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 Acarya Maharaj Vijaya Nemisurisvaraji. Sri Jaina Grantha Prakasaka Sabha. Panjrapole 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 MAHARAJA SRI VIJAYA NEMISURISVARAJI

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DEDICATED INTO THE LOTUS-LIKE HANDS OF MY MOST REVERED GURU SARVA-TANTRA SVATANTRA, JAGAD-GURU SASANA SAMRAT, SURICAKRA CAKRAVARTI TAPAGACCHADHIPATI, TIRTHODDHARAKA BHATTARAKA HIS HOLINESS ACARYA MAHARAJA SRI VIJAYA NEMISURISVARAJI By His most grateful and obedient Pupil RATNAPRABHA VIJAYA.

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INTRODUCTION. This Fourth Volume of the "sramana Bhagavan Mahavira" contains a sthavirAvalI Sthaviravali, A serial description of sthavira 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 Sruta Sthavira, Ascetics possessing a complete knowledge of Thananga, Sama vayanga and other Asga Sutras. The "Stha viravali or Pattavali" 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. Ganadharas or chief disciples of Sramana Bhagavan Mahavira, and of the first four out of the twenty TNT Yuga Pradbanas, Pre-eminent Personages of their age viz l. sudharma svAmI Sudharma Swami 2. jammU svAmI Jambu Swami 3. prabhava svAmI Prabhava Swami and 4. khayyaMbhavasari Sayyambhavasuri. 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 pradhana ry ascetic Years M. Days i Sudharma Swami 100-3-3 Jambu Swami 80-5-5 Prabhava Swami 85-2-2 62-3-3 .86-4-4 4 Sayyambhava-suri 5 Yasobhadra-suri 6 Sambhuti Vijaya i Bhadrabahu Swami 8 Sthula 'bhadra 9 Arya Mahagiri Arya Suhasti 30 40 24-30 30-24 Guna Sundara-suri 24 32 Syamacarya 20 35 41 Skandilacarya 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-suri 18-14 Bhadragupta 21 49 Sri Gupta Vajra Swami : 11-22 51-40 Arya-raksita Durbalika Puspa ... -mitra. 17 17

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The sources of information about the Yuga Pradhanas, : Acaryas, and other important personages of religious merit are the following, viz: 1. que tract ( 9 ) Kappasutta Theravali (Prakrit ) by Devardhi Gani Ksamasramana. 2. tatay gat ( a ) Nandi Sutra Pattavali (Prakrit) by Devardhi Gani Ksamasramana. 3. CHAUETUI ( Tiga) Dusama Kala Samana Sangha Thayam (Prakrit ) by Dharma Ghosa suri. 4. xftTETEA: (FEET) Sri Guru Parva Kramah ( Sans) by Sri Guna Ratna Suri. 5. yafaat- girtraftataifa (FEAT) Gurvavali-Patta-param Para Suri Namani. (Sans ) by Sri Muni Sundarasuri. 6. FA FATT-graat ( Free ) Soma Saubhagya-Pattavali. :: (Sans ) by Muni Sri Pratistha Soma. 7. 7974, ogram arafer ( 978-FET) Tapa Gaccha Pattavalt Sutra-vritti (Prakrit-Sans) by Upadhyaya Dharmasagaraji: 8. sept herett TETETTI ( Feua ) Sri Malavira Patta Parampara (Sans )by Sri Deva Vimala Gani. 9. TEMAT: ( ea ) Yuga Pradhanah (Sans) by Mahopadhaya Sri Vinaya Vijayaji Gani. . 10. sitefeuiter ( HEFT ) Sri Suri Parampara ( Sans ) by Maho. padhyaya Sri Vinaya Vijayaji Gaai. 11. ogram arter (FET) Pattavali Saroddhara (Sans) by Upadhyaya Ravivardhana. 12. syargraat ( FE$T ) Sri Guru Pattavali ( Sans )

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13. T*testat aglatt (EEA) Ukesa Gacchiya Pattava lt. Sans) The Sthaviravali 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 Sutra,) cannot possibly have been composed by Bhagavan Bhadrababu Swami. The Pattavali of the Ganadharas, Kevalis and of Sruta Kevalis who have preceded him upto his own time seems to have been written by Bhagavan Bhadrababu Swami himself. The remaining portion of the Sthaviravali was completed by Devardhi Gani Kgamasramana, at the time of redaction of the Siddhantas at after Vallabhipura in Vikrama Samvata 980. The Pattavali of Nandi Sutra was also composed by Devardhi Gani Ksamasramana. The Ta pagaccha Pattavali writen in Vikrama Samyat 1646 by Upadhyaya Dharmasagarji Gani, containing a complete, continuous description of the Pattavali of Nirgrantha, Kautika Candra, Vanavasi, and Vada Gaccha from the time of Sramana Bhagavan Mahavira to that of Acarya Maharaja Sri HirvijayaBuriji was critically examined and revised by a committee of Acarya Maharaja Sri Hirvijaya suriji, Upadhaya' Sri Vimala Harga Gani, Upadhyaya Sri Kalyana Vijaya Gaai, and Upadhyaya Sri Soma Vijaya Gani at Ahmedabad, on Friday, Caitra Vad 6 of Vikrama Samvat 1648 with the help of Gurvavali of Sri Munisundara-suri and the Dugma Kala Srt Srama na Sangha Stotra of Sri Dharma Ghosa-suri. The Stha viravali of Tapagaccha was continued as the Pattavali of 59 Sri Vijaya Sena Suri 60 Sri Vijaya Deva-suri, and 61 Sri Vijaya Simba suri, under the title of " Sri Tapa Ganapati Guna Paddbatti" by Upadhyaya-Guna Vijaya Gani in " Vijaya Deva Mabatma " in Vikrama Samvat 1673.

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Another addition to the Tapagaccha Pattavali containing an account of 59. Acarya Vijaya Sena Suri 60 Acarya Vijaya Deva-Suri 61 Acarya Sri Vijaya Simha-suri was written by Upadhyaya Megha Vijaya Gani. A third addition to the Tapagaccha Pattavali containing a description of Acaryas from 58 Acarya Hirvijaya-suriji to 72 Sri Buddhi Vijaya Gani under the title of "Sri Guru Mala" was written by Muni Caritra 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 Sri Gautama Swami Ganadhara Agnibhuti Ganadhara Vayubhuti Ganadhara Vyakta Ganadhara Sudharma Swami Ganadhara Mandit Ganadhara Maurya-putra Ganadhara Akampita Ganadhara. Acalabhrata. Ganadhara Metarya Ganadhara Prabhas Sthavira Arya Sudharva Swami Stha vira Arya Jambu Swami Sthavira Arya Prabhava Swami Sthavira Arya Sayyambhava-suri 125 126 129 131 142 143 194 202

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Sramana Bhagavan Mahavira. PART IV STHAVIRAVALI teNa kAleNaM teNaM samaeNaM samaNassa bhagavazro mahAvIrassa navagaNA ikkArasa gaNaharA hutthA // 1 // : Tenam kalenam tenam samaenam Samanassa Bhagavao Mabayirassa nava gana ikkarasa ganahara huttha. During that age, at that time, Sramana Bhagavan Mahavira had nine Ganas. Tur-04 arafas Al F T 707: E'ka vac. anika sadhu samudayo 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 Bhagavan Mahavira were . 1 Shri Gautama Swami zrI gautama svAmI 2 Agnibhuti agnibhUti 3 Vayubhuti nfa 4 Arya Vyakta w 50 5 Arya Sudhan 'rraa Swami bhArya sudharma svAmi 6 Arya Mandita Arya maMDita 7 Ayra

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Maurya-putra Arya maurya putra 8 Arya Akampita. Arya akampita 9 Arya Acala bhrata Arya acala bhrAtA 10 Metarya metArya and 11 Arya Prabhas 8 CHIA. BHAGAVAN SHRI GAUTAMA SWAMI. Indrabhuti Gautama yayfa staa better known as Gautama Swami from his gotra, was the first Ganadhara TUNT or principal disciple of Sramana Bhagavan Mahavira. He was born in the year 607 B, C. at Gobara-gama itaTTA (Gobbra or Govaraya ) a small village near Rajagriha TATE, the capital city of Magadha magadha. He was the eldest son of Vasubhuti vasubhUti, his mother's name was Prithivi test. He was a Brahmin by caste and was well versed in the four Vedas and the six Upangas. The soul of Indrabhuti Gautama, was the charioteer of S'ramana Bhagavan Mahavira, during his previous eighteenth Bhava as Triprishtha Vasudeva, 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 Vasudeva, 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 Naraka 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 Bhagavan Mahavira, when becomes a Tirthankara." He was thoroughly conversant with the fourteen varieties of knowledge (1-6 Angani agifa, The six Supplements of the Vedas, 7-10 Vedah #T:, The four Vedas, 11. Mimansa later The designation of a philosophical system which is divided into two distinct branches. The former called Purva or Karma Mimans pUrva or karma mImAMsA and founded by Gaimini jaimini is chiefly concerned with the correct interpretation of Vedic ritual, the latter, called Uttara-Brahma or Sariraka Mimansa uT-08TITTA HAIET but best known under the name of Vedanta vedAnta and founded by Badarayana bAdarAyaNa is a pantheist system of discussing chiefly the nature of Brahman su or the universal soul. 12. Nyaya raid the Nyaya system of philosophy 13 Dharma Shastra wA Tie Discourses on virtue or duty and 14 Purana Truf Name of eighteen legendary works treating chiefly of Cosmogony and divine Genealogy. These fourteen vari. eties of Vidya faur knowledge are mentioned in the following verse aGgAni vedAzcatvAro mImAMsA nyAyavistaraH / / dharmazAstraM purANaM ca vidyAstvetA zcaturdazA // 1 // Angani, Vedas'chatvaro, Mimansa, Nyaya vistarah Dharma sbastram, Puranam ca vidya stveta s'caturdas'a. Angani, the six Supplements of Vedas, the four Vedas, Mimansa, the entire field of Nyaya shastra, Dharma Shastra Discourses of sacred knowledge, or on virtue or duty and Puranas-Legendary works-These constitute the fourteen varieties of Vidya faqi knowledge. The Vedangas are six in number. They are:zikSA kalpo vyAkaraNaM nirukta chaMdasA cayaH / jyotiSAyamanaM caiva vedAMgAni SaDeva tu // 2 //

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Siksa Kalpo Vyakaranam Nirukta Chandasa cayah; Jyotish aya manam caiva Vidangani shadeva tu. Siksa 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 Vedangas a air supplements of the Vedas. 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 Diksa tar Initiation by S'ramana Bhagavan Mahavira, Gandhara Indrabhuti 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 Indrabhiti Gautama composed sacred knowledge consisting of the twelve Angas and the fourteen Purvas within a Muhurta sa forty eight minutes after receiving a correct explanation of Tripadi fagfa a combination of three syllables. ] Utpada 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 yuktaMsat All the substances (in this world ) possess the qualities of 1 Production; birth, 2 Perishability; destruction and 3 Permanence. 1 Utpada JENT-ETITA firaria Eraaffa sigra: Sva jatyaparityagena bhavantaravaptirutpadah. The assumption of another form without abandoning its genus is called Utpada 3914.

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5 2 Vyaya vyaya-tathA pUrvabhASaSigamoThayuyaH vyayaH Tatha purvabhava vigamo vyayah-The disappearance of the previous condition is called Vyaya vyaya. 3 Dhrauvya dhraudhya--dhruve sthairyakarmaNodhruvatIti dhrutraH Dhruve 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 dhrauvya; moreover dravya dravya is not simply Paryaya paryAya but is also Dravya 5 and therefore, Dhrauvya is in addition to Utpada utpAda and Vyaya vyaya. Thus Sat everything that exists is Dravya paryayatmaka dravyaparyAyAtmaka and Utapada vyaya dhrauvya yuktatah utpAda 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; Paryaya is instable. Guna Tur attribute is the natural quality of a substance. Paryaya 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 Naraka alta a hellish being, in this Samsara 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 hellish being is the Paryays of a Soul. During every existence of life Atma far the Soul is always present. It is permanent and hence all the souls, exist as a Dravya and also as a Paryaya. The Diksa ate Initiation into the Order of Monks - of Indrabhuti Gautama took place under the following circumstances: - At the time, when Sramana Bhagavan Mahavira acquired Kevala Gnana na Perfect Knowledge, outside Jrambhaka gama Nagara F TTH Ant on the banks of Rijuvaluka Nadi RjuvAlikA nadI, a wealthy Brahmina named Somila somila was preparing for a great Yagna um Sacrifice to gods and he invited numerous Brahmins including eleven highly talented Acaryas of whom the three brothers--1 Indrabhuti ya fa 2 Agnibhuti . agnibhUti and 3 Vayubhuti vAyubhUti, were well versed in the four teen kinds of knowledge. Indrabbuti liad a doubt about the existence of Jiva sa Soul, Agnibhuti bal doubts abont Karmas and Vayubhuti had a doubt that the body and the soul are inseparate; the 4 th Vyakta sh and 5 Sudharma Eva 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 akampita 9 Acala bhrati acalabhrAtA 10 Metarya metArya

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and Prabhasa gye, each of them with a pupilage of three hundred each. Akampita had a doubt about Naraka; Acala bhrata about Punya qoy Merit; Metarya about Para-loka Tat next world: and Prabhasa 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 Acarayas 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 papa a Nagari was over-flowing with Brahmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Acaryas and Upadhynyas 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 Bhagavan Mahavira acquired Kevala 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 Mahavira knew that there was none capable of taking Bhagavati Diksa 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 Diksa, still however, it is a strange event, that the first preaching of Sramana Bhagavan Mahavira was abortive, as no one was enlight.

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8 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 Bhagavan Mahavira Sramana Bhagavan Mahavira, knowing that there still remained Tirthankara Nama Karma ala T AIA FA, 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 Apapa TITI Nagari - a town, twelve yojans in extent, embellished with devout persons, and overflowing with Brahmins and other individuals who had collected there from various countries for the purpose of visiting the Yagna, with the supremely good object of enlightening the Brahmins. In a large pleasure - garden named Mahasena Vana Atha ga near the town, the gods prepared a Samavasarana. Sramana Bhagavan Mahavira 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 congregation consisting of Sadhus Fly Saints 2 Sad hvis atest Nuns 3 Sravakas 19 Jain lay men and 4 Sravikas 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 Bhagavan in the three remaining directions. Gods, human beings and lower animals entered by the main door and occupied their appropriate seats. The Indra, then, bowing down most respectfully and praising him with his two folded hands brought in front of his fore-head, sat raverentially. Sramana Bhagavan Mahavira preacbed Dharma as follows: This Samsara 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 Brahmin Indra bhuti 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 Brahmins-"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 Indrabhuti Gautama saw that the gods did not come to the sacrificial pavilion but they went to FAQATO the

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10 Samava sara na, where Srama na Bhagavan Mahavira was preaching, he asked out of curiosity "Have these gods lost their way? Instead of coming here, where are they going ?" On inquiry from various people, he was informed " They are going to the Samavasara na, prepared by gods for Sramana Bhagavan Mahavira, 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, Indrabhuti 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. aho ! surAH kathaM bhrAntAstIrthAmbha iva vAyasAH / kamalAkaravajhekA makSikAzcandanaM yathA // 1 // karabhA iva savRkSAn, kSIrAnnaM zUkarA iva / arkasyAlokavad ghUkAstyaktvA yAgaM prayAnti yat // 2 // 1 Abo ! surah katham bbrantastirthambha iva vayasah; Kamalakaravadbheka maksikascandanam yatha. 1 2 Karabha iva sadvriksan ksirannam sukara iva; Arkasyaloka vat ghuka styaktva yagam prayanti yat. 2 1-2 Alas! why do the gods, becoming perplexed, go away leaving the sacrificial offerings, like crows abandoning holy water or frogs abandoning a lake of lotuses, or flies abandoning

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11 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 athavA-yAdRzo'yaM sarvajJastAdRzA evaite surAH, anurUpa eva saMyogaH .. Athava-Yadriso'yam sarvajnastadrisa evaite anurapa eva samyogah. Or, as is this Sarvajna, so they certainly are. The connection is quite appropriate. yataH-pazyApanurUmindidireNa mAkarandazekharo mukharaH / api ca picumandamukule maukulikulamAkulaM milati // 1 // Yatah:-Pasyanurupamindidirena makanda sekbaro mukharah; Api ca picumandamukule maukulikulamakulam milati, 1 - 1 Because, see the complaisance; the most beautiful juicy portion of the mango-tree becomes eloquent with the buzzing of bees, while a flock of crows meets confusedly on the buds of Neem (Azadircta Indica) trees. Still however, I cannot tolerate bis arrogance in being styled a Sarvajna. yataH-vyomni sUryadvayaM kiM syAda, guhAyAM kesaridvayam / .pratyAkAre ca khaDgau dvau kiM sarvajJAvahaM sa ca ? // 1 // Yatah:-Vyomni suryadvayam kim syad guhayam kesaridvayam; Pratyakare ca khadgau dvau, kim sarvajdavaham 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:yadi trilokIgaNanAparA syAt, tasyAH samAptiryadi nAyuSaH syAt / pAreparAdhyaM gaNitaM yadi syAt, gaNeyaniHzeSaguNo'pi sa syAt // 1 // watc. omitram

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12 1. Yadi trilokiga nanapara syat, tasyah samaptir-yadi nayusah syat; Pareparardhyam ga nitam yadi syat, ganeya nihsesa guno'pi sa syat. 1 1 If there be a different calculation of all the objects of the three worlds, and if there be no life left for the completion of that calculation, and if the calculation be beyond q Parardha (100000,000,000000000) then only, he becomes one whose entire qualities become calculable. 1 On being told thus, he resolved nUnameSa mahAdhUrtI, mAyAyAH kulamaMdiram / kathaM lokaH samasto'pi vibhrame pAtito'munA ? // 2 // 2 Nunamesa mahadhurto, mayayah kulamandiram; Katham lokah samasto'pi vibhrame patito'muna. 2 2. Certainly, he is a great rogue, and he is the familytemple of fraud. How is the whole population thrown into delusion by him? na kSame kSaNamAtraM tu taM sarvajJaM kadAcana / tamaH stomamapAkartu sUryo naiva pratIkSate // 3 // 3 Na ksame ksanamatram tu, tam sarvajnam kadacana; Tamah stomama pakartum, suryo. naiva pratiksate 3. 3 I cannot at all, tolerate that sarvajna, even for a moment. The Sun never waits for removing the mass of darkness. vaizvAnaraH karasparza, kesarolluMcanaM hariH / kSatriyazca ripukSepaM na sahante kadAcana // 4 // 4 Vaisvanarah karasparsam, 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 Ksatriya (brave warrior) does not tolerate an insult from his enemy. 4.

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13 mayA hi yena vAdIMndrAstuSNIM saMsthApitAH same / gehe zUrataraH ko'sau, sarvajJo matpuro bhavet ? // 5 // 5 Maya hi yen vadindra stusnim samsthapitah same; Gehe suratarah ko'sau, sarvajno matpuro bhavet 5. 5 Eminent controversialists have been thoroughly silenced by me in discussion. Who is, before me, this Sarvajna, who is very brave in his own house? zailA yenAgninA dagdhAH puraH ke tasya pAdapAH ? | utpATitA gajA yena, kA vAyostasya puMbhikAH ? // 6 // 6 saila yenagnina dagdhah, purah ke tasya padapah ?; Utpatita gaja yena, ka vayostasya pumbbikah? 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? kiMca ca-gatA gaur3adezodbhavA dUradezaM, bhayAjjarjarA gaurjarAstrAsamIyuH / mRtA mAlavIyA stilAMgAstilaMgodbhavA jajJire paMDitA madbhayena // 7 // 7 Kinca - Gata Gauda desodbhava dura desam, bhayajjar - 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-desa, central Bengal went away a distant country and the learned men of gurjara Gurjara ( Gujarat ) became infirm and terrified; the learned men of mAlabA Malva, 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. are lATajAtAH ka yAtAH praNaSTAH paTiSThA api drAvir3A vrIDayArttAH / aho bAdilipsA''ture mayyamuSmin jagatyutkaTaM vAdidurbhikSametat //

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14 8 Are Latajatah kva yatah pranastah, patista'pi Dravida vridyarttah; Aho vadilipsature mayyamusmin jagatyutkatam vadidurbhiksametat. 8 8 Alas! where have the learned men of lATa deza Lata desa. a country south of Broach and learned men of urfers Dravida 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. tasya mamA'gre ko'sau vAdI sarvajJamAnamudrahati? / iti tatra gaMtumutkaM tamagnibhUtirjagAdevaM // 6 // 9 Tasya mama'gre ko'sau vadi sarvagnamanamudva hati; Iti tatra gantumutkam tam Agnibhuti r--jagadaivam 9. 9 Who is this controversialist before me, who bears the conceit of being called a Sarvajna ? When he was contemplating thus, Agnibhuti said to him who was very desirous of going there, as follows: kiM tatra vAdikITe tava prayAsena ? yAmi baMdho'ham / kamalonmUlanahetoneMtavyaH kiM surendragajaH ? // 10 // 10 Kim tatra vadikite tava prayasena ? yami bandho'bam; Kamalonmulana 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 ? akathayadathendrabhUtiyadyapi macchAtrajayya evAsau / tadapi pravAdinAma bhUtvA sthAtuM na zaknomi // 11 // 11 Akathayadathendrabhutir-yadyapi macchatrajyya evasau; Tadapi pra vadinama srutva sthatum na saknomi. 11

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15 11 Indrabhuti 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. pIlayatastilaH kazcit dalatazca yathA kaNaH / / sUDayatastRNaM kiMcidagasteH pivataH saraH // 12 // mardayatastuSaH ko'pi, tadradeSa mamAbhavat / tathApi sAsahirna hi, mudhA sarvajJavAdinam // 13 // 12 Pilayatastilah kascit, dalatasca yatha kanah; Sudayatastrinam kincidagasteh piba tah sarah. 12 13 Mardayatastusah ko'pi tad vadesa mamabhavat; Tatba'pi sasahi r-na hi mudba sarvajna vadinam. 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 agastya 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. ekasminnajite hyasmin, sarvamapyajitaM bhavet / ekadA hi satI lupta-zIlA syAdasatI sadA // 14 / / 14 Ekasminnajite hyasmin, sarvamapyajitam bha vet, Ekada bi sati lupta sila syadasati sada. 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. - citraM caivaM trijagati sahasrazo nijite mayA vAdaiH / kSipracaTasthAlayAmiva kaMkaTuko'sau sthito vAdI // 15 //

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16 15 Citram caiva trijagati sahasraso nirjite maya vadaih; Ksipracatastbalyamiva kam-kamko'san sthito vadi 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 ! alpamapi zarIrasthaM zalyaM prANAn viyojayati // 16 // 16 A sminnajite sarvam jagajjayodbhutamani yaso nasyet; Alpamapi sarirastham salyam pranan 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 ekasminniSTake kRSTa durgaH sarvo'pi pAtyate // 17 // 17 Yatah:-Chidre svalpe'pi potah kim pathodhau na nimajjati? Ekasminnista ke kriste durgah sarvo'pi patyate 17. 17 Because-Does not a ship sink itself under water, even with a small hole in it? A fortress is completely pulled down by the removal of one brick. 17. Having thought thus, Indrabhuti Gautama, at the time of going into the presence of Sramana Bhagavan Mahavira, 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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PRUS CA 100009 "Samavasarana of Sramana Bhagavan Mahavira-Indrabhuti Gautama going there with his five hundred pupils.

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17 bAdimukhama 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 kaothabharana, The necklace of Atraat Sarasvati, the goddess of Speech and Learning. bAdivijayalakSmIzaraNa Vadi vijaya Laxmi Sarana Who has the shelter of the goddess of wealth, fortune and prosperity, for defeating a controversialist. ATTHA Vadi mada ganjana, Who removes the pride of a controversialist. atfagua Vadi mukha bhanjana, Who breaks the mouth of a controversialist. arfotafex Vadi gaja sinha-Who is like a lion to the elephant in the form a controversialist. 9141ataly Vadi isvaraliha, Who dissolves the greatness of a controversialist. erfafegigiTE Vadi sinha astapada, Who is like an erT Astapada, a fabulous eight-legged animal ( a match for lions and elephants) to the lion in the form of a controversialist. alifafanufate Vadi vinaya visada, Who is dextrous in the removal of a controversialist. gifaga fagta Vadi vrinda bhumipala, Who is the protector of the multidude of contro-versialists. aifa FET: 17 Vadi sirah kala, Who is like the god of death to the head of a controversialist. oferulegra Vadi kadali kripana, Who is like a sword to plantain tree in the form of a controversialist. OI

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18 wfermatano Vadi tamo bhana, Who is like the Sun in dispelling the darkness embodied in the controversialist. * aftermate Vadi godhuma gharatta, Who is like a band-mill (for grinding wheat ) to a controversialist. afinniface Mardita vadi maratta, Who is like a wind-mill for the pounded controversialist. arfegar Vadi ghata mudgara, Who is like a hammer for breaking ) the water-pot in the form of a controversialist. afas$16FT Vadi ghuka bhaskara, Who is like the Sun to the owl, for a controversialist. enfeite Vadi samudragaste. Who is like the sage Agastya (who drank the ocean ) to the ocean, for a controversialist, afterwarfema Vadi tarunmulana hastin, Who is like an elephant uprooting a tree, to the controversialist. f etru Vadi sura surendra, Who is like Indra to the gods, for a controversialist. atfergeritfat Vadi garuda Govinda, Who is like Krisna snatching away nectar from noc Garuda, the king of Serpents, to a controversialist. afatia Vadi jana rajana, 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 harina bare, Who is like a lion to antelopes, for a controversialist. .

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19 afesarurdaft Vadi 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. bAdihRdayazalya Vadi hridaya salya, Who is like a thorn to the heart of a controversialist. arfenatas Vadi gana jipaka, Who is the protector of the mass of controversialists. vAdizalabhadIpaka Vadi salabha dipaka, Who is like a lamp before the grass-hopper in the form of a controversialist. vAdicakracUDAmaNe Vadi cakra cudamane, Who is like a crest jewel worn by sovereigns among controversialists. ifeafata Pandita siromane, Who is the best among learned men. fafaaras Vijitanekavada, Who has become victorious in numerous controversies. ATEPAISSUDBI, Sarasvati labdha prasada, 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. yata : maMDUka- capeTAM kRSNasarpasya dAtumudyataH / AkhUradaizca mArjAra- daMSTrA pAtAya sAdaraH // 1 // Yatah-Krisna sarpasya manduka scapetam datumudyatah, Akhuradaisca marjara damstrapatay sadarah.

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20 : 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. vRSabhaH khargaja zRMgaiHprahartuM kAMkSati drutam / dvipaH parvatapAtAya, daMtAbhyAM yatate rayAt // 2 // 2 Vrisabhah svarga jam sringaih prahartum kanksati drutam; Dvipah parvatapataya dantabhyam yatate rayat. 2 A bull desires to strike a blow at once to a dweller in heavens by means of his horns, and an elephant tries to fell down vehemently a mountain by means of his tusks. zazakaH kesariskaMdhakesarI kRSThamIhate / madRSTau padasau sarvavitvaM khyApayate jane // 3 // 3 Sasakah kesariskandhakesaram kristumihate; Maddristau yadasau sarvavittvam khyapayate jane 3 3 A little hare desires to pull away the mane of the neck of a lion; similarly this man declares himself well known as a Sarvajna among the people, before my eyes. zeSazIrSamaNi lAtuM hastaH svIyaH prasAritaH / sarvajJATopato'nena, yadahaM parikopitaH // 4 // 4 Sesasirsamanim latum hastah sviyah prasaritah; Sarvajnatopato'nena yadaham parikopitah 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. samIrAbhimukhasthena davAgniAlito'munA / kapikacchUlatA dehe saukhyAyAliMgitA nanu // 5 //

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21 6 Samirabhimukhasthena davagni r-jvalito muna; Kapikacchulata dehe sauk hyayalingita nanu. 5 He has kindled forest-fire, himself remaining in the direction facing the wind, he really embraced kapikacchUlatA 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. yataH-tAvadgarjati khadyotastAvadgarjati caMdramAH / udite tu sahasrAMzI na khadyoto na caMdramAH // 6 // 6 Yatah:- Tavad garjati khadyotastavadgarjati candramah; Udite tu sahasransau na khadyoto na candramah. 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. sAraMgamAtaMgaturaMgapUgAH palAyyatAmAzu vanAdamuSmAt / sATopakopasphuTakesarazrI-maMgAdhirAjo'yamupeyivAn yat // 7 // 7 Sara ngamatangaturangapugah palayyatamasu vanadamusmat; 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 mRgAdhirAja Mrigadhiraja, lion, the monarch of beasts with the splendour of expanded mane, is approaching. mama bhAgyabharAdyadA vAdyayaM samupasthitaH / . adya tAM rasanAkaDUmapaneSye vinizcitam // 8 // 8 Mama bhagyabharadyadva vadyayam samupasthitah; Adya tam rasanakandumapanesye viniscitam. 8

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22 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.. lakSaNe mama dakSatvaM, sAhitye saMhitA matiH / tarke karkazatA'tyarthaM kazAstre nAsti me zramaH ? // 6 // 9 Laksane mama daksatvam sahitye samhita matih; Tarke karkasata'tyartbam kva sastre nasti me sramah ? 8 9 I am clever in lakSaNazAstra Lakshana sastra, the science relating to indications of marks on the body. I am intelligent " in sAhitya Sahitya, Rhetory. I am very tough in Logic. In what science, have I not made studious effort ? yamasya mAlavo dUre, kiM syAt ? ko vA vacakhinaH / / apoSito raso? nUnaM, kiMmajeyaM ca cakriNaH ? // 10 // 10 Yamasya Malavo dure kim syat, ko va vacasvinah; A posito raso ? nunam, kimajeyam ca ca krinah ? 10 10 Is Malva distant for yama 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? abhedyaM kimu vajrasya kimasAdhyaM mahAtmanAm / kSudhitasya na kiM khAcaM, kiM na vAcyaM khalasya ca ? // 11 // 11 Abhedyam kimu vajrasya, kimasadhyan mahatmanam: Ksudhitasya na kim khadyan, kim na vacyam 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 kalpadrUNAmadeyaM kiM, niviNNAnAM kimatyajama ? / gacchAmi tarhi tasyAnte pazyAmyetatparAkramam // 12 // 12 Kalpadrunamadeyam kim, nirvinnanam kimatyajam; Gacchami tarbi tasyante pasyamyetatparakramam, 12 12 What is not fit to be given by kalpavRkSa 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. tathA mamApi trailokya-jitvarasya mahaujasaH / ajeyaM kimivA'stIha tadgacchAmi jayAmyamum // 13 // 13 Tatba mamapi trailokyajitvarasya mahaujasah; Ajeyam kimivastiha tadgacchami ja yamyamum. 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. ityAdi cintayan prabhumavekSya sopAnasaMsthito dhyo / kiM brahmA, kiM viSNuH kiM sadAzivaH zaMkaraH kiM vA ? // 14 / / 14 Ityadi cintayan prabhumaveksya sopanasamsthito dadhyau; Kim Brahma, kim Visnuh, kim Sadasivah, Sankarah kim va? 14 Thinking thus, and on beholding Sramana Bhagavin Mahavira, he thought while standing on the foot-steps of the staircase. "Is he u Brahma? Is he facuy Visnu? Is he sadAziSa Sadasiva-Siva-(ever kind ) ? or Is he zaMkara Sankara ! candraH kiM ? sa na yatkalaMkakalitaH sUryo'pi no tIvraruk; meruH kiM ? na sa yanitAntakaThino viSNuH ? na yat so'sitaH /

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brahmA kiM ? na jarAturaH sa ca jarAbhIruH ? na yatso'tanuH; jJAtaM doSavivarjitAkhilaguNAkIrNo'ntimastIrthakRt // 15 // 15 Candrah kim ? sa na, yatkalanka kalitah Suryo'pi no tivraruk; Meruh kim ? na sa yannitanta kathino, Visnuh ? na yat so'sitah; Brahma kim ? na jaraturah sa ca jarabhiru ? na yat so'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 ( Visnu being the Preserver and Siva the Destroyer ). No. Brahma 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. hemasiMhAsanAsInaM surarAjaniSevitam / dRSTavA vIraM jagatpUjyaM ciMtayAmAsa cetasi // 16 // kathaM mayA mahatvaM hA, rakSaNIyaM purA'rjitam / prAsAdaM kIlikAhetobhaktuM ko nAma vAJchati // 17 // ekenAvijitenApi, mAnahAnistu kA mama ? / jagajjetrasya kiM nAma, kariSyAmi ca sAMpratam // 18 //

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25 16 Hemasinhasanasinam suraraja Viram jagatpujyam cintayamasa cetasi. nishevitam; Drishtva 16. 17 Katham maya mabatvam ha I rakshaniyam purarjitam; Prasadam kilika heto r-bhanktum ko nama vanchati. 17 18 Ekenavijitenapi, mana hani stu ka mama ?; Jagajjaitrasya, kim nama karishyami ca sampratam. 18 19 Avicarita karitva maho me manda durdhiyah; Jagadisa vataram yat jetumenam samagatah. 19 20 Asyagresham katham vakshye ? parsve yasyami va katham ?; Sankate patitossmiti Sivo rakshatu me yasah. 20 16 On seeing Sramana Bhagavan Mahavira worthy of adoration in the three worlds, sitting on a gold lion-seated throne, and being worshipped by the king of gods - he ( Indra: bhuti) 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 21 kathaMcidapi bhAgyena cedbhavedana me jayaH / tadA paMDitAInyo bhavAmi bhuvanatraye // 21 //

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26 21 Katbancidapi bhagyena ced bhavedatra me jayab; Tada panditamurdhnyo bhavami bhuvana traye. 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. 22 ityAdi ciMtayanneva sudhA madhurayA girA / AbhASito jinendreNa, nAmagotroktipUrvakam // 22 // 22 Ityadi cintayanneva sudha madhuraya gira; Abhashito Jinendrena namagotrokti purvakam. 22 22 While he was thinking thus, he was addressed by his name and my Gotra , family-name, by fang Jinedra the Lord of the Jainas, with a speech sweet like nectar. 23 he gautamendrabhUte! tvaM sukhenAgatavAnasi / ityukte'ciMtayavetti, nAmApi kimasau mama ? // 23 // 23 He Gautamendrabhutel tvam sukbenagatavanasi; Ityuktescintayadvetti namapi kimasau mama ? 23 23.0 Gautama Indrabhatil Have you come comforta. bly ?" When the Bhagavan said so, Indrabhuti thought "How does he know even my name." 24 jagatritayavikhyAtaM ko vA nAma na vetti mAm ? janasyAbAlagopAlaM, pracchannaH kiM divAkaraH ? // 24 // 24 Jagatritaya vikhyatam kova nama na vetti mam? Janasyabala gopalam pracohannah kim divakarah? 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 25 prakAzayati guptaM cet saMdehaM me manaHsthitam / tadA jAnAmi sarvajJa manyathA tu na kiMcana // 25 // 25 Prakasayati guptam cet samdeham me manah sthitam; Tada janami sarvagna manyatha 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. 26 ciMtayaMtamiti proce, prabhuH ko jIva saMzaya ? / vibhAvayasi no vedapadArtha zRNu tAnyatha // 26 // 26 Cintayantamiti proce, prabhuh ko jiva samsayah ? Vibhavayasi no Veda padartham srunu tanyatha. 26 26 While he was thinking thus, the Lord said "Have you any doubt about the existence of the Soul? You do not trace out the meanings of the words of the Vedas. Hear them now. 27 samudro mathyamAnaH kiM ? gaMgApUro'thavA kimu / ___AdibrahmadhvaniH kiMvA ? vIravedadhvanirvabhau // 27 // 27 Samudro mathyamanah kim? Gangapurosthava kimu; Adibrahnadhvanih kiin Va? Vira Vedadhvani r-babhain. 27 27 The sound of the verses of Vedas being explained by Sramana Bhagavan Mahavira appeared, as if the ocean was being churned, as if it were the floods over the Ganges, and as if it was the first sound of Brahman. Sramana Bhagavan Mahavira then explained in detail all the arguments and inferences for proving the existence of the Soul, reciting various Vedic verses and their precise interpretations, and showing, at the same time, mistakes in the interpretation of the same verses accepted by Indrabhuti Gautama,

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28 Indrabhati was straight-forward and was searching after truth. He was convinced that the explanation given by Sramana Bhagavan Mahavira about the Vedic verses was the most appropriate one and that the view held by himself was not correct. His vanity disappeared. He acquired an accurate knowledge about the nature of things by the preaching of the Venerable Ascetic. He realised the transitoriness of all the things in the Universe, felt aversion to worldly pleasures, prostrated himself before Sramana Bhagavan Mahavira and requested him with a faltering voice " O lord ! I came here with the deliberate intention of testing your knowledge and discussing with you like a dwarf desiring to measure a tall tree. But you have enlightened me so nicely, that I now want to be free from worldly attachments. You will therefore do me the favour of giving me 1 Diksa Initiation into the Order of Monks and deliver me from the trammels of this HATT Samsara worldly existence." Srama na Bhagavan Mabavira welcomed the pure-intentioned request of Indrabhuti as he knew that he would be his first TNT Gapadhara, the head of a corporation of ascetics, and initiated Indrabhuti and his five hundred pupils into his Order of Ascetics. Indrabhuri Gautama was fifty years old at the time of renouncing the world, and accepting for Caritra Dharma, the duties of an ascetic. At that time, as Kubera, the god of Wealth bronght before Gautama Gunadbara, the materials suitable for an asietic life and requested him to accept them. Before accepting them, the great ascetic Indrabhuti 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 Caritradana Initiation by the Venerable Saint, whose aversion to worldly belongings was increasing and whose spiritual development and

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Ganadhara Maharaja Indrabhuti Gautama

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29 mode of life had become pure, decided that the clothes, utensils and other materials brought by Kubera would be useful in the careful observance of his vows and they were fit to be accepted. They are essential for daily use, and without them, 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, fia 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, Indrabhuti 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 upanneI bA Upannei va utpAda Utpada.

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30 2 vigamaha vA Vigamai va. vyaya Vyaya and 3 yas at Dhuveli va sitsu Dhrauvya. Contained in the great universal law governing all substances, Ganadhara Shri Indrabhuti Gautama, composed glutit. Dvadasangi, 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. Ayar-anga zyrartior Acaranga martin 2. Suya-gada-arga qancin Sutra-krita-anga ngaio 3. Thana-anga aronio Sthapa-anga furain 4. Sama vaya-anga pantain 5. Viyaha-pannatti fanitta Vyakhya-prajnapti sigar: E nfa or Bhagavati hafa 6. Nayadhamma kahao AITINFAF6137 Gnatadbarmakatha jJAtAdharmakathA 7. Uvasaga dasao JAANTAIt Upasaka dasah 3918*TTI: 8. Antagada dasao starttaut Antakrita-dasab 3ia977: 9. Anuttarovavaiya dasao avastaafutaa Anuttarau papatika dasih anuttaraupapAtika dazAH 10. Panha vagaranai qograTOTE Prasna Vyakara nani 99 SOTTOTfa. 11. Vivaga Suya fanga Vipaka Sutra fapie at 12. Ditthi vaya faefgara Drishti Vada xfeare. The last-named Drishti Vada efeate and the following fourteen Purvas are lost.

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31 The Fourteen Purvas. 1. Uvaya USAya Utpada utpAda 2. Aggeniya agraNIya f or Agganiya aggANIya Agraniya 3. Viriyappavaya zrIriyappavAya Virya - pravada vIryapravAda 4. Atthi Natthi-ppavaya affeqa Asti Nasti-pravada arfeaaifeagar 5. Nana-ppavaya nANappavAya Gnana pravada jJAnapravAda 6. Sacca-ppavaya saccapatrAya Satya - pravada satyapravAda 7. Ayappavada qara Atma-pravada IZAPPIC 8. Kamma-ppavaya kammappabAya Karma-pravada karmapravAda Pratyakhyana 9. Paccakkhana-ppavaya pravada pratyAkhyAnapravAda paJcakakhANavAya 10. Vijjanuppavaya farqara Vidyanupravada fr 11. Avanjha ajha Avandya avaMdha 12. Panayama pANAyAma Pranayuh prANAyuH 13. Kiriya-visala fafarfare Kriya-visala furfars 14. Loga-bindusara logabindusAra Loka-bindusara lokabindusAra Twelve Upangas. 1. Ovavaiya oSaSAiya Aupapatika aupapAtika 2. Rayapasenaijja rAyapasenaijja Raja - prasniya rAjapraznIya 3. Jivabhigama jIvAbhigama 4, Panna vana Prajnarana

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32 5. Sariya-pannatti afturafa Surya-prajnapti adapter 6. Jambuddiva-pannatti argetavafo Jambudvipa prajnapti mambUdvIpaprajJapti 7. Canda pannatti storfor Candra-prajnapti starfa 8. Nirayavaliya fatura foar Nirayavalika faturafer .. 9. Kappavadansiao kappaSaDaM siAo Kalpavatansika kalpAvataM. sikA 10. Pupfiao gfe arat Pushpikah gfecer: 11. Pupfaculiao go afasatrant Pushpaculikah gegefasst: 12. Vanhi-dasao aforcara Vrishoi-dasah a foora gd: Ten Payannas or Prakirnani a tuffar 1. Causarana causaraNa Catuhsarana catuHzaraNa 2. Aurapaccakkhana TITTE**1 Atura pratyakhyana AturapratyAkhyAna 3. Bhatta-parinna apfrogir Bhakta-parijna hafta 4. Santhara saMthAra Sanstara saMstAra 5. Tandula-veyaliya tedarfau Tandula-vaitalika 13a. vaitAlika 6. Canda-vijjhaya utfaga Candra-vedhyaka 7. Devindathava afarrey Dovendra-stava atau 8. Gani-vijja oforfa Gaaita-vidya foafaar 9. Maha-paccakkhana A81974 Maba-pratyakhyana A8r__pratyAkhyAna 10. Vira-ththava atteur Vira-stava alteam.

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33 Six Cheda Sutras. 1. Nisiha faeitt Nisitha fasite 2. Maha-nisiha axifaeitt Maha-nisitha axlfarsfia 3. Vavahara qari Vyavahara 544877 4. Ayara-dasao TITTATT Acara-dasah TTTTT: or Dasa suya skhandha ETEEN Dasa sruta sk bandha TNINAERTU 5. Brihat-kalpa quiet 6. Panca-kalpa 1996T. Four Mula Sutras. 1. Uttarajjhayana uttarAyaNa Uttaradhyayana uttarAdhyayana 2. Avassaya TRT Avasyaka 219504 3. Dasa-veyaliya Tharfau Dasa-vaikalika ayefe 4. Pinda-nijjutti farzfasyfa Pinda-niryukti fquzfaryfon. Two Cullka Sutras. 1. Nandi sutta naMdIsutta Nandi Sutra naMdIsUtra 2. Anuogadara sutta sruutneit E Anuyogadvara sitra anuyogadvArasUtra Ganadhara Bhagavan Shree Indrabhuti 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: Amosahi 1 vipposahi2 khelosahi3 jallaosahi4 ceva / savvosahi5 saMbhinne prohI7 riu 8 viulamailaDI 6 // 1 // cAraNa10 AsIvisa 11 kevaliya12 gaNahAriNo ya13 puvvadharA 14 arahaMta15 cakkavahI 16 baladevA 17 vAsudevAya 18 // 2 // khIramahusappiAsava 16 koThThayabuddhi 20 payANusArI ya 21 / * taha bIyabuddhi22 teyaga23 AhAraga24 sIyalesA ya 25 // 3 //

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35 dovadehalI26 akkhINamahANasI 27 pulAyA ya 28 / mAI huti pariNAmatavavaseNaM laDIo // 4 // 1. Amosahi 1 Vipposahi 2 Khelosahi 3 Jallaosahi 4 Ceva Savvosahi 5 Sambhinne 6 Ohi 7 Riu 8 Viulamai laddhi. 2. Carana 10 Asivisa 11 Kevaliya 12 Ganaharino ya 13 Purvadhara 14 Arahanta 15 Cakkavatti 16 Baladeva 17 Vasudeva 18 ya. 3. Khira mahu suppi asava 19 Kotthaya buddhi 20 Payanusari 21 ya; Taha Biyabuddhi 22 Teyaga 23 Aharaga 24 Siyalesa 25 ya. 4. Veuvvideha laddhi 26 Akkhina mahanasi 27 Pulaya 28 ya; Paripama tava vasenam amai hunti laddhio. 1. Amosahi Amosahi Amarsaushadhi labdhi AmazauSadhilabdhi 2 Vipposahi facqtarfs Viprudaushadhi labdhi fagstaffor 3 khelosahi Khelosahi khelauSadhilabdhi Khelaushadhi labdhi 4 jallosahI Jallosahi nallauSadhilabdhi Jallaushadhi labdhi 5 savvosahi Savvosahi sarvauSadhi labdhi Sarvaushadhi labdhi 6 saMbhinne Sambhinne sambhinnazrotola bdhi Sambhinnasroto labdhi 7 ohI Ohi abadhilabdhi . Avadhi_labdhi 8 riu Riu Rjuma tilabdhi Rijumati labdhi 9 biulamai laddhI Viula_mati laddhi tripulamatilabdhi Vipula mati labdhi. 2. 10 cAraNa Carana cAraNa labdhi Carana labdhi 11 AlIvisa Asivisa AzIviSa labdhi Asivisha labdhi 12 ke liya Kevaliya he lilabdhi Kevali labdhi 13 gaNahAriNa Ganaharina gaNadhara labdhi Ganadhara labdhi 14 puruSadharA Pavvadhara pUrvadharalabdhi Purva dhara labdhi 15 arahaMta Arahanta arhallabdhi Arhallabdhi 16 cakkaSaTTI Cakkavatti cakravartilabdhi Cakravarti labdhi 17 baladevA Baladeva atafa Baladeva labdhi 18 vAsudevA Vasudeva vAsudevalabdhi Vasudeva labdhi. 3. 19 khIramahuppi Asana Khira mahu sappi asava kSIramadhusapiMrAvalabdhi Kshira madhu sarpirasrava labdhi 20 koThThayabuddhi ....

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36 Kotthaya buddhisiging fanfov Koshtaka buddhi labdhi 21 payANusArI Payanusari padAnusArilabdhi Padanusari labdhi 22 bIyabuddhi Biya - buddhi bIjabuddhilabdhi Bija buddhi labdhi 23 teyagu Tyagu tejolezyAlabdhi Tajolesya labdhi 24 AhAraga Aharaga AhArakalabdhi Aharaka labihi 25 sIyalesA Siyalesa zItalezyAlabdhi Sitalesya labdhi. 4. uThibadehalabdhi Venvvideha labdhi vaikarSikadehalabdhi Vaikurvikadeha labdhi 27 akkhINamahANasI Akkhina mahanasi akSINamahAnasIlabdhi Akshina mahanasi labdhi and 28 pulAyA Pulaya gais feu Pulaka 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 Khelosahi khelosahi Khelaushadhi Labdhi khelauSadhi labdhi 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 jala-osahiJallaushadhi Labdhi jallauSadhi labdhi 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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37 5 Savvosahi lagyosahi Sarvaushadhi Labdhi sarvoSadhi labdhi 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, Bheri kettle-drum, Bhanaka 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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88 - 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, Kala 4 Time and Bhava 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 Jnana 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 Guna-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-paryaya Jnana #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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39 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, Kala fila Time, and Bhava 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, Kala in Time and Bhava 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 inherence, and subject-matter. * 1. Manah-paryaya Handla mental is purer than Avadhi Jnana uma Visual knowledge.

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40 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 ascetic with Vipula-mati labdhi, not only knows that the particular individual is thinking about a pot, but also knows about many attributes of the pot, for instance, that it is made of gold, that it is prepared at Pataliputra uzalgs capital of Magadha or Berar, that it is prepared recently, that it is placed in a large sleeping apartment, and all the other attributes of the pot. Complex mental knowledge cannot be lost and it surely leads to Kevala Jnana 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 Avibbaga Praticcheda 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. Carana 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 EfTENA Observances of religious duties. acquired by a Yogi oras

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41 This Carana Labdbi is of various kinds. They are: a. Jangha-carana 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 Meru, # the Yogi or the ascetic with one leap only arrives at the Panduka Vana (549 of mount-Meru 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 Jangha Cara na labdhi are called Jangha Cara 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 Meru, the Yogi or ascetic with Vidya Carana 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 Cara na Labdbi are called Vidya Carana 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 Vidya 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 Carana Labdhi is able to walk on waters of wells, lakes, rivers and oceans as if on solid ground making various movements with his feet, without doing any injury to the Ap Kaya Jiva 37991T 5119 Water-bodied souls. e. Pushpa-Carana Labdhi 9699tTorafot Uuder the influence of Pushpa Cara 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 Sreni Carana Labdhi is able to reach in a straight line the top of mount Nisadha or mount Nilavanta which is four hundred Yojans high. g. Agni-Sikha Carana Labdhi fa fa ato afort Under the influence of Agni Sikha Carana 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 Cara na Labdhi is able to move un

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.43 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 Vayu Carana Labdbi, by taking the support of the molecules of Akasa #17 Space-region of any direction is able to move with the wind travelling in that direction. - 11. Asivisa AsibIsa Asivisha Labdhi AzIviSalabdhi 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 Jati nifa Birth. Poisonous animals produced by PA 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 paryapta avastha-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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44 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 Manduka 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. arahaMta 12. Kevallya Labdhi fuafo 13 Ganaharina nazife Ganadhara Labdhi nafsu 14 Puvvadhara pundharA Purvadhara Labdhi pUrvadharalabdhi 15 Arahanta Arahanta Labdhi 16. Cakkavatti cakkapaTTI Cakravarti Labdhi afas for 17. Baladeva baladevA Baladeva Labdhi baladevalabdhi and 18. Vasudeva bAsudevA Vasudeva Labdhi argaafs are the labdhis acquired respectively by a Kevalin, a Ganadhara, a Purva-dhara ( wellversed in the fourteen Purvas) an Arahanta, a Cakravartin, a Baladeva or by a Vasudeva. asava 19. Khira-mahu-sappl khIra-mahu-mappi Asaba Kshira-madhu-sarpirasrava Labdhi rag aftPsfouT 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 Sbastras, 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 Kshirasrava 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 asrava Labdhi or paigaafu Ghritasrava Labdhi or Ikshu-rasasrava Labdhi IkSurasAvalabdhi or with amRtAvala bdhi Amritasrava Labdhi becomes as pleasing as the taste of sweetmeats or of clarified butter or of the juice of sugar-cane or of nectar. Or, 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 payANusArI Padanusari Labdhi padAnusAra 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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46 a full or by hearing only a quarter-verse, he is able to have comprehensive knowledge of all the remaining verses. Padanusari Labdhi is either puta TIQAifruit Anusrotapadanusarini or pratizrotapadAnusAriNI Pratisrota-padanusarini or it is g4uragarfo Ubhaya-padanusarini. 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 Ganadhara. TOUT Chief disciples of a Tirthankara. For instance, under the benign influence of this labdhi a Ganadhara, on receiving an explanation of Tripadi fsafe a combination of three syllables Utpada 39 Vyaya &UT and Dhrauvya aitou, is enabled to compose the Twelve Angas and the contained fourteen Purvas. 23. Teyaga teyaga Tejolesya Labdhi tejoleSyAlabdhi. 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 Sramana Bhagavan Mahavira was sojourning at - OTA Kurma-grama, a young hermit named afs1f09 Vaisikayi. 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. Gosala Mankhaliputra on seeing the hermit, went to him and very loudly asked him "Are you any well-known ascetic or a resting place for lice? Are you a female or a male? I

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cannot understand what you are. Oh I what an image of tranquility!' The indulgent hermit was perfectly quiet. Gosala then asked him repeatedly and began to ridicule him. The fire of intense anger stirred up by the abusive words of Gosala addressed to the peace-loving hermit, was roused up like the fire produced by briskly rubbing pieces of sandal-wood and the hermit set free arttasor Tejolesya towards Gosala for the purpose of burning him. Gosala at once ran a way to Sramana Bhagavan Mahavira who saved his life by the instantaneous use of its rival, Sita-lesya gada. On seeing the miraculous powers of Sramana Bhagavan Mahavira, the hermit aftsrfua Vaisikayina 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 Abaraka lahdhi is able to prepare a body Abaraka body OSITTIT from Aharaka (assimilative ) molecules and to elongate this body in the form of a big rod many thousands of miles long and as broad as the width of the body, with spokes like the spokes of 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 Purvas. 25. Siya-lesya Tasar Sita lesya Labdhi taasor afsu An ascetic with Sita-lesya labdhi nullifies the extremely violent deadly effects of its rival, Tejo-lesya, 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 Anutva-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. Agire faca fou Mahatva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body larger than that of Mount-Meru. c. 3gpa 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 Akshina mahanasi labdhi Indrabhuti Gautama was able to feed to satisfaction fifteen hundred hermits who had become his disciples during his return from sergfaff Ashtapada-giri, from a small quantity of qru. ATH Payasanna-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 Pulaka labdhi possesses the strength of defeating a Cakravartin, at the time of doing service to the community.

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49 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-Meru 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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50 will rise high the cavity of his two hands the level of water and higher, but not a drop will fall down. Sreyansa Kumara w FIT poured sugar-cane juice measuring one hundred and eight water-pots into the cavity of the hands of Tirthamkara Bhagavan Shree Rishabha-deva, but not a drop fell down from his hands although it was sugar-cane juice. Sramana Bhagavan Mahavira 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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51 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. vidyAdharamuni Vidyadhara Munis, ascetics possessing vidyAdhara 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. Baladeva Labdhi. 5, Sambhinna

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Srota Labdbi. 6. Vidya Carana Labdhi. 7. Purva Labdhi. 8. Ganadhara Labdhi. 9. Pulaka Labdhi and 10. Aharaka Sarira Labdhi. . The fact that Tirthamkara Shree Mallinath Bhagavan 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. Kevali Labdhi. 12. Rijumati Labdhi. 13. Vipula-mati Labdhi. 14. Madhu asrava Labdhi and 15. Kshirasrava 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 Maharaja Indra bhuti Gautama had a large majority of these labdhis during the latter portion of his life. after his association with Sramana Bhagavan Mahavira.

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53 Although Ganadhara Bhagavan Indrabhuti Gautama had extensive knowledge of many Sastras and possessed many wonderful fon Labdhis, Natural acquisitions, he was greatly devoted to Sramana Bhagavan Mahavira. His love for his Guru was unique, and he was always prepared to act in accordance with his orders. He was never engaged in any important undertaking without the consent of Srama na Bhagavan Mahavira. 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 Sramana Bhagavan Mahavira would, in any way, be detrimental to his exalted position, but he used to make himself sure by repeated questioning to sramana Bhagavan Mabavira 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 Ganadhara Mabaraja Indrabhuti Gautama and that of Sramana Bhagavani Mabavira 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 Bhagavan Mahavira sent Indra bhuti Gautama to a farmer, for the purpose of instructing bim in religion. The ever-obedient Ganadhara, immediately on receiving the order from the Venerable Ascetic, went to the farmer, preached him his duties and initiated him into his Order of Monks. When Ganadbara Maharaja Indrabhuti Gautama was ready to take the newly-made farmer-ascetic to sramana

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54 Bhagavan Mahavira, the farmer-ascetic asked Indrabhuti Gautama " Where are you taking me now?" Indrabbuti 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 Ganadhara Maharaja. As the farmer-ascetic approached the Samavasarana where Sramana Bhagavan Mahavira 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 Samavasarana, came to its central portion where Sramana Bhagavan Mahavira was preaching, and as soon as he saw tbe Venerable Saint, a feeling of animosity of previous life towards Sramana Bhagavan Mahavira reigned supreme and he asked Ganadhara Maharaja Indrabhuti 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 Diksa. 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 Indrabhuti 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 VA Caritra Dharmathe duties of an ascetic, accepted by him, as soon as he saw you?

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55 Sramana Bhagavan Mahavira said "O Gautama ! The soul of the lion whom I killed during my Bhava as Triprishtha Vasudeva 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 srama na Bhagavan Mabavira with the soul of Ganadhara Maharaja Indrabhuti Gautama, during interevning Bhavas-from his existence as the charioteer of Triprishtha Vasudeva till his appointment as the chief Ganadhara of Sramana Bhagavan Mahavira 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 Ganadhara to a Tirthamkara, is not available. The association of the soul of sramana Bhagavan Mahavira with that of the farmer, commenced during his previous sixteenth Bhava. .. The soul of sramana Bhagavan Mahavira, during his sixteenth previous Bhava, was born as a son named fara afa Visvabhuti to queen gifruit Dharini of crown-prince Visakbabhuti of King Visva-nandi of Rajagriha. When Muni Visvabhuti, who had accepted aftqua Caritra Dharma, the duties of an ascetic, and was practising severe austerities, passed on a begging-tour after a continuous fasting of one month, by the place where his cousin Kumara Visakbanandi, 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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66 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 Visakhanandi and his servants, Muni Visva bhuti took an oath of killing Visakhanandi. The soul of Visvabhuti became Triprishtha Vasudeva, during the previous eighteenth Bhava of Sramana Bhagavan Mahavira and Visakhanandi was born as the lion whom Triprishtha Vasudeva killed. The soul of Visakbanandi 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 Visakhanandi was born as a farmer. Had it not been for the mercy of sramana Bhagavan Mahavira towards him, the duration of his existence in this Samsara would not have become limited. It was also thru the grace of the Venerable Ascetic, that Ganadhara Maharaja Indrabhuti 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 Samavasarana by the Ga nadhara Mabaraja and his existence in Samsara became thereby limited. This is an excellent example of the mercy of Srama na Bhagavan Mahavira. He had compassion for the welfare of his enemy on account of his love of universal affection for all living beings. Although Ganadhara Maharaja Indra bhuti 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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57 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 Sramana Bhagavan Mahavira came to Prista Campa Nagari qe igrat, both the princes Sala era and Maha Sala of the King of Prista Campa Nagari, went to him with a large retinue. On hearing the preaching of the Venerable Ascetic, both the brothers had repugnance towards worldly belongings, So they went home and having entrusted their kingdom to their sister's son Gangila nifra, both of them accepted Diksa In Initiation into his Order of Monks and studied eleven Angas under elderly Sadhus. One day, with the permission of Sramina Bhagavan Mahavira, they returned to Prista Campa, accompanied by Ganadhara Maharaja Indrabhuti Goutama, for the purpose of instructing their family-members in spiritual knowledge. On receiving information about their arrival there, King Gangila went to give his respects to them, and having reverentially bowed down before Ganadhara Maharaja Indrabhuti Gautama and Munis Sala and Maha Sala, he sat there for the purpose of hearing the preaching. Ganadhara Maharaja Indrabhuti Gautama, who, at that time, possessed the four varieties of Right Knowledge viz afaFra Mati Jnana, ensitive knowledge; Knowledge acquired by means of the senses and mind. 2. gana Sruta Jnana, Scriptural Knowledge; Knowledge derived from the reading or preaching of scriptures or thru an object known by sensitive knowledge; 3. affia Avadhi Jnana, Visual Knowledge, Direct Knowledge of matter in various degrees with reference to 6 Dravya, Subject-matter, go Kshetra Space, FL Kala Time and I Bhava, Quality of the object Known; 4. :9dan Manahparyaya-Juana, Mental knowledge, Direct knowledge of another

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58 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 Manas sarovara, Manasa 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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59 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, saMjharAgajalabUbbUovame, jIvie ya jalabiMducaMcale / juvvaNe ya naIvegasaMnibhe, pAva jIva kimayaM na bujjhasi // 1 // 1. Sanjha raga jala bubbu ovame, jivio ya jala' bindu cancale; Juvvane ya naivega sannibhe, pava jiva kimayam na bujjhasi, 1. saMpado jalataraMgAvilolA yauvanaM tricaturANidinAni / zAradAbhraparipezalamAyuH kiM dhanaiH kuruta dharmamanindham // 2 // 2. Sampado jala taranga vilola, yauvanam tri caturani dinani; Sardabhra pari pesala mayuh 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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60 to his son and received MT Diksa, Initiation into his Order of Monks with great celebration along with his parents, At the time of giving Diksc, Ganadhara Maharaja Indra. bhuti Gautama said: yuSmAbhirdIkSA gRhItA paraM zuddhA pAlanIyA, zuddhaM saMyama vinA mukti na bhavati / eke siMhatulyA bhUtvA dIkSA lAtvA pheruvat pAlayanti, eke janAH kAtarAH pherava iva gRhItavratAH siMhA iva pAlayanti saMyamama, eke kAtarAH pherava iva saMyama gRhItvA pherava iva pAlayanti, eke siMhA iva sAhasikA vrataM lAtvA siMhA iva pAlayaMti zuddha saMyamam / tena bhavadbhistathA cAritraM yatanayA pAlanIyaM yathA karatalagatA muktizrI bhavatAM bhavati // yataH " egadivasaMpi jIvo, pavvajamuvAgao annnmnno| jaivi na pAvai mukkhaM, avassa vemANio hoi // 1 // Yushmabhi r-diksa grihita param suddha palaniya; suddham sanyamam vina mukti r-na bhavati / Eke sinhatulya bhutva diksam latva pheruvat palayanti, Eke janab katarah pherava iva grihita-vratah sinha iva palayanti sanyamam, Eke katarah pherava iva sanyamam gribitva pherava iva palajanti; Eke sinba iva sabasika vratam latva sinha iva palayanti suddham sanyamam/ Tena bhavadbbi statha caritram yatanaya palaniyam yatha kara tala gata mukti-shree. bhavatam bhavati | YatahEga divasam pi Jivo, pavvajjamuvagao ananna-mano; Jai vi na pavai mukkham, avassa vemanio hoi. 1. "You have taken Diksa, but it must be observed in its purity. There is no mukti Mukti, Liberation without pure saMyama Sanyama, Self-control. Some persons taking Diksa 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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61 like lions having taken the vow, observe the pure Sanyama Self-control, like lions. Therefore, You should so carefully observe the wife* Caritram, 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 vrajya Religious Mendicancy even for one day, does not attain at Moksha, Liberation, he certainly becomes a data Vaimanika deva-a kind of celestial being." Ganadhara Maharaja Indrabhuti Gautama then started to meet Jinesvara Bhagavan Mabavira at pantt Champa Nagari accompanied by Sala, Mabasala, Gangila and both his parents. i-e his father fact Pithara and his mother putaat Yasomati. On their way, Sala and Mahasala thought "My sister, her husband and her son are very fortunate that they gave us kingdom and now they gave us all-blissful frana Charitra Dharma, the duties of an ascetic." All the five viz 1 Sala 2 Mahasala 3 Gangila 4 Pithara, from the father of Gangila and 5 Yasomati puthat the mother of Gangila, while on their way to Champa Nagari, in the company of Ganadhara Maharaja Indrabhuti Gautama, were deeply engaged in undermentioned speculations: 1. jAtazcaiko mRtazcaiko eko dharma karoti ca / / prAyaM svargasukhe jIvaH zvaH gacchati kaH samam // 1 // 1. Jata scaiko mritascaiko, eko dharmam karoti Prayam svarga sukhe jivah svabbre 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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62 * , 2. mUDhAH kurvanti ye me me, vapuH putragRhAdikam / te'pi tyaktvA naro'gAdhe majjanti bhavasAgare // 2 // 2. Mudhah kurvanti ye me me, vapuh putra gribadikam; Te pi tyaktva naroagadhe majjanti bhava sagare. 2. Body, progeny, property ete, which ignorant persons, consider as "Mine" even these things having left them, drown them into fathomless ocean of life.. 3. anyo jIvo bhavedyatra dehAttatra gRhAdikam / kathametanmadIyaM tu manyate tattvavid budhaH // 3 // 3. Anyo jivo bhavedyatra dehattatra grihadikam; Kathametan-madiyam tu manyate 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 deha Doha, Body, how can property etc, be madIyaM Madiyam "Mine". 4. kuTumbadhanadhAnyAdi, sarva duHkhasamudbhavam / . dehaM ca manyate yaH svaM karma badhnAti kudhIH // 4 // 4. Kutumba dhana dhanyadi sarvam dubkha samudbhavam Deham ca mianyate yah svam karma badhnati 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. 5. eko dharmamupArjanaM ca vibudhaH kRtvA svayaM gacchati ___ varga pApamupAyaM ghoranarakaM duHkhAkaraM prANabhRt / eko duHkhatatImasAramapi bho tyaktvA, ca muktyAlayaM tasmAttvaM bhajatA vato hi zaraNaM dharma tyaja svaM gRham // 5 //

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63 5. Eko dharmamuparjanam ca vibudhah kritva svayam gaoohati; Svargam papamuparjya ghora nara kam duhkhakaram pranabhut; Eko duhkba tati masaramapi bho! tyaktva ca muktyala yam; Tasmattvam 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: Muktyalayam, 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 Kevala Jnana, Perfect knowledge. When all of them arrived near the Sama vasarana FAPETUT of Sramana Bhagavan Mahavira at startt Champa Nagari, Ganadhara Maharaja Indrabhuti Gautama went round three times from left to right, and Sala, Mahasala and others did the same. Having done obeisance to the Tirthamkara, the five, went to the assembly of the Kevalius. Meanwhile Ganadhara Maharaja Indrabhuti Gautama told them "Look here I do obeisance to TTA ATT Paramesvara, the Supreme Lord. Sramana Bhagavan Mahavira said "O Gautama, do not be disrespectful towards Kevalins. Gautama Swami said " What disrespect has been done by me towards Kevalins ? Sramana Bhagavan Mahavira said " These Sala Mahasala and others have acquired a Kevala Jpana, 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. Kevala Jnana. Ganadhara Maharaja Indrabhuti Gautama then said, "O venerable sir, I am unfortunate that whoever gets initiation from me, acquires

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Kevala Jnana, but I do not." Sramana Bhagavan Mah&vira then said "Do not be disappointed, you will also have Kevala Jpana. He, who worships the images of the twenty-four Firthamkaras on the groafaf Ashtapada-giri attains the wealth of Kevala Jnana, during that very Bhava ** Existence." When Ganadhara Maharaja Indrabhuti Gautama was thus thinking about, a celestial voice was heard "The Jinesvar Bhagavan has said to-day that any human being who climbs up Mount Ashtapada by his own supernatural power and worships the images of faaatt Jinesvaras there, will certainly attain fafa Siddhi-pada, the state of Final Beatitude during that life. On hearing the celestial voice, Ganadhara Mabaraja Indrabbuti Gautama requested Siamana Bhagavan Mahavira for permission to go to teracate Ashtapa la Tirtha, the place of pilgrimage on Ashtapada-giri for the purpose of worshipping the images of Jinesvara Tirtham karas there. Knowing that by going there, the hermits dwelling there, will be enlightened by Ganadhara Maharaja Indrabhuti Gautama, a permission to go there was immediately granted to him. Ganadhara Maharaja Indrabhuti Gantama, became greatly pleased by the permission readily given agreeably with his own desires and he arrived near the Asbtapadu-giri in a moment by a speed as swift as that of the wind, under the influence of attuofon Carana Labdhi. In a moment, he went up the great mountain, entered the magnificent temples of tara Nandisvara 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 Maharaja 'Indrabhuti Gautama, sat under a big I Asoka Vriksha

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65 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 Kevalin by his power of reasoning. While preaching, he appropriately said " Ascetics by severe penance, become so much emaciated that nothing but skin and bones 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 Vaisramana Deva, (Kubera For the god of wealth, fortune and prosperity was astonished, because the body of Ganadhara Maharaja Indra bhuti Gautama was lustrous like polished gold and it was plump. Kubera had a doubt about these words and he smiled a little as the words appeared to be inappropriate in his own self. Ganadhara Maharaja Indrabhuti Gautama had manaHparyayajJAna Manah Paryaya Jnana-Knowledge of reading another's thoughts, and having known the mental ideas of Vaisrama na Deva, he solved his doubts during preaching. He said "The inference about the healthy condition of the body of an ascetic is not governed by an universal rule but it is imperative to restrain the Soul by auspicious meditation. Now, hear the account of the two brothers Pundarika gati and Kundarika gtte which is as follows: There was a king named Mahapadma mahApadma of puMDarIkiNI Pundarikini Nagari of 95431901fy Pushkalavati Vijaya in the #xfaara Maha-videha Kshetra of sqaro Jambu-dvipa. He had two sons named Pundarika gati and Kundarika kaiDarIka by his queen padmAvatI Padmavati. On coming to know that his elder son Pundarika had become able to govern the affairs of his kingdom, King Mahapadma installed him on the throne and he himself accepted

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66 ter Diksa. He observed afts Charitra Dharma, the duties of a Sadhu, faultlessly, studied the Scriptures carefully, became well-versed, destroyed bis Karmas, attained Keval Jnana, Perfect Knowledge and finally, he acquired at ar Moksha-Marga, the Path of Final Liberation One day, both the brothers, Pundarika and Kundarika, on receiving information that some Sadhus had arrived near the town, went there for the purpose of hearing a preaching on religion. The preaching had such a wonderful effect on the mind of Pundarika, that 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 Samsara. I have made up my mind to take Diksa which will relieve me from that bondage. Accept therefore my proposal and act accordingly." Kundarika replied "O brother! Why are you anxious to keep me engrossed with desires for worldly objects ? I have no desire for them. I will also have Diksa and will cross the ocean of 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 Diksa, after you have fully passed youth,".

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67 1. Kundarika said "Brother 1. Whatever you say is quite true. But I must act fully up to my utterances. I will undoubtedly have Diksa. Saying so, he took Diksa.". Pundarika was prevented by his ministers and so he continued to govern his kingdom as a house-holder with the ideas of an ascetic. Kundarika was mortifying his body with various severe penances and be always acted strictly in accordance with established usage. He was very popular with his companian Sadhus. One day, however, near the approach of spring-time, the mind of Kundarika became wavering. He thought "I have nothing to do with this arfau Carifra 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 Cintamani Ratna the all-wishing precious gem

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68 capable of fulfilling the desires of its possessor, acquired after strictly observing Caritra Dharma for such a long period. I will only be benefitted, if he governs my kingdom. But he is doing harm to his Soul," King Pundarika soon entrusted the government of his kingdom to his brother Kundarika as desired by him, presented him with royal insignia and he himself taking the characteristic emblems of an ascetic from Kundarika, took Diksa 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 Sarvartha Siddha Vimana sarvArthasiddha vimAna. 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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69 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 apratiSTAna narakAbAsa Apratistana Narakavasa, a hellish den named Apratistana, 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," Vaisrama na Deva heard attentively the account of Pundarika and Kundarika narrated by Ganadhara Maharaja Indrabhuti Gautama. He acquired Samyaktva, Right: belief from that moment, and becoming glad by the explanation given by Ganadhara Maharaja Indrabhuti 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 Maharaja Indrabhuti Gautama remained there, for the night, and in the morning he commenced to get down from the mountain. When Ganadhara Maharaja Indrabhuti Gautama was on a pilgrimage to Erfaf Ashtapada-giri, Mount Ashtapada, fifteen hundred hermits named koDanya Kodanya, datta Dutta, sebAla Sevala and others, knowing Ashtapada-giri to be a means

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70 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 # Mekhala, 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 Ganadhara Maharaja Indrabhuti Gautama with a lustrous gold-coloured appearance and plump body, going quickly up the mountain, they said amongst themselves" We are thin-bodied still we cannot go further. How will this Mupi with bulky body go up the mountain ?" While they were talking thus, Ganadbara Maharaja Indrabhuti 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 Ganadbara Maharaja Indrabhuti 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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71 you will therefore be pleased request." to fayour us by accepting our Ga nadhara Maharaja Indrabhuti Gautama said "May the omniscient Lord Sramana Bhagavan Mahavira-deva be your Guru Te Preceptor." The hermits persistently insisted upon him to give them aler Diksa, Initiation into his Order of Monks tbere and then, and to make all of them his own disciples. On account of their excessive eagerness Ganadhara Maharaja Indrabhuti Gautama gave them Diksa there on the spot. The gods supplied them all the materials suitable for an ascetic life and all of them started, accompanied by Ganadhara Maharaja, to meet Srama na Bhagavan Mahavira. Feeding of Fifteen Hundred Hermits. : On their way-when at noon-meal time they arrived at a small village, Ganadhara Maharaja asked all the Munis" What desirable food shall I bring for you?" They said "Let us have give Payasanna, Rice boiled in milk." Ganadhara Maharaja Indrabhuti 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 Payasanna, 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. Ganadhara Maharaja Indrabhuti Gautama, first fed all the hermit disciples to satisfaction from the quantity of Mitt Kshira

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72 he had brought from the village, under the gupernatural power of AGIFEN Mabanasa Labdbi and then he himself took his meals. All the newly-initiated hermit-sadhus were greatly astonished. When the hermit-sadhus were taking their meal, the five hundred hermits who took only dry moss on their break-fastday acquired #96 Kevala Jnana, Perfect Knowledge while contemplating thus-We are very fortunate in acquiring Sramana Bhagavan Mahavira Paramatma 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 Kevala Jnana on seeing the splendour of the watchmen of Sramana Bhagavan Mahavira. The third batch of hermit-sadhus acquired #rania Kevala Jnana, Perfect Knowledge, as soon as they saw Sramana Bhagavan Mahavira from a distance, They then went three times from left to right round Sramana Bhagavan Mahavira and when they were going towards the assembly of Kevalins, Gautama Ganadhara said " Give respectful salutations to the Venerable Saint." Srama na Bhagavan Mahavira, there upon, said "O Gautama ! Do not be disrespectful towards Kevalins. On hearing these words, Ganadhara Maharaja Indrabhuti Gautama asked pardon of the Kevalins. Ganadhara Maharaja Indrabhuti 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 Kevala Jnana, Perfect Knowledge, in a moment.

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On seeing Ganadhara Maharaja Indrabhuti Gautama contemplating thus, Sramana Bhagavan Mahavira asked "Gautama Whose word is trustworthy? Is it of Tirthamkaras or of a god? Ganadhara Maharaja Indrabhuti Gautama gently and respectfully said "Of Tirthamkaras. "" TB Sramana 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 Kevala Jnana, Perfect knowledge, has thereby become obstructed. It will become manifest only when there is an absence of love and you will then become my equal.' Meeting of Keshi Kumara and Gautama Ganadhara. kezigautamIyAkhyamadhyayanam jiNe pAse tti NAmeNaM arahAlogapUie / saMbuddhAya savaNNU dhammatitthayare jiNe // 1 // tassa logappadIvassa, Asi sIse mahAyase / kesIkumAramamaNe, vijAcaraNapArage // 2 // teMduyaM nAma ujjANaM, phAsue sejjasaMNAre ohinANasue buDe, gAmANugAmaM rIyaMte, sAvatthi . sIsasaMghasamAule / tammI tattha purImAgae // 3 // nagaramaMDale / vAsamuvAgae // 4 //

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74 1. Jino Pase tti namenam Araba logapuie; Sambuddh uppa ya savvannu dbamma titthayare Jine. 2. Tassa logappadivassa, isi sise maba yase, Kesi kumara sama ne, vijjacara na parage. 3. Ohi nana sue buddhe, sisasangha samaule; Gamanuyamam riyante, Savattbim puritagae, 4. Tenduyam nama ujjanain tammi nagara mandale; Fasue sejja santhare tattha vasamuvagae. 1-4. Arabanta Jina Shree Parsva Nath Bhagavan who was Omniscient and whose soul became enlightened by himself and who was the founder of Dharma Tirtha and who was worshipped by the three worlds, and who was the enlightener of the three worlds, had a renowned disciple Kesi Kumara who possessed Sruta Avadhi Juana, who was u Buddha, the enlightend person who is qualified by good works and Knowledge of the truth for Nirvana and reveals the true doctrine of Salvation to the world before his decease, who was wellversed in learning and Fifty Caritra Dharma the duties of an ascetic-life. Kesi Kumara wandering from village to village, went to migral Sravasti 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. aha teNeva kAleNaM, dhammatitthayare jiNe / bhagavaM vaddhamANu tti savvalogammi vissue // 5 // tassa logapaI vassa, Asi sIse mahAyase / bhayavaM goyame nAmaM vijAcaraNapArage // 6 // bArasaMgaviU buddhe sIsasaMghasamAule / / gAmANugAmaM rIyaMte se vi sAvatthimAgae // 7 //

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75 koThugaM nAma ujjANaM tammi nayaramaMDale | phAsue sijjasaMthAre tattha vAsamuvAgae // 8 // 5. Aha teneva kalenam dhamma titthayare Jine; Bhagavam Vaddhamanu tti savva logammi vissue, 6. Tassa loga paivassa asi sise mahayase; Bhayavam Goyame namam vijja carana parage. 7. Barasanga viu buddhe sisa sangha samanle; Gamanu ganiam riyante se vi Savatthimagac. 8. Kotthagam nama ujjanam tammi Fasue sijja santhare. tattha vasamuvagae. nayara_mandale; 5-8 At that time, Dharma Tirthamkara Jina Bhagavan Vardhamana Swami well-known in all the worlds, and enlightener of the three worlds had a renowned chief disciple named Bhagavan Gautama who was well-versed in learning and af Caritra Dharma, the duties of an ascetic-life, who was well-versed in the Twelve Angas and who was buddha 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. ubhao sIsasaMghANaM, tattha ciMtA goyame ya mahAyase / kesIkumArasamaNe, ubhao vi tattha vihariMsu, allINA susamAhiyA // 6 // saMjayANaM tavassiNaM / guNavaMtA tAiNaM // 10 // samuppannA riso vA imo dhammo ? imo dhammo va keriso ? / AyAra dhammappaNihI imA vA sA va kerisI ? // 11 //

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76 cAujAmo ya jo dhammo, jo imo paMcasikkhio / desio vaDamANeNaM, pAseNa ya mahAmuNI // 12 // acelago ya jo dhammo jo imo saMtaruttaro / egakajjapavannANaM, visese kiM nu kAraNaM // 13 // 9. Kesi Kumara Samane Goyame ya mahayase; Ubhao vi tatt ha viharinsu allina susamahiya. 10. Ubhao sisa sanghanam sanjayanam tavassinam; Tattha Cinta samuppanna gunavantanam tainam. 11. Keriso va imo dhammo ? Imo dhammo va keriso ? Ayara dhammappa nihi ima va sa va kerise ? 12. Chaujjamo ya jo dhammo, jo imo pancha sikkhio; Desio Vaddhamanenam Pasena ya mabamuni. 13. Acelago va jo dhammo jo imo santaruttaro; Ega kajja pa vanuanam visese kim nu karanam. 9-13. Both Kesi Kumara Sramana and Gautama Ganadhara were illustrious personages; both were sojourning there; both had control over their mind, speech and body; both practised deep meditation on the Supreme Soul and profound devotion. The congregation of ascetic-disciples of both these illustrious personages, who had conquered their sensual pleasures, desires, and practised severe austerities, and who were highly virtuous and able to deliver others (from the bondage of Samsara ) had tbe following doubts in their minds. " What must be the nature of the yA Dharma, Code of religious duties with four vows taught by the great sage wiginaalogy Shree Parsva Nath Prabhu and of the code of religious duties with five vows taught by Srama na Bhagavan Mahavira Swami and what must be the respective distinction between our TTT Acara, Rules of conduct, with regard to putting on of dress, eating, keeping of utensils for food eto and

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77 that of the other and what must be reason that in one code acelakatva Acelakatva, Remaining without garments, has been sanctioned, while in the other, putting on of valueable and decorative garments has been ordained, although both are directed towards the accomplishment of one desirable object viz. mokSamArga the Mokshamarga, the Path of Final Emanafation. aha te tattha sIsANaM vinAya pavitakkiyaM / samAgame kayamatI ubhao kesigoyamA // 14 // goyame paDirUvaNNU . sIsasaMghasamAule / jeThaM kulamavekkhaMto teMduyaM vaNamAgao // 15 // 14. Aha ti tattha sisanam vinnaya pavitakkiyam; Samagame kayamati ubhao Kesi-Goyama. 15. Goyame padiruvannu sisa sangha samaule; Jettham kulama vehkhan to Tenduyam vanamagao. 14-15 Both Kosi Kumara and Ganadhara Gautama having known the doubtful notions of their disciples, made up their minds for an interview. Ganadhara Gautama resourceful of respectful behaviour, went to Ou Tenduyam Tenduka pleasure-garden accompanied by his assemblage of disciples, disregarding his most excellent order. kesIkumArasamaNo, goyamaM dissamAgataM / paDirUvaM paDivattiM sammaM saMpaDivajjatI // 16 // palAlaM phAsuyaM tattha paMcamaM kusataNANi ya / goyamassa NisijjAe khippaM saMpaNAmae // 17 // 16. Kesi Kumara samano Goyamam dissamagatam; Padiruvam padivattim sammam sampadiva jjati. 17. Palalam fasuyam tattha panchamam kusa tanani ya; Goyamassa nisijjae khippam sampa namae.

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78 16-17. Kesi Kumara Sramana on seeing Ganadhara Gautama coming there, gave him suitable respect, gave him clean grass for bedding and five blades of $t Kusa, Sacrificial grass. During the interview, a number of important questions were asked by Kesi Kumara Sramana and they were ably solved by Ganadhara Maharaja Indrabhuti Gautama. They form the subject of the twenty-third uga Adhyayana chapter of Uttaradhyayana Sutra. Although Kesi Kumara was a very competent starf Acarya, Teacher, and he possessed 29 la Avadhi Jnana, Visual knowledge, it is apparent that he entertained very high respect for Ganadhara Maharaja Gautama Swami and this incident gives us a ground for admitting the abundance of supernatural powers of a UNT Ganadhara, the head of a corporation of ascetics. Kesi Kumara Sramana was not a UNT Ganadhara, the head of the congregation of the ascetics of Tirthamkara Bhagavan Shree Parsva Nath but he was a very competent Acarya among his Order of Ascetics. The head of a family of ascetics is called a TOTT Ganadhara, Kesi Kumara is also styled as #ITOT Kesi Ganadhara but he was not a Ga nadhara. He was a very competent Acarya: There is some difference in the rules of conduct among the Sadhus of Tirthamkara Bhagavan Shree Parsva Nath and the rules of conduct among the sadhus of Tirthamkara srama na Bhagavan Shree Mahavira Swami and both the illustrious personages Kesi Kumara Sramana and Ganadhara 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 Indrabhuti Gautama for the courtesy shown by him during his interview with Kesi Kumara Sramana. The rank of a Ganadhara is superior to that of an ordinary Acarya or of an ascetic with Avadhi Jnana, still Gautama Ganadhara observing polite manners and the decorum of his exalted position, went to Tinduka pleasure-garden where Kesi Kumara Sramana had put up. On seeing Gautama Ganadhara coming towards him, Kesi Kumara Srama na welcomed him with suitable respect and gave him a seat prepared of five varieties of Palala, Straw, and Kusa grass. 79 kesIkumAra samaNo, goyame ya mahAyase / ubhao nisannA sohaMti caMdasUrasamappabhA // 18 // 18. Kesi Kumara samano Goyame ya Mahayase; Ubhao nisanna sohanti canda sura samappabha. 18. Both these illustrious personages Kesi Kumara Sramana and Ganadhara Gautama, sitting (near each other beautiful with lustre like that of the Sun and the Moon. appear samAgayA bahU tattha hatthANa agAo tequeritbal ahissANa ya bhUyAeM pAsaMDA kougA migA / sAhassIo samAgayA // 16 // jakkharakkhasakinnarA ! Asi tattha samAgamo // 20 // 19. Samagaya bahu tattha pasanda kouga miga; Gihatthana anegao sahassio samagaya. 20. Deva danava gandhavva, jakkha rakkhasa kinnara; Addissana ya bhuyanam 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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80 Spectral gods, evil spirits femer Kinnara, fabulous beings (half man, half animal) in the service of Kubera and invisible beings assembled there. When both these illustrious personages met together, the place appeared beautiful as if with the lustre of the Sun and the Moon. Thousands of persons met there for the purpose of seeing the interview. There were some persons desirous of knowing the real essence of Truth and there were some imposters. There were also some gods, demons, celestial musicians, spectral demi-gods, evil spirits and aerials there. It is but natural to expect a multitude of people when illustrious persons meet together. The way in which these two illustrious persons decide the doubts while preserving their mutual selfrespect, is worth imitating. The person asking questions was the excellent Sramana Kesi Kumara, while the person solving the doubts was Ganadhara Maharaja Indrabhuti Gautama. pucchAmi te mahAbhAga ! kesI goamamabyavI / to kesI buvaMtaM tu goamo iNamabbavI // 21 // 21. Pucchami te mahabhaga! Kesi Goamamabba vi; Tao Kesim buvantam tu Goamo inamabhavi. 21. Sramana Kesi Kumara told Ganadhara Maharaja Indrabhuti Gautama, o highly blessed One! I want to ) ask you (something). When Srama na Kesi Kumara said so, Ga nadhara Gautama told him thus. puccha bhaMte! jahicchaM te, kesI goamamadhavI / to kesI aNuNNAe gomaM iNamabbavI // 22 // 22. Puccba bhante! jahiccham te Kesi Gonmamabbavi; Tao Kesi anunnae Goamam inamabhavi. 22. "O Worthy Sir! ask as you desire." Then having received the permission from Ganadhara Maharaja Indrabhuti

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81 Gautama, sramana Kesi Kumara asked as follows: cAujjAmo a jo dhammo jo imo paMcasikkhio / 10,1" Earoi, Teo g heraut 11 22 11 23. Chaujjamo a jo dhammo jo imo pancha sikkhio; Desio Vaddhamanenam, Pasenam ya mahamuni. egakajapavannANaM, visese kiM nu kAraNaM / dhamme duvihe mehAvI! kahaM vippacao na te // 24 // 24. Ega kajjappavannanam visese kim nu karanam; Dhamme duvihe mehavi! kaham vippachchao na te. 23-24. Maha-muni Shree Parsva Nath Bhagavan, has preached VA Dharnia, the duties of religious rites (for an : ascetic ) with four Great Vows (i-e Abstinence from faet Himsa, Injury to animals. 2. Abstinence from 79 Anruta, Falsehood 3. Abstinence from ato Steya, Theft; Stealing 4. Abstinence from affac Parigraha, Property and sramana Bhagavan Shree Vardhamana Swami 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 Sramana Bhagavan Shree Vardhamana Swami are 1. Abstinence from far Himsa Injury to animals 2. Abstinence from 12 Anruta, Falsehood 3. Abstinence from an Steya, Theft; Stealing 4. Abstinence from Aga 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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$2 the two-conceptions of religion ? Both were in Sarvagna. Omniscient, why did they creat this difference in conceptions ? to kesiM buvaMtaM tu goamo iNamabbavI / qout afatet - rafafuregui ll P4 | purimA ujjujaDA u, vakajaDA ya pacchimA / majjhimA ujjapaNNA u, teNa dhamme duhAkae // 26 // purimANaM duvvisojjho u, carimANaM durnnupaalo| kappo majjhimagANaM tu, suvisojjho supAlao // 27 / / 25. Tao Kesim buvantam tu Goamo inamabbavi; Panna samikkhae Dhammam-tattam tatta vinicchhayam. 26. Purima nju-jada 11, vakkajada ya pacchima; majjhima ujju - panna 11, tena Dhamme duha kae. 27. Purimanam duvvisojjho u, charimanam duranupalao; Kappo majjhimaganam tu, suvisojjho gupalao.. 25. Then, on being thus questioned by Sramani Kesi Kumara, Ganadhara Maharaja Indrabhuti 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 Bhagavan Shree Rishabha-deva, the first Tirthamkara of the present series of twenty-four Tirthamkaras were straight-forward and dull, the ascetics of the time of Tirthamkara Maharaja Sramana Bhagavan Mahavira Swami, 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 Dharina va, 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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83 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 Duranupalao tatan: Duranu palakah 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: Suvisodhyah, able to understand the preaching easily and were 13 Supalao 5: Supalakah able to obey orders of the Guru carefully, as they were straightforward and wise. Although they were with four vows, they were able to understand and to observe carefully the fifth vow also. yaduktaM / no apariggahiAe itthIe jeNa hoi paribhogo / ____tA tazviraIe ciya, abaMbhaviraitti paNNANaM // Yaduktam No apariggahiae itthie jena hoi paribhogo; Ta tavviraie chchiya a-bambha viraitti pannanam. 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, Maha-muni Shree Parsvanath Tirtbamkara preached Dharma with four great vows, the first Tirthamkara Bhagavan Shree Rishabha-deva Swami, and the last Tirthamkara Srama na Bhagavan Shree Vardhamana Swami, preached Dharma with five great vows. This difference is caused for the benefit of ascetics possessing different ar Prajna, Standards of intellect, but it is not in connection with the True doctrine. Tben Kesi Kumara said,

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sAhu goama ! paNNA te, liNNo me saMsao imo / anno vi saMsao majjJaM, taM me kahasu moamA! // 28 // 28. Sahu Goama i panna te, chhinno me samsao imo; Anno vi samsao majjnam, tam me kabasu Goama ! 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 Kumara, 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. acelago a jo dhammo, jo imo saMtaruttaro / desio vaDamANeNaM, pAseNa ya mahAyasA // 26 // 29. A-chelago a jo Dhammo, jo imo santarattaro; Desio Vaddhamanenam Pasena ya mabayasa. egakajappavannANaM, visese kiM nu kAraNaM / liMge duvihe mehAvI! kahaM vippaccao na te // 30 // 30. Ega kajjappavannanam visese kim nu karanain; Linge duvihe mehavi! kaham vippachchao na te.. 29-30. Tirthamkara Bhagavan Shree Mahavira Swami preached the institution of an: Achela kah, Moving about without clothes and the illustrious Tirthamkara Bhagavan Shree Parsva Nath 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 Linga, Outward signs of two different kinds, does it not appear incompatible to you !

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* 85 kesimeva buvaMtaM tu goamo iNamanyavI / viSNANeNa samAgamma dhammasAhaNamicchriaM // 31 // 31. Kesimevam buvantam tu Goamo inamabbavi; Vinnanena samagamma dhamma sahanamicchhiam. 31. To Sramana Kesi Kumara asking in this way Ganadhara Maharaja Indrabhuti Gautama replied thus:-The Tirthamkaras having ascertained viSNANeNa Vinnanena vijJAnena Vijnanena, by Kevala Jnana, whatever is appropriate for their ascetics, have permitted the use of materials necessary for the fulfilment of their, various duties. The ascetics of the time of Tirthamkara Bhagavan Shree Rishabha-leva 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. pacayatthaM ca logassa, nANAvihavigappaNaM / jattatthaM gahaNatthaM ca, loe liMgappaoaNaM / / 32 / / 32. Pachchayattham cha logassa nanaviha_vigappanam; Jattattham gahanattham cha loe lingappaoanam. aha bhave paiNNA u, nANaM ca daMsaNaM ceva, mokkha sanbhU sAhaNo / caritaM caiva nicchue // 33 // 33. Aha bhave painna u MokkhasabbhUasahnno; Nanam cha damsa nam cheva charittim cheva nicchhae.

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86 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 Jnana, Right Knowledge, AFUT Ja Samyag Darsana Right Perception and FT afry Samyag Charitra, Right Conduct, are the means for the attainment of a Moksha, Final Liberation. But O Kesi Kumara! the out-ward signs are not the means of Salvation. sAhu goama! paNNA te, chiNNo me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goamA! // 34 // 34. Sahu Goamai panna te, chhinno me samsao imo; Anno vi samsao majjham, tam me Kahasu Goama ! 34. O Gautama ! You are very intelligent.' This doubt of mine has been removed (by you). I have also another doubt. O Gautama ! ( please ) tell me that. aNegANa sahassANaM, majjhe ciThThasi goamA! / te a te abhigacchaMti, kahaM te nijiA tume ? // 35 // 35. Anegana sa hassanam, majjhe chitthasi Goama !; To a te abhigacchhanti, kaham te nijjia tume ? 35. O Gautama! You are standing in the midst of many thousands of enemies and they are advancing towards you. How were they conquered by you? ege jie jiA paMca, paMca jie jiA dasa / dasahA u jiNittA NaM, savva sattu jiNAmahaM // 31 //

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87 36. Ege jie jia pancha, pancha jie jia dasa; Dasaha u jinitta nam savva sattu jinamaham, 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. sattU a ii ke vutte, kesI goamamabyavI / tao kesI buvaMtaM tu, goamo iNamabbavI // 37 // 37. Sattu a i i ke vutte, Kesi Goamamabba vi; Tao Kesim buvantam tu Goamo ina mabba vi. 37. Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, Which enemy did you say? When Sramana Kesi Kumara asked him in this way, Gautama Ganadhara replied thus:--- egappA ajie sattU kasAyA iMdiANi a| te jiNIttu jahANAyaM vihArAmi ahaM muNI // 38 // * 38. Egappa ajie satti, kasaya indiani a; Te jinittu jahanayam viharami abam Muni. 38. If the ar Atma, Soul is not conquered, it becomes an enemy; in the same way, the four 9 Kashaya, Passions if not conquered become enemies, making along with the Atma, five enemies; similarly the five sfogni for Indriani, 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-Kasbayah Minor passions and all other enemies are conquered. Here, one's Soul has been considered as his own

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88 ' 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 Samsara, 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. sAhu goama! paNNA te chinno me saMsao imo| ' anno vi saMsao majjhaM taM me kahasu goamA ! // 39 // 39. Sahu Goama panna te, chhinno me sa msao imo; Anno vi samsao majjham, tam me ka hasu Goama. 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. dIsaMti bahavo loe pAsabaddhA sarIriNo / mukkapAso lahUbhUo kahaM taM viharasI ? muNI! // 40 // 40. Disanti ba havo loe pasa baddha saririno; Mukkapaso lahubhuo kaham tam viharasi ? Muni ! 40. In this world, many embodied beings appear to be bound by fetters; O Revered Sage! how do you move ' about free from trammels like light sind ? te pAse savvaso chittA nihaMtUNa uvaayo| mukkapAso lahabhUo viharAmi ahaM muNI! // 41 / / 41. Te pase savvaso chhitta nibantuna uvayao: Mukkapaso lahabhuo viharami aham Muni!

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89 41. Having cut those fetters in their entirety, and having completely destroyed them (so that they do not appear again) by all available means, O Muni! I'move about free from trammels like light wind. pAsA ya iti ke vuttA kesI goamamabbavI / .. tao kesI buvataM goamo iNamabbavI // 42 // 42. Pasa ya iti ke vutta, Kesi Goamamabbavi; Tao Kesim buvantam Goamo inamabbavi. 42. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, "Which fetters did you say?" When Sramana Kesi Kumara asked him in this way, Gautama Ga nadhara replied thus. . rAgadosAdao tivvA nehapAsA bhayaMkarA / . te chidittu jahANAyaM, viharAmi jahakamaM // 43 // 43. Rayadosadao tivva, nehapasa bhayankara; Te chhindittu jaba nayam viharami jahakkamam. AAduall. 43. Severe rAga Raga, Passion; vehement desire, dveSa Dvasha. * Malice, eto and snehapAzA: Snehapasah, 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. .. sAhu goama! paNNA te, chinno me saMsao imo / aNNo vi saMsao majha, taM me kahasu goamA ! // 44 // 44. Sahu Goama! panna te, chhinno me samsao imo; Anno vi samsao majjham tam me kabasu Goama ! 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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90 aMtopi saMbhUyA, layA ciThThaha goamA ! | phalei visabhakkhINaM sA u uDariyA kahaM / / 45 / / 45. Antohiapa sambhua laya chitthai Goama; Fal6i_visabhakkhinam 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? taM layaM savvaso dvittA, uddharita samUliaM / viharAmi jahANAyaM, mukkomi visabhakkhaNaM // 46 // 46. Tam layam savvaso chhitta, uddharittu samuliam; Viharami jahanayam 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. : layA ya iti kA vuttA, kesI mevaM buvaMtaM tu, kesI goamamabbavI / goamo iNamabbavI // 47 // 47. Laya ya iti ka vutta, Kesi Goamamabbavi; Kesimevam buvantam tu Goamo inamabbavi. 47. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama "Which creeper did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied 1 thus:--. bhavataNhA layA vRttA bhImA bhImaphalodayA / tamuddhintu jahANAyaM viharAmi mahAmukhI ! // 48 // 48. Bhavataha laya vatta bhima bhimafalodaya; Tamuddhittu jahanayam viharami mahamuni!

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91 48. The creeper is called bhavatRSNA 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. sAhu goama! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, taM me kahasu goamA ! // 46 // 49. Sabu Goama i panna te, chhinno me samsao imo; Anno 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. saMpajjalinA ghorA, aggI ci goamaa!| je DahaMti sarIratthA, kahaM vijjhAviA tume ? // 50 // 50. Sampajjalia ghora aggi chitthai Goama !; Je dabanti sarirattba kaham vijjhavia tune? 50. O Gautama ! There are formidable intensely blazing fires which remaining in the body, burn away. How did you . extinguish them ? mahAmehappasUtrAo gijjha vAri jalottama / siMcAmi sayayaM te u, sittA no a dahaMti me // 51 // 51. Mahamebappasuao, gijjha vari jalottamam; Sincbami sayayam te u sitta no a dahanti me. 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. aggI a ii ke vutte kesI goamamabbavo / tao kesI buvaMtaM tu, gomo iNamabbavI // 52 //

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92. 52. Aggi a i i ke vitte, Kesi Goamamabbavi; Tao Kesim buvantam tu Goamo inamabbavi. 52. Sramana Kesi Kumara asked Ganadhara Maharaja Indra bhuti Gautama " Which fires did you say? When Sramana Kesi Kumara asked him in this way, Gautama Ganadhara replied thus kasAyA aggiNo vuttA, suasIlatao jalaM / suadhArAbhihayA saMtA, bhinnA huna DahaMti me // 53 // 53. Kasaya aggino vutta, suasilatao jalam; Suadharabhihaya santa, bhinna hu na dahanti me. 53 The four kaSAyAH Kashayah, Passions (viz 1 koSa Krodha, Anger, 2 mAna Mana, Pride, 3. mAyA Maya, Deceit and 4. lobha Lobha, Greed) are said to be blazing fires, and zrana Sruta, 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. sAhu goama! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, taM me kahasu goamA ! // 54 // 54. Sahu Goama! punna te, chhinno me samsan imo; Anno 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. ayaM sAhasio bhImo, dusso paridhAvai / jaMsi goamamArUDho, kahaM teNa na hIrasi ? // 55 //

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93 55. Ayam sabasio bhimo dutthasso Goamamarudho ka ham tena na hirasi? paridhavai; 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.) ? pahAvaMtaM nigihAmi, suarassIsamAhitaM / na me gacchai ummaggaM, maggaM ca paDivajaha // 56 / / 56. Pahavantam niginhami suarassi samahitam; Na me gacchai ummaggam maggam cha padivajjai. 56. I take hold of the running horse, caught by the reins of ga Sruta, Scriptural knowledge. He does not lead me to the wrong path, but continues to go by the right path. - Ase a iti ke vutte kesI goamamabbavI / kesImevaM buvaMtaM tu goamo iNamabbavI // 57 // 57. Axe a iti ke vutte, Kesi Goamamabbavi; Kesimevam buvantam tu, Goamo inamabbavi. . 57. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama "Which horse did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus: maNo sAhasio bhImo, dusso paridhAvai / taM sammaM nigiNhAmi, dhammasikkhAi kaMthagaM / / 58 / / 58. Mano sabasio bhimo, dutthasso paridhavai; sammam niginbami dhamma sikkhai 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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sAhu goama ! paNNA te, aNNo vi saMsao majjhaM, .94 chinnoM meM saMsao imo / taM me kahasu goamA ! // 56 // 59. Sahu Goamal panna te, chhinno me samsao imo; Anno vi samsao majjham, tam me kahasu Goama! 59. O Gautama ! you are very intelligent. This doubt of mine has been removed ( by you ). I have also another doubt. O lautama! ( please ) tell me that. jehiM nAsaMti jaMtuNo ! kuppahA bahavo loe, aDANe kaha vahato, taM na nassasi gomA ? // 60 // 60. Kuppaha bahavo loe, jehim nasanti jantuno; Addhane kaha vattanto, tam na nassasi Goama? 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? je a maggeNa gacchaMti, jeA ummagapaTTiA / te savve viiA majjhaM, to na nassAmahaM muNI ! // 61 // 61. J6 a maggena gaochanti, je a ummaga patthia: T6 savve vi ia majjbam to na nassamaham Muni! 61. I know all those who go by the right path and those who are led to the wrong path. O Muni! I am therefore not led to the wrong path. magge iti ke vutte, kesI goamamabbavI / tao kesIM buvaMtaM tu, goamo iNamabbavI // 62 // 62. Magge a iti ke vutte, Kesi Goamamabbavi; Tao Kesim buvantam tu Goamo ina mabbavi.

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95 62. sramana Kosi Kumara asked Ganadhara Maharajt Indrabhuti Gautama "Which path did you say?" When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus:-- kuppAvayaNapAsaMDI, ummaggapaTTiA / savve sammaggaM tu jiNakkhyAyaM, esa magge hi uttame // 63 // 63. Kuppavayana pasandi, savve ummagga patthia; Sammaggam tu Jinakkhyayam, esa magge hi uttame. 64. Heretics, propounding false doctrines, all set out for the wrong path. The doctrine preached by Jinesvara Bhagavan is the Right Path. That path is therefore excellent. sAhu goama ! paNNA te chinno me saMsagro imo / aNNo vi saMsao majjha, taM me kahasu goamA ! // 64 // 64. Sahu Goama! panna te, chhinno me samsao imo; Anno vi samsao majjham tam me kahasu Goama! 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. pANiM / saraNaM gaI paTThA ya, dIvaM kaM mannasI muNI ! // 65 // mahAudagavegeNaM vujjhamANANa 65. Maha udaga vegenam vujjhamanana paninam; Saranam gai paittha 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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96 asthi ego mahAdIvo vArimajJa mhaalo| mahAudgavegassa gati tattha na vijbaI // 16 // 66. Atthi ego mabadivo varimajjhe mahalao; Maha udaga vegassa 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. dIve a ii ke vutte kesI goamamabbavI / kesImevaM buvaMtaM tu goamo iNamabyavI // 67 // . 67. Dive a i i ko vutte Kesi Goamamabbavi; Kesimevam buvantam tu Goa mo inamabbavi. 67. Sramana Kesi Kumara asked Ganadhari Maharaja Indrabhuti Gautama " Which island did you say?" When Kesi Kumara asked him in this way, Ganadhara Gantama replied thus: jarAmaraNavegeNaM vujjhamANANa pANiNaM / dhammo dIvo paiThA ya, gaI saraNamuttamaM // 68 // 68 Jara mara na vegenam vujjhamanana paninam; Dhammo divo paittha ya, gai saranamuttamam 68. jarA Jara, Old age and maraNa Marana, Death, is the current of water carrying away creatures, and Dharma is the island in the ocean, a fixed residence, a refuge and an excellent support. sAha goama ! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, taM me kahasu goamA ! // 66 // 69. Sahu. Goama! panna te, chhinno me samsao imo; Anno vi samsao majjham, tam me kahasu Goama!

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97. 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. aNNavaMsi mahohaMsi, nAvA vipparidhAvai / jaMsi goamamArUDho, kahaM pAraM gamissasi ? // 70 // 70. Annavamsi mahohamsi nava vipparid havai; Jamsi Goamamarudho kaham param 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 )? jA u assAviNI nAvA na sA pArassa gAmiNI / jA nirassAviNI nAvA sA u pArassa gAmiNI // 71 // 71. Ja u assavini nava na sa parassa gamini; Ja nirassavini nava sa u parassa gamini. 71. The boat which accumulates water is not the one reaching the other boundary; the boat which does not allow water to enter it, however, is the one reaching the other . boundary. nAvA a iti kA vuttA kesI goamamadhavI / kesImevaM buvaMtaM tu, goamo iNamabbavI // 72 // 72. Nava a iti ka vutta, Kesi Goamamabbavi; Kesimevam buvantam tu Goamo inamabbavi. 72. Srama na Kesi Kumara asked Ga nadhara Maharaja Indra bhuti Gautama "Which boat did you say? When Kesi Kumara asked him in this way, Ganadhara Gautama replied thus: sarIramAhu nAvatti jIvo vucati nAvio / ' saMsAro aNNavo vutto, jaM taraMti mahesiNo // 73 //

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98 73. Sariramahu navatti, Jivo vucchati navio; Samsaro annavo vutto jam taranti mahesino. ____73. The body is the boat; the Soul is the boat-man; Samsara att Worldly existence is the ocean; Great sages pass through it. sAhu goama! paNNA te chinno me saMsao imo| aNNo vi saMsao majjha, taM me kahasu goamA! // 74 // 74. Sahu Goama! panna te chhinno me samsao imo; A nno 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. aMdhayAre tame ghore, ciTThati pANiNo bahU / . ko karissati ujjo, savvaloammi pANiNaM ? // 75 // 75. Andhayare tame ghore chittbanti panino baliu; Ko karissati ujjoam savvaloammi paninam ? 75. Many creatures live in dreadful pitch-black darkness, who produces radiant light to the creatures in the whole world? uggao vimalo bhANU savvaloappahaMkaro / so karissati ujjoaM, savvaloammi pANiNaM // 76 // 76. Uggao vimalo bhana savva loappahamkaro; So karissati ujjoam savvaloammi paninam. 76. The bright Sun capable of illuminating the whole universe bas arisen. It illuminates all the creatures in the whole universe. bhANU a i i ke vutte, kesI goamamabbavI / kesImevaM buvaMtaM tu, goamo iNamabbavI // -77 //

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99 77. Bhanu a ii ke: vutte, Kesi Goamamabbavi; Kesimevam buvantam tu Goamo inamabbavi. 77. Sramana Kesi Kinara asked Ganadhara Maharaja Indrabhuti Gautama," Which Sun did you say ? When Kesi Kumara asked him in his way, Ganadhara Gautama replied thus: uggao khINa saMsAro savvaNU jiNabhakkharo / so karissai ujjo savvaloammi pANiNaM // 78 // 78. Uggao khina sa msaro savvannu Jini bhakkharo; So karissai ujjoam savvaloammi paninam. 78. The Omniscient luminous Jina who has destroyed SEIT Samsara, the cycle of mundane existence, has risen. He will enlighten, all the creatures in the whole universe. sAhu goama! paNNA te, chinno me saMsao imo / aNNo vi saMsao majjhaM, taM me kahasu goamA! // 79 // 79. Sahu Goama! panna te, chhinno me samsao imo; Anno vi samsao majjham tam me kahasu Goama! :: 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. sArIramANase dukkhe vajjhamANANa pANiNaM / khemaM sivamaNAbAhaM ThANaM kiM mannasI? muNI! // 80. 80. Sarira inanase dukkhe vajjhamanana paninam; Khemam sivamanabaham thanam kim mannasi? Muni! 80. O Muni! which place do you consider as To Kshemam affording peace and security fita Sivam conferring prosperity, and parang Anabad ham, free from suffering, to creatures distressed by pbysical and mental miseries?

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100 asthi ega dhuvaM ThANaM, logagnami durAruha / jattha natthi jarAmaccU, vAhiNo veNA tahA // 81 // 81. Atthi egam dhuvam thanam, logaggammi duraruham; Jattha natthi jara macchu vahino veana taha. 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. ThANe a ii ke vutte, kesI goamamabbavI / kesImevaM buvaMtaM tu, gomo iNamandhavI // 82 // 82. Thane a i i ke vutte, Kesi Glamamabba vi; Kesimevain buvantam tu Goamo inamabbavi. 82. Sramana Kesi Kumara asked Ganadhara Maharaja Indrabhuti Gautama, "Which place did you say ?". When Kesi Kumara asked him in this way, Gautama Ganadhara replied thus: nivvANaM ti abAhaM ti, siDilogaggameva ya / khemaM sivamaNAvAhaM jaM gharaMti mahesiNo // 83 // 83. Nivvanam ti abahanti Siddhi logaggimeva ya; Khenam siva manabaham, jam charanti mahesins. . 83. The place which is named fagforul Nirvana Sthana. the place of Final Emancipation auta A-badha Stbana the place free from hindrance of every kind fafia Siddhi Sthana. The place of complete attainment of Eternal Happiness and lokAgrasthAna Lokagra Sthana. The place is also called Lokagra Sthana because it is located at the top of the Universe and it is the abode of the Souls who have acquired Final Emancipation, is a Kshema, affording peace and security, fly Siva conferring prosperity and walang Anabadha, free from

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101 suffering. To which great sages repair (for the attainment of Final Emancipation) . taM ThANaM sAsaryavAsaM, loaggaMmi durAruhaM / jaM saMpattA na soaMti bhavohaMtakarA muNI // 84 // 84. Tam thanam sasayam vasum, loaggami duraruham; Jam sampatta na soanti, bha vohauta kara Muni. 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. , sAhu goama! paNNA te, chinno me saMsao imo| namo te. saMsayAtIta, savvasuttamahodadhI! // 85 // 85 Sahu Goama ! panna te, chhinno me sa msao imo; Namo te samsayatita 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. evaM tu saMsae chinne, kesI ghoraparakkame / abhivaMdittA sirasA, goamaM tu mahAyasaM // 86 // 86. Evam tu samsae chhinne, Kesi ghora parakkame; Abhivanditta sirasa Goa mam to mahayasam. 86. The highly illustrious sramana Kesi Kumara, whose doubts were thus removed, respectfully worsbipped the world-renowned Ga nadbara Maharaja Indrabbuti Gautan a making a low bow with his head. . . paMcamahanvayadhamma paDivajjai bhAvo / ... . .. purimassa pacchimaMmi, magge tattha suhAvahe // 87 //

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102 87. Pancha mahavvaya dhammam padivajji bhavao; Purimassa pacchhimami magge tattha suhavahe. 87. There he sincerely accepted the auspicious Dharma with five great vows, preached by the first and the last Tirthamkara. kesi goamao NiccaM, tammi Asi samAgame / susIla aguftai Accyzy fafufsgeit |||| 88 Kesi Goamao niccham tammi asi samagame, Sua sila samukkariso mahatthattha vinicchhio. 88. During that interview of Srama na Kesi Kumara and Ganadhara Gautama Swami, the pre-eminence of Right Knowledge and Right Conduct became manifest and questions highly serviceable for the attainment of the Great Object, were decided (for the benefit of ascetics). aferen after adat, sammaggaM samuvaTTiyA / saMtrA te pasIaMtu bhayavaM kesIgozrama tti bemi // 86 // 89. Tosia parisa savva, sanimaggam samuvatthia; Santhua te pasiantu bhayavam Kesi Goama tti bemi. 89. The assembly was pleased; all became busy for the acquisition of the Right Path. Both Sramana Bhagavan Kesi Kumara and Ganadhara Maharaja Indrabhuti Gautama were adored and may both of them confer favour (on us)!" The wonderful uprightness and freedom from pertinacity on the part of Sramana Bhagavan Kesi Kumara becomes clearly manifest. He accepted Dharma with five great vows, as soon as his doubts were removed by the most correct explanations of Ganadhara Maharaja Indrabhuti Gautama. People leaving aside their obstinacy on knowing the Truth, have always attained their noble desire and only such persons are deserving

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103 of imitation by the common people because, when illustrious persons leaving aside their obstinacy, accept the truth, common people walking in their foot-steps, engage themselves in the welfare of their Soul. Ganadhara Gautama and Anand Sravaka Out of the Sravaks 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 Bhagavan Mabavira 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 Sravaka and #81199 Mahasatakaji acquired 379 fy FIA Avadhi Jnana, Visual Knowledge. Asandaji observed his vows for fourteen years with great * devotion worshipping images of feaseT TATAT Jinesvara Paramatmas, the most exalted lords of the Jainas and practising prolonged fasting and other religious ceremonies. With the advent of the fifteenth year, Asanda ja eagerly desirous of observing the series of Eleven gfahr Pratimas, Stages of Spiritual Development for Sravaks, cordially invited his castepeople, relatives and friends and welcomed them with excellent dinners. He then appointed his eldest son as the head of his family in their presence and with the permission of his family. members and friends, he went to the monastery at pigtaa t Kollaka Sannivesa, the suburb Kollaka in the Vanija 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 Pratima gfaar Stage of Spiritual Development for Sravaks, 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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104 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 Jnanavaraaiya Karma, Knowledgeobscuring Karma, Ananda Sravaka, one day, acquired af FIA Avadhi Jnana, Visual Knowledge. amana Bhagavan Mahavira happened to arrive near the village. Ganadhara Maharaja Indrabhuti 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 Sravaka lived. On seeing Ganadhara Maharaja Gautama Swami 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 Ganadhara Maharaja Indra bhuti Gautama, and asked him "O Lord ! can a householder attain af FT Avadhi Jnana, Visual Knowledge, during his domestic life? Ga nadhara Gautama Swami replied " Yes. He can. Addressing Ganadhara Maharaja Indrabhuti Gautama, the devout Sravaka Anandaji said I Most respectful Sir, I have acquired as fa Avadhi Jnana, 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 Devaloka, in the Upper World, and as far as the glasi #TF1218 Lolucbya Narakavasa, Loluchya hell of the tag i Ratnaprabha earth in the Lower World."

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105 Ganadhara Maharaja Indra bhuti Gautama, a little suspicious about these words of Ananda Sravaka said, "O worthy man! a house-holder does acquire Avadhi Gnana but its range of vision is not so wide, you should therefore, make atonement and despise your sins. Ananda Sravaka said "O Lord! Is there atonement for correct explanation in the Jaina sacred scriptures? Ganadhara Maharaja Indrabhuti 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 Sravaka, the illustrious Ganadhara Maharaja Indrabhuti Gautama went to Sramana Bhagavan Mahavira and bowing down low before him after duly observing penance for occasional sins incurred during T ITAT Gamanagamana, Going and coming, he narrated the whole account of the Avadhi Gnana of Ananda Sravaka and his conversation on the subject with him and asked him "0 Lord! Who should make atone ment? I or Ananda Sravaka ? Sramana Bhagavan Mahavira replied, "You yourself make atonement and ask pardon from Ananda Sravaka. Having accepted these words, of sramana Bhagavan Mabavira, with great eagerness, Ganadhara Maharaja Indrabhuti Gautama immediately went to the place where Ananda Sravaka lived and asked his pardon, saying at the same time that his explanation (Ananda Sravak'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 Sramana Bhagavan Mabavira on the part of Ganadhara Maharaja Indrabhuti Gautama. The very fact that an illustrious man occupying the exalted position of a nyt Ganadbara, the chief disciple of sramana Bhagavan Mahavira and possessing numerous Labdhis and extensive

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106 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 Ganadhara Maharaja Indrabhuti 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 Mahasata kaji, the eighth principal Sravaka of Sramana Bhagavan Mahavira had thirteen wives. When Mahasatakaji accepted the twelve gaa Anu Vratas, the Minor Vows of a Sravaka, out of his thirteen wives, his twelve wives did not exhibit any unusual pranks, but tarat Revati, one of his wives, had very evil notions in her mind. All the people in this world do not possess similar and praiseworthy ideas in their minds. Revati had the undermentioned wicked notion in her mind, "I am not able to enjoy the pleasures of the senses exclusively with my husband, owing to the hindrance caused by his other wives, so, if I can kill them by any means, I will be able to enjoy happiness exclusively with my husband, and I will become the owner of their property also." With 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. Mabasata kaji spent fourteen years practising the various vows after taking them like Ananda Sravaka, and like him, he entrusted his family-members to the care of 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. Mabasata kaji

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107 then observed the eleven faurs Pratimas, Stages of Spiritual Development for a Sravaka. On account of severe austerities his body became greatly emaciated. One day, under the influence of meritorious meditation Mahasatakaji 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 Sravaka did. Once, when his wife taal Revati was haressing him, Mahasatakaji became angry with her and knowing through the medium of his Avadhi Gnana he said "O Revati! 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." Revati on hearing these words, was greatly alarmed and she thought. "To day, Mahasatakaji 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, Sramana Bhagavan Mahavira happened to arrive near the village. Sramana Bhagavan Mahavira narrated the account of the anger of Mahasatakaji towards his wife Revati and of the language used by him and said, "O Gautama Mahasataka has 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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108 go to Mahasatakaji and tell him that the words used by bim towards Revati, even though they were perfectly true, were improper as they were unpleasant, and tell him to make atonement for his sins. Ganadhara Maharaja Indrabhuti Gautama went to the monastery where Mahasata kaji was living. On seeing Ganadhara. Maharaja Indrabhuti Gautama coming to him, Mahasatakaji was greatly pleased. Mahasatakaji bowed down respectfully before him Ganadhara Mabaraja Indrabhuti Gautama then gave him the message of Sramana Bhagavan Mahavira with all its details. Mahasata kaji accepted the words of Ganadhara Mahaiaja Indra bhuti and made atonement for his sins. Ganadhara Gautama then returned into the presence of Sramana Bhagavan Mahavira. An account of the ten principal Stavakas of Sramana Bhagavan Mahavira is given in J91797tiq, Upasa kadasanga Sutra (the Seventh Sutra ) and in Vardhamana Desana 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 Ganadhara Maharaja Indrabhuti Gautama had intense affection towards himself and bis affection was an obstacle to the acquisition of NA Kevala Gnana, Perfect Knowledge, by Ganadhara Maharaja Indrabhuti Gautama, and with the object of cutting off the bondage of affection, in order that he may acquire Perfect Knowledge, he would cause separation, although that separation will be a great blow to him because whatever is beneficial in the end should always be done. With this idea in his mind, Sramana Bhagavan Mabavira sent him to a neighbonring village for the purpose of instructing a Brahmin named aayaf Devasarina, in religion. Saying "Just as your Lord pleases," Ganadbara Maharaja Indrabhuti Gautama bowed down before sramana Bhagavan

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'109 Mahavira, went to the village where Devasarma was living and instructed Devasarma in religion, Ganadhara Maharaja Indrabhuti Gautama then started to return to the place where Sramana Bhagavan Mahavira was. On his way back, having heard about the fagfor Nirvana, Final Emancipation, of sramana Bhagavan Mahavira from the gods who had arrived there for the celebration of the auspicious occasion of faafor Nirvana, Final Emancipation of his venerable Master, Ganadhara Maharaja Indrabhuti Gautama stood stunned for a moment, as if struck by a thunder-bolt and said prasarati mithyAtvatamo garjanti kutIrthikauzikA anya / durbhikSaDamaravairAdirAkSasAH prasarameSyanti // 1 // 1. Prasarati Mithyatva-tamo garjanti ku-tirthiKausika. adya; Durbbiksha damara vairadi rakshasah prasara-meshyapti. 1. Hence-forward, the darkness of mithyAtya 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. rAhugrastanizAkaramiva gaganaM dIpahInamiva bhavanam / bharatamidaM gatazobhaM tvayA vinA'dya prabho! jajJe // 2 // 2. Rahugrasta nisakaramiva gaganam dipahinamiva bhavanam; Bharatamidam gata sobham tvaya vina adya prabho ! jagne. 2. 2. O Lord, I now consider the Bharatakshetra without you, to be destitute of splendour, like the sky with the moon seizel by Rahu or like a palace without a lamp. kasyAhipIThe praNataH padArthAn punaH punaH praznapadIkaromi ? kaM vA bhadantIti vadAmi ? ko vA mAM gautametyAptagirA'thavaktA? // 3 //

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110 3. Kasyamhripithe pranatah padarthan punah punah prasna padi karomi ?; Kam va bhadanteti vadami kova mam Gautametyaptagira atha vakta ? 3. Bowing down gently at whose lotus-like feet, will I repeatedly ask a series of questions? Whom will I address as bhadanta Bhadanta, bhandante kalyANino bhavanti bhadantAH Bhandante kalyanino bhavanti bhadantah, 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 ETSTHESE dUrIkRtaH, kiM mAMDakaM maNDayitvA bAlavattavA'cale'lagi dhyaM ? kiM kevalabhAgamamArgayiSyaM ? kiM muktI saMkIrNa abhaviSyat ? kiM vA tava bhAro'bhaviSyad yadevaM mAM vimucya gataH // * Ha! Ha! Ha! Vira! kim kritam ? yadidrase a vasare aham durikritah, Kim mandakam mandayitva balavattavauchale alagishyam? Kim Kevalabhagamamargayishyam? Kim Muktan sankirnam a bhavishyat? Kim va tava bharo abhavishyad yadevam mam 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 Kevala Gnana ? 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, Ganadhara Maharaja Indrabhuti 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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111 what-90-ever as mine." While he was thus completely engrossed in meditation with an equilibrium of mind, Ganadhara Maha raja Indrabhuti Gautama acquired 4 Keva lam, Perfeot Knowledge, It is said, mukkhamaggapavaNNANaM siNeho bajasiMkhalA / vIre jIvaMtae jAo, goamo jaM na kevalI // 1 // 1. Mukkha magga pavannanam sineho vajjasinkhala; Vire jivantae jao Goamo jam na Kevali. 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 Kevalin. In the morning, Indra and others celebrated the festival of the auspicious occasion of the acquisition of Perfect Knowledge. Here a poet says: ahaMkAro'pi bodhAya, rAgo'pi gurubhaktaye / viSAdaH kevalAyAbhUt , citraM gautamaprabhoH // 1 // 1. Ahamkaro api bodhaya, rago api guru bhaktaye; Vishadah Kevalayabhut, chitram Gautama prabhoh. 1. The self-conceit of Ganadhara Maharaja Indrabhuti Gautama (shown at the moment of hearing the mention of another in Sarvagna, Omniscient ) resulted in the acquisition of Right Knowledge; his affection (for Sramana Bhagavan Mahavira) resulted in faithful devotion towards his Master and his despair (at the moment of hearing the far for Nirvana Final Emancipation of Sramana Bhagavan Mahavira,) bore fruit in the form of # ha Kevala Gnana, Perfect Knowledge. Every thing relating to Ganadhara Bhagavan Shree Gautama * Prabhu is wonderful.

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112 . Ganadhara Maharaja Indrabhati (tautama renounced the world and accepted tap Diksa, 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 Ganadhara of Sramana Bhagavan Mahavira. 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 Brahmin. He had a number of afous Labdhis, Natural acquisitions. Under the influence of an affeu Bija-buddhi Lahdhi, e buddhi labdhi Koshta-buddhi Labdhi and padAnusAriNI labdhi Padanusarini Labdhi, Ganadhara Bhagavan Indrabhuti Gautama was able to easily master the various Scriptural writings of the Jains. He used to observe fasting on alternate days with very meagre food at break-fast. Ganadhara Bhagavan Indrabhuti Gautama lived for thirty years with sramana Bhagavan Mahavira, moving from place to place along with his Venerable Master, and after the Nirvana of Sramana Bhagavan Mahavira, and after his acquisition of * TA Kevala Gnana, Perfect Knowledge, -which he acquired when he was eighty years old, -he went about from village to village instructing numerous devout individuals in religion. Ganadhara Bhagavan Indrabhuti Gautama acquired Kevala Gnana during the latter part (the dawn) of the night of Asvin Vad Amavasya Azvina vada amAvAsyA the night of Divali Day, during whicb night-middle of the night-Sramana Bhagavan Mahavira acquired fagforet Nirvana Pada, The State of Final Emancipation. Twelve years after the acquisition of Perfect Knowledge, Ganadhara Bhagavan Indrabhuti Gautama, while wandering from village to village, came to TIHTganti Rajagriha Nagari, the town of Rajagriha-adored and worshipped by millions of gods and goddesses. Knowing the approach of the time of his demise, Ganadhara Bhagavan Indrabhuti Gautama, remained without food and

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113 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 Maharaja Indrabhuti Gautama had a doubt in his mind about the existence of a Jiva, the Soul-whether the Soul existed or not, caused by various contradictory for Srutis 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 Sramana Bhagavan Mahavira seated in the Sama vasara na, with the object of defeating his adversary in discussion, he was accosted, with very sweet nectar-like words, calling him by his name and his Gotra and also when Sramana Bhagavan Mahavira disclosed the fact that he had a doubt about the existence of the Soul and that it was caused by various contradictory verses in the Vedas, he was greatly pleased. Sramana Bhagavan Mabavira 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 Bhagavan Mahavira" to which the reader is referred. Ganadhara Maharaja Indrabhuti Gautama having received the most correct explanations about all his doubts, took Diksa along with his five hundred pupils. (anadbara Bhagavan Indrabhuti Gautama possessed such unusual divine powers that all those lucky persons who received gally Bhagavati Diksa, Initiation into the Order of Jain

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114 Monks at his hands, invariably acquired also Moksha Pada the State of Final Emancipation sooner or later. The auspicious name of Ganadhara Bhagavan Indrabhuti 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. Agnibhuti s zfan of Gautama gotra, the second Ganadhara of Srama na Bhagavan Mahavira, was the younger brother of Ganadhara Bhagavan Indrabhuti Gautama. He was born at Gobara-gama at TIA (Gobbra or Govaraya ) near TFT Rajagriha, in the year 603 B. c. He was a Brahmin by caste and was well-versed in the four Vedas and the six Upangas. He had five hundred disciples who were receiving instruction in various branches of learning. He was very often busy, like his elder brother, in performing various yn Yagna-Sacrifices, He renounced the world at the age of forty-six and accepted Terat atent Bhagavati Diksa Initiation into the Order of Jain-Monks, at the hands of Srama na Bhagavan Mahavira and became his second (a madhara. He then studied the twelve Angas including the fourteen Purvas and the Upangas of the Jain Scriptures during his ascetic Jife and after the expiration of a period of twelve years as his Chadmastba Paryaya Chryggfa, a period of a house-holder's entire existence or of an: ascetic's life before the acquisition of # Kevala Grana-a stage preparatory to the attainment of Kevala Gpana, he acquired a Kevala Gnana, Perfect Knowledge when he was fifty-eight years old.

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115 The 1 Diksa, Initiation into the Order of Jain-Monks of Ganadhara Agnibhuti occurred under the under-mentioned circumstances. When Agnibhuti beard from people that his elder brother Indrabhuti had taken raat 7 Bhagavati Diksa, Initiation into an Order of Monks prescribed in Jaina Scriptures-he thought. taM ca pravrajitaM zrutvA, dadhyau tadvAndhavo'paraH / api jAtu dravedadrirhimAnI prajvaledapi // 1 // vahniH zItaH sthiro vAyuH saMbhavenna tu bAMdhavaH / hArayediti prapaccha, lokAnazraddadhad mRzam // 2 // 1, Tam cha pravrajitam srutva dadhyau tad bandhavo aparah; A pi jatu dravedadri r-himani prajvaledapi. 2. Vahnih sitah sthiro vayuh sambhavenna tu bandhavah; * Harayediti prapacchha, lokana sraddadhad bhrusham. 1-2 Having heard that his elder brother Indrabhuti Gautama accepted Diksa, the younger brother (Agnibhuti ) 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. tatazca nizcaye jAte ciMtayAmAsa cetasi / gatvA jitvA ca taM dhUta vAlayAmi sahodarama // 3 // 3. Tatascha nischaye jate, chintayamasa chetasi; Gatva jitva cha tam dhurtam valayami 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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116 wistereratorat: ut, ontsSHTETETETT Free tofauti toftanaraeft: 11 811 4. So apyevamagatab sigram, prabhuna abhashitastatha; Sandeham tasya chittastham vyaktikritya avadadvibhuh. . 4. He accordingly came there swiftly, and spas addressed in the same manner by Aramana Bhagavan Mahavira. The Omnipresent Lord, having made the doubt remaining in his mind clearly, manifest, said: petitfira! *i, fiecare FRUT: ? 1 : kathaM vA vedatattvArtha, vibhAvayasi na sphuTam // 5 // -5. He Gautamagnibhute ! kah sandeha stava Karina nah ?, Katham va Veda-tattvartham vibhavayasi na sphutam? 5. O Gautama Agnibhuti! What doubt bave you with Karmas? Why do you not clearly trace out the real sense of the verses of the Vedas. i Sramana Bhagavan Mahavira then explained in detail, the theory of Karmas promulgated by the Tirthamkaras and he aceepted tar Diksa, Initiation into the Order of Monks along with his five hundred pupils. Ganadhara Agnibhuti died during the life-time of Srama na Bhagavan Mahavira at the age of seventy-four. Ganadhara Vayubhuti. Vayubhuti gyfa of Gautama Gotra, the tbird Ganadhara of Sramana Bhagavan Mahavira, was the youngest brother of Ganadhara Bhagavan Indrabhuti Gautama. He was born at

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117 Gobara-gama atama (Gobbra or Goyaraya.) neal? ET ACI Rajagriha Nagari in the year 599 B. c. He was a Brahmin by caste and was well-versed in the four Vedas and in the six Igin Upangas, 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. Vayubhuti had a doubt about the relation of the Body and the Soul. When he heard that both his brothers Indrabhuti and Agnibhuti had become disciples of Sramana Bhagavan Mahavira, he thought "He who has defeated both my brothers must necessarily be a 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, Vayubhuti camo to the Samavasara na of Sramana Bhagavan Mahavira accompanied by his five hundred pupils bowed down respectfully before him and took his seat near-by. Sramana Bhagavau Mabavira then made inquiries about his health and said "O Vayubhutil 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. tajjIvataccharIre sandigdhaM vAyubhUtinAmAnam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Tajjiva tacch harire sandigdham Vayubhuti-uamanam; Uche vibhu r-yathastham Vodartham kim na blavayasi ?

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118 1. The Lord (Sramana Bhagavan Mahavira ) told Vayubhuti 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? Sramana Bhagavan Mahavira then explained Vayubbuti the correct meanings of the verses of the Vedas. Vayubhuti accordingly took 1 Diksa, Initiation, at the hands of Sramana Bhagavan Mahavira along with his five hundred pupils. Gasadhara Vayuhhuti was forty-two years old when he renounced the world; ten years later i-e at the age of fiftytwo, he acquired # a Kevala Gnana, Perfect Knowledge. He remained a Kevali for eighteen years and when he acquired ANTE Moksha Pada, State of Final Emancipation, he was seventy years old. He died at Rajagriha Tha during the lifetime of Sramana Bhagavan Mahavira. Ganadhara Vyakta. Ga nadhara Vyakta of Bharadvaja Gotra was the fourth Ganadhara of Sramana Bhagavan Mabavira, He was born at Kullaka-gama. His father was wafay Dharma-mitra and his mother was Figut Varuni. He was a Brahmin by caste. He was well-versed in the four Vedas and the six vins Upangas, Supplementary Sciences. He had five hundred pupils, who were receiving instruction in various branches of learning under him. He had a doubt in his mind about the five as Bhuta, Elements-the five gross elements-Earth, Water, fire, Air and Ether of which the body is supposed to be composed and into which it is finally dissolved. He said that there was not bing

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119 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 sramana Bhagavan Mahavira he was addressed thus: paJcasu bhUteSu tathA saMdigdhaM vyaktasaMjJakaM vivudham / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Panchasu bbuteshu tatha sandigdham Vyakta sangnakam vibudham; Uche vibbu r-yathast ham Vedartbam kim na bhavayasi? 1. The Lord (sramana Bhagavan Mabavira ) told the learned man Vyakta who had a doubt about the five elements, "Why do you not trace out the exact meaning of the verses of the Vedas. Sramana Bbagavan Mabavira then removed his doubts by explaining the correct interpretation of the Verses of the Vedas. He took a Diksa, Initiation, at the hands of Sramana Bhagavan Mahavira along with his five hundred pupils. Ganadhara Vyakta was fifty years old when he renounced the world. He studied the various works of Jain Scriptures and twelve years later i-e at the age of sixty-two, he acquired # mia Kevala Gnana, Perfect Knowledge. Then be renained a Kevali 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 Rajagriha during the life-time of Sramana Bhagavan Mahavira,

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120 Ganadhara Sudharma Swami. Ganadhara Sudbarma Swami of fasi Agnivaisyayana Gotra, Was the fifth Ganadhara of Sramana Bhagavan Mahavira. He was born at 1 Kullaka-gama His father was af Dhammila and his mother was f Bhaddila. He was well-versed in the four Vedas 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 Sudharma .Swami had a doubt yo yAdazaH sa tAdRza iti 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 Vedas. When, however, Arya Sudharma Swami approached Sramana Bhagavan Mahavira with the object of removing his doubt, he was lovingly addressed. yo yAdRzaH sa tAdRza iti sandigdhaM sudharmanAmAnam / Uce vibhu ryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Yo yadriso sa tadrisah iti sandigdham Sudharma namanam; Uche vibhu r-yathastham Vedartham kim bhavayasi? na 1. The lord (Sramana Bhagavan Mahavira) told the learned man Arya Sudharma Swami "Why do you not trace out the exact meaning of the verses of the Vedas?

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121 Sramana Bhagavan Mabavira then removed his: doubts by explaining tbe correct interpretation of the verses of the Vedas. He took ler Diksa, Initiation, at the hands of Sramana Bhagavan Mahavira along with his five hundred pupils. Ga nadhara Mabaraja Sudharma Swami 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 Kevala Grana, Perfect Knowledge at the age of ninety-two.. Ganadhara Maharaja Sudharma Swami remained a Kovali for eight years and when he acqnired 29EUR Moksha Pada, the State of Final Emancipation from all miseries, he was one bundred years old. Ganadhara Mandit. Ganadhara Mandita afoga of arfly Vasish tha gotra was the sixth Ga nadhara of Sramana Bhagavan Mahavira. He was born at TSH Mouryagama. His mother was fecerat Vijayadevi and his father was wala Dhanadeva. He was a Brabmin by caste. He was well-versed in the four Vedas 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 Vedas.

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122 When, however, Arya Mandita approached sramana Bhagavan Mahavira, with the object of removing his doubt, he was addressed thus. atha bandhamokSaviSaye sandigdhaM maNDitAbhidhaM vibudham / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Atha Bandba Moksha visha ye sa ndigdbam Manditabbidham vibudbam; Uche vibhu i-yathastham Vedartham kim na blavayasi? 1. The Lord (Sramana Bhagavan Mahavira ) told the learned man named Mandita 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? Srama na Bhagavan Mabavira then removed his doubts by explaining the correct interpretation of the verses of the Vedas. He took als Diksa, Initiation at the hands of Sramana Bhagavan Mabavira, along with his three hundred and fifty pupils. Ganadhara Maharaja 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, Ganadhara Mandita acquired **R17 Kevala Gnana, Perfect Knowledge at the nge of sixty-seven. Ganadhara Mandita remained a Kevali 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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123 Ganadhara Mauryaputra. Ganadhara Mauryaputra of 1 Kasyapa gotra was the seventh Ganadhara of Sramana Bhagavan Mahavira. He was born at Maurya-gama. His mother was vinayA devI Vijaya-devi, the wife of Dhanadeva, 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 Vedas 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 Deva, Gods-Celestial Beings caused by various contradictory verses in the Vedas. When, however, Arya Mauryaputra approached Srama na Bhagavan Mahavira with the object of removing his doubt he was addressed thus atha devaviSaya sandehasaMyutaM mauryaputranAmAnam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? / / 1 / / 1. Atha Deva-vishaya sandeha samyutam Mauryaputra namanam; Uche vibhu r-yathastham Vedartham kim na bhavayasi? 1. The Lord (Sramane Bhagavan Mahavira) told the learned man named Mauryaputra who had doubts on the subject of celestial beings Why do you not trace out the exact meaning of the verses of the Vedas? "C

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124 Sramana Bhagavan Malavira then removed his doubts by explaining the correct interpretations of the verses of the Vedas and by actually showing him the Indras and other gods sitting in the assembly. The gods do not 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, Diksa, Kevala Gnana, 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 Diksa, Initiation at the bands of Sramana Bhagavan Mahavira along with his three hundred and fifty pupils. Ganadhara Maharaja 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, Ganadhara Mauryaputra acquired 89 a Kevala Gnana, Perfect Knowledge, at the age of seventy-nine. Ganadhara Maharaja Mauryaputra remained a Kevali for sixteen years and he acquired Te Moksha Pada, the State of Final Emancipation when he was ninety-five years old.

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125 Ganadhara Akampita. was the Ganadhara Akampita of a Gautama gotra eighth Ganadhara of Sramana Bhagavan Mahavira, He was born at fafarer Mithila. His father was Deva and his mother was at Jayanti. He was a Brahmin by caste. He was well-versed in the four Vedas 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 Vedas. When, however, Arya Akampita approached Sramana Bhagavan Mahavira he was addressed thus: atha nArakasandehAt sandigdhamakampitaM vibudhamukhyam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Atha Naraka sandehat sandigdhamakampitam vibudha mukhyam; Uche vibhu r-yathastham Vedartham kim na bhavayasi ? 1. The Lord (Sramana 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 Vedas? Gr Sramana Bhagavan Mahavira then removed his doubts by explaining the correct interpretation of the verses of the Vedas and telling him that those who perform wicked actions in this world are born as Is Naraks, Hellish Beings in their next

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126 life. Th. existence of bellish beings cannot be proved by 9700 garo Pratyuksha Pramana, Direct Knowledge, but their presence can be judged by HI Anumana, Tiference and other proofs. He took ar Diksa Initiation, at the hands of Sramana Bhagavan Malavira along with his three hundred pubils. Ganadbara Mabaraja 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, Ganadhara Akampita acquired 69 a Kevala Gnana, Perfect Knowledge, at the age of fifty-seven. Ganadbara Maharaja Akampita remained a Kevali 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 Achalabhrata of grof Harya gotra was the ninth Ganadhara of sramana Bhagavan Mahavira. He was born at 11 Kosala. His father was ve Vasi and bis mother was ar Nanda. He was a Brahmin by caste. He was wellversed in the four Vedas and the six ggiats Upangas, Supplemen-tary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Arya Achalabhrata had a doubt about gor Puaya, The reward of meritorious work and are Papa, The evil consequences of wicked actions, owing to misleading interpretations of verses of the Vedas.

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127 When, however, Pandita Achalabhrata approached Sramana Bhagavan Mahavira with the object of removing his doubt he was addressed thus: atha puNye sandigdhaM bijamacalabhrAtaraM viSudhamukhyam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Atha punye sandigdham dvijamachalabhrataram vibudha mukhyam; Uche vibhu r-yathastham Vedartham kim na bhavayasi ? 1. The. Lord (Sramana Bhagavan Mahavira ) told the Brahmin learned man Achalabhrata 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 ? srama na Phaga van Mahavira then removed his doubt by explaining the correct interpretation of the verses of the Vedas and by explaining that the reward of meritorious work and the evil consequences of wicked actions are clearly evident even in this world and they are well-known to persons knowing the ways of the world. Long life, health, handsome appearance * birth in noble families etc are the reward of meritorious work. Short 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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128 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 Sramana Bhagavan Mahavira, along with his three hundred pupils. Ganadhara Achalabhrata 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 Achalabhrata acquired Kevala Gnana, Perfect Knowledge at the age of fifty-eight. Ganadhara Maharaja Achalabhrata remained a Kevali 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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129 Ganadhara Metarya. Ganadhara Metarya of malay Kaundinya gotra was the tenth Ganadbara of sramana Bhagavan Mabavira. He was born at aeg961 Vaccbhapuri. His father was a Datta and his mother was quaat Varunadevi He was a Brahmin by caste. He was well-versed in the four Vedas and the six suits Upangas, Supplementary sciences. He had three hundred pupils who were receiving instruction in various branches of learniug under him. Pandita Metarya had a doubt in his mind about que Para-bhava, Next life. He held that the Soul existed as an aggregate of the five elements of which the body is composed and that the Soul disappeared with the dissolution of the elements of the body. How can there be any thing like atat Para loka, Next world, and gave Punar-bhaya, Re-birth? When, however, Pandita Metarya approached sramana Bhagavan Malavira with the object of removing his doubt, he * was addressed thus atha parabhavasandigdhaM metArya nAma paNDitapravaram / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Atha para bhava sandigdham Metaryam nama pandita pravaram; Uche vibhu r-yathast ham Vedartham kim na bhavayasi? 1. The Lord (sramana Bhagavan Mahavira ) told the excellent learned man, named Metarya, 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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130 sous Sramana Bhagavan Mabavira 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 Chetana, Conscionsness. Consciousness, the chief characteristic of the Soul, is absolutely different from the five elements composing the body. haalgauit : Chetana lakshano 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 Jati 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 Metarya, fully convinced by the explanation, took 11 Diksa, initiation at the hands of Sramana Bhagavan Mahavira, along with his three hundred pupils. Ganadhara Mabaraja Metarya 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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131 of ten years of ascetic life, Ganadhara Metarya acquired # ia Kevala Gnana, Perfect Knowledge at the age of forty-six. Ganadhara Maharaja Metarya remained as a Kevali for sixteen years and he acquired 1994 Moksha Pada, the State of Final Emancipation when he was sixty-two years old. Ganadhara Prabhas. Ganadhara Prabhas of fegru Kaundinya gotra was the eleventh Ganadhara of Srama na Bhagavan Mabavira. He was born at Tihar anit Rajagriha Nagari. His father was a Bala and his mother was afaval Ati-bhadra. He was a Brahmin by caste. He was well-versed in the four Vedas and the six guits Upangas, tbe Supplementary sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Pandita Prabhasa had a doubt in his mind about ate Moksha, Final Emancipation caused by contradictory verses of the Vedas. When, however, Pandita Prabhasa approached Srama na Bhagavan Mabavira, with the object of removing his doubt, he was addressed thus nirvANaviSayasandehasaMyutaM ca prabhAsanAmAnam / Uce vibhuryathAsthaM vedArtha kiM na bhAvayasi ? // 1 // 1. Nirvana vishaya sandeha samyutam cba namanam; Uche vibhu r-yathastham Vedartham bhavayasi ? Prabhasa kim na

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132 1. The Lord (Srama ne Bhagavan Mahavira ) told the eleventh Ganadhara named Prabhasa, 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? Sramana Bhagavin Mahavira then removed bis doubt by explaining the correct interpretation of the verses of the Vedas. The verse in question is ating facts Jara 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, TATT 99, T, FORTA, 3979f aafa Dve Brahmani vedita vye, parama param cha, tatra param satyagnanam anantara m Brahmeti. Two varieties of sacred Knowledge areto be recognized. One is of another is apara Param and Apara parajJAma Para Gnana is satyajJAna Satya Gnana, Right Knowledge. The other is 617 Brabma Gnana 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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133 ARAI Moksba Marya, 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 Prabhasa fully convinced by the explanation, took 7 Diksa, Initiation at a comparatively young age, at the hands of Sramana Bhagavan Mahavira along with his three hundred pupils. Ganadhara Maharaja Prabhasa 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, Ganadhara Mabaraja Prabhasa acquired Tata Kevala Gnana, Perfect Knowledge at a comparatively young age of twenty-four years. Ganadhara Maharaja Prabhasa remained a Kevali 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 Kevali Kevali term of Stage Stage Stage life. Gautama 50 12192 1 Shree Gauta ma Swami Gobargam Vasubhuti | Prithivi 30 Agnibhuti Gobargam Vasubhuti Prithivi Gautama 46 12 16 74 42 10 1870 3 4 Vayubhuti Gobargam Vasubhuti | Prithivi Vyakta Kullaga Dharmamitra Varuni Gantama Bharadvaj 50 12 1 18 80 Sudharma | Kullaga Dbammila Bhaddila Agnivaisya 50 - 42 8 100 6. Mandita Mauryagam| Dhanadeva Vijayadevi Vasishtha 53 14 1683 | Mauryaputra |Mauryagam Maurya Vijayadevi Kasyapa 65 14 95 Akampita 81 Mithila Deva Jayanti Gautama 48 78 9 9 Acala bhrataKosala Vasu Nanda Harya 46 12 14 10 Metarya Vacchapuri Datta Varunadevi Kaundinya 136 10 16 62 Prabhas Rajagriha Bala Atibhadra Kaundinya 16 16 | 40

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136 2 se keNDeNaM bhaMte ! evaM vucaI ? samaNassa bhgvo| mahAvIrassa nava gaNA ikArasa gaNaharA hutthA ? // 2 // 2. Se kenatthenam bhante! evam viiccai? Samanassa Bhagavao Mahavirassa nava Ga na ikkarasa Ganahara huttha? 2. O revered Sir! why do you say that Sramana Bhagavana Mabavira bad nine Ganas and eleven Ganadhars? Because, kila jApa jAvaiyA jassa gaNA tAvaiyA gaNaharA tassa" iti pacanAta | Kila java javaiya jassa gana tavaiya ganahara tassa. All the Tirthamkaras have as many Ganadharas as there are Ganas, how is it that sramana Bhayavau Mbavira had nine Ganus and eleven Ganadhars. The Acarya says: 3. samaNassa bhagavao mahAvIrassa jiDhe iMdabhUI aNagAre goyamasagutte NaM paMcasamaNasayAI vAei, majjhimae aggibhUI aNagAre goyamasagutte NaM paMcasamaNasayAI vAei, kaNIyase aNagAre vAubhUI nAmeNaM goyamasagutte NaM paMcasamasayAI vAei, there ajaviyatte bhAradAegutte NaM paMcasamaNasayAI vAei, there ajasuhamme aggivesAyaNagutte NaM paMcasamaNa sayAI vAei, there maMDiyaputte vAsihasagutte NaM aTThAI samaNa sayAiM vAei, there moriyaputte kAsavagutte NaM aTThAI samaNa sayAiM vAei, there akaMpie goyamasagutte NaM, there ayalabhAyA hAriyAyaNagutte NaM te dunni vi therA tinni tinni samaNa sayAI vAeMti, there meyajje there ajapabhAse ee dunnivi therA koDinnAgutte NaM tinni tinni samaNasayAiM vAeMti /

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136 se teNaTeNaM ajo evaM vuccaI samaNassa bhgvo| mahAvIrassa nava gaNA ikkArasa gaNaharA hutthA // 3 // 3. Samanassa Bhagavao Mahavirassa jitthe Indabhui. anagare Goyamasa gutte nam, pancasamasasayaim vabi; majjhimae Aggibhui anagare Goyamasa gutte nam pancasamana sayaim vaei; kaniyase anagare Vaubhui namenam Goyamasa gutte nam pancasamanasayaim vaei; there Ajja Viyatte Bharaddae gutte nam pancasamana sayaim Vaei; there Ajja Suhamme Aggivesayana gutte nam pancasamasasayaim vaei; there Mandiyaputte Vasitthasa gutte nam addhutthai samanasayaim vaei, there Moriyaputte Kasa va' gutte nam addhutthaim sama nasayaim vaei; tbere Akampie Goyamasa gutte nam, there Ayalabhaya Hariyayana gutte nam te dunni vi thera tinni tinni samanasayaim vaenti; Se tenatthenam ajjo evam vuccai. Samanassa Bhagavao Mahavirassa nava Gana ikkarasa Ganahara huttha. 3. 3. Indra bhuti of Gautama gotra, the chief disciple of Sramana Bhagavan Mabavira was giving religious lessons to five hundred ascetics; Agnibhuti of Gautama gotra, the second disciple was teaching five hundred ascetics; his younger brother, named Vayubhuti qqfa of Gautama tan gotra, was teaching five hundred ascetic-disciples; Sthavira Arya Vyakta 57 of Bbaradvaja PITETS gotra was teaching five hundred asceticdisciples; Sthavira Arya Sudharma A of Agnavaisya HIRST gotra was teaching five hundred ascetic-disciples; Stha vira Manditaputra afogage of Vasishtha afy gotra was teaching three hundred and fifty ascetic-pupils; Sthavira Mauryaputra mauyaputra of Kasyapa kAzyapa gotra was teaching three hundred and fifty ascetic-pupils; Sthavira A kampita 1997 of Gautamatar gotra and Sthavira Acala Bhrata M ostar of Haritayana xiftarda gotra, both of them together, taught three hundred ascetic-disciples each; Sthavira Metarya

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137 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 Sramana Bhagavan Mabavira bad nine Ganas and eleven Ganadhars The names of Ganadhars, the number of Ganas and the number of ascetic-disciples receiving religious lessons nnder each Ganadhara, is shown in the accompanying Table. : TABLE. Num . Names Ganas Number of disciples Shree Gautama 500 Agnibhuti 500 500 Vayubhuti Arya Vyakta 500 Arya Sudharma 500 Manditaputra 350 Mauryaputra 350 Akampita A calabbrata 300 300 / 600 3001 300 600 Metarya Arya Prabhas * 4400

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338 ..Here, Akampita and Acalabhrata, both of them, were together, at the head of.one Gana, iand each of them taught. three hundred pupils and similarly Metarya 'and Arya Prabhas, both of them. were together at the head of one Gana: and hence, it is well-said that Sramana Bhagavar Mahavira had nine Ganas and eleven Ganadhars. Besides, Stbavira Manditaputra and Sthavira Mauryaputra were brothers having one mother Vijayadevi, but have different gotras derived from the gotras of their different fathers--the father of Manditaputra was Dhanadeva vady of Vasisbtha 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. 4. savve ee samaNassa bhagavatro mahAvIrassa ikkArasa gaNaharA duvAlasaMgiNo cauddasapugviNo sammattagaNipiDaga dhAraNA rAyagihe nagare mAsieNaM bhatteNaM apANaeNaM kAlagayA jAva savvadukkhappahINA, there iMdabhUI there ajasuhamme ya siddhiM gae mahAvIre pacchA dunni vi therA parinivvuyA / je ime ajattAe samaNA niggaMthA viharanti, ee NaM save ajasuhammassa aNagArassa AvavijA avasesA gaNaharA niravacA vucchinnA // 4 // 4. Savve ee Samanassa Bhagavao Mahavirassa ikkarasa Ganahara duvalasangino cauddasapuvvino sammatta ga nividaga dharaga Rayagihe nagare masienam bhattenam apanaenam kalagaya java savva dukkhappa haa there Indabhui there Aija Suhumme ya siddhim gae Mabavire paccha dunni vi thera

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139 parinivvuya lje ime ajjattae samana niggantha viharanti, ee nam savve. Ajja Suhammassa anagarassa ava vvijja a vasesa. ganahara niravacca vucchinna. 4. 4. All these eleven chief disciples of sramana Bhagavan Mahavira, were Dvadasanginah alamiffa:-1 tige gfg ata waga:, 90 apgugata Acharangadi drishtivadanta sruta vantah, svayam tatpranayanat-well-versed in the twelve Angas, beginning with Acaranga 19TI" and ending with Dristivada cfanie, were Chaturdasapurvinah angugfa: T. qatarti, kuri paaaa paingfara zeht degataggrais adig agerqami g1NTITETITATel, gratti qafori gaautala nas fagarathi91a AC19H1077914 giugri ygfazi AJO ESF Egiffa a VETA1E-Chaturdasapurva vettarah, dvadasangitvam ityetainaiva cbaturdasa purvitve labdhe yat panaretadupadanam tadangeshu chaturdasa purvanam pradhanya khyapanartham pradhanyam ca purvanam purvam pranayanat, aneka vidya mantradyarthamayatvat mabapramanatvacca dvadasangitvam caturdasa purvitvam ca sutramatra graha nespi syaditi tadapohartba mab-were experienced in the knowledge of the fourteen Purvas qe. They are previously described as well-versed in the twelve Angas, which include the fourteen Purvas; they are further described as Chaturdasa purvinah gegraut:-experienced in the knowledge of the fourteeen Purvas qe, with the object of establishing the supremacy of the knowledge of the fourteen Purvas in the twelve Angas. Besides, these Purvas were composed before; they are full of meanings of Mantras 9 Spells, incantations and many other sciences and they are very authoritative and hence their supreme importance. The possession of the knowledge of the twelve Angas and of the fourteen Purvas may relate only to the possession of the knowledge of the words only of the Sutras; and to remove that doubt, the author says that the eleven chief disciples were samattagaNipiDagadhAragA-Samatta gani pidaga dbaraga, ataforfors ITT: Samasta ga ni pita ka dharakah-nosegrealfa sivil-gag caeufqzxfaz-a GZEmitra gaNipiTakaM-dvAdazAMgI, tadapi na dezataH sthUlabhadrasyeSa, kiMtu, samastaM,

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140 . #sfaitefogifnania, narrafra, atsegin met aur Ganos syastiti Gani-Bhavacarya stasya pitakamiva-ratna karandaka miva Ganipitakam-Dvadasangi, tadapi na desatah Sthulabhadra syeva kim tu, samastam, sarvaksbara sannipatitvat, taddbarayanti sutratosrthatascha ye te tatha-He who is at the head of a Gana Tur, an assemblage of ascetics is called a Gani tot, a Bhavacarya ateria forfaz wargrdegf26-IG #TUTSA-legint-aerTafra a-were possessors of the whole treasure-box of Knowledge, possessed by a Gani or Bhavacarya-Dvadasangi-like a little-box of wicker-work containing gems, not a portion of it, as was done by Mahatma Sthulabbadra, because they know all the words and the various combinations of the words of the Sutras and their meanings and they went to Moksa lainat acquired Liberation-became entirely destitute of all miseries-at Rajagriha while remaining as firm as a tree, and observing a fasting without water for one month. i Stha vira Indra bhuti and Sthavira Arya Sudharma, both of them, attained Moksa atau Liberation, after the Nirvana fagfur Final Emancipation; Union with the absolute, of Sramana Bhagavan Mahavira, the remaining nine Ganadbars reached the abode of the Blest, during the life-time of Srama na Bhagavan Mahavira. Only Stba vira Indrabhuti and Stha vira Arya Sudharna acquired Liberation after the Nirvana of Sramana Bhagavan Mahavira and all those Jain ascetics, perfectly free from all bonds, who are, even at present, existing, are the disciples of the continuous family of disciples of Sthavira Arya Sudharma, The remaining nine Ganadbars baving no continuous family of disciples attained Moksa after entrusting their individual Gana to Sthavira Arya Sudharma at their death-time. It is said mAsaM pAovagayA savve'vi a savvala DisaMpannA / bajarisahasaMghayaNA samacauraMgA ya saMThANA // 1 //

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141 * Masam paovagaya savresvi savva laddbi sampanna; Vajjarisaha sanghayana samacanranga ya santhanas. 1 All of them remained in meditation as firm as a tree, for one month and all possessed supernatural powers. All possessed Vajrarisabha banaRSabha Constitution and a posture equal in all the four directions. 5 samaNe bhagavaM mahAvIre kAsavagutteNaM, samaNassa bhagavao mahAvIrassa kAsavaguttassa ajasuhamme there aMtevAsI aggivesAyaNasagutte / therassa NaM ajasuhammassa aggi vesAyaNaguttassa ajajaMbUnAme there aMtevAsI kAsavagute / therassa NaM ajajaMbUnAmassa kAsavaguttassa ajapabhave there aMtevAsI kaccAyaNasagotte / therassa NaM ajappabhavassa kaccAyaNagottassa ajjasijjaMbhave there aMtevAsI maNagapiyA vacchasagotte, / therassaNaM ajjasijjabhavassa maNagapiuNo vacchasagottassa ajjajasabhadde there aMtevAsI tuMgiyAyaNasa gotte / saMkhittavAyaNAe // 5 // 5. Samane Bhagavam Mahavire Kasava gutte nam samanassa bhagavao Mahavirassa Kasava guttassa Aija Suhamme there antevasi Aygivesayanasa gutte; therassa nam Ajja Suhammassa Aggivesayani guttassa Ajja Jambu name there antevasi Kasava gutte. Therassa nam Ajja Jambu 'namassa Kasa va guttassa Ajja Pabhave there antevasi Kaccayanasa gitte; therassa nam Ajja Pabhavassa Kaccayana gottassa Ajja Sijjambhave there antevasi Managapiya Vacchasa gotte. Therassa nam Ajja Sijjambba vassa Mana gapiuno 'Pulo

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142 Vacchasa guttassa Ajja Jasabhacde there antevasi Tungiyayanasa gutte. 5. Samkhitta vayanao. Sramana Bhagavan Mahavira of Kasyapa gotra had an ascetic-disciple Arya Sudharma AV of facultat Agnivaisyayana gotra. 1 Sthavira Arya sudharmA Arya Sudharma of agnivaizyAyana Agnivaisyayana gotra had an ascetic-disciple named Sthavira AryanambU Arya Jambu of kAzyapa Kasyapa gotra. 2. Sthavira adarq Arya Jambu of 1909 Kasyapa gotra had an ascetic-disciple Sthavira 1979 Arya Prabhava of $169iga Katyayana gotra. 3. Sthavira Fita Arya Prabhava of 170197 Katyayana 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 Yasobhadra of aff0a Tungikayana gotra. No. 1. Arya Sudharma Swami. Ganadbara Mabaraja Arya Sudharma Swami of afgesorga Agnivaisyayana gotra, the fifth TUUTT. Ganadharu, chief disciple of Sramana Bhagavan Mahavira, was appointed as the supreme head of the Church, after the fagiu Nirvana, Final Emancipation of Srama na Bhagavan Mahavira, as Ganadhara Maharaja Indrabhuti Gautama, the first Ganadhara and the only other surviving Ganadhara, acquired ania Kevala Gnana, Perfect Knowledge, just after the factor Nirvana, Final Emancipation of Srama na Bhagavan Mabavira and as such, he ( Ganadhara Mabaraja Indrabhuti Gautama ), being a Kevali, cannot be burdened with the care of twenty-four thousand Sarbus. More -over, the Sadhus converted by Gaandbara Maharaja Indrabhuti Gautama died early, and the other Ganadharas who died

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143 during the life-time of Sramana Bhagavan Mahavira, yielded up their pupils to Stha vira Sudharma Swami. The headship therefore fell upon him. Sthavira Sudbarma Swami was born in 607 B. C. the same year, in which Ganadhara Maharaja Indrabhuti Gautama was born. He lived 50 years as a householder, 42 years in u Chadmastha state and 8 years as a Kerali and reached Aty Moksha, Final Emancipation. in his 100 th year i-e 20 years after the fasto Nirvana, Final Emancipation of Srama na Bhagavan Mahavira in Vira Samvat 20. or in 507 B. C. : No. 2. Sthavira Arya Jambu Swami. Sthavira Jambu Swami was appointed as the supreme head of the Church, when Sthavira Sudharma. Swami' became a Kevali in Vira Samvat 12 or in 515 B. C. Jambu Kumara was the son of a very wealthy banker named **** Rishabha Datta of Rajgriha "IIRTE. His mother's name was giffof Dharini, It is said: - bAlye'pi ke'pi vairAgyAd gRhItvA dharmamAdarAt / jambUkumAravanmuktisAtabhAjo bhavanti hi // 1 // 1. Balye api ke'pi vairagyad grihitva dharma madarat; Jambu kumara vanmuktisatabhajo bhavanti hi. 1. Some persons having carefully practised VA 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 Kumara. 1 When sramana Bhagavan Mahavira came to Rajagriba Traur Nagari, god fagrarat Vidyunmali went there for the

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144 purpose of giving bis respects to the Ommscient Lord. On seeing that the god Vidyunmali's beauty was more brilliant than that of all other gods, King Srenika, folding his two hands in respectful salutation, requested Sramana Bhagavan Maharira to explain him the cause of his surpassing brilliance and also as to what religious austerities he must have practised during his previous life. Sramana Bhagavan Mahavira, narrated the account of the previous life of Vidyunmali. After hearing it, King Srenika said "O Lord ! on leaving his divine existence, where will god Vidyunmali be born in his future life? Sramana Bhagavan Mahavira then said, "On the seventh day from now, god Vidyunmali, on leaving his divine existence will take birth as a son to Sheth Rishabha-datta of this town. On acquiring a Kevala gnana, Perfect Knowledge, he will eventally acquire #Moksha Pada, the State of Final Emancipation. There will be no other Kevali after him. The four wives of god Vidyunmali, having respectfully bowed down said "O venerable Lord! what will be our afa Gati, Re-birth in future? Sramana Bhagavan Mabavira replied "You will be born as daughters of wealthy merchants and you will be married to Jambu Kumara. On hearing this excellent account, god Vidyunmali and his four wives performed dancing in front of the Lord. The delighted god Vidyunmali then went to his celestial residence in company with his four wives. One day, when Sthavira Arya Sudharma Swami, the fifth NOT Ganadbara of sramani Bhagavan Mabavira, came to gurt faft Vaibharagiri, Mount Vaibhara, one of the five monntains near Rajagriba, sifcuit Dharini, the wife of Sheth

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145 Rishabha-datta, went there for the purpose of giving her respects to the venereble, saint. At the end of agrar Desava, Preaching, while Ganadhara Maharaja Sudharma Swami was explaining the subject of a Jambu Vriksba, before the assembly, Dharini, the wife of Sheth Rishabha-datta, asked "O Venerable Sage. will I have a son or not?" Ga nadhara Maharaja Sudharma Swami replied "O trafa Mabasati, pattern of wifely fidelity, it is not proper for Sadbus to give instructions for a censurable act. Still however, ascertaining the advent of highly meritorious actions. Sadhus at times, suggest blameless methods, you should, therefore, observe one hundred and eight H aifa Acamlani, Only one meal at mid-day in which scum of parched rice or some other tasteless insipid grain food and boiled water is used. You will have a malechild indicated by the dream of a fa 27 Jambu Vriksha, Jambu Tree." Dharini then went to her house and commenced the vow of 3 7399 Acamla Tapa, the Achamla Tapa, as suggested by the great sage. fagrarfa ao Vidyunmali-deva, the celestial being Vidyu-nmali, on leaving his celestial residence, took the form of a foetus in the womb of Dharini, as indicated by the vision of a FAT Jambu Vriksha, Jambu Tree, in her dream. In due course of time. Dharini gave birth to a male child. The child was named #FFAIT Jambu Kumara. At that time, torgat Padiavati, the wife of pafay to Saniudra-priya-Sheth gave birth to a daughter named samudrazrI Samudrasri. har Kamala-mala, the wife of pea to Samudradatta Sheth, gave birth to a daughter named out Padmasri. fants Vijayasri, the wife of antea to Sagara-datta Sheth, gave birth to a daughter named gear Padmasena and. 1981 Jayasri, the wife of area Kubera-datta Sheth gave birth to a daughter named Wear Kanaka-sena.

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146 The four wives of Vidyunmali Deva on leaving their celestial abode, assumed the form of foetuses in the wombs of the wives of the abovementioned wealthy merchants of Rajagriha and in due course of time, were born as their above named daughters. Besides these, Aaraa? Kamalavati, wife of TA. Kubersena gave birth to a daughter named w ear Nabbahsena. to Sushena, wife of UUTE Sramana-datta Sheth gave birth to a daughter named 941 Kana kasri. etrafa Viramati, wife of aggor Vasushena gave birth to a daughter named at Kanakavati. #Thai Jayasena, wife of agafaa Vasipalita gave birth to a daughter named " Jayasri. These eight girls, when attaining youth, were desirous of marrying Jambu Kumara. The parents of Jambu Kumara thought that these eight girls will be offered for marriage with their son Jambu Kumara. Accordingly they became the wives the Jambu Kumara. wit auf Fjat Sree Sudharma Swami, the fifth Ganadhara of Sramana happened to arrive into a pleasure-garden of the town. A large multitude of people went there to hear the preaching. Jambu Kumara, also, went there, Ganadhara Mabaraja Sbree Sudharma Swami then commenced the preaching thus:1 bhavedbhavArNavaH puMsAM sutaraH sutarAmasau / nyaJcanodazcanogrAzce-nna syuH zrIcayavIcayaH // 1 // 1. Bhavedbhavarnavah pumsam sutarah sutaramasau; Nyancanodancanograsche-nna syuh sree caya vica yah.

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147 1. If there were no ups and downs of wealth in the form of increase and loss, this forest of worldly existence would have become exceedingly easy to cross. 2 meghAnAmiva lokAnAmAyugalati nIravat / capaleva calA lakSmIH, pANDutevaiti vizrasAm // 2 // 2. Meghanamiva lokanamayurgalati niravat; Capaleva cala laxmih pandutevaiti visrasam. 2 3 tatrAyuSA ca lakSmyA ca vapuSA cAsthirAtmanA / ciraM sthirataraM ratna-trayaM grAhayaM vivekinA // 3 // 3. Tatrayusha ca lakshmya ca vapusba casthiratmana; Ciram stbirataram ratna-trayam grahyam vivekina. 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 ratna-praya Ratna-traya. The three jewels-viz samyaga jJAna Samyag Jnana, Right Knowledge FETT TA Samyag Darsana Right Perception and samyaga cAritra Samyag Caritra RightConduct. - 4 tatropAzrayabhaiSajya-pustakAnnAMzukAdibhiH / sahAyyaM jJAninAM tanvan jJAnamArAdhayedgRhI // 4 // 4. Tatropasraya bhaishajya-pustakannansukadibhih; Saha-yyam, jnaninam tanvan jnamaradhayedgrihi. 4. A house holder rendering astistance to persons with higher knowledge, by the giving of 3919 Upasraya, Place of 'Refuge, bhaiSajya Bhaishajya, Medicines, pustaka Pustaka Books AMzaka Ansuka, clothes, etc, adores jJAma Jnana, Knowledge.

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148 5 saMghavAtsalyajainezavezmayAtrArcanAdibhiH / prabhoH prabhAvayaMstIrtha, samyag samyaktvamarjayet // 5 // 5. SanghavatsalyaJainesavesmayatra rcanadibhih; Prabhoh prabhavayan stirtham samyag samyaktvamarjayet. ha bhaktyA cAritrapAtreSu, tathA''vazyakakarmabhiH / tapobhirapi cAritraM, gRhamedhI samedhayet // 6 // 6. Bhaktya caritrapatresu tatha avasyaka karmabhih; Tapobbirapi caritram griba-medhi samedhayet, 5-6. A house holder, adoring the Sacred places of the Jinesvara to which pilgrimages are made for expiation of sins, by love for community, temples of Jinesvaras, pilgrimage, and worship, rightly acquires 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. 7 kAle pAThAdibhirjJAna-mazaGkAdyaizca darzanam / - mUlottaraguNaiH zuDhe-zcAritraM bhajate yatiH // 7 // 7. Kale patbadibhi-r-jnanamasankadyaisca * darsanam; Mulottara gunaih suddhai s-caritram bhajate yatih. 7. An ascetic devotes himself to a Jnana Right Know-ledge by study at the right time etc, toata Darsana, Right Perception, and to cAritra Caritra, Right conduct, by faithfully observing the original and subsidiary vows. 8 iti ratnatrayAllebhe, hatamohatamo naraiH / cirAdgRhasthaiH sadyo'pi, yatibhiH zAzvataM padam // 8 // hai ye tu.. mohagrahagrastAH, pramAdasya vazaM gatAH / __ azaraNyairbhavAraNye, bhramitavyaM sadApi taiH // //

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149 Cirad 8. Iti ratna-trayallebhe, hata moha tamo naraib; grihasthaih sadyo'pi yatibhih sasvatam padam. 8 9. Ye tu mohagraba grastah pramadasya va sam gatah; Asaranyai r-bhavaranye bhramita vyam sadapi taih. 9 8. In this way, after the acquisition of Tart Ratna-traya, The Three jewels, ulard Tan sasvatam 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 Pramada Carelessness, always roam about helplessly in the forest of worldly existence. Having heard the religious preaching, Jamhu Kumara became desirous of #TA Samyama, Renunciation of the world. The venerable priest refused to give him at Diksa, Initiation into an Order of Monks without the consent of his parents. When Jambu Kumara was returning home, anxious of taking Tiaan Sila vrata, the vow of Celibacy, he saw, on the way, * that TTFE FT Rajagriha 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, Jambu Kumara came back to Ganadbara Mabaraja Sudharma Swami 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 Diksa. Initiation into an Order of Monks promulgated by the Jinesvaras. Please therefore give me your consent. His parents replied. "You are our only son. We shall be helpless without you. In that case, what will be our condition? We are desirous of marrying you eight

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150 handsome girls, Fulfil therefore our well-cherished desires." Jambu Kumara, 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 Diksa, along with me. If however, I am not able to convince them, I will remain a householder." Jambu Kumara, then, told the parents of his wives-elect "I am anxious to have 1979 fa Bhagavati Diksa," and eventually all of them informed their respective daughters "Jambu Kumara is anxious to have 179far ter Bhagavati Diksa, after duly instructing you in religious subjects soon after his marriage with you." All the eight girls went to Jambu Kumara and said " We have already accepted you as our husband. You will be our Lord during this life. If however, such an union is impossible, we all of us will take 27019 fa la Bhagavati Diksa 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 Diksa along with your worthy self." On the anspicious day of his marriage, Jambu Kumara sitting on a gorgeously caprisoned elephant, and being fanned on both sides by milky-white yak chowries and with a large richly embroidered umbrella held over his head, went to the house of his fathers-in-law and married the eight girls. He then returned home, under great celebration, along with his eight newly-married wives and wealth amounting to ninety crore gold coins given by bis fathers-in-law as his private property. On the second day of his marriage, Jambu Kumara took his eight recently married wives, at sun-set, to the seventh storey of his palatial building, for the purpose of instructing them in religious matters. Now, it so happened that King farzet Vindhya, .of wage ayapura, near farosafaf Vindhya Mountain, disregarding the

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151 birth-rights of his eldest son 4 Prabhava, gave 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 Avasvapini, sleep-producing and 2 arata. giftal Talodghatini, opening of locks. Hearing that marriage-celebration of Jambu Kumara 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 Talodghatini Vidya, the art of opening locks, and having put all tbe members of his family, to sleep by the 372749tfoal fugt Avasvapini Vidya, 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 Jambu Kumara 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 Jambu Kumara fell to sleep and Prabhava, commenced taking away their ornaments but it had no effect on Jambu Kumara. Meanwhile 'Jambu Kumara. made all the robbers immovabe and they stood fixed like pictures painted on a wall. Prabhava, highly disquieted, said "O Jambu Kumara! You teach me your safewalfayi Stambhini Vidya, the art of making objects immovable, and I will teach you Avasvapini Vidya and Talodgbatini Vidya. Jambu Kumara 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 Bhagavati Diksa in the morning.

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152 Prabhava was greatly astonisbed on hearing these words, and he said " Why do you abandon these various pleasures of the world and take Diksa ? Jambu Kumara said "O Prabhava! Those so-called pleasures of the world are like wyfang Madhu --bindu, a drop of honey. Prabhava said "What is that drop of honey? Jambu Kumara, 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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153 It is said, 1 viSayagaNaH kApuruSaM karoti vazavartinaM na satpuruSam / badhnAti mazakameva hi lUtAtanturna mAtaGgam // 1 // 1. Visayaga nab kapurusham karoti vasavartinam na satpurusham; Badhnati masakameva hi lutatantu r-na matangam. 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. 2 dadAti tAvadime viSayAH sukhaM, sphurati yAvadiyaM hRdi muuddhtaa| . 'manasi tattvavidAM tu vicArake, #foot # e fTue: IIRI 2. Dadati tavadime vishayah sukbam, sphurati yavadiyam hridi mudhata; Manasi tattva vidam tu vicarake, kva vishayah 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 Vidyadhara, 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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154 The vidyadhara then went away to his celestial abode and the man suffered great agonies there. Jambu Kumara addressing Prabhava, said "In the same manner, O Prabhava! I am deeply engrossed in this unprofitable world for the sake of 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 Kashayas passions-viz #ly Krodha, Anger, 1 Mana, Pride HIVI Maya, 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 Jambu Kumara ! having renounced your affectionate mother and father, your wives and your relatives, why do you accept the great vow of 191 Diksa. Initiation into an order of monks? Jambu Kumara said " Hear a story about the worthlessness of worldly pleasures from me." The story runs as follows: In the city of Mathura, a prostitute named Kubersena, 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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155 with the name a a Kubera-datta and Eur Kuberadatta respectively on the finger of the two children and having placed them in a wooden box, left the box swimming in the waters of river har Yamuna, River Jamna. When the box came to grant Suryapura Nagara, the town of Suryapura, two merchants of the town took it and on opening the box, one of them took the boy with him and the other took away the girl. In accordance with the inscription on the rings, the two children were named Kuberadatta and Kuberadatta 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. Kuberadatta on reading the names on the rings, thought that the relation between both of them must be that of a brother and a sister. Kuberdatta also thought so. Both of them, on inquiring from their respective parents were informed that both of them were obtained from a wooden-box rescued from the waters of the river Jamna. Kuberdatta, disgusted with the idea of having formed matrimonial relation with her own brother, renounced the world and became a 16 Sadhvi, nun, Kuberdatta taking much commodity with him, went to Mathura for the purpose of trading there. At Mathura, Kuberdatta kept the prostitute Kubersena, as his wife. By her he had a male child. In course of time Kuberdatta acquired srafona Avadhi Jnana, Visual Knowledge, and on seeing this detestable connection went to Mathura, with the permission of her got Guruni, chief Nun, for the purpose of instructing them. Kuberdatta, lived there in an Upasraya near the house of Kbersena. With the idea of instructing her mother Kubersena, and her brother Kuberdatta, the Sadhvi Kuberdatta went to

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156 the house of Kubersena and commenced rocking up and down the cradle in which the child was sleeping, saying, "O son of Kuberdatta, sleep. O brother of Kuberdatta sleep etc. On hearing such contradictory words of the Sadhvi, Kuberdatta asked her "Why do you talk thus? Sadhvi Kuberdatta, then showed him the ring with the name inscribed on it and said "This prostitute Kubersena is our mother, I am your sister, etc. In this way, she narrated the eighteen kinds of relations existing between Kubersena and the child. Kuberdatta 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, Kuberdatta went to heaven at the end of his life. Kuberasena, too, condemning her bad londuct, left off her. profession of prostitution became a far Sravika, 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 Kumara ! have a prosperous future in narration of the story, Prabhava You are son-less. How will you your next life? Because, It is said 1 aputrasya gatirnAsti svargo naiva ca naiva ca / tasmAtputramukhaM dRSTavA, svarga gacchanti mAnavAH // 1 // 1. Aputrasya gati r-nasti svargo naiva ca naiva ca; Tasmat putra mukham dristva svargam gacchanti manavah. 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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157 * Jambu Kumara said1 anekAni sahasrANi kumAra brahmacAriNAm / svarga gatAni rAjendra ! akRtvA kulasantatim // 1 // 1. Anekani sabasrani kumara-brahmararinam; Svargam gatani Rajendral a-kritva 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 Tamalini, resembling tbe divine capital of Indra, there lived a wealthy merchant named ASTET Mahesvaradatta. He was daily practising sacred ablutions, sacrifices, oblations to the manes etc. He had a wicked wife named affaat Nagila 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: puSNAti svapiturmAsaiH zatrumutsaGgasaGginam / vidhatte ca pituH zrAddhamaho mohasya vismitam / 1. Pusnati svapitu r-mansaih satrumutsanga sanginam; * Vidbatte 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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158 ntter such useless talk? The mendicant replied "The paramour of your wife Nagila was your enemy. You killed him and he was born as a son to your wife. Your father, after death became this bull. You killed him and you are now eating his flesh. Besides, the bitch licking the bones of the bull, is your mother star Amba. She was beaten with a 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 " antargRhaM zunI nItA jAtajAtismRtiH satI / .. ratnajAtaM tadeSA tanni-khAtaM darzayiSyati // 1 // 1. Antargriham suni nita jata jati smritih sati; Ratnajatam tadesa tannikbatam 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 Jati 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 Diksa along with his 500 comrades. AAN Samudrasri addressing Jambu Kumara 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-sima, there lived a farmer named Baka. During the rainy season, he produced gram,

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159 wheat, Kodrava ( inferior corn eaten by poor people ) kidney beans and other kinds of corn in his field, and one day, he went to the house of his daughter at Malava, where he was fed with IZAUTA Guda-manda 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.. Jambu Kumara replied "I am not like the greedy crow, who was very fond of flesh, that I may become unhappy. Now, hear the crow's story.

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160 THE STORY OF THE GREEDY CROW. A rutting elephant living on Mount fere Vindhya, distressed with thirst, during summer, one day went to tatt Reva Nadi, river Narmada. 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. Jambu Kumara addressing his wife said " O dear! *1997anfrot: pret, Aretagsamrata 1 Fv 793 ! Forfa, fisi Er a II ?!! i Kakavat karinah kaye, naridehe'nuragavan; Katham priyel na majjami so'ham moha:ubudhaviva. 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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161 guw Padmasri addressing Jambu Kumara 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 Arikosari of ofenamige Hastinagapura, went, one day, for hunting along with a number of other kings in a distant country. While wandering from forest to forest, rain commenced to fall in heavy torrents and the king had to seek shelter in a thick bower of creepers. When the rain ceased falling, he came near a lake. On seeing there a very handsome girl resembling a celestial maiden, the king was greatly delighted. The young girl well-decorated with valuable ornaments was taken by the king to his palace. There he married her and made her, his chief queen. The king, then, began to enjoy the pleasures of the senses, like an Indra with his wife Indrani. 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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162 gate zoko na kartavyo, bhaviSyaM na ca cintayet / kAlena, vartayanti vicakSaNAH // 1 // vartamAnena 1. Gate soko na kartavyo, bhavisyam na ca cintayet; Vartamanena 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 khedaM muktvA'dhunA sadyastvaM nRtyaM kuru vAnara ! | yAdRzaM kriyate karma tAdRgApnoti mAnavaH // 2 // 2. Khedam muktva' dhuna sadyastvam nrityam kuru vanara! Yadrisam kriyate karma tadrigapnoti manavab. 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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163. Because, : lobhamUlAni pApAni, rasamUlAya vyAdhayaH / . . snehamUlAni duHkhAni, trINi tyaktvA sukhI bhava // 1 // 1. Lobhamulani papani, rasamula sca vyadhayah; Sneha mulani dubkhani trini tyktva sukhi 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 ar@ 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. Jambu Kumara then said, " People enjoying many varied pleasures are not satisfied like si TIT* Angarkaraka. 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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164 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. quear Padmasena, 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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165 Jambu Kumara, addressing Padmasena said "I will not become bewildered with attachment like the Vidyadhara Vidyunmali and you also should not become bewildered like him. Now, listen to the story of the Vidyadhara. STORY OF THE VIDYADHARA. At the town of a Gagana vallabba, which beautified the northern row of aaic , Mount Vaitadhya, there were two Vidyadhara brothers, named Megharatha and Vidyunmali. One day, both the brothers assuming the apparel of a flag Matanga, a man of the lowest class, went to a na Matanga, a Candala (a man of the lowest class in Vasantapura for the purpose of acquiring afagfag Matangi Vidya, 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 Candalas asked them Who are you? Why have you come here? They replied "We are sons of a nonAryan king of Saketapur and we have been expelled from his kingdom. We have come here with the object of learning Matangi Vidya (art). All of them were greatly pleased on seeing both the princes. They kept them with them, and married their daughters with them. The elder brother Megharatha remaining chaste, had all the household work done by his wife and by intimacy with her, he learned Matangi Vidya, within a year, while his younger brother Vidyunmali overcome with sensual desires, became deeply engrossed in the enjoyment of sexual pleasures with his wife. She became pregnant. Megharatha asked his younger brother Vidyunmali " Brother ! Did you accomplish the Vidya or not? Vidyunmali then narrated an account of what bappened with him and his wife. Megharatha said " stupid man ! why did you defile yourself by your connection with a low caste barbarian woman? Vidyunmali replied virtuous, lovely brother! grant

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166 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 candali-wife was again pregnant, be rebuked him saying "How is it that she is again pregnant? Vidyunmali 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 Vidyunmali 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 Vidyunmali remaining in the family of low-caste people, was in course of time, treated by them like a slave and had to execute servile orders without the least besitation. Living in servile degradation in a dirty unhealthy house, Vidyunmali became very miserable. After death, Vidyunmali suffered terrible agonies in hell. In the same manner, I am not engrossed in worldly pleasures like Vidyupwali and you should not be fond of enjoyments of this world. htha Kanakasena 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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167 THE STORY OF SANKHA-DHAMAKA. There lived, in the town of Saligrama, a farmer named 01 Kana kuta. 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, Kanakuta 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. Kanakuta 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 Kanakuta 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. Kanakasena addressing Jambu Kumara said, "Dear! While desiring for superior wealth, you may perhaps be unhappy like the concha-blower. Jambu Kumara said "I am not stupid like the monkey. You may not be aware of his story, therefore listen. *

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168 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, vRkSaM kSINaphalaM tyajanti vihagAH zuSkaM saraH sArasAH puSpaM paryuSitaM tyajanti madhupA dagdhaM banAntaM muMgAH / nirdavyaM puruSaM tyajanti gaNikA bhraSTaM nRpaM sevakAH sarvaH svArthavazAjano'bhiramate no kasya ko vallabhaH // 1 // 1. Vriksam ksinaphalam tyajanti vibagah suskam sarah sarasah Puspam paryusitam tyajanti madhupa dagdham vanantam mrigab / Nirdravyam purusam tyajanti gaoika bhrastam nripam seva kah/ Sarvah svarthavasajjano'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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169 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. Jambu Kumara told his wives "I am not desirous of being drowned into the bitumen representing this Samsara. 92dat Nabhahsena, 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 Nandigrama there lived two old women named fefe Siddhi and gf Buddhi. Outside the village, there was a on Yaksa 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 Dinals (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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1. 170 gomama arat, zifto ameziaat: / kuto vibhavapAthodhiH jaladevIva vartase ? // 1 // Kula kramagatam swami, daridryam tavadavayoh; Kuto vibhava pathodhih jaladeviva vartase ? 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 Yaksa 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. 46 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. nosarraNaruSAM saMGakhyA, saGakhyAtAH kAraNAH kudhaH / arosfa a gufa, a a anfa q: || ? || 1. No karanarusam sankhya, sankhyatah karanah krudhah; Karane'pi na kupyanti ye te jagati pancasah.

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171 1. The number of persons who are enraged without provocation is limitless; persons enraged under provocation are numerous; but, in this world, those who do not become angry, even with sufficient provocation, are rare. taM nathi gharaM taM natthi rAulaM, deulaM pitaM natthi / jattha akAraNakuviyA, do tinni khalA na dIsaMti // 2 // 2. Tam natthi gharam, tam natthi raulam, denlam pi tam vatthi; Jattha a-karana kuviya 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. Iya'yA labhate jantu-randhatvaM paravazyatAm / ihaivAmutra narakAdi punaduHkhamanuttaram // 3 // 3. Irsyaya labhate jantu-randhatvam paravasyatam . 1. Ihaivamutra nara kadi 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. Jambu Kumara replied O sweetheart! I will not, like a well-bred horse, go along a wrong path. Now, Beloved of the gods! hear this story. THE STORY OF THE HORSE. In the town of axiagr Vasantapura, there was a very * virtuous and dutiful king named fwang Jitasatru.

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172 . 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? Jinadas 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. Jinadas took the horse to his house and having built a four-storeyed building for him, kept him there and fed him with nourishing food and drink materials. As the horse gradually increased in growth, the prosperity of the kingdom went on increasing abundantly. Jinadas 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 Bhagavan Sri Rishabha-deva 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 Jindas 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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173 with laudatory hymns and bowed down before Sadhus, Jinadas thinking him to be an excellent Sravaka, took him to his house and did much hospitality by abundant food and drink material, At night, Jinadas, discussing religious matters with him, kept him constantly with himself. One day, Jinadas happened to go to a neighbouring town on some business. The fictitious sravaka, taking advantage of this opportunity, joyfully mounted the horse and commenced journeying towards his town. The horse did not go to any other place, except the lake, the temple and the house of Jinadas. He went to the lake, took his drink there, went three times round the temple, and returned to the house of Jinadas. He repeatedly did the same thing, over and over again; but did not go to any other place. The fictitious sravaka 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 Jinadas, out of his own will, the servants gave the full account of the abduction of the horse by the fictitious Sravaka, to Jinadas on his return home. The horse was, there after, 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, Caritra, 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 Kumara, his wife Kanakasri said "O Lord of my life! Listen

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174 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. mUlaM mohaviSaQmasya sukRtAmbhArozikumbhodbhavaH, . krodhAgneraraNiH pratApataraNipracchAdanetoyadaH / . krIDAsanakalevivekazazinaH svarbhAnurApraznadI 1. forang: treeneraat 72: R are II ? Il 1. Mulam moha visa drumasya sukrutabharosi kumbhodbhavah Krodbagnerara nih pratapataraai * pracchadane toyadah! Kridasadma kale r-vivekasasinah svar-bhanurapanpadi i Sindhuh kirtilata kalapa kalabholobhah parabhu yatam 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 Rahu in eclipsing the brightness of discrimination; it is an ocean to the river of misfortune; it is like a young elephant in destroying the oreeper of fame. Therefore, subdue a varice.

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175 mahIyasApi lobhena, lobho na paribhUyate / . mAtrAsamadhikaH kutra mAtrAhInena jIyate // 2 // 2. Mahiyasapi lobhena, lobho na paribhuyate i Matrasa madhikah kutra, matrahinena jiyate. 2. 2. Avarice is not overcome even by immense acquisitions, How is it that a word having an excess of matra (like 12 Lobha ) is defeated by a word without the matra 14 Labha. 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. Jambu Kumara 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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176 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 SA Jina-dharma, the principles of religion, preached by the Jinesvars, capable of giving control over senses and having acquired the adequate help of a worthy Guru, I will not abandon it. Hearing this story, mut Jayasri said " Worthy Master ! Why do you deceive us like Nagasri ? Please bear her story. STORY OF NAGASRI. 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 Brahmin came. He was stupid. The Brabmin thought " What should I say? If I am not able to narrate a new story before the king, the wicked king will throw me into a prison." On seeing the withered face of the Brahmin, who was deeply engrossed in sorrow, a virgin daughter of his daughter said " You do not be uneasy. I will go and narrate the story." The virgin grand-daughter of the Brahmin then went to the king and said " O Lord 1 I will narrate the story, today.

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177 instead of my father." The King said " Then, you narrate it. * The virgin said-Here is the Story of Nagasri: In this very town, there lived a Brabmin nained arogaf Nagasarma, with his wife named elaut Somasri, and his daughter ang Nagasri. * Nagasri was given in marriage with a high-class Brahmin by her parents. Her parents went into a neighbouring town, for the purchase of materials suitable for her marriage occasion, When the virgin-girl was alone in the house, the betrothed Brahmin came into her house. On 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 Nagasri returned home with materials for her marriage ceremony."

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178 Having said this much, the Brahmin's grand-daughter stood silent. The king asked her "What happened next? The girl said "My time is over, I am going home." The king asked her "How can I see that girl? The Brahmin's 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 Kumara, said, My dear husband ! why do you deceive us by story-telling, in the way Nagasri did the king ? : Jambu Kumara thereupon replied "I am not deeply engrossed in pleasures of this world like afgain galt Lalitanya Kumara. Hear his story THE STORY OF LALITANGA KUMARA. There was a very powerful king named pargy Satayudha at a town named *1gr Kandarpakogapura. He had a queen named largat Lilavati. One day, when queen Lilayati, 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. Lilavati fell in love with bim as soon as she saw him and began to suffer from the pangs of the arrows of Cupid. Lalitanga Kumara, also, on seeing her, fell in love witb her. Thinking the wife of a king to be inaccessible for such purposes, Lalitanga Kumara went home.

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

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180 After regaining his natural bodily vigour, however, when Lalitanga Kumara was, one day, passing by the king's palace, he was again invited by queen Lilavati. Jambu Kumara addressing Jayasri, said "Dear ! Do you think he will go there again ! Jayasri replied "No, not by any means." Japbu Kumara said "Lulitanga Kumara may perhaps go, but I do not, in the least, desire the pleasures of this world acquired by association, with females, which are mostly impure. 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 Lalitanga Kumara, in pleasures of the senses, which are full of miseries in the long run." On hearing this story, Jambu Kumar's wife said "Dear husband! Please do not be in-considerate, like the fabulous bird, called AT FIFA ma sahasa and hear the following story STORY OF MA SAHASA. When a powerful lion was quietly sleeping with his mouth wide open, in his cave on a high mountain, a bird called Ma Sahasa, entering his mouth, began eating away, pieces of flesh adbering to the interval between his teeth loudly proclaiming, at the same time, AI AICh raf: Ma sabasam karsih-. 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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181 In the same manner, o dear husband! abruptly, abandoning the worldly happiness already acquired, you do not do the reckless act of practising penances, like the stupid bird. Self-control may, some day, torment you, like the lion, Jambu Kumara replied, "Giving up evil association, I always seek after good companionship, like the royal chaplain atagaf Somasarma. Now, hear his story. STORY OF SOMASARMA. A king named Jitasatru of fex fas fafga ant K sitipratisthita Nagara, bad a grife Purohita, (a domestic chaplain ) named TATAW Somasarma. Somasarma had three friends, viz 1 faza fag Nitya-mitra 2. gafar Parva-mitra and 3. gotafa, Pranama-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 Pranama-mitra, used to exchange greetings of welcome with each other, when both of them happened to meet. One day, king Jitasatru was enraged with the gafsa Purohita, the domestic chaplain tagaf Somasarma. Somasarma, 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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182 staying with me, he will crush you and me, in an oil-mill, with our family-members. It is not desirable for you to wait here. Remain concealed somewhere else." The Purohita, at last, went to the house of Pranamamitra for advice, and said "I am not taken care of, by my two friends. What should I do now? The Pranama-mitra said. "Do not be afraid. We shall become un-divided. We shall remain together. What will the king do to both of us. We shall go under the protection of some other sovereign." They went to the kingdom of another sovereign. The 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 pafag Parva-mitra, a periodical friend; Dharma is like carefas Pranama-mitra, because it accompanies the Soul during the next life. jIvasya yaH paratrApi zriyaM yacchati vAJchitAm / jJAtidehau vihAyAhaM, dharmamArADumudyataH // 1 // 1. Jivasya yah paratrapi sriyam yacchati vanchitami Jnatidehau vihayaham dharmaraddhumudyatah. 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 Moksa, 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 Kumara, became free from all worldly desires."

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183 . The bight wives of Jambu Kumara said:- ... pramukhe sukhadaiH svAmin ! pariNAme'ti duHkhadaiH / iyatkAlaM ahA kaSTaM viSayairvazcitA vayam // 1 // 1. Pramukhe sukhadaih swamin! pariname' tiduhkhadaih | Iyat kalam aba kastam! visa yai r-vancita 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. ApadA prathitaH panthAH indriyANAmasaMyamaH / tajayaH sampadA mAgoM, yeneSThaM tena gamyatAm // 2 // 2. Apadam prathitab panthah indriyanamasanyamahi Tajjayah sampadam margo, yenestham tena gamyatam. 2. 2. Want of control over senses is the path renowned for misfortune. Victory (over the senses ) is the right road to prosperity. Therefore, go by which-ever path, it is desirable. yasya hastau ca pAdau ca, jihvA ca suniyantritA / indriyANi suguptAni, ruSTo rAjA karoti kim // 3 // 3. Yasya. hastan ca padau ca, jihva ca, suniyantrita | Indriyani suguptani, risto raja 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. ... tattadvivAhasaMbaMdhA-dandhe tamasi manjanAt uddhRtAH smastvayA yadvA zreyase saGgataM satAm // 4 //

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184 AsthitastasvayA eSaH zrito'smAbhirapi tvayam / sadaiva netarnetA'si, tvamasmAn zivapattanam // 5 // 4. Tattad vivaha sambandha-dandhe tamasi majjanati Uddhrutah smastvaya yabva sreyase sa ngalam satam. 4. 5. Asthita s-tattvaya esah srito'smabhirapi tvayam 1 Sadaiva netar-neta'si, tvamasman siva pattanam. 5. 4-5, O Lord! By our matrimonial connection, with you, we have been rescued from being drowned in pitch-black darkness. Because, the association with good persons always results in happiness. The path which you have adopted, has been accepted by us for ever. You are, now, our guide to the file199 Sivapattana, 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, cauryapApadrumasyeha vadhayandhAdikaM phalam / jAyate paraloke tu ciraM narakavedanA // 1 // 1. Caurya papa drumasyeh vadha bandhadikam phalami Jayate para loke tu ciram narakavedana. 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 Kumara, with such delicate body, is ready to renounce immense wealth and such beautiful wives." Therefore, I will surely adopt the path accepted by him." With this idea in his mind, Prabha va said "O magnanimous man? attracted

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185 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 Jambu Kumara " Having received the sanction of our relatives, we shall come with you, in the morning, for the purpose of receiving at Diksa, Initiation, into an Order of monks, with you." Jamba Kumara said " The mind of living beings is very fickle. Because, kSaNaM saktaH kSaNaM muktaH kSaNaM kruddhaH kSaNaM kSamI / Here: TESTIT, ifta: #921 01 Pill 1. Ksanam saktah ksanam muktah ksanam kruddhah ksanam ksami; Mohadyaih kridayevaham karitah kapicapalam, 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 ekAgramanasA dhyAtA, . devA azmamayA api / adhireNaiva tuSyanti, kiM punazcetano janaH // 2 // 2. Ekagramanasa dhyata, deva asmamaya api; Acirenaiva tusyanti. kim punascetano janah. 2. Even idols of gods made of stone, are appeased in a short time, if they are meditated on with a concentrated mind, then, what about an intelligent being ?

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186 Therefore, you should not practise gar Pramada, Carelessness. Carelessness with regard to 1 Hszi Majja m Madyam, Intoxicating liquors 2. fere Visaya facu Visaya, Sensual enjoyment 3. kasAya Kasaya kaSAya Kasaya, Passions 4. nihA Nidda faa Nidra, Sleep and 5. fagu Vika ha fag Vikatba, Irrelevant talk. You should always act in accordance with your speech. Prabhava, saying "We are ready to act accordingly", went home accompanied by his robber-comrades. Having come to know that Jambu Kumara was desirous of taking Diksa, along with his newly-married wives, his own parents, and his parents-in-law, he became ready to take #TATTA Samyama dharma, the duties of an ascetic, along with him. Jambu Kumara, having worshipped the Jinesvara Bhagavan 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 Diksa; Initiation into the Order of monks, instituted by the Tirthankaras, Prabhava, having received permission from his relatives, went there, accompanied by his five hundred robber-comrades, with the object of receiving Diksa. Having respectfully gone round three times and having reverentially prostrated before Sudharma Swamin, the fifth Ganadhara of Sramana Bhagavan Mahavira, the virtuous Jambu Kumara submissively requested him thus:-0 rescuer from the deep abyss of Samsara 1 O Saintly helinsman! Save me and my family from the ocean of Samsara by the bestowal of Bhagavati Diksa, which resembles a ship for crossing the fathomless abyss.

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187 The mighty chief of the congregation of Sadhus, thereupon performed the auspicious ceremony of bestowing Diksa, on Jambu Kamara and his family--members and on Prabhava and his five hundred comrades. Having given Diksa to five hundred and twenty-seven persons, Sudharma Swamin uttered the undermentioned preaching: - tathAhi-eke jIvAH saMyama siMhatulyA bhUtvA gRhaNanti zrRgAlA iva pAlayanti; eke jIvAH zrRgAlA iva bhUtvA saMyama gRhNanti zrRgAlA iva pAlayanti; eke punaH jIvAH zrRgAlA iva saMyamaM gRhNanti siMhA iva pAlayanti; eke punaH jIvAH siMhA iva zUravRttyA saMyamaM gRhNanti siMhA iva pAlayanti / tena bhavadbhizcaturtha bhaGgasthai saMyamo niraticAraH pAlanIyastathA yathA karatalagatAmuktirapi bhavati / pramAdo na karaNIyaH, pramAdena saMsAre bhramaNaM bhavati gRhItasaMyamAnAmapi / : Tatbahi-Eke jivah samyamam simhatulya bhutva grihaanti srigala iva palayanti; eke jivah srigala iva bhutva samyamam griboanti srigala iva palayanti; eke punah jivah srigala iva, samyamamgrihianti, simba iva palayanti; eke punah jivah simha iva survrittya samyamam grihoanti, simha iva palayanti/ Tena bhavadbhiscaturthabhangasthaih samyamo niraticarah palaniyastatha yatha kara tala gata mukti r-api bhavatif Pramado na karaniyah, pramadena samsare bhramanam bhavati grihitasamyamanama 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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188 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 Samsara, even in the case of persons who have already taken up FTAT Samyama Dharma, the duties of an ascetic. Because, cauddasapuvvI AhAragAvi maNanANI vIrAgA ya / / hoti pamAyaparavasA tayaNaMtarameva caugaiA // 1 // 1. Cauddasa puyvi aharagavi mananani viyoraga ya; Honti pamayapara vasa tayanantarameva caugaia. 1. 1. Even ascetics well-versed in the fourteen Purvas, ascetics with Abaraka Labdhi, ascetics with haqda Manah-paryava Jnana, Mental Knowledge, and ascetics who are exempt from passions, become wanderers afterwards in the four Gatis of this Samsara on account of their becoming over-powered by negligence, Jambu Muni, thence-forward, particularly practised severe austerities. It is for this very reason, that the great sage is daily praised in the following words, by many ascetics:- . navaNavaI kaMcaNakoDIu,jeNujjhiyA aTTaya baaliyaao| so jambUsvAmI paDhamomuNINaM, apacchimo naMdau kevalINaM // 1 // 1. Navanavai kancana kodiu jenujjhiya attha ya baliyao So Jambu-swami, padbamo muoinam, apacchimo nandau Kevalinam. 1. 1. Obeisance to Jambu Swamin, the most excellent ascetic and the last Kevalin who abandoned the prosperity of a

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189 wealth amounting to ninety crore gold-coins and eight newlymarried wives. . Sudharma Swamin, wandering from village to village accom-panied by Jambu Swamin and other ascetics, halted in outer pleasure-garden near Jigaret Campa Nagari, the town of Campa, like a leader surrounded by young elephants. Many persons arrived there for the purpose of bowing down before the lotus-like feet of the Saint and of hearing his preaching. On seeing people going to the pleasure-garden for the purpose of giving their respects to the worshipful Saint, king fura Konika, the son of afu Srenika Bhupa, King Srenika, went there. The whole assembly, along with King Konika, went three times round the Venerable Saint and sat there with the object of hearing the preaching. The eminent teacher said:. mANUsakhittajAI, kularUvArugAmAuaM buddhii| .. savaNaM gahaNaM saddhA, saMjamo logaMmi dulahAI // 1 // 1. Manusa khitta jai kula ruvarugamayam buddhi; Savanam gahanam saddha, sanjamo logammi dulahaim. 1. In this world 1. Human existence 2. (Arya ) Ksetra, 3. Excellent (maternal) family, 4. Noble lineage, 5. Beautiful appearance, 6. Excellent health, 7. Long life 8. Intelligence, 9. Eagerness for the hearing (of Scriptures) 10. Absorption of what is beard 11. Faith and 12. Self control, are hard to be obtained in this world. kauzeyaM kRmijaM suvaNamutpalAd dUrvA ca golomataH / paGkAttAmarasaM zazAGkamudadherindIvaraM gomayAt // 2 // 2. Kauseyam krimijam suvarnamutpalad durya ca go-lomatah: Pankattamarasam sasankamudadhe r-indivaram goma yat.

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190 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 Jambu Muni and other disciples of Sudharma Swamin, he inquired out of curiosity: zrIsudharmaguro! ko'yaM, dvipeSviva suradhipaH / sudhAMzurivadhiSNeSu, tridivAdririvAdriSu // 1 // zAlidhAnyamivAnneSu, kalpadruma iva druSu / ambhodhiSviva dugdhAbdhi-zcampakaM kusumeSviva // 2 // hiraNyamiva loheSu, raseSviva sudhArasaH / adbhutastava ziSyeSu, savizeSaH pradIpyate ? // 3 // 1. Sri Sudharma Guro ! ko'yam, dvipesviva sura-dvipah; ___..Sudhansurivadhisnesu, tridivadririvadrisu. .. 2. Salidhanyamivannesu, Kalpa-druma iva drusu; Ambhodhisviva dugd habdhiscampakam kusumesviva. 3. Hiranyamiva lohesu, rasesviva sudharasah; _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 kalpadruma 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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191 Sudharma Swamin, thereupon, narrated the whole account of the previous life of Jambu Muni and especially of his severe austeries during previous lives, and said "This ascetic acquired such prosperity on account of religious austerities practised during previous lives." . Having heard this, the king greatly delighted, went to Campapuri. The people, also, having received instruction in the doctrines of the Tirthankaras, bowed down before the worthy teacher and went home. Sudharma Swamin, then wandering from village to village accompanied by Jambu Muni and other Sadhus, went to Sramana Bhagavan Mahavira. Jambu Muni while studying under Ga nadhara Maharaja Sudharma Swamin, became wellversed in the eleven Angas and the fourteen Purvas. Sudharma Swamin appointed Jambu Muni as an ad Acarya, a great-scholar, during the tenth year after the Nirvana of sramana Bhagavan Mabavira. Having entrusted the Acarya Jambu Swamin with the burden of managing :) the whole congregation, during the twentieth year after the Nirvana of Sramana Bhagavana Mahavira, Sudharma Swamin went to afegit Mukti-puri, the abode of Final Beatitude. . Then, Jambu Swamin having acquired On Kevala Jnana, Perfect Knowledge, and having enlightened numerous devont persons in religious matters, appointed Prabhava Muni as an Acarya and having entrusted Prabhava Swamin with the burden of (managing) the whole congregation, Jambu Swamin, whose entire Karmas (desire for action ) were at an end, went to afegit Mukti-puri, after the lapse of sixty-four years from the Nirvana of sramana Bhagavan Mabavira. manaH parA'vadhI zreNyau pulAkAhArako zivam / . kalpatrisaMyamA jJAnaM nAsan jambUmuneranu // 1 // 1. Manah para'vadhi srenyau, pulakabarakau sivam; Kalpa tri samyama jnanam nasan Jambu mune r-anu.

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192 1. Manah parya va Jnana 2. Parma A vadbi Jnara, two series viz 3. K sa pa ka sreni and 4. Upasama sreni, 5, Pulaka Labdhi 6. Abaraka Labdhi 7. Moksa 8. Jina Kalpa, 9, The three varieties of Caritra-dharma viz Paribara-visuddhi, Suksma samparaya and Yatha khyata Caritra and 10. KevalaJnana, became extinct after the demise of Jambu Swamin. Because, it is said, maNaparamohipulAe AhAragakhavagauvasamekappe / saMyamatiyakevalisijhayaNA ya jaMbUmi buchinnA // 2 // ghanAgamaikaprabhavAni yasya mAdhuryadhuryANi vacaH phalAni / niSevya bhavyA bhavatApamaujjhan , mude sa jambUtarura dvitiiyH||3|| 2. Mana paramohi pulae aharaga khavaga uvasame kappe; Samyama tiya kevali sijjhayana ya Jambumi vucbinna. 3. Ghanagamaika pravabhani yasya madhurya dhuryani vacah : phalani; Nisevya bhavya bhava tapa maujjban mude sa Jambu taru r-advitiyah. i 2. Manah paryava Jnana, Param& Avadhi, Pulaka Labdhi Abara ka Labdhi, Ksapaka sreni, Uvasama sreni, Jina-kalpa, three varieties of Samyama, Kevala Jnana, and Siddhi pada, ceased with Jambu Swamin. 3. May the unparalleled Jambu Tree, whose fruits sprung up as an indication of the arrival of the rainy season are in the form of speech abounding in sweetness able to remove the heat of the sufferings of the life of devout people resorting to it, become exuberant !

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198 * Jambu Swami was sixteen years old at the time of his Diksa. He was an ordinary Sadhu for twenty years, and a Kevali for forty-four years. Jambu Swami, having appointed Prabhava Swami as the chief Pontiff, acquired Final Liberation when he was eighty years old. The poet says:- . . . . , jambUsamastalArakSo, na bhUto na bhaviSyati / zivAdhvavAhakAn sAdhUna, caurAnapi cakAra yH|| 1 // 1. Jambu samastalarakso, na bhuto na bhavisyati; Sivad hva vahakan sadhun, cauranapi cakara yah. 1. There did not exist, and will not exist a watchman like Jambu who made even robbers, ay ascetics walking along the path of fere Siva, Eternal welfare. samyaktvazIlatuMbAbhyAM bhavAbdhistIyaMte sukham / te dadhAno munirjambU, strInadISu kathaM bruDet ? // 1 // ... 1. Samyaktvasilatumbabhyam bhavabdhistiryate sukham: Te dadhano muni r-Jambu, stri nadisu katham brudet ? 1. The ocean of worldly existence is happily crossed by long gourds in the form of right belief and chastity. How can Jambu Muni bearing these means) be drowned in rivers in the form of females. .. . . Also... .. . . .... . . . . lokottaraM hi saubhAgya, jambUsvAmimahAmuneH / adyA'pi yaM patiM prApya, zivazrI nyamicchati // 1 // ____ 1. Lokottaram hi saubhagyam Jambi Swami mahamuneh; Adyapi yam patim prapya, Sivasri r-nanyamicchati. 1. The good fortune of the great sage Jambu Swami is really extraordinary. (As) the prosperity of Final happiness, doers :not desird.. any one else, even till now, after having 'acquired him as ( her) husband.

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194 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 Talodghatini Vidya, the art of opening locks, and in 3 Fufgat for Avasvapini Vidya, the art of inducing sleep. One day, having heard that extensive celebrations on a grand scale, were being performed in Raja-griba, at the house of the millioner Sheth Risabba-datta, on the marriage occasion of his son Jambu Kumara, the robber-chief Prabhava secretely entered the merchant's house at night with the object of plundering the immense wealth there; and having lulled all the family-members to sleep by means of bis A vasyapini Vidya, began to open all the locks by means of the Talodgha-tini Vidya with the aid of his comrades. All the locks in the house were opened and a large number of valuable articles were collected in heaps with the object of carrying them away whenever an opportunity of doing so occurred. Now, it so happened that, Prabhava, entered the millioner's house, with the object of plundering it, during the same night-the first night of meeting of Jambu Kumara with his wives-in which Jambu Kumara was instructing his newlymarried wives in religious subjects on the seventh storey of the building.

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195 : Prabhava went to the place and on seeing Jambu Kumara busily engaged in conversation with his wives, lulled Jambu Kumara's eight wives to sleep by means of his Avasvapini Vidya and tried to take away valuable ornaments and costly garments from their bodies. Jambu Kumara instantly fixed Prabhava and his comrades to their respective places by means of Eafturat faul Stambhini Vidya, the art of making living beings and other objects immovable, so they were unable to take away their highlydesired booty. Prabhava then told Jambu Kumara "O Jambu! You teach me your Stambhini Vidya. I will show you my Talodgha tini Vidya and Avasvapini Vidya. Jambu 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 Bhagavati Diksa 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 Diksa ? Jambu Kumara, 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 Jambu Kumara with his wives, made up his mind to renounce the world in the morning. Prabhava then went to Ganadhara Maharaja Sudharma Swami and took Diksa in the morning along with Jambu Kumara and bis eight newly--married wives, Jambu Kumara's parents and parents-in-law, and his own five hundred comrades. After Diksa, Prabhava Muni studied the eleven Angas "and the fourteen Purvas 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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196 was the head of the Jaina Sangha for eleven years. He died at an age of eighty-five, i-e seventy-five years after the Nirvana of Sramana Bhagavana Mahavira. Prabhava Swami belonged to treat o Katyayana gotra. One night, when the whole congregation of ascetic disciples was sleeping, an idea of undermentioned nature occurred at midnight in the mind of Prabhava Swami who was then in otofaan Yoga Nidra, 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 Raja-griha, and sent two of his Sadhus to the far Yajna sala, sacrificial hall, with instructions to request for food, and, as the Brahmins will not give them food at that time, to leave the hall uttering the following verse:

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197 aho kaSTamaho kaSTaM tattvaM vijJAyate na hi| BT ATT Teat fastnet fall?!! 1. Abo kastamaho kastam tattvam vijnayato na hizo Aho kasta maho kastam tattvam vijnayate 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 Sadhus 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 Brabmins were sitting with the object of witnessing the sacrificial ceremonies, and the sacrifi, cial hall where a number of learned Brahmins well-yersed in sacrificial rituals were entirely occupied in offering different kinds of oblation-materials accompanied by utterances of various sacred hymns. The Sadbus stood at the main entrance of the hall and requested for food. The Brahmins dismissed them without giving them any food. The Sadhus, then, left the main entrance of the sacrificial hall loudly uttering, as instructed, the verse " Aho kastam, aho kastam etc." . Sayyambhava-bhatta, the well-known sacrificial ritualist, who was sitting near the main-entrance, distinctly over-heard the verse recited by the Sadjus and began pondering over it.

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198 Knowing that the eminently virtuous Jaina Sadhus, 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 Upadhyaya, the high-priest who was in charge of sacrificial ceremonies, saying "What is the essence of True Knowledge? The Upadhyaya replied, "The real essence of True Knowledge is that the Vedas are the bestowers of heaven and Final Beatitude. People conversant with the real nature of True 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 Upadhyaya, greatly agitated with fear, thought " This man is ready to kill me. To-day I have got the best opportunity to say out the true nature of the real essence as it stands. Besides, the Vedas declare and it is our established

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199 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 Upadhyaya 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 Naradaji will certainly ruin all the preparations for a sacrifice without the presence of an image of a Tirthankara there." The Upadhyaya then removed the sacrificial post and having shown bim a diamond-image of the Tirthankara carefully preserved there, said, "The doctrine preached by the Tirtharkaras represented by this image, is the real essence of True Knowledge. Sacrifices are only degrading. The doctrine preached by the Tirtha 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 Upadhaya. May you be happy!" Sayyambhava bhatta, bowing down before him, said "By explaining me the true essence, you have really become my Upadhaya (teacher)" and with these words he gave away all

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200 the gold and copper sacrificial intensils and materials to the Upadhaya and set out in search of the two Sadhus. Ultimately, he reached the place where Sthavira Arya Prabhava Swamin was residing at aratga tott Patali-putra Nagara, along with his numerous disciples. : Having done respectful obeisance at the feet of Prabhava Swamin and othar Sadhus and becoming delighted by the benedictory expression UCTY Dharma-labha-an expression generally used by Jaina 'ascetics, (meaning that every desirable object is attainable by the practice of Dharma ( meritorious deeds ) Sayyambhava-bhatta, sat down there and bringing 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 Swamin thus:-0 lord! Please explain me the real essence of true Dharma which may lead me to the path of Final Eman-cipation.''. Prabhava Swamin then said " O worthy man 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 Samsara. 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 Samsara, by the practice of five

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201 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 Samsara. Reverentially bowing dowo therefore, at the feet of Acarya 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 Bhaga vati Diksa, Consecration into an Order of Monks preached by the Tirthankaras as it is the only means of support for an individual who is being drowned in the unfathomable ocean of this Samsara." initiated Stba vira Arya Prabhava Swamin thereupon Sayyambhava--bhatta into his Order of Sad hus.

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202 No. 4. Sthavira Arya Sayyambhavasuri. At the time of his 1271 Diksa, 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 Purvas, 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 Manayam, Somewbat" in Prakrit. The foetus was then of a few weeks' duration. But gradually the foetus developed more and more and at the mature age, she gave birth to a son with a moon-like face capable of giving delight to her bewildered mind. From the reply #UTH Manayam, given by the wife of Sayyambhava-bhatta, the child was named HUT Manaka. The child nourished by the wife of Sayyambhava-bhatta, herself the mother and herself the foster-mother, gradually began to walk about.

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203 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 Dikya, 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 Sadhus 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. Acarya Sayyambhava-suri was at the time residing at engt Campapuri. The boy, attracted as it were by the mass of his meritorious deeds, went there. Sayyambhavasuri while going out of the town for a call of nature, saw the lotuseyed boy coming from a distance. On seeing the boy, Sayya. mbhavasuri 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 Acarya then delightfully inquired "O fortunate child! Who are you? Where do you come from? Whose son or grandson are you? The boy said "I am coming here from Rajagriha Nagari. I am the son of a Brahmin named Sayyambhava of Vatsa gotra. When I was in my mother's womb, my father had taken Diksa. I am wandering from town to town to find him out. If you know my father Sayyambhava, please do me the favour of saying where he is. If I personally see my father I am desirous of baving Diksa at his hands. I will have the same fate as he has. The Acarya 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, Diksa at my hands. The Acarya thinking that he had acquired a handsome disciple, took him to his Upasraya, and

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204 into his order of monks initiated the highly intelligent child with due ceremony. Then, inquiring about the age-limit of Manaka Muni, the Acarya Maharaja knew that he had only six months left as his age-limit. He then thought "How can this short-lived child acquire a knowledge of the Scriptures within such a short period of time? Highly talented benevolent sages of former times have declared that saints with a knowledge of the fourteen Parvas or ten Purvas at least, can independently compose Sutras embodying the essence of the Siddhantas. An opportunity of instructing Manaka Muni in a short time has , arisen, let me therefore compose a collection of the essence of the Siddhanta." With this idea in his mind Acarya Sayyambhavasuri composed a Sutra named af y Dasavaikalika Sutra containing an essence of the Siddhantas. The work was called a fa. Vaikalika, as it was composed during evenings and it was called for. Dasa-vaikalika as it contained ten chapters. The most excellent and highly compassionate Acarya Sriman Sayyambhava-suri himself commenced the teaching of the Dasavaikalika Sutra to Manaka Muni. Within six months, the whole sutra was taugh to him. At the end of that period, when Manaka Muni was on his death-bed, the Acarya himself did all the ceremony of giving him vows of repentence and misgivings, and of admonishing him to keep his mind on the three gem-like objects of worship of the Jain Siddhanta viz yada Suddha Deva, Pure god, gav Suddha Guru, Pure Teacher, and Jauh Suddha Dharma, Pure Religion. At the death-time of Manaka Muni, when drops of tears flowed uninterruptedly from the eyes of Acarya Maharaja Sayyambhavasuri like a shower of autumnal rains, the distressed and astonished Yasobhadra 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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205 The Acarya Maharaja, then narrated the whole account of his son Manaka, from the time of his birth till his death before Yasobhadra 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." Yasobhadra Muni and other disciples, bowing down low before the Acarya, said " O worthy master 1 why did you not inform us before, that he was your son ? Had you even binted a little that Manaka Muni was your son, we would have verified the saying that " The son of a Guru should be respected in the same manner as a Guru," by rendering service to him. The Acarya, being greatly rejoiced by these 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 Dasavaikalika Sutra, containing an essence of the Siddhantas, with the object of making him familiar with a knowledge of the Scriptures. It had been prepared for Manaka Muni. He had been duly instructed. Now I will place it in a suitable spot and have it concealed." Knowing the idea of the Guru Maharaja, the ascetics including Yasobhadra Muni, told the Sri Sangha about the intention of the Acarya Maharaja of concealing the Dasavaikalika Sutra in a suitable place. The Sri Sangha approached the Acarya Maharaja, and requested him, "O worthy master! Let the Dasuvaikalika Sutra prepared for Manaka Muri remain for the benefit of the whole world. Hence-forward,

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206 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 Dasa vaikalika Sutra, which is like the pollen of the lotus of Sacred Knowledge." . It is said, kRtaM vikAlavelAyAM dazAdhyayanagarbhitam / dazavaikAlikamiti-nAmnA zAstraM babhUva tat // 1 // ataH paraM bhaviSyaMti, prANino ylpmedhsH| . kRtArthAste manakavat bhavatu tvatprasAdataH // 2 // zrutAMbhojasya kiM jalkaM dazavaikAlikaM hyadaH / AcaMmyAcamyamodantA-managAramadhuvratAH // 3 // iti saMghoparodhena zrIzayyaMbhavasUribhiH / dazavaikAliko graMtho, na saMvatre mahAtmabhiH // 4 // iti 1. Kritam vikala velayam dasadhyayana garbhitam; Dasa vaikalika miti-namna sastram babbuva tat. 2. Atah param bhavisyanti pranino hyalpa medhasah; Kritarthaste Manakavat bhavatu tyat prasadatah. 3. Srutambhojasya kim jalkam Dasa vaikalikam hyadah; Acamacamya modanta-managara madhuvritah. 4. Iti sanghoparodhena sri Sayyambhava-suribhih; Dasavaikaliko grantho na samyavre mahatmabhih. 1. Pripared during evening hours and containing ten chapters it became a canonical work named Dasavaikalika. 2. Hence-forward, people will be of little intellect, so let them accomplish their object ( Liberation) like Manaka by your grace.

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207: 3. Let the bee-like ascetics, having repeatedly tasted this Dasuvaikalika (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 Dasavaikalika was not concealed by the great sage Sayyambhava-suri. Sayyambhava-suri was initiated into the Order of Monks by Arya Prabhava Swami when he was twenty-eight years old. After Diksa, he was an ordinary ascetic for eleven years and a y Yuga Pradhana, for twenty-three years more. He died when he was sixty-two years old i. e. during the ninety-eighth year after the Nirvana of sramana Bhagavan Mahavira. (Vira Samvat 98.) Acarya Maharaja Sriman Sayyambhava-suri 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 Ganadhara Mabaraja Indrabhuti Gautama Ganadbara Agpibhuti 3 Ganadhara Vayubouti Ganadhara Vyakta Ganadbara Su. dharma Swami Ganadhara Man dit 8 Ganadhara A kampita Ganadhara Maurya-putra 19. Ganadhara Acalabhrata T 10 Ganadhara Metarya | 11 Ganadhara Prabhas 208 List of the Heads of the Present Church. No. 1. Ganadhara Maharaja Sudharma Swami. (Kevali) No. 2. Stbavira Arya Jambu Swami (Kevali) No. 3. Sthavira Arya Prabbava Swami (Sruta-Kevali) No. 4. Sthavira Arya Sayyambhava-suri : (Sruta-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 Sranana composed Sacrife anspicious ayapura The Kbersena Saying, so On sieeng animalcules There Sramana composed Sacrifice auspicious Jayapura the Kubersena Saying so, On seeing ..16

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