajna,-an Omniscent. But on hearing the name of another Sarvajna, he expressed a desire that he would call the other Sarvajna as Sarvajna, only when he discloses the doubt long-cherished in his mind, otherwise not by any means. When, however, while approaching sramana Bhagavan Mahavira 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 sramana Bhagavan Mahavira 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 Vedas, he was greatty pleased. sramasa Bhagavan Mahavira then explained in detail all his doubts about the Soul, with correct explanations of the verses from the Vejas. The subject has been fully discussed in the Third part of " Sramana Bhagavan Mahavira" to which the reader is referred. Ganadhara Maharaja Indrabhuti Gautama having received the most correct explanations about all his doubts, took FIATT Diksa along with his five hundred pupils. Ganadhara Bhagavan Indrabhuti Gautama possessed such unusual divine powers that all those lucky persons who received #virantaten Bhagavati Diksa, 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 Bhagavan Indrabhuti 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. Agnibhuti sfazla of Gautama gotra, the second Ganadhara of Sramana Bhagavan Mahavira, was the younger brother of Ganadhara Bhagavan Indrabhuti Gautama. He was born at Gobara-gama at 7A ( Gobbra or Govaraya ) near TRT Rajagriha, in the year 603 B. C He was a Brahmin by caste and was well-versed in the four Vedas and the six Upangas. 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 Bhagayati Diksa-Initiation into the Order of Jain--Monks,-at the hands of sramaya Bhagavan Mahavira, and became his second Ganadhara. He knew the twelve Angas including the fourteen Purvas and the Upangas of the Jain Scriptures, and after the expiration of a period of twelve years as his Chadmastha Paryaya 3418aelu,-a period of a house-holder's entire existence or of an ascetic's life before the acquisition of doma Kevala Jnana-a stage preparatory to the attainment of Kevala jnana), he acquired maca Kevala Jnana,-Perfect Knowledge-when he was fifty-eight years old. 15

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114 of anadha a The #17 Diksa, Initiation into the Order of Jain Monks buti occurred under the under-mentioned circumstances. When Agnibhuti heard from people that his elder brother Indrabhuti Gautama had taken Amaat 418 Bhagavati DiksaInitiation into an Order of Monks-prescribed in Jaina Scriptures- he thought, taM ca pravajitaM zrutvA, dadhyau tdvaandhvo'prH| api jAtu dravedadrihimAnI prajvaledapi // 1 // vahiH zItaH sthiro vAyuH saMmavena tu bAMdhavaH / hArayediti prapaccha, lokAnazraddadhad bhRzam // 2 // 1. Tam ca pravrajitam srutva dadhyau tad bandhavo aparah; Api jatu dravedadri-r-himani prajvaledapi. 2. Vahnih sitah sthiro vayuh sambhavenna tu bandhavah; Harayediti prapaccha, lokanasraddadhad bhrusam. 1-2 Having heard that his brother Indrabhuti Gautama accepted Diksa, the (younger ) brother ( Agnibhuti ) 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. tanazca nizcaye jAte ciMtayAmAsa * cetasi / gatvA jitvA ca taM dhUrta vAlayAmi sahodaram // 3 // 3. Tatasca niscaye jate, cintayamasa cetas ; Gatva jitva ca tam dhurtam valayami 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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115 so'pyevamAgataH zIghra, prbhunnaa'bhaassitstthaa| saMdehaM tasya cittasthaM vyaktIkRtyAvadadvibhuH // 4 // 4. So payevamagatah shighram, prabhuna-bhasitastatha; Samdeham tasya cittastham vyaktikritya-vadadvibhuh. 4. He accordingly came there swiftly, and was addressed in the same manner, by sramana Bhagavan Mahavira. The Omnipresent Lord, having made the doubt remaining in his mind clearly manifest, said . starfait ! *i, CEFTA doll kathaM vA vedatattvArtha, vibhAvayasi na sphuTam // 5 // 5 He Gautainagaibhute ! kah samdehastava Karmanah ? Katham va Veda-tattvartham vibhavayasi na sphulam ? 5. O Gautama Agnibhuti! What? liave you doubt with Karmas ? Why do you not clearly trace out the real sense of the verses of the Vedas ? sramana Bhagavan Mahavira then explained in detail, the theory of Karmas promulgated by the Tirthankaras and he accepted 47877 Diksa, Initiation into the Order of Monks-along with his five hundred pupils. Ganadhara Agnibhuti died during the life-time of sramapa Bhagayan Mahavira at the age of seventy-four. GANADHARA VAYUBHUTI Vayubhuti aftufa of Gautama Gotra, the third Ganadhara af sramapa Bhagayan Mahavira, was the youngest brother of Gagadhara Bhagavan Indrabhuti Gautaina. He was born at

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116 Gobara-gama govaragAma ( Gobbra or Govaraya ) near rAjagRha nagarI Rajagriha Nagari in the year 599 B C He was a Brahmin by caste and was well-versed in the four Vedas 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 Yajnas,-Sacrifices to numerous gods and goddesses. Vayubhuti had a doubt about the relations of the Body and the Soul. When he heard that both his brothers Indrabhuti and Agnibhuti had become disciples of Sramana Bhagavan Mahavira, 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, Vayubhuti came to the Samavasarana of Sramana Bhagavan Mahavira accompanied by his five hundred pupils, and having bowed down respectfully before him, he took his seat near-by. tajjovataccharIre sandigdhaM vAyubhUtinAmAnam / za fagdures agra fa a wiaufe ? ? 11 Tajjiva-taccharire sandigdham Vayubhuti-namanam; Uce vibhu-r-yathastham Veda-rtham kim na bhavayasi? Sramana Bhagavan Mahavira then said "O Vayubhuti! 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. For Private Personal Use Only

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117 1. The Lord (Sramana Bhagavan Mahavira) told Vayubhuti 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. Sramana Bhagavan Mahavira then explained Vayubhuti the correct meanings of the verses of the Vedas Vayubhuti accordingly took tu. Dik, a, Initiation, at the hands of sramana Bhagavan Mahavira along with his five hundred pupils. Vanadhara Vayuhhuti was forty-two years old when he renounced the world, ten years later He at the age of fiftytwo, he acquired ara hevala Jnana,-Perfect Knowledge. He reinained a Kevali for eighteen years, and when he acquired QiVec Moksa Pada, -State of Final Emancipation,-he was seventy years old. He died at Rajagriha Tuge during the lifetime of sramana Bhagavan Mahayira. GANADHARA VYAKTA, Gaqadhara Vyakta of Bharadvaja Gotra was the fourth Gapadhara, of Gramana Bhagavan Mahavira. He was born at Kullaka-gma. His father was wefan Dharma-mitra and his mother was a Varuni. He was a Brahmin by caste. He Was well-ested in the four Vedas and the six gaits Upangas, 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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118 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 Bhagavan Mahavira he addressed him thus 66 paJca bhUteSu tathA saMdigdhaM vyaktasaMjJakaM vibudham / Uce vizuryathAsthaM vedArtha kiM na bhAvayasi 1 // 1 // 1. Pancasu bhutesu tatha sandigdham Vyaktu-sanjnakam vibudham; Uce vibhu-r-yathastham Vedartham kim na bhavayasi? 1. The Lord (Sramana 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 Vedas. Sramana Bhagavan Mahavira, then, removed his doubts by explaining the correct interpretation of Verses of the Vedas. He took a Diksa,-Initiation,-at the hands of Sramana Bhagavan Mahavira along with his five hundred pupils. Ganadhara 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 -Kevala Jnana,-Perfect Knowledge. Then he remained a Kevali 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 Rajagriha during the life-time of Sramana Bhagavan Mahavira. For Private Personal Use Only

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119 GANADHARA SUDHRMA SWAMI Ganadhara Sudharma Swami of sfanta ng Agnivaisyayana Gutra, was the fifth GaNGadhara of sramana Bhagavan Mahavira. He was born at 14 OTTH Kullaka-gama His father was afih Dhammila, and his mother was affar Bhaddila. He was well-versed in the four Vedas and the six sajis Upangas-Supplementary Sciences. He was a Brahmin 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 Sudharma Swami had a doubt yarn and a Yo yadrisan sa tadrisah 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, Arya Sudharma Swami approached Sramana Bhagavan Maltayira with the object of removing his doubt, he was lovingly addressed. yo yAdazaH sa tAdaza iti sandigdhaM sudharmanAmAnam / jace vibhuryathAsthaM vedArtha kiM ta mAvasi // 1 // 1. Yo yadriso sa tadrisan iti sandigdham Sudharma namanam; Uce vibhu r-yathastham Vedarthani kim na bhavayasi ? I The lord (Sramana Bhagavan Mahavira ) told the learned man Arya Sudharma Swami "Why do you not trace out the exact meaning of the verses of the Vedas ?

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120 sramana Bhagayan Mahavira, then, removed his doubts by explaining the correct interpretation of the versts of the Vedas. He took # Dik a,-Initiation, at the hands of sramana Bhagavan Mahavira along with his five hundred pupils. Ganadhara Maharaja Sudharma Swami 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 Kevala Jnana, Perfect Knowledge at the age of ninety-two. Gagadhara Maharaja Sudharma Swami remainad a Kevali for eight years, and when he acquired A1796 Moksa Pada, the State of Final Emancipation from all miseries, he was one hundred years old. GANADHARA MANDIT. Ciapadhara Manoita Afisa of afy Vasistha gotra was the sixth Canadhara of Sramana Bhagavan Mahavira He was born at tanta Mouryagama His mother was fasztof Vijayadeyi and his father was sada Dhanadeva. He was a Brahmin by caste. He was well-versed in the four Vedas 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. Arya 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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121 When, however, Arya Magdita approached sramapa Bhagavan Mahavira, with the object of removing his doubt, he was addressed thus, atha bandhamokSaviSaye sandigdhaM maNDitAmiSaM vibudham / Uce vibhuryathAsyaM vedArtha kiM na bhAvayasi // 1 // Atha Bandha-Moksa-visaye sandigdham Manditabhidham vibudham; Uce vibhu r-yathastham Vedartham kim na bhavayasi ? 1. The Lord (sramaga Bhagavan Mahavira ) told the learned man named Mandita who had a doubt about it Bandha, Bondage, and Al Moksa,--Preedom from Karmas, "Why do you not trace out the exact meaning of the verses of the Vedas? Sramana Bhagavan Mahavira then remuved his doubts by explaining the correct interpretation of the verses of the Vedas. He took Diksa,-Initiation at the hands of sramana Bhagavan Mahavira, along with his three hundred and fifty pupils. Gapadhara Maharaja Mandita 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 Kevala Jnana,-Perfect Knowledge-at the age of sixty-seven. Qaqadhara Mapdita remained a Kevali for sixteen years, and he acquired 72797 Mok a Pada,-the State of Final Emancipation-when he was eighty-three years old. 16

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GANADHARA MAURYAPUTRA. 122 Ganadhara Mauryaputra of P Kasyapa gotra was the seventh Ganadhara of Sramana Bhagavan Mahavira. He was born at mauryagAma Maurya - gama. His mother was vijayA devI Vijaya devi, the wife of Dhanadeva, 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 Vedas 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. Arya Mauryaputra had a doubt in his mind about the existence of Deva, Gods-Celestial Beings-caused by various contradictory verses in the Vedas. When, however, Arya Mauryaputra approached Sramana Bhagavan Mahavira with the object of removing his doubt, he was addressed thus- 1. Atha Deva-visya namanam; atha devaviSayasandehasaMyutaM mauryaputranAmAnam / za fagduredi agra fe a mqafa ? | ? || sandeha-samyutam Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? 1. The Lord (Sramane Bhagavan Mahavira) 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 Vedas? Mauryaputra For Private Personal Use Only

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123 Sramana Bhagavan Mahavira then removed his doubts by explaining the correct interpretations of the verses of the Vedas, 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, Diksa, Kevala jnana, Nirvana, 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 Diksa,-Initiation at the hands of sramang Bhagavan Mahavira along with his three hundred and fifty pupils. Vianadhara Maharaja 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 Kevala Jnana,-Perfect Knowledge,-at the age of seventy-nine. Ganadhara Maharaja Mauryaputra remained a Kevali 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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124 GANADHARA AKAMPITA. Ganadhara Akampita of naa Gautama-gotra, was the eighth Gasadhara of Sramana Bhagavan Mahavira. He was born at fafar Mithila. His father was Deva, and his mother was atret Jayanti. He was a Brahmin by caste. He was well-versed in the four Vedas and the six ggins Upangas Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Arya Akampita had a doubt about ARC IS Narakas, Hellish beings-as a result of some misleading interpretations of verses of the Vedas. sramapa When, however, Arya Akampita approached Bhagavan Mahavira, he was addressed thus: atha nArakasandehAt sandigdhamakampitaM vibudhamukhyam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi // 1 // 1. Atha Naraka-sandehat sandigdhamakampitam vibudha mukhyam ; Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? 1. The Lord (Sramana Bhagavan Mahavira) told the great learned man Akampita who was cherishing doubt rega. rding Trefits Naraks, -Hellish Beings.- "Why do you not trace out the exact meaning of the verses of the Vedas ? sramana Bhagavan Mahayira 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 Naraks,-Hellish Beings-in their next

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125 Itte. The existence of hellish beings cannot be proved by the gator Pratyaksa Pramana,-Direct Knowledge, but their presence can be judged by Serta Anumana,-Inference and other proofs. He took at Diksa Initiation, at the hands of sramana Bhagavan Mahavira along with his three hundred pupils. Ganadhara Maharaja 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, Ganadhara Akampita acquired ma Kevala Jnana,Perfect Knowledge,-at the age of fifty-seven. Ganadhara Maharaja Akampita remained a Kevali for twenty one years and he acquired 1879Moksa Pada-the State of Final Emancipation-when he was seventy-eight years old. GANADHARA ACALABHRATA Canadhara Acalabhrata of Eto Harya-gotra, was the ninth Gapadhara of sramana Bhagavan Mahavira. He was born at Fore Kosala. His father was ag Vasu and his mother was in Nanda. He was a Brahmin by caste. He was wellversed in the four Vedas and the six sytoys Upangas,-Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Arya Acalabhrata had a doubt about goi Punya, -The reward of meritorious work,-and org Papa,-The evil consequences of wicked actions,-owing to misleading interpretations of verses of the Vedas.

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126 When, however, Pandita Acalabhrata approached Sramapa Bhagavan Mahavira with the object of removing his doubt, he was addressed thus: atha puNye sandigdhaM dvijamacalabhrAtaraM vibudhamukhyam / Uce vibhruryathAsthaM vedArthe kiM na bhAvayasi 1 // 1 // 1. Atha punye sandigdham dvijamacalabrataram vibudha mukhyam; Uce vibhu-r-yathastham Vedartham kim na bhavayasi } 1. The Lord (Sramana Bhagavan Mahavira) told the Brahmana learned man Acalabhrata 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 Vedas? Sramana Bhagavan Mahavira 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 For Private Personal Use Only

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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 Papa,-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 Diksa,-Initiation-at the hands of sramaqa Bhagavan Mabayira, along with his three hundred pupils. Ganadhara Acalabhrata 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 Achalabhrata acquired 6 TT Kevala Gnana,-Perfect Knowledge-at the aga of fifty-eight. Gayadhara Maharaja Acalabhrata remained a Kevali 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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128 GANADHARA METARYA Ganadhara Metarya of Filip Kaundinya gotra was the tenth Canadhara of sramaga Bhagavan Mahavira. He was born at fought Vacchhapuri. His father was 78 Datta and his mother was tout Varunadevi. He was a Brahmin by caste. He was well-versed in the four Vedas and the six sofors Upargas,-Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Panaita Metarya 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 Metarya approached sramaga Bhagavan Mahavira with the object of removing his doubt, he was addressed thus aya paramavasandigdha metArya nAma paNDitapravaram / Uce visuryayAspaM vedArya kiM na bhAvayasi ? // 1 // 1. Atha parabhava-sandigdham Metaryam nama pandita pravaram; Ucxe vibhu-r-yathastham Vedartham kim na bhavayasi ? 1. The Lord ( sramana Bhagavan Mahavira ) told the excellent learned man, named Metarya, 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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129 Sramana Bhagavan Mahavira then removed his doubt by explaining the verses of the Vedas. 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 Cetana,-Consciousness. Consciousness, the chief characteristic of the Soul, is absolutely different from the five elements composing the body. cetanAlakSaNo jIvaH Cetana laksano 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 Jati Smarana,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 Metarya, fully convinced by the explanation, took dIkSA Diksa-Initiation-at the hands of Sramana Bhagavan Mahavira, along with his three hundred pupils. Ganadhara Maharaja Metarya 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 For Private Personal Use Only

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130 of ten years of ascetic life, Ganadhara Metarya acquired 4 917 Kevala Jnana,-Perfect Knowledge-at the age of forty-six. Ganadhara Maharaja Metarya remained as a Kevall for sixteen years and he acquired Arga Moksa Pada-the State of Final Emancipation-when he was sixty-two years old. GANADHARA PRABHASA. Ganadhara Prabhasa of fiera Kaundinya gotra was the eleventh Ganadhara of sramana Bhagavan Mahavira. He was born at TTTT matt Rajagriha Nagari His father was a Bala and his mother was afonal Ati-bhadra. He was a Brahmin by caste. He was well-versed in the four Vedas and the six suits Upangas, the Supplementary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Pandita Prabhasa had a doubt in his mind about are Moksa,--Final Emancipation-caused by contradictory verses of the Vedas. When, however, Pandita Prabhasa approached sramana Bhagavan Mahavira, with the object of removing his doubt, he was addressed thus nirvANaviSayasandehasaMyutaM ca pramAsanAmAnam / Uce vimuryathAsyaM vedArtha kiM na mAvayasi ? // 1 // 1. Nirvana-visaya-sandeha-samyutam ca Prabhasa-nam anam Uce vibhu-r-yathastham Vedartham kim na bhavayasi ? 1. The Lord (Sramase Bhagavan Mahavira) told the eleventh Ganadhara named Prabhasa, who had a doubt on the subject of a Moksa,-Final Emanaipction-in his mind, "Why do you not trace out the exact meaning of the verses of the Vedas ?

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131 Sramana Bhagavan Mahavira then removed his doubt by explaining the correct interpretation of the verses of the Vedas. The verse in question is FRESAT ufatti Jara 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 Moksa, 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 Moksa. Another verse agut afaga, TCHTE ga, qi, Fiala, Atrai aafa Dve Brahimani veditavye, paramaparam ca, tatra param satyajnanam anantaram Brahmeti. Two varieties of sacred Knowledge are to be recognized. One is of another is AqT Param and Aparam; q1a Para Jnana is 281a Satya Jnana, Right Knowledge. The other is JHTIA Brahma Jnana Knowledge of HIRT Moksa or Final Emancipation which is indicative of the presence of Moksa. 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 Moksa,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 Marga,-the Path of Final Emancipation. It can be accomplished only during Agronfa Manusya 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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132 Pandita Prabhasa fully convinced by the explanation, took a Diksa,-Initiation at a comparatively young age, at the hands of Sramana Bhagavan Mahavira along with his three hundred pupils. Canadhara Maharaja Prabhasa 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 Maharaja Prabhasa acquired a Kevala Jnana<Page #143
LIST OF GANADHARAS. No. 12111a 12 16 74 18 18 42 Place of Name of Name of | Period of Diksa period Pariod of Total Name Gotra Birth Father house holder before Keralikevali term of Mother | Stage Stage | Stage | life. Gobargam Vasubhuti ma Swami obarga Prithivi Gautama 50 L 30 12 92 21 Agnibhuti | Gobargam Vasubhuti Prithivi Gautama Vayubhuti Gobargam Vasubhuti Vrithivi Gautama 70 Vyakta Kullaga Dharmamitra Varuni Bharadvaj 12 80 Sudharma | Kullaga Dhammila Bhaddila Agnivaisya 8 100 6 Mandi:a Mauryagam Dhanadeva Vijayadevi Vasistha 16 83 Mauryaputra Mauryagam Maurya Vijayadevi Kasyapa 95 8 Akampita Mithila Deva Jayanti Gautama 9 Acalabhrata Kosala Vasu Nanda Harya 10 Metarya Vacchapuri Datta Varunadevi Kaundinya 62 Prabhasa Rajagriha Bala Atibhadra Kaundinya 1640 14 14 16 21 12 14 72 -- 16 133

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134 2 se keNadveNaM bhaMte ! evaM buccaI ? samaNasta bhagavao / mahAvIrassa nara gaNA ikArasa gaNaharA hutNA ? // 2 // 2. Se.kenatthenam bhante ! evam vuccai? Samanassa Bhagavao Mahavirassa nava Gana ikkarasa Ganahara huttha ? 2. O revered Sir ! why do you say that sramana Bhagvana Mahavira had nine Ganas and eleven Ganadhars ? Because, kila jAva jAvaiyA jassa gaNA tAvaiyA gaNaharA tassa" iti vacanAt / Kila java javalya jassa gana tavaiya ganahara tassa. All the Tirthankaras have as many Ganadharas as there are Ganas, how is it that sramana Bhagavan Mahavira had nine Gapas and eleven Gasadhars. ? The Acarya says 3. samaNassa bhagavao mahAvIrassa jiDhe idabhUI aNagAre goyamasagutte NaM paMcasamaNasayAI vAei, majjhimae aggibhUI aNagAre goyamasagutte NaM paMcasamaNasayAiM vAei, kaNoyase aNagAre vAubhUI nAmeNaM goyamasagutte NaM paMcasamamasayAi vAei, there ajjaviyate bhAradAyagutte Na paMcasamaNasayAiM vAei, there agjamuhamme aggivesAyaNagutte NaM paMcasamaNasayAI vAei, there maMDiyapute vAsihasagutte NaM aTThAiM samasayAI vAei, there moriyaputte kAsavagute NaM aTThAiM samaNasayAI vAei, there akaMpie goyamasagutte NaM, there ayalamAyA hAriyAyaNagutte NaM te dunni vi therA tini tini samagasayAI vAiti, there meyajje there ajjapamAse ee dunni gi therA koDinnA gutte Na vini timi samasayAI vAeMti // se teNaDeNa ajo-evaM buccaI, samaNassa bhagavao mahAborassa nava gaNA ikArasa gaNaharA hutthA // 3 // 3 Samanassa Bhagavao Mahavirassa jitthe Indabhui anagare Goyamasa-gutte nam, pancasamapasayaim vai; majjhimae Aggibhui anagare Goyamasa-gutte nam pancasamana sayaim vaei; kaniyase anagare Vaubhui namenam Goyainassagutte nam pancasamasasayaim vaet; there Ajja Viyatte Bharaddae-gutte nam pancasamasasayaim vaei; there Ajja Suhamme Aggivesayana -guite nam pancasamanasayaim

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135 vaei; there Mandiyaputte Vasitthasa-gutte nam addhatthai samasasayaim vaei, there Moriyaputte Kasaya-gutte pam addhattha:m samanasyaim vaer; there Akampie Goyamasaguite nam, there Ayalabhaya Hariyayana-gutte nam te dunni vi thera tinoi tinni samanasayaim vainti, Se tenaithenam ajjo evam vuccai Samanassa Bhagavao Mahavirassa nava Gaga ikkarasa Ganahara huttha. 3. 3. Indrabhuti of Gautama gotra, the chief disciple of Sramana Bhagavan Mahavira was giving religious lessons to five hundred ascetics; Agnibhuti of Gautama gotra, the second disciple was teaching five hundred ascetics; his younger brother, named Vayubhuti arafa of Gautaina taa gotra, was teaching five hundred ascetic-disciples; Sthavira Arya Vyakta 5 of Bharadvaja 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 Vasistha ang gotra was teaching three hundred and fifty ascetic-pupils; Sthavira Mauryaputra higa of Kasyapa *1349 gotra was teaching three hundred and fifty ascetic-pupils; Sihavira Akampita #figa of Gautama mah gotra and Sthavira A cala Bhrata hagulat of Haritayana afraiga gotra, both of them together, taught three hundred ascetic-disciples each; Sthavira Metarya #arf and Sthavira Arya Prabhasa Ighie both of Kauntinya ifgry gotra, both together were teaching three hundred ascetic-disciples each. It was, on that account, o Respected Sir, it is said, trat sramana Bliagavan Mahavira had nine Ganas and eleven Ganadhars. The names of Ganadhars, the number of Ganas and the number of ascetic-disciples receiving religious lessons under each Ganadhara, 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 Sri Indrabhuti Agnibhuti Vayubhuti Arya Vyakta Arya Sudharma Arya Mandita Mauryaputra Akampita 500 350 350 300 Acalabhrata 300 300 ) Metarya Arya Prabhasas 300 Here, Akampita and Acalabhrata, both of them, were together, at the head of one Cana, and each of them taught three hundred pupils and similarly Metarya and Arya Prabhas, both of them, were together at the head of one Gana; and hence, it is well-said that Sramana Bhagavan Mahavira had nine Ganas and eleven Ganadhars. Besides, Sthavira Mandita and Sthavira Mauryaputra were brothers having one mother Vijayadevi, but have different gotras derived from the gotras of their different fathers-the father of Mandita was Dhanadeva sada of Vasistha

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137 gotra, and the father of Mauryaputra was Maurya Al of Kasyapa-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. 4. sabve ee samaNassa bhagavao mahAvIrassa ikArasavi gaNaharA duvAlasaMgiNo cauddasapugviNo sammattagaNipiDagadhAragA rAyagihe nagare mAsieNaM bhattaNa apANaeNaM kAlagayA jAva savvadukkhappahINA / there iMdabhUI there ajjamuhamme ya siddhiM gae mahAvIre pacchA dunni vi therA parinivvuyA / je ime ajjatAe samaNA niggaMthA viharaMti, ee NaM savve ajjamuhammassa aNaggArassa AvacijjA avasesA gaNaharA niravaccA vucchinnA // 4 // 4. Savve ee Samanassa Bhagavao Mahavirassa ikkarasa Ganahara duvalasangino cauddasapuvvino sammatta-ganipidagadharaga Rayagihe nagare masienam bhattenam apanaenam kalagaya java Savva-dukkhappahina there Indabhui there Ajja Suhumme ya siddnim gae Mahavire paccha dunni vi thera parinivvuya, je ime ajjattae samana niggantha viharanti, ee nam savve Ajja Suhainmassa asagarassa avavvijja, avsesa ganahara niravacca 4. 4. All these eleven chief disciples of Sramana Bhagavan Mahavira, were Dvadasaigina dvAdazAGgina - AcArAGgAdi dRSThi vAdAnta zrutavanta , svayaM tatpraNayanAt Acarangadi dristivadanta Srutavantah, svayam tatpranayanat-well-versed in the twevle Angas, beginning with Acaranga atin and ending with Dristivada raSTivAda, were Caturdasapurvinah caturdazapUrviNa caturdazapUrvavettAraH, dvAdazAmitvaM ityetenaiva caturdazapUrvinve labdhe yatpunaretadupAdAnaM tadageSu caturdazapUSANAM prAdhAnyakhyApanArtha, prAdhAnyaM ca pUrvANA pUrvapraNayanAt aneka vidyAmantrAdyarthamayatvAt mahApramANatvAcca dvAdazAGgitvaM caturdazapUrvitvaM ca sUtramAtrapraNe'pi syAditi tadapIhArthamAha-Caturdasapurvinah caturdasapurva vettarah, dvadasangitvam ity etenaiva caturdasapurvitve labdhe yat punaretadupadanam tadangesu caturdasapurvanam pradhanyakhyapanartham pradhanyam ca purvanam purvam pranayanat, anekavidya--mantradyarthamayatvat mahapramanatvacca dva 18

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138 dasangitvam caturdasa purvitvam ca sutrarratragrahanespi syaditi tadapiharthamana-were experienced in the knowledge of the fourteen Purvas get. They are previously described as well-versed in the twelve Angas, which include the fourteen Purvas; they are further described as Caturdasa purvinah acestaoexperienced in the knowledge of the fourteen Purvas ga, with the object of establishing the supremacy of the knowledge of the fourteen Purvas in the Twelve Angas. Besides, these Purvas 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 Purvas may relate only to the possession of the knowledge of the words only of the Sutras; and to remove that doubt, the author says that the eleven chief disciples were phanfufaETEITTI-Samatta-gani pidaga-dijaraga, harfurfizfar Samasta-gani-pitaka dharakah-TUTTSTInfa Tut-Taratat fackfaq-TRATOTEmiva gaNipiTakaM-dvAdazAMgI, tadapi na dezata sthUbhadrasyeva, kiMtu, samastaM, patarcafaqificata, agitafra, atsen a y Gano' syastiti Gani-Bhavacaryastasya pilakamiva-ra ia karandaka miva Ganipitakam -Dvadasangi, tadapi na d satah Sthulabhadrasy eva, kim tu, samastam. sarvakshar sannipatitvat, taddharayanti sutrato'rthatasca ye te tatha-He who is at the head of a Gana 170,-an assemblage of ascetics-is called a Gani stuit, a Bhayacarya; alandsforrei RIFICA - TUBA -Eigit--aarafa #a-were possessors of the whole treasure-box of Knowledge, possessed by a Gani or Bhayacarya-Dvadasangi-like a little-box of wicker- work containing genis, not a portion of it, as was done by Mahatma Sthulabhadra, because they knew all the words and the various combinations of the words of the Sutras and their meanings and they went to Moksa araftal-acquired Liberation-became entirely destitute of all miseries-at Rajagrina, while remaining as firm as a tree, and observing a fasting without water for one month.

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139 Sthavira Indrabhuti and Sthavira Arya Sudharma, both of them, attained Moksa 127,-Liberation,-after the Nirvana fatafor-Final Emancipation;-Union with the Absolute-of Sramana 'Bhagavan Mahavira, the remaining nine Ganadhars reached the Abode of the Blest, during the life-time of Sramapa Bhagavan Mahavira. Only Sthayira Indrabhuti Gautama and Sthavira Arya Sudharma acquired Liberation after the Nirvana of sramana Bhagavan Mahavira, 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 Arya Sudharma. The remaining nine Ganadhars having no continuous family of disciples, attained Moksa after entrusting their individual Gana to Sthavira Arya Sudharma at their death-time. It is said mAsaM pAovagayA savve'vi a savvaladdhisaMpamA / vajjarisahasaMghayaNA samacauraMgA ya saMThANA // 1 // Masam paovagaya savv evi a savva-laddhi-sampanna; Vajjarisaha-sanghayana samacauranga ya santhana. 1. All of them remained in meditation as firm as a tree, for one month, and all possessed supernatural powers. All possessed Varjrarisabha vajraRSabha Constitution and a posture equal in all the four directions. 5 samaNe bhagavaM mahAvIre kAsavagutteNa, samaNassa bhagavao mahAvIrassa kAsavaguttassa ajjasuhamme there aMtevAsI aggivesAyaNasagutte / therassa gaM ajjamuhammassa aggivesAyaNaguttassa ajjajaMbUnAme there aMtevAsI kaasvgutte| therassa NaM ajjajaMbunAmassa kAsavaguttassa ajjapamave there aMtevAsI kaccAyaNasagutte / therassa Na ajjappabhavassa kaccAyaNattassa ajjasijjaMbhave there aMtevAsI maNagapiyA vacchasagotte / therassa NaM ajjasijjamavassa maNagapiuNo vacchasagottassa ajajasamadde there aMtevAsI tuMgiyAyaNasagotte / saMkitta. cAyaNAe // 5 // .

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140 5. Samand Bhagavam Mahavire Kasa va-gulte nam Samanassa Bhagavao Mahavirassa Kasava-guttassa Ajja Suhamme there antevasi Aggivesayanasa-gutte; therassa nam Ajja Suhammassa Aggivesayana-guttassa Ajja Jambu name there antevasi Kasava-guite. Therassa nam Ajja Jambu namassa Kasava guttassa Ajja Paphave there antevasi Kaccayanasa-gotte; therassa nam Asja Pabhavassa Kaccayanagottasssa Ajja Sijambhave there antevasi Managapiya Vacchasa-gotte. Therassa nam Ajja Siljambhavassa Managapiuno Vacchasa-gottassa Ajja Jasabhadde there antevasi Tungiyayanasa -gotte Samkhitta vayanae. 5. Sramana Bhagavan Mahavira of Kasyapa-gotra had an ascetic-disciple Arya Sudharma AryasudharmA of agnivaizyAyanagotra Agnivaisyayana gotra 1. Sthavira gaf Arya Sudharma of Buffa7777 Agnivaisyayana-gotra had an ascetic-disciple named Sthavira FIT Arya Jambu of 1999 Kasyapa-gotra. 2 Sthavira ArfFTTT Jambu of 1979 Kasyapa-gotra had an ascetic-disciple Sthavira qaha Arya Prabhava of aria Katyayana-gotra. 3. Sthavira 89EUR Arya Prabhava of FITTa Katyayanagotra had an ascetic-disciple Sthavira rizita Arya 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 Yasobhadra of af $179 Tungikayana-gotra. suhammaM aggivesANaM, jaMbUnAmaM ca kAsavaM / pabhavaM kaccAyaNaM vaMde, vacchaM sijjamavaM tahA // 23 // 4 Suhammam Aggivesanam Jambunamam ca Kasavam Pabhavam Kaccayapam vande Vaccham Sijambhavam taba (23)

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141 I pay obeisance to Sudharma (Swami) of Agnivesayanagotra, and to Jambu (Swami) of Kasyapa-gotra, also to Prabhava (Swami) of Katyayana-gotra, and to Sayyambhava (Suri) of Vatsa-gotra. CHAPTER II. NO 1. KEVALI BHAGAVAN ARYA SUDHARMA SWAMI. Ganadhara Maharaja Arya Sudharma Swami of affarpurta Agnivaisyayana-gotra, the fifth 7047 Ganadhara,-chief discipleof Sramana Bhagavan Mahavira, was appointed as the aupreme Head of the Church,(Bc. 527) after the faafar Nirvana,- Final Emancipation-of Sramana Bhagavan Mahavira, as Ganadhara Maharaja Indrabhuti Gautama, the first Ganadhara and the only other surviving Gagadhara, acquired #sea Kevala jnana, Perfect Knowledge, just after the faalo Nirvana,-Final Emancipationof sramana Bhagavan Mahavira, and as such, he (Japadhara Maharaja Indrabhuti Gautama ), being a Kevali, connot be burdened with the care of twenty-four thousand Sadhus. More -over, the Sadhus converted by Ganadhara Maharaja Indrabhuti Gautama died early, and the other Ganadharas who died during the life-time of Sramana Bhagavan Mahavira, yielded up their pupils to Sthavira Sudharma Swami The headship, therefore, fell upon him Sthavira Sudharma Swami was born in 607 B. C. the same year in which Ganadhara Maharaja Indrabhuti Gautama was born He lived 50 years as a honseholder, '42 years in 30F Chadmastha state, and 8 years as a Kevali, and reached 17 Moksa,-Final Emancipation, in his 100th year l-e 20 years alter the faafar Nirvana-Final Emancipation-of sramaga Bhagavan Mahavira in Mahavira Samvat 20 or in 507 B. C.

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142 No, 2. Kevali Bhagavan Arya Jambu Swami. Sthavira Jambu Swami was appointed as the Supreme Head of the Church, when Sthavira Sudharma Swami became a Kevali in Mahayira Samvat 12 or in 515 B. C. Jambu Kumara was the son of a very wealthy banker named *7470 Risabha Datta of Rajagriha THTE. His mother's name was erfront Dharini. It is said: galye'pi ke'pi vairAgyAd gRhItvA dharmamAdarAt / jambakumAravanmuktisAtabhAjo bhavanti hi // 1 // 1 Balye'pi ke'pi vairagyad grihitva dharmamadarat, Jambu kumaravanmuktisatabhajo bhavanti hi 1. Some persons having carefully practised A DharmaReligious rites,-out of indifference to worldly objects even during their childhood, certainly become the enjoyers of the happiness of af to Mukti-Final Emancipation,-like Jambu Kumara. When Sramana Bhagavan Mahavira came ts Rajagriha UITK Nagari, god fag-ara Vidyunmali went there for the purpose of giving his respects to the Ommscient Lord. On seeing that the god Vidyunmalis beauty was more brilliant than that of all other gods, King Srenika, folding his two hands in respectful salutation, requested sramana Bhagavan Mahavira to explain him the cause of his surpassing brilliance, and, also, as to what religious austerities he must have practised during his previous life. sramana Bhagavan Mahavira, narrated the account of the previous life of Vidyunmali. After hearing it, King Srenika said "O Lord ! on leaving his diyine existence, where will god Vidyunmali be born in his future life?

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143 Sramana Bhagavan Mahavira then said, "On the seventh day from now, god Vidyunmali, on leaving his divine existence, will take birth as a son to Seth Risabha-datta of this town. On acquiring a Kevala Jnana,-Perfect Knowledgehe will eventually acquire a Moksa Pada,-the State of Final Emancipation. There will be no other Keval after him. " The four Wives of god Vidyunmali, having respectfully bowed down, said O Venerable Lord! What will be our fa Gati, Re-birth in future? Sramana Bhagavan Mahavira replied "You will be born as daughters of wealthy merchants and you will be married to Jambu Kumara. On hearing this excellent account, god Vidyunmali and his four wives performed dancing in front of the Lord. The delighted god Vidyunmali then went to his celestial residence in company with his four wives. One day, when Sthavira Arya Sudharma Swami, the fifth Ganadhara of Sramana Bhagavan Mahavira, came to Raf Vibharagiri,-Mount Vaibhara,-one of the five mountains near Rajagriha, fot Dharini, the wife of Seth Risabha-datta, went there for the purpose of giving her respects to the Venerable Saint At the end of a Desana,Preaching, while Ganadhara Maharaja Sudharma Swami was explaining the subject of a Jambu Vriksa, before the assembly, Dharini, the wife of Seth Risabha-datta, asked "O Venerable Sage, will I have a son or not?" Ganadhara Maharaja Sudharma Swami replied O grafa Mahasati,pattern of wifely fidelity, it is not proper for Sadhus 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 Acamlani, 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 For Private Personal Use Only

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144 child indicated by the dream of a Hi Jambu Vriksa, Jambu Tree." Dharini then went to her house and commenced the vow of mana Acamla Tapa, the Acamla Tapa-as suggested by the great sage. fagrafe da Vidyunmali-deva,-the celestial being Vidyu-omaji.-on leaving his celestial residence, took the form of a foetus in the womb of Dharini, as indicated by the vision of a OFyn Jambu Vriksa, Jambu Tree, in her dream. In due course of time, Dharini gave birth to a male child. The child was named PTATT Jambu Kumara. At that time, paradt Padmavati, the wife of agafara ETO Samudra-priya-Sheth gave birth to a daughter named samudrazrI Samudrasri. RGAIT Kamala-mala, the wife of pago 018 Samudradatta Sheth, gave birth to a daughter named qush Padmasri. fastuut Vijayasri, the wife of ETT STO Sagara-datta Seth, gave birth to a daughter named qudar Padmasena and. quit Jayasri, the wife of a fa Kubera-datta Seth gave birth to a daughter named ear Kanaka-sena. The four wives of Vidyunmali Deva on leaving their celestial abode, assumed the form of foetuses in the wombs of the wives of the above-mentioned wealthy merchants of Rajagriha and in due course of time, were born as their above named daughters. Besides these, Faurent Kamalavati, wife of Firea Kubersena gave birth to a daughter named that Nabhahsena. port Susena, wife of 2017 TO Sramana-datta Seth gave birth to a daughter named *7727 Kanakasri. archa Viramati, wife of gee Vasusena gave birth to a daughter named #aat Kanakavati

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145 HUNT Jayasena, wife of agnesa Vasupalita gave birth to a daughter named Hout Jayesci. These eight girls, when attaining youth, were desirous of marrying Jambu Kumara. The parents of Jambu Kumara thought that these eight girls will be offered for marriage with their son Jambu Kumara. Accordingly they became the wives the Jambu Kumara. 1 agaf Farat Sri Sudharma Swami, the fith Ganadhara of Sramana Bhagavan Mahavira happened to arrive into a pleasure-garden of the town. A large multitude of people went there to hear the preaching, Jambu Kumara, also, went there. Ganadhara Maharaja Sri Sudharma Swami then commenced the preaching thus: 1 bhavedbhavArNavaH puMsAM sutaraH sutraamsau| nyazcanodaJcanogrAzce-na syuH zrIcayavIcayaH // 1 // 1. Bhavedbhavarnavah pumsam sutarah sutaramasau; Nyancanodancanograsce-nna syuh sricaya-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. 2 meghAnAmiva lokAnAmAyugalati nIravat / capaleva calA lakSmI, pANDavaiti vizrasAm // 2 // 2. Meghanamiva lokanamayurgalati nirarat; Capaleva cala laxmia parduteva:fi visrasam 2. 3 tatrAyupA ca lakSmyA ca vapuSA caamyiraatmnaa| ciraM sthirataraM ratna-trayaM grAjhaM vikinA // 3 // 3. Tatrayusa ca lakslimya ca vapuza castniratmana; Ciram sthirataram ratna-trayam grahyam vivekina. 19

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145 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 ratnatraya Ratna-traya. The three jewels-viz Y CIA Samyag Jnana, Right Knowledge Samyag Darsnna Right Preception and if Samyag Caritra-Right Conduct. v adPxq#qs4-geumnaiymfqft: 1 sahAyyaM jJAninAM tanvan jJAnamArAdhayedgRhI // 4 // 4. Tatropasraya-bhaishajya-pustakannansukadibhih; Sahayyam, jnaninam tanvan jnamaradhayedgrihi. 4. A house-holder rendering assistance to persons with higher knowledge, by the giving of 1 Upasraya, Place of Refuge, Bhaisajya, Medicines, gea Pustaka-Books iz Ansuka, clothes, etc, adores Jnana,-Knowledge. 5 saMghavAtsalya jaineza vezmayAtrArcanAdibhiH / prabhoH prabhAvayaMstIrtha, samyag samyaktvamarjayet // 5 // 5. Sanghavatsalya Jainesavesmayatra-r-canadibhih; Prabhoh prabhavayan stirtham samyag samyaktvamarjayet. 6 maktyA cAritrapAtreSu tathA ''vazyakakarmmabhiH / tapobhirapi cAritraM, gRhamedhI samedhayet // 6 // 6. Bhaktya caritrapatresu tatha avasyaka-karmabhih; Tapobhirapi, caritram griha-medhi samedhayet. 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 Jinesvaras, pilgrimage, and worship, rightly acquires a Samyaktva,-Right Belief. By devotion towards persons of virtuous character, by the 1 For Private Personal Use Only

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147 practice of daily religious rites, and by the practice of austeries the house-holder acquires Right Conduct. 7 kAle pAThAdibhirjJAna- mazaGkAdyaiva darzanam / mUlocaraguNaiH zuddhe - vAritraM bhajate yatiH // 7 // 7. Kale pathadibhi-r-jnanamasankadyaisca darsanam; Mulottara gunaih suddhai s-cariram bhajate yatih. 7. An ascetic devotes himself to a Jana-Right Knowledge by study at the right time etc, to Darsana, Right Perception, by avoidance of doubts etc. and to af Caritra, Right Conduct, by faithfully observing the original and subsidiary vows. 8 iti ratnatrayAllebhe itamohatamo naraiH / 1 cirAdgRhasthaiH sadyo'pi, yatibhiH zAzvataM padam // 8 // 9 ye tu mohagrahagrastAH pramAdasya vazaM gatAH / azaraNyairbhavAraNye, bhramitavyaM sadApi taiH // 9 // 8. Iti ratna-trayallebhe, hatamoha-tamo naraih; Cirad grihasthin sadyo'pi yaubhih sasvatam padam 8 9. Ye tu mohagraha-grastah pramadasya vasam gatah; Asaranyai-r-bhav aranye bhramitavyam sadapi taih. 9 8 In this way, after the acquisition of a Ratna-traya, The Three Jewels, m Sasvatam 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. For Private Personal Use Only enslaved by the influence of TE helplessly in the

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148 Having heard the religious preaching, Jambu Kumara became desirous of Sun Samyama-Renunciation of the world. The venerable priest refused to give him 1991 Diksa,-Initiation into an Order of Monks-without the consent of his parents. When Jambu Kumara was returning home, anxious of taking silsaa sila-vrata,-the Vow of Celibacy,-he saw, on the way, that THE HOT Rajagriha Nagari,-the town of Rajagrihawas 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 Kumara came back to Canadhara Maharaja Sudharma Swami 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 Bhagavati Diksa,-Initiation into an Order of Monks-promulgated by the Jinesvaras. 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." Jambu Kumara, 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 Diksa, along with me. If however, I am not able to convince them, I will remain a house-holder." Jambu Kumara, then, told the parents of his wives-elect, "I am anxious to have Hitafa T Bhagavati Diksa," and eventually all of them informed their respective daughters " Jambu Kumara is anxious to have hitrefa atat Bhagavati Diksa, after duly instructing you in religious subjects soon after his marriage with you." All the eight girls went to Jambu Kumara, 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 Diksa at your hands. In case, however, we become competent to atract you more and more towards

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149 the pleasures of this world, you will have to become our husband. Otherwise, we will renounce the world, and take 1897 Diksa along with your worthy self.' On the auspicious day of his marriage, Jambu Kuniara sitting on a gorgeously-caprisoned elephant, and being fanned on both sides by milky-white yak 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 Kumara 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 Avasvapini, sleep-producing and 2 arteaftaft Talodghatini, opening of locks. Hearing that marriage-celebration of Jambu Kumara had taken place on a grand scale, Prabhava, entered the house of * 70 TT Risabha-datta Seth at Rajagriha during night, and having cpened the locks by the aiztaifeaft fagr Talcdyhatini Vidya,-the art of of opening locks, and having put all the members of his family, to sleep by the stafarrgat faut Avasvapini Vidya,-the art of putting to sleep.-plundered his whole house with the aid of his live hundred comrades.

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150 Prabhava then went to the place where Jambu Kunara 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 Kunara fell to sleep, and Prabhava, commenced taking away their ornaments, but it had no effect on Jambu Kumara. Meanu hile Jambu Kumara made all the robbers immovable and they stood fixed like pictures painted on a wall, Prabhava, highly disque:ed, said "O Jumbu Kumara! You teach me your farsaatfati Stambhini Vidya,-the art of making objects immovable,-and I will teach you Avasvapini Vidya and Talodyhatini Vidya. Jambu Kumara 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 Diksa 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 Liksa ? Jumbu kamara said O Prabhava ! These su-called pleasures of the world are Ike z Madnu -bindu, a drop of honey, Prabhava sud * Wat is iliat dropof honey ? Jambu kumara, 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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131 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 1 viSayagaNaH kApuruSaM karoti vazavatinaM na satpuruSam / badhnAti mazakameva hi lUtAtanturna mAtaGgam // 1 // 1. Vasayagasah kapurusham karoti vasavartinam na satpurusam; Badhnati masakameva hi lutatantu-r-na matangam 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. 2 dadAti tAvadime viSayAH sukhaM, sphurati yAvadiyaM hRdi muuddhtaa| manasi tatcavidAM tu vicArake, kva viSayAH kva mukhaM kA parigrahaH // 2 // 2. Dadati tayadime visayah sukham, sphurati yavadiyam hridi mudhata; Manasi tattvavidam tu vicarake, Kva visayah kva sukham, kva parigrahah.

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152 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 Vidyadhara -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. Jambu Kumara 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 Mana Puide, RIOT Maya, Deceit, and GH 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 Vidyadhara 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 Kumaral having renounced your affectionate mother and father, your wives, and your

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153 relatives, why do you accept the great vow of arear Diksa Initiation into an Order of Monks? Jambu Kumara said "Hear a story about the worthlessness of worldly pleasures from me" The story runs as follows. In the city of Mathura, a prostitute named Kubera-sena, 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 Kubera-datta and sacar Kuberadatta 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 Yamuna, River Jamna. When the box came to gratire Suryapura Nagara,-the town of Suryapura,-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 Kubera-datta and Kubera-datta 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, Kubera-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. Kubera-datta 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 Jamna. Kubera-datta, disgusted with the idea of having formed matrimonial relation with her own brother, renounced the world and became a e t Sadhvi, nun, Kuber-datta taking much commodity with him, went to Mathura for the purpose of trading there. At Mathura, Kuber20

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154 datta kept the prostitute Kubera-sena, as his wife. By her, he had a male child. In course of time Kubara-datta acquired faria Avadhi Jnana,-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. Kubera-datta, lived there in an Upasraya near the house of Kubera-sena. With the idea of instructing her mother Kubera-sena, and her brother Kuber-datta, the Sadhvi Kubera-datta went to the house of Kubera-sena, and commenced rocking up and down the cradle in which the child was sleeping, saying. "O son of Kubera-datta, sleep. O brother of Kubera-datta sleep etc. On hearing such contradictory words of the Sadhvi, Kubera-datta asked her "Why do you talk thus ? Sadhvi Kubera-datta, then, showed him the ring with the name inscribed on it, and said, "This prostitute Kubera-sena is our mother, I am your sister, etc." In this way, she narrated the eighteen kinds of relations existing between Kubera sena and the child. Kubera-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 Diksa,-Initiation into the Order of Monks-instituted by the Tirthankaras. Having practised severe austerities, Kubera-datta went to heaven at the end of his life. Kubera-sena, too, condemning her bad conduct, left off her profession of prostitution, became a fat Sravika,-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 Kumara! You are son-less. How will you have a prosperous future in your next life? Because, It is said For Private Personal Use Only

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155 1 aputrasya gatinAsti svargoM naiva ca naiva c| tasmAraputramukhaM dRSTvA, svarga gacchanti mAnavAH // 1 // 1. Aputrasya gati-r-nasti svargo naiva ca naiya ca ; Tasmatputra-mukham drisva svargam gacchanti manavan. 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 Kumara said, 1 anekAni sahasrANi kumAra-brahmacAriNAm / svarga gatAni rAjendra ! akRtvA kulasantatim // 1 // 1. Anekani sahasrani kumarabr-ahmacarinam; Svargam gatani Raiendra ! a-kritya kula-santatim. 1. O kinci 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 Tamalini, resembling the divine capital of Indra, there lived a wealthy merchant named Wat Mahesvaradatta. He was daily practising sacred ablutions, sacrifices, oblations to the manes etc. He had & wicked wife named at foret Nagila. 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: puSNAti svapiturmAsaiH zatrumutsaGgasaGginam / viSaye ca pituH zrAddhamaho mohasya vismitam // 1 //

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156 1. Pusnati svapitu-r-mansaih satrumutsarga-sanginam; Vidhalte ca pituh sraddhamaho 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 Nagila 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 Amba. 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 ratnajAtaM tadeSA tami-khAtaM darzayiSyati // 1 // 1. Antargriham suni nita jata-jati-smritih sati; Ratnajatam tadesa tannikhatam darsayisyati. 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 Jati 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 Diksa along with his 500 comrades,

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157 aggart Samudrasri addressing Jambu Kumara, 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-sima, 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 Malava, where he was fed with TZATEGuda-mandaka, 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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158 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. Jambu Kumara 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 Reva Nadi,-River, Narmada. 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 Kumara addressing his wife said 0 Dear! kAkavatkariNaH kAye, nArIdehe'nurAgavAn / kathaM piye| na majjAmi, so'haM mohAmbudhAviva // 1 //

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159 1. Kakavat karinah kaye, naridehe'nuragavan; Katham priyel na majjami so'ham mohambudhaviva. 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 Padmasri addressing Jambu Kumara 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 Hastinagapura, 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 Indrani. 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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160 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, gate zoko na kartavyo, bhaviSya na ca cintayet / vartamAna kAlena vartayanti vicakSaNAH // 1 // 1. Gate soko na kartavyo, bhavisyam na ca cintayet; Vartamanena kalena, vartayanti vicaksanah. 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. khedaM ktvA'dhunA sadyastvaM nRtyaM kuru vAnara ! / qres fxad ea aiemshfa mag: || 3 || 2. Khedam muktva'diuna sadyastvam nrityam kuru vanara! Yadrisam kriyate karma tadrigapnoti manavali. 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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161 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, lomamUlAni pApAni, rasamUlAzca vyAdhayaH / snehamUlAni duHkhAni, trINi tyaktvA mukhI bhava // 1 // 1. Lobhamulani papani, rasamula-sca vyadhayah; Sneha-mulani duhkhari trini tyktva 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 Padmasri. 21

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162 Jambu Kumara then said, " People enjoying many varied pleasures are not satisfied like ATTATT Angarkaraka. THE STORY OF ANGARAKARAKA. 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 Padmasena, 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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163 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 Kumara, addressing, Padmasena said "I will not become bewildered with attachment like the Vidyadhara Vidyunmali 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 Megharatha and Vidyunmali. One day, both the brothers assumiug the apparel of a UF Matanga, a man of the lowest class, went to a ia Matanga, a Candala ( 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 Saketapur 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 Megharatha remaining chaste, had all the household work done by his wife and by intimacy with her, he learned Matangi Vidya, within a year, while his younger brother Vidyunmali overcome with sensual desires, became deeply engrossed in the enjoyment of sexual pleasures with his wife. She became pregnant. For Private Personal Use Only

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Megharatha asked his younger brother Vidyunmali "Brother! Did you accomplish the Vidya or not? Vidyunmali then narrated an account of what happened with him and his wife. Megharatha said "O stupid man! Why did you defile yourself by your connection with a low caste barbarian woman? Vidyunmali 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). 164 Megharatha 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 candali-wife was again pregnant, he rubuked him saying. 'How is it that she is again pregnant? Vidyunmali 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 Vidynnmali would remain in the family of low-caste people, and he went away home without him. Megharatha, being disinterested and free from worldly desires, became fully conversant with Matangi Vidya. While Vidyunmali 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, Vidyunmali became very miserable. After death, Vidyunmali suffered terrible agonies in hell In the same manner, I am not engrossed in worldly pleasures like Vidyunmali and you should not be fond of enjoyments of this world. kanakasenA Kanakasena then said, "Now accept my advice. Do not be greedy like the g$?$? Sankhadhamaka, conch blower. The story of the conch-blower runs as follows:--

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165 THE STORY OF SANKHA-DHAMAKA. There lived, in the town of Saligrama, ufcata a farmer named Frege Kanakuta. 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, Kagakuta 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. Kanakuta 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 Kagakuta 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. Kanakasena addressing Jambu Kumara, said, " Dear! While desiring for superior wealth, you may perhaps be unhappy like the conch-blower. Jambu Kumara said " I am not stupid like the monkey. You may not be aware of his story, therefore, listen.

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166 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, vRkSaM kSINaphalaM tyajanti vihagAH zuSkaM sara. sArasAH puSpaM paryuSitaM tyajanti madhupA dagdhaM vanAntaM mRgAH / nirdavyaM purupaM tyajanti gaNikA bhraSTaM nRpaM sevakAH sarvaH svArthavazAjjano'bhiramate no kasya ko vallabhaH ? // 1 // 1. Vriksam ksinaphalam tyajanti vihagan suskam sarah sarasa), Puspam paryusitam tyajauti madhupa dagdham vanantam mrigat Nirdravyam purusam tyajanti ganika bhrastam uripam sevakab Sarvah svarthavasajjano'bhiramate no kasyah ko vallabhah. 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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167 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. Jambu Kumara told his wives "I am not desirous of being drowned into the bitumen representing this Samsara. 77. gal Nabhabsena, 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 Nandigrama 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 Yaksa with beautiful flowers in such a way, that he gave her two arts Dinars (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 Yaksa, Buddhi asked privately her friend Siddhi.

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168 kulakramAgata svAmI, dAridhaM tAvadAkyoH / kuto vibhavapAthodhiH jaladevIva vartase // 1 // 1. Kula kramagatam swami, daridryam tarayon; Kuto vibhava-pathochih jaladeviva vartase ? 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 Yaksa 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 Yaksa. no'kAraNaruSAM sakhyA, saGkhyAtAH kAraNAH krudhaH / kAraNe'pi na kupyanti, ye te jagati paJcaSAH // 1 // 1. No karanarusam sankhya, sankhyatah karanah krudhah; Karane'pi na kupyanti ye te jagati pancasah,

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169 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. taM natyi ghara natthi rAulaM, deulaM pita natyi / jatya akAraNakRviyA, do timi khalA na dIsaMti // 2 // 2. Tam natthi gharam, tam natthi raulam, deulam pi tam natthi; Jattha a-karana-kuviya 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. IyeyA lamo jantu-randhatvaM paravazyatAm / ihaivAmutra narakAvipunaduHkhamanutparam // 3 // 3. Irsyaya labhate jantu-randhatvam paravasyatam Ihaivamutra narakadi 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 Jambu Kumara 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 22

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170 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? Jinadas seth is compassionate and free from avarice. Let me therefore entrust him witli the care of this animal." Jinadas was, thereafter, called to the presence of the King, and entrusted with the care of the horse Jinadas 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, Jinadas seth, 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 Bhagavan Sri Rigabhadeva 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 Jindas, 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 Sravaka went to Vasantapura, with the permission of the king. There, he adored the Jinesyara

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171 with laudatory hymns and bowed down before Sadhus. Jinadas thinking him tu be an excellent Sravaka, took him to his house, and did much hospitality by abundant food and drink-material. At night, Jinadas, discussing religious matters with him, kept him constantly with himself. One day, Jinadas happened to go to a neighbouring town on some business. The fictitious sravaka, 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 Jinadas. He went to the lake, took his drink there, went three times round the temple, and returned to the house of Jinadas. He repeatedly did the same thing, over and over again; but did not go to any other place. The fictious sravaka 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 Jinadas. On seeing that the horse returned to the house of Jinadas, out of his own will, the servants gave the full account of the abduction of the horse by the fictitious Sravaka, to Jinadas 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 Jnana-Right Knowledge qata Darsana,-Right Pereeption-and Wifcu Caritra-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 Kumara, his wife Kanakasri said "O) Lord of my Life! Listen

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172 THE STORY OF TWO BROTHERS. Two brothers started from agt Hemapura, 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. mUlaM mohaviSadrumasya sukavAmbhorAzikumbhodbhavaH, kroSAgneraraNiH pratApataraNipacchAdane toyadaH / krIDAsadya kavivekazazinaH svarbhAnurApanadI, sindhuH kIrtilatAkalApakalabho lobhaH parAbhUyatAm // 1 // 1. Mulam moha-visa-drumasya sukrutapharosi kumbhodbhavah Krodhagneraraqih pratapatarapi pracchadane toyadah Kridasadma-kale-s-viyekasasinab sya-r-bhanurapannadi Sindhub kirtilata-kalapa-kalabho lobhah parabhuyatam 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 Rahu 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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173 mahIyasApi lAmena, lobho na paribhUyate / mAtrAsamadhikaH kutra mAtrAhInena jIyate // 2 // 2. Mahiyasapi lubhena, lobho na paribhuyate i Matrasamadhikah kutra, matralinena jiyate. 2. 2. Avarice is not overcome even by immense acquisitions. How is it that a word having an excess of matra (like H Lobha) is defeated by a word without the matra ( Labha.) 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 Kumara 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. For Private Personal Use Only

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174 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 Jinesvars, 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 Nagasri? Please hear her story:STORY OF NAGASRI. At a town named gt Padmapura, there lived a king named *ff Kelipriya. 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. For Private Personal Use Only

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175 Instead of my father." The King said " Then, you narrate it." The virgin said-Here is the Story of Nagasri:-- I "In this very town, there lived a Brahmin named Nagasarma, with his wife named aft Somasri, and his daughter at Nagasri. Nagasri 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 Brahmin 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 Nagasri marriage ceremony. returned home with materials for her 13 For Private Personal Use Only

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176 Having said this much, the Brahmin'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 Brahmin'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 Kumara, said 'My dear husband ! Why do you deceive us by story-telling, in the way Nagasci did the king ? Jambu Kumara, thereupon, replied " I am engrossed in pleasures of this world like afraina Kumara. Hear his storya not deeply Lalitanga THE STORY OF LALITANGA KUMARA. There was a very powerful king named Tarta Satayudha at a town named aatang Kandarpakosapura. He had a queen named for at Lilavati. 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. Lalitanga Kumara, also, on seeing her, fell in love with her. Thinking the wife of a king to be inaccessible for such purposes, Lalitanga Kumara went home.

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177 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 Lalitanga Kumara, the son of Samudrapriya Seth, and said in private, " My mistress, queen Lilavati, 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 Lalitanga Kumara, who had put on costly garments and valuable ornaments, to queen Lilayati. Mean-while, the king happened to arrive there. The maid-servant concealed Lalitanga Kumara 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." Lalitaniga Kumara greatly terrified, remained there in complete seclusion. While te was there, the queen, out of compassion for him, used to give him food. Lalitanga Kumara 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, Lalitanga Kumara 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 Lalitanga Kumara came to his natural state of health, his relatives asked him, "Where were you for such a long time ?" Overpowered by shame, Lalitanga Kumara could not utter a word. 23

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178 After regaining his natural bodily vigour, however, when Lalitanga Kumara was, one day, passing by the king's palace, he was again invited by queen Lilayati. Jambu Kumara addressing Jayasri, said "Dear! Do you think he will go there again? Jayasri replied "No, not by any means." Jambu Kumara said Lalitanga Kumara 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 Kumara, in pleasures of the senses, which are full of miseries in the long run." 44 On hearing this story; Jambu Kumar's wife said "Dear husband! Please do not be in-considerate, like the fabulous bird, called eige ma sahasa, 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 Ma Sahasa, entering his mouth, began eating away, pieces of flesh adhering to the interval between his teeth, loudly proclaiming, at the same time, mA sAhasaM kArSI: Ma sahasam karsih-'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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179 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 Kumara replied, Giving up evil association, I always seek after good companionship, like the royal chaplain aani Somasarma. Now, hear his story. STORY OF SOMASARMA. A king named Jitasatru of kSitipratiSThita nagara Ksitipratisthita Nagara, had a giga Purohita, ( a domestic chaplain) named somazarmA Somasarma. Somasarma had three friends, viz. I rafu Nitya-mitra2. qafa Parva-mitra and 3. tafa Pranama-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 praNAmamitra Pranama-mitra, used to exchange greetings of welcome with each other, when both of them happened to meet. One day, King Jitasatru was enraged with the gafa Purohita, the domestic chaplain Somasarima. Somasarma, 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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180 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 Pranamamitra for advice, and said, "I am not taken care of, by my two friends. What should I do now? The Pranama-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 Prapana-initra, because it accompanies the Soul during the next life. jIvasya yaH paratrApi zriyaM yacchati vAJchitAm / jJAtidehI vihAyAhaM, dharmamArAddhamudyataH // 1 // 1. Jivasya yah paratrapi sriyam yacchati vanchitam Jnatidehau vihayaham dharmaraddhumudyatah. 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 Moksa, 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 Kumara, became free from all worldly desires."

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181 The eight wives of Jambu Kumara said.-- pramukhe sukhadaiH svAmin ! pariNAme'ti duHkhadaiH / iyatkAlaM ahA kaSTaM viSayairvazcitA vayam // 1 // 1. Pramukhe sukhadaih swamin ! pariname, tiduhkhadaih lyat kalam aha kastam! visayai-r-vancita 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. ApadAM prathitaH panthA indriyaannaamsNymH| tajjayaH sampadA mArgo, yeneSThaM tena gamyatAm // 2 // 2. Apadam prathitah panthah indriyanamasanyaman; Tajjayah sampadam margo, yenestham 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. yasya hastau ca pAdau ca jihvA ca suniyntritaa| indriyANi muguptAni, ruSTo rAjA karoti kim / / 3 // 3. Yasya hastau ca padau ca, jihva ca, suniyantrita; Indriyagi suguptani, risto raja 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. tattadvivAhasaMbaMdhA-dandhe tamasi majjanAt / uddhRtAH smastvayA yadvA zreyase saGgataM satAm // 4 //

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182 asthitastattvayA eSA zrito'smAbhirapi tvayam / para tratarsta, a469TI 179977411 1. Tattadvivaha sambandha-dandhe tamasi majjanat; Uddhrutah smastvaya yadva sreyase sangatam satam. 4. 5. Asthita-s-tattvaya esah srito' siabhirapi tvayam; Sadaiva netar-neta'si, tvamasman 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 Sivapattana,-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, cauryapApadrumasyeha vadhabandhAdikaM phalam / jAyate paraloke tu ciraM narakavedanA // 1 // 1. Caurya-papa-drumasyeh vadha-bandhadikan phalam; Jayate paraloke tu ciram narakavedana. 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. Jainbu Kumara, 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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183 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 Kumara, "Having received the sanction of our relatives, we shall come with you, in the morring, for ine purpose of receiving a1891 Diksa, Instiation into an Order of Monks with you." Jambu Kumara said "The mind of living beings is fickle. very Because, kSaNa saktaH kSaNaM muktaH kSaNaM kruddhaH kSaNaM kssmii| mohAdheH krIDayevAhaM, kAritaH kapicApalam // 1 // 1. Ksanam saktah ksaNGam muktah ksanam kruddhah ksasam ksami; Muhadyaih kridayevaham karitah kapicapalan. 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 ekAgramanasA dhyAtA, devA azmamayA api / acireNava tuSyanti, kiM punazcetano janaH // 2 // 2. Ekagramanasa dhyata, deva asmamaya api; Acirenaiva tusyanti kim punascetano 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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184 Therefore, you should not practise gata Pramada, Carelessness Carelessness with regard to | Ass Majjam Hej Madyam, Intoxicating liquors 2. fage Visaya fou Visaya, Sensual enjoyment 3 *ETT Kasaya TPT Kasaya, Passions 4. fagt Nidda fast Nidra, -Sleep and 5. fazat Vikaha rakiet Vikatha, 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 Kumara was desirous of taking Dik, an 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. Jambu Kumara, having worshipped the Jinesvara Bhagavan 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 Sri Sudharma Swami accompanied by his wives and his parents wlio had put on costly garments and valuable ornaments, for the purpose of taking inafa 7 Bhagavati Diksa --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 Diksa. Having respectfully gone round three times and having reverentially prostrated before Sudharma Swamin, - the fifth Gagadhara of sramana Bhagavan Mahavira,-the virtuous Jambu Kumara submissively requested him thus - rescuer from the deep abyss of Samsaral O Saintly helmsman! Save me and my family from the ocean of Samsara by the bestowal of Bhagavati Diksa, which resembles a ship for crossing the fathomless abyss.

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185 The mightly chief of the Congregation of Sadhus, thereupon performed the auspicious ceremony of bestowing Diksa, on Jambu Kamara and his family-members and on Prabhava and his five hundred comrades. Having given - Diksa to five hundred and twenty-seven persons, Sudharma Swamin uttered the undermentioned preaching - tathAhi-eke jIvAH saMyama siMhatulyA bhUtvA gRhNanti zrRgAlA iva pAlayanti; eke jIvAH zRgAlA iva bhUtvA saMyamaM gRhNanti zrRgAlA iva pAlayanti; eke puna: jIyAH zrRgAlA iva saMyamaM gRhanti siMhA iva pAlayanti; eke punaH jIvAH siMhA iva suravRttyA saMyamaM gRhNanti siMhA iva pAlayanti / tena bhavadbhizcaturthamaGgastha saMyamo niraticAraH pAlanIyastathA yathA karatalaga. tA muktirapi bhavati / pramAdo na karaNIyaH, pramAdena saMmAre bhramaNaM bhavati gRhItasaMyamAnAmapi / Tathahi-Eke jivah samyamam simhatulya bhutva grihnanti srigala iva palayanti; eke jivah srigala iva bhutva samyamam grihoanti srgala iva palayants; eke punaa jivah srigala iva samyamam grihoanti, simha va palayanti, eke punah jivah simha iva survittya samyamam grihoanti, simha iva palayanti. Tena bhavadbhiscaturthabhasthach samyamo niraticarh palaniyastatha yatha kara tala gata mukti-r-api bhavati. Pramado na karaniyah, pramadena samsare bhramagam bhavati guzhitasamyamanamapi. 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. 24

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186 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 Samsara, even in the case of persons who have already taken up TREA Samyama Dharma,-the duties of an ascetic. Because, cauddasapuccI AhAragA vi maNanANI vIyarAgA ya / hoti pamAyaparavasA tayaNaMtarameva caugaiA // 1 // 1. Cauddasa-puvvi aharagavi maoanani viyaraga ya; Honti pamayaparavasa tayanantarameva caugaia 1. 1. Even ascetics well-versed in the fourteen Purvas, ascetics with Aharaka Labdhi, ascetics with #aquata Manan-paryava Jnana-Mental Knowledge, and ascetics who are exempt from passions, become wanderers afterwards in the four Gatis of this Samsara on account of their becoming over-powered by negligence. Jambu 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: navaNavaI kaMcaNakoDIu, jeNujhiyA atttthybaaliyaao| so jambUsvAmI paDhamo muNINaM, apacchimo naMdau kevalINaM // 1 // 1. Navanavai kancana kodiu jenujjhiya attha ya baliyao ; So Jambu-swami, padhamo muninam, apacchimo nandau Kevalinam. I. 1. Obeisance to Jambu Swainin, the most excellent ascetic and the last Kevalin who abandoned the prosperity of a

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187 wealth amounting to ninety crore gold-coins and eight newlymarried wives. Sudharma Swamin moving about from village to village accompanied by Jambu Swamin and otner ascetics, halted in outer pleasure-garden near Fratantt Campa Nagari, the town of Campa, 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 Konika, the son of fulfi Srenika Bhupa, King Srenika, 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: - mANUsakhicajAI, kularUvArugAmAuaM buddhI / savaNaM gahaNaM saddhA, saMjamo logaMmi dulahAI // 1 // 1. Manusa khitta jai kula-ruvarugamauam buddhi; Savanam gahanam saddha, sanjamo logammi dulahaim. 1. In this world 1. Human existence 2. (Arya) Ksetra, 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 kauzeyaM kamija suvaNamutpalAd dUrvA ca golomataH / paDhAcAmarasaM zazAGkamudadherindIvaraM gomayAt // 2 // 2. Kauseyam krimijam suvarnamutpalad durva ca go-lomatab; Pankattamarasam Sasankamudadhe-r-indivaram gomayat.

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188 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 Sravakadharina preached by the Tirthankaras, and on looking at Jambu Muni and other aisciples of Sudharma Swamin, he inquired out of curiosity: zrIsudharmaguro ! ko'yaM, dvipeSviva suradhipaH / sudhAMzurivadhiSNeSu, tridiyAdririvAdriSu // 1 // zAlidhAnyamivAnneSu, kalpadruma iva druSu / ambhodhiSviva dugdhAbhi-campakaM kusumeSviva / / 2 / / hiraNyamiva loheSu, raseSviva sudhaarsH| adbhutastava ziSyeSu, saviveSaH pradIpyate // 3 // 1. Sri Sudharma Guro ! ko'yam, dyipesviva sura-dvipah , Sudhansurivadhismesu, tridivadrrivadrisul. 2. Salidhanyamivanneyu, Kalpa-druma iva drusu; Ambhodhisviva dugdhabdhiscampakam kusumesviva. 3. Hiranyamiva lohesu, rasesviva suaharasah; Adbhutastava sisyesu 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 Meru) 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 Swamin, thereupon, narrated the whole account of the previous life of Jambu 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 Campapuri. The people, also, having received instruction in the Doctrines of the Tirthankaras, bowed down before the worthy teacher, and went home. Sudharma Swamin, then going from village to Village accompanied by Jambu Muni and other Sadhus, went to Sramana Bhagavan Mahavira. Jambu Munt while studying under Ganadhara Maltaraja Sudharma Swainin, became wellversed in the eleven Angas and the fourteen Parvas. Sudharma Swamin appointed Jambu Muni as an srard Acarya, a great-scholar, during ihc tenth year after the Niryana of sramana Bhagavan Malavira. Haviug entrusted the Acarya Jambu Swamin with the burden of (managing ) the whole congregationi, during the twentieth year after the .Nirvana of Sramana Bhagavana Mahavira, Sudharma Swamin went to yftaget Mukti-puri, the abode of Final Beatitude. Then, Jambu Swamin navig acquired Hagaa Kevala Jnana, l'erfect Knowledge, and having enlightened numerous devout persons in religious matters, appointed Prabhava Muni as an Acarya and having entrusted Prabhaya Swamin with the burden of (managing ) the whole congregation, Jambu Swamin, whose entire Karmas ( desire for action ) were at an end, went to afragat Mukti-puri, aiter the lapse of sixty-four years from the Nirvana of Sramana Bhagavan Mahavira manaH parA'vadhI zreNyau pulAkAhArako zivam / kalpatrisaMyamA jJAgaM nAsan jambUmuneranu // 1 // 1. Manah para'vadhi srenyau, pulakaharakau sivami; Kalpa tri samyama jnanam nasan Jambu mune-r-anu,

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190 1, Manah paryava Jnana 2. Parma Avadhi Jnana, two series viz 3. Ksapaka sreni and 4. Upasama sreni, 5. Pulaka Labdhi 6 Aharaka Labdh 7 Moksa 8. Jina Kalpa, 9. The three varieties of Caritra-dharma Viz Parihara-visuddhi, Suksma samparaya and Yatha khyata Caritra and 10. Kevala Jnana, became extinct after the demise of Jambu Swamin. Because, it is said, maNaparamohipulAe AhAragakhavagauvasamekappe / 94 far salefaser49 viafa getar II 211 ghanAgamaikaprabhavAni yasya mAdhuryANi vacaH phalAni / niSevya bhavyA bhavatApamaujjhana, mude sa jambUtaruradvitIyaH // 3 // 2. Maga paramohi pulae aharaga khavaga uvasame kappe, Samyama tiya kevali sijjnayana ya Jambumi vuehinna. 3. Ghanagamaika pravabhani yasya madhurya dhuryani vacah phalani; Nisevya bhavya bhava tapa maujisiam mude sa Jambu taru r-advitiyah. 2. Manah paryava Jnana, Parama Avadhi, Pulaka Labdhi Aharaka Labdhi, Ksapaka sreni, Upasama sreni, Jina-kalpa, three varieties of Samyania, Kevala Jnana, und Siddhi pada, ceased with Jambu Swamin, 3. May the unparalleled Jambu 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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191 Jambu Swami was sixteen years old at the time of his Diksa. He was an ordinary Sadhu for twenty years, and a Kevali for forty-four years Jambu Swami, having appointed Prabhava Swami as the chief Pontiff, acquired Final Liberation when he was eighty years old. The poet says. jambUsamastalArakSo, na bhUto na maviSyati / zivAdhvavAhakAn sAdhUn, caurAnapi cakAra yaH // 1 // 1. Jambu samastalarakso, na bbuto na bhavisyati; Sivadhvavahakan sadhun, cauranapi cakara 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. acqzzedlozarvai wafovedida gaz | a quai gfadra, stadig nu gea ? 11 ? m 1. Samyaktvasilatumbabhyam 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 lokottaraM hi saubhAgyaM, jambUsvAmimahAmuneH / adyApi yaM patiM prApya, zivazrIrnAnyamicchati // 1 // I Lokottaram hi saubhagyam Jambu Swami mahamunch; Adya'pi yam patim prapya, Sivasri-r-nanyamicchati. 1. The good fortune of the great sage Jambu Swami 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. For Private Personal Use Only

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192 CHAPTER III SRUTA KEVALINS NO. 3 SRUTA-KEVALI ACARYA PRABHAVA SWAMI 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 Talodghatini 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 Jambu Kumara, 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 Avasvapini Vidya, began to open all the locks by means of the Talodgha-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 For Private Personal Use Only

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193 night-the first night of meeting of Jambu Kumara with his wives-in which Jambu Kumara was instructing his newlymarried wives in religious subjects on the seventh storey of the building. Prabhaya went to the place and on seeing Jambu Kumara busily engaged in conversation with his wives, lulled Jambu Kumar's eight wives to sleep by means of his Avasvapini Vidya and tried to take away valuable ornainents and costly garments from their bodies Jambu Kumara 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 Kumara "O Jambu! You teach me your Stambhini Vidya. I will show you my Talodghatini Vidya and Avasvapini Vidya Jambu Kumara replied, "What is the use of these Vidyas (arts) to me? I am going to instruct iny cight Wives during the night, and renouncing all my wealth, I am going to take maat atat Bhagavati Diksa 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 Diksa ? Jambu Kumara, 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 Jambu Kumara with his wives, made up nis mind to renounce the world in the morning. Prabhava, then, went to Ganadhara Maharaja Sudharma Swami and took Diksa in the morning along with Jainbu Kumira and his eight newly-married wives, Jambu Kumara's parents and parents-in-law, and his own five hundred comrades. 25

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194 After Diksa, Prabhava Muni studied the Twelve Angas and the fourteen Purvas 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 Nirvana of sramana Bhagavana Mahavira. Prabhava Swami belonged to 172104 Ta Katyayana 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 Swami who was then in anfazi Yoga Nidra, 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 Swamin 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 Tirthankaras. 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 Brahmin 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 Raja-griha. Prabhava Swami, thereupon, went to Raja-griha, and sent

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195 two of his Sadhus to the Yajna sala,-sacrificial hall,with instructions to request for fcod, and, as the Brahmins will not give them food at that time, to leave the hall uttering the following verse - aho kaSTamaho kaSTaM tattvaM vijJAyate na hi / aho kaSTamaho kaSTaM tacaM vijJAyate na hi // 1 // 1. Aho kastamaho kastam tattvam vijnayate na hi; Aho kastamaho kastam tatvam vijnayate 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 Sadhus 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 Vedishaped sacrificial alter, where various sacrificial utensils filled with different kinds of oblation-materials, were carefully arranged, where numerous devout Braltmins were sitting with the object of witnessing the sacrificial ceremonies, and the sacrificial-hall where a number of learned Biahmins well-versed in sacrificial rituals were entirely occupied in offering different kinds of oblation-inaterials accompanied by utterances of various sacred hymns. The Sadhus stood at the man entrance of the hall and requested for food. The Brahmus dismissed then without giving them ary food The Sad'ius, 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 Sayyambhava-bhatta, the well-known sacrificial ritualist, who was sitting near the main-entrance, distinctly over-heard the verse recited by the Sadhus and began pondering over it. Knowing that the eminently virtuous Jaina Sadhus, 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 Upadhyaya, the high-priest-who was in charge of sacrificial ceremonies, saying "What is the essence of True Knowledge ? The Upadhyaya 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 Vedas." Sayyambhava-Bhatta, then, angrily said, "You are really deceiving innocent people like myself by saying that the Vedas 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 Upadhyaya, 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 Upadhyaya 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 Naradaji will certainly ruin all the preparations for a sacritice, without the presence of an image of a Tirthankara there." The Upadhyaya then removed the sacrificial post and having shown h.m a diamond-image of the Tirthankara 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 Tirthankaras 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 Upadhaya. May you be liappy !"

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198 Sayyambhava bilatta, bowing down before him, said " By explaining me the true essence, you have really become my Upadhaya (teacher)" and with these words he gave away all the gold and copper sacrificial intensils and materials to the Upadhaya, and set out in seach of the two Sadhus. Ultimately, he reached the place where Sthavira Arya Prabhava Swamin was residing at qiziga ane Patali-putra Nagara, along with his numerous disciples. Having done respectful obeisance at the feet of Prabhava Swamin and other Sadhus 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-bhatta, 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 Swamin thus:-O lord! Please explain me the real essence of True Dharma which may lead me to the path of Final Eman-cipation." Prabhava Swamin, 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 For Private Personal Use Only

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199 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 Samsara, by the practice of five great vows, namely, I. effat A-himsa, Non-injury to living beings. 2. par Satya, Truth. 3. hrau A-steya, 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 alarmed with the bondage of this Samsara Reverentially bowing down, therefore, at the feet of Acarya 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 Diksa, 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 Samsara " Sruta Kevali Prabhava Swamin thereupon Sayyamblava-bhatta into his Order of Sadhus. initiated

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200 NO. 4 SRUTA - KEVALIN ACARYA SAYYAMBHAVA-SUR!. At the time of his 1877 Diksa, 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 Purvas, through the grace of his Guru. Knowing him to be thoroughly well-versed in Scriptural Knowledge, Prabhava Swami 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 Prakrit. 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 Diksa, 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 Sadhus came to him, and they gave him Diksa." On hearing this, the boy became very eager to see his worshipful father. He, therefore, left his house with the permission of his mother. Acarya Sayyambhava-Suri was at the time residing at arget Campapuri The boy, attracted as it were by the mass of his meritoricus deeds, went there. Sayyambhava Suri 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 Suri 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 Acarya 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 Rajagriha Nagari. I am the son of a Brahmin named Sayyam. bhava of Vatsa-gotra. When I was in my mother's womb, my father had taken Diksa. 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 Dikga at his hands. I will have the same fate as he has. The Acarya 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, Diksa at my hands. The Acarya thinking that he had 26

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202 acquired a handsone disciple, took him to his Upasraya, and initiated the highly intelligent child into his Order of Monks with due ceremony. Then inquiring about the age-limit of Manaka Muni, the Acarya Maharaja 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 Purvas or ten Purvas at least, can independently compose Sutras 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 Siddhanta. " With this idea in his mind, Acarya Sayyambhava Suri composed a Sutra named a tfexa Dasavaikalika Sutra containing an essence of the Siddhantas. The work was called Manifestam Vaikalika, as it was composed during evenings, and it was called reif Dasa-valkalika as it contained ten chapters. The most excellent and highly cumpassionate Acarya Sriman Sayyambhava-Suri hitiself commenced the teaching of the Dasavaikalika Sutra to Manaka Muni. Within six months, the whole sutra was taught to him. At the end of that period, when Manaka Muni was on his death-bed, the Acarya 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 Siddhanta viz ve Suddha Deva, Pure God, Eye Sudaha Guru, Pure Teacher, and JEST Suddha Dharma, Pure Religion. At the death-time of Manaka Muni, when drops of tears flowed uninterruptedly from the eyes of Acarya Maharaja Sayyambliava Suri like a shower of autumnal rains, the distressed and Estonished Yasobhadra 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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203 The Acarya Maharaja, then narrated the whole account of his son Manaka, from the time of his birth till his death, before Yasobhadra 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 Acarya, Maharaja, 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 Dasavaikalika Sutra, 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 Maharaja, the ascetics including Yasobhadra Muni, told the Sri Sangha about the intention of the Acarya Maharaja of concealing the Dasavaikalika Sutra in a suitable place. The Sri Sangha approached the Acarya Maharaja, and requested him, "() worthy master! Let the Dasavaikalika Sutra prepared for Manaka Muni, remain for the benefit of the whole world. Hence-forward, For Private Personal Use Only

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204 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 Dasavaikalika Sutra, which is like the pollen of the lotus of Sacred Knowledge." It is said, kRtaM vikAlavelAyAM dazAdhyayanagarbhitam / dazavakAlikamiti-nAmnA zAstraM babhUva tat // 1 // ataH paraM bhaviSyati, prANino hyalpamedhasaH / kRtArthAste manakavat bhavatu tvatprasAdataH // 2 // zrutAMbhojasya kiMjalkaM dazavakAlikaM hydH| AcamyAcamya modanto-managAramadhuvatAH // 3 // iti saMghoparodhena zrIzayyaMbhavamUribhiH / dazavakAliko graMtho, na saMvatre mahAtmabhiH // 4 // iti 1. Kritam vikala-velayam dasadhyayana-garbhitam; Dasavaikalikamiti-namna sastram babhuva tat. 2. Atah param bhavisyanti prapino hyalpa-medhasan ; Kritarthaste Manakavat bhavatu tvatprasadatah. 3. Srutambhojasya kimjalkam Dasavaikalikam hyadah; Acamyacamya modanta-managara madhuvritab. 4. Iti saighoparodhena Sri Sayyambhava-suribhih; Dasavaikaliko grantho na samvavre rahatmabhih. 1. Prepared during evening hours and containing ten chapters, it became a canonical work named Dasavaikalika. 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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205 3. Let the bee-like ascetics, having repeatedly tasted this Dasavaikalika (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 Dasavaikalika was not concealed by the great sage sayyamb hava-Suri Sayyambhava-Suri was born in Mahavira Samvat 36 He was initiated into the Order of Monks by Arya Prabhava Swami when he was twenty-eight years old. After Diksa, he was an Muni for eleven years, and a yugapradhAna Yuga Pradhana, for twenty-three years more. He died when he was sixtytwo years old 1. e. during the ninety-eighth year after the Nirvana of Sramana Bhagavan Mahavira. (Mahavira Samvat 93.) (B. C. 429). Acarya Maharaja Sriman Sayyanibhava Suri, having appainted the well-versed highly intelligent Yasobliadra Muni as his successor, passed his time in deep meditation. No. 5 SRUTRA KEVALIN SRIMAN YASOBHADRA SWAMI. 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 Mahavira Samvat 143. Gotra-Tungiyayana gotra. Sruta Kevalin Sriman Yosobhadra Swami was an inhabitant of Pataliputra. He was a Brahmana by caste. Having heard For Private Personal Use Only

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206 the preachings of Sruta Kevalin Sriman Acarya Sayyambhava Suri, and having innounced the world at an early age, Yasobhadraji took Bliugavati Diksa-Initiation into an Order of Monks--at the pions hands of Ssuta Kevalin Srtman Acarya Sayyam bhava Suri in Malavira Samvat 84. He studied the giati (dvadasangi the Twelve Angas of Jaina Canonical Literapure including caudasa purvane ysgagalfor the fourteen purvas from his Guru Maharaja and, therefore, he was called a algat cauda-purva. He was very intelligent and well-versed in varieties of scriptural knowledge and in rituals, He was, therefore, appointed in his place-by Acarya Maharaja Sayyambhava Suri as the Head of the Jaina church, in Mahayira Samvat 98. Ssiman Yasobhadra Suriji 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. Yasobhadra Suri derived immense benefit by his constant association with Sruta Kevalin Acarya maharaja Sayyambhava Suriji. Acarya Yasobhadra Swami had two prominent disciples, namely 1. Sri Sambhuti Vijayaji and 2. Sri Bhadra bahu Swa. mi both of whom became Cauda purvi (well versed in the Twelve Angas and fourteen Purvas ). Acarya Yasobhadra Swani belonged to Tungiyayana-goira. He had his diksa 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 Yuga-pradhana for 50 years. Acarya Maharaja Yasobhadra Swami died in Mahavira Samvat 148, when he was 86 years old. Acarya Sambhuti Vijayaji and Acarya Bhadra-bahu Swami were appointed conjointly as Head of the Jaina Church when Sruta Kevali Yasobhadra Swami died in Mahavila Samvat 148.

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207 6. saMkhittavAyaNAe ajjajasamadAo aggao evaM therAvalI bhaNiyA -taM jahA-tharessa NaM ajjajasamahassa tuMgiyAyaNasaguttassa aMtevAsI duve therA -there ajjasaMbhUi vijae " mADharasagutte, there "ajamadavAhU" pAINasagutte therassa NaM ajjasaMbhUivijayassa pADharaguttassa aMtevAsI there "ajjathUlabhade" goyamasagutte // therassa NaM ajjathUlabhaddassa goyamasAttassa aMtevAsI duve thega-dhere ajjamahAgirI " elAvaccasagutte,' there" anasuhatthI" vAsihasagutte / / dheramsa NaM ajjaiMdasuhatdhissa vAsihAsAttassa aMtevAsI duve gherA "suTTiyamuppaDibuddhA" koDiyakAkaMdagA dagyAvaccasaguttA / therA NaM muTThiyasuppaDibuddhANaM " koriya kAkadagA NaM aMtevAsI there "ajjaiMdadine" kosiyagutte // therassaNaM ajjadinasta kosiyaguttassa aMtevAsI there "ajjadina " goyamaslagute / tharessa meM "ajjadinnassa goyamarAguttassa aMtevAsI there " ajjasIhagirI" jAisare kosiyasagutte // therasta NaM "ajjasIhagirI ssa jAisara sa koliyasaguttassa tenAlI there" ajnavahare" goyamasagutte rassa NaM ajjadairassa goSasagunala aMtevAsI there "ajjavairaseNe" ukosiyagutte // therasa : ajjavairaseNassa uko sagunassa atevAsI cattAsthirA, there "ajjanAile // 1, there "aJjapogile " 2, there ajjajayate 3, there "ajjatAvase // therAo ajjanAilAmo ajjanAilA sAhA niggayA, 1, therAo ajjamomilAo ajjapomilA sAhA niggayA 2, therAo ajjanayaMtAo ajjanayaMtI sAhA niggayA 3, therAo ajjatAvasAo ajjatAvasI sAdA niggayA 4 iti // 6 // 6. Samkhitta-vayanae Ajja Jasabhaddav evam theravali bhassinya. Tam jaha-Therassa nam Ajja Jasabhaddassa Tungiyanassa-guttassa_ant :-vasi duve thera-There " Ajja Sambhuivjae" Madharasa-gutte, there Ayja Bhaddabahu' Painasa-gutte Therassa nam Aj}d Sambhui-vijayassa madharaguttassa ante-vasi There Aija Thu'abhadde' Coyamasa-gutte, --Therassa gam Ajjathulabhaddassa Goyamasa-guttassa

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208 antevasi duve thera there "Ajja Mahagiri" Eilavaceassa gutte, there "Ajja Suhatthi" Vasitthasa-guite. Therassa nam Ajja Suhatthissa Vasitthaya guttassa antevasi duve thera "Sutthaya. Suppadibuddha'' Kodiya Kakandaga l'aggha-accusa-gulta. Theranam Sutthiya-Suppadibuddhanam Kodiya-Kakandaganam Vagghavaccassa guttanam antevasi taere "Ajja Insudione" Kosiya gutte. Therassa nam Ajja Indadinnassa Kosiya guttassa antevasi there Ajja Dinne Gojamasa-guite. Therassa nam Ajja Dinnassa Coyamasa-guttassa antevazi ihere Aija Sihagiri" jaisare Kosiy asa-gutte. Therassa nam Ajja Sihagirissa jaisarassa Kosiyasa-guttassa antevasi there . Ajja Vaire' (joyamasa-gutte Therassa nam Ajja Vairassa Goyamasaguttassa antevasi there "Aija Va rasene" Ukkosiya gutte. Therassa nam Ajja Vaira senassa Ukkosia-guttassa antevasi cattari thera.- There Ajja Narle 2 There Ajja Pomile 3. There Ajja Jayante 4 There Ajja Tavase. Therao Ajja Nailao Aija-Naila saha niggaya 2 Tiorao Ajia Pomila Aija Pomila saha niggaya 3 Therav Alla Jayantao Ajja Jaynti saha niggya 4 Therao Ajja Tavasau Alja Tavasi saka niggaya iti 6. 6. Commencing with Arya Yasobhadra, the sthaviravali runs as follows: 1. Sthavira Arya Yasobhadra of Tungiyayana-gotra had two ascetic-disciples viz-a. Sthavira Arya Sambliuti Vijaya of Madhara-gotra and b. Sthavira Arya Bhadra-bahu Swami of Pracina-gotra. 2. Sthavira Arya Sambhuti Vijaya of Madhara-gotra had Sthulabhadra of Gautama-gotra as his chief disciple, 3. Sthavira Arya Sthulabhadra of Gautama-gotra had two ascetic-disciples viz-a Sthavira Arya Mahagiri of Elapatya-gotra and b. Sthavira Arya Suhasthi of Vasitha-gotra.

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209 Sthavira Arya Suhasti of Vasistra-gotra had two asceticdisciples viz-a. Sthavira Arya Susthita--of KotikaKakandi-of Vyaghrapatya-gotra-and b. Sthavira Arya Su pratibaddha of Kotika-kakandi of Vyaghrapaptya gotra. 5. Sthavira Susthita and Supratibaddha of Kotika Kakandi of Vyaghrapaptya-gotra had an ascetic-dis ciple named Sthavira Arya Indra-dinna of Kausika-gotra. 6. Sthavira Arya Indra-dinna of Kausika.gotra had an ascetic-disciple Arya Dinna of Gautama.gotra. 7. Sthavira Arya Dinna of Gautama-gotra had an ascetic disciple Arya Simhagiri of Kausika-gotra. 8. Sthavira Arya Simhagiri of Kausika gotra had an ascetic-disciple Sihavira Arya Vajra Swami of Gautama gotra. 9. Sthayira Arya Vajra Swami had an ascet!c-disciple Sthavira Arya Vajrasena of Uikausika-gotra. 10. Sthavira Arya Vajrasena of Utkausika-gotra had four ascetic-disciples. viz 1. Arya Nagila 2. Arya Paumila 3. Arya Jayanta and 4. Arya Tapasa. From Arya Nagila started the Arya Nagita branch; from Arya Paumila started the Arya Paumila branch; with Arya Jayanta, the Arya Jayanti branch, and with Arya Tapasa started the Arya Tapasi branch. NO. 6 SRUTA KEVALIN ARYA SRI SAMBHUII VIJAYA SURI Life as a house-holder-42 years; Caritra-paryaya ( ascetic life ) 48 years. ( 40 years as a Muni and 8 years as a Sruta Kevalin ); Total Life-limit 90 years, Gotra Maohara gotra; Svarga-gamana Mabavira Samvat, 156. Sruta Kevalin sriman Sambhuti Vijaya Suri and Sruta Kevalin Sriman Bhadra.bahu Swami were two eminent disciples of sruta Kevalin Yasobhadra Swami. Srutakevalin Sriman Sambhuti Vijaya Suri became the 27

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210 Head of the church after the svarga-gamana of his Guru-He was the Guru of the highly virtuous last Sruta Kevalin--Sruta Kevalin Sriman 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. sruta Kevalin Acarya Sambhuti Suri led an exceldent ascetic life for forty eight years. He had forty disciples. Out of these, the undermentioned twelve were highly respected sthaviras ( acaryas ) viz 1. Nandanan-bhadra (again) 2 Upananda (saa) 3. Tisabhadra (alans) 4. Yasobhadra (UTIVE) 5 Gani-bhadra (foto) 6. Purna-bhadra ( quras ) 7. 8. Sthula-bhadra ( Fung ) 9. Rijumati ( #gafa ) 10 Jambu sie 11. Dirgha ( alas ) 12 Pandu-bhadra (qisu). Sruta Kevalln Arya Sriman Sambhuti Suri was the renowned Head of the Sangha (Congregation) for eight years. He went to Svarga rauf during the Mahavira Samvat 156. (B.C.). 371 ). Sruta Kevalin Arya Sriman Bhadra-bahu Swami succee. ded him as the next Head of the Sangha, SRUTA KEYLIN ARYA SRIMAN BHADRA-BAHU SWAMI Life as a house-holder 45 years; Caritra paryaya ( ascetic life ) 31 years ( 17 years as a Muni and 14 years as an Sruta Kevalin ) Total life-limit-76 years; Svarga-gamana Mahavira Samvat 170, Gotra-Pracina gotra. Sruta Kevalin sriman Bhadra-bahu Swami was a Brahmana living at Pratisthana-pura (miodern Pethana) in Deccan (Southern India ). Being very intelligent and extremely fond of, acquirting knowledge, he perseveringly studied, vyakarana (grammar), nyaya ( logic ), tarka ( philosophy), dharma-Sastra (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 Sruta Kevalin Yasobhadra Swami in comparison with the extensive and deep knowledge of sruta Kevalin Yasobhadra Swami, the knowledge of Bhadra-bahu Swami, seemed trifling like an article made of tin, in the presence of an article made of real gold. Gradually Bhadra-bahu Swami knew the real essence of True Religion. Bhadra-bahu Swami had his diksa at the pious hands of Sruta Kevalin Yasobhadra Swami. Owing to his extra-ordinary abilities he was able to master the Fourteen Purvas. He also became very competent in astronomy and astrology. Acarya Bhadra-bahu Swami had a brother named Varahamihira etrefafer. Varala-mihira had, also, taken Bhagavati Diksa. On seeing that Bhadra-bahu Swami was made an Acarya and the Head of the Jaina Sangha by the Guru, on account of his extensive knowledge and superior natural powers, Varaha-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 Sadhus increased with his popularity, and he formed the evil habit of slandering Jaina Sadhus and everything relating to the Jaina Dharma. Varaha-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, Varaha-mihira received the respectful distinction of appointment as tragitea Rajya Purohitia.-Royal Chaplain-in the court of Nanda Raja, and along with it, his animosity towards Jaina Religion went on increasing. Nanda Raja had a son born after a long time. Varaha 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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212 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 Sakadala Mantri (the Chief Minister), to to make inquiries into the matter, Sakadala Mantri had a talk with Bhadra-bahu Swamiji, on the matter of inquiry. Auru Maharaja 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 Maharaja 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." Sakadala 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 Swami 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 Bhadrabahu Swamiji, 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 bahu Swami 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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213 consequences in brief, the Acarya Maharaja 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 Maharaja 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, Varata-mihira died, and he was born as a Vyantara-deva. 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, Sruta Kevalin Bhadra-bahu Swami composed uvasaggaharaM stotram Uvasaggaharam 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, Dharanendra ()-the Indra of the Southern Row of Naga Kumara devas 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 Maharaja 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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214 can be easily grasped. The stotra contains a Egfa Stuti (a panegyric of Tirthankara Bhagavan Sri Parsva Natha, his attendant yaksa (demi-god) named Parsva, of Padma 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 Acarya Maharaja Sriman Bhadra-bahu Swamiji. One day, Candra-gupta had sixteen dreams at night when he was in sound sleep. When Acarya Maharaja Sri Bhadra-bahu Swami 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 Diksa. Acarya Maharaja Sriman Bhadra-bahu Swamni knew that there will be a dreadful fanine for twelve years and so he went to Nepal with the object of commencing 10101 (Mahaprana Dhyana). Food and water became scarce owing to famine. Some of the sadhus went to southern districts. An unfortunate consequence of the famme was that sadhus lost memory of texts of Agamas. 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 Ssi Jina Prabha Suri (3) Vritti by. Jaya Sagara Mupi (4) Laghu Vriul by Purna Caadra Surs (5) Vl-Tritti by Dwija Sri Parsra-dera Gani. (6) Laghu Vruti of 830 verses in Jaipa Graothavalt (7) Vritti by Harsa Kirti Suri, and (8) Vritti by Sri Siddba Candra Gadi.

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215 Prof. H. R. Kapadia* writes: "It was in the time of Bhadra-bahu Swamin that Magadha 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 subhiksa had set in, and durbhiksa had disappeared. Thereupon, they sent a pair of Munis technically known as Sanghataka to Bhadra-bahu Swamin who was practising Mahaprana, 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 Maha-prana-a dhyana, 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-bahu Swamin 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 Ditthivaya. Bhadra-bahu swamin quickly realized the situation and conditionally agreed to teach Ditthivaya.SS The underlying * Prof. H R Kapadia-canonical Literature of the Jainas chap. IV. p. 71-73. tammi ya kAle bArasavariso dukkAlo uvaTTito / saMjAtA ito ito ya samuddatIre acchittA punaravi " pADaliputte " militA / tesiM aNNassa uddesao, aNNassa khaMDa ga danseafe gaera simfor defaaifor fafgara afu | " nepAla " vattaNIe ya bhaddacAhusAmI acchaMti caudasapuccI, tesiM saMgheNaM patthavito saMghADajo " diTTivAda vAhi tti / gato, niveditaM saMdhakajjaM taM, te bhaNNaMti-dukkAlanimittaM " mahApANaM " na paviTThA 39 For Private Personal Use Only

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216 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 Saddhus with two attendents for every one of them, came to Nepal, and tried to prosecute their studies. But all except Sthulabhadra left the place as they could not face the situation. He (Sthulabhadra), too, could not completely master all the 14 Puvvas as for some reason or other Bhadra-bahu Swamin withheld the meaning of the last four Purvas from him. Thus, the ineaning of the last 4 Purvas got lost in Vira Samvat 170 the year in which Bhadra-bahu Swamin died. Later on, with the death of Sthulabhadra, even the verbal embodiment of these four mi, iyANi pavido mi, to na jAti vAyaNaM dAtuM, / paDiniyattehiM saMghassa akkhAtaM / tehi aNNo vi saghADao visajjito-jo saMghassa ANaM atikamati tassa ko dNddo| te gatA, kahitaM, tA akkhAi- ugghADijjai / te bhaNaMti-mA ugghADeha, peseha mehAvI satta pADipucchagANi demi"-- Cunni ( part II p. 187) on Avassaya 1. ujjuttA mehAvI saddhAe vAyaNaM alamagANA / aha te thovA thovA savve samaNA vinissariyA / / 741 // eko navari na muMcati sagaDAlakuThassa jasakaroM dhIro / nAmeNa thUlabhaddo avihIsAvammabhado tti // 742 // 2. Sri Sthulabhadra assumed the form of a lion, when his sisters-- Yaksa 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 Swamin came to krow about this incident, be stopped giving lessons to Sthulabhadra When Sri Sangha requested the Guru Maharaja to teacb oiber Sadhus the remaining Purvas, he said. When a Sadiu of Sthulabbadra'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 Purvas, and not their meanings, with the condition that he should got teach them to any other person.

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217 Purvas came to an end, as he was debarred from teaching them to others.1 Acarya Maharaja Iriman Bhadra-bahu Swami was the vidya-guru (instructor of sacred knowledge) of Sthulabhadra Muni. He gave lessons to Sthulabhadra in ten purvas and their meanings, and in text of the four remaining purvas, and not their meanings. Acarya Maharaja sriman Bhadra-bahu Swami was an eminent scholar of vast learning. He was an author of ten Nijjuttis ( versified commentaries ) in Prakrta on the following 10 works* :1 Avassaya 6 Dasasuyakkhanda 2 Dasaveyaliya 7 Kappa 3 Uttarajjhayaga 8 Vavahara Sutra 4 Ayaranga 9 Surya prajnapti Sutra 5 Suyagadanga 10 Rsibhasita Sutra Besides these, he had composed Vyavahara Sutra, Dasasrutaskandha, and Brhat Kalpa Sutra. aha bhaNai thUlabhaho aNaM svaM na kiMci kAhAmo / icchAmi jANiuM je ahamaM cacAri puNyAI / / 800 / / nAhisi taM pulyAI suyamettAI vimuggahA hiMti ? dasa puNa te aNujANe jANa paNaTThAI cattAri // 8.1 // eteNa kAraNeNa parisajuge aTThamammi vIratsa / sayarAheNa paNaTThAI jANa catvAri pujvAI // 802 // Titthogaliya. *zrAvassayassa dasakAliyassa taha uttarajjamAyAre / sUyagaDe nijurti vocchAmi sahA dasANaM ca // 82 // kappassa ya niju ivavahArasseva paramamiuNassa / sUriyapaNatIe vocchaM isibhAsiyANaM ca // 83 // 28

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218 Over and above these, sriman Bhadra-bahu Swami wrote Ogha-niryukti and Pinda-niryukti. Sri Kalpa Sutra, which is read every Year during the Paryusana parva, was also composed by him from the Dasasruta Khanda Sutra. Sruta Kevali Acarya Maharaja sriman Bhadra-bahu Swami had his diksa when he was 45 years old -He led an ascetic life for 31 years, out of which he was a Muni sadhu for 17 years, and for 14 years he was a Yuga Pradhana. He belonged to Pracina-gotra. He died at an age of 76 in Malavira Samvat 170. sirithUlabhaddasattama, ahamagA mahAgirI-suhatthI a| suTTia-supaDibaddha, koDikAkaMdigA navamA 9 // 4 // Sirithulabhadda sattama 7 atthamaga mahagiri-suhatthi 8 a Susthia-supatibaddha Kodia-Kakandiga navama 4. 7 tatpaTTe zrIsthUlabhadrasvAmI 8 tatpaTTe zrIAryamahAgiri-zrI Aryamuhastinau / 9 zrI Aryamuhastipahe, zrIsusthitasupratibaddhau / 7. Tatpatte Sri Sthulabhadra Swami. 8. Tatpatte Sri Arya Mahagiri-Sri Arya Suhastinau. 9. Sri Arya Suhastipatte Sri Susthita Supratibaddhau. NO 7 SRIMAN STHULA-BHADRA SWAMI. 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-pradhana for 45 years ); Age-limit 99 years. Syargagamana in Mahavira Samvat 215. Gotra-Gautama-gotra.

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219 At that time, the entire Bharata-yar a (the Indian Peninsula ) was under the sovereignty of King Nanda IX (Navama Nanda.). His capital city Pataliputra was very beautiful. The king had an extra-ordinarily intelligent prime-minister named Sakalala. This Sakalala had a wife named Laksmivati, two clever sons named Sriyaka and Sthula-bhadra, and seven daughters named i Yaksa 2 Yaksa-datta 3 Bhuta 4 Bhutadatta 5 Sena 6 Vena and 7 Rena. Sakalala, 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 Sakalala, were equally competent. Sriyaka was specially appointed as a faithful body-guard of King Nanda IX. An exquisitely handsome courtezan named Kosa, was enhancing the beautify of the town. The palatial building of Kosa had spread the fame of the town of Pataliputra in all directions. Numerous travellers used to come to Pataliputra for the purpose of having a look at the charming face of Kosa. 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. Kosa 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. Kosa 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. Sakalala also sent his elder son Sthulabhadra to Kosa's

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220 house. Kosa 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 Kosa ordered a maid who was sitting near her to bring the youth into her house. The maid requested Sthulabhadra to accompany her, but he said :-"I will only come if the mistress of the house herself, came to take me in." On seeing Sthulabhadra's grandeur, Kosa came out and took him in with due respect. Sthulabhadra went to Kosa's house with the object of learning various arts and sciences. His father had made ample arrangement for money required for Sthulabhadra. Gradually, while Sthulabhadra 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 Ksira (rice-pudding )? Kosa on her part, left out showing love towards any other person. There was love between Sthulabhadra and Kosa as with a fish and water Sthulabhadra would invariably look to Kosa and Kosa would do the same to Sthulabhadra. The palatial building of Kosa was an ocean of worldly pleasures, 'Any one drowned in it, will never come out. Days and months passed on happily for them. Sthulabhadra lived at the house of Kosa for more than twelve years. There lived a Brahmin named Vararuci in the same Patali-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 Sakalala 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 Sakalala and requested her that if the prime-minister Sakadala praises my compositions, I will have my living. Sakalal's wife persistently urged Sakalala to praise Vararuci's compositions. The

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221 pressure from a blind person, an infant, a female, or from a fool, is irresistible. On the next day, Sakadala praised the composition of Vararuci, and the king becoming pleased, gave him 108 dinars. Hence-forward, this went on happening daily. Sakadala, 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. Sakadala, 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 Sakadala had all his daughters seated behind a curtain, in the king's palace. His daughters had such wonderful memory that the first named Yaksa remembered whatever she heard only once, the second Yaksa-datta 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 Sakadala 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 Sakadala 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 Ganga Mata becoming pleased by my eulogy daily gives me this bag of gold mohurs". Sakadala 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. Sakadala informed a secret For Private Personal Use Only

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222 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 Sakadala 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 Sakadala that he knew the secrect. Sakadala, 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 Sakadala Mantri and he began to find out short-comings of Sakadala Mantri. Day and night, Vararuci was bent upon upon taking revenge on Sakadala. The flame of Vararuci's wrath took a very bright form, and he lost his sleep. He thought, if Sakadala 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 akasa-pu, pa (a flower in the sky) by the skill of Sakadala. the Preparations on a grand scale were marriage-ceremony of Sakadala's Sriyaka. Vararuci found this as a suitable taking his revenge on Sakadala. King Nanda fond of arms and ammunitions; so, Sakadala weapons prepared at his house, to be some going on for younger son, opportunity for IX was very For Private Personal Use Only was getting given as a

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223 present to King Nanda IX when he paid a formal visit to Sakaoala 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. na vetti rAjA yadasau, zakaDAlaH kariSyati / vyApAya naMdaM tadrAjye zrIyakaM sthApayiSyati // 1 // Na vetti raja yadasau, sakalalah karisyati; Vyapadya Nandam tadrajye Sriyakam sthapayisyati. 1. The king does not know, what this Sakalala will do. Having killed Nanda, he will establish sriyaka 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 Sakadala. He immediately sent a secret spy to make inquiries at the house of Sakadala The massenger informed the king about the exact condition of things he saw at Sakadala's house. When Sakadala-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. Sakalala was informed that the king was very angry with him and that he was thinking of ruining Sakalal's entire famliy. sakalala went home, explained all the circumstances to Sriyaka, 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, Sriyaka 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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224 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 Sakadala bent his head low while giving respects to the King, Sriyaka at once drew out a bright sword from its scabbard, and cut off his father's head. The King shouted-"Ah! Ah! Sriyaka, What an improper act have you done?" Sriyaka 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 Sriyaka towards himself, the King was greatly pleased, and he instructed Sriyaka to take charge of his father's post. Sriyaka 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? Sriyaka replied Maharaja! 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. Sthulabhadra to his palace. Sthulabhadra came to King's palace. The King told him to accept the post of the prime-minister. Sthula-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 Asoka-wadi 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.' Sthulabhadra 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. For Private Personal Use Only

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Sthulabhadra, then, took Bhagavati Diksa at the blessed hands of Sruta-Kevalin Acarya Sriman Sambhuti Vijaya Maharaja Being endowed with bright intellect, Sthulabhadra Muni acquired much knowledge within a short time. Besides, he had perfect control over his senses. 225 Rainy season was drawing near. According to the customary practice of ascetics, Jaina Sadhus are required to live at one place during the four months of the rainy season. Various sadhus requested permission of the Guru Maharaja to go to different places. One of them asked permission to remain in Kayotsarga' dhyana (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 Kosa. Guru Maharaja fully cognizant of the gain, gave permission to them. Kosa was much grieved on hearing the news of Sthulabhadra's diksa. 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 Kosa who was intoxicated with true love for Sthulabhadra. Kosa became exceedingly glad on seeing Sthulabhadra Muni coming towards her house. Sthulabhadra Muni came, uttered dharma-labha (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. Kosa 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 sadhu I can come in only with your permission." Kosa thought : 29 66 For Private Personal Use Only

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226 " 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." Kosa 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 Sthulabhadra 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 Sthulabhadra Muni became perfectly unsuccessful like a lighted torch in the midst of water or like a plan of drawing a painting on the sky. Kosa prostrated herself low near the feet of Sthulabhadra Muni and earnestly entreated him to enjoy various pleasures of the world as before. Sthulabhadra Muni told Kosa:-"There is a vast difference in my present condition and in my former one, I have, now, become a Sadhu imbued with complete renunciation of worldly affections. I am to walk along the path of religious duty shown by Tirtbankaras I have found this samsara (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 Sthulabhadra Muni and by his excellent preaching, of moralily, Kosa 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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227 ment except the one who may be sent to her at the king's pleasure. It is said : - sthUlabhadraH sthUlamadraH sa eko 'khila sAdhuSu / yuktaM duSkara duSkara- kArako guruNA jage // 1 // puppha-phalANaM ca rasaM surANaM maMsANaM mahilaANaM ca / jANatA je virayA, te dukkarakArae vaMde // 2 // na dukaraM aMgayalumbitoDaNaM, dukkaraM sarisavanacciAi / taM dukaraM taM ca mahANubhAvaM jaM so muNo pamayavaNaMmi vuccho // 3 // harispi girau guhAyA vijane vanAntare, vAsaMzrayanto vazina sahasrazaH / harmarye'tiramaye yuvatI janAntike vasI sa ekaH zakaTAlanandanaH // 4 // essay praviSTo'pi hi naiva dagdha - richanno na khaDgAgrakRtapracAraH / kRSNAhirandhre'pyuSito na daSTo nAkto'JjanAgAranivAsyo yaH // 5 // vezyA rAgavatI sadA tadanugA paDabhIrasairbhojanaM zubhraM dhAmaM manoharaM vapuraho navyo vayaH saGgamaH / kAlo'yaM jaladAvilastadapi yaH kAmaM jigAyAdarAt taM vande yuvatIpravodhakuzalaM zrIsthUlabhadra munim // 6 // re kAma vAmanayanA tava mukhyamastra vIrA vasantapikapaJcamacandramukhyA : / tvatsevakA harivirazvimahezvarAdyA hA hA hatAza ! muninA'pi kathaM hatastvam 1 // 7 // zrInandiSeNa - rathanemimunIzvarArdra- buddhayA tvayA madana ! re munireSa dRSTaH jJAtaM na nemimunijaMbU sudarzanAnAM tUryo bhaviSyati nihatyaraNAGgaNe mAm // 8 // zrI nemivospi zakaTAsutaM vicArya, manyAmahe vayamamuM bhaTamekameva / devo'dridurgamadhiru jigAya modaM yanmohanAlayamayaM tu vazI pravizya // 9 // For Private Personal Use Only

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228 1 Sthulabhadrah Sthulabhadrah saeko'khilasadhusu, Yuktam duskara duskara-karaks guruna jage. 1 2 Puppha-phalanam ca rasam suranam am mamsana mahilianam ca Japanta je viraya, te duskarakarae vande. 2. 3 Na dukkaram ambaya-lumbi-todayam na dukkaram sarisavanacciai Tam dukkaram tam ca mahanubhavam jam so muni pamayavasammi vuccho. 3. 4 Kavayo'pi girau guhayam vijane vanantare vasam srayanto vasinah sahasrasah. Harmye'tiramye yuavalijanantike vasi sa ekah Sakatala nandanah. 4. 5 Yo'gnaw pravisto'pi hi naiva dagdhah schinno na khadgagrakrita pracaran. Krisnahirandhre'pyusito na dasto nakto'njanagara nivasy aho yah. 5. 6 Vesya ragavati sada tadanuga sad-bhi rasai-r-bhojanam. subhram dhamam manoharam vapurato navyo vayah sangaman Kalo'yam jaladavilastadapi yah kamam jigayadarat Tam vande yuvati-prabhodhakusalam Sri Sthulabhadram munim. 6. 7 Re Kamal vamatayana tava mukhya-mastram Vira vasanta pika pancama candra-mukhyah Tvatsevaka Hari-Viranci Mahesvaradya Ha Ha Hatasa | Munina'pi katham hatastvam? 7. 8 Sri Nandi ena Rathanemi-munisvarardra-budhya tvaya Madanal re muniresa drstah Jnatani na Nemimunijambu Sudarsananam turyo bhavisyati nihatya rapangane mam. 8.

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229 9 Sri Nemito'pi Sakatalaputram vicarya manya-mahe vayamamum bhatamekameva; Devo'dridurgamadhiruhya jigaya moham yanmohana layamayam tu vasi pravisya. 9. 1. Sthulabhadra is Sthulabhadra,-he is the only one in the entire congregation of saahus for whom (the syllable)" duskara duskara karako" 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 Rathakara who was enamoured of Kosa) is not difficult, and dancing on rape-seeds (done by Kosa 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 Sakadala 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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230 However, I pay my homage to Sri Sthulabhadra Muni-clever in instructing young females-who respectfully conquered Kama (God of Love). 7. O Kama (God of Love) A fair-eyed woman is your chief weapon; spring-time, Indian cuckoo, pancama (the fifth note of the Indian scale of music) and the Moon are your chief warriors; Hari (Visnu) Virinci (Brahma) Mahesvara (Siva) 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 Sri Nandisena, Ratha-nemi and other Munis, but you did not know that, having killed you on the battle-field, there will be the fourth one besides, Nemi Muni, Jambu and Sudarsana 9. Having thought of the son of Sakadala, we think the son of Sakadala to be an only warrior, superior even to Sri Nemi-natha as he being a god, conquered Moha after having mounted a fort on a high mountain, while the son of Sakadala controlled him after having entered the dwelling-place of Moha. There is a very interesting dialogue between Sthulabhadra Muni and Kosa and an account of the life of Sthulabhadra muni (1) in Sthulabhadra's Siyala-veli by Pandit Vira-vijayaji Maharaja (2) in a sajjhaya on Sthulabhadra muni by Risabhadas (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 maharaja. The other three Sadhus also came. To them, the Guru Maharaja said duskara meaning thereby, that the work done by them was difficult to be accomplished, while to Sthulabhadra Muni, the Guru Maharaja said "ati du kara" meaning that the work done by Sthulabhadra Muni was extremely difficult. The three sadhus became jealous of Sthulabiladra Muni and thought that Guru Maharaja gave greater respect to

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231 Sthulabhadra as he was the son of Sakadala 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 Maharaja to give him permissiou of living during the four months of the rainy season at Kosa's house. Guru Maharaja prohibited him from doing so, still however, he was determined with much obstinacy to go to Kosas house. He went to Kosas 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. Kosa immediately realized that the muni had come to her house on account of his animosity towards Sthulabhadra Muni. Kosa 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, Kosa told him- 'I must have wealth" The Muni said "How can we be in possession of wealth? Kosa told him-You go to Nepal and bring ratna-kambala (a costly shawl) from there." Even during the rainy season, the muni went to Nepal 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 Kosas' house, along with the ratna-kambala. After a bath, Kosa wiped her body dry with the ratna-kambala brought from Nepal, and threw it away For Private Personal Use Only

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232 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 Kosa 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 caritra 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 Kosa, the bewildered Sadhu was happily saved from falling into a degraded condition. The muni expressed his thankfulness to Kosa, and having come back to Guru Maharaja 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 Pataliputra. Sadhus distressed by scarcity of food began to forget the Siddhantas. All the knowledge possessed by individual sadhus was collected and arranged. Sacred Learning amounting to complete Eleven Angas was thus collected, but the Twelth Anga containing Drsti-vada was forgotten. Srutakevalin Acarya Maharaja Sriman Bhadrabahu Swami was at Nepal at the time. Sri Sangha sent two sadhus to Nepal with object of informing him about the condition of affairs at Patali-putra, and of bring in him there. He refused to come to Patali-putra as he was practising Maha-prasa Dhyana there. Sri Sangha was offended and a word was sent to Bhadra-bahu Swami " What is the penalty for one who disobeys the orders of Sri Sanga ? Two sadhus were sent to Nepal with the message. Thereupon, Bhadrabahu Swami replied Sri Sangha should do me the favour of sending intelligent sadhus to me for study. I will give them tulion seven times during the day." Sri Sangha sent Sthulabhadra and other intelligent sadhus, to Nepal for study. But as Bhadrabahu Swami had very little leisure to attend to teaching as he was very busy with his Maha-prana Dhyana, a large majority of

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233 sadhus returned to Patali putra. Sthulabhadra Muni alone remained there, and he continued his study under Bhadra-bahu Swami. After the death of Sruta-Kevalin Acarya Sambhuti Vijaya Maharaja, in Mahavira Samvat 156, Sriman Bhadra-bahu Swami returned to Pataliputra, from Nepal. He remained as the Head of the Sangha for 14 years. The seven sisters of Sthulabhadra who had taken Bhagavati Diksa went to Bhadra-bahu Swami, and, requesting permission to pay homage to Sthulabhadra, inquired:-"Where is Sthulabhadra Muni now? Guru Maharaja 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 Maharaja accor dingly Guru Maharaja 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 acarya Maharaja Sriman Bhadra-bahu Swami for his lessons, the Guru Maharaja said:"You are no longer fit for further tuition in dvadasangi; you have misused the superior powers acquired by you through the medium of your study of the dvadasangi.' Sthulabhadra recollected the mistake he had committed; he repented much but Bhadra-bahu Swami refused to give him further lessons. At last at the earnest request of Sri Sangha, Sriman Bhadra bahu Swami taught him only the text of the last four Purvas, but he did not teach him their meanings. 30 For Private Personal Use Only

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234 Sruta Kevalin Acarya Maharaja Bhadra-bahu Swami appointed Sthulabhadra Muni as the Head of the Sangh in his stead in Mahavira Samvat 170. Sriman Sthulabhadra Swami had Bhagavati Diksa 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 Pradhana for 45 years. Sthulabhadra Swami died in Mahavira Samvati 215 at an age of 99. He belonged to Gautama-gotra. With the death of Ssiman Sthulabhadra Swami-the last Sruta Keyalin the undermentioned four things were lost.-(1) The last four Purvas i. e. 11-12-13-14 Purvas were forgotten. 2. Prathama Vajra-risabha-nasaca samhanana (the first i-e. Vajra-risbha-nara. ca constitution of body; 3 Prathama Samacaturasra samsthana (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 Maha-prana Dhyana was lost. It is said: kevalI caramo jambU-svAmyatha prabhava prabhuH zayyamavo yazomadraH / sambhUtivijayastathA bhadrabAhuH sthUlabhadraH zrutakevalino hi SaT // Kevali carmo Jambu-svamytha Prabhava Prabhuh Sayyambhavo Yasobhadrah Sambhuti Vijayastatha Bhadrabahun Sthulabhadrah srutakevalino hi cat. Jambu Swami was the last Kevalin. After him, (1) Prabhava Swami (2) Sayyambhava Suri (3) Yasobhadra Suri (4) Sambhuti Vijaya Suri. (5) Bhadra bahu Swami and (6) Sthulabhadra-these six were sruta-kevalins. Dasapurvin Sriman Arya Mahagiri and sriman Arya Suhasti-suri were appointed as the Head of the Church on the death of Sthulabhadra Swami.

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NO. 235 CHAPTER IV. DASA PURVADHARAS NO. 8 SRI ARYA MAHAGIRI AND RYAM 21 AND SRI ARYA SU-HASTI SURI sri Arya Mahagiri Life as a house-holder-30 years; Ascetic life 70 years (out of these, he was a Muni for 40 years, and as an Yugapradhana for 30 years) Total Life-period 100 years. Svargagamana-in Mahavira Sanivat 245. Gotra-Elapatya-gotra. Sri Arya Su-hasti Suri Life as a house-holder 30 years, Ascetic life 70 years (out of these, he was a Muni for 24 years and an Yuga-pradhana for 46 years. Total Life-period 100 years. Svargagamana in Mahayira Samvat 291. Gotra-Vasistha-gotra. Both the above-named Dasa Purvi discriples (Arya Maha. giri and Arya Suhasti Suri) of Sruta Kevalin Sthula-bhadraji had been entrusted from their boy-hood to an arya (sadhvinun) named Arya Yaksa-who brought them up with great care and gave both of them sound religious training; and hence it is said that the piefix arya' has been aptly applied before their names. By persevering study, and by careful and frequent repeti. tions of lessons, both the sadhus, became well-veised in ten (10) Purvas-and they began to move about in various parts of the country. Sri Arya Mahagiri was very clever in religious preaching and through the medium of his highly illuminating and effective sermons, several persons renounced the world and took Diksa at his pious hands.

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236 During the latter part of his life, he had an eager desire of leading a life of a Jina-kalpi sadu. Although Jina-kalpa had become extinct during the time of Jambu Swami, on account of the superior practices :of Jina-kalpa, Arya Mahagiri observed all the religions practices of a Jina-kalpi sadhu, remaining as he did within the pen of his congregation of Sa. dhus. Arya Mahagiri was very often busy in preaching and giving lessons to numerous sadhus and so the entire burden of the management of the Gaccha, rested with Arya Su-hasti Suri. When, one day, both the Yuga-pradhans went to Pataliputra (modern Patna), Arya Su-hasti Suri instructed a merchant named Vasubhuti and made him fanular with the Nine Categories viz-Jiva, A-jiva, Punya-Papa etc. of the Jaina Religion. Vasubhuti 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 Vasubhuti took Arya Suhasti Suri to his house and when the Acarya Maharaja was explaining the categories to his family-members, Arya Mahagiri Maharaja accidentally came to Vasubhutis' house for bhiksa (alms). Arya Su-hasti Suri immediately stood up and did worshipful salutations to him. On being asked by Vasubhuti the reason, out of curiosity, why he immediately got up and did worshipful salutation, the Guru Maharaja said.-Mahatma Sriman Arya Mahagiri Maharaja 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 Arya Su-hasti Suri went away from Vasubhuti's house, the merchant told his family-members:~"When such a pious sadhu comes again for bhiksa (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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237 When Arya Mahagiri Maharaja accidentally went to Vasubhuti's house the next day for alms, his family-members under instructions from Vasubhuti, 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-pradhana Maharaja returned' to the upasraya without accepting anything. After coming to the upasraya, Arya Mahagiri Maharaja told Su-hasti Suri-"By your advice, the family-members of Vasubhuti fraudulentiy tried to deceive me while offering me alms. Such a thing should not occur in future. On hearing this, the obedient Su-hasti Suri at once bowed down at his feet, and asked his pardon. Both the eminent acaryas went to Avanti Nagari (Malwa) for the Ratha-Ya ra Fes'ival of Jivanta Swami. ( Sramana ) Bhagavan Alahavira ). Samprati Maharaja was the Paramont King. The procession carrying the idol of Vardhamana Swami 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 Suri 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 Maharaja now had jati-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 acarya, who had rendered him excellent service during his previous life. During friendly conversation Sampraii Maharaja asked Arya Su-hasti Suri - worshipful Lord ! Do you know me ? The Guru Maharaja, 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 Nagari. 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 sadhus went

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238 to a rich merchants' house for bhiksa. A miserable beggar followed the sadhus 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 sadhus said."The question of giving you food or not rests with our Guru Maharaja." The beggar followed the sadhus and coming into the upasraya, 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 diksa you will have whatever you like to eat The beggar thought 'It is better to endure the slight inconvenience of Caritra ( ascetic life ) than to suffer the pangs of hunger and misery' and so he took diksa. 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 Caritra (ascetic life ) you were born as a son to Kunala, the Lord of Avanti.' On listening to the account of his previous life Samprati Maharaja was greatly pleased. With a hw bow, he told the Guru Maharaja:-"O Worshipful Master! You are my only rescuer. Had you not given me Biagavati Diksa during my previous life, I would not have acquired such a prosperous life. By giving me a prayahana ( a boat) in the sliape of Caritra ( 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 Maharaja said:-"O king ! Take the shelter of Jaina Dharma which is the source of the happiness of svarga (heavens ), and Moksa (Final Emancipation ); you will, thereby easily cross the fathonless forest of worldly existence. Guru Maharaja, then, explained in details the Principles of the Jaina Religion. Samprati Maharaja became & staunch adherent of Jainism, and he took the Twelve Vows of a House-holder.

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239 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 Maharaja liad a visible benefit. By Caritra ( 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 Tirthankaras 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 Sata Kthetra the Seven Institutions relating to the maintenance of (1) fara Jina Caitya-Tem: ples and monunienis of Jinesvaras. (2) fwRFAIT-Jina-bimba-Idols -images-foot-prints etc. of Tirtharkaras (3) FAITH-Jina-agama -Jaina Scriptures (4) 914 Sadhu-Jaina Monks ( 5 ) Etat Sadhavi Jaina Nuns (6) a# Sravakas-- Jaina lay-men, and 7. wift. Sravikas- Jaina females--in a flourishing condition by the bestowal of munificent gifts. Gradually Samprati Maharaja 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 Maharaja for the Jaina Religion went on every day increasing like the tide on a big sea.He beautified the soil of Bharata-khanda 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 Maharaja. He had 35000 Jaina temples repaired. The repair-work of the big temple Toffert Sukunika Vihara at Broach, had been done by Samprati Maharaja at great cost. Samprati Maharaja was always in the habit of cleansing his teeth after hearing about

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240 the news of the repair-work of at least one Jaina Temple every day. Besides, he did numerous charties in other directions also, he had 700 dana-salas (charity houses ) and 2000 dharma salas (ins; rest-houses ) established at different places. Besides this also, Samprati Maharaja had 11000 deep wells, and square paved wells, got prepared for the use of the general public. A living being who is eagerly attracted towards Riot Malati Jasmine flowers will not be satisfied with a Babula Tree with prickly thorns, a cataka gla# bird will not have its thurst quenched with water from a small muddy ditch. In the same manner Samprati Mlaharaja had an intense desire of spreading the Jaina Religion throughout the whole of India. He was always thinking of some plans for the spread of the noble Peligion. :3: Aster some time, Acarya Maharaja Su-hasti Suri moving about from one place to another again went to Avanti Nagari. The Jaina Sangha had arranged for a Mahotsava-on the auspicions occasion of Consecration and Establishment of Pratimas (Images) of Jinesvaras in a Jaina Temple. A rathayatra ( Carrying of Jina-prallina 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 Sravakas (Jaina lay-men ) them. selves, samprati Maharaja had invited all his feudatory princes on this great festival. When the chariot reached the royal palace, Saniprati Maharaja and his feudatory princes worshipped the Jina Pratima (the jewelled image of the Jinesvara ) with astaprakari paja (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. Dhupa. Burning fragrant articles before image as an incense." 176 Dipaka-Waiving a burining ghee-lamp in front of the image. & aqar. Aksata puja--Arranging a svastika of rice--grains before the image.

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241 naars Naivedya-puja-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 sadhus. The fenudatory princes of Samprati Maharaja 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 vihara [ perigrinations ) of Jaina sadhus in different localities became more easy. One day at mid-night, an idea of spreading Jaina Religion in anarya [ uncivilized ] countries by sending Jaina sadhus there, sprang up in the mind of Samprati Maharaja. He sent some strong-willed persons under the garb of Jaina Sadhus, 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 sadhu and the nature of food and drink-materials acceptable to them Even uncivilized people, thinking that they may be the religious preceptors of Samprail Maharaja, 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 sadhus, 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 sadhus, the devout Samprati Maharaja, one day asked Dasa-purvi Acarya Arya Su-hasti Suri:"Worshipful Master I How is it that Jaina sadhus do not move about in anarya (uncivilized) countries ? Guru Maharaja replied:--"Anarya (uncivilized) persons being ignorant and unsympa 31

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242 thetic, there is practically no possibility of increase in (1) M107 Jnana-Right Knowledge (2) pasta Darsana-Right Belief and (3) fia Caritra-Right Conduct " Samprati Maharaja, then, said:"You once send your sadhus there, and try to know how clever these people are. At the earnest request of Samprati Maharaja, some intelligent and learned sadhus were sent by Acarya Maharaja Arya Su-hasti Suri to these anarya ( uncivilized ) countries, and they were greatly pleased by their competency and good behaviour. When the sadhus, on their returu back gave a true account, before the Guru Maharaja, he was greatly delighted at the keen intellect and religious fondness of Samprati Maharaja. The remnants of food and other materials remaining unused by other people at the dana-salas (alm-houses) established by Samprati Maharaja as a token of his pauper life during previous bhava (worldly existence), was taken away by the manager, cooks, and other servants. Now Samprati Maharaja ordered these persons to give the remnants of food and drinkmaterials as alms to Jaina sadhus 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 sadhus as alms, and the sadhus also, thinking the food and drink-materials to be devoid of defect, used to accept them. Acarya Arya Suhasti Suri 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 Acarya Maharaja Sri Mahagiri Maharaja came to know about this state of affairs, he asked Arya Suhasti Suri _"Why do you accept food and drink, materials from the king? Arya Suhasti Suri replied:94T 27571 79 TL Yatha raja tatha praja. One must act in accordance with circumstances. On hearing this evasive answer, Acarya Maharaja Sri Mahagiri 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, sadhus should always act in strict accordance with the

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243 rules of samacasim 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. Arya Suhasti Suri, trembling like a child, with fear, said "O Swami" It is a great fault of mine Please pardon me once more.' Acarya Arya Mahagiri then said :-" It is not your fault. The last ( 24th > Tirthanhara Srmana Bhagavan Mahavira had said that after the time of Sthulabhadra 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 Sruta Kevali Sthula-bhadra Swami, these words of Sramaga Bhagavan Mahavira come out to be perfectly true." Acarya Maharaja Sri Arya Mahagiri then went elsewhere. Arya Suliasti Suri miving from one place to another went to Ujjayani Nagari. ( Ujjain in Malva). He remained out--side the town and he sent two of his sadhus into the town with a request for a dwelling-place. The sadhus went to Bhadra Sethani and asked for a dwelling-place. Bhadra Sethani very willingly placed her vahana-kuti ( a place for keeping chariots) at their disposal, and Acarya Maharaja Arya Su-hasti Suri came and lived there along with his samudaya of sadhus. One day during fore-night, when Acarya Maharaja Arya Suhasti Suri was repeating an excellent adhyayana named Nalinigulma, the son of Bhadra Sethani named Avanti-sukumala 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 Maharaja, he said "I have sorrc-what expert. enced the place of which you are repeating the description' On deep and serious thinking, Avanti-sukumala had faEATOT Jati smarana, [a remembrance of an event of his previous life) He said.--During my previons life I was a deva (god) in Nalinigulma Vimana. Descending from there, I am born here I am desirous of again going there You will be pleased to

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244 show me the way," Guru Maharaja advised him for diksa. Avanti-sukumala went to his mother Bhadra Sethani and informed her of his intention of renouncing worldly pleasures and taking Bhagavati Diksa (Initiation into an Order of Jaina Monks ). Immediately on hearing the talk, Bhadra Sethani became very sorry. Avanti-sukumala 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-sukumala had never walked out of his palatial building and he had never suffered from the evil effects of exposure to heat or cold. Bhadra Mata told him:-" It is easy to talk about diksa 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 Bhadra Mata proved futile, as the mind of Avanti-sukumala was firmly determined. Avanti-sukumala had his diksa at the pious hands of Arya Su-hasti Suri, but he, being unable to do severe penance of ascetic life, for a long time requested the Guru Maharaja 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 Maharaja, the newly initiated Avanti-sukumala Muni started from the upasraya. He went into a Kantheri Vana-forest of Kanthera Trees-with the object of finding a secluded place for renouncing his body. When Avanti-sukumala Muni was walking in the forest, he had a deep thorn -prick in his foot and severe haemorrhage from it. However, without giving any attention to it, Avanti-sukumala Muni stood steady in kayotsarga ( 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 sukumala. Gradually, being very hungry she ate up the whole body of Avanti-sukumala Muni. Patiently enduring terrible pains, the soul of the Holy Saint went on

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245 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 deva (god ) in Nalini-gulma Vimana. Next day, when Bhadra Mata and all the wives of Avanti sukumala went to Guru Maharaja for darsana and vandana (respectful salutation ), the Guru Maharaja told them to go to Kantheri 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, Bhadra Mata fainted on the spot. When Bhadra Mata and all the wives of Avanti-sukumala again went to Guru Maharaja and knew the true state of affairs, all of them made up their mind to renounce the world, Bhadra Mata and thirty-one wives of Avantusukumala, except the one who was pregnant, took Bhagayati Diksa at the hands of Acarya Maharaja Arya Su-hasti Suri. The remaining wife of Avanti-sukumala, gave brith to a male child, who later on had a beautiful franata Jina-prasada-( a Temple of a Jaina Tirthankara ) named Mahakala built on that spot, in memory of the death of his father there. Dasa-purvi Acarya Sriman Arya Mahagiri went to svarga deva loka) after anasana ( remaining without food and drink materials in Mahavira 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. Umasvati Vacaka Maharaja-the author of 500 works including Tattvartha Sutra etc was the chief disciple of Sthavira Balissaha. Syamacarya-The author of Prajnapana Sutra was the disciple of sriman Umasvati Vacaka Maharaja. Sriman Syamacarya was a contemporary of Acarya Sum pratibaddha Suri.

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246 Sriman Arya Suhasti Suri went to svarga (heavens) in Mahavira Samvat 291. During this, time that is to say, 220 years after the Nirvana of Sram ana Bhagavan Mahavira, the fourth Nihnava .named Samucchedika had made his theory known and dvi kriya vadi Ganga the fifth Nihnava appeared 208 years after the Nirvana of Sramana Bhagavan Mahavira. NO 9. SRI SUSTHITA SURI AND SRI SUPRATIBADDHA SURI SRI SUSTHITA SURI Life as a house-holder 31 years; Ascetic life 65 years out of this, he was a Muni for 17 years and a Yuga-pradhana for 48 years; Life-limit 96 years; Svarga gamana in Mahavira Samvat 339. Gotra-Vyaghrapatya-gotra. Sri Susthita Suri and Sri Su-pratibaddha Suri were disciples of one and the same Guru nemely of Sriman Arya Suhasti Suri. Sri Susthita Suri was the chief disciple and successor and Sri Supratibaddha Suri was taking care of the samudaya of sadhus; and hence the names of both are joined together. Sri Susthita Suri was born at Kakandi Nagar. The brilliant activity of his knowledge went on increasing soon after diksa. As Arya Susthita Suri had very carefully recited the text of the Suri - mantra composed by Ganadhara Maharaja Indrabhutai Gautama (Gautama Swami), one crore (ten million times) at Kakandi the Sri Sangha of Kakandi rejoicingly named the samudaya (the Congregation) of sadhus of Arya Susthita Suri as a Kotika Gana Commencing with Ganadhara Maharaja Sriman Sudharma Swamiji, the samudaya (congregation) of Sadhus was tech For Private Personal Use Only

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247 nically called Paderup Nirgrantha Gana, now the same came to called as Kotika Gana After rendering great beneficent services to the Jaina Community, Arya Susthita Suri went to svarga ( heavens ) in Mahavira Samvat 339, when he was 96 years old. He belonged to Vyaghrapatya gotra. ARYA SUPRATIBADDHA SURI No authentic information is available about Arya Su-pratibaddha Suri. VACAKA-VARYA UMASWATI MAHARAJA Vacaka-varya Umaswati Maharaja was born in the town named Nyagrodhika. He was a Brahmana by caste and his ancestral religion was Saivism. His mother's name was Uma and his father's name was Swati and from the names of both his parents, he was named Umaswati. He belonged to Kaublisana gotra. Here the word Vacaka is indicative of a knowledge of Purvas. sriman Umaswati Vacaka-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 diksa, 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, Vacaka-varya Umaswati Maharaja has very bilefly included all the subjects of intrinsic value in his excellent-monumental-work, Tattvarthadhigarna Sutra which was composed at Kusuirapura or Patali putra ( modern Patna in Bihar and Orissa ) 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 Tattvarthadhigama Sutra is, can be judged from the large number of Commentaries that have been written on the Sutra

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248 Sriman Umaswati Vacaka-varya is considered to be the first promiment writer in the Sanskrit Language on Jaina Scriptures. Kalikala Sarvajna Acarya Maharaja Sriman Hemacandracarya gives hin the highest rank among all the pro. minent writers of the times, in the Sanskrit Language. Sriman Umaswati Vacaka-yarya is the author of 500 works on various subjects. All the works composed hy him are not available. Only 1. Tativarthadhigama Sutra 2. Prasama Rati Prakarana 3. Jambu-dvipa Samasa Prakarana 4. Sravaka Prajnapti 5. Puja Prakarana 6, Ksetra Vicara etc. are available. The rest are unavailable. A proof of the authorship of Sriman Umaswati Maharaja can be had from Vividha Tirtha Balpa by Sri Jina Prabha Suri, and also from the Commentary by Sriman Haribhadra Suri on the author's Prasama Rati Prakarapa. There are several quotations from the learned author's works, found in commentaries on Sri Uttaradhyayana Sutra, Sri shapanga Sutra, and in Pancasaka. HISTORY OF COMPOSITION The under-mentioned story about the History of Compo. sition of Tattvarthadhigama 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 ipayaka. 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 Tattvarthadhigama Sutra. Volume II of the Sacred Books of the Jainas-Edited by Mr. J. L. Jain. 1920.

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249 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, jnana, Caritrapi Moksa-margan-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 Dvaipayaka, 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 Dvaipayaka 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 Umaswati and the completed book is the Tattvartha Sutra. Very little is recorded about the life-incidents of Sriman Umaswati Maharaja. The following verses of the rarea praSasti-Concluding benedictory verses of Tattvarthadhigama Sutra, give some idea of the author's spiritual lineage - 32

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250 vAcakamukhyasya ziva-zriyaH prakAzayazasaH praziSyeNa / ziSyeNa ghoSanandi-kSamaNasyaikAdazAGgavidaH // 1 // vAcanayA ca mahAvAcakakSamaNamuNDapAdaziSyasya / ziSyeNa vAcakAcAryamUlanAmnaH prathitakIrteH // 2 // nyagrodhikAprasUtena viharatA puravare kusumanAmni // kaubhiSaNinA svAtitanayena vAtsImutenAya'm // 3 // arhadvacanaM samyag-gurukrameNAgataM samupadhArya / duHkhAta ca durAgama vihatamatiM lokamavalokya / / 4 / / idamucai garavAcakena sattvAnukampayA dRbdham / tatvAryAdhigamAkhyaM spaSTa mAsvAtinA zAstram // 5 // yastattvAdhigamAkhyaM jJAsyati kariSyati ca tatroktam / so'vyAvAcasukhAkhyaM prApsyatyacireNa paramArtham // 6 // I Vacaka-mukhyasya Siva-sriyan prakasayasah prasisyeya Sisyena Ghosanandi ksamanasya kadasangavidan 1 2 Vacanaya ca mahavacaka ksamana munda-pada sisyasya Sisyena vacakacarya mula namnah prathita kirtek 2 3 Nyagrodhika-prasutena-viharata puravare Kusuma nammi Kaubhisapina Swati tanayena Vatsi sutenarghyam 3 4 Arhadvacanam samyag gurukramenagatam samupadharya Dunkhartam ca duragama vihata matim tokamavalokya 4 5 Idamucai-r-Nagara vacakena sattvanukampaya dribdham Tattvarthadhigamakhyam spastamuvaswatina sastram 5 6 Yastattvadhigamakhyam inasyati karisyti ca tatroktam So' vyabadha sukhakhyam prapsyatyacirena paramartham.

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251 ARYA SYAMACARYA Arya Syamacarya was a learned disciple of Sriman Umaswati Vacakavarya. He was the author of a Prajnapana Sutra which is an upanga [ an additonal supplement ] of Samavayanga Sutra-the Fourth Anga. Among the Angas, the scope of Bhagavati Sutra is extensive. Among the Upangas, that of Prajna-pana Sutra (Pannavana Sutra) is extensive. It contains 36 chapters and it treats of dravyanuyoga. The arrangement of the subject-matter is in the form of questions and answers on the model of one by Ganadhara Maharaja Indrabhuti Gautama and Sramana Bhagavan Mahavira in Bhagavati Sutra. There are two commentaries on Prajnapana Sutra of Arya Syama-Carya-viz, 1. By Acarya Maharaja Sriman Haribhadra Suriji, and 2. By Acarya Malaya-gir1ji. Arya Syamacarya had a disciple named Sandilya who composed Jita Maryada. siriiMdadinasUrI dasamo, ikAraso a dinaguru / bArasamo sIigiro terasamo vayarasAmiguru // 5 // 5 Sri Indadinna Sui dasamo, ikkaraso a Dinna-guru Barasamo Sihagiri, terasamo Vayarasami guru 10 tatpaThThe zrI indra dinnasUriH / ?? am eut fqwqft: 1 12 tatpaTTe zrI siMhagiriH / 13 tatpaTTe zrI vajrasvAmI / 10 Tat-patte Sri Indra-dinna Suri 11 Tat-patte Sri Dinna Suri 12 Tat-patte Sri Sinha-giri 13 Tat-patte Sri Vajra Swami, For Private Personal Use Only 5

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252 The tenth pattadhara was Sri Indra-dinna Suri; the ele venth, Sri Dinna Suri, the twelyth Sri Sinha-giri, and the thirteenth pattadhara was Sri Vajra Swami. Sri Indra-dinna Suri succeded Arya, Su-sthita and Arya Supratibaddha Suri as the tenth-pattadhara. During this period i-e 453 years after the Nirvana of Sramapa Bhagavan Mahayira, there flourished Kalaka-Caryathe vanquisher of King Garda-bhilla. According to Paitavali, there was a very prominent acarya named Arya Khaputacarya at Bhrigukaccha-Bharuca-Broach 453 years after the Nirvana of sramana Bhagavan Mahavira. The author of Prabhavaka Caritra says that it was 484 years after the Nirvaga of Sramana Bhagavan Mahavira. 467 years after the Niryana of Arya Mangu Suri lived Sramaga Bhagavan Mahavira. Besides these, there were Vriddha Vadi Suri, Padalipta Suri, and Sri Siddhasena Divakara by whose miraculous powers, a beautiful pratima (idol) of Sri Parsva Natha became manifest by the bursting open of Siva-lirga on the repetition of Kalyana-Mandira Stotra in Mahakala Temple at Ujjayani(Ujjain, Maiwa). Siddhasena Divakara, then, instructed king Vikramaditya in the Principles of the Jaina Religion. The rule of Vikramaditya commenced 470 years after the Nirvana of sramana Bhagavan Mahavira King Palaka had his rajya-bhiseka on the night of the Nirvana of sramapa Bhagavan Mahavira.

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253 The calculation of 470 years is as follows: Kings Years. :'. 155 108 King Palaka .. Nanda Dynasty .. Maurya Dynasty Puspa-Mitra ... Balamitra-Bhanumitra Naravanana. Giarda Bhilla Saka ... :::':::: :.: 470 NI Il Sri Dinna Suri succeded sri Indra-dinna Suri as the eleven th Patta-dhara. 12 Sri Sinha-giri succeded Sri Dinna-Suri as the twelvth Pa. ftadhara. 13. Sriman Vajra Swami succeded Sri Sinha-giri as the thirteenth Pattadhara. Srimana Vajra Swami possessed jati smarana jnana ( knowledge of events of previous lives) from his infancy. He protected the Sri Sangha from the ravages of a severe famine through the midium of his sentenfaatfear Akasa.gamirividya ( art of flying in air ) He brought 2000000 flowers for puja ( worship ) of Sri Jinesvara Bbagavan from Mahesvari Nagari when they were forbidden by a Baudha King in Deccan. He was highly respected by gods. He was the last acarya with a knowledge of Ten Purvas. From him started the Vajra-sakha. During the interval between Arya Su hasti Suri and sriman Vajra Swami there were the under mentined seven Yuga pra. dhanas namely 1 Sri Guna Sundara Suri (2) Sri Kalkacarya 3. Sri Skandilacarya 4 Sri Revati mitra Sur: 5. Sri Dharma Suri, 6 Sri Bhadra Guptacarya and 7. Sri Guptacarya.

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254 Sri Guptacarya who defeated his own disciple Rohagupta, in his discussion about Tri-rasika mata (a belief that all the objects in the Universe belong to categories of Jiva (livingobjects) A-Jiva (material non-living objects) and no-jiva) went to Svarga (heavens) 548 years after the Nirvana of Sramana Bhagavan Mahavira. Pilgrimage to Sri Siddha-giri (Satrunjaya Hill in Kathiawar) had stopped owing to molestation from a Vyantara god during the year 525 after Mahavira Bhagavans' Nirvana and Javadashah, a wealthy merchant of Madhumati (Mahua in Kathiawar) had all the temples on the Satrunjaya Hill re-built, 570 years after the Nirvana of Sra. mana Bhagavan Mahavira. 10 Sriman 11 Sriman 12 Sriman 13 Sriman Indra dinnasuri, Aryadinasuri, Sinhagiri, Vajra Swami [ 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 Sriman Indradinnasuri, there came to be Sriman Kalakalarya. Moreover, about the same time were born Khaputacarya, Arya Mangu, Sriman Vrddhavadisuri, Sriman Padalipta arya and Sriman Siddhasena divakara Suri. Sriman Sinhagiri was profoundly learned He was the the teacher Sriman Vajra-Swami. It is also said that he possesed the knowledge of previous births. of ARYA KALAKACARYA. He was the son of Surasundari and Virasinha, the king of Dharavasa. He had a sister named Saraswati. Once, while going for a ride outside the city, he accidently met GunakaraSuri 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 Diksa. The

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255 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 (sastras). So the teacher appointed him on his own seat. Once, while on a journey (Vihara ), 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. Kalaka Susi 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 Kalaka Suri, with the the martial lustre on his face took up an oath to uproot the King Gardabhilla. Then Kalaka Suri and his followers again started on a journey and came to the kingdom of sakhi 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 Acarya asked him. The Mandalesa 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," Kalaka Suri consoled him. Then, all the kings were called, a secret conference was held and Kalakasuri led them to Saurastra After the rainy season was over, when he ordered them to march forward they drove his attention to

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256 the fact that they were short of money and many other means. So, Kalakacarya 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, Pancala and Lata, and arrived on the borderline of Malva. Gardabhilla got the news of their arrival. Yet, vain he was of his powers. So, he ignored it! Acarya 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. Kalara Suri 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 Bhanumitra. Both of them were sons of Kalaksuris' Sister. So, when they heared about the glorious deeds of Kalak Suri they sent their secretary for him

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257 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 Kalakacarya. He approached the king and said, "The most revered Acarya 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 Acarya 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 Acarya about it. The Acarya thought it advisable to go to Prati thana Nagar of King Satavahana who was a Jain. He made a great ceremonial reception, and welcomed the Acarya. Now as the holy days of Paryusaga were approaching King Satavahana requested the Acarya, "In our country we celebrate the Indra Dvaja Festival on the fifth day of the bright half of Bhadrapada month. So, please, arrange to perform the Anniversary-Parva (Samvatsary ) on the sixth day, so that I may be able to perform Aradhana ( Sacred rites)." The Acarya replied," O king! No Tirthaikars 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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253 Kalakacarya, 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-Kalakacaryas. 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-Vyakhyana' before Indra; (3) Reading about 'Nimitta' (cause or instrument) be. fore the Ajivakas; (4) 'Anuyoga NirmaNGa'; (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 frana (Persia) and not from Sindha. Besides, there are differrences of opinions 'also as regards Acarya's journey from Broach to Pratisthanapura. Some also maintain that from Ujjain he went to Pratisthanapura, 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 Pratisthanpur in the South, in the west upto the .channel of Phares and Sakistan, and in the east upto Pataliputra ( Modern Patna). ARYA KHAPUTA 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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259 there lived Khaputacarya So sharp was his power of remembrance that he had studied all the sciences ( Sastra) within a very short period. The title of Vidyacakravarti (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 Bauddhacarya [ a priest of that religion) to debate; and he wished to Vanquish the Jina-rule (Jina Sasana). "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 Syadvada. All his afforts turned fruitless. At last he lost his temper and fasted unto death. After his death, he became a Yaksa. Due to the natural enmity of the previous birth, the Yaksa tried to give anguish to the Sadhus and Sangha by creating troubles every now and then. The Sangha ( Union ] sent two representatives to Arya Khaputacarya to request him to take immediate steps. Kaputacarya 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 Gudasastra in which there was a Yaksa-temple. Arya Khaputacarya entered the Yaksa-temple, and lied down with his legs rested on the Yaksa'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 Acarya, 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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260 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 Acarya 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 ACa. rya, begged his pardon repeatedly, and prayed to be calm and merciful on him. The Acarya, then, ordered the demi-god (Yaksa) 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 Akrusti Mahavidya. 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 Acarya heard them pati. ently. Then he started from Gudasastra 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. Acarya,

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261 following him, entered the temple and made even the Bauddha-image bow him. Arya Khaputacarya's student, named Mahendra, also possessed such powers, and was a masterhand at SiddhaPrabhruta-vidya. Arya Khaputcarya made the Jina-Sasana more glorious. According to reference from pattavali he flourished some. where about 453 years after the Vira Nirvana, while "Prabhavaka-caritra's writer dates him 485 years after the Mahayira 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 Acarya 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 [ Yaksa ]. 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 Sthandila Blumi, 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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262 the sight. They asked him the purpose of doing such a thing. In reply, the yaksa reported his whole story and advised them not to be attached to the senses of taste-to restrain them. This Mangu Suri flourished after 467 years of Vira Nirvana, SRI VRDDHAVADISURI AND SIDDHASENA DIVAKARASURI Sri Skandila arya, preaching great souls on the way while travelling, once, arrived at the city of Kosalpura where a Brahmin named Mukunda had the chance of meeting him. The Acarya preached him 'Bhavitavyata'. His knowledge dazzled him, who atonce took up diksa from the Acarya. 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. ALarya, 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 Sharada he practised severe penance; abandoned all the four kinds of food. After twenty-one days For Private Personal Use Only

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263 of such a horrible Tapascarya, 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-Skandilacarya-,recognizing his wonderful prowess, appointed him on his own seat, and named him most appropriately Vriddhavadi suri. At that time, Vira Vikram's rule was at its zenith, and he was known all over India He had a family-priest named Devarsi who had an intelligent, and an able son named Siddha. sena 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 Karnataka. 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 Karnataka could not stand against him in debates, Then, he travelled through Maharastra, Maga

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264 dha, Kashmir, Gauda and many other countries, but none dared compete him. But vanity never wins; mere pride is no power. In Kausambi Siddhasena 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 pandits ! 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, Siddhasena felt insulted, and lost his temper. His vanity was wounded. He inquired as to "the lion amongst panaits." 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 (vihara). The news pleased him, for he thought, "Vriddhavadi 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. Vriddhayadi began to offer him a few words of admonition. But could Siddnasena 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 Siddhasena,-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 Vriddhavadi could know that Siddhasena 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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265 # 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! " Siddhasena 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, Mimansa, and Vedanta. Then, came the turn of Vyddbavadi Suri. 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 Vyddhavadi had won the debate. Siddhasena, as he was bound by an oath, requested Vtddhavadi to accept him as his pupil. The Guru replied, "Siddhasena ! 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, Siddhasena 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 Maharaja brought him to Broach and again vanquished him in a debate, held before the royal-court. Then he willingly gave him Diksa' 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 Acarya and was called Siddhasena Suri. Once, while travelling, he came to Ujjaini 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 34

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266 not bow him openly; but just to know his prowess he made a mental salute. Siddhasena could read his mind, looked at him and loudly said, " Dharma Labha !" 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. Suriji 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, Suriji came to Crirakuta (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 Vidyas. 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 Suriji 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 Karmapur whose king Devapala was also attracted to him and pleased with him. About the same time Vijayavarma, a neigh-bouring king, attacked Karmapur with a big army, Devapala was not in a position to win him over. He approached Suriji and asked his advice. Suriji, using those two Vidyas, created a great army of mounted soldiers, and an inexhaustible quantity of money. As soon as Vijayavarma came to know about this, he ran away, From that day, Devapala became a staunch follower of Suriji, and he accepted Jaina Dharina; also the king gathered the assembly of the people and conferred upon him the title of

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267 *Divakara.' 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 palakhi* daily to call him in his Durbar-Hall. By reverence daily, Siddhasena became a little-bit proud. In his daily duties also, he became lazy. He almost forgot his duty of abandoning all Parigrahas ( belongings ) Vrddbavadi 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 Siddhasena's Palakhi. When he got the opportunity, he relieved one of the servants from carrying the Palakhi, 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. Siddhasena 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, "na tathA vAdhate skandha yathA vAdhati vAcate!' Hearing this reply, he was simply struck with wonder! He doubted that it must be his 'Guru'. He ordered the servants to stop the Palakhi; 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. Siddhasena, 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-magadhi Language which is too simple and primary. "What if I may rewrite them in sweet Sanskit? Thereby I can render a great service to Agama." Thinking .so, he approached the Guru-Maharaja 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 Parancika-Atonement. While practising it, he should abandon * Palakbi-& palanquia.

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268 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 Diksa. 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 Siddhasena began to recite Slokas (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!" " For Private Personal Use Only

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269 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, Siddhasena who was with bim turned back from the doors. The king asked hin the reason. He said " Siva would not be able to receive my homage ( Namaskara )". The king was astonished, and he became eager to know why it was so! Siddhasena atonce began to pray, and as soon as he recited the eleventh vjatha of Kalyana Mandira, the Siva Linga was broken off, and from it appeared the Pratima of Avanti-Parsvanatha! The news of this wonderful miracle spread over * many many countries. Thus Siddhasena 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 Acarya. He gave * Pratibodha' to Vikramaditya and through him he led a sangha to Satrunjaya and Girinara. Siddhasena's era was not Tarka.-Pradhana, but was Agama-Pradhana. But, after the composition of Gautam's "Nyaya -Sutra". Tarkavada became prominent, and he was the best logician (Tarkiki) He was the founder of Jaina Tarka Sastra, and was the first to compose a Tarka Prakarana' named " Nyayavatara ' in Sanskrit. Moreover, by translating "Sanmati Prakarana" a well-known Tarka-Grantha, into Prakrit-arya verses--he rendered a unique service to Nyayavada. Siddhasena has composed thirty-two Dwatrinsikas from which twenty-one Batrishis are available even to day. From his works it seemed that Siddhasena was not merely a logician but was also a great Darsanika (philosopher). Not only did he possess the knowledge of the three well-known Jainetara-(other than Jaina )-philosophies-Sankhya' Vaisesitha, and 'Bauddha,' but also was well-versed in Nyaya, Veda, Upani

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270 $ads etc. He did Anasana ( fasting unto death ) in. Pratisthanapura district, and obtained 'svarga' (heaven). PADALIPTA SURI In the city of Kosala in the reign of king Vijaya Brahama, there lived a merchant named Fulla, who had a wife named Pratima. For a long time they craved for a child; Prituma tried many niedicines, and did many Mantra-tantras also, but she did not succeed. Atlast, she worshipped the Godess Vairotya 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 Nagahasti Susi are washed. Pratima atonce went to the Upasraya, 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 Surimiaharajd, 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. Mure-over, you will get other nine sons." Hearing this, Pruima 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-Maharaja. 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-Maharaja kept him with himself. Nagahastisuri had a spiritual brother named Sangama Sinha whom he gave Diksa as instructed by the Acarya. 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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271 given to him ? Within one year he became a great scholor of Grammar, Logic, Literature etc. One day, Quru-Maharaja 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-Maharaja appointed him on his own seat, and giving him the name of Padalipta, taught him Akasa-Q.. mini-Vidya ( The science of flying in the air ). Then, he was sent to Mathura to widen the Jina -sasana. Prom there, he went to Pataliputra 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 Pada. lipta Suri 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-Maharaja 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-Maharaja 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- Maharaja 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 Omkarapura.

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272 Though extra-ordinarily inteligent, he appeared like a boy, as he was very young. Once while he was playing like a child, some Sravakas who had heard about his prowess, came to bow him, and asked him, "Where is the holy-residence (Upasraya) of nis holiness Padaliptasuri?" He answered them properly and then, through another door, went inside and sat quietly on his seat. The sravakas 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 Acarya 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-Sasana. Brahmins from Pasalipur, envied him; so, by the request of the sangha he went there through air ! the Brahmins took to their heals,-as soon as they heard of his arrival. Padaliptasuri 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, Nagarjuna, 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 Sisya, and thinking him to be an able person, he laught him how to prepare it. Then, out of reverence for his Guru, Nagarjuna built and populated a city named Padalipta [ Palitana ] at the foot of mount Satrunjaya Padaliptacarya wrote a book on science, named "Nirvana. kalika", and wrote on Jyotis Sastra also Being conscious that the end of his journey of life was near, he went on Vimalacala (Satrunjaya) and after a severe meditation for thirty-two days,

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273 had " Kala Dharma " and divine souls. got his seat amongst the No. 13-SRI VAJRASWAMI. House-holder's life : ... ... ... ... 8 years; Caritra Paryaya : ... ... ... .. 80 years; [Vrat-Paryaya for 44 years and Yuga-Pradhana 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 Sunanda whom he gave in marriage to Dhanagiri with great importunity. He had, also a son named Arya Samita, who, as he had no fascination for worldly pleasures, accepted Diksa. Sunanda and Dhanagiri passed their married lile happily, and after a short time Sunanda became pregnant Then, the soul of Tiryag Jrumbhaka Deva (who had heard. Pundarika-Adyayana on Asta pada Mountain before Sri Gautama Swami ) was re born. While she was pregnant, one day Dhanagini 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 Ssi Sinhagiri, before whom your brother Arya Samita had taken Diksa, and accept caritra dharma ". Sunanda tried her level best to convince him not to leave her; but can one 35

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274 who has once fixed his goal and started his journey, stop and return back ? At the proper time, Sunanda gave birth to a child. Her maiden-friends joked, and said to the child, "O little one ! Had your father not accepted carilra, 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 Diksa; 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. Sunanda actually got tired of him, She passed six months any, how; but felt as if she had passed more than six years ! Sri Sinhagiri, with Arya Samita, Dhanagiri, and many other Sadhus, once, while travelling, came to this very city. At the time of Gocari ( 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 Sacitta cr .A-citta'l' They went to the city, and accidentally came to the house of Sunanda 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 Swami, Guruji handed him over to the Sadlivis to rear him properly. Sadhvis handed him over to the care of the shayyataries (the Sravikas who gave Upasraya ). Vajra Swami became three years old by sucking. The Sadhvis used to do 'Avruttis' (repetition) of eleven Aigas'; so, Vajra Swami also grasped up the knowledge of the eleven A ngas

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275 While travelling, once, they, with Dhanagiri, again came to that very city. After giving away her child, Sunanda had repented heavily. So she thought of using this opportunity for getting her son back. She approached the Sadhu 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. Sunanda tried to attract the child by numerous toys and sweets etc; but Vajra Swami paid no atiention to her Finally, when Dhanagiri showed him 'rajolaraqa', he went near him. At last, Sunanda also lost all her interests from these worldly pleasures, and accepted Diksa sro.n Sinhaguri Once, while they were travelling with the Guruji, it began to rain heavily. All the Sadhus went under a Yaksa-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 Sarthayaha and requested Guru-Maharaja to visit his place for food. Guruji saw that the rain had stopped, so he sent Vajra Swami to fetch 'gocari'. 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 Sarthawaha, 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 Kola paka' which could not be available in that season I Seeing all these, Vajra-Swami said "Please ! We cannot accept a Deva-Pinda ". 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 Akasha-Gamini - Vidya (The science of travelling in the air ).

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276 Once, while Guruji had gone to sthantila-bhumi and all other Sadhus 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 Vacana' of eleyen Angas. Meanwhile, Guru Maharaja 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, "Nisihil" by hearing which, Vajra-Swami 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 varavratya' 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 Vacana " 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 Swami gave such an interesting. Vacana' 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 .Vacana' from Vajra Swami

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277 Thinking this to be the proper time for Vajra's rising prosperity, Guru-Maharaja imparted to him a knowledge of almost all the sciences. Then, he to'd him to go to Bhadragupta Suri into the City of Avanti, and learn Dasapurva; 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 Suri 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 Suri 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 Acarya' and handed over to him the management of the whole Gaccha. Once, while travelling, Vajra Swami came to Pasaliputra, stayed in a garden, and he, assuming a deformed appearance, gave the people a sermon People began to remark that the Sadhu'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, Rukinini, the daughter of Dhana Sresthi of that city, became affected and told his father that she would not marry anybody else excepi Vajra Swami; she would better prefer death to marrying anyone. Hence, Dhanaseresthi 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 Swami replied, " Sreslhi! 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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278 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 Diksa, 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 Sadhus did not escape from the cruel grasp of starvation. So, Sri-Sangha requested Vajra Swami to profect the people from this calamity. Vajra Swami consoled them Then by his magical power spread a large carpet upon which sat the whole Sri-Sang!ia, and travelling through the air, they all came to Mahapur 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 Swami and requested to take immediate steps for the sake of their own religion. Vajra Swami, atonce, went to the city of MaheSwari 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 Swami 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 Mahapura came to know about this, they felt ashamed, and the king also accepted Jaina-religion Once, Vajra Swami got Slesma-disease. So, he obtained a

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279 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 Pacilehapa it fell on the ground. Vajra Swami 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 ! Vajrasena (Vajraswami'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-sadhu) went on a mountain to fast; that little sadhu, afterwards, could mark his own fault, and as an atonement went to that mountain base and performed "Padapopa-gamana'-tasti..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 Swami 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 Rathavarta. This holy place was, probably near Vidisa i Bhelsa ) in South-Malva.

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280 Vajra Swami showed his skill at the right moment and maintained the dignity of the Jaina Command (Sasana-Prabhavana). 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] Dasapurva, [2] Fourth Sainhanana and [3] Fourth Sansthana -were abolished. Vajra-lineage started after his name. Nothing is known about-whether Vajra Swami had composed some Prakaranas or written some volumes or not. There is nowhere any reference about it. There is an important' reference about him in the 3rd Adhyaya of Maha Nisitha-Sutrawhich informs that before Vajraswami, Panca-Mangala Maha. srut Skandha ( Panca-Namaskara Sutra ) was only a separate sutra; there were commentaries and critical notes etc. written on it, but as time passed on, all of them were destroyed, So Sri Vajraswami composed the Panca Mangala --Maha Sruta Skandha in its original Sutras. It also seems that Navkara. Alantra was formerly an independent Sutra, but after Vajra. Swami arranged it before the sutras, upto this day it is attached there as the Arambha-Mangala ( a auspicious beginning ) of the Sutras Vaira Swami's time was the time of remonstrance. Even in the hard days of famine, Sodhus 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 Swami might take so much pains to bring flowers cleary indicates that Catya-puja 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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281 BHADRAGUPTACARYA He was Vajra Swami's teacher. When Vajra Swami 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 sruta before Bhadra-guptacarya. On the other side, Bhadra-guptacarya 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 Dasapurva thoroughly will come to me !"... While he was conveying them this news, Vajra Swami approached, saluted him and with due respects stood before him quietly. Looking at his towering personality and sharp intelligence, Bhadraguptacarya imparted to him the knowledge of Dasapurva and then, after it was finished, sent him back to his Guru. At the time of Bhadraguptacarya's last days, Arya Raksita Suri performed Aradhana, He (A. Raksita) was the student of Acarya Tosaliputra who had ordered him to go to Vajra Swami for further studies. Accordingly, when he went there, he also met Vajra Swami's Guru-Bhadraguptacarya who, thinking him to be the most able person, said, * Arya Raksita ! May you be my helper in these-my last days I" Arya Raksita Suri did the same and performed such a nice Upasana that Bhadraguptacarya had to praise him and say; " You may-for further studiesapproach Vajra Swami but do stay in a different Upasraya (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 Kala Dharma (death). There is difference of opinion between 'Pattavali' and 'Dussama Sangha-stavayantra' about the services rendered by Arya Raksita Suri to Bhadraguptacarya. Bhadraguptacarya, then, finished his life-time and went to the other-higher world. 36

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282 RENOVATION OF SATRUNJAYA GIRI BY JAVADA SHAH: In Kampily apura there lived a merchant named Bhavada who had a religio'Is-minded wife named Bhavata. 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, Bhayata 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 ! Bhavada Shah 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 Mahuva in Kathiawar). 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 Javada. At this time, Kapardi-yaksa,-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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283 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 Bhavada, javada ruled over his territory and protected the people. During this period the Moghals attacked Sausastra and robbed away abandant wealth, corn, and carried away as slaves many persons. On the other hand,Arya Java. da protected his own religion also in anarya land | Once while he was travelling in that anarya territory, he met some Sadhus who, as they saw him, said, 'O! You are going to be the renovator of Satrunjaya !" Hearing so, he went home and began to worship the Goddess Cakreswari. After one month's worship the goddess became pleased and said, "Go, directly from here to Taksasila city, take up the Bimba of Arhanta's Pratima from there, and with that Bimba, you go to Satrunjaya !" Just to carry out this order, Javada 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 Swami also accidentally came there ! Javala 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 Swami and who after his death was born as a Yaksa. Vajra Swami suggested the Yaksa also to help them; and with Javada started for Satrunjaya. That Kapardi Yaksa left no stone unturned to harass them on the way, but the heroic Javada SMah 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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284 and for 21 times Javada Shah went down and brought it on the top As the last resort, Vajra Swami, with all the four Sanghas did Kiyotsarga; while Javada Shah 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 Yaksa, they were able to enter the temple; and that vain Yaksa could not do any harm. Then they washed the whole Caitya (temple), and on the place of the broken Pratima, they replaced the new one. At that time, that vain demi-god tried to enter the old Pratima but he could dc ro harn, as that Pratima 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, javada and his wife, got swooned ! Then with the help of the new Yaksa, and, after praying to the the Adhisthayakas of that former Pratima, all were brought back to senses. Peace again prevailed there; and they could easily establish the l'ratima in that Caitya. Then, Javaga, 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 Ksira sagara (Lit. The Occan of Milk). Their son Jaj-nitha was deeply affected

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285 by this incident, but was consoled by Guruji himself. He was also told the history how they were favoured by the Goddess 'Cakreswari; and so he got peace at last. Javada Shah did this deed (of protecting Satrunjaya ) after Vikram Samvat 103. sirivajjaseNamUrI 14 cAudasamo, caMdamari paMcadazo 15 / sAmaMtamahasUri sAlasamo 16 raNavAsAI // 6 // Siri Vajjasena Suri 14 Cauddasamo, Canda Suri pancadaso 15 Samanta bhadda Suri solasamo 16 ranyavasarai-16) Sr: Vajrasena Suri was the fourteenth, Canda Suri was the fifteenth Samanta-bhadra Suri was the sixteenth Vanavasi, tatpaTTe zrI vajrasenaH / tatpaTTe zrI cNdsriH| tatpaTTe zrI sAmaMtabhadrasUriH / Tatpatte Sri Vajrasena. Tatpatte Sri Candra Suri Tatpatte Sri Samanta-bhadra Suri The meaning of the Vyakhya : On the seat of Sri Vajra Swami came after him ) Sri Vajrasena Suri (as) the 14th Pattadhara. During the days of famine once, when he heard that lsvari, the wife of a merchant named Jinadatta, had mixed poison in Laksapaka (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 Diksa to the family members. Their names were Nagendra, Candra, Nivitti and Vidyadhara. From all these four persons began four different Tacchas known by their own names. Sri Vajrasena lived for 9 years at home; passed 116 years caritra Paryaya and three years as

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286 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 Nirvana of Sri Mahavira Paramatma. Between the period of Sri Vajraswami and Sri Vajra sen Suri flourished two well known figures of that age ( Yuga Pradhans )-Sri Arya Raksitasuri and Durbaliha Puspamitra. According to the Pattavali Arya Raksita Suri left this world after 597 years of Sri Veera, while 'Avasyaka Sutra Vrtti' notes that the 7th Nihnava flourished after 584 years of Ruksitsuri'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 Vajrasena caine Sri Candra Suri as the 15th Pattadhara From liim, started the third lineage named "Candra-Giccha''. In it flourished many brilliant and distirguished Surisvars who also became the founders of so many different Ganas. Sri Samanta Suri came on the seat of Sri Candra Suri. 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 Vasi (a forest-dweller). And from him began the "Vanavasi-Gaccha"-the fourth lineage. NO 14 SRI VAJRASENA SURI :Grahastha-Paryaya (The life of a house-holder ) .. 9 years : Caritra-Paryaya... ... ... ... ..... ... ... ...... ... ........ 119 , : (ordinary Vrata Paryaya...... 116 years and Yuga-Pradhana....... 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 Suri came to Sopa* Somewhere else it is called Bharadraji also.

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287 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 Isvari. She had four sons named Nagendra, Nirvruti, Candra and Vidyadhara. Being tired of starvation they made up their minds to mix some poison into Laksa-paka (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 Vajrasera 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, Vajrasena came to the house of Isvari 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 Diksa (Renunciation) ?" Thinking so, she with all her four sons took up Dika. 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 corasi 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-YAKSA:* Once, while travelling Vajrasena Suri came to the city of Madhumati in Soratha-Country. * These facts are noted, here from "The Tapa Gaccha-Pattavali" of Sri Jain Svetambara Conference Herald.

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288 There lived a weaver called Kapardi* who had two wives Aoi and Kuhadi. 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 (Paccakkhana )". The Guru replied, "Daily at the time of taking food after being seated quietly utter the holy words : "Toi 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 Vajrasena. 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-Yaksa also appeared before him, and with due respects, said, " My lord! Free me lo "Satrunjaya-Mabatmya" he is noted as the son of klag Sukarma of of Tirtbamana-City.

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289 from the burden of sins of my former life !" The Guruji suggested him to atone for them by becoming the protector of Siddhacala-the holy mountain. And the Kapardi carried out his orders and became the protector of the mountain. An account of Vajra Swami's life also is connected with this Kapardi-Yaksa. This very Kapardi-Yaka had helped Javada Shah in protecting Satrunjaya. The Diksa-paryaya (period of renunciation) of Vajrasena was very long, and during that period he had performed many good deeds. He left this world and acquired Eternal Bliss in Vira-Samvat 620. ARYA RAKSITASURI: There lived, in Dashapura Nagara of King Udayana, Somadeva-the royal priest who had two sons named Arya Raksita and Faigu Raksita, and a wife named Rudrasoma. Somadeya 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, Arya Raksita 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 Upanisads; 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 Jivajivadika. She was in her Samayika' when Arya Raksita 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 Samayika, 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 ?' Arya Raksita was wonder 37

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290 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-Sastras 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 Dristivada. Go to Acarya 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 Upasraya, 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 Arya Raksita 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 Raksita told him what happened and requested him to teach him. Dristivada. The Guruji-by his supernatural vision-saw in him a most able Acarya, and so replied, "Without taking Jaina-Diksa you cannot study it." Arya Raksita 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 Diksa I shall have to leave the town, please do manage for my journey (vihara)." Then the Guruji gave him Diksa; and he left the city and went else

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291 where. This occasion is known as the first " Sisyani'stetika" (theft) in the Jaina-religion.. By continuous learning he grasped certain Purvas. For further studies, the Acarya sent him to Vajra Swami. On his way, he met Bhadraguptacarya who requested him to be his helper in his last days. Arya Raksita granted his request and performed such a nice Vaiyavacca' and 'Nijjhamaga' that Bhadraguptacarya was greatly pleased. On the other hand, Vajra Swami 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, Arya Raksita Suri approached there; introduced himself and requested him to teach him. Then began his studies before Vajra Swani. He finished nine Purvas and began to study the tenth - one. As he came across the difficult portion of it-Bhango; 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 ? Rudrasoma became impatient to meet Arya Raksita Suril She called her second son Falgu Raksita, and asked him to go to him. Palgu came to Arya Raksita Suri and reminded him of maternal love. But Arya Raksita Suri 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 Raksita who becamc afraid of this world, accepted Diksa and stayed with him.

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292 As Arya Raksita Suri 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 Himalaya' 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 !" Vajra Swami say by his supernatural vision that his own life was not so long as to survive till Arya Raksita Suri 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 Suri's finishing up the tenth Purya! Atlast as his request was granted Arya Raksita started for home. On the way he visited Pataliputra where lived his former Guruji Tosaliputra whom he met. And then he came to his native place-Dasapura. There he met his parents, preached them and succeed in convincing them to accept Dik a. 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 Arya Rak ita Suri skilfully, convinced him to abandon them one by one, and atlast made him a true Jaina-Monk. Arya Raksita Suri had many pupils amongst whom these were more prominent and intelligent: Ghruta-Puspamitra,

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293 Vastra-Puspamitra, Durbala-Puspamitra, Vindlaya-Muni, FalguRaksita, and Gostha Mahila ( 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-Maharaja 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-Puspamitra and take up Vacana' from him. After some days Puspamitra approached the Guruji when he was alone, and said, "By giving vacana to Vindhya Muni, I myself become slack in my own studies. The Guru Maharaja 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. Diavyanuyoga, Carana-karasanugoga, Ganitanuyog ?, and Kathanuyoga * Once, when Sakrendra had been for obeisance 10. Siinan dhara Swami he occasionally asked him, "In Bharata-ksetra is there anyone else except you who knows the true form of 'Nigoda'?" Bhagavanta gave him. the name of thic Arya Raksita Suri. Hence, taking the form of an old Brahmin, Indra came to Mathura Nagari, and approaching the Guruji, asked him about the true nature of the Jivas of Nigoda. Suriji 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 Sagaropama. 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 Kalkacaya 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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294 they were amazed! When they inquired why he had done so, 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 Raksila and Gostha Manila, 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, Arya Raksita achi. eved the state of Nirvana. 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 Arya Raksita's time, Sadhus used to take vacana (lessons) from Sadhus and Sadlivis froni Sadhvis, but during the time of Arya-Raksita it became the custoin that the Sadhvis also had to approach the Sadius for Alocana. 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 Raksita Suri was-without a shadow of doubt-the greatest figure of the age. DURBALIKA PUSPAMITRA He was one of the students of Arya Raksita Suri. 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 Durbalika 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-Maharaja the reason wly their brother was so lean. The Guruji told them the real

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295 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 Arya 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 Durbalika-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 Acarya named Krispa. Amongst his students there was one muni named Sivabhuti. The king once, offered him a very costly Ratna-Kambala (Shawl) with which he came to the Upasraya. Krispa Suri 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 Sadhus so that they might use them as outer coverings of Rajoharapas. sivabhuti felt insulted. He awaited opportunity to take revenge ! Once, while Krisna Suri was preaching them about the

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296 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 sadhus and we act according to those principles !' Acarya replied calmly, Jina-kalpa has come to an end after the Nirvana (obtaining of Eternal-Bliss) of Arya Jambu Swami 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. Sivabhuti's sister who also was a Sadhvi 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 sadhvis (nuns) will wander in such a condition !" So she threw over her body a Sari-(a. garment). Sivabhuti tried his level best to establish his own sect. He got two Sisyas (Pupils ) named Kaundilaya and Kashavira 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 Svetambara-Sadhus. Originally there was a very little difference between the principles of Svetam 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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297 (1) The Svetambaras believe that the 12th Anga-Dri tiyada from the " Dvadasangi" composed by Sudhararma Swami is totally separated; while the Digambaras believe that whole "Dvadasangi is lost, and instead of it they consider Dhavala, Mahadhavala, Jayadhavala, and Gomattasara as Agama-rupa. (2) Svetambaras think it a necessity to use clothes, vessels etc. for maintaining caritradharma while. Digambars do not believe in it. (3) Svetambaras fetch Gocari from different houses; while Digambaras dine at the house of one Sravaka only, and call it as Bhamari. (4) According to Svetambaras, 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 Svetambaras even a Kevali can take his food; while Digambars do not belive in it. (7) Svetambar-Sadhus keep Rajoharnas; while DigambaraOne's keep peacock-feathers. (8) Svetambaras accept anniversary-gifts of Tirthankaras; while Digambaras avoid it. (9) According to Svetambaras, the mother of a Tirthankaras gets fourteen dreams; while according to Digambaras she gets sixteen. (10) Svetambaras believe in Digambaras believe in 38 9 Padas only. Padas of Navakara, while For Private Personal Use Only

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298 (11) The Svetambaras 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) Svetambaras accept Jiva-Jivadi-ntne elements; while Digambaras believe in only seven elements. (13) Svetarabaras believe in 64 Indras, while Digambaras believes in 100 ones. (14) Svetambaras believe that Rsabha Deva had done four Musti-Loca; while Digambras believe it to be five. (15) Svetambara-Sadhus put on white garments,while Digambara Sadhus are naked. These are only few matters of differances between the two. No. 15 SRI CANDRASURI Grahastha Vasa (The life, as a house-holder) ... ...37 years: Vratta-Paryaya ... ... ... ... ... ... ... ... ...30 years i (Ordinary Vrata Paryaya 7 yrs., and Yuga-Pradhana ... 23 yrs., ) On the whole ... ... ... ... .. ... life-time 67 years : Acquiring Eternal Bliss ... ... ... ... Mahavira S. 643 Lineage (Gotra): Sallahada.* In Soparaka Nagara, there lived Dhanadatta Setha and Isvari, 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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299 Vajrasena came there, and went for Gocari (food) to the house of Isvari who had on that very day determined to add some poison to the Laksapaka and to court death. Vajrasena 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 Isvari and all other family members became highly attracted towards Jaina-Dharma, and she-with all her four sons took up Diksa. From the four sons started four different lineages ( Gana ). As Candra was compariatively more prominent and thinking that his lineage would last longer, Vajrasena Suri appointed him on his own seat. Candra Suri became somewhat Nyuna-Dasa Purva--dhari. 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 a, After preserving a complete restraint for 37 years, he obtained Eternal-Bliss, after 643 years of Vira-Nirvana. No. 16 SRI SAMANTABHADRASURI He possessed the knowledge of Purvagata-Sruta. Besides his studies, his observance of the rules of proper conduct was also very strict. He lived and wandered most disinterestedly and mostly used to stay in a forest, a temple of a yaksa etc. He was the Nirgrantha-culamapi. 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-(Vanavasi.) Prom him, started the fourth name--"Vanavasi-Giaccha " of .Nirgantha-Gaccha.'

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800 On Logic he has written a big volume named " AptaMimarsa." Besides " Uktya-nusasana," ".Svayambhu-Stotra," ** Jina-Stuti-sataka" etc. are also his works. He had composed " Apta-Mimapsa" for his own student Vrddhadeya Suri. Just before his times, Jaina Dharma was divided into two parts-Svetambara 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 Amnaya; but no authontative evidence is available about it. sacarasa buddhadevo 17 sUrIpajjoyaNo aDhArasamo 18 / eguNavIsai imo muro sirimANadevagurU 19 // 7 // Sattarasa Vuddha-devo 17, Suri Pajjoapo adharasamo 18 Egunavisai imo suri sirimapadevaguru 19 tatpaDhe shriiddevsriH| tatpar3e shriiprthotnsriH| tatpave shriimaandevsuuriH| Tatpatte Sri Vriddhadeya Suri Tatpatte Sri Pradyotana Suri Tatpatte Sri Mandeva Suri Vriddha-deva Suri was the seventeenth Pattadhara; Pradyotana Suri was the eighteenth and Sri Manadeva Suri was the nineteenth Pattadhara. The meaning of the Vyakhya: - On the seat of Samanta Bhadra Suri, Viddhadeva Suri became the 17th Pattadhara. His name was Deyasuri, but as he was old he was known by the name of Viddhadevasuri. He did the Pratistha (the summoning of a divinity into a new image and the establishing of it) in the Jina-temple which was built by Nahada-Mantri in Korantaka after 515 years of Mahavira-Nirvana. After 670 years of Mahavira-Nirvana Sri Jajjaga Suri did the Pratistha of the idol of Sri Mahavira Swami in the new temple built in Satyapura by Nahada-Mantri,

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301 On the seat of Vrddhadeva Suri; Pradyotana Suri became the 18th Pattadhara. After Sri Pradyotana Suri came on his seat Manadeva Suri as the 19th Paftadhara. While the ceremony of offering the Suri-Pada ( the title of a Suri' ) 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 caritra (proper conduct) he became dejected. Manadeva Suri, who marked the change of his guru's face, took an oath to abandon any kind of food (Bhiksa ) frem Sravakas as wellas all the six Vigayas. Due to the observance of such severe penance, four Goddesses named Padma;" Jaya, Vijaya and Aparajuta used to stay close to him. Once, in the city of Nadola he was seated, surrounded by all those four goddesses; some Sravaka 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 Korala near Sivaganja ) there dwelt Nahada Mantri and his brother Saliga. From the preachings of Devasuri 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, Nahada went to the Guruji and asked him whether it was adivisable for him to offer as a sacrifice to the Goddess Camunda 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 Camunda 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 * "Lagbasbaati" mentions the game of Ajita also.

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302 Dhana-Sresthi. 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 Camunda. 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 Nahada Mantri to be away from slaughtering the bull before her. He did so, and then by the adivice of Guruji, he built 72 Jina-Mandiras the pratistha of which was done by VrddhadevaSuri in the city of Korantesvara after 595 years of Sri Vira Nirvana. Though his name was Deva Suri. he became wellknown by the name of Vrddhadeva Suri as lie was Viddha (aged). In Manadeva Suri-Prabandha of Prabhavaka-caritra this Vzddhadeya Suri is mentioned as the first caityavasi. 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, caityavasa was prevalent, though Pattavalies mention that it became prevalent in Veer Samvat 882 (Vikram S.S. 412 ). But that indicates that at that time cartyavasis must he very great in number and very popular. He appointed Pradyotana Suri on his seat. Very little is known abant Pradyoiana Suri. In ViraVamsavali " there is a reference that in the city of Ajmara he had done Pratistha of the Bimba of Rs'abha Prabhu, besides, he had done pratistha in also Yasavasahi which was built by Dhanapati in Suvarna Giri. Only this much is known about both these Pattadharas.

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303 NO, 19 SRI MANADEVASURI In Nadola there lived Dhaneswara-a very wellknown merchant who had a wife named Dharini and a brilliant son named Manadeva. Once, while travelling, Pradyotana Suri came to that city. Manadeva 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 Maharaja to offer him pravrajya (Diksa). His parents also with heavy hearts gaye him their consent. So at an auspicious time he was given Diksa 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 Mulasutras and Cheda Sutras also. As he turned out to be so brilliant, Guruji offered to him Suri-Pada. At the time of the ceremony of offerring it he saw on his shoulder two goddesses Saraswati and Laksmi; 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-Jaya, Vijaya, Aparajita and Padma used to dwell near him and used to visit hin daily for salutation. As time passed on Manadeva Suri became well known over the whole world. At this time, Taksasila-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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304 As this time, some of the sravakas held a meeting in a caitya. "Was there no Kapardi-yaksa, no Amba-Devi, no Brahma-Santi or yaksaraja 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 Sri-Sangha may be protected. In Nadola-city.there is Manadeva Suri. 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 Srarakas unanimously sent Viradatta to Nadola with a letter of request written to Manadeva Suri. Viradatta came to the city and went to the Upasraya. When he entered it Manadeva Suri-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 Sasandevi 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 Maharaja ! Did you not mark that we are goddesses? Our sight is devoid of nimesa, ( twitching ), our feet touch the ground, never For Private Personal Use Only

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305 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-Maharaja replied, "l 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 Sri-Sangha-here-consists of these two goddesses also They do not wish that I should visit Taksasila. So, go to your place which contains the verses (Mantras ) on Sri Parsva Natha-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 Taksasila 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-Vaisavali" writes, "He wandered through Ucca-Nagara (a part of Taksasila ), Deragajikhana, Deraula-and many other places and preached the Sodha Princes, who then became Osavala " 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 Sasana in many ways. Appo inted Manatunga Suri on his seat. And dying a most worthy death upon Girinata, he aquired an honourable seat in heaven. sirimANatuMgasUrI 20 vIsaimo egavIsa sirivIro 21 / bAvIso jayadevo 22 devANaMdo ya tevIso 23 // 8 // Siri Manatunga Suri 20 visaimo, egavisa sit Viro. 21. Baviso Jayadevo 22 Devanando ya teviso 23 i8 # 20 utpaTTe zrImAjutuMgasariH / 21 tatpa shriiviirsri| 39

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306 22 tatpar3e shriijydevmuuriH| 23 tatpaTTe zrIdevAnaMdasariH / 20 Tatpatte Sri Manatunga Suri 21 Tatpatte Sri Vira Suri 22 Tatpatte Sri Jayadeva Suri 23 Tatpatte Sri Devananda Suri. The meaning of the Gatha:-On his seat, Manatunga Suri became the 20th Pattadhara Then Sri Virasuri, on his seat came Jayadeva Suri, and then Sri Devananda Suri became the 23rd Patta dhara. 8 The meaning of the Vyakhya:-Manatunga Suri came on the seat of Manadeva Suri as the 20th Pattadhara He composed the * Bhaktamara-Stotra' and gave * Pratibodha to the king who was highly astonished by the works of Bana and Mazura. He conquered Nagaraja also by composing " BhayaHara-Stava" (Nainiuna). Besides he composed "Bhakti Bhara" and many other Stavanas In Prabhavaka caritra first is written the life of Manatuoga Suri and then is written the biography of Manadeva Suri, the student of Devasuri's Sisya Pradyotana Suri. But it is evident that in Prabhavaka caritra the biographies of different Prabhavakas are not arranged in proper order of precedence. Vira Suri became the 21st Pattadhara on the seat of Manatunga suri. He did the Pratistha of Sri Naminatha Bha. gavana in the city of Nagapura in Vira Samvat 770, I. e. in v.s. 300. That-is-why, it is said that Sri Viracarya who was lucky enough to perform the Pratistha of NamiNatha-the God of the Jainas ( Jineswara ). He flourished after 300 years of Vikrama. After Vira Suri, Jayadeva Suri became the 22nd Pattadhara

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307 On the seat of.Jayadeva Suri came Devananda Suri as the 23rd Pattadhara. During this period, after 845 years of Vira-Niryana, the Vallabhi (lineage) was destroyed, from 882 Caityavasa started, and from 886 started Brahma-Dipika Sakha. NO 20 SRI MANATUNGA SURI* In Varanasi, the capital of Sri Harsadeva, there lived a merchant named Dhana Deva who had a worthy son named Manatunga. Manatunga, luckily came in contact with DigambaraAcaryas. As time passed on, he got more and more faith for the Digambara-Sect and declared his intentionto take up Diksa. With his parent's permission he accepted Diksa from a Muni. svara named Carukirli From then, he was called Mahakirti. He became thoroughly acquainted with all the Digambarabeliefs that a woman is not worthy of Moksa (Liberation ), a Kevall 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 Laksmidhara who was a staunch adherent of Swetambara-Amanyaya. Once without invitation Mahakirti 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 Manaturiga Suri to be the author of Bhakamara stostra etc Accordiog to them Manatuoga 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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308 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 " Kriya-kalapas " of a Swetambara; hearing which Mahakirti said, "But tell mehow can I come across such a great soul?" His sister replied, " He is soon to come from Madhya-Pradesa. I shall arrange for your interview with him." Then, she cheerfully offered him food. Then, after a short period, Jinasinha Suri* came there, By the contact with his holiness he came to know the Truth. He again took Svetambari-Diksa from him, and by constant practice of penance he thoroughly acquainted himself with all the Angaupangas. In that very city lived a scholar named Mayura who had a highly intelligent daughter whom he had given in marriage to a poet named Baga. Then, by his influence he was offered a service in the state, and thus, they were quite happy. But once, Baga had a quarrel with his wife who at once left homo and went to her parent's house. Bana 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 Mayura, 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 Mayura began to repent for his words. He stopped visiting even the royal court. The Though, " Prabhavaka Caritra " has mentioned this game, really speaking it aught to be Manadora Suri

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309 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. Bana 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!" Bana 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 Capgika, I am sure, I will come before you here with both those limbs unhurt I" Mayura 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. Bana 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, Baga and Mayura began to envy each other. So, the king, once, called both of them and told them to go to Kasmira and decide there who was superior to whom. Both of them agreed and went to Kasmira. 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 Bana 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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310 Brahmins are ever victorious ! I don't think there are men of such prowess in any other Darsana !" Hearing this, the minister told the king of the worderful prowess of Manatunga Suri. The king told him to invite him. Then Manatunga Suri was requested and consequently he came to the court. The king described to him the powers of Bana and Mayura and requested him to show them miracle if at all he had any prowess of such sort. Suriji 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 Sasana-prabhavana' 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 Suri 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. Suriji came out, went before the king, and offered blessings to him. The king praised his prowess fully, and added, "Bana 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. "Bhaktamara Stotra," composed by Mantunga Suri, is up to this day very well known. Due to the influence of former deeds Guruji got deliriumdisease. He prayed to Dharanendra and asked his permission to fast. Dharapendra 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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311 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, Suriji 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 Suri, 22 Jayadeya Suri, 23 Devananda Suri. In Mahavira-Samvata 7700-ie. Vikram's 300-Vira Suri had done * Pratistha' of Nami Natha in Nagapura. And his fame was spread in all the directions. The biographies of two Virasuris are given in " Prabhavaka-Caritra," but they must be considsred as quite different from this Pattadhara. Jayadeva Suri came to the seat of Vira Suri. About him also, very little is known. " Vira-Varsavali" informs that this JayadesaSuri has established the idol of Padma-Prabhu (God) and the Goddess Padmavati on the peak of the mountain Rayata bhamara. Besides, while travelling through Thaleci (Marudhara) converted Bhati-ksatriyas to Jainism by the power of his preaching. On the seat of Jayadeva Suri came Devananda Suri whose biography is not at all known During his time, three notable Things happened: (1) In Vira-Niryana 845 Vallabhi (lineage ) was destoyed, (2) VN 882 Caitya-Sthiti became prevalent, and (3) In VN 886 was created Brahma-Dipika- akha. 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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312 Vazani During that period of disturbance, the Jaina Idols were carrided away and protected in Bhillamala etc. At this time, Gandharava-vadi-Vetala Shanti Surl had protected the Sangha Caltya-Sthiti : Due to the strictness that was observed in the conduct of a Jaina-monk, some of them (sadhus ) had become slack in pertorming their duties and consquently they began to stay in Caityas. Thus slowly began the practice of C'aitya-vasa and after V.N 892 it became a firmly established custom; and it is from then, that it is so much prevalent. Sriman HaribhadraSuri and many other able Acaryas 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 Caityavasis, 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-Sasana. The Creation of Brahma-dipika Sakha Once while travelling, Arya Samita Surt ( the maternal uncle of Vajra Swami ) came to the country of Abhira. There were two rivers named Krispa and Purna near Acalapura. Between the two rivers, was situated a beautiful island called Brahma. An ascetic named Deva Sarma and his 499 followers (sisyas) were staying over the land and trying for the realisa. tion of Supreme Knowledge ( Brahma-Jnana ). One of them, with an aim to be famous, used to walk over the river after

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313 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 JainaSasana. While such discussions were going on in the city, once, Arya SamitaSuri 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 Sravaka 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 vasaksepa, 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 Suri 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 Sakha which was known as "Brahmadvipika."

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314 CHAPTER IV cauvIso sirivikrama 24, narasiMho paMcavIso 25 chancIso / sUrisamuha 26 sacA-vIso sirimANadevagurU 27 // 9 // Caurviso Siri Vikrama 24 Narasinho pancaviso 25 chaviso Suri Samudda 26, Sattaviso Siri Manadeva Guru. 24 tatpaTTe zrI vikrmyriH| 25 tatpaDhe zrI nrsiNhmuuriH| 26 tatpadde zrI smudrsriH| 27 tatpaTTe zrI mAnadevariH / 24 satpatte Sri Vikrama Suri 25 Tatpatte Sri Narasinha Suri 26 Tatpatte Sri Samudra Suri 27 Tatpatte Sri Mana-deva Suri The meaning of the Vyakhya:-On the seat of DevanandaSuri came Sri Vikrama Suri as the 24th Pactadhara. Narasinha Suri became the 25th Pattadhara on the seat of Vikrama Suri. This Narasinha Suri was well-versed in all the Siddhantas; and by the power of his speech and style of preaching he had convinced a yaksa to abandon the use of flesh. Sri Samudra Suri became the 20th pattadhara on the seat of Narasinha Suri. Sri Samudra Suri-the gem amongst the talented, who was born in the royal-family of Khomana had the greatest influence and command over the Gaccha. Besides, in the pilgrimage of Sri Nagahruda-worthy for even Dharayendra's salutation,-he won over Digambaras and became famous. On the seat of Sri Samudra Suri, Sri Manadeva Suri (II) became the 27th Pattadhara. About this second Manadeva Suri it is said that

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315 * Sri Manadeya Suri,-the friend of Sri Haribhadra Suri who was an ocean of knowledge, became a most prominent Acarya who by the power of his penance had-reacquired from the month of the Goddess Ambika, the holy Suri-Mantra which was up till then forgotten.' After 1000 years of Sri Vira-Paramatma flourished Satyamitra, and after that the Purvajnana was destryed. In the interval of Sri Vajrasena and Satyamitra's time flourished six Yuga-Pradhanas named i Naga-hasti, 2 Revatimitra, 3 Bhahmadvipa, 4 Nagarjuna, 5 Bhutadinna, and 6 Kala. kacarya. Amongst these, was Kalakacarya 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 Sri Vira-Paramatma, observed the Paryusana-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 Suri-the son of Yakinimahattara, left this world and acquired heaven. In V. N. S. 1115 Yuga-Pradhana Sri Jinabhadra Gani acquired a seat in heaven. The " Pattavali" notes that this Haribhadra Suri-referred to above should be considered as quite different from one (another) who had written a commentary on " Dhyana Sataka " and other works of Sri Jinabhadra Suri, referred to above. But as that Jinabhadra Suri lived for 104 years, there is very little doubt about his existence even in the times of Sri Haribhadra Suri. - No. 24 Sri. Vikrama Suri, 25 Sri Narasinha Suri, No 26 Sri Samudra Suri, and 27 Sri Manadeva Suri On the seat of Devananda Suri came Sri Vikrama Suri who mainly travelled through Gujarata. 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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316 leaves! Suriji also had done much in increasing new converts. He wandered in Dharadhara-territory and converted ParamaraKsatriyas of the place into Jainism. His knowledge of sciences was immeasurable ! On his seat, came Sri Narasinha Suri. 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 Khomana royal family and converted them to Jainism Samudragupta who afterwards became his Pattadhara was from the same family. Samudra Suri also became as brilliant as his Guru He possessed the martial lustre and also the power of penance. He wandered in Anahilapattan, Baha:amera, Kotala etc tried to serve the Jinasasana, preached the Goddess Camunda, and showed her his prowess. At this time, Digambaras were becoming more and more prominent. Samudra Suri vanquished a Digambara-Pandita ( Acarya ), became well known, and served the Svetambara sect. Nagahruda Tirtha (pilgrimage) which the Digambaras desired to possess was kept under the possession of Svetambars by his power of discussion. On his seat, came Sri Manadeva Suri (the second ). He was also most worthy. Once, due to the unstableness of his mind he forgot the "Suri-Mantra' He repented for it. Went to Girinara-mountain, fasted for two months, and pleased the Goddess Ambika, who, then, appeared before him and asked him the reason of such severe penance. Having come to know about it, she asked the Goddess Vijayadevi, and offered the " SuriMantra" to him. He was a friend of Haribhadra Siri, the son of Yakinamahattara.

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317 Yugapradhana Nagarjuna: Vallabhi-Vacana was done under the presidentship of Nagarjuna, and hence he became more famous. Vallabhi-Vacana is als) called " Nagarjuna's Vacana" "Vacana" is a technical word meaning 'the teaching," There are so many types of Vacanas, but these are notable: 1) Pasaliputri-Vavana which prevailed in the year 160 After V. N. in the times of BiadrabahuSwami, () Mathuri-Vacana which was started by Skandila carya and (3) Vailabhi-Vacana, which was started under the guidance of Nagarjuna, the time, of the second one-Mathuri 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 (Srutaparampara ) 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. GiacchaNayakas 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 leit, who would think of acquiring new one ? At last after the days of starvation were over, Aiarya SkandilaSuri in Mathura, as well as, Nagarjuna in Vallabhupura began to re-arrange all the available Sruta. Though both these contemporary Acaryas were great scholars, unfortunately they differed from one another in certain matters after their Vacunas were ready. So, in both the Vacana's certain difference of opinions prevailed. Afterwards when Devarddhi Gani Ksramasramana tried to compose (edit) Agamas, he also took labours to remove this difference and keep only one Va'ana. According to the Vacana of Skandilacarya, he wrote Siddhanta-Volumes, and in the portion of commentary, he wrote the difference of opinions and readings of Nagarjuna's Vacana-the references of which are available even today in the volumes of commentaries. In V. N. 899 Nagarjuna acquired a seat in heaven. He was a proficient Acarya.

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318 Sri Haribhadra Suri:He was an honourable priest of Titari, the king of Citodagadha. As he was wellversed in Vedanta 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 Jainbudvipa-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 upasraya where he heard some murmur. He stopped there and heard attentively. Some Jaina Sadhvi (nun) Yakinimahattara was uttering: cakkIdurga haripaNagaM, cakkINa kesavo cako / kesava cakkI kesaba du, cako kesava cako ya //

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319 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 Acarya Jinabhadra who conveyed the meaning and gave him Diksa. 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 HaribhadraSuri had two nephews named Hansa and Paramahansa who were proficient in warfare. They also followed him and became his students (sisyas). In a short period they became well-versed in the Darsana Sastra, Grammer, Literature etc. 'A good face needs no paint!' At that time in Purva-Desa, 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 Desa. As Jaina Sadhus were not admitted to a University, they put on a disguise of Bau

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320 ddha-Bhiksu 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 a Jaina sramaga. 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 Surapala, the neighbouring king. Paramahanasa carried out the suggestion, and Hansa 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 Surapala 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 Suri.

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321 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 Surapala, thanked him for the valour that he had shown, and told him to arrange for a debate with the Bauddhas. Surapala 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 (sastrartha ) Gold shines the brighter, the more it is heated. in the same way, after a long discussion Kulapati 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 Sri Jina Bhadra Suri, and handed it over to Haribhadra Suri. 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 Suri, 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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322 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 "Samsaradava" in Sankrit, as, well as, in Prakrit, 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 Suri Caityavasies had become very prominent. Haribhadra Suri tought them a good lesson by raising a strong opposition against them in his Astaka, Sodasaka, Pancasaka, 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 Prakrit, but Haribhadra Suri wrote them in Sanskrit. It is believed that before him none had written any commentary in Sanskrit Besides, Haribhadra Suri 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," " YogaVimisika,' " Yoga -sataka" etc. "Samaraic'c'a Kaha" written by him is also a wonderful book HaribhadraSuri has written 1444 volumes, but all of them are not awailable now. Only the following books are available:1 Anekanta vada Pravesa, 9 Dharma-bindu Prakarana, 2 Anekantajaya Pataka, 10 Dharma-ratna Prakarana, 3 Anuyogadvara Vrtti, Il Nandi-sutra Laghu Vrtti, 4 Astaka Prakaranas. 12 Pancasaka Prakaranas, 5 AvasyakaSutra Vrtti, 13 Pancavastu Prakarana, o Upadesapada Prakarana, 14 PancaSutra Prakaraga, 7 Dasavaikalika Vstti. 15 Prajnapana-sutra Pardesa8 Nyaya-Prayesa Vitti, Vyakhya,

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16 Yogadristi-Samuc'c'aya, 17 Yoga-Bindu, 18 Lalita Vistara, 19 Loka tatva-Nirnaya, 20 Vinsati Viusatika Prakarana, 21 Sad Darsana Samuc'c'aya, 22 Dvijavadana Capeta, 23 Samaraic'c'a Kaha, 24 Sambodha Prakarana, 25 Sastravarta Samuc'c'aya, 26 Sambodha Saptatika Prakarana, 323 27 Katha Kosa, 28 Jambu Dvipa Prajnapti Vrtti, 29 Jambudvipa Sangrahani, 30 Jnana-Panc'aka Vivara Bruhat Sangrahani Bruhat Ksetrasamasa Vises'agavati 31 Jnanaditya Prakarana, 32 Dhurtakhyana, JinabhadraGani Ksamaksamana 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 Pradhana JinbhadraGani was of the first type. 33 Karma-Stava Vrtti, 34 Panc'alingi, 35 Nyaya-Viniscaya, 36 Nyayavatara-Vrtti, 37 Panca-Sangrahatika, 38 Panca Sthanaka, 39 Pratis'tha-kalpa, 40 Yatidina-kritya, 41 Vyakarana-Kalpa, 42 Loka-Bindu, 43 Ksamavallibija, 44 Samakita Paccisi, 45 Vira Stava etc etc He is more known as a 'Bhasyakara (a commentator or an annotator). In his times he was considered to be an authority on the intcrpretations of Agamas. His works areVisesavasyaka Bhas'ya. original as well as a comentary on it; -Gatha Pramana 400 to 500; " -Gatha Pramana 400 (a Prakarana Grantha. ) Gitakalpa Sutra; Dhyana Sataka etc, etc. Sriman HaribhadraSuri, the YarinimahattaraSunu, was his contemporary. He has written a commentary on ' DhyanaSataka. For Private Personal Use Only

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324 That is why some place Haribhadrasuri after Jinabhadragani ksamaksamana; but it is fuhle. Haribhadra Suri was, definitely, his contemporary JinabhadraGani was a great protector of the Agama-succession; and in Visesavasyaka he had placed his argutments in details agaist Siddhasena-Divakara's opinion Besides being a good writer he was also a very good speaker, and is praised even by sreemad Hemac'andryacarya. Agiferat faget .................... aTThAvIso vibuddo 28 eguNatIse gurU jayANaMdo 29 tIso ravippaho 30 egattIso jayadevamUrivaro 31 // 10 // Atthaviso Vibuho 28, Egunatiso Guru Jayanando 29 Tiso Ravippaho 30, Egatiso Jasu-deva Surivaro 28 tatpaDhe zrI vibudhprbhsuuriH| 29 tatpaTTe zrI jyaanNdmuuriH| 30 tatpaTTe zrI rviprbhsuuriH| 31 tatpadve zrI zazodevamUriH / 28 satpatte Sri Vibuaha Suri 29 Tatpatte Sri Jayananda Suri 30 Tatpatte Sri Rava-prabha Suri 31 Tatpatte Sri Yaso-deva Suri The meaning of the Gatra --On his seat 28th was Vibudhasuri; 29th Shree Jayanemdasuri; 30th shree Raviprabhasuri; and S:hree Yazodevasuri became the 31st Pattadhara. ETTEUTRC ... ... ... ... Fadiat! (p. P, 98 ). The meaning or the Vyakhya: --On the seat of Mandeva. suri, Shree Vibudhaprabhesuri became the 28th (Pattadhara On the seat of Vibudhaprabhasuri came Shree Jayanendasuri the 29th Pattadhara. On the seat of Jayanaudasuri 30th was Shree Raviprabhasuri. He had done pratistha of Shree Neminatha-Prasada in Nadola-city in V. N. S. 1170 1. e. in V. S 700. In V. N. 1190 Shree umaswati be came a Yugapradhana.

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325 On the seat of RaviprabhaSuri came Shree YasodevaSuri the 31st (Pattachara ) After V. N. 1272 i. e. in V. S. 802 Vanaraja built Anahillapura Patana. In V. N. S. 1270 i e. in V. S. 800 on the 31d day of the brisht-half of the month Bhadarava, BappaBhattiSuri was born He preached Ama, the king of Kanoja. In V. S 895, on the 6th bright-day of Rhadrapada he left this world and aquired hewon 28 Sri Vibudhaprabhasuri, 29 , JayanandaSuri, 30 RaviprabhaSuri and 31 Sri YasodevaSuri: About these four Pattadharas very little is known. Jayananda Suri was a great preacher Through Pragvatas secretary-Samanta-he repaired 900 ruined temples built by Samprati-the great king Besides he managed for underground store-houses to protect . Siddhantas.' In Y, N. 1170 Raviprabhasuri had done pratistha' of Sri Neminatha-Jina in the city of Nagola. Yasodeyasuri was a Nagir-Brahmin. He also tried to enlighten the Jaina-sasana. Erecting of Apahillapura:in V. S. 802, coming from Panc'asara, Vanaraja-the heroic king of cavada-lineage-founded the city of Anahillapura. As he was protected by "Silagngasuri in his early days, he had become a devout follower of the religion. It was Vanaraja who temple established of Pancasara ParsvaNatha of Patana. In estblishing the.city-Anahillapura-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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326 Sri BappaBhatti Suri:-- 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 Modhera where lived an Ac'arya named Siddhasena 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. Surapala showed his willingness, and just from the next day Swamiji began to teach him sciences ( Sastras). Suriji was astonished to see his extraordinarily sharp memory Sura 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 Diksa, and he was given the name of Bheudakirti; 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 Sthandilabhumi, it rained heavily. So he stayed in a "Deva-kula During his stay there, a person came to Visit him He was Ama, the prince of King Yasovarma 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 Devakula and asked BappaBhatti to show him its meaning The Guru showed such a depth of his For Private Personal Use Only

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327 knowledge in conveying the meaning that Bappa Bhatti was grtalty pleased So when it stopped raining he also accompanied Guru and came to the upasraya 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, Yasovarma sent a messenger to call him. But the proud Ama 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 RappaBhatti 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 Ac arya could accept the seat, but as he himself was merely an ordinary monk he could not accept it! Hence, the king requested Siddhasena Suri, looking to his intelligence and prowess offered him * Suripada' 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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328 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 : * pAme hajI paritApa kamaLamukhI pramAdathI " ( - 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 Maharaja 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 'upasraya' 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 Dharmaraja 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, Ama also became impatient to find him out. He became uneasy without his Guru. Once, he went in to

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329 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 Suri, went to him in Gaula-desa, and requested him to solve the riddle. Guru at once replied: - "grahI haTha paLe paMtha kRSNa bhujaga mukhazuM" ("Firmly grasp such black snake-a cubra and walk ahead") The gambler returned and came to Ama. He completed the Samasya '! 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 Dharmaraja 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, "Ama, ( 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 Ama-king?" asked the king. " So happy, as I am !" replied he.

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330 The king saw in his hand a Bijorun (a kind of fruit) and questioned, " What is that? "Bijo-ra" he replled. (* Bijo '=second, and Ra' = Raja;a king). In this way, indirectly, Ama informed the Guru-Maharaja of his approach, but Dharmaraja 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, Shankaracarya and Bauddha Vardhana kun jara were trying their level best for the upheaval of their own religions Dhasmaraja 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 Dharmaraja lost his kingdom But Ama gave it back to him as Bappa Bhautti advised him, and they became friends again Then Dharmaraja adopted Jaina Dharma. Just to take a test of the eharacter of Guruji, Ama, once, sent a prostitute to his upasraya at night when all the Srava. kas went away, she came out before him; but atlast she failed and ran away.

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331 Though Ama-raja was very learned, he some-times commi tted mistakes. Once, in his city, came a gang of Matangas. They showed their art before the king. There was one beautiful Matangi 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 brothersNannasuri and Govindac'arya-are even more brillient than I am !" The king, with an intention of getting a solid proof of it, came to Modhera where he saw Nannasuri. When he went to him he was discussing about Kama-sastra (- the science of love. ) He entered into such details that it created a bad 111pression even upon huis licarers' Amaraja thought that Nanna suri 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. Govindacarya 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, Bappabhatti 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 Nannasuri and Govinda. c'arya | 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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332 incident was arranged !" they informed him. The king was reminded of the incident that had happened in Modhera; 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 Suriji and a body of other pilgrims he started for Girinara. But it was not so near ! He hardly reached Khambhata (Cambay) when he became very hungry. He felt more and more agonised, but could rot break his vow ! Atlast when Surij chanted some hymns, the Goddess Ambika appeared before them and she looking at his condition, brought the "bimba " of Nemi NathaPrabhu 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 Suriji 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 "Namnatha-Gatha" first, will he considered as the owner of the place of pilgrimge !" None of the Digambaramaidens could do it'-while a Svetambara one atonce began to recite the Gatha -' fuh facto" etc Thus, atlast the Acarya became victorious and they visited the place. Bappa BhattaSuri was born on the 3rd day of the brighthalf of Bhadarava (-month ) in V. S. 800, and died on the 6th day of the bright-half of Bhadarava in V S. 895:- f. e. at the age of 95 he fasted and went to the high world. He had accepted "Caritra' from his child-hood, and preserving strict restraint enlightened the Sasana BappaBhatti has composed for the learned 52 Prabandhasnamely << Taragana " etc. But only " C'atuvinsatl-stuti " Saraswati-Stotra " are available to-day Bappa Bhatti was honoured with the titles of * Vadikun jara Kesari,' Brahmaari,' . Gajavara, 'Rajpujita' 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) Nirvana (Final Emancipation) of sramana Bhaga van Mahayara. Diksa of Kevali Bhagayan Arya Jambu Swami. Acquisition of Kevala Jnana (Perfect Knowledge) to Ganadhara Maharaja Arya Sudharma Swami. Moksa-gamana (Final Emancipation) of Ganadhara Maharaja Arya Sudharma Swami. Keval Bhagavan Arya Jambu Swami became a Yuga-pradhana. birth of Sruta Kevali Arya Sayyambhava Suri Birth of Srula hevali Arya Yasobhadra Suri Muksa-gamana ( Final Emancipation ) of Kevali Bhagavan Arya Jambu Swami. Sruta Kevali Arya Prabhava Swami became a Yuga-pradhana. Diksa of sruta Kevali Arya Sayyambhava Suri. Birth of Sruta Kevali Arya Sambhuti Vijaya Suri. Svarga-gamna of Sruta Kevali Arya Prabhava Swami Sruta Keyali Arya Sayyambhava Suri became a Yuga-pradhana Yasobhadra Swami Birth of Sruta Kevali Arya Bhadra-bahu Swami. Svarga-gamana of Sruta Kevali Arya Sayyam bhava Suri. Sruta Kevali Arya Yasobhadra Swami became a Yuga-pradhana Diksa of sruta Kevali Arya Sambhuti \ijaya Suri. Birth of Sruta Kevali Arya Sthulbhadracarya. Diksa of Sruta Kevali Arya Bhadra-bahu Swami. Birth of Arya Mahagiri Sur. Dikza of Sruta Kevali Arya Sthulabhadracarya. 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 Sruta Kevali Arya Yasobhadra Swami. 148 (B.C. 379) Sruta Kevali Arya Sambhuti Vijaya Suri became Yuga-pradhana. Svarga-gamana of sruta Kevali Arya Sambhuti Vijaya Suri 156 (B.C. 371) Sruta Kevalt Arya Bhadra-bahu Swami became Yuga-pradhana. Vacana of Patali-putra under Sruta Kevali Arya Bhadra-bahu Swami. 170 (BC. 357) Svarga-gamana of sruta Kevali Arya Bhadra bahu Swami 170 (B.C. 357) Sruta Kevali Arya Sthulabhadracarya became Yuga-pradhana 175 (BC 352) Diksa of Dasa-purvi Arya Maha-giri Suri. 191 (B.C. 336) Birth of Dasa-purvi Aria Suhasti Suri 214 (B.C. 313) A Nihnava named Avyakta (Third Nihnaya) 215 (B.C. 312) Svarga-gamana of Sruta Kevali Arya Sthulabha dracarya. 215 (B C. 312) Dasapurvi Arya Maha-giri Suri became Yuga pradhana * 220 (B C, 307) Nihnava named Samucchedik (Fourth Nihnavad) 221 (BC. 306) Diksa of Dasa-purvi Arya Su-hasti Suri 228 (B C 299) Ninnava named Ganga (Fifth Nihonva) 243 (B.C. 284) Birth of Dasapurvi Arya Su-sthita Suri 245 (B C. 282) Svarga-gamana of Dasa-purvi Arya Maha-giri Suri. 245 (B.C. 282) Dasapurvi Arya Su-hasii Suri became Yuga pradhana.. 274 (B.C. 253) Diksa of Arya Su-sthita Suri. 291 (B C. 236) Svarga-gamana of Dasa-purvi Arya Suhasti Suri. 291 (B C. 236) Arya Su-sthita Suri became Yuga-pradbana 339 (B.C. 188) Svarga-gamana of Arya Su-sthita Suri 376 (B C. 151) Svarga-gamana of Arya Syamacarya 453 (B.C. 74) Birth of Kalakacarya. 453 (BC. 74) Birth of Arya Khaputacarya. 160 (B.C. 67) Birth of Arya Mangu Suri. 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 Sriman Vajrasera Suri. 496 V.S 26 B C, 31. Birth of Dasa-purvi Arya Vajra Swami. 501 V 5.31 B.C. 26. Diksa of Sriman Vajra-sena Suri 504 V S.34 B C. 23 Diksa of Das'a-purvi Arya 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 Sriman Bhadra-guptacarya. 548 V.S.78 A.D.21 Dasa-purvi Arya Vajra Swami became yuga pradhana. 548 V.S.78 A.D.21. Svarga-gamana of Sriman Gupta Suri-the Guru of Roha gupta-the author of Trirasika Mata. 570 V.S.100. A.D.43. Revival of pilgrimage to Satrunjaya Tirthaby Javada Shah. 576 V.S.106. A.D.49. Birth of Sriman Candra Suri. 684 V S.114. A.D.57. Svarga- gamana of Dasa purvi Arya Vajra Swami. 597 V.S.127. A.D.70. Svarga-gamana of Arya Raksita Suri. 609 V.S.139 A.D.82. Establishment of the Digambara Sect. 613 V.S.143 A D.86 Diksa of Sriman Acarya Candra Suri. 617 V.S.147. A D.90 Acarya Sriman Vajrasena Suri became a yuga pradhana. 620 V.S 150 A D 93 Svarga-gamana of Acarya Sriman Vajrasena Suri 620 V 5.150 A 1.deg3 Acarya Griman Candra Suri became a yuga pradhana. 643 V.S.173 A D.116. Svarga-garmana of Acarya Maharaya Sriman Candra Suri. 670V.S.200.A D 143 Installation and Consecration of a Pratima of Tirthankara Bhagavan Sri Mahavira Swami at Satyapura by Jajjaga Suri. 695V S 225.A.D 168. Installation and Consecration at Korantaka Naga ra by Acarya Maharaja Sriman Vriddha Deva Suri. 770V.S.300.A.D.243. Installation and Consecration of a Pratima of Tirthankara Bhagavan Sri Nami Nath by Acarya Maharaja Vira Suri 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 (upashrayas) by sadhus. 886V.S.416 A.D.359. Beginning of the Brahma Dipika Sakha. 899.V.S.429.A D.372. Svarga-gamana of Yuga-pradhana Nagarjuna. 993Y.S.523.A.D.466. Observance of the Samvatsarika 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 Maharaja Sriman Haribhadra Suriji. 1115V.S.645.A.D.588. Svarga-gamana of Agama-pradhana Acarya Maharaja Sriman Jina-bhadra Gani Ksama sramana. 1170V.S.700 A.D.643. Installation and consecration of a Pratima of Tirthankara Bhagavan Sri Nemi Nath at Nadola by Acarya Maharaja Sri Ravi-Prabha Suri. 1190V S.720 A.D.663. Vacakavarya Sriman Umaswati Maharaja became a Yuga-pradhana. 1270V.S 800.A D.743. Birth of Acarya maharaja Sriman Bappa-Bhatti Suri. 1272V.S 802,A.D.745. Erection and habitation of the town of Agahillapur Patana. 1365V,5,895.A.D.838. Svarga-gamana of Acarya Maharaja Sriman Bappa-Bhatti Suri. (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

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Appendix No. VI Yuga-pradhans The Nirvana ( Final Emancipation ) of Sramana Bliagavan Mahavira took place in B. C 527. The Fifth Ar (cycle ) nained Pancama Kala or Dubsama Kala of the present Avasarpini era has commencedh go forinights (three years and 84 months ) after the Nirvana of Sramana Bhagavan Mahavira. It is of 21000 years' duration. There will be 2004 (two thousand and four ) Yuga-pradhans ( 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 Kala 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 ) yugapradhans. 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 pradhans. The accompanying Tables give details, 43

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338 Table 1 Yuga-pradhans 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 Swami 4 Sayyambhava Suri 5 Yasobhadra Swami 6 Sambhuti Vijaya Suri 7 Bhadra-bahu Swami Sthulabhadra Swami 9 Arya Mahagiri 10 Arya Suhasti Suri 1111 Arya Guna Sundara Suri 12 Arya Syamacarya 13 Arya Skandilacarya 14 Arya Revati-mitra 15 Arya Dharma Sur: 110Arya Bhadra-guptacarya 17 Arya Sri Guptacarya 18 Arya Vajra Swami 119 Arya Raksita Suri 20 Durbalika Puspamitra vvvvA er en e-waer en ven ownenews

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339 Table II Period of the Yuga-pradhans of Frist Udaya 'To Mahavira Names Number of years as a yuga pradhana From Mahavira Nirvana Samvat Nirvana Samvat 12 CA 75 08 148 150 170 215 245 291 335 215 245 Sudharma Swami Jambu Swami Prabhava Swami 4 Sayyambhava Suri 5/ Yassbhadra Swami Sambhuti Vijaya Suri Bhadra-bahu Swami 8 Sthulabhadra Swami 9 Arya Mahagiri 10 Arya Suhash Suri Arya Guna Sunder Suri 12 Arya syamacarya 13 Arya Skandilacarya 14 Arya Revatimitra 15 Arya Dharma Suri 16] Arya Bhadraguptacarya (17) Arya Guptacarya 18 Arye Vajra Swami 19 Arya Raksita Suri 120 Durbalika 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-pradhagas 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 Vagrasena 2 Naga-hasti 3 Revatimitra 4 Sinhasuri 5 Nagarjuna Bhuta-dinna 17 Kalikacarya 8 Satyamitra 9 Harilla 110! Jina Bhadra Giani Ksama sramana 11 Umaswati Vacaka 12 Puspamitra Gani 113 Sambhuti Suri 14 Madher Sambhuti Suri J15) Dharma Raksita Suri 16 Jy esthanga Gani 17 Palgu-mitra J18 Dharma Ghosa Suri Vinaya-mitra 120 Sila-mitra 21 Revatimitra 22 Sumina-mitra 23 Harilamitra vuvve A onina er en voor we w WS 15 110 31 i

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No 341 Table IV Period of the Yuga pradhanas of the Second Udaya. Names 1 Vajrasena Suri 2 Naga-hasti Suri Revati mitra 4 Sinha Suri 5 Arya Nagarjuna 6 Bhuta-dinna Suri 7 Kalikacarya 8 Satyamitra Suri 9 Harillacarya 10 Jina-bhadra Gani Ksama sramana 11 Umaswati Vacaka 12 Puspamitra Gani 13 Sambhuti Suri 14 Madher Sambhuti Suri 15 Dharma Raksita Suri 16 Jy esthanga Gani 17 Falgu mitra 18 Dharma Ghosa Suri 19 Vinaya mitra 20 Silamitracarya 21 Revati mitra 22 Sumina-mitra 23 Harila-nitra Number of years as a yuga hradhana 3 69 doi co co co d c 0898 gon o co co 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 Mahavira Mahavira 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 pradhans 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 Paryaya yuga limit Udaya holder pradhana years as a Total Life 100 128 13 Sudharma Swami 2 Vajrasena Padivaya Harissaha Nandimitra 6 Surasena 7 Ravimitra 8 Sri Prabha Mapiratha 10 Yasomitra Dhanasimha 12 Satyamitra 13 Dhamnulla Vijayananda 115 Sumangala 16 Dharmasimha 17 Jayadeva 18 Sura-dinna 19 Vaisakha 20 Kaundilya 21 Mathura 22 Vaniputta 23 Sri Datta fo

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344 Table No VI (Contd) Name of the Last Life time Vrata as a yuga-pradhana of House Paryaya each udaya holder Total Life Udaya Number of years as a yuga pradhana 10 limit 8 11 Durbalika Puspa mitra 2! Araha-mitra 3 Vaisakha 4 Sat kirti 5 Thavara 6 Rahasuta 71 Jaya Mangala Siddhartha 9 Itana 10 Ratha-mitia Bharani-mitra 12 Dradha-mitra 13 Sangata-mitra 14 Sri Dhara 15! Magadha 16 Amara 17 Revati-mitra Kirti-mitra 19 Simha-mitra 20 Falgu-mitra 21 Kalyana-mitra 22 Deva-mitra 23 Duppasaha Suri

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345 For the present, the Third Udaya commencing with the year 1964 of Mahavira Nirvana Samvat and lasting for 1500 years and eleyen months and twenty days, is the current Udaya. There will be 98 ( ninety-eight) Yuga-pradhans 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-pradhans are requested to consult Yuga-pradhana Gagdika, the Dusama Kala Sri Sramana Sangha Stotra of Sri Dharma Ghosa Suri and similar works. List No 1. No. 1, A List of the Twenty Yuga-pradhans of the First Udaya. 1 Arya Sudharma Swami 11 Arya Guna Sundara Suri 2 Arya Jambu Swami 12 Arya Syamacarya 3 Arya Prabhava Swami 13 Arya Skandilacarya 4 Arya sayyambhava Suri 14 Arya Revatimitra 5 Arya Yasobhadra Swami 15 Arya Dharma Suri 6 Arya Sambhuti Vijaya Suri 16 Arya Bhadraguptacarya 7 Arya Bhadrabahu Swami 17 Arya Gupta Suri 8 Arya Sthulabhadracarya 18 Arya Vajra Swami 9 Arya Mahagiri Suri 19 Arya Raksita Suri 10 Arya Suhasti Suri 20 Arya Durbalika Puspamitra List No 2 No. 2. A List of twenty-three Yuga-pradhans of the Second UdayaI Sri Vajrasena Suri 10 Sri Jinabhadra Gani 2 , Naga Hasti Suri 11 , Umaswati Vacaka 3, Revatimitra Suri 12 , Puspamitra Gani Simha Suri , Sambhuti Suri Nagarjuna Suri Madhara Sambhuti Suri Bhuta-dinna Suri 15,, Dharma Raksita Suri : ,, Kallkacarya Suri 16 , Jyesthanga Gani 8, Satya-mitra Suri 17 , Palgumitra Suri 9. Harilla Suri 18 , Dharma Ghosha Suri

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346 19 Sri Vinaya-mitra Suri 22 Sri Sumina-mitra Suri 20 , Sila-mitra Suri Harila -mitra Suri 21 , Revati-mitra Suri List No. 3 No 3. A List of ninety-eight Yuga pradhana of the Third Udaya. I Sri Padiyaya Suri 30 Sri Jaya Gho.a Suri 2, Visnu-mitra Suri 31 , Sumani-sena Suri 3, Hari-mitra Suri 32 , Sujasa Kirti Suri ,, Mandilla Gupta Suri 33, Kumara Suri Jina-pati Suri Gautamabha Suri Jina-candra Suri Bharadvaja Suri Jina Vallabha Suri Sura-prabha Suri o Jina Prabha Suri Supasa Suri 9, Dharma Ruci Suri Jina Prabha Suri ,, Vinaya Candra Suri Jina Mata Suri Sila-mitra Suri 40 ,, Sumati Suri Deva-Candra Suri Saya Ghosa Suri Sri Candra Suri Subha Kirti Suri Khandilla Suri Saya-geha Suri Dhammilla Suri en Jitendriya Suri Siddha-geha Suri Sumati Suri Bhaddilla Suri Vimala Suri Jina-dasa Suri Muni Candra Suri Dharmadasa Suri Devendra Suri Suraprabha Suri Su-sidhya Suri Rakskita Suri Sadhya Suri Dharma Ghosa Suri Siddha-gelia Suri Manacarya Suri Su-Nemi Prabha Suri Samudra Suri Indra-datta Suri Sri-geha Suri Agnimitra Suri Sri-dinna Suri Vayubhuti Suri 27 , Caritra Suri Vardatta Suri 28 , Sruta Jnani Suri Surya Kanta Suri Upasanti Suri Orihapati Suri 11,

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59 Sri Manoratha Suri Purpa-bhadra Suri 60 61 Dinna Jani Suri 39 99 62 Bhuta Giani Suri Maurya-putra Suri Risabha Prabha Suri 63 19 64 " 65 Acyuta Suri " }} 66 Ava-dinna Suri. ,,Alinga Gapi 97 68 Sthavira Suri 19 >>, Su-jaya Suri " 70 Metarya Suri ,, 71 Prabhasa Suri "" 69 "9 72 19 Vaisyayana Suri Tungiya Suri 73 19 74, Elayacarya Suri 75 Dharma Ghosa Suri 99 76 Roha Suri 19 77,, Jaya Samudra Suri 78 " Samudra Suri 347 79 80 81 82 Hari Gupta Suri "" 83 Simha Giri Suri " 84 Dhana Giri Suri "} ", 85 Krisna Risi Suri 86,, Dharma Risi Suri 87 88 Muni-pati Suri Siva-gupti Suri Kausika Suri 89 90 91 92 > " r For Private Personal Use Only r 39 "" ,, Arya Jasa Suri Arya Dharma Suri >> ,, Arya Mangala Suri " 93,, Nandacarya Suri 94 Naga-datta Suri Su naksatra Suri ". 95" 96 Jina Sekhara Suri Sataka Muni Suri Kanta Suri " 97, 98 "' Su-raksita Suri Samudra Suri Vaisakha Suri

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INDEX Abhavya 51, Acala Bhrata 3, 8, Acelakatva 76, 83, Adhyayana 77 Agastya 17 172 Agnibhuti, 2, 8, 16, 113, 114, 115 Agni Kaya 30, Agni Vaisyayana-gotra 119, 140. Angani 4, 5, Ajita-301 Akampita 2, 3, 8, Aksina Mahanasi Labdhi 36.48 Ambika-deyi 315, 316, 332 Anumana 125 Anruta 80 Anu Vratas 105 Ap Kaya 30 Aparajita 301 Apapa Nagari 8, 9, Apratisthana Narakavasa 68 Arahanta 33 Asoka Vriksa 64 Astapada Giri 57, 69, 273, Avadhi Inana 57, 77, 78, 102, 103, 106 Avanti Sukumala 243, 244, 245 Acara 76 Acaranga Sutra 31 Acarya 8, 77, 78, 201, Ali 288, Agama, 2, 214 Agama-pradhana 269 Aharaka Labdhi 35, 47 Ama, 329, 330, 332, Ama-raja 331, Amosahi Labdhi 35, 36, Ananda Sravaka 102, 103, 104 105. Arya Jambu Swami 140, 142. Arya Mahagiri Suri 235, 236, 237. Arya Mangu 252, 261, 262 Arya Prabhasa 2, 3, Arya Prabhava Swami 140 Arya Raksita Suri 281, 289 290, 291, 292, 293, 294 Arya Sayyambhava Suri 140; 201, 203, 205, 206 Arya Syamacarya 251. Arya Sambhuti Vijaya Suri 209 Arya Suhasti Suri 235, 236, 237, 241. Arya Supratibaddha Suri 246, 247. Arya Susthita Suri 246. Arya Ksetra 187 Aryan Races 113 Asivisa Labdhi 35, 43, Atma 86 Avassaya Sutta 33 Ayu 59 Bahula 245 Balamitra 253, 256

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Balissaha 245 Bandha 14, 120 Bappa Bhatti Suri 326 327 Badarayana 4 Bana 308, Bhaddila 119 Bhagavan Sri Gautama Swami 2, 3, Bhadra-bahu Swami 210, 211, 212, 213, 214, 215, 216 Bhadragupta Suri 277 Bhadraguptacarya 281, 291 Bhadra-Kirti 326 Bhadra 242, 244, 245 Bhanaki 37 Bharata Ksetra 4, 108, 293, Bhatti 326 327 Bhava-siddha 51. Bhagavati Diksa 9, 112, 113, 238, 245, Bhanumitra 253, 256 Bhava 39, 57, Bhavada 282 Bheri 37, Bhota-desa 319, Bhuta-datta 219 Bhuta-dinna 315 Bhuta 219 Bija Buddhi Labdhi 45, 111 Brahma Dipika 313 Brahma Dvipa 312, 313 Brahma 24, 25 349 Brihat Kalpa 33 Caitya Sthiti 312 Cakreswari, 283, 285 Cakrin 23 Campa Nagari 60, 187, 201, Candra 24 Candragupta 214 Candra Prajnapti 33 Candra Suri 298, 299, Camunda 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 Kuta (Chitoda) 266, Cosmogony 4 Darbha 18 Darsana 8, 171 Datta 128 Datta-raga Dasavaikalika 202, 204 205 Deva 124 Deva-candra Suri 325 Deva-pala 266 Devarddhi Gani Ksama sramana Deva Sarma 107, 108, Devananda Suri 306, 307, 311, 315, Dhammila 119 Dhana 273 Dhana-datta 298, Dhana-deva 40, 120 Dhana-giri 273, 274, 275 For Private Personal Use Only

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350 Dhana-pati 302 Dhanesvara 303, Dharma 76, 80, 81, 101 Dharma-deva 307 Dharma-mitra 117 Dharma-raja 328, 330 Dharma Sastra 45 Dharavas 143, 144, 303 Dhranesvavra 3, 30 Dhrauvya 213 336 Digambara 226, 227, 295, 296, 297, 298, 300, 328 Diksa 5, 7, 9, 29, 59, 70, 124, 117, 119, 120, 121, 123, 127, 201, 290 326 Dirgha-bhadra. 210 Dravya 6, 7, 39, 57. Dravyaunyoga 293, Dravida 15 Dumba 326 Duppassaha Suri Durbalika Puspamitra 293, 294, 295, Dvadasangi 2, 30, 188, 206 Falgu Raksita 289, 291, 294, 295 Gamanagamaga 104 Gana 1, Qapadhara 1, 2, 3, 29, 52, 53, 54, 55, 76, 104, 115, 141 Ganadharas i Sriman Indrabhuti Gautama, 2, 3, 5, 28, 29, 51, 56, 57, 84, 100, 106, 109, 110, 111, 2 Agnibhuti 2, 8, 113 3 Viyubhuti 2, 8, 115 4 Vyakta 2, 8, 117. 5 Arya Sudharma Swami 2, 3, 8, 119, 120, 139, 141, 143 6 Arya Maqtit 3, 8, 120, 121 7 Arya Maurya putra 3, 8, 122, 123 8 Arya kampita 3, 8, 124 9 Arya Acala Bhrata 3, 8 10 Arya Metarya 3, 8 11 Arya Prabhasa 3, 8 Gani-bhadra Gapitanu yoga 293 Gapi-vijja 33 Garda bhilla 255, 256 Gauda desa 15, 328, Gautama Maharsi 269 Ohrita Puspanitra 292 Gobara-grama 3, 113, 116 Goddess Saraswati 326 Gostha Mahila 293 Gotra 27, Govindacarya 331 Guga 6 Qupakara Suri 254 Guna Suudara Suri 253 Cuptacarya 254 Gurjara desa 15

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351 Haribhadra Suriji 318,319, 321, 322. Harsa-deva 307 Hemapura 172 Himsa 80 Indrabhuti Gautama 2, 3, 8, 11, 28, 29, 34, 52, 53, 56, 69, 79, 106, 107, 108. Indradinna Suri 254 Jsvari 298, 299, Jaimini 4 Jambu Kumara 142, 143, 144, 169, 173, 176, 178, 179, 176, 178, 179, 180, 181, 185. Jambu Swami 142 Jambu Vriksa 143, 144 Jarabhiru 25 Jaya-deva Suri 306, 307, 311, Jayanti 124 Jayasri 144, 178, Jaya-devi 301 Jayananda Suri 324, 325 Jajanath 288 Javada Shah 282, 283, 289 Jinabhadra Gant Ksama Sramana 103, 323, 324 Jina-bhadra Suri 321 Jinadas 170, 171 Jivanta Swami 237 Jinadatta 285 Jinendra 27 Jita Satru 169 Jina 8. Jnanavarniya Karma 102 Kalpa 5 Kalpa Sutra 218, Kalpa Vriksa 24 Kamala Mala 144 Kamalavati 144 Kanakasri 144, 171 Kanaka-sena 144 Kanaka-vati 144. Kapardi Yaksa 287, 288, 289 Kara-patra Aharaka-pani Labdhi 47 Karmapur 266 Karmas 87, 102 Kasayas 86 Kathanuyoga 293 Kaundinya 89, 128 Kausika 108 Kahala 37 Kala 39, 57 Kalikacarya 254, 256, 257 Kanyakubja 326 Kasyapa-gotra 122, 137, 140 Kesi Kumara 72, 73. 75, 76, 77, 78, 79, 83, 84, 85, 86, 88, 89, 97, 100, 110. Kevala Jnana 8, 9, 65, 67, 71, 72, 84, 107, 110 111, 113, 120, 121, 123, 1250 127, 141

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352 Kevalin 110, 118, 126, 121, 123, 125 234 Khadyota 22 Khaputacarya 258, 259, 261, Khelosahi Labdhi 86 King Yasivarama 326 Ksema 98 Ksetra 39, 59 Kira 70, 71 Ksira 220 Ksira Sagara 284 Kollaka Sannivesa 102 Konika 187, 188 Kosa 219, 220, 225, 226, 231, 232, Kostabuddhi Labdhi 36, 111, 117 Kostaka 14 Kosthavira Krisga 312 Krisna Suri 295 Kuber 29 Kuber-datta 144 Kubersena 144 Kubersena 144 Kuhavi 288 Kullaka-gama 117, 119 Kumudcandra 265 Kundarika 64, 65, 67, 68 Kupala 238 Labdhi 34, 35, 37, 38, 51 Laksana Sastra 23 Laksmidhara 307 Lak mivati 219 Lalitanga Kumara 176, 177. 178. Layana Samudra 103 Lata desa 15 Lilavati 176, 177, 178, Lokagrasthana 99 Lolucya Narakaysa 103, 106 Madhumati (Mahuva) 282 Magadha 3 Maha-Kirti 307, 308, Mahanasa Labdhi 70, 71. Mahasatakaji 105, 106, 107, Mahasala 56 Mahavideha Ksetrava Mahendra 261 Manah Paryaya Jnana 57 Manaka 140, 200 203, 204 Manaka Muni 202, 203 Mangita 2, 3, 8, 120, 121 Mantras 11, 138 Manu ya-loka 123 Mati Jnana 51 Maurya 137 Maurya-grama 120, 122 Maurya-putra 2, 3, 4, 122, 123 Mayura 308 Madhara gotra 208 Maheswari 278 Malwa 15 Mana-deva Suri 303, 304 Manatunga Suri 305, 306 Maratungacarya 307, 310 Mekhala 69

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353 Metarya 3, 8, 128 Mimansa 45 Mithyatva 108 Modhera 326 -331, Mona 172, 173 Moksa 8, 10, 60, 80, 85, 120 121, 138, 139, 141, 183 Moksa Marga 65 Moksa Pada 57, 117, 118, 120, 121, 123, 125, 127, 130, 143 Mount Meru 25 41, Mukti 60, 109, 141, 142, 18.'" i 189 Nabhan-sena 141 Namo Titthassa 9 Nandanarbhadra 10 Nandand-Vana 41 Nanda-raja 211 Nanda 125 Nandisvara-dvipa 41 Nandi Sutra 33 Nanna Surl 331 Naraka 8 Narasimhapura 314, 316 Naravahana 253 Nadola 301, 304 Naga Hasti Suri 270 Naga Sarma 175 Naga-ori 1, 74, 175 Nagarjuna 317 Nagendra 296 Nahada 301, Naraka 64, 106, Nirvana 76, 107, 108, 110, 139 Nirvana Kalika 272 Nirvaga Pada 111, Nirvaga-sthana 97 Niryavaliya Sutta 32 Nirukta 5 Nisitha Sutra 33 No-kasaya 87 Nyaya sastra 4, 5, Nyaya Sutra 45, 269 Omniscient 11, 73, 94 112 Order of Ascetics 77 Order of Monks 7, 9, 113, 114, 206. Padanusari Labahi 45, 111 Padmapura 174 Padmasri 144 Padma-devi 303 Padmavati 144 Panca-kalpa 33 Paramahamsa 319, 320 Paraloka 8, 123, Parabhava 128 Parardha 13 Parigraha 80, 82, Parvamitra 179, 180 Paryaya 6, 7, Padalipta Suri 270, 271, 272, Padaliptacarya 272 Palaka 252, Parduka Vana 41 Papa 125, 127 Patall-putra 40, 205, 219, 280 Payasanna 70 Prabhava 182 Prajna 83 Prajnapna Sutra 33 141.

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354 Pranama-mitra 179, 180 Pratima 102, 106, 240, 269 Pratyaksa 116, 125 Prithvi Kaya 30 Prista Campa 56 Pulaka Labdhi 190 Puna-r-bhava 128 Pundarika 64, 65, 66, 67 Punya 8, 125, 126, 127 Purana 4, 5, Purna 3:2, Purvas 138. 202 Rathavirapur 295 Ratna-prabha 103 Rathavarta 279 Rahu 108, 171 Rajagriha 3, 111, 192, 207. Rena 219 Revati 105, 106, 107 Revati-mitra Suri Right Knowledge 101, 110 Rijumati Labdhi 38, 39 Rijuvalika 8 Risabha-datta 143, 191, 192 Rucakavara dvipa 41 Rudrasoma 289, 291 Rukmini 277 Sankara 24 Sankha 37 Sakadala mantri 212, 213, 219, 220, 221, 223 Sesa 21 Siksa 5 Sivam 98 Sivabhuti 295 Somasarma 179, 280. Sramana Bhagavan Mahavira 1, 2, 3, 4, 5, 7, 9, 10, 11, 18, 26, 28, 29 Sramana Bhagavan Parsva Nath 82, 83, 84 Sramapa Bhagavan Risabha deva 82, 84, 170 Sramana Bhagavan Vardhamana Swami 74, 82, 84 Sravaka 10, 102, 289 Sravasti Nagari 73, 74 Sravika 10 289 Srenika 187 Sri jayananda Suri 324 Srimana-Deva Suri 300, 301, 303, 304 Sri Pradyotana Suri 300, 301, 303 Sri Ravi Prabha Suri 300, 225 Sri Samanta-bhadra Suri 299 Sri Vajrasena Suri 286, 287 Sri Vibudha-prabha Suri 324,325 Sri Vriddha Deva Suri 300, 301 Sri Yasodeva Suri 325, 324, 325 Sriman Arya Dinna Suri 252 253 Sriman Siddhasena Diva-kara 251, 261 264, 265, 266 267 269, 304 Sriman Simahagiri 273, 274 Sriman Vajra Swami 253 254, 273, 274, 275, 276, 277, 278, 279, 280, 282, 284, 291.

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335 Sriman Vriddha Vadi Suri 262, 263, 264, 265 Sriyaka 219, 222, 224, Sruta Jnana 37, 57 Sruta Kevali Sriman Bhadra bahu Swami 210, 211, 212, 213, 214, 215, 216, 233, Sruta Kevali Saiman Prabhava Swami 152 Sruta Kevali sriman Sayyam. bhava Suri 201, 202 Sruta Kevali Sriman Sambhuti Vijaya Suri 206, 208 Sruta Kevali Sriman Sthula bha. dra 208, 218, 219, 220, 224, 225, 226, 229, 230, 233, 234 Sruta Kevali Sriman Yasobhadra Swami 205, 206, 208 Suddha-deva 202 Suddha guru 202 Sadasiva 24 Samavasarana 9, 10, 11, 53 Samsara 19,21, 26, 53, 71 Samprati Maharaja 237, 238 Samyag caritra 237, 238, 239, 240, 241, 242, 243, 244 Samyag Darsana 45 Samyag Jnana 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 Sena 219 Sala 56, 60 Sevala 69 Siddhi Pada 72 Siddhi Sthana 99, Sneha-pasa 85 Steya 80 Sthavira Arya Indra-bhuti Cau tama 139, 140 Sthavira Arya Sudharma 95 Swami 139 Sunanda 273, 274, 275 Thananga Sutra 30 Tilinga-desa 15 Tinduka 73, 76, 78 Tiryanca 7 Tirtha 9 Tirthankara Bhagavan Sri Ma havira Swami 83 Torthankara Bhagavan Sri Malli Nath 87 Tirthankara Bhagavan Sri Par. sva Nate 82, 83, 84 Tirthankara Bhagavan Sri Risa bha Deva 81, 82, 84 Tirthankara Bhagavan Sri Var dhamana Swami 82, 84 Trasa Kaya 30 Tripadi 7 Tripristha Vasudeva 3, 4 Udayana 289 Uma 247 Uma Swati 247 Upananda 8 Upadhyaya 8 Upasaka dasanga Sutra 107

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356 Upaoga 113, 116, 117, 119, 120, Vena 219 122, 124, 125, 128 Vibudhas 11 Uppanei va 2, 30, Vidya 4, 5. Utpada 6, 30 Vidyun-mali 142, 143 Uttara Brahma 4, Vigamai va 2, 30 Uvavaya 3, Vijaya-devi 120), 316 Uvasaga-dasao 31 Vikrama Suri 314, 315 Vaisramaya deva 64, 68 Vipposabi 36 Vajra 23 Vinaya 192 Vindya 192 Vanaraja cavada 320 Visakhanandi 56 Vanaspati Kaya 30 Visgu 24, 25, 125, Vararuci 220, 221, 222, 223 Visvabhuti Muni 55 Vardhamana Swami 74 Vivaga Suttam 31 Varahamihira 211, 212, 213 Vira Bhagavan 2 Varuna-devi 128 Vira Paramatma 110 Vasu 125 Vira, Vira, 109 Vasubhuti 3, 236, 237 Viradatta 304, 305, Vatsa-gotra 102, 201 Vira Suri 306, 311 Vacaka-varya Uma Swati 245, Vyakta 2, 8, 247, 248, 249 Vyaya 6 Vanijya-grama 102 Vyakarana 5 Varuni 117 Yaksa datta 219 Vasudeva 4 Yaksa 219 221 Vayubhull 2,8 Yajna 11, 116, 119, 201 Vayukaya 30 Yama 23 Vedas 4, 5, 113, 115, 117, 119, Yasobhadra Muni 202, 203 121, 122, 123 Yasomati 60 Vedanga 5 Yasovarma 326, 327 Vedanta 4 Yakini Mahattara 318

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SRAMANA BHAGAVAN MAHAVIRA 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. Sree Pradyunina Sari 33. Sree Manadeva Sari. 34. Sree Vimala Candra Siri. 35. Sree Udayotana Suri. 36. Sree Saryadeva Suri. Poet Dhana-pala Poet Dhana-pal's works Vadi Vetala Sree Santi sdri, 37. Sre Deva Sori. 38. Sree Sarva-deva Suri 39. Sree Yasobhadra Suri. Sree Nemicandra Suris Sree Abhaya-deya Sari Sree Jina Vallabha Sari, 40 Sree Municandra Sari Vadi sree Deva Sari Srimad Hemcandracarya Suri. Works

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41. Sree Ajit-deva Suri. Kharatara Sect. Ancala Gaccha. Sardha Paurnimiya. Agamika Gaccha. Bahadodhara (16th). 42. Sree Vijaya Simha Suri. 43. Sree Mani-ratna Suri. 44. Sree Jagaccandra Suri. 45. Sree Devendra Suri. CHAPTER II Books. Sree Vijaya-Candra Suri. Sree Vidyananda Suri. 46. Sree Dharmaghosa Suri. Pethada Mantri vi (The Great minister Pethada). 47. Sree Soma-prabha Suri II. 48. Sree Soma-tikyka Suri 49. Sree Deva-sundara Sari Sree Jnana-sagar Suri Sree Kula-mandana Suri. Sree Guna-ratna Suri 50. Sree Soma-sundara Suri. Krisna Sarasvati Sree Jaya-sundara Suri. Sree Bhuvana-sundara Suri. Sree Jina-sundara Suri. For Private Personal Use Only 008682 61 61 63 65 66 66 73 74 74 80 85 8888888 90 91 96 108 109 111 112 112 112 113 121 121 122

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vii CHAPTER IV 123 125 31. Sree Muni-sundara Stiri 52. Sree Ratna-sekaara Siri. The Doctrine of Lunga, 53. Sree Laksmi-sagara Sdri. 54. Sree Sumati-sadhu Suri. 126 127 131 CHAPTER V 132 133 133 134 134 136 140 143 55. Sree Hema Vimala Suri. Kadava- mati. Bija (Vija] mati. Payacanda Gaccha. 55. Sree Ananda Vimala Suri. The Deity Manibhadra. Rules of Conduct for Sadhus. 57. Sree Vijaya Dana Suri. 58 sree Hira-Vijaya Sari. 59 Sri Vijaya Sena Suri 60 Sri Vijaya Deva Suri An Ordenance from Maha Rana Jagat Sinhaji Vijaya Tilaka Suri Vijaya Ananda Suri Acarya Raja Sagara Suri 61 Sri Vijaya Simha Suri 145 165 169 171 173 174 175 179

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vji 182 188 189 193 62 Sri Vijaya Prabha Suri Sri Vijaya Ratna Suri Upadhyaya Kirti Vijaya Gani Pannyasa Sri Satya Vijaya Cani Upadhyaya Vinaya Vijayaji Maha Yogi Sri Anandaghanaji Upadhyaya Sri Sakalacandra Gani Upadhyaya Sri Santi Candra Gani Nyaya Visarada Upadhyayaji Yaso-vijayaji Srimad Jrana Vimala Snriji Acarya Pada Acarya Vijaya Mana Suri Upadhyaya Megha Vijaya Gagi Review Present Age 194 201 VO 200 207 208 217

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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 Suri 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, Sametsikhara'. Inspite of his short life, he served the Jina Sasana well. Manadeva Suri 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. Sree Vimala C'andra Suri followed him. With the help of the goddess Padmavati, he attained Suvarna 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 Sree Udyotana Suri Udyotana Suri'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 Sammet sikhara 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 Abu Consequently, he started to visit that place Reaching during the journey, the village of "Teti' situated at the foot of the Mount Abu, he sat in the shade of a large banian tree A demigod (yaksa) named Saryanabhati 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 'Suri' (a great priest) on eight ascetics including Deva Suri According to the opinion of some, the degree of the Acarya (highest priest ) was conferred on only Sarvadeya Suri. As the degree was conferred under the banian tree, the 'Nirgrantha Gacchna' began to be called Vata Gaccha, and thus attained the fifth name. Vata Gaccha is known by 'Bruhad Gaccha'-another name. This Udyotana Suri was known by another name-Daksinyanka suri or Daksinya cinha Suri Hearing a story from Hridevi, he reconstructed it, and composed a book called Kuvalaya Mala containing 13000 verses in Prakrit literature This story is a gem in Prakrit literature More information about him is unavailable, but the reference that is made in Kuvalaya Mala leads to the belief that he was the son of a Ksatriya and he had completed this story-book in Jabalipur (Zalor of the present age) Udyotana Suri calls Haribhadra Suri as his teacher Udyotana Sari was a very great and highly dignified Pattadhara He always resorted to Ekasana (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 Suri, came Sarvadeva Suri as the 36th Pattadhara, Sree Deivasuri followed him as 37th Pattadhara and Sarvadevasuri (the second) followed Sree Denasuri as 38th Pattadhara The meaning of the Vyakhya' " On the seat of Udyotana suri ascended Sree Sarvadevasuri as the 36th Pattadhara Some do not take Sree Prady amnasuri and Manasuri the third, the author of Upadhana, as pattadharas, and therefore Sree Sarvadevasuri 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 Ramasainyapur. Besides, he had given Diksa (the ceremony of initiating a person into a course of austerities) to the minister Kunkana who had got a large jain temple built at Candravati 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 suri worthy to be worshipped by noble souls, performed the installation ceremony of Candraprabhu Swami (the eighth) in the temple of Rusabhadeva Swami in the city named Ramasainyapur. Sree Sarvadeva Suri gave Diksa to a minister named Kunkuna 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 For Private Personal Use Only

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In V. S. 1029 a poet named Dhanapala wrote a book called Desinama Mala In V S 1096 Sree Santisuri the Commentator of Uttaradhyayana Sutra, and the follower of Thirapadra Gaccha the Vadi Vetal,-departed from this world On the seat of Sarvadeva Suri, sree Deva Suri who was honoured by the king with title of Rupasri came as the 37th Pattadhara. On his seat ascended sree Sarvadeva Sari the second as the 38th Pattadhara. He bestowed the degree of Suri on Yasobhadra, Nemicandra. 36. Sree Sarvadeva Suri Sarvadeva Suri ascended the seat of Udyotana Suri. 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 Sarvanibhati,-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 Kanhadio 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 Upasraya ( 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 Kanhadia' He felt as if his prestige was at stake As a last resort, he brought out the most poisonous serpent called 'Sindirio' (on account of his yellow colour), but he also, reaching The circles, returned At this time, a malicious demi-goddess called Kurutulla, 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 Kunkuna 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 Sarvadeva Suri Poet Dhanapala. There lived a noble Brahmin in the town of Sankasya situated in Madhya Desa-the middle country He had two sons nameed Dhanapala and Shobhana Both the brothers were intelligent from their childhood Devarsi, 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 iace was enough to impress any one His knowledge was extensive. Travelling, he came to that town Hearing about the merits of the great teacher, Sarvadeva also came to the-Upasarya-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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6 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 Sarvadeva said, "As I desire to tell your holiness a significant matter, I have come here to request you" Being pacified by the teacher, Sarvadeva 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 Auru (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, Sarvadeva requested the Guru to have his half share, but the disinterested teacher did not feel its need. Hence, instead of wealth, one of Sarvadeva'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-diksa, 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, Dhanapala came from the palace Seeing his greatly worried, he inquired of him the reason of his anxiety. Sarvadeva 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 Sarvadeva 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 Dhanapala In the meantime, the second son Shobhana came, Shobhana was not as proud and vain as Dhanapala 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 * Diksa' of the Jain religion Hearing the favourable words of the Guru, the father shed the tears of ecstasy, instead of those of anxiety. The son was handed over to the Guru. The Guru gave him Diksa and started from thence to Anahillapura Patan. The abovementioned incident had enraged Dhanapala towards the Jain ascetics. He had contracted friendship with Bhoja, the King of Malva, therefore, the former requested the latter to prohibit the travelling of the Swetambari ascetics in the country. Mahendra suri came to know of this. More over, the Jain society of Dhara nagari also informed Mahendra suri of the matter and requested him to do his best for getting the ban removed Shobhana Muni said to the great Guru "I myself will go to Dhara nagari to enlighten my brother." Receiving the permission of the Guru, Shobhana, glorified in company of other as cetics went to Dhara nagari. The poetic geniuus of Dhanapala had steadily developed, and now, he had been a favourite and trustworthy friend of the King Bhoja Tlie anger and enmity of Dhanapala to the Jain ascetics that owed its existence to that incident concerning his brother, was still fresh in his memory. Shobhana Muni sent at the proper time iwo of his shrewd ascetics to the house of Dhana

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pala for "Gocari' (begging for food at the houses of people ). Dhanapala was busy taking his bath at the time when the ascetics stood at his door, saying~-'Dharmalabha'- ( which literally means the benefit of having religion ) The wife of Dhanapala had been influenced by the nature of her husband, and hence, she refused to give food. Hearing this Dhanapala 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 Dhanapala 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, Dhanapala, 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 Dhanapala vanished, as he found an ordinary ascetic possessing such a knowledge. As the venom is removed by Nagendra hyme so was removed the poison of vanity of Dhanapala. Then, on being inquired about their Quru, the ascetics informed Dhanapala everything about Shobhana Muni Knowing that his brother had arrived there, Dhanapala 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, Dhanapala then, retired to the temple of Mahavira where he offered his prayers and then went home Then he advised the king Bhoja to allow the Swetambar 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, Dhanapala 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 Dhanapala 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 Siva is sitting with his wife Parvati, 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 Bhrungi (a servant of the god ), the king asked Dhanapala with curiosity "Why is this Bhrungi so lean ?" Dhanapala 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 Kamadeva -2

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10 (the God of Love-Cupid) ? Seeing such conflicting qualites in his master's life, the body of this Bhrungt seems to have become lean. Resorting to such methods Dhanopala pointed out defects in Shruti, 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 Brahmin. 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 Dhanapala the reason why the dame was nodding her head, whereupon the poet Dhanapala replied, "Your Majesty, this girl asks the dame, * Is this. Nandi or Murari ?, Kamadeva, Sankara or Kuber ? Vidyadhara, Surpati, the god Moon or Vidhata ?" 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 Dhanapala and his anger abated. Once, while there were the celebrations of Pavitraroha (Purification ) in the temple of Mahakala ( 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 Jinesewar (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 Dhanapala 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 Dhanapala 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 Dhanapala 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 Dhanapala Then, during the course of discussion on the lives of the Jain ascetics, Dhanapala explanied clearly to the King about Jain religion and about the lives of the Jain ascetics The material wealth of Dhanapala 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 Adijina constructed and requested Mahendra Suri to perform the installation-ceremony. Then sitting infront of the Jin-image he composed a prayer of 500 verses beginning with jayajaMtukalpa 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 Dhanapala to tell him some sacred story of Jain religion. Dhanapala composed a new story in 12000 verses called Tilak-manjari That story contained all the nine sentiments and till it was completed Dhanapala leaving aside all the worldly affairs was thoroughly engrossed in it Then, with a view to avoid *Utsutra-prarupana it was handed over to Shanti Suri 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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12 in the story as I desire, I would give you whatever you wish At the beginning-Let God Siva protect-be in the benedictory verse, let 'Dhara Nagari' be introduced in the place of "Ayodhya,' let 'sakrava'ar temple' be changed into the temple of Mahakala' let the word 'Sankara,' be used in the place of the word 'Rusabhadeva' 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, Dhanapala left Dhara Nagari and went to Satyapur where he resided. There he composed a prayer in Prakrit language to pay his respects to and worship Mahavira Swami. The prayer is called 'Deva-nimmala After some days, the king Bhoja sent his servant to the house of Dhanapala but being informed that the latter had left the place, the foriner felt sorrow In the meanwhile, a person named Dharina, celebrated for lus deep knowledge of arguing and rhetoric, came to Dhara Nagar He lad defeated the learned

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13 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 Dhara 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 Satyapur after making an inquiry about him Still however Dhanapala 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, Dhanapala came to Dhara nagari, Bhoja started to receive him Then the religious discussion followed where in Dhanapala 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 Mahendrasuri 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' Dhanapala has composed the following five books ]-- 1. Rosabha-pancasika ( Dhanapal-Panchasika ) 2 Tilak-Manjari 3 Pajalac'chhi namamala (Deshinamamala). 4 Virastava (Viruddha-vacan) 5 Savaya-vitri (Sravak-vidhi).

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14 Besides, he has written comentary on 'Stuti-c'atur vinsatika' 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 'Vasavadatta' of 'Subandhu', 'Kadambari' of Bana', 'Dasakumarcarita' of 'Dandi' and 'Udayasundari' 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 Sreemad Hemcandracarya consider the verses of Tilak Manjari of a very high type and has quoted some of them in his Kavyanasasana as the illustrations of pun and in his 'Chhandonasasana' as the illustrations of Matra 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 Vedic 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 Dhanapala had in Jain religion. The Brahmins jealous of Dhanapala the king that Dhanapala a priest does other diety than the lord Jineswar (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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15 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 Bhavani 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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16 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 Dhanapala -- 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 ? Dhanapala.--Your majesty had orderd me to worship, and Rsabh deva 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-saraswata-kaviswar (a born poet), Kurcat (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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17 Vadivotala Santi Sari Dhansree, the wife of a merchant Dhanadeva, gave birth to a son named Bhima, in the village called Unnayu situated to the west of Anahillapur - patan. 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 Suri 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 Unnayu, and going to the house of Dhanadeva, 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 Santi, Seeing him, to have been wellversed in all the sciences of learning, Vijaya-simha Suri, then, installed him on his seat, and resorting to continuous fasts, he attained heaven. The reputation of Santi Suri 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 Vadicakri (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 Dhanapala had composed Rsabha-Caritra (Tilak Manjari) and inorder to see that the work is free from *Utsutra-prarupana, Mahendra Suri was requested to review the book but he suggested the name of Santi Siri Hence. Dhanapala came to Patana At that time, Santi Sari was engrossed

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18 in meditation, and hence he saw some new pupil of Santi Suri 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 Dhanapala was wonderstruck. Then Dhanapala 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 Malva. Gettirg consent from the Jain society, the Guru started for Avanti, 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 Suri defeated at any cost, and hence giving Santi Suri 84 lacs of coins, the King invited a poet called Siddha-saraswat. This poet also was defeated. Consequently the King was highly delighted and conferred on Santi Suri the title of "Vadivetal. Enhancing his fame in this way, he returned to Pataga where the son of Jindeva Shetha 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, Municandra Suri came from Nadalper to Patana to have Caityaparipati. 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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19 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 Suri, 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 Suri 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 Suri 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 Patana and went to Upasraya 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 Santi 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 deity. 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 For Private Personal Use Only

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20 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 Dharapradapur. There, the goddess Nagini used to come to dance every day at the time of sermon. The Guru spread fragrant powder (termed as Vasaksepa) 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 Yasa started for Raivatacala ( Mount Girnar ) and there engrossing himself in the thought of Nemi Natha, and fasting left this world for heaven on the ninth day of the bright half of the month of Jestha' of the year 1096 V, S. He has written a Commentary on Uttaradhyayana Sutra with the help of which Vadi Suri had defea. ted in debate Khmedcandra a priest of Digambara sect. This commentary is called Paiya Commentary as it contains Prakrit language to a greater extent. Moreover, he has nicely annotated the Tisk Manjari of Dha. napala and the book with annotation is still preserved in the book store of Patapa. Dharmasastra ( the science of religion or duty), Jiva-vichara ( the thoughts on the soul or the living be. ings ), and Caitya-vandana-Mahabhasya are the works believed

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21 to have been written by Santi Suri. Some accept that it was this Santi Suri who composed-Moti Santi.' ( Brihad Santi) 37 Sree Deva Suri 38 Sarvadeva Suri (the second) Deva Suri succeeded to the seat of Sri Sarvadeva Suri. He had preached to the King Karna Singh of Halara, and the King had bestowed the title of 'Rupasree' 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 Marvada and preaching to Pauru people he converted them into Porvada Jains. 12 More information about Sarvadeva Suri is not available He had bestowed the tittle of Suri to eight pupils including Yashobhadra and Nemic'andra. Sree Yashobhadra Suri as well as Sree Namic'andra Suri srcceed to the seat of Sree Sarvadeva suri as the 39th Pattadhara, Munic'anura Suri as the 40th. Pattadhara, and Ajitdeva Suri as the forty first Pattadhara. Two spiritual brothers (the pupils of the same master) named, Yashobhadra Suri and Nemic'andra Suri succeeded to the seat of Sri Sarvadeva Suri as the 39th Pattadhara. In V. S. 1135 and according to some in V. S. 1139 Sree Abhayadeva Suri left this world. He was Navanga vruttikar. Sree Jinavallabha Suri, the pupil of Jineswar Surt residing in the c'aitya of Kurc'apur Gaccha expounded his theory of six kalyanak-prarupana in citra kuta (the modern Chitod) Muni Chandra Suri succeeded to the seat of Yashobhadra as well as Nemicandra Suri as 40th pattadhara. He had left all the 'Vigayas' and he used to live upon only Kanji ( a kind of light milk food given during illness). He has written commentary on For Private Personal Use Only

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22 many books including Anekanta-jaya-pataka and prose commentary on the Vorses of advice He, therefore, was popularly known as Tarkasiromani ( The greatest amongst logicians ). It is said about him that :-- He (Muni Candra Suri), 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 'SauVirpai' as he lived upon milk food He, who was best amongst sages, who was surrounded by learned pupils, who appeared like Cautam Swani 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 Anekantajaya-pataka 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 Mu nic'andra breathed his Suri last. Let that greatest teacher Munic'andra bestow his blessings on the society. It was this Munic'andra Suri who had preached to his brothers Anand Suri etc, had given them Diksa, and made them 'Ac'aryas' i.e. high priests. Municandra Suri was a pupil of Vinayacandra Upadhyaya who was a pupil-brother of Nemicandra Suri. Nemic'andra Suri 'himself had appointed him as his Pattadhara. It is mentioned as follows : Let that Munic'andra Suri be victoious who, the pupil of Vin ayag'andra Upadhyaya the pupil brother of Nemic'andra Suri, was

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23 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 Suri arranged for "Paksiksaptatika. This Munic'andra Suri had many pupils like Ajitdeva Suri, Vadi Deva Suri etc. Out of them Vadi Sri Deva Suri had won 84 debates in the court of Siddharaja that was wellknown for its scholars in Asahillapur Patan 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 Kumidacandracarya 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 Syadvada-Ratnakasa which contains 84000 verses and which is considered to be an authority. From him, started 24 branches of sages (suris) each deriving its name from the name of its own Suri This VadiDeva Suri was born in 1134, was initiated into the Jaina asceticism in 1152, was given the place of Ac'arya ( a high priest) in 1174 and he left the world on the seventh day of the dark half of Sravana of the year 1226. This was the time of Hemc'andra Suri who was the pupil of Deva c'andra Suri, 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 Kartika in 1145, he obtained Diksa in 1150, he became Ac'arya in 1166, and left this world in 1229. Ajitdeva Suri succeeded Sree Munic'andra Suri's seat as the 41st Pattadhara In V.S 1204 the 'Khartara' sect started, in 1213

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24 Anc'alika sect started, in 1236 the Sardha-punami sect started and in 1250, Agamika sect started. In the Vir year 1696 ( V. S. 1222) Bahad rejuvinated temples as 'Shatrunjaya.' 39 Sri Yashobhadra and Nemicandra Sari. Sarvadeva Suri had made eight of his pupils Acaryas 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 Suri had helped in finding out commentary on Pindaniryukti, a book containing 7671 verses and written by Viragani Nemchandra-Suri installed his spiritual brother Municandra Suri the pupil of Vinayacandra Upadhyaya on his seat, as he thought him to be worthy of bearing the burden of his gaccha, Abhayadeva Sari-the Navgari Critic. There was a celebrated merchant in Dhara Nagari. His wife Dhanadevi had given birth to a boy named Abhaya Kumara 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 Kumara. With the permission of his father, he accepted a saintly life, and when he was granted the rank of Ac'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 Acarya-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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25 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 Sasanadevi ( the Protecting deily ) appeared before Abhayadeva Suri and said, " Silankac'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 Suri said, "Oh mother, I am unintelligent and dull When I lack an ability to have a glance at the 'sutras' (religious canons expressed in terse-pointed style ) prepared by Sudharma Swami, what to talk of composing commentary on them? If there would be Utsutra-prarapana, 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, Abhayadeva Sari started the difficult task, and vowed to do Ayambil (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 Acarya 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 'Utsutrakathana.' 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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06 had got three shrines dug out of the earth according to the commands of god and one of them was installed in Carupa city, the second was installed in Patana and the third one was installed just on the ground in the midst of the trees on the bank of Setika 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 Swetswarupi, like Kletrapala 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 Setika, 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 Parsvanath. While he was reciting the 17th hymn the shrine of Parsvanath appeared and with the water of its bath, the disease of the Suriji 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 Acarya 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'asaka etc written by Sreemad Haribhadra Suri. He has rearranged Agam-astottari etc. Aradhana Kulaka 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 'Abhayadeva' have happend, it has been difficult to gather right information. They were in the circles of different

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27 Cacchas and some of them have written their own works. But Abhayadeva Suri who has written the commentary called Tattvabodh-vidhaini on "Sanmatitarka' a work of Siddhasena-Divakar and Abhayadeva Suri (Maldhare), in the rule of Siddharai Jayasingh, are different from Abhayadeva Suri-the Navangi commentator. Sri Ana vallabha Suri 'Prarupaka of six Kalyanakas, A celebrated merchant named Laksapati lived in the city of Dhara Nagari of King Bhojara] He excelled all in hospitality. Once two Brahmins named Sreedhai and Sripati 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-Asceticisin, the influence of the Shasana would greatly increase. In the meanwhile, Sri Vardhamana Suri came to the place. The merchant Laksmipati accompanied by those two Brahmins went to pay respect to the Guru After offering their salutation they took their seats. Reading the physiognomy of the Brahmins the Guru said, " These possess best virtues and will therefore, be benevolent to themselves, as well as, to others" Fortunately a desire to accept 'Diksa' arose in them also. The

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28 Quru gave them Diksa and began to teach them. After their altaining great abitily in religious scienees, they were granted Acarya-ship and Sreedhara was named as Jineswar Suri and Sreepati was named as Buddhisagara Suri. Sri Buddhisagara Sari has composed a new grammar called "Buddhisagara' containing 8000 verses. Jineswar Suri had a pupil named Jinavallabha. Jineswara Suri became Caityavasi. One day when Jinavallabh was reading with the teacher Sree Dasa-vaikaliksutra, 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 'Gitartha.' The meritorious Jineswar Suri who belonged to Kurccapar Gaccha was not Caityavasi but was the person who defeated Caityavasi sect. The same is the opinion of the author of Vir vansavalt Besides he informs that when Jineswar Suridefeated the adherents of the Caityavasi sect after a debate with them in the court of Durlabharai, the latter said, " The Acarya has told the "truth,"-(Kharuim-which means true). Since then, Jine. Swar suri 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 Jinadatta Suri but Jineswar Sari Sree Abhayadeva Suri the Navangi-commentator was the pupil of none other but of Jineswarsuri, 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 Pajtavali etc it has been mentioned that Kharatar gacchha started from Jindatta Suri in 1204, and hence, this matter needs consideration. As Sree Jinvallabha Suri was given Acarya-ship by Devabhadrac'arya on the

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29 recommendation of Abhayadeva Sari, he succeeded to the seat of Abhayadeva Suri. At this time, the followers of the C'ailyavasi 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 Suri 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 Kalyanaka (five stages of development), so had Mahavira Swami (as Cyavana; 'Janma' (birth); 'Diksa' is initiation into the holy order of Jain monks, 'Kevalajnana' ie. Perfect Knowledge and 'Moksa' i.e. salvation). Such were the prevalent five Kalyanaka but Jinavallabha Suri considered the'Garbhaharana' of Mahavira Swami (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 caityavad 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-jinalaya in Nagpur and Vidhicaitya in Naravarpur. He is the author of Suksmartha-siddhantvicarsar, Pinda-visuddhi-chapter, Sanghpattak, Dharma Siksa, Prasnottar-satak, Agamik-vastu-vicarsur, Pausadha vidhi chapter, Pratikraman-samacari, Swapnastaka-vicar etc etc .and had reviewed the book of Samveg-rangsala written by Sree Jincandra Suri. He left this world in V. S. 1167. Sree Jinadatta Suri succeeded Sree Jinvallabha Suri. He possessed great personality He is worshipped in North India as Dada-guru. 40. Sri Muni Candra Suri. Muni Candra Suri was a pupil of Vinaya-candra Upadhyaya. As Nemicandra Suri 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 For Private Personal Use Only

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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 Tarkik-shiromagi (the gem amongst the logicians), and as if supplying testimony to it he has composed many works. Vadivetala Santi Suri was greatly wonderstruck at his memory and then keeping him with him, Santi Suri had taught him sciences. Starting from Nadulapur Municandra Suri had come to Anahillapur Patana with a view to do Caityaparipati ( visiting sacred places.) Coming to Upasraya, and bowing to the Acarya Santi Suri he sat near him. The Acarya was busy at this time teaching logic to his 32 pupils. Municandra Suri stayed there patiently for some days and began to listen to the lessons with complete con centration The Science of Pramana 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 Suri 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 Suri repeated in order the lectures of all the days Being pleased with his such wonderful memory Santi Suri gave him additional knowledge of logic. By preparing commentaries on the books like Anekanta-Jaya-pataka, Upadesa-pada etc written by Haribhadra Suri, and difficult even for the scholars to understand, Municandra Suri made them very easy He had no attachment to his body, and had remained throughout his life on Sauvirpana (ie taking milk with a little quantity of sago in it. The preparation is called Kanji' in Gujerati ). 309 C About 500 monks and numerous nuns were under his command. He had travelled to Gujarat, Lat, Nagpur ete.but he seems to have stayed in Patan for a long period C'andraprabha, the spiritual brother of this Municandra Suri started in V. S. 1:49 For Private Personal Use Only

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31 the system of Parnima 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 Prameya-ratna Kosa In order to preach to the followers of this sect, Sree Muni Candra Suri has arranged for Paksika-saptatika. He had given Diksa to his brothers Anand Suri and others after teaching them Vadideya Suri, as well as, Ajitdeva Suri 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 Devendra narakendra prepared by C'rrantanacarya, 2) 'Carni' on Suksmartha Sardha Shatak, (3) Vritti on Anekanta Jaya-pataka of Hari bhadra Suri (5) Panjika 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 Naisadha-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. Aogual Saptati 2. Avasyaka Paksika Saptati 3. Vanaspat Saptatika 4 Gatha Kosa 5. AnusasanaNGkusa-Kulaka 6. and 7. Upadesamrit Kul aka I and II 8. Upadesa-pancasika 9 and 10 -Dharmspadesa Kulaka I and II 11 Prabhavika Stuti ( in Sanskrit) 12. Moksopadesa-panc'asika 13 Ratna-traya Kulaka. 14 sokahara Upadesa Kulaka 15 Samyaktvotpada-Vidhi. 16 Samanya.gunopdesa Kulaka 17 Hitopdesa Kulaka, 18. Kalasataka 19 Mandalvic'ar Kulaka 20 Dvadasa Varga

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32 Vadi Sree Deva Suri There lived in Madhuvati ( the present Mahua ) near the Mount Abu ) a merchant named Viranaga. He belonged to the Pragvata 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 Suri 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 Suri, also, during the course of his journey reached that place. Being directed by the Guru the Jains gave assistance to Viranaga. Purnac'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, Purnac'andra appeared to him, a perfect

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33 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 Diksa, and he was named as Ramac'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,' 'Pramana' 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, Chitrakuta, Gopagiri, Dhara and Bhrugukeetra. Being satisfied with the wonderful power of Ramac'andra, the Guru installed him on the seat of Ac'arya and gave him the name of Devagiri. 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'asanadevi. Sasanadevi directed him to get the ceremony performed at the hands of Deva Suri, and hence, being requested by Udaya, Deva Suri 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 -5 For Private Personal Use Only

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34 Ambadevi, who being appeased with it, said, "Only eight months remain in the life of your Guru. Return, therefore, to Anahillapur Patan. Deva Suri returned from there to Patana and informed his teacher about what the goddess had told him In the mean while, a debater named Devabodhi who had been very proud on account of defeating many debaters, chanced to come to Patana 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 Deva Suri 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, Deva Suri pierced through the meaning. The verse was interpreted as follows: The followers of C'arvaka believe in one proof-ie Pratyaksa (apparent ). The followers of Buddha and Vaibesikas believe in two proofs Pratyaksa and Anumana (apparent and inferred) The followers of Sankhya Philosophy believe in three proofs : Pratyaksa, Agama and Anumana (Apparent, of the Sacred writing and of the inference) The Naiyayikas believe in four proofs-Pratyaksa, Anumana, Agama and Upamana (Apparent, guess ing, of the holy scriptures and of analogy) Prabhakars believe in five proofs-Pratyaksa, Anumana, Aga ma, Upamana and Arthapatti.

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35 The followers of Mimansa believe in six proofs :-Pratyaksa, Anu mana, Agama, Upamana, Arthapatti and Abhiya. I desire (am a match for) those who believe in those six types of proofs When I lose my temper, the gods Visnu, Brahma and Surya remain silent, then what to talk of others ? When Deva Suri explained, within a moment that difficult verse, Devabodhi accepted his defeat and went away. Preaching to the minister Bahada he got a large and beautiful temple of Vardhamana-Swami built and performed himself the installation ceremony. Then, in the course of his journey the Guru came to Nagpur (Nagor) The Ruler of the place Ahladan delightfully arranged for the Guru to enter ceremonionsly, Devabodhi also came and offered his praises to the great teacher. In the meanwhile, Siddharaj besiged the town, but being informed of the presence of Deva Suri there, he went back. Then he invited the Guru to go to Patana 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 Karnavati he came there Tu ytog predt-Great souls are jealous of great souls. According to this, Kumadac'andra who was a Digambari of the country of Karnataka 'and who resided in Southern India became jealous of Deva Suri's reputation. With a view to excite him to prepare for a debate, he instructed his bards and sent them to Deva Suri. Coming there, they began to criticise the Swetambars and praise Kumadc'andra, the Digambari and the winner of 84 debates Manikyavijaya a pupil of Deva Sari, opposed the bards, but Deva Suri stopped him from doing so. In the meanwhile, Kumudac'andra also reached Pataga. 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 Deva 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 Deva Suri enter into debate with him, and hence he went beyond limits. To tease the Swetambari 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 Acarya, 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 Sreepala had played an important part as a prominent person He had a partiality for Swetambara sect and he had given very geart encouragement to Deva Suri. Hemc'andra Suri, who was called Kalikalasrvajna ( 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 Deva Suri as his helper During the course of debate and discussion, Deva Sari with the help of the commentary on Uttaradhyayan written by SantiSuri the Vadivetal, 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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37 caught hold of like thieves and driven away from the town and should not be allowed to re-enter the town, and if Swetambars would lose, the sect of Swetambers should be uprooted and the Digambara sect should be supported in its place Yet due to the Guru's grace, Deva Suri won Because of the victory won in the debate, Deva Siri 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, Siddharas 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 (Kumudac'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 Swetambaras achieved greater fame, and the Digambaras were prohibited to enter the city of Patan. 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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38 llation ceremony of the image. In the town of Arasana also, the image of Nemi 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 Acaryaship in 1174; and left the world in 1226. He enjoyed life of 83 years Hemac'andra, -the-Kalikala Sarvajna--offers his praises to him in the words, "If the Sun in the form of Deva Suri had not risen and won, Kumudac'andra who of the Swetambars, would have been able to put on garments on his waist ?" It will be quite clear from this, that Deva Suri had to spend a lot of pact to defeat the marvellous Digambari debator like Rumud Suri, and that his knowledge was beyond limits. If Kumudac'andra Suri would have won, the pages of chronicles would have another tale to tell Pramana-naya-tatva-lokalankara, containing 374 Sutras (Verses or aphorisms) and 8 Chapters is his original work. No information is available regarding any other work written by him. His pupils Bhadres'war Suri and Ratnaprabha Suri had rendered a good help. S'reeman Hemacandracarya Kalikala Sarvajnas There was a celebrated merchant named Cac'iga in the town of Dhandhuka. He belonged to Modha community His wife's name was Pahini She gave birth to a son on the 15th day of the bright half of the month of Kartika of V. S 1145. Before the birth of the boy, she had got dreams full of significance The boy was named C'angadeva When he grew to be a boy of five years, he, one day, accompanied his mother to pay respects to the spiritual teachers, Ac'arya Devac'andra Suri was staying there. While Pahini walked round the (furu (a method of showing respects) and then began to kneel before him, C'angadeva

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39 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 Pahini 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, Pahini had made her mind firm and gave the boy. Then the Guru started on a journey and came to StambhanaTirtha. There he gave Diksa to the boy and named him as Somac'andra. (Some believe that the ceremony took place when he was nine years old). When C'ac'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 Gitartha ascetics Reaching Raivatavatara (situated near Khambhat) 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 Sree Hem

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40 c'andra Suri, Malaya-giriji ana and Devendra Suriji 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 Kumargram 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. Devendra Suri requested him to bring the Jinaprasada (the Jaina temple) of Kantipuri to Srisa. Malayagiri Suri requested him to give him the ability of writing easy commen tary on the principles of religion or philosophy; and Hemac'andra carya requested the god to grant him the power of pleasing sovereigns The question why Hemac'andrac'arya 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 For Private Personal Use Only was

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41 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, Devac'andra Suri desired to give him the leadership of the Gac'cha Calling the Jaina society and consulting them, Devac'andra Suri gave Ac'arya-ship to Somac'andra at Nagpur (Nagor) in the year V. S. 1162 and was then named as Hemac'andra Suri. Being overwhelmed with joy at the highest honour conferred on her son Pahini, also accepted Jaina diksa Hemac'andra on his part, entreated the Guru to confer on his mother at that very time the degree of 'Pravartini.' The reputation of Hemac'andra steadity spread upto the extremities of all the directions His scholarship was praised in the royal assemblies of Siddharaja Jayasingh. Once, the Quru travelled to Anahillapar Pataga. 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." Siddharaja was highly pleased with such verse of praises, and requested the Quru to go everyday to him to relate him religious-myths. Then Siddharaja invaded Malava 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 Hemac'andrac'arya. The meaning of the Sanskrit verse

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42 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 pot. 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 Siddharaja, the great king returns after winning the earth. Afterwards, there was intimate relation between the King and the Suriji. Though Siddharaja conquerred Malva, it seemed to him that he was defeated so far as the civilization and literature of Malva was concerned in comparison with the stores of books and vast literary materials existing in Ujjaina ( the capital of Malava,) his own capital seemed dry and poor to him He wanted that he should excel in this matter also, and surpass Malva. Once out of the books brought from Avanti (Malva ) 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 Alanankara, Nimitta, Tarka etc. Siddharaja 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 Siddharaja entreatingly requested the great Ac'arya to compose the grammar Accepting the royal request, Hemac'andra Suri said, "In order to make the work devoid of every error in every respect, the eight works lying in the store-house of Bharatidevi will be required." The king sent his chief courtiers to Kashmir. There, when they prayed to Bharatidevi 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'andrac'arya 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, Karnataka and other countries he made a propaganda in favour of it With the increasing popularity of Hemac'andrac'arya 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 ? Siddharaja who had no issues started on bare foot on a pilgrimage The Guru was walking on foot with* Iryasamiti, 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 "Nijala.' As The Suriji did not see the king for three days, he became impatient and went to the tent of the Guru. Ac'aryasree was busy doing 'Ayambil ( taking food ) Seeing the Guru taking the dry and tasteless food, Siddharaja began to have very high respect for his power of keeping his passions subdued Then, he begged for forgiveness for his harsh words. Siddharaja 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 Raivatac'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 Neminath, 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, Siddharaja became more pleased There arose the feelings of complete regards for his governor (called Danda-nayaka in those days ) and he praised him. Then the king accompanied by the Guru came to Koti ( Kodinara ). There, Hemac'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 Kumarapala.' Inspite of knowing that the prophecy of the goddess would never be futile, Siddharaja plotted many conspiracies to kill Kum. arapala. Kumarpala coming to know of this, tried to protect himself in disguise of a herrnit. The courtiers of Siddharaja chanced to know of this, and hence, they informed Siddharaja 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 Kumarpala the conrtiers made a sign to the King but Kumar pala also became alert and under some pretext, escaped from the place Diretly he came to the residence of Hemac'andra and sought his help. The great Guru hid him in the heap of "Tadaleaves ( 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 Kumarpala was brought out of the heap, and was greatly pacified. Express

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45 ing his feelings of gratitude to the Guru, Kumarapala retired to another country Siddharaja left no stone unturned to harass Kumarapala, but due to his good luck, Kumarapala could save his life. On his journey he came to Stambhana Tirtha Hemac'arya had his camp there for four months Kumarapala 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 Kumarpala was helped at the critical moments of his life. Without losing the love of Siddharaja, he strained every nerve to help him. Out of the number of incidents regarding Siddharaja and Hemac'andrac'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 Hemac'andrac'arya 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 Parvafi ( the god and the goddess ) chanced to pass by the spot by the aerial route and seeing the

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46 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, Hemac'andracarya explained to Siddharaja, "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 Siddharaja expired and Kumarpala came to his throne. Vagabhatta (Bahad) the son of Udayana was appointed as his minister. Kumarapala invaded Arnoraja 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 Vagbhatta advised the king to have faith in Jainism and Jinesavaras and to invade 12th time with the result that Kumarapala won victory, and he was more pleased. Then, being reminded of Hemac'andrac arya, his teacher and helper, the king sent Vagbhatta to bring him to the royal palace with great honour. On the arrival of the Ac'arya 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, Kumarapala 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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47 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, Kimarapala 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 Suri 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 Kumarapala 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 Taranga and a lustrous image of Ajitnath measuring one hundred and one fingers was installed in it. The image stiil exists. Ambad was repairing the temple of Muni Suvrata 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 Hemac'andrac'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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48 Once, when Kumarapala came to pay his respects to the Guru, he saw a piece of coarse cloth called khadi 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'ari (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 Pasattha'-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' ( Yuka=Louse ). Besides the observance of nonviolence, taking meat, or wine was also prohibited. The principal and permanent effect of the preachings of Hemac'andracarya 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 Hemac'andrac'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. Kumarapala had adorned the earth with with many temples. Out of them, Kumara Vihara, Mushak-Vihara, Karamba-Vihara, Diksa-Vihar, and Golika-Vihar at the birth place of Hemac'andrac'arya were then grand temples. Kumarapala 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 * Atma-ninda-diva 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-Salaka-Purusa C'aritra in which the king heard the praises and importance of Satrunjaya and Raivatac'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'aulekya race of the Rajputs, and on account of her sacrifices being stopped she appeared before the King, and struck her Tridula to

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51 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 Brahmins had invited their celebrated Acarya Devabodhi in order to make the King free from the influence of Jainism. Devabodhi at first had a debate with Hemc'andrac'ary where in he was defeated. Then with his magical power Devabodhi showed to the king the gods Hari, Hara, Brahma 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 Kumarapala 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 Kumarapala one seat after another was removed and the guru seemed to be floating above the ground. Kumarapala was struck with wonder at the sight. After the meeting was dispersed the Guru showed him 24 Tirthankaras (is 24 Jain Saints ) and the ancestors of 21 royal generations. When Kumurapala 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 Devabodhi. By this, the faith of the King in Jainism became firm Once Hemac'andrac'arya 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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52 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 Hemacandra c'arya said, " In the temple of C'andra prabhava swami in Devapuri a rat was carrying away a burning wick and this had caused fire there Devabodhi 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. Kumarapala had made up his mind not to leave his capital in monsoon. Once his spies informed him that the Muslim king of Gazani had decided to invade at no other time but monsoon A great calamity relating his duty befell Kamarapala 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 Hemac'andrac'arya who advised him not to worry. After the king left him, he set on Kamalasana (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-vidya (a miraculous power) the Guru had called the King The King was surprised to find him in the capital of Gujerat 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 Hemac'andrac'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 Hemat'andrac'arya had called it the 15th

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53 day of the bright half Devabodhi mocked him for such ignorance, yet Hemac'andrac'arya without admitting his defeat said, "The matter will be decided to-night" At suu-set Kimarapala 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. Kumarapala and Devabhodhi both were astonished at the miracle worked by the Guru. The Brahmins were very powerful in the days of Siddharaja and Kumarpala. Inspite of them and resorting to strennous efforts Hemac'andrac'arya converted them to Jainism. He replied the brahmins in such a tackful way that they were compelled to keep quiet. Kumarapala had an unchangeable faith in Hemac'andra. c'arya 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 Kimarapal to repain and reconstruct the temple of Someswar Mahadeva which had been built of wood. Inspite of his being a great Jain Ac'arya his religious toleration and generosity even towards the enemies deserved to be noted. Regarding the Kamara--Vihar of Devapattan, the Saiva-priest Brihaspati had incurred the wrath of the King and due to that even Hemac'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 Anahillapara, served the great teacher and begged his pardon The Guru was again pleased and had him his place restored. At the time of Siddharaja Jayasingh there was an enemy of Hemac'andrac'arya called Vamadeva or Vamarsi. 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 Vamadeva began to maintain him self by begging, and often came near Upasraya and stood there. Once when the princes were learning the science of 'Yoga'. this Vamarsi 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 Vamadeva double in come of maintenance. Once Kumarapala asked Hemac'andrac'arya about his for mer birth. Hemac'andrac'arya 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 Kalikala-sarvajna-a title full of great honour. There was none in this iron age whose knowledge was as great as that of Hemac'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 Hemac'andrac'arya left this words in the world of literature his place is as bright and important as that of the gem Kohinur. 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 Balac'andra) When Balac'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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55 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, Kumarapala 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 'Hemakhad (The pit of Hemac'andra) Kumarapala grew extremely sorry due to the death of the Guru. The Guru had fore-cast that Kumarapala with to die six months after his death, and he would have no son. Exactly after six months Ajayapala 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 Kumarapala also died. Not only the worshippers of Hemac'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 Sreemad Hemac'andrac'arya. For Private Personal Use Only

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56 Ac'arya Sri 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 Hemac'andrac'arya amongst the ancient scholars of India is unique and very important. His position in the courts of Siddharaja as well as Kumarpala was as priceless and precious as that of Kalidas in the Court of Vikrama' or that of Baga in the court of Harsa Some call him the Panini of Gujarat; some call him Mammat of Gujarat, some call him 'Pigalac'arya, some call him Amiarsingh. (Panini a celebrated grammarian; Mammat a well known critic of the art of poetry etc; Pingalac'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. Sree Ramachandra suri, Sree Gunac'andra Suri, Sree Vardhaman gani, Sree Devandra, Sree Yasasc'andra, Sree Udayac'andra Sree Balac'andra etc were some of his pupils who deserve a special note. In the early life of Hemac'andrac'arya the quarrel amongst his pupils had increased. Out of the chief pupils Balac'andra, Ramac'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-Salaka' 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 Hemac'andrac'arya there was a dispute regarding the matter of succession As Ajayapala was helped by Balac'andra, he asked Ramac'andra to hand over the seat to Balac'andra, but Ramac'andra refused saying that as he him For Private Personal Use Only

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self was entrusted with the seat he was not willing to give it to anyone. Hence the King Ajayapala lost his temper and began to trouble him. He ordered him to sleep on a heated rock Ramac'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'andracarya 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 Hemac'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-Hema Sabdanugasana-Laghuvrutti Verses..6000 Bruhad-vrutti 18000 Bruhannyasa (in complete) , 84000 Prakrut-vyakarana-Vrutti 22000 Balabhasa-Vyakarana-Sutra-Vrutti ( unpublished ) Dhatupatha and Vrutti Dhatu-parayana and Vrutti Verses 5600 Linganusasana and Vrutti and explanation , 3684 Unadi-Sutra Vrutti

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58 II Books on Poetry, Trisasthi-Salaka-Purus-C'aritaa (Canto X) Verses 32000 Haima-Vibhrama Sutra-with Vrutti Prakrut-Dvayasraya MahakavyaParisista-Parva Sanskrit Dvayasraya Mahakavya Sapta-sandhana-Mahakavya (not available ). III. Dictionarfes Nighantu Kosa and Sesa Anekanta-Kosa ( Ane katna sangraha Tika ( Commentary) Verses 10000 Desi Kosa (Deshi nama mala) Ayoga-vyavac'chheda-dvatrinsika Dvija--vadana- c apeta Hema-vadanusasana V The Books on 'Yoga' Yoga-sastra with Swopagna-Tika-Verses VI The Books on Politics Swopagna-Tika IV The Books on 'Nyaya' (Logic or a system of philosophy. Verses 396 Sesa-nama-mala 1826 Swopagna Pramana-mimansa Swopagna (incomplete) Verses 2500 Anyu yoga-vvyavac'chheda-dvatrinsika 32 32 Vita-raga stava Mahadeva-stotra 29 VIII The Books on Prayer Verses 128 441 99 ". " Arhan-niti VII The books on The figures of Speech. Kavyanusasana-Swopagna-Alankad C'udamani Vrulti and Viveka "" 1500 3600 2828 12370 6800.

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59 Arhat-sahasra-nama-samuc'c'aya Upadesa-miala Balabala-sutra-Vruti Jati--vyavrutti-nyaya. Qa na patha sastra with commentry. Verses -3000 Hema-nyayarth-amanjusa Pandava-C'aritra; Ganapatha. etc etc Dvayas'raya - Mahakavya 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'alukya family beginning from Mula raja and at the same time there are the illustrations proving the "Sutras' of 'Siddha-hema' In Kumarapalac' aritra there is the wonder of poetry regarding the Prakrut grammar Out of these works, Pagdava-c'aritra, Upadesamala, Jativya vruti nyaya, Anya-darsana Vad-vivad, Arhanniti, Canapatha 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, Dvayasraya Abhidhan dictionaries, or Kavyanusasana, if only Anya-yogavyavac'c'eda-dvatrinseka,-a prayer of 32 Verses are thought of, even in such a prayer, 'Syadvad,' 'Naya' Pramana and Saptabh

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angl' and such other philosophical principles difficult to follow have been thought of Heinac'andrac'arya possessed as much musyht as Sankaracharya, 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 Hemac'andrac'arya was very minute and very strong. The latter had a divine ambition to see the principles of Nonaviolence 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 Sree Ajit-deva Suri Ajit-deva Suri succeeded Sree Munic'andra Suri as the fortyfirst Pattadhara. Out of numerous pupils of Munic'andra Suri, this Ajit-deva Suri and Vadi Sree Deva Surt were celebrated pupils. Even the King Siddharaja 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 'Jiravali-Tirtha.' 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 Sree Jina datta Suri. He was born at the house of the great minister Vachhig in Dhandhuka in the year V S. 1132. His mother's name was Vahad-devi 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 Devabhadra 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, Ac'arya ship was bestowed on him, and 'Jina-datta 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. For Private Personal Use Only

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62 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 Divakara lying in the temple of Mahakal, read it and had obtained knowledge from it By the the repetition of 'Maya 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. Sree 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 Siva 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 Devabhadra but after the death of Sree Jin-Valiabhasuri the pupil and Pattadhar of Devasuri, 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 For Private Personal Use Only

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63 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 Pattavali Besides neither Jineswarsuri or Abhayadeva Suri the navangi-commentator has referred to 'Kharatara Cac'cha' in the appreciations of their books Jinadattasuri 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 Sree Jinc'andrasuriji on his seat He is considered in North India a person deserving high honour and is celebrated as Dadaji 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; Utsutra-patod-ghattan-kulaka Upades'akulaka; Avastha kulaka, C'ailyavandanakulaka, Ganadhar-Sardha-Sataka; C'arc'ari Pra-karana; Prabodhodayagrantha Padasthana-vidhi, Kalaswarupadvatrinsika; Parswanath stotra, Guru partantra-stotra; Tanjaya-stotra, Standha mavaharan-stotra, Maharahiya stotra; Yadandhri-Stuti; Sukana-Sastra, Adhyatma-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,' 'Sardhapaurnimiya, and 'Agamik' sects came into existence and this supports to the above mentioned statement. Godu the son of Drona-vyavaparia the in habitant of 'Dantrana 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 Agamas Once while studying the sixth 'gatha' (a verse) of the seventh chapter of Dasa-vaikalika, he began to think deeply. The said "gatha' 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 Gatha 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 Upadhyaya 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 Pava-gadha, and bowing down to Virprabhu' they undertook fasting of * Sagarika' type on a lifeless rock situated outside the temple At this time, two goddesses named C'akreswari and Padmavati had gone to the country- Mahavideha 'to salute to Sim

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65 andhara swami. They came to know through Simandhara swami that Vijayac'andra Upadhyaya was the person pursuing perfectly pure rites and hence to pay respects to him they came to Pavagadha. After bowing down they said to upadhyaya, " You are the same type of of * Kriyadhari' ( 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 "Utsutraprarpapa.' Go from here to then town-Bhateja 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 Patan. 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 ). Kamarapala asked him the reason of this. The gurn told him about Vidhi-paksa ( the new sect) and then Kumarapala 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 Kumar apala once asked Sreemad Hemac'andrac'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 Acarya of that gac'cha and on being questioned by Kumarapala the Ac'arya could not give

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66 straight answers therefore the ascetics of the gac'chha were asked to go far away. After the death of Kumarapala, Samati singh the Ac'arya 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-punamia-gac'chha. The followers of this system do not worship a Jin-shrine with fruits. Gac'chha Agamik Sree Silguua Suri and Devabhadra Suri were the two ac'aryas who belonged to Punamina 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 Uddhara) Samara-raja of of Soratha did not accept the authority of Kumarapala. Hence the King sent the minister Udayana with an army to punisn him. Travelling on and on the minister reached Palitana. 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 Bhagavan 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 raja was defeated and instalking his son on his throne, the minister Udayana brought the country under the sovereinsety of Kamarapala. 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 Satrunjaya a new should he constructed in place of the old temple of stones one.

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68 (2) To get a kind of railings constructed on the sides of the way leading up to the top of the mount Giranara (3) To appoint my son Ambad as Danda-nayaka. (4) At the end of the life, to practise the ceremony of Niza mana 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 "Nizamana', and we shall make Bahada 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 Kumarapala the warriors came to his sons Bahad and Ambada, and acquainted him with the desires of their deceased father Bahad gladly and most lovingly accepted everything they said and securing the permission of the King, he atonce came to Siddhac'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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60 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 Kudalio' of the town called Timana had come on a pilgrimage to the Satrunjaya Tirtha. 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 Bahada 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 Timana. Lifting a Kudali (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 drams' (a kind of coin) and by wandering have recently earned one dram and one rupee. From the income of the rupee, the flowers have been purchased and with them ! have worshipped the Lord. The remaining seven drams 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 inrisignificant in compan son with your capital but Bhimo has contributed the whole of his savings. Therefore, his name should

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70 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 Satrunjaya, 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. Atlast 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, Bahada enthusiastically started the work of the construction of the temple and entrusted different pero ons with different duties and came to Pataga. Exactly after two

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71 years the temple who completed. Who would not be eager to convery a good message ? Atonce a messenger reached Pasana 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 Satranjaya 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 Bahada 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, Bahada invited the whole Jain Sangha together with Sreemad Hemac'andrac'raya and performed the installation ceremony in V. S. 1213 with a great festival. After finishing one work, he came to Girnara for the construction of the masonry hedge on the sides of the path leading up

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72 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 Bahada breathed his last. Kumarapal also treated Ba hada with respect, anterre forstereita 82, ... Raf ft Tera eft IP. P. 149 The meaning of the Gatha: Sree Vijayasimhagh suri was 42nd Sree Somaprabha Suri and Maniratha suri succeeded him as +3rd and on his seat came Sree Jagac'c'andra Suri SUTRA-88 origlo.. 6 zrI jagacandranAmAnaH paTa sUrayaH // 9 // 14 / The mearning of the vyakhya : Sree Vijaysihmagh Suri who reviewed the 'Viveka Maonjari' succeded to the seat of Sree Ajita-deva suri as forty-second Pattadhara. Sree 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. Sree Somaprabha Suri and Maniratna Suri succeeded to ihe seat of Sree Vijayasingh suri as forty third Pattadhara. Sree Jagaccandra Suri succeeded them as forty fourth Pattadhara. He had sucuerrd for himself the little of Hirala Jagac'tandra Srniby laying with the permisson of the great teacher and with the help of Sree Devabhadra Upadhyaya 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 'Dtgambarac'aayas' (the great ascetico

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73 of the Digambara sect) in the town named Aghatapur he did not give way but remained unbroken like a gem ( which does not break). Therefore, the King had gvien him the title of Hirala Jagac' candra Suri Moreover, on account of taking a vow of doing 'Ayambil 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 Tapa-gac'cha From Sree Sudharma Swami, started (1) Nirgrantha Gac'cha; from Sree Sisthitacarya started (2) Kautika Gac'cha; from Sree C'andra Suri started (3) C'andra Gac'cha; from Sree Samantbhadra Suri started (4) Vanavasi Gac'cha, from Sree Sarvadeva Suri started (5) Vata Gac'chha, and from Jagac'c'andra started (6) Tapa Gac'cha In this way there were six Ac'arya-leaders of the six names of the saime Gaccha. 42. Sree Vijayasinha Sari Sree Vijaya Sinha Suri succeeded Sree Ajit-deva Suri as 42nd Pattadhara He recompiled the book of Balac'andra who had written a commentary named' Viveka Manjari' on the book called Viveka-Manjari' prepared by the Jain poet Asad. This Asad-poet was overwhelmed with sorrow due to the death of his son named Rajad in his very child hood and Abhayadeva Suri 'The Kali kala 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 Manjari' The poet had received the title of * Kavi-sabhasreengara' Out of the pupils of Vijaya sinha Suri, Sree 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 * Satarthi' in which one verse has been interpreted in hundred ways. 10

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74 Additional information regarding Vijaya Sinha Suri is not available. 43 Sree Somaprabha Suri and Maniratna Sari Sree Vijaya Sinha Suri had appointed the two spiritual brothers to his seat. Sree Soma prabha Suri Pragvat ( Poravad) 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 Sree Vijaya Sinha Siri, Somaprabha acc epted 'C'aritra' ( which literally means ascetic life ) His intelligence was very sharp and hence studying the whole science deeply he secured for himself the title of Acarya' 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) Sumati-C'arira; (2) Suktimuktavali-Sindura prakara-(called Soma-Sataka also). (3) Saterthi and (4) Kimarpala-prati-bodha. The poem * Satarthi' is in "Vasanta -Tilaka' metre. Each verse has been interpre ted in hundred ways and he himself has written commentary on it. The work-Kumarpala-pratibodha has been completed in. V. S. 1241 while residing at the 'Vasati' (an abode) of Siddhapaja the son of the poet called Sreepala. He left this world in the city of Sreemala. 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 Thirapadra. 44. Sree Jagac'c'andra Suri. Sree Jagac'c'andra Suri succeeded to the seat of Sree Somaprabha Siri and Sree Muni-ratna Suri. Seeing the indolence of his own 'Gac'cha' in performing their religious rites, Sree Ja

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75 gac'c'andraSuri tried to being about the up--liftment of the rites with the perinission of his Guru and with the help of Devabhadra Upadliyaya 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 Aghatpur (the present Ahad near Udayapur) and achieved victory. Therefore, Jaitrasingh the King of Mevada conferred on him the title of Hirala Jagac'c'andra Suri. 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 Tapagac'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. tupala, and at the saine time he rendered him good help. Due to this the influence of Tapagac'cha is greatest in Gujerat at present. Vruddha-Pausalika Tapagac'cha' started from Vijayac'andra who was the pupil of Sree Jagac'c'andra Suri and who in his worldly life was the account-clerk of the minister Vastupala and from Devendra Suri started 'Laghi-Pausalika-Tapa-gac'cha. VijayaC'andraSuri had been then rather indolent in the perfor mance of religious rites, while Devendra 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. devidA paNayAlo 45, ... Tot it atafas eft: 1

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76 The meaning of the Gatha: Devendra Suri was the forty-fifth Patradhara, DharmaghosaSari was forty-sixth. SomaprabhaSuri (the 2nd) was forty-seventh and Sree Soma Tilaka Sari was forty eighth Pattadhara. vyAkhyA-46 devindotti zrI jagaccaMdrasUri paTTa ...atautst'o gufa fauna II PE NO The meaning of the Vyakhya :-- Sree Devendra Suri succeeded Sree Jagac'c'anara Suri 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 Malva--and had given him Diksa 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 Malva. Then he came to Khambhata. The following is the account of Sree Vijaya Candra Suri who was discarded by Sree 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 Pausadha sala ( the big Upa Sraya ) on account of the entreaties of the people. The disciples of Sree Vijaya Candra Suri 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 'Pratya khyana of Nivi' (6) 'The monks can take the food etc brought by nuns (7) Two kinds of Pratyakliyana daily, (8) Consent to perform the

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77 ceremony of <Page #450
78 who was clever enough to enterpret the four Vedas and who lived in Sree Kumarapala-Vihara situated in the market square of Khambhata. Then after displaying indiflerence to Vijaya Candra, Devendra Suri came during the course of his travel to Palanapura. 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 Prahlada-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'arya and to fulfil their aspirations. Taking this to be the right opportunity the Guru gave the title of 'Acarya' to Viradhavala Muni in the same building-Prahlada-Vihara in V. S. 1323 (in 1304 accord. ing to some) and gave him the name of Vidyananda Suri It is probable that his younger brother Bhimasingha was given the title of upadhyaya at the same time, and was called 'Dharma-kirti'. When the 'Suri-ship' was conferred, "Kanku' (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'rahlada--Vihara 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 Vidyan and suri has written a grammar named * Vidyanada' about which it is said as follows: "Vidyananad Suri the author of the grammar calied "Vidyanada' which contains small number of definitions and extensive meanings, seems to be a very great man (seems to shine brightly.)

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79 After ordering (permilling) Vidyonand Suri to travel on the earth, sree Devendra Suri began to travel again in the Country of Malva. The following is the list of the works written by him Sraddha-din-kritya and Vrutti; Sree Siddha-panc'atika-suttra and Vratti ; Sudarsana Caritra; Panc'a-navya-Karmagrantha and Vrutii; Dharma-ratna-Vrritti; Three-commentaries. faftaga EATU-Pramukha Stava. Some believe that Sravaka-din-kritya is also his work. Sree Devendra Suri went to leave in V. S. 1327. On account of fasting, Vidyananda Siri also went to hea. ven in Vidyapur (Vijapur) 13 days after the death of DevnedrSuri. 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 Acurya and he was given the name of Dharmaghosa Siiri. When Sree Vijayac'andra Suri had separated himself from the Guru Maharaj, the anscesior of Sangrama-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 Devendra Suri, Bhima the leader of the Jain society of the town to Tamravati had vowed noi to take corn for twelve years. Sree Dharmaghosa Suri slicceeded DevendraSuri 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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80 rupees due to the fifth stage of Parigraha Parimana' accepted in the Mandapacal ( Mandavagadha ) Then Pruthvidhara became the popular minister of the king of Mandavagadha He was like Kuher in the matter of possessing wealth He had got eighty-four Jain temples constructed and seven book -stores prepared He got Sree Risabha Jina temple constructed on Mount Satrunjaya 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 * Zanjhapa' who had got a flag made of gold and silver and reaching from the top of Satrunjaya to the top of Giranara 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 Sarangadeva to join huis hand, because of 'Karpua' He had celeheated the fettival of the entrance of the Quru Sree Dharmaghusa Sari into the town of Mandapacala by spending a sum of seventy-two thousand rupees ( some say-thirty six thousand rupees ) Being requested by his pupils, Dharmaghosa Sari had, in the ciiy of Prabhasa Patan, conipelled the ocean, through a pra yer full of mysterious verses, to present gems io the Jain temple. With the help of the new *Kapardi Yaksa'( a demi god) who appeared in Devapattan because of of the meditation of the Guru, he preached the old Kapardi Yaksa who had been driven away from Satrunjaya on account of the greatness of Viira-Swami, and made him the the 'Adhlsthayaka, ( the protector ) of the

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81 shrine of the Lord Jineswar, Once upon a time some women gave as alms to the asceties 'Vadas' (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 Dharmaghosa 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 Upasraya. 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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82 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 <Page #455
Ac'arya ship in 1332. When the teacher began to offer him Mantra pustika (a book of secred hymns) he, the knower of eleven 'Angas' said, "pure character itself is Mantra past.ka' 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 'Apkaya's Viradhana' Sree Soniaprabha Suri had forbidden ascetics to travel to the country of 'Jala Kunkapa' and on account of the scarcily of water in Maru-desa, 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 Kartika-month. The eleven ac'aryas (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:-Yati-jita-kalpaYsutra; atra khiletyadi-prayers, Jinena-yeneta-prayers; Sreemaddharmetyadi-prayers and Aradhana Payanno. He had four pupils named (1) Sree Vimalprabha-Suri; (2) Sree Paramanand Sari, (3) Sree PadmatilakaSuri and (4) Sree Somatilaka Surt. In the very year when sree Dharmaghosa Suri left the world in v. S 1357, Sree Somaprabha Suri gave Ac'arya'ship to Sree Vimalaprabha, but he lived a short life. Then, knowing that the end of his life was approaching near, he made in v s. 1373, Sree Paramanand Suri and Somatilaka Suri as 'Ac'aryas' and after the lapse of three months in v. S. 1373, Sree Somaprabha Suri went to heaven As he had a separate residence ir Stambha-tirtha, the people residing in the neighbourhood saw the sky full of light and shouted out "A Vimana

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84 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 'Samanik deva' of Saudharma-indra." Sree Paramanand Sari also lived as 'Ac'arya' for four years Sree Somatilaka Suri succeeded Sree Somaprabha surias the fortyeighth Patfadhara. He was born in the month of Maha' in v. s. 1355, He was given Diksa 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 Ksetra-Samasa-Sutra. 2. Sattarisayathana-chapter. 3. Yatralikha Jaya-Vrushabha etc, and Srastasarma etc ... ... ... ... the wellknown-prayers to-gether with their comment aries. 4. Sree Tirtharaja; the prayer of four meanings; the commentary on it; subhabhavanava. Sreemad-Viram-stave; Kamalbanadhastava; Siva-Sirasi etc; Sree Nabhisambhava etc; Sree Saiveya etc and many other prayers. Sree Soma-tilaka Suri gave 'Ac'arya ship' to (1) Sree Padmatilaka suri, (2) Sree Candrasekhar Suri; (3) Sree Jayanand Sari and (4) Sree Devaeundar Siri respectively. Sree Padmatilaka Suri was greater than Sree Somatilak Sari in 'caritra-paryaya. He lived for one year as 'Ac'arya' During that period he remained more engrossed in observing Samiti - Gupti etc. (eight) Pravaca'na-mata'. Sree Candra-sekhara suri was born in v, s. 1373, was given Diksa' in 1385, he received Suri-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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85 Usita-bhojana-katha; The story of the great ascetic Yaya; kajarsithe prayers-Sree Madtrestambhana kaharabandhan etc. Even the dust enchahted with these prayers could destroy all the trouble some beasts from the insignificast lizard to the terrible lion Sree Jayananda Suri was born in v. s. 1380, and he had accepted 'Diksa' in the town called DharaNagari on Friday and seventh day of the bright half of the month of 'Asad' in the year 1392, When his elder brother Sajana refused to advise Jayenand Suri to accept 'Diksa', gods prevailed upon Sajan to do so and then he gave his consent. He was given "Ac'arya ship'in Patana 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 'Devah'-Prabhoyam. etc. 45 Sree Devendra Suri Sree Devendra Suri succeeded Sree Jagac'c'andrasuri 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 Malva, 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 Malva exactly at the time when Viradhavala had prepared himself to partake of the celebrations of his marriage that had already began, Devendra Suri gave Diksa to him in V. S. 1302. This Viradhavala became celebrated with the name of Vidyananda Suri 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 Dikta. He was known as 'Dharma Kirti' the (Religious-reputation)-padhyaya and after he received Ac'aryaship, he was known as Sree Dharma-ghosa Suri It is said that in V. S. 1323, (or in V. S. 1304 according to some), when 'Suri'-ship was granted to Dharma Kirti, there was a rainfall of 'Kanku' (an auspicious red

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86 powder) from the dome of the central part of the temple situated in Pralhadanpur (Palanpur) Thinking that Devendra Suri was full of greatness and power, Jagac'c'andraSuri who had reformed and purified the religious rites, had granted 'Ac'arya 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 DevabhadraGani, he ( Jagac'candra Suri) had given 'Ac'aryaship' even to Vijayac'andraSuri 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-pausalika (Vadi-posal), and those who followed DevendraSuri were known as * Laghu-pausalika'. Vijayac'andra sari was learned and shrewd and he had rendered good help to Devendra Suri in his works, but afterwards he separated himself from Devendra Suri and encouraged negligence and indolence. Devendra Suri was not only learned but his conduct also was best. This we know for he did not tolerate the carelessness of Vijayacandra Suri. He was endowed with the gift of speech and hence the learned scholars like the minister Vastupala 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 Samayika 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 (Palanpur) rice to the extent of one 'Mundha (a measure) and betelnuts to the extent of sixteen maunds were received every day. The pupils of Sree Devendra suri also were also learned and awe-inspiring. When the followers of Vijayac'andra separated themselves from Devendra Suri and when both the parties began to support their own cults, the ancestors of a goldsmith

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87 named Sangrama-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 Devendra Suri because that 'Gac'cha' will attain progress.' Devendra Suri travelled generally in Malva and he had done very useful work in that part of the country Samarsingh the ruler of Mevada and his mother Jayatalladevi were greatly impressed by Devendra Suri and they were his great devotees. It was due to the advoice of the Guru that Jayatalla the mother of Samarsingh had got a temple of Samalia-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 Mevada was influenced by him. The royal-farman (order) reads as - (Besides admitting the wonderful influence of DevendraSuri the farman 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 // svastIzrI ekaliMgajI parasAdAtu mahArAjAdhirAja mahArANAjI kuMbhAjI AdesAtu medapATarA umarAva thAvodAra kAmadAra samasta mahAjana paMcAkasya abhaM ApaNe aThe zrIpUja tapagaccha kA to devendrasarijI kA paMthakA tayA puNamyAgacche kA hemAcArajajIko paramodda hai / dharmajJAna batAyo so aThe ANAko paMthako hovegA ANIne mAnAgA pujaagaa| parathaga (prathama) to Agesu hI ApaNe gaDhakoTameM nIMvade jada paholA zrI riSabhadevajIrA devarAkI nIMva daivADe hai. pujA kare hai aSe aju hI mAnegA / sisodA pagakA hovegA ne sarepAna (surapAna) pIvegA nahi aura dharama murajAda meM jIva rAkhaNo yA murajAdA loyagA jaNIne mahAsatrA (mahAsatiyoM) kI ANa hai, ora phela karegA jaNIne talAka hai|

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88 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-krotya-Sutra and commentary on it. Siddha-panchatika Sutra and commentary. Sudartana-c'aritra. Siri Usaha Vaddhamana-Pramukha-Stava Siddha-dandika Five Navyagranthas-with commentaries. Dharma-ratna-prakarana-Bruhadvrutti C'aitya-vandanadi-Bhasya-traya (Deva-vandan, Guru vandan, and Pratyakhyana bhasya). Vandaru-vrutti. (Vanditta-Sutra-commentary), C'attari-Attha Dasha--Gatha-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 Suri had sought help from the rich lains and had got Tada-patra-manuscripts prepared for the Vaodevata Bhandara-gara--The treasure-house of the god of Learning. Sree Devendra Suri breathed his last in Malva in V.S 1327. Sree Vijayac'andra Sdri. In his worldly life he was the account clerk of the minister Vastupaja He happened to be an offender of the minister and he was therefore imprisoned. Devabhadra Upadhyaya 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, Devabhadra Suri requested Vastupala to release him and then gave Diksa. He was endowed with greatness but at the same

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89 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 Devabhadra Upadhyaya desired to give him Acaryaship, he insisted on Jagac'c'andra Suri to do so. Vastupala, the minister, objected to this as, he was well acquainted with the proud conduct and feelings of Vijayac'andra Suri, but thinking that he would be helpful to Devendra Suri and being prevailed upon by Devabhadra Upadhyaya, Jagac'c'andra Suri gave 'Suri'-ship to him. At least for a short period afterwards, he remained faithful to Devendra 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 Devendra Suri came to know of this, and leaving Malva, he came to Khambhata Vijayac'andra Suri did not approach him even to show his respects to him. Devendra-Suri 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 Sari lived continuously for twelve years in the big 'Upa. sraya' or 'Poshal', Sree Devendra Suri who had come to Kham bhata from Malava-desha had to live in small 'Poshal' Since then the sect of Vijayac'andra Siri was known as 'Vruddha-pausalika' and the followers Devendra Suriwere known as "Laghu-pausalika.' 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'ari'. (5) Liberty to be enjoyed in using 'Ghrita' by the monks 12

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90 and the nuns in the Pac'c'akhana' 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 Samvibhaga' 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 Sree Devendra Suri in researches etc. and in the preparation of Sudarsana-c'aritra Moreover he had advised people to get Tad.patra manuscripts prepared. He had three pupils named Vajrasena, Padmac'andra, and Ksemakirti. Ksema-- kirti had composed additional explanatory notes on BrihadKalpasutra' written by BhadrabahuSwami. Sree Vidyananda Suri. He used to live in Ujjain situated in Malva. 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 Sree Devendra Suri and the wonderful method of preaching of Devendra Suri 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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91 tely became fully well-versed. Accompanied by Devendra Suri when he came to Prahaladanpur, the Jain society requested De nedra Suri to grant Ac'arya-ship to any of his deserving students. Consequently Viradhavala who was taken to be entirely worthy of this, was given 'Suri'-ship in V. S. 1323 (1304 ?) and was installed on the seat of Devnedra Suri. He was then given the name of Vidyananda Suri. At the same time his younger brother Dharmakirti (46th Pattadhara with the name of Sree Dharmaghosa Suri) was given 'Upadhyaya'-ship. As the character of Vidyanand Suri was unique, Kanku' began to rain from the ceiling of the Prahladana Vihara when ' Ac'arya-ship was given to him He had rendered great help to his teacher Devendra Suri in composing books. Moreover, he prepared a new grammar called 'Vidyananda.' 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 (Vijapura) on the 13th day of the death of Devendra Suri. Devendra Suri had installed Vidyanando Suri 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 Vidyananda Sari obliged the people to give 'Ac'arya-ship to Dharmakirti, the younger brother of Vidyanana Suri He was then given the name of Sree Dharmaghosa Suri. Sree Dharmaghosa Suri In his worldly life he was the younger brother of Sree VI dyananda Suri, His name in his worldly life was Bhima Kumara. After Vidyananda discarded his marriage ceremony and took *Diksa,' Bhima Kimara also was preached to, by Devendra Suti of Tapagac'cha, and was given 'Diksa.' Studying with his brother he also excelled in religious lore. Exactly at the time when Vtdyananda Siri was given 'Ac'arya'-ship in Prahladanpur, Bhima Kumara was given Upadhyayaship' and the name of 'Dharma

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kirti' Then, when Vidyananda Suri expired after 13 days of the death of Devendra Suri, Dharmakirti Upadhyaya was, after six months, given the 'Acarya'-ship with the name of Dharmaghosa Sari, and he was installed on the seat of Devendra 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-parimana', 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 Devapattana 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 Vajraswami and who had been very proud, he appointed him as the 'Adhisthayaka' (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 'Vadas" 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 Vidyapur 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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93 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 'Upasraya'-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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94 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 harini 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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95 vasa' (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 Suri, he did commendable efforts to remove negligence that was shown to the Jaina literature, civilization and art of Tapagac'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-shastri' (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. Sanghachara Bhasya ; Kayasthiti-bhavasthiti-stavau ; Srastasarma stotra ; Yuyam, Yuvam, Twam, a prayer full of puns ; Suaddhamma-Stava; C'aturvingati-Jin-Stavah, Devendrairanisham-stotra-a pun-prayer ; Jaya-vrisabha-a prayer with eight alliterations. The Great Minister Fethad In Nanduri, a town situated in the Country of Namyar 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 Parswangtha 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 Sree Stambhana-Parswanatha with numerous shining ornaments as decided before. Then, he went from there to Devagiri. There was discussion regarding the building of an Upasraya. 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 sree 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, Pethada began to repeat the 13

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divine hymns in accordance with the religious rites but his effo rts were of no avail. "Kamaghata', 'Chintamasi', the 'Daksinavarta-conch,' and 'Kalpa-lata' 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 Suri (an acarya), named Sree Dharmaghosa came to that city Hearing his preachings various persons began to undertake various vows, and penances. Thinking himself to be unlucky, Pethad 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 Mandapadurga with his retinue. No sooner did he enter the gate of the city, then he saw on the left side, a Durga-bird (a kind of owl, which in general is considerd inauspicious ) crying and dancing on the hood of a cobra. Seeing this, Pethada 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 Pethad stood on the same spot and began to recite the powerful "Nava Kara-hymn. An astrologer happened to come there and seeing Pethad 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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99 stead of that you will certainly be powerful, prosperous, and famous." Pethad 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 Pethad from the pot the more it increased in it This astonished Pethad. 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-veli' (a sort of magical creeper ). By means of minute observation he corroborated his idea. Then a bania never requires to be tutored. He made a resolution in his mind and purchased the pot together with that 'Indhoni' 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 Pethad 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 Zanzaga' did not like it. Once when Pethad left the shop for dinner after entrusting Zanzana with the work of looking after the shop, that maid servant came to purchase ghee. Zanzana 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 Pethad. Pethad said to the King, "I was absent at the shop; my son may be in the know of the reason of this." Then Zanzaga 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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100 there must be some poison in the ghee. Moreover, your Majesty is the owner of Ayanti 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 Zanzana the King began to give greater respects to Zanzana as well as to Pethad and thinking how nice it would be if such intelligent and loyal banias be given the charge of a minister. The King appoi nted Pethad as his minister Pethad got married with great pomp his son Zanzana to the daughter named Saubhagyadevi of a rich merchant named Bhima living in the town called Dilli. Jayasingha-deva'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 Malva 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 Kanyakubja felt sorrow for the greedy nature of the King. The thought as to how such a greedy person was selected by the King of Kanyakubla as his son-in law made them greatly disappointed The King Jayasinghadova 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 Pethad 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. Pethad went home and with the help of the pot of ghee kept on that 'Indhopi' with the 'O'tralata' got, the ghee

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101 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 Brahmins. 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 Pethad had used the whole quantity that belonged to him he was greatly pleased. Pe. 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, Gogade a landlord of the place called Shakambhari, could not hear the praises given to Pethada. He was an enemy of Pethad and hence he could not bear the increasing influence of Pethad 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 Citralata 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 Pethad and demanded the creeper. Thinking that it was unbecoming to refuse. Pethad 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'itralata' Still however, the luck of Pethad was powerful, the knowledge of Suvarna-siddhi' (the method of obtaining gold) taught to him by his father was still fresh in his mind. He went to mount Abu for the purpose with the permission of the King, and

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102 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 Suri. He repented for discarding the lives of the living beings of six kinds in performing 'Suvarna-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 Satrunjayavatar with a gold mast of flag and a gold-spire, built in his own place Mandavagadha 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 Devagiri. Devagiri 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 Hemadi was won over, the work would be very easy. To win over Hemadi 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 Hemadi. 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 Petron of it because his avarice was well-known. That Hemad would start such an institution was unimaginable and it was an incident of boundless wonder. Atlast the matter reached the ears of Hemadi and he was wonderstruck and completely absorbed For Private Personal Use Only

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103 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 Pethad who had done all those things and this pleased him very much. He requested Pethad to demand anything he liked from him. Pethad 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 Pethad and both of them came to Devagiri. Hemadi made up his mind to have a boon from the King Sree 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 Hemadi in the matter. Hemadi 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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104 Hemadi 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 Pethad, 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 Devagiri. The Brahmins, who were naturally against this scheme but who could not harass Pethad, 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 Pethad 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. Pethad 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 Tamravati, Bhima by name, who had abstained from victuals for twelve years as a sign of mourning at the demise of sri Devendra Suri, sent an excellent yellow garment

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105 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, Pethada kept the garment along with other idols of deities and paid due homage to it daily Pethada'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 Pethada 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, Pethada 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 Sresthin Pitamaha Bhisma, Sri Sthalabhadra, Sri Jambuswamin the last omniscient one, and Vijaya Sresthin 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 Sita. By tbe puissance of chastity alone could Kalavati 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 Pethada's garment was sought. 14

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106 Then, in the company of Sri Dharmaghiosa Suri, Pethaga 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 Raivatacala. There Parna, an affluent Sresthin 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 Pethada 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 ethada secured the Indramala and thus was the Sve:ambara 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 Peiheda 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, Devagis, Manadvagadhe, Abu and the like seven cities Pethad's son Zarzana 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 Satrunjaya along with his preceptor, Sri Dharmaghosa Suri. 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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107 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 NemiNatha 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 Sarangadeva of Karanavati, 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 Zarzana, 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. Zarzaga 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, Sarangadeva 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 Pethad'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 * 1 Yojana = 8 miles

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108 spreading fragrance all round his immortal name, Pethaoa left this world of mortals. 47 Sri Somaprabha Suri il. Birth V. S. 1310 . Initiation V. S 1321 Acarya-ship V. S. 1332 : Demise V. S 1373 : Life-time 03 years. Sri Somaprabha Suri was, the forty-seventh Pattadhara in the line of Sri Dharmaghosa Suri. 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, Suri considering his ability, wished to hand over to him a booklet of sacred formulas, Somaprabha Suri 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-pustika. 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, ( Marwar ) 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 Caturmasa, 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 Bhiladi, some 8 kosas away from Deesa Camd.

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109 leave the place before the fourteenth day of the second Karttika The Suri, however, knew that the disturbance would take place in Palli in the dark-half of the first Karttika-i, e., even before the completion of the prescribed Caturmasa, and so, he left the place on the full-moon-day of the first Karttika. 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 Suri had achieved victory also in an assenibly of Brahmanas at Citoda. He had four disciples-Vimalaprabha Suri, Paramananda Suri, Padmatilaka Suri and Somatilaka Sari by name. Sri Dharmaghosa Suri expired in 1373 V. S., and in the saine year, Sri Somaprabha Suri bestowed the status of an Acarya on Sri Paramananda Suri and Sri Somatilaka Suri. 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 Upasraya in Khambhata. It is further said that he was reborn in the Saudharma Heaven as a Samanika god to Indra. He had composed Aradhana Payanno, Jitakalpa Satra and some twenty-eight eulogies full of rhymes. 48 Sri Somatilaka Suri Birth Magha, 1355 V.S : Initiation 1369 V. S.: Acarya 1373 V, S. : Demise 1424 V. S. Life-time 69 years The 48th. Paggadhara was Sri Somatilaka Suri. Sri Somapr. abha Suri had at first appointed Vimalaprabha Suri as the Acarya; but he being short-lived Sri Somatilaka Suri and Paramananda Suri were together made the Patadharas, as seen above. And in that case also, Sri Paramaganda Suri expiring earlier, Sri Somatilaka Sari continued as the 48th Pattadhara.

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110 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 Suri uf Kharatara-gaccha dedicated to him the 700 hymns that he had composed for his disciples He has composed Brhannavyaksetra-dasa of 10 less than 387 Cathas The Saptatisatasthanaka 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, Sri jayananda Susi and Sri Derasundara Suri, on whom was bestowed Acarya-ship in succession. His disciple Sri 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 Kathas keil Usitabhojanakatha and Yavarajar si Katha, as also the Stambhanakaharabandha and other hymns Sri Jayanunda Suri, another pupil of Sri Soniatilaka Suri 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 Asadha in the year 1392. He secured the dignity of a Suri on the tenth day of the bright-hall of the month or Caitra in the year 1420 V. S at Anahillapura Patana, and died in 1441 V. S. He has composed sri Sthulabhadracarita 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 Jayanda Suri,

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49 Sri Devasundara Suri Birth V. S. 1396 Initiation V. S 1404 Suri V. S. 1420. No information regarding Sri Devasundara Suri'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 Acarya-ship with due festivities at Asahillapura Patana in VS 1420. He possessed excellent characterstic marks on his body, and therefore his personality was unique. Once Udaryipa, un abstract meditator of Ana hulapura Pastana publicly commended Sri Devasundara 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 Kagayaripa 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 Devasundara Suri Due to scarcity of palmyra- leaves-or for some reason or another-paper replaced palinyra -leaf in the fifteenth century, and ancient works on paliryia-leaves were copied down on paper Libraries of Guierata and Rajaputans were resaired simultaneously she task of libraries of both Khambhata and Patana was well-accomplished by Sri Devasundara Suri and his chief disciple Sri Somasundara Sirt; while that of the

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112 books in Jegalamera was done by Sri Jinabhadra Suri of Kharataragaccha and his company The Suri's disciples were well united. He had five chief pupils : (1) Sri Jnansagara Suri (21 Sri Kulamandana Suri, (8) Sri Gunaratna Sari, 4) Sri Somasundara Suri, and (5, Sri Sadhuratna Stiri :-all of whom were skilled and talented. Sri Jnanasagara Stri He was born in 1405 V S., and was initiated at the age of !2 years in V. S. 1417. He attained Acarya-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-avali He wrote an Avacuri on the Avasyaka 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 Munisuvrataswamistavana, Chanaughanavakhandaparsvanathastava, etc, also Sri Kulanandana Sari Another disciple of Sri Devasundra Siri, Sri Kulamandana Suri, was born in 1409 V S. and was initiated at the young age of eight years in 1417 He was awarded the Acarya-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 Vicaramrtasangraha, Siddhanitalapakoddhara, Avachiris on PrajnapanaSiitra and PratikramanaSutra, as also of three hymns beginning with Visvasridhara, Gariyo and Harabandha respectively. Sri Gujaratna Sari Quqaratna Suri'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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113 even in the arena of Logic and Philosophy. He is the author of good many works. In his Kriyaratnasamuccaya 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 Avacuris on Kalpantarvacya Saptatika; on the Karmagranthas; on all the four Payannas of Pratyakhyana, Catuhsarana, Samstaraka and Bhaktaparijna; as well as on Ksetrasamasa, Navatattvavicara, and the like. Sri Sadhuratna Sari is the auother of Yatijitakalpavrtti. 50. Sri Somasundara Suri Birth, V. S. 1430 : Initiation V. S 1437 : Vacakapada 1450 : Acarya-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 Sri Jayananda Suri, who began to teach him the scriptures immediately after the initiation, and sent him to Sri Jnanasagarasuri for further study. In course of time, he became well-versed in the lores and was awarded the status of an Upadhyaya in 1450 V S After seven years, that is, when he was only 27, Sri Devasundara Suri bestowed upon him the status of an Acarya, 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 15

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114 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 Suri. The same Suri had laid the foundation stone of the famous and huge Ranakapura Temple in V.S. 1496. Govinda, a respected man of faith of the State of Idara-had accomplished a pilgrimage of Satrunjaya, Giranara, and Soparaka being himself the leader of the caravan, under the proper guide nce of Sri Somasundara Suri, and had thereafter a huge image of Jinesvara Sri Ajitanatha carved from the excellent marble of the Arasana mine and installed on the 'Taranga hills in 1479 V. S, at the Suri's auspicious hands. The preceptor had twice or thrice gone to Devakulapataka [i. e. Delavada, 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 Suri 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 Bhattarakas 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 Delhi. Sri Somasundara Suri had greatly helped his preceptor Sri Devasundara Suri 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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115 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 acarya trying to avoid the Insects even while changing the side during his sleep Instantly he learnt how compassionate the Suri 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 Suri, being maine of knowledge and renunciation, was honoured much even in other Gacchas. It is specifically stated in the Gurugunaratnakara that wise men of other Gacchas rejoiced at hearing about Sri Somasundara Suris 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 Sadhu Maryadakattaka, as under : sAdhu maryAdaka padaka. Sadhu Maryadaka Pataka. Rules of Conduct for Sadhus. 1. Every Sadhu should commit to memory at least five now

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116 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 Namaskara Mantra (Navakara Mantra) every day 5. He should do Deva-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 Sadhus 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 Sadhus and to ege Sadhus 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 Namaskara (Navakara) 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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117 number of times that he neglects to do it, he should remain in Kayotsarga 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-kramana Kriya or while he is inspecting his shawls, bedding etc. except for an urgent necessity 12. With the idea of preserving Esana 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 Adanabhanda-matta-niksepana 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 Kayotsarga repeating one hundred verses. 15. With the idea of preserving Paristhapanika 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 ayambila as atonement. 16. He should first say 'Anujanaha jassu gaho' requesting permission for the ground from its owner, before depositing uri ne, foeces etc on it, and he should utter Vosire' Vosire vosire

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118 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 Upavasa ( one day's fasting ) or an ayambila. 18. With relation to Pranatipata Viramana Vrata ( a vow of abstinence from killing living beings) if a Sadhu, 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 Mrisa-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-dinna-dana Viramana Vrata ( a vow of abstinence from taking an article not given by its owner,) a Sadhu should not eat ghee ( clarified butter ) and other nutrittious substances brought as alms, but which have not been shown to his Guru Maharaja. He should not take danda ( 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 Ayambila 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 Parimana 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, savouries, condiments,' and such other substances after Sun set even during illness.

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119 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 Pratyakhyana (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 'Apahari' in the Upasraya. 23. A Sadhu should pay particular attention to Tapacara (Austerity). He should not accept avagrahita bhiksa (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 Niviyata 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 ayam:bils or three Nivis instead. 27. He should take a vow with regard to dravya (substance) ksetra (locality), kala (time), and bhava (intention) every day. Pailing to do it, he must atone for it. 28. With regard to Viryacara (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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120 try to render service to every Sadhu of his samudaya 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 Kayotsarga ( 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 Sadhus even if they may have no connection with your samudaya He should try to dispose off the urine, foeces, phlegm etc of such Sadhus. 33 If he forgets to say "Nissihl at the time of entering an Upasraya, and to say 'Avassahi' 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 Namaskara (Navakara) Mantra, when ever he remembers it. 34-35 If he forgets to say * Bhagavan ! Pasaya kari' to elderly Sadhus and saying 'Icchakari ( according to his desire to young Sadhus, whenever it is necessary, and if he omits to say 'micchami dukkadam' when he commits mistakes, then, when ne recollects it or if any well-wisher were to remind it, he should repeat Namaskara ( 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 Suri, author of a gloss on "Mahavidya" and notes thereupon and Sri finasundara Sari were the principal disciples of Sri Somasundara Suri In the company of these and other, talented disciples,

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121 the Suri had images of Sri Rsabha Jinesvara and others installed in the Caturmukha Vihara erected by the merchant Dhana or Dharana. Sri Somasundara Suri was author of Yogsastra Balavabodha, Upadesamala Balavabodha, Sadavasyaka Balavabodha, Navatattva Balavabodha, Caityavadana Bhasyavacuri, Kalyapa Stava, Neminatha Navarasaphaga, Aradhana-pataka Balavabodha, and Sastisataka Balavabod ja. Amongst his other learned pupils were Jinamandana, Jina. kirti, Somadeva, Somajaya, Visalaraja, Udayanandi, and Subharatna. He expired in V. S. 1499. Krspasarasvati Sri Jayasundara Suri. When Somasundara Sari was requseted by Govinda, brother to Srivatsa of Idara, to bestow the status of an icarya on some worthy disciple, it was awarded to Vacasa Sri 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 Kavyaprakasa and Sammatitarka. On the fifth day of the bright half of the month of Vaisakha in V. S. 1505 he installed an Image of Sri Abhina dana Swamin in Delavada, which image exists to-day in the Jaina temple of Aghata or Ahaca. Some give his name as Jayacandra Suri. By virtue of his learning, he was awarded the title of Krsna Sarasvati or Krsnavagdevata He has also written some works, chief of which are the Pratyakhyana Sthana Vivarana, Samyaktva Kaumudi, and Pratikramana Vidhi. At his instance, a Srimali merchant of Anahillapura Patana, Parvata by name, got composed a hundred thousand works out of which the Pinca Niryukti Vrtti still lies in the Jaina library of Viramgam Sri Bhuvanasundara Suri When Sri Somasundara Suri visited Delavada a second time, *For a complete account of Sri Somasundara Sari's life vide Somasaubhagya Kavya of Pratistasoma. 10

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122 at an earnest by Nimba, a Sravaka, Acarya-ship was bestowed upon Bhuvanasundara Vacaka. This Bhuvanasundara Sari then composed a commentary on the gloss of Ctrantana upon Mahavidya, Kularka Yogacavya's small treatise of ten verses written on the sixteen inferences in order to prove the evanescence of "Word". He also wrote "Mahavidya-vidambana", and detailed notes on the same. He is the author of Parabrahmotthapana and Vyakhyanadipika also. Smi Jinasundara Surl He was made an Acarya at the insistence of Ounaraja, a merchant of Mahua He has composed the Dipalika Kalpa in V. S 1483; while his disciple Sri Caritraratna Gani completed his Danapradipa at Citoda in 1499 V.S.

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Chapter IV 51. Sri Munisundara Suri Birth V. S. 1436 : Initiation V. S. 1443 : Vacaka- pada V. S. 1466 : Acary-apada V. S. 1478 : Demise V. S. 1503 : Total life-time 67 years. Sri Munisundara Suri succeeded Sri Somasundar Suri. 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 "Sahasravadhani." 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 "KaliSarasvati". He was awarded also the title of "Vadi Gokulsandha" by Dafatara Khan, Governor of Khambhat, who thus seems to have considered him a master-mind among the learned. The occasion of his accepting the Acarya-ship ( in V. S. 1478) was highly honoured by Devaraja, 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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124 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 Delavada 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 "Tridasatarangini was a respectful communication to his preceptor Devasundara Suri. 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, simhasanas, asokas, bheris, pratiharyas 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 "Tridadatarangini" is not extant today; only a part of the third eulogy is available now This extant part consists of 500 verses and is called "Guruavali."-There, we find a concise description of all the preceptors of Tapagaccha ranging from the last Jinapati Mahavira Swamin to the author himself From the extent of this Quruavali, one can have an idea of the vastness of the whole treatise. Its profundity of sense, too, is of a rare type. "" Sri Munisundara Suri's works can be enumerated thus -(1) Adhyatma Kalpadruma, (2) Upadesa-ratnakara along with the Svopajnavrtti, (3) Mitra-Catuska-katha, (4) Paksika Sattari, (5) Santarasa-Bhavana, (6) Jinastotra-Ratnakosa, (7) Santikara Stotra (8) Simandhara-Stuti, (9) Vanaspati-Sattari, (10) Yogasastra [Balavabodha of the fourth Flash), (11) Tapagaccha-Pattavali, (12) Traivedya-Gosthi, (13) Jayananda-Carita, and (14) Angula Sattari.* It *The last two compositions, Viz; Jayananda Carita and Angula-Sattari, are assigned by some to the fortieth Pattadhara, Sri Muni-Candra Suri. For Private Personal Use Only

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125 Sri Munisundara Suri expired on the first day of the bright half of the month of Karttika in 1503 V. S. 52. Sri Ratnasekhara Sari Birth V.S. 1457 (1462 71: Initiation V. S. 1463 : Panditatva 1483 : Vacaka-pada 1493: Acarya-ship 1502 : Demise V. S 1517: Total Life-time 60 Years. Sri RatnasekharaSuri was the successor of Sri Munisundara Suri. 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 Bambi, a savant of Khambhata, being pleased by his debating capacity, awarded him the title of "Bala Sarasvati". At the request of Mahadeva, a merchant of Devagiri (i. e. Daulatabad ), 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 Sraddhaprati, kramana Satra, the Vidhikaumudi commentary and the satavasyaka Vrtti on the Sraddhavidhi Saetra, as also, an independent treatise of 4065 verses called Acara-pradipa. He is also said to have written the Prabodhacandrodaya-Vrtti, as well as, an avacari on the Haima-Vyakarapa. Prom amongst his disciples, Somadeva has composed "Kathamahodadhi" in V. S. 1504, which comprises both prose and poetry. It contains 157 stories indicated in Karpuraprakara of Harisena. More-over, a commentary on Jinaprabha Suris Siddhantastava, composed by one Somadeva Gapi, is also available.

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126 Sri Ratnasekhara Suri had bestowed upon him the Acaryaship in Ranakapura, which occasion was celebrated with a great festival by merchant Dharana. The Doctrine of Lunka. In Ahmedabad, the Capital of (ujerat, lived in those days a Dasa Srimali scribe, Lunka or Lorka by name, who earned his bread by copying books in the Upasraya ofa Yati called Jnanaji 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. Lunka, 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, Pratikramana, 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. Lonkashah caught hold of the opportunity and spread well his doctrine. By virtue of political disorder and state-discord in some provinces the vihara 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. Lunka took advantage of all these circumstances, threw light on the slackness and mutual quarrels of the ascetics, and acce

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127 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 Sutras 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 Avasyaka Satra 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 Pragvat class, Bhana by name, a native of Araghattapataka 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 Rupaji. There-after Jivaji and the old Varasimha became his disci. ples in 1578 and 1587 respectively. Thus, though Lonkashah himself was not initiated, others took to initiation by virtue of his instructions and became Rsis" ! Another impostor, Bija by name, propagated the "Bija-doctrine" in V. S. 1570. Out of this very Lonka-tenet did spring the Dhunohiya sect that was propounded by Lavaji the adopted son of Fulabas of Vora Viraji belonging to Surat* 53. Sri Laksmisagara Suri Birth V S. 1464. Initiation V S 1477 (1470 ?) Pannyasa 1496 : Vacaka-pada 1501 Acarya-pada 1508 : Pattadharana 1517 *Vide Gacchamataprabandha, page 150.

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128 Demise 1547 : Total Life-time 83 years Sri Laksmisagara Suri succeeded Sri Ratnasekhara Sari as the 53ro. Patfadhara. He was initiated by Sri Munisundara Suri at Umapura. Somacaritra Gagi has stated in the biography of Sri Laksmisagara Suri depicted by him in his poetical compsition" "Guru gunaratnakara" that the Suri had been initiated in V. S. 1470, that is to say, at the tender age of mere six; while according to the Patiavali 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 Vadins who were wonder-struck at his extra-ordinary talents. Purther, he had pleased, in those young days, King Mahipala of Jirnadurga. After attaining the status of Gani by yogavahana of Vivahaprajnapti, he was awarded the Pannyasapada by Sri Somasundara Suri in 1496, which occasion was highly celebrated by Shaha Mahadeva of Devagiri. After five years, that is, in V, S. 1501, Sri Munisundara Suri bestowed upon him the dignity of a Vacaka at Mundasthala, 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 Ratnamandana Suri and Somadevasuri, thus striving to rid the party-spirit of the Jainas. He wandered not only in Gujerat, but throrugh Maurdesa (Marwar) and Malva too. Consequently, many effluent Sravakas became devoted to him, Shah Salha, an Ukesa of Giripura or Dungarapura got installed at the worthy hands of the Suri, along with many other images, a Jina-image of brass weighing 120 maunds. Similarly, Shah Mahadeva of Devagiri, after his pilgrimage to the Satrun

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129 jaya was over, did spend much wealth in celebrating such dignities as Vacakatva and Mahattarapada at such places as Latapaalli. Candrasadhu or Candashah, a caravan-leader of Mandava. 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, isvara and Pala by name, got constructed a huge Jaina temple, surpassing in height even the lofty Jina-temple erected on the rampart by king Bhana, in which prasada, ( temple ) along with many other idols, Sri Laksmisagara Suri installed an image of Sri Ajitanatha. In V. S. 1522 the Suri undertook a great festival called Gacchaparidhapaniki at which occasion he bestowed upon many worthy mendicants such dignities as those of an Acarya, a Va. caka and a Pandita It is stated in the Gurugunaratnakara Kavya* that the following Acaryas and Upadhyayas as also thousands of monks lived under him : Acarya No. of Pupils (1) Sri Sudhananda Suri (2) Sri Subharatna Suri (3) Sri Somajaya Sari (4) Sri Jinasoma Sari (5) Sn Jinahansa Suri (6) Sri Sumatisundara Suri (7) Sri Sumatisadhu Sori (8) Sri Rajapriya Sari (9) Sri Indranandi Suri (29) (14 (18 ?) (25) (15) (39) (53) (57) (12) (11) *The 'Gurugunaratnakara Kavya has been composed in V. S. 1541 by Sri Somacaritra, a worthy disciple of Sri Caritrahaisa, disciple of Sri Somadeva Suri. Details about Sri Laksmisagara Suri are given in it.

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130 No. of Pupils (29) (31) (27) (31) Upadhyaya (1) Mahopadhyaya Sri Mahisamudra (2) Upadhyaya Sri Labdhisamudra Sri Amaranandi Sri Jinamanikya Sri Dharmahansa Sri Agamamandana Sri Indrahansa Sri Gunasoma Snt Anantahansa (10) Sri Sanghasadhu (11-15) The rest five Upadhyayas (12) (12) (10) (11) (12) (14) (95) The Sadhus (1) Rajatilaka, (2) Subhatilaka, (3) Abhayatilaka, (4) Siddhantaviveka, (5) Bhuvanaviveka, (6) Jayaruci, (7) Siddhantaruci, (8) Prabharaja, (9) Meruraja, (10) Sudhabhusana, (11) Devabhusana, (12) Pratisthakalyana, (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 Laksmisagara Sari Sri Laksmisagara Suri does not seem to have written any book Some, however, believe him to be the author of "Vastupala Rasa". He left this world in V. S. 1547.

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131 54. Sri Sumatisadhu Stiri Sri Sumatisadhu Suri was the 54th Pattadhara who succeeded Sri Laksmisagara Suri. We cannot get much information about the Siri's life. Sripala, a minister of King Bhana of ldara, had celebrated the occasion of his becoming an Acarya He seems to have been the leader of the Gaccha 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 Suri-mantra with due rites for three months continuously before Sri Syama Parsvanatha in Vatavalli He is believed to have attained realization from Ayambila penance of eating only one white eatable When he went to Mandapadurga, Shah Javji spent a lot after celebration of his entry Thereafter, the Suri instructed Javji, 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 Sri Hemavimala Siri. Details about Sri Hemavimala 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 Sadhus who performed their duties and obligations regularly and unfailingly; and the Suri 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 Suri. Moreover, Sri Hemavimala 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 Rsi Hana, Rsi Sripati and Rsi Canapati abandoned their Lunka-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 "Mrgaputra's Sajjhay&" or the Counsel of Mrgaputra. He is also said to have written a Dipika on Suyagadanga Saitra. His grand-disciple Hansadhira has composed Hemavimala Suri-Phaga". His demise took place in V S, 1584.

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133 Kadavamati name There lived in Nadala a Nagara Bania, Kadava by who afterwards took to Jainism In V. S. 1514 he came Pannyasa Sri Harikirti of Agamika Gaccha, while he had to Ahmedabad on some business. Kadava 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 Kadava 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 Vija or Bija renounced the Lunka sect and preached a doctrine of his own As the Lunka and Bija 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. Upadhyaya Sri 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 For Private Personal Use Only

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134 At last, in order to extinguish the fire of ever-increasing discord, the then Tapagaccha-leader Sri Vijaya Dana Suri threw the "Kumatinatakuddala of the Upadhyaya into water Payacanda Gaccha An intelligent man called Parsvacandra took initiation under Sri Sadhuratna Suri of Nagori Tapagaccha 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. Sri Anandavimala Suri Birth V. S 1547 . Initiation V S. 1552 Upadhyaya 1568 Acarya 1750 : Kriyoddhara 1582 * Gacchanayaka 1583 . Demise 1596 : Total life-time 49 years. Sri Anandavimala Suri succeeded sri Hemavimala Sari as the 56th Pattadhara He was born in 1547 V. S at Madurga or Idar. His parents' names were Meghaji and Manekadevi, liis own original name being Vaghaji kumara. In his boyhood, he was sent to a teacher for study. Once, during his wanderings, Sri Hemavimala Suri arrived at Idar, and Vaghajikumara was highly delighted at his nectarlike discourses After some time, the Suri again turned up there. This time Vaghajikuinara'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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135 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 Hemavimala Suri at the tender age of only five. He was then named Amrtameru, 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 Upadhyaya at Lalpur in V. S. 1568, which occasion was highly celebrated by the merchant Dhirajt. Thenceforth, he commenced vihara (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 Acarya in V S 1570. and he assumed the name of Anandavimala Suri. Jivaraja Soni had celebrated the worthy occasion. After the uplift of Tapagaccha 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, Bija, Kadava and Parsvacandra 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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136 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 Acarya. 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 Chanasma, where he performed the Kriyoddhara 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 Sri Hemavimala Suri expired in 1584 V S. Thereafter Sri Anandavimal Suri, in course of his wanderings, came to Malva, and in the Gandharva-smasana by the river Ksipra near the city of Ujjayini, he remained in 'Kayotsarga" meditation. Here a note worthy incident occurred, that tested the Suri's firmness and endurance There lived in the city a merchant called Manekacanda 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 Sri Mahavira Now, when the Suri 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 For Private Personal Use Only

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day of breaking the fast he went to Sri Anandavimala Suri to bring him to their place. 137 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 Manekacanda. 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 Manekacanda was living at Palt for business purposes. So once, he took the Suri there. During the Caturmasa, 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 Magarvada 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 Manekacanda, was fatally wounded. Consequently, having died while meditating upon the Holy 18 For Private Personal Use Only

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138 Satrunjaya, he was reborn as a deity nained Manibhadra in the Vyantara Nikaya As days passed on, secterianism gathered more and more strength. The monks of both the-Kharatara and the Tapagacchas-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. Sri Anandavimala Suri was highly aggrieved at the news of the formidable deed. He thought of his responsibility for the protection of Tapa-gaccha He extended his journey to Palanpur and stopped in groves of Magarvala. 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 Tapagaccha temples. As an evidence of this fact, even today, we find the deity's images installed at several places, At this stage too, the Suri'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, Sri Somaprabha Suri, the 47th. Pattadhara, had forbidden wanderings in such provinces as Marwada, 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 see that it was a red-signal for the Tapagaccha 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 Marwada, caring the least about idle-talks and facing boldly, all the hindrances.

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139 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 Suri then sent his learned disciple Vidyasagara towards Jesalmer, where the latter over-powered in disputations the Kharatara monks. Upadhyaya Vidyasagara bore excellent moral character in Mevad and Morvi too, did he defeat indisputations the followers of Vija and Lunka 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, Sanganagara, Jesalmer, Mandovara, Nagora, Nadalai, Sadali, Sirohi, Palitana, Junagadh, Patana, Radhanpur, Ahmedabad, Mehsana, Kavi, Gandhara, Kapagavanja, Idar, Khambhata, etc Wanderings having been forbidden, 64 Jaina temples at Jesalmer had been closed. These temples the mal-doctrinists had encompassed with thorns. Sri Anandavimala Suri, by his own efforts, caused all of them to be opened once more, and inspired taith in the general masses. Now, Suratrana, the Ruler of Saurastra, had issued a decree permitting only those ascetics to wander through his land who proved master-disputationists Thereupon Tyoasuiha, & favourite of the emperor and an humble devotee of Sri Anandavimala Suri, entreated the preceptor to carry on his ramblings through Saurastra for the benefit of aspiring souls; for he had full faith in the Acarya's talents The Quru commanded Pannyasa Jagarsi and others of his pupils to carry on their wanderings through Saurastra This pious Pannyasa Jagarsi impressed nicely on Suratrapa, thus enhancing the glory of the Jaina faith. Then, in course of his wanderings, the Siri arrived at the Holy Satrunjaya. He felt an urgent necessity of repairing the ruined temples there. At that time Osaval Karmasa of Citoda had also come there. He being a great devotee of the preceptor, the

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140 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'sa accomplished repairs of the Holy Mount for the 16th time, in V.S. 1587. Sri Anandavimala Suri 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 Nijamapura, 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. Sri Anandavimala Sari's disciples, too, were men of ability. A disciple of his, called Vanaratsi or Vijayavimala had comme nted upon the Gacchacara Payanna Others also, had their due share in the field of literary activities After the Kriyoddhara, 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 Diksa. 3. Mahasatis (Sadhvis) should be initiated only under the supervision of elders.

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141 4. In case the Guru Maharaja is in a distant town or village, the learned sadhu should minutely examine the circumstances under which a new comer approaches him for Diksa and if satisfied, he should give him the apparel of an ascetic, but he should entrust the Bhagavati Diksa and Yoga-vahana to Auru Maharaja. 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 Maharaja 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 Mandali. 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 Amavasya, every month. He should observe a fast, an ayambila or a nivi, 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. Patras (alms-utensils, bowls, etc) should not be painted with colour-varnishes. 12. Patras 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. For Private Personal Use Only

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142 14. If a Sadhu happens to stay at the Upasraya of other Sadhus following the same Samacari, he should go to the Elderly Sadhu there, and having done him vandana (respectful salutation) and having inquired about sayyatara 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 Deva-vandana hyinns in praise of Tirthankaras) 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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143 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 vihara (travels to varinus towns and villages) on the Eighth day and Fourteenth day of the fortnight. 30 During the Nivi Vrata, a Sadhu should not use more than one Nisiyati Vigayas (milk, curds, ghee etc ) 31. A Sadhu 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. Sri Vijaya Dana Suri Birth V. S. 1553 Initiation V. S. 1562 : Suri V. S. 1587: Demise V S. 1622 : Total life-time * 09 Years. Sri Vijaya Dana Suri was born in a village called Jamala 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. Sri Anandavimala Suri was not able to get the required support for the great task of Kriyoddhara. As his disciple Vijaya Dana Suri proved very helpful and capable in the affair, he appointed him as his successor. And even after the demise of his preceptor, Sri 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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144 of general peace, he caused to be thrown into water the "Kumatimatakuddala," composed by his own disciple Upadhyaya Srt 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 Suri 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 Khambhata, Ahmedabad, Patan, Mehsaga and Qandhara Moreover, having secured the unprecedented freedom from taxations for such a long time as six months, through instructions to Galaraja or Malik Nagadal, the favourite minister of Suitana 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 Kuvarji of Ahmedabad to erect caumukha, Astapada 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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145 He was no less a personage than the preceptor of Jagadguru Hiravijaya Suri. His feeling for the faith was unprecedented and he was always anxious and vijilant about unity. He expired on the 12th day of the bright half of the month of Vaisakha in V. S. 1622 at Valavali near Pasan. 58 Sri Hiravijaya Stiri Birth V. S. 1583 * Initiation V. S. 1596 Pandita V. S. 1607 * Vacaka V. S. 1608 : Acarya V. S. 1610 : Demise V. S. 1652 : Sri Hiravijaya Suri was born at Palanpur, renowned as the birth-place of so impressive a personage as Sri Somasundara Suri, on the ninth day of the bright half of the month of Margasirsa in 1583 V. S. His father was Kura Shah of Khimasara Osval group and his mother's name was Nathibai, his own original name being Hiraji. Before Hiraji was born Nathibii had given birth to six issues, three sons--Sanghaji, Suraji and Sripala 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 Hiraji 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 Rani, took him away to Patapa, where they lived. 19

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146 At the time Pattadhara Sri Vijayadana Suri was at Pataya, 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 Diksa. 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 Karttika 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 Rajavimala, went to Devagiri or modern Daulatabad. And during his stay there he studied such difficult works on Logic as the "Cintamani". After his return from Devagiri, he was awarded the status of a Pandita at Nadalai (Mar war) in V S 1607 Similarly, in 160s, at the same place did he receive the dignity of a Vacaka or Upadhyaya; 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 Sri Hiravijaya Suri was *After some time when he arrived at Patana while on his * hindusUrya mahArANA pratApe zrI hIravijayabhUrine mevADamAM padhAravA ane dharmopadeza devAnI vinaMti karato patra lakhelo svasvazrI magasudAna mhAzumasthAna sarava aupamAlAaMka bhaTArakaji mahArAjazrI hIravajeriji caraNa kumalA, aNe svastazrI vajekaTaka cAMvaDarA DerA suthAne mahArAjAdhirAja zrIrANA pratApasiMghajI lo0 page lAgaNo bacaso aThArA samAcAra bhalA hai AparA sadA bhalA chAIje, Apa baDA hai pujaNIka sadA karapA rAkhe jisu sataha (zreSTha) rakhAvegA a Aparo patra aNA For Private Personal Use Only

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147 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 Gujarat, was at sixes and sevens. Almost danAmhe AyA vahI so rapAkara lssaavegaa| zrI baDhA hajurarI vagata padAravo huvo jIme aThAsuM pAchA padAravA pAlasA akabrajone jenAvAdamheM grAnarA patiboda dIdo jIro camatyAra moTo batAyA jIvahasA (hiMsA) charakalI (ciDiyA) tathA nAmapaSeLa (pakSI) vetI so mApha karAI jIro moTo upagAra kido so zrIjenarAdhramame Apa asAhIja adotakArI abAra kIse(samaya) dekhatA Apaju pherave nahIM AvI pUrava dIMdasasthAna atraveda gujarAta mujha cAru dazAmhe dharamaro baDo adotakAra dekhANo, jaThA pache Aparo padAraNo huo nhIM, so kAraNa kahI vegA padArasI, Age paTApavAnA kAraNarA dastura mAphaka Ame he jI mAphaka tola murajAda sAmo Avo sA bataregA zrI baDhA hajurarI vaSata ApI murajAda sAmo AvAro kasara paDI muNo so kAma kAraNa lekhe bhUla rahI vegA jIro adezo nahIM jANegA, Agesu bhImAbhAcArIjIne zrI rAjamheM mAnyA he jIro paTo karadevANo ji mAphaka aro pagarA bhaTAraSagAdIma AvegA to paTA mAphaka mAnye jaavegaa| zrIhemAcArajI pelA zrI vaDagaccharA bhaTArasajIne baDA kAraNalaM zrIrAjamhe mAnyA, ji mAphaka Apane AparA pagarA gAdI prapATahavI tapagacchArAne mAnyA jAvegAhI suvAye dezamhe Apare gaccharo devaro tthA upAsaro vegA jIro murajAda zrIrAjamu vA dujA gaccharI maTAraSa AvegA so rASegA, zrIsamaraNadhyAna devayAtrA aThe Ada karAvasI bhUlasI nahI ne vegA padArasI, bhavAnagI paMcolI goro samata 1635 rA varSa Asoja muda 5 guruvAra. - ("rAjaputA ke jainavIra.' 10 341-42)

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148 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 Hiravijya Suri was no exception to it In course of his wanderings, once the Suri came to Khambhat, where one Ratnapala Doshi's three-year-old son Ramaji had been seriously diseased. Ratnapala, 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 Sri Hiravijaya Suri came again to Khambhat, Ramaji was eight years of age Ratnapala, however, had no intention of keeping his promise. He on the contrary, commenced quarreling with the preceptor, who, therefore let the matter go. Nevertheless, Ratnapala continued worrying about the same. So, through influence he informed Shitab Khan, the Governor of Khambhat, that Hiravijaya 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 Suri was obliged to re. main in-cognitio for no less than 23 days. in V. S. 1630, when Sri Hiravijaya Sari was at Borsad, a disciple of the sage Karma, Jagamala by name, came to him complaining that his teacher did not bestow upon him the status of a Vacaka. The Suri 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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149 Jagamala, 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 Petlad he poisoned the governor's ears against the Suri 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 mala himself All the same, Jagamala 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 Sahib Khan But this time too, luck merely laughed at him; and Manu Kalyana and Mansing, coming to know all this, brought the fact to the Emperor s notice who issued an order against Jagamala, 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 Sri Hiravijaya Suri came to Kunagera (three miles away from Patan) and stayed there for Caturmasa At the time one *Somasundara Acarya also was there. Paryusana having been over, +Udayaprabha Suri happened to visit the place He sent a - - - - - ------- --- *This Somasundara Suri need not be identified with the 50th Pattadhara who possesses the same name + This Udayaprabha Suri seems to have been slack in behaviour, for during the rainy season-the Caturmasa-wandering from the village to another is forbidden.

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150 word to Hiravijaya Sari that he would respect him provided he respected Somasundara Suri, 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 Suri and reported falsely to Kala Khan, the Governor of Patan, that Hiravijaya 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 Tola Dhamni of Vadavali, Sri Hiravijaya Suri could make good his escape from Kunagera and went away to Vadavali, che soldiers also, after a futile search in Kusagera, followed him to Vadavali Even there they could not trace the sage and returned detected to Patan ! To avoid this disturbance the Suri had to conceal himself under-ground for full three months. When the Suri came to Ahmedabad in V S. 1636, somebody again sent a mal-report to the Governor Shihab Khan to the effect that Hira Suri had stopped the very rain 'Shihab Khan instantly sent forth the Suri 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. dabad, 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 Suri was made free. At this occasion gifts were generous ly distributed among the poor. But while this was going on,

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151 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 Suri The sage was caught from Jhaverivada While he was being conducted to cristody, a musician called Raghava and Sri Somasundara interfered and at last secured his freedom The Suri escaped from there all uncovered A Lonka named Devaj 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 Caturmasa 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 Siri's hands on the 13th day of the bright halt of Magha 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 Sri 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 Campa, 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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152 for so long a time as six months 1" With an idea of investigation he sent to Campa's place Mangala 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 Campa had told them that all that was due to the potency of their preceptor Hiravijaya Suri. 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 Canipa 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 Campa 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 Acarya more ardent, he instantly sent forth two Jaina gentlemen Manu Kalyana and Thansinh Ramaji and asked them to write to Hiravijaya Suri entreating him to visit the royal palace. He himself wrote to Shihab Khan, the, Governor of Gujarat, 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 Suri 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 Ahmedabad and revealed the matter to them Consequently some of

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153 them went to-gether with some leading Jaina citizens of Khambhat to Gandhara, 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 Suriji 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 Suri were not lost upon the assembly so that all agreed to his opinion. Thereupon the Acarya commenced his journey on the 7th day of the dark-half of Margasirsa, and after halting at Cancol and Jambausr, he crossed the river Mahi and arrived at Vatadar 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 Maavira Swamin." "So saying, she disappeared even before the Suri could grasp the situation All the same, he was highly encouraged by the incident, and, extending his journey, he came to Ahmedabad via Sojura, Matar, Bareja and other places. At Ahmedabad he was awarded a warm welcome. Poor Shihab Khan dared not come face to face with the holy person 20

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154 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 Sadhus 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 Sanganera. 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 Hiravijaya Suri. He got up from his throne and came out to receive them. When the Upadhyaya 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 nabad, six miles away from Patehpur Sikri Thansingh and Manu Kalyana arranged for a royal receprion of the preceptor, and on the twelfth day of the dark-half of the month of Jyestha in V S 1639, the Suriji's entry into fatehpur was highly celebrated. And just the next day, Acarya Sri Hiravijaya Suri had the

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155 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 Suriji 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 Sri HIravijaya Suri 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 Sri Hiravijaya Suri, 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. For Private Personal Use Only

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156 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 Suri, 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 Caturmasa. 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 Paryusana 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 Agra The Caturmasa being over, the Sari undertook a pilgrimage to Sauripuri, and thence having returned to Agra, 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 For Private Personal Use Only

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157 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 Abhayadana-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 Suri took several opportumtes to explain to them the importance and significance of "abhayadana" In the end, he advised the Emperor to have non-injury observed in his vast empire during the Paryusara week. The kind King responded to this and he issued an ordinance of " amari' throughout the empire for complete twelve days (i. e. from the 10th of the dark half of Sravana 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, Nagpur etc, (4) Malva ahd the Deccan, and (5) Lahor and Multan, while one copy was handed over to Sri Hiravij. aya Suri. 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 Suri with the title of " Jagadguru" or the Preceptor of the World At the occasion he offered abhayadana 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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158 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 jnanin ! Hir--And what do you mean by the term "jnanin " ? Bir--" Jaanin" means possessed of knowledge" Hir--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 Saguna. During one more interview out of tenderness that arose in Akabar's heart from the undisturbed nectas of the Suces teachings, hs requested the Suri with story persistence to demand someth. ing of him. At this the preceptor asked him to cancel the Jajiya 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 sri Hiravijaya Suri 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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159 place, the latter insisted upon his staying longer. The Suriji 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 Sri Vijayasena Suri's arrival, the Suri asked Sriji Santicandra 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 Suriset out, the great King Pratapa, the Sun among the Hindus, wrote a letter to him entreating him to visit Mevad and propound Dharma. This letter, written in old Mevadi on Thursday, the 5th of the bright-half of Asvin in V. S. 1635, is a land-mark in the History of the Jaina Religion. After Sri Santicandra's departure Sri Jagadcandra and Sri Siddhicandra took his place and continued to make the Emperor's religious stand strong and firm. When occasionally Sri Vijayasena Suri was praised by them, Akabar was reminded of the promised made by Sri Hiravijaya Suri. So, he wrote to the Suriji requesting him to send Sri Vijayasena Suri to him as promised, and in response to the same, Vijayasena Suri 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 Jyestha. Printed before

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160 Within a very short time, Sri Vijayasena 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 Suris 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 Suri, Pleased at this, the Emperor bestowed upon him the title of Suri savai 4 " The cause of non-violence was exhanced also by Vijayasena Suri, 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. Sri Hiravjaya Suri, on the other hand, impressed much on the Emperor's Governors like Maharao Suratrana, Sultan Habibullah, Azam Khan, Kasim Khan, Sultan Murad, some of whom went even to the extent of frank discussions with the holy one on several subjects related to Dharma The Suriji, 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 Lonka cast off their false doctrine and returned to the fold of idol-worshippers. The Sage Meghaji of Lonha 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, For Private Personal Use Only

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161 Many others, of noble families, took initiation under Sri Hiravijaya Suri, among whom was Jaisashah, a Nagori member of the Emperor's court. Such things added luster to the Suri's fame. Not less than 160 disciples were initiated at the Suri's own glorious hands. Similarly he had bestowed the title of a Pandita upon 160 persons, and that of an Upadhyaya upon seven ascetics. He led about 2000 male mendicants and 3000 female mendicants Vijayasena Suri, Santicandra Upadhyaya. Bhanucandra Upadhyaya, Kalyana-vijaya Vacaka, Siddhicandra and Somavijaya were the chief of his disciples. The Sravaka devotees of the Suri 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, Agra, Khambhat, Patana, Una, 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 Patapa, whence was started a caravan for the pilgrimage of the holy Siddhacala. Hailed at various places on the way, when this caravan entered Palitana, 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 caturmasa of V. S. 1651 at Una. 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, 21

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162 persistence, he declined to take any medicine. Vijayasena Sari was then at Lahore. Dhanavijaya set out for Lahore, but the distance was very vast. Here, during the Paryusana holidays the holy sage exponnded the Kalpa Sutra. 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. Srt Hiravijayashri's funeral rites were performed and nicely celebrated by the Sangha of Diva and Una. According to Rsabhadasa, 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 Bhadrapada ? These mangoes were sent to the leading Sravakas 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 Kalupur Uyasraya in Ahmedabad, the preceptor, at the time of instructing the Sravakas, asked their permission for taking his seat on the new stage prepared for him. Astonished at this curions behaviour they answered : <Page #535
to utilize those things that are ecially prepared for us with these words he seated nimself on a wooden plank lying there. X X X X X X 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 Suri 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. X 163 X X x x X 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 Sravaka 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 Sri 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 x 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 Sri Vijaya Danasuri, 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 Sravakas' request that he should not linger even for a moment, as the preceptor had bade him go to him immediately. When at 99 x X X x

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164 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 Dana Suri 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 Sravakaz 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 Sri 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 Santinatha Rasa, Dvadasa-Jina-Vicara, Mrgavati-Cauta, Jambudvipa Prajnapti Tika, Antariksa Parsvanatha 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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165 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 Hiravijayasuri 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 Suri. Birth V. S. 1604: Initiation V. S. 1613 : La dita V. S. 1626: Acarya V. S. 1628 : Demise V. S 1671 Total Life-time 67 yrs. Said to be the thirty-fifth descendant of King Devad, Sri Vijayasenasuri was born at Nadlai in Marvad on the full-moonday of the month of Falguna in V. S. 1604. His father's name was Karmashah and his mother's Kodimade, his own original jame being Jesingh. He was initiated, along with his mother, at Surat by Sri Vijaya Dana Suri, who immediately after-ward handed him over to Sri Hiravijaya Suri as a disciple of the latter. (1) Surituara ne samrat, (2) Hiravijayasuri Rasa, (3) Labhodaya Rasa, (4) Karmacandra Copai, (5) Krparasa Kosa, (6) Kham. bhatani tirthamala, (7) Hiravijayasuri Katha Prabandha, (8) Hira. saubhagya Kavya, (9) Jagadguru Kavya, (10) Jaina Rasamala Part I, (11) Vijaya Prasasti Kavya. In due course, he grew well-versed in the Scriptures and consequently was awarded the tite of a Pandita at Khambhata in V. S. 1626. When, after two years in V. S 1628 the status of an Acavya was bestowed upon him, the occasion was well celebrated by Mula Sheth and Vipa Parekh. 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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166 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 Suratrana warmly welcomed him From there again, he started and via Ranakpur, Varakana and his native place Nadol, came to Ludhiana, Here he came across Faizy, Abul Fazala's beloved brother, who was held in good esteem even by Emperor Akabar. At an experiment of Astava. dhana Faizy was struck with wonder and when he went to Lahore, he applauded Sri Vijyasena Suri 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 Suri 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 Suri politely said: "We shall discuss the matter in the council so that all may get an For Private Personal Use Only

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167 opportunity to witness it." And when this was arranged, it needs hardly be started that the opponents were completely calmed down by Sri 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 saivah samupasate siva iti brahmeti vedantino. Bauddha buddha iti pramanapatavah karmeti mimamsakah 1. Arhannityatbh jainasasanararatah karteti naiyayikan So'yam vo vidadhatu vaicchitaphalam trailokyanatho harin 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 : "Adhama dhamadhamedam vayameva svacetasi 1. Yasyastavyasane prapte tyajamo 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 "Suri-savai." The Suriji had defeated also the Digambara acarya Bhusaga with whom a disputation was arranged at Surat.

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168 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 Yogasastra. His indifferent nature also invites our praise. Having unque devotion to his preceptor, the moment he learnt about the illness of Sri Hiravijaya Suri he set out for una 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 Kavi, Campaner, Ahmedabad, Khambhat und Pasana. Furthermore, he had got repaired the ruined temples at such holy plaees as Taranga, Sankhesvara, Siddhacala, Pancasara, Ranakpur, Arasana and the like. have composed Sumitra Sri Vijayisena Suri is known to Rasa and Suktavali. At the age of sixty-seven years, he expired at Akabarpur near Khambhat 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 Shah of Khambhat, for which purpose Emperor Jehangir had generously offered ten vighas of land * Suri's life vide * For a detailed account of Sri Vijayasena the Vijayaprasrsti kavya.

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169 60 Sri Vijaya Deva Suri. Born V. S. 1634 Diksa V. S. 1643 Pannyasa Pada V. S. 1655 Suri Pada V. S. 1656 Pattadhara V. S. 1658 Svarga-gamana V. S 1713. Acarya Sri Deva Suri was born on the thirteenth day of the bright-half of Posa masa in V. S. 1634. at Idar. He had his Bhagavati Diksa, along with his Mother, at Ahmedabad on the tenth day of bright half of magha masa in V. S. 1643 at the pious hands of Jagad-Guru Acarya Maharaja Sriman Hira Vijaya Surisvaraji. Acarya Sri Deva Suriji had his Pannyasa Pada at Sikandara-pura (near Khambhat) in 1655. He had his Upadhyaya Pada and Suri Pada (status of an acarya) 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-patrikas (invitations on an auspicious occasion) to numerous persons of various towns and villages of Marwara, Saurastra, Cutch, Gujerat, Konkana, etc and invited thousands of persons. Seven hundred sadhus and sadhvis also came there. A spacious Mandapa (pavillion) was erected in front of his temple. Acarya Maharaja Sriman Vijaya Sena Suriji 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 Sri Malla Sadhu and his brother spent about fifty-thousand (50000) rupees at that time, Another wealthy man named Kika Thakker is said to have spent eight thousand (8000) rupees on the same occasion. In V. S. 1658, Acarya Sri Deva Suriji was made the Pattadhara at Pataga. Acarya Sri Deva Suri did two pratistha (installation of images of Jinesvaras) at Ahmedabad, four at Patana, and three nstallation ceremonies at Khambhata. He then stayed for the 22 For Private Personal Use Only

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170 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 Acarya, King Shree Kalyana Malla of Idar accompanied by some distinguished scholars came to the Upashraya for discussion. By the mighty punya ( merit) of the Acarya, 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 pratistha installation ceremony) of the image of Tirthankara Bhagavana Mahdvira Swamiji at Brihat-nagara (Vadanagar ), he lived at Ahmedabad. At that time, the image of Bhagavana Sri Risabha Deva at Idar-was desecreted by Mohammedans, and so, a new pratime was prepared and established with due ceremonies by Acarya Maharaja Sri Deva Suriji in the newly built temple on Idar hill. In V. S. 1673 Badashah Salim Shah Jehangira-the son of Emperor Akabar, very respectfully invited the Suriji to Mandava -gadha from Khambhata, and he was astonished on seeing the bodily form, luster, and delivery of speech of the Acarya Maharaja. At discussion time, Emperor Jehangira asked a number of questions on various religious subjects and becoming greatly pleased with the superior abilities of the Quru Maharaja, the delighted Emperor saying at the same time that the Acaryas on the Qadt of Jagad Guru Acarya Maharaja Sriman Hira Vijaya Surisvaraji and of Acarya Maharaja Sri Vijaya Sena Suriji should always be such bright gems conferred upon the Acarya Maharaja, the honorific title of "Jehangira Maha sapa and ordered Indracandra and other Sravakas to take the Guru Maharaja with beating of drums and playing of music by the royal music-band to the Upashraya with great pomp. The Governor of Bihar was so much impressed with the preaching of Acarya Maharaja Sri Deva Suriji that he had a

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171 Pillar erected in memory of Acarya Maharaja Sriman Hira Vijaya Saerisvaraji outside the city of Patna and made a gift of one hundred acre land for its maintenance. The place still exists and it is known as Dadavadi. It is said that Devacanda 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 Acarya Maharaja Sri Deva-Suri owing to his highly exemplary virtuous character. Both the families became happy. Kamo Parmara of Ahmedabad and Thanamala of Merata had become very happy on receiving the vasa-ksepa of the Guru Maharaja. *An Ordinance from Maha Rana Jagatsinhji. Attracted by the widely spreading fame of Acarya Maharaja Sri Deva Suriji and the high esteem of Emperor Jahangira for his admirable virtues, Maharana Jagatsinhji of Mevada invited the Saraji to Udeyapura and requested him to preach religious sermons. Acarya Maharaja 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 Acarya's preaching. It The following is the Hindi rendering of an Ordinance issued by the Government of Maha Rana Jagatsinhji of Mevada udayapura ke mahArANA jagatasiMhajI ne AcArya vijayadevasUrike upadeza se prativarSa poSa zudI 10 ko varakANA (goDavADa) tIrthapara honevAle mechemeM Agantuka yAtrIyoM para se TekSa lenA roka diyA thA, aura sadaiva ke liye isa AzAko eka silA para khodavA kara mandira ke daravAje ke Age lagavA diyA thA jo amItaka mojuda hai| rANA jagatasiMha ke maSAna jhAlA kalyANasiMha ke nimaMtraNa para ukta AcAryane udayapura meM cAtumAMsa diyaa| cAturmAsa samApta hone ke vakta eka rAta dalAdaka maharUmeM

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172 is said that the request for Catu-r-masa was made on behalf of the Maharana, by his prime minister Jhala Kalyayasinhji. On the close of the rainy season, Acarya Maharaja Sri lived for one night in Dala Badala, Palace and the Maharana 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 Pichola and Udaya Sagara lakes of Udeyapura. 2. There must be a complete stoppage of destruction of ani mal life on the Coronation Day of the Maharapa. 3. There must be a complete stoppage of destruction of ani mal life during the month of the Birth of Maharana and during the Bhadrapada month (September-October) every year. 4. Jaina temples built by Kumbha Rana on Machinda-durga should be repaired. The above-named announcement was carved on a marbleplate and applied to the main door of the temple. vizrAma kiyA, taba mahArANA jagatasiMhajI namaskAra karane ko gaye, ora bhAcArya ke upadeza se nimnalikhita cAra bAte svIkAra karI ki-- ___ (ka) udayapurake pIcholA sarovara aura udayasAgarameM macchiyo ko koI na pakaDe. (kha) rAjyAbhiSekavAche dina jIva-hiMsA banda / (ga) janmamAsa aura bhAdrapada meM jIva-hiMsA banda / (gha) macIdadurga para rANA kummA dvArA banAvAye gaye jaina caityAlayakA punarudhAra. -(ayodhyAprasAda goyalIya kRta-rAjaputAneke jainavIra-pR-341).

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173 Similarly the Governors of Nizam Hyderabad and other pro vinces were greatly pleased with the preachings of the disciples of Acarya Maharaja Sriman Hira Vijaya Suriji and they made gifts of land for the building of Padukas (canopies for the footprints) of Acarya Maharaja Sriman Hira Vijaya Surisvaraji and of Acarya Sri Deva Suriji. At Una in Junagadha State, where Acarya Maharaja Srtman Hira Vijaya Surisvaraji died, there are Padukas of the Surisvaraji and of chief Acaryas of his samudaya (congregation). Vijaya Tilaka Suri. A visa poravada jaina named Devaji and his wife Jayavanti had two sons named Rupaji and Ramji. When Acarya Maharaja Sri Vijayasena Suriji went to Khambhata for the installation ceremony of images of Tirthankaras in the temple built by Setha Rajia-vajia, all the four members of the family viz Devaji, his wife Jayavanti, and their two sons Rupaji and Ramji, took Bhagavati Diksa at the pious hands of Acarya Maharaja Vijaya Sena Suriji. The two boys were named Ratna Vijaya and Rama Vijaya respectively. Muni Ramavijayaji was born in V. S. 1651 and he had his Diksa in V. S. 1662. He was very intelligent. He learnt the Sacred Lore in a short time. He was made a Pannyasa in V. S. 1663. After the demise of Acarya Maharaja Vijaya Sena Suriji, there arose quarrels and petty broils in Tapa-gaccha. Pattadhara Acarya Deva Suriji was very liberal-minded. He showed partiality towards newly-formed Sagara Gaccha Other Sadhus of the samudaya (congregation) did not like the idea. To lower the reputation, of Acarya Sri Deva Suriji, some of the Sadhus headed by Upadhyaya Somavijaya Gani, Upadhyaya Bhanucandra Capi and others, gave acarya pada (status of an acarya) to Pannyasa Ramvijayaji, with the vasaksepa (benediction) from Bhattaraka Vijaya Sunder Suriji of Vada Gagccha, at Shirohi ir For Private Personal Use Only

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174 V. S. 1673. and appointed him on the Gadi of Acarya Maharaja Vijaya Sena Suriji with the name of Vijaya Tilaka Suri. It so happened that Vijaya Tilaka Suri died in V. S. 1676. and Vijaya Ananda Suri was appointed as the Pattadhara on the Cladi of Acarya Maharaja Sri Vijaya Sena Suriji in place of Vijaya Tilaka Suri. Vijaya Ananda Suri A Porwada Jaina named Shah Srivanta Chauhana of Rohagama in Marwar had a son named Kala born by his wife named Sanagari, on the eighth day of the bright-half of the month of Sravana of V. S. 1642. Kala Kumara had Diksa from Sripuja Varasingaji of Lonka Gaccha. Kala Kumara, then, took Bhagavati Diksa, 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 Acarya Sriman Hira Vijaya Surisvaraji, and he was named Kamala Vijaya. He was taught Scriptural Knowledge by Upadhyaya Somavijaya Gagi. Acarya Maharaja Sri Vijaya Sena Sariji had given him Pannyasa-pada. He was given Suri-pada (staus of an acarya ) in V. S. 1676 at Shirohi by Acarya Vijaya Tilaka Suri and named Vijaya Ananda Suri. He meditated on Gautama Mantra. He had done pilgrimage to Maksiji, Antariksaji, Tarangaji, Abuji and other sacred places. By his preaching, Sanghvi Amba and his brother Mehajali took a caravan sangha to Satrunjaya Giri via Brahmagavada, Abu, Taranga, Sankhesvara, Gogo, Givnara. It was through his advice that about sixty-one old temples of Shirohi, Nadulai, Brahmana-vada and other places were repaired. He died at Akabar-pura near Khambhata in V. S. 1711, Formation of New Gacchas. By the creation of new acaryas in the place of existing ones already appointed by the catu-r-vidha Sangha, a great split was For Private Personal Use Only

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175 produced in Tapa Caccha The followers of Acarya Deva Suri were known as followers of the Deva Sura Caccha and the followers of Acarya Ananda Suri were called followers of Apanda Sura or Apa Sura accha. A third division was formed by the giving of Acarya Pada to Upadhyaya Raja Sagara. Acarya Raja Sagara Suri Acarya Raja Sagara was the younger brother and disciple of Upadhyaya Nemisagaraji. -a disciple of Labdhi Sagaraji, a chief disciple of Mahopadhyaya Sri Dharma Sagaraji. He was born in V. S. 1637. He had his Diksa with Upadhiya Nema Sagarji He was named Mukti Sagara. He was made a Pannyasa in V. S. 1665. Nagara Sheth Santidas 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 Jehangira and Emperor Shahajahana. It is said that Emperor Shahajahana was very respectfully addressing him as his own maternal uncle. Now, Nagara Sheth santidas requested Acarya Maharaja Vijaya Sena Suriji that his Guru Mukti Sagaraji be made an Upadhyaya but his request was rejected under the plea that the creation of more Upadhyayas will lower the value of Upadhyaya Pada in public estimation. Upadhyaya Nema Sagarji accompanied Acarya Maharaja Deva Sariji to Mandava-gadha when the latter was invited there by Emperor Jehangira. Acarya Maharaja Deva Suriji was awarded the sitle of Jehangira Maha Tapa' and Upadhyaya Nema Sagarfi was named 'Jagajipaka' by Emperor Jebangira in V. S. 1674. Upadhyaya Nema Sagarji died at Mandavgadha in V, S. 1674. Mukti Sagaraji the disciple of Upadhyaya was made a Pannyasa in V. S. 1665. Pannyasa Mukti Sagarji was made an

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176 Upadhyaya by the Vasaksepa from Acarya Maharaja Sri Deva Suriji in V. S. 1679 and in V. S 1680 he was made an Acarya by Nagara Sheth Santidas Sheth in the temple of Tirthankara Bhagavana Mahavira Swamiji (popularly known as Nagara Sheth na Mahavira ) built by the Nagara Sheth Family in Ratan Pole at Ahmedabad and named Acarya Raja 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 Pannyasa Satya-Vijayaji Gagi under the name of Samvegi Gaccha. After the demise of Acarya Maharaja Sri Vijayasena Sariji, there were thus five divisions in Tapa Caccha. They are:1 One formed by the followers of Acarya Maharaja Deva Suriji known as Deva Sara Gaccha. 2 The second formed by the followers of Acarya Ananda Suriji known as Ananda Sura or Anasura Gaccha. 3 The third formed by Acarya Raja Sagara Suri known as Sagara 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 Pannyasa 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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177 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 Acaryas. It has done much greater harm to the Jaina community than any or all of the abovenamed Gacchas The Jaina Sanghas of Malva and Deccan did Mahotsava (festivals); also Acarya Maharaja Sri Deva Suriji was respected more by Emperor Jehanger than what Acarya Maharaja Jagad Guru Sriman Hira Vijaya Suriji was by Emperor Akbar Guru Maharaja then went to Diva Bunder in Saurastra and requested by one Portuguese Governor, he lived there for two rainy seasons. Then, he went to Nava 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 Khambhat. Then at Sabali, Guru Maharaja did the difficult austerity of Suri Mantra for three months with due ceremony, and he remained there during the four months of the rainy season. He did two pratisthas (inst-, allation ceremonies) and coming to Idara he did three pratisthas (inastallation ceremonies) Then coming to Arasana and other scred places with a large Sangha, he went to Posina 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 Arasana Tirtha. The Guru Maharaja then went to Idara at the request of king Kalyana Malla of Idara and he appointed Vijaya Simha Susi 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 Acarya Maharaja Sriman Deva Suriji to mount Ranamalla Cocki and having done religious discussion, the king requested the Guru Maharaja to perform the installation ceremony of the image of a Tirthankara in a temple built by himself, 23

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178 The temple exists there, even at present. At the end of the rainy season, Acary Maharaja Sri Deva Suriji accompanied by a number of people went to Mount Abu for a pilgrimage at the request of the Sangha of Marwar, and coming to Shirohi he stayed there during the four months of the rainy season At that time, the Sanghas ot Javala-pura and other neighbouring towns came there for darsana 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 Sadadi A few Srayaks of Sadadi went to the Guru Maharaja at Shifora, for help as they were greatly harassed. Acarya Maharaja Sri Deva Suriji im nediate ly sent some well-versed learned Sadhus to Sadadi for discussion with the followers of Lumpaka-mata why were defeated in debate. Then, going to Udeya-pura, Acarya Maharaja Deva Suriji defeated the followers of the Lumpa-mata in the assembly of the court of Maharana Sri Karna Simha of Mewada and by the proclamation read in the public places of Sadadi that the followers, of the Tapa Gaccha were trust-worthy; those of the Lumpa are not so', under the signature of the Maharaja, the Jaina Sangh was much praised. Then, Curu Maharaja was invited to Jalore-durga by Jaya Malla-the Prime Minister of Sri Gajasimhaji of Jodhapura,' and he did the installation ceremony of Tirthankaras in three temples at Suvarna-giri with great pomp. He stayed at Jalore for the rainy season of the year The Guru Maharaja was respected as much as the Jagad Guru Hemacandracarya Surisvara was respected by King Kumarapala With regard to austerities, Acarya Maharaja Sri Deva Suriji resembled Dhanya Anagara; with regard to good fortune he was the embodiment of the new Vasudeva; with regard to religious meditation and difficult yogic kriya, he resembled Sriman Bhadra-bahu Swamin; and with regard to abstinence from passions and from food capable of increasing passions, the Guru Maharaja resenibled Sri Mana-deva Suri by avoiding to accept

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179 food and drink-materials from the house of his devout Sravakas. Having possessed excellent qualities of heart and Soul, and being endowed with great scholarship and oratory, Acarya Maha. raja Sri Deva Suriji, received hearty reception wherever he went. Guru Maharaja had done installation ceremonies of numerous images of Tirthankaras at Ujjaia in Malva, at Bijapura, Burbanapura in Deccan, at Bhuja Nagara in Cu'ch, at Javalapura, Maidnipura in Maruar and he gave Pandita Pada and Upadhyaya 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, Acarya Maharaja Sri Deva Sur ji had appointed Acarya Vijaya Suri as his successor, but as he died in V. S 1709 during his life-time, the Pattadhara Pada was offered to Pannyasa Satya Vijayaji. But as he declined, Acarya Vijaya Prabha Suri was appointed as the next Pattadhara in v. s. 1710 Acarya Maharaj Sri Deva Suriji went to Svarga at Una on Asadha suda 11th, early morning with a three-days' fasting in V. S. 1713. An excellent stupa (monumental canopy ) was erected by Bhaqasaii Rayachand at the place of cremation near sea-shore at Una in Saurastra. 01 Sri Vijaya Simha Suri. Birth V S. 1644 Upadhyaya Pada V S. 1673. Diksa V S. 1654 Sari Pada V. S. 1682. Oswala Nathamalash, and his wife Nayakade of Medata had five sons named i. Jetho 2. Jaso. 3 Kesavaji. 4. Karmacanda 5. Kapurchand Kesavaji had his Diksa when he was very young. He was named Kirti Vijaya. Karma-Canda was born on Sunday, the second day of the bright half of Palguna in V.S 1644. Sheth Nathamala Sha, his wife Nayakade, Karamchand, and Kapurchand took Bhagavati Diksa at the pious hands of Acarya

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180 Maharaja Sriman Vijaya Sena Suriji on the second day of the bright half of Maha Masa of V S. 1654. Karmcanda was named Kanaka Vijaya. In V S. 1670 he was given Pannyasa Pada and in V. S. 1673 he was given Upadhyaya Pada by Acarya Maharaja Sri Vijaya Sena Suriji at Patana He was given Suri Pada ( status of an Acarya) at Idara on the second day of the bright half of Maha Masa of V. S 1681 In V S 1684 a great festival was observed and both the Acaryas moved about together. Acarya Vijaya Simha Suri possessed great oratorial powers and his speech was sweet. The entire populace was attracted towards him. The Maha-Raga Jagat Simhji of Mewad had become his special devotee. We know that Maha-Rana Jagat Simhi had prohibited the collection of customs-revenue of the large congregation of people held every year at Varakana by the preaching of Acarya Maharaja Sri Deva 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 Maha Rana Jagat Sirih'i of Mewad invited Acarya Maharaja Sri Deva Suriji to Udeyapura, kept him there during the four months of the rainy season, and at the end of the rainy season, the Maha Rana prohibited the killing of animals on the fourteenth day of the fortnight, every month. Besides this, the Maha Rana worshipped the image of Sri Risabha Deva Bhagavana in the temple at Udeyapura By the preaching of the Guru Maharaja, the Maha Rana Jagat Simhji of Me wad prohibited the killing of fishes and other aquatic animals in the sea near Zinzuwada in Saurastra. Upadhyaya Kirti Vijayaji and Acarya Vijaya Simha Suriji were brothers, and therefore, there was great affection between

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181 their disciples, Upadhyaya Vinaya Vijayaji and Pannyasa SatyaVijayaji Panr.yasa Satya Vijayaji was the chief disciple of Acarya Vijaya Sinha Surijl Acarya Maharaja Sri Vijay a Simha Suriji was like the Kali Kala Sarvajna Acarya Maharaja Sriman Hemcandracarya Suri, very popular among non-jains. The other disciple of Acarya Sri Vijaya Simha Sariji was Udaya Vijayaji, who composed * Sri Pala Rasa at Kisangadha in V. S. 1728. Acarya Vijaya Simha Suriji, who was appointed as a pattadhara by Acarya Maharaja Sri Deva Suriji, died at Navapura near Rajapura at Ahmedabad on the second day of the bright half of Asada of V S 1709 during his preceptor's life-time Acarya Maharaja Sri Deva Suriji was anxious about his future successor. It is said :-One day while meditating on Suri Mantra, Acarya Maharaja Sri Deva Suriji seriously thought about his future successor as a Pattadhara When the Guru Maharaja was thus busy with austerity and religious meditation, a presiding god appeared before him and with a bow, he told him 'Swamin ! The Diksa 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 Maharaja went to Gandharapura and comrrenced religious meditation there. Immediately the god appeared and told him :-Swamin ! You should appoint Pandita Sri 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 Sri Krisna;

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182 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 Maharaja 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 Khambhat, Patana, Ahmedabad, Surat and other places to Gandhara 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, Acarya Maharaja Sriman Deva Suriji 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 Bhagavana Sri Mahavira Swamiji. At that time, Sri Vardhamana son of Sadhu Sri 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. Pannyasa Vira Vijaya was named Sri Vijaya Prabha Suri He did many pilgrimages to Sri Satrunjaya Tirtha with great pomp in company with big caravans Acarya Sri Vijaya Simha Suri died on the second day of the bright-half of the month of Asadha Masa at Navapura in the suburb of Ahmedabad in V. S, 1208 62 Sri Vijaya Prabha Suri Birth V, S. 1677 Diksa V S. 1686 Pannyasa Pada V. S. 1701 Suri 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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183 Magh masa in V. S. 1677 at Manoharapura in Cutch, His fat. her's name was Siva-gani of Gosagotra. His mother was Bhanumati. He had his Diksa iz VS 1686. He was named Vira Vijayaji and had his Pannyasa Pada in V.S 1701. Acarya Maharaja Sriman Deva Surijt had given him Suri pada at Gandhara Bunder in V. S. 1710, and he was made a Bhaffaraka at Una in Saurastra in V. S 1713. He was named Acarya Vijaya Prabha Sari The travelling of Sadhus in Shirohi district was stopped for two years, but the news of the freedom of such vihara ( moving about ), were received on the day of his Bhattarata Pada. We have seen that Acarya Prabha Sari received Suri Pada at Gandhara Bunder in V. S 1710 at the hands of Acarya Maharaja Sriman Deya Suriji, and that he was made his future successor, Soo after his Suri Pada, Acarya Prabha Suri accompanied Acarya Maharaja Sri Deva Suriji, to Surat and having stayed there during the four months of the rainy season, both of them went to Raja Nagara ( Ahmedabad ) and lived there for the rainy season Sha Sura Ratan Surasa Dhanji celebrated the Vandanaka Mahotsava of Acarya Vijaya Prabha Suri and spent a large sum of money. The newly created Acarya was seated on a high platform and Acarya Maharaja Sri Deva Suriji and the entire Sangha of Ahmedabad did respectful salutation to him. In company with Acarya Maharaja Sri Deva Suriji, he went to Saurastra in V. S. 1713 and lived there for ten years rende. ring much service to the Guru Maharaja, In V S. 1715, V. S. 1717, and in V. S. 1720 there was famine in Saurastra and Gujerat, and Acarya Maharaja did much to relieve the miseries of the sulfering humanity during those critical days Acarya Prabha Suri, 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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184 to Udeyapura. He did installation ceremony of images of Tirthankaras in a new temple built by Jiva Javaria at great cost Hav. ing lived for two rainy seasons there, Acarya Maharaja went to Marwar. At Nagor Nagara, the Acarya Maharaja appointed sri Vijaya Ratna Suri as his successor in V S. 1732, and having enlightened numerons individuals in the Right Path, Acarya Maharaja Sri Vijaya Prabha Suri lived at Patana in V S 1739 for the four months of the rainy season, at the request of the Sangha of Gujerat Acarya Maharaja Vijaya Prabha, Suri died at Una in V. S. 1749. Sri Vijaya Ratna Suri Birth V. S. 1711 Suri Pada V. S 1732 Diksa V. S. 1717 Bhattaraka V. S. 1750 Pannyasa Pada V. S 1726. Sha Hirasha of Palanpur otherwise known as Jain Kantipura, and his wife Hiradevi had three sons named | Nanji 2. Viraji and 3. Jetho. Jetho was born in V. S. 1711. When Sanghvi Hirasha died in v. S. 1716, Hira-devi took her three sons to a pilgrimage to Satrunjaya-giri and Girnar In V. S 1717. Hiradevi along with her three sons, took Bhagavati Diksa from Acarya Maharaja Vijaya Prabha Suri who was at Girnara. The boys were named. Jnana-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 Suri Pada ( status of an Acarya ) at Nagor on Sunday the sixth day of the dark half of the month of Maha of V. S 1732 and he was named Vijaya Ratna Suri

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185 end appointed as his Pattadhara In V S. 1750 Acarya Vijaya Ratna Suri was made a Bhattaraka Acarya Vijaya Ratna Suri defeated his adversary in a discussion in the court of Rio Khumana Simha, of Vagada in Cutch. Rao Khumana Simha was greatly pleased by the cleverness in successfully carrying on discussions on the part of Acarya Vijaya Ratna Suri and by the Suri's. Asthavadhana (natural gift of attending to eight different events happening simultaneously ). The qneen of Rao Khumana Simhji joyfully respected the Acarya Maharaja by preparing an auspicious svastika i of precious pearls It so happened that a Sannyasin at Ahmedabad had eloped with a boy The governor of Ahmedabad-Suba Ajama Shah prohibited the entry of any Sannayasin or Pasir into Ahmedabad and he did not allow any such mendicant to live there. Acarya Vijaya Ratna Surt prevailed upon the Suba to revoke the arder. He then gave Upadhyaya Pada to his own brother Vimala Vijayaji. In V S. 1764 Maha Sud 6 the Maharana Amarasihji was greatly pleased by the preaching of Acarya Vijaya Ratna Sori A vadi (debator) froir Kasi was defealed in discussion Maharana 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 Surt lived at Jodhapura during the rainy season. King Ajitasimha of Jodhapur was much pleased by his excellent preaching. At Medata city Rana Sangrama Sihit was greatly pleased by the preaching of the Acarya Maharaja. A Jaina Upashraya was confiscated and converted into a Masjid. It was re-gained by the efforts of the Quru Maharaja and transformed into an Upashraya On the light day of the bright half of Bhadrapada V. S. 1773 Acarya Vijaya Ksama Suri was appointed as his Pattadhara 24

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186 and on the Second day of the dark half of Bhadrapada V. S. 1773 Acarya Sri Vijaya Ratna Sori died at Udepadura. The Sarigha of Udeyapura had a State (monumental canopy ) built on the place of his cremation. Upadhaya Kirti Vijaya Gani. Upadhyaya Kirtivijayaji was a prominert person of the age in which he lived-He had his Diksa at the blessed hands of Jagad Quru Acarya Maharja Sri Hira Vijaya Surijt at Ahmedabad in V. S. 1631. At that time eighteen persons had taken Diksa along with him. Soma Vijaya and Kirtivijaya were brothers. Both took diksa 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 Suri, Form his young age, Upadhyaya 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 Vicara Ratnakara which is a proof of his vast knowledge. He was the Guru( preceptor ) of Pandit Vinaya Vijayaji Gani. Pannyasa Sri Satya Vijaya Gani. He was born at Gadalu-grama in Malwa in V. S. 1680; father's name was Viracandra and his mother's name was Viramadevi. His other name was Sivaraja, dva-raja had Diksa in V.S. 1694 when he was Fourteen years old. He was given Pannyasa Pada in V. S. 1759 at Sojat in Marwar. Pannyasa Satya Vijaya Gani was a disciple of Acarya Vijaya Simha Surijl. 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 permission from his Quru Maharaja, Acarya Vijaya Simha Suriji. to

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187 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 Pannyasa Satya Vijayaji to be the fit person, Acarya Maharaja Vijaya Simha Suriji permitted him to do the work of re-juvinating Kriyas (religious rites ). Pannayasa Satya Vijayjia was very resolute, painstaking, and very strict in carefully performing religious rites in accordance with the instructions prescribed by the Oniniscients. Pannyasa Satya Vijayaji commenced the work in right earnest. About seventeen Sadhus joined him in the work of reformation. He travelled over various countries preaching the True Doctrine. For a number of years, Pannyasa Satya Vijayji Gani did excellent work. The influence of the highly satisfactory work done by Pannyasa 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 Sadhus. It is said-Having worked for a number of years in the Reformation of the Jaina Church, Pannyasa Satya Vijayaji Gapi lived for several years with the great yogin Sri Ananda Gnanaji in Vana-vasa (forest life ). He did difficult penances and severe austerities. When he became debilitated with old age, he went to Anahilla-pura Pasana. Pannyasa Satya Vijayaji Gani died at Patana 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 ) Acarya Vijaya Simha Suriji. Besides the fact that Pandit Satya Vijayaji was a disciple of Acarya Maharaj Sri Vijaya Simha Suriji, and that he was given Pannyasa Pada in V. S. 1729. by Acarya Maharaja

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188 Sri Vijaya Prabha Suri, twenty years after the death of his Guru (in 1709), shows conclusively that Pannyasa Satya Vijayaji Gani must have kept up very good relations with Acarya Maharaja Sri Vijaya Prabha Suriji and the Samudaya (Congregation of Sadhus). Upadhyaya Vinaya Vijayaji. Upadhyaya Vinaya Vijayaji was the disciple of Upadhyaya 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 Tika ( bhI kalpasUtra - subodhikATIkA (V. S. 1666 ). 2. Loka Prakasa ( Dravya Loka-Ksetra Loka-Kala loka and Bhava loka) (loka prakAza - dravyaloka-kSetraloka- kAlaloka-bhAvaloka) (V S. 1708). Sri Kalpa Sutra 3. Haima-laghu-prakriya (togafmur ) (V. S. 1710) 4. Naya-karnika (for) V S 1701 5. Indu-duta (igga) 5. Santa-Sudharasa ( viagara ) V. S. 1723 6. Sat-trimsat Jalpa sangrah (azfavaszyAUT) 7. Arhan Namaskara Stotra (anesiceda) 8. Jinasahasra Nama Stotra ( jina sahasranAmastotra) Gujerati 9. Surya-pura Caitya Paripati (grunuafcast) (V. S. 1619) 10. Ananda Lekha (ariq) V. S. 1697. 11. Vijaya Deva Suri Lekha (fasatcafide ) V S. 1705 12. Upamiti Bhava Prapanca Stavana (fufa xa nuan zaan ) V. S. 1776. For Private Personal Use Only

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189 13 Pattavali Sajjhaya (gasamra) V. S. 1712 14. Panca Samavaya (Karana) Stavana (PMT (FILM) EABA) V. S. 1732 15. Covisi Stavana (covIzI stavana) khovozI vIzIsaMgraha - amadAvAda 16 Visi Stavana (disiaqa) V, S 1725. 17 Punya-prakasa (Aradhana Stavana) (qoiaID-ACJA EAan) V S. 1729 18. Vinaya Vilasa (fazufagia) V S. 1730 19 Bhagavati sutra ni Sajhaya (wlaaiqim aga) V. S 1720 20. Ambela ni Sajjhaya AMbelanI sajjhAya) 21. Sri Adijina Vinati (eft entfafaa fanfa) 22. Sad Avasyaka (Pratikramana) Stavana qtus (afa540 stavana ) 23. Caityavandana Sri Simandhara Vitaraga akat fac stavana. 24. Sri Sripala Raja no Rasa (i xiqaama ca) V. S. 1738. Upadhyaya Vinaya Vijayaji died at Rander near Surat in V. S 1731. When Upadhyaya Vinaya Vijayaji died his last work Sri Sri Pala Raja no Rasa' was un-finished. Out of the 1250 Gathas (verses) of the work, 748 verses had been written by Upadhyaya Vinaya Vijayaji himself, and the remaining 502 verses were written by Upadhyaya Sri Yasovijayaji-The work came to be written under the conjoint authorship of the two Upadhyayas It seems Upadhyaya Vinaya Vijayaji must have, on his deathbed, requested Upadhyaya Sri Yaso-vijayaj to finish up the work. Maha Yogi Sri Anandaghanaji. Sri 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 Diksa from some Sadhu of Tapa Gaccha-His name was Labhanandaji ( For Private Personal Use Only

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190 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 sadhus of many Gacchas. He had studied the Jaira Agamas 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. Acarya Maharaja Sri Vijaya Deva Suriji 2. Acarya Maharaja Sri Vijaya Prabha Suri 3 Acarya Sri Vijaya Ratna Suri, Upadhyaya Vinaya Vijayaji, Sakalacandaji Upadhyaya, Upadhyaya Sri Yasovijayaji, Pannyasa Sri Satya Vijayaji, Upadhyaya Sri Mana Vijayaji, Sri Jnana Vimala Suri, and Sri Lavanya-vijaya Gani, Kavi Premananda was also his contemporary. Srimad Anandaghanaji was not willing to follow the advice of of Sravaka 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 Acaryas and Upadhyayas are the leaders and protectors of the Jaina Religion, and all the Sadhus should pass their ascetic life under their supervision. However

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191 devoted a Sadhu may be to religious meditation and Yogic kriyas, he should always obey the orders of the chief Acarya or Upadhyaya of the samudaya. He never said or did anything that was against Agamas (Scriptures) or acaras ( religious practices ). He was desirous of doing Kayotsarga (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 Gujerat, where Srimad Anandaghanaji had gone for reading Paryus'ana Vyakhyanas there was an ordinary usage that a vyakhyana 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 vyakhyana, the mother of the sheth toid him that he should not read the vyakhyana until her son came. Srimad waited for some time for him, but the sheth did not come as he was under the impression that the Sadhu 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 srimad Anandaghanaji thought .-The reading of Paryusana Vyakhganas should be done at the appropriate time prescribed by the Agamas. The question is whether I should obey the rulings of the Agamas 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 Vyakhyana with the result that the sheth came to the Upashraya and scolded the Maharaja for his audacity to begin the reading of the vyakhyana without his presence-Siimad Anandaghanaji replid-These Paryusana vyakhyanas must be read at the appropriate time prescribed by the Agamas. I must not disregard these rules. I cannot obey such silly orders of a house-holder-The sheth angrily said :-No one can read vyakhyanas during my absence-If any one wants to stay in the Upashraya he must obey the order. Srimad Anandaghanaji finished the vyakhyana and went away to his Quru.

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192 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 Sannyasis, Bavas 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 Sadhus and house-holders who had seen him. When the highly intelligent and well-versed student of Jaina Agamas-Nyaya Visarada Uphadhyaya Maharaja Sriman Yasovijayaji was on a journey to Mount Abu, he knew that Mahayogin Srimad Anandaghanaji was living in a small village near-by, Upadhyayaji had commenced sermons on Adhyatma. Many gravakas and Sadhus used to come for vyakhyana-The news of the excellent scholarship of the Upadhyayaji Maharaja spread far and wide Srimad Arandaghanaji heard it also One day, Srimad 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 sadhu in torn-out with. ered clothes, on whose face there was no sign of joy. Upadhyayaji inquired from the Sadhu whether he liked the subject or not. The sadhu replied that Upadhyaji had slight cleverness in the subject When asked to give out his own name, the Sadhu indicated that he was Anandaghana. Upadhyay Maharaja was greatly pleased Srimad Anandaghanaji 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. Upadhyayaji Maharaja and the whole

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193 audience consisting of Sadhus, Sadhvis, and Sravakas were imme. nsely rejoiced. One day while returning from the temple at Dilwada, Mount Abu, Upadhyayaji Maharaj Sri Yasovijayaji had a desire to meet Srimad Anandaghanaji. He inquired from a Bava 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 Upadhyaya Sri Sakalacandra Gapi He was a contemporary of Upadhyaya Maharaja Sri Yaso Vijayaji He is the auther of a number of works (1) Mrigavati Akhyana (mat mena) 2 Vasu-pujya Jina Punya-prakasa Rasa (vAsupUjyajinapuNyaprakAza rAsa), 3. Sadhu-vandana ( sAdhuvaMdanA) 4 Sattara Bhedi Puja (cadiymi) 5, Oka-visa Parakari Puja (quiter prakArIpUjA) 6. Bara Bhavana Sajjhaya ( bAra bhAvanA sajjhAya ) Vira-vardhana jina-veli (cadafaaddi) 8 Ganadhara-vada Stavana ( gaNadharavAdastavana ) 9. Sadhu Kalpa-lata ( sAdhukalpalatA ) 10. Mahavira Hincastavana (fe aan) 11 Risabha samata saralata stavana (AETH AHA Atsar zaga) 12. Divali stavana ( dIvAlIstavana 13 Kumata Dosa Vinati to Simandhara Swami. (Amar zaifoa goatia fanfa) 14, Devananda svadhyaya devAnaMda svAdhyAya) 15 Pratistha Kalpa pratiSThAkalUpa ) etc Upadhyaya Sri Santi Candra Gani Upadhyaya Sri Santi Candra Gani defeated Bhusana ( a Digambara debator) at the court of the king Narayan of Idara He had composed jambu-Dviga Prajnapti-and Prameya Ratna Manjusa 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. 25 For Private Personal Use Only

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194 Nyaya Visarada Upadhyaya Yasovijayaji Birth-V. S 1650 Diksa -V S. 1688 Upadhyaya Pada V. S. Nyaya Visarada Pada 1703 Svarga Gamana V. S 745. Upadhyaya Yasovijayaji was born in V. S 1650. His name was Jasvanta. He and his brother Padma simha had their Bhagavati Diksa at Anahillapura Patana in V. S 1688 at the pious hands of Panaita Naya Vijayaji- Jasavanta was named Yasovijaya. His vadi diksa ( confirmatory diksa ) took place at the hands of Acarya Sri Vijaya Dana Suriji In V. S. 1699 Yasovijayaji did Asta Avadhana (a feat of remembering the result of eight events taking place simultane. ously) at Rajanagara ( Ahmedabad ) At that time sheth Dhanaji sura requested Pandit Nayavijayaji that if Yasovijayaji is sent to Kashi for the study of sad Darsana, he would turn out to be a profound scholar like Acarya Maharaja Srimad Hemacandracarya Suriji, as he is very intelligent. On Pandit Nayavijayaji saying that it was a question of money, Sheth Dhanji Sura promosed to give two thousand dinars for the purpose. Pandit Nayavija yaji took Yasovijayaji to Kasi and placed him for study under an eminent Tarkika Kula Guru who had seven hundred pupils under him. The tuition-fee was fixed as one rupee every day Yasovijayaji studied under his Tarkika Guru for three years At the end of three years' study, Yasovijayaji utterly defeated a Sannyasin in public discussion at Kasi He was, thereupori, awarded the honorific title of Nyaya Visarada. Pandit Nayaviyaji then took Yasovijayaji Maharaja to Agra for the study of higher problems of Nyaya philosophy, where he studied for four years At the time of leaving Kashi, Yasovijayaji Maharaja told his Tarkika 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 Agra during the period of study They, then, came to Gujerat.

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195 It is said that Upadhyaya Vinaya Vijayaji was, at one time, living at Khambhat during the four months of the rainy season. Khambhat was at that time a very properous sea-port of Quje. rat. The Sravakas were wealthy and they had perfect faith in the Guru and the Religion of the Jinesvaras There were many Brahmin Pandits at Khambhat. They used to come to the vya. khyana of Upadhyaya Vinaya Vijayaji and hold discussions on various topics Upadhyayaji was not able to give regular vyakhyanas, and the Sravakas who were daily coming there for hearing the preaching, being unable to get the preaching, were greatly annoyed. They requested Upadhyaya Maharaja Sri Yasovi jayaji to come to Khambhat and to find out a suitable remedy, Upadhyaya Maharaja Sri Yasovijayaji came to Khambhat, 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 Upashraya, 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 Brahmins. went away. Being requested to do the feat himself, Upadhyaya Yatovijayaji applied red piginent 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. Brahmins were disappointed. Notwithstanding their defeat, the Brahmins, requested Yosovijayaji for a public discussion in the King's Court there On Yofovijayaji Maharaja consenting to do it, it was mutually agreed that if Yasovijayaji was defeated, he would abandon his ascetic apparei as a Jaina Sadhu, and accept Brahmin Dharma. If the Brahmins were defeated, five hundred Brahmins should accept Jaina Dharma. The terms of agreement were inscribed on a piece of copper-plate The discussion commended. Upadhyaya Yatovijayaji was called upon to put forward the Purva Paksa. He commenced the work in fluent Sanskrit with numerous logical arguments in favour of his Thesis. The argu

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196 mentation lasted for one day, two days, three days and so on. The Brahmins were convinced that Upadhyaya Yasovijayaji was a profound scholar of Sac Darsana and a very intelligent man extremely difficult to be defeated in discussion. Accepting their defeat, they requested Upadhyaya Maharaja to close up the Purva Paksa. As stipulated in the agreement, five hundred Brahmins accepted Jainism It is said -- Upadhyaya Vinaya Vijayaji and Upadhyaya Yosovijayaji were living at Khambhat during the four months of the rainy season, one year. Upadhyaya Yasovijayaji was giving vyakhyanas. At that time, the Tarkika Kula Guru of Upadhyaya Yasovijayaji under whom he had studied at Kashi for three years, happened to come to Khambhat as he was hard-pressed for money. On seeing his Tarkika Guru coming into the Upashraya, Upadhyaya Maharaja 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 vyakliyana 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, Upadhyaya Yaso. vijayaji said:- My vidya-guru through whose grace I have been able to deliver vyakhyanas 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 Tarkika Guru of Upadhyaya Yasovijayaji Maharaja is clearly indicative of the Guru Bhakti (devotion) towards Upadhyayaji Maharaja on the part of Sangha of Khambhat. Upadhyaya Yasovijayaji Maharaja was a very prolific writer. There is not a single subject of importance on which he may

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197 not have written. The works written by Upadhyaya Yasovijayaji Maharaja are as follow.-- Sanskrit - 1. Adhyatmopadesa (AOTATTET) 2. Adhyatma- sara ( TEHET) 3. Adhyatmopanisad (FEOFATQfarte) 4. Adhyatma -mata khandana Vritti OFFA ragat 5. Adhyatma-mata Pariksa Vaitti 57 RAATTEesit 6. Alankara Cuda mani Vritti riafuafor 7. Asta-sahasri Vritti geceleyfa 8. Anekanta Vyavastha 15851 FT 9. Atma-Khyati punifa 10. Adi Jina Stavanam auferraraga 11. Aradhaka Viradhaka Catu-r-bhangi arifaceng for 12. Upadesa Rahasya Vritti upadezarahasyavRttI 13. Aindria Stuti Vritti decorata 14. Karma Prakriti Vritti ragan 15. Kavya Prakasa Vritti 518496ruefa 16 Kupa Dristanta Fratra 17. Guru Tatva Nirnaya Vritti gaaraladroafer 18. Chanda Cudamani Vritti 3-4xecraferacer 19. Jaina Tarka Paribhasa $49-TATTI 20. Tattvartha Vritti generator 21. Tattva Loka Vritti Translategra 22. Tattva Viveka amefa 23. Tri Sutryaloka Vidhi festist fifafer 24. Dravyaloka atat 25. Dvadasara Naya Cakroddhara Vruti TTUR Horator 26. Dva.trimsad Dvatrimsika Vritti amfitear forecta 27, Deva Dharma Pariks& magat 28. Dharma Parikca Vritti Torrefa

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198 29. Dharma Sangraha Tippanakam eingegani 30 Naya Pradipa wagato 31. Nayopadesa Vritti ITTF 32. Nyayakhandana Khanda Khadyam nyAyakhaNDanakhaNDakhAdyam 33. Nyayaloka Panca Nirgranthi nyAyAlokapaJcaninthi 34 Patanjala Yoga Sutra Caturtha Pada Vritti arast as. caturthapAdavRtti 35 Parama Jyoti Panca Vimsatiks tasutfajafaufas 36 Parmatma Vimsatika qacarfaufat 37. Pratima Sthapana Nyaya saareggarita 38 Pratima Sataka Vritti gfaarnaafa 39. Mangala Vada Af*419 40. Marga suddhi arilyf 41. Yati Dina Carya ufafeagraf 42. Yati Laksana Samuccaya yatilakSaNasamuccaya 43 Yoga Vimsika Vritti yogavizikAvRtti 44. Vicara Bindu ferendfire 45 Vidhi Vada farsang 46 Vira Stava Nritti oferagare 47. Vedanta Virqaya atau afavia 48. Vairagya Kalpa Lata apungsar 49. Samacari Prakarapa Vruti samAcArIprakaraNavRtti 50. Syadvada Manjusa FIIETAS 51. Siddhanta Tarka Pariskara ferretera afronte 52. Siddhanta Manjari Vritti fateh trefa 53. Sri dodi Parsva Natha Stotra zrI goDopArzvanAthastotra 54. Sri Sankhesvara Pars'va Natha Stotram sft gemacaroare stotram 55. Sri Sami Parsva Natha Stotram zrI samIpAzvanAthastotram 56. Stotra Sangraha Fatrag 57. Satha Prakaranam Torture

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199 58. Sodasa Prakarara Vritti poSaprakaraNavRtti 59. Jnana Bindu afara 60. Jnanarnava Tarifa 61. Jnana Sara Vritti zAnasAravRttI 63. Naya Rahasyam TOTTEETH 64. Bhasa Rahasyam 1644 65. Syadvada Rahasyam FullTETURI 66. Prama Rahasyan Tarif 67. Dhatu Sangraha spre iad V. S. 1662. 68. Loka Nalika arfe Fit Il Qujerati 69 Adhyatma Mata Pariksa Stabaka AZTERASA Treau 70. Anandaghana Stuti Astaka lahedal 71. Upadesa Mala ya NATOT 72. Jasa Vilasa wa fete 73. Jambu Swami Rasa wratre 74. Tattvartha Sutra Stabaka azeiten 75 Dravya Guna Paryaya Rasa Tatha Stabaka gurgalerie tathA stabaka 76 Digpata Corasi Bola fracattatata 77. Pance Pormesihi Gita paJcaparameSTigItA 78. Brahma (lita apoftar 79. Loka Nali tatha Stabaka at antas au (V. S. 1665) 80. Vicara Biudu tatha stabaka fanfire FTC 81. Sri Pala Rasa Antyabhaga zrI pAlarAsamantyabhAga 82. Samadhi Sataka watatas 83 Samata Sataka gharnas 84. Samudra Vahana Samvada khamudravahANasaMvAda 85 Samyaktva Copai gratiam 86 Sadhu Vandana Mala Figanator 87 Jnana Sara Stabaka Trentaa 88. Kumati Khandana Stavana gafarrera

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200 90 Trana Covisi mulatsi 91. Visi raft 92. Dasamata Stavana FTATUT 93. Naya Carbhita Santt Jina stavana nayagarmivazAntIjinastavana 94. Niscaya Vyavahara Garabhita Stavana farmauernfaarfrau 95. Parsva Natha Stavana Dvik Opatu fraala 96 Mahavira Stavana mahAvIrasvadhana 97 Mauna Ekadasi Stavana maunaekAdazIstavana 98 Vira Hundi Stavana vIrahuMDIstavana 99. Sri Simandhara Caityavandana zrI sImaMdhara caityavaMdana 101. Srt Simandhara Vinati ft stattfafa 102 Sri Simandhara Swami Brihad Stavana ft Short Fireft bRhadsta vana 103. Avasyaka Stavana 1999 FT IJI Svadhyaya Granthas 104. Anga Upanga Svadhyaya seyirerur 105. Adhara Papa Sthanaka Svadhyaya aDhArapApasthAnakavAdhyAya 106. Amrita Veli saat 107. Atha Dristi sefy 108 Atma Prabodha Atmaprabodha 109. Upasama Sreni 399 for 110. Catada Padata ni Svadhyaya catADapaDatAnIsvAdhyAya 111. Cara Ahara altaErC 112. Jnana Kriya maishani 113. Paaca Maha Vrata BhavanE Tin Tuc Gt 114. Panca Ku-guru para 115 Pratikramana Garbha Hetu gfaxRuraa 116. Pratima Sthapana sfarcurgar 117 Yati Dharma Batrisi afadafat 118. Sthapana Kalpa FelFight 119. Su-guru yg 120. Samyama Sreni stof

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201 121 Samakita na Sadasatha Bola ni Sajjhaya enfiam <Page #574
202 eminent qualities of forbearance and tranquility, of Nayavimalaji, the delighted Acarya Maharaja Sri Vijaya Prabha Surisvaraji adorned him with Pannyasa Pada at Ghanerava Nagara on the tenth day of the bright-half of the month of Maha in V. S. 1727. It so happened that when one day Acarya Maharaja Sri Vijaya Prabha Suriji was sitting in the temple of Tirthankara Bhagavana Sri Risabha Deva Swami, 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 Acarya Maharaja Sri Vijaya Prabha Suriji 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 Gaci, Acarya 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 Acarya, and it can be no exaggeration in style ing you as Jnaga Vimala Sari. Pandit 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-Acarya Maharaja then requested Pandit Nayavimalaji to come nearer to him and recite a Caitya-vandana. Pandit Nayavimalaji again politely repli. ed that a Sthavira Acarya 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 sadhus the Acarya Maharaja admonishingly told them :- Worthy Persons ! No doubt I am respected because I am a sthavira Acarya, 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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203 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 Acarya Maharaja Sri Vijaya Prabha Suriji, 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 Bhaktamara Stotra. The entire composition was recited in a pleasing sweet, melodious voice. All the pilgrims and the Sadhus were greatly delighted and they loudly praised the poetical genius of Pandit Nayavimalaji. In V.S 1739, Guru Deva Pandit Sri Dhiravimalaji Maharaja died. After the death of his Gurt Maharaja, whenever Pandit Nayavimalaji gave Bhagavati Diksa to any person, he generally used to have the Vati Diksa (confirmatory Diksa) of that person at the hands of Acarya Maharaja Sri Vijaya Prabha Sariji. In V. S. 1747. by the order of Acarya Maharaja Sri Vijaya Prabha Suriji Panait Nayavimalaji came to Anahillapura Patapa and he was appointed on the 5th day of bright-half of Falguna masa V. S. 1747, to do kriyoddbaraka ( 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. Acarya Pada Some Sadhus approached Acarya Maharaja Sri Vijaya Prabha Suriji and requested him that Pandit Nayavimalaji being learned and very critical about religious ceremonies, should be given Acarya Pada ( status of an Acarya ). Journeying from Anahillapura Pataga Acarya, Maharaja came to Sandesara a village near Patana and under orders from Acarya Maharaj, Acarya Sri Mahima Sagara Suriji gave Acarya

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204 Pada (status of Acarya) to Pandit Nayavimala Gagi on Thursday the fifth day of the bright-half of Falguna Masa of V. S. 1748 and named him as Acarya Sri Jnana-vimala Soriji. Sheth Nagaji Parekha spent a large sum of money in celebrating the festival of the Suri Pada. Srimad Acarya Maharaja Sri Jnana-vimala Suriji gradually became well-known among the Jaina Community of India and also among Non-jains by his superior knowledge and austerities. He did his vihara (journeying) in Gujerat, Marwara and Saurastra. When, however, Acarya Maharaja Sri Jnana-vimala Suriji went to Surat in V. S. 1777 he was accorded great reception by the millionairs and the general public of Surat. 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, Acarya Maharaja Sri Jnana-vimala Suriji and his disciples accompanied a Sangha (a pilgrim-caravan ) to Siddhacalaji (Mount Satrunjaya) in Saurastra headed by Sheth Premaji Parekha of Surat. There were thirty-five thousand (35000) pilgrims and three hundred (300) Sadhus and Sadhvis in the Sangha Sanghvi Setha Premaji Pareka 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 Acarya Maharaja Sri Jnana-vimala Suriji amid great pomp. Even during his old age, Acarya Maharaja Sri Jnana-vimala Suriji had done Navvanu Jatra (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 Acarya Maharaja Sri Jnana-vimala Suriji was generally limited to Khambhat, Surat, Rajanagar (Ahmedabad )

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205 Patana, Radhanapura, Sadali, Ghanerava, Javala, Shirohi, Palitana, Junagadha, Gujerat, Malwa etc. Journeying through various villages and towns Acarya Maharaja Sri Jnana-vimala Suriji came to Khambhat 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 Saurastra but he could not undertake the journey as there was fear of harassment from enemy-forces of the neighbouring kingdoms. Consequently, the Guru Maharaja lived at Khambhat during the four months ef the rainy season. There he gave Pannyasa Pada and Upadhyaya Pada to several of his disciples. During the four months of the rainy season, the body of Acarya Maharaja Sri Jrana-vimala Suriji 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 Pausadha 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 Masa (ASo Masa) of V. S. 1782 Acarya Maharaja Sri Jnana-vimala Suriji 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. Acarya Maharaja Sri Jnana-vimala Suriji has written a number of books. They are :

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1 Nara Bhava Dristanta Upanayamala narabhavadRSTAMta upanayamAlA. 2. Sadhu Vandana Rasa sAdhuvaMdana rAsa. 3 Jambhu Swami no Rasa jaMbUsvAmino rAsa 206 4. Ranasimha Rajarsi no Rasa raNasiMharAjarSino rAsa. 5. Nava Tattva no Balavabodha navatatvano bAlAvabodha. 6. Sramana Sutra Balavabodha SITE. 7. Sada Trapaso Gatha no Balavabodhan saat mant bAlAvabodha 8. Prasna Dvatrimsika Svopajna Balavabodha afi svopas bAlAvabodha 9. Sri Pala Carita Sanskrit Padya zrIpAlacaritra saMskRta padya. 10 Dasa Dristanta ni Sajjhaya dazadRSTAMtanI sajjhAya. 11. Stavana Sajjhayas Stuti stavana sajhAya stuti. 12. Prasna Vyakarana Vritti a satsco gfa. 13 Samsara Davanala Stuti Vritti saMsAra dAvAnala stuti vRci. 14. Bara Vrata no Rasa raat nie. 15. Rohini Asokacandra no Rasa rohinI azoka caMdramo rAsa. 16. Divali Kalpa Balavbodha dovAlI kalpa bAlAvabodha. 17. Anandaghana Covisi Balavabodhra mAnaMdaghana bovIsI bAlAva bodha. 18 Trapa Bhasya Balavabodha SIECTA 19. Adhyatina Kalpa Druma Balavabodha adhyAtmakalpadrumabAla nibodha. 20. Paksika Sutra Balavabodha pAkSikasUtra bAlAvabodha. 21 Yoga Dristi ni Sajjhaya yogadRSTinI sajjhAya. 22. Sri Candra Kevali no Rasa ir 23 Sri Santinatha and Parsva Ntaha no Kalasa sit ame bhane pArzvanAthano kalaza. 24. Stavanas Sajjhayas Padas etc. It is heard that Acarya Maharaja Sri Jnana-vimala Suriji has composed numerous stavanas (hymns) in praise of Siddhacala Giri (Satrunjaya Giri) in Saurastra. Birth V. S. 1707 Diksa V S. 1719 Upadhyaya Pada V. S 1731 dat aa. Acarya Vijaya Mana Suri Suri Pada V. S. 1736. Bhattaraka Pada V. S. 1742 Death. V. S. 1770. For Private Personal Use Only

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207 Acarya Vijaya Mana Suri was born at Buhr anapur in Deccan in V. S. 1707. His father was Pirvad Vagjisha and his mother's name was Vimalade. His own name was Mohan. He had his Bhagavati Diksa from Pannyansa Santivijaya-a pupil of Acarya Vijaya Ananda Suri-along with his elder brother Indraji in V. S. 1719 at Malapura. He was named Mana-vijaya. He was given Upadhyaya Pada on the third day of the bright half of Vaisakh in V. S. 1731. He composed Dharma Sangraha at the earnest request of Srimali Sheth Santidas Maniya of Ahmedabad. The excellent work 'Dharma Sangraha' had been arranged and corrected by Mahopadhyaya Maharajas Sri Yasovijayaji and corrected by Mahopadhyaya Sri Lavanya vijayaji. He had Suri Pada (status of an Acarya) at Shirohi on the thirteenth day of the brighthalf of Maha masa of V S, 1735 at the hands of Acarya Sri Vijaya Raja Suriji Bhattaraka Pada was given to him on the fourteenth day of the dark-half of Palguna masa of V. S 1742 at Nada1ai. 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 Patana in V. S. 1747. Upadhyapa Megha Vijaya Gani He was a disciple named Megha-raja of Meghaji Risi of Loika-mata. He took his Bhagavati Diksa from Acarya Maharaja Sri Vijaya Sena Suriji in V. S 1659. He was the disciple of Kripavijaya-a pra-sisya ef Acarya Maharaja Jagad Guru Sri Hira Vijaya Surisvaraji ( Jagad Guru Sri Hira Vijaya. Suri--Kanaka -vijaya Gani-Sila-vijaya-Siddhi-vijaya Kripa-vijaya and Upadhyaya Megha-vijaya). He has written many books on Vyakarana (Grammar), Kavya (Poetry) Sahitya (Literature) Nyaya (Logic) etc. His works are the following 1, Devananda Abhyudaya Kavyam devAnandAbhyudayakAvyam. For Private Personal Use Only

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208 2. Sri Santi Natha Caritram at sifaaru afte ( TOGAL). 3 Vijaya Deva Mahatmya Vritti vijayadeva mahAtmya vRttiH 4. Dig-vijaya (Sri Vijaya Prabha Suri Caritra, f fast-eft fasra. quefcefcaq. 5 Candra-Prabha Vyakaranam AT ETISCUTE. 6. Meghaduta Samasya Aagaan. 7. Yukti Prabodha fatt (fentrar-argh5a7! 8 Sapta Sandhana Maha Kavyam saptasandhAna mahAkAvyam. 9. Trisasthi Salaka Purusa Caritram faergigingET ETT. 10. Megha Mahodaya #qata 11. Brahma Bodha agatat. 12. Matrika Prasada ATTATTAN 13 Sri Parsva Natha Nama Mala 7 opaATSAARIKI. 14. Udays Dipika upeatral. 15. Trini Patrani forfor rart. Upadhyaya 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 Sagara. Review. During his life-time, sramana Bhagavana Mahavira was connected with many royal families. His maternal uncle King Cetaka of Vaisali had seven daughters. King Cetaka 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 Bhagavana Mahavira, Rulers of nearly forty Kingdoms were devout followers of Sramana Bhagavana Mahavira. Sramana Bhagavana Mahavira had fourteen thousand (14000) Sadhus and thirty-six thousand (36000) Sadhvis in his samudaya.

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209 There were one hundred fifty-nine thousand (159000) Sravakas and three hundred eighteen thousand ( 318000) Sravikas who were greatly devoted to him After the Nirvana of Sramana Bhagavana Mahavira in B. C. 527, the influence of Jaina Dharma on the masses went on increasing. The places of Birth, Diksa, Kevala Jnana, Nirvana and Vihara-bhumi of the twenty-three Tirthankaras out of the Twenty-four Tirthankaras of the present Avasarpigi Kala, were confined to Bengal, Bihar 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 Parsva or from 800 B. C. down to the conversion of the great Vikrama by Siddhasena Divakara 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, Maha Megha Vahana, Maharaja Kharwel, and Samrat Samprati amounted to twenty crore. Before the advent of Sri. mad Sankaricarya, 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 Risabha 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. 27

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210 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 Ikshvaku 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 Lanka and Vali 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 Vidyadharas consisting of two branches of which one IS associated with Vali and Sugriva of Kishkhinda Jana writers make it quite clear that the latter called Vanaras by Valmiki is called so by a mistake due to a confusion They had a Kapi-dhvaja-a monkey was inscribed on their banner for which they were called Vanara -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-himsa 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, For Private Personal Use Only

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211 The author again says: " There is an interesting Chapter in Padma Purana-the aina Ramayana-with the heading Mvuta Yajna Dhvamsa Parva" the chapter dealing with the destruction of Yaga 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 Brahmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made there-in, drove away the congregation from the Yaga-sala 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 Vedic 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 Rishis had to obtain armed help for the conduct of their Vedic sacrifices as a protection against the interference by the Rakshasas 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-himsa 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. Sramana Bhagavana Mahavira Vol I Part 1 Life-Introduction Page 48. That the Risabha cult had been prevalent in North India

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1 212 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 Sramana Bhagavana Mahavira Vol I Life Introduction Page 49. Divakara, Pradhans During this period of five hundred years from the Nirvana of Sramana Bhagavana Mahavira, the vihara of even Cauda Purvis, Dasa Purvis, Yuga Pradhans, and of highly illustrious Aca. ryas was confined to Bengal, Bihara, Kashi and neighbouring provinces. This period is characterised by the presence of highly illustrious saints such as Kevalins like Sudharma Swami and Jambu Swami, such as Cauda Purvis like Sri Sayyambhava Suri, Sri Bhadra-bahu Swami and others, such as Dasa Purvis like Arya Maha Giri, Siddha Sena Sri Vajra Swami, and others, such as Yuga and highly talented Acaryas 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. Uma Svati Vacaka Maharaja had written five hundred (500) works on different subjects. All the works written by him are not available now. Some of them such as Tattavarthathigama Sutra, Prasama Rati Prakaragam, Jambu dvipa Samasa Prakarana, and Ksetra Vicara are available. Arya Syamacarya had conposed Prajnapana ( Pannavana) Sutra In addition to the Dvadasangi composed by the Ganadharas, numerous other authors had Part I For Private Personal Use Only

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213 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 Taksasilla was easily conquered Seeing the subjugation of the king, many other kings of Punjab were easily subdued. But the brave king Porus of Central Punjab 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 Iran 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 Punjab and Peshavar. But before he could proceed further he had a fight with King Jayapal of Punjab. Jayapal fought very bravely but was taken a captive. He was

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214 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 Himalayas. Kings of Ujjain, Kalingar, Gwalior, Ajmer, Kanoj, and Delhi fought bravely with King Ananga pala. 30000 Khokhara 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 Somanath in Saura. stra in 1024 The temple was surrounded by very strong high walls. King of Ajmer and Banavali Bhinsena fought very bra. vely But the Hindu army was defeated Mahamud entered the temple. The Brahmins 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, Medina, Cijhani and Bagadad. 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 Gijhani. 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 Sahabuddin Ghorl or Mahamud Ghori Sahabuddin 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 Sahabuddin Ghori waged war with Prithviraja of Delhi. Sahabuddin Ghori was defeated with great loss

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at Thanesvara He narrowly escaped being killed and he ran away to Afghanistana. By bis defeat at Thanesvara 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-raja or to die prematurely On a request from King Jayacanda of Kanoja to attack Delhi, Sahabuddin Ghori collected a large army of Afghana and Turkish warriors and marched on Delhi The two armies met on the battle-field of Painpat. At the end of severe fighting Prithvi raja was taken prisoner and put to death Sa habuddin plundered Ajmer and burnt away a large portion of the town. Next year Kutubudin a general of Sahabuddin conquered Delhi. Next year Sahabuddin 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 Bakhtyara reduced to ashes all the monasteries of ascetics in Bihar and killed numerous sadhus He burnt away their libraries and massacred thousands of innocent Hindus In 1194 A D. Sahabuddin 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 Gulam a Dynasty (A D 1206-1 90 . It was so named as Kutubudin was a slave of Sahabuddin 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 Gyasudin 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 Dysnasty, was full of trouble either from the Huns or the Sakas or the

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216 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. Acaryas and Sadhus 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 Malwa, Rajputana, 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 Brahmanism or to an other sect such as Saivism, Vaishqavisn etc As a result, during the time of Sriman Bappa Bhatti Suri (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 Paramarbat King Kumara-pala and Jagatgaru Kali Kala Sarvujna Atarya Hemacandracarya Suriji (V. S. 1229) The Jaina population was further reduced to four crores during the time of Mantrisvara Vastupala and his brother Tejapala. Then under the predominating influence of Vaisnava kings, Ramanujacarya and Vallabhacarya, 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 Acarya Maharaja Sri Hira Vijaya Suriji and Acarya Sri Vijaya Sena Suriji were very respectfully received by

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217 Emperor Akbar, Emperor Jehangir and by Emperor Shahajahan and they and their ascetics lived with these Emperors for some time, the vihara in the Bengal, Bihar of Sadhus was not later on continued The vihara in Malva and Rajputana was further restricted owing to political and socio-religious considerations. During the life-time of Acarya Vijaya Prabha Suri a new sect named Jatis and Jatinis had developed and gained supreme power. The Jaina Dharma was, as a result, confined to Gujerat and Saurastra 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 Sadhvis was about one hundred, About sixty years previous to the present year (1950 A D ). there were hardly twenty-five Sadhus and the Jaina population of India has been recorded as twelve lakhs Present Age. During the present age, i-e after the Svarga-vasa of Acarya Sri Vijaya Deva Sori there were (61) Acarya Sri Vijaya Simha Suri. (62) Pannyasa Sri Satya Vijaya Gani (63) Pannyasa Srl Karpura Vijaya Gani (64) Pannyasa Sri Ksama Vijaya Gani (65) Pannyasa Sri Jina Vijaya Gani (66) Pannyasa Sri Uttama Vijaya Gani (67) Pannyasa Sri Padma Vijaya ani (68) Pannyasa Sri Rupa Vijaya Gagi (69) Pannyasa Sri Kirti Vijaya Gani (70) Pannyasa Sri Kastoor Vijaya Gani (71) Pannyasa Sri Mani Vijaya Capi (72) Pannyasa Sri Buddhi Vijaya Gapi. Pannyasa Sri Buddhi Vijaya Gani had eight under-mentioned disciples. 1. Sri Mukti Vijaya Gani. 2. Muni Sri Vriddhicandraji 3. Muni Niti Vijaya 4. Pannyasa Ananda Vijaya 5. Sri Moti Vijaya 6. Sri Vijayananda Suri 28 For Private Personal Use Only

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218 7. Tapasvi Sri Khant Vijaya 8. Sri Dana Vijaya (1) Sri Mukti Vijaya Gani (2) Muni Sri Vriddhi Candraji 1. Sri Kevala Vijaya 2 Sri Gambhira Vijaya (3) Pandit Catur Vijaya (4) Sri Hema Vijaya (5) Sri Vijaya Dharma Suri (6) Sri Vijaya Nemi Suri 7. Sri Prema Vijaya 8. Sri Kar. pura Vijaya and 9 Sri Uttama Vijaya. (3) Muni Niti Vijaya 1. P. Vinaya Vijaya 2. Sri Bhakti Vijaya 3 Sri 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 Vijayananda Suri 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. Vacaka Vira V. 12. Pravartaka Kanti V. 13. Jaya V. 14. Santi V. 15. Amara V. (7) Tapasyi Khanti Vijaya 1. Maneka V. 2. Mohan V. 3. Khusala V. 4. Pratapa 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 Deva Suri Yuga-pradhana. 1053 Installation ceremony of Bhagavana Candra Prabhu at Rama Sainyapura. 972 Dhanapala wrote Desi Nama Mala 1015 Birth of Abhaya-deva Suri. 1931 Acarya Pada of Abhaya-deva Suri. 1039 Svarga-vasa of Vadi Vetala Santi Suri. 1075 Birth of Sri Jina-datta Suri 1077 Birth of Vadi Deva Suri 1078 Svarga-vasa of Abhaya-deva Suri. 1084 Diksa of Jina-datta Suri 1086 Birth of Vadi Deva Suri 1088 Birth of Kali Kala Sarvajna Hemcandra Suri. 1092 Rise of Purnima Mata, 1093 Diksa of Kali Kala Sarvajna Hemcandra Suri, 1005 Diksa of Vadi Deva Suri. 1109 Acarya Pada to Kali Kala Sarvajna Hemcandra Suri. 1637 V. S. 1167 A. D. 1110 Svarga-vasa of Sri Jina Vallabha Suri M. N. S-Mahavira Nirvana Samvat. V. S-Vikrama Samvat. A. D-Christian Era. For Private Personal Use Only

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220 M. N. S. V. S. A. D. 1639 v. S. 1169 A D. 1112 Acarya Pada to Jina-datta Sari. 1644 v. s. 1174 A D. 1117 Acarya Pada to Vadi Deva Suri. 1648 V, s. 1178 A. D. 1121 Svarga-vasa of Muni Candra Sari. 1662 V. S. 1192 A. D. 1135 Siddha Raja conquered Malma. 1069 V. S 1199 A, D 1142 Death of Siddha Raja Jayasimha. 1674 V. S 1204 A. D. 1147 Installation at Falodhi by Vadi Deva Suri. 1674 V. S 1204 A, D. 1147 Rise of Kharatara Gaccha 1681 V. S. 1211 A. D. 1154 Svarga-vasa of Jina-datta Suri. 1683 v. S 1213 A, D, 1156 Rise of Arcalika Mata 1692 V. S. 1222 A. D. 1165 Uddhara at Satrunjaya by Babada Mantri. 1696 v, s 1226 A D. 1169 Svarga-vasa of Vadi Deva Suri. 1699 V, S. 1229 A. D. 1172 Svarga-vasa 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 Agamika Caccha 1755 V. S. 1285 A, D 1228 Pormation of Tapa Caccha. 1772 V. S. 1302 A D 1245 Diksa of Vidyananda Suri. 1780 V. S. 1310 A. D. 1253 Birth of Soma Prabha Suri II. 1791 V, S. 1321 A, D 1264 Diksa of Soma Prabha Sari II. 1795 V. S. 1323 A. D. 1266 Acarya Pada of Vidyanda Suri. 1797 V s. 1327 A. D. 1270 Svarga-vasa of Devendra Sari. 1802 v. S. 1332 A D 1275 Acarya 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-vasa of Dharma Chosa Sari. 1,839 V. S 1369 A. D. 1312 Diksa of Soma Tilaka Sari 1843 v. s, 1373 A D. 1316 Svarga-vasa of Soma Prabha Surl II. 1843 v. S. 1373 A. D. 1316 Soma Tilaka Suri Acarya Pada. 1843 v. S: 1373 A. D. 1316 Birth of Candra Sekhars, Stari 1850 V. S. 1380 A, D, 1323 Burth of Jayananda Susi.

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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 Suri. 1335 Diksa of Jayananda Szri. 1336 Acarya Pada of Candra Sekhara Si, 1339 Birth of Deva Sunder Suri. 1347 Diksa of Deva Sunder Suri. 1348 Birth of Jnana Sagara Suri. 1352 Birth of Kula Mandana Suri 1360 Diksa of Jnana Sagara Suri 1360 Diksa of Kula Mandana Suri. 13.3 Acarya Pada of Jayananda Suri. 1353 Acarya Pada of Deva Sunder Suri. 1366 Svarga-vasa of Candra Sekhara Suri, 1367 Svarga-vasa of Soma Tilaka Suri. 1373 Birth of Soma Sunder Suri. 1379 Birth of Muni Sunder Suri. 1380 Diksa of Soma Sunder Suri. 1383 Avasyaka Avacuri by Jnan Sagar Suri 1384 Sovaraga-vasa of Jayananda Suri. 1384 Acarya Pada of Jnana Sagara Suri. 1383 Avacuri on Uttaradhyayana and Ogha Niryukti by jnana Sagara Suri. 1385 Acarya Pada to Kula Mandana Suri. 1383 Diksa of Muni Sunder Suri. 1399 Vacaka Pada to Soma Sunder Suri. 1398 Svarga-vasa of Kula Mandana Suri. 1400 Birth of Ratna Sekhara Suri 1403 Svarga-vasa of Jnana Sagara Suri. 1406 Diksa of Ratna Sekhara Suri. 1407 Birth of Laksmi Sagara Suri. 1409 Vacaka Pada to Muni Sunder Suri 1409 Kriya Ratna Samuccaya Grantha by Guna Ratna Suri. 1420 1421 Diksa of Laksmi Sagara Suri Acarya Pada to Muni Sunder Suri. For Private Personal Use Only

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1949 V. S 1479 A. D. 1422 Installation Ceremony of Sri 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 Pannyasa 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 Sekhara Suri. 1436 Vacaka Pada to Rama Sekhara Suri. 1496 A. D. 1439 Installation Ceremony at Ranakapura by Soma Sunder Suri. 1969 V. S. 1499 A. D. 1442 Dana Pradipa Grantha by Caritra Ratna Gani, 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 Swami at Delwada 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 Vacaka Pada to Laxmi Sagara Suri. 1445 Acarya Pada to Ratna Sekhara Suri. 1446 Svarga- vasa of Muni Sunder Suri 1447 Katha Mahodadhi Grantha by Soma-deva. 1529 A D 1533 A. D 1541 A. D. 1457 Acarya Pada to Laxmi Sagara Suri. 1460 Svarga vasa of Ratna Sekhara Suri. 1460 Laksmi Sagara Suri as Gaccha Nayaka. 1464 Birth of Lavanya Samaya. 1465 (accha Paridhapanika Mahotsava by Laksmi Sagara Suri. 1472 1476 Bhana Vesadhari, 1484 Guru Guna Ratnakara Kavya by Soma Caritra, Diksa of Lavanya Samaya. 2027 V. S. 1547 A. D. 1490 Svarga-vasa of Laksmi Sagara Suri 2027 V. S. 1547 A. D. 1490 Birth of Ananda-vimala Suri For Private Personal Use Only

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223 M N. S. V. S. A. D. 2032 V, S. 1552 A. D. 1495 Diksa of Ananda -vimala Suri 2033 V. S. 1553 A. D. 1496 Birth of Vijaya Dana Suri. 2042 V S 1562 A. D. 1505 Diksa of Vijaya Dana Suri. 2042 V. S. 1562 A D. 1505 Rise of Kadva Mata 2044 v. S 1564 A. D. 1507 Death of Katuka leader of Kadva Mata 2048 v. S 1568 A. D. 1511 Upadhyaya Pada to Ananda vimala Suri 2050 V S. 1570 A. D. 1513 Rise of Bija Mata 2050 V, S. 1570 A. D 1513 Acarya Pada to Ananda -vimla Suri 2052 V, s. 1575 A, D 1515 Rise of Parsva Candra (Payacanda) Gaccha 2062 V. S. 1582 A, D 1525 Kriya-uddhara of Ananda vimala Suri. 2067 v. S 1587 A, D 1530 Acarya Pada to Vijaya Dana Suri. 2073 V. S. 1593 A D. 1536 Diksa of Hira Vijaya Suri. 2076 V. S. 1596 A. D. 1539 Svarga-vasa of Ananda- vimala Suri. 2084 V S. 1604 A. D. 1547 Birth of Vijaya Sena Suri, 2063 V. S. 1583 A. D. 1516 Publication of Thirty-five Rules for Sadhus by Ananda-vimala Suri. 2023 y. S 1513 A, D 1528 Birth of Hira Vijayaji Suri. 2064 v, s. 1584 A, D 1529 Svarga-vaga of Hema-vimala Suri. 2067 V. S 1587 A D. 1530 Ararya Pada to Vijaya Dana Suri. 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 Acarya Pada to Hira Vijaya Suri 2093 v. s. 1013 A. D. 1556 Diksa of Vijaya Sena Suriji. 2102 v. S. 1622 A. D. 1565 Svarga-vasa of Vijaya Dana Suri 2106 v. S. 1626 A, D 1569 Panait Pada to Vijaya Sena Suri. 2108 v. S. 1628 A. D. 1571 Acarya Pada to Vijaya Sena Sariji 2108 v. S. 1628 A. D. 1571 Meghaji Risi of Lonka Mata dis carded his Mata and joined Tapa Qaccha 2110 v. s. 1630 A. D. 1573 Upasarga to Hira Vijaya Suri at Borsad. 2114 V. S. 1634 A, D, 1577 Birth of Vijaya Deva Suri,

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224 M. N. S. V S. A D. 2116 V s 1636 A, D 1579 Upasarga to Hira Vijaya Suri at Ahmedabad. 2119 V. S. 1639 A D. 1582 Meeting of Hira Vijaya Suriji with Emperor Akbar 2122 V S 1642 A D. 1585 Birth of Vijaya Ananda Suri. 2123 V S 1643 A, D 1586 Diksa of Vijaya Deva Suri. 2126 V s. 1646 A D. 1089 Pratistha by Hira Vijaya Suri at Khambhat 2128 v. S 1648 A D. 1591 Correction of Tapa Gaccha Patta vali Pustaka. 2129 v. S. 1649 A D 1592 Meeting of Vijaya Sena Suriji with Emperor Akbar. 2130 v. S. 1650 A. D. 1593 Birth of Upadhyaya Yasovijayaji. 2131 V. S. 1651 A D. 1594 Diksa of Vijaya Ananda Suri. 2131 v S. 1651 A. D. 1594 Birth of Vijaya Tilaka Suri 2131 V. S. 1651 A D. 1594 Caturmasa of Hira Vijaya Suri at Una. 2132 v. S. 1652 A. D. 1595 Svarga-vasa of Hira Vijaya Sariji at Una, 2133 v. S. 1653 A. D. 1596 Svarga-vasa of Upadhyaya Dharma Sagara. 2134 V. S 1654 A. D. 1597 Diksa of Vijaya Simha Sari 2135 v. S. 1655 A. D. 1598 Pannyasa Pada to Vijaya Deva Suri 2136 V. s 1656 A D. 1599 Acarya Pada to Vijaya Deva Suri. 2138 v. $ 1638 A. D. 1601 Diska of Upadhyaya Yasovijayaji 2142 V. S. 1662 A, D. 1605 Diksa of Vijaya Tilaka Suri. 2143 V. S. 1663 A. D. 1606 Pannyasa Pada to Vijaya Tilaka Suri. 2150 V S 1670 AD. 1613 Pannyasa Pada to Vijaya Simba Suri 2:53 v. S 1673 A. D 1616 Vacaka Pada to Vijaya Simha Suri. 2153 v. S. 1673 A D. 1616 Title of Savali Jehangir Vijaya Maha Tapa to Acarya Maharaja Vijaya Deva Sari by Emperor Jehangir at Mandava Gaddha. 2157 V. S. 1677 A D 1620 Birth of Vijaya Prabha Suri. 2100 v. S 1680 A. D. 1623 Birth of Pannyasa Satya Vijaya Gani. 2162 V. S. 1682 A. D. 1625 Acarya Pada to Vijaya Simha Suci.

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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 Jallore in Marwar. 2166 y. s. 1686 A D 1629 Prohibition of killing of fishes crabs etc in Pichola and Udeya Sagara lakes at Udeyapura by Maha Rana Jagatsimhaji. 2166 v. S. 1686 A. D. 1629 Diksa of Vijaya Prabha Suri. 2174 V, S 1694 A. D 1637 Diksa of Pannyasa 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 Acarya Mana Suri. 2189 v s. 1709 A D. 1652 Rise of Dhundata Mata 2189 v. 8. 1709 A, D. 1652 Svarga-vasa of Vijaya Simha Suri. 2190 V, S. 1710 A. D. 1653 Vijaya Prabha Suri appointed as Pattadhara. 2190 v. s. 1710 A, D. 1653 Acarya Pada to Vijaya Prabha Sari. 2191 v s. 1711 A D. 1654 Birth of Vijaya Ratna Sasi 2193 vs 1713 A, D 1656 Svarga-vas : of Vijaya Deva Suriji at Una 2193 v s 1713 A. D 1656 Bhattaraka Pada to Vijaya Prabha Suri 2197 y. s. 1717 A. D. 1660 Diksa of Vijaya Ratna Sari 2198 y s 1718 A D. 1661 Vacaka Pada to Upadhyaya Yasovijayaji 2199 v. s. 1719 A. D 1662 Diksa of Acarya Mana Sari 2206 y. S 1726 A D 1669 Pannyasa Pada of Vijaya Ratna Suri. 2211 v s. 1731 A. D 1674 Upadyaya Pada to Acatya Mana Sari. 2212 v. S 1732 A, D 1675 Acarya Pada to Vijaya Ratna Suri 2216 V. S 1736 A. D 1679 Acarya Pada to Acarva Mana Suri. 2218 v. S 1738 A, D 1681 Svarga-gamana of Upadhyaya Vinaya Vijaya Gani. 2222 V. S. 1742 A, D. 1685 Bhattaraka Pada to Acarya Mana suri. 29 AAAAA

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226 2225 v. s. 1745 A D 1688 Svarga-vasa of Upadhyaya Yato vijayaji 2229 v. s. 1749 A. D. 1692 Svarga-vasa of Vijaya Prabha Suri at Una. 2231 V. S. 1751 A. D. 1694 Bhattaraka Pada to Vijaya Ratna Suri 2244 v S 1764 A D. 1703 Pratibodha to Rao 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 Rana Sangramasimha at Medata by Acarya Vijaya Ratna Suri. 2253 v. s. 1773 A D. 1716 Appointment of Acarya Vijaya Ksama Suri as his successor. 2253 V. s. 1773 A. D. 1716 Acarya Pada to Vijaya Ksama Siri at Udeyapura. 2254 v. s. 1774 A D 1717 Bhatlaraka Pada to Vijaya Ksama Suri at Udeyapura 2264 y s 1784 A. D 1727 Acarya Pada to Daya Sari at Diva Bunder 2264 v s. 1784 A D. 1727 Bhattaraka Pada to Daya Suri at Mangrol. 2294 v. s. 1784 A D. 1727 Svarga-vasa of Vijaya Ksama Sri at Mangrol in Saurastra. 2289 v S 1809 A. D 1752 Svaraga-vasa of Vijaya Daya Suri at Dhoraji in Saurastra.

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227 After the Svarga-vasa of Acaraya Maharaja Sri Vijaya Prabha Suriji there were all Pannyasas as his successors. They were all intelligent, well-versed and very popular. Some of them were great poets, Pandit Vira Vijayaji 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 Samrat Acarya Nemi Suri svaraji, of Acarya Maharaja Sri Vijayananda Suriji, of Sagarananda Suriji of Acaraya 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 Nyaya, and Agamas During the last sixty years, the number of Sadhus comes to nearly eight hundred (80U) and that of Sadhvis comes to nearly three thousand (3000). The number of Acaryas comes to forty-five (45). There is an addition of twenty or twenty five Sadhus every year.

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LIST OF DISCIPLES OF Suri Samrat Acarya Maharaja Sri Vijaya Nemisurisvaraji 12) (7) *Pratap Vijayaji Bhaktii Vijayaj (1). (3) (4) (5) (6) Devendra Upadhyaya Saubhagya * Yaso Naya Acarya Mabaraja *Vijayaji Sumati Vijayaji * Vijayaji Vijayaji Vijayaji Sri Darsana Surlyi Riddhi Vijayaji *Kusuma x uga P. Jagapanda Mabodaya P. Priyankara Vijayaji Vijayaji Vijayaji Vijaya Vijayaji Pramod Vijayaji Subha Vijayayi "*** Tilaka Santi Prabha Vijaya V ijayaji (8) * Siddhi x Prabhava Acarya Maharaja Sri Vijayaji Vijaya Udaya Suriji Raj Vijayaji (10) 228 Vijaya xJaya Vijayaji Page #601
WWW (11) Acarya Mabaraja Sri Vijnaoa Sariji Candra Vijaya (13) Acarya Maharajs Sri Padma Suriji *Nidhana Acarya Maharaja Vallabha Siddhicandra Vijaya Kastoor Suriji Vijayaji Vijayaji Prakasa Vijaya Lasemiprapba Vijaya Vidyaprabha Vijaya asa Vijaya Vinayacandra Vijaya Riddhicandra Vijaya 229 Kumudcandra Vijaya Kirtichadra Purnacandra 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

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(14) Acarya Mahara ja Sri Amrita Suri P.'Rama P. Deva Khanti P.Punya Pacama Prabha Sasi Prabha Subuddhi Samayama Vijaya Vijasaji Vijaya Vijaya Vijaya V ijaya Vijaya Vijay Hemchandra Niran. P.Dhuran- i Raja Prabha Vinoda Vijaya jana dhara Svayam Tatva Caitanya Vijaya Prabba Vijaya Vijaya Prabba Prabha Prabha Vijaya Vijaya Vijaya Vijaya (17) (19) xCirvana Vijayaji (15) (10) Acarya Mabaraja Ropa Vijayaji Sri Lavanya Suriji P. Kamala Ananda Vijayaji Vijayayi (18) x Vidya Vijayaji x Mana 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 Kevala Prabha Mangala Makti Prabba Vijayaji Vijaya Vijaya Vijaya

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(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 Vimlaranda Vijaya Vidyanda Amrita Prabba Vijaya Mahima Prabb 1 Vijaya Jayanta Prabha Vijaya Viveka' Vijaya (27) Vinaya Prabha Niti Prabha Vijaya Vijaya

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Corrections Page Line Incorrect Correct Sri Deva Suri mine detaite before expresscions Thre asamed pact good Sri 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 Nona 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

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233 Page Line Incorrect Correct 64 Quru 64 65 63 66 29 67 67 57 24 27 3.2 Gxru jounery Beicg Bhateja month gurn tull the paity baruing Resolving sovereinsety woudend imajme anspicious larisignificant in companson wer dobt religions riltes convery masorny were I shall scatthe mearning disciplige Regcigent to rice to Tamravati co-religiouist Sree Devacundar Suri retieed 33 journey Being Bhaleja 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 Sree Devasunder Surl retired 10 70 10 71 22 32 33 10 25 11 23 89 20 30

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234 Page Line Incorrect Correct aph andlance audlance a ultima-an and ultima app yri xayinda Sarl Sri Jayananda Stiri freelay freely maine mine Sadha Maryadakttaka 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

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Subject-Index Abhaya deva Suri 25, 26, 27, \ Arya Raksit Surl 65. 28, 63, 73. Asada 73 Adhistbayaka 80 Avasyaka Sutra 127. Adhyatma Kalpadruma 124, Ayambila 25, 73, 75, 119, 131, Ajaya-pala 56 Abmedabad 126, 130, 13). Babada 35, 68, 70, 71, 72. Ajlla-d'eva Suti 73. Bahadoddbara 06. Akamipura 129 Bala Candra 56, 57, 73, Ancala Gaccha 63, 65. Bambi 125. Bana 14, 56. Angas 16, 83 Amarasingh 55, 56. Benapa 65. Ambada 68 Bija 127, 133. Amba-devi 33, 34 Bijamati 133. Ambika 72 Bhadra-bahu Swami 90. Ap-kaya Viradhana 83. Bhagavari Satra 106. Anahillapur Patani 110, 111 Bhaleja 65. Anekanta Jaya Pataka 30 Bhakta Parijna 113. Artha-dipika 125. Bhapa 131. Avanti 96 Bhima Kumara 91. Acara-pradipa 125. Bhimapalll 83, 108. Adisvara Bhagavana 67 Bhimo Kudalio 69, 70. Agamas 75, 114. Brahmacarya Vrata 118. Agamika-Gaccha 66. Bhrigu Rketra 33, 106. Agbatagapura 73 Brihad Gaccha 2. Ahada 75, 181. Buddha Sagara 28. Aradhana Kulaka 26. Aradhana Payanno 83, 109. Caitya-vasi 28. Aradhana Satra 82. Cakresvari 64. Arasana 114. Cand@shah 129,

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Candra Gaccha 73. Candra Prabhu 3, 5 Candra-sadhu 129 Candravati 3 Caritra Gaccha 75 Carupa 26. Caturmasa 108. Chitoda 87. Citrakuta 33 Dandi 1+. Darsana Suddhi 31 Dasa Kumara Caritra 14. Dasa-vaikalika Sutra 28, 64. Dana-pradipa 122. Deda 96, Delvada 114, 121. Desi Nama Mala 4. Delhi 114. 236 Deva-bhadra Suri 66, 75, 77, 86, 88, 89. Deva bodhi 34, 51, 52. Deva-vandana 116. Deva-giri 33, 106, 128. Deva-pattana 92. Deva-raja 123 Deva Suri 2, 3, 33, 34, 35. Devendra Suri 40, 74, 75, 76. 77, 79, 81, 90, 91 92 Dharana 121, 126 Dharmghosa Suri 79, 80, 81. Dharma-kirti 18, 79, 85, 91 Dharma-labha 8. Dharnendra 25. Dhavalakapura 33 Dhara Nagari 12, 13, 27, 85 Dhundaka 127. Dhiraji 135 Digambara 35, 36, 37, 73, 75 105, 113, 114. Diksa Vihara 49. Dipalika Kalpa 122. Dungarpura 128 Durlabha Raj 28. Fulbai 127. Caccha Paridhapanika 129. Gautama 106. Gandharva Smagana 136. Giripura 128. Girnar 72, 80, 114. Altartha 77. Goddess of Fate 67. Golika Vihara 49. Gopa-giri 33. Govinda 121. Guna Candra Sun 56. Guru Guna Ratnakara 115, 128, 129. Haima-Vyakarana 125. Hari 51. Haribhadra Suri 2, 113. Haristana 125. Harsa 56. Hemcandracarya Suri 37, 39, 40, 51, 52, 54, 55, 56, 57. Hirta Jagaccandra Suri 73,74,75 Idara 114, 121, 131, 134 Isvara 129. Jabalipura 2. For Private Personal Use Only

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237 Jagad Guru Sri Hira vijaya | Khambhat 78, 89, 111, 125. Surij 115, 145,148, 149, 151, 154, 157, 158, 162. Jaitra simha 75 Jaia Kunkana 8. Jayasimha Suri 64. Jayatalladevi 87. Kharatara Gaccha 28, 61, 63. King Ajaya-pala 57. King Bhoja 6, 11, 14, 16. King Jaitsimha 75. King Samarasimha 87. King Samprati 49. King Saranga-deva 107. Koti 65 Jaya Vrisabha 95. Jina-bhadra 90. Jina-devi 32 Jinadasa Sresthin 105. Jina-datta Suri 28, 61 Jinesvara Suri 26, 28. Jina Vallabha Suri 27, 28, 29 Jita Kalpa Sutra 109. Jirna-durga 128 Jnanaji 126. Kadava Mati 133. Kalavati 105. Kanhadio 4, 5. Karpura Prakara 125 Kapardi Yaksa 80, 92 Karanavati 107. Karamba Vihara 49 Kaustubha Gem 55. Katha Mahodadhi 125. Kautika Gaccha 73 Kavada Yaksa 70. Kavi-sabha Sreengara 73 Kadambari 14. Kalidas 56, Kamadeva 10. Kantisvari Kayotsarga 117, Kashmir 33. Kavya Prakasa 121. 136. For Private Krisna Sarasvati Sri Jaya Sundar Suri 121. Kriya-ratna-samuccaya 113. Kumara-pala 49, 40, 51, 52, 54. 55, 54, 65, 65, 67, 68, 74. Kumara-pala, Vibara 78. Kumatimata Kuddala 134. Kumara-pala Pratibodha 74. Kumara Vihara 41. Ksema Kirti 90. Ksipra 136. Kumuda Candra 35, 36, 37. Laghu Pausalika Tapa Gaccha 75 Laksmi 15. Lalpur 135. Lakismpati 25. Lavaji 127. Latapalli 129. Lonka 126. Lonkashah 126. Lord Jinesvara 81. Lunka 126, 132. Madhuvati 32. Mahattarapada 127. Mahadeva 15, 125, 121. Maha-sala 9. Personal Use Only

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238 Nagore 34, 35. Nyaya Visarada Mabopadhyaya Sri Yasovijayaji. 194, 195, 196, 197. Nirgrantha Gaccha 73. Nisadba 31. Maha-vide ba 64. Mahavira Swami 12 Mahipala 128. Mahisa 15. Mahlana-devi 113 Malaya-giri 40. Manibhadra 136 Mammat 50. Mandapadurga 131. Mantra Pustika 83 Mantra Shastri 95. Mantri 67. Marudhara 108. Malva 76. Mana Suri 1, 3, Mandavagadha 80, 129. Manekecanda 136, 137. Manekya Vijaya 35. Maya Bija 62. Medapattaga 29. Minister Pethad 96,. 105, 106 107, 110. Mount Abu 32, 33. Mount Qirnar 68. Mount Meru 84. Mount Satrunjaya 67, 71, 80. Mrigaputra Sajjhaya 132. Muni Candra Sari 29, 30, 31 32, 61 Muhapatti 65 Mundasthala 128 Musata Vihara 41. Narasinha 113. Navskara Mantra 120. Nagendra 8. Padmasena 90 Padmavati 56, 65. Pannyasa Uttama Vijaya, Panuyasa Kastoor Vijaya. Pannyasa Lxama Vijayaji. Pannyasa Kurti Vijaya. Pannyasa Karpoor Vijaya Pannyasa Jina Vijaya Pannyasa Ruca Vijayaji Pannyasa Satya Vijaya. 186,187 Pannyasa Vira Vijas a. Parasamaya 77 Pausadba 126. Pausadba Sala 79. Pala 126. Pala napur 86, 113, Palitana 66. Panini 56 Parsva Natha Payacanda Gaccha 135 Parpati 9. Pinda Niryukti. 121. Pingala carya 56. Pitamatha Bhisma 105. Poet Dhana-pa a 5. Prabhasa Patala 80 Prabodha-Candrodaya 125. Prablada Vihara 78, 91. Piahladana-pura 86, 91. Pratikramaga 71 126.

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239 Pratyakhyana 77 126. Sree Devendra Suri 76, 77, 79, Prithvidhara 80 85, 86, 88, 89, 90, 91, 92, Punamia Gaccha 65, 66. 110, 113. Purna 106. Sree Dharomaghtsa Suri 79, 81, Purna Cendra 32. 82, 91, 92, 93, 106, 108, 109. Sree Quna-ratna Suri 112. Ralvatacala 51, 105. Sree Hema-vimala Suri 131, Rajada 73 132, 134, 136 Rama Capdra Suri 56, 57. Rama Sainya Pura 3, 57. | Sree Indranandi Suri 129. Ranaka-pura Temple 114 126 Sree Jagaccandra Surl 75, 76,77, Risi Sripati 132 86 89, 135,193 Risabha-deva 75. Sree Jaya Sunder Suri 121. Risi Ganapati 132. Sree Jayananda Suri 84, 110,113 Rules of Conduct for Sadhus 115, Sree Jina Hamsa Suri 129. Rupaji 127. Sree Jina-prabha Suri. 110. 111. Sree Jina Sundera Suri 122. Sankara 9 Sree Jina Soma Suri 129. Sankaracarya 70. Sree Jinesvara Sari Shah Salha 128. Sree Jina Vallabba Suri. Shah Javyji 131. Sree Jnana Vimala Sari. Satrunjaya 50, 67, 9,70 79 Sree Jnana Sagara Suri 112, 113. 80, 114 Sree Kulamandana Suri 112. Sradha Prati Kramana Satra 125. | Sree Laksmi Sagara Suri 127, Sredba-vidhi Sutra 125. 128, 129, 130. Sree Ajita Deva Suri 61, 73 Sree Mani-ratna Suri 72, 73, 74. Sree Adanda-vimala Sari 131, 1 Sree Manadeva Suri. 132, 134, 136, 137. Sree Munisundara Suri 123, 125. Sree Bhuvana Sundara Suri 121. 128. 122. Sree Padma Tilaka Sari 83 109. Sree Candra Suri 73 Sree Paramananda Suri 83, Sree Candra Sekhara Suri 85. 84, 109. 110. Sree Pradyumna Suri l. Sree Deva Suri 169,170, 171,173. Sree Ratna Sekbara Suri 125. Sree Deva Sundara Suri 76. 84, 126, 128. 106, 110, 111, 113, 114. Sree Ratna Mandana Suri 128.

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240 Sree Santi Suri 4, 30, 36 (Vadi | Swelambara 7 Vetala) Saddarsana samuccaga 113. Sree Sarvadeva Suri 1,2,74. Sahasramala 124. Sree Samantabhadra Sari 73 Sajjana 118. Sree Soma-deva Suri 128 Samara-raj 67, 82 Sree Soma-jaya Suri 129. Samarasimha 87. Sree Somaprabha Suri 73 74, Samet Sikhara 1, 2 82, 83, 108 Sangrama Soni 79. Sree Soma Sunder Suri 113, 114, Sammati Tarka 27, 121. 115, 121, 123. Samyaktva Kaumudi 121 Sree Soma Tilaka Suri 76. 83, Sarasvati 16, 33 109. Sarva-deva 74 Sree Subha Ratna Surl 129. Sarva-deva Suri 2, 3, 4, 5, 6. Sree Sudhanandana Suri 129 Sarvanubhuti 2. Sree Sudharma Swami 73. Sati Sita 105. Sree Sumati Sadhu Swami 131. Satya-pura 12, 13, 33, 87. Sree Sumati Sundara Suri 129 Saudharma Heaven 109 Sree Susthitacarya 73. Saudharma Indra 84. Sree Udyotana Suri. Sadhu Maryadaka Pattaka 115. Sri Vidyanda Surl 90. Sajana 85. Sree Vijaya Candra Suri 75, 76, Samanika-deva 84 77, 79 85, 86, 88, 89. Samayika 80, 86 Sree Vijaya Sena Suri, 165, 166, 167, 168. Saranga-deva 63. Sree 'Vijaya Simha Suri 72, Sardha Purnamiya 63 73, 74. Shobhana 5,6,18 Sree Vimala Prabha Suri 83, Siddha-Haina 113. 109, 110. Siddhagena Divakara 27, 62 Sree Rsabha-deva Bhagavana Siddha-raja Jayarimba 27, 53. 15, 121 Siddha Sarasvata kavisvara 16 Sri Abhinandapa Swami 121. Siddbacala 68. Sri Ajita Natba Bhagavana 114. | Simanadhara Swami 25, 33,65 Sri Vatsa 121. Siddhanta-stava 125. Sreemala 74 Sindura Prakarana 74. Sree-pala 75. Sodhala 14. Sree pala 131. Soma 113

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2+1 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, Surya 35 Suvat na-rafa 96 Sva-samaya 77. Upadhyaya Dharma bamsa 130. Upadhyaya Dharma Kirti 133. Upadhyaya Dharma Sagara 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 Pratupana 11, 25, 65. Tapa Gaccha 73, 75, 135. Tarka-rahasya-dipika 113. Taranga Hill. 114. Tilaka-manjari 14. Tima 04-69. Traivedya Costi 123. 'Tribula 15 Udayana 67 Udayacandra 56 Udayanandi 121. Udayapura 75, 114. Udaya Suri 14 Ujjaini 74, 76, 81, 93, 136. Uka Vibura 41 Upadesa pada 30. Upadhana 2, 3. Upadesa-ratnakara 124. Upadhyaya Amaranaudi 130 Upadhyaya Anantahamsa 130. Upadhyaya Bhanu Vijayaji. Vada 81. Vadanagara 62 Vaisya 74. Vajrasena 90 Vandvasi Gaccha 73. Vardhamana Gagi 56 Vacanta Tilaka 74. Vasanti 74 Vastupala 75, 77, 88, 89. Vata (accha 2, 73 Vacakatva 129 Vadi Gokula sandha 123. Vadi Sri Deva Sari 32, 61 Vagada 27. Vijayaji Kumar 134. | Vabada-devi 61. Vamarsi 53, 54, 55. Vamadevi 53, 54

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242 Vedas 78. | Vimala sri 95. Vidbi-Caltya 29. Vimalesvara 40 Vidhi Kaumudi 125. Viradhvala 76, 82, 90. Vidbl Paksa 65. Viradhvala Mudi 78, 90. Vidyananda 78 Visala-deva 78. Vidyapura 79, 81, 90, 91. Viagu 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 Upadhyaya 64, Vrideha Panslika Tapa (acchu 75. 65 77. Vijaya Candra Sorl 75, 89, 90. Boon Yati jita Kalpa Sutn 83. Vikrama 56 Yati jita Kalpa Vritti 113. Vimala Gaccha 131 Yuka Vihari 49 Vimala Candra Sari 91. Zanjhapa 106; 109.