Sthaviravali

Author(s): Ratnaprabhvijay
Publisher: Jain Granth Prakashak Sabha
Catalog link: https://jainqq.org/explore/006961/1

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Sramana Bhagavan Mahavira
Vol. IV
::
Part 1
STHAVIRAVALI
Muni Ratna-Prabha Vijaya

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SRAMANA BHAGAVAN MAHAVIRA.
VOL. IV. PART 1. STHAVIRAVALI.

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Sramana Bhagavan Mahavira.
VOL. IV. PART I.
STHAVIRAVALI.
Muni Ratna-prabha Vijaya.
Disciple of Sasana Samrat Acārya Mahārāj Vijaya Nemisūrisvaraji.
Śri Jaina Grantha Prakasaka Sabhā.
Panjrāpole Ahmedabad.
Price Rs. 2-8-0 Foreign 5/6 U. S. A. One dollar and fifty cents.
Vira Samvat 2467
Vikrama Samvat 1997
1941

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Printed at:The " Ishwar Printing Press ” MAHUVA-( Kathiawar)
by Ratilal J. Trivedi.

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HIS HOLINESS ACARYA MAHĀRĀJA SRI VIJAYA NEMISURISVARAJI

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DEDICATED
INTO THE LOTUS-LIKE HANDS
OF MY MOST REVERED GURU SARVA-TANTRA SVATANTRA, JAGAD-GURU ŠĀSANA SAMRĀT, SŪRICAKRA CAKRAVARTI TAPĀGACCHĀDHIPATI, TÍRTHODDHARAKA
BHATTĀRAKA HIS HOLINESS ACARYA MAHARAJA
SRI VIJAYA NEMISŪRISVARAJI
By His most grateful and obedient
Pupil RATNAPRABHA VIJAYA.

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INTRODUCTION.
This Fourth Volume of the "śramaņa Bhagavān Mahavira” contains a स्थविरावली Sthavirāvali, A serial description of स्थविर Sthaviras, Learned highly respected and venerable ascetics.
The Sthaviras are of three kinds viz 1. TT rufer Vaya Sthavira, Ascetics aged sixty years and more. 2. AUT Fufer Pravrajya Sthavira, Ascetics whose consecretion is of twenty vears' duration and 3. ya Eyfer Śruta Sthavira, Ascetics possessing a complete knowledge of Thānanga, Sama vāyanga and other Asga Sūtras.
The “Stha virāvali or Pattávali” of the Jains, contains a short serial description of the life-incidents of the chief disciples of the Tirthankaras and Preachers of their Religion who have succeded them.
The present work i. e. the First Part of the Fourth Volume contains a description of the life-incidents of the eleven. Gañadharas or chief disciples of Sramaņa Bhagavān Mahāvira, and of the first four out of the twenty TNT Yuga Pradbānas, Pre-eminent Personages of their age viz l. सुधर्म स्वामी Sudharma Swami 2. जम्मू स्वामी Jambu Swami 3. प्रभव स्वामी Prabhava Swami and 4. खय्यंभवसरि Sayyambhavasūri.
The accompanying Table gives the names of the twenty y TNI Yuya Pradhanas, with their age-limit as house-holders, ordinary ascetics, and as Yuga Pradhanas, and the Total Lifelimit of the quht Prathama Udaya, First Series.

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TABLE.
Life-limit | Number
No.
Names.
Total as a house of years as Yuga
Life-limit holder
Jan ordina pradhāna ry ascetic
Years M. Days
i Sudharma Swāmi
100-3-3
Jambù Swāmi
80-5-5
Prabhava Swami
85-2-2
62-3-3
.86-4-4
4 Sayyambhava-sūri 5 Yasobhadra-sūri 6 Sambhūti Vijaya i Bhadrabahu Swami 8 Sthūla 'bhadra 9 Arya Mahagiri
Arya Suhasti
30
40
24-30
30-24
Guņa Sundara-sūri
24
32
Śyāmācārya
20
35
41
Skandilācārya
12-22
58-48
90–5–5 76-7-7 99-5-5 100–5–5 100-6-6 100-2-2
96-1-1 38-36 108-106-5-5
98-5-5 102-5-5 105-4-4 100–7–7
88-7-7 13 75-7-7 20-131 67-60-7-7
14
48
36
14. Revati mitra 15 Dharma-sūri
18-14
Bhadragupta
21
49
Sri Gupta Vajra Swami :
11-22
51-40
Arya-raksita Durbaliká Puspa
... -mitra.
17
17

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The sources of information about the Yuga Pradhánas, : Acāryas, and other important personages of religious merit are the following, viz:
1. que tract ( 9 ) Kappasutta Therāvali (Prakrit ) by
Devardhi Gani Ksamáśramaņa.
2. tatay gat ( a ) Nandi Sūtra Pattāvali (Prākrit) by
Devardhi Gani Ksamāśrāmaņa.
3. CHAUETUI ( Tiga) Dusamā Kāla Samaņa Sangha
Thayam (Prākrit ) by Dharma Ghoşa sūri. 4. xftTETEA: (FEET) Śri Guru Parva Kramaḥ ( Sans) by
Śrî Guņa Ratna Sūri. 5. yafaat- girtraftataifa (FEAT) Gurvāvali-Patta-param
Parā Sūri Nāmāni. (Sans ) by Śrî Muni Sundarasūri.
6. FA FATT-graat ( Free ) Soma Saubhāgya-Pattāvali. :: (Sans ) by Muni Śrî Pratişthā Soma. 7. 7974, ogram arafer ( 978-FET) Tapa Gaccha Pattavalt
Sūtra-vritti (Prākrit-Sans) by Upādhyâya Dharmasagaraji:
8. sept herett TETETTI ( Feua ) Śrî Malāvira Patta Paramparā
(Sans )by Sri Deva Vimala Gaņi.
9. TEMAT: ( ea ) Yuga Pradhānāḥ (Sans) by Mahopādhāya
Śrî Vinaya Vijayaji Gaņi. . 10. sitefeuiter ( HEFT ) Śri Sūri Paramparā ( Sans ) by Maho.
pādhyāya Sri Vinaya Vijayaji Gaại. 11. ogram arter (FET) Pattāvali Saroddhära (Sans) by
Upadhyāya Ravivardhana. 12. syargraat ( FE$T ) Śrî Guru Pattāvali ( Sans )

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13. T*testat aglatt (EEA) Ukesa Gacchiya Pattāva lt.
Sans)
The Sthavirāvali given in Kalpa Sutra containing as it does the Pattavali of a number of Acaryas who have succeeded Bhadra babu Swami, (the author of Kalpa Sūtra,) cannot possibly have been composed by Bhagavan Bhadrabābu Swami.
The Pattávali of the Gañadharas, Kevalis and of Sruta Kevalis who have preceded him upto his own time seems to have been written by Bhagavān Bhadrababu Swami himself. The remaining portion of the Sthavirāvali was completed by Devardhi Gani Kgamásramaņa, at the time of redaction of the Siddhantas at after Vallabhipura in Vikrama Samvata 980.
The Pattávali of Nandi Sūtra was also composed by Devardhi Gani Ksamáśramaņa.
The Ta pāgaccha Pattāvali writen in Vikrama Samyat 1646 by Upadhyāya Dharmasagarji Gani, containing a complete, continuous description of the Pattávali of Nirgrantha, Kautika Candra, Vanavāsi, and Vada Gaccha from the time of Sramaņa Bhagavān Mahāvira to that of Acārya Mahārāja Šri HirvijayaBūriji was critically examined and revised by a committee of Acārya Mahārāja Śri Hirvijaya sūriji, Upādhāya' Sri Vimala Harga Gaņi, Upadhyāya Sri Kalyāņa Vijaya Gaại, and Upādhyāya Sri Soma Vijaya Gaņi at Ahmedabad, on Friday, Caitra Vad 6 of Vikrama Samvat 1648 with the help of Gurvāvali of Sri Munisundara-sūri and the Dugmā Kāla Srt Srama na Sangha Stotra of Sri Dharma Ghosa-sūri.
The Stha virāvali of Tapagaccha was continued as the Pattāvali of 59 Śrî Vijaya Sena Sūri 60 Śrî Vijaya Deva-sūri, and 61 Śri Vijaya Simba sūri, under the title of " Śri Tapă Ganapati Guna Paddbatti" by Upādhyāya-Guņa Vijaya Gani in “ Vijaya Deva Mabätma " in Vikrama Samvat 1673.

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Another addition to the Tapagaccha Pattávali containing an account of 59. Acārya Vijaya Sena Sūri 60 Acārya Vijaya Deva-Sūri 61 Acārya Sri Vijaya Simha-sūri was written by Upādhyāya Megha Vijaya Gaņi.
A third addition to the Tapāgaccha Pattāvali containing a description of Acáryas from 58 Acārya Hirvijaya-sūriji to 72 Sri Buddhi Vijaya Gaņi under the title of "Śri Guru Mala" was written by Muni Cāritra Vijaya.
The remaining Pattavalis by various authors are equally important from a historical point of view,

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CONTENTS.
Page
114 116 118
120
121
123
Bhagavan Śri Gautama Swami Gañadhara Agnibhūti Gañadhara Váyubhūti Gañadhara Vyakta Gañadhara Sudharma Swāmi Gañadhara Mandit Gañadhara Maurya-putra Gañadhara Akampita Gañadhara. Acalabhrātā. Gañadhara Metārya Gañadhara Prabhās Sthavira Arya Sudharva Swami Stha vira Arya Jambū Swami Sthavira Arya Prabhava Swami Sthavira Arya Sayyambhava-sūri
125 126 129 131 142 143
194 202

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Sramana Bhagavan Mahavira.
PART IV
STHAVIRAVALI
तेण कालेणं तेणं समएणं समणस्स भगवश्रो महावीरस्स
नवगणा इक्कारस गणहरा हुत्था ॥ १ ॥ : Tenam kålénam ténam samaènam Samanassa Bhagavao Mabāýirassa nava gana ikkarasa ganaharà hutthà.
During that age, at that time, Sramana Bhagavān Mahavira had nine Ganas. Tur-04 arafas Al F T 707: E'ka văc. anika sadhu samudâyo ganah-An aggregate of Sadhus having tution under one religious teacher is called a Gana) and eleven Ganadhars Tuy T-Chief disciples or heads of a Gana. The eleven Ganadhars or chief disciples of S'ramana Bhagavãn Mahavira were
. 1 Shri Gautama Swami श्री गौतम स्वामी 2 Agnibhuti अग्निभूति 3 Vãyubhūti nfa 4 Arya Vyakta w 50 5 Arya Sudhan 'rraa Swami भार्य सुधर्म स्वामि 6 Arya Mandita आर्य मंडित 7 Ayra

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Maurya-putra आर्य मौर्य पुत्र 8 Arya Akampita. आर्य अकम्पित 9 Arya Acala bhrata आर्य अचल भ्राता 10 Metarya मेतार्य and 11 Arya Prabhăs 8 CHIA.
BHAGAVAN SHRI GAUTAMA SWAMI. Indrabhūti Gautama yayfa staa better known as Gautama Swami from his gotra, was the first Ganadhara TUNT or principal disciple of Sramana Bhagavān Mahāvira. He was born in the year 607 B, C. at Gobara-gama itaTTA (Gobbra or Govaraya ) a small village near Rãjagriha TATE, the capital city of Magadha मगध. He was the eldest son of Vasubhuti वसुभूति, his mother's name was Prithivi test. He was a Brahmin by caste and was well versed in the four Vedas and the six Upãngas.
The soul of Indrąbhüti Gautama, was the charioteer of S'ramana Bhagavãn Mahavira, during his previous eighteenth Bhava as Triprishtha Vãsudeva, who, with sweet words, said to the dying lion “Olion you have crushed down intoxicated huge elephants in sport ( with the greatest ease ): 0 King of the beasts 1 you have terrified your enemies by yonr 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 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 foretold “ This child will become a Väsudéva, a lord of half the territory of Bharata kshetra; 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 Nãraka in hellish regions and the charioteer, in course of time, will become the first Ganadhara, named Gautama; of Syamana

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the soul of
Triprishtha
Vasudeva
Bhagavăn Mahavira, when becomes a Tirthankara.”
He was thoroughly conversant with the fourteen varieties of knowledge (1-6 Angâni agifa, The six Supplements of the Vedas, 7-10 Védáh #T:, The four Vèdäs, 11. Mimănsa later The designation of a philosophical system which is divided into two distinct branches. The former called Purva or Karma Mimans पूर्व or कर्म मीमांसा and founded by Gaimini जैमिनि is chiefly concerned with the correct interpretation of Vedic ritual, the latter, called Uttara-Brahma or Sariraka Mimănså uT-08TITTA HAIET but best known under the name of Vedanta वेदान्त and founded by Badarayana बादरायण is a pantheist system of discussing chiefly the nature of Brahman su or the universal soul. 12. Nyāya raid the Nyāya system of philosophy 13 Dharma Shastra wÅ Tie Discourses on virtue or duty and 14 Purāna Truf Name of eighteen legendary works treating chiefly of Cosmogony and divine Genealogy. These fourteen vari. eties of Vidyâ faur knowledge are mentioned in the following verse
अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः । । धर्मशास्त्रं पुराणं च विद्यास्त्वेता श्चतुर्दशा ॥ १ ॥
Angáni, Vedas’chatvaro, Mimansa, Nyaya vistarah Dharma sbástram, Puranam ca vidya stveta s'caturdas'á.
Angani, the six Supplements of Védas, the four Vedas, Mimānsã, the entire field of Nyāya shästra, Dharma Shastra Discourses of sacred knowledge, or on virtue or duty and Puranas-Legendary works-These constitute the fourteen varieties of Vidya faqı knowledge.
The Vedăngâs are six in number. They are:शिक्षा कल्पो व्याकरणं निरुक्त छंदसा चयः । ज्योतिषायमनं चैव वेदांगानि षडेव तु ॥ २ ॥

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Siksa Kalpo Vyakaranam Nirukta Chandasa cayah; Jyotish āya manam caiva Vidängãni shadeva tu.
Siksã fut the science of proper articulation and pronounciation 2 Kalpa 69 Ritual or ceremonial 3 Vyakaranam GOT TU Grammar 4 Nirukta fat Etymological explanations of difficult. words. 5 Chandas Erg Vedic text; prosody and 6 Jyotisha sutfae Astronomy. These six are the Vedăngas à air supplements of the Védas.
He had an aggregate of five hundred (500) pupils under him, who were receiving religious instruction in various branches of knowledge. He was very often busy in performing various Yagnas y Sacrifices.
After Diksä tar Initiation by S'ramana Bhagavän Mahâvíra, Gandhara Indrabhūti always had Chatha Bhakta 38 . fasting for two consecutive days and having meagre food on the third day, very often, very severe penance, but nothing short of a two-days fasting.
Gandhara Indrabhịti Gautama composed sacred knowledge consisting of the twelve Angas and the fourteen Purvas within a Muhurta så forty eight minutes after receiving a correct explanation of Tripadi fagfa a combination of three syllables. ] Utpãda 37919 2 Vyaya yu and 3 Dhrauvya to contained in the great Universal Law governing all substances.
Utpad Vyaya Dhrauvya yuktam Sat... 56917 OTT otou युक्तंसत्
All the substances (in this world ) possess the qualities of 1 Production; birth, 2 Perishability; destruction and 3 Permanence.
1 Utpăda JENT-ETITA firaria Eraaffa sigrą: Sva jâtyaparityãgéna bhávăntarâväptirutpàdah. The assumption of another form without abandoning its genus is called Utpada 3914.

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2 Vyaya व्यय–तथा पूर्वभाषषिगमोठयुयः व्ययः Tatha purvabhava vigamo vyayah-The disappearance of the previous condition is called Vyaya व्यय.
3 Dhrauvya ध्रौध्य—ध्रुवे स्थैर्यकर्मणोध्रुवतीति ध्रुत्रः Dhruvé sthairya karmano rdhruvatiti dhruvh-That which remains stable by its possessing the property of becoming firm is called Dhrauvya.
Note that Drvya 54 substance is not merely substance but also its Paryaya qafa change in form; transformation and hence Utpad 3 and Vyaya sa in addition to Dhrauvya ध्रौव्य; moreover dravya द्रव्य is not simply Paryáya पर्याय but is also Dravya 5 and therefore, Dhrauvya is in addition to Utpada उत्पाद and Vyaya व्यय.
Thus Sat
everything that exists is Dravya paryâyǎtmaka द्रव्यपर्यायात्मक and Utapada vyaya dhrauvya yuktatah उत्पाद sag. Everything that exists, exsists either as a substance or its transformed state, and is governed by 1 Production Perishability and 3 Stability.
2
Thus, gold is Dravya 7, a substance. When an ornament is made from it, say a bracelet, it is produced as a bracelet and it will be known as a bracelet. When that bracelet is melted 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 5 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 form, and yet gold remains stable as an original substance. Both these characteristic attributes exist together. Dravya is the original substance and Guna go attribute

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:
6
and Paryaya qafe change in form, are the common general properties of a substance. Dravya is stable; Paryäya is instable. Guna Tur attribute is the natural quality of a substance. Paryăya is the quality acquired in due course. This world, the soul 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 de acelestial being, a Manushya Agou a human being, a Triyancha fara a lower animal or as a Năraka alta a hellish being, in this Samsāra palt, 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 or a lower animal or as a helļish being is the Paryäys of a Soul. During every existence of life Atmâ far the Soul is always present. It is permanent and hence all the souls, exist as a Dravya and also as a Paryaya.
The Diksá ate Initiation into the Order of Monks - of Indrabhùti Gautama took place under the following circumstances: -
At the time, when Sramana Bhagävăn Mahāvíra acquired Kévala Gnana na Perfect Knowledge, outside Jrambhaka gãma Nagara F TTH Ant on the banks of Rijuvãluka Nadi ऋजुवालिका नदी, a wealthy Brahmina named Somila सोमिल was preparing for a great Yagna um Sacrifice to gods and he invited numerous Brahmins including eleven highly talented Acäryas
of whom the three brothers--1 Indrabhūti ya fa 2 Agnibhūti . अग्निभूति and 3 Vayubhuti वायुभूति, were well versed in the four
teen kinds of knowledge. Indrabbüti liad a doubt about the existence of Jiva sa Soul, Agnibhüti bal doubts abont Karmas and Vãyubhûti had a doubt that the body and the soul are inseparate; the 4 th Vyakta sh and 5 Sudharma Evå had an aggregate of five hundred pupils under each of them and they were very learned; 6 Mandita Afuga and 7 Maurya putra Alag brotbers, with three hundred and fifty pupils under each of them, had a doubt about Bandha and gods and four Brahmins 8 Akampita अकम्पित 9 Acala bhrati अचलभ्राता 10 Metarya मेतार्य

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and Prabhāsa gye, each of them with a pupilage of three hundred each. Akampita had a doubt about Naraka; Acala bhràtâ about Punya qoy Merit; Métarya about Para-loka Tat next world: and Prabhâsa had a doubt about Moksha #1 Salvation. Each of these eleven learned Brahmins bad 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 Sarvagna panan Omniscient. These eleven Acărayas had altogether forty-four hundred pupils with them. There is no wonder that ordinary individuals will entertain undue importance for it 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 Yagna, and the fame of learned scholars conducting the ceremony, may visit the place for Darsana ta seeing; and the A pápà a Nagari was over-flowing with Brăhmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Acăryas and Upădhyňyas performing the sacrificial ceremonies and their pupils, may become very glad and muy entertain a very high opinion about themselves.
At the moment, when Sramana Bhagavān Mahāvira acquired Kèvala Jnana *7 fra Perfect knowledge, the Indras be. came 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 S'ramana Bhagavan Mahāvira knew that there was none capable of taking Bhàgavati Diksă rogat alar. Initiation into an Order of Monks after renouncing all worldly pursuits—in the whole assembly, he sat in 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 Diksā, still however, it is a strange event, that the first preaching of Sramana Bhagavân Mahāvīra was abortive, as no one was enlight.

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ned by it and none accepted any bow, because the assembly consisted only of gods, and lower animals. This event is therefore reckoned as one the ten strange events of Sramana Bhagavān Mahāvira
Sramana Bhagavän Mahävira, knowing that there still remained Tirthankara Nãma Karma alá T AIA FÅ, to be experienced by him and that it can be experienced by enlighting 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 Apãpä TITI Nagari - a town, twelve yojans in extent, embellished with devout persons, and overflowing with Brāhmins and other individuals who had collected there from various countries for the purpose of visiting the Yagna, with the supremely good object of enlightening the Brahmins.
In a large pleasure – garden named Mahaséna Vana Atha ga near the town, the gods prepared a Samavasarana.
Sramana Bhagavān Mahãvira entered the Samavasarana by its East-door, went three times round the religions tree thirtytwo dhanushya high resembling an image of gems, and saying “ Namo Titthassa Oatfacgee I” Adoration to Tirtha ater-a congrégation consisting of Sãdhus Fly Saints 2 Sãd hvis atest Nuns 3 Srāvakas 19 Jain lay men and 4 Srāvikās sifar 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 Bhagavân 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 raverentially. Sramana Bhagavän Mahāvíra preacbed Dharma as follows:
This Samsāra is formidable like a turbulent ocean and its chief cause is the Karma, like the seed of a tree. A man beco

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ming indiscrete by his own actions, degrades himself, like an individual digging a well, and a pure-hearted person always rises high, like a nan building a palace. One should never fractise destruction of life, as it is the source of evil Kaimas. 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 cut of anger, pride, deceit, grerd, fear, and cut of derision. By putting a stop to the generative causes of telling lies, the virtuous quality of speaking nothing but the Truth, will paturally mani. fest 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 of small animalcules during the process should not be indulged in. Wise-nen desirons of att Moksha-Final Emancipation, should always remain chaste, bodily, mentally and in speecb. One should not accumulate property which is the cause of many evil actions, because such 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 Brāhmin Indra bhūti 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 sacriffcial ceremony performed, and other Brāhmins-"See the miraculous power of this. OH Yajna. These gods invited by our ir Mantras, Incantations, become clearly visible and they are coming here."
When Indrabhüti Gautama saw that the gods did not come to the sacrificial pavilion but they went to FAQATO the

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Samava sara na, where Srama na Bhagavān 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 people, he was informed " They are going to the Samavasara ņa, prepared by gods for Sramaņa Bhagavān Mahāvīra, the great as Sarvajna, Omniscient, with divine splendour, who has recently arrived in the neighbouring pleasure-garden of the town.”
On hearing the word aan Sarvajna, Indrabhūti Gautama was greatly enraged; his whole body was burning with furious anger; his eyes became blood-shot; bis face looked frightful and he angrily said " Ah! while I am a pan Sarvajna, Omniscient, how does any body else dare to call himself also a Sarvajna ? It is painful to hear it. How can such an unpleasant thing be at all heard ? Because, some foolish person may be cheated by any rogue, but he has deceived even gods (who are called fagy Vibudha, wise-men) so that, they go. to him, abandoning the sacrificial pa vilion and me, who is a From Sarvajna, Omniscient.
अहो ! सुराः कथं भ्रान्तास्तीर्थाम्भ इव वायसाः । कमलाकरवझेका मक्षिकाश्चन्दनं यथा ॥ १ ॥ करभा इव सवृक्षान्, क्षीरान्नं शूकरा इव । अर्कस्यालोकवद् घूकास्त्यक्त्वा यागं प्रयान्ति यत् ॥ २ ॥
1 Abo ! surah katham bbrāntāstirthāmbha iva vāyasāh;
Kamalākaravadbhekā maksikāscandanam yathā. 1
2 Karabhā iva sadvriksān ksirānnam sūkarā iva;
Arkasyāloka vat ghūkā styaktvā yāgam prayānti 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

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sandal-wood, or camels abandoning good trees, or hogs abandoning a diet of rice-pudding, or like owls abandoning the light of the Sun ? 1-2
अथवा-यादृशोऽयं सर्वज्ञस्तादृशा एवैते सुराः, अनुरूप एव संयोगः .. Athava-Yadriso'yam sarvajnastādrisa evaite anurāpa eva samyogah. Or, as is this Sarvajna, so they certainly are. The connection is quite appropriate. यतः-पश्यापनुरूमिन्दिदिरेण माकरन्दशेखरो मुखरः ।
अपि च पिचुमन्दमुकुले मौकुलिकुलमाकुलं मिलति ॥१॥ Yataḥ:-Pasyānurūpamindidireņa mākanda sekbaro mukharah;
Api ca picumandamukule maukulikulamākulam milati, 1
- 1 Because, see the complaisance; the most beautiful juicy portion of the mango-tree becomes eloquent with the buzzing of bees, while a flock of crows meets confusedly on the buds of Neem (Azadircta Indica) trees.
Still however, I cannot tolerate bis arrogance in being styled a Sarvajna. यतः-व्योम्नि सूर्यद्वयं किं स्याद, गुहायां केसरिद्वयम् ।
.प्रत्याकारे च खड्गौ द्वौ किं सर्वज्ञावहं स च ? ॥ १ ॥ Yataḥ:-Vyomni süryadvayam kim syād guhāyām kesaridvayam;
Pratyākāre ca khadgau dvau, kim sarvajdāvaham sa ca ? Because, How can there be two Suns in the sky, two lions in a cave, two swords in one sheath and Two Sarvajnas, I and he ?
He then asked, with derision, people who were returning, after paying respects to the Venerable Ascetic. Ob ! did you see the Sarvajna ? Wbat is his appearance like? What is bis natural form ? The people said:यदि त्रिलोकीगणनापरा स्यात्, तस्याः समाप्तिर्यदि नायुषः स्यात् । पारेपराध्यं गणितं यदि स्यात्, गणेयनिःशेषगुणोऽपि स स्यात् ॥१॥
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1. Yadi trilokiga nanapara syat, tasyah samaptír-yadi nayuṣah syat; Pāreparardhyam ga nitam yadi syat, ganeya nihseṣa 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 q Parardha (100000,000,000000000) then only, he becomes one whose entire qualities become calculable. 1
On being told thus, he resolved
नूनमेष महाधूर्ती, मायायाः कुलमंदिरम् । कथं लोकः समस्तोऽपि विभ्रमे पातितोऽमुना ? ॥ २ ॥
2 Nūnameṣa mahādhūrto, māyāyāh kulamandiram; Katham lokaḥ samasto'pi vibhrame patito'munā. 2
2. Certainly, he is a great rogue, and he is the familytemple of fraud. How is the whole population thrown into delusion by him?
न क्षमे क्षणमात्रं तु तं सर्वज्ञं कदाचन ।
तमः स्तोममपाकर्तु सूर्यो नैव प्रतीक्षते ॥ ३ ॥
3 Na kṣame kṣaṇamatram tu, tam sarvajnam kadācana; Tamaḥ stomama pākartum, sūryo. naiva pratikṣate 3.
3 I cannot at all, tolerate that sarvajna, even for a moment. The Sun never waits for removing the mass of darkness.
वैश्वानरः करस्पर्श, केसरोल्लुंचनं हरिः । क्षत्रियश्च रिपुक्षेपं न सहन्ते कदाचन ॥ ४ ॥
4 Vaiśvānaraḥ karasparśam, kesarolluncanam harih; Ksatriya sca ripuksepam, na sahante kadacana. 4
4 Fire does not tolerate a touch with the hand; a lion does not tolerate a pulling of his mane; and a Kṣatriya (brave warrior) does not tolerate an insult from his enemy. 4.

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मया हि येन वादींन्द्रास्तुष्णीं संस्थापिताः समे । गेहे शूरतरः कोऽसौ, सर्वज्ञो मत्पुरो भवेत् ? ॥ ५ ॥
5 Maya hi yen vadindra stūṣṇīm samsthāpitäh same; Gehe śūratarah 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?
शैला येनाग्निना दग्धाः पुरः के तस्य पादपाः ? | उत्पाटिता गजा येन, का वायोस्तस्य पुंभिकाः ? ॥ ६ ॥
6 śailā yenāgninā dagdhāh, purāh ke tasya pādapāh ?; Utpatita gaja yena, kā vāyostasya pumbbikāh? 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?
किंच
च-गता गौड़देशोद्भवा दूरदेशं, भयाज्जर्जरा गौर्जरास्त्रासमीयुः । मृता मालवीया स्तिलांगास्तिलंगोद्भवा जज्ञिरे पंडिता मद्भयेन ॥ ७ ॥
7 Kinca – Gata Gauda deśodbhavā dūra deśam, bhayājjar - jara Gaurjarastrasamiyuh; Mrita Malaviya Stilanga stilangodbhava jajnire pandita madbhayena 7
to
7 Moreover, on account of fear from me, the learned men born in Gauda-deśa, central Bengal went away a distant country and the learned men of गुर्जर Gurjara ( Gujarat ) became infirm and terrified; the learned men of मालबा Mālvā, name of a country in central India, died, and the learned men of faf Tilinga, a country in South India, were reduced like particles of sesamum seeds.
अरे लाटजाताः क याताः प्रणष्टाः पटिष्ठा अपि द्राविड़ा व्रीडयार्त्ताः । अहो बादिलिप्साऽऽतुरे मय्यमुष्मिन् जगत्युत्कटं वादिदुर्भिक्षमेतत् ॥

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8 Are Latajatah kva yatah pranastah, patista'pi Dravida vridyarttāḥ; Aho vādilipsāture mayyamusmin jagatyutkatam vādidurbhiksametat. 8
8 Alas! where have the learned men of लाट देश Lata desa. a country south of Broach and learned men of urfers Drāvida a country in south India, disappeared, distressed by shame? Myself being always eager to meet acontroversialist, there has become, an extraordinary scarcity of controversialists in this world. 8.
तस्य ममाऽग्रे कोऽसौ वादी सर्वज्ञमानमुद्रहति? । इति तत्र गंतुमुत्कं तमग्निभूतिर्जगादेवं ॥ ६ ॥
9 Tasya mamā'gre ko'sau vādi sarvagnamānamudva hati;
Iti tatra gantumutkam tam Agnibhūti r--jagādaivam 9.
9 Who is this controversialist before me, who bears the conceit of being called a Sarvajna ? When he was contemplating thus, Agnibhūti said to him who was very desirous of going there, as follows:
किं तत्र वादिकीटे तव प्रयासेन ? यामि बंधोऽहम् । कमलोन्मूलनहेतोनेंतव्यः किं सुरेन्द्रगजः ? ॥ १० ॥ 10 Kim tatra vādikite tava prayāsena ? yāmi bandho'bam;
Kamalonmūlana heto r-neta vyah kim surendra-gajah ? lo
10 Why should you take trouble for the afte Vadi kita the worm of a controversialist? O brother! I am going. Should the stately elephant of Indra be led for the purpose of uprooting a lotus ?
अकथयदथेन्द्रभूतियद्यपि मच्छात्रजय्य एवासौ ।
तदपि प्रवादिनाम भूत्वा स्थातुं न शक्नोमि ॥ ११ ॥ 11 Akathayadathendrabhūtir-yadyapi macchátrajyya evāsau;
Tadapi pra vādināma śrutvā sthātum na saknomi. 11

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11 Indrabhūti said “Althongh he is fit to be won over even by a disciple of mine, I cannot sit silent, after hearing the name of a controversialist.
पीलयतस्तिलः कश्चित् दलतश्च यथा कणः । । सूडयतस्तृणं किंचिदगस्तेः पिवतः सरः ॥ १२ ॥ मर्दयतस्तुषः कोऽपि, तद्रदेष ममाभवत् ।
तथापि सासहिर्न हि, मुधा सर्वज्ञवादिनम् ॥ १३ ॥ 12 Pilayatastilah kascit, dalatasca yathā kaņah;
Sūdayatastriņam kincidagasteh piba tah sarah. 12 13 Mardayatastusah ko'pi tad vadesa mamābhavat;
Tatbā’pi sāsahi r-na hi mudbā sarvajna vādinam. 13
12-13 While crushing down, some seed of sesamum remained vncrushed; while pounding, some grain of corn remained unpounded; when removing grass completely, some grass remained behind; when अगस्त्य Agastya, (name of a Vedic sage,) drank the whole ocean, some small pool remained udrunk; when grinding, some chaff remained unground; so it really
happened with nie. However, I cannot uselessly put up with . the Sarvajna controversialist.
एकस्मिन्नजिते ह्यस्मिन्, सर्वमप्यजितं भवेत् । एकदा हि सती लुप्त-शीला स्यादसती सदा ॥ १४ ।।
14 Ekasminnajite hyasmin, sarvamapyajitam bha vet,
Ekadā bi sati lupta sila syadasati sadā. 14
14 Because, if this one is not won over, every thing else becomes unconquered; because if a chaste woman becomes deprived of her ehastity only once, she always becomes unchaste. - चित्रं चैवं त्रिजगति सहस्रशो निजिते मया वादैः ।
क्षिप्रचटस्थालयामिव कंकटुकोऽसौ स्थितो वादी ॥ १५ ॥

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15 Citram caiva trijagati sahasraso nirjite mayā vādaih;
Ksipracatastbalyāmiva kam-kamko'san sthito vādi 15
15 It is really strange that in the three worlds, thousauds 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.
. wfmarta Antonfa ogit ! अल्पमपि शरीरस्थं शल्यं प्राणान् वियोजयति ॥ १६ ॥
16 A sminnajite sarvam jagajjayodbhutamani yaśo naśyet;
Alpamapi sarīrastham salyam prāņān viyoyati 16.
16. If this one is not won over, the entire reputation 8cquired by my victory over controversialists all over the world. becomes completely destroved. Because, even a small thorn existing in the body, deprives it of the means of supporting life.
17:- farasta ata: for protot farnarfa? I
एकस्मिन्निष्टके कृष्ट दुर्गः सर्वोऽपि पात्यते ॥ १७ ॥
17 Yatah:-Chidre svalpe'pi potah kim pathodhaụ na nimajjati?
Ekasminnista ke krişte durgah sarvo'pi pātyate 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.
Having thought thus, Indrabhūti Gautama, at the time of going into the presence of Sramaņa Bhagavān Mahāvira, decorated himself with twelve distinguishing marks on his body, with a gold tifa Yagnoparita, the sacred tireai 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 five hundred pupils

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"Samavasarana of Sramana Bhagavān Mahāvîra-Indrabhūti Gautama going there with his five hundred pupils.

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बादिमुखम
some carrying books in their hands, some carrying FAUCE Kamandalu—wooden water-pots carried by ascetics in their hands and some carrying a Darbhama 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:
FTE T T01-Sarasvati kaộthābharaṇa, The necklace of Atraat Sarasvati, the goddess of Speech and Learning.
बादिविजयलक्ष्मीशरण Vadi vijaya Laxmi Sarana Who has the shelter of the goddess of wealth, fortune and prosperity, for defeating a controversialist.
ATTHA Vādi mada ganjana, Who removes the pride of a controversialist.
atfagua Vādi mukha bhanjana, Who breaks the mouth of a controversialist.
arfotafex Vādi gaja sinha-Who is like a lion to the elephant in the form a controversialist.
9141ataly Vādi iśvaraliha, Who dissolves the greatness of a controversialist.
erfafegigiTE Vādi sinha astāpada, Who is like an erT Aştāpada, a fabulous eight-legged animal ( a match for lions and elephants) to the lion in the form of a controversialist.
alifafanufate Vādi vinaya visada, Who is dextrous in the removal of a controversialist.
gifaga fagta Vādi vrinda bhūmipāla, Who is the protector of the multidude of contro-versialists.
aifa FET: 17 Vādi sirah kāla, Who is like the god of death to the head of a controversialist.
oferulegra Vādi kadali kripāna, Who is like a sword to plantain tree in the form of a controversialist.
OI

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wfermatano Vādi tamo bhāṇa, Who is like the Sun in dispelling the darkness embodied in the controversialist.
· aftermate Vādi godhūma gharatta, Who is like a band-mill (for grinding wheat ) to a controversialist.
afinnifacę Mardita vādi maratta, Who is like a wind-mill for the pounded controversialist.
arfegar Vādi ghata mudgara, Who is like a hammer for breaking ) the water-pot in the form of a controversialist.
afaş$16FT Vādi ghūka bhāskara, Who is like the Sun to the owl, for a controversialist.
enfeite Vādi samudrāgaste. Who is like the sage Agastya (who drank the ocean ) to the ocean, for a controversialist,
afterwarfema Vādi tarūnmūlạna hastin, Who is like an elephant uprooting a tree, to the controversialist.
f etru Vādi sura surendra, Who is like Indra to the gods, for a controversialist.
atfergeritfát Vādi garuda Govinda, Who is like Krisna snatching away nectar from noç Garuda, the king of Serpents, to a controversialist.
afatia Vādi jana rājāna, Who is like a king to the populace, for a controversialist.
sifiesta Vali Kamsa Kahana, Who is like Krisna who killed Kamsa, to the controversialist.
gifru feugi Vadi hariņa bare, Who is like a lion to antelopes, for a controversialist.
.

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afesarurdaft Vādi jvara Dhanvantari, Who is like da Dhanvantari, the great physician of the gods to the fever, for a controversialist.
afegung Vadi yutha malla, Who is like a wrestler, to the large multitude of controversialists.
बादिहृदयशल्य Vādi hridaya śalya, Who is like a thorn to the heart of a controversialist.
arfenatas Vādi gana jipaka, Who is the protector of the mass of controversialists.
वादिशलभदीपक Vādi śalabha dipaka, Who is like a lamp before the grass-hopper in the form of a controversialist.
वादिचक्रचूडामणे Vādi cakra cūdāmane, Who is like a crest jewel worn by sovereigns among controversialists.
ifeafata Pandita siromane, Who is the best among learned men.
fafaaras Vijitānekavāda, Who has become victorious in numerous controversies.
ATE¶ÃÎSSUDBI, Sarasvati labdha prasāda, Who has obtained special favour from the goddess of Learning.
Indrabhuti Gautama then thought within himself "O! why has this been done by this rogue! That I have been provoked to anger by his arrogance of being called a Sarvajna.
यत :
मंडूक- चपेटां
कृष्णसर्पस्य दातुमुद्यतः । आखूरदैश्च मार्जार- दंष्ट्रा पाताय सादरः ॥ १ ॥
Yataḥ-Krisna sarpasya manduka scapetām dātumudyatah, Akhuradaisca marjara damṣtrāpātay sadaraḥ.

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: Because-A frog has become ready to give a slap to a black suake and rats are respectfully ready for striking off completely, the teeth of a cat.
वृषभः खर्गज शृंगैःप्रहर्तुं कांक्षति द्रुतम् ।
द्विपः पर्वतपाताय, दंताभ्यां यतते रयात् ॥ २ ॥ 2 Vrişabhaḥ svarga jam sringaiḥ prahartum kānksati drutam;
Dvipaḥ parvatapātāya dantābhyām yatate rayāt. 2 A bull desires to strike a blow at once to a dweller in heavens by means of his horns, and an elephant tries to fell down vehemently a mountain by means of his tusks.
शशकः केसरिस्कंधकेसरी कृष्ठमीहते ।
मदृष्टौ पदसौ सर्ववित्वं ख्यापयते जने ॥ ३ ॥ 3 Sasakah kesariskandhakesaram kristumihate; Maddristau yadasau sarvavittvam khyāpayate 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.
शेषशीर्षमणि लातुं हस्तः स्वीयः प्रसारितः ।
सर्वज्ञाटोपतोऽनेन, यदहं परिकोपितः ॥ ४ ॥ 4 Sesasirsamanim latum hastah sviyah prasāritah;
Sarvajnātopato'nena yadaham parikopitaḥ 4
4 He has extended his band for the purpose of:taking the jewel from the head of a Te Sesa, God of serpents supporting the earth; I have been provoked to anger by him on account of his arrogance of being called a Sarvajna.
समीराभिमुखस्थेन दवाग्निालितोऽमुना । कपिकच्छूलता देहे सौख्यायालिंगिता ननु ॥ ५ ॥

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6 Samirabhimukhasthena davagni r-jvalito muna;
Kapikacchūlatā dehe sauk hyāyālingitā nanu.
5 He has kindled forest-fire, himself remaining in the direction facing the wind, he really embraced कपिकच्छूलता Kapikacchulata the Itch-nettle-plant, for pleasure.
He then said 'Let it be so! What does it matter? I will soon make him unable to give a reply.
यतः-तावद्गर्जति खद्योतस्तावद्गर्जति चंद्रमाः ।
उदिते तु सहस्रांशी न खद्योतो न चंद्रमाः ॥ ६ ॥ 6 Yataḥ:- Tāvad garjati khadyotastāvadgarjati candramāḥ;
Udite tu sahasrānsau na khadyoto na candramāḥ.
6 Because, agla Khadyota, the fire-fly boasts and the moon boasts, so long as there is no Sun, but when the thousandrayed Sun rises, there is no fire-fly and there is no moon.
सारंगमातंगतुरंगपूगाः पलाय्यतामाशु वनादमुष्मात् । साटोपकोपस्फुटकेसरश्री-मंगाधिराजोऽयमुपेयिवान् यत् ॥७॥
7 Sāra ngamātangaturangapūgāḥ palāyyatāmāsu vanādamuşmāt;
Satopakopasphutakesarasri-r-mrigadhirajo'yamupeyivan yat. 7.
7 O multitude of spotted deer, elephants ard horses I run away quickly from this forest, because, this proud wrathful मृगाधिराज Mrigadhiraja, lion, the monarch of beasts with the splendour of expanded mane, is approaching.
मम भाग्यभराद्यदा वाद्ययं समुपस्थितः । . अद्य तां रसनाकडूमपनेष्ये विनिश्चितम् ॥ ८ ॥
8 Mama bhāgyabharādyadvā vādyayam samupasthitaḥ;
Adya tām rasanākandūmapanesye viniscitam. 8

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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..
लक्षणे मम दक्षत्वं, साहित्ये संहिता मतिः ।
तर्के कर्कशताऽत्यर्थं कशास्त्रे नास्ति मे श्रमः ? ॥ ६ ॥ 9 Laksane mama daksatvam sahitye samhita matih;
Tarke karkasatā'tyartbam kva śāstre nāsti me sramah ? 8
9 I am clever in लक्षणशास्त्र Lakshana sastra, the science relating to indications of marks on the body. I am intelligent " in साहित्य Sahitya, Rhetory. I am very tough in Logic. In
what science, have I not made studious effort ?
यमस्य मालवो दूरे, किं स्यात् ? को वा वचखिनः ।। अपोषितो रसो? नूनं, किंमजेयं च चक्रिणः ? ॥ १० ॥ 10 Yamasya Mālavo dūre kim syāt, ko vā vacasvinah;
A posito raso ? nūnam, kimajeyam ca ca kriņah ? 10
10 Is Malva distant for यम Yama, the god of Death? What taste has not been nurtured by a person with a tongue and what is really unconquerable for a af Cakrin, A discus wielder?
अभेद्यं किमु वज्रस्य किमसाध्यं महात्मनाम् । क्षुधितस्य न किं खाचं, किं न वाच्यं खलस्य च ? ॥ ११ ॥ 11 Abhedyam kimu vajrasya, kimasadhyan mahatmanam:
Kșudhitasya na kim khādyan, kim na vācyam khalasya ca ? ..
11 What is incapable of being pierced by Vajra Indra's thunder-bolt? What is unattainable by great personages ? What is not eatable by a hungry person and What is not speakable for a rogue?

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23 कल्पद्रूणामदेयं किं, निविण्णानां किमत्यजम ? । गच्छामि तर्हि तस्यान्ते पश्याम्येतत्पराक्रमम् ॥ १२ ॥
12 Kalpadrūņāmadeyam kim, nirviņņānām kimatyajam;
Gacchāmi tarbi tasyānte paśyāmyetatparākramam, 12
12 What is not fit to be given by कल्पवृक्ष Kalpa Vriksha the fabulous Wishing tree capable of giving everything? What is unabandonable by persons of tranquil temperament? I am therefore going to him and will see bis strength.
तथा ममापि त्रैलोक्य-जित्वरस्य महौजसः । अजेयं किमिवाऽस्तीह तद्गच्छामि जयाम्यमुम् ॥ १३ ॥
13 Tatbā mamāpi trailokyajitvarasya mahaujasah;
Ajeyam kimivāstīha tadgacchāmi ja yāmyamum. 13
13 Nevertheless, what is mconquerable for a very powerful man like myself who has conquered the three worlds ? I am therefore going and I will have victory over bim.
इत्यादि चिन्तयन् प्रभुमवेक्ष्य सोपानसंस्थितो ध्यो । किं ब्रह्मा, किं विष्णुः किं सदाशिवः शंकरः किं वा ? ॥ १४ ।।
14 Ityādi cintayan prabhumavekşya sopānasamsthito dadhyau;
Kim Brahmā, kim Vişņuḥ, kim Sadāśivah, Sankaraḥ kim vā?
14 Thinking thus, and on beholding Sramana Bhagavin Mahāvīra, he thought while standing on the foot-steps of the staircase. "Is he u Brahmā? Is he facuy Visnu? Is he सदाशिष Sadasiva-Siva-(ever kind ) ? or Is he शंकर Sankara !
चन्द्रः किं ? स न यत्कलंककलितः सूर्योऽपि नो तीव्ररुक्; मेरुः किं ? न स यनितान्तकठिनो विष्णुः ? न यत् सोऽसितः ।

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ब्रह्मा किं ? न जरातुरः स च जराभीरुः ? न यत्सोऽतनुः; ज्ञातं दोषविवर्जिताखिलगुणाकीर्णोऽन्तिमस्तीर्थकृत् ॥ १५ ॥
15 Candrah kim ? sa na, yatkalańka kalitaḥ Sūryo'pi no tivraruk;
Meruh kim ? na sa yannitānta kathino, Visnuh ? na yat so'sitah; Brahmā kim ? na jarāturah sa ca jarābhiru ? na yat so'tanuh; Jnatam dosavivarjitakhilagunakirno'ntimas-tirthakrit. 15
15 Is he sia Candra the moon ? He is not, because the moon is disgraced by a blemish.
Is he the qi Surya, the Sun ? No 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 war Brahma, the Creator of the Universe ( Vişņu being the Preserver and Siva the Destroyer ). No. Brahmā is old.
Is he attula Jarabhiru, the god of Love, who is afraid of old age. No, Because he is without a body.
T
Now I think, he is the last Tirthamkara, who is free from faults and who is full of all kinds of virtues. 15.
हेमसिंहासनासीनं सुरराजनिषेवितम् । दृष्टवा वीरं जगत्पूज्यं चिंतयामास चेतसि ॥ १६ ॥ कथं मया महत्वं हा, रक्षणीयं पुराऽर्जितम् । प्रासादं कीलिकाहेतोभक्तुं को नाम वाञ्छति ॥ १७ ॥ एकेनाविजितेनापि, मानहानिस्तु का मम ? । जगज्जेत्रस्य किं नाम, करिष्यामि च सांप्रतम् ॥ १८ ॥

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25
16 Hèmasinhāsanāsīnam surarāja Viram jagatpujyam cintayāmāsa cètasi.
nishévitam; Drishtvā 16.
17 Katham mayā mabatvam hā I rakshaņiyam purārjitam; Prāsādam kilikā héto r-bhańktum ko nāma vānchati. 17
18 Ēkénāvijitēnāpi, māna hāni stu kā mama ?; Jagajjaitrasya, kim nāma karishyāmi ca sāmpratam. 18
19 Avicārita kāritva maho mé manda durdhiyah; Jagadisā vatāram yat jétumēnam samāgatah. 19
20 Asyāgrésham katham vakshyè ? pārsvé yāsyāmi vā katham ?; Sankatē patitossmiti Sivo rakshatu mē yasah. 20
16 On seeing Sramaņa Bhagavān Mahāvīra worthy of adoration in the three worlds, sitting on a gold lion-seated
throne, and being worshipped by the king of gods - he ( Indra: bhûti) thought in his mind - 16
17 Alas! how can the greatness acquired previously by 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 victori'ous over this one only, though I have conquered the three worlds ? Now, what should I do ? 18
19 Oh! 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 him? I have fallen reputation. 20
I say before him? How can I go before into a calamity. May Siva preserve my
२१ कथंचिदपि भाग्येन चेद्भवेदन मे जयः ।
तदा पंडिताईन्यो भवामि भुवनत्रये ॥ २१ ॥

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26
21 Katbancidapi bhāgyēna cēd bhavédatra mē jayab; Tadā paņditamürdhnyo bhavāmi bhuvana trayē. 21
-21 Still however, if I fortunately get victory, any how, at this time, I will become pre-eminent amongst learned men in the three worlds.
२२ इत्यादि चिंतयन्नेव सुधा मधुरया गिरा ।
आभाषितो जिनेन्द्रेण, नामगोत्रोक्तिपूर्वकम् ॥ २२ ॥
22 Ityādi cintayannēva sudhā madhurayā girā; Abhāshito Jinēndrēņa nāmagotrokti pūrvakam. 22
22 While he was thinking thus, he was addressed by his name and my Gotra , family-name, by fang Jinēdra the Lord of the Jainas, with a speech sweet like nectar.
२३ हे गौतमेन्द्रभूते! त्वं सुखेनागतवानसि ।
इत्युक्तेऽचिंतयवेत्ति, नामापि किमसौ मम ? ॥ २३ ॥
23 Hē Gautaméndrabhütēl tvam sukbēnāgatavánasi; Ityuktescintayadvētti nāmāpi kimasau mama ? 23
23.0 Gautama Indrabhatil Have you come comforta. bly ?" When the Bhagavān said so, Indrabhūti thought "How does he know even my name."
२४ जगत्रितयविख्यातं को वा नाम न वेत्ति माम् ?
जनस्याबालगोपालं, प्रच्छन्नः किं दिवाकरः ? ॥ २४ ॥ 24 Jagatritaya vikhyātam kovā nāma na vētti mām? Janasyābāla gopālam pracohannah kim divākarah?
24 Who does not know me, who is well-known in the three worlds ? Is the Sun bidden to the people from a boy to the protector of the earth? "

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27
२५ प्रकाशयति गुप्तं चेत् संदेहं मे मनःस्थितम् ।
तदा जानामि सर्वज्ञ मन्यथा तु न किंचन ॥ २५ ॥
25 Prakasayati guptam cet samdeham me manah sthitam; Tadā jānāmi sarvagna manyathā tu na kincana 25
25 If he announces publicly the secret doubt existing in my mind, I will consider him as a Sarvagua; otherwise, not by any means.
२६ चिंतयंतमिति प्रोचे, प्रभुः को जीव संशय ? ।
विभावयसि नो वेदपदार्थ शृणु तान्यथ ॥ २६ ॥ 26 Cintayantamiti procē, prabhuh ko jiva samsayah ? Vibhavayasi no Veda padartham srunu tānyatha. 26
26 While he was thinking thus, the Lord said "Have you any doubt about the existence of the Soul? You do not trace out the meanings of the words of the Vēdas. Hear them now.
२७ समुद्रो मथ्यमानः किं ? गंगापूरोऽथवा किमु । ___आदिब्रह्मध्वनिः किंवा ? वीरवेदध्वनिर्वभौ ॥ २७ ॥
27 Samudro mathyamānah kim? Gangapurosthava kimu; Adibrahnadhvanih kiin Va? Vira Vedadhvani r-babhain. 27
27 The sound of the verses of Vēdas being explained by Sramaņa Bhagavān Mahāvīra 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 Bhagavān Mahāvīra then explained in detail all the arguments and inferences for proving the existence of the Soul, reciting various Vēdic verses and their precise interpretations, and showing, at the same time, mistakes in the interpretation of the same verses accepted by Indrabhùti Gautama,

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28
Indrabhati was straight-forward and was searching after truth. He was convinced that the explanation given by Sramaņa Bhagavan Mahāvira about the Vēdic 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 the things in the Universe, felt aversion to worldly pleasures, prostrated himself before Sramaņa Bhagavān Mahāvīra 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 free from worldly attachments. You will therefore do me the favour of giving me 1 Diksā Initiation into the Order of Monks and deliver me from the trammels of this HATT Samsāra worldly existence.”
Srama na Bhagavān Mabāvīra welcomed the pure-intentioned request of Indrabhūti as he knew that he would be his first TNT Gapadhara, the head of a corporation of ascetics, and initiated Indrabhüti and his five hundred pupils into his Order of Ascetics. Indrabhüri Gautama was fifty years old at the time of renouncing the world, and accepting for Căritra Dharma, the duties of an ascetic.
At that time, as Kubèra, the god of Wealth bronght before Gautama Guņadbara, the materials suitable for an asietic life and requested him to accept them. Before accepting them, the great ascetic Indrabhúti who was now weary of worldly existences, thought "I have r·nounced all my 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 Tria Căritradāna Initiation by the Venerable Saint, whose aversion to worldly belongings was increasing and whose spiritual development and

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Ganadhara Mahārāja Indrabhūti Gautama

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29
mode of life had become pure, decided that the clothes, utensils and other materials brought by Kubèra 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, any ordinary ascetic, eager for the preservation of the lives of the six varieties of living beings, can not perform his religeous duties, satisfactorily without injuring his sense of duty. Wise persons should, therefore, make use of as few clothes and other utensils as 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 accordance with right knowledge, right perception and right conduct should always aim at accomplishing their wished-for object by strictly adhering to the directions prescribed in various Shastras (scriptures) and acting in conformity with them on all occasions. Any insolent individual, devoid of right knowledge and right perception wilfully accusing ascetics possessing such meagre articles as possessors of valuable assets, is really ignorant. He who looks upon such meagre articles as objects of enjoyment tries to please mischievous persons perfectly ignorant of the true principles of religion. How can many living beings existing as ge Prithvikaya, Earth-bodied souls, 1 Apkaya, Water bodied souls, fя Agnikava, Fire-bodied souls, Vayu kaya, Airbodied souls auf 1 Vanaspati Kaya, Vegetable-bodied souls and Trasa Kaya, Mobile-bodied souls be taken care of without the use of these materials 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, Indrabhúti Gautama and his five hundred pupils accepted the clothes and other materials given by the gods.
Soon after receiving a detailed knowledge of fanfa Tripadi, a combination of the three syllables:
1 उपन्नेई बा Upannei vā उत्पाद Utpada.

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2 विगमह वा Vigamai va. व्यय Vyaya and
3 yas at Dhuvēli vā sitsu Dhrauvya. Contained in the great universal law governing all substances,
Gañadhara Shri Indrabhuti Gautama, composed glutit. Dvādasāngi, the twelve Angas of sacred knowledge. The names of the twelve Angas and fourteen Purvas etc. contained therein are as follows:
welve An
are as welve A
The Twelve Angas.
- 1. Ayār-ānga zyrartior Acārānga martin
2. Suya-gada-arga qancin Sutra-krita-anga ngaio 3. Thāņa-anga aronio Sthāpa-anga furain 4. Sama vāya-anga pantain
5. Viyāha-pannatti fanitta Vyākhyā-prajnapti sigar: E nfa or Bhagavati hafa
6. Nāyādhamma kahāo AITINFAF6137 Gnātādbarmakathā
ज्ञाताधर्मकथा 7. Uvāsaga dasão JAANTAIt Upāsaka dasāh 3918*TTI: 8. Antagada dasão starttaut Antakrita-dasāb 3ia977: 9. Aņuttarovavāiya dasão avastaafutaa Anuttarau
papātika dasih अनुत्तरौपपातिक दशाः 10. Panhā vāgaraņāi qograTOTE Prasņa Vyākara ņāni 99
SOTTOTfa. 11. Vivāga Suya fanga Vipāka Sütra fapie at 12. Ditthi vāya fæfgara Drishti Vāda xfeare.
The last-named Drishti Vāda efeate and the following fourteen Púrvas are lost.

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The Fourteen Purvas.
1. Uvāya ऊषाय Utpada उत्पाद
2. Aggèniya अग्रणीय
f or Aggäniya अग्गाणीय Agrāniya
3. Viriyappavāya श्रीरियप्पवाय Virya - pravāda वीर्यप्रवाद
4. Atthi Natthi-ppavaya affeqa Asti Nasti-pravada arfeaaifeagar
5. Nāna-ppavāya नाणप्पवाय Gnāna pravāda ज्ञानप्रवाद
6. Sacca-ppavāya सच्चपत्राय Satya - pravāda सत्यप्रवाद
7. Ayappavada
qara Atma-pravada
IZA¶¶IC
8. Kamma-ppavāya कम्मप्पबाय Karma-pravada कर्मप्रवाद
Pratyakhyāna
9. Paccakkhāṇa-ppavāya pravāda प्रत्याख्यानप्रवाद
पञ्चकखाणवाय
10. Vijjāņuppavaya farqara Vidyanupravada⚫ fr
11. Avanjha अझ Avandya अवंध
12. Pānāyāma पाणायाम Prānāyuh प्राणायुः
13. Kiriya-visāla fafarfare Kriya-visala furfars
14. Loga-bindusara लोगबिन्दुसार Loka-bindusara लोकबिन्दुसार
Twelve Upangas.
1. Ovavaiya ओषषाइय Aupapātika औपपातिक
2. Rayapasènaijja रायपसेनइज्ज Raja - prasniya राजप्रश्नीय
3. Jivabhigama जीवाभिगम
4, Panna vana Prajnaрanā

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32 5. Sariya-pannatti afturafa Súrya-prajnapti adapter 6. Jambuddiva-pannatti argętavafo Jambúdvipa prajnapti
मम्बूद्वीपप्रज्ञप्ति 7. Canda pannatti storfor Candra-prajnapti starfa
8. Nirayāvaliyā fatura foar Nirayāvalikā faturafer .. 9. Kappavadansiao कप्पषडं सिआओ Kalpāvatansika कल्पावतं.
सिका 10. Pupfião gfe arat Pushpikáh gfecer: 11. Pupfacúlião go afasatrant Pushpacůlikāh gegefasst: 12. Vaņhi-dasão aforcara Vrishội-dasāh a foora gd:
Ten Payannas or Prakirnani a tuffar
1. Causarana चउसरण Catuhsarana चतुःशरण
2. Aurapaccakkhāņa TITTE**1 Atura pratyākhyāna
आतुरप्रत्याख्यान 3. Bhatta-pariņņā apfrogir Bhakta-parijnā hafta 4. Santhara संथार Sanstara संस्तार 5. Tandula-veyāliya tedarfau Tandula-vaitālika 13a.
वैतालिक
6. Candā-vijjhaya utfaga Candra-vèdhyaka 7. Dēvindathava afarrey Dövèndra-stava atau 8. Gaņi-vijja oforfa Gaạita-vidyã foafaar 9. Mahā-paccakkhāņa A81974 Mabā-pratyākhyāna A8r__प्रत्याख्यान 10. Vira-ththava atteur Vira-stava alteam.

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Six Cheda Sutras. 1. Nisiha faeitt Nisītha fasite 2. Mahā-nisīha axifaeitt Mahā-nisītha axlfarsfia 3. Vavahāra qari Vyavahāra 544877 4. Ayāra-dasão TITTATT Acāra-dasāh TTTTT: or
Dasā suya skhandha ETEEN Dasā sruta sk bandha
TNINAERTU 5. Brihat-kalpa quiet 6. Panca-kalpa 1996T.
Four Mula Sutras.
1. Uttarajjhayana उत्तरायण Uttaradhyayana उत्तराध्ययन
2. Avassaya TRT Avasyaka 219504 3. Dasa-véyāliya Tharfau Dasa-vaikālika ayefe 4. Piņda-nijjutti farzfasyfa Piņda-niryukti fquzfarýfon.
Two Cullka Sutras.
1. Nandi sutta नंदीसुत्त Nandi Sutra नंदीसूत्र 2. Aņuogadāra sutta sruutneit E Anuyogadvāra sitra
अनुयोगद्वारसूत्र
Gañadhara Bhagavān Shree Indrabhūti Gautama possessed many afou Labdhis, 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

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34
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 with, possessing the extraordinary ability of accomplishing an object or of obtaining an article without trouble or effort, having supreme knowledge beyond ordinary human power, people become astonished and perplexed.
or
Such a natural acquisition obtained as a birth-right during human existence is technically called a fer Labdhi.
fs Labdhi is the attainment of the manifestation of the sense-faculty, 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 virtuous natural developments.
The far Labdhis are numerous but the twenty-eight mentioned in Jaina a Agamas, Scriptures are the principal ones. They are:
आमोसहि १ विप्पोसहि२ खेलोसहि३ जल्लओसहि४ चेव । सव्वोसहि५ संभिन्ने प्रोही७ रिउ ८ विउलमइलडी ६ ॥ १ ॥ चारण१० आसीविस ११ केवलिय१२ गणहारिणो य१३ पुव्वधरा १४ अरहंत१५ चक्कवही १६ बलदेवा १७ वासुदेवाय १८ ॥ २ ॥
खीरमहुसप्पिआसव १६ कोठ्ठयबुद्धि २० पयाणुसारी य २१ । • तह बीयबुद्धि२२ तेयग२३ आहारग२४ सीयलेसा य २५ ॥ ३ ॥

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doवदेहली२६ अक्खीणमहाणसी २७ पुलाया य २८ । माई हुति
परिणामतववसेणं
लडीओ ॥ ४ ॥
1. Amosahi 1 Vipposahi 2 Khelosahi 3 Jallaosahi 4 Céva Savvosahi 5 Sambhinnè 6 Ohi 7 Riu 8 Viulamai laddhi.
2. Cārana 10 Asivisa 11 Kévaliya 12 Ganaharino ya 13 Purvadharā 14 Arahanta 15 Cakkavatti 16 Baladéva 17 Vasudéva 18 ya.
3. Khira mahu suppi āsava 19 Kotthaya buddhi 20 Payānusāri 21 ya; Taha Biyabuddhi 22 Teyaga 23 Ahāraga 24 Siyalesa 25 ya.
4. Vèuvvidèha laddhi 26 Akkhina mahānasi 27 Pulāyā 28 ya; Paripāma tava vasènam āmai hunti laddhio.
1. Amosahi आमोसहि Amarsaushadhi labdhi आमशौषधिलब्धि 2 Vipposahi facqtarfs Viprudaushadhi labdhi fagstaffor 3 खेलोसहि Khēlosahi खेलौषधिलब्धि Khelaushadhi labdhi 4 जल्लोसही Jallosahi नल्लौषधिलब्धि Jallaushadhi labdhi 5 सव्वोसहि Savvosahi सर्वौषधि लब्धि Sarvaushadhi labdhi 6 संभिन्ने Sambhinne सम्भिन्नश्रोतोल ब्धि Sambhinnasroto labdhi 7 ओही Ohi अबधिलब्धि . Avadhi_labdhi 8 रिउ Riu ऋजुम तिलब्धि Rijumati labdhi 9 बिउलमइ लद्धी Viula_mati laddhi त्रिपुलमतिलब्धि Vipula mati labdhi.
2. 10 चारण Cárana चारण लब्धि Cārana labdhi 11 आलीविस Asivisa आशीविष लब्धि Asivisha labdhi 12 के लिय Kēvaliya he लिलब्धि Kevali labdhi 13 गणहारिण Ganahārina गणधर लब्धि Ganadhara labdhi 14 पुरुषधरा Pavvadharã पूर्वधरलब्धि Purva dhara labdhi 15 अरहंत Arahanta अर्हल्लब्धि Arhallabdhi 16 चक्कषट्टी Cakkavatti चक्रवर्तिलब्धि Cakravarti labdhi 17 बलदेवा Baladēvā atafa Baladeva labdhi 18 वासुदेवा Vāsudeva वासुदेवलब्धि Vāsudeva labdhi.
3. 19 खीरमहुप्पि आसन Khira mahu sappi āsava क्षीरमधुसपिंरावलब्धि Kshira madhu sarpirāsrava labdhi 20 कोठ्ठयबुद्धि
....

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Kotthaya buddhisiging fanfov Koshtaka buddhi labdhi 21 पयाणुसारी Payanusari पदानुसारिलब्धि Padanusari labdhi 22 बीयबुद्धि Biya - buddhi बीजबुद्धिलब्धि Bija buddhi labdhi 23 तेयगु Tyagu तेजोलेश्यालब्धि Tajolesya labdhi 24 आहारग Aharaga आहारकलब्धि Aharaka labihi 25 सीयलेसा Siyalesa शीतलेश्यालब्धि Sitalésyā labdhi.
4. उठिबदेहलब्धि Venvvideha labdhi वैकर्षिकदेहलब्धि Vaikurvikadeha labdhi 27 अक्खीणमहाणसी Akkhina mahānasi अक्षीणमहानसीलब्धि Akshina mahānasi labdhi and 28 पुलाया Pulaya gais feu Pulāka labdhi.
These twenty-eight lab lhis are acquired by extremely virtuous superior natural developments or by severe ansterities,
1 Amosahl antART Amarsaushadhi Labdhi santafuarsa is that variety of labdhi un'ler the benign infinence 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 Vipposa hi facoteft Viprudaushadhi Labdhi fagstafs afov is that variety of benign labihi under the influence of which, on account of the supernatural power of natural developments or severe austerities, the fveces 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 Khélosahi खेलोसहि Khelaushadhi Labdhi खेलौषधि लब्धि is that variety of labdhi under the influence of which, the sputum 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.
4 Jalla-osahi जल-ओसहिJallaushadhi Labdhi जल्लौषधि लब्धि Similarly, the dirt from the ear, nose, mouth, eyes and the tongue, of a Yogi or an ascetic possessing Jalla ushadhi labdhi removes many kinds of diseases.

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5 Savvosahi लग्योसहि Sarvaushadhi Labdhi सर्वोषधि लब्धि In a like manner, the foeces, urine, phlegin, the dirt from 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 Sarvaushadhi Labdhi become fragrant and remove diseases of all kinds.
The efficacy of the Sarvaushadhi labdhi 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 f Sambhinnasroto labdhi afwastat af Under the influence of this labihi, 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 or ascetic possesses the faculty of experiencing the pleasures or pains of the remaining sense-organs also. He can experience the pleasures or pains of all 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 hear the individual sound of Sankha conch Kahalar large drum, Bhéri kettle-drum, Bhāṇaka 1 a kind of musical instrument and of Dhakka a kind of drum, from the combined sound of the simultaneous beating of 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.

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- 7 Ohi atet Avadhi Labdhi wafwefeu. A natural acquisition by which a Yogi or an ascetic is able to have visual knowledge of matter in various degrees with reference to Dravya gov Subject-matter, Kshetra Space, Kāla 4 Time and Bhāva 19 Quality of the object known.
Birth-born visual knowledge is to be found in celestial and hellish beings. Celestial and hellish beings have Avadhi Jnāna
af fra 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 i-e by human and sub-human beings, who are possessed of mind. This is called Guņa-pratyayika Jugra for or acquired by merit as distinguished from birth-born visual knowledge.
Matter and embodied soul are the subject-matter of visual knowledge.
8 Riu fts Rijumati Labdhi #qafa for and 9 Viulamai Laddhi faghat. These two varieties of Labdhis are varieties of Manah-paryāya Jnāna #1: qolg Fra i-e mental knowledge Direct knowledge of another's mental activity about matter.
Riju-mati syafa 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 speech which has been thought of, in the mind of another. It knows the material objects of all the three times i-e past, present and future-thought of by any soul in the present.

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If a man is thinking, for instance, about a pot, a Yogi or an ascetic with Riju-inati labdhi, can only know that the particular individual is thinking about a pot, if the pot exists within four to eigbt 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 57 Substance, Kshetra 99 Place, Kāla fila Time, and Bhāva Hin Quality.
9. Vipula-mati fagnafo 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 51 Subject-matter Kshetra 87 Space, Kāla in Time and Bhāva 19 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 artikla 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 inherènce, and subject-matter.
· 1. Manah-paryaya Handla mental is purer than Avadhi Jnāna uma Visual knowledge.

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2. Visual knowledge can extend to the whole Universe; whereas mental knowledge is limited to Adhi Dvipa w alg 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 knowledge 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 ascètic 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 uzalgs capital of Magadha or Berār, that it is prepared recently, that it is placed in a large sleeping apartment, and all the other attributes of the
pot.
Complex mental knowledge cannot be lost and it surely leads to Kèvala Jnāna ORTH Perfect Knowledge, with which it is merged in.
Riju-mati #afa Simple mental knowledge knows an infinitesimal part of an atom i-e an infinitesimal degree of its attributes. This degree is called Avibbāga Praticchéda afati gfasage or an infinitesimal part of its constituents.
• Vipula-mati fageafa Complex mental knowledge knows an infinitesimal part of the subject-matter of simple mental knowledge.
10. Cārana Labdhi attuafou is the super-natural power of various higbly rapid movements acquired by a Yogi or an ascetic in consequence of extremely praise-worthy Caritra Dharma EfTENÅ Observances of religious duties.
acquired by a Yogi oras

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This Cārana Labdbi is of various kinds. They are:
a. Jangha-cāraṇa Labdhi serefTuofon Under the influence of this labdhi, a Yogi or an ascetic possessing it, is able to reach with one leap in a cross-ways direction the Ruca kavara-dvipa rata, 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 fatat ate the eighth continent with one leap, rests there for a while and with the second leap he comes to his dwelling place.
While going high up with the desire of reaching the top of mount Mèrū, # the Yogi or the ascetic with one leap only arrives at the Panduka Vana (549 of mount-Mèrū and during his return back, he goes to Nandana Vana 39 with one leap and with the second leap he comes to his dwelling place.
Yogis or ascetics with Janghá Cara ņa labdhi are called Janghā Cāra na Muni ITO fa and they are enabled to acquire it by the supreme excellence of their Caritra Dharma.
b. Vidhya Carana Labdhi fagi gitua fou 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 dripa talatag 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 Méru, the Yogi or ascetic with Vidya Cāraṇa Labdhi goes to Nandana Vana t a by one leap and with the second leap he reaches Panduka Vana 1999 and during his return back, he comes to his dwelling place by one leap only.
Yogis or ascetics with Vidya Câra na Labdbi are called Vidyā Cāraṇa Munifag FITOT ofa and these saints are able to accomplish such feats by the constant application of their higher sacred knowledge.

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A 2
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 only, on account of the frequent contact with their Vidyā faut Knowledge, but then, they do not take any rest. A
c. Vyoma-Carana Labdhi stagitufou Under the influence of this Labdhi, a Yogi or an ascetic possessing it, is able to move about in the sky, to go tbere 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 hoaTufan A Yogi or an ascetic possessing Jala Cāraṇa Labdhi is able to walk on waters of wells, lakes, rivers and oceans as if on solid ground making various movements with his feet, without doing any injury to the Ap Kāya Jiva 37991T 5119 Water-bodied souls.
e. Pushpa-Carana Labdhi 9699tTorafot Uuder the influence of Pushpa Cāra na Labdhi a Yogi or an ascetic possessing it, is able to live on the smallest petal of flowers or creepers, without in any way injuring the finest vegetable body.
f. Sreni-Carana Labdhi sul Trafo A Yogi or an ascetic possessing Sréņi Cāraṇa 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 Labdhi fa fa ato afort Under the influence of Agni Sikhā Cāraṇa 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 Carana Labdhi ya aitufou a Yogi or an ascetic possessing Dhama Cāra na Labdhi is able to move un

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interruptedly with the smoke, in a cross-ways, or straight upward direction.
i. Markata-tantu Carana Labdhi ### alturafos Under the influence of this Labdhi, a Yogi or an ascetic entering the minute fibre of Kubja-vriksha T a kind of aquatic plant is able to move about in very crooked crevices of tortuous trees and plants.
j. Cakramana Jyoti rasmi Carana Labdhi HUT fatfatfea atuafon 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 Tuafeu A Yogi or an ascetic possessing Vāyu Cāraṇa Labdbi, by taking the support of the molecules of Akāsa #17 Space-region of any direction is able to move with the wind travelling in that direction.
- 11. Asivisa आसिबीस Asivisha Labdhi आशीविषलब्धि Animals with Asivisha Labdhi have their poison deposited in their fangs. They are of two kinds viz 1. Those produced by Karmas * Actions and 2 Those produced by Jäti nifa Birth.
Poisonous animals produced by PÅ 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 such poisonous animals as scorpions and snakes or by austerities or by other natural qualities.
For instance, gods pronounce curses on others and their evil effects do eventually occur. They possess this labdhi during their ofan EUT A paryāpta avasthā-Undeveloped state. Having acquired the Asivisha labdhi during their previons human existence, even though they are newly born in the first eight heavens. they are known, in their undeveloped state, as possessing

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Asivisha 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 arfa Jati, Birth. They are 1, qf Vrischika, Scorpions, 2. aug Mandüka Frogs. 3. f Sarpa Snakes, and 4 5 Manushya, Human beings. The intensity of their poisons varies proportionately. The intensity of the poison of a frog is greater than that of a scorpion, that of a snake is greater than that of a frog, and the intensity of the pison of a human being is greater then that of a snake.
12-18.
अरहंत
12. Kevallya Labdhi fuafo 13 Ganaharina nazife Ganadhara Labdhi nafsu 14 Puvvadhara पुन्धरा Purvadhara Labdhi पूर्वधरलब्धि 15 Arahanta Arahanta Labdhi 16. Cakkavatti चक्कपट्टी Cakravarti Labdhi afas for 17. Baladeva बलदेवा Baladeva Labdhi बलदेवलब्धि and 18. Vasudeva बासुदेवा Vasudeva Labdhi argaafs are the labdhis acquired respectively by a Kévalin, a Ganadhara, a Pürva-dhara ( wellversed in the fourteen Purvas) an Arahanta, a Cakravartin, a Baladéva or by a Vasudèva.
asava
19. Khira-mahu-sappl खीर-महु-मप्पि आसब Kshira-madhu-sarpirasrava Labdhi rag aft¶sfouT 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 milk used for this purpose is obtained as follows:
The milk of one hundred thousand cows, from a Cakravartin's cow-pan, fed on white sugar-cane, is given to his fifty

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thousand cows and they are milehed. The milk of fifty thousand cows 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 Sbāstras, 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 of such milk, mixed with sugar, becomes very pleasant to the mind and body.
The speech of a Yogi or an ascetic with Kshirāsrava labdhi trwaarow becomes as pleasant as the taste of the milk mentioned above.
Similarly, the speech of a Yogi or an ascetic with THTfou Madhu ásrava Labdhi or paigaafu Ghritāsrava Labdhi or Ikshu-rasasrava Labdhi ईक्षुरसावलब्धि or with अमृतावल ब्धि Amritásrava Labdhi becomes as pleasing as the taste of sweetmeats or of clarified butter or of the juice of sugar-cane or of nectar.
Or, bad 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 buddhistigt gf Koshtaka buddhi Labdhi Fgsfofov A Yogi or an ascetic possessing Koshtaka buddhi Labdhi bas the faculty of securely storing up his knowledge without losing or forgetting even a small item of it like corn collected in a granary, even after a long time.
21 Payanusari पयाणुसारी Padanusari Labdhi पदानुसार afon 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 asrar learning a quartar-noise Of » from his predpror

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a full
or by hearing only a quarter-verse, he is able to have comprehensive knowledge of all the remaining verses.
Padânusāri Labdhi is either puta TIQAifruit Anusrotapadanusarini or प्रतिश्रोतपदानुसारिणी Pratisrota-padanusarini or it is g4uragarfo Ubhaya-padānusāriņi.
22 Biya buddhi slaga? Bija-buddhi Labdhi alagra afen Under the influence of this labdhi, a Muni gfa a sage, on knowing one meaning of a verse, by the destruction of the knowledge-obscuring Karmas, is able to know numerous mean. -ings of that verse or of other verses previously unheard of. This faculty is possessed in a large of cases by persons who are to be Gañadhara. TOUT Chief disciples of a Tirthankara. For instance, under the benign influence of this labdhi a Gañadhara, on receiving an explanation of Tripadi fsafe a combination of three syllables Utpāda 39 Vyaya &UT and Dhrauvya aitou, is enabled to compose the Twelve Angas and the contained fourteen Purvas.
23. Teyaga तेयग Tejolesya Labdhi तेजोलेष्यालब्धि. By: the intensive power of this labdhi an individual, under the strong impulse of violent anger, is able to burn away living beings and other objects existing within a range of many Yojans by powerful radiant rays emmitting from his mouth.
When Sramaņa Bhagavān Mahāvira was sojourning at - OTA Kůrma-grāma, a young hermit named afs1f09 Vaisikāyi. na, who was naturally well-behaved, amiable and of a forbearing disposition, was practising penance, out-side the village, at mid-day by remaining bare-bodied in the scorching 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.
Gosāla 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? I

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cannot understand what you are. Oh I what an image of tranquility!' The indulgent hermit was perfectly quiet. Gosāla then asked him repeatedly and began to ridicule him. The fire of intense anger stirred up by the abusive words of Gosāla 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 arttaşor Téjolésyā towards Gosāla for the purpose of burning him. Gosāla at once ran a way to Sramaņa Bhagavān Mahāvīra who saved his life by the instantaneous use of its rival, Sita-lésyā gada.
On seeing the miraculous powers of Sramaņa Bhagavān Mahāvīra, the hermit aftsrfua Vaisikāyina immediately went to him and imploringly said “My worshipful lord 1 I did not know that he was your disciple, you will, therefore, be pleased to forgive this offence of mine." So saying, he went away.
:24. Aharaga EITT Aharaka Labdhi TITITE fon An ascetic with Abāraka lahdhi is able to prepare a body Abäraka body OSITTIT from Ahāraka (assimilative ) molecules and to elongate this body in the form of a big rod many thousands of miles long and as broad as the width of the body, with spokes like the spokes of a churning rod, so as to reach the presence of an existing Tirthankara for the purpose of seeing the splendour of the Tirt hankara'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 Pŭrvas.
25. Siya-lesya Tasar Sita lesya Labdhi taasor afsu An ascetic with Sīta-lèsyā labdhi nullifies the extremely violent deadly effects of its rival, Tèjo-lèsyā, like an abundant supply of water used for extinguishing a very small fire.
26. Veuvvideha Laddhi sfogaca Valkurvikadeha Labdhi ag a feu A Yogi or an ascetic with this labdhi

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is able to assume yarious forms. The kinds of Vaikurvika-ddha labdhi are:
a. sige fofaw Anutva-Vaikriya Labdhi A Yogi or an ascetic with Aņutva-vaikriya 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 Cakravartin there.
b. Agirê faca fou Mahatva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body larger than that of Mount-Mèru.
c. 3gpå frafo Laghutva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body lighter than the wind.
d. igrefeu feu Gurutva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body harder than # Vajra, Adamant, which becomes irrisistible even for Indra.
27. Akkhina-mahanasi Togel. Akshina-mahanasi Labdhi Utagetafew With this labdhi a Yogi or an ascetic is able to feed 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 Akshiņa mahānasi labdhi Indrabhüti Gautama was able to feed to satisfaction fifteen hundred hermits who had become his disciples during his return from sergfaff Ashtāpada-giri, from a small quantity of qru. ATH Pāyasānna-Rice-pudding just sufficient for himself, brought by begging from a neighbouring village.
28. Pulaya gair Pulaka Labdhi gai fos A Yogi or an ascetic with Pulāka labdhi possesses the strength of defeating a Cakravartin, at the time of doing service to the community.

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In addition to the afor Labdhis mentioned above, there are some other labdhis. They are:
1. Prapti Labdhi graafes Under the influence of this labdhi, a Yogi or an ascetic although sitting in a squatting posture on ground, possesses the ability of touching the topmost portion of Mount-Méru or the Solar planetary system.
2. Prakamya Labdhi 4$TFT fou A Yogi or an ascetic with this Jabdhi, 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 psicaafos A Yogi or an ascetic with this labdhi possesses the power of assuming the lordship of the three worlds, and of enjoying the splendour of an Indra, a Cakravartin or of a Tirthamkara.
4. Vasitva Labdhi afuafon A Yogi or an ascetic with this labdhi possesses the power of subdugating all creatures.
5. Apratighatitva Labdhi asfagifarrafes A or an ascetic with this labdhi possesses unobstructively mountains.:
Yogi thru
6. Antardhan Labdhi zingfazfon A Yogi or an ascetic, with this labdhi makes his form invisible.
7. Kama-rupatva Labdhi $169feu A Yogi or an ascetic with this labdhi possesses the ability of assuming various forms simultaneously.
8. Kara-patra-Ahara-pani Labdhi FTITIGITTIU font A Yogi or an ascetic with this labdhi has the faculty of retaining in the cavity of the two bands formed by bringing the hands together for the reception of food and drink material, a large amount of food and drink material in the hands. 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

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will rise high
the cavity of his two hands the level of water and higher, but not a drop will fall down.
Sréyansa Kumāra w FIT poured sugar-cane juice measuring one hundred and eight water-pots into the cavity of the hands of Tirthamkara Bhagavān Shree Rishabha-deva, but not a drop fell down from his hands although it was sugar-cane juice.
Śramaņa Bhagavān Mahāvīra 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 Tirthamkara 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.
Persons with this labdhi are not met with during tbe 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 labd hi, 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 lead to a series of undesirable consequences.
9. Mano-bali Labdhi anadlafau 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 subsidence and destruction of knowledgeobscuring Karmas.
10. Vag-bali Labdhi aatfout a Yogi or an ascetic with this labdbi acquires the ability of reciting all the Scriptures within twenty-four minutes and of loudly speaking out all

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the words, syllables and verses with due accent in such a way that the voice is not tired out.
11. Kaya-ball Labdhi
tefer A Yogi or an ascetic with this labdhi, acquires such immense strength by the destruction of strength-obstructing Karmas that he is not fatigued by remaining in rat Kayotsarga absolutely renouncing the body even for one year or longer like Bahubali argafa.
12. Prajna Sramana Labdhi f 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 very clever, even in extremely intricate subjects.
विद्याधरमुनि Vidyādhara Munis, ascetics possessing विद्याधर f 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 mirrors on the walls of their dwelling-places and thru the medium of Rohaniprajnapti Vidya troitarfafar they decide about events of past, present and future, by receiving correct explanations from the images.
Those who are capable of attaining Siddhi faf Salvation are called far Bhava Siddha.
Only wafa Bhava Siddha individuals can expect to attain the Labdhis described above.
Out of the twenty-eight labdhis mentioned before, Bhava Siddha females can have eighteen labdhis only, except the ten undermentioned labdhis viz. 1. Arihanta Labdhi. 2. Cakravarti Labdhi, 3. Vasudeva Labdhi. 4. Baladéva Labdhi. 5, Sambhinna

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Srota Labdbi. 6. Vidya Cāraṇa Labdhi. 7. Pūrva Labdhi. 8. Gañadhara Labdhi. 9. Pulāka Labdhi and 10. Ahāraka Śarira Labdhi. .
The fact that Tirthamkara Shree Mallināth Bhagavān attained the exalted status of a Tirthamkara, when she was a female, is only a strange occurrence.
3984 Abhayya individuals-males and female, incapable of Salvation cannot attain the 11. Kévali Labdhi. 12. Rijumati Labdhi. 13. Vipula-mati Labdhi. 14. Madhu āśrava Labdhi and 15. Kshirāśrava Labdhi in addition to the ten labd his 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 powers. The public at large see their wonderful effects.
Some individuals adore evil spirits and kill a number of living beings with the object of acquiring these Labdhis, but they do not attain these supernatural powers.
It is the belief of Jaina canonical writers that these labdhis are acquired quite naturally without any desire or any effort by strictly observing 24 gifty 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 purification 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.
Ga nadhara Mahārāja Indra bhūti Gautama had a large majority of these labdhis during the latter portion of his life. after his association with Sramaņa Bhagavān Mahăvira.

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Although Gañadhara Bhagavān Indrabhūti Gautama had extensive knowledge of many Sastras and possessed many wonderful fon Labdhis, Natural acquisitions, he was greatly devoted to Sramaņa Bhagavān Mahāvīra. His love for his Guru was unique, and he was always prepared to act in accordance with his orders. He was never engaged in any important undertaking without the consent of Srama na Bhagavān Mahāvīra. He invariably, immediately and joyfully executed whatever orders were given and no matter at whatever time 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 Šramaņa Bhagavān Mahāvīra would, in any way, be detrimental to his exalted position, but he used to make himself sure by repeated questioning to śramaņa Bhagavān Mabāvīra whether the explanation acquired by himself 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 no need for having an explanation from the Venerable Ascetic. He was never proud of his knowledge.
By knowing what relation existed between the soul of Gañadhara Mabārāja Indrabhūti Gautama and that of Sramana Bhagavāni Mabāvīra during his privious 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.
Srama na Bhagavān Mahāvīra sent Indra bhūti Gautama to a farmer, for the purpose of instructing bim in religion. The ever-obedient Gañadhara, immediately on receiving the order from the Venerable Ascetic, went to the farmer, preached him his duties and initiated him into his Order of Monks.
When Ganadbara Maharaja Indrabhūti Gautama was ready to take the newly-made farmer-ascetic to śramaņa

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Bhagavān Mahavira, the farmer-ascetic asked Indrabhūti Gautama “ Where are you taking me now?” Indrabbūti 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 go on and let us go quickly to him.” So saying, he went on with the Gañadhara Mahārāja. As the farmer-ascetic approached the Samavasaraṇa where Sramaņa Bhagavān Mahāvīra was preaching, he was wonder-struck with the beauty of the Samavasara na 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 himself “How great must be the preceptor of my Guru 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 Samavasaraṇa, came to its central portion where Sramaņa Bhagavān Mahāvira was preaching, and as soon as he saw tbe Venerable Saint, a feeling of animosity of previous life towards Śramaņa Bhagavān Mahāvīra reigned supreme and he asked Gañadhara Mahārāja Indrabhūti Gautama." Where is your Guru ?" He replied “The Venerable Saint sitting in tbe centre is my Guru and also your's,"
The farmer-ascetic, then, said “If he is your Guru, I have nothing to do with this Diksa. I d'ont want your Diksā. My art of cnltivation and my family, is good for me." So saying, he left the ascetic's costume there, went away, and resumed his work at the plough.
Ganadhara Indrabhūti Gautama, then, asked “My worthy lord I I am really astonished to see that he had malice towards your Venerable Self who is the gladdener of the three worlds. O lord ! why did he leave off the TY VÀ Căritra Dharmathe duties of an ascetic, accepted by him, as soon as he saw
you?

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Sramaņa Bhagavān Mahāvira said "O Gautama ! The soul of the lion whom I killed during my Bhava as Triprishtha Vasudéva has, during this life, become the farmer. You were my charioteer during that Bhava, and you pacified with sweet words, the lion who was burning hot with anger, at death time. From that time on-ward, he became hostile to me and affectionate towards you and therefore, you were sent by me for the purpose of instructing him in religion."
Information about the relation of the soul of śrama na Bhagavān Mabāvīra with the soul of Gañadhara Mahārāja Indrabhūti Gautama, during interevning Bhavas-from his existence as the charioteer of Triprishtha Vasudeva till his appointment as the chief Gañadhara of Sramaņa Bhagavān Mahāvīra during the latter's twenty-seventh Bhava and about the meritorious deeds he must have done during hisf uture lives, for the attainment of the exalted position of a Gañadhara to a Tirthamkara, is not available.
The association of the soul of śramaņa Bhagavān Mahāvīra with that of the farmer, commenced during his previous sixteenth Bhava.
.. The soul of śramaņa Bhagavān Mahāvīra, during his sixteenth previous Bhava, was born as a son named fara afa Visvabhūti to queen gifruit Dhāriņi of crown-prince Visākbābhūti of King Viśva-nandi of Rājagriha.
When Muni Viśvabhūti, who had accepted aftquá Cáritra Dharma, the duties of an ascetic, and was practising severe austerities, passed on a begging-tour after a continuous fasting of one month, by the place where his cousin Kumāra Viśäkbánandi, 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

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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 fourordre Visakhānandi and his servants, Muni Viśva bhūti took an oath of killing Viśākhānandi. The soul of Viśvabhūti became Triprishtha Vasudeva, during the previous eighteenth Bhava of Sramaņa Bhagavān Mahāvīra and Visakhānandi was born as the lion whom Triprishtha Vasudeva killed. The soul of Viśākbānandi 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 suocession. One cannot imagine at what low level 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 degra. ded state. How disastrous become the evil consequences of even a small mistake? After wandering miserably thru a number of future lives, the soul of Prince Visakhānandi was born as a farmer. Had it not been for the mercy of śramaņa Bhagavān Mahāvīra towards him, the duration of his existence in this Samsāra would not have become limited. It was also thru the grace of the Venerable Ascetic, that Ganadhara Mahārāja Indrabhūti Gautama initiated the farmer into his Order of Ascetics. The Farmer-ascetic acquired AFY* Samyaktva, Right Belief by excellent meritorious ideas in his mind on his way, when he was being led to Samavasaraņa by the Ga nadhara Mabārāja and his existence in Samsāra became thereby limited. This is an excellent example of the mercy of Šrama na Bhagavān Mahāvīra. He had compassion for the welfare of his enemy on account of his love of universal affection for all living beings.
Although Ganadhara Mahārāja Indra bhūti Gantama 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

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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 meager diet, still his body was plump and magestic.
When Sramaņa Bhagavān Mahāvīra came to Prista Campa Nagari qe igrat, both the princes Sāla era and Maha Sāla of the King of Prista Campā Nagari, went to him with a large retinue. On hearing the preaching of the Venerable Ascetic, both the brothers had repugnance towards worldly belongings, So they went home and having entrusted their kingdom to their sister's son Gāngila nifra, both of them accepted Diksā
In Initiation into his Order of Monks and studied eleven Angas under elderly Sadhus.
One day, with the permission of Sramıņa Bhagavān Mahāvīra, they returned to Prista Campā, accompanied by Ganadhara Mahārāja Indrabhūti Goutama, for the purpose of instructing their family-members in spiritual knowledge.
On receiving information about their arrival there, King Gāngila went to give his respects to them, and having reverentially bowed down before Ganadhara Mahārāja Indrabhūti Gautama and Munis Sāla and Mahā Sāla, he sat there for the purpose of hearing the preaching.
Gañadhara Mahārāja Indrabhūti Gautama, who, at that time, possessed the four varieties of Right Knowledge viz afaFra Mati Jnána, ensitive knowledge; Knowledge acquired by means of the senses and mind. 2. gana Śruta Jnāna, Scriptural Knowledge; Knowledge derived from the reading or preaching of scriptures or thru an object known by sensitive knowledge; 3. affia Avadhi Jnāna, Visual Knowledge, Direct Knowledge of matter in various degrees with reference to 6 Dravya, Subject-matter, go Kshetra Space, FL Kāla Time and I Bhāva, Quality of the object Known; 4. :9dan Manahparyaya-Juāna, Mental knowledge, Direct knowledge of another

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person's mental activity about matter-which meant a very high degree of spirituality,-then commenced the under-mentioned preaching:-“ An individual devoid of the Knowledge of the true nature of the Soul and of other objects in this world is MR Ajna, Ignorant.
... An ignorant man engages himself 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 Sonl, like & F Hamsa, a Swan, in in
tar Mānas sarovara, Mānasa lake-a sacred 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 any Moksha-pada, the state of Final Beatitude, which alone is the causal element in becoming free from 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.
Knowledge, however embellished with eloquent words and artful language, but devoid of the true nature of the Soul, does not at all contribute to the Happiness of the Soul, because only a very small quantity of this nectar-like knowledge, i capable of destroying the malady of endless Karmas.
· Persons intent on making the first objection to a proposi. tion 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

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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-man, 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, althongh he may have done studious efforts in other branches of knowledge.”
Continuing further, he said, संझरागजलबूब्बूओवमे, जीविए य जलबिंदुचंचले । जुव्वणे य नईवेगसंनिभे, पाव जीव किमयं न बुज्झसि ॥१॥
1. Sanjha rāga jala būbbū ovamé, jivió ya jala' bindu cancalé; Juvvaņé ya naīvéga sannibhé, pāva jiva kimayam na bujjhasi, 1.
संपदो जलतरंगाविलोला यौवनं त्रिचतुराणिदिनानि । शारदाभ्रपरिपेशलमायुः किं धनैः कुरुत धर्ममनिन्धम् ॥२॥
2. Sampado jala tarangā vilolā, yauvanam tri caturāņi dināni; Sardābhra pari péśala māyuh kim dhanaih kuruta dharmamanindyam. 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 m : 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

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to his son and received MT Dikša, Initiation into his Order of Monks with great celebration along with his parents,
At the time of giving Dikść, Gañadhara Mahārāja Indra. bhūti Gautama said:
युष्माभिर्दीक्षा गृहीता परं शुद्धा पालनीया, शुद्धं संयम विना मुक्ति न भवति । एके सिंहतुल्या भूत्वा दीक्षा लात्वा फेरुवत् पालयन्ति, एके जनाः कातराः फेरव इव गृहीतव्रताः सिंहा इव पालयन्ति संयमम, एके कातराः फेरव इव संयम गृहीत्वा फेरव इव पालयन्ति, एके सिंहा इव साहसिका व्रतं लात्वा सिंहा इव पालयंति शुद्ध संयमम् । तेन भवद्भिस्तथा चारित्रं यतनया पालनीयं यथा करतलगता मुक्तिश्री भवतां भवति ॥ यतः " एगदिवसंपि जीवो, पव्वजमुवागओ अनन्नमणो। जइवि न पावइ मुक्खं, अवस्स वेमाणिो होइ ॥१॥
Yushmābhi r-diksā grihitã param suddhā pālaniyā; suddham sanyamam vinā mukti r-na bhavati / Eké sinhatulyā bhūtvā dikśām lātvā phéruvat pālayanti, Eké janāb kātarāh phérava iva grihita-vratāh sinhā iva pālayanti sanyamam, Ēké kātarah phérava iva sanyamam gribitvā phérava iva pālajanti; Eké sinbā iva sābasikā vratam latvā sinhā iva pālayanti suddham sanyamam/ Téna bhavadbbi stathā cāritram yatanayā pālaniyam yatha kara tala gata mukti-shree. bhavatam bhavati | YatahEga divasam pi Jivo, pavvajjamuvāgao ananna-mano; Jai vi na pāvai mukkham, avassa vèmāņio hoi. 1.
"You have taken Diksā, but it must be observed in its purity. There is no मुक्ति Mukti, Liberation without pure संयम Sanyama, Self-control. Some persons taking Dikśā bravely like a lion, observe it like a jackal; some timid persons having taken the vows like jackals observe the TH Sanyama, Selfcontrol, like lions; some timid persons having taken the vows like jackals observe them like jackals; while some persons, bold

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like lions having taken the vow, observe the pure Sanyama Self-control, like lions. Therefore, You should so carefully observe the wife* Cāritram, the duties of an ascetic, that the wealth of gf Mukti, Liberation comes into the palms of your hands.
Because-It a person, devoutly intent for ga For Pra vrajyā Religious Mendicancy even for one day, does not attain at Moksha, Liberation, he certainly becomes a data Vaimānika déva-a kind of celestial being."
Ganadhara Mahārāja Indrabhūti Gautama then started to meet Jinèśvara Bhagavān Mabāvīra at pantt Champa Nagari accompanied by Sāla, Mabāsāla, Gangila and both his parents. i-e his father fact Pithara and his mother putaat Yašomati.
On their way, Sala and Mahasāla thought "My sister, her husband and her son are very fortunate that they gave us kingdom and now they gave us all-blissful frana Chăritra Dharma, the duties of an ascetic."
All the five viz 1 Sāla 2 Mahāsala 3 Gängila 4 Pithara, from the father of Gängila and 5 Yaśomati puthat the mother of Gangila, while on their way to Champa Nagari, in the company of Ganadhara Maharāja Indrabhūti Gautama, were deeply engaged in undermentioned speculations:
१. जातश्चैको मृतश्चैको एको धर्म करोति च । ।
प्रायं स्वर्गसुखे जीवः श्वः गच्छति कः समम् ॥ १ ॥
1. Jāta scaiko mritascaiko, eko dharmam karoti Prāyam svarga sukhé jivah svabbré gacchati kah samam.
ca;
1. A person is born alone, dies alone, does meritorious deeds alone, and with whom does he, in all probability, go to hell or for the enjoyment of the happiness of the en Svarga. Heavesn

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· , २. मूढाः कुर्वन्ति ये मे मे, वपुः पुत्रगृहादिकम् ।
तेऽपि त्यक्त्वा नरोऽगाधे मज्जन्ति भवसागरे ॥ २॥
2. Mūdhāh kurvanti yé mé mé, vapuh putra gribādikam; Té pi tyaktvå naroagādhé majjanti bhava sāgarè.
2. Body, progeny, property ete, which ignorant persons, consider as “Mine” even these things having left them, drown them into fathomless ocean of life.. ३. अन्यो जीवो भवेद्यत्र देहात्तत्र गृहादिकम् ।
कथमेतन्मदीयं तु मन्यते तत्त्वविद् बुधः ॥ ३ ॥
3. Anyo jīvo bhavédyatra dehāttatra grihādikam; Kathamétan-madiyam tu manyaté tattva vid buddhah, 3. .
3. The wise man knowing the essence of real knowledge thinks thus:- Where the 19 Jiva, the Soul is different from the देह Doha, Body, how can property etc, be मदीयं Madiyam "Mine".
४. कुटुम्बधनधान्यादि, सर्व दुःखसमुद्भवम् । . देहं च मन्यते यः स्वं कर्म बध्नाति कुधीः ॥ ४ ॥
4. Kutumba dhana dhânyādi sarvam dubkha samudbhavam Deham ca mianyatè yah svam karma badhnāti ku-dhih.
4. Household, wealth, corn etc, all is the source of misery. The wickedly-disposed person who considers the body as bis own, acquires evil karmas.
५. एको धर्ममुपार्जनं च विबुधः कृत्वा स्वयं गच्छति ___ वर्ग पापमुपायं घोरनरकं दुःखाकरं प्राणभृत् ।
एको दुःखततीमसारमपि भो त्यक्त्वा, च मुक्त्यालयं तस्मात्त्वं भजता वतो हि शरणं धर्म त्यज स्वं गृहम् ॥ ५ ॥

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5. Eko dharmamupärjanam ca vibudhah kritvá svayam gaoohati; Svargam pāpamupārjya ghora nara kam duhkhakaram prāṇabhut; Eko duhkba tati masāramapi bho! tyaktvā ca muktyāla yam; Tasmāttvam bhaja tavato hi saranam dharmmam tyaja svam gribam,
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, having abandoned the worthless array of miseries, goes to Frid: Muktyālayam, the place of Salvation. Therefore, seek the shelter of Dharma, in the first place, and abandon your house."
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
a Kévala Jnāna, Perfect knowledge.
When all of them arrived near the Sama vasaraṇa FAPETUT of Sramaņa Bhagavān Mahavira at startt Champā Nagari, Ganadhara Mahārāja Indrabhūti Gautama went round three times from left to right, and Sāla, Mahāsāla and others did the same. Having done obeisance to the Tirthamkara, the five, went to the assembly of the Kévalius. Meanwhile Gañadhara Mahārāja Indrabhūti Gautama told them “Look here I do obeisance to TTÀ ATT Paraméśvara, the Supreme Lord. Śramaņa Bhagavān Mahāvira said "O Gautama, do not be disrespectful towards Kévalins. Gautama Swami said " What disrespect has been done by me towards Kévalins ? Sramaņa Bhagavān Mahāvīra said " These Sala Mahāsala and others have acquired
a Kévala Jpāna, Perfect knowledge. Therefore, having 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. Kévala Jnāna. Gañadhara Mahārāja Indrabhūti Gautama then said, “O venerable sir, I am unfortunate that whoever gets initiation from me, acquires

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Kévala Jnāna, but I do not." Sramaņa Bhagavān Mah&vīra then said "Do not be disappointed, you will also have Kévala Jpāna. He, who worships the images of the twenty-four Firthamkaras on the groafaf Ashtāpada-giri attains the wealth of Kévala Jnāna, during that very Bhava ** Existence."
When Gañadhara Mahārāja Indrabhūti Gautama was thus thinking about, a celestial voice was heard "The Jinéśvar Bhagavān has said to-day that any human being who climbs up Mount Ashtāpada by his own supernatural power and worships the images of faäatt Jinésvaras there, will certainly attain fafa Siddhi-pada, the state of Final Beatitude during that life.
On hearing the celestial voice, Gañadhara Mabārāja Indrabbūti Gautama requested Siamaņa Bhagavān Mahāvīra for permission to go to teracate Ashtāpa la Tirtha, the place of pilgrimage on Ashtāpada-giri for the purpose of worshipping the images of Jinésvara Tirtham karas there. Knowing that by going there, the hermits dwelling there, will be enlightened by Gañadhara Mahārāja Indrabhūti Gautama, a permission to go there was immediately granted to him.
Gañadhara Mahārāja Indrabhūti Gantama, became greatly pleased by the permission readily given agreeably with his own desires and he arrived near the Asbtāpadu-giri in a moment by a speed as swift as that of the wind, under the influence of attuofon Cāraṇa Labdhi.
In a moment, he went up the great mountain, entered the magnificent temples of tara Nandiśvara dvipa built by M AETTIST the Great King Bharata and he devoutly worshipped the extremely beautiful images of the twenty-four Tirthamkaras there.
Coming out from the temples, Ganadhara Mahārāja 'Indrabhūti Gautama, sat under a big I Asoka Vriksha

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Asoka tree. There he was paid homage by numerou3 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 Kévalin by his power of reasoning. While preaching, he appropriātely said " Ascetics by severe penance, become so much emaciated that nothing but skin and bones remains on their bodies, their joints become weak, and becoming greatly debilitated, they walk very tremblingly, only by force of life.”
On hearing these words you Vaiśramaņa Déva, (Kubera For the god of wealth, fortune and prosperity was astonished, because the body of Ganadhara Mahārāja Indra bhūti Gautama was lustrous like polished gold and it was plump. Kubéra had a doubt about these words and he smiled a little as the words appeared to be inappropriate in his own self.
Ganadhara Maharaja Indrabhuti Gautama had मनःपर्ययज्ञान Manah Paryaya Jnāna-Knowledge of reading another's thoughts, and having known the mental ideas of Vaiśrama ņa Déva, he solved his doubts during preaching.
He said “The inference about the healthy condition of the body of an ascetic is not governed by an universal rule but it is imperative to restrain the Soul by auspicious meditation. Now, hear the account of the two brothers Pundarika gati and Kundarika gtte which is as follows:
There was a king named Mahāpadma महापद्म of पुंडरीकिणी Pundarikiņi Nagari of 95431901fy Pushkalāvati Vijaya in the #xfaara Mahā-vidéha Kshetra of sqaro Jambū-dvīpa. He had two sons named Pundarika gati and Kundarika कैडरीक by his queen पद्मावती Padmavati.
On coming to know that his elder son Pundarika had become able to govern the affairs of his kingdom, King Mahāpadma installed him on the throne and he himself accepted

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ter Diksa. He observed afts Chāritra Dharma, the duties of a Sadhu, faultlessly, studied the Scriptures carefully, became well-versed, destroyed bis Karmas, attained
Kéval Jnāna, Perfect Knowledge and finally, he acquired at ar Moksha-Mārga, the Path of Final Liberation
One day, both the brothers, Pundarika and Kundarika, on receiving information that some Sādhus 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 he rose high 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! You take the reins of government of our father's kingdom into your own hands. I have been terrified by the miseries of this Samsāra. I have made up my mind to take Dikśā 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 Dikśā and will cross the ocean of worldly existence.
Pundarika pursuaded his younger brother Kundarika a great deal, but he did not believe his advice. Finally, Pundarika addressing Kundarika 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. Endurance 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 a Shravaka suitable for your duties as a house-holder, to govern your kingdom in accordance with those vows and to take Dikśā, after you have fully passed youth,”.

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1. Kundarika said "Brother 1. Whatever you say is quite true. But I must act fully up to my utterances. I will undoubtedly have Dikśā. Saying so, he took Dikśā.".
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 be always acted strictly in accordance with established usage. He was very popular with his companian Sādhus.
One day, however, near the approach of spring-time, the mind of Kundarika became wavering. He thought "I have nothing to do with this arfau Cārifra 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 leaves 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 ready to take the vows of an ascetic life during his youth. However, even now, I am ready to give him the kingdom but I am only sorry that he has now become ready to waste the foara forta Cintāmaņi Ratna the all-wishing precious gem

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capable of fulfilling the desires of its possessor, acquired after strictly observing Căritra 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 Dikśā with a pure heart.
While starting on a wandering tour from village to village, Pundarika Muni thought "I have fortunately acquired the long-desired ofan 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, Pundarika 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 cozing from his tender feet, Pundarika Muni went into the 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 agod in Sarvārtha Siddha Vimana सर्वार्थसिद्ध विमान.
DU
Kundarika became a king. His servants began to laugh at him saying that he broke his vow for food like a beggar, 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 deriding me.” He went, then into the palace, took all varieties of food and drink material filling his stomach right up to the

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neck and woke up the whole night, with the object of satisfying his carnal desires. Waking up during night and indigestion of an excessive quality 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 his 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 I, any how, get over this illness, I will have all these officers 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 Naraka, a hellish being in अप्रतिष्टान नरकाबास Apratistāna Narakāvāsa, a hellish den named Apratistāna, in the seventh hell."
"3
"Therefore, O 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,"
Vaiśrama na Déva heard attentively the account of Pundarika and Kundarika narrated by Ganadhara Mahārāja Indrabhuti Gautama. He acquired Samyaktva, Right: belief from that moment, and becoming glad by the explanation given by Ganadhara Mahārāja Indrabhūti Gautama about the doubt lingering in his mind, he bowed down respectfully once more before him and went to his abode.
Having finished the preaching, Ganadhara Mahārāja Indrabhuti Gautama remained there, for the night, and in the morning he commenced to get down from the mountain.
When Ganadhara Mahārāja Indrabhuti Gautama was on a pilgrimage to Erfaf Ashtapada-giri, Mount Ashtapada, fifteen hundred hermits named कोडन्य Kodanya, दत्त Dutta, सेबाल Sèvala and others, knowing Ashtapada-giri to be a means

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near the
acquiring 19 Moksha, Final Liberation, arrived mountain for a pilgrimage there.
Out of these hermits, five hundred hermits observing one day's fasting, and eating green roots and fresh vegetables on the break-fast-day, reached the first # Mékhalā, slope of the mountain. The second batch of five hundred hermits, observing two-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 moss only on the break-fast-day reached the third slope of the mountain. Being unable to ascend higher, the three parties stopped
respectively at the first second and the third slope of the : mountain.
On seeing Gañadhara Mahārāja Indrabhūti Gautama with a lustrous gold-coloured appearance and plump body, going quickly up the mountain, they said amongst themselves“ We are thin-bodied still we cannot go further. How will this Mupi with bulky body go up the mountain ?"
While they were talking thus, Gaņadbara Mahārāja Indrabhūti Gautama swiftly went up the mountain 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,
Diksha of Fifteen Hundred Hermits.
The hermits who were waiting there, saw Gañadbara Mahārāja Indrabhūti Gautama coming down from the great mountain. As soon as he approached them, they bowed down before him and requested him “O rigorous devotee ! O great Souli . We all of us are desirous of becoming your disciples,

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you will therefore be pleased request.”
to fayour us by accepting our
Ga nadhara Mahārāja Indrabhūti Gautama said “May the omniscient Lord Šramaņa Bhagavān Mahāvīra-deva be your Guru Te Preceptor."
The hermits persistently insisted upon him to give them aler Dikśā, Initiation into his Order of Monks tbere and then, and to make all of them his own disciples. On account of their excessive eagerness Gañadhara Mahārāja Indrabhūti Gautama gave them Diksā there on the spot. The gods supplied them all the materials suitable for an ascetic life and all of them started, accompanied by Ganadhara Mahārāja, to meet Śrama na Bhagavān Mahāvīra.
Feeding of Fifteen Hundred Hermits. : On their way-when at noon-meal time they arrived at a small village, Gañadhara Mahārāja asked all the Munis“ What desirable food shall I bring for you?" They said “Let us have give Payasanna, Rice boiled in milk."
Gañadhara Mahārāja Indrabhūti Gautama, then, brought from the village It Kshira, 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 que Pāyasānna, Rice-boiled in milk."
All the hermits thought simultaneously-How will such a small quantity of Bir Kshira, Rice-boiled in milk, be sufficient for all of us?” But with the prudent judgment of strictly obeying the commands 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.
Gañadhara Mahārāja Indrabhūti Gautama, first fed all the hermit disciples to satisfaction from the quantity of Mitt Kshira

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he had brought from the village, under the gupernatural power of AGIFEN Mabānasa Labdbi and then he himself took his meals. All the newly-initiated hermit-sādhus were greatly astonished.
When the hermit-sādhus were taking their meal, the five hundred hermits who took only dry moss on their break-fastday acquired #96 Kévala Jnāna, Perfect Knowledge while contemplating thus-We are very fortunate in acquiring Śramaņa Bhagavān Mahāvīra Paramātmā the father of the world, as our worthy preceptor in religion. Besides we are, in every way, lucky in acquiring this Muni as our instructor who is just like a father to us.
The second batch of hermit-sadhus including To Datta, acquired #T IA Kévala Jnāna on seeing the splendour of the watchmen of Sramaņa Bhagavan Mahāvīra.
The third batch of hermit-sādhus acquired #rania Kévala Jnāna, Perfect Knowledge, as soon as they saw Sramaņa Bhagavān Mahāvīra from a distance,
They then went three times from left to right round Śramaņa Bhagavān Mahāvīra and when they were going towards the assembly of Kévalins, Gautama Gañadhara said “ Give respectful salutations to the Venerable Saint."
Srama na Bhagavān Mahāvīra, there upon, said “O Gautama ! Do not be disrespectful towards Kévalins. On hearing these words, Gañadhara Mahārāja Indrabhūti Gautama asked pardon of the Kévalins.
Ganadhara Mahārāja Indrabhūti Gautama, again had the following idea in his mind, at that time:-"I will not positively have fefag Siddhi-pada, the abode of Final Liberation during this life. I have, still many severe evil Karmas left with me. These great sages are fortunate that though they have bee only recently initiated by me they acquired a Kévala Jnāna, Perfect Knowledge, in a moment.

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On seeing Ganadhara Mahārāja Indrabhuti Gautama contemplating thus, Śramana Bhagavan Mahavira asked "Gautama Whose word is trustworthy? Is it of Tirthamkaras or of a god? Gaṇadhara Mahārāja Indrabhūti Gautama gently and respectfully said "Of Tirthamkaras. ""
TB
Śramana Bhagavan Mahavira, then consolingly said • Gautama ! Now, do not be impatient. The affection of a Guru, teacher, towards his pupil is easily vanishable like tender grass growing on 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 a Kévala 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 Keshi Kumara and Gautama Ganadhara.
केशिगौतमीयाख्यमध्ययनम्
जिणे पासे त्ति णामेणं अरहालोगपूइए । संबुद्धाय सवण्णू धम्मतित्थयरे जिणे ॥ १ ॥
तस्स लोगप्पदीवस्स, आसि सीसे महायसे । केसीकुमारममणे, विजाचरणपारगे ॥ २ ॥
तेंदुयं नाम उज्जाणं, फासुए सेज्जसंणारे
ओहिनाणसुए बुडे, गामाणुगामं रीयंते, सावत्थि
.
सीससंघसमाउले ।
तम्मी
तत्थ
पुरीमागए ॥ ३ ॥
नगरमंडले ।
वासमुवागए ॥ ४ ॥

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1. Jiņó Pāsé tti ņāméņam Arabá logapūié; Sambuddh uppá ya savvaņņū dbamma titthayaré Jiņé.
2. Tassa logappadivassa, īsi sisè mabā yasé, Kési kumāra sama ņé, vijjācara ņa pāragé.
3. Ohi nāņa sué buddhè, sīsasangha samāulé; Gāmāņuyamam riyanté, Sāvattbim purītāgaé,
4. Ténduyam nāma ujjāņain tammi nagara mandalé; Fāsué séjja santhārè tattha vásamuvāgae.
1-4. Arabanta Jina Shree Pārsva Nāth Bhagavān 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 Kési Kumāra who possessed Sruta Avadhi Juāna, who was u Buddha, the enlightend person who is qualified by good works and Knowledge of the truth for Nirvāṇa and reveals the true doctrine of Salvation to the world before his decease, who was wellversed in learning and Fifty Căritra Dharma the duties of an ascetic-life. Kési Kumāra wandering from village to village, went to migral Śrāvasti Nagari surrounded by an assemblage of disciples, and put up at a clean dwelling-place in a pleasure garden named fare Tinduka, of that town.
अह तेणेव कालेणं, धम्मतित्थयरे जिणे । भगवं वद्धमाणु त्ति सव्वलोगम्मि विस्सुए ॥ ५ ॥ तस्स लोगपई वस्स, आसि सीसे महायसे । भयवं गोयमे नामं विजाचरणपारगे ॥ ६ ॥ बारसंगविऊ बुद्धे सीससंघसमाउले ।। गामाणुगामं रीयंते से वि सावत्थिमागए ॥ ७ ॥

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कोठुगं नाम उज्जाणं तम्मि नयरमंडले | फासुए सिज्जसंथारे तत्थ वासमुवागए ॥ ८ ॥
5. Aha ténéva kaléņam dhamma titthayaré Jiné; Bhagavam Vaddhamāņu tti savva logammi vissué,
6. Tassa loga paivassa āsi sīsé mahāyasé; Bhayavam Goyamé namam vijjā caraņa pāragé.
7. Bārasanga viū buddhé sisa sangha samānlé; Gāmānu gāniam riyanté sé vi Savatthimāgać.
8. Kotthagam nāma ujjāņam tammi Fasué sijja santharé. tattha vāsamuvāgaé.
nayara_mandalé;
5-8 At that time, Dharma Tirthamkara Jina Bhagavān 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 af Caritra Dharma, the duties of an ascetic-life, who was well-versed in the Twelve Angas and who was बुद्ध Buddha, the enlightened person, who is qualified by good works and Knowledge of the Truth for fafa Nirvana Final Liberation and reveals the true doctrine of Salvation to the worlds before his disease. He, also wandering from village to village, came to realand Sravasti Nagari surrounded by an assemblage of disciples, and put up at a clean dwelling-place ina pleasure-garden named te Koshtaka, of that town.
उभओ सीससंघाणं,
तत्थ चिंता
गोयमे य महायसे ।
केसीकुमारसमणे, उभओ वि तत्थ विहरिंसु, अल्लीणा सुसमाहिया ॥ ६ ॥
संजयाणं तवस्सिणं । गुणवंता
ताइणं ॥ १० ॥
समुप्पन्ना
रिसो वा इमो धम्मो ? इमो धम्मो व केरिसो ? । आयार धम्मप्पणिही इमा वा सा व केरिसी ? ॥ ११ ॥

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चाउजामो य जो धम्मो, जो इमो पंचसिक्खिो । देसिओ वडमाणेणं, पासेण य महामुणी ॥ १२ ॥ अचेलगो य जो धम्मो जो इमो संतरुत्तरो । एगकज्जपवन्नाणं, विसेसे किं नु कारणं ॥ १३ ॥
9. Kèsī Kumāra Samaņé Goyamé ya mahāyasé; Ubhao vi tatt ha viharinsu alliņā susamāhiyā.
10. Ubhao sīsa sanghāṇam sanjayāņam tavassiņam; Tattha Cintā samuppannā guṇavantāņam taiņam.
11. Kériso vă imo dhammo ? Imo dhammo va kériso ? Ayāra dhammappa ņihi ima vā sā va kérise ?
12. Chāujjāmo ya jo dhammo, jo imo pancha sikkhio; Désio Vaddhamāņéņam Pāseņa ya mabāmuni.
13. Acélago va jo dhammo jo imo santaruttaro; Ega kajja pa vanuāņam visésé kim nu kāraṇam.
9-13. Both Kési Kumāra Śramana and Gautama Gañadhara 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, desires, and practised severe austerities, and who were highly virtuous and able to deliver others (from the bondage of Samsāra ) had tbe following doubts in their minds. “ What must be the nature of the yÅ Dharma, Code of religious duties with four vows taught by the great sage wiginaalogy Shree Pārsva Nāth Prabhu and of the code of religious duties with five vows taught by Srama na Bhagavān Mahāvīra Swami and what must be the respective distinction between our TTT Acāra, Rules of conduct, with regard to putting on of dress, eating, keeping of utensils for food eto and

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that of the other and what must be reason that in one code अचेलकत्व Acélakatva, Remaining without garments, has been sanctioned, while in the other, putting on of valueable and decorative garments has been ordained, although both are directed towards the accomplishment of one desirable object viz. मोक्षमार्ग the Mokshamārga, the Path of Final Emanafation.
अह ते तत्थ सीसाणं विनाय पवितक्कियं । समागमे कयमती उभओ केसिगोयमा ॥ १४ ॥ गोयमे पडिरूवण्णू . सीससंघसमाउले ।
जेठं कुलमवेक्खंतो तेंदुयं वणमागओ ॥ १५ ॥
14. Aha ti tattha sisānam vinnaya pavitakkiyam; Samāgamé kayamati ubhao Kési-Goyamā.
15. Goyamé padirūvaņņū sīsa sangha samāulè; Jettham kulama vehkhan to Ténduyam vaņamāgao.
14-15 Both Kosi Kumara and Ganadhara Gautama having known the doubtful notions of their disciples, made up their minds for an interview. Gañadhara Gautama resourceful of respectful behaviour, went to Ou Tenduyam Ténduka pleasure-garden accompanied by his assemblage of disciples, disregarding his most excellent order.
केसीकुमारसमणो, गोयमं दिस्समागतं । पडिरूवं पडिवत्तिं सम्मं संपडिवज्जती ॥ १६ ॥ पलालं फासुयं तत्थ पंचमं कुसतणाणि य ।
गोयमस्स णिसिज्जाए खिप्पं संपणामए ॥ १७ ॥
16. Késī Kumāra samaņo Goyamam dissamāgatam; Padirūvam padivattim sammam sampadiva jjati.
17. Palālam fāsuyam tattha panchamam kusa taņāņi ya; Goyamassa nisijjāé khippam sampa nämaé.

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16–17. Kési Kumāra Śramaņa on seeing Gañadhara Gautama coming there, gave him suitable respect, gave him clean grass for bedding and five blades of $t Kuśa, Sacrificial grass.
During the interview, a number of important questions were asked by Kési Kumāra Śramaņa and they were ably solved by Gañadhara Mahārāja Indrabhūti Gautama. They form the subject of the twenty-third uga Adhyayana chapter of Uttarādhyayana Sūtra.
Although Kési Kumāra was a very competent starf Acārya, Teacher, and he possessed 29 la Avadhi Jnāna, Visual knowledge, it is apparent that he entertained very high respect for Gañadhara Mahārāja Gautama Swāmi and this incident gives us a ground for admitting the abundance of supernatural powers of a UNT Ganadhara, the head of a corporation of ascetics.
Kési Kumāra Śramāṇa was not a UNT Gañadhara, the head of the congregation of the ascetics of Tirthamkara Bhagavān Shree Parsva Nāth but he was a very competent Acārya among his Order of Ascetics. The head of a family of ascetics is called a TOTT Gañadhara, Kési Kumāra is also styled as #ITOT Kéśī Gaṇadhara but he was not a Ga nadhara. He was a very competent Acārya:
There is some difference in the rules of conduct among the Sadhus of Tirthamkara Bhagavān Shree Pärśva Nath and the rules of conduct among the sādhus of Tirthamkara śrama na Bhagavān Shree Mahāvīra Swāmi and both the illustrious personages Kési Kumāra Sramaņa and Gañadhara Gautama having come to know that ordinary ascetics of both the Tirthamkaras are likely to have doubts as to whether the rules of conduct followed by themselves were the genuine ones or whether the rules of conduct followed by others were genuine, thought of having an interview with the object of deciding such like questions.

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We are inclined to form a high opinion about Ganadhara Maharaja Indrabhūti Gautama for the courtesy shown by him during his interview with Kési Kumara Śramana. The rank of a Ganadhara is superior to that of an ordinary Acarya or of an ascetic with Avadhi Jnana, still Gautama Ganadhara observing polite manners and the decorum of his exalted position, went to Tinduka pleasure-garden where Kési Kumāra Śramana had put up. On seeing Gautama Ganadhara coming towards him, Kési Kumara Śrama na welcomed him with suitable respect and gave him a seat prepared of five varieties of Palala, Straw, and Kusa grass.
79
केसीकुमार
समणो, गोयमे य महायसे ।
उभओ निसन्ना सोहंति चंदसूरसमप्पभा ॥ १८ ॥
18. Kési Kumāra samano Goyamé ya Mahayasé; Ubhao nisanna sohanti canda sura samappabha.
18. Both these illustrious personages Kési Kumāra Śramaņa and Ganadhara Gautama, sitting (near each other beautiful with lustre like that of the Sun and the Moon.
appear
समागया बहू तत्थ हत्थाण अगाओ
tequeritbal अहिस्साण य भूयाएं
पासंडा कोउगा मिगा । साहस्सीओ समागया ॥ १६ ॥
जक्खरक्खसकिन्नरा !
आसि तत्थ समागमो ॥ २० ॥
19. Samagaya bahu tattha pasandā kougā migā; Gihatthāņa anégão sãhassio samāgayā.
20. Déva dāņava gandhavva, jakkha rakkhasa kinnarā; Addissana ya bhūyaṇam asi tattha samagamo.
19-20. Many heretics of different faiths came there like antelopes, out of curiosity, and many thousands of house-holders came there. Gods, demons, celestial musicians, Yaksha,

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Spectral gods, evil spirits femer Kinnara, fabulous beings (half man, half animal) in the service of Kubéra and invisible beings assembled there.
When both these illustrious personages met together, the place appeared beautiful as if with the lustre of the Sun and the Moon. Thousands of persons met there for the purpose of seeing the interview. There were some persons desirous of knowing the real essence of Truth and there were some imposters. There were also some gods, demons, celestial musicians, spectral demi-gods, evil spirits and aerials there. It is but natural to expect a multitude of people when illustrious persons meet together. The way in which these two illustrious persons decide the doubts while preserving their mutual selfrespect, is worth imitating. The person asking questions was the excellent Sramaņa Kési Kumāra, while the person solving the doubts was Gaņadhara Mahārāja Indrabhūti Gautama.
पुच्छामि ते महाभाग ! केसी गोअममब्यवी ।
तो केसी बुवंतं तु गोअमो इणमब्बवी ॥ २१ ॥
21. Pucchāmi té mahābhāga! Kési Goamamabba vi; Tao Kesim buvantam tu Goamo inamabhavi.
21. Sramaņa Kési Kumāra told Gañadhara Mahārāja Indrabhūti Gautama, o highly blessed One! I want to ) ask you (something). When Srama na Kési Kumara said so, Ga nadhara Gautama told him thus.
पुच्छ भंते! जहिच्छं ते, केसी गोअममधवी ।
तो केसी अणुण्णाए गोमं इणमब्बवी ॥ २२ ॥ 22. Puccba bhanté! jahiccham té Kési Gonmamabbavi; Tao Kési aņuņņāè Goamam iņamabhavi.
22. “O Worthy Sir! ask as you desire.” Then having received the permission from Gañadhara Mahārāja Indrabhūti

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Gautama, śramaņa Kési Kumāra asked as follows:
चाउज्जामो अ जो धम्मो जो इमो पंचसिक्खिो । 10,1"
Earoi, Teo g heraut 11 22 11 23. Chāujjāmo a jo dhammo jo imo pancha sikkhio; Désio Vaddhamāņéņam, Pāséņam ya mahāmuṇi.
एगकजपवन्नाणं, विसेसे किं नु कारणं ।
धम्मे दुविहे मेहावी! कहं विप्पचओ न ते ॥ २४ ॥
24. Ēga kajjappavannāņam visésé kim nu kāraṇam; Dhammé duvihé méhāvi! kaham vippachchao na té.
23-24. Mahā-muni Shree Pārsva Nāth Bhagavān, has preached VÀ Dharnia, the duties of religious rites (for an : ascetic ) with four Great Vows (i-e Abstinence from fået Himsā, Injury to animals. 2. Abstinence from 79 Anruta, Falsehood 3. Abstinence from ato Stéya, Theft; Stealing 4. Abstinence from affac Parigraha, Property and śramaņa Bhagavān Shree Vardhamāna Swāmi has preached Dharma with five Great Vows adding abstinence from Aya Maithuna Sexual intercourse as the fourth great vow and making abstinence from ofta Parigraha, Property, as the fifth great vow. The five great vows preached by Śramaņa Bhagavān Shree Vardhamāna Swāmi are 1. Abstinence from far Himsă Injury to animals 2. Abstinence from 12 Anruta, Falsehood 3. Abstinence from an Stéya, Theft; Stealing 4. Abstinence from Àga Maithuna, Sexual Intercourse and 5. Abstinence from oftas Parigraha, Property.
Both were aiming at the accomplishment of one desired object i-e. the attainment of a Moksha, Final Liberation, why should, then, there be 'any difference in the methods advocated by them?
O intelligent person! Is there not any incompatibility in

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the two-conceptions of religion ? Both were in Sarvagna. Omniscient, why did they creat this difference in conceptions ?
तो केसिं बुवंतं तु गोअमो इणमब्बवी । qout afatet - rafafuregui ll P4 | पुरिमा उज्जुजडा उ, वकजडा य पच्छिमा । मज्झिमा उज्जपण्णा उ, तेण धम्मे दुहाकए ॥ २६ ॥ पुरिमाणं दुव्विसोज्झो उ, चरिमाणं दुरणुपालओ। कप्पो मज्झिमगाणं तु, सुविसोज्झो सुपालओ ॥ २७ ।।
25. Tao Késim buvantam tu Goamo iņamabbavi; Paņņā samikkhaé Dhammam-tattam tatta viņicchhayam.
26. Purimā nju-jadā 11, vakkajadā ya pacchimā; majjhima ujju - paņņā 11, téņa Dhammé duhā kaé.
27. Purimāņam duvvisojjho u, charimāņam duraņupālao; Kappo majjhimagāņam tu, suvisojjho gupālao..
25. Then, on being thus questioned by Šramaņı Kési Kumāra, Ganadhara Mahārāja Indrabhūti Gautama replied" The essence of Dharma is known by intellect; and intellect alone decides the true nature of Jiva and other principles. The ascetics of the time of Tirthamkara Bhagavān Shree Rishabha-déva, the first Tirthamkara of the present series of twenty-four Tirthamkaras were straight-forward and dull, the ascetics of the time of Tirthamkara Mahārāja Sramaņa Bhagavān Mahāvira Swāmi, the last Tirthamkara ( of the present era ) are crooked and dull, while the ascetics of the time of intermediate twenty-two Tirthamkaras were straightforward and wise. Hence, the Dharına vå, Rules of Conduct (preached for ascetics ) were of two kinds.
27. The ascetics of the time of the first Tirthamkara were afogata Duvvisojjho fa Tiet: Durvisodbyah, were not

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able to clearly understand the preaching of the Guru ( because they were dull-witted ) the ascetics of the time of the last Tirthamkara were that at Duraņupālao tatan: Duranu pālakah were able to obey the orders (of the Guru) with difficulty, ( because they were crooked and dull ) while the ascetics of the intermediate twenty-two Tirthamkaras, were getsgt Suvisojjho afaster: Suviśodhyah, able to understand the preaching easily and were 13 Supālao 5: Sūpālakah able to obey orders of the Guru carefully, as they were straightforward and wise. Although they were with four vows, they were able to understand and to observe carefully the fifth vow also.
यदुक्तं । नो अपरिग्गहिआए इत्थीए जेण होइ परिभोगो ।
____ता तश्विरईए चिय, अबंभविरइत्ति पण्णाणं ॥
Yaduktam
No apariggahiāe itthié jéņa hoi paribhogo; Tā tavviraīé chchiya a-bambha viraitti paņņānam.
It is said,
A woman, who is softafga A-parigrahita, Not accepted as one's married wife and not accepted as one's afrag Parigraba Household, cannot be enjoyed for sexual intercourse. When the aftaran Parigraha Vrata, the vow of abstinence from holding any belonging is taken, auftr Abambhavirai, Abstinence from sexual intercourse, is certainly enjoined.”
With this object in view, Mahā-muni Shree Parsvanath Tirtbamkara preached Dharma with four great vows, the first Tirthamkara Bhagavan Shree Rishabha-déva Swami, and the last Tirthamkara Srama na Bhagavan Shree Vardhamāna Swāmi, preached Dharma with five great vows. This difference is caused for the benefit of ascetics possessing different ar Prajnā, Standards of intellect, but it is not in connection with the True doctrine. Tben Kési Kumāra said,

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साहु गोअम ! पण्णा ते, लिण्णो मे संसओ इमो । अन्नो वि संसओ मज्ज्ञं, तं मे कहसु मोअमा! ॥ २८ ॥
28. Sähu Goama i paņņā té, chhiņņo mé samsao imo; Anno vi samsao majjnam, tam mé kabasu Goamā !
28. O Gantama! You are very intelligent. This doubt of mine has been removed (by you). I have also another doubt. O Gautama ! (please tell me that.
Sramana Kesi Kumāra, says so, with relation to ascetics,. because such a doubt is not possible with a person equipped with three kinds of Knowledge as he really was.
अचेलगो अ जो धम्मो, जो इमो संतरुत्तरो । देसिओ वडमाणेणं, पासेण य महायसा ॥ २६ ॥
29. A-chélago a jo Dhammo, jo imo santarattaro; Désio Vaddhamāņéņam Pāsèņa ya mabāyasā.
एगकजप्पवन्नाणं, विसेसे किं नु कारणं । लिंगे दुविहे मेहावी! कहं विप्पच्चओ न ते ॥ ३० ॥
30. Ega kajjappavannāņam visésé kim nu kāraņain; Lingé duvihé méhāvi! kaham vippachchao na té..
29-30. Tirthamkara Bhagavān Shree Mahavira Swami preached the institution of an: Achéla kah, Moving about without clothes and the illustrious Tirthamkara Bhagavān Shree Pārsva Nāth has recommended the use of an undergarment and an upper-garment. When both are aiming at the accomplishment of one desired object, what must be the cause of this difference? O wise man! with these fag Lingā, Outward signs of two different kinds, does it not appear incompatible to you !

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केसिमेव बुवंतं तु गोअमो इणमन्यवी । विष्णाणेण समागम्म धम्मसाहणमिच्छ्रिअं ॥ ३१ ॥
31. Késimèvam buvantam tu Goamo inamabbavi; Vinnānéņa samagamma dhamma sahaṇamicchhiam.
31. To Šramana Kési Kumāra asking in this way Gaṇadhara Mahārāja Indrabhūti Gautama replied thus:-The Tirthamkaras having ascertained विष्णाणेण Vinnānéna विज्ञानेन Vijnanéna, by Kévala 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 Tirthamkara Bhagavan Shree Rishabha-léva Swami and of the time of Tirthamkara Bhagavan Shree 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 Tirthamkara Bhagavan Shree Parsva Nath were straight-forward and wise and hence there was no objection in allowing them the use of such beautiful and costly garments.
पचयत्थं च लोगस्स,
नाणाविहविगप्पणं ।
जत्तत्थं गहणत्थं च, लोए लिंगप्पओअणं ।। ३२ ।।
32. Pachchayattham cha logassa nānāviha_vigappanam; Jattattham gahanattham cha loé lingappaoanam.
अह भवे पइण्णा उ, नाणं च दंसणं चेव,
मोक्ख सन्भू साहणो ।
चरितं चैव निच्छुए ॥ ३३ ॥
33. Aha bhavé painnā u MokkhasabbhŪasāhnno; Nānam cha damsa nam chéva charittim chéva nicchhaé.

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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 mind 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 slig aberration of mind. The Tirthamkaras have preached that FTC Samyag Jnāna, Right Knowledge, AFUT Ja Samyag Darsana Right Perception and FT afry Samyag Chāritra, Right Conduct, are the means for the attainment of a Moksha, Final Liberation. But O Kési Kumāra! the out-ward signs are not the means of Salvation.
साहु गोअम! पण्णा ते, छिण्णो मे संसओ इमो । अन्नो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ३४ ॥
34. Sāhu Goamai paņņā té, chhiņņo mé samsao imo; Anno vi samsao majjham, tam mé Kahasu Goamā !
34. O Gautama ! You are very intelligent.' This doubt of mine has been removed (by you). I have also another doubt. O Gautama ! ( please ) tell me that.
अणेगाण सहस्साणं, मज्झे चिठ्ठसि गोअमा! । ते अ ते अभिगच्छंति, कहं ते निजिआ तुमे ? ॥ ३५ ॥
35. Aņégāņa sa hassāṇam, majjhé chitthasi Goamā !; Tó a té abhigacchhanti, kaham té nijjiā tumé ?
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?
एगे जिए जिआ पंच, पंच जिए जिआ दस । दसहा उ जिणित्ता णं, सव्व सत्तु जिणामहं ॥ ३१ ॥

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36. Ege jié jia pancha, pancha jié jiã dasa; Dasaha u jinittā ņam savva sattu jiņāmaham,
36. When one has been thoroughly conquered, five are conquered, when five have been conquered, ten are conquered; having then conquered the ten kinds of enemies, I conquer many thousands of all the enemies.
सत्तू अ इइ के वुत्ते, केसी गोअममब्यवी । तओ केसी बुवंतं तु, गोअमो इणमब्बवी ॥ ३७ ॥
37. Sattū a i i kè vutté, Kési Goamamabba vi; Tao Késim buvantam tu Goamo ina mabba vī.
37. Kési Kumāra asked Gaņadhara Mahārāja Indrabhūti Gautama, Which enemy did you say? When Šramaņa Kési Kumāra asked him in this way,
Gautama Gañadhara replied thus:---
एगप्पा अजिए सत्तू कसाया इंदिआणि अ।
ते जिणीत्तु जहाणायं विहारामि अहं मुणी ॥ ३८ ॥ · 38. Egappă ajie sattī, kasāyā indiāņi a; Tè jiņittu jahāņāyam viharāmi abam Muņi.
38. If the ar Atmā, Soul is not conquered, it becomes an enemy; in the same way, the four 9 Kashāya, Passions if not conquered become enemies, making along with the Atmā, five enemies; similarly the five sfogni for Indriāņi, the pleasures of the five senses become enemies if not conquered. making the number of enemies as ten. Osage! having conquered those ten enemies prop rly, I move about unobstructed among these enemies.
N. B. When the afore-said ten enemies are conquered, tart: No-Kasbāyāh Minor passions and all other enemies are conquered. Here, one's Soul has been considered as his own

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' enemy. Ordinary individuals cannot realize how one's soul becomes his own enemy. So long as one's soul does not accept what is beneficial to him even after thoroughly examining the true essence of what is advantageous to him and what is not, but, acquiring many evil Karmas, goes on increasing his existence in Samsāra, his Soul becomes his own enemy. The subduing of one's Soul and preventing bim from acquiring additional evil Karmas, is a herculoean task. Other enemies becomes easily conquerable, only when this one enemy has been thoroughly subdued.
साहु गोअम! पण्णा ते छिन्नो मे संसओ इमो। ' अन्नो वि संसओ मज्झं तं मे कहसु गोअमा ! ॥ ३९ ॥
39. Sähu Goama pannā té, chhinno mé sa msao imo; Anno vi samsao majjham, tam me ka hasu Goamā.
39. 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.
दीसंति बहवो लोए पासबद्धा सरीरिणो । मुक्कपासो लहूभूओ कहं तं विहरसी ? मुणी! ॥ ४० ॥
40. Disanti ba havo loé pāsa baddhā saririņo; Mukkapāso lahūbhūo kaham tam viharasi ? Muņi !
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 sind ?
ते पासे सव्वसो छित्ता निहंतूण उवायओ। मुक्कपासो लहभूओ विहरामि अहं मुणी! ॥ ४१ ।। 41. Té pāsé savvaso chhittā nibantūņa uvāyao: Mukkapāso lahābhūo viharāmi aham Muni!

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41. Having cut those fetters in their entirety, and having completely destroyed them (so that they do not appear again) by all available means, O Muni! I'move about free from trammels like light wind.
पासा य इति के वुत्ता केसी गोअममब्बवी । .. तओ केसी बुवतं गोअमो इणमब्बवी ॥ ४२ ॥
42. Pâsā ya iti ké vuttā, Kési Goamamabbavi; Tao Késim buvantam Goamo iņamabbavi.
42. Sramaņa Kési Kumāra asked Gaṇadhara Mahārāja Indrabhūti Gautama, “Which fetters did you say?” When Śramaņa Kési Kumāra asked him in this way, Gautama Ga nadhara replied thus.
. रागदोसादओ तिव्वा नेहपासा भयंकरा । .
ते छिदित्तु जहाणायं, विहरामि जहकमं ॥ ४३ ॥
43. Rāyadosādao tivvā, néhapāsā bhayankarā; Té chhindittu jabā nāyam viharāmi jahakkamam.
AAduall.
43. Severe राग Raga, Passion; vehement desire, द्वेष Dvasha. • Malice, eto and स्नेहपाशा: Snéhapāsah, the bondages of affection
towards one's relatives like sons, parents are terrible fetters. Having cut those ties properly, I move about regularly observing my. duties as an ascetic. ..
साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मझ, तं मे कहसु गोअमा ! ॥ ४४ ॥
44. Sāhu Goama! paņņā tè, chhinno mé samsao imo; Anno vi samsao majjham tam mé kabasu Goamā !
44. 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.

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अंतोपि संभूया, लया चिठ्ठह गोअमा ! | फलेइ विसभक्खीणं सा उ उडरिया कहं ।। ४५ ।।
45. Antohiapa sambhua layā chitthai Goamā; Fal6i_visabhakkhiņam sa u uddharia kaham.
45. O Gautama ! There is a creeper arising from the inner heart which bears poisonous fruits, How did you, also, uproot that creeper?
तं लयं सव्वसो द्वित्ता, उद्धरित समूलिअं । विहरामि जहाणायं, मुक्कोमि विसभक्खणं ॥ ४६ ॥
46. Tam layam savvaso chhitta, uddharittu samūliam; Viharāmi jahāņāyam mukkomi visabhakkhanam.
46. Having completely cut that creeper and having removed it, alongwith its root, I move about unobstructedly.. I have become free from the eating of poison.
:
लया य इति का वुत्ता, केसी मेवं बुवंतं तु,
केसी गोअममब्बवी । गोअमो इणमब्बवी ॥ ४७ ॥
47. Laya ya iti kā vutta, Kèsi Goamamabbavi; Késimèvam buvantam tu Goamo inamabbavi.
47. Sramana Kesi Kumāra asked Ganadhara Mahārāja Indrabhuti Gautama "Which creeper did you say? When Kèsi Kumāra asked him in this way, Ganadhara Gautama replied 1 thus:--.
भवतण्हा लया वृत्ता भीमा भीमफलोदया । तमुद्धिन्तु जहाणायं विहरामि महामुखी ! ॥ ४८ ॥
48. Bhavataha layā vattā bhīmā bhimafalodayā; Tamuddhittu jahāṇāyam viharāmi mahāmuņi!

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48. The creeper is called भवतृष्णा Bhava Trishna, 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! 1 move about unobstructedly.
साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा ! ॥ ४६ ॥
49. Sābu Goama i paņņā té, chhinno mé samsao imo; Aņņo vi samsao majjham, tam me kahasu Goama!
49. O Gautama! you are very intelligent. This doubt of mine, has been removed ( by you). I have also another doubt 0 Gautama ! ( please ) tell me that.
संपज्जलिना घोरा, अग्गी चि गोअमा!।
जे डहंति सरीरत्था, कहं विज्झाविआ तुमे ? ॥ ५० ॥
50. Sampajjaliā ghorā aggi chitthai Goamā !; Jé dabanti sarirattbā kaham vijjhāvia tuné?
50. O Gautama ! There are formidable intensely blazing fires which remaining in the body, burn away. How did you . extinguish them ?
महामेहप्पसूत्राओ गिज्झ वारि जलोत्तम । सिंचामि सययं ते उ, सित्ता नो अ दहंति मे ॥ ५१ ॥
51. Mahāmébappasūão, gijjha vāri jalottamam; Sincbāmi sayayam té u sittā no a dahanti mé.
51. Having taken the water from the great clouds, I constantly. pour the excellent water over those blazing fires. When sprinkled ( with water ) they do not burn me.
अग्गी अ इइ के वुत्ते केसी गोअममब्बवो । तओ केसी बुवंतं तु, गोमो इणमब्बवी ॥ ५२ ॥

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52. Aggi a i i ké vitté, Kési Goamamabbavi; Tao Késim buvantam tu Goamo iņamabbavi.
52. Sramaņa Kési Kumāra asked Gañadhara Mahārāja Indra bhūti Gautama “ Which fires did you say? When Sramaņa Kési Kumāra asked him in this way, Gautama Gañadhara replied thus
कसाया अग्गिणो वुत्ता, सुअसीलतओ जलं । सुअधाराभिहया संता, भिन्ना हुन डहंति मे ॥ ५३ ॥
53. Kasāyā aggiņo vuttā, suasilatao jalam; Suadharābhihayā santā, bhinnā hu na dahanti mé.
53 The four कषायाः Kashayah, Passions (viz 1 कोष Krodha, Anger, 2 मान Mana, Pride, 3. माया Maya, Deceit and 4. लोभ Lobha, Greed) are said to be blazing fires, and श्रन Śruta, the preachings of the Scriptures, gita sila, Celibacy; Abstinence from sexual intercourse, and 79: 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.
साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा ! ॥ ५४ ॥
54. Sāhu Goama! puņņā te, chhinno mé samsan imo; Aņņo vi samsao majjhani tam me kahasu (Goama!
54.0 Gautama! you are very intelligent. This donbt of of mine bas been removed (by you). I have also another doubt O Gautama ! (please ) tell me that.
अयं साहसिओ भीमो, दुस्सो परिधावइ । जंसि गोअममारूढो, कहं तेण न हीरसि ? ॥ ५५ ॥

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55. Ayam săbasio bhimo dutthasso Goamamārūdho ka ham téna na hirasi?
paridhävai; Jamsi
55 This reckless, formidable wicked horse, rushes (after wrong path ). O Gautama ! you are riding that horse. Why are you not led by him ( to the wrong path.) ?
पहावंतं निगिहामि, सुअरस्सीसमाहितं । न मे गच्छइ उम्मग्गं, मग्गं च पडिवजह ॥ ५६ ।।
56. Pahāvantam nigiņhāmi suarassi samāhitam; Na mé gacchai ummaggam maggam cha padivajjai.
56. I take hold of the running horse, caught by the reins of ga Śruta, Scriptural knowledge. He does not lead me to the wrong path, but continues to go by the right path. - आसे अ इति के वुत्ते केसी गोअममब्बवी ।
केसीमेवं बुवंतं तु गोअमो इणमब्बवी ॥ ५७ ॥
57. Axé a iti ké vutté, Kési Goamamabbavi; Késimévam buvantam tu, Goamo iņamabbavi. . 57. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhūti Gautama “Which horse did you say? When Kési Kumāra asked him in this way, Gañadhara Gautama replied thus:
मणो साहसिओ भीमो, दुस्सो परिधावइ । तं सम्मं निगिण्हामि, धम्मसिक्खाइ कंथगं ।। ५८ ।।
58. Mano sābasio bhimo, dutthasso paridhāvai; sammam nigiņbāmi dhamma sikkhāi kantbagam.
Tam
58. Mind the reckless, formidable wicked horse, rushes on (towards wrong path ). I lead that wicked horse for the purpose of teaching him bis duties.

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छिन्नों में संसओ इमो । तं मे कहसु गोअमा ! ॥ ५६ ॥
59. Sāhu Goamal pannā té, chhinno mé samsao imo; Anno vi samsao majjham, tam mé kahasu Goamā!
59. O Gautama ! you are very intelligent. This doubt of mine has been removed ( by you ). I have also another doubt. O łautama! ( please ) tell me that.
जेहिं नासंति जंतुणो !
कुप्पहा बहवो लोए, अडाणे कह वहतो, तं न नस्ससि गोमा ? ॥ ६० ॥
60. Kuppahā bahavo loe, jehim nāsanti jantuno; Addhāné kaha vattanto, tam na nassasi Goamā?
60. There are many wrong beliefs in this world which lead people away from the right path, O Gautama! although you are there, why are you not led to the wrong path?
जे अ मग्गेण गच्छंति, जेा उम्मगपट्टिआ ।
ते सव्वे विइआ मज्झं, तो न नस्सामहं मुणी ! ॥ ६१ ॥
61. J6 a maggéna gaochanti, jé a ummaga patthia: T6 savvé vi ia majjbam to na nassāmaham Muni!
61. I know all those who go by the right path and those who are led to the wrong path. O Muni! I am therefore not led to the wrong path.
मग्गे इति के वुत्ते, केसी गोअममब्बवी ।
तओ केसीं बुवंतं तु, गोअमो इणमब्बवी ॥ ६२ ॥
62. Maggé a iti ké vutté, Kési Goamamabbavi; Tao Késim buvantam tu Goamo ina mabbavi.

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62. śramana Kósi Kumāra asked Ganadhara Mahārājt Indrabhuti Gautama "Which path did you say?" When Kési Kumāra asked him in this way, Ganadhara Gautama replied thus:—
कुप्पावयणपासंडी,
उम्मग्गपट्टिआ ।
सव्वे सम्मग्गं तु जिणक्ख्यायं, एस मग्गे हि उत्तमे ॥ ६३ ॥
63. Kuppāvayana pāsandi, savvé ummagga patthia; Sammaggam tu Jiņakkhyayam, esa maggé hi uttamé.
64. Heretics, propounding false doctrines, all set out for the wrong path. The doctrine preached by Jinéśvara Bhagavan is the Right Path. That path is therefore excellent.
साहु गोअम ! पण्णा ते छिन्नो मे संसग्रो इमो । अण्णो वि संसओ मज्झ, तं मे कहसु गोअमा ! ॥ ६४ ॥
64. Sāhu Goama! pannā té, chhinno mé samsao imo; Anno vi samsao majjham tam mé kahasu Goamā!
64. O Gautama! you are very intelligent. This doubt of Imine has been removed (by you).
I have also another doubt
O Gautama I ( please ) tell me that.
पाणिं । सरणं गई पट्ठा य, दीवं कं मन्नसी मुणी ! ॥ ६५ ॥
महाउदगवेगेणं
वुज्झमाणाण
65. Mahā udaga végénam vujjhamānāna pāninam; Saranam gai paitthā ya, divam kam mannasi muni!
65. There is an island which is a shelter, a refuge and 24 fixed residence for creatures carried away, by the force of a great current of water, O Muni ! Which island do you think it is?

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अस्थि एगो महादीवो वारिमज्ञ महालओ। महाउद्गवेगस्स गति तत्थ न विज्बई ॥ १६ ॥
66. Atthi égo mabādīvo vārimajjhé mahālao; Mahā udaga végassa gati 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.
दीवे अ इइ के वुत्ते केसी गोअममब्बवी । केसीमेवं बुवंतं तु गोअमो इणमब्यवी ॥ ६७ ॥ .
67. Divé a i i kó vutté Kési Goamamabbavi; Késimévam buvantam tu Goa mo iņamabbavi.
67. Śramaņa Kési Kumāra asked Gaṇadharı Mahārāja Indrabhūti Gautama “ Which island did you say?” When Kési Kumāra asked him in this way, Ganadhara Gantama replied thus:
जरामरणवेगेणं वुज्झमाणाण पाणिणं । धम्मो दीवो पइठा य, गई सरणमुत्तमं ॥ ६८ ॥
68 Jarā mara ņa végéņam vujjhamāṇāņa pāņiņam; Dhammo divo paitthā ya, gai saraṇamuttamam
68. जरा Jara, Old age and मरण Marana, Death, is the current of water carrying away creatures, and Dharma is the island in the ocean, a fixed residence, a refuge and an excellent support.
साह गोअम ! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा ! ॥ ६६ ॥
69. Sahu. Goama! panna te, chhinno me samsao imo; Anno vi samsao majjham, tam me kahasu Goama!

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69. O Gautama ! you are very intelligent This doubt of mine has been removed ( by you ). I have also another doubt, 0 Gautama ! ( please ) tell me that. . .. ..... 1. अण्णवंसि महोहंसि, नावा विप्परिधावइ ।
जंसि गोअममारूढो, कहं पारं गमिस्ससि ? ॥ ७० ॥
70. Aņņavámsi mahohamsi nāvá vipparid hāvai; Jamsi Góamamārūdho kaham pāram gamissasi?
। 70. A boat rushes swiftly along the strong current, of the water of the occan, O Gautama ! you have mounted that boat How will you reach the other boundary of the ocean )?
जा उ अस्साविणी नावा न सा पारस्स गामिणी । जा निरस्साविणी नावा सा उ पारस्स गामिणी ॥ ७१ ॥
71. Jā u assåviņi nāvā na sā pārassa gāmiņi; Jā nirassāviņi nāvā sā u pārassa gāmiņi.
71. The boat which accumulates water is not the one reaching the other boundary; the boat which does not allow water to enter it, however, is the one reaching the other . boundary.
नावा अ इति का वुत्ता केसी गोअममधवी ।
केसीमेवं बुवंतं तु, गोअमो इणमब्बवी ॥ ७२ ॥
72. Nāvā a iti kā vutta, Kési Goamamabbavī; Késimévam buvantam tu Goamo iņamabbavi.
72. Srama na Kési Kumāra asked Ga nadhara Mahārāja Indra bhūti Gautama "Which boat did you say? When Kési Kumāra asked him in this way, Gañadhara Gautama replied thus:
सरीरमाहु नावत्ति जीवो वुचति नाविओ । ' संसारो अण्णवो वुत्तो, जं तरंति महेसिणो ॥ ७३ ॥

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73. Sariramáhu nãvatti, Jivo vucchati nāvio; Samsāro annavo vutto jam taranti mahésino.
____73. The body is the boat; the Soul is the boat-man; Samsāra att Worldly existence is the ocean; Great sages pass through it.
साहु गोअम! पण्णा ते छिन्नो मे संसओ इमो। अण्णो वि संसओ मज्झ, तं मे कहसु गोअमा! ॥ ७४ ॥
74. Sahu Goama! paņņa té chhinno mé samsao imo; A ņņo vi samsao majjham, tam me kahasu Goama!
74, 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.
अंधयारे तमे घोरे, चिट्ठति पाणिणो बहू । .
को करिस्सति उज्जो, सव्वलोअम्मि पाणिणं ? ॥ ७५ ॥
75. Andhayāré tamé ghoré chittbanti pāņino balıū; Ko karissati ujjoam savvaloammi pāņiņam ?
75. Many creatures live in dreadful pitch-black darkness, who produces radiant light to the creatures in the whole world?
उग्गओ विमलो भाणू सव्वलोअप्पहंकरो ।
सो करिस्सति उज्जोअं, सव्वलोअम्मि पाणिणं ॥ ७६ ॥ 76. Uggao vimalo bhānā savva loappahamkaro; So karissati ujjoam savvaloammi pāņiņam.
76. The bright Sun capable of illuminating the whole universe bas arisen. It illuminates all the creatures in the whole universe.
भाणू अ इ इ के वुत्ते, केसी गोअममब्बवी । केसीमेवं बुवंतं तु, गोअमो इणमब्बवी ॥-७७ ॥

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77. Bhānū a ii ké: vutté, Kèsi Goamamabbavi; Késimèvam buvantam tu Goamo iņamabbavi.
77. Śramaņa Kési Kınāra asked Gaṇadhara Mahārāja Indrabhuti Gautama," Which Sun did you say ? When Kesi Kumāra asked him in his way, Gañadhara Gautama replied thus:
उग्गओ खीण संसारो सव्वणू जिणभक्खरो ।
सो करिस्सइ उज्जो सव्वलोअम्मि पाणिणं ॥ ७८ ॥ 78. Uggao khiņa sa msāro savvaņņū Jiņı bhakkharo; So karissai ujjoam savvaloammi pāņiņam.
78. The Omniscient luminous Jina who has destroyed SEIT Samsāra, the cycle of mundane existence, has risen. He will enlighten, all the creatures in the whole universe.
साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ७९ ॥
79. Sāhu Goama! paņņā té, chhinno mé samsao imo; Aņņo vi samsao majjham tam mé kahasu Goamā! :: 79. O Gautama! you are very intelligent. This doubt of mine has been removed (by you). I have also another doubt 0 Gautama ! ( please) tell me that.
सारीरमाणसे दुक्खे वज्झमाणाण पाणिणं । खेमं सिवमणाबाहं ठाणं किं मन्नसी? मुणी! ॥ ८०.
80. Särira ināņasè dukkhé vajjhamāņāņa pāņiņam; Khémam sivamanābāham thānam kim mannasi? Muni!
80. O Muni! which place do you consider as To Kshémam affording peace and security fita Sivam conferring prosperity, and parang Anābād ham, free from suffering, to creatures distressed by pbysical and mental miseries?

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अस्थि एग धुवं ठाणं, लोगग्नमि दुरारुह । जत्थ नत्थि जरामच्चू, वाहिणो वेणा तहा ॥ ८१ ॥
81. Atthi egam dhuvam thānam, logaggammi duraruham; Jattha natthi jarā macchū vāhiņo véaņā tahā.
81. There is a permanent place in the universe which is hard to olimb up, where there is no old age, no death, no disease and no pain.
ठाणे अ इइ के वुत्ते, केसी गोअममब्बवी । केसीमेवं बुवंतं तु, गोमो इणमन्धवी ॥ ८२ ॥
82. Thāņé a i i ké vutté, Kési Glamamabba vi; Késimėvain buvantam tu Goamo iņamabbavi.
82. Sramaņa Kési Kumāra asked Gañadhara Mahārāja Indrabhūti Gautama, “Which place did you say ?". When Kési Kumāra asked him in this way, Gautama Ganadhara replied thus:
निव्वाणं ति अबाहं ति, सिडिलोगग्गमेव य ।
खेमं सिवमणावाहं जं घरंति महेसिणो ॥ ८३ ॥
83. Nivvāņam ti abāhanti Siddhi logaggıméva ya; Khénam siva manabaham, jam charanti mahésins. .
83. The place which is named fagforul Nirvāņa Sthāna. the place of Final Emancipation auta A-bädha Stbāna the place free from hindrance of every kind fafia Siddhi Sthāna. The place of complete attainment of Eternal Happiness and लोकाग्रस्थान Lokagra Sthana. The place is also called Lokāgra Sthāna because it is located at the top of the Universe and it is the abode of the Souls who have acquired Final Emancipation, is a Kshéma, affording peace and security, fly Siva conferring prosperity and walang Anābādha, free from

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suffering. To which great sages repair (for the attainment of Final Emancipation) .
तं ठाणं सासर्यवासं, लोअग्गंमि दुरारुहं । जं संपत्ता न सोअंति भवोहंतकरा मुणी ॥ ८४ ॥
84. Tam thāņam sāsayam vásum, loaggami duráruham; Jam sampatta na soanti, bha vohauta kara Muņi.
84. That place is an 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 itt having reached that place. , साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो।
नमो ते. संसयातीत, सव्वसुत्तमहोदधी! ॥ ८५ ॥
85 Sāhu Goama ! paņņā té, chhinno mé sa msao imo; Namo té samsayātita savva sutta mabodadhi !
: 85. O Gautama ! you are very inteligent. 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. I bow down before you.
एवं तु संसए छिन्ने, केसी घोरपरक्कमे ।
अभिवंदित्ता सिरसा, गोअमं तु महायसं ॥ ८६ ॥ 86. Evam tu samsaé chhinné, Kesi ghora parakkamé; Abhivandittā sirasā Goa mam to mahāyasam.
86. The highly illustrious śramaņa Kési Kumāra, whose doubts were thus removed, respectfully worsbipped the world-renowned Ga nadbara Mahārāja Indrabbūti Gautan a making a low bow with his head. . .
पंचमहन्वयधम्म पडिवज्जइ भावो । ... . .. पुरिमस्स पच्छिमंमि, मग्गे तत्थ सुहावहे ॥ ८७ ॥

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87. Pancha mahavvaya dhammam padivajji bhavao; Purimassa pacchhimami maggé tattha suhāvahé.
87. There he sincerely accepted the auspicious Dharma with five great vows, preached by the first and the last
Tirthamkara.
केसि गोअमओ णिच्चं, तम्मि आसि समागमे । सुसील aguftaì Accyzy fafufsgeit ||||
88 Kési Goamao niccham tammi asi samagamé, Sua sila samukkariso mahatthattha vinicchhio.
88. During that interview of Śrama na Kési Kumāra 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).
aferen after adat, सम्मग्गं समुवट्टिया । संत्रा ते पसीअंतु भयवं केसीगोश्रम त्ति बेमि ॥ ८६ ॥
89. Tosia parisa savva, sanimaggam samuvatthia; Santhua té pasiantu bhayavam Kési Goama tti bémi.
89. The assembly was pleased; all became busy for the acquisition of the Right Path. Both Śramana Bhagavan Kéśī Kumāra and Ganadhara Mahārāja Indrabhūti Gautama were adored and may both of them confer favour (on us)!"
The wonderful uprightness and freedom from pertinacity on the part of Śramaņa Bhagavan Kéśī Kumāra becomes clearly manifest. He accepted Dharma with five great vows, as soon as his doubts were removed by the most correct explanations of Ganadhara Mahārāja Indrabhuti Gautama. People leaving aside their obstinacy on knowing the Truth, have always attained their noble desire and only such persons are deserving

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of imitation by the common people because, when illustrious persons leaving aside their obstinacy, accept the truth, common people walking in their foot-steps, engage themselves in the welfare of their Soul.
Ganadhara Gautama and Anand Sravaka Out of the Śrāvaks wa Jain lay-men with the prescribed vows, those who rise high and higher by very carefully observing their accepted vows, at times, acquire santa A vadhi Jnana, Visual Knowledge. Although the ten principal Sravaks of Srama na Bhagavān Mabâvira carefully observed the series of Eleven gaars Pratimas, Stages of Spirituality suitable for lay-men and practised very severe austerities, only two of them viz 177 9194 Ananda Śravaka and #81199 Mahāśatakaji acquired 379 fy FIA Avadhi Jnâna, Visual Knowledge.
Așandaji observed his vows for fourteen years with great · devotion worshipping images of feaseT TATAT Jinéśvara
Paramātmās, the most exalted lords of the Jainas and practising prolonged fasting and other religious ceremonies. With the advent of the fifteenth year, Aşanda ja eagerly desirous of observing the series of Eleven gfahr Pratimas, Stages of Spiritual Development for Śravaks, 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 permission of his family. members and friends, he went to the monastery at pigtaa t Kollāka Sannivéśa, the suburb Kollāka in the
Vāņija sa 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 animalcutes and vermins and sitting on a seat of dry grass, Anandaji commenced the first Pratimā gfaar Stage of Spiritual Development for Śrāvaks, devoutly observing the various religious ceremonies mentioned in the Scriptures and in due course of time he completed the Eleven gants Stages of Spiritual Development.

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Although his body had become greatly emaciated by continuous fasting and severe penance, AIARE 2194 Anand Sravaka always observed his vows with great devotion and increasing sincerity. On account of steady application and the destruction of garatfoy Jnānāvaraạiya Karma, Knowledgeobscuring Karma, Ananda Śrāvaka, one day, acquired af FIA Avadhi Jnāna, Visual Knowledge.
amaņa Bhagavān Mahāvīra happened to arrive near the village. Gañadhara Mahārāja Indrabhūti Gautama went into the village, during the third quarter of the day, begging for food, with the permission of the Lord and having heard the account of Ananda Sravaka, from people, he went to the place where Ananda Srāvaka lived. On seeing Gañadhara Mahārāja Gautama Swāmi coming to him, he was greatly delighted and bowing down low before bim Ananda Sravaka imploringly said “My lord I 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 titres, at the feet of Gañadhara Mahārāja Indra bhūti Gautama, and asked him "O Lord ! can a householder attain af FT Avadhi Jnāna, Visual Knowledge, during his domestic life? Ga nadhara Gautama Swāmi replied “ Yes. He can.
Addressing Ganadhara Mahārāja Indrabhūti Gautama, the devout Śrāvaka Anandaji said I Most respectful Sir, I have acquired as fa Avadhi Jnāna, Visual Knowledge, and I am able to see objects as far as five hundred yojans each way in the East, South and West towards the 90 AKA Lava na Samudra, Salt Ocean, and I am able to know and see objects as far as the fata e Himavanta Varshadhara, Himavanta Mountain in the North, the aud 14 Saudharma Dévaloka, in the Upper World, and as far as the glasi #TF1218 Lolucbya Narakāvāsa, Loluchya hell of the tag i Ratnaprabhā earth in the Lower World.”

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Gañadhara Mahārāja Indra bhūti Gautama, a little suspicious about these words of Ananda Śrāvaka said, “O worthy man! a house-holder does acquire Avadhi Gnāna but its range of vision is not so wide, you should therefore, make atonement and despise your sins.
Ananda Śrāvaka said “O Lord! Is there atonement for correct explanation in the Jaina sacred scriptures? Gañadhara Mahārāja Indrabhūti Gautama 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 Śrāvaka, the illustrious Ganadhara Mahārāja Indrabhūti Gautama went to Sramaņa Bhagavān Mahāvīra and bowing down low before him after duly observing penance for occasional sins incurred during T ITAT Gamanāgamana, Going and coming, he narrated the whole account of the Avadhi Gnāna of Ananda Srāvaka and his conversation on the subject with him and asked him “0 Lord! Who should make atone ment? I or Ananda Śrāvaka ?
Śramaņa Bhagavān Mahāvīra replied, “You yourself make atonement and ask pardon from Ananda Śrāvaka.
Having accepted these words, of śramaņa Bhagavān Mabāvīra, with great eagerness, Gañadhara Mahārāja Indrabhūti Gautama immediately went to the place where Ananda Śrāvaka lived and asked his pardon, saying at the same time that his explanation (Ananda Śrāvak'as ) was correct.
In this connection, one must undoubtedly praise the extreme straight-forwardness and courteous obedience to the strict observance of the orders of Sramaņa Bhagavān Mabāvīra on the part of Gañadhara Mahārāja Indrabhūti Gautama. The very fact that an illustrious man occupying the exalted position of a nyt Ganadbara, the chief disciple of śramaņa Bhagavān Mahāvīra and possessing numerous Labdhis and extensive

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Knowledge, goes to the house of an ordinary house-holder for the prirpose of requesting his pardon while duly respecting the orders of his Master, gives ample proof of the natural straight forwardness of Gañadhara Mahārāja Indrabhūti Gautama. Wise men desirous of accomplishing the welfare 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.
# aff Mahāśata kaji, the eighth principal Srāvaka of Śramaņa Bhagavān Mahāvīra had thirteen wives. When Mahāśatakaji accepted the twelve gaa Aņu Vratas, the Minor Vows of a Srāvaka, out of his thirteen wives, his twelve wives did not exhibit any unusual pranks, but tarat Révati, one of his wives, had very evil notions in her mind. All the people in this world do not possess similar and praiseworthy ideas in their minds. Révati had the undermentioned wicked notion in her mind, "I am not able to enjoy the pleasures of the senses exclusively with my husband, owing to the hindrance caused by his other wives, so, if I can kill them by any means, I will be able to enjoy happiness exclusively with my husband, and I will become the owner of their property also.”
With tbis 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.
Mabāśata kaji spent fourteen years practising the various vows after taking them like Ananda Śravaka, and like him, he entrusted his family-members to the care of bis son, went to the monastery and remained in meditation on religious subjects. Tbere also, the wicked woman tried to haress him a number of times, but he never lacked in his devotion. Mabāsata kaji

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then observed the eleven faurs Pratimas, Stages of Spiritual Development for a Śravaka. On account of severe austerities his body became greatly emaciated.
One day, under the influence of meritorious meditation Mahāśatakaji acquired fun Avadhi Gnana, Visual Knowledge, and he was able to perceive and know objects as far as one thousand yojans in the 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 Śravaka did.
Once, when his wife taal Révati was haressing him, Mahāśātakaji became angry with her and knowing through the medium of his Avadhi Gnana he said "O Révati! overcome by diarrhoea, you will die with unbearing pain within seven days, and will be born as a ar Naraka, Hellish being with an age-limit of eighty-four thousand years in the hellden at Lolucchaya, in the first hell."
Révati on hearing these words, was greatly alarmed and she thought. "To day, Mahāśatakaji has become very angry with me and he will any how kill me." With this idea in her mind, she went home and passed her days miserably. As foretold by Mabasatakaji, she died and was born a a Naraka, a Hellish being.
At that time, Šramana Bhagavan Mahavira happened to arrive near the village. Śramana Bhagavan Mahāvīra narrated the account of the anger of Mahāśatakaji towards his wife Révati and of the language used by him and said, "O Gautama Mahāśataka has renouned his body in the monastery and has abstained from food and water till death. His body has become extremely emaciated 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 utterred by him may be perfectly true. You therefore

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go to Mahāśatakaji and tell him that the words used by bim towards Révati, even though they were perfectly true, were improper as they were unpleasant, and tell him to make atonement for his sins.
Gañadhara Mahārāja Indrabhūti Gautama went to the monastery where Mahāśata kaji was living. On seeing Gañadhara. Mahārāja Indrabhūti Gautama coming to him, Mahāśatakaji was greatly pleased. Mahāśatakaji bowed down respectfully before him Gañadhara Mabārāja Indrabhūti Gautama then gave him the message of Sramaņa Bhagavān Mahavira with all its details. Mahāśata kaji accepted the words of Ganadhara Mahãıāja Indra bhūti and made atonement for his sins. Gañadhara Gautama then returned into the presence of Sramaņa Bhagavān Mahāvīra.
An account of the ten principal Stāvakas of Sramana Bhagavān Mahāvira is given in J91797tiq, Upāśa kadaśānga Sūtra (the Seventh Sutra ) and in Vardhamāna Déśanā TATA agar to which the reader is referred.
Knowing the approach of the time of his favafot Nirvana, Final Emancipation, to be near-by and thinking that Gañadhara Mahārāja Indrabhūti Gautama had intense affection towards himself and bis affection was an obstacle to the acquisition of
NA Kèvala Gnāna, Perfect Knowledge, by Ganadhara Mahārāja Indrabhūti Gautama, and with the object of cutting off the bondage of affection, in order that he may acquire Perfect Knowledge, he would cause separation, although that separation will be a great blow to him because whatever is beneficial in the end should always be done. With this idea in his mind, Sramaņa Bhagavān Mabāvira sent him to a neighbonring village for the purpose of instructing a Brahmin named aayaf Dévasarınā, in religion.
Saying "Just as your Lord pleases," Gañadbara Mahārāja Indrabhūti Gautama bowed down before śramaņa Bhagavān

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Mahavira, went to the village where Dévasármā was living and instructed Dévasarmā in religion, Gañadhara Mahārāja Indrabhūti Gautama then started to return to the place where Śramaņa Bhagavān Mahāvira was.
On his way back, having heard about the fagfor Nirvāṇa, Final Emancipation, of śramana Bhagavān Mahāvira from the gods who had arrived there for the celebration of the auspicious occasion of faafor Nirvāṇa, Final Emancipation of his venerable Master, Gañadhara Mahārāja Indrabhūti Gautama stood stunned for a moment, as if struck by a thunder-bolt and said
प्रसरति मिथ्यात्वतमो गर्जन्ति कुतीर्थिकौशिका अन्य । दुर्भिक्षडमरवैरादिराक्षसाः प्रसरमेष्यन्ति ॥ १ ॥
1. Prasarati Mithyātva-tamo garjanti ku-tirthiKausika. adya; Durbbiksha damara vairādi rākshasāh prasara-méshyapti.
1. Hence-forward, the darkness of मिथ्यात्य 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.
राहुग्रस्तनिशाकरमिव गगनं दीपहीनमिव भवनम् । भरतमिदं गतशोभं त्वया विनाऽद्य प्रभो! जज्ञे ॥ २ ॥
2. Rāhugrasta niśākaramiva gaganam dipahinamiva bhavanam; Bharatamidam gata sobham tvayā vinā adya prabho ! jagné. 2.
2. O Lord, I now consider the Bharatakshetra without you, to be destitute of splendour, like the sky with the moon seizel by Rāhu or like a palace without a lamp. कस्याहिपीठे प्रणतः पदार्थान् पुनः पुनः प्रश्नपदीकरोमि ? कं वा भदन्तीति वदामि ? को वा मां गौतमेत्याप्तगिराऽथवक्ता? ॥३॥

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3. Kasyāmhripithé praṇatah padarthān punah punah praśna padi karomi ?; Kam vā bhadantéti vadāmi kovā mām Gautametyāptagirā atha vaktā ?
3. Bowing down gently at whose lotus-like feet, will I repeatedly ask a series of questions? Whom will I address as भदन्त Bhadanta, भन्दन्ते कल्याणिनो भवन्ति भदन्ताः Bhandante kalyāṇino bhavanti bhadantāh, One who is a highly propitious monk ? Who will henceforth call me as Gantama by a speech suitable for trust-worthy persons ?
T! ET! ! ! fi mai? Te ETSTHÈSE दूरीकृतः, किं मांडकं मण्डयित्वा बालवत्तवाऽचलेऽलगि ध्यं ? किं केवलभागममार्गयिष्यं ? किं मुक्ती संकीर्ण अभविष्यत् ? किं वा तव भारोऽभविष्यद् यदेवं मां विमुच्य गतः ॥
• Hā! Ha! Ha! Vira! kim kritam ? yadidraśé a vasarè aham durikritah, Kim māndakam mandayitvā bālavattaväuchalé alagishyam? Kim Kévalabhāgamamārgayishyam? Kim Muktan sankirņam a bhavishyat? Kim vā tava bhāro abhavishyad yadévam mām vimuchya gatab.
Alas! Alas! Alas! O Vira! What has been done? That I have been removed to a distance at such an opportunity ? Arranging a circle, will I cling like a child to the border of your cloth? Will I ask for a share in Kévala Gnāna ? 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 tbus."
While lamenting thus, with tbe word of ! T! Vira! Vira! clinging to his mouth, Gañadhara Mahārāja Indrabhūti Gautama said "I know. Those who are exempt from worldly desires are devoid of affection. The fault lies with me that I did not know it by Sacred Knowledge. Fie on such one-sided affection ! Enough of affection now. I am alone. I have none

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what-90-ever as mine." While he was thus completely engrossed in meditation with an equilibrium of mind, Ganadhara Mahã rāja Indrabhūti Gautama acquired 4 Kéva lam, Perfeot Knowledge,
It is said,
मुक्खमग्गपवण्णाणं सिणेहो बजसिंखला ।
वीरे जीवंतए जाओ, गोअमो जं न केवली ॥ १ ॥
1. Mukkha magga pavaņņāņam siņého vajjasinkhalā; Vire jivantàé jão Goamo jam na Kévali.
1. For persons desirous of acquiring the giua 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 Kévalin.
In the morning, Indra and others celebrated the festival of the auspicious occasion of the acquisition of Perfect Knowledge. Here a poet says:
अहंकारोऽपि बोधाय, रागोऽपि गुरुभक्तये । विषादः केवलायाभूत् , चित्रं गौतमप्रभोः ॥ १ ॥
1. Ahamkāro api bodhāya, rāgo api guru bhaktayé; Vishādah Kévalāyābhūt, chitram Gautama prabhoh.
1. The self-conceit of Gañadhara Mahārāja Indrabhūti Gautama (shown at the moment of hearing the mention of another in Sarvagna, Omniscient ) resulted in the acquisition of Right Knowledge; his affection (for Sramaņa Bhagavān Mahāvīra) resulted in faithful devotion towards his Master and his despair (at the moment of hearing the far for Nirvana Final Emancipation of Sramaņa Bhagavān Mahāvīra,) bore fruit in the form of # ha Kévala Gnāna, Perfect Knowledge.
Every thing relating to Gañadhara Bhagavān Shree Gautama · Prabhu is wonderful.

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.
Ganadhara Mahārāja Indrabhati (tautama renounced the world and accepted tap Dikśā, Initiation into the Order of Jain Monks, along with an assemblage of five hundred pupils, when be was fifty years old. He was the principal Gañadhara of Sramaņa Bhagavān Mahāvira. He was seven hands tall. The colour of his body was golden-yellow. He was very learned in the various branches of Knowledge suitable for a Brāhmin. He had a number of afous Labdhis, Natural acquisitions. Under the influence of an affeu Bija-buddhi Lahdhi, e बुद्धि लब्धि Koshta-buddhi Labdhi and पदानुसारिणी लब्धि Padanusāriņi Labdhi, Gañadhara Bhagavān Indrabhūti Gautama was able to easily master the various Scriptural writings of the Jains. He used to observe fasting on alternate days with very meagre food at break-fast.
Ganadhara Bhagavān Indrabhūti Gautama lived for thirty years with śramaņa Bhagavān Mahāvīra, moving from place to place along with his Venerable Master, and after the Nirvana of Sramaņa Bhagavān Mahāvīra, and after his acquisition of * TA Kévala Gnāna, Perfect Knowledge, -which he acquired when he was eighty years old, -he went about from village to village instructing numerous devout individuals in religion.
Gañadhara Bhagavān Indrabhūti Gautama acquired Kévala Gnāna during the latter part (the dawn) of the night of
Asvin Vad Amavasya आश्विन वद अमावास्या the night of Divali Day, during whicb night-middle of the night-Sramaņa Bhagavān Mahāvira acquired fagforet Nirvāņa Pada, The State of Final Emancipation.
Twelve years after the acquisition of Perfect Knowledge, Gañadhara Bhagavān Indrabhūti Gautama, while wandering from village to village, came to TIHTganti Rājagriha Nagari, the town of Rājagriha-adored and worshipped by millions of gods and goddesses.
Knowing the approach of the time of his demise, Gañadhara Bhagavān Indrabhūti Gautama, remained without food and

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drink for one month, and in the end, he acquired At Moksha Pada, the State of Final Emancipation, when he was ninetytwo years old.
Ganadhara Mahārāja Indrabhūti Gautama had a doubt in his mind about the existence of a Jiva, the Soul-whether the Soul existed or not, caused by various contradictory for Śrutis occurring in the Vedas and their incorrect explanations given by different learned sages. He had never expressed that doubt before anyone else, under the fear of losing his fame as a por Sarvagna, an Omniscient. But on hearing the name of another Sarvagna, he expressed a desire that he would call the other Sarvagna, as Sarvagna only when he discloses the doubt long-cherished in his mind, otherwise not by any means.
When, however, while approaching Śramaņa Bhagavān Mahāvira seated in the Sama vasara ņa, 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 Sramaņa Bhagavān Mahāvira disclosed the fact that he had a doubt about the existence of the Soul and that it was caused by various contradictory verses in the Védas, he was greatly pleased.
Sramaņa Bhagavān Mabăvira then explained in detail all his doubts about the Soul, with correct explanations of the verses from the Vedas. The subject has been fully discussed in the Third part of “Srama na Bhagavān Mahāvira” to which the reader is referred.
Ganadhara Mahārāja Indrabhūti Gautama having received the most correct explanations about all his doubts, took Dikśā along with his five hundred pupils.
(aņadbara Bhagavān Indrabhūti Gautama possessed such unusual divine powers that all those lucky persons who received
gally Bhagavati Dikśā, Initiation into the Order of Jain

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Monks at his hands, invariably acquired also Moksha Pada the State of Final Emancipation sooner or later.
The auspicious name of Gaṇadhara Bhagavān Indrabhūti Gautama is remembered at the commencement of every auspicious occasion by all Aryau Races and early in the morning by millions of devout lay-men and ascetics.
Ganadhara Agnibhuti.
Agnibhūti s zfan of Gautama gotra, the second Gañadhara of Srama na Bhagavān Mahāvīra, was the younger brother of Ganadhara Bhagavān Indrabhūti Gautama. He was born at Gobara-gama at TIA (Gobbra or Govaraya ) near TFT Rājagriha, in the year 603 B. c. He was a Brāhmin by caste and was well-versed in the four Védas and the six Upāngas. He had five hundred disciples who were receiving instruction in various branches of learning. He was very often busy, like his elder brother, in performing various yn Yagna-Sacrifices,
He renounced the world at the age of forty-six and accepted Terat atent Bhagavati Diksā Initiation into the Order of Jain-Monks, at the hands of Srama na Bhagavān Mahavira and became his second (a madhara.
He then studied the twelve Angas including the fourteen Pūrvas and the Upāngas of the Jain Scriptures during his ascetic Jife and after the expiration of a period of twelve years as his Chadmastba Paryāya Chryggfa, a period of a house-holder's entire existence or of an: ascetic's life before the acquisition of # Kévala Grāna-a stage preparatory to the attainment of Kévala Gpāna, he acquired a Kevala Gnāna, Perfect Knowledge when he was fifty-eight years old.

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The 1 Diksā, Initiation into the Order of Jain-Monks of Ganadhara Agnibhūti occurred under the under-mentioned circumstances.
When Agnibhūti beard from people that his elder brother Indrabhūti had taken raat 7 Bhagavati Dikśā, Initiation into an Order of Monks prescribed in Jaina Scriptures-he thought.
तं च प्रव्रजितं श्रुत्वा, दध्यौ तद्वान्धवोऽपरः । अपि जातु द्रवेदद्रिर्हिमानी प्रज्वलेदपि ॥ १ ॥ वह्निः शीतः स्थिरो वायुः संभवेन्न तु बांधवः । हारयेदिति प्रपच्छ, लोकानश्रद्दधद् मृशम् ॥ २ ॥
1, Tam cha pravrajitam śrutvā dadhyau tad bändhavo aparah; A pi jātu dravedadri r-himāni prajvalédapi.
2. Vahnih sitah sthiro vāyuh sambhavenna tu bāndhavah; • Harayéditi prapacchha, lokāna sraddadhad bhrusham.
1-2 Having heard that his elder brother Indrabhūti Gautama accepted Dikśā, the younger brother (Agnibhūti ) thought, “Even if the mountain may melt away or deep snow may blaze forth into fire or the fire may assume the quality of becoming ) cold or even if the wind were to become stationary, even then, my brother will not be defeated." Consequently, disbelieving it, he asked the people repeatedly.
ततश्च निश्चये जाते चिंतयामास चेतसि ।
गत्वा जित्वा च तं धूत वालयामि सहोदरम ॥ ३ ॥
3. Tataścha nischayé jāté, chintayāmāsa chétasi; Gatvā jitvã cha tam dhurtam vālayāmi sa hodaram.
3. Then, when he was convinced, he thought in his mind “Having gone and having won over that rogue, I will bring back (my) brother."

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wistereratorat: ut, ontsSHTETETETT Free tofauti toftanaraeft: 11 811
4. So apyévamāgatab sigram, prabhuņā ābhashitastathā; Sandeham tasya chittastham vyaktikritya avadadvibhuh.
. 4. He accordingly came there swiftly, and spas addressed in the same manner by Áramaņa Bhagavān Mahāvīra. The Omnipresent Lord, having made the doubt remaining in his mind clearly, manifest, said:
petitfira! *i, fiecare FRUT: ? 1 : कथं वा वेदतत्त्वार्थ, विभावयसि न स्फुटम् ॥ ५ ॥
-5. Hé Gautamāgnibhūté ! kah sandéha stava Karina nah ?, Katham vā Veda-tattvārtham vibhāvayasi na sphutam?
5. O Gautama Agnibhūti! What doubt bave you with Karmas? Why do you not clearly trace out the real sense of the verses of the Védas.
í Sramaņa Bhagavān Mahāvīra then explained in detail, the theory of Karmas promulgated by the Tirthamkaras and he aceepted tar Dikśā, Initiation into the Order of Monks along with his five hundred pupils.
Gañadhara Agnibhūti died during the life-time of Šrama na Bhagavān Mahāvira at the age of seventy-four.
Ganadhara Vayubhuti.
Váyubhūti gyfa of Gautama Gotra, the tbird Gañadhara of Sramana Bhagavān Mahāvīra, was the youngest brother of Ganadhara Bhagavān Indrabhūti Gautama. He was born at

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Gobara-gama atama (Gobbra or Goyaraya.) neal? ET ACI Rājagriha 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 Igin Upāngas, Supplementary 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 of Yagnas, Sacrifices to numerous gods and goddesses.
Vayubhūti had a doubt about the relation of the Body and the Soul. When he heard that both his brothers Indrabhūti and Agnibhūti had become disciples of Sramaņa Bhagavān Mahāvira, he thought “He who has defeated both my brothers must necessarily be a H Sarvagna, Omniscient, let me there-fore go and bowing down respectfully before the Omniscient Lord, let me be free from my sins. I will also get my doubt solved by him. With this idea in his mind, Väyubhūti camo to the Samavasara ņa of Sramaņa Bhagavān Mahāvīra accompanied by his five hundred pupils bowed down respectfully before him and took his seat near-by.
Sramaņa Bhagavau Mabāvīra then made inquiries about his health and said "O Vāyubhūtil 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 3* Pratyaksha, Direct Knowledge and othea evidences, but that it is produced in the body like dubbles in water and that it perishes with the body. But this idea of yours is not true.
तज्जीवतच्छरीरे सन्दिग्धं वायुभूतिनामानम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Tajjiva tacch hariré sandigdham Vāyubhūti-uāmānam; Uché vibhu r-yathāstham Vódārtham kim na blāvayasi ?

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1. The Lord (Śramaņa Bhagavān Mahavira ) told Väyubhūti who had a doubt that the Body and the Soul is the same "Why do you not trace out the exact meaning of the verses of the Vedas?
Sramaņa Bhagavān Mahāvīra then explained Vayubbūti the correct meanings of the verses of the Vedas.
Vāyubhūti accordingly took 1 Dikśā, Initiation, at the hands of Śramaņa Bhagavān Mahāvīra along with his five hundred pupils.
Gaşadhara Vāyuhhūti was forty-two years old when he renounced the world; ten years later i-e at the age of fiftytwo, he acquired # a Kévala Gnāna, Perfect Knowledge. He remained a Kévali for eighteen years and when he acquired ANTE Moksha Pada, State of Final Emancipation, he was seventy years old. He died at Rājagriha Tha during the lifetime of Sramaņa Bhagavān Mahāvira.
Ganadhara Vyakta.
Ga nadhara Vyakta of Bhāradvaja Gotra was the fourth Ganadhara of Sramana Bhagavān Mabāvīra, He was born at Kullaka-gāma. His father was wáfay Dharma-mitra and his mother was Figut Vāruni. He was a Brāhmin by caste. He was well-versed in the four Védas and the six vins Upāngas, Supplementary Sciences. He had five hundred pupils, who were receiving instruction in various branches of learning under him.
He had a doubt in his mind about the five as Bhuta, Elements-the five gross elements-Earth, Water, fire, Air and Ether of which the body is supposed to be composed and into which it is finally dissolved. He said that there was not bing

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like these five elements in this world. Whatever we experience in this world about these elements is as misleading as a reflection of the moon in water. Every thing is non-existent.
When Pandita Vyakta approached śramaņa Bhagavān Mahāvira he was addressed thus:
पञ्चसु भूतेषु तथा संदिग्धं व्यक्तसंज्ञकं विवुधम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Panchasu bbūtéshu tathā sandigdham Vyakta sangnakam vibudham; Uché vibbu r-yathāst ham Védārtbam kim na bhāvayasi?
1. The Lord (śramaņa Bhagavān Mabāvīra ) 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.
Śramaņa Bbagavān Mabāvīra then removed his doubts by explaining the correct interpretation of the Verses of the Védas. He took a Dikśā, Initiation, at the hands of Sramaņa Bhagavān Mahāvīra along with his five hundred pupils.
Gañadhara Vyakta was fifty years old when he renounced the world. He studied the various works of Jain Scriptures and twelve years later i-e at the age of sixty-two, he acquired # mia Kévala Gnāna, Perfect Knowledge. Then be renained a Kévali for eighteen years and when he acquired A1 TT Moksha Pada, the State of Final Emancipation from all miseries, he was eighty years old. He died at tiny Rājagriha during the life-time of Sramaņa Bhagavān Mahāvira,

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Ganadhara Sudharma Swami.
Ganadhara Sudbarma Swami of fâşi Agnivaisyayana Gotra, Was the fifth Ganadhara of Śramana Bhagavan Mahavira. He was born at 1 Kullaka-gāma His father was af Dhammila and his mother was f Bhaddila. He was well-versed in the four Védas and the six Jains 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 as Yagnas, Sacrifices to numerous gods and goddesses.
Arya Sudharmā .Swāmi had a doubt यो यादशः स तादृश इति Yo yadrisah sa tadrisha iti, 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 Védas.
When, however, Arya Sudharma Swami approached Śramana Bhagavan Mahavira with the object of removing his doubt, he was lovingly addressed.
यो यादृशः स तादृश इति सन्दिग्धं सुधर्मनामानम् । ऊचे विभु र्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Yo yadriso sa tadrisah iti sandigdham Sudharma nāmānam; Uchè vibhu r-yathastham Vèdartham kim bhavayasi?
na
1. The lord (Śramana Bhagavan Mahavira) told the learned man Arya Sudharma Swami "Why do you not trace out the exact meaning of the verses of the Védas?

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Śramaņa Bhagavān Mabāvira then removed his: doubts by explaining tbe correct interpretation of the verses of the Vedas. He took ler Dikša, Initiation, at the hands of Sramaņa Bhagavān Mahāvira along with his five hundred pupils.
Ga nadhara Mabārāja Sudharma Swāmi was fifty years old when he renounced the world. He then studied the various works of Jain Scriptures for a number of years. After a period of forty-two years of ascetic life, he acquired 9 NA Kévala Grāna, Perfect Knowledge at the age of ninety-two..
Gañadhara Mahārāja Sudharma Swāmi remained a Kóvali for eight years and when he acqnired 29€ Moksha Pada, the State of Final Emancipation from all miseries, he was one bundred years old.
Ganadhara Mandit.
Ganadhara Mandita afoga of arfly Vāśish tha gotra was the sixth Ga nadhara of Sramaņa Bhagavān Mahāvira. He was born at TSH Mouryagama. His mother was fecerat Vijayādévi and his father was wala Dhanadéva. He was a Brābmin by caste. He was well-versed in the four Védas and the six gaits Upangas, the Supplementary Sciences. He had three hundred and fifty pupils who were receiving instruction in various branches of learning under him.
Arya Mandita had a doubt in his mind about aru Bandha, Bondage and uten Moksha, Freedom from the bondage of Karmas, as a result of misleading interpretations of various verses of the Védas.

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When, however, Arya Mandita approached śramaņa Bhagavān Mahāvira, with the object of removing his doubt, he was addressed thus.
अथ बन्धमोक्षविषये सन्दिग्धं मण्डिताभिधं विबुधम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥१॥
1. Atha Bandba Moksha visha yé sa ndigdbam Manditābbidham vibudbam; Uché vibhu i-yathāstham Védārtham kim na blāvayasi?
1. The Lord (Sramaņa Bhagavān Mahāvira ) told the learned man named Maņdita who had a doubt about in Bandha Bondage, and in Moksha, Freedom from Karmas, " Why do you not trace out the exact meaning of the verses of the Vedas?
Śrama ņa Bhagavān Mabāvira then removed his doubts by explaining the correct interpretation of the verses of the Védas. He took als Diksā, Initiation at the hands of Sramaņa Bhagavān Mabāvira, along with his three hundred and fifty pupils.
Gañadhara Mahārāja Mandita was fifty-three years old when be renounced the world. He then studied the various works of Jaina Scriptures for a number of years. After a period of fourteen years of ascetic life, Gañadhara Mandita acquired **R17 Kévala Gnāna, Perfect Knowledge at the nge of sixty-seven.
Ganadhara Mandita remained a Kévali for sixteen years and he acquired HIT Moksha Pada, the State of Final Emancipation when he was eighty-three years old.

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Ganadhara Mauryaputra.
Ganadhara Mauryaputra of 1 Kasyapa gotra was the seventh Ganadhara of Śramana Bhagavan Mahavira. He was born at Maurya-gāma. His mother was विनया देवी Vijaya-dévi, the wife of Dhanadéva, and mother of Mandita and his father was at Maurya of Kasyapa gotra, with whom she had re-married after the death of her first husband. He was a Brahmin by caste. He was well-versed in the four Védas and the six ins Upangas-the Supplementary Sciences He had three hundred and fifty pupils who were receiving instruction in various branches of learning under him.
T
Arya Mauryaputra had a doubt in his mind about the existence of a Déva, Gods-Celestial Beings caused by various contradictory verses in the Védas.
When, however, Arya Mauryaputra approached Śrama na Bhagavan Mahavira with the object of removing his doubt he was addressed thus
अथ देवविषय सन्देहसंयुतं मौर्यपुत्रनामानम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ।। १ ।।
1. Atha Déva-vishaya sandéha samyutam Mauryaputra nāmānam; Uché vibhu r-yathastham Védartham kim na bhavayasi?
1. The Lord (Śramane 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 Védas?
"C

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Sramaņa Bhagavān Malāvira then removed his doubts by explaining the correct interpretations of the verses of the Védas and by actually showing him the Indras and other gods sitting in the assembly. The gods do not risit neco eta Manu. shya-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 ocoasion of the celebration of Birth, Diksā, Kévala Gnāna, Nirvana and such other auspicious occasions of a Tirthamkara attracted as they usually are, hy the superabundant overpowering influence of the presence of a Tirthamkara. But their nonappearance in this world does not prove their non-existence.' He took Dikśā, Initiation at the bands of Sramaņa Bhagavān Mahāvira along with his three hundred and fifty pupils.
Gañadhara Mahārāja Mauryaputra was sixty-five years old when he renounced the world. He then studied the various works of Jain Scriptures, for a number of years. After a period of fourteen years of ascetic life, Gañadhara Mauryaputra acquired 89 a Kévala Gnāna, Perfect Knowledge, at the age of seventy-nine.
Ganadhara Mahārāja Mauryaputra remained a Kévali for sixteen years and he acquired Te Moksha Padà, the State of Final Emancipation when he was ninety-five years old.

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Ganadhara Akampita.
was the
Gaṇadhara Akampita of a Gautama gotra eighth Ganadhara of Śramana Bhagavan Mahavira, He was born at fafarer Mithila. His father was Déva and his mother was at Jayanti. He was a Brahmin by caste. He was well-versed in the four Védas and the six ins 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 Is Narakas, Hellish beings as a result of some misleading interpretations of verses of the Védas.
When, however, Arya Akampita approached Śramana Bhagavan Mahavira he was addressed thus:
अथ नारकसन्देहात् सन्दिग्धमकम्पितं विबुधमुख्यम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Atha Naraka sandéhat sandigdhamakampitam vibudha mukhyam; Uchè vibhu r-yathastham Vèdartham kim na bhavayasi ?
1. The Lord (Śramaņa Bhagavan Mahavira) told the great learned man Akampita who was cherishing doubt regarding Is Naraks, Hellish Beings. Why do you not trace out the exact meaning of the verses of the Védas?
Gr
Śramana Bhagavan Mahavira then removed his doubts by explaining the correct interpretation of the verses of the Védas and telling him that those who perform wicked actions in this world are born as Is Naraks, Hellish Beings in their next

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life. Th. existence of bellish beings cannot be proved by 9700 garo Pratyuksha Pramāņa, Direct Knowledge, but their presence can be judged by HI Anumāna, Tiference and other proofs. He took ar Diksā Initiation, at the hands of Sramaņa Bhagavān Malāvira along with his three hundred pubils.
Ganadbara Mabārāja Akampita was forty-eight years old when he renounced the world. He then studied the various works of Jain Scriptures for a number of years. After a period of nine years of ascetic life, Gañadhara Akampita acquired 69 a Kévala Gnāna, Perfect Knowledge, at the age of fifty-seven.
Ganadbara Mahārāja Akampita remained a Kévali for twenty-one years and he acquired Aeg Moksha Pada tbe State of Final Emancipation when he was seventy-eight years old.
Ganadhara Achalabhrata.
Gandhara Achalabhrātā of grof Hārya gotra was the ninth Gañadhara of śramaņa Bhagavān Mahavira. He was born at 11 Kosala. His father was ve Vasi and bis mother was ar Nandā. He was a Brāhmin by caste. He was wellversed in the four Védas and the six ggiats Upāngas, Supplemen-tary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Arya Achalabhrātā had a doubt about gor Puạya, The reward of meritorious work and are Pāpa, The evil consequences of wicked actions, owing to misleading interpretations of verses of the Vedas.

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When, however, Pandita Achalabhrātā approached Sramaņa Bhagavān Mahāvira with the object of removing his doubt he was addressed thus:
अथ पुण्ये सन्दिग्धं बिजमचलभ्रातरं विषुधमुख्यम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Atha punyé sandigdham dvijamachalabhrātaram vibudha mukhyam; Uchè vibhu r-yathästham Vèdārtham kim na bħāvayasi ?
1. The. Lord (Śramaņa Bhagavān Mahavira ) told the Brāhmin learned man Achalabhrātā who had a doubt about gou Punya. The reward of meritorious, work “Why do you not trace out the exact meaning of the verses of the V6das ?
śrama na Phaga vân Mahāvira then removed his doubt by explaining the correct interpretation of the verses of the Védas 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 life, 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 with pangs of varieties of diseases; one is able to digest whatever be eats, while another having ample to eat, is not able to digest even the smallest portion of wholesome nutritious diet; one is

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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 goa Punya, Reward for meritorious work and ara Papa, Evil consequence of wicked actions, in this world, all the individuals in every grade of life, must be uniformly happy or uniformly miserable, all must be uniformly healthy or uniformly weak or all must be uniformly wealthy or uniformly penniless.
He took a Diksa, Initiation at the hands of Śramaṇa Bhagavan Mahavira, along with his three hundred pupils.
Ganadhara Achalabhrātā was forty-six years old when he renounced the world He then studied the various works of
Jain Scriptures for a number of years. After a period of twelve years of ascetic life, Ganadhara Achalabhrātā acquired Kévala Gnana, Perfect Knowledge at the age of
fifty-eight.
Gaṇadhara Mahārāja Achalabhrāta remained a Kévali for fourteen years and he acquired a Moksha Pada, the State of Final Emancipation when he was seventy-two years old.

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Ganadhara Metarya.
Ganadhara Métārya of malay Kaundinya gotra was the tenth Gañadbara of śramaņa Bhagavān Mabāvira. He was born at aeg961 Vaccbhapuri. His father was a Datta and his mother was quaat Varuņadevi He was a Brāhmin by caste. He was well-versed in the four Védas and the six suits Upāngas, Supplementary sciences. He had three hundred pupils who were receiving instruction in various branches of learniug under him.
Pandita Métārya had a doubt in his mind about que Para-bhavá, 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 atat Para loka, Next world, and gave Punar-bhaya, Re-birth?
When, however, Pandita Métārya approached śramaņa Bhagavān Malāvira with the object of removing his doubt, he · was addressed thus
अथ परभवसन्दिग्धं मेतार्य नाम पण्डितप्रवरम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Atha para bhava sandigdham Métāryam nâma paņdita pravaram; Uchè vibhu r-yathāst ham Vèdārtham kim na bhāvayasi?
1. The Lord (śramaņa Bhagavân Mahavira ) told the excellent learned man, named Métārya, who had a doubt about
TH9 Parabhava, Next life " Why do you not trace out the exact meaning of the verses of the Vedas ?

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sous
Sramaņa Bhagavān Mabāvira 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 haar Chétanā, Conscionsness. Consciousness, the chief characteristic of the Soul, is absolutely different from the five elements composing the body. haalgauit : Chétană lakshaņo Jivah; The Soul is characterised by Consciousness. The Soul possessing consciousness becomes separated from the hody 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 EHTU Jāti Smarana, Remembrance of the event of a former birth. If there be no gave 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 sbould be performed and wicked actions always a voided? If such be the case, then, it will come out as a settled fact that every individual in this world is at liberty to act in accordanc with his peculiar imagination. But we see all the 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 Trais Para-loka, Next life.
Arya Métārya, fully convinced by the explanation, took 11 Dikśā, initiation at the hands of Sramaņa Bhagavān Mahāvira, along with his three hundred pupils.
Gañadhara Mabārāja Métārya was thirty-six years old when he renounced the world. He then studied the various works of Jain Scriptures for a number of years. After a period

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of ten years of ascetic life, Ganadhara Métarya acquired # ia Kévala Gnāna, Perfect Knowledge at the age of forty-six.
Ganadhara Mahārāja Métārya remained as a Kévali for sixteen years and he acquired 1994 Moksha Pada, the State of Final Emancipation when he was sixty-two years old.
Ganadhara Prabhas.
Gañadhara Prabhās of fegru Kaundinya gotra was the eleventh Ganadhara of Srama na Bhagavān Mabāvīra. He was born at Tihar anit Rājagriha Nagari. His father was a Bala and his mother was afaval Ati-bhadra. He was a Brāhmin by caste. He was well-versed in the four Védas and the six guits Upāngas, tbe Supplementary sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him.
Pandita Prabhāsa had a doubt in his mind about ate Moksha, Final Emancipation caused by contradictory verses of the Vedas.
When, however, Pandita Prabhasa approached Srama na Bhagavān Mabāvira, with the object of removing his doubt, he was addressed thus
निर्वाणविषयसन्देहसंयुतं च प्रभासनामानम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥
1. Nirvāna vishaya sandéha samyutam cba nāmānam; Uché vibhu r-yathāstham Védārtham bhāvayasi ?
Prabhāsa kim na

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1. The Lord (Śrama ņe Bhagavān Mahāvira ) told the eleventh Ganadhara named Prabhāsa, who had a doubt on the subject of #18 Moksha, Final Emancipation in his nind, " Why do you not trace out the exact meaning of the verses of the Vedas?
Śramaņa Bhagavın Mahāvira then removed bis doubt by explaining the correct interpretation of the verses of the Vedas.
The verse in question is ating facts Jarā maryam yadagnihotram. Sacrifice to Agni a fo the God of Fire should be done till extreme old age. The meaning of the verse is that a man desirous of sati Svarga, (toing to Heaven, should depend upou agts Agnihotra, Sacrite to God Agni as the only means of attaining his object. The performance of Agnihotra cannot become the means of acquiring at Moksha, Final Emancipation, as it is attended with the destruction of many living beings. No other practices suitable for the accomplishment of Moksha have been enjoined in the Vedas. One is there—by led to the conclusion that there is no Moksha. Another verse uit afgaa, TATŤ 99, T, FORTA, 3979f aafa Dvé Brahmaņi védita vyé, parama param cha, tatra param satyagnanam anantara m Brahmèti. Two varieties of sacred Knowledge areto be recognized. One is of another is अपर Param and Apara परज्ञाम Para Gnana is सत्यज्ञान Satya Gnāna, Right Knowledge. The other is 617 Brabma Gnāna Knowledge of a Moksha or Final Emancipation which is indicative of the presence of Moksha. 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 afety Agnihotra, Sacrifice to Agni, and a man desirous of acquiring at Moksha, 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 6974 Karma-kshaya, Destruction of all Karmas or

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ARAI Moksba Mārya, the Path of Final Emancipation. It can be accomplished only during Agrafa Manushya gati, Human 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.
Pandita Prabhāsa fully convinced by the explanation, took 7 Diksā, Initiation at a comparatively young age, at the hands of Sramaņa Bhagavān Mahāvira along with his three hundred pupils.
Ganadhara Mahārāja Prabhāsa was only six teen years old when he renounced the world. He then studied the various works of Jain Scriptures for eight years.
After a period of eight years of ascetic life, Gañadhara Mabārāja Prabhāsa acquired Tata Kévala Gnāna, Perfect Knowledge at a comparatively young age of twenty-four years. Gañadhara Mahārāja Prabhāsa remained a Kévali for sixteen years and he acquired pet Moksha Pada, the State of Final Emancipation when he was forty years old.

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LIST OF GANADHARAS.
NO.
Name
Place of Birth
Name of Father
Name of Mother
Period of Diksa period Pariod of Total Gotra house holder before Kévali Kévali term of
Stage Stage Stage life. Gautama 50
12192
1 Shree Gauta
ma Swāmi
Gobargām
Vasubhūti
| Prithivi
30
Agnibhūti
Gobargām
Vasubhūti
Prithivi
Gautama
46
12
16
74
42
10
1870
3 4
Väyubhūti Gobargām Vasubhūti | Prithivi Vyakta Kullāga Dharmamitra Vāruņi
Gantama Bhāradvāj
50
12
1
18
80
Sudharma
| Kullaga
Dbammila
Bhaddilā Agnivaisya
50
- 42
8
100
6. Mandita
Mauryagām| Dhanadéva
Vijayādévi Vāśishtha
53
14
1683
| Mauryaputra |Mauryagām
Maurya
Vijayādévi Kāśyapa
65
14
95
Akampita
81
Mithila
Déva
Jayanti
Gautama
48
78
9
9 Acala bhrātāKošala
Vasu
Nandā
Hārya
46
12
14
10
Métārya
Vacchapuri
Datta
Varuņadévi Kaundinya
136
10
16
62
Prabhās
Rajagriha
Bala
Atibhadrā Kaundinya
16
16
| 40

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२ से केण्डेणं भंते ! एवं वुचई ? समणस्स भगवओ।
महावीरस्स नव गणा इकारस गणहरा हुत्था ? ॥२॥
2. Sé kénatthénam bhanté! évam viiccai? Samanassa Bhagavao Mahavirassa nava Ga nā ikkārasa Ganaharā hutthā?
2. O revered Sir! why do you say that Sramaņa Bhagavāna Mabāvira bad nine Gaņas and eleven Gañadhars? Because, किल जाप जावइया जस्स गणा तावइया गणहरा तस्स" इति पचनात | Kila java javaiya jassa gana tāvaiya ganahara tassa. All the Tirthamkaras have as many Gañadharas as there are Ganas, how is it that śramana Bhayavāu Mbāvira had nine Ganus and eleven Ganadhars.
The Acārya says:
३. समणस्स भगवओ महावीरस्स जिढे इंदभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाई वाएइ, मज्झिमए अग्गिभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाई वाएइ, कणीयसे अणगारे वाउभूई नामेणं गोयमसगुत्ते णं पंचसमसयाई वाएइ, थेरे अजवियत्ते भारदाएगुत्ते णं पंचसमणसयाई वाएइ, थेरे अजसुहम्मे अग्गिवेसायणगुत्ते णं पंचसमण सयाई वाएइ, थेरे मंडियपुत्ते वासिहसगुत्ते णं अट्ठाई समण सयाइं वाएइ, थेरे मोरियपुत्ते कासवगुत्ते णं अट्ठाई समण सयाइं वाएइ, थेरे अकंपिए गोयमसगुत्ते णं, थेरे अयलभाया हारियायणगुत्ते णं ते दुन्नि वि थेरा तिन्नि तिन्नि समण सयाई वाएंति, थेरे मेयज्जे थेरे अजपभासे एए दुन्निवि थेरा कोडिन्नागुत्ते णं तिन्नि तिन्नि समणसयाइं वाएंति ।

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से तेणटेणं अजो एवं वुच्चई समणस्स भगवओ। महावीरस्स नव गणा इक्कारस गणहरा हुत्था ॥३॥
3. Samaṇassa Bhagavao Mahāvirassa jitthé Indabhūi. aņagāré Goyamasa gutté ņam, pancasamaşasayāim vābi; majjhimaé Aggibhūi aņagāré Goyamasa gutté ņam pancasamaņa sayāim vāéi; kaniyasé añagāré Vāubhūi nāméņam Goyamasa gutté ņam pancasamaņasayāim vāei; théré Ajja Viyatté Bhāraddāé gutté ņam pancasamaņa sayāim Vāéī; théré Ajja Suhammé Aggivèsāyaṇa gutté ņam pancasamaşasayāim vāéi; théré Mandiyaputté Vāsitthasa gutté ņam addhutthāi samaṇasayāim vāéi, théré Moriyaputté Kāsa va' gutté ņam addhutthāim sama nasayāim vāéi; tbéré Akampié Goyamasa gutté ņam, théré Ayalabhāyā Hāriyāyaṇa gutté nam té dunni vi thérā tinni tinni samaņasayāim vāénti; Sé ténatthéņam ajjo èvam vuccai. Samanassa Bhagavao Mahāvīrassa nava Gaņā ikkārasa Ganaharā hutthā. 3.
3. Indra bhūti of Gautama gotra, the chief disciple of Śramaņa Bhagavān Mabāvira was giving religious lessons to five hundred ascetics; Agnibhūti of Gautama gotra, the second disciple was teaching five hundred ascetics; his younger brother, named Vāyubhūti qqfa of Gautama tan gotra, was teaching five hundred ascetic-disciples; Sthavira Arya Vyakta 57 of Bbāradvāja PITETS gotra was teaching five hundred asceticdisciples; Sthavira Arya Sudharma
Å of Agnavaisya HIRST gotra was teaching five hundred ascetic-disciples; Stha vira Manditaputra afogage of Vāśishtha afy gotra was teaching three hundred and fifty ascetic-pupils; Sthavira
Mauryaputra मौयपुत्र of Kasyapa काश्यप gotra was teaching three hundred and fifty ascetic-pupils; Sthavira A kampita
1997 of Gautamatar gotra and Sthavira Acala Bhrāta M ostar of Hāritāyana xiftarda gotra, both of them together, taught three hundred ascetic-disciples each; Sthavira Métārya

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ont and Sthavira Arya Prabhas a gre both of Kaudinya wifery gotra, both together were teaching three hundred ascetic-disciples each. It was, on that account, 0 Respected Sir, it is suid, that Sramaņa Bhagavän Mabāvīra bad nine Gaņas and eleven Gañadhars
The names of Gañadhars, the number of Gaņas and the number of ascetic-disciples receiving religious lessons nnder each Gañadhara, is shown in the accompanying Table.
: TABLE.
Num
. Names
Gaņas
Number of disciples
Shree Gautama
500
Agnibhuti
500
500
Vayubhūti Arya Vyakta
500
Arya Sudharma
500
Manditaputra
350
Mauryaputra
350
Akampita
A calabbrātā
300 300 / 600 3001 300 600
Métārya Arya Prabhās
· 4400

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..Here, Akampita and Acalabhrāta, both of them, were together, at the head of.one Gana, iand each of them taught. three hundred pupils and similarly Métārya 'and Arya Prabhās, both of them. were together at the head of one Gana: and hence, it is well-said that Sramana Bhagavar Mahavira had nine Ganas and eleven Ganadhars.
Besides, Stbavira Manditaputra and Sthavira Mauryaputra were brothers having one mother Vijayādévi, but have different gotras derived from the gotras of their different fathers—the father of Manditaputra was Dhanadéva vady of Vāśisbtha gotra and the father of Mauryaputra was Maurya Hd of Kasyapagotra, as it was not forbidden for a widowed female, in that country, to have a re-marriage with another person, after the death of her former husband. 3.
४. सव्वे एए समणस्स भगवत्रो महावीरस्स इक्कारस गणहरा दुवालसंगिणो चउद्दसपुग्विणो सम्मत्तगणिपिडग धारणा रायगिहे नगरे मासिएणं भत्तेणं अपाणएणं कालगया जाव सव्वदुक्खप्पहीणा, थेरे इंदभूई थेरे अजसुहम्मे य सिद्धिं गए महावीरे पच्छा दुन्नि वि थेरा परिनिव्वुया । जे इमे अजत्ताए समणा निग्गंथा विहरन्ति, एए णं सवे अजसुहम्मस्स अणगारस्स आवविजा अवसेसा गणहरा निरवचा वुच्छिन्ना ॥४॥
4. Savvé éé Samaņassa Bhagavao Mahāvīrassa ikkārasa
Ganaharā duvālasangiņo cauddasapuvviņo sammatta ga ņividaga dhāragā Rāyagihè nagaré māsièņam bhattèņam apāņaéņam kālagayā jāva savva dukkhappa hạã théré Indabhūi théré Aija Suhummé ya siddhim gaé Mabāvīré pacchā dunni vi thérā

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parinivvuyā ljé imé ajjattāé samaņā nigganthā viharanti, éé ņam savvé. Ajja Suhammassa añagārassa āva vvijja a vasésă. ganaharā niravaccā vucchinnä. 4.
4. All these eleven chief disciples of śramaņa Bhagavān Mahāvira, were Dvādaśanginah alamiffa:-1 tige gfg ata waga:, 90 apgugata Acharāngādi drishtivādānta śruta vantah, svayam tatpranayanāt-well-versed in the twelve Angas, beginning with Acārānga 19Tİ" and ending with Dristivāda çfanie, were Chaturdaśapūrviņah angugfa: T. qatarti, kuri paaaa paingfára zeht dëgataggrais adig agerqami g1NTITETITATél, gratti qafori gåautala nàs fagarathi91a AC19H1077914 giugri ygfazi
AJO ESF Egiffa a VETA1E-Chaturdasapūrva véttārah, dvādaśangitvam ityétainaiva cbaturdaśa pūrvitvè labdhé yat panarètadupādānam tadańgéshu chaturdaśa pūrvāṇām prādhanya khyāpanārtham prādhānyam ca pūrvāņām purvam pranayanāt, anéka vidyā mantrādyarthamayatvāt mabāpramāṇatvácca dvādaśāngitvam caturdasa pūrvitvam ca sūtramātra graha ņéspi syāditi tadapohārtba māb-were experienced in the knowledge of the fourteen Pūrvas qe. They are previously described as well-versed in the twelve Angas, which include the fourteen Pūrvas; they are further described as Chaturdasa pūrviņah
gegraut:-experienced in the knowledge of the fourteeen Pūrvas qe, with the object of establishing the supremacy of the knowledge of the fourteen Pūrvas 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 Pūrvas may relate only to the possession of the knowledge of the words only of the Sūtras; and to remove that doubt, the author says that the eleven chief disciples were समत्तगणिपिडगधारगा-Samatta gani pidaga dbāragā, ataforfors ITT: Samasta ga ni pita ka dhárakāh-nosegrealfa sivil-gag caeufqzxfaz-a GZEमित्र गणिपिटकं-द्वादशांगी, तदपि न देशतः स्थूलभद्रस्येष, किंतु, समस्तं,

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.
#sfaiteføgifnania, narrafra, atsegin met aur Gaņos syāstīti Gani-Bhāvācārya stasya pitakamiva-ratna karandaka miva Ganipitakam-Dvādaśāngi, tadapi na déśatah Sthūlabhadra syéva kim tu, samastam, sarvāksbara sannipātitvāt, taddbārayanti sütratosrthatascha yé té tathā-He who is at the head of a Gana Tur, an assemblage of ascetics is called a Gaņi tot, a Bhāvācārya ateria forfaz wargrdegf26-IG #TUTSA-legint-aerTafra a-were possessors of the whole treasure-box of Knowledge, possessed by a Gaņi or Bhāvācārya-Dvādaśāngi-like a little-box of wicker-work containing gems, not a portion of it, as was done by Mahātma Sthūlabbadra, because they know all the words and the various combinations of the words of the Sūtras and their meanings and they went to Moksa lainat acquired Liberation-became entirely destitute of all miseries-at Rājagriha while remaining as firm as a tree, and observing a fasting without water for one month. i Stha vira Indra bhūti and Sthavira Arya Sudharma, both of them, attained Moksa atau Liberation, after the Nirvana fagfur Final Emancipation; Union with the absolute, of Sramana Bhagavān Mahāvīra, the remaining nine Ganadbars reached the abode of the Blest, during the life-time of Srama na Bhagavān Mahāvira.
Only Stba vira Indrabhūti and Stha vira Arya Sudharna acquired Liberation after the Nirvāņa of Sramaņa Bhagavān Mahāvīra 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 Gañadbars baving no continuous family of disciples attained Moksa after entrusting their individual Gana to Sthavira Arya Sudharma at their death-time.
It is said मासं पाओवगया सव्वेऽवि अ सव्वल डिसंपन्ना । बजरिसहसंघयणा समचउरंगा य संठाणा ॥ १ ॥

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· Māsam pāovagayā savrésvi savva laddbi sámpannā; Vajjarisaha sanghayanā samacanrangā ya santhāņās.
1 All of them remained in meditation as firm as a tree, for one month and all possessed supernatural powers. All possessed Vajrarisabha बनऋषभ Constitution and a posture equal in all the four directions.
५ समणे भगवं महावीरे कासवगुत्तेणं, समणस्स भगवओ महावीरस्स कासवगुत्तस्स अजसुहम्मे थेरे अंतेवासी अग्गिवेसायणसगुत्ते । थेरस्स णं अजसुहम्मस्स अग्गि वेसायणगुत्तस्स अजजंबूनामे थेरे अंतेवासी कासवगुते । थेरस्स णं अजजंबूनामस्स कासवगुत्तस्स अजपभवे थेरे अंतेवासी कच्चायणसगोत्ते । थेरस्स णं अजप्पभवस्स कच्चायणगोत्तस्स अज्जसिज्जंभवे थेरे अंतेवासी मणगपिया वच्छसगोत्ते, । थेरस्सणं अज्जसिज्जभवस्स मणगपिउणो वच्छसगोत्तस्स अज्जजसभद्दे थेरे अंतेवासी तुंगियायणस गोत्ते । संखित्तवायणाए ॥ ५ ॥
5. Samaņè Bhagavam Mahāvīre Käsava gutté nam samaņassa bhagavao Mahāvīrassa Kāsava guttassa Aija Suhammé théré antévāsi Aygivésāyaṇasa gutté; thérassa ņam Ajja Suhammassa Aggivésāyaṇi guttassa Ajja Jambū nāmé théré antévāsi Kāsava gutté. Thérassa ņam Ajja Jambû 'nāmassa Kāsa va guttassa Ajja Pabhavé théré antévāsi Kaccayaṇasa gitté; thérassa ņam Ajja Pabhavassa Kaccāyana gottassa Ajja Sijjambhavé théré antévási Maņagapiya Vacchasa gottè. Thérassa ņam Ajja Sijjambba vassa Maņa gapiuno
'Pulo

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Vacchasa guttassa Ajja Jasabhacdé théré antévāsi Tungiyāyaṇasa gutté.
5. Samkhitta vāyaņāó. Śramaņa Bhagavān Mahāvīra of Kāśyapa gotra had an ascetic-disciple Arya Sudharma AV of facultat Agnivaiśyāyana gotra.
1 Sthavira आर्य सुधर्मा Arya Sudharma of अग्निवैश्यायन Agnivaiśyāyana gotra had an ascetic-disciple named Sthavira आर्यनम्बू Arya Jambu of काश्यप Kasyapa gotra.
2. Sthavira adarq Arya Jambū of 1909 Kāśyapa gotra had an ascetic-disciple Sthavira 1979 Arya Prabhava of $169iga Kātyāyana gotra.
3. Sthavira Fita Arya Prabhava of 170197 Kātyāyana gotra had an ascetic-disciple Sthavira 3 0 Arya Sayyam-bhava, of te Vatsa gotra, father of any Manaka.
4. Stba vira hiigde Arya Sayyambhava of aze Vatsa gotra, father of Has Manaka, had an ascetic-disciple Sthavira aga Arya Yaśobhadra of aff0a Tungikāyana gotra.
No. 1. Arya Sudharma Swami.
Ganadbara Mabārāja Arya Sudharmā Swami of afgesorga Agnivaisyāyana gotra, the fifth TUUTT. Ganadharu, chief disciple of Sramaņa Bhagavān Mahävira, was appointed as the supreme head of the Church, after the fagiu Nirvāṇa, Final Emancipation of Srama na Bhagavān Mahāvira, as Gañadhara Mahārāja Indrabhūti Gautama, the first Gañadhara and the only other surviving Ganadhara, acquired ania Kévala Gnāna, Perfect Knowledge, just after the factor Nirvāņa, Final Emancipation of Srama na Bhagavān Mabāvira and as such, he ( Ganadhara Mabárāja Indrabhūti Gautama ), being a Kévali, cannot be burdened with the care of twenty-four thousand Sārbus. More -over, the Sädhus converted by Gaạndbara Mahārāja Indrabhūti Gautama died early, and the other Gañadharas who died

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during the life-time of Sramaņa Bhagavan Mahavira, yielded up their pupils to Stha vira Sudharma Swami. The headship therefore fell upon him.
Sthavira Sudbarmā Swāmi was born in 607 B. C. the same year, in which Gañadhara Mahārāja Indrabhūti Gautama was born. He lived 50 years as a householder, 42 years in
u Chadmastha state and 8 years as a Kérali and reached Aty Moksha, Final Emancipation. in his 100 th year i-e 20 years after the fasto Nirvāṇa, Final Emancipation of Srama na Bhagavān Mahāvira in Vira Samvat 20. or in 507 B. C. :
No. 2. Sthavira Arya Jambu Swami. Sthavira Jambū Swāmi was appointed as the supreme head of the Church, when Sthavira Sudharmā. Swami' became à Kévali in Vira Samvat 12 or in 515 B. C.
Jambū Kumāra was the son of a very wealthy banker named **** Rishabha Datta of Rājgriha "IIRTE. His mother's name was giffof Dhāriņi,
It is said: - बाल्येऽपि केऽपि वैराग्याद् गृहीत्वा धर्ममादरात् ।
जम्बूकुमारवन्मुक्तिसातभाजो भवन्ति हि ॥ १ ॥
1. Bālyé api ke’pi vairāgyād grihitvā dharma mādarāt; Jambū kumāra vanmuktisātabhājo bhavanti hi.
1. Some persons having carefully practised VÀ Dharma, Religious rites, out of indifference to worldly objects even during their childhood, certainly become the enjoyers of the happiness of gf Mukti, Final Emancipation, like Jambu Kumāra.
1 When śramaņa Bhagavân Mahavira came to Rājagriba
Traur Nagari, god fagrarat Vidyunmāli went there for the

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purpose of giving bis respects to the Ommscient Lord. On seeing that the god Vidyunmāli's beauty was more brilliant than that of all other gods, King Śréņika, folding his two hands in respectful salutation, requested Sramaņa Bhagavān Mahărira to explain him the cause of his surpassing brilliance and also as to what religious austerities he must have practised during his previous life.
Śramaņa Bhagavān Mahāvira, narrated the account of the previous life of Vidyunmāli. After hearing it, King Śréņika said "O Lord ! on leaving his divine existence, where will god Vidyunmāli be born in his future life?
Śramaņa Bhagavān Mahāvira then said, “On the seventh day from now, god Vidyunmāli, on leaving his divine existence will take birth as a son to Sheth Rishabha-datta of this town. On acquiring a Kévala gnāna, Perfect Knowledge, he will eventally acquire #Moksha Pada, the State of Final Emancipation. There will be no other Kévali after him.
The four wives of god Vidyunmāli, having respectfully bowed down said “O venerable Lord! what will be our afa Gati, Re-birth in future?
Śramaņa Bhagavān Mabāvira replied “You will be born as daughters of wealthy merchants and you will be married to Jambu Kumāra.
On hearing this excellent account, god Vidyunmāli and his four wives performed dancing in front of the Lord. The delighted god Vidyunmāli then went to his celestial residence in company with his four wives.
One day, when Sthavira Arya Sudharmā Swāmi, the fifth NOT Gañadbara of śramanı Bhagavān Mabāvira, came to gurt faft Vaibhāragiri, Mount Vaibhāra, one of the five monntains near Rājagriba, sifcuit Dhāriņi, the wife of Sheth

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Rishabha-datta, went there for the purpose of giving her respects to the venereble, saint. At the end of agrár Désavā, Preaching, while Gañadhara Mahārāja Sudharmā Swami was explaining the subject of a Jambū Vriksba, before the assembly, Dhāriņi, the wife of Sheth Rishabha-datta, asked "O Venerable Sage. will I have a son or not?" Ga nadhara Mahārāja Sudharmā Swami replied “O trafa Mabāsati, pattern of wifely fidelity, it is not proper for Sādbūs to give instructions for a censurable act. Still however, ascertaining the advent of highly meritorious actions. Sādhus at times, suggest blameless methods, you should, therefore, observe one hundred and eight H aifa Acāmlāni, Only one meal at mid-day in which scum of parched rice or some other tasteless insipid grain food and boiled water is used. You will have a malechild indicated by the dream of a fa 27 Jambū Vriksha, Jambū Treé." Dhārini then went to her house and commenced the vow of 3 7399 Acāmla Tapa, the Achămla Tapa, as suggested by the great sage.
fagrarfa ao Vidyunmāli-déva, the celestial being Vidyu-nmāli, on leaving his celestial residence, took the form of a foetus in the womb of Dhāriņi, as indicated by the vision of a FAT Jambū Vriksha, Jambū Tree, in her dream. In due course of time. Dhārini gave birth to a male child. The child was named #FFAIT Jambū Kumāra.
At that time, torgat Padıāvati, the wife of pafay to Saniudra-priya-Sheth gave birth to a daughter named समुद्रश्री Samudrasri.
har Kamala-mālā, the wife of pea to Samudradatta Sheth, gave birth to a daughter named out Padmasri.
fants Vijayasri, the wife of antea to Sāgara-datta Sheth, gave birth to a daughter named gear Padmasénā and.
1981 Jayasri, the wife of area Kubèra-datta Sheth gave birth to a daughter named Wear Kanaka-sènā.

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The four wives of Vidyunmāli Déva on leaving their celestial abode, assumed the form of foetuses in the wombs of the wives of the abovementioned wealthy merchants of Rājagriha and in due course of time, were born as their above named daughters.
Besides these, Aaraa? Kamalāvati, wife of TA. Kubérséna gave birth to a daughter named w ear Nabbahsénā.
to Sushénā, wife of UUTE Sramana-datta Sheth gave birth to a daughter named 941 Kana kasri.
etrafa Viramati, wife of aggor Vasushéņa gave birth to a daughter named at Kanakavati.
#Thai Jayasénā, wife of agafaa Vasıpālita gave birth to a daughter named " Jayasri.
These eight girls, when attaining youth, were desirous of marrying Jambu Kumāra. The parents of Jambū Kumāra thought that these eight girls will be offered for marriage with their son Jambū Kumāra. Accordingly they became the wives the Jambū Kumāra.
wit auf Fját Śree Sudharma Swāmi, the fifth Gañadhara of Śramaņa happened to arrive into a pleasure-garden of the town. A large multitude of people went there to hear the preaching. Jambū Kumāra, also, went there, Gañadhara Mabārāja Sbree Sudharma Swami then commenced the
preaching thus:१ भवेद्भवार्णवः पुंसां सुतरः सुतरामसौ ।
न्यञ्चनोदश्चनोग्राश्चे-न्न स्युः श्रीचयवीचयः ॥ १ ॥
1. Bhavédbhavārņavah pumsām sutarah sutarāmasau; Nyancanodancanogrāsche-nna syuh śree caya vica yah.

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1. If there were no ups and downs of wealth in the form of increase and loss, this forest of worldly existence would have become exceedingly easy to cross.
२ मेघानामिव लोकानामायुगलति नीरवत् ।
चपलेव चला लक्ष्मीः, पाण्डुतेवैति विश्रसाम् ॥ २ ॥ 2. Méghānāmiva lokānāmāyurgalati niravat; Capaléva cala laxmih pandutévaiti visrasam. 2 ३ तत्रायुषा च लक्ष्म्या च वपुषा चास्थिरात्मना । चिरं स्थिरतरं रत्न-त्रयं ग्राहयं विवेकिना ॥ ३ ॥
3. Tatrāyushā ca lakshmyā ca vapusbā cāsthirātmanā; Ciram stbirataram ratna-trayam grähyam vivékina.
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 रत्न-प्रय Ratna-traya. The three jewels-viz सम्यग ज्ञान Samyag Jnāna, Right Knowledge FETT TA Samyag Darśana
Right Perception and सम्यग चारित्र Samyag Caritra RightConduct.
- ४ तत्रोपाश्रयभैषज्य-पुस्तकान्नांशुकादिभिः ।
सहाय्यं ज्ञानिनां तन्वन् ज्ञानमाराधयेद्गृही ॥ ४ ॥
4. Tatropasraya bhaishajya-pustakānnānsukadibhih; Saha-yyam, jnāninām tanvan jnāmārādhayédgrihi.
4. A house holder rendering astistance to persons with higher knowledge, by the giving of 3919 Upāśraya, Place of 'Refuge, भैषज्य Bhaishajya, Medicines, पुस्तक Pustaka Books
आंशक Ansuka, clothes, etc, adores ज्ञाम Jnana, Knowledge.

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148 ५ संघवात्सल्यजैनेशवेश्मयात्रार्चनादिभिः ।
प्रभोः प्रभावयंस्तीर्थ, सम्यग् सम्यक्त्वमर्जयेत् ॥ ५ ॥
5. SanghavātsalyaJainéśavéśmayātrā rcanādibhih; Prabhoh prabhāvayan stirtham samyag samyaktvamarjayét. ह भक्त्या चारित्रपात्रेषु, तथाऽऽवश्यककर्मभिः ।
तपोभिरपि चारित्रं, गृहमेधी समेधयेत् ॥ ६ ॥ 6. Bhaktyā cāritrapātrésu tathā āvaśyaka karmabhih; Tapobbirapi caritram griba-médhi samédhayèt,
5-6. A house holder, adoring the Sacred places of the Jinèsvara to which pilgrimages are made for expiation of sins, by love for community, temples of Jinéśvaras, pilgrimage, and worship, rightly acquires 1984 Samyaktva, Right Belief. By devotion towards persons of virtuous character, by tbe practice of daily religious rites, and by the practice of austeries the house-holder acquires Right Conduct.
७ काले पाठादिभिर्ज्ञान-मशङ्काद्यैश्च दर्शनम् । - मूलोत्तरगुणैः शुढे-श्चारित्रं भजते यतिः ॥ ७ ॥
7. Kālé pātbādibhi-r-jnānamaśankādyaiśca · darśanam; Mūlottara guņaih suddhai s-cāritram bhajaté yatih.
7. An ascetic devotes himself to a Jnāna Right Know-ledge by study at the right time etc, toata Darsana, Right Perception, and to चारित्र Caritra, Right conduct, by faithfully observing the original and subsidiary vows.
८ इति रत्नत्रयाल्लेभे, हतमोहतमो नरैः ।
चिराद्गृहस्थैः सद्योऽपि, यतिभिः शाश्वतं पदम् ॥ ८ ॥ है ये तु.. मोहग्रहग्रस्ताः, प्रमादस्य वशं गताः । __ अशरण्यैर्भवारण्ये, भ्रमितव्यं सदापि तैः ॥ ॥

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Cirad
8. Iti ratna-trayāllébhé, hata moha tamo naraib; grihasthaih sadyo'pi yatibhih sasvatam padam. 8
9. Yé tu mohagraba grastāh pramādasya va sam gatah; Asaranyai r-bhavāraṇyé bhramita vyam sadāpi taih. 9
8. In this way, after the acquisition of Tart Ratna-traya, The Three jewels, ulard Tan śāśvatam Padam, the kank of Eternal Happiness, is acquired, even immediately by ascetics and after a long time, by householders who have dispelled the darkness of a Moha, Infatuation,
9. Those, however, who have become enslaved by the grip of te Moha, and who are under the influence of gara Pramāda Carelessness, always roam about helplessly in the forest of worldly existence.
Having heard the religious preaching, Jamhū Kumāra became desirous of #TA Samyama, Renunciation of the world. The venerable priest refused to give him at Dikša, Initiation into an Order of Monks without the consent of his parents. When Jambū Kumāra was returning home, anxious of taking
Tiaan Sila vrata, the vow of Celibacy, he saw, on the way, · that TTFE FT Rājagriha Nagari, the town of Rajagriha
was 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, Jambū Kumāra came back to Ganadbara Mabārāja Sudharma Swāmi and took the vow of Celibacy from him.
He then returned home and respectfully addressing his parents, said “O Father and Mother! I am desirous of taking
nafa gter Bhagavati Dikšā. Initiation into an Order of Monks promulgated by the Jinéśvaras. Please therefore give me your consent. His parents replied. “You are our only son. We shall be helpless without you. In that case, what will be our condition? We are desirous of marrying you eight

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handsome girls, Fulfil therefore our well-cherished desires." Jambū Kumāra, well-considering the words of bis parents, said, “I will marry the girls, if you are very keen about it; but in case, I am able to duly enlighten them in religious subjects, they will willingly accept 791 Dikšā, along with me. If however, I am not able to convince them, I will remain a householder.” Jambū Kumāra, then, told the parents of his wives-elect "I am anxious to have 1979 fa Bhāgavati Diksā," and eventually all of them informed their respective daughters “Jambū Kumāra is anxious to have 179far ter Bhāgavati Dikśā, after duly instructing you in religious subjects soon after his marriage with you.” All the eight girls went to Jambu Kumāra and said " We have already accepted you as our husband. You will be our Lord during this life. If however, such an union is impossible, we all of us will take 27019 fa la Bhāgavati Dikśā at your hands. In case, however we become competent to attract you more and more towards the pleasures of this world, you will have to become our husband. Otherwise, we will renounce the world and take 121 Diksā along with your worthy self.”
On the anspicious day of his marriage, Jambu Kumāra sitting on a gorgeously caprisoned elephant, and being fanned on both sides by milky-white yāk chowries and with a large richly embroidered umbrella held over his head, went to the house of his fathers-in-law and married the eight girls. He then returned home, under great celebration, along with his eight newly-married wives and wealth amounting to ninety crore gold coins given by bis fathers-in-law as his private property.
On the second day of his marriage, Jambu Kumāra took his eight recently married wives, at sun-set, to the seventh storey of his palatial building, for the purpose of instructing them in religious matters.
Now, it so happened that King farzet Vindhya, .of wage ayapura, near farosafaf Vindhya Mountain, disregarding the

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birth-rights of his eldest son 4 Prabhava, gåve away his whole kingdom to his younger son ** Suprabhava.
Prabhava enraged at this insult, went to a get 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 argeaftal Avasvāpini, sleep-producing and 2 arata. giftal Tālodghātinī, opening of locks.
Hearing that marriage-celebration of Jambû Kumāra had taken place on a grand scale, Prabhava, entered the house of *747 93 Rishabha-datta Sheth at Rajagrihu during night, and having opened the locks by the arataifeat faol Tālodghātini Vidyā, the art of opening locks, and having put all tbe members of his family, to sleep by the 372749tfoal fugt Avasvāpini Vidyā, the science of putting to sleep, plundered his whole house with the aid of his five hundred comrades.
Prabhava then went to the place where Jambū Kumāra was instructing his beautiful wives, sitting beside him, decorated with costly garments and precious ornaments and tried to induce all of them to sleep. Under The influence of the spell, the eight wives of Jambū Kumāra fell to sleep and Prabhava, commenced taking away their ornaments but it had no effect on Jambu Kumāra.
Meanwhile 'Jambu Kumāra. made all the robbers immovabe and they stood fixed like pictures painted on a wall. Prabhava, highly disquieted, said “O Jambu Kumāra! You teach me your safewalfayi Stambhini Vidyā, the art of making objects immovable, and I will teach you Avasvāpini Vidyā and Talodgbātini Vidyā. Jambu Kumāra said "What ise have I for these vicious arts ? I am going to instruct my eight wives during the night and renouncing all my wealth, I am going to take inafa 11 Bhāgavati Diksa in the morning.

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Prabhava was greatly astonisbed on hearing these words, and he said " Why do you abandon these various pleasures of the world and take Diksā ? Jambu Kumāra said “O Prabhava! Those so-called pleasures of the world are like wyfang Madhū --bindu, a drop of honey. Prabhava said "What is that drop of honey? Jambu Kumāra, thereupon, narrated the story of
fazy Madhu Bindu and go Purush, 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 'wealth. On the way, the caravan was plundered by robbers. The poor man ran away. While running forward, he saw a huge furious elephant, quickly following his foot-steps with the object of injuring him. Out of fear 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 Banyana Tree, standing in close proximity of the well and kept himself hanging there with the aid of 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 hanging. On the tree, there was a large bive of bees from wbich the bees were flying out and stinging him. The elepbant came up and began to shake the Banyan 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 terrified.
Bnt, eventually, on tasting a drop of honey falling into his mouth, he felt himself happy.

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It is said, १ विषयगणः कापुरुषं करोति वशवर्तिनं न सत्पुरुषम् ।
बध्नाति मशकमेव हि लूतातन्तुर्न मातङ्गम् ॥ १ ॥
1. Visayaga ņab kāpurusham karoti vaśavartinam na satpurusham; Badhnāti masakaméva hi lūtātantu r-na mātangam.
1. Sensual enjoyments make a contemptible person submissive, but they do not affect a wise man. A thread of a spider's web binds a mosquito only, but not an elephant.
२ ददाति तावदिमे विषयाः सुखं,
स्फुरति यावदियं हृदि मूढता। . 'मनसि तत्त्वविदां तु विचारके, #foot # e fTue: IIRI
2. Dadāti tavadimé vishayāh sukbam, sphurati yāvadiyam hridi mūdhatā; Manasi tattva vidām tu vicāraké, kva vishayāh kva sukham, kva parigrahah.
. 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. We
At that time, a fagit Vidyādhara, an aerial genius, flying in tbe air, on seeing the miserable man hanging in the well, out of compassion for bim, went to him and said “0 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 fall into my mouth." The Vidyadhara told bim repeatedly for a long time, but the miserable man did not leave off the transient pleasure of the taste of a drop of boney and he did not come out of the well.

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The vidyadhara then went away to his celestial abode and the man suffered great agonies there.
Jambū Kumāra addressing Prabhava, said “In the same manner, O Prabhava! I am deeply engrossed in this unprofitable world for the sake of transieat pleasure.
The sonu Upanaya, Application of the story narrated by me 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 hell; the four ordinary snakes are the four its Kashāyas passions-viz #ly Krodha, Anger, 1 Māna, Pride HIVI Māyā, Deceit and at Lobha, Greed; the Banyan tree is the allotted term of life; the two rats are the bright and the dark fortnights of the month; 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 of Mukti, the state of Final Beatitude. Others, suffer the pangs of terrible miseries in hell like the miserable man of the story.
Prabha va then said “O Jambū Kumāra ! having renounced your affectionate mother and father, your wives and your relatives, why do you accept the great vow of 191 Dikśā. Initiation into an order of monks? Jambū Kumāra said " Hear a story about the worthlessness of worldly pleasures from me."
The story runs as follows:
In the city of Mathurā, a prostitute named Kubérsénā, 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, tbereupon, having put on a ring of gold, inscribed

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with the name a a Kubéra-datta and Eur Kubéradattā 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 har Yamunā, River Jamnā.
When the box came to grant Suryapura Nagara, the town of Sūryapura, two merchants of the town took it and on opening the box, one of them took the boy with him and the other took away the girl. In accordance with the inscription on the rings, the two children were named Kuberadatta and Kubéradattā respectively. When both the children grew up to mature age, the merchants married them with each other. After marriage, when both of them happened to see each other's rings, while they were amusing themselves in their palatial building. Kubéradattā on reading the names on the rings, thought that the relation between both of them must be that of a brother and a sister. Kubérdatta also thought so. Both of them, on inquiring from their respective parents were informed that both of them were obtained from a wooden-box rescued from the waters of the river Jamnā.
Kubérdattā, disgusted with the idea of having formed matrimonial relation with her own brother, renounced the world and became a 16 Sadhvi, nun,
Kubérdatta taking much commodity with him, went to Mathurā for the purpose of trading there. At Mathurā, Kubèrdatta kept the prostitute Kubérséna, as his wife. By her he had a male child.
In course of time Kubérdattā acquired srafona Avadhi Jnāna, Visual Knowledge, and on seeing this detestable connection went to Mathurā, with the permission of her got Guruņi, chief Nun, for the purpose of instructing them.
Kubérdattā, lived there in an Upāśraya near the house of Kbérséna. With the idea of instructing her mother Kubérsénā, and her brother Kubérdatta, the Sādhvi Kuberdattā went to

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the house of Kubérsèna and commenced rocking up and down the cradle in which the child was sleeping, saying, "O son of Kubèrdatta, sleep. O brother of Kubérdatta sleep etc. On hearing such contradictory words of the Sadhvi, Kubérdattā asked her "Why do you talk thus? Sadhvi Kubérdatta, then showed him the ring with the name inscribed on it and said "This prostitute Kubérséna is our mother, I am your sister, etc. In this way, she narrated the eighteen kinds of relations existing between Kubérséna and the child.
Kubérdatta 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 tar Bhagavati Diksa, Initiation into the Order of monks instituted by the Tirthankaras. Having practised severe austerities, Kubérdatta went to heaven at the end of his life.
Kubéraséna, too, condemning her bad londuct, left off her. profession of prostitution became a far Śravikā, a woman sincerely following the tenets of the Tirthankaras and having rigidly observed the duties of a true Jain, went to heaven."
On hearing the above said "O Jambu Kumāra ! have a prosperous future in
narration of the story, Prabhava You are son-less. How will you your next life? Because,
It is said
१ अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । तस्मात्पुत्रमुखं दृष्टवा, स्वर्ग गच्छन्ति मानवाः ॥ १ ॥
1. Aputrasya gati r-nāsti svargo naiva ca naiva ca; Tasmat putra mukham dristva svargam gacchanti mānavāh.
prosperous
1. A son-less individual does not possess a future in the next life. He decidedly cannot go to heaven. Therefore, people go to heaven, after seeing the face of a son.

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•
Jambu Kumāra said१ अनेकानि सहस्राणि कुमार ब्रह्मचारिणाम् । स्वर्ग गतानि राजेन्द्र ! अकृत्वा कुलसन्ततिम् ॥ १ ॥
1. Anékāni sabasrāni kumāra-brahmarāriņām; Svargam gatāni Rajendral a-kritvā kula santatim.
1. O King! many thousands of bachelor religious students bave gone son-less to heaven, without prolonging their continuous family. Many persons with sons go to hell. Now, Listen,
“In a beautiful city, named arafesat Tāmalini, resembling tbe divine capital of Indra, there lived a wealthy merchant named ASTET Mahèśvaradatta. He was daily practising sacred ablutions, sacrifices, oblations to the manes etc. He had a wicked wife named affaat Nāgilā On the funeral day of his dead father, the merchant killed a large bull and was eating his flesh along with his family-members. At that time. a medicant came there on a begging tour, but on seeing the merchant partaking of the flesh of a bull, he returned back, repeating the following verse:
पुष्णाति स्वपितुर्मासैः शत्रुमुत्सङ्गसङ्गिनम् । विधत्ते च पितुः श्राद्धमहो मोहस्य विस्मितम् ।
1. Pusņāti svapitu r-mānsaih satrumutsanga sanginam; · Vidbattè capituh sraddhamaho mohasya vismitam.
1. See! this man gives oblation to his dead father and he nourishes the boy-his enemy sitting in bis lap with the flesh of his own father. Look at the wonder of at Moha, Infatution.
. On hearing the mendicant speaking thus, the merchant went out of his house and asked him “O Muni! why do you

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ntter such useless talk? The mendicant replied “The paramour of your wife Nāgilā was your enemy. You killed him and he was born as a son to your wife. Your father, after death became this bull. You killed him and you are now eating his flesh. Besides, the bitch licking the bones of the bull, is your mother star Ambā. She was beaten with a stick 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 medicant replied “
अन्तर्गृहं शुनी नीता जातजातिस्मृतिः सती । .. रत्नजातं तदेषा तन्नि-खातं दर्शयिष्यति ॥ १ ॥
1. Antargriham suni nitā jāta jāti smritih sati; Ratnajātam tadésā tannikbātam 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 Hifaefa Jāti smrti, Remembrance of former life.". Saying, so the mendicant went away. As fore-told by the mendicant, the bitch showed the valuable treasure. The merchant, considering the oblation to the manes as useless, commenced practising the Jaina Dharma preached by the mendicant.
On hearing the above-mentioned stories, Prabhava, becoming enlightened in Jain Dharma renounced the world and took Diksā along with his 500 comrades.
AAN Samudraśri addressing Jambu Kumāra said, “O Master! Beware that you may not become the recipient of sorrow, like the farmer 4% Baka, by abandoning sensual enjoyments already in your possession. Now, hear the story about Baka farmer:
In a village named pelat Su-simā, there lived a farmer named Baka. During the rainy season, he produced gram,

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wheat, Kodrava ( inferior corn eaten by poor people ) kidney beans and other kinds of corn in his field, and one day, he went to the house of his daughter at Mālavā, where he was fed with IZAUTA Guda-maņda ka, large and very thin cakes made of wheaten flour and molasses, by his 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 his 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 witb m lasses. We have become disgusted with the eating of such inferior corn." His relatives told him "Such corn will not grow in this land.” Although remonstrated with a good deal by his relatives, tbe farmer did not care for their advice, but proceeded on with the work of up-rooting the 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 inforior 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 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..
Jambû Kumāra replied “I am not like the greedy crow, who was very fond of flesh, that I may become unhappy. Now, hear the crow's story.

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THE STORY OF THE GREEDY CROW.
A rutting elephant living on Mount fere Vindhya, distressed with thirst, during summer, one day went to tatt Révā Nadi, river Narmadā. There, his feet slipped down and he fell down into the river, like a huge inountain-peak tumbling down. On seeing that the elephant 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 ar'ow repeatedly 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.
Jambū Kumāra addressing his wife said “ O dear!
*1997anfrot: pret, Aretagsamrata 1 Fv 793 ! Forfa, fisi Er a II ?!!
i Kākavat kariņah kāyé, nāridéhé'nurāgavān; Katham priyél na majjāmi so’ham mohā:ubudhāviva.
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 ? ..

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guw Padmasri addressing Jambu Kumāra said, “O dear husband! You may not perhape become a loser in both ways like the monkey.
The story of the monkey runs as follows:-.
STORY OF THE MONKEY.
King Arikósari of ofenamige Hastināgapura, went, one day, for hunting along with a number of other kings in a distant country. While wandering from forest to forest, rain commenced to fall in heavy torrents and the king had to seek shelter in a thick bower of creepers. When the rain ceased falling, he came near a lake. On seeing there a very handsome girl resembling a celestial maiden, the king was greatly delighted. The young girl well-decorated with valuable ornaments was taken by the king to his palace. There he married her and made her, his chief queen. The king, then, began to enjoy the pleasures of the senses, like an Indra with his wife Indrāņi.
When 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 stariny only at the lotus-like face of the queen. The juggler became gready embarassed. The monkey kept weeping all the while.
On sieeng the monkey, the queen said “O monkey! I remonstrated with you, but you became very avaracious. Now, be wise and dance. Leave aside your remorse. Do not weep.
Because,

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गते शोको न कर्तव्यो, भविष्यं न च चिन्तयेत् । कालेन, वर्तयन्ति विचक्षणाः ॥ १ ॥
वर्तमानेन
1. Gaté soko na kartavyo, bhavisyam na ca cintayet; Vartamānena kalena, vartayanti vicaksanah.
1. One should not feel sorry should not think about the future. in accordance with the present time.
for what is past, and he Clear-sighted persons act
खेदं मुक्त्वाऽधुना सद्यस्त्वं नृत्यं कुरु वानर ! | यादृशं क्रियते कर्म तादृगाप्नोति मानवः ॥ २ ॥
2. Khédam muktva' dhuna sadyastvam nrityam kuru vānara! Yadrisam kriyate karma tādrigāpnoti mānavab. 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 couple-a 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 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 human existence is sufficient for both of us. We should not become very avaracious."

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Because,
: लोभमूलानि पापानि, रसमूलाय व्याधयः । . . स्नेहमूलानि दुःखानि, त्रीणि त्यक्त्वा सुखी भव ॥ १॥
1. Lobhamūlāni pāpāni, rasamūla sca vyâdhayah; Sneha mūlāni dubkhāni trīņi tyktvā sukhỉ bhava.
1. Evil deeds have a varice at their bottom; diseases have (derangement) of humours at the bottom; miseries have attach-ment at the bottom. Having abandoned the three (canses ), be happy.
Forbidden repeatedly, he did not listen to the advice of his wife, but 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 ber 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 arə of the happiness of the maiden afer Mukti, Liberation. You should not therefore abandon your wives, who are like divine damsels.
Thus ends the story told by Padmasri.
Jambû Kumāra then said, " People enjoying many varied pleasures are not satisfied like si TIT* Angārkāraka.
THE STORY OF ANGARAKARAKA.
At the town of agr Candrapura, there lived a charcoalburner named you candra. One day in summer, he went to a

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forest with some quantity of water for the purpose of preparing coals. While preparing coals, the quantity of watir 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, he drank the whole quantity of water existing tben in wells, tauks, rivers and lakes and finally went to a well in an arid place. Exceedingly, distressed with unquenchable thirst, the charcoal-burnier standing near a Banyan Tree, threw a bunch of straw tied to a rope into the deep well and began to li:k drops of water trickling from it. The charcoal-burner's thirst was not at all quenched by any me:ins.
In the same manner, all human beings experiencing the pleasures of breast-feeding, sexual intercourse with women, and putting on of valuable clothes and ornaments, are not satisfied. But I am not anxious about the pleasures of his world.
quêar Padmasenā, then said, "O husband ! being desirous of gf Mukti, 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 entered the current of water. A kite taking hold of the piece of flesh by his powerful beak, few high up into the sky.
The jack»l 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.

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Jambū Kumāra, addressing Padmasénā said "I will not become bewildered with attachment like the Vidyādhara Vidyunmāli and you also should not become bewildered like him. Now, listen to the story of the Vidyādhara.
STORY OF THE VIDYADHARA. At the town of a Gagana vallabba, which beautified the northern row of aaic , Mount Vaitadhya, there were two Vidyādhara brothers, named Mégharatha and Vidyunmāli. One day, both the brothers assuming the apparel of a flag Mātanga, a man of the lowest class, went to a na Mātanga, a Candāla (a man of the lowest class in Vasantapura for the purpose of acquiring afagfag Mātangi Vidyā, because that Vidya 'art ) is not obtainable without a marriage and association with the daughter of a Matanga. With this idea in their mind they associated with Candalas. When they went there, the Cāndālas asked them Who are you? Why have you come here? They replied “We are sons of a nonAryan king of Sākétapur and we have been expelled from his kingdom. We have come here with the object of learning Mātangi Vidyā (art). All of them were greatly pleased on seeing both the princes. They kept them with them, and married their daughters with them.
The elder brother Mégharatha remaining chaste, had all the household work done by his wife and by intimacy with her, he learned Mātangi Vidyā, within a year, while his younger brother Vidyunmāli overcome with sensual desires, became deeply engrossed in the enjoyment of sexual pleasures with his wife. She became pregnant.
Mégharatha asked his younger brother Vidyunmāli “ Brother ! Did you accomplish the Vidyā or not? Vidyunmāli then narrated an account of what bappened with him and his wife. Mégharatha said " stupid man ! why did you defile yourself by your connection with a low caste barbarian woman? Vidyunmāli replied virtuous, lovely brother! grant

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me pardon for this fault of mine. Out of affection towards me, you call for me after one year. I will subdue carnal desires and I will accomplish my Vidya (art).
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 cāndāli-wife was again pregnant, be rebuked him saying “How is it that she is again pregnant? Vidyunmāli blushed out of shame, and requested bis 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 Vidyunmāli would remain in the family of low-caste people, and he went away home without him.
Megharatha, being disinterested and free from desires, became fully conversant with Matangi Vidya.
worldly
While Vidyunmāli 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 besitation. Living in servile degradation in a dirty unhealthy house, Vidyunmāli became very miserable. After death, Vidyunmāli suffered terrible agonies in hell.
In the same manner, I am not engrossed in worldly pleasures like Vidyupwāli and you should not be fond of enjoyments of this world.
htha Kanakasénā then said, "Now accept my advice. Do not be greedy like the TFV4 Sankhadhamaka, conchblower.
The story of the conch-blower runs as follows:-
.

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THE STORY OF SANKHA-DHAMAKA.
There lived, in the town of Saligrāma, a farmer named 01 Kaņa kūta. He was the guardian of a field belonging to some other farmer. Remaining in the field, he used to drive away biasts eating away corn by blowing his concha. One day, Kaņakūta went, at night, with his concha, 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 concha. The thieves, on bearing the sound of the concha. under the fear of being followed by watch-men of the town, went away leaving the cattle behind. On knowing that the stolen cattle were left away by the thieves, the owners of the cattle came there in the morning, and took away their cattle to their respective villages. Kaņakūta blew the concha daily, as tisual.
One day, when the thieves were passing that way,' they heard the sound of the same concha. They inquired as to who blew the concha daily. They came to know that the concha was daily blown by Kanakūta and they recognised him as the blower of the concha. 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 unconscious. The thieves, then, robbed him of whatever he had.
Kanakasénā addressing Jambū Kumāra said, “Dear! While desiring for superior wealth, you may perhaps be unhappy like the concha-blower.
Jambū Kumāra said "I am not stupid like the monkey. You may not be aware of his story, therefore listen.
•

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THE STORY OF THE MONKEY. In the Vindhya mountain, abounding in beasts of prey of various kinds, there was a monkey, who was amusing himself constantly with his beloved female monkeys.
One day, a strong young monkey came there, and began to enjoy himself fearlessly, having sexual intercourse with the monkey's chief beloved. In due course of time, the chief female monkey, accepting the new paramour, used to enjoy unhesitatingly with him. She did not care a straw for her husband. Other female monkey's living near her, said, “This monkey has become old. He is fit to be abandoned.” Thinking that the new monkey was quite suitable, all the female monkeys remained under his shelter.
Because, वृक्षं क्षीणफलं त्यजन्ति विहगाः शुष्कं सरः सारसाः पुष्पं पर्युषितं त्यजन्ति मधुपा दग्धं बनान्तं मुंगाः । निर्दव्यं पुरुषं त्यजन्ति गणिका भ्रष्टं नृपं सेवकाः सर्वः स्वार्थवशाजनोऽभिरमते नो कस्य को वल्लभः ॥ १ ॥
1. Vrikşam kşiņaphalam tyajanti vibagāh suskam sarah sārasāh Puspam paryuşitam tyajanti madhupā dagdham vanāntam mrigāb / Nirdravyam puruşam tyajanti gaộikā bhrastam nripam séva kāh/ Sarvah svārthavaśājjano'bhiramate no kasya ko vallabhah.
1. Birds abandon trees whose fruits have withered; cranes abandon dried-up la kes; bees abandon a stale flower; deer abandon the forest region which has been burnt; barlots abandon a man destitute of wealth; servants abandon a dethroned king; every body rejoices' at one's self interest. Who is not the favourite of any body?

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The old monkey used to fight with the new monkye. Then, the new monkey 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 impression 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 bitumen 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.
Jambû Kumāra told his wives "I am not desirous of being drowned into the bitumen representing this Samsāra.
92dat Nabhahsenā, then, said, “Dear husband l bv becoming greedy, you will become a loser and an object of laughing stock like the old woman of Buddhi. The story of the old woman Buddhi runs as follows:
STORY OF THE OLD WOMAN BUDDHI.
In the village named afuota Nandigrāma there lived two old women named fefe Siddhi and gf Buddhi. Outside the village, there was a on Yakşa a demi-god named af Bholika who was giving away whatever was desired by his worshipper. Siddhi worsbipped the Yaksa with beautiful flowers in such a way, that he gave her two Flatts Dināls (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 Siddbi possessing wealtb acquired through the gracious gift of the Yaksa, Buddhi asked privately her friend Siddhi,

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gomama arat, ziftó ameziaat: / कुतो विभवपाथोधिः जलदेवीव वर्तसे ? ॥ १ ॥
Kula kramagatam swami, daridryam tāvadāvayoh; Kuto vibhava pathodhih jaladéviva vartasé ?
1. O Sister! 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 the
Siddhi then narrated before her, every thing as it actually happened. Buddhi, thereupon, worshipped the Yakṣa with.. flowers etc and having satisfied him, asked for his favour. The Yaksa said "O Buddhi! 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 Yaksa 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.
99
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.
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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.
नोsarरणरुषां संङख्या, सङख्याताः कारणाः कुधः । aròsfa a gufa, à à anfa q: || ? ||
1. No kāraṇaruṣām sankhyā, sankhyātāḥ kāraṇāh krudhah; Karane'pi na kupyanti yé té jagati pancaṣah.

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1. The number of persons who are enraged without provocation is limitless; persons enraged under provocation are numerous; but, in this world, those who do not become angry, even with sufficient provocation, are rare.
तं नथि घरं तं नत्थि राउलं, देउलं पितं नत्थि । जत्थ अकारणकुविया, दो तिन्नि खला न दीसंति ॥ २ ॥
2. Tam natthi gharam, tam natthi rāulam, dénlam pi tam vatthi;
Jattha a-kāraṇa kuviyā do tinni kbala na diganti.
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.
ईय॑या लभते जन्तु-रन्धत्वं परवश्यताम् ।
इहैवामुत्र नरकादि पुनदुःखमनुत्तरम् ॥ ३ ॥ 3. Irsyayā labhate jantu-randhatvam paravaśyatām . 1. Ihaivāmutra nara kādi pupa r-duhkha m-anuttaram. 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! while trying to get a high and bigher prosperous state, you will meet with a misfortune, like the old woman Buddhi.
Jambū Kumāra replied O sweetheart! I will not, like a well-bred horse, go along a wrong path. Now, Beloved of the gods! hear this story.
THE STORY OF THE HORSE.
In the town of axiagr Vasantapura, there was a very * virtuous and dutiful king named fwang Jitaśatru.

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. One day, the king said " Is there any body in my kingdom who is fully conversant with the examination of well-bred horses? Thereupon, persons experienced in the training of horses and charioteering brought before him, out of a number of horses, a thorough- bred horse and said “The kingdom of the king, in whose territory this borse lives, always prospers more and more, in every way. Kings bow down before that: sovereign. That sovereign is not vanquished by others."
The king thought “Where can this horse be kept, separately, and well-taken-care of? Jinadās Sheth is compassionate and free from avarice. Let me therefore entrust bim, with the care of this animal.” Jinadas was thereafter called to the presence of the King and entrusted with the care of the horse. Jinadās took the horse to his house and having built a four-storeyed building for him, kept him there and fed him with nourishing food and drink materials. As the horse gradually increased in growth, the prosperity of the kingdom went on increasing abundantly.
Jinadās Sheth, riding the horse, daily took him to a neighbouring lake for a drink, and while returning home, he daily took the horse to the temple of Bhagavān Sri Rishabha-déva and went tbree times round the temple and respectfully 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 bouse of Jindās and he did not know any other path.
A hostile king, knowing the horse to be the source of increase in prosperity 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, witb the permission of the king. There, he adored the Jinesvara

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with laudatory hymns and bowed down before Sadhus, Jinadas thinking him to be an excellent Śravaka, took him to his house and did much hospitality by abundant food and drink material, At night, Jinadās, discussing religious matters with him, kept him constantly with himself.
One day, Jinadās happened to go to a neighbouring town on some business. The fictitious śravaka, taking advantage of this opportunity, joyfully mounted the horse and commenced journeying towards his town. The horse did not go to any other place, except the lake, the temple and the house of 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 fictitious śravaka disappointedly left away the horse and hurriedly 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 Jinadās, out of his own will, the servants gave the full account of the abduction of the horse by the fictitious Sravaka, to Jinadās on his return home. The horse was, there after, exceedingly receiving honour 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 mia Jnana Right Knowledge at Darsana, Right Pereeption and gift, Cāritra, Right Conduct, like the three paths of the thorough-bred horse of the story. I do not know any other
path.
. On hearing the above story narrated by Jambu Kumāra, his wife Kanakasri said “O Lord of my life! Listen

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THE STORY OF TWO BROTHERS. Two brothers started from agt 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 bighly 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 opening the fourth peak, they acquired abundant gold Out of avarice, the younger brother tried to open the fifth peak. His elder brother said “Do not be greedy.
Because.
मूलं मोहविषQमस्य सुकृताम्भारोशिकुम्भोद्भवः, .
क्रोधाग्नेररणिः प्रतापतरणिप्रच्छादनेतोयदः । . क्रीडासनकलेविवेकशशिनः स्वर्भानुराप्रश्नदी 1. forang: treeneraat 72: R are II ? Il
1. Mūlam moha visa drumasya sukrutābhārosi kumbhodbhavah Krodbāgnérara ņih pratāpataraại · pracchādāne toyadah! Kridasadma kalè r-vivekasasinah svar-bhānurāpanpadi i Sindhuh kirtilata kalāpa kalabholobhah parābhū yatām
i 1. Avarice is the root of the poison-tree at Moha. (Infatuation ); it is like Agastya in drinking away the heap of good deeds; it is like fuel of tinder-sticks to the fire of anger; it is like a rain-cloud in over-coming the brilliance of dignity; it is a play-ground for quarrels; it is like a Rāhu in eclipsing the brightness of discrimination; it is an ocean to the river of misfortune; it is like a young elephant in destroying the oreeper of fame. Therefore, subdue a varice.

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महीयसापि लोभेन, लोभो न परिभूयते । . मात्रासमधिकः कुत्र मात्राहीनेन जीयते ॥ २ ॥
2. Mahiyasāpi lobhena, lobho na paribhūyate i
Mātrāsa madhikah kutra, mātrāhinena jiyate. 2.
2. Avarice is not overcome even by immense acquisitions, How is it that a word having an excess of mātrā (like 12 Lobha ) is defeated by a word without the mātra 14 Lābha. That is to say, it is difficult to overcome a Varice.
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 a varice for more happiness.
Jambû Kumāra said “Darling! I will not act like the multitude of parrots. Hear the story.-Some persons had placed tubed instruments near a village for the protection of their corn-fields. A multitude of parrots came and sat firmly over the instruments, keeping their legs stead-fastly clinging to the margins of the instruments, out of fear of falling down. The crowd did not fly away thinking themselves tightly bound down, although they were free.
But dear! I am not like that multitude of parrots. I have cut the trammels of the bondage of Moha and I will go where-ever I like.

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Or, here, there is another story:
A tortoise lived in a big lake on Mount Vindhya along with his family. One night, on seeing the full moon, on account 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 bis mind, the tortoise went to the bottom of the lake for the purpose of bringing his family-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 witb his eyes fixedly directed to the moon, he could not see the full-moon."
Having acquired fra SÅ Jina-dharma, the principles of religion, preached by the Jineśvars, capable of giving control over senses and having acquired the adequate help of a worthy Guru, I will not abandon it.
Hearing this story, mut Jayasri said “ Worthy Master ! Why do you deceive us like Nāgasri ? Please bear her story.
STORY OF NĀGAŚRI.
At a town named qugt Padmapura, there lived a king named farfag Kelipriya. He used to bear new stories, by turns, from people, every day. One day, the turn of a Brāhmin came. He was stupid. The Brābmin 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 Brāhmin, 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 Brāhmin then went to the king and said " O Lord 1 I will narrate the story, today.

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instead of my father." The King said " Then, you narrate it. * The virgin said-Here is the Story of Nāgasri:
In this very town, there lived a Brābmin nained arogaf Nāgasarmā, with his wife named elaut Somasri, and his daughter ang Nāgasri.
· Nāgasri was given in marriage with a high-class Brāhmin 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 Brāhmin came into her house. On perceiving 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 instrimental 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 Nāgasri returned home with materials for her marriage ceremony."

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Having said this much, the Brāhmin's grand-daughter stood silent. The king asked her “What happened next? The girl said “My time is over, I am going home." The king asked her “How can I see that girl? The Brāhmin's granddaughter 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 sucb. Saying so she went away to her house.
Jayasri addressing Jambu Kumāra, said, My dear husband ! why do you deceive us by story-telling, in the way Nāgasri did the king ?
: Jambū Kumāra thereupon replied "I am not deeply engrossed in pleasures of this world like afgain galt Lalitānya Kumāra. Hear his story
THE STORY OF LALITĀNGA KUMĀRA.
There was a very powerful king named pargy Śatāyudha at a town named *1gr Kandarpakogapura. He had a queen named largat Lilāvati.
One day, when queen Lilāyati, decorated with costly garments and valuable ornaments, was sitting in a balcony of her palace, she saw a very handsome young man--an actual incarnation of Cupid-lhe god of Love-passing that way, riding a swift horse. Lilāvati fell in love with bim as soon as she saw him and began to suffer from the pangs of the arrows of Cupid.
Lalitānga Kumāra, also, on seeing her, fell in love witb her. Thinking the wife of a king to be inaccessible for such purposes, Lalitānga Kumāra went home.

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: The queen suffering immensely from the pangs of love appeared as if captivated by an evil-spirit. The maid-servant of the queen, realizing the inner-most idea of her mistress said “I will bring that young man to you." The maid-servant went to Lalitānga Kumāra, the son of Samudra priya Seth, and said in private, “ My mistress, queen Lilāvati, is very anxious to have sexual enjoyment with you." He said “I am also desirous of her. When there is an opportunity, let me know it and I will come.” The maid-servant informed her mistress accordingly.
The king, very seldom, went out; and so, such an oppor tunity was not possible. However, one day, getting a suitable opportunity, the maid-servant brought Lalitānga Kumāra, who had put on costly garments and valuable ornaments, to queen Lilāvati. Mean-while, the king happened to arrive there. The maid-servant concealed Lalitānga Kumāra in a deep cess-pool : in the palace, and told him "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.” Lalitānga Kumāra greatly terrified, remained there in complete seclusion. While he was there, the queen, out of compassion for him, used to give him food. Lalitānga Kumāra kept body and soul together by the meagre food given to him. But he became very miserable by experiencing the horrible, stench of the cess-pool and by remembering the happiness of his family life.
During the rainy season, wafted away by the filthy water over flowing from the cess-pool, over the conduit channel, Lalitānga Kumāra was dragged to the extreme end of the main cess-pool of the rampart of the town. His mother saw him there in a wretched condition. He had fainted. He was brought home in an unconscious state. He was brought to his senses by cold-water ablutions and other means. When Lalitānga Kumāra came to his natural state of health, his relatives asked him “Where were you for such a long time?” Over powered by shame, Lalitanga Kumāra could not utter a word.

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After regaining his natural bodily vigour, however, when Lalitānga Kumāra was, one day, passing by the king's palace, he was again invited by queen Lilavati.
Jambū Kumāra addressing Jayasri, said “Dear ! Do you think he will go there again ! Jayasri replied “No, not by any means." Japbū Kumāra said "Lulitānga Kumāra may perhaps go, but I do not, in the least, desire the pleasures of this world acquired by association, with females, which are mostly impuré. If I ever fall into the amusement of such filtby pleasures, 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 Lalitānga Kumāra, in pleasures of the senses, which are full of miseries in the long run.”
On hearing this story, Jambu Kumār's wife said “Dear husband! Please do not be in-considerate, like the fabulous bird, called AT FIFA mā sāhasa and hear the following story
STORY OF MĀ SAHASA.
When a powerful lion was quietly sleeping with his mouth wide open, in his cave on a high mountain, a bird called Mā Sāhasa, entering his mouth, began eating away, pieces of flesh adbering to the interval between his teeth loudly proclaiming, at the same time, AI AICh raf: Mā sābasam kärsih-. Do not be inconsiderate."
Tberenpon, a man passing by, said “O bird ! You loudly proclaim “Do not be inconsiderate, and at the same time, yon are doing an inconsiderate act of eating away pieces of flesh from the mouth of the lion! You appear to be stupid. You do not act in accordance with your speech. If the lion wakes up. while you are in his mouth, he will instantly kill you."

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In the same manner, o dear husband! abruptly, abandoning the worldly happiness already acquired, you do not do the reckless act of practising penances, like the stupid bird. Self-control may, some day, torment you, like the lion,
Jambu Kumāra replied, “Giving up evil association, I always seek after good companionship, like the royal chaplain atagaf Somaśarmā. Now, hear his story.
STORY OF SOMAŠARMĀ.
A king named Jitaśatru of fex fas fafga ant K șitipratişthita Nagara, bad a grife Purohita, (a domestic chaplain ) named TATAW Somaśarmā.
Somasarmā had three friends, viz 1 faza fag Nitya-mitra 2. gafar Parva-mitra and 3. gotafa, Praņāma-mitra.
The first friend fara fay 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 yafas Parva-mitra, was invited occasionally on holidays. While, the third friend gorafas Praņāma-mitra, used to exchange greetings of welcome with each other, when both of them happened to meet.
One day, king Jitaśatru was enraged with the gafsa Purohita, the domestic chaplain tagaf Somaśarmā.
Somaśarmā, afraid of the king's wrath towards himself, went to bis friend Nityamitra for advice, Nityamitra said “ If the king is angry with you, the king's servants will come to my house and harress me. It is not advisable for you to stay here. Go away to some other place.”
The Purobita then went to Parva-mitra, and sought his advice. He said “If the king comes to know that you are

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staying with me, he will crush you and me, in an oil-mill, with our family-members. It is not desirable for you to wait here. Remain concealed somewhere else."
The Purohita, at last, went to the house of Praņāmamitra for advice, and said "I am not taken care of, by my two friends. What should I do now? The Praņāma-mitra said. “Do not be afraid. We shall become un-divided. We shall remain together. What will the king do to both of us. We shall go under the protection of some other sovereign." They went to the kingdom of another sovereign.
The
gat Upanaya, (the application ) of the story is this
The consequence of maturing of Karmas is like the king: the Jiva (the living being ) is like the domestic chaplain of the king: this body is like the frafas Sahaja-mitra, friend born at the same time; all the relatives are like the páfag Parva-mitra, a periodical friend; Dharma is like carefas Praņāma-mitra, because it accompanies the Soul during the next life.
जीवस्य यः परत्रापि श्रियं यच्छति वाञ्छिताम् । ज्ञातिदेहौ विहायाहं, धर्ममाराडुमुद्यतः ॥ १ ॥
1. Jivasya yah paratrāpi sriyam yacchati vānchitāmi
Jnātidehau vihāyāham dharmāraddhumudyatah.
1. Getting rid of kinsmen and renouncing the body, I will endeavour to adore the Right Dharma, which bestows the well-desired wealth (of BTA Sanyam, Right Conduct and ta Mokśa, Emancipation to the soul even in the next world.
On hearing these nectar-like words of mundane indifference, g9 Prabhava, along with his five hundred comrades, and the eight newly-married wives of Jambu Kumāra, became free from all worldly desires."

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.
The bight wives of Jambu Kumara said:- ... प्रमुखे सुखदैः स्वामिन् ! परिणामेऽति दुःखदैः । इयत्कालं अहा कष्टं विषयैर्वश्चिता वयम् ॥ १ ॥
1. Pramukhe sukhadaih swamin! pariname' tiduhkhadaih |
Iyat kālam abā kastam! visa yai r-vancitā vayam. 1.
1, O Master ! We have been woefully deceived by worldly enjoyments, which give pleasure in the beginning, but which give immense misery in the end, for such a long time.
आपदा प्रथितः पन्थाः इन्द्रियाणामसंयमः । तजयः सम्पदा मागों, येनेष्ठं तेन गम्यताम् ॥ २ ॥
2. Āpadām prathitab panthāh indriyāņāmasanyamahi
Tajjayah sampadām mārgo, yenestham tena gamyatām. 2.
2. Want of control over senses is the path renowned for misfortune. Victory (over the senses ) is the right road to prosperity. Therefore, go by which-ever path, it is desirable.
यस्य हस्तौ च पादौ च, जिह्वा च सुनियन्त्रिता । इन्द्रियाणि सुगुप्तानि, रुष्टो राजा करोति किम् ॥ ३ ॥
3. Yasya. hastan ca padau ca, jihva ca, suniyantrita |
Indriyāņi suguptāni, risto rājā karoti kim. 3.
3. Wbat does an enraged king do to him, whose bands and feet and tongue are held well under control, and whose senses are well-guarded.
... तत्तद्विवाहसंबंधा-दन्धे तमसि मन्जनात्
उद्धृताः स्मस्त्वया यद्वा श्रेयसे सङ्गतं सताम् ॥ ४ ॥

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आस्थितस्तस्वया एषः श्रितोऽस्माभिरपि त्वयम् । सदैव नेतर्नेताऽसि, त्वमस्मान् शिवपत्तनम् ॥ ५ ॥
4. Tattad vivāha sambandha-dandhe tamasi majjanāti Uddhrutāh smastvayā yabvā śreyase sa ngalam satām. 4.
5. Asthita s-tattvayā eşah śrito'smābhirapi tvayam 1
Sadaiva netar-netā'si, tvamasmān siva pattanam. 5.
4-5, O Lord! By our matrimonial connection, with you, we have been rescued from being drowned in pitch-black darkness. Because, the association with good persons always results in happiness. The path which you have adopted, has been accepted by us for ever. You are, now, our guide to the file199 Śivapattana, the abode of the Blessed ones.
9 Prabhava, also, thought:-Fie on us! that we are busy in snatching away, the wealth and property of others. I have acquired much sin by indulgence in robbery and gambling. Therefore, who knows what will be my future state?
Because,
चौर्यपापद्रुमस्येह वधयन्धादिकं फलम् । जायते परलोके तु चिरं नरकवेदना ॥ १ ॥
1. Caurya pāpa drumasyeh vadha bandhādikam phalami
Jāyate para loke tu ciram narakavedanā. 1
1. The fruit (consequence) of the tree of robbery is murder, imprisonment etc, in this world and the anguish of suffering in hell for a long time, is produced in the next world,
Jambu Kumāra, with such delicate body, is ready to renounce immense wealth and such beautiful wives." Therefore, I will surely adopt the path accepted by him." With this idea in his mind, Prabha va said “O magnanimous man? attracted

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by your virtuous qualities, I will presently ask permission from my relatives and will positively follow you."
Thereupon, Prabhava and his comrades, eager with the noble idea of renouncing worldly enjoyments, were instantly set free from their bondage by the ruling deity; and they told Jambū Kumāra " Having received the sanction of our relatives, we shall come with you, in the morning, for the purpose of receiving at Dikṣā, Initiation, into an Order of monks, with you."
Jamba Kumāra said " The mind of living beings is very
fickle.
Because,
क्षणं सक्तः क्षणं मुक्तः क्षणं क्रुद्धः क्षणं क्षमी ।
Here: TESTIT, ifta: #921 01 Pill 1. Kșaņam saktaḥ kṣaṇam muktaḥ kṣaṇam kruddhaḥ kṣaṇam
kşami; Mohadyaiḥ kridayevāham kāritaḥ kapicāpalam, 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 Air Moh:, Infatuation and
एकाग्रमनसा ध्याता, . देवा अश्ममया अपि । अधिरेणैव तुष्यन्ति, किं पुनश्चेतनो जनः ॥ २ ॥
2. Ekāgramanasā dhyātā, devā aśmamayā api;
Acireņaiva tuşyanti. kim punascetano janaḥ.
2. Even idols of gods made of stone, are appeased in a short time, if they are meditated on with a concentrated mind, then, what about an intelligent being ?

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Therefore, you should not practise gar Pramāda, Carelessness.
Carelessness with regard to 1 Hszi Majja m Madyam, Intoxicating liquors 2. fere Visaya facu Vişaya, Sensual enjoyment 3. कसाय Kasaya कषाय Kasaya, Passions 4. निहा Nidda faa Nidrá, Sleep and 5. fagu Vika há fag Vikatbā, 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 Jambū Kumāra was desirous of taking Diksā, along with his newly-married wives, his own parents, and his parents-in-law, he became ready to take #TATTÀ Samyama dharma, the duties of an ascetic, along with him.
Jambū Kumāra, having worshipped the Jineśvara Bhagavān in accordance with due ceremony, 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 Sndharma Swami accompanied by his wives and his parents who had put on costly garments and valuable ornaments, for the purpose of taking trefa at Bhagavati Diksā; Initiation into the Order of monks, instituted by the Tirthańkaras,
Prabhava, having received permission from his relatives, went there, accompanied by his five hundred robber-comrades, with the object of receiving Diksā.
Having respectfully gone round three times and having reverentially prostrated before Sudharma Swāmin, the fifth Ganadhara of Sramaņa Bhagavān Mahāvīra, the virtuous Jambu Kumāra submissively requested him thus:-0 rescuer from the deep abyss of Samsāra 1 O Saintly helinsman! Save me and my family from the ocean of Samsāra by the bestowal of Bhagavati Dīksā, which resembles a ship for crossing the fathomless abyss.

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The mighty chief of the congregation of Sadhus, thereupon performed the auspicious ceremony of bestowing Diksā, on Jambū Kamāra and his family--members and on Prabhava and his five hundred comrades. Having given Dīksā to five hundred and twenty-seven persons, Sudharma Swamin uttered the undermentioned preaching: -
तथाहि-एके जीवाः संयम सिंहतुल्या भूत्वा गृहणन्ति श्रृगाला इव पालयन्ति; एके जीवाः श्रृगाला इव भूत्वा संयम गृह्णन्ति श्रृगाला इव पालयन्ति; एके पुनः जीवाः श्रृगाला इव संयमं गृह्णन्ति सिंहा इव पालयन्ति; एके पुनः जीवाः सिंहा इव शूरवृत्त्या संयमं गृह्णन्ति सिंहा इव पालयन्ति । तेन भवद्भिश्चतुर्थ भङ्गस्थै संयमो निरतिचारः पालनीयस्तथा यथा करतलगतामुक्तिरपि भवति । प्रमादो न करणीयः, प्रमादेन संसारे भ्रमणं भवति गृहीतसंयमानामपि ।
: Tatbāhi-Eke jīvāh samyamam simhatulyā bhūtvá grihặanti śrigālā iva pālayanti; eke jivāh śrigālā iva bhūtvā samyamam gribộanti śrigālā iva pălayanti; eke punaḥ jivāh śrigālā iva, samyamamgrihịanti, simbá iva pālayanti; eke punah jivāh simha iva sūrvrittyā samyamam grihộanti, simhā iva pālayanti/ Tena bhavadbhiscaturthabhangasthaiḥ samyamo niraticáraḥ pālaniyastathā yathā kara tala gatā mukti r-api bhavatif Pramado na karaņiyaḥ, pramādena samsāre bhramaņam bhavati grihitasamyamanāma pii
Namely: -Some persons becoming courageous like lions take up the duties of an ascetic and observe there duties like jackals; 2. Some of them take up these duties 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 bra vely like lions.

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You should observe the ATH 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 gfer Mukti, Emancipation soon becomes an object to be grasped by the palms of the hand.
You should not be negligent because negligence causes wandering in the Samsāra, even in the case of persons who have already taken up FTAT Samyama Dharma, the duties of an ascetic.
Because, चउद्दसपुव्वी आहारगावि मणनाणी वीरागा य ।। होति पमायपरवसा तयणंतरमेव चउगइआ ॥१॥
1. Cauddasa puyvī āhāragāvi mañanāņi viyorāgā ya;
Honti pamāyapara vasā tayaṇantarameva caugaia. 1.
1. Even ascetics well-versed in the fourteen Pūrvas, ascetics with Abāraka Labdhi, ascetics with haqda Manaḥ-paryava Jnāna, Mental Knowledge, and ascetics who are exempt from passions, become wanderers afterwards in the four Gatis of this Samsāra on account of their becoming over-powered by negligence,
Jambū Muni, thence-forward, particularly practised severe austerities. It is for this very reason, that the great sage is daily praised in the following words, by many ascetics:- .
नवणवई कंचणकोडीउ,जेणुज्झिया अट्टय बालियाओ।
सो जम्बूस्वामी पढमोमुणीणं, अपच्छिमो नंदउ केवलीणं ॥ १ ॥ 1. Navaṇavai kancaņa kodiu jeņujjhiyā attha ya baliyao
So Jambū-swāmi, padbamo muộiņam, apacchimo nandau Kevaliņam. 1.
1. Obeisance to Jambū Swāmin, the most excellent ascetic and the last Kevalin who abandoned the prosperity of a

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wealth amounting to ninety crore gold-coins and eight newlymarried wives.
.
Sudharma Swamin, wandering from village to village accom-panied by Jambū Swāmin and other ascetics, halted in outer pleasure-garden near Jigaret Campă Nagari, the town of Campā, like a leader surrounded by young elephants. Many persons arrived there for the purpose of bowing down before the lotus-like feet of the Saint and of hearing his preaching.
On seeing people going to the pleasure-garden for the purpose of giving their respects to the worshipful Saint, king
fura Koņika, the son of afu Sreņika Bhūpa, King Sreņika, went there. The whole assembly, along with King Koņika, went three times round the Venerable Saint and sat there with the object of hearing the preaching.
The eminent teacher said:. माणूसखित्तजाई, कुलरूवारुगामाउअं बुद्धी। ..
सवणं गहणं सद्धा, संजमो लोगंमि दुलहाई ॥ १ ॥ 1. Māņusa khitta jāi kula ruvārugāmāyam buddhi;
Savaṇam gahaņam saddhā, sanjamo logammi dulahāim.
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 beard 11. Faith and 12. Self control, are hard to be obtained in this world.
कौशेयं कृमिजं सुवणमुत्पलाद् दूर्वा च गोलोमतः । पङ्कात्तामरसं शशाङ्कमुदधेरिन्दीवरं गोमयात् ॥ २ ॥
2. Kauśeyam krimijam suvarṇamutpalád dūryā ca go-lomatah:
Pankāttamarasam sasānkamudadhe r-indîvaram goma yāt.

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2. Silk garment is produced from worms, gold from lotus; millet-grass from the hair of cows, day-lotus from mire, the moon from the sea, and a bee is produced from cow-dung.
-At the end of the preaching, Konika embraced Sravakadharma preached by the Tirthankaras, and on looking at Jambū Muni and other disciples of Sudharma Swāmin, he inquired out of curiosity:
श्रीसुधर्मगुरो! कोऽयं, द्विपेष्विव सुरधिपः । सुधांशुरिवधिष्णेषु, त्रिदिवाद्रिरिवाद्रिषु ॥ १ ॥ शालिधान्यमिवान्नेषु, कल्पद्रुम इव द्रुषु । अम्भोधिष्विव दुग्धाब्धि-श्चम्पकं कुसुमेष्विव ॥ २ ॥ हिरण्यमिव लोहेषु, रसेष्विव सुधारसः ।
अद्भुतस्तव शिष्येषु, सविशेषः प्रदीप्यते ? ॥ ३ ॥ 1. Sri Sudharma Guro ! ko'yam, dvipesviva sura-dvipah; ___..Sudhansurivadhisnesu, tridivādririvadrisu. .. 2. Šalidhānyamivānneşu, Kalpa-druma iva druşu;
Ambhodhişviva dugd hābdhiscampakam kusumeşviva. 3. Hiranyamiva lohesu, rasesviva sudhārasah; _Adbhutastava sisyesu sa-visesah pradipyate. ... 1-3... 0 Sudharma Gurul 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 moon among meteors, like the celestial
mountain ( Mount Meru) among mountains, like rice among corn-grains, like कल्पद्रुम Kalpa-drama, the fabulous wishing tree among trees, like the ocean of milk among seas, like the Campaka flower (Michelia Champaca) among flowers, like gold among iron (objects.), and like nectar, among objects of taste?

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Sudharma Swamin, thereupon, narrated the whole account of the previous life of Jambū Muni and especially of his severe austeries during previous lives, and said "This ascetic acquired such prosperity on account of religious austerities practised during previous lives." .
Having heard this, the king greatly delighted, went to Campapuri. The people, also, having received instruction in the doctrines of the Tirthankaras, bowed down before the worthy teacher and went home.
Sudharma Swāmin, then wandering from village to village accompanied by Jambū Muni and other Sadhus, went to Sramaņa Bhagavān Mahavira. Jambū Muni while studying under Ga nadhara Mahārāja Sudharma Swāmin, became wellversed in the eleven Angas and the fourteen Pūrvas.
Sudharma Swāmin appointed Jambū Muni as an ad Ācārya, a great-scholar, during the tenth year after the Nirvāņa of śramaņa Bhagavān Mabāvîra. Having entrusted the Acārya Jambū Swāmin with the burden of managing :) the whole congregation, during the twentieth year after the Nirvāņa of Sramaņa Bhagavāna Mahavira, Sudharma Swamin went to afegit Mukti-puri, the abode of Final Beatitude.
.
Then, Jambū Swamin having acquired On Kevala Jnāna, Perfect Knowledge, and having enlightened numerous devont persons in religious matters, appointed Prabhava Muni as an Acārya and having entrusted Prabhava Swamin with the burden of (managing) the whole congregation, Jambū Swāmin, whose entire Karmas (desire for action ) were at an end, went to afegit Mukti-puri, after the lapse of sixty-four years from the Nirvāņa of śramaņa Bhagavān Mabāvîra.
मनः पराऽवधी श्रेण्यौ पुलाकाहारको शिवम् । .
कल्पत्रिसंयमा ज्ञानं नासन् जम्बूमुनेरनु ॥ १ ॥ 1. Manaḥ parä'vadhi śreṇyau, pulākābārakau sivam;
Kalpa tri samyamā jñānam nāsan Jambū mune r-anu.

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1. Manaḥ parya va Jnana 2. Parma A vadbi Jnára, two series viz 3. K sa pa ka śreņi and 4. Upasama sreņi, 5, Pulāka Labdhi 6. Abāraka Labdhi 7. Moksa 8. Jina Kalpa, 9, The three varieties of Caritra-dharma viz Paribāra-visuddhi, Suksma samparaya and Yathā khyāta Căritra and 10. KevalaJnāna, became extinct after the demise of Jambū Swāmin.
Because, it is said,
मणपरमोहिपुलाए आहारगखवगउवसमेकप्पे । संयमतियकेवलिसिझयणा य जंबूमि बुछिन्ना ॥ २ ॥ घनागमैकप्रभवानि यस्य माधुर्यधुर्याणि वचः फलानि ।
निषेव्य भव्या भवतापमौज्झन् , मुदे स जम्बूतरुर द्वितीयः॥३॥ 2. Maņa paramohi pulāe āhāraga khavaga uvasame kappe;
Samyama tiya kevali sijjhayaņā ya Jambūmi vucbinnā. 3. Ghanagamaika pravabhāni yasya mādhurya dhuryāņi vacaḥ : phalāni;
Nişevya bhavya bhava tapa maujjban mude sa Jambū taru r-advitiyaḥ.
i 2. Manaḥ paryava Jnāna, Param& Avadhi, Pulaka Labdhi Abāra ka Labdhi, Ksapaka śreņi, Uvasama śreņi, Jina-kalpa, three varieties of Samyama, Kevala Jnāna, and Siddhi pada, ceased with Jambu Swamin.
3. May the unparalleled Jambû 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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* Jambū Swāmi was sixteen years old at the time of his Diksā. He was an ordinary Sadhu for twenty years, and a Kevali for forty-four years. Jambu Swami, having appointed Prabhava Swami as the chief Pontiff, acquired Final Liberation when he was eighty years old. The poet says:- . . . .
, जम्बूसमस्तलारक्षो, न भूतो न भविष्यति ।
शिवाध्ववाहकान् साधून, चौरानपि चकार यः॥ १ ॥ 1. Jambū samastalarakso, na bhūto na bhavisyati;
Sivad hva vāhakán sadhün, caurānapi cakara yah.
1. There did not exist, and will not exist a watchman like Jambū who made even robbers, ay ascetics walking along the path of fere Siva, Eternal welfare.
सम्यक्त्वशीलतुंबाभ्यां भवाब्धिस्तीयंते सुखम् ।
ते दधानो मुनिर्जम्बू, स्त्रीनदीषु कथं ब्रुडेत् ? ॥ १ ॥ ... 1. Samyaktvasilatumbābhyam bhavābdhistiryate sukham:
Te dadhāno muni r-Jambū, strî nadîşu katham brudet ?
1. The ocean of worldly existence is happily crossed by long gourds in the form of right belief and chastity. How can Jambū Muni bearing these means) be drowned in rivers in the form of females. ..
.
. Also... .. .
. .... . . . . लोकोत्तरं हि सौभाग्य, जम्बूस्वामिमहामुनेः ।
अद्याऽपि यं पतिं प्राप्य, शिवश्री न्यमिच्छति ॥ १ ॥ ____ 1. Lokottaram hi saubhagyam Jambi Swami mahamuneh;
Adyapi yam patim prapya, Sivasri r-nānyamicchati.
1. The good fortune of the great sage Jambū Swāmi is really extraordinary. (As) the prosperity of Final happiness, doers :not desird.. any one else, even till now, after having 'acquired him as ( her) husband.

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No. 3. Sthavira Arya 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 father's 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 he 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 ara arftat four Tálodghátini Vidyā, the art of opening locks, and in 3 Fufgat for Avasvāpinî Vidyā, the art of inducing sleep.
One day, having heard that extensive celebrations on a grand scale, were being performed in Rāja-griba, at the house of the millioner Sheth Rişabba-datta, on the marriage occasion of his son Jambu Kumára, 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 bis À vasyāpinî Vidyā, began to open all the locks by means of the Tālodgha-tini Vidyā 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 night-the first night of meeting of Jambu Kumāra with his wives-in which Jambū Kumāra was instructing his newlymarried wives in religious subjects on the seventh storey of the building.

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: Prabhava went to the place and on seeing Jambū Kumāra busily engaged in conversation with his wives, lulled Jambū Kumāra's eight wives to sleep by means of his Avasvāpini Vidyā and tried to take away valuable ornaments and costly garments from their bodies.
Jambu Kumāra instantly fixed Prabhava and his comrades to their respective places by means of Eafturat faul Stambhini Vidyā, the art of making living beings and other objects immovable, so they were unable to take away their highlydesired booty.
Prabhava then told Jambū Kumāra "O Jambū! You teach me your Stambhini Vidya. I will show you my Tālodghā tini Vidyā and Avasvāpinî Vidya.
Jambū Kumara replied. “What is the use of these Vidyas (arts to me? I am going to instruct my eight wives during the night and renouncing all my wealth I am going to take roafa ft Bhāgavati Dikśā in the morning.
Prabhava was greatly astonished on hearing these words and he said “Why do you abandon these varions pleasures of the world and take Dikśā ? Jambu Kumāra, thereupon, explained to him the transitoriness of the pleasures of this world and Prabhava, having heard the stories and the entire line of discussion of Jambū Kumāra with his wives, made up his mind to renounce the world in the morning.
Prabhava then went to Gañadhara Mahārāja Sudharma Swāmi and took Dīkšā in the morning along with Jambū Kumāra and bis eight newly--married wives, Jambū Kumāra's parents and parents-in-law, and his own five hundred comrades.
After Dikśā, Prabhava Muni studied the eleven Angas "and the fourteen Pūrvas and practised severe austerities.
Prabhava Muni was thirty years old at the time of initiration. He remained an ordinary ascetic for forty-four years. Then, he

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was the head of the Jainá Sangha for eleven years. He died at an age of eighty-five, i-e seventy-five years after the Nirvāņa of Sramana Bhagavāna Mahāvîra. Prabhava Swāmi belonged to treat o Kātyāyana gotra.
One night, when the whole congregation of ascetic disciples was sleeping, an idea of undermentioned nature occurred at midnight in the mind of Prabhava Swami who was then in otofaan Yoga Nidrá, Somnolent condition induced by the practice of Yoga:
“Who will be my successor as the bead 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 Arhats?
When, deeply engrossed in this thought, with the object of finding out a suitable successor, Prabbava Swami thought over the sadhus of his own congregation and the entire Jaina Sangha and looking out with the aid of his bighly illuminat. ing 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 Fuha ng Sayyambhava-bhatta of
Vatsa gotra, as a most suitable individual whose Liberation was also in near future.
Pandit Sayyambhava was at that time busy performing various uns, Yajnas, Sacrifices at Raja-griha.
Prabhava Swami thereupon went to Rāja-griha, and sent two of his Sādhūs to the far Yajna śālā, sacrificial hall, with instructions to request for food, and, as the Brāhmins will not give them food at that time, to leave the hall uttering the following verse:

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BT ATT Teat fastnet fall?!! 1. Abo kaştamaho kaştam tattvam vijnayato na hizo
Aho kasta maho kaştam tattvam vijnāyate na hi. · 1. Alas ! fie on us, Alas! fie on us, true knowledge is verily
not found out; Alas-1 fie on us, Alas! fie on us, true knowledge is verily not found out.
As instructed, the two Sadhūs went at meal-time to the sacrificial hall, which was decorated with banners and fil 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 number of goats were tied to sacrificial post, where fire was blazing on the Vedi shaped sacrificial altar, where various sacrificial utensils filled with different kinds of oblation-materials were carefully arranged, where numerous devout Brābmins were sitting with the object of witnessing the sacrificial ceremonies, and the sacrifi, cial hall where a number of learned Brāhmins well-yersed in sacrificial rituals were entirely occupied in offering different kinds of oblation-materials accompanied by utterances of various sacred hymns.
The Sadbūs stood at the main entrance of the hall and requested for food. The Brahmins dismissed them without giving them any food. The Sadhūs, then, left the main entrance of the sacrificial hall loudly uttering, as instructed, the verse “ Aho kastam, aho kaştam etc.”
.
Sayyambhava-bhatta, the well-known sacrificial ritualist, who was sitting near the main-entrance, distinctly over-heard the verse recited by the Sādjūs and began pondering over it.

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Knowing that the eminently virtuous Jaina Sádhus, will not, under any circumstance, tell a falsehood, the mind of Sayyambhava-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 great Upādhyāya, the high-priest who was in charge of sacrificial ceremonies, saying "What is the essence of True Knowledge? The Upādhyāya 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 Knowledge, 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 affection and hatred towards any object, who are perfectly disinterested and destitute of worldly belongings, and who are perfectly peaceful and compassionate, will never speak out a falsehood. Therefore, O wicked man! You do'nt 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! 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 that time, appeared actually as the god of death, reading out a warrant of death in his hand.
The Upādhyāya, greatly agitated with fear, thought “ This man is ready to kill me. To-day I have got the best opportunity to say out the true nature of the real essence as it stands. Besides, the Vedas declare and it is our established

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eustom, to say out the truth as it stands when the dangerous misfortune 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 Upādhyaya said "Under-neath the sacrificial post, an image of an & Arbat, a Tirtha i kara of the Jainas, bas been erected and it is worshipp-ed secretely, down below. By the supernatural influence of the presence of this image, all our religious ceremonies relating to sacrifices are accomplished without any mishap, to our entire satisfaction."
“ Otherwise, the great sage Siddha-putra and the most devout Nāradaji will certainly ruin all the preparations for a sacrifice without the presence of an image of a Tirthankara there."
The Upadhyāya then removed the sacrificial post and having shown bim a diamond-image of the Tîrthankara carefully preserved there, said, “The doctrine preached by the Tirthařkaras represented by this image, is the real essence of True Knowledge. Sacrifices are only degrading. The doctrine preached by the Tîrtha karas is full of compassion towards living beings. How can there possibly be any probability of a true Dharma in sacrifices involving the destruction of innumerable living beings ? Alas! it is a pity, that we make a living by entrapping innocent people in our deceitful net-work of false belief i Oworthy man! therefore, you carefully study the principles preached by the Tirthankaras, become a devout follower of those principles and free us from our sins. O fortunate man! I have cheated you for a long time for the sake of filling my belly. Now, I am no longer your Upādhaya. May you be happy!”
Sayyambhava bhatta, bowing down before him, said "By explaining me the true essence, you have really become my Upādhāya (teacher)" and with these words he gave away all

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the gold and copper sacrificial intensils and materials to the Upādhāya and set out in search of the two Sadhūs. Ultimately, he reached the place where Sthavira Arya Prabhava Swāmin was residing at aratga tott Patali-putra Nagara, along with his numerous disciples. : Having done respectful obeisance at the feet of Prabhava Swāmin and othar Sadhūs and becoming delighted by the benedictory expression UCTY Dharma-lābha-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 bis 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 salutation, requested Sthavira. Arya Prabhava Swāmin thus:-0 lord! Please explain me the real essence of true Dharma which may lead me to the path of Final Eman-cipation.''.
Prabhava Swāmin then said " O worthy man 1 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 Samsāra. Wise persons undesirous of re-births should abandon all varieties of belongings, and becoming free from all desires towards bis body, should always take delight in absorption in universal soul. One should always deliver his soul from the bondage of this Samsára, by the practice of five

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great vows, namely, 1. aftal A-binsa, Non-injury to living beings. 2. Ang Satya, Truth. 3. wete A-steya, Non-stealing; abstinence from theft. 4. Hef Brahmacarya, Celibacy; chastity and 5. fra A-parigraha, Non-possession of belongings."
Sayyambhava-bhatta becoming acquainted with the true nature of the knowledge of the Truth, was greatly alarmed with the bondage of this Saṁsāra. Reverentially bowing dowo therefore, at the feet of Acārya Prabhava Swamin, he respect-fully said “O worshipful master 1 I have till now, considered an untruth as the real essence of true knowledge, like a frantic man suffering from an excess of bile, erroneous 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 treft u Bhāga vati Dikša, Consecration into an Order of Monks preached by the Tirthańkaras as it is the only means of support for an individual who is being drowned in the unfathomable ocean of this Samsára.”
initiated
Stba vira Arya Prabhava Swāmin thereupon Sayyambhava--bhatta into his Order of Sad hüs.

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No. 4. Sthavira Arya Sayyambhavasuri.
At the time of his 1271 Diksā, Initiation, Sayyambhavabhatta 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 the fourteen Pūrvas, through his grace. 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 Sayyambhava-bhatta was initiated, his wife was young and pregnant. On seeing her quite young, people lamentingly said “O! There can be no person more cruel-hearted 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 “HUUTA Maņayam, Somewbat” in Prākrit. 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 #UTH Maņayam, given by the wife of Sayyambhava-bhatta, the child was named HUT Maņaka. 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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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 tar Dîkýā, when I was pregnant. I 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, Sacri-fices, some Sadhūs came to him and they gave him Diksa." On hearing this, the boy became very eager to see his worship-ful father. He therefore left his house with the permission of his mother.
Acārya Sayyambhava-sūri was at the time residing at engt Campāpuri. The boy, attracted as it were by the mass of his meritorious deeds, went there. Sayyambhavasūri while going out of the town for a call of nature, saw the lotuseyed boy coming from a distance. On seeing the boy, Sayya. mbhavasūri became increasingly delighted by excessive affection 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 Acārya then delightfully inquired “O fortunate child! Who are you? Where do you come from? Whose son or grandson are you? The boy said "I am coming here from Rājagriha Nagari. I am the son of a Brāhmin named Sayyambhava of Vatsa gotra. When I was in my mother's womb, my father had taken Diksā. 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 baving Dîkšā at his hands. I will have the same fate as he has.
The Acārya replied, “O child! I know your father. He is my friend. He and myself are bodily inseparate. You know, therefore, he is myself. O fortunate child I you accept, therefore, Diksā at my hands. The Acārya thinking that he had acquired a handsome disciple, took him to his Upāśraya, and

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into his order of monks
initiated the highly intelligent child with due ceremony.
Then, inquiring about the age-limit of Maņaka Muni, the Acārya Mahārāja knew that he had only six months left as his age-limit. He then thought "How can this short-lived child acquire a knowledge of the Scriptures within such a short period of time? Highly talented benevolent sages of former times have declared that saints with a knowledge of the fourteen Pārvas or ten Pūrvas at least, can independently compose Sūtras embodying the essence of the Siddhāntas. An opportunity of instructing Maņaka Muni in a short time has , arisen, let me therefore compose a collection of the essence of the Siddhānta." With this idea in his mind Acārya Sayyambhavasūri composed a Sūtra named af y Daśavaikālika Sūtra containing an essence of the Siddhāntas. The work was called à fa. Vaikālika, as it was composed during evenings and it was called for. Dasa-vaikālika as it contained ten chapters. The most excellent and highly compassionate Acārya Srimān Sayyambhava-sūri himself commenced the teaching of the Daśavaikālika Sūtra to Manaka Muni. Within six months, the whole sūtra was taugh to him. At the end of that period, when Manaka Muni was on his death-bed, the Acārya 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 yada Suddha Deva, Pure god, gav Suddha Guru, Pure Teacher, and Jauh Suddha Dharma, Pure Religion.
At the death-time of Maņaka Muni, when drops of tears flowed uninterruptedly from the eyes of Acārya Mahārāja Sayyambhavasüri like a shower of autumnal rains, the distressed and astonished Yaśobhadra Muri and other disciples respectfully inquired “ worshipful master! Why should there be such an improper behaviour on your part? What inexplainable reason is there, that you are so mucb grieved at?"

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The Acārya Mahārāja, then narrated the whole account of his son Manaka, from the time of his birth till his death before Yaśobhadra Muni and his other disciples, and said at the end “ Though the boy was very young, he carefully obser- ved 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.” Yaśobhadra Muni and other disciples, bowing down low before the Acārya, said " O worthy master 1 why did you not inform us before, that he was your son ? Had you even binted a little that Maņaka 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 Acārya, being greatly rejoiced by these utterances 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 Manika Muni was my son, you would not have desired
any service from him and he would have erred in his duty. • Knowing Manaka Muni to be short-lived, I have composed
Daśavaikālika Sūtra, containing an essence of the Siddhāntas, with the object of making him familiar with a knowledge of the Scriptures. It had been prepared for Maņaka Muni. He had been duly instructed. Now I will place it in a suitable spot and have it concealed."
Knowing the idea of the Guru Mahārāja, the ascetics including Yaśobhadra Muni, told the Sri Sangha about the intention of the Acārya Mahārāja of concealing the Daśavaikālika Sūtra in a suitable place. The Sri Sangha approached the Acārya Mahārāja, and requested him, “O worthy master! Let the Daśuvaikālika Sūtra prepared for Maņaka Muri remain for the benefit of the whole world. Hence-forward,

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many devout persons will be of mean intellect and shortlived so, let them accomplish their object by taking advantage of the work by your grace, like Manaka Muni. Besides, let the ascetics be pleased by repeatedly hearing the Daśa vaikalika Sūtra, which is like the pollen of the lotus of Sacred Knowledge.”
.
It is said,
कृतं विकालवेलायां दशाध्ययनगर्भितम् । दशवैकालिकमिति-नाम्ना शास्त्रं बभूव तत् ॥ १॥ अतः परं भविष्यंति, प्राणिनो यल्पमेधसः। . कृतार्थास्ते मनकवत् भवतु त्वत्प्रसादतः ॥ २ ॥ श्रुतांभोजस्य किं जल्कं दशवैकालिकं ह्यदः । आचंम्याचम्यमोदन्ता-मनगारमधुव्रताः ॥ ३ ॥ इति संघोपरोधेन श्रीशय्यंभवसूरिभिः ।
दशवैकालिको ग्रंथो, न संवत्रे महात्मभिः ॥ ४ ॥ इति 1. Kritam vikāla velāyām daśadhyayana garbhitam;
Daśa vaikalika miti-namnā sastram babbuva tat.
2. Atah param bhavisyanti pranino hyalpa medhasah;
Kritarthaste Manakavat bhavatu tyat prasádataḥ. 3. Śrutāmbhojasya kim jalkam Daśa vaikälikam hyadah;
Acāmācamya modantá-managāra madhuvritāḥ. 4. Iti sanghoparodhena śri Sayyambhava-sūribhih;
Daśavaikāliko grantho na samyavre mahātmabhiḥ.
1. Pripared during evening hours and containing ten chapters it became a canonical work named Daśavaikālika.
2. Hence-forward, people will be of little intellect, so let them accomplish their object ( Liberation) like Manaka by your grace.

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3. Let the bee-like ascetics, having repeatedly tasted this Dasuvaikālika (Satra) which is the f**Kinjalka, Stamina of the lotus of the ocean of Knowledge, rejoice.
4. Thus by the interferance of Sri Sangha the treatise Daśavaikälika was not concealed by the great sage Sayyambhava-sūri.
Sayyambhava-sūri was initiated into the Order of Monks by Arya Prabhava Swāmi when he was twenty-eight years old. After Dîkšā, he was an ordinary ascetic for eleven years and a y Yuga Pradhāna, for twenty-three years more. He died when he was sixty-two years old i. e. during the ninety-eighth year after the Nirvāṇa of śramaņa Bhagavān Mahavira. (Vira Samvat 98.)
Acārya Mahārāja Śrîmān Sayyambhava-sūri having appointed the well-versed bighly intelligent Yasobhadra Muni as his successor passed his time in deep meditation,

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Sramana Bhagavan Mahavira.
5
11 Gañadhara Mabarāja Indrabhūti Gautama
Gañadbara Agpibhūti
3 Gañadhara Váyubouti
Gañadhara
Vyakta
Gañadbara Su. dharma Swami
Gañadhara Man dit
8 Gañadhara A kampita
Gañadhara Maurya-putra
19. Ganadhara Acalabhratá
T 10 Gañadhara Metarya
| 11 Gañadhara
Prabhās
208
List of the Heads of the Present Church. No. 1. Gañadhara Mahāraja Sudharma Swāmi.
(Kevali) No. 2. Stbavira Arya Jambū Swāmi
(Kevali) No. 3. Sthavira Arya Prabbava Swami
(Śruta-Kevali) No. 4. Sthavira Arya Sayyambhava-sūri :
(Śruta-Kevali) (To be continued in other parts of the Volume)

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209
CORRECTIONS.
Page
Line
Incorrect
Correct
vow as one of the an oil-mill
pupil
:
73 103 106 108 130 132 150 150 151 155 158 161
how as one the an oil-man pnpil animalcutes Tbere Sranaņa composed Sacrife anspicious ayapura The Kbersena Saying, so On sieeng
animalcules There Šramaņa composed Sacrifice auspicious Jayapura the Kubersenā Saying so, On seeing
..16

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