Swayambhustotra

Author(s): Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/007721/1

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Divine Blessings: Acarya 108 Vidyanand Muni Vijay K. Jain vikalpa

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Front cover: This golden idol in Jain Temple, Gandhi Road, Dehradun, depicts the twenty-four Tirthankara, with Lord Parsvanatha, the twenty-third Tirthankara at the bottom-centre. Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-7-2 Rs. 500/ Published, in the year 2015, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv)

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To my parents who had taught me, during my youth (kumarakala), benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the insolent and ill-behaved.

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maMgala AzIrvAda siddhAntacakravartI paramapUjya AcAryazrI vidyAnanda jI munirAja PRINCanam k antannel.nl suptotthitena sumukhena sumNglaay| draSTavyamasti yadi maMgalameva vastu // anyena kiM tadiha nAtha ! tavaiva vaktram / trailokyamaMgalaniketanamIkSaNIyam // 19 // - bhoja rAjA kRta caturviMzati tIrthaMkara jinastavanam, bhUpAlacaturviMzatikA artha - prAtaH so kara uThe hue satpuruSa zrAvaka ko sumaMgala ke lie yadi koI mAMgalika vastu darzana karane yogya hai to he tIrthaMkara vRSabhanAtha ! dUsarI anya kisI vastu kI kyA AvazyakatA hai? use to tIna loka ke maMgaloM ke ghara-svarUpa Apake zrImukha kA hI darzana karanA caahie| caubIsa tIrthaMkara jaina saMskRti ke mUlAdhAra haiN| jaina zAstroM meM to unakA vistRta varNana milatA hI hai, vaidika, bauddha Adi anya zAstroM meM bhI jainoM ke caubIsa (vii)

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tIrthaMkaroM kA pRthak-pRthak nAmollekhapUrvaka sabahumAna varNana prApta hotA hai - yaha jaina dharma kI prAcInatA evaM mahattA kA pramANa hai| zilAlekhAdi purAtAtvika sAmagrI meM bhI caubIsa tIrthaMkara aura unakI dhyAnamudrA ke vipula pramANa milate AcArya samantabhadra kRta vRhatsvayambhUstotra bhI caubIsa tIrthaMkaroM kI stuti kA hI eka prAcIna grantha hai, usameM bhakti-stuti ke sAtha darzanazAstra ke gUDha-gambhIra siddhAnta bhI bhare haiN| sabhI ko isa grantha kA svAdhyAya avazya karanA caahie| __ dharmAnurAgI zrI vijaya kumAra jI jaina, deharAdUna, ne isa grantha kA aMgrejI meM anuvAda evaM vyAkhyAna karake bar3A sundara kArya kiyA hai| Aja ke yuga meM isakI bar3I AvazyakatA thii| unako merA bahuta-bahuta maMgala AzIrvAda hai| 21-13AlIda AcArya vidyAnanda muni akTUbara 2014 kundakunda bhAratI, naI dillI (viii)

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AcArya samantabhadra racita svayambhUstotra kA vaiziSTya pro. (DaoN.) vIrasAgara jaina* AcArya samantabhadra dvArA racita svayambhUstotra jaina stuti-sAhitya kA eka Adarza/mAnaka grantha hai| stuti, stutya, stutikartA, stutiphala - ina sabhI stuti-viSayaka jijJAsAoM ke samucita samAdhAna hetu isa eka hI grantha kA adhyayana paryApta hai| ___ adhikAMza loga dArzanika granthoM ko gUDha-gambhIra aura stuti-sAhitya ko ekadama halkA-phulkA va sarala samajhate haiM; parantu isa svayambhUstotra ko par3hane se patA calatA hai ki vastu-sthiti aisI nahIM hai| jaina stuti-sAhitya ko samajhanA bhI koI baccoM kA khela nahIM hai, usameM bhI gUr3ha-gambhIra darzanazAstra bharA huA hotA hai| yahI kAraNa hai ki isa svayambhUstotra ke saMskRta-TIkAkAra AcArya prabhAcandra ne isa stotra ko 'ni:zeSajinoktadharmaviSayaH' arthAt 'jinendra-kathita sarva viSayoM se bharA huA' kahA hai| yathA - yo niHzeSajinoktadharmaviSayaH zrIgautamAdyaiH kRtH| sUktArthairamalaiH stavo'yamasamaH svalpaiH prasannaiH padaiH // isase spaSTa hai ki jainadarzana kI sampUrNa vastu-vyavasthA (dravya-guNa-paryAya, pramANa-naya-vivecana, anekAnta-syAdvAda, ahiMsA Adi sabhI siddhAntoM) ko samajhe binA jaina stuti-sAhitya ko nahIM samajhA jA sktaa| yahA~ taka ki eka saccA stutikartA bhI nahIM banA jA sktaa| ataeva isa svayambhUstotra ko atyadhika ekAgratApUrvaka, pUrA mana lagAkara par3hanA-samajhanA bahuta Avazyaka hai| pAThakoM ko Azcarya hogA ki yadyapi yaha eka stuti-grantha hai, parantu isameM na to kahIM kucha rone-gir3agir3Ane jaisA kucha hai, na koI yAcanA-prArthanA hai, na koI nivedana-prativedana hai, na koI rUThanA-manAnA hai, na koI abhizApa-AzIrvAda-varadAna kI bAta hai aura na hI koI sakhya-dAsyAdi vividha bhAvoM kI upAsanA hai| aura to aura, jina 24 tIrthaMkaroM kI isameM stuti kI gaI hai, unake jIvanavRtta kI bhI isameM koI khAsa jAnakArI nahIM hai| unakI *darzana saMkAya pramukha, zrI lAla bahAdura zAstrI rASTrIya saMskRta vidyApITha (mAnita vizvavidyAlaya), naI dillI-110018 (ix)

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janmatithi, janmabhUmi, cihna, varNa, gaNadhara, saMhanana-saMsthAna, gRha-prasaMga Adi kucha bhI isameM nahIM hai| mAtra tattvajJAna hI tattvajJAna hai aura mAtra usI ke dvArA bhagavAna kI adbhuta stuti hotI calI gaI hai| abhiprAya yahI hai ki basa eka hI rAstA hai - tattva (vastusvarUpa) ko samajho aura tadanurUpa AcaraNa karo, sukhI ho jaaoge| Aja taka saba isI upAya se sukhI huye haiM aura Age bhI jo sukhI hoMge ve saba eka isI upAya se hoNge| anya koI upAya nahIM hai| saMbhava hI nahIM hai| rone-gir3agir3Ane se kucha hone vAlA nahIM hai| koI kisI ko sukha-zAMti bheMTa meM nahIM de sktaa| svayaM puruSArtha kro| svayambhUstotra kA to nAma hI apane andara sampUrNa dvAdazAMga kA sAra sameTe hue hai, jise samajhane kA prayAsa hameM avazya karanA caahie| vaise to 'svayambhU' zabda tIrthaMkara kA paryAyavAcI hai, parantu phira bhI isakI vyaMjanA bar3I gaharI hai| yadi 'pravacanasAra' gAthA 16 kI bhASA meM kahA jAe to loka ke sabhI padArtha 'svayambhU' haiN| jo 'svayambhU' ko jAna-pahacAna lete haiM ve svayaM bhI 'svayambhU' ho jAte haiN| svayambhUstotra ko par3hakara AcArya narendrasena (siddhAntasArasaMgrahaH) ke kathana kA smaraNa ho AtA hai ki AcArya samantabhadra ke vacanoM kI prApti manuSya-bhava ke samAna atyanta durlabha hai; kyoMki duniyA meM aparaMpAra stuti-sAhitya hai, para svayambhUstotra to kisI mahAbhAgyazAlI virale jIva ko hI milatA hai| hameM milA hai, ataH hama isa svayambhUstotra ko gambhIratApUrvaka par3heM-samajheM aura AtmasAt kareM - yahI maMgalakAmanA hai| akTUbara 2014, naI dillI pro. (DaoN.) vIrasAgara jaina

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ACKNOWLEDGMENT ll that is contained in this book has been excerpted, translated or I adapted from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Svayambhustotra - the Holy Scripture composed by Acarya Samantabhadra. Contribution of the following publications in the preparation of the present volume is gratefully acknowledged: 1. AcArya samantabhadra viracita svayambhUstotra (saMskRta TIkA zrI prabhAcandrAcArya), hindI padyAnuvAda evaM dohA stuti - AcArya zrI vidyAsAgarajI mahArAja, hindI TIkA - paM. pannAlAla jI 'sAhityAcArya', (2011), Agama prakAzana, 5373, jainapurI, revAr3I (hariyANA). 2. paM. jugalakizora mukhtAra 'yugavIra', zrImatsvAmi samantabhadrAcArya viracita caturviMzati-jina-stavanAtmaka svayambhUstotra (stutiparaka jainAgama), (1951), vIra sevA mandira, sarasAvA, jilA sahAranapura. 3. paM. pannAlAla jI 'sAhityAcArya', AcArya samantabhadra viracita svayambhUstotra (saMskRta TIkA zrI prabhAcandrAcArya), (1995), bhAratavarSIya anekAnta vidvatpariSad. 4. pro. udayacandra jaina, AcArya samantabhadra viracita svayambhUstotra kI tattvapradIpikA vyAkhyA, (1993), zrI gaNeza varNI di. jaina (zodha) saMsthAna, vArANasI-221005. 5. bra. paM. vidyAbhUSaNa seThI, DaoN. yatIndra kumAra jaina zAstrI, zrI yogIndudeva viracita zrI paramAtma prakAza evaM zrI samantabhadra AcArya viracita bRhad-svayambhUstotra, (1979), zrI digambara jaina samAja, kukanavAlI, rAjasthAna. 6. paM. jugalakizora mukhtAra, zrIsamantabhadrasvAmiviracito ratnakaraNDaka zrAvakAcAraH, (1925), maNikacandra di. jainagranthamAlAsamitiH, hIrAbAga, giragA~va, bambaI. 7. Chakravarti Nayanar, A. (Prof.), "Acarya Kundakunda's Pancastikaya-Sara", (2009), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. (xi)

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8. Ghoshal, Sarat Chandra, "Apta Mimamsa of Acharya Samantabhadra", (2010), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi. 9. Goyal, Devendra K., "The Path to Enlightenment - Svayambhu Stotra by Acharya Samantabhadra Svami", (2000), Radiant Publishers, E-155, Kalkaji, New Delhi-110019. 10. Jain, Champat Rai, "The Key of Knowledge", (1975), Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition. 11. Jain, S.A., "Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi", (1960), Vira Sasana Sangha, Calcutta-37. 12. Jain, S.C. (Dr.), "Vimaladasa's Saptabhangi Tarangini", (2003), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi. 13. Jain, S.C. (Dr.), "Yogasara Prabhita", (2008), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, 2003. 14. Jain, Vijay K., "Acarya Pujyapada's Istopadesa - The Golden Discourse", (2014), Vikalp Printers, Dehradun, 2013. 15. Jain, Vijay K. (Ed.), "Acharya Kundkund's Samayasara - with Hindi and English Translation", (2012), Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.), "Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes", (2013), Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.), "Acharya Umasvami's Tattvarthasutra - with Hindi and English Translation", (2011), Vikalp Printers, Dehradun. 18. Jain, Vijay K. (Ed.), "Shri Amritchandra Suri's Purusartha siddhyupaya - with Hindi and English Translation", (2012), Vikalp Printers, Dehradun. V.K.J. (xii)

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VIJAY K. JAIN -- BIOGRAPHICAL NOTE aving had his schooling from Mhow and Bhopal in Madhya Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/edited several books: Marketing Management for Small Units, (1988), Management Publishing Co. Jain Dharma: Mangal Parichaya, (1994), Management Publishing Co. From IIM-Ahmedabad to Happiness, (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation, (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - with Hindi and English Translation, (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - with Hindi and English Translation, (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes, (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse, (2014), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (xiii)

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PREFACE Acarya Samantabhadra - The Master of Philosophical Reasoning evotion to a deity without proper assessment and understanding of its praiseworthiness leads to naught in terms of utility. Blind faith based on traditional values and without the use of own power of discrimination leads to superstitions. Superstitions arise from ignorance and keep the worshipper overwhelmed with expectations and fear, just the opposite of the very purpose of adoration. Adoration is laudable only if it renders tranquility and equanimity to the mind of the worshipper. Acarya Samantabhadra had investigated the attributes required of a praiseworthy deity in his reasoning-based composition, Aptamimamsa. The opening verse avers: devAgamanabhoyAnacAmarAdivibhUtayaH / mAyAviSvapi dRzyante nAtastvamasi no mahAn / / 1 / / Symbols of majesty like the coming down of heavenly beings, movement in the sky, and waving of whisks do not make you our worshipful lord; these symbols of majesty can be found in deceitful jugglers too. He goes on to establish, in the same treatise, the logic of accepting the Tirthankara as the most worthy Supreme Being: sa tvamevAsi nirdoSo yuktizAstrAvirodhivAk / avirodho yadiSTaM te prasiddhena na bAdhyate / / 6 / / Only you, whose words are unopposed to logic and the Scripture, are free from all faults. Your words are not opposed to proof and lead to the desired goal (of liberation). (xiv)

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In his other composition, Ratnakarandaka-sravakacara, Acarya Samantabhadra spells out the essential characteristics of true God: parameSThI paraMjyotirvirAgo vimalaH kRtI / sarvajJo'nAdimadhyAntaH sArvaH zAstopalAlyate / / 7 / / The Supreme Teacher, worthy of our worship, is endowed with the divine light of omniscience, free from all kinds of desires, stainless, contented, all-knowing, without beginning, middle or end, and a benefactor for all living beings. Acarya Samantabhadra was a great Digambara ascetic endowed with exceptional knowledge of the Jaina doctrine. He preached and propagated, far and wide, core principles of the doctrine by visiting many places in India. His literary and philosophical talents are not open to dispute; many inscriptions and works by subsequent Jaina Acaryas have extolled his virtues as well as his works in superlative terms. A case in point is the assertion by Acarya Jinasena in Adipurana: namaH samantabhadrAya mahate kavivedhase / &lauda FA : 0824184: 11 43 11 I bow to Acarya Samantrabhadra, the ultimate creator (Brahma) among all poets, whose words are like the stroke of lightning which tears apart the mountain of misconceptions. kavInAM gamakAnAM ca vAdinAM vAgminAmapi / 221: 414746TL HET ISTU 11 44 11 Acarya Samantrabhadra's glory reigned supreme among all poets, scholars, disputants, and preachers; he was like a jewel on their heads. (xv)

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Four exceptional qualities of Acarya Samantabhadra have been mentioned: 1) poetic skill (kavitva) which made his compositions excellent in terms of profoundness of content and grandiosity of expression; 2) intellectual authority (gamakatva) because of which he was able to explore and expound deep meanings of profound religious texts; 3) debating skill (vaditva) which made him capable of reasoning out the most difficult philosophical disputes; and 4) charming eloquence (vagmitva) that engendered admiration for his truthfulness and straightforwardness even in the minds of his adversaries. Acarya Samantabhadra has not only been termed a brilliant grammarian, logician and philosopher, he has been recognized as an unmatched disputant and great preacher of the Jaina doctrine. Acarya Subhacandra in Jnanarnavah has likened the poetic compositions of Svami Samantabhadra to the bright rays of the sun. Acarya Jinasena, the author of Harivansapurana, has declared that the expositions of Acarya Samantabhadra, the composer of Jivasiddhi and Yuktyanusasana, carry the same merit as the words of Lord Mahavira. Acarya Samantabhadra was one of the most impelling proponents of the Jaina doctrine of anekantavada - a philosophical system which maintains that reality has multifarious aspects and that a complete apprehension of it must necessarily take into account all these aspects. Non-appreciation of this jewel of Jainism has caused the other philosophical systems fall into the trap of one-sided, incomplete, and unsustainable dogmas that fail to explain the Truth. The words of Acarya Samantabhadra were incontrovertible as these were guarded by the Jaina doctrine of conditional predications (syadavada) - a system of scientific safeguards that aims at maintaining proper consistency in metaphysical thought. The time when Acarya Samantabhadra flourished cannot be ascertained with great precision. Jugalkishore Mukhtar (1925), after due research and analysis as presented in his Preface to Ratnakarandaka-sravakacara, has arrived at the conclusion that (xvi)

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Acarya Samantabhadra must have lived after Acarya Kundakunda and Acarya Umasvami but before Acarya Pujyapada. Broadly, he has fixed Acarya Samantabhadra's time as the second or the third century of Vikram Samvata (VS). It may be noted that Gregorian Year 2000 CE corresponds to Year 2057 in the VS calendar. Acarya Samantabhadra is known to have authored the following profound treatises: Apta-mimamsa or Devagamastotra Ratnakarandaka-sravakacara Svayambhustotra Yuktyanusasana Stutividya or Jinasataka or Jinastutisataka or Jinasatakalankara Jivasiddhi Gandhahastimahabhasya Uncertainty prevails about the existence of the last two treatises. Apta-mimamsa, a treatise of 114 verses, discusses in a philosophicalcum-logical manner the Jaina concept of omniscience and the attributes of the Omniscient. Ratnakarandaka-sravakacara is a celebrated and perhaps the earliest Digambara work on the conduct required of a Jaina householder (sravaka) for the acquisition and safekeeping of the Three Jewels (ratnatraya) comprising right faith, right knowledge and right conduct. Svayambhustotra is the adoration of the twenty-four Tirthankara, the Most Worshipful Supreme Beings, through 143 verses which enrich the reader's devotion, knowledge, and conduct. Yuktyanusasana, comprising 64 verses, evaluates in a logical manner the beliefs that lead to the attainment of the state of Supreme Bliss as against those that lead to the continuous wandering in the three worlds. Stutividya, a treatise of 116 verses, is a composition with great floridity as well as profound meaning; when assimilated properly it leads to the destruction of inimical karmas. (xvii)

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There is a story that finds mention in several Jaina texts about the hardship that Acarya Samantabhadra had to endure while he was an ascetic. Although there are variations in some elements of the story, the essential gist is as follows: Svami Samantabhadra, in his early stage of asceticism, was attacked with a disease known as bhasmaka which refers, in Ayurveda, to the condition of insatiable hunger or appetite. The stomach has digestive power or "fire" (jatharagni) that drives all digestion and when it becomes very strong, food digests very quickly and produces hunger and desire for more food. As food gets digested very quickly, the throat remains dry and a burning sensation prevails. According to Ayurveda, air (vata), bile (pitta) and phlegm (kapha) are essential elements in human body and a distortion in their balance gives rise to health problems. When kapha becomes weak and vata and pitta become strong, any food eaten gets immediately reduced to ashes (bhasma). The complications include jaundice, anemia, yellow skin, diarrhoea, urine anomalies, colic, unconsciousness, hemorrhage, hyperacidity and burning pain. The body progressively gets emaciated and weak. The only way to cure the disease is to eat in profuse quantity rich and stodgy food. It is impossible for a Jaina (Digambara) saint to eat more than once a day or in excess of his customary intake which is less than the fill. Not deviating in the least from such restrictions, Svami Samantabhadra tried to endure the affliction through strong resolve. Finding the disease intractable, he ultimately thought of embracing passionless death by resorting to the vow of sallekhana, as allowed in Jainism. Svami Samantabhadra approached his Preceptor to get his approval for the proposed vow of sallekhana. The Preceptor, an accomplished visionary, foresaw that Svami Samantabhadra had many more years still left in his life, and that he was destined to be a great exponent of Jainism. He, therefore, forbade Svami Samantabhadra from undertaking the vow of sallekhana and asked him to free himself from the symbols and restrictions of Jaina (xviii)

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sainthood till the time his disease got cured. Svami Samantabhadra made obeisance to his Preceptor and, with a heavy heart, took leave of him. Discarding nakedness and smearing his body with ash, he adopted the exterior of a Hindu saint. He started taking food that would cure him of his disease. He reached the town of Kanci, ruled by Sivakoti, a staunch follower of Lord Siva. Sivakoti had built a Siva temple in Kanci where large amount of food was being offered daily to the deity (Sivalinga). Saint Samantabhadra told the king that he had the power to make the deity consume food being offered. The king accepted the offer. Closing the doors of the temple, Saint Samantabhadra ate the heap of food offering. When the doors were opened, everyone was highly impressed with the so-called divine feat of the saint. This continued for a few days. As the disease of Saint Samantabhadra got mitigated with the passage of time, he was no longer able to eat all food being offered to Lord Siva. The king became suspicious of the purported divine power of the saint and ordered his actions to be watched, keeping the doors of the temple open. Saint Samantabhadra grasped the gravity of the situation and took it as an external calamity (upasagra) befalling him. Vowing not to take any food until the end of the calamity and discarding all attachment to his body, he started the adoration of the twenty-four Tirthankara. As Saint Samantabhadra reached the adoration of the eighth Tirthankara, Lord Candraprabha, and as he gazed at the idol of the reigning deity (Sivalinga), due to some divine intervention, it burst, revealing a beautiful and magnificent image of Lord Candraprabha, to the wonder and astonishment of all present. Saint Samantabhadra finished the adoration of the remaining sixteen Tirthankara. This miracle led King Sivakoti and his younger brother Sivayana fall at his feet. After completing the adoration of the twenty-four Tirthankara, Saint Samantabhadra gave his blessings to the two brothers. This story portrays the environment in which the composition of the most sacred text Svayambhustotra took place. (xix)

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As Saint Samantabhadra got cured of his disease, he reinitiated himself into the order of holy Jaina asceticism. King Sivakoti and his brother Sivayana, highly impressed with the Jaina doctrine and the power of true adoration, left their worldly pursuits and became Acarya Samantabhadra's disciples. In the benedictory verse of Ratnakarandaka-sravakacara, Acarya Samantabhadra specifies two essential attributes of the Lord, worthy of our adoration: namaH zrIvarddhamAnAya nirdhUtakalilAtmane / sAlokAnAM trilokAnAM yadvidyA darpaNAyate / / 1 / / I bow to Lord Vardhamana who has rid His soul of all karmic dirt and whose teachings reflect, as it were in a mirror, the three worlds (universe) and the beyond (non-universe). Acarya Samantabhadra proclaimed that we worship Lord Vardhamana not because He can bestow on us worldly boons but because He is the Omniscient Supreme Being who has attained, by own effort, the purity of His soul-nature by destroying all karmas. And, being Omniscient, He is endowed with Supreme Effulgence that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future. He is the Knower of Truth the true nature of all substances, souls and nonsouls. He only is the worthy promulgator of the path to liberation leading to the state of Supreme Bliss. Acarya Samantabhadra has taught us that the purpose and the ultimate goal behind all our efforts should be to acquire the Three Jewels (ratnatraya) of right faith, right knowledge and right conduct since these three, together, constitute the path to liberation. - I make obeisance humble at the worshipful feet of Acarya Samantabhadra who had unmatched intellect to discern the right from the wrong and illumined, through profound compositions, the right path that leads to Supreme Bliss. (xx)

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Acarya Vidyanand - The Worshipper of The Self Acarya Samantabhadra, with his unparalleled intellect, had ventured into the extraordinary task of adoration of the ineffable virtues of the Tirtharkara, far away from him in terms of time and space. I also venture, with my little intellect but pure heart, into the task of describing in few words some of the virtues of the most affable Acarya Vidyanand, near me in terms of time and space. Who in this world would understand better the Truth contained in Jaina Scriptures than Acarya Vidyanand who has practised, in most rigorous form, the conduct required of a Digambara Muni for more than 50 years? A staunch exponent of anekantavada - the Jaina doctrine of manifold points of view and the root of unmatched Jaina Scriptures - he has been able to reason out all apparent contradictions and also reconcile the partial viewpoints of others. Using dual means - the pure, transcendental point of view (niscaya naya) and the empirical point of view (uyavahara naya) - he investigates the nature of substances, souls and non-souls, and arrives at the Truth. He finds no contradiction whatsoever when, at one place, the Scripture terms repentance (pratikramana) as an essential element of right conduct and, at some other place, as a poison-pot. Or when, at one place, it advocates the necessity of a preceptor to guide us in our effort to acquire right faith, knowledge and conduct and, at some other place, maintains that the soul (Self) only is our true preceptor. Or when, at one place, it avers that virtuous acts, like adoration of the Arhat and giving of gifts, are essential and highly desirable and, at some other place, that any act that leads the soul into the cycle of births and deaths (samsara) cannot be considered desirable. Having resolved all apparent contradictions with the help of the sharp-edged weapon of anekantavada, Acarya Vidyanand's mind is without perturbation and is established firmly in the knowledge of the Self. Since he practises severe austerities (tapas), observes great vows (urata), and has rid (xxi)

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himself of delusion, he is capable of meditating on the Self, the unfailing source of supreme light that destroys the darkness of ignorance. Acarya Vidyanand speaks but a little and each word that is produced by the vibration of his vocal folds carries profound meaning for the spiritual upliftment of the bhavya souls. It is entirely up to our good sense to derive benefit out of his words. A five-minute conversation with him is worth five days' study of books! I bow with great devotion to Acarya Vidyanand and look forward to bathing in the auspicious rays of blessings emanating from his person when I should be able to present him the first copy of this work. November 2014 Dehradun, India Vijay K. Jain (xxii)

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CONTENTS (vii) maMgala AzIrvAda - AcAryazrI vidyAnanda jI munirAja AcArya samantabhadra racita svayambhUstotra kA vaiziSTya ___ - pro. (DaoN.) vIrasAgara jaina ACKNOWLEDGMENT (ix) (xi) VIJAY K. JAIN - BIOGRAPHICAL NOTE (xiii) PREFACE (xiv) 15 21 27 37 43 51 Lord Rsabhanatha (zrI RSabhanAtha jina) Lord Ajitanatha (zrI ajitanAtha jina) Lord Sambhavanatha (zrI zambhavanAtha jina) Lord Abhinandananatha (zrI abhinandananAtha jina) Lord Sumatinatha (zrI sumatinAtha jina) Lord Padmaprabha (zrI padmaprabha jina) Lord Suparsvanatha (zrI supArzvanAtha jina) Lord Candraprabha (zrI candraprabha jina) Lord Suvidhinatha (zrI suvidhinAtha jina) Lord Sitalanatha (zrI zItalanAtha jina) Lord Sreyansanatha (zrI zreyAMsanAtha jina) Lord Vasupujya (zrI vAsupUjya jina) Lord Vimalanatha (zrI vimalanAtha jina) Lord Anantanatha (zrI anantanAtha jina) Lord Dharmanatha (zrI dharmanAtha jina) Lord Santinatha (zrI zAntinAtha jina) Lord Kunthunatha (zrI kunthunAtha jina) 57 63 69 79 97 103 109 (xxiii)

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Lord Aranatha (zrI aranAtha jina) Lord Mallinatha (zrI mallinAtha jina) Lord Munisuvratanatha (zrI munisuvratanAtha jina) Lord Naminatha (zrI naminAtha jina) Lord Aristanemi (zrI ariSTanemi jina) Lord Parsvanatha (zrI pArzvanAtha jina) Lord Vira (zrI vIra jina) APPENDICES Appendix-1 Divisions of Empirical Time Appendix-2 Life-story of The Twenty-four Tirthankara Guide to Transliteration (xxiv) 117 131 137 143 149 157 163 171 173 178 220

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Namo siddhANaM samyagdarzanAya samyaktapase namaH Namo loe | Namo arahatANaM savvasAhUNaM Namo AiriyANaM samyakcAritrAya Namo uvajjhAyANaM samyagjJAnAya namaH svayambhuve namastubhyaM Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra

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50.02 zrI RSabhanAtha jina cihna - baila Lord Rsabhanatha Symbol - Bull

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Svayambhustotra 1 zrI RSabhanAtha ( zrI AdinAtha ) jina Lord Rsabhanatha (Lord adinatha) svayambhuvA bhUtahitena bhUtale samaJjasajJAnavibhUticakSuSA / virAjitaM yena vidhunvatA tamaH kSapAkareNeva guNotkaraiH karaiH // (1-1-1) sAmAnyArtha - jo svayambhU the (arthAt apane Apa dUsaroM ke upadeza ke binA hI mokSa ke mArga ko jAnakara aura usa rUpa AcaraNa kara anantacatuSTaya-rUpa apUrva guNoM ke dhArI paramAtmA), sarva prANiyoM ke hitakAraka the, tathA samyagjJAna kI vibhUti - rUpa netroM se yukta the / guNoM ke samUha se yukta vacanoM ke dvArA ajJAna rUpI andhakAra kA nAza karane vAle aise zrI RSabhadeva bhagavAn guNoM se yukta kiraNoM ke dvArA andhakAra kA nAza karane vAle candramA kI taraha isa bhUtala para zobhAyamAna hue the| 4 Lord Rsabha Deva, the self-enlightened and the saviour of the living beings, had graced this earth. He had the grandeur of right knowledge as his eyes and had cast the divine light of his discourses to destroy the darkness of ignorance, just as the rays of the moon destroy the darkness of the night. .....

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Lord Rsabhanatha prajApatiryaH prathamaM jijIviSUH zazAsa kRSyAdiSu karmasu prajAH / prabuddhatattvaH punaradbhutodayo mamatvato nirvivide vidAMvaraH // (1-2-2) sAmAnyArtha - prathama tIrthaGkara zrI RSabhadeva prajA ke svAmI the| unhoMne tattvajJAnI hone ke kAraNa karmabhUmi ke prArambha meM jIne kI icchA rakhane vAlI prajA ko khetI Adi AjIvikA ke upAyoM ke karane kI zikSA dii| phira tyAgane (heya) va grahaNa karane yogya (upAdeya) tattvoM ko jAnane vAle hone ke kAraNa, indra Adi ke dvArA racI huI AzcaryakArI vibhUti ko prApta hote hue bhI, saba prakAra ke mamatva se virakta ho gaye the; aise zrI RSabhadeva bhagavAn zreSTha jJAnI hue the| The first Tirthankara, Lord Rsabha Deva was the Lord of the world. As the Bharata region, due to the passage of time, was turning from the land of glorious abundance and enjoyment (bhogabhumi) to the land of action (karmabhumi), he taught the people the means of livelihood, like cultivation. Later on, although endowed with immense splendour, having acquired the true knowledge of the reality of substances, souls and nonsouls, he renounced all attachment to worldly objects. vihAya yaH sAgaravArivAsasaM vadhUmivemAM vasudhAva* satIm / mumukSurikSvAkukulAdirAtmavAn prabhuH pravavrAja sahiSNuracyutaH // (1-3-3)

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Svayambhustotra sAmAnyArtha - bhagavAn RSabhadeva ikSvAku vaMza ke Adi rAjA the, mokSa ke abhilASI the, ve apanI indriyoM ko vaza karake AtmA ke svarUpa meM tiSThane vAle the, svatantra the, parISahoM ko sahane ke lie zaktimAna the, tathA vratoM se Digane vAle nahIM the| unhoMne pativratA samudra paryanta vastra vAlI isa pRthvI rUpI strI ko tyAga kara muni dIkSA dhAraNa kI thii| Lord Rsabha Deva, the first of the kings of the Iksvaku dynasty, was the seeker of liberation, won over his senses to get established in the pure Self, independent, endured afflictions, and steadfast in his resolve. He relinquished the expanse of the faithful Lady Earth, clothed, as it were, up to the ocean, and embraced the noble asceticism, free from all vestiges of clothes (digambara). svadoSamUlaM svasamAdhitejasA ninAya yo nirdayabhasmasAkriyAm / jagAda tattvaM jagate'rthine'JjasA babhUva ca brahmapadA'mRtezvaraH // (1-4-4) sAmAnyArtha - jinhoMne apane rAga, dveSa Adi doSoM ke mUla kAraNa cAra ghAtiyA karmoM ko zukladhyAna rUpI agni ke prabhAva se nirdayatApUrvaka naSTa kara diyA va tattvajJAna ke abhilASI jagat ke prANiyoM ke lie yathArtha rUpa se jIvAdi tattvoM ke svarUpa kA varNana kiyA tathA anta meM jo mokSa avasthA ke avinAzI sukha ke svAmI ho ge| Lord Rsabha Deva destroyed ruthlessly, with the powerful fire of

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Lord Rsabhanatha pure concentration, all incursions of the inimical (ghatiya) karmas in his soul, discoursed on the reality of substances for the benefit of those seeking Truth, and finally got engrossed in the ambrosial bliss appertaining to the liberated soul. sa vizvacakSurvRSabho'rcitaH satAM samagravidyAtmavapurniraJjanaH / punAtu ceto mama nAbhinandano jino jitakSullakavAdizAsanaH // (1-5-5) sAmAnyArtha - jo jagat ke sarva padArthoM ko eka sAtha dekhane vAle netroM ke dhArI haiM, jo satpuruSoM ke dvArA pUjita haiM, jo jJAnAvaraNAdi karma rupI aMjana se rahita haiM, jinake AtmA kA svarUpa kevalajJAna rUpI vidyA hai, tathA jinhoMne kSullakavAdiyoM (ekAntavAdiyoM) ke zAsana ko parAsta kiyA hai, aise vaha caudahaveM kulakara nAbhirAja ke putra zrI RSabhadeva jinendra merI AtmA ko pavitra kreN| May Lord Rsabha Deva, the possessor of the power to see simultaneously the whole world, worshipped by the nobility, having omniscience as the attribute of his soul which has been rid of all karmic dirt, subjugator of the doctrine of the absolutists (ekantavadi), and worthy son of Nabhiraja, the fourteenth enlightened man (kulakara)*, purify my soul. *When one-eighth of a palya (see page 175 ) was remaining of the third period, known as susama-dusama, in the spoke of 7

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Svayambhustotra time of the present descending half-cycle of cosmic age (avasarpini kala), the felicities due to the ten kinds of special tree-like bestowers of wants (kalpavrksa) started to progressively dwindle down and the people no more were able to live the lives of instant gratification of all their wants, and sheer enjoyment. They started to worry about their sustenance and livelihood. Wise men, called kulakara, arose from time to time and kept on enlightening people, laying the foundation of the civilization of labour, law and order. The number of sages who thus appeared is said to be fourteen, the last of whom was Nabhiraja. He lived for 1 crore purva (see page 173) and his height was 525 dhanusa (see page 181). 8

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zrI ajitanAtha jina cihna - gaja (hAthI) Lord Ajitanatha Symbol - Elephant

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Svayambhustotra zrI ajitanAtha jina Lord Ajitanatha yasya prabhAvAt tridivacyutasya krIr3Asvapi kSIvamukhAravindaH / ajeyazaktirbhuvi bandhuvargazcakAra nAmAjita ityabandhyam // (2-1-6) sAmAnyArtha - svarga se cyuta hokara janma lene vAle jinake prabhAva se bAla-krIr3AoM meM bhI unakA baMdhuvarga harSonmatta mukha-kamala se yukta ho jAtA thA tathA (jinake prabhAva se) vaha (baMdhuvarga) isa bhUmaNDala para ajeya zakti ko prApta huA thA, isIlie una bhagavAn kA 'ajita' aisA sArthaka nAma rakkhA thaa| He took birth descending from the heaven and his influence, even during his childhood frolics, used to brighten up the lotusfaces of his kinship. Since he was the source of invincible power on this earth to his kinship, he was appropriately named Ajita, the unconquerable. adyApi yasyAjitazAsanasya satAM praNetuH pratimaGgalArtham / pragRhyate nAma paraM pavitraM svasiddhikAmena janena loke // (2-2-7) 10

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Lord Ajitanatha sAmAnyArtha - jinakA anekAnta zAsana dUsaroM (ekAntavAdiyoM) ke dvArA parAjita nahIM ho sakatA hai aura jo satpuruSoM ke pradhAna nAyaka haiM ( bhavya jIvoM ko mokSamArga meM pravartana karAne vAle haiM), Aja bhI isa loka meM apane iSTa prayojana ko siddha karane kI icchA rakhane vAle janasamUha ke dvArA una bhagavAn ajitanAtha kA parama pavitra nAma pratyeka maMgala ke nimitta sAdara grahaNa kiyA jAtA hai| Lord Ajitanatha's regime, which promulgated the right path to liberation, was the principal guide for the virtuous men, and those who subscribed to the absolutistic point of view could not counter it. Even today, the most auspicious name of Lord Ajitanatha is taken as a propitious omen by all men wishing for the accomplishment of their goals. yaH prAdurAsIt prabhuzaktibhUmnA bhavyAzayAlInakalaGkazAntyai / mahAmunirmuktaghanopadeho yathAravindAbhyudayAya bhAsvAn // (2-3-8) sAmAnyArtha - jaise bAdaloM ke AcchAdana se chUTakara sUrya kA prakAza kamaloM ke vikAsa ke lie nimitta kAraNa ho jAtA hai usI prakAra karmarUpa saghana AvaraNa se mukta tathA pratyakSa jJAnI ajitanAtha bhagavAn jagat kA upakAra karane vAlI apanI vANI ke mahAtmya se bhavyoM ke citta meM jo ajJAna va rAgAdi kalaMka (jJAnAvaraNAdi karmabaMdha) lagA huA thA, usake nAza ke lie prakAzamAna hue the| 11

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Svayambhustotra As the sun, when it gets freed from the thick expanse of clouds, becomes the instrumental cause for the lotuses to bloom, in the same way, the Great Sage Lord Ajitanatha, free from the dense covering of karmas and endowed with the power of divine discourse, appeared for the removal of the dirt of karmas from the souls of all bhavya (capable of attaining liberation) souls. yena praNItaM pRthu dharmatIrthaM jyeSThaM janAH prApya jayanti duHkham / gAGga hradaM candanapaGkazItaM gajapravekA iva dharmataptAH // (2-4-9) sAmAnyArtha - jaise tIvra garmI ke Atapa se pIr3ita bar3e-bar3e hAthI candana kI lepa ke samAna zItala gaMgA nadI ke jala meM nahAkara apane kleza se chUTa jAte haiM usI prakAra zrI ajitanAtha tIrthaGkara ne jisa sarvotkRSTa aura vistRta dharmatIrtha kA praNayana kiyA thA use apanAkara bhavya jIva saMsAra-samudra se pAra ho jAte haiM, arthAt saMsAra ke du:khoM se chUTa jAte haiN| As on entering the soothing water of the Ganges, cool like sandalwood, huge elephants, suffering from the scorching heat of the sun, get succour, in the same way, the supreme path to liberation which Lord Ajitanatha had promulgated, when understood and followed properly, can lead the bhavya (capable of attaining liberation) souls to overcome the miseries of the world. 12

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Lord Ajitanatha sa brahmaniSThaH samamitrazatrurvidyAvinirvAntakaSAyadoSaH / labdhAtmalakSmIrajito'jitAtmA jinazriyaM me bhagavAn vidhattAm // (2-5-10) sAmAnyArtha - jo apane paramAtmasvabhAva meM avasthita haiM, jinake lie zatru va mitra samAna haiM, jinhoMne AtmajJAna va AtmadhyAna kI vidyA ke prakAza se apane krodhAdi kaSAyoM kA va sarva doSoM kA pUrNa rUpa se nAza kara diyA hai, jinhoMne anantajJAnAdi - rUpa lakSmI ko prApta kara liyA hai aura jinakI AtmA indriyoM va kaSAyoM ke dvArA ajeya hai, aise zrI ajitanAtha bhagavAn mere lie ArhantyalakSmI kI prApti meM sahAyaka hoN| May Lord Ajitanatha, established firmly in the purity of the Self, indifferent to the friend or the foe, destroyer of all blemishes of passions through right knowledge, possessor of the divine treasures appertaining to the pure Self, and insuperable by the senses, help me realize my pure Self. 13

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zrI zaMbhavanAtha jina cihna - azva (ghor3A) Lord Sambhavanatha Symbol - Horse

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Svayambhustotra zrI zambhavanAtha jina Lord Sambhavanatha tvaM zambhavaH saMbhavatarSarogaiH saMtapyamAnasya janasya loke / AsIrihAkasmika eva vaidyo vaidyo yathA'nAtharujAM prazAntyai // (3-1-11) sAmAnyArtha - he bhagavan ! Apa bhavya jIvoM ke sukha kA kAraNa ho tathA saMsAra sambandhI viSaya bhoga kI tRSNA rupI rogoM se pIr3ita mAnava ke lie Apa isa loka meM binA kisI phala ko cAhane vAle Akasmika vaidya ke sadRza usI prakAra prakaTa hue the jisa taraha ki kisI azaraNa, nirdhana va asahAya manuSya ke rogoM kI zAnti ke lie koI paropakArI vaidya akasmAt sahAI ho jAtA hai| O Lord Sambhavanatha, the Bestower of Happiness! You had appeared in this world for the well-being of the people tormented by the desires of the senses, just like the fortuitous arrival of a selfless physician for curing the helpless and desperate patient of his disease. anityamatrANamahaMkriyAbhiH prasaktamithyAdhyavasAyadoSam / idaM jagajjanmajarAntakArtaM niraJjanAM zAntimajIgamastvam // (3-2-12) 16

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Lord Sambhavanatha sAmAnyArtha - he zambhava jina ! yaha jagat anitya, azaraNa, ahaMkAra va mamakAra buddhi se yukta mithyA abhiprAya ke doSa se dUSita, tathA janma-jarA va maraNa ke du:khoM se nirantara pIr3ita pratIta hotA hai| aise isa jagat ke prANiyoM ko Apane karma kalaMka se rahita parama zAnti kI prApti karAI hai| O Lord Sambhavanatha! The worldly life appears to be transient, without a protector, sullied with the blemishes of pride and delusion, and tormented by birth, old-age and death. You had helped worldly souls attain ambrosial happiness by ridding these of the karmic dirt. zatahRdonmeSacalaM hi saukhyaM tRSNAmayApyAyanamAtrahetuH / tRSNAbhivRddhizca tapatyajastraM tApastadAyAsayatItyavAdIH // ___ (3-3-13) sAmAnyArtha - nizcaya se indriya janita sukha bijalI ke jhalakane mAtra caMcala hai tathA tRSNAmaI roga ke bar3hAne kA kAraNa hI hai| tRSNA kI abhivRddhi nirantara tApa paidA karatI hai aura yaha tApa isa jagat ko du:khoM kI paramparA dvArA klezita karatA rahatA hai| aisA Apane upadeza diyA hai| You had discoursed that the pleasures of the senses are transient like lightening; when pursued, these cause ill-health due to increased craving; intense craving causes anguish, and anguish is the source of traditional worldly distress. 17

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Svayambhustotra bandhazca mokSazca tayozca hetU baddhazca muktazca phalaM ca mukteH / syAdvAdino nAtha tavaiva yuktaM naikAntadRSTestvamato'si zAstA // (3-4-14) sAmAnyArtha - he zambhavanAtha jina ! jIva kA karma-pudgaloM se bandha honA tathA usakA karmoM se chUTa jAnA aura una bandha aura mokSa ke hetu baddha AtmA aura mukta AtmA tathA mukti kA phala, yaha saba vyavasthA Apake syAdvAdarUpa anekAnta mata meM hI yukti-saMgata hai, ekAntavAdiyoM ke mata meM ye bAteM siddha nahIM ho sktii| isalie Apa hI tattva kA yathArtha upadeza dene vAle haiN| O Lord Sambhavanatha! The realities of bondage and liberation, the causes of these, the attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of your doctrine of conditional predications (syadavada) and not by the absolutistic views of the others; you only are the promulgator of Truth. zakro'pyazaktastava puNyakIrteH stutyAM pravRttaH kimu mAdRzo'jJaH / tathApi bhaktyA stutapAdapadmo mamArya deyAH zivatAtimuccaiH // (3-5-15) sAmAnyArtha - he guNoM ko Azraya karane vAle parama prabhu ! nirmala kIrtidhArI indra bhI ApakI stuti karane meM udyama karatA huA asamartha ho jAtA hai taba mere samAna ajJAnI (jo sarvazruta va avadhijJAna se rahita hai) kaise samartha ho 18

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Lord Sambhavanatha sakatA hai? to bhI bhakti kI preraNA se Apake pavitra caraNoM kI jo maiM stuti karatA hU~ so mujhe atizaya karake utkRSTa yathArtha sukha kI santati ko pradAna kiijiye| Even illustrious Indra, the supreme lord of the heaven, suffers from inadequacy while trying to describe your virtues; how can an ignorant person like me do justice to the task? Still, out of sheer devotion, I have ventured into the adoration of your Holy Feet. O Protector of Virtues! Grant me the eternal bliss of liberation. 19

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( DEADXO COM zrI abhinandananAtha jina cihna - bandara Lord Abhinandananatha Symbol - Monkey

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Svayambhustotra 4 zrI abhinandananAtha jina Lord Abhinandananatha guNAbhinandAdabhinandano bhavAn dayAvadhUM kSAntisakhImazizriyat / samAdhitantrastadupopapattaye dvayena nairgranthyaguNena cAyujat // (4-1-16) sAmAnyArtha ananta jJAnAdi guNoM kA abhinandana karane ke kAraNa Apa sacce sArthaka 'abhinandana' nAma ko dhAraNa karane vAle ho / Apane kSamA-rUpI sakhI ko dhArane vAlI aisI ahiMsA - rUpI vadhU ko Azraya meM liyA thaa| Apane AtmadhyAna va dharmadhyAna rUpa samAdhi kI prApti ke lie apane ko donoM hI antaraGga va bahiraGga parigraha tyAgarUpa nirgranthapane ke guNa se alaMkRta kiyA thaa| -- Your name Abhinandana appropriately suggests your growing acclaim for the virtues. You had adopted the grand dame Noninjury (ahimsa) who had Forbearance (ksama) as her friend. For the accomplishment of the supreme meditation on the Self, you renounced all external and internal attachments. acetane tatkRtabandhaje'pi ca mamedamityAbhinivezikagrahAt / prabhaGgure sthAvaranizcayena ca kSataM jagattattvamajigrahadbhavAn // 22 (4-2-17)

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Lord Abhinandananatha sAmAnyArtha - isa acetana jar3a zarIra meM va isa jar3a zarIra ke sAtha AtmA kA saMyoga hone ke kAraNa jo AtmA meM karmoM kA bandha hotA hai va usake phalasvarUpa jo sukha-duHkhAdi hotA hai tathA parapadArthoM (strI, putra Adi) meM ye mere haiM, maiM inakA svAmI hU~, isa mithyA abhiprAya ko grahaNa karake, vinazvara padArthoM kI avasthAoM meM sthAyitva ke asat nizcaya ke kAraNa yaha jagat naSTa ho rahA hai arthAt jagat ke prANI kaSTa uThA rahe haiN| unhIM ke uddhAra ke lie Apane yathArtha jIvAdi kA svarUpa samajhAyA hai| tathA The man falls when he considers the transient objects as permanent; karmas are bound due to the association of the animate soul with inanimate and transient objects like the body, and consequent enjoyment of pleasure and pain, with psychic dispositions of attachment and aversion towards such objects. You had expounded the reality of substances for the redemption of mankind. kSudAdiduHkhapratikArataH sthitirnacendriyArthaprabhavAlpasaukhyataH / tato guNo nAsti ca dehadehinoritIdamitthaM bhagavAn vyajijJapat // (4-3-18) sAmAnyArtha bhUkha, pyAsa Adi duHkhoM ke pratikAra karane se arthAt bhojana - pAnAdi grahaNa karate rahane se aura indriyoM ke viSayoM ke dvArA utpanna hone vAle atRptikArI kSaNika sukha se isa zarIra va zarIradhArI AtmA kI sthiti sadA nahIM rahatI hai isa kAraNa unase unakA kucha bhI upakAra nahIM - 23

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Svayambhustotra hotA hai| yaha jagat isa taraha kA hai aisA bhagavAn zrI abhinandananAtha ne jJAna karAyA hai| By constantly feeding the body to subdue inflictions like hunger, and by indulging in transient pleasures of the senses, neither the body nor the soul remains unscathed. Such deeds thus benefit neither the body nor the soul; O Lord Abhinandananatha, you had thus expounded the true nature of reality. jano'tilolo'pyanubandhadoSato bhayAdakAryeSviha na pravartate / ihApyamutrApyanubandhadoSavit kathaM sukhe saMsajatIti cAbravIt // (4-4-19) sAmAnyArtha atyanta viSayalolupI huA mAnava bhI atyadhika Asakti ke doSa se va zAsana Adi ke bhaya se isa loka meM na karane yogya khoTe kAryoM (corI, parastrIgamana Adi) meM pravRtti nahIM karatA hai| phira isa loka meM tathA paraloka meM donoM hI jagaha viSaya Asakti ke doSa ko jAnane vAlA jJAnI jIva kisa taraha isa viSaya sukha meM Asakti karegA? aisA bhI Apane upadeza kiyA hai| You had also expounded that even an obsessive man exercises restraint while indulging in improper behaviour as per his idea of the associated evil and the fear of the societal norms. How can a man who is knowledgeable about the miseries such behaviour causes in this life and the life beyond succumb to sense-driven inclinations? 24

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Lord Abhinandananatha sa cAnubandho'sya janasya tApakRt tRSo'bhivRddhiH sukhato na ca sthitiH / iti prabho lokahitaM yato mataM tato bhavAneva gatiH satAM mataH // (4-5-20) sAmAnyArtha - he zrI abhinandana bhagavan ! yaha AsaktatA (anubandha) aura tRSNA kI abhivRddhi, donoM hI isa ati lolupI mAnava ke lie saMtApa utpanna karane vAle haiN| alpa sukhoM ke milane para isa mAnava kI avasthA kabhI bhI sukharUpa nahIM hotI, usakA saMtApa bar3ha jAtA hai| kyoMki ApakA aisA jagat ke logoM kA upakAra karane vAlA mata hai isalie Apa hI vivekI sajjana puruSoM ke lie zaraNabhUta mAne gae haiN| Sense-indulgence results into greater craving which, in turn, causes anguish to man. Transient sense-pleasures do not provide lasting happiness. O Lord Abhinandana! Since you had expounded such a benevolent doctrine for worldly souls, you are their true protector. 25

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zrI sumatinAtha jina cihna cakavA - 2434 Lord Sumatinatha Symbol - Curlew

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Svayambhustotra zrI sumatinAtha jina Lord Sumatinatha anvarthasaMjJaH sumatirmunistvaM svayaM mataM yena suyuktinItam / yatazca zeSeSu mateSu nAsti sarvakriyAkArakatattvasiddhiH // (5-1-21) sAmAnyArtha - Apa pratyakSa jJAnI ho tathA zobhanIya jJAna ke svAmI hone se 'sumati' ApakA yaha nAma sArthaka hai; Apane sundara gAr3ha yuktiyoM se siddha kiyA gayA jIvAdi tattva kA svarUpa aMgIkAra kiyA hai| Apake anekAnta mata ke sivAya dUsare ekAnta matoM meM sarva prakAra kI kriyA tathA sarva kartA, karma, karaNa Adi kArakoM ke svarUpa kI siddhi nahIM ho sktii| O Omniscient Lord Sumatinatha! Your name appropriately signifies right knowledge since you had expounded, with incontrovertible logic, the reality of substances, while the doctrines of the others* are opposed to reasoning as these fail to explain logically the world phenomena involving actions and actors. *Others include the Buddhists philosophy of ksanikavada - momentariness (anitya) - which reduces the whole world of reality, physical and spiritual, to concatenation of sensequalities having only momentary existence; the Vedantists philosophy of advaitavada which lays down everything as

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Lord Sumatinatha illusion (maya) and, therefore, beyond the reach of the intellect; and the Sankhya philosophy propounded by Kapila which posits only two permanent (nitya) realities, the spiritual principle of purusa and the environmental existence of prakrti, which account for the world processes by alternate enfolding and unfolding of attributes and functions. The purusa is intelligent but inert, and prakrti is all activity but blind. The union of the two accounts for the evolution of the samsara. The Jaina conception of reality is different from the other darsanas which emphasize only a single aspect, either permanence or change, as the characteristic of reality. Vedantism may be taken to be an example of a philosophical system which emphasizes permanence as the characteristic of reality and dismisses change as mere illusion. Buddhism overemphasizes change through its concept of momentariness (ksanikavada), to the neglect of underlying permanence. The systems which lay one-sided emphasis either on permanence or change are rejected by Jaina thinkers who describe such conceptions as ekantavada - clinging only to a singular aspect of reality. Such systems fail to acknowledge and appreciate the presence of other aspects of reality. Jaina thinkers rely on anekantavada, a system of philosophy which maintains that reality has multifarious aspects and that a complete comprehension of it must necessarily take into consideration all these aspects. Acarya Amrtacandra's Purusarthasiddhyupaya has accorded an indispensable place to anekantavada in Jaina scheme of things: 29

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Svayambhustotra paramAgamasya bIjaM niSiddhajAtyandhasindhuravidhAnam / sakalanayavilasitAnAM virodhamathanaM namAmyanekAntam / / (2) I bow to anekanta (the doctrine of manifold points of view - relative pluralism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending the ultimate reality through multiplicity of viewpoints. anekamekaM ca tadeva tattvaM bhedAnvayajJAnamidaM hi satyam / mRSopacAro'nyatarasya lope taccheSalopo'pi tato'nupAkhyam // ____ (5-2-22) sAmAnyArtha - he sumatinAtha ! jIvAdi tattva aneka svabhAva rUpa hai tathA vahI jIvAdi tattva eka rUpa bhI hai kyoMki apanI sarva paryAyoM meM vahI eka dravya hai| yaha bheda jJAna aura abheda jJAna arthAt paryAya kI apekSA anekapane kA jJAna va dravya kI apekSA ekapane kA jJAna satya hai, bAdhA rahita hai| yathArtha vastu svarUpa ko eka rUpa mAnane vAle aneka rUpa ko upacAra kaheM va aneka rUpa mAnane vAle eka rUpa ko upacAra kaheM to yaha mithyA hI hai| kyoMki inameM se kisI eka svabhAva kA lopa kara dene se arthAt sarvathA eka rUpa va sarvathA aneka rUpa mAnane se usa zeSa dUsare kA lopa ho jAegA (kyoMki dravya paryAya ke binA nahIM rahatA aura paryAya dravya ke binA nahIM rhtii)| taba vastu kA svabhAva miTa jAne se vastu kA kathana bhI nahIM bana skegaa| isase yahI mata ThIka hai ki vastu bheda va abheda ubhaya svarUpa eka kAla meM avasthita hai| yahI ApakA yathArtha mata hai| . . . . . . . . . . . . . . . . . . . . . . . . 30

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Lord Sumatinatha The reality of substances as expounded by you considers a thing as one or many depending on the point of view*. That the substance (dravya) is one and its qualities (guna) are many** is the real point of view; it is a delusion to consider any of the two as a metaphorical expression since the one (dravya) cannot exist without the other (guna) and if both are absent, the identity of the object is lost and it becomes a meaningless abstraction. *For instance, a person is said to be a father when he is considered in relation to his son and a son when considered in relation to his father. Therefore the question as to how can the same man be father as well as son would entirely be meaningless in light of the logical theory of predication. **dravya and guna are inseparable and yet the substance is not the same as its attributes nor the attributes same as the substance, though the substance manifests its nature through the attributes. Substance without attributes and attributes dissociated from the underlying substance would all be meaningless abstractions. Hence in the world of reality there can be no existence of either dravya or guna independent of each other. sataH kathaJcittadasattvazaktiH khe nAsti puSpaM taruSu prasiddham / sarvasvabhAvacyutamapramANaM svavAgviruddhaM tava dRSTito'nyat // (5-3-23) 31

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Svayambhustotra sAmAnyArtha - jo koI sat rUpa vidyamAna AtmA Adi tattva haiM ve apane svacatuSTaya kI apekSA se haiM, kisI anya apekSA se arthAt paracatuSTaya kI apekSA se asat rUpa haiM arthAt unameM avidyamAnapane kI pratIti hai| unameM apanA vastupanA to hai, parantu anya vastupanA nahIM hai| jaise phUla vRkSoM meM siddha hai, parantu AkAza meM nahIM hai| isalie tattva ubhayarUpa hai - astirUpa bhI hai nAstirUpa bhI hai| jo tattva sarva svabhAvoM se rahita ho arthAt usameM astitva, nAstitva Adi svabhAva eka kAla meM na hoM to vaha pramANa se siddha nahIM ho sakatA kyoMki unake hI vacana se virodha A jaaegaa| yadi mAtra eka astirUpa arthAt advaita hI mAneMge to pramANa karate hue dvaita A jaaegaa| he sumatinAtha bhagavan ! Apake anekAnta darzana ke alAvA anya saba darzana svavANI se viruddha haiN| The nature of reality (sat) involves two logical predications - one affirmative (asti) and the other negative (nasti)*; like a flower exists in the tree and does not exist in the sky. If reality be accepted without any of these two predications (asti and nasti), nothing can exist logically and will lose validity. O Lord Sumatinatha, the assertions of all others not following your doctrine are self-contradictory. * Jaina logicians describe every fact of reality according to four different aspects: its substance (dravya), space of its existence (ksetra), time of its existence (kala), and its nature (bhava). Every object admits of a four-fold affirmative predication (svacatustaya) with reference to its own substance (svadravya), own space (svaksetra), own time 32

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Lord Sumatinatha (svakala), and own nature (svabhava). Simultaneously a four-fold negative predication is implied with reference to other substance (paradravya), other space (paraksetra), other time (parakala), and other nature (parabhava). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other things. Without this distinction there cannot be true and clear perception of an object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svaksetra, svakala, and svabhava, it also admits of the four-fold negation with respect to paradravya, paraksetra, parakala, and parabhava. Excerpted from: Jain, Vijay K., "Acarya Pujyapada's Istopadesa - The Golden Discourse", (2014), Vikalp Printers, p. 6. na sarvathA nityamudetyapaiti na ca kriyAkArakamaMtra yuktam / naivAsato janma sato na nAzo dIpastama: pudgalabhAvato'sti // (5-4-24) sAmAnyArtha - sarva prakAra se vastu nitya hI hai, eka rUpa hI rahane vAlI hai aisA ekAnta mAna lene se na usameM koI avasthA pragaTa ho sakatI hai na kisI avasthA kA nAza ho sakatA hai, aura na hI isa mAnyatA meM kriyA va kAraka bhAva saMgata hotA hai| yadi vastu meM kriyA va kAraka bhAva hoMge to hI 33

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Svayambhustotra utpAda va vyaya bhAva raha sakatA hai| anyathA jo jaisA hai vaha vaisA hI rhegaa| jo gamana karatA hogA vaha gamana hI karatA rahegA, jo ThaharA hogA vaha ThaharA hI rhegaa| jo vastu AkAza meM phUla ke samAna avidyamAna hai usakA janma nahIM ho sakatA aura jo vidyamAna padArtha hai usakA sarvathA nAza nahIM ho sktaa| yadi koI kahe ki dIpaka jala rahA hai usako bujhA diyA jAe to prakAza kA sarvathA nAza ho gayA usakA samAdhAna karate haiM ki vaha prakAza andhakAra rUpa pudgala dravya ke rUpa meM rahatA hai| prakAza aura andhakAra donoM pudgala kI paryAya haiN| If it be accepted that objects are eternal without a beginning and without an end then this assertion will negate the phenomena involving actions and actors; non-existence denies origination and eternity denies destruction. When a lamp is extinguished, the existence of light, which is matter (pudgala), gets transformed into another form of matter (pudgala) that is characterized by darkness. vidhirniSedhazca kathaJcidiSTau vivakSayA mukhyaguNavyavasthA / iti praNItiH sumatestaveyaM matipravekaH stuvato'stu nAtha // (5-5-25) sAmAnyArtha - vidhi arthAt astipanA, bhAvapanA yA nityapanA tathA niSedha arthAt nAstipanA, abhAvapanA yA anityapanA kathaMcit (kinhIM apekSAoM se) mAnya hai, iSTa hai, sarvathA nahIM / dravya kI apekSA vastu sat yA nitya hai, paryAya kI apekSA vastu asat yA anitya hai| eka ko mukhya karanA tathA 34

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Lord Sumatinatha dUsare ko gauNa karanA, yaha vyavasthA kahane vAle kI icchA ke anusAra calatI hai| jo jisa samaya nityapanA batAnA cAhatA hai vaha nitya ko mukhya karake kahatA hai taba anityapanA gauNa ho jAtA hai, tathA jo jaba anityapanA samajhAnA cAhatA hai taba nityapanA gauNa ho jAtA hai| isa prakAra he sumatinAtha bhagavan ! ApakI yaha tattva ke pratipadAna karane kI zailI hai| ApakI stuti karane se merI buddhi kI utkRSTatA hove, aisI merI bhAvanA hai| The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attribute is relegated to the background. O Lord Sumatinatha, you had thus explained the reality of substances; may your adoration augment my intellect! 35

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A rAVAANE zrI padmaprabha jina cihna - lAla kamala Lord Padmaprabha Symbol - Red Lotus

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Svayambhustotra zrI padmaprabha jina Lord Padmaprabha padmaprabhaH padmapalAzalezyaH padmAlayAliGgitacArumUrtiH / / babhau bhavAn bhavyapayoruhANAM padmAkarANAmiva padmabandhuH // (6-1-26) sAmAnyArtha - kamala ke samAna prabhAdhArI aise zrI padmaprabhadeva kamala-patra ke samAna lezyA ke dhArI the| unakI sundara mUrti (anantajJAnAdi catuSTaya rUpa AtmA evaM samasta uttama lakSaNoM se yukta zarIra) lakSmI ke dvArA AliMgita thii| aise Apa padmaprabha bhagavAn bhavyajIva-rUpa kamaloM ke vikAsa ke lie usI prakAra suzobhita hue the jisa prakAra sUrya kamala-samUha ke vikAsa ke lie suzobhita hotA hai| The body of Lord Padmaprabha had the complexion of the lotuspetal, and his charming form (having extraordinary internal and external attributes) was embraced, as it were, by goddess Laksmi. O Lord Padmaprabha! The bhavya (capable of attaining liberation) souls flourished in your divine presence as the lotuses bloom in the sun. 38

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Lord Padmaprabha babhAra padmAM ca sarasvatI ca bhavAnyurastAtpratimuktilakSmyAH / sarasvatImeva samagrazobhAM sarvajJalakSmI jvalitAM vimuktaH // (6-2-27) sAmAnyArtha - Apane mokSa rUpI lakSmI kI prApti ke pahale arthAt arihanta avasthA meM anantajJAnAdi-rUpa lakSmI tathA divyadhvani-rUpa sarasvatI donoM ko dhAraNa kiyA thA aura sarva zobhA se paripUrNa samavasaraNa Adi vibhUti ko dhAraNa kiyA thaa| aura jaba Apa samasta karma-mala se rahita hokara mokSa ko prApta hue taba Apane sadA-prakAza-rUpa nirmala anantajJAnAdi vibhUtiyoM ko dhAraNa kiyA thaa| Before the attainment of liberation, you possessed attributes like the omniscience, the divine voice, and the splendour of the heavenly Pavilion (samavasarana). Subsequently, you rid yourself of all karmas and embraced the ever-effulgent, allknowing state of liberation. zarIrarazmiprasaraH prabhoste bAlArkarazmicchavirAlilepa / narAmarAkIrNasabhA prabhAvacchailasya padmAbhamaNeH svasAnum // (6-3-28) sAmAnyArtha - he padmaprabha bhagavan ! prAta:kAla ke bAla sUrya kI kiraNoM ke samAna kAnti vAlI Apake zarIra kI kiraNoM ke vistAra ne manuSyoM aura devoM se vyApta samavasaraNa sabhA ko usa taraha Alipta kara liyA thA jaise 39

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Svayambhustotra maNi ke lAla parvata kI jyoti usake pArzvabhAga meM phaila jAtI hai arthAt samavasaraNa sabhA meM Apake zarIra kI lAla jyoti isa taraha phaila gaI thI jaise ugate hue sUrya kI kiraNeM jagat meM phaila jAtI haiN| O Lord Padmaprabha! Your lustre, like the rays of the morning sun, had illumined the multitude of devas and men assembled in the heavenly Pavilion (samavasarana) in the same way as the brilliance of the ruby hillock spreads to its vicinity. nabhastalaM pallavayanniva tvaM sahasrapatrAmbujagarbhacAraiH / pAdAmbujaiH pAtitamArado bhUmau prajAnAM vijahartha bhUtyai // (6-4-29) sAmAnyArtha - Apane kAmadeva ke garva ko cUrNa kara DAlA va eka hajAra patradhArI suvarNamaI kamaloM ke madhya meM calate hue apane caraNakamaloM ke dvArA AkAza-tala ke pradezoM ko mAnoM pallavoM se vyApta karate hue isa pRthvI para sthita prajA ke kalyANa ke lie vihAra kiyA thaa| You had vanquished Kamadeva (god of love and erotic desire) and, walking in the midst of the lotus flowers of a thousand petals, you traversed this earth for the good of the people, enveloping the skyline with the lustre of the petals of the lotus flowers. 40

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Lord Padmaprabha guNAmbudhervipruSamapyajastraM nAkhaNDalaH stotumalaM tavarSeH / prAgeva mAdRk kimutAtibhaktirmAM bAlamAlApayatIdamittham // (6-5-30) sAmAnyArtha - jaba pahale se hI indra Apa parama RSi ke guNoM ke samUha ke aMza mAtra kI bhI nirantara stavana karane ke lie samartha na huA taba mere samAna alpajJAnI ApakI kaise stuti kara sakatA hai? arthAt maiM to asamartha hI huuN| parantu Apa meM jo merI parama bhakti hai vahI mujha bAlaka-sama tuccha jJAnI ko Apa aise haiM va isa prakAra haiM, aisA stavana karane ke lie preraNA karatI hai| O Accomplished Being! Earlier even Indra (the lord of the devas) failed to unremittingly exalt even a drop in the ocean of your virtues then how can a feeble person like me succeed? It is only due to my unwavering devotion to you that I, ignorant like a child, have ventured into this adoration. 41

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zrI supArzvanAtha jina cihna svastika - COSTEA Lord Suparsvanatha Symbol - Svastika

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Svayambhustotra 7 zrI supArzvanAtha jina Lord Suparsvanatha svAsthyaM yadAtyantikameSa puMsAM svArtho na bhogaH paribhaGgurAtmA / tRSo'nuSaGgAnna ca tApazAntiritIdamAkhyad bhagavAn supArzvaH // (7-1-31) sAmAnyArtha - jo atyanta avinAzI AtmasvarUpa-zIlatA hai arthAt jo karma-mala se chUTakara anantajJAnAdi guNoM kA svAmI hokara AtmAnanda meM nitya magna rahanA hai vahI jIvoM kA saccA prayojana hai, kSaNabhaMgura bhoga jIvoM kA svArtha nahIM hai| kyoMki bhogoM ke bhogane se tRSNA kI vRddhi hotI hai isIlie jo cAha kI dAha hai vaha zAnta nahIM hotI hai| aisA vastu kA vivekapUrNa svarUpa viziSTa jJAnI bhagavAn supArzvanAtha tIrthaGkara ne varNita kiyA hai| Infallible meditation on the Self, rather than chasing the transient sense-gratifications, should be the real objective of the living beings. Indulgence in sense-gratification only leads to further craving and, therefore, it can never pacify the resultant anxiety. O Lord Suparsvanatha, you had thus elucidated the nature of reality. 44

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Lord Suparsvanatha ajaGgamaM jaGgamaneyayantraM yathA tathA jIvadhRtaM zarIram / bIbhatsu pUti kSayi tApakaM ca sneho vRthAtreti hitaM tvamAkhyaH // (7-2-32) sAmAnyArtha - jaise buddhipUrvaka na calane vAlA jar3a (gati rahita) yantra (gAr3I Adi) usako calAne vAle (manuSya) ke dvArA saMcAlita hotA hai vaise hI yaha jar3a zarIra svayaM buddhipUrvaka kriyA nahIM kara sakatA hai parantu cetana jIva ke dvArA saMcAlita hotA hai| phira yaha zarIra ati ghinAvanA hai, durgandhamaya hai, nazvara hai aura saMtApa kA kAraNa hai| isa zarIra se anurAga karanA niSphala hai| aisA hitopadeza Apane diyA hai| As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Suparsvanatha, this is your benign precept. alaGgyazaktirbhavitavyateyaM hetudvayAviSkRtakAryaliGgA / anIzvaro janturahakriyArtaH saMhatya kAryeSviti sAdhvavAdIH // (7-3-33) sAmAnyArtha - yaha karmoM kA tIvra udaya aisA hai ki isakI zakti kA ullaMghana nahIM kiyA jA sktaa| isakA cihna yaha hai ki koI bhI kArya 45

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Svayambhustotra sukha-duHkha yA iSTa sAmagrI kI prApti - aprApti hotI hai usameM do kAraNoM kI AvazyakatA hotI hai - antaraGga kAraNa karma kA zubha va azubha udaya hai va bAharI kAraNa usake anukUla dravya, kSetra, kAla va bhAva kA sambandha hai| yadi zubha karma sahAI na ho to kArya nahIM bhI hotA hai, isIlie kahate haiM ki kAryoM ke karane ke liye sahakArI kAraNa milane para bhI ahaMkAra se yukta mAnava asamartha ho jAtA hai| he supArzva jina ! aisA Apane yathArtha upadeza diyA hai| The accomplishment of a task depends on the availability of the internal as well as the external causes. The (internal) power of the fruition of karmas cannot be transgressed. The arrogant man remains unsuccessful in accomplishing the task in spite of the availability of the external causes. O Lord Suparsvanatha, you had rightly said so. Note: In discussing the relation between the soul and the karmic matter, Jainism makes an important distinction between the material or substantial cause (upadana karta) and the auxiliary or external cause (nimitta karta). The Self is the substantial cause of psychical states and matter is the substantial cause of organic states. And yet psychical states and organic states are external causes of each other. One psychical state is produced by an immediately preceding psychical state, and determined externally by an organic state. In like manner, one organic state is determined by immediately preceding organic state and conditioned externally by a psychical state. There is similar parallelism that explains the causal inter-relation between the Self and 46

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Lord Suparsvanatha the body. The Self is the substantial cause of an emotion while karmic matter is the auxiliary or external cause. The former is the entity that is transformed from the cause to the effect and the latter assists the process. As is evident, the importance of the material or substantial cause is far greater than that of the auxiliary cause. A strong auxiliary cause is unable to produce the change in the absence of the material cause, though the material cause itself always stands in need of the proper auxiliary cause. The karmic matter cannot get itself bound with the soul unless the soul first gets into a state of 'weakness', overcome by passions. The passionate states of the soul are themselves generated by the operative karmas associated with the soul in the form of the karmana sarira. The psychical states of the soul are produced and destroyed by the operation of various species of karmas bound with it. Also, various species of karmas bound with the soul are produced and destroyed by the psychical states of the soul. In this way, the soul and various species of karmas get bound to each other. This bond is the cause of worldly cycle of births and deaths. Thus, the psychical states of the soul are held to be the substantial cause of bondage. On account of these psychical states the karmic matter gets attracted and deposited on to the soul, shrouding its light and glory. All karmic matter associated with the soul turns into bonds of various kinds of karmas. These bonds are of four kinds according to the nature or species of karma, duration of karma, intensity of fruition of karma, and the quantity of space-points of karma. The bonds have an expiry date after which the karmas 'fall off" or disappear. But before the expiry of that period, due to the activities of the body, mind 47

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Svayambhustotra and speech, and the passions and emotions, these create a fertile ground for fresh karmic matter to get associated with the soul. Thus the process of falling off of old and bondage of new karmas goes on incessantly. The wise, after knowing the true nature of the soul and the karmic matter, engages himself in the practice of ridding his soul of the bondage of karmic shackles. He reckons that the soul is pure consciousness and all other dispositions are alien to it; only the various forms of karmas have kept it confined to and whirling in the mire of the world. After completely annihilating karmas associated with the soul, there is no cause for the soul to further wander in worldly existence. He turns his soul inwards and avoids all outward concerns. Once the pure Self is realized, there is no fear of coming back to samsara as no force, no influence, no power, howsoever strong, can affect it. The soul gets to its pure, pristine state characterized by supreme bliss, omniscience and other inherent attributes, and remains as such for ever. Excerpted from: Jain, Vijay K., "Acarya Pujyapada's Istopadesa - The Golden Discourse", (2014), Vikalp Printers, p. 8-10. bibheti mRtyorna tato'sti mokSo nityaM zivaM vAJchati nAsya lAbhaH / tathApi bAlo bhayakAmavazyo vRthA svayaM tapyata ityavAdIH // (7-4-34) sAmAnyArtha - yaha prANI mRtyu se DaratA rahatA hai parantu usase chuTakArA nahIM milatA hai| vaha sarvadA kalyANa ko yA mukti ko cAhatA rahatA hai parantu .... . ........ . .. 48

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Lord Suparsvanatha karmoM ke udaya ke kAraNa usa kalyANa kA yA mokSa kA lAbha prApta nahIM kara pAtA hai| to bhI ajJAnI prANI maraNAdi se bhaya va sukhAdi kI abhilASA ke vazIbhUta huA apane Apa vRthA hI du:khI huA karatA hai| (anukUla bhavitavyatA kI siddhi nirantara karmoM kA kSaya karane se hI hotI hai|) aisA Apane upadeza diyA hai| O Lord Suparsvanatha! You had discoursed that the man dreads death but is not able to escape it; he constantly longs for blessedness but does not attain it. Still, due to ignorance and under the influence of fear or desire, he needlessly and continuously comes to grief. sarvasya tattvasya bhavAnpramAtA mAteva bAlasya hitAnuzAstA / guNAvalokasya janasya netA mayApi bhaktyA pariNUyase'dya // (7-5-35) sAmAnyArtha - he supArzvanAtha bhagavan ! Apa sarva tyAgane yogya va grahaNa karane yogya tattvoM ke saMzayAdi doSa se rahita jJAtA haiM va jaise mAtA bAlaka ko hitakArI zikSA detI hai usI prakAra Apa bhavya jIvoM ko jo ajJAnI haiM, hitakArI tattva kI zikSA dete haiN| Apa hI samyagdarzanAdi guNoM ke khojI bhavyajIvoM ko yathArtha mArga dikhAne vAle sanmArgadarzaka haiN| isIlie maiM Aja bhaktipUrvaka ApakI stuti kara rahA huuN| O Lord Suparsvanatha! You had the true knowledge (without doubt, delusion or misapprehension) of all substances. Like the

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Svayambhustotra mother teaches her child, you had promulgated the true path that leads to the well-being of the bhavya souls aspiring to attain liberation. Today, with deep devotion, I am offering you my adoration. 50

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zrADapara AUDIOLA zrI candraprabha jina cihna - candramA Lord Candraprabha Symbol - Moon

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Svayambhustotra col 8 zrI candraprabha jina Lord Candraprabha candraprabhaM candramarIcigauraM candraM dvitIyaM jagatIva kAntam / vande'bhivandyaM mahatAmRSIndraM jinaM jitasvAntakaSAyabandham // (8-1-36) sAmAnyArtha - candramA kI kiraNoM ke samAna zuklavarNa ke dhArI, jagat meM eka dUsare hI apUrva candramA ke samAna kevalajJAnamaI dIpti se prakAzamAna, mahAn vibhUtiyoM dvArA vandanIya, RddhidhArI muniyoM ke svAmI, karma - zatruoM para vijaya prApta karane vAle tathA apane bhItara ke kaSAya-bandhana ko jItane vAle, candramA ke samAna prabhAdhArI aise zrI candraprabha bhagavAn kI maiM vandanA karatA huuN| 52 With complexion bright as the rays of the moon, you had radiated knowledge like another moon. You are worshipped by the eminent beings; you are the Lord of the learned ascetics; and you had conquered all your karmas and internal passions. I bow to you, O Lord Candraprabha, the possessor of the moonlike splendour.

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Lord Candraprabha yasyAGgalakSmIpariveSabhinnaM tamastamoreriva razmibhinnam / nanAza bAhyaM bahumAnasaM ca dhyAnapradIpAtizayena bhinnam // (8-2-37) sAmAnyArtha - jaise sUrya kI kiraNoM ke dvArA andhakAra chinna-bhinna kara diyA jAtA hai usI taraha jinhoMne apane zarIra ke prabhA-maNDala ke dvArA bAharI andhakAra kA nAza kara DAlA thA aura zukladhyAna rUpI adbhuta dIpaka ke prabhAva se ati gaharA antaraGga kA ajJAna-rUpI andhakAra bhI naSTa kara DAlA thaa| Just as the rays of the sun annihilate all darkness, he had destroyed the external darkness by the radiant aura of his body and the internal darkness by the supreme effulgence of pure concentration. svapakSasausthityamadAvaliptA vAksiMhanAdairvimadA babhUvuH / pravAdino yasya madAgaNDA gajA yathA kesariNo ninAdaiH // (8-3-38) sAmAnyArtha - jaise siMha kI garjanA se mada se apane kapoloM ko bhigoe hue hAthI mada-rahita ho jAte haiM vaise hI ina candraprabha bhagavAn ke vacana-rUpI siMhanAda se apane mata-pakSa kI uttamatA kA ghamaNDa karane vAle jana mada-rahita ho gae the| 53

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Svayambhustotra Just as the powerful roar of a lion is able to subjugate elephants brimming with pride apparent in their moist cheek-temples, the lion-roar of his divine teachings had vanquished the pride of those who considered their doctrines to be unassailable. yaH sarvaloke parameSThitAyAH padaM babhUvAdbhutakarmatejAH / anantadhAmAkSaravizvacakSuH samantaduHkhakSayazAsanazca // (8-4-39) sAmAnyArtha - jo sarva loka meM utkRSTa arihanta parameSThI pada ke dhArI hue the, jo sarva prANiyoM ko eka sAtha apanI-apanI bhASA meM samajhAne ke lie AzcaryakArI karma-teja ke dhAraka the, jo ananta jyoti svarUpa avinAzI vizva ko eka sAtha dekhane meM samartha aise kevalajJAna ke svAmI the, tathA jinakA zAsana samasta duHkhoM kA kSaya karane vAlA hai arthAt parama sukhamaI mokSa ko dene vAlA hai| He had attained the status of the Arhat, the Omniscient Supreme Being; divine attributes had manifested in him on the destruction of the inimical karmas; he had infinite knowledge to see simultaneously all substances in the whole of the universe; and his doctrine had the power to rid the people of all their sufferings. 54

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Lord Candraprabha sa candramA bhavyakumudvatInAM vipannadoSAbhrakalaGkalepaH / vyAkozavAGnyAyamayUkhamAlaH pUyAtpavitro bhagavAnmano me // (8-5-40) sAmAnyArtha - jo bhavya jIva-rUpa kumudiniyoM ko vikasita karane ke lie candramA haiM, jinakA rAgAdi doSa-rUpa megha kalaMka se rahita ho gayA hai, jo suspaSTa vacanoM ke dvArA utpanna nyAya - rUpa kiraNoM kI mAlA se yukta haiM aura jo karma-mala se rahita hone ke kAraNa atyanta pavitra haiM, aise candraprabha bhagavAn mere mana ko pavitra kreN| He who had glorified all bhavya (capable of attaining liberation) souls as the moon opens up the night lilies, who had destroyed the evil clouds of attachment and desires, who is equipped with the speech, like a garland of rays, that promulgates the world reality in unambiguous and incontrovertible manner, and who is free from all karmic blemishes, may such Lord Candraprabha make my heart pure ! 55

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00000000 DoDIO 5. zrI suvidhinAtha jina cihna - magara Lord Suvidhinatha Symbol - Crocodile

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Svayambhustotra 9 zrI suvidhinAtha ( zrI puSpadanta ) jina ekAntadRSTipratiSedhi tattvaM pramANasiddhaM tadatatsvabhAvam / tvayA praNItaM suvidhe svadhAmnA naitatsamAlIDhapadaM tvadanyaiH // Lord Suvidhinatha (Lord Puspadanta) (9-1-41) sAmAnyArtha he suvidhinAtha (zrI puSpadanta ) bhagavan ! Apane apane kevalajJAna-rUpa teja se yathArtha jAnakara jo jIvAdi padArthoM ke svabhAva kA pratipAdana kiyA vaha ekAnta darzana kA niSedhaka arthAt anekAnta darzana kA poSaka hai| pratyakSa-parokSa pramANoM se siddha hai| tat (vidhi) tathA atat (niSedha) svarUpa arthAt kisI apekSA se tatsvarUpa hai, kisI apekSA se atatsvarUpa hai| Apase anya, jo sarvajJa va vItarAga nahIM haiM, unhoMne isa prakAra tattva kA anubhava prApta nahIM kiyA hai| 58 -- O Lord Suvidhinatha! With the light of your omniscience you had promulgated the nature of reality in a manner which contradicts the absolutistic point of view, well-founded, and incorporates the principle of predication involving both the affirmation and the negation, depending on the point of view. Others have not been able to view the nature of reality in such light.

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Lord Suvidhinatha tadeva ca syAnna tadeva ca syAt tathApratItestava tatkathaJcit / nAtyantamanyatvamananyatA ca vidherniSedhasya ca zUnyadoSAt // (9-2-42) sAmAnyArtha - Apake mata meM jIvAdi padArtha apane svarUpa se hai bhI tathA para ke svarUpa se nahIM bhI hai| padArtha sarvathA asti yA nAsti svarUpa athavA sat yA asat svarUpa athavA bhAva yA abhAva svarUpa nahIM hai, kintu aisA kinhIM bhinna-bhinna apekSAoM se hai| sva-dravyAdi catuSTaya kI apekSA se vastu astirUpa hai tathA para-dravyAdi catuSTaya kI apekSA se vastu nAstirUpa bhI hai| aisA vastu kA bhAva-abhAva rUpa svabhAva pratIti meM AtA hai| isa vidhi aura niSedha kA yA astitva aura nAstitva kA padArtha ke sAtha sarvathA na to bhedapanA hai aura na abhedapanA hai kyoMki sarvathA bhedapanA yA sarvathA abhedapanA mAnane se zUnyatA kA doSa AtA hai| O Lord Suvidhinatha! Your description of reality postulates that, as established by experience, there is the conditional affirmation of a substance, from a particular point of view, and also the conditional negation, from another point of view. The two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. nityaM tadevedamiti pratItena nityamanyatpratipattisiddheH / na tadviruddhaM bahirantaraGganimittanaimittikayogataste // (9-3-43) 59

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Svayambhustotra sAmAnyArtha - he bhagavan ! yaha vahI hai jo pahale thA, aisI pratIti hone se jIvAdi tattva nitya hai| yaha vaha nahIM hai, pahale jaisA nahIM hai, aisI bhI pratIti hotI hai isalie jIvAdi tattva anitya hai, yaha bAta siddha hotI hai| Apake mata meM eka hI vastu ko eka hI kAla meM nitya va anitya kahanA kisI taraha se virodha rUpa nahIM hai| bAharI kAraNa, jo nimitta kAraNa kahalAtA hai, aura antaraGga kAraNa, jo upAdAna kAraNa kahalAtA hai, aura kArya ke yoga se vastu kA nitya va anitya rUpa honA viruddha nahIM hai| When we reckon the existence of a substance we maintain that it is eternal and when we reckon the non-existence of that substance we maintain that it is perishable. O Lord Suvidhinatha! You had declared that the two views that proclaim the same substance to be eternal as well as perishable are reconciled by the doctrine of material or internal cause (upadana karta) and the auxiliary or external cause (nimitta karta) in the performance of any action. anekamekaM ca padasya vAcyaM vRkSA iti pratyayavatprakRtyA / AkAGkSiNaH syAditi vai nipAto guNAnapekSe'niyame'pavAdaH // (9-4-44) sAmAnyArtha - zabda va pada vAcaka haiM, unase jo padArtha pragaTa hotA hai vaha vAcya hai| vastu eka tathA aneka rUpa hai, aisA kahane se yaha siddha hotA hai ki vastu sAmAnya tathA vizeSa rUpa hai tathA zabdoM ke svabhAva se hI artha kA 60

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Lord Suvidhinatha bodha hotA hai| jaise 'vRkSa' zabda ke kahane se yaha nizcaya hotA hai ki vRkSoM meM vRkSapanA sAmAnya hai, tathApi vizeSapanA bhI hai arthAt vRkSa bahuta se haiM, aneka prakAra ke haiN| jo sAmAnya aura vizeSapane meM se kisI eka dharma ko kahanA cAhatA hai vaha kathaMcit artha kA pratipAdaka 'syAt' aisA zabda jor3a kara pradhAnatA va gauNatA vyakta karatA hai| yaha 'syAt' zabda gauNa artha kI apekSA na rakhane vAle sarvathA ekAntarUpa kathana meM nizcaya se bAdhaka hai| The spoken word, depending on the interpretation, can carry one or several meanings - like when the word 'rksa* is spoken. While referring to the attribute under consideration of a substance, the speaker uses the word 'syat** (meaning, conditional, from a particular standpoint); without this qualification, all other attributes stand ignored and, therefore, the statement implies contradictions. *The word 'urksa' - tree - can refer to a general species that is a tall woody plant having a main trunk and branches, or it may refer to particular trees like neem tree, oak tree or palm tree. **The word 'syat' qualifies that the statement has been made from a particular standpoint recognizing thereby that there are other attributes that have been kept in the background for the moment. 61

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Svayambhustotra guNapradhAnArthamidaM hi vAkyaM jinasya te tad dviSatAmapathyam / tato'bhivandyaM jagadIzvarANAM mamApi sAdhostava pAdapadmam // (9-5-45) sAmAnyArtha - he jinenda ! jaise zabda se pratIti hotI hai vaise hI vAkya bhI gauNa va pradhAna ke prayojana ko batAtA hai| 'syAt' zabda se alaMkRta vAkya ke dvArA vaktA jisa bAta ko spaSTa kahatA hai use mukhya karatA hai tathA jise usa samaya nahIM kahatA hai usake gauNapane kA jJAna zrotA ko ho jAtA hai| jo Apase virodha rakhane vAle darzana haiM unake lie yaha ApakA ekAnta-khaNDana va anekAnta-maNDana rUpa vAkya aniSTa hai| isI kAraNa se ApakA vAkya yathArtha vastu svabhAva ko jhalakAne vAlA hai| mokSa ke sAdhaka Apa zrI puSpadanta bhagavAn ke caraNakamala jagat ke aizvaryadhArI indra, cakravartI, dharaNendra Adi ke dvArA vandanIya haiM aura mujha samantabhadra se bhI isIlie vandanIya haiN| O Lord Jina! While describing a particular (primary) attribute of a substance, your statement does not ignore the existence of other (secondary) attributes in it; for this reason, your doctrine contradicts the doctrines of all those relying on absolutistic viewpoints. As such, your lotus-feet are worshipped by the lords of the devas and the men; I too offer my adoration. 62

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zrI zItalanAtha jina cihna - kalpavRkSa Lord Sitalanatha Symbol - Ficus religiosa (Kalpavrksa)

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Svayambhustotra 10 zrI zItalanAtha jina Lord Sitalanatha na zItalAzcandanacandrarazmayo na gAGgamambho na ca hArayaSTayaH / yathA muneste'naghavAkyarazmayaH zamAmbugarbhAH zizirA vipazcitAm // (10-1-46) sAmAnyArtha - he bhagavan ! Apa jJAnI (zrI zItalanAtha bhagavAn) kI vItarAgamaI jala se bharI huI va pApa-rahita nirdoSa vacana rUpI kiraNeM bheda-jJAnI jIvoM ko jaisI zItalatA yA sukha-zAnti dene vAlI hotI haiM usa prakAra saMsAra-tApa haraNa karane vAlI na candana hai, na candramA kI kiraNeM haiM, na gaMgA nadI kA jala hai aura na hI motiyoM kI mAlAe~ haiN| O Lord Sitalanatha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to an aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Ganges and the garland of pearls. sukhAbhilASAnaladAhamUchitaM mano nijaM jJAnamayAmRtAmbubhiH / vyadidhyapastvaM viSadAhamohitaM yathA bhiSagmantraguNaiH svavigraham // (10-2-47) 64

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Lord Sitalanatha sAmAnyArtha - jaise koI vaidya mantroM ke uccAraNa va japana ke guNoM ke dvArA sarpa ke viSa kI dAha se mUrchA ko prApta apane zarIra ko viSa-rahita kara detA hai, vaise hI he bhagavan ! Apane indriya-viSaya sukha kI tRSNA rUpI agni se mohita apane mana ko AtmajJAnamaI amRta rUpI jala se zAnta kara diyA thaa| As the knowledgeable healer rids his body of the effect of the poison through incantation (chanting of the mantras), O Lord Sitalanatha, you had also provided succour to your heart, infatuated by the fire of worldly desires, with the nectar-like cool water of the knowledge of the Self. svajIvite kAmasukhe ca tRSNayA divA zramArtA nizi zerate prajAH / tvamArya naktaMdivamapramattavAnajAgarevAtmavizuddhavartmani // (10-3-48) sAmAnyArtha - jagat ke sAdhAraNa prajAjana apane isa jIvana ko banAe rakhane kI aura indriyoM ke sukha bhogane kI tRSNA se pIr3ita hokara dina meM to nAnA prakAra ke zrama karake thaka jAte haiM va rAtri hone para so jAte haiN| parantu he zrI zItalanAtha tIrthaGkara ! Apa to rAta-dina pramAda-rahita hokara AtmA ko vizuddha karane vAle mokSa-mArga meM jAgate hI rhe| The people, due to infatuation with their lives and lust for sensual pleasures, toil during the day and fall asleep during the night, but O Lord Sitalanatha! you remained vigilant, day and 65

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Svayambhustotra night, engrossed energetically in the task of purging your soul of the karmic mire. apatyavittottaralokatRSNayA tapasvinaH kecana karma kurvate / bhavAn punarjanmajarAjihAsayA trayIM pravRttiM samadhIravAruNat // (10-4-49) sAmAnyArtha kitane hI AtmazradvAna rahita prANI ( vratIjana) putrAdi, dhanAdi va paraloka ke sukha kI tRSNA se pIr3ita hokara agnihoma Adi karma karate haiM parantu Apa zAnta buddhi rakhane vAle vItarAgI ne to anAdi kAla se cale A rahe janma aura jarA ko dUra karane ke uddezya se mana-vacana-kAya kI pravRtti ko roka diyA aura mAtra svAtmAnubhava-rUpa abheda ratnatraya meM tanmaya ho ge| -- Many mendicants perform austerities with the desire for worldly gains like the son, the wealth, and the happiness in this life and beyond, but you, O Lord, with right knowledge and desire to attain freedom from births and old-age, controlled the three-fold yoga (the activities of the mind, the speech, and the body). tvamuttamajyotirajaH kva nirvRtaH kva te pare buddhilavoddhavakSatAH / tataH svaniHzreyasabhAvanAparairbudhapravekairjina zItaleDyase // 66 (10-5-50)

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Lord Sitalanatha sAmAnyArtha - he zrI zItalanAtha jinendra ! kahA~ to Apa paramotkRSTa kevalajJAna ke dhArI, punarjanma se rahita tathA parama sukhI aura kahA~ Apase bhinna dUsare devatA athavA tapasvI jo apane lezamAtra jJAna ke garva se nAza ko prApta hue haiM ! isIlie apane kalyANa (mokSa-sukha) kI bhAvanA meM tatpara gaNadharAdi zreSTha jJAnIjana Apako hI pUjate haiM, ApakI hI stuti karate haiM va ApakA hI dhyAna karate haiN| O Lord Sitalanatha! There is no comparison between you, having effulgent omniscience, freedom from rebirth, and ineffable bliss, and other deities, overwhelmed by the vain of their little knowledge. You only, therefore, are worshipped by the venerable ascetics engaged in soul-development. 67

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zrI zreyAMsanAtha jina cihna - geMDA Lord Sreyansanatha Symbol - Rhinoceros

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Svayambhustotra 11 zrI zreyAMsanAtha jina Lord Sreyansanatha zreyAn jinaH zreyasi vartmanImAH zreyaH prajAH zAsadajeyavAkyaH / bhavAMzcakAze bhuvanatraye'sminneko yathA vItaghano vivasvAn // (11-1-51) sAmAnyArtha - he zreyAMsanAtha jina ! apane abAdhita va pramANika vacanoM dvArA saMsArI jIvoM ko kalyANakArI mokSa mArga meM hita kA upadeza dete hue Apa ina tInoM lokoM meM bAdaloM se rahita eka apUrva sUrya ke samAna prakAzamAna hue the| O Lord Sreyansanatha! Your irrefutable teachings promulgated for the benefit of all worldly beings the path leading to the blissful stage of liberation; you alone shone in the three worlds like the bright sun, clear of clouds. vidhirviSaktapratiSedharUpaH pramANamatrAnyatarat pradhAnam / guNo'paro mukhya niyAmaheturnayaH sa dRSTAntasamarthanaste // 70 (11-2-52)

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Lord Sreyansanatha sAmAnyArtha - Apake darzana meM svadravyAdi catuSTaya kI apekSA astipanA tathA paradravyAdi catuSTaya kI apekSA nAstipanA, aisA jo padArthoM kA asti-nAstirUpa eka kAla meM jhalakane vAlA jJAna hai so pramANa kA viSaya hone se pramANa kahalAtA hai| ina donoM asti va nAsti dharmoM meM se kisI eka ko vaktA ke abhiprAya se mukhya karane vAlA aura dUsare ko gauNa karane vAlA ekadeza athavA eka hI svabhAva ko kahane vAlA naya hai| vaha naya ina asti va nAsti donoM dharmoM meM se kisI eka ko mukhya karake batAne ke niyama kA sAdhaka hai| aura vaha naya dRSTAnta kA samarthana karane vAlA hotA hai arthAt jo dharma vaktA vyakta karanA cAhatA hai usakA svarUpa ThIka-ThIka darzAne vAlA hotA hai| O Lord Sreyansanatha! Your doctrine of conditional affirmative predication* and conditional negative predication** constitutes valid knowledge (pramana). The speaker at any moment considers one particular attribute, the primary attribute, but does not deny the existence of other attributes, the secondary attributes. Partial knowledge from a particular point of view, under consideration, is the object of naya*** and it helps in the accuracy of expression through illustration (drstanta). *With reference to own substance (dravya), space of its existence (ksetra), time of its existence (kala), and its nature (bhava) - svacatustaya. **With reference to other substance (paradravya), other space (paraksetra), other time (parakala), and other nature (parabhava) - paracatustaya. 71

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Svayambhustotra ***A naya deals only with the particular point in view of the speaker and does not deny the remaining points of view, not under consideration at the moment. Pramana is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from pramana, ascertaining its one particular state or mode is naya." vivakSito mukhya itISyate'nyo guNo'vivakSo na nirAtmakaste / tathArimitrAnubhayAdizaktirdvayAvadheH kAryakaraM hi vastu // (11-3-53) sAmAnyArtha - he zreyAMsanAtha bhagavan ! vastu meM aneka svabhAva hote haiM unameM se vivakSita - jisako pradhAna karake kahane kI icchA hotI hai - vaha mukhya hotA hai, tathA avivakSita - jisako pradhAna karake kahane kI icchA nahIM hotI hai - usako gauNa yA apradhAna kara diyA jAtA hai| jo avivakSita hai vaha abhAvarUpa nahIM hai| tathA isa prakAra mukhya aura gauNa kI isa vyavasthA se zatru, mitra, anubhaya Adi zaktiyoM se yukta hara vastu meM do maryAdAyeM (vidhi aura niSedha, sAmAnya aura vizeSa, dravya aura paryAya ityAdi) pAyI jAtI haiM aura unhIM maryAdAoM kA Azraya karane para hI vaha kAryakArI hotI O Lord Sreyansanatha! You had pronounced that the naya deals with a particular attribute that is under consideration - called the primary attribute - of a substance and it does not deny the 72

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Lord Sreyansanatha existence of the remaining attributes I called the secondary attributes. A substance, thus, exhibits attributes like a friend, a foe, and neither a friend nor a foe; it incorporates duality of attributes (and their combinations)* which truly explain its existence. *A single substance is endowed with infinite attributes and the Jaina doctrine of syadavada is a system of scientific safeguards that aims at maintaining proper consistency in metaphysical thought. When a particular attribute of a substance is in view, the existence of the remaining attributes is not denied. The speech is resolvable into seven forms, called saptabhangi - the seven-fold mode of predications - in Jaina metaphysics, as follows: 1. syad-asti - it is - affirmation of the proposition; as being, with respect to itself. Example: Somehow (in some respect or in certain context) the pitcher certainly is - syadastyeva ghatah 2. syad-nasti - it is not - denial of the proposition; as not being, with reference to another. Example: Somehow (in some respect or in certain context) the pitcher certainly is not - syannastyeva ghatah 3. syad-avaktavya - it is indescribable - simultaneous affirmation and denial of the proposition; as indescribable, simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is indescribable - syadavaktavya eva ghatah 73

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Svayambhustotra A phenomenon will be 'indescribable' only in the sense that it is impossible to simultaneously describe it as both 'being and 'not being'. 4. syad-asti-nasti - it is and it is not - affirmation and denial; as successively being and not being with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is and is not - syadastinasti ca ghatah A phenomenon will be described as both being' and 'not being in the sense that it is possible to describe it first as 'being' and then as 'not being'. 5. syad-asti-avaktavya - it is and it is indescribable - affirmation and indescribable; as 'being' and 'indescribable', with reference to itself and simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is and is indescribable also - syadasti cavaktavyasca ghatah 6. syad-nasti-avaktavya - it is not and it is indescribable - denial and indescribable; as 'not being' and 'indescribable', with reference to another and simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is not and is indescribable also - syannasti cavaktavyasca ghatah 7. syad-asti-nasti-avaktavya - it is, it is not and it is indescribable - affirmation and denial and indescribable; as being", "not being' and 'indescribable', with reference to itself, with reference to another, and simultaneously with 74

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Lord Sreyansanatha reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is, is not, and is indescribable also - syadasti nasti cavaktavyasca ghatah This seven-fold mode of predications (saptabhangi) with its partly meant and partly non-meant affirmation (vidhi) and negation (nisedha), qualified with the word 'syat' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syat before every statement of fact that he comes across, to warn him that it has been made from one particular point of view, which he must ascertain. dRSTAntasiddhAvubhayorvivAde sAdhyaM prasiddhyenna tu tAdRgasti / yatsarvathaikAntaniyAmi dRSTaM tvadIyadRSTivibhavatyazeSe // (11-4-54) sAmAnyArtha - vAdI tathA prativAdI donoM ke bIca vivAda hone para dRSTAnta kA nirNaya ho jAne para sAdhya kI siddhi ho jAtI hai| arthAt jaba dRSTAnta vAdI tathA prativAdI donoM ko mAnya hotA hai taba vAdI jise siddha karanA cAhatA hai use prativAdI mAna letA hai| jinakA mata sarvathA ekAnta-rUpa hI vastu ko mAnane vAlA hai unake mata meM to dRSTAnta-bhUta koI vastu dRSTigocara nahIM hai| unako dRSTAnta samarthana nahIM kara skegaa| parantu ApakA anekAnta mata sarva hI (sAdhya, sAdhana evaM dRSTAnta) meM apanA prabhAva DAle hue hai| 75

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Svayambhustotra O Lord Sreyansanatha! The conflict between the two contradictory points of view is resolved by illustration (dystanta)* The absolutistic point of view, however, is not amenable to such illustration**. Only your doctrine of manifold points of view or non-absolutism (anekantavada)*** is able to establish the reality of substances. *Illustration (drstanta) helps to prove a thing through universal concomitance (vyapti), which is a kind of relationship between the major term (sadhya) and the middle term (hetu or sadhana). For example, we infer fire (which is the major term or sadhya) from smoke (which is the middle term or hetu) through the relationship of universal concomitance, viz., "where there is fire, there is smoke". **In trying to establish absolutism through illustration, we must accept a major term (sadhya) and a middle term (hetu or sadhana). This contradicts the view that there is nothing but one (advaitavada). The use of the major term and the middle term in order to reason out and establish advaitavada must bring in duality, the very opposite of the doctrine of absolutism. ***The appreciation of multiple attributes in a single substance is the bedrock of anekantavada in Jaina philosophy. 76

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Lord Sreyansanatha ekAntadRSTipratiSedhasiddhiAyeSubhirmoharipuM nirasya / asi sma kaivalyavibhUtisamrATa tatastvamarhannasi me stavArhaH // (11-5-55) sAmAnyArtha - he arhan ! ekAntadRSTi ke niSedha kI siddhi nyAya-rUpa bANoM se ho jAtI hai| arthAt anekAnta naya ke pratipAdana se ekAnta kA niSedha ho jAtA hai| he prabhu ! ApakA jJAna pramANa hai| Apane moharUpI zatru se yukta jJAnAvaraNAdi ghAtiyA karmoM kA anekAntamaI jJAna ke bANoM se saMhAra karake kevalajJAnarUpI vibhUti prApta kI va samavasaraNAdi lakSmI ke samrATa hue, isI kAraNa se Apa mere dvArA stuti karane yogya arihanta ho| The absolutistic point of view is adequately refuted by the arrows of your nyaya* - logical reasoning following the established methods of proof. You had also annihilated enemies like the deluding karmas and attained the supremely glorious status of the Omniscient. For this reason, O Lord Sreyansanatha, you are worthy of my adoration. *In nyaya philosophy, the familiar example of an inference is, "The hill is full of fire because there is smoke on it." We establish the existence of fire (sadhya) by smoke (hetu or sadhana) through illustration (drstanta). The illustration may be made affirmatively like, "Where there is smoke, there is fire - as in the kitchen." Or, it may be made negatively like, "Where there is no smoke, there is no fire - as in the lake." The inseparable connection (vyapti) is shown here by homogeneousness (sadharmya) or heterogeneousness (vaidharmya). The two syllogisms, 77

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Svayambhustotra incorporating homogeneousness and heterogeneousness, will be as follows: 1. "This hill is full of fire because it is full of smoke, just as in the kitchen." 2. "This hill has no smoke because it has no fire, just as in the lake." Fire and smoke abide homogeneously in the kitchen, and inseparable connection (vyapti) between the major term (sadhya) and the middle term (hetu) is established. In the heterogeneous example, the connection is established by contrariety; the absence of the major term (sadhya) is attended by the absence of the middle term (hetu). 78

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zrI vAsupUjya jina cihna - bhaiMsA Lord Vasupujya Symbol - Male Buffalo

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Svayambhustotra 12 zrI vAsupUjya jina Lord Vasupujya zivAsupUjyo'bhyudayakriyAsu tvaM vAsupUjyastridazendrapUjyaH / mayApi pUjyo'lpadhiyA munIndra dIpArciSA kiM tapano na pUjyaH // (12-1-56) sAmAnyArtha - he gaNadharadevAdi muniyoM ke svAmI ! vAsupUjya nAma ko dhAraNa karane vAle Apa zobhanIka garbha, janma, tapa Adi kalyANakoM kI kriyAoM meM pUje gae ho tathA indrAdi deva va mahAn samrAToM se pUjyanIya ho| isalie mujha alpabuddhi samantabhadra se bhI pUjyanIya ho / dIpaka kI jyoti se kyA sUrya pUjA nahIM jAtA hai ? O Lord of the Apostles! You are really Vasupujya; you were worshipped by the lords of the devas and the men during the five most auspicious events in your life (panca kalyanaka)*, starting from your descending from the heaven and entering your Mother's womb. Endowed with little intellect, I also undertake to worship you. Is the sun not worshipped by the insignificant light of the lamp? *The five most auspicious events (panca kalyanaka) in the life of the Tirthankara are: 1. garbha kalyanaka: when the soul of the Tirthankara 80

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Lord Vasupujya enters the Mother's womb. 2. janma kalyanaka: on the birth of the Tirthankara. 3. diksa kalyanaka (or tapa- kalyanaka): when the Tirthankara renounces all worldly possessions and becomes an ascetic. 4. jnana kalyanaka: when the Tirthankara attains omniscience (kevalajnana). 5. moksa-kalyanaka (or nirvana-kalyanaka): when the Tirthankara finally attains liberation (moksa or nirvana) and becomes a Siddha. na pUjayArthastvayi vItarAge na nindayA nAtha vivAntavaire / tathApi te puNyaguNasmRtirna: punAti cittaM duritAJjanebhyaH // (12-2-57) sAmAnyArtha - he nAtha ! Apa vItarAga haiM isalie Apako apanI pUjA hone se koI prayojana nahIM hai| Apa vaira rahita haiM isalie Apako apanI nindA hone se bhI koI prayojana nahIM hai| to bhI Apake pavitra guNoM kA smaraNa hamAre citta ko pAparUpI mala se pavitra kara hI detA hai| O Wise Lord! You had conquered all attachment and, therefore, do not pay heed to worship; you entertain no aversion and, therefore, do not pay heed to calumny. Still, just the thought of your auspicious qualities washes the evil mire of karmic matter from our hearts. 81

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Svayambhustotra pUjya jinaM tvArcayato janasya sAvadyalezo bahupuNyarAzau / doSAya nAlaM kaNikA viSasya na dUSikA zItazivAmburAzau // (12-3-58) sAmAnyArtha - he bhagavan ! Apa pUjane yogya jina bhagavAn kI pUjA karate hue kisI bhaktajana ko jo bahuta bhArI puNyarAzi prApta hotI hai usameM Arambha-janita lezamAtra pApa doSa dene meM samartha nahIM hai| jisa samudra meM zItala va AhlAdakArI jala bharA ho use viSa kI eka kaNikA dUSita nahIM kara sakatI hai| O Lord Jina! The slight demerit that a person who worships you earns due to the presence of attachment and passions in his disposition is not able to lessen the huge amount of virtue that he is destined to amass; a drop of poison cannot make the cool and wholesome water of the ocean toxic. yad vastu bAhyaM guNadoSasUte-nimittamabhyantaramUlahetoH / adhyAtmavRttasya tadaGgabhUtamabhyantaraM kevalamapyalaM te // (12-4-59) sAmAnyArtha - jo bAhya puSpAdi padArtha haiM ve puNya-bhAva tathA pApa-bhAva kI utpatti ke nimitta kAraNa haiN| jo apane zubha bhAvoM meM varta rahA hai usake antaraGga ke upAdAnarUpa mUla kAraNa ke lie ve bAhya padArtha mAtra sahakArI kAraNa haiN| Apake mata meM to vAstava meM antaraGga zubha va azubha bhAva mAtra hI puNya va pApa baMdha karAne meM samartha haiN| . . . . . . . . . . . . . . . . . . . . . . . . 82

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Lord Vasupujya The external objects are the auxiliary causes (nimitta karta) of merit and demerit since these influence the internal psychical states - substantial causes (upadana karta). O Lord! As per your doctrine, only the internal psychical states - substantial causes (upadana karta), are able to beget virtue and vice. bAhyetaropAdhisamagrateyaM kAryeSu te dravyagataH svabhAvaH / naivAnyathA mokSavidhizca puMsAM tenAbhivandyastvamRSirbudhAnAm // (12-5-60) sAmAnyArtha - Apake mata meM yaha bAhya aura antaraGga kAraNoM kI jo pUrNatA hai vaha kAryoM ke sampAdana karane meM dravyagata svabhAva hai| saMsArI jIvoM ke lie mokSa kA upAya bhI bAhya aura antaraGga donoM sAdhanoM ke sivAya anya rUpa se nahIM ho sakatA hai| isIlie Apa parama Rddhi se sampanna prabhu gaNadharAdi budhajanoM ke lie namaskAra karane yogya haiN| The accomplishment of a task (karya - the making of a pitcher, for example) depends on the simultaneous availability of the internal (upadana - substantial) and the external (nimitta - auxiliary) causes; such is the nature of the substance (dravya)*. In no other way can liberation be achieved and, therefore, the learned men worship you, O Adept Sage! *To give a familiar example, when a potter proceeds with the task (karya) of making a pitcher out of clay, the potter is the external or instrumental cause (nimitta karta) and the clay . . . . . . . . . . . . . . . . . . . . . . . . 83

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Svayambhustotra is the internal or substantial cause (upadana karta). The task necessarily means the destruction of clay in its original form but the inherent qualities of clay still remain in the pitcher. There is the origination (utpada) of the new form of clay, the disappearance (vyaya) of its old form, and still the existence (being or sat) of the substance itself continues (dhrauvya). In other words, existence is accompanied by origination (utpada), disappearance (vyaya), and permanence (dhrauvya). As there is no destruction of the inherent nature of clay, it is lasting. Permanence is the existence of the past nature in the present. From a particular point of view, the indestructibility of the essential nature of the substance is determined as its permanence. Qualities reside permanently in the substance but the modes change. Modes like the pitcher are not permanently associated with clay but the qualities reside permanently. So, utpada, vyaya and dhrauvya cannot be said to be non-existent like 'a flower in the sky'. 84

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zrI vimalanAtha jina cihna - zUkara zrI vimalanAtha jina Lord Vimalanatha Symbol - Boar

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Svayambhustotra 13 zrI vimalanAtha jina Lord Vimalanatha ya eva nityakSaNikAdayo nayA mitho'napekSAH svaparapraNAzinaH / ta eva tattvaM vimalasya te muneH parasparekSAH svaparopakAriNaH // (13-1-61) sAmAnyArtha - ye jo nitya-anitya, sat-asat Adi ekAntarUpa naya haiM ve paraspara eka-dUsare se nirapekSa hokara arthAt svatantra raha kara apanA va dUsaroM kA nAza karane vAle haiN| na to kahane vAle kA bhalA hotA hai na hI sunane vAle kaa| parantu Apa pratyakSajJAnI va sarva-doSarahita vimalanAtha bhagavAn ke mata meM ve hI nitya-anitya Adi naya eka dUsare kI apekSA rakhate hue apanA va dUsaroM kA upakAra karane vAle hokara yathArtha tattva svarUpa hote haiN| O Unblemished Lord Vimalanatha! Those who hold the onesided, standalone points of view such as describing a substances absolutely permanent (nitya) or transient (ksanika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of substances, and, therefore, benefit self as well as others. 86

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Lord Vimalanatha yathaikazaH kArakamarthasiddhaye samIkSya zeSaM svasahAyakArakam / tathaiva sAmAnyavizeSamAtRkA nayAstaveSTA guNamukhyakalpataH // (13-2-62) sAmAnyArtha - he bhagavan ! Apake mata meM jisa prakAra eka-eka kAraNa - upAdAna kAraNa athavA nimitta kAraNa - apane sivAya dUsare sahakArI kAraka kI apekSA karake hI kisI kArya kI siddhi ke lie samartha hote haiM vaise hI sAmAnya dharma tathA vizeSa dharma ko pragaTa karane vAle naya bhI eka ko mukhya tathA dUsare ko gauNa kahane kI apekSA se hI iSTa haiM arthAt kArya kI siddhi ke lie samartha haiN| Just as the two mutually supportive causes, the substantial cause (upadana karta) and the instrumental cause (nimitta karta), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (samanya) and specific (visesa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective.* *All objects have two kinds of qualities - the general (samanya), and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. In a hundred pitchers, the general 87

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Svayambhustotra quality is their jar-ness, and the specific quality is their individual size, shape or mark. Dravya refers to a general rule or conformity. That which has the dravya as the object is the general standpoint (dravyarthika naya). Paryaya means particular, an exception or exclusion. That which has the paryaya as the object is the standpoint of modifications (paryayarthika naya). Whatever condition or form a substance takes, that condition or form is called a mode. Modes partake of the nature of substance, and are not found without the substance. parasparezAnvayabhedaliGgataH prasiddhasAmAnyavizeSayostava / samagratAsti svaparAvabhAsakaM yathA pramANaM bhuvi buddhilakSaNam // (13-3-63) sAmAnyArtha - he bhagavan ! jisa prakAra isa bhUtala para sva aura para donoM ko jhalakAne vAlA jJAnasvarUpa jo pramANa prasiddha hai usI prakAra Apake mata meM paraspara eka dUsare kI apekSA se jo sAmAnya tathA vizeSa kA jJAna hotA hai isI se hI bhale prakAra siddha hone vAle sAmAnya tathA vizeSa dharmoM kI pUrNatA hotI hai| O Lord Vimalanatha! You had asserted that as the valid knowledge (pramana) or the apprehension of reality, which encompasses all attributes of an object, illumines the self as well as the others, and is well accepted in this world, in the same way, 88

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Lord Vimalanatha the mutually supportive, general (samanya) and specific (visesa) attributes that encompass an object constitute exhaustive knowledge. vizeSyavAcyasya vizeSaNaM vaco yato vizeSyaM viniyamyate ca yat / tayozca sAmAnyamatiprasajyate vivakSitAtsyAditi te'nyavarjanam // (13-4-64) sAmAnyArtha - he bhagavan ! vastu meM sAmAnya tathA vizeSa donoM dharma vidyamAna haiN| jaba sAmAnya dharma vAcya hogA taba vizeSa dharma usakA vizeSaNa hogaa| jaba vizeSa dharma vAcya hogA taba sAmAnya dharma usakA vizeSaNa hogaa| vaha vacana jisase vizeSya ko niyamita kiyA jAtA hai vaha vizeSaNa hotA hai aura jise niyamita kiyA jAtA hai vaha vizeSya hotA hai| Apake mata meM una vizeSaNa aura vizeSya meM sAmAnyapane kA atiprasaMga nahIM A sakatA kyoMki syAt yA kathaMcit kI apekSA se dUsare avivakSit (arthAt jisako kahane kI apekSA nahIM hai) usakA parihAra ho jAtA hai| O Lord! There may appear to be a mix-up in the speech (vacya) between the distinguishing characteristic (vicesana) of the subject and the subject qualified (visesya) but, as you had asserted, the mix-up is resolved by the use of the word 'syat' - literally, in some respect, thus excluding the absolute one-sided viewpoint - by the speaker, in order to distinguish the intended meaning from the unintended speculation. 89

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Svayambhustotra nayAstava syAtpadasatyalAJchitA rasopaviddhA iva lohadhAtavaH / bhavantyabhipretaguNA yatastato bhavantamAryAH praNatA hitaiSiNaH // (13-5-65) sAmAnyArtha - he bhagavan ! kyoMki Apake dvArA batAe hue 'syAt ' pada rUpI satya lakSaNa se cihnita jo naya haiM ve rasa (pArA Adi) se pUrNa loha dhAtu ke samAna abhipreta phala (svarNarUpa pariNata honA) ko dene vAle haiM isalie Atmahita ko cAhane vAle gaNadharAdi deva Apako hI namaskAra karate haiN| O Lord! Since your assertions (naya), qualified by the use of the word 'syat' - in some respect, thus excluding the absolute onesided viewpoint - bring about the intended meaning, these are like an alchemic solution which has the power to turn iron into gold; the wise men desirous of their well-being, therefore, pay homage to you. 9:0

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C0000002 ONG AMER zrI anantanAtha jina cihna - sehI Lord Anantanatha Symbol - Porcupine

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Svayambhustotra 14 zrI anantanAtha jina Lord Anantanatha anantadoSAzayavigraho graho viSaGgavAnmohamayazciraM hRdi / yato jitastattvarucau prasIdatA tvayA tato'bhUrbhagavAnanantajit // (14-1-66) sAmAnyArtha - kyoMki Apane anAdikAla se anta:karaNa meM vidyamAna ananta rAga, dveSa, moha Adi doSoM ke AdhAra moharUpI pizAca ko tattvaruci meM athavA samyagdarzana meM prasannatA dhAraNa karane ke lAbha se jIta liyA thA isIlie Apa anantajit isa sArthaka nAma ko dhAraNa karane vAle prabhu kahalAte haiN| O Lord Anantanatha! You had conquered the demon of delusion associated with your heart from beginningless time and which was the root cause of infinitude of blemishes in the being, through deep interest in the nature of reality. You are appropriately called Lord Anantajit (alias Lord Anantanatha) - the Victor of the Infinitude. kaSAyanAmnAM dviSatAM pramAthinAmazeSayannAma bhavAnazeSavit / vizoSaNaM manmathadurmadAmayaM samAdhibhaiSajyaguNairvyalInayat // (14-2-67) 92

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Lord Anantanatha sAmAnyArtha - Apane AtmA ke svabhAva ko kaluSita karane vAle kaSAya nAma ke zatruoM kA jar3a se nAza kara diyA aura sAtha hI AtmA ko sukhAne vAle va saMtApita karane vAle kAmadeva ke khoTe madarUpI roga ko AtmadhyAna rUpI auSadhi ke guNoM se vilIna kara diyaa| isa taraha vItarAgI hokara Apa sarvajJa paramAtmA ho ge| O Lord Anantanatha! You had not only destroyed completely the soul's enemy called passions, the cause of distress, but also its affliction due to the desire for pleasures, attributed to the overbearing pride of Kamadeva, god of love and erotic desire, through excellent remedy that is pure concentration, and thus became utterly unblemished. parizramAmburbhayavIcimAlinI tvayA svatRSNAsaridArya zoSitA / asaGgagharmArkagabhastitejasA paraM tato nirvRtighAma tAvakam // (14-3-68) sAmAnyArtha - he sAdhu ! Apane kheda - rUpI jala se bharI huI va bhaya kI taraGgoM kI mAlA ko rakhane vAlI aisI apane bhItara jo tRSNA-rUpI nadI thI usako antaraGga va bahiraGga sarva parigraha kA saMnyAsa - rUpa sUrya kI kiraNoM ke teja se sukhA ddaalaa| isa kAraNa se Apako utkRSTa nirvRtighAma ( parigraha tyAga-rUpa teja) prApta ho gyaa| O Noble Soul! The water of the river of lustful craving that flowed within you symbolized weariness and the cascade of its 93

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Svayambhustotra waves fear. You had dried up this river through the intense rays of the sun of non-attachment and renunciation and thus attained supreme effulgence. suhRt tvayi zrIsubhagatvamaznute dviSaMstvayi pratyayavat pralIyate / bhavAnudAsInatamastayorapi prabho paraM citramidaM tavehitam // __ (14-4-69) sAmAnyArtha - he jinendra ! Apa meM jo bhaktivAna hotA hai arthAt jo Apake guNoM ko smaraNa karatA hai vaha lakSmI ke vallabhapane ko arthAt aneka aizvarya-sampadA ko prApta karatA hai| jo Apase dveSa karatA hai arthAt ApakI nindA karatA hai aisA mithyAdRSTi jIva vyAkaraNa meM pratyaya ke lopa ke samAna nAza ko prApta hotA hai| Apa to una donoM para atyanta hI udAsIna rahate haiM, ApakA to una para na rAga hai na dveSa hai| ApakI yaha ceSTA bar3I hI AzcaryakArI hai| O Lord! The man with your devotion in his heart becomes the beloved of the goddess of prosperity and the man with malice gets obliterated like the elision of a suffix. But you remain totally indifferent to both; this posture of yours is highly astonishing. tvamIdRzastAdRza ityayaM mama pralApalezo'lpamatermahAmune / azeSamAhAtmyamanIrayannapi zivAya saMsparza ivAmRtAmbudheH // (14-5-70) 94

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Lord Anantanatha sAmAnyArtha - he mahAmuni ! Apa aise haiM, Apa vaise haiM - yaha jo kucha mujha alpa buddhi kA stuti-rUpa thor3A sA pralApa hai, vaha Apake sampUrNa mahAtmya ko na kahatA huA bhI amRtamaI samudra ke sparza mAtra se jaise sukha hotA hai vaise hI mokSa kI prApti kA kAraNa hai| O Supreme Ascetic! With my feeble intellect, I have tried to praise you with trivial expressions, 'You are like this,' 'You are like that.' Although these expressions are unable to portray your immense glory but still sufficient to bestow, like the mere touch of the nectar-ocean, the bliss of immortality. 95

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zrI dharmanAtha jina cihna - vajra Lord Dharmanatha Symbol - Thunderbolt

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Svayambhustotra 15 zrI dharmanAtha jina Lord Dharmanatha dharmatIrthamanaghaM pravartayan dharma ityanumataH satAM bhavAn / karmakakSamadahattapo'gnibhiH zarma zAzvatamavApa zaGkaraH // (15-1-71) sAmAnyArtha - he bhagavan ! nirdoSa dharmatIrtha ko pravartita karane vAle Apa satpuruSoM ke dvArA 'dharma' isa nAma ke dhAraka mAne gae haiN| tathA Apane tapa-rUpI agniyoM ke dvArA karma-rUpI vana ko jalAyA hai aura avinAzI sukha ko prApta kiyA hai isalie Apa satpuruSoM ke dvArA 'zaGkara' nAma se yukta bhI mAne gae haiN| O Lord! Since you had promulgated the immaculate ford (tirtha) of piety (dharma), you were appropriately named 'Dharma' by learned sages. Since you had attained immortal bliss by burning the forest of karmas by the fires of austerity, you are also known as 'Sankara' - the Benefactor. devamAnavanikAyasattamairejiSe parivRto vRto budhaiH / tArakAparivRto'tipuSkalo vyomanIva zazalAJchano'malaH // 98 (15-2-72)

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Lord Dharmanatha sAmAnyArtha - he dharmanAtha jina ! uttama deva- -samUha aura manuSya-samUha se cAroM ora se veSTita tathA gaNadharAdi vidvAnoM se ghire hue Apa usI prakAra suzobhita hue the jisa prakAra AkAza meM nirmala, pUrNa candramA tArAoM se pariveSTita hokara suzobhita hotA hai| O Lord Dharmanatha! Surrounded by the congregation of the noblest of devas and men, and by the most learned sages, you had appeared like the clear, resplendent full moon against the backdrop of numerous stars. prAtihAryavibhavaiH pariSkRto dehato'pi virato bhavAnabhUt / mokSamArgamaziSannarAmarAn nApi zAsanaphalaiSaNAturaH // (15-3-73) sAmAnyArtha Apa siMhAsanAdi ATha prAtihAryoM tathA anya vibhUtiyoM se zrRMgArita hote hue bhI na kevala unase kintu apane zarIra se bhI virakta the / Apa manuSyoM va devoM ko ratnatraya - rUpI mokSa - mArga kA upadeza karate hue bhI apane upadeza ke phala kI icchA se jarA bhI Atura nahIM hue the| -- O Lord! Though accompanied by eight divine splendours* (asta pratiharya) you were unattached even to your own body. You promulgated, without any concern for the outcome, the path to liberation for the devas and the men. *The Arhat is accompanied by eight divine splendours (asta pratiharya): 99

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Svayambhustotra 1. Asoka urksa - the Asoka tree; 2. simhasana - bejeweled throne; 3. chatra - three-tier canopy; 4. bhamandal - halo of unmatched luminance; 5. divya-dhvani - divine voice of the Lord without lip movement; 6. puspa-varsa - shower of fragrant flowers; 7. camara - waving of sixty-four majestic hand-fans; and 8. dundubhi - dulcet sound of kettle-drums and other musical instruments. kAyavAkyamanasAM pravRttayo nAbhavaMstava munezcikIrSayA / nAsamIkSya bhavataH pravRttayo dhIra tAvakamacintyamIhitam // (15-4-74) sAmAnyArtha - Apa pratyakSa jJAnI kI kAya, vacana aura mana kI pravRttiyA~ ApakI kucha karane kI icchA se nahIM huIM, na hI ApakI ye ceSTAe~ vastu-svarUpa ko na jAnate hue arthAt ajJAna-pUrvaka huiiN| he dhIra-vIra dharmanAtha jina ! ApakA cAritra acintya hai, Azcarya karane vAlA hai| O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute! Your ways are inconceivable. 100

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Lord Dharmanatha mAnuSIM prakRtimabhyamatItavAn devatAsvapi ca devatA yataH / tena nAtha paramAsi devatA zreyase jinavRSa prasIda naH // (15-5-75) sAmAnyArtha - kyoMki Apane sAdhAraNa manuSya ke svabhAva ko atikrAnta kara diyA thA tathA saba devoM se bhI Apa pUjya haiM, isa kAraNa se Apa sarvotkRSTa deva haiN| he dharmanAtha jinendra ! Apa hamAre kalyANa ke lie hama para prasanna hoN| As you had transcended human tendencies and you are worshipped by the devas, you are the Supreme God. O Lord Jina, be the bestower of blessedness upon us! 101

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zrI zAntinAtha jina cihna - hariNa 2004 Lord Santinatha Symbol - Deer

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Svayambhustotra 16 zrI zAntinAtha jina Lord Santinatha vidhAya rakSAM parataH prajAnAM rAjA ciraM yo'pratimapratApaH / vyadhAtpurastAtsvata eva zAntirmunirdayAmUrtirivAghazAntim // (16-1-76) sAmAnyArtha - jo zAnti jinendra zatruoM se prajAjanoM kI rakSA karate hue cirakAla taka pahale atulya parAkramI rAjA hue aura phira jinhoMne svayaM hI muni hokara dayA kI mUrti kI taraha pApoM kI zAnti kii| First, Lord Santinatha Jina, for a long period of time, wielded supremacy as a king and provided protection to his subjects from enemies; later on, on his own, became an ascetic and, as the embodiment of benevolence, pacified evil tendencies. cakreNa yaH zatrubhayaGkareNa jitvA nRpaH sarvanarendracakram / samAdhicakreNa punarjigAya mahodayo durjayamohacakram // (16-2-77) sAmAnyArtha - jo zAnti jina zatruoM ke lie bhaya utpanna karane vAle sudarzana cakra ke pratApa se sarva rAjAoM ke samUha ko jItakara cakravartI rAjA 104

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Lord santinatha hue, pazcAt sAdhupada meM AtmadhyAna-rUpI cakra se atyanta durjaya aise mohanIya karma ke samUha ko jIta kara mahAn udaya ko prApta hue the| Lord Santinatha became the king of kings (cakravarti) by subjugating the entire community of kings through his cakraratna* - Sudarsana cakra, a source of terror for the enemies - and later on, through the cakraratna of pure concentration, he tamed the invincible army of the deluding karmas. *the divine, disk-like spinning weapon with serrated edges rAjazriyA rAjasu rAjasiMho rarAja yo rAjasubhogatantraH / ArhantyalakSmyA punarAtmatantro devAsurodArasabhe rarAja // (16-3-78) sAmAnyArtha - jo parama pratApazAlI rAjAoM ke mahA-manohara bhogoM ke bhogane meM svAdhIna hote hue rAjAoM ke madhya meM cakravartI pada kI rAjyalakSmI se suzobhita hue the, phira moha kA nAza karake kevalajJAna prApta kara AtmAdhIna hokara sura-asuroM kI vizAla samavasaraNa sabhA meM Arhantya lakSmI se suzobhita hue the| Lord santinatha was the mightiest of emperors; domineering over all imperial enjoyments, he shone with unrivalled magnificence among the kings. Subsequently, absorbed in his 105

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Svayambhustotra pure Self, he shone with divine splendour appertaining to the Arhat in the majestic congregation of the devas and the men. yasminnabhUd rAjani rAjacakraM munau dayAdIdhiti dharmacakram / pUjye muhuH prAJjali devacakraM dhyAnonmukhe dhvaMsi kRtAntacakram // (16-4-79) sAmAnyArtha - jina zAntinAtha bhagavAn ke samakSa rAjya-avasthA meM rAjAoM kA samUha hAthoM ko jor3e hue khar3A rahatA thA, sAdhu-avasthA meM dayAmaI kiraNoM kA dhArI ratnatraya-rUpI dharmacakra vazIbhUta ho gayA thA, pUjanIya arihanta-avasthA meM devoM kA samUha bAra-bAra hAtha jor3e hue upasthita rahA karatA thA tathA zukladhyAna ke sanmukha hone para sampUrNa karmoM kA samUha kSaya ko prApta hotA huA baddhAJjali huA thaa| When he was the universal king, the congregation of kings bowed to him with folded hands, when he became an ascetic, the effulgent rays of benevolence were under his possession, when he became the venerable Arhat, the congregation of the devas bowed to him over and over again, and when he embraced pure concentration (of the fourth order), he subjugated the heap of karmas. svadoSazAntyA vihitAtmazAntiH zAntervidhAtA zaraNaMgatAnAm / bhUyAdbhavaklezabhayopazAntyai zAntirjino me bhagavAn zaraNyaH // (16-5-80) 106

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Lord santinatha sAmAnyArtha - viziSTa jJAna evaM aizvarya se sahita zrI zAntinAtha jinendra ! Apane apane rAgAdi doSoM kA kSaya karake apane AtmA meM pUrNa vItarAgatA prApta kI hai| jo ApakI zaraNa meM Ate haiM unako Apake dvArA zAnti prApta ho jAtI hai| Apa sarva rakSakoM meM parama zaraNa haiM; Apa mere saMsAra-paribhramaNa, du:khoM tathA sarva-bhayoM se rakSita hone meM nimitta kAraNa hoveN| O Lord Santinatha, the Victor! You had attained absolute quiescence of your soul by washing away all its blemishes. You had provided serenity to those who came under your protection. O Ultimate Protector! Be the cause of calming down my tribulations and fears owing to my wandering in the world (samsara) through births and rebirths. 107

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zrI kunthunAtha jina cihna - aja (bakarA) Lord Kunthunatha Symbol - He-Goat

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Svayambhustotra 17 zrI kunthunAtha jina Lord Kunthunatha kunthuprabhRtyakhilasattvadayaikatAnaH kunthurjino jvarajarAmaraNopazAntyai / tvaM dharmacakramiha vartayasi sma bhUtyai bhUtvA purA kSitipatIzvaracakrapANiH // (17-1-81) sAmAnyArtha - he kunthu jina ! kunthu Adi samasta prANiyoM para dayA kA ananta vistAra karane vAle Apane pahale gRhasthAvasthA meM rAjyalakSmI ke lie rAjAdhirAja cakravartI hokara, pazcAt isa saMsAra meM samasta jvarAdi roga, bur3hApA aura maraNa kI upazAnti-rUpa mokSalakSmI ke lie isa loka meM dharma-cakra ko pravartita kiyA thaa| O Lord Kunthunatha! You had extended your benevolence to all living beings, including the worms and insects. O Lord! Being the king of kings (cakravarti) you had first moved forward your invincible divine discus in this world, and then the discus of piety that leads one to liberation after calming down all afflictions, old-age and death. 110

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Lord Kunthunatha tRSNArciSaH paridahanti na zAntirAsA __ miSTendriyArthavibhavaiH parivRddhireva / sthityaiva kAyaparitApaharaM nimitta mityAtmavAn viSayasaukhyaparAGmukho'bhUt // (17-2-82) sAmAnyArtha - viSayakAMkSA-rUpa agni kI jvAlAe~ saMsArI jIva ko cAroM ora se jalAtI haiN| abhilaSita indriya-viSayoM ke vaibhava se ina viSayakAMkSA-rUpa agni kI jvAlAoM kI zAnti nahIM hotI hai, kintu saba ora se vRddhi hI hotI hai kyoMki indriya-viSayoM kA svabhAva hI aisA hai| indriya-viSaya zarIra ke saMtApa ko dUra karane meM nimitta kAraNa mAtra hai, viSayakAMkSA-rUpa agni kI jvAlAoM kA upazamana karane vAlA nahIM hotaa| aisA jAnakara Apa indriya-viSaya saukhya se parAGamukha ho gae the| The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. bAhyaM tapaH paramaduzcaramAcaraMstva mAdhyAtmikasya tapasaH paribRMhaNArtham / dhyAnaM nirasya kaluSadvayamuttarasmin dhyAnadvaye vavRtiSe'tizayopapanne // (17-3-83) 111

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Svayambhustotra sAmAnyArtha - he kunthu jina ! Apane AdhyAtmika tapa kI parivRddhi ke lie atyanta kaThina anazanAdi bAhya tapa kA AcaraNa kiyA thA tathA Arta evaM raudra rUpa do kaluSita dhyAnoM ko chor3akara Apa uttaravartI dharmya aura zukla ina do utkRSTa atizaya se yukta dhyAnoM meM sthira hue the| O Lord! To augment the internal austerities you carried out exceedingly arduous external austerities* and, leaving aside the two inauspicious kinds of meditation, you consecutively embraced the two astonishing, auspicious kinds of meditation** *The external austerities (bahya tapas) are fasting (anasana), reduced diet (avamaudarya), special restrictions for begging food (vrttiparisamkhyana), giving up stimulating and delicious dishes (rasaparityaga), lonely habitation (viviktasayyasana), and mortification of the body (kayaklesa). Expiation (prayascitta), reverence (vinaya), service (vaiyavrttya), study (svadhyaya), renunciation (vyutsarga), and meditation (dhyana) are the internal austerities (antaranga tapas). **There are four types of meditation: (1) the sorrowful (arta), (2) the cruel (raudra), (3) the virtuous (dharmya), and (4) the pure (sukla). These four types of meditation are divided into two classes, inauspicious and auspicious. The former two are inauspicious as these lead to the influx of evil karmas and, therefore, causes of transmigration. The latter two are auspicious as these are capable of destroying karmas and lead to liberation. Sorrowful concentration consists in thinking again and 112

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Lord Kunthunatha again for removal from proximity disagreeable objects like an enemy; for regaining the lost agreeable objects like wealth; for removal of the pain caused such as by a disease; and enjoyment in future of pleasures not attained. Cruel concentration consists in thinking again and again of injuring others; telling lies; stealing; and safeguarding of possessions. Virtuous concentration consists in deliberating on the reality of substances as revealed by Lord Jina; misfortune on the adoption of wrong faith, knowledge and conduct; fruition of karmas; and the structure of the universe. Pure concentration is of four kinds; the first two kinds are attained by the spiritually advanced saints, well-versed in the Scripture, and the last two kinds arise in Omniscients with and without activity, who have destroyed the entire obscuring karmas. With the help of the first two kinds of pure concentration, the four inimical karmas are burnt by the Self and the effulgent omniscience sparkles. The pure Self shines like the sun coming out of the clouds. The Omniscient is worthy to be venerated and worshipped by the lords of the world. When the duration of His life, feeling, body-making, and status-determining karmas is within one muhurta, He attains remarkable exertion and embraces the third and then the fourth kind of pure concentration in order to annihilate all remaining karmas. The Self then becomes utterly pure, gets liberated, and attains eternal bliss. Excerpted from: Jain, Vijay K., "Acarya Pujyapada's Istopadesa - The Golden Discourse", (2014), Vikalp Printers, p. 61-62. 113

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Svayambhustotra hutvA svakarmakaTukaprakRtIzcatasro ___ ratnatrayAtizayatejasi jAtavIryaH / babhrAjiSe sakalavedavidhervinetA vyabhre yathA viyati dIptarucirvivasvAn // (17-4-84) sAmAnyArtha - apane AtmA ke sAtha baMdhI huI cAra jJAnAvaraNAdi azubha prakRtiyoM kA samyagdarzanAdi ratnatraya rUpa agni ke mahAn teja se kSaya karake, anantavIrya ko rakhane vAle tathA sampUrNa jJAna kI vidhi ke prakAza karane vAle Apa isa prakAra zobhAyamAna hue the jaise meghoM se rahita AkAza meM tejasvI sUrya zobhatA hai| With the instrumentality of the blazing power of the Three Jewels (ratnatraya) - right faith, right knowledge, and right conduct - you destroyed the four inimical karmas associated with your soul. Thereupon, as the possessor of infinite energy and promulgator of true knowledge, you shone like the bright sun in clear sky. yasmAnmunIndra tava lokapitAmahAdyA vidyAvibhUtikaNikAmapi nApnuvanti / tasmAdbhavantamajamapratimeyamAryAH stutyaM stuvanti sudhiyaH svahitaikatAnAH // (17-5-85) 114

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Lord Kunthunatha sAmAnyArtha - he yatizreSTha ! kyoMki brahmA Adi laukika devatA ApakI kevalajJAna vibhUti ke aMzamAtra ko bhI prApta nahIM karate haiM isalie utkRSTa buddhi ke dhAraka tathA Atmahita sAdhanA meM nimagna gaNadharAdi Arya puruSa janma-maraNa se rahita, ananta kevalajJAnAdi vibhUtiyoM ke dhAraka aura stuti ke yogya ApakI hI stuti karate haiN| O Supreme Sage! Since the worldly gods are not able to get to even an iota of your knowledge and splendour, the intelligent and learned ascetics, striving after the well-being of their souls, worship only you who is free from rebirth, possessor of the infinitudes and adorable. 115

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zrI aranAtha jina cihna matsya (machalI) wor Lord Aranatha Symbol - Fish

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Svayambhustotra 18 zrI aranAtha jina Lord Aranatha guNastokaM sadullaGghya tadbahutvakathA stutiH / AnantyAtte guNA vaktumazakyAstvayi sA katham // (18-1-86) sAmAnyArtha - he aranAtha jina ! guNoM kI alpatA kA ullaMghana karake unakI adhikatA kA kathana karanA stuti kahalAtI hai| kintu Apake guNa to ananta haiM isalie unakA varNana karanA azakya hai, taba ApakI stuti kisa prakAra saMbhava hai? O Lord Aranatha Jina! Extolling the virtues of a man involves transgression of his existent qualities by exaggerated expressions, but it is impossible to express your infinite virtues and, as such, how can one extol you? tathApi te munIndrasya yato nAmApi kIrtitam / punAti puNyakIrternastato brUyAma kiJcana // (18-2-87) 118

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Lord Aranatha sAmAnyArtha - yadyapi Apake guNoM kI stuti azakya hai to bhI Apa muniyoM ke svAmI aura pavitra kIrtidhArI va divyadhvani prakAzaka ke kevala nAma kA uccAraNa hI yadi bhaktipUrvaka kiyA jAe to hamako pavitra kara detA hai isalie kucha kathana karate haiN| (Although it is not possible to express your infinite virtues -) The lord of the sages and the possessor of sacrosanct glory! The utterance, with devotion, of only your name has the power to make one pure; I, therefore, will say a little. lakSmIvibhavasarvasvaM mumukSozcakralAJchanam / sAmrAjyaM sArvabhaumaM te jarattRNamivAbhavat // (18-3-88) sAmAnyArtha - lakSmI ke vaibhava rUpa sarvasva se yukta tathA sudarzana cakra ke cihna sahita jo sArvabhauma sAmrAjya Apako prApta thA vaha Apa mokSa kI icchA rakhane vAle ke lie jIrNa tRNa ke samAna ho gayA / When you aspired for liberation, you left behind, as a mere nothing blade of grass, your boundless empire which was endowed with the abundance matched only by the splendour of goddess Laksmi, and whose emblem was the divine Sudarsana cakra. 119

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Svayambhustotra tava rUpasya saundaryaM dRSTvA tRptimanApivAn / dvayakSaH zakraH sahasrAkSo babhUva bahuvismayaH // (18-4-89) sAmAnyArtha - Apake zarIra sambandhI sundaratA ko dekhakara do netroM kA dhAraka indra tRpti ko prApta nahIM huaa| isalie atRpta vaha indra bahuta Azcarya ko prApta hotA huA eka hajAra netroM kA dhAraka huA thaa| O Lord! On seeing the stunning beauty of your body, the lord of the devas (Indra) had transformed his two eyes into a thousand eyes but still remained discontented, and extremely astounded. moharUpo ripuH pApaH kaSAyabhaTasAdhanaH / dRSTisaMvidupekSA'straistvayA dhIra parAjitaH // (18-5-90) sAmAnyArtha - he dhIra svAmI aranAtha ! krodha, mAna, mAyA va lobha ina cAra kaSAyarUpI yoddhAoM kI senA se yukta mohanIya karma rUpI mahApApa-rUpa zatru ko Apane samyagdarzana, samyagjJAna aura samyakcAritra rUpI ratnatraya ke divya zastroM ke dvArA parAjita kiyA thaa| O Resolute Lord Aranatha! You had conquered through the weapon of the Three Jewels - right faith, right knowledge, and right conduct - the invincible enemy called delusion, which is the cause of demerit and is flanked by the army of passions. 120

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Lord Aranatha kandarpasyoddharo darpastrailokyavijayArjitaH / hRpayAmAsa taM dhIre tvayi pratihatodayaH // (18-6-91) sAmAnyArtha - tInoM lokoM ke prANiyoM ko jIta lene se paidA huA kAmadeva ke bahuta bhArI ahaGkAra kA udaya Apake parama nizcala citta ke samakSa nAza ko prApta ho gayA thA tathA isa prakAra Apane usa kAmadeva ko lajjita kara diyA thaa| You had abashed Kamadeva (the god of love and erotic desire) by blocking his advance through your steadfastness; you overpowered his overbearing arrogance that was due to his winning over the beings of all the three worlds. AyatyAM ca tadAtve ca duHkhayonirduruttarA / tRSNAnadI tvayottIrNA vidyAnAvA viviktayA // (18-7-92) sAmAnyArtha - he bhagavan ! paraloka tathA isa loka meM jo du:khoM kI utpatti kA kAraNa hai aura jisakA pAra karanA atyanta kaThina hai aisI tRSNA-rUpI nadI ko Apane nirdoSa jJAna-rUpI naukA ke dvArA pAra kara liyA thaa| The lust for sensual pleasures is like the river that is the harbinger of misery in this world and the next, and is extremely difficult to cross. With the help of the boat of your unblemished knowledge, O Lord, you had crossed this river. 121

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Svayambhustotra antakaH krandako nRNAM janmajvarasakhaH sadA / tvAmantakAntakaM prApya vyAvRttaH kAmakArataH // (18-8-93) sAmAnyArtha - he bhagavan ! punarjanma tathA jvara Adi rogoM kA mitra maraNa-rUpI yamarAja prANiyoM ko sadA hI rulAne vAlA hai| vaha Apako prApta kara arthAt Apake pAsa Akara apanI svachanda kriyA karane se uparata ho gayA thaa| O Lord! After you had subjugated Yama (the god of death), friends with rebirth and illness, and the cause of grief to the human beings, he ceased to act as per his unbridled instincts. bhUSAveSAyudhatyAgi vidyAdamadayAparam / rUpameva tavAcaSTe dhIra doSavinigraham // (18-9-94) sAmAnyArtha - he dhIra aranAtha bhagavan ! ApakA AbhUSaNa, vastra va zastrAdi se rahita tathA nirmala jJAna, indriya damana va apUrva dayA ko jhalakAne vAlA rUpa hI isa bAta ko pragaTa kara rahA hai ki Apane mohAdi doSoM kA kSaya kara DAlA hai| O Passionless Lord Aranatha! Your physical form which is free from all vestiges of ornaments, clothes and weapons, and the embodiment of unalloyed knowledge, control of the senses, and benevolence, is a clear indication that you have vanquished all blemishes. 122

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Lord Aranatha samantato'GgabhAsAM te pariveSeNa bhUyasA / tamo bAhyamapAkIrNamadhyAtma dhyAnatejasA // (18-10-95) sAmAnyArtha - he bhagavan ! saba tarapha phailane vAle Apake zarIra ke vizAla prabhAmaNDala se atizaya karake bAharI andhakAra nAza ko prApta ho gayA tathA Apake AtmadhyAna ke teja se antaraGga kA andhakAra nAza ko prApta ho gyaa| O Lord! You had destroyed the external darkness by the bright lustre that your body radiated all around and the internal darkness by the powerful fire of meditation. sarvajJajyotiSodbhUtastAvako mahimodayaH / kaM na kuryAt praNanaM te sattvaM nAtha sacetanam // (18-11-96) sAmAnyArtha - he nAtha ! sarvajJapane kI jyoti se utpanna huA ApakI mahimA kA utkarSa kisa vivekavAn prANI ko Apake Age namrIbhUta nahIM kara detA hai? O Lord! Will any discriminating individual not get humbled by the light of your magnificence which is an outcome of your attaining infinite knowledge (kevalajnana, omniscience)? 123

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Svayambhustotra tava vAgamRtaM zrImat sarvabhASAsvabhAvakam / prINayatyamRtaM yadvat prANino vyApi saMsadi // (18-12-97) sAmAnyArtha - ApakA padArthoM kA yathArtha-rUpa se kathana karane vAlA va sarva prANiyoM kI bhASA-rUpa hone ke svabhAva ko dhAraNa karane vAlA vacana rUpI amRta samavasaraNa kI sabhA meM sarvatra vyApta hokara prANiyoM ko amRta ke samAna tRpta karatA hai| Your divine voice expounding the reality pervades the heavenly Pavilion (samavasarana), is heard and understood by all present in their respective tongue (ardhamagadhi bhasa), and is soothing, like nectar, to all living beings. anekAntAtmadRSTiste satI zUnyo viparyayaH / tataH sarvaM mRSoktaM syAt tadayuktaM svaghAtataH // (18-13-98) sAmAnyArtha - he bhagavan ! ApakA anekAnta mata satya hai, usase viparIta ekAnta mata asatya hai| usa ekAnta mata ke Azraya se kahA gayA sarva hI kathana mithyA rUpa hai tathA apanA hI ghAtaka hone se sarvathA anucita hai| Your doctrine of manifold points of view (anekantavada) is genuine, and its opposite, based on absolutism (ekantavada), is null and void as it is fallacious. Since absolutism is selfcontradictory, it is fallacious. 124

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ye paraskhalitannidrAH svadoSebhanimIlinaH / tapasvinaste kiM kuryurapAtraM tvanmatazriyaH // Lord Aranatha (18-14-99) sAmAnyArtha - jo ekAnta mata ke mAnane vAle tapasvI anekAnta mata meM skhalita-virodha Adi doSoM ko dekhane meM jAgRta rahate haiM ve apane ekAnta mata meM kyA-kyA doSa Ate haiM unako dekhane meM hAthI ke samAna ho rahe haiM gaja-nimIlana se yukta haiM, arthAt dekhI huI vastu ko bhI anadekhI karate hue calate haiN| ve anekAnta mata rUpI lakSmI ko pAne ke lie pAtra nahIM haiM, ve becAre kyA kara sakate haiM? na to apane pakSa ko siddha kara sakate haiM na hI anekAnta mata kA khaNDana kara sakate haiN| Those who are ever ready to find faults, like that of vacillation, in the doctrine of manifold points of view (anekantavada) and are impervious, like an elephant, to see the shortcomings in their own doctrine of absolutism (ekantavada), are not fit to acquire the treasure of your teachings. What can such tormented people do? te taM svaghAtinaM doSaM zamIkartumanIzvarAH / tvadviSaH svahano bAlAstattvAvaktavyatAM zritAH // (18-15-100) sAmAnyArtha - he aranAtha bhagavan ! ve ekAntavAdI apane mata ke svaghAtI doSa ko dUra karane meM asamartha hokara Apake anekAnta mata se dveSa karate haiM 125

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Svayambhustotra va apanA ghAta svayaM karate haiN| aise hI ajJAnI logoM ne tattva kI sarvathA avaktavyatA kA Azraya liyA hai| Those who are unable to rid their viewpoints of faults, like selfcontradiction, and hold malice towards your doctrine, are destroyers of the self. Such ignorant people then take refuge in the viewpoint that reality is altogether indescribable. sadekanityavaktavyAstadvipakSAzca ye nayAH / sarvatheti praduSyanti puSyanti syAditIha te // (18-16-101) sAmAnyArtha - sat, eka, nitya, vaktavya aura inase viparIta - asat, aneka, anitya aura avaktavya - ye jo naya haiM ve isa jagat meM sarvathA rUpa se vastu-tattva ko pradUSita (vikRta) karate haiM aura kathaMcit rUpa se vastu-tattva ko puSTa karate haiN| The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites - absolute non-existence, manyness, non-permanence, and indescribability - corrupt the nature of reality while the use of the word 'syat' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. 126

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Lord Aranatha sarvathAniyamatyAgI yathAdRSTamapekSakaH / syAcchabdastAvake nyAye nAnyeSAmAtmavidviSAm // (18-17-102) sAmAnyArtha - Apake anekAnta nyAya meM 'syAt' zabda jo kathaMcit artha meM hai arthAt jo kisI apekSA se kahane vAlA hai, vaha vastu sarva prakAra se sat rUpa hI hai yA asat rUpa hI hai ityAdi niyama kA tyAga karane vAlA hai| 'syAt' zabda pramANasiddha vastu-svarUpa kI apekSA rakhane vAlA hai| anya jo ekAntavAdI apanA hI apaghAta yA burA karane vAle haiM unake nyAya meM yaha 'syAt' zabda nahIM hai| In your doctrine, the use of the word 'syat' (meaning, conditional, from a particular standpoint) rules out the absolutistic viewpoint and demonstrates only the relative aspect. Others do not use such stipulation and cause their own destruction. anekAnto'pyanekAntaH pramANanayasAdhanaH / anekAntaH pramANAtte tadekAnto'rpitAnnayAt // (18-18-103) sAmAnyArtha - he bhagavan ! Apake mata meM pramANa aura naya rUpa sAdhanoM se siddha hone vAlA anekAnta bhI anekAnta svarUpa hai| arthAt kisI apekSA se anekAnta hai va kisI apekSA se ekAnta hai| pramANa kI apekSA se jo 127

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Svayambhustotra sarva dharmoM ko eka sAtha jAnane vAlA hai vaha anekAnta aneka dharma svarUpa hai va vivakSita naya kI apekSA se vaha anekAnta ekAnta svarUpa hai| O Lord! Your doctrine of manifold points of view (anekantavada), based on the instrumentalities of either the comprehensive knowledge (pramana) or the standpoint (naya), is itself manifold. When pramana is under consideration it exhibits the manifold (anekanta) perspective and when a particular naya (a subdivision of pramana) is under consideration it exhibits the absolutistic (ekanta) perspective. iti nirupamayuktazAsanaH priyahitayogaguNAnuzAsanaH / ara jina damatIrthanAyakastvamiva satAM pratibodhanAya kaH // (18-19-104) sAmAnyArtha - he ara jinendra ! isa taraha ApakA mata upamA-rahita, nirbAdha pramANa kI yuktiyoM se siddha hai tathA vaha mata sukhadAI va hitakArI mana, vacana, kAya kI kriyA kA va samyagdarzanAdi guNoM kA upadeza karane vAlA hai| Apa indriya-vijaya ko sUcita karane vAle dharmatIrtha ke svAmI haiN| Apake samAna aura kauna hai jo vidvajjanoM ko yathArtha jJAna de sakatA hai? O Lord Ara Jina! Your commandments are incomparable and supremely righteous. You are the preceptor of pleasing and favourable activities (yoga) and virtues. You are the Supreme Promulgator of the path to liberation. Who else, other than you, is capable of enlightening the potential souls? 128

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Lord Aranatha matiguNavibhavAnurUpatastvayi varadAgamadRSTirUpataH / guNakRzamapi kiJcanoditaM mama bhavatAd duritAsanoditam // - (18-20-105) sAmAnyArtha - he utkRSTa mokSapada ke pradAtA ! maiMne apanI buddhi ke sAmarthya ke anurUpa tathA jinAgama se prApta huI dRSTi ke anusAra Apake kucha guNoM kA jo aMza mAtra bhI varNana kiyA hai vaha mere pApa karmoM ko vinAza karane meM samartha hove| O Wish-fulfilling Lord! May the little description, based on the competence of my own intellect and on my scriptural insight, of the few of your indescribable virtues, result in the destruction of my demerits! 129

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659 zrI mallinAtha jina cihna - kalaza Lord Mallinatha Symbol - Urn

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Svayambhustotra 19 zrI mallinAtha jina Lord Mallinatha yasya maharSeH sakalapadArthapratyavabodhaH samajani sAkSAt / sAmaramaryaM jagadapi sarvaM prAJjali bhUtvA praNipatati sma // (19-1-106) sAmAnyArtha - jina mahARSi ke sampUrNa padArthoM ko pUrNa rUpa se jAnane vAlA jJAna arthAt kevalajJAna atyanta pratyakSa rUpa se utpanna hone para jinheM devoM va mAnava sahita sarva hI jagat ke prANiyoM ne hAthoM ko jor3akara namaskAra kiyA thaa| The entire world, including the devas and the men, had bowed with folded hands in front of this great sage in whom manifested the direct and complete knowledge (omniscience) of all substances. yasya ca mUrtiH kanakamayIva svasphuradAbhAkRtapariveSA / vAgapi tattvaM kathayitukAmA syAtpadapUrvA ramayati sAdhUn // (19-2-107) 132

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Lord Mallinatha sAmAnyArtha - jinakA zarIra mAno suvarNa se racA gayA hai, jinakI phailatI huI dIpti se zarIra ke cAroM ora bhAmaNDala bana gayA hai, jinakI vANI bhI yathArtha vastu ke svarUpa ko kahane meM samartha hai tathA 'syAt' arthAt kathaMcit pada se cihnita vaha vANI sAdhuoM ko prasanna karatI hai| The body of this great sage was, as it were, made of gold and its effulgence made a bright circle around his being; his voice was fully capable of expounding the reality and, being qualified with the word 'syat' (meaning, conditional, from a particular standpoint), it charmed the learned ascetics. yasya purastAdvigalitamAnA na pratitIrthyA bhuvi vivadante / bhUrapi ramyA pratipadamAsIjjAtavikozAmbujamRduhAsA // (19-3-108) sAmAnyArtha - jina bhagavAn ke sAmane ekAntavAdI jana apane mAna kA khaNDana hone se pRthvI para vivAda nahIM karate the aura jinake vihAra ke samaya yaha dharA bhI jahA~ bhagavAn ke caraNa par3ate the vikasita kamaloM ke komala hAsya ko jhalakAtI huI zobhanIka ho jAtI thI / The people propounding the absolutistic doctrine on this earth were humbled and were unable to argue in front of him, and the earth welcomed, with pleasant delight, his each step by embedding blooming lotuses under his feet. 133

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Svayambhustotra yasya samantAjjinazizirAMzoH ziSyakasAdhugrahavibhavo'bhUt / tIrthamapi svaM jananasamudratrAsitasattvottaraNapatho'gram // (19-4-109) sAmAnyArtha - jina mallinAtha svAmI rUpI candramA ke cAroM ora unake ziSya - sAdhugaNa rUpI graha - tArakoM kI sampatti kA vibhava vidyamAna thA aura jinakA apanA tIrtha (zAsana) bhI saMsAra rUpI samudra se bhayabhIta prANiyoM ko tArane ke lie mukhya mArga thaa| Just as an assemblage of planets and stars surrounds the moon, a galaxy of disciple saints had surrounded Lord Mallinatha Jina, and his instructions were like a ford for the terror-stricken people to cross the worldly ocean (samsara). yasya ca zuklaM paramatapo'gnirdhyAnamanantaM duritamadhAkSIt / taM jinasiMhaM kRtakaraNIyaM mallimazalyaM zaraNamito'smi // (19-5-110) sAmAnyArtha - jinhoMne zukladhyAna - rUpI utkRSTa tapa kI agni se ananta aSTa-karma rUpI pApoM ko bhasma kara DAlA thA una jinasiMha (jinendroM meM pradhAna), kRtakRtya tathA zalyarahita bhagavAn mallinAtha svAmI kI zaraNa ko maiM prApta hotA huuN| He, who had burnt the heap of endless karmas with the powerful fire of the highest order of pure meditation (sukladhyana), who 134

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Lord Mallinatha had realized the ultimate objective and, therefore, free from all action and desire, and also from all stings* (salya), I take refuge in that Supreme Lord Mallinatha. *Stings (salya) are of three kinds: the sting of deceit (maya), the sting of desire for enjoyment or pleasure (nidana), and the sting of perverse attitude (mithyatva). 135

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zrI munisuvratanAtha jina cihna - kUrma (kachuA) Lord Munisuvratanatha Symbol - Tortoise

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Svayambhustotra 20 zrI munisuvratanAtha jina Lord Munisuvratanatha adhigatamunisuvratasthitirmunivRSabho munisuvrato'naghaH / munipariSadi nirbabhau bhavAnuDupariSatparivItasomavat // ____ (20-1-111) sAmAnyArtha - jo muni yogya zobhanIka vratoM meM nizcita sthiti rakhane vAle haiM, jo muniyoM meM pradhAna muninAtha haiM tathA jinhoMne cAra ghAtiyA karmarUpI pApoM ko dUra kara DAlA hai, aise zrI munisuvrata tIrthakara Apa muniyoM kI sabhA meM usI prakAra zobhA ko prApta hue the jisa prakAra nakSatroM ke samUha se pariveSTita candramA zobhA ko prApta hotA hai| O Lord Munisuvratanatha! You had attained the excellent observance of the vows of the sages; you are the ascetic supreme, and utterly pristine (having destroyed the inimical karmas). You stood out in the assembly of the sages like the moon in the midst of the constellations of stars. pariNatazikhikaNTharAgayA kRtamadanigrahavigrahAbhayA / tava jina tapasaH prasUtayA grahapariveSaruceva zobhitam // (20-2-112) 138

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Lord Munisuvratanatha sAmAnyArtha - he kAmadeva ke mada ko jItane vAle jinendra ! Apake zarIra kI AbhA taruNa mora ke kaNTha ke sadRza nIla raMga kI thI va tapa ke dvArA utpanna huI cAroM ora phailane vAlI usakI parama zobhA pUrNa candramA kI dIpti ke samAna thii| O Conqueror of Desires and Pride, Lord Munisuvratanatha! The hue of your bodily lustre was like the neck of a young peacock*. As a result of severe austerities, your body had acquired the splendour of luminous halo that encircles the full moon. *refers to the blue neck of a young peacock. zazirucizucizuklalohitaM surabhitaraM virajo nijaM vapuH / tava zivamativismayaM yate yadapi ca vAGmanasIyamIhitam // (20-3-113) sAmAnyArtha - he yatirAja ! ApakA zarIra candramA kI dIpti ke samAna nirmala, sapheda rudhira se yukta, atyanta sugandhita, mala rahita, zivasvarUpa sundara va zAnta tathA ati Azcarya ko upajAne vAlA thA / aisI hI zubha va AzcaryakAraka pravRtti Apake vacana tathA mana kI thii| O Supreme Sage! Your body had the soothing lustre of the rays of the moon and the blood in it was bright and pure white. Free from all waste matter, it had the most gratifying fragrance; all undertakings of your speech and mind too were auspicious and amazing. 139

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Svayambhustotra sthitijanananirodhalakSaNaM caramacaraM ca jagatpratikSaNam / iti jina sakalajJalAJchanaM vacanamidaM vadatAMvarasya te // (20-4-114) sAmAnyArtha - he jinendra ! Apa upadeza - dAtAoM meM zreSTha haiM, ApakA yaha vacana ki cetana va acetana rUpa yaha jagat hara samaya dhrauvya - utpAda - vyaya lakSaNa se yukta hai isa bAta kA dyotaka hai ki Apa sarvajJa haiN| O Lord Jina! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of origination, disappearance (destruction), and permanence*, is illustrative of your omniscience. *Origination is the attainment of different modes by souls or other substances by means of external and internal causes, without giving up their essential nature. For instance, the production of a pitcher from clay. Similarly, the loss of the former mode is disappearance. For instance, the loss of the lump shape of clay in the production of the pitcher. As there is no annihilation or origination of the inherent nature or quality, it is lasting. That is, it is permanent. The quality of being permanent is permanence. For instance, clay continues to exist in the lump, the pitcher, and its broken parts. Existence is accompanied by origination, disappearance and permanence. Permanence is indestructibility of the essential nature of the substance. Or, permanence is the existence of the past nature in the present. 140

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Lord Munisuvratanatha From the point of view of modes, the three characteristics (origination etc.) are mutually different from one another and are also different from the substance. From the point of view of substance, these three are not perceived separately from the substance. If a thing were permanent alone, there can be no destruction and origination, and impermanence would be negatived. If the soul were permanent (unchangeable) utterly, then transmigration of the soul as a man, a hellbeing and so on and liberation, the end of transmigration, would both be impossible. If it were transient alone, there can be no continuance and hence no permanence. Adapted from: Jain, S.A., "Reality: English Translation of Shri Pujyapada's Sarvarthasiddhi", (1960), Vira Sasana Sangha, Calcutta-37, p. 155-157. duritamalakalaGkamaSTakaM nirupamayogabalena nirdahan / abhavadabhavasaukhyavAnbhavAn bhavatu mamApi bhavopazAntaye // (20-5-115) sAmAnyArtha - Apane upamA rahita parama zukladhyAna ke bala se ATha prakAra ke karma mahApApa-rUpa mala-kalaGka ko bhasma kara diyA thA aura Apa saMsArAtIta, atIndriya, ananta mokSa-sukha se yukta ho gae the| mere lie bhI Apa saMsAra kI upazAnti ke lie nimittabhUta hoveN| You had burnt all blemishes owing to the eight kinds of karmas by the power of incomparable pure meditation and thus became 141

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Svayambhustotra the enjoyer of the ineffable bliss of liberation. Be the cause of my tranquility too by releasing me from this ocean of worldly existence (samsara). 142

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000000 zrI naminAtha jina cihna - utpala (nIlakamala) Lord Naminatha Symbol - Blue Lotus

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Svayambhustotra 21 zrI naminAtha jina Lord Naminatha stutiH stotuH sAdhoH kuzalapariNAmAya sa tadA bhavenmA vA stutyaH phalamapi tatastasya ca sataH / kimevaM svAdhInyAjjagati sulabhe zrAyasapathe stuyAnna tvAM vidvAnsatatamabhipUjyaM namijinam // (21-1-116) sAmAnyArtha - jinendra bhagavAn kI stuti bhavya puruSa, puNya-sAdhaka (stotA) ke zubha pariNAma ke lie hotI hai| cAhe usa samaya stutya (stuti kA ArAdhya deva) vidyamAna ho yA na ho, aura cAhe stuti karane vAle bhavya puruSa (stotA) ko stutya ke dvArA svargAdi phala kI prApti hotI ho yA na hotI ho| isa prakAra jagat meM svAdhInatA se kalyANa-mArga ke sulabha hone para kauna vivekI puruSa hai jo sarvadA indrAdi ke dvArA pUjya zrI naminAtha jinendra kI stuti na kare? The worship of Lord Jina must result in propitious outcomes for the worthy and noble worshipper, whether or not the Lord being worshipped is present (with reference to time and space) and whether or not the worshipper is bestowed with boons (like heavenly abode) by the Lord. Even after the availability of such a 144

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Lord Naminatha self-dependent path to emancipation, which wise man will not engage himself in the praise of the supremely worshipful Lord Naminatha Jina? tvayA dhIman brahmapraNidhimanasA janmanigalaM samUlaM nirbhinnaM tvamasi viduSAM mokSapadavI / tvayi jJAnajyotirvibhavakiraNairbhAti bhagavanabhUvankhadyotA iva zuciravAvanyamatayaH // (21-2-117) sAmAnyArtha - he viziSTa buddhi se yukta nami jina ! zuddha AtmasvarUpa meM ekAgra-citta vAle Apake dvArA punarjanma ke bandhana ko usake mUla kAraNa sahita naSTa kara diyA gayA thaa| isalie Apa vidvajjanoM ke lie mokSamArga athavA mokSa sthAna haiN| he bhagavan ! ApakI kevalajJAna - rUpI jyoti kI samartha kiraNoM ke prakAzita hone para anya ekAntavAdI jana usI prakAra hataprabha ho gae the jisa prakAra nirmala sUrya ke sAmane khadyota (juganU) prabhArahita ho jAte haiN| O Lord! By the power of meditation on the pure Self, you had snapped the root cause of the series of rebirths. You are, therefore, the quintessence of the path to liberation for the wise men. When you appeared with the bright rays of omniscience, those holding allegiance to other doctrines became lacklustre as the fireflies in the presence of the radiant sun. 145

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Svayambhustotra vidheyaM vAryaM cAnubhayamubhayaM mizramapi tad vizeSaiH pratyekaM niyamaviSayaizcAparimitaiH / sadAnyonyApekSaiH sakalabhuvanajyeSThaguruNA tvayA gItaM tattvaM bahunayavivakSetaravazAt // (21-3-118) sAmAnyArtha - he tIna loka meM mahAn guru ! Apane bahuta se nayoM kI vivakSA va avivakSA ke vaza jIvAdi tattva kA vAstavika svarUpa kahA hai| vaha tattva svarUpAdi catuSTaya kI apekSA astirUpa hai va pararUpAdi catuSTaya kI apekSA nAstirUpa hai, krama se kahane para asti-nAsti, eka sAtha dharmoM ko na kaha sakane kI apekSA se vaha tattva avaktavya hai, vahI tattva asti-avaktavya hai, nAsti-avaktavya hai, asti-nAsti-avaktavya hai| isa prakAra tattva eka dUsare kI sadA apekSA rakhane vAle aneka dharmoM ke dvArA saptabhaMgI niyama ke viSayabhUta kahA gayA hai| O World Teacher! You had expounded the real nature of substances, soul etc., through your doctrine of ascertainment of their attributes through the instrumentality of standpoints (naya) and through relative affirmation and negation of these multiple attributes, by the rule of seven-fold predication (saptabhangi): 1. it is - syad asti; 2. it is not - syad nasti; 3. it is indescribable - syad avaktavya, 4. it is and it is not - syad asti nasti; and combinations thereof, i.e., 5. it is and it is indescribable - syad asti avaktavya; 6. it is not and it is indescribable - syad nasti avaktavya; 7. it is, it is not and it is indescribable-syad asti nasti avaktavya. 146

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Lord Naminatha ahiMsA bhUtAnAM jagati viditaM brahma paramaM na sA tatrArambho'styaNurapi ca yatrAzramavidhau / tatastatsiddhyarthaM paramakaruNo granthamubhayaM bhavAnevAtyAkSInna ca vikRtaveSopadhirataH // (21-4-119) sAmAnyArtha - he bhagavan ! sarva prANiyoM kI rakSA arthAt pUrNa ahiMsA ko isa loka meM parama-brahma yA paramAtmasvarUpa kahA gayA hai| jisa Azrama ke niyamoM meM jarA bhI Arambha yA vyApAra hai vahA~ vaha pUrNa ahiMsA nahIM ho sakatI hai| isIlie usa pUrNa ahiMsA kI siddhi ke lie parama dayAlu hokara Apane donoM hI - bAhya aura Abhyantara - parigrahoM kA tyAga kara diyA thaa| jo vikAramaya vastrAbhUSaNa Adi yathAjAta digambara liMga se virodhI veSa tathA parigraha meM Asakta haiM unakA donoM prakAra ke parigrahoM kA tyAga nahIM hotA hai| O Lord Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (arambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body. 147

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Svayambhustotra vapurbhUSAveSavyavadhirahitaM zAntakaraNaM yataste saMcaSTe smarazaraviSAtaGkavijayam / vinA bhImaiH zastrairadayahRdayAmarSavilayaM tatastvaM nirmohaH zaraNamasi naH zAntinilayaH // (21-5-120) sAmAnyArtha - kyoMki ApakA zarIra AbhUSaNa va vastrAdi ke AcchAdana se rahita hai tathA jisameM sarva indriyA~ apane-apane viSayoM ke grahaNa se rahita arthAt zAnta ho gaI haiM yaha batalAtA hai ki Apane kAmadeva ke bANoM ke viSa se hone vAle AtaMka ko jIta liyA hai tathA bhayAnaka zastroM ke binA hI hRdaya sambandhI nirdayI krodha kA nAza kara diyA hai| isa kAraNa se Apa moha-rahita vItarAga haiM tathA mokSa ke sthAna haiM yA mokSarUpa haiN| he bhagavan ! Apa hamAre zaraNabhUta-rakSaka haiN| Your body was free from the coverings of ornaments and clothes, and your senses had acquired quiescence. These indicate that you had subjugated the terror due to the venomous arrows of amorousness, and, without the use of powerful weapons, the passion of merciless anger from your heart. As a result, you are free from all delusion, and the abode of eternal bliss. O Lord! You are our protector. 148

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zrI ariSTanemi jina cihna zaMkha - cara mari bha sA kA il Lord Aristanemi Symbol - Conch Shell

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Svayambhustotra 22 zrI ariSTanemi ( zrI neminAtha ) jina bhagavAnRSiH paramayogadahanahutakalmaSendhanaH / jJAnavipulakiraNaiH sakalaM pratibudhya buddhakamalAyatekSaNaH // Lord Aristanemi (Lord Neminatha) harivaMzaketuranavadyavinayadamatIrthanAyakaH / zIlajaladhirabhavo vibhavastvamariSTanemijinakuJjaro'jaraH // 150 (22-1-121) (22-2-122) sAmAnyArtha he parama aizvaryavAn, indrAdi se pUjya ! parama RddhidhArI jinhoMne uttama zukladhyAna rUpI agni se ghAtiyA karma rUpI IMdhana ko jalA DAlA thA, jinake netra vikasita kamala ke samAna vizAla the, harivaMza ke pradhAna, nirdoSa vinaya aura indriya-vijaya rUpa dharmatIrtha ke nAyaka, zIla ke samudra, tathA jarA-rahita, aise Apa zrI ariSTanemi jina tIrthaGkara kevalajJAna kI vistRta kiraNoM ke dvArA lokAloka ko prakAzita kara saMsAra se mukta hue the| - O Worshipful Lord! Endowed with supreme accomplishments, you had burnt the karmic fuel with the help of pure

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Lord Aristanemi concentration; your eyes were broad as open water-lilies. You were the chief of the Hari dynasty and had promulgated the unblemished traditions of reverence, and control of the senses. You were an ocean of right conduct*, and ageless. O Most Excellent Lord Aristanemi! After illuminating the whole world (the universe and the non-universe) through the powerful rays of omniscience, you had attained liberation. *observance of vows and supplementary vows tridazendramaulimaNiratnakiraNavisaropacumbitam / pAdayugalamamalaM bhavato vikasatkuzezayadalAruNodaram // (22-3-123) nakhacandrarazmikavacAtirucirazikharAGgulisthalam / svArthaniyatamanasaH sudhiyaH praNamanti mantramukharA maharSayaH // (22-4-124) sAmAnyArtha - he bhagavan ! Apake caraNa-kamaloM ko Atmahita karane kI icchA rakhane vAle tathA ApakI stuti se yukta mantroM ke uccAraNa meM nipuNa, subuddhi munigaNa namaskAra karate haiN| Apake malarahita caraNa-kamala indroM ke mukuToM kI maNiratnoM kI kiraNoM ke prasAra se sparzita hote haiM (arthAt jaba indra namaskAra karate haiM taba unake mukuToM ke ratnoM kI prabhA Apake caraNoM ko sparza karatI hai), jo ati nirmala haiM, jinakA talabhAga vikasita kamala-dala ke samAna rakta-varNa hai aura jinake aMguliyoM ke agrabhAga ko nakha-rUpI candramA kI kiraNoM ke maNDala ne ati zobhanIka kara diyA hai| 151

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Svayambhustotra Great sages whose hearts were established in self-attainment, equipped with excellent intellect and resonating with your incantation had worshipped the duo of your feet. Your feet were kissed by the multitude of rays emanating from the pearls and jewels in the diadems of the lords of the devas, and were spotless with soles pink like a cluster of blooming lotuses and toes looking marvellous with the glow of the moon-like nails. dyutimadrathAGgaravibimbakiraNajaTilAMzumaNDalaH / nIlajaladajalarAzivapuH saha bandhubhirgaruDaketurIzvaraH // (22-5-125) halabhRcca te svajanabhaktimuditahRdayau janezvarau / dharmavinayarasikau sutarAM caraNAravindayugalaM praNematuH // (22-6-126) sAmAnyArtha - jinake zarIra kA prabhAmaNDala unake kAntimAna sudarzanacakra rUpa sUrya-bimba kI kiraNoM se vyApta huA thA, jinakA zarIra nIla megha ke samAna athavA samadravat nIla raMga kA thA va jinakI dhvajA garur3a ke cihna se yukta thI, aise tIna khaNDa ke svAmI zrIkRSNa mahArAja, tathA hala nAmaka zastra ke dhArI baladeva - ina donoM lokanAyaka bhAIyoM ne, jinake citta Atmabandhu kI bhakti se prasanna ho rahe the, jo loka ke svAmI the tathA jo dharma kI vinaya ke premI the, anya bandhuoM ke sAtha, he zrI neminAtha ! Apake donoM caraNa-kamaloM ko bAra-bAra praNAma kiyA thaa| 152

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Lord Aristanemi O Lord! Whose body was bathed in the brilliant light emanating from his divine discus (Sudarsana cakra), whose complexion was dark like the clouds and the sea-water, who ruled the three divisions of the land, and whose flag depicted the majestic bird Garuda (garuda), such srikrisna, and Balarama, the possessor of the weapon that resembled a plough, both the lords of the men, along with their other brothers, taking delight in the devotion to their kin and rejoicing reverence to the virtuous, had, over and over again, worshipped the pair of your lotus-feet. kakudaM bhuvaH khacarayoSiduSitazikharairalaGkRtaH / meghapaTalaparivItataTastava lakSaNAni likhitAni vajriNA // (22-7-127) vahatIti tIrthamRSibhizca satatamabhigamyate'dya ca / prItivitatahRdayaiH parito bhRzamUrjayanta iti vizruto'calaH // (22-8-128) sAmAnyArtha - jaise baila ke kaMdhe kA agrabhAga zobhatA hai vaise hI yaha parvata pRthvI kA ucca agrabhAga - rUpa zobhatA hai, vidyAdharoM kI striyoM se sevita zikharoM se yaha parvata zobhAyamAna hai, isa parvata ke taTa megha- paTaloM se ghire rahate haiM, indra ne Apake isa mokSa-sthala para jo cihna ukere haiM unako dhAraNa karane vAlA hai - isase yaha tIrtha hai| jo Apake lie citta meM bhakti rakhane vAle sAdhuoM ke dvArA Aja bhI nirantara sevana kiyA jAtA hai, aisA yaha Urjayanta yA giranAra parvata jagat meM tIrtha mAnA gayA hai| yaha parvata Apake mokSa kA sthAna hone ke kAraNa atizaya karake loka meM prasiddha ho gyaa| 153

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Svayambhustotra O Lord Neminatha Jina! The high point of the earth, whose peaks had charmed the womenfolk of the clan possessing divine powers (vidyadhara), whose slopes were surrounded by the clouds, and which carried your signs inscribed by lord Indra, has become a sacred place. In the past and even today it is highly venerated from all sides by the accomplished sages with hearts full of your devotion; such is the glory of this renowned mountain Urjayanta*. *Known presently as Girnar (also known as Girnar Hill, Girinagar, and Revatak Parvata) is a collection of mountains in the Junagadh District of Gujarat, India, at a distance of 327 km from Ahmedabad. bahirantarapyubhayathA ca karaNamavighAti nArthakRt / nAtha yugapadakhilaM ca sadA tvamidaM talAmalakavad viveditha // (22-9-129) ataeva te budhanutasya caritaguNamadbhutodayam / nyAyavihitamavadhArya jine tvayi suprasannamanasaH sthitA vayam // (22-10-130) sAmAnyArtha - he neminAtha ! Apane isa sampUrNa jagat ko eka hI samaya meM, hastatala para sthita sphaTika maNi ke samAna, sadA ke lie jAna liyA thaa| Apake isa jJAna meM bAharI indriyA~ yA anta:karaNa mana ye donoM hI na to kisI prakAra kI bAdhA karate haiM na upakAra karate haiM arthAt ye usa pratyakSa 154

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Lord Aristanemi jJAna ke lie kucha bhI kAryakArI nahIM haiN| gaNadharAdi vidvAnoM se stuta, AzcaryakArI abhyudaya se yukta, nyAyapUrNa va Agama-siddha Apake cAritra kA mahAtmya hRdaya meM dhAraNa karake he jinendra ! hama atyanta bhakti se ApakI zaraNa meM sthita hue haiN| O Lord! You had known the entire world, simultaneously and through its past, present and future, like a pure crystal kept on the palm of your hand. To such knowledge, the external and the internal senses, individually as well as collectively, are neither helpful nor hostile. Wise men adore you. Having ascertained that your glorious conduct is not only endowed with wondrous festivities but also stands all logical scrutiny, we take shelter in you with great delight. 155

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zrI pArzvanAtha jina cihna - sarpa Lord Parsvanatha Symbol - Snake

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Svayambhustotra 23 zrI pArzvanAtha jina Lord Parsvanatha tamAlanIlaiH sadhanustaDidguNaiH prakIrNabhImAzanivAyuvRSTibhiH / balAhakairvairivazairupadruto mahAmanA yo na cacAla yogataH // (23-1-131) sAmAnyArtha - jo utkRSTa dhairyavAna zrI pArzvanAtha bhagavAn pUrva-bhava vairI kamaTha ke dvArA tamAla vRkSa ke samAna nIlavarNa yukta, indradhanuSoM sambandhI bijalI-rUpI DoriyoM se sahita, bhayaMkara vajrapAta, A~dhI va jalavRSTi bikharane vAle aise zatru ke vazIbhUta meghoM ke dvArA upasarga kiye jAne para bhI parama zukladhyAna se calAyamAna nahIM hue the| Even after being tormented by the most destructive, enemycontrolled, thunderclouds which were blue as the skin of the Tamala tree, discharging rainbow-like strings of lightning, terrible thunderbolts, strong winds, and torrential rain, highminded Lord Parsvanatha did not deviate from his pure meditation (sukladhyana). bRhatphaNAmaNDalamaNDapena yaM sphurattaDitpiGgarucopasargiNam / jugUha nAgo dharaNo dharAdharaM virAgasaMdhyAtaDidambudo yathA // (23-2-132) 158

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Lord Parsvanatha sAmAnyArtha - dharaNendra nAma ke nAgakumAra deva ne jina upasarga se yukta bhagavAn pArzvanAtha ko camakatI huI bijalI ke samAna pIta kAnti vAle bar3e-bar3e phaNoM ke maNDala rUpI maNDapa se usI prakAra veSTita kara diyA thA jisa taraha kAlI saMdhyA ke samaya bijalI se yukta megha parvata ko veSTita kara dete haiN| At the time of the disturbance, the Dharanendra deva of the Nagakumara class had covered Lord Parsvanatha with the bower-shaped spread of a large number of serpent-hoods, tawny like the glittering flashes of light, just as the thunderclouds cover the mountain at the fall of the dark night. svayoganistriMzanizAtadhArayA nizAtya yo durjayamohavidviSam / avApadArhantyamacintyamadbhutaM trilokapUjAtizayAspadaM padam // (23-3-133) sAmAnyArtha - jina pArzvanAtha bhagavAn ne apane zukladhyAna rUpI khaDga kI tIkSNa dhAra se atyanta durjaya moha-rUpI zatru ko naSTa karake, jo acintya hai tathA AzcaryakAraka guNoM se yukta hai aise triloka kI pUjA ke atizaya ke sthAna arthAt arihanta pada ko prApta kiyA thaa| He had destroyed the invincible enemy called delusion with the sharp sword of pure meditation. He attained the excellent status of Arhat which is endowed with unimaginable and astounding qualities, and is worshipped in the three worlds. 159

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Svayambhustotra yamIzvaraM vIkSya vidhUtakalmaSaM tapodhanAste'pi tathA bubhUSavaH / vanaukasaH svazramabandhyabuddhayaH zamopadezaM zaraNaM prapedire // (23-4-134) sAmAnyArtha - jina pArzvanAtha bhagavAn ke ghAti-karma rahita mahAtmya ko tathA samasta loka ke Izvara ke rUpa meM dekhakara vana meM rahane vAle tapasvI bhI apane mithyA-tapa ko niSphala hotA jAnakara tathA unake samAna hone kI icchA karate hue unake mokSamArga ke upadeza kI zaraNa meM Ae the| After seeing his supreme status, free from the four types of inimical karmas, even those ascetics who dwelled in the forest realized the futility of their effort and took refuge in the path to liberation promulgated by Lord Parsvanatha in order to attain the same supreme status. sa satyavidyAtapasAM praNAyakaH samagradhIrugrakulAmbarAMzumAn / mayA sadA pArzvajinaH praNamyate vilInamithyApathadRSTivibhramaH // (23-5-135) sAmAnyArtha - jo satya vidyAoM va tapasyA kA sAdhana batAne vAle the, kevalajJAna ke dhAraka the, ugravaMza rUpI AkAza meM candramA ke samAna prakAzamAna the va jinhoMne mithyA ekAntamArga sambandhI kudRSTiyoM se utpanna vibhramoM ko apane anekAnta mata se dUra kara diyA thA, ve zrI pArzvanAtha tIrthaGkara mujha samantabhadra dvArA sadA praNAma kiye jAte haiN| 160

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Lord Parsvanatha Promulgator of the true learning and austerities, possessor of the infinite knowledge (kevalajnana), like the moon in the sky of the Ugra dynasty, and destroyer of the dubious outlook of the misbelievers, such Lord Parsvanatha Jina is constantly worshipped by me (Acarya Samantabhadra). 161

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zrI vIra jina cihna - siMha Lord Vira Symbol - Lion

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Svayambhustotra 24 zrI vIra ( zrI mahAvIra, zrI varddhamAna) jina Lord Vira (Lord Mahavira, Lord Vardhamana) kIrtyA bhuvi bhAsi tayA vIra tvaM guNasamucchrayA bhAsitayA / bhAsoDusabhAsitayA soma iva vyomni kundazobhAsitayA // (24-1-136) sAmAnyArtha - he vIra jinendra ! Apa apane ujjvala AtmIka guNoM se utpanna nirmala kIrti se isa pRthvI para usI prakAra zobhA ko prApta hue ho jisa prakAra AkAza meM kunda puSpa kI sI sapheda kAnti lie hue candramA nakSatroM kI sabhA meM virAjita zobhatA hai| O Lord Vira! You had embellished this earth and attained sublime illustriousness due to the aggregate of qualities that you possessed, just as the moon, brilliant as Kunda (a kind of jasmine flower), looks magnificent in the midst of the constellations of stars. tava jina zAsanavibhavo jayati kalAvapi guNAnuzAsanavibhavaH / doSakazAsanavibhavaH stuvanti cainaM prabhAkRzAsanavibhavaH // (24-2-137) 164

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Lord Vira sAmAnyArtha - he jinendra ! guNoM ke anuzAsana se bhavya jIvoM ke saMsAra kA nAza karane vAle Apake zAsana kA mahAtmya isa kalikAla meM bhI jayavanta hai, sarvotkRSTa rUpa se vidyamAna hai| jinhoMne apane jJAna kI mahimA se loka-prasiddha hariharAdika ke mahAtmya ko kRza kara diyA hai tathA doSa-rUpa cAbuka ke nirAkaraNa karane meM samartha aise gaNadharAdi deva Apake zAsana ke mahAtmya kI stuti karate haiN| O Lord Jina! Your doctrine that expounds essential attributes required of a potential aspirant to cross over the ocean of worldly existence (samsara) reigns supreme even in this strife-ridden spoke of time (pancama kala). Accomplished sages who have invalidated the so-called deities that are famous in the world, and have made ineffective the whip of all blemishes, adore doctrine. your anavadyaH syAdvAdastava dRSTeSTAvirodhataH syAdvAdaH / itaro na syAdvAdo dvitayavirodhAnmunIzvarAsyAdvAdaH // (24-3-138) sAmAnyArtha - he muninAtha ! ApakA jo syAdvAda (anekAnta-rUpa kathana) hai vaha doSa rahita hai kyoMki usameM pratyakSa (dRSTa) va parokSa (Agama, anumAnAdi, iSTa) ke dvArA virodha nahIM AtA hai| vaha syAdvAda, 'syAt' yA kathaMcit (kisI apekSA se) vAcaka zabda se sahita, vastu ke svabhAva ko yathArtha kahane vAlA hai| isake viparIta jo ekAnta-rUpa kathana hai vaha pratyakSa 165

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Svayambhustotra (dRSTa) va parokSa (iSTa) se virodha-rUpa hai| isalie vaha syAdvAda-rUpa nahIM hai arthAt vastu ke bhinna-bhinna svabhAvoM ko siddha karane vAlA nahIM hai| O Supreme Sage! Being qualified by the word 'syat' (meaning, conditional, from a particular standpoint), your doctrine of conditional predications (syadavada) is flawless as it is not opposed to the two kinds of valid knowledge (pramana) - direct (pratyaksa) and indirect (paroksa)*. The wisdom propounded by others, not being qualified by the word syat', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. *Indirect (paroksa) knowledge is obtained through the senses and the Scripture; it includes sensory cognition, remembrance, recognition, induction and deduction. tvamasi surAsuramahito granthikasattvAzayapraNAmAmahitaH / lokatrayaparamahito'nAvaraNajyotirujjvaladdhAmahitaH // (24-4-139) sAmAnyArtha - he vIra ! Apa suroM va asuroM ke dvArA pUjita ho kintu mithyA-dRSTi jIvoM ke abhakta hRdayoM se Apa pUjita nahIM ho| arthAt jisa prakAra se rAga-dveSa yukta devoM kI stuti kI jAtI hai usa prakAra se ApakI stuti nahIM ho sakatI hai| Apa tInoM lokoM ke prANiyoM ke parama hitakArI haiM tathA ujjvala mokSadhAma ko prakAzita karane vAlI AvaraNa-rahita kevalajJAna-rUpa jyoti se yukta haiN| . . . . . . . . . . . . . . . . . . . . . . . . 166

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Lord Vira O Lord! You are worshipped by the celestial beings as well as the others, but not by those uninformed people who engender false beliefs. You are the supreme benefactor for the beings in the three worlds. You adorn the glittering rays of infinite knowledge (kevalajnana) that reveal the state of ineffable liberation. sabhyAnAmabhirucitaM dadhAsi guNabhUSaNaM zriyA cArucitam / magnaM svasyAM ruci taM jayasi ca mRgalAJchanaM svakAntyA rucitam // (24-5-140) sAmAnyArtha - he vIra jina ! Apa samavasaraNa sabhA meM sthita bhavya jIvoM ko atyanta rucikara tathA aSTa-prAtihArya Adi lakSmI se puSTa aise aneka guNarUpI AbhUSaNoM ko dhAraNa karate haiM tathA Apa apane zarIra kI kAnti se jagat ko priya usa mRga-lakSaNa vAle candramA ko jo apanI hI kAnti meM magna hai jIta lete haiN| O Lord Jina! The ornaments of qualities that adorn you make your form extremely pleasing to all present in the heavenly Pavilion (samavasarana), imbued with heartwarming, eight divine splendours (asta pratiharya). And your magnificence surpasses the beauty of the moon, captivated by its own brilliance. tvaM jina gatamadamAyastava bhAvAnAM mumukSukAmada mAyaH / zreyAn zrImadamAyastvayA samAdezi saprayAmadamAyaH // (24-6-141) 167

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Svayambhustotra sAmAnyArtha - he jinendra ! Apa meM mAna aura mAyA nahIM hai athavA jo bhavyajIva ApakA ArAdhana karate haiM ve mAna va mAyA se chUTa jAte haiN| ApakA jIvAdi padArthoM kA jo pramANa-jJAna hai vaha mokSa kI icchA rakhane vAle bhavya jIvoM ke lie atyanta zreSTha va parama hitakArI hai| Apane lakSmI ke mada ko naSTa karane vAlA athavA mokSa ko prApta karane vAlI zrIlakSmI se yukta aise mAyA-rahita utkRSTa yama (mahAvrata) tathA indriya-vijaya kA upadeza diyA hai| 0 Jina, Bestower of the Wish to Liberation! You are free from conceit and deceitfulness. Your perfect knowledge of substances, souls and non-souls, is supremely propitious. You had promulgated the precepts of vows, and control of the senses, which bestow auspicious outcomes and are without any pretence. giribhittyavadAnavataH zrImata iva dantinaH sravaddAnavataH / tava zamavAdAnavato gatamUrjitamapagatapramAdAnavataH // (24-7-142) sAmAnyArtha - he bhagavan ! jisa prakAra parvata ke kinAroM ko khaNDana karane vAle, jharate hue mada ke dAnI, uttama jAti ke balazAlI hAthI kA rukAvaTa se rahita gamana hotA hai, usI prakAra sarva prANiyoM ko abhayadAna dete hue tathA doSoM ke upazamana kA upadeza dene vAle Agama ke rakSaka ApakA utkRSTa vihAra huA thaa| . . . . . . . . . . . . . . . . . . . . . . . . 168

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Lord Vira Just as the magnificent elephant moves, discharging its templefluid, and rending the sides of the mountain, you had similarly moved gloriously, spreading out the true and sacred conceptions of non-injury, and freedom from blemishes like attachment. bahuguNasampadasakalaM paramatamapi madhuravacanavinyAsakalam / nayabhaktyavataMsakalaM tava deva mataM samantabhadraM sakalam // (24-8-143) sAmAnyArtha - he vIra bhagavan ! karNapriya vacanoM ke vinyAsa se manojJa hone para bhI Apase bhinna jo anya (ekAnta) mata haiM ve bahuta se guNoM kI sampatti se yukta na hone se apUrNa haiM arthAt unake sevana se AtmA kA pUrNa vikAsa nahIM ho sakatA hai| kintu ApakA mata naigamAdi nayoM ke bhaMga-rUpa (syAdasti Adi) AbhUSaNoM se alaMkRta hai, bahuguNa sampanna hone se pUrNa hai tathA saba prakAra se kalyANakArI hai| O Lord! The doctrines of the others, though pleasant in articulation and composition, are void of essential qualities. But your doctrine which relies on naya (dealing, for the moment, only with a particular point of view, not denying the existence of the remaining points of view, not under consideration at that moment) and its classifications is admirably all-encompassing, and entirely laudable. // zrIsamantabhadrAcAryaviracitaM svayambhUstotraM samAptam // 169

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APPENDICES The information contained in the Appendices has been excerpted and adapted from authentic Jaina texts including: AryikA vizuddhamati 1. zrIyativRSabhAcArya viracita tiloyapaNNattI, TIkA DaoN. cetanaprakAza pATanI, (1984), zrI bhAratavarSIya digambara mAtAjI, sampAdana jaina mahAsabhA, koTA (rAjasthAna). 2. AcArya jinasena viracita harivaMzapurANa, sampAdana- anuvAda DaoN. pannAlAla jaina 'sAhityAcArya', (2003), bhAratIya jJAnapITha, naI dillI-1 saMskaraNa. -110003, AThavA~ - - AryikA 3. zrImannemicandra siddhAntacakravarti viracita trilokasAra, TIkA vizuddhamati mAtAjI, sampAdana bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI, (1974), zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 4. mahAkavi puSpadanta viracita mahApurANa, anuvAda - DaoN. devendra kumAra jaina, (2003), bhAratIya jJAnapITha, naI dillI - 110003, dvitIya saMskaraNa. 5. AcArya jinasena viracita AdipurANa, sampAdana- anuvAda DaoN. pannAlAla jaina 'sAhityAcArya', (2004), bhAratIya jJAnapITha, naI dillI- 110003, dasavA~ saMskaraNa. - 171

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DIVISIONS OF EMPIRICAL TIME Numerable Time The smallest and indivisible period of empirical time is called samaya. Further divisions are represented as: Innumerable samaya = 1 avali Numerable avali = 1ucchvasa 7 ucchvasa = 1 stoka 7 stoka = 1 lava 381/2 lava = 1 nali 2 nali = 1 muhurta (= 48 minutes) 30 muhurta = 1 dina-rata (= 24 hours) 15 dina-rata = 1 paksa 2 paksa 2 masa = 1 rtu = APPENDIX-1 1 masa (month) 3 rtu = 1 ayana 2 ayana = 1 varsa (year) 5 varsa 1yuga = 2 yuga 10 varsa = 10,000 x 10 varsa = 1 laksa (lakh) varsa 84 x 1 laksa (lakh) varsa (years) = = 1 purvanga 1 purva 1 parvanga 1 parva 1 nayutanga 1 nayuta = 84 lakh x 1 purvanga = 84 lakh x 84 lakh years 70560000000000 years (also, 1 purvakoti = 1 crore x1 purva; 1 crore = 100 x 1 lakh = 100,00,000) = = 84x1 purva = 84 lakh x 1 parvanga = 84x1 parva = 84 lakh x 1 nayutanga 173

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Svayambhustotra 1 kumudanga = 84 x1 nayuta 1 kumuda = 84 lakh x 1 kumudanga 1 padmanga = 84x1 kumuda 1 padma = 84 lakh x1 padmanga 1 nalinanga 1 nalina = 84 x 1 padma = 84 lakh x1 nalinanga 1 kamalanga = 84 x 1 nalina 1 kamala = 84 lakh x 1 kamalanga 1 trutitanga 1 trutita = 84x1 kamala = 84 lakh x1 trutitanga 1atatanga 1atata = 84x1 trutita = 84 lakh x1 atatanga The series continues in this fashion. The Jaina Scripture has named the elements of the series as: purvanga, purva, parvanga, parva, nayutanga, nayuta, kumudanga, kumuda, padmanga, padma, nalinanga, nalina, kamalanga, kamala, trutitanga, trutita, atatanga, atata, amamanga, amama, hahanga, haha, huhanga, huhu, latanga, lata, mahalatanga and mahalata. After this, 1 mahalata multiplied by 84 lakh gives 1 srikalpa. 1 srikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalatma. It is mentioned that 84 multiplied by itself 31 times followed by ninety zeros constitutes 1 acalatma. These are divisions of numerable (sankhyata) time. Innumerable Time Time periods of still greater values are known as innumerable time (asankhyata); these are not expressed in years but in terms of the time 174

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Appendix-1 required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under: vyavaharapalya leads to the time period known as vyavaharapalyopama; uddharapalya leads to the time period known as uddharapalyopama; and addhapalya leads to the time period known as addhapalyopama (palyopama or palya, in short). Further, 10 x 1 crore x 1 crore addhapalyopama addhasagaropama (sagaropama or sagara, in short). = Terms like palyopama and sagaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time. Jaina cosmology divides the worldly cycle of time (kalpakala) in two parts or half-cycles (kala) - ascending (utsarpini) and descending (avasarpini) each consisting of 10 x 1 crore x 1 crore addhasagaropama (10 kotikoti sagaropama). Thus, one cycle of time (kalpakala) gets over in 20 kotikoti sagaropama. During the ascending period (utsarpini) of the half-cycle (kala), in the regions of Bharata and Airavata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpini) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Each half-cycle is further divided into six periods of time. The periods in the descending (avasarpini) half-cycle are termed as: 1) susama-susama, of 4 kotikoti sagaropama duration; 2) susama, of 3 kotikoti sagaropama duration; 3) susama-dusama, of 2 kotikoti sagaropama duration; 4) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 5) dusama, of 21000 years duration; and 175

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Svayambhustotra 6) dusama-dusama, of 21000 years duration. The ascending (utsarpini) half-cycle has the same periods of time but in reverse order. In this half-cycle there is the all-round, progressive increase in age, strength, stature and happiness of the living beings. We are presently living in the fifth period (dusama) of the descending (avasarpini) half-cycle. This period started after 3 years and 842 months of the liberation (nirvana) of the 24th Tirthankara Lord Mahavira. The complete cycle (kalpakala) of 20 kotikoti sagaropama duration is represented in the Figure (see next page). Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. 176

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Appendix-1 Figure of Worldly Time-Cycle (Applicable to Bharata and Airavata Regions) (not to scale) Descending ha ding half-cycle ending half-cycle Ascending ha 3 2 11615 4 Ascending (utsarpini) half-cycle 1) dusama-dusama, of 21000 years duration; 2) dusama, of 21000 years duration; 3) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 4) susama-dusama, of 2 kotikoti sagaropama duration; 5) susama, of 3 kotikoti sagaropama duration; and 6) susama-susama, of 4 kotikoti sagaropama duration. Descending (avasarpini) half-cycle 1) susama-susama, of 4 kotikoti sagaropama duration; 2) susama, of 3 kotikoti sagaropama duration; 3) susama-dusama, of 2 kotikoti sagaropama duration; 4) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 5) dusama, of 21000 years duration; and 6) dusama-dusama, of 21000 years duration 177

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Svayambhustotra APPENDIX-2 LIFE-STORY OF THE TWENTY-FOUR TIRTHANKARA Lord Rsabhanatha When the third period (susama-dusama) of the present descending (avasarpini) half-cycle was approaching its end, the illustrious Queen Marudevi, wife of Lord Nabhiraja, dreamt sixteen wonderful and most auspicious dreams*: 1) She first saw a white mighty elephant the sound of whose voice was like thunder and whose trunk was moist with temple-fluid. 2) She next saw a magnificent bull, whiter than the petals of the lotus and having a beautiful form. 3) She then saw a ferocious, white lion possessing immense strength and with thick cluster of hairs on the neck. 4) She saw Goddess Laksmi's anointment (abhiseka) with water out of golden pitchers, by two large guardian elephants. 5) She saw two garlands of fragrant flowers over which were hovering black bees intoxicated with the fragrance. 6) She next saw the full moon surrounded by stars. 7) The seventh dream consisted in the sight of the radiant, rising sun in the east, obscuring the lustre of all other lights. 8) The eighth dream saw two fishes playing gloriously in a lovely pool of water, full of lotuses. 9) She saw two golden pitchers with lotuses on the top. 10) She saw an effulgent lake filled with water shining like liquid gold due to the floating remains of yellow lotus leaves. *Such splendid and pious dreams are seen by the Mother of every Tirthankara as He enters the womb, at the end of His previous incarnation 178

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Appendix-2 11) She saw an ocean whose strong waves were breaking into small white sprays. 12) She then saw a very big, resplendent, golden throne set with bright diamonds and rubies. 13) The thirteenth dream was the sight of a jewel-bedecked heavenly plane of the devas which shone like the morning sun. 14) The next dream was the rising residence of Nagendra, the lord of the devas of the Nagakumara clan. 15) She saw a very large heap of glittering jewels whose brightness illuminated the sky. 16) The last dream was the sight of a blazing, bright fire with smokeless flame. After these sixteen dreams she saw a large, beautiful bull entering her open mouth, indicative of a pious and extraordinary soul entering her womb. In the morning, Queen Marudevi, full of joy, narrated the sequence of her dreams to King Nabhiraja who was endowed, like all truly pious souls, with clairvoyance. He foresaw the birth of a spiritual conqueror (Jina), the Lord of the three worlds. He explained to the Queen the significance of the dreams: The mighty elephant in the first dream meant that He will be the preceptor of the preceptors, to be worshipped by the devas. The white bull in the second dream foretold the birth of a great religious Teacher who would spread the light of knowledge. The third dream meant that He will be strong as the lion, in overcoming all enemies. Goddess Laksmi's anointment (abhiseka) in the fourth dream signified that He will be the Supreme Being in the three worlds and that the devas will perform his abhiseka at Mount Meru. The two garlands of fragrant flowers in the fifth dream meant that He will be the Founder of true Faith whose fragrance will spread all-around. 179

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Svayambhustotra The full moon surrounded by stars in the sixth dream prophesied that He will bring soothing peace and happiness to all beings. The sun in the seventh dream signified that He will dispel the darkness of ignorance. The eighth dream which saw two fishes meant that He will bring propitious outcomes for all living beings. The two golden pitchers in the ninth dream meant that He will possess the treasure of superior qualities, including excellent meditation. The effulgent lake in the tenth dream signified that He will have the most auspicious form and body. The ocean in the eleventh dream meant that He will attain superior nine accomplishments (navalabdhi) and omniscience. The bejewelled, resplendent throne in the twelfth dream was indicative of His becoming the World Teacher (Tirthankara). The heavenly plane of the devas in the thirteenth dream meant that He will descend from the heaven to take birth on this earth. The rising residence of Nagendra in the fourteenth dream signified that He will be born with clairvoyance. The large heap of glittering jewels in the fifteenth dream meant that He will be the embodiment of Right Faith, Right Knowledge and Right Conduct. The smokeless fire in the sixteenth dream meant that he will burn up the entire karmas associated with His soul with the fire of pure meditation. As the soul of Lord Rsabhanatha was conceived by the noble Queen, many celestial maidens came to attend on the Mother of the Lord, with great delight, at the instance of lord Saudharma (Indra) of the first heaven. They assisted the Queen in all ways and kept her cheerful and bright. The days of pregnancy passed with many wonderful signs 180

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Appendix-2 indicative of the growth of the Divine Child in the Queen's womb. After nine months and seven days of pregnancy, the birth of the Lord of the Lords, Bhagavan Rsabha Deva was marked with many wonderful and divine signs including the cleaning of the air in all directions, filling up of the entire universe with a wave of peace - even the denizens of hells experiencing its electric thrill for a passing moment - and the quivering of the thrones of the lords of the devas announcing the birth of the Most Worshipful Supreme Lord. - Lord Rsabhanatha was born in Ayodhya, on the ninth day of the dark half of the month of Caitra - caitra krisna navami. He was born in the third period (susama-dusama) of the present descending (avasarpini) half-cycle when 84 lakh purva, 3 years and 82 months were remaining for the start of the fourth period (dusama-susama). His height was 500 dhanusa*. Lord Rsabhanatha lived for 84 lakh purva out of which 20 lakh purva were spent as youth (kumarakala), and 63 lakh purva as the King (rajyakala). One day Indra of the first heaven arranged a dance by celestial dancers in the assembly hall of Lord Rsabhanatha. One of the dancers was a certain nymph, Nilanjana, whose clock of life had only a few moments left to run. While in the midst of a process of Some basic units of length measurement are as under: 24 utsedhangula = 1 hatha 4 hatha = 1 dhanusa (also known as danda or nadi) = 1 kosa 2000 dhanusa 4 kosa = 1 yojana While referring to continents, oceans and cosmic distances, Jaina cosmology employs the measure of mahayojana (therein termed as yojana only) which equals 500 conventional yojana. Thus, when the Scripture refers to the diameter of Jambudvipa as 1 lakh yojana, it means 50000000 conventional yojana or 200000000 kosa. 181

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Svayambhustotra vigorous dance movements, she stopped, and the next instant her form 'dissolved' and was no more! Nilanjana was dead. The incident reminded the assembly that the life is transient and the time on hand needs to be utilized sublimely. The fire that had been smouldering in the heart of the Lord now leaped into a flame. He turned His back to worldly pursuits, pleasures and enjoyments, and stepped on to the path of asceticism that leads one to Eternal Bliss, free from worldly cycle of births and deaths. Lord Rsabhanatha spent almost 1000 years (chadmasthakala) performing karma-destroying austerities, and then attained the all-embracing knowledge - Omniscience (kevalajnana) - that reveals the whole of the universe to its possessor. The World Teacher became truly qualified to expound the reality of substances, souls and non-souls. A heavenly Pavilion (samavasarana) was erected for His Discourse Divine under instruction of the lord of the first heaven. As an Omniscient (kevali) he preached Truth, for 1 lakh purva less 1000 years (kevalakala), for the benefit of all bhavya - capable of attaining liberation - souls, present and future. The Lord's Teachings, comprising 12 departments (dvadasanga), were truly comprehended and assimilated by exceptionally accomplished disciples or Apostles (ganadhara), the Chief among them being sage Rsabhasena Svami. The Apostles propagate Truth as expounded by the Lord and through their worthy disciples it gets passed on to innumerable bhavya souls through the ages. The time period of Lord's renunciation (samyamakala) was 1 lakh purva (chadmasthakala + kevalakala). Lord Rsabhanatha attained liberation (nirvana) from Mount Kailasa on the fourteenth day of the dark half of the month of Maghamagha krisna caturdasi when 3 years and 82 months were remaining for the start of the fourth period (dusama-susama) of the present descending (avasarpini) half-cycle. I bow to Lord Rsabhanatha so that I may realize His perfection par excellence. 182

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Appendix-2 Lord Ajitanatha The second Tirthankara, Lord Ajitanatha, was born as 50 lakh crore sagaropama and 12 lakh purva passed after the birth of Lord Rsabhanatha. Lord Ajitanatha was born in the town of Saketa, on the tenth day of the bright half of the month of Magha - magha sukla dasami - to Queen Vijaya and King Jitasatru. He was the source of invincible power on this earth to His kinship, hence the name Ajita - the invincible. His height was 450 dhanusa. After spending 18 lakh purva as youth (kumarakala), Lord Ajitanatha ruled His kingdom for 53 lakh purva and 1 purvanga (rajyakala). The time period of Lord's renunciation (samyamakala) was 1 lakh purva minus 1 purvanga. Lord Ajitanatha lived for 72 lakh purva and attained liberation (nirvana) from Sammeda sikhara on the fifth day of the bright half of the month of Caitra - caitra sukla pancami. Chief among His Apostles (ganadhara) was sage Simhasena Svami. May Lord Ajitanatha be my Guide. Lord Sambhavanatha People in the town of Sravasti experienced joy unlimited as Lord Sambhavanatha graced this earth on the full-moon day of the bright half of the month of Margasirsa - magasira sukla purnima. This happened after 30 lakh crore sagaropama and 12 lakh purva of the birth of the second Tirthankara, Lord Ajitanatha. Queen Susena and King Jitari were the most illustrious parents of the Lord; they knew that their Son will be a source of true and lasting happiness to millions of people, suffering due to their ignorance. The height of Lord Sambhavanatha was 400 dhanusa. 183

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Svayambhustotra The youth-period (kumarakala) of the third Tirthankara, Lord Sambhavanatha, was 15 lakh purva after which He ruled His kingdom for 44 lakh purva and 4 purvanga. Lord Sambhavanatha lived for 60 lakh purva and attained liberation (nirvana) from Sammeda Sikhara on the sixth day of the bright half of the month of Caitra - caitra sukla sasthi. The Chief Apostle of the Lord was sage Carudatta Svami. I bow to Lord Sambhavanatha so as to augment my intellect. Lord Abhinandananatha After 10 lakh crore sagaropama and 10 lakh purva of the birth of the third Tirthankara, Lord Sambhavanatha, it was time again for the lords of the devas and the men to rejoice as Saketapuri town of the Bharata region was soon going to witness the arrival of the Lord of the Lords, the fourth Tirthankara, Lord Abhinandananatha. Queen Siddhartha had dreamt, nine months earlier, the sixteen most auspicious dreams, and on the twelfth day of the bright half of the month of Magha - magha sukla dvadasi - gifted to her husband, King Samvara, and to the world, the most precious gift ever, the Tirthankara Child. The lord of the devas, accompanied by queen Saci, a large contingent of other devas and the majestic elephant Airavata, descended from the heaven to perform the abhiseka of the Divine Child at Mount Meru. The ceremonial bath does not in any way harm or injure the Divine Child as those who are destined to attain to salvation are born in their last earthly incarnation with a bone formation that is possessed of adamantine strength and sturdiness (vajrarsabhanaracasamhanana). The Divine Child was named 'Abhinandana' due to His growing acclaim for virtues. With the passage of time, the Child grew to a height of 350 184

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Appendix-2 dhanusa. After spending 1272 lakh purva as youth (kumarakala), He became a King and reigned for a period of 36 lakh 50 thousand purva and 8 puranga (rajyakala). Lord Abhinandananatha lived for 50 lakh purva and attained liberation (nirvana) from Sammeda Sikhara on the seventh day of the bright half of the month of Vaisakha - vaisakha sukla saptami. The Chief Apostle of Lord Abhinandananatha was Vajracamara Svami. I bow to Lord Abhinandananatha, the Most Worshipful God Almighty Lord Sumatinatha When six months of the 33 sagaropama life of the Ahamindra in the super-heaven Jayanta were remaining, the lord of the first heaven Saudharma (Indra) ordered his subordinate devas to start the process of glorification of the next Tirthankara in the Saketa town of the Bharata region. The lord of the celestial treasury, Kubera, then began to rain down, for six months, choice gems in the palace of King Meghaprabha to pronounce the coming of the World Teacher. Six months later, Queen Sumangala saw the most auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kalyanaka of the Lord of the Lords, Bhagavan Sumatinatha. Nine months later, on the eleventh day of the bright half of the month of Sravana - sravana sukla ekadasi - the devas descended again from the heavens to join men and women to celebrate the birth of the Tirthankara Child. They performed with great delight the abhiseka ceremony of the new-born Divine Child at Mount Meru and thereafter Saci, the principal devi of the first heaven, decorated the person of the Lord of the three worlds. Great celebrations followed in the royal palace of King Meghaprabha; 185

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Svayambhustotra Indra himself executed brilliant dance out of sheer joy, to great delight of all. Thus the janma kalyanaka of Lord Sumatinatha was celebrated with unprecedented joy by the residents of the earth and the heavens. This grand occasion arrived after 9 lakh crore sagaropama and 10 lakh purva of the birth of the fourth Tirthankara, Lord Abhinandananatha. The Divine Child grew to a height of 300 dhanusa. After spending 10 lakh purva as youth (kumarakala), He became a King and reigned for a period of 29 lakh purva and 12 purvanga. Once, as the Lord was reflecting on His past lives, He developed a strong sense of renunciation for the transient world. He decided to take leave from His kinsmen and subjects to take to the path of austerities that leads one to Supreme Bliss. The devas came down to celebrate the diksa kalyanaka of the Lord. The Lord rose and stepped into the celestial palanquin brought over by the devas. After traversing some distance in the palanquin, he finally turned His back for the last time on the world. He saluted the Perfect Souls (Siddha Paramesthi) who had reached nirvana before Him, pulled out the hairs of His head and face, and took to the observance of the great vows (mahavrata). By observing great austerities and pure meditation, Lord Sumatinatha attained the Divine Light (kevalajnana) that is characterized by all-embracing knowledge. Devas again came down in large numbers from the heavens to celebrate the jnana kalyanaka of the Lord, to worship Him and to hear His Discourse. Lord Sumatinatha preached the Noble Doctrine for some time and resorted finally to the purest forms of Self-contemplation (sukla dhyana). He destroyed the remaining non-inimical karmas and attained liberation (nirvana) from Sammeda Sikhara on the tenth day of the bright half of the month of Caitra - caitra sukla dasami. As Lord Sumatinatha attained nirvana his Perfect Soul reached the abode of the perfected souls (Siddha Sila) to live there permanently in a state of Supreme Bliss. Devas celebrated the moksa kalyanaka - 186

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Appendix-2 of the Lord with rejoicing, and, as a result, their own souls received deep cleansing. The Chief Apostle of Lord Sumatinatha was sage Vajra Svami. Lord Sumatinatha lived for 40 lakh purva. I bow to Lord Sumatinatha, the annihilator of the afflictions of the three worlds. Lord Padmaprabha King Dharana and Queen Suseema were living happily in the Kausambi town of the Bharata region. One night, when the darkness of the night was about to give way to the soft light of the morning, the Queen dreamt sixteen most auspicious dreams heralding the coming of the Lord of the Lords in her person. The devas came down to rejoice and celebrate the event; there cannot be a greater cause for rejoicing than the arrival of the true Saviour (Tirthankara) in our midst. Lord Padmaprabha had descended from the super heaven to promulgate the path to liberation for the wellbeing of all living beings. Nine months later, on the thirteenth day of the dark half of the month of Kartika - kartika krsna trayodasi - the Queen gave birth to the Tirthankara Child. This had happened after 90 thousand crore sagaropama and 10 lakh purva of the birth of the fifth Tirthankara, Lord Sumatinatha. The Divine Child grew to a height of 250 dhanusa. After spending 72 lakh purva as youth (kumarakala), Lord Padmaprabha ruled His kingdom for 211/2 lakh purva and 16 purvanga (rajyakala). He then took to great austerities that every Tirthankara accepts most willingly and cheerfully. Lord Padmaprabha, after attaining Omniscience (kevalajnana), 187

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Svayambhustotra preached the Noble Doctrine for the welfare of bhavya - capable of attaining liberation - souls, present and future. He expounded the true nature of soul and non-soul, merit, demerit, influx, bondage, stoppage and gradual dissociation of karmas, and liberation. Resorting to the purest forms of Self-contemplation (sukla dhyana), Lord Padmaprabha attained liberation (nirvana) from Sammeda Sikhara on the fourteenth day of the dark half of the month of Phalguna - phalguna krsna caturdasi. The Chief Apostle of Lord Padmaprabha was the extraordinarily accomplished sage Camara Svami. Lord Padmaprabha lived for 30 lakh purva. I make obeisance to Lord Padmaprabha so as to attain release from the weary cycle of births and deaths. Lord Suparsvanatha After 9000 crore sagaropama and 10 lakh purva of the birth of the sixth Tirthankara, Lord Padmaprabha, it was time again for the lords of the devas and the men to rejoice as Varanasi town of the Bharata region was soon going to witness the arrival of the Lord of the Lords, the seventh Tirthankara, Lord Suparsvanatha. Queen Prithivi had dreamt, nine months earlier, the sixteen most auspicious dreams, and on the twelfth day of the bright half of the month of Jyaistha - jyaisha sukla dvadasi - gave birth to the Tirtharkara Child. The treasurer deva, Kubera, showered finest of gems in the palace of King Supratistha to welcome the World Teacher, the Promulgator of the path to liberation and supreme bliss. Indra, along with other devas and devis, performed the abhiseka of the Divine Child at Mount Meru and, captivated by the beauty of the back of His body, named Him Suparsva. The Divine Child grew to a height of 200 dhanusa. After .. ........ .. ... 188

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Appendix-2 spending 5 lakh purva as youth (kumarakala), Lord Suparsvanatha ruled His kingdom for 14 lakh purva and 20 purvanga (rajyakala). Lord Suparsvanatha then took leave from all worldly engagements to tread the difficult path that entails observing great vows and austerities with pure heart and, as a result, reaches one to the supreme status that has no parallel in the three worlds - Omniscience (kevalajnana). Lord Suparsvanatha attained liberation (nirvana) from Sammeda Sikhara on the sixth day of the dark half of the month of Phalguna - phalguna kisna sasthi. The Chief Apostle of Lord Suparsvanatha was Baladatta Svami. Lord Suparsvanatha lived for 20 lakh purva. By making obeisance to You, O Lord Suparsvanatha, I attain unruffled peace of mind, speech and body. Lord Candraprabha Saudharma Indra, the lord of the first heaven, came to know through his clairvoyance (avadhijnana) that only six months of the 33 sagaropama life of the Ahamindra in the super-heaven Vaijayanta remained and that he was destined to take birth as the eighth Tirthankara in Candrapuri town of the Bharata region. Subordinate deva Kubera started the process of raining down gems in the royal palace of King Mahasena to pronounce the coming of the World Teacher. In due course, Queen Laksmana saw the most auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kalyanaka of the Lord of the Lords, Bhagavan Candraprabha. Nine months later, on the eleventh day of the dark half of the month of Pausa - pausa krsna ekadasi - the devas and devis descended again from the heavens to join men and women to 189

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Svayambhustotra celebrate the birth of the Tirthankara Child. This grand occasion arrived after 900 crore sagaropama and 10 lakh purva of the birth of the seventh Tirthankara, Lord Suparsvanatha. The height of Lord Candraprabha was 150 dhanusa. After spending 242 lakh purva as youth (kumarakala), Lord Candraprabha ruled His kingdom for 64/2 lakh purva and 24 purvanga (rajyakala). Thereupon He renounced His vast kingdom and all worldly powers and joyfully accepted the observance of great vows and austerities. Moving successively to higher stages of Self-concentration - from pious (subha) to pure (suddha) meditation - Lord Candraprabha attained the all-embracing knowledge, Omniscience (kevalajnana), that made Him a true Preacher (apta). Lord Candraprabha attained liberation (nirvana) from Sammeda Sikhara on the seventh day of the bright half of the month of Bhadrapada - bhadrapada sukla saptami. The Chief Apostle of Lord Candraprabha was Vaidarbha Svami. Lord Candraprabha lived for 10 lakh purva. By following the path promulgated by You, O Lord Candraprabha, I shall one day acquire the pure knowledge that is essentially within me. Lord Suvidhinatha (Lord Puspadanta) When 90 crore sagaropama and 8 lakh purva had lapsed after the birth of the eighth Tirthankara, Lord Candraprabha, Kakandi town of the Bharata region was being ruled most judiciously by King Sugreeva. His lovely and worthy Queen was Jayarama. One night, as the moon was about to give way to the rising sun, the Queen dreamt the sixteen traditional, most auspicious dreams heralding 190

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Appendix-2 the coming of the Lord of the Lords. Lord Suvidhinatha (Lord Puspadanta) had descended from the heaven to promulgate the true meaning of life for the well-being of all living beings. On the first day of the bright half of the month of Margasirsa - magasira sukla pratipada - the Queen gave birth to the Tirthankara Child. The Divine Child grew to a height of 100 dhanusa. After spending 50,000 purva as youth (kumarakala), Lord Suvidhinatha ruled His kingdom for 50,000 purva and 28 purvanga (rajyakala). One night Lord Suvidhinatha saw in the sky a streak of light as a meteoroid hit the earth's atmosphere. He was immediately filled with a sense of instability of life. Although the World Teacher needed no reminder to detach Himself from the world, the devasages from the fifth heaven (Brahmaloka) appeared to worship the Lord and to strengthen Him in His resolve. The Lord made up His mind to say good bye to the world and accept the great vows and austerities that every Tirthankara does most cheerfully. Lord Suvidhinatha attained Omniscience (kevalajnana), and preached the Noble Doctrine for the welfare of the humanity, present and future. He expounded the true nature of reality and the path to attain Supreme Bliss. Lord Suvidhinatha attained liberation (nirvana) from Sammeda sikhara on the eighth day of the bright half of the month of Asvina - asvina sukla astami. The Chief Apostle of Lord Suvidhinatha was the most accomplished sage Anagara Svami. Lord Suvidhinatha lived for 2 lakh purva. Your adoration, O Lord Suvidhinatha, has the power to grant the worshipper the supreme kind of happiness that is beyond the senses and, therefore, self-dependent. 191

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Svayambhustotra Lord Sitalanatha The tenth Tirthankara, Lord Sitalanatha, was born as 9 crore sagaropama and 1 lakh purva passed after the birth of the ninth Tirthankara, Lord Suvidhinatha. Lord Sitalanatha was born in the town of Bhadrikapuri, on the twelfth day of the dark half of the month of Magha - magha krsna dvadasi - to Queen Sunanda and King Dradharatha. His height was 90 dhanusa. After spending 25,000 purva as youth (kumarakala), Lord Sitalanatha ruled His kingdom for 50,000 purva (rajyakala). Lord Sitalanatha spent 3 years (chadmasthakala) performing karmadestroying austerities and then attained the all-embracing knowledge - Omniscience (kevalajnana). The time period of Lord's renunciation (samyamakala) was 25,000 purva. Lord Sitalanatha lived for 1 lakh purva and attained liberation (nirvana) from Sammeda Sikhara on the fifth day of the bright half of the month of Kartika - kartika sukla pancami. The Lord's Soul became utterly pure as it rid itself of the three kinds of bodies - the final superior gross body (paramaudarika sarira) with a bone formation that is possessed of adamantine strength and sturdiness (vajrassabhanaracasamhanana), the luminous body (taijasa sarira) and the karmic body (karmana sarira). The released pure Soul of the Lord immediately darted up to the summit of the universe to dwell there in eternal bliss. Chief among the Lord's Apostles (ganadhara) was sage Kunthu Svami. I bow to Lord Sitalanatha, the promulgator of the path to liberation. 192

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Appendix-2 Lord Sreyansanatha When 100 sagaropama and 1 crore 50 lakh 26 thousand years subtracted from 1 crore sagaropama and 1 lakh purva (1 crore sagaropama + 1 lakh purva - (100 sagaropama + 1,50,26,000 years)] had lapsed after the birth of the tenth Tirthankara, Lord Sitalanatha, Sinhapuri town of the Bharata region was being ruled by King Visnu Narendra. His worthy Queen was Venudevi. One night the Queen dreamt the sixteen most auspicious dreams, heralding that she was going to be the Mother of the Lord of the Lords. On the eleventh day of the bright half of the month of Phalguna - phalguna sukla ekadasi - the Queen gave birth to the Tirthankara Child. The devas and the men rejoiced the arrival of the eleventh Tirthankara, Lord Sreyansanatha. The Divine Child grew to a height of 80 dhanusa. After spending 21 lakh years as youth (kumarakala), Lord Sreyansanatha ruled His kingdom for 42 lakh years (rajyakala). Once Lord Sreyansanatha observed in the royal park that trees had shed all their flowers and leaves with the change of the season. He was filled with a sense of detachment from the world and decided to accept the great vows and austerities. The deva-sages - Laukantika devas* - from the fifth heaven (Brahmaloka) descended from their abodes to worship the Lord and to strengthen Him in His resolve to say good bye to worldly occupations. Lord Sreyansanatha spent 2 years (chadmasthakala) performing karma-destroying austerities after which He attained the allembracing knowledge - Omniscience (kevalajnana). The time period of Lord's renunciation (samyamakala) was 21 lakh years. He expounded the true nature of reality and the path to liberation. *lokanta' means at the end of samsara. Laukantika devas are at the end of transmigration; from the fifth heaven (Brahmaloka) they come down once in the middle world in the region of labour and attain liberation. 193

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Svayambhustotra Lord Sreyansanatha attained liberation (nirvana) from Sammeda Sikhara on the full-moon day of the bright half of the month of Sravana - sravana sukla purnima. The Chief Apostle of Lord Sreyansanatha was the accomplished sage Dharma Svami. Lord Sreyansanatha lived for 42 lakh years. I join the lords of the devas in worshipping Lord Sreyansanatha. Lord Vasupujya Saudharma Indra, the lord of the first heaven, knew through his clairvoyance (avadhijnana) that only 6 months of the total life of slightly more than 16 sagaropama remained of the deva in the Mahasukra heaven and that he was destined to take birth as the twelfth Tirthankara in Campapuri town of the Bharata region. He pronounced that the Tirthankara would grace the earth by entering the womb of Queen Vijaya, wife of King Vasupujya. Saudharma Indra ordered his subordinate devas to start the process of celebrating the garbha kalyanaka of this most extraordinary and pious Supreme Being. Kubera spruced up the town and started raining down gems in the royal palace of King Vasupujya to proclaim the coming of the World Teacher. In due course, Queen Vijaya saw the most auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kalyanaka of the Lord of the Lords, Bhagavan Vasupujya. Nine months later, on the fourteenth day of the bright half of the month of Phalguna - phalguna sukla caturdasi - the devas and devis descended again from the heavens to join men and women to celebrate the birth of the Tirthankara Child (janma kalyanaka). This grand occasion arrived after 54 sagaropama and 12 lakh years of the birth of the eleventh Tirtharkara, Lord Sreyansanatha. 194

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Appendix-2 Lord Vasupujya grew to a height of 70 dhanusa. After spending 18 lakh years as youth (kumarakala), Lord Vasupujya decided against being a ruler of men and accepted the observance of great vows and austerities to be the Supreme Ruler of Self. After observing supreme vows, austerities and meditation for one year, Lord Vasupujya moved successively to higher stages of Self-concentration and attained the all-embracing knowledge, Omniscience (kevalajnana); He became an apta - a true Preacher. Lord Vasupujya attained liberation (nirvana) from Campa Nagari on the fifth day of the dark half of the month of Phalguna - phalguna krsna pancami. The Chief Apostle of Lord Vasupujya was Mandarya Svami. Lord Vasupujya lived for 72 lakh years. O Lord Vasupujya! You had expounded the true meaning of Right Faith, the source of all kinds of happiness appertaining to the middle world, the upper world and the Siddha Sila. = Lord Vimalanatha The thirteenth Tirthankara, Lord Vimalanatha, was born as 30 sagaropama and 12 lakh years passed after the birth of the twelfth Tirthankara, Lord Vasupujya. Lord Vimalanatha was born in the town of Kapilya, on the fourteenth day of the bright half of the month of Magha - magha sukla caturdasi - to Queen Jaya and King Kritavarma. The Lord attained the height of 60 dhanusa. After spending 15 lakh years as youth (kumarakala), Lord Vimalanatha ruled His kingdom for 30 lakh years (rajyakala). Once the Lord saw the vanishing of the thick clouds in the sky and reckoned that the human life is momentary like the clouds. He was filled with a deep sense of renunciation for worldly pursuits and took to the most desirable path that leads to Self-realization. Lord 195

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Svayambhustotra Vimalanatha spent 3 years (chadmasthakala) performing karmadestroying austerities and then attained the all-embracing knowledge - Omniscience (kevalajnana). Lord Sitalanatha lived for 60 lakh years and attained liberation (nirvana) from Sammeda Sikhara on the eighth day of the bright half of the month of Asadha - asadha sukla astami. The released pure Soul of the Lord darted up to the summit of the universe (Siddh Sila) to dwell there permanently in eternal bliss. Chief among the Lord's Apostles (ganadhara) was sage Jaya Svami. Guide me, O Lord Sitalanatha, to the Right Path that leads to emancipation from the miseries of the world. Lord Anantanatha When 9 sagaropama and 30 lakh years had lapsed after the birth of the thirteenth Tirthankara, Lord Vimalanatha, Ayodhya town of the Bharata region had King Simhasena as its ruler. Sarvayasa was his lovely Queen. The pristine soul of the deva, characterized by white complexion (sukla lesya) and age of 22 sagaropama, from the sixteenth heaven descended on to this earth to take birth as the fourteenth Tirthankara, Lord Anantanatha. He was born on the twelfth day of the dark half of the month of Jyestha -jyestha krsna dvadasi. The Lord grew to a height of 50 dhanusa. After spending 72 lakh years as youth (kumarakala), Lord Anantanatha ruled His kingdom for 30 lakh years (rajyakala). One night Lord Anantanatha saw a falling star whose streak of light vanished in no time. He was filled with a deep sense of transitoriness of life and of world-flight. The deva-sages from the fifth heaven (Brahmaloka) came down to worship the Lord and to further exhort Him to take the final step that amounts to 196

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Appendix-2 renunciation of worldly life for ever. Like every other Tirthankara, Lord Anantanatha accepted, most cheerfully, the great vows and austerities of a Digambara ascetic. Saudharma Indra, and many other devas of different classes and grades filled up the land and the sky to celebrate the great occasion (dikna kalyanaka) and to worship the Lord of the three worlds. After observing for two years the ascetic's rigorours rules of conduct as prescribed in the Scripture, Lord Anantanatha attained Omniscience (kevalajnana) - the all-encompassing, infinite knowledge that is the real nature of the soul and independent of the senses. He became truly qualified to preach the Noble Doctrine. A heavenly Pavilion (samavasarana) was erected for His Discourse Divine under instruction of the lord of the first heaven. He preached Truth, for 7,49,998 years (kevalakala), for the benefit of all living beings. Lord Anantanatha attained liberation (nirvana) from Sammeda Sikhara on the new moon day of the dark half of the month of Caitra - caitra krsna amavasya. The Chief Apostle of Lord Anantanatha was the most accomplished sage Arista Svami. Lord Anantanatha lived for 30 lakh years. I bow to You, O Lord Anantanatha, to be able to understand the Truth that you had proclaimed. Lord Dharmanatha The fifteenth Tirthankara, Lord Dharmanatha, was born as 4 sagaropama and 20 lakh years passed after the birth of the fourteenth Tirthankara, Lord Anantanatha. Lord Dharmanatha was born in the town of Ratnapura, on the thirteenth day of the bright half of the month of Magha - magha sukla trayodasi - to Queen Suvrata and King Bhanunarendra. 197

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Svayambhustotra The Lord attained the height of 45 dhanusa. After spending 242 lakh years as youth (kumarakala), Lord Dharmanatha ruled His kingdom for 5 lakh years (rajyakala). Lord Dharmanatha developed a deep sense of renunciation for the world as He once saw the momentary existence of a meteoroid. He adopted the path that leads to beatitude. Lord Dharmanatha spent 1 year (chadmasthakala) performing karma-destroying austerities and then attained the all-embracing knowledge - Omniscience (kevalajnana). Lord Dharmanatha lived for 10 lakh years and attained liberation (nirvana) from Sammeda Sikhara on the fourteenth day of the dark half of the month of Jyestha - jyestha krsna caturdasi. The released pure Soul of the Lord, having eight supreme qualities, made the Siddh sila, situated at the summit of the universe, as its permanent abode. Chief among the Lord's Apostles (ganadhara) was sage Sena Svami. O Lord Dharmanatha! You had rightly expounded that absorption in the Self is the supreme kind of austerity. Lord santinatha The sixteenth Tirthankara, Lord santinatha, was born as threefourths of a palyopama deducted from 3 sagaropama and 9 lakh years passed after the birth of the fifteenth Tirthankara, Lord Dharmanatha. Lord santinatha was born in the town of Hastinapura, on the twelfth day of the bright half of the month of Jyestha - jyestha sukla dvadasi - to Queen Aira and King Visvasena. His pious soul had descended from the Sarvarthasiddhi super-heaven after living there for 33 sagaropama. The Lord attained the height of 40 dhanusa. After spending 25,000 years as youth (kumarakala), Lord 198

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Appendix-2 Santinatha ruled for 50,000 years (rajyakala). After 25,000 years of rule as the King, Lord Santinatha's armoury was blessed with the divine cakraratna (spinning, disk-like super weapon with serrated edges and emitting brilliant light). Lord started His expedition of conquest (digvijaya) and won six divisions of earth in all directions, humbling numerous kings, possessors of supernatural powers (vidyadharas), and celestial beings (devas), and acquiring nine-fold most precious treasures (nidhi) and fourteen jewels (ratna). Lord Santinatha became the fifth cakravarti* of the present half-cycle of time. He spent the remaining 25,000 years of His rajyakala as cakravarti. Lord Santinatha developed a deep sense of renunciation for the world as He once reflected on His past incarnations and realized the futility of worldly pursuits; these may appear to be grand in the context of the present time but have little long-term utility. He adopted the path of asceticism that leads to final and eternal bliss. He spent 16 years (chadmasthakala) performing karma-destroying austerities and then attained the all-embracing knowledge - Omniscience (kevalajnana). Lord Santinatha lived for 1 lakh years and attained liberation (nirvana) from Sammeda Sikhara on the fourteenth day of the dark half of the month of Jyestha -jyestha krsna caturdasi. Chief among the Lord's Apostles (ganadhara) was sage Cakrayudha Svami. O Lord Santinatha! Just the utterance of Your name frees the wavering mind from the dispositions of attachment, aversion, and delusion. *There are in all 63 Great Ones (salakha purusa) whose life-stories are most inspiring and find detailed mention in the Jaina Scriptures. Besides the 24 Tirthankara, there are 12 cakravarti, 9 narayana, 9 pratinarayana (called so because of their traditional rivalry with the contemporary narayana), and 9 balabhadra. 199

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Svayambhustotra Lord Kunthunatha Lord Kunthunatha, the seventeenth Tirthankara and the sixth cakravarti, was born in the town of Hastinapura, to Queen Srimati and King Suryasena on the first day of the bright half of the month of Vaisakha - vai akha sukla pratipada. His pious soul had descended from the Sarvarthasiddhi (anuttara) super-heaven which has the life-span of 33 sagaropama. Lord's birth was celebrated with great rejoicing by the devas and the men. Lord Kunthunatha was born as one-half of a palyopama and 5,000 years passed after the birth of the sixteenth Tirthankara, Lord santinatha. The Lord attained the height of 35 dhanusa. After spending 23,750 years as youth (kumarakala), Lord Kunthunatha ruled for a total of 47,500 years (rajyakala). After 23,750 years of rule as the King, Lord Kunthunatha obtained the divine cakraratna and won six divisions of earth in all directions. The Lord became the sixth cakravarti of the present half-cycle of time. He spent 23,750 years of His rajyakala as cakravarti. Reflecting on His past lives through the power of clairvoyance, Lord Kunthunatha developed a deep sense of renunciation for the world and adopted the truly worthy path of asceticism that leads to immortality. For the next 16 years (chadmasthakala) He undertook severe karma-destroying austerities and then attained the allembracing knowledge - Omniscience (kevalajnana) - that has the power to see the three worlds, as it were, in a mirror. The devas erected the heavenly Pavilion (samavasarana) where bhavya souls - devas, men and women, and even animals - assemble to hear the Lord. He preached Truth for 23,734 years (kevalakala). Lord Kunthunatha lived for 95,000 years and attained liberation (nirvana) from Sammeda Sikhara on the first day of the bright half of the month of Vaisakha - vaisakha sukla pratipada. Chief among the Lord's Apostles (ganadhara) was sage Svaymbhu Svami. 200

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Appendix-2 O Lord Kunthunatha! I am able to understand the intricate nature of Reality only through Your incontrovertible Teachings. Lord Aranatha Lord Aranatha, the eighteenth Tirthankara and the seventh cakravarti, was born in the town of Hastinapura, to Queen Mitra and King Sudarsana on the fourteenth day of the bright half of the month of Margasirsa - magasira sukla caturdasi. His pious soul had descended from Aparajita (anuttara) super-heaven which has the maximum life-span of 33 sagaropama. Lord Aranatha, was born as 999,99,89,000 years (1000 crore - 11000 years) deducted from one-fourth of a palyopama passed after the birth of the seventeenth Tirthankara, Lord Kunthunatha. The Lord attained the height of 30 dhanusa. After spending 21,000 years as youth (kumarakala), Lord Aranatha ruled for 42,000 years (rajyakala). After 21,000 years of rule as the King, Lord Aranatha became a cakravarti. He won six divisions of earth in all directions and spent the remaining 21,000 years of His rajyakala as the King of Kings. Lord Aranatha left, as a mere nothing blade of grass, His boundless empire as He developed a deep sense of renunciation for the world after once reflecting on His past incarnations. After 16 years (chadmasthakala) of karma-destroying austerities He attained the all-embracing knowledge - Omniscience (kevalajnana). He preached the Noble Doctrine of Truth for 20,984 years. Lord Aranatha lived for 84,000 years and attained liberation (nirvana) from Sammeda Sikhara on the new moon day of the dark half of the month of Caitra - caitra krsna amavasya. Chief among the Lord's Apostles (ganadhara) was sage Kumbha Svami. O Lord Aranatha! Engrossed in your Noble Virtues, even the close at hand objects of sense-indulgence appear unattractive to me! 201

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Svayambhustotra Lord Mallinatha The Ahamindra in Aparajita (anuttara) super-heaven was at the end of his 33 sagaropama life of great glory, happiness and contentment. Saudharma Indra, the lord of the first heaven, knew through his clairvoyance (avadhijnana) that only 6 months of the long life of the Ahamindra were now remaining and that he was destined to take birth as the nineteenth Tirthankara in Mithilapuri town of the Bharata region. He reckoned that the Tirthankara would grace the earth by entering the womb of Queen Prajavati, wife of King Kumbha. He ordered Kubera to proclaim the coming of the Lord of the three worlds to the people of Mithilapuri. Kubera spruced up the town and started raining down choice gems in the royal palace of King Kumbha. The inhabitants of the town were extremely joyed to watch this extraordinary phenomenon. After six months, one night, Queen Prajavati dreamt the most auspicious sixteen dreams heralding the coming of the Lord of the Lords, Bhagavan Mallinatha on this earth. The devas came down to rejoice and celebrate the garbha kalyanaka of the Lord. Kubera continued to rain down gems in the royal palace of King Kumbha for the next nine months. Nine months later, on the eleventh day of the bright half of the month of Margasirsa - magasira sukla ekadasi - the devas and devis descended again from the heavens to join men and women to celebrate the birth of the Tirthankara Child (janma kalyanaka). This grand occasion arrived after 1,000 crore years plus 29,000 years of the birth of the eighteenth Tirthankara, Lord Aranatha. The Divine Child was endowed with three kinds of knowledge - sensory knowledge, scriptural knowledge, and clairvoyance. The Divine Child grew to a height of 25 dhanusa. When the Lord had attained 100 years of age, King Kumbha decided to marry his worthy Son to Jagatrati, the most beautiful daughter of King Bhupala. The town was beautifully adorned and 202

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Appendix-2 great festivities followed. As the Lord of the Lords was proceeding, amid great rejoicing all around, for His wedding, He recollected, through clairvoyance, the unparalleled splendour of His previous incarnation as the Ahamindra. He realized that worldly pleasures are transitory in nature and fail to provide lasting happiness. More you get these, greater is the craving and consequent disquiet. He was immediately filled with a deep sense of renunciation and decided to tread the path that reaches the soul to its ultimate destination. He accepted the observance of great vows and austerities to be the Ruler of Self rather than of men. After observing supreme vows and austerities for just six days, Lord Mallinatha attained the all-embracing knowledge, Omniscience (kevalajnana). Lord Mallinatha attained liberation (nirvana) from Sammeda Sikhara on the fifth day of the dark half of the month of Phalguna - phalguna krsna pancami. The Chief Apostle of Lord Mallinatha was Visakha Svami. Lord Mallinatha lived for 55,000 years, out of which the kevalakala was 54,900 years less six days, and the samyamakala was 54,900 years. O Lord Mallinatha, grant me the knowledge of the Self, the supreme light within that destroys the darkness of ignorance. Lord Munisuvratanatha The twentieth Tirthankara, Lord Munisuvratanatha, was born as 34 lakh plus 25,000 years passed after the birth of the nineteenth Tirthankara, Lord Mallinatha. Descending from the Anata kalpa, Lord Munisuvratanatha was born in the town of Rajgriha, on the 203

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Svayambhustotra twelfth day of the bright half of the month of Asvina - asvina sukla dvadasi - to Queen Padma and King Sumitra. The Lord's height was 20 dhanusa. After spending 7,500 years as youth (kumarakala), Lord Munisuvratanatha ruled His kingdom for 15,000 years (rajyakala). He then renounced all worldly pursuits and adopted the path that leads to the destruction of all karmas, virtuous and evil. The Lord spent 11 months (chadmasthakala) performing karma-destroying austerities and then attained the all-embracing knowledge - Omniscience (kevalajnana). The time period of Lord's renunciation (samyamakala) was 7,500 years out of which He spent 7,499 years and 1 month as Omniscient, possessor of all-embracing and infinite knowledge that transcends the senses, preaching the Doctrine of Truth to the bhavya souls. This Doctrine of Truth is beyond the experience and intellect of those who have not attained omniscience and, therefore, their words are fallacious and do not constitute Reality. Lord Munisuvratanatha lived for 30,000 years and attained liberation (nirvana) from Sammeda Sikhara on the twelfth day of the dark half of the month of Phalguna - phalguna krsna dvadasi. The released pure Soul of the Lord, rid of eight kinds of karmas, possessed of eight supreme qualities and having a form slightly less than the last body, immediately darted up to the summit of the universe to dwell there for ever, immersed in eternal bliss. Chief among the Lord's Apostles (ganadhara) was sage Malli Svami. O Lord Munisuvratanatha! My soul gets rid of passions, the chief cause of bondage with karmic matter, through absorption in Your Supreme Attributes. 204

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Appendix-2 Lord Naminatha The twenty-first Tirthankara, Lord Naminatha, was born as 6 lakh plus 20,000 years passed after the birth of the twentieth Tirthankara, Lord Munisuvratanatha. Lord Naminatha was born in the town of Mithilapuri to Queen Vaprila and King Vijaya on the tenth day of the bright half of the month of Asadha - asadha sukla dasami. His pious soul had descended from Aparajita (anuttara) super-heaven which has the maximum life-span of 33 sagaropama. The Lord's height was 15 dhanusa. After spending 2,500 years as youth (kumarakala), Lord Naminatha ruled His kingdom for 5,000 years (rajyakala). Reflecting on His past incarnations and on the beginningless cycle of worldly pleasures and sorrows that His soul had been subjected to He decided to tread the path that leads to the end of this inimical cycle of births, deaths, and rebirths. The Lord gave away His kingdom to son Suprabha and renounced all worldly pursuits to adopt the path to liberation. Laukantika devas from Brahmaloka came down to endorse the Lord's decision and to worship Him. The Lord committed Himself to the observance of the five great vows (mahavrata), three kinds of controls (gupti), and fivefold regulation of activities (samiti). He was devoid of the three stings (salya) of deceit (maya), desire for enjoyment of pleasure and splendour (nidana), and perverse faith (mithyatva). After 9 years of asceticism (chadmasthakala) Lord Naminatha attained the all-embracing knowledge - Omniscience (kevalajnana) making Him really qualified to preach the gospel to the world. He became a World Teacher! The devas erected a heavenly Pavilion (samavasarana) befitting Lord's glory and there He delivered Discourse Divine which acted like nectar-water to wash away the dirt of ignorance from all souls present in the congregation. The time period of Lord's renunciation (samyamakala) was 2,500 years out of which He spent 2,491 years as Omniscient. 205

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Svayambhustotra Lord Naminatha lived for 10,000 years and attained liberation (nirvana) from Sammeda Sikhara on the fourteenth day of the dark half of the month of Vaisakha - vaisakha krsna caturdasi. Chief among the Lord's Apostles (ganadhara) was sage Suprabha Svami. O Lord Naminatha, grant me the power to distinguish between the Self, the source of happiness, and the non-self, the source of suffering Lord Aristanemi (Lord Neminatha) The twenty-second Tirthankara, Lord Aristanemi (Lord Neminatha) was born in Suryapur town as 5 lakh plus 9,000 years passed after the birth of the twenty-first Tirthankara, Lord Naminatha. Lord Aristanemi was born to Queen Shiva Devi and King Samudravijaya on the thirteenth day of the bright half of the month of Vaisakha - vaisakha sukla trayodasi. His pious soul had descended from Aparajita (anuttara) super-heaven which has the maximum life-span of 33 sagaropama. The Lord's height was 10 dhanusa. Lord Aristanemi spent 300 years as youth (kumarakala). The Lord once proceeded, in royal procession, along with other princes, to nearby forest, for recreation. The whole town was in festive mood as the preparations were on for the royal wedding of the Lord. On reaching the forest, while watching the beauty of the nature, He saw many cooped up deer and other animals, making heart-rending sounds. Upon His query as to the purpose of such cruelty against innocent animals, He was told that these animals had been captured to prepare food for the kings invited to attend His wedding. Filled with a deep sense of commiseration for the innocent and hapless animals, He reflected on the man's inability to .................. ..... 206

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Appendix-2 fathom the unbearable suffering caused by his deeds to others when he himself gets pained greatly even by the prick of a thorn. He further reflected that as the ocean remains unsatiated even with the water of hundreds of rivers, the human beings too remain unsatiated with the worldly sense-pleasures. They foolishly keep on yearning for more and more sense-pleasures till the end of their lives. "I myself have enjoyed the indescribable happiness of the heavens but that too has proved to be transient," the Lord said to Himself while recollecting the events of His past life in Aparajita super-heaven. He released all the animals from captivity and decided not to marry and instead tread the path that leads to the supreme happiness that is evolved by the Self and, therefore, not dependent on the senses. The Laukantika devas from Brahmaloka came down to worship the Lord. Lord Aristanemi spent 56 days in asceticism (chadmasthakala), performing austerities and deep meditation. He then burnt completely, with the powerful fire of self-concentration, the four inimical karmas and attained the all-embracing knowledge - Omniscience (kevalajnana). The eight splendours (pratiharya) associated with omniscience appeared to proclaim the glory of the Lord. The time period of Lord's renunciation (samyamakala) was 700 years out of which He spent 699 years 10 months and 4 days as Omniscient. Lord Aristanemi lived for 1,000 years and attained liberation (nirvana) from Mount Urjayanta on the eighth day of the dark half of the month of Asadha - asadha krsna astami. Chief among the Lord's Apostles (ganadhara) was sage Varadatta Svami. Victory to Supreme Effulgence - Omniscience - that reflects, as it were in a mirror, all substances and their infinite modes. O Lord Neminatha! You had taught the world the way to attain it. 207

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Svayambhustotra Lord Parsvanatha Saudharma Indra, the lord of the devas, came to know through the power of his clairvoyance that only six months of the 20 sagaropama life of the deva in the Pranata heaven (kalpa) were remaining and his pious soul will descend on the earth to take birth as the twenty-third Tirthankara, Lord Parsvanatha. On his instruction, Kubera created a divine palace in the town of Varanasi for the supremely blessed royal couple - Queen Vamadevi (also called Queen Brahmadevi) and King Asvasena - and rained down gems for 6 months to welcome the Lord of the Lords on the earth. Lord Parsvanatha was born on the eleventh day of the dark half of the month of Pausa - pausa krsna ekadasi. Lord's birth had taken place as 84,650 years passed after the birth of the twenty-second Tirthankara, Lord Aristanemi. Lord Parsvanatha attained the height of 9 hatha (4 hatha = 1 dhanusa). When Parsvanatha was 16 years old, He had gone to a nearby forest, with young deva friends (devakumaras), for recreation. His staunch enemy from previous births and now His maternal grandfather, King Mahipala, was performing ill-conceived austerities and sacrificial rites in the forest. On seeing Parsvanatha, Mahipala got angry as the child had not saluted and greeted him. Mahipala started to cut a tree for firewood. Parsvanatha had clairvoyance from birth and told Mahipala not to cut the tree as there was a cobra couple in its hollow. Infuriated further with the unsolicited advice of the boy, Mahipala cut the tree with a strong blow of his axe. Sure enough, the cobra couple was there, cut into two, weltering for breath. The cobra couple, having had a pious death in the presence of the Tirthankara Child, was born as Dharanendra deva and Padmavati devi in the Residential (Bhavanavasi) class of devas. Mahipala died after some time and became a Stellar (Jyotiska) deva called Samvara. Lord Parsvanatha spent 30 years as youth (kumarakala). Once 208

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Appendix-2 He was reflecting on His past incarnations and realized that only through the subjugation of the five senses can one get rid of worldly sufferings. He renounced all worldly pursuits and adopted the path to liberation by accepting the rigorous austerities as prescribed in the Holy Scripture. Laukantika devas from Brahmaloka came down to worship the Lord. After spending 4 months in holy asceticism (chadmasthakala), Lord Parsvanatha established Himself in the karma-destroying pure concentration (sukla dhyana) in a dense forest. Incidentally, the craft of Samvara deva which was hovering in the sky above the forest stopped due to the divine influence of Lord Parsvanatha. The deva (Mahipala's incarnation) became extremely angry and started to disturb the concentration of the Lord through terrible thunderstorm - frightening flashes of lightning, thunderbolts, strong winds, and torrential rain. Dharanendra deva immediately came to know of the disturbance, rushed to the spot, and covered Lord Parsvanatha with the bower-shaped spread of a large number of serpent-hoods. Padmavati devi also spread a divine canopy over the venerable Lord. Lord Parsvanatha completed His pure concentration and attained the all-embracing knowledge - Omniscience (kevalajnana). The devas erected a heavenly Pavilion (samavasarana) befitting Lord's glory to celebrate the grand event. The Samvara deva, shedding his animosity of past lives, also came in the samavasarana, made deep obeisance to the Lord and adopted the virtue of Right Belief in His presence. The time period of Lord's renunciation (samyamakala) was 70 years out of which He spent 69 years and 8 months as Omniscient (kevalakala). Lord Parsvanatha lived for 100 years and attained liberation (nirvana) from Sammeda Sikhara on the seventh day of the bright half of the month of Sravana - sravana sukla saptami. Chief among the Lord's Apostles (ganadhara) was sage 209

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Svayambhustotra Svayambhu Svami. Your adoration, O Lord Parsvanatha, has the power to wash away the dirt of karmas that defiles our souls. Lord Mahavira The twenty-fourth Tirthankara, Lord Mahavira, was born as 278 years passed after the birth of the twenty-third Tirthankara, Lord Parsvanatha. Lord Mahavira was born in the town of Kundalapura to Queen Priyakarini (Queen Trisala) and King Siddhartha on the thirteenth day of the bright half of the month of Caitra - caitra sukla trayodasi. His pious soul had descended from the Acyuta heaven (kalpa) where it enjoyed, for 22 sagaropama, superhuman power, happiness, splendour, purity of thought-complexion, capacity of the senses, and range of clairvoyance. The Lord's height was 7 hatha. After spending 30 years as youth (kumarakala), Lord Mahavira, reflecting on His past incarnations, decided to tread the path that leads to the end of the cycle of births and deaths. He contemplated on the twelve conceptions (baraha bhavana) - transitoriness (anitya), helplessness (asarana), transmigration (samsara), ss (aikatva), distinctness (anyatva), impurity (asuci), influx (asrava), stoppage (samvara), dissociation (nirjara), the universe (loka), rarity of enlightenment (bodhidurlabha), and Truth proclaimed by religion (dharma). The Lord renounced all worldly pursuits and decided to adopt the supremely worthy Jaina asceticism in order to tread the path to liberation. Laukantika devas from Brahmaloka came down to worship Him. The Lord had, by birth, the first three kinds of knowledge, sensory (mati), scriptural (sruta) and clairvoyance (avadhi) and now He had acquired the fourth kind of knowledge - telepathy (manahparyaya). The Lord 210

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Appendix-2 took to the observance of great vows (mahavrata) along with other attributes of asceticism and decided not to break His fast before the end of three days. Although the Lord had been enjoying inner happiness all the time, after three days of Holy Meditation, the former Prince set out, barefoot, with no vestige of cloth on His body and unmindful of the pangs of hunger, towards the town of Kulagrama, ruled by king Kula, to seek some kind of nourishment (ahara) for His body so that it could withstand further rigours of austerity. King Kula's happiness had no bounds when he suddenly saw such a divine, celebrated and accomplished recipient (patra) in his compound and rushed to welcome the Lord. He made obeisance to the Lord by circumambulating thrice and then bowed to Him by touching the ground with five parts of his body. He offered to the World Teacher an eminent, high seat. He washed with extreme devotion the Lotus Feet of the Lord and applied the water that had become sacred after coming in contact with the Lotus Feet of the Lord to his forehead and other parts of body. He worshipped the Lord with great devotion and with pure and pious eight substances. With utmost humility and purity of heart he bowed and pleaded the Lord to accept his offering. His affectionate devotion to the Lord had made his heart pure. By articulating the glory of the Lord, he made his speech pure. By performing the aforesaid bodily activities, he attained the purity of his body. He pronounced with sincerity the purity of food. This way, with nine kinds of devotion (navadha bhakti), King Kula gave the supreme gift of pure food to the greatest of all saints. The devas witnessed the event with extreme delight and in approval of the noble act of offering food to the Most Worthy Recipient, rained down choice gems, flowers, and fragrant water in the royal compound. They made cheering sound of "Victory! Victory!" and beat the heavenly drums. Lord Mahavira continued observing vows and austerities for twelve years (chadmasthakala). Then He took to pure Self 211

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Svayambhustotra concentration, destroyed the four inimical varieties of karmas, and attained the all-embracing, supreme and standalone knowledge - Omniscience (kevalajnana). There is absolutely no need of the other four kinds of knowledge as the soul attains omniscience. Lord Mahavira became an Arhat, the true guide to put us on the right path and worthy to be venerated and worshipped by the lords of the world. The World Teacher or 'Jina', was free from eighteen imperfections: (re)birth, old-age, thirst, hunger, astonishment, displeasure, regret, sickness, grief, pride, delusion, fear, sleep, anxiety, perspiration, attachment, aversion and death. He was endowed with four infinitudes (ananta catustaya): 1. anantajnana - infinite knowledge; 2. ananta darsana - infinite perception; 3. ananta sukha - infinite bliss; and 4. ananta virya-infinite energy. The Arhat was possessed of forty-six distinctive attributes including eight divine splendours. A heavenly Pavilion (samavasarana) was erected by the devas for the Discourse Divine of the Lord. The time period of Lord's renunciation (samyamakala) was 42 years out of which He spent 30 years as Omniscient. Lord Mahavira lived for 72 years and attained liberation (nirvana) from Pavapuri during the last phase of the fourteenth day of the dark half of the month of Kartika - kartika krsna caturdasi*. The released pure soul of the Lord darted up to the summit of the universe to remain there for eternity with eight supreme qualities: 1. ksayika-samyaktua - infinite faith or belief in the tattvas or essential principles of reality. It is manifested on the *According to Acarya Sakalakirti's "Sri Mahavira Purana" Lord Mahavira attained nirvana in early hours of the new moon day of the dark half of the month of Kartika - kartika krsna amavasya. 212

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Appendix-2 destruction of the faith-deluding (darsana mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on the destruc tion of the knowledge-obscuring (jnanavarniya) karma. 3. kevaladarsana - infinite perception, manifested on the destruction of the perception-obscuring (darsanavarniya) karma. 4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on the destruction of the obstructive (antaraya) karma. 5. suksmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on the destruction of the life determining (ayuh) karma. 6. avagahan - inter-penetrability; it means that the liberated jiva does not hinder the existence of other such jivas in the same space. It is manifested on the destruction of the name determining (nama) karma. 7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the jiva continues to manifest through its form, complete and perfect. This supreme quality is manifested on the destruction of the status-determining (gotra) karma. 8. avyabadha - it is undisturbed, infinite bliss, manifested on the destruction of the feeling-producing (vedaniya) karma. The Lord attained liberation when 3 years and 872 months were remaining for the start of the fifth period (dusama) of the present descending (avasarpini) half-cycle. Lord Mahavira's congregation had 11 Apostles (ganadhara), Chief among them being Indrabhuti (Gautama) Svami. He was endowed with rare intellect and accomplishments due to the 213

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Svayambhustotra destruction-cum-subsidence of his knowledge-obscuring karmas. He reconstructed the Divine Teachings of Lord Mahavira in the form of Holy Scripture, known as dvadasanga including fourteen purva. The Scripture contained the most comprehensive and accurate description of every branch of learning that one needs to know. The knowledge contained in the Scripture was transmitted orally by the Preceptors to their disciple saints. Indrabhuti (Gautama) Svami attained omniscience on the day Lord Mahavira attained liberation. During the next sixty-two years, sequentially, two more anubaddha kevali attained omniscience (kevalajnana)-Sudharmacarya and Jambusvami. O Lord Mahavira! Your Divine Teachings are the most resplendent jewels on this earth. 214

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Other sacred Jaina texts from Vikalp Printers: Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArthasUtra AcAryazrI umAsvAmI viracita tattvArthasatra Foreword by: Acharya 108 Vidyanand Muni Edited by: Vijay K. Jain parasparopagraho jIvAnAm Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain Published: 2011 Hard Bound Printed on Art Paper * Pages: xii + 163 * Size: 16 x 22.5 cm ISBN 81-903639-2-1 Rs. 250/ Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the three-fold path of right faith, right knowledge and right conduct (ratnatraya). 215

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Svayambhustotra zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 Hard Bound Printed on Art Paper Pages: xvi + 208 * Size: 16 x 22.5 cm Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION * * * Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. 216 zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-3-X Rs. 350/ As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings.

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION * zrI amRtacandrasUrI viracita puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain * Foreword by: Acharya 108 Vidyanand Muni Published: 2012 Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 191 * Size: 16 x 22.5 cm Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupayal Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUriviracita puruSArthasiddhayupAya Wan Qiu 555 Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or Ahimsa - has been explained in detail in the book. 217

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Svayambhustotra Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Forward by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2013 * Hard Bound Printed on NS Maplitho Paper * Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattvas) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and -souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. ........................ 218

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Acarya Pujyapada's Istopadesa - The Golden Discourse AcArya pUjyapAda viracita iSTopadeza Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Published: 2014 Hard Bound Printed on NS Maplitho Paper Pages: xvi + 152 Size: 16 x 22.5 cm Foreword by: Acarya 108 Vidyanand Muni VIJAY K. JAIN * ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvathasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. Vikalp Printers Anekant Palace, 29 Rajpur Road, Dehradun-248001, India * E-mail: vikalp printers@rediffmail.com * Tel.: (0135) 2658971 www.vikalpprinters.com 219

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Svayambhustotra GUIDE TO TRANSLITERATION Deoanagari IAST | Devanagari IAST. Decanagar IAST to gha 5 pa 5 his na pha for ca ba your cha bha 1915 ma S for jha ya 5 na ra to 5 10 ua P 5 da sa let in r o dha sa 5 na sa i lt ha 5 5 tha ksa 18 ka to da tra kha 60 dha jna F ga 7 ea na sra IAST: International Alphabet of Sanskrit Transliteration 220

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AcArya samantabhadra kRta vRhatsvayambhUstotra caubIsa tIrthaMkaroM kI stuti kA eka prAcIna grantha hai, usameM bhakti-stuti ke sAtha darzanazAstra ke gUr3ha-gambhIra siddhAnta bhare haiN| sabhI ko isa grantha kA svAdhyAya avazya karanA caahie| ___ dharmAnurAgI zrI vijaya kumAra jI jaina, deharAdUna ne isa grantha kA aMgrejI meM anuvAda evaM vyAkhyAna karake bar3A sundara kArya kiyA hai| Aja ke yuga meM isakI bar3I AvazyakatA thii| unako merA bahuta-bahuta maMgala AzIrvAda hai| naI dillI, akTUbara 2014 AcArya vidyAnanda muni vidvAnoM aura tyAgiyoM ke 'svAmi' aise samantabhadra kA paricaya eka zloka ke dvArA dasa vizeSaNoM se alaMkRta huA hai - AcArya, kavi, vAdI, gamaka, daivajJa, bhiSaka (vaidya), mAntrika, tAntrika, AjJAsiddha evaM siddhsaarsvt| aise mahAn AcArya dvArA racita 'svayambhUstotra' kA atyaMta parizramapUrvaka aMgrejI meM anuvAda karake zrImAn vijaya kumAra jaina samasta bhavyajanoM ke puNyalAbha kA kAraNa bane haiN| jJAnavRddha, ghanavidvAna, saddharmapremI, dharmAnurAgI zrImAn vijaya kumAra apane samaya kA sadupayoga jinavANI kI sevA meM satata karate raheM yaha hamArA maMgalamaya zubha AzIrvAda hastinApura, navambara 2014 parama pUjya AcArya 108 subalasAgarajI mahArAja ke suziSya parama pUjya 108 zrI amitasena muni ISBN 81-903639-7-2 Rs.: 500/ vikalpa Vikalp Printers