Tale of Shree Nabhakraj

Author(s): Merutungacharya, Gunsundarvijay
Publisher: Divya Darshan Trust
Catalog link: https://jainqq.org/explore/006588/1

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of Shree Nãbha
Nábhãkraj
BV
Shreemad Anchalgachchhesh Merutungsureeshvarji
HEEEEEEEEEEEEH
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Translation & Editing From Sanskrit to Gujarati
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Disciple of Rev. P.P. Aãcharyadev Shrimad Vijay Bhuvanbhãnusooreeshvarjee Mahārāj Sãheb Rev. Pannyãs Shree Gunsudervijayjee Ganee
- Jain Sãdhu - Monk - Ascetic
Hon. Translation & Editing From Gujarấti to English
Bābu Jitendra Mahãnandkumãr Panãlãl Mumbai.
in Education International

www.jainelibrary

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MY NAMASTE - NAMASTE - NAMASTE with profound devotion and deepest
gratitude I bow down to :i) VITRÃG-SARVAGNA Mahãvirdev, reliever of all miseries of all the three worlds, adornment of the Earth, the Heaven, and the Netherland; The Lord par excellence of all the three worlds; drainer of the ocean of worldly life. ii) Siddhãnt Mahodadh Satcharitra Chudamani Ãdarsha Gãchchhãdhipati un Ãchargedev Shrimad Vijay Premsooreejee Mahārāj Sãheb. iii) P.P.Nyãyvishärad, Taponidhi Suvishal Gachhãdhipati à charyadev Vijay Bhuvanbhanusooreejee Mahārāj Sãheb. iv) Siddhãnt Diwakar, Suvishal Gachhãdhipati Ãcharyadev Shrimad Vijay Jayghoshsureejee Mahārāj Sãheb. v) Sanyamaiknishta Ãcharyadev Shrimad Vijay Jagatchandrasooreeji Mahārāj Sãheb.
Pannyasshri Bhuvansundarvijayji Ganee 3 M.S. Who rendered the help in various manners and aspects.
Pannyãs Shri Gunsundarvijayji Ganee
Jain Education Intemational

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(Translation & Editing From Sanskrit to Gujarati
Disciple of Rev. P.P. Aacharyadev Shrimad Vijay Bhuvanbhãnusooreeshvarjee Mahārāj Saheb Rev. Pannyās Shree Gunsudervijayjee Ganee.
- Jain Sãdhu - Monk - Ascetic
Hon. Translation & Editing From Gujarấti to English S
Bãbu Jitendra Mahānandkumār Panālāl Mumbai. L
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14 Re-births of a Brahmin (a caste) named Rudradutt,
due to his misappropriation of Dev-dravya
(i.e.Wealth etc. offerred to the God)
Re-birth (Incarnation)
(1)
In Hell
(2)
Re-birth (Incarnation)
(3)
In Tiryanch Gati (i.e.in carnation
in species as birds-animals)
(4)
In 7th Hell In 6th Hell In 5th Hell
3rd Re-birth 5th Re-birth
2nd Re-birth 4th Re-birth 6th Re-birth 8th Re-birth 10th Re-birth 12th Re-birth 14th Re-birth
In 4th Hell In 3rd Hell In 2nd Hell In 1st Hell
7th Re-birth
9th Re-birth 11th Re-birth 13th Re-birth 15th Re-birth
as a fish
as a lion as a snake
as a tiger in specious of vulture as a type of serpent as a human being
The soul of this Rudradutt Brahmin was who purified his soul by adopting Aalochanā (i.e.an act to purity one's own sins by confessing from a proper Guru) in his 15th Re-birth as a human being. - Dravya - Saptatikā)
Re-birth of wealthy Sãgar who misappropriated Dev-dravya (i.e.the wealth for the maintenance of Idol of Jindev & his temple)
Sãgar got 2 times Re-births in all seven Hell 1000 re-birth as Rabbit 1000 re-birth as Worms 1000 re-birth as Buffallow 1000 re-birth as Deers 1000 re-birth as Pruthvikay 1000 re-birth as Butterfly 1000 re-birth as Fox 1000 re-birth as Agnikay 1000 re-birth as Ox 1000 re-birth as Cats 1000 re-birth as Vayukay 1000 re-birth as Camel 1000 re-birth as Rat 1000 re-birth as Vanaspatikayl 1000 re-birth as Horse 1000 re-birth as Mongoose 1000 re-birth as Mule 1000 re-birth as Elephant 1000 re-birth as Lizard 1000 re-birth as Shell | 1000 re-birth as Fly 1000 re-birth as Serpent 1000 re-birth as Fish
1000 re-birth as Tortoise etc. etc.
Finally, he utilized his wealth which he earned in Dev-dravya, and then he earned 'Jin Nām Karma' i.e. the karma which makes such soul "TIRTHANKAR" and took intiation (Diksha) got re-birth as a deity (Dey then became Teerthankar (God/Lord) in Mahāvidehkshetra in Manushyakhetra and became TIRTHANKAR. (Dravya - Saptatikā)
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from the desk of the translator
It was like a favour, a boon and the blessings to me, when Rev.P.P.Pannyās Shri Gunsundervijayjee Ganee Mahārāj Sãheb - entrusted to me the task of
translation of his book 'Shree Nābhākrāj Charitra' from Gujarati language to English.
I could complete the translation only with the blessings of Mãã Maha Saraswati (the deity of wisdom), that of Rev.P.P.Pannyãs Shri Gunsundervijayjee Mahārāj Saheb Ganee, that of all my teachers & preachers, that of all my Gurus & guides and of course due to the firm base & foundation of the JAIN-Religion provided as also well nourished by my father late Shree Mahānandkumãr Mohanlal Panãlãl and my beloved P.P. Mother late Smt. KALAVATI MAHÃNDKUMAR PANĀLĀL.
Many a times it is found that there are no equivalent words in English to give perfect & exact meaning of the worlds in Gujarati, Prakrit, Sanskrit, Pãli, Mãghadi-Artha-Mãghadi etc. Language and especially for the words & phrases of the Jain-Scriptures.
However, My level-best attempt is made to give the proper and exact translation - and when not possible to do so due to any reason - the nearest meaning, explanation or interpretation is given.
Hence, I beg pardon for all my mistakes, errors, omissions etc. - if any - in my translation work-caused knowingly or otherwise as also for any enhancement and/or any reduction in the meaning/force of the
of the kevalgyānees (i.e.the omniscients), mistakes etc. be kindly pointed out. Suggestions are welcome.
Noteworthy that - own wealth too, can not be enjoyed by many, Then 'Steal-or misuse'-'Devdravya' (God's Wealth) - What for ?To wander in the vicious circle of four gatees - (births & re-births) - What for? When Teerthankars (Gods) have shown the path to salvation - ignore it! What for?
Hon Translator JITENDRA MAHĀNANDKUMÃR PANĀLĀL
B.A.(Honours), L.L.B. 12 A / Prem Milan, 87B, N. S. Road, Mumbai - 400 006.
Maharashtra, INDIA. Cell : 98213 76 224 DEV is equal deity to in Heaven - one of the worldly living beings. God is equal to TIRTHANKAR Bhagwãn omniscient, who is freed from all the inner vices of the Soul and who is preaching the true path to Salvation.

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INDEX (1) Rev.P. Shree Bhuvansunder Vijayjee... (2) Preface ... ... ... (3) Script Author's Brief Introduction... ... ... ... 13 (4) The Tale of Shree Nabhākrāj... ... ... ... 14 (5) The Glory of Shree Shatrunjaya Teerth... ... ... 16 (6) The Story of Two Brothers - Samudra and Sinh - On
the topic of protection and misuse of the Dev-dravya...20 (7) Whether good deed be donated?
What benefit does it bring? (8) The Younger Brother Sinh? ... ... ... ... 27 (9) The Wealthy man gets the re-birth as a dog due to
misuse of Devdravya ... ... ... (10) The downfall of Nããg Kutumbi due to the
misappropriation of Dev-dravya... ... ... ... 30 (11) Tale of King Chandraditya... ... ... ... ... 32 (12) How did the karma of obstacle - got rid of? ... (13) Appendix (1) The Devotee Soul Gives Credit For... 48
It's All Worthy Gains (2) The Glory of Hearing of Shree Shatrunjay Mahātmya (3) Something About of Dev-Dravya (4) You-Yourself are the Cause of your sorrows (5) Re-Incarnations of Samudra, Sinh And Nãg Gaushtthik (6) Some important stanzas, verses and narrations.
Total Financial help by Hemul Parimal Shah &
Alkaben Parimal Shah of Bombay
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Namo-stu Tasmai Jinashashānãy !
INTRODUCTION MISAPPROPRIATION OF 'DEVDRAVYA'- A GREAT SIN
- Rev.Pannyās Shree Bhuvansunder Vijayjee Ganee Mahārāj
The entire Jain Shashan= the do's & dont's as righty & firmly preached by the Teerthankars showing the path of salvation Gods' statments are included in the dwādashāngee (i.e.12 Valuable Scriptures in Jainism). These statements are uttered by the Gods of Jain-religion who are Omniscient realistic and who have conquered the vice of attachment. Those statements are put in words and compiled as sutras - (i.e.holy scriptures) by Purvadhar Gandhars (i.e.the first group of God's disciples having knowlege of 14 holy scriptures). The succeeding 14 Purvadhars, zācharyas with true knowledge and who were scared with worldly affairs - wrote niryukti, churni, bhâshya, vrutti, teekā etc. (i.e. explanation, commentory, interpretation, detailed meanings etc.) to make those scriptures crystal clear and for it's easier understanding. A jain is a person who believes the sayings of Jin - the God who conquers the vices of attachment, hatred, jealousy etc.) for Jains these Panchangi Aagams (i.e. Jain - religion -scriptures) are most respectable and reliable in all the respects by Jain-sangh (i.e. The Jain - Sangh comprises of male & female followers of the Jain religion and also Jain Monks & Nuns.) They are to accept, follow, obey and practise even those sayings and sermons which are rooted in the sayings of Aacharyas with true - religious knowledge, though those sayings may not appear prima-facie to be the part of Aagam (i.e. Scripts of Jain religion), those sayings are of the equal importance to them just like sutras. This aspect is included in the Aagam scriptures themselves. The scriptures have titled such traditional practice as 'Jeet Aachăr. (i.e.The practice to be followed by the Jain Sangh as guided by the learned salvation desiring Aacharyas.)
When there arise a Difference of opinion in respect of interpretation of a content of a scripture, then the -solution which is arrived at by the concerned scholars (intellectual-salvation deşiring-knowledgeable-preceptors) 'unanimously'-or when unanimous decision is not arrived at - then - such decision by the
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majority of them,- is to be obeyed - followed and practised by the Jain sangh (follower of Jain Religion). Numerous ããcharyas of Jain Shwetãmber Muritpujak (i.e. idol-worshipers) Sangh have uttered-clarified and ordered on various occasions from time to time that "Devdravya is that wealth, asset, money and property which is gathered from the highest bidding concerning a) the idol of Teerthankar / God / Jineshwardev, concerning their ããrati (i.e.a kind of homage towards teerthankars - performed with nonelectrical lights) (c) concerning ashtaprakāri pujā (i.e.eight fold methods for worshipping God), (d) concerning, upadhãn - mãlã (i.e. a garlanding ceremony of person having performed a particular type of penance) (el concerning 'TEERTHMALA UCCHĀMANI' and from similar other methods and means; and the dev-dravya is to be used/utilized for all the various purposes concerning idols and temples of Jinesh wardev God i.e. in repairs and renovation works of a (God's) temple, in construction of a new temple, in preparing ornaments for the Gods (idols), in management of the Jain temple, in materials for worshipping Gods, in decoration works of the Gods and in similar other works. The sum and substance is that the use of devdravya in pãthshãlã (i.e. place where religion is taught), in spending for other Jains or it's use in school-college-hospital is improper and unfair in all respects, and therefore, such use is forbidden by the Orders and dictums of the Jinsi.e. the Gods.
Rev. P.P. Shrimad Anchalgaccchhesh Acharya Merutung Sureeshwarjee Mahārāj Sãheb has beautifully narrated the benefits, religious merits and superior re-births - which are gained by the proper use of devdravya as per the scriptures as also the loss, destruction of religious merits, worse and degraded re-births which result upon the misuse and misappropriation of devdravya etc. in the present Tale of Nãbhākrāj. This Rev. author existed in the 15th century i.e.approximately 600 years ago from todate i.e.Vikram Samvat Year 2064.
Well-wisher of all the living beings, an authority on nyãy i.e.gurudev Rev. Shrimad Vijay Bhuwanbhānu soorishwarjees' learned disciple and my gurus' (i.e. preceptors') brother Rev. P.P. Shri Gunsunder Vijayjee Ganivar Mahārāj Sāheb - once - came across this booklet 'Nãbhākrāj Charitra' (Tale of Nãbhākrāj) in
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Sanskrit Language and was filled with joy upon reading this booklet on the topic of Devdravya. He translated the said booklet in Gujarati language which is presented to the Shree Sangh (i.e. the Jain-community). This booklet has also been translated in Hindi language and the present booklet is the English version of the same - by shree Jitendra Mahanandkumar Panalal.
Rev.P.Pannyās Shree Gunsundervijayjee Mahārāj Saheb remains constantly worried about the misuse/misappropriation of devdravya. (As such he writes time and again as also refers to the same in his religious speeches etc. on various occasions). As such the same is reflected in his articles as also in his speech-time and again. He narrates the sincere and truthful description of devdravya - as per the scriptures; despite the fact that, it is sometimes disliked by the management. His only intention behind this repeatation is that by doing so, the people be saved from the losses and damages of misuse of devdrayva and that people may get better re-birth by protecting, safeguarding and properly utilizing the devdravya.
On the one hand-it is a matter of joy, that there is ample and proper informations on the topics of proper and rightful use of devdravya in Shwetāmber Murtipujak Jain Sangh and as such there is proper and justified managemen in the Sangh. Omniscient Shree Jineshwardev's (the God's) followers i.e.shravãks and shrãvikas (i.e.gentlement and ladies) deserve appreciation and thankfulness for their generosity, who whole-heartedly donate and contribute assets and wealth in the feet of endlessly obligatory Jineshwar Dev (God) with gratitude in and on various auspicious occassions of anjanshālākā, pratishthã, swapanã and pâlanã etc. by bidding etc. also that for construction of temple, preparations of Gods' idols, for upadhân - mālā ceremony, for 'TEERTHMĀLĀ CEREMONY' as also in filling up the donation boxes meant for such purposes. It is because of this, that the atmosphere in the Shwetamber Murtipujak Jain temples is clean and beautiful, pleasant and encouraging devotion. Even the nonjain people get pleased and utter words like 'the temples of Shwetaber Jains are really marvelous'.
On the other hand some Jain followers themselves with
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new modern thoughts, believes in materialism, unaware of the rules and regulations of the scriptures (or not desirous to know the truth-despite having logical sense) claim arbitrarily on the subject of devedrvya, that - the wealth concerning God = devdravya be utilized to uplift poor class of followers of Jain religion. i.e. be used in construction of school-college-hospital etc. and at some places, the trustees in the management have even started the misuse of devdravya in this manner. Such attitude is extremely painful.
CAUSES LEADING TO HELL In Jain scriptures, four causes are shown which lead to Hell and they are as follows: (1) eating after sunset, (2) indulging in sex with other than own wife, (3) bol-athāna- (or non-veg.)-i.e. impure pickles which consist of innumerable minute lives within and 4) eating roots and bulbs.
In Non-Jain Vedic-scriptures 4 types of great sins are described in different manner, as follows: (1) killing a Brāhmin (a category of caste), (2) killing a woman (3) abortion (i.e. killing an embru) and (4) killing a cow.
In lokottar great Jain scripture-4 categories of extremely dreadful sins are shown, which are as below:
चेइयदव्व विणासे, रिसिघाए, पवयणस्स उड्डाहे,
संजइ चउत्थभंगे, मूलग्गी बोहिलाभस्स ॥ i.e. :(1) Destruction of chaityadravya (i.e devdravya wealth or asset for idol and temple of Lord Arihant Jain God) (2) Killing a sãdhu (a monk), (3) to speak ill of Jain shấshan and (4) to have sex relation with a sadhvi (i.e. a jain nun) These great sins lead to the destruction of true & deep faith (in True - Religion) for many many births.
Though generally trustee or management or any follower of Jain religion do not take away devdravya (Gods' wealth/asset) to his own home or use the same for his own social activities, as such no Jain-religion-follower, normally, misappropriates the devdravya in this manner. But, instead of using devdravya for the purposes narrated above, the use thereof in spending it for
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followers of Jain religion, pathshãlã (place where Jainism is taught), Upăshraya (place for jain monks and that for nuns), dharmashala (i.e. an inn) or for school, college, hospital etc.amounts to misappropriation of devdravya. And in the present time of materialistic world, somewhere - someone - Jain - trustee & other think about devdravya in such a faulty manner.
Some Jains even claim that the amount/asset from highest bidding of swapna be included or transferred to sãdhāran fund (i.e. general expenses fund account) meaning thereby that from such asset it places for monks/nuns are constructed or inns or places teaching Jainism are constructed and mananged or some needy and deserving Jains are financially supported-then such use/practice is not objectionable. The reason put forward behind this argument is that those swapnas (i.e. the dreams) had come to mother Trishalã when the soul of Lord/God Mahaveer was in her womb as an embru, and had not attained the state of Teerthankar i.e.God.
SWAPNA-DRAVYA IS DEVDRAVYA ONLY
But such a thought is a misinterpretation, fallacious & illconclusion of word 'devdravya'... because the dreams came to Trishalã mãtã not when her elder son Nandiverdhan was in her womb-but she dreamt when God/Lord Mahaveer came in her womb. Hence, behind those auspicious dreams-the reason was, of course, of the God Mahãveer alone.
Moreover, the God is the God - at all points of time. As such, the asset/wealth from the highest bidding in respect of those dreams - precisely amounts to dev-dravya. In addition, numerous highly learned and well-versed Aacharyās too-clearly state that 'the assets gathered from the bidding of swapna (dreams) are undoubtedly 'dev-dravya'. It is, therefore, desirous and fair to consider dream-income as dev-dravya, and the same could be used in all the various works concerning temples - but should not be used for the works other than that of a temple and / or that for an idol.
The present booklet 'The tale of Nābhākarāj narrates that the use of the dev-dravya beyond the boundaries laid down in the
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scriptures is improper, wrong and is a cause of sin. Even in nonjain (scripture) Mahābhārat written by saint Vyās, it is stated that “प्रभास्व न भुंजितम्" meaning thereby that the wealth of or concerning God - should not be misued or misappropriated.
Authentication Concerning The use of devdravya (1) fa fidagature for yg hrobre #ha: 1
- (Shrãddhadin Kritya, Pg. 275) Meaning : It is because of dev-dravya that day to day - the worship, decor etc. is possible in the temples of the Gods.
(2) चैत्यद्रव्यस्य जिनभवन-बिम्बयात्रा-स्नात्रादि प्रवृत्ति हेतोः हिरण्यादेः वृद्धिः कर्तुं उचिता।
- (Shrãddhadin Kritya, Pg. 269 and Updeshpad) Meaning : The utility of chaityadravya (i.e. devdravya) are for temple of God, idol-worshopping, celebration of Gods' various festivals, snãtra pooja (.e a type of worship of God Arihant by giving bath to His idol.) Hence, for performance of these activities, gold-silver etc. wealth be gathered-increased.
(3) जेण चेइयदव्वं विणासि तेण जिणबिम्बपूआ-दसण आणंदितहिययाणं भवसिद्धियाणं सम्मदंसण-सुअ-ओहि-मणपज्जव-केवलनाणनिव्वाण लाभा पडिसिद्धा। (वसुदेवहिंडी-प्रथम खंड)
Meaning : One who destroys or misuses devdravya-such person thereby prevents various benefits such as samyagdarshan (shraddhã) (i.e.true faith), Shrutgyın (i.e.true knowledge by hearing) Manhaparyava Gyan (i.e.knowledge about other's thoughts) Kevalgyan (i.e. Omniscience), Salvation-Liberation etc. etc. which results out of worship and darshan (i.e.sight of teerthankars with devotion) by bhavsiddhika (i.e.the soul which is eligible for Salvation) whose hearts are filled up with joy by worship and darshan of God's idol.
In addition to the above referred authentification from the scriptures, other scriptures such as Shraddhāvidhi, Dravyāsaptatikā etc too, unanimously state that - Devdravya can
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be used in repairs and renovation of God's temple, worshipdecoration of God, in snãtrapuja, in various festivals and programmes in devotion for the God and in such other similar activities. Here, 'in such other activities' means 'construction of the Jinas' (Gods') new temple'. - by utilization of the devdravya.
The sum and substance - idea - essence is that not a single script describes or states or narrates that 'a new temple of Jina (God) can be erected from the wealth of Devdravya'. But it is authenticated by the Acharyas with true and detailed knowledge about the religion and they have given their interpretation and decision that the use of word 'Aãdi' i.e. etc. or in such other activities-means that the devdravya can be utilized also in construction of a new temple of the God.
It is precisely and categorically declared that the dev-dravya can be utilized for repairs and renovation of the Gods' temple; and along with that the same can be used for purpose of Puja (worship)-Satkar-Aãngi (i.e. decoration of God's idol), Snãtrapujã (i.e.celebration of the God's birth by the Indras (King of dieties Indra) and for celebration of the festivals of the God with devotion. Even the highly learned Acharyas have given similar decision by the pattak of samvat year 1990.
Hence, the wealth or asset or fund of Devdravya should not be used for any purpose other than those laid down by the scriptures-means that it be not used for upãshraya (i.e. place for Jain Sadhu (monks) and Sadhvis (nuns), pathshãlã (i.e. place where Jainism is taught), gyãnbhandar (i.e.library with books on Jainism) gurumandir (i.e. temple of guru - preceptor) ayambil account (i.e. spending for food etc. for people observing ayambil i.e. a type of a penance) betterment of needy and deserving Jains and for such other purposes. The question, therefore, of the use of such devdravya in or for school-college-hospital; does not arise at all.
The great Rev. P. P. Aacharya Vijay Premsooreeshwarji Maharaj Säheb too, after discussing the scriptures with his highly learned and well-versed disciples-declared that the worshipping etc. of God can also be done by the use of devdravya. As such,
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transferring, wealth/asset from the Devdravya to Sãdharan account (i.e. general or miscellaneous expenses account) by shree Sangh (i.e. the management authority) is totally unfair and unreasonable.
Considering all these aspects, the devdravya should be protected, increased and be utilized in manners-laid down by the scriptures. The follower of this path, in this manner, is blessed or bestowed with the reward in terms of even the last & the highest state of teerthankar Nãmkarma. (i.e. the highest state of the God i.e. Teerthankar)
"This Devdravya is of our sangh (i.e. group of Jains). When we erected the temple, we did not seek financial aid from outside. We, ourselves, united and contributed and constructed the temple from our money/wealth. Hence, the dev-dravya in our temple, is ours' (our sanghs'). Hence, though other sangh may be in need (of dev-dravya), why should we contribute?" Such an activity-or a mere statement or even such a thought is equivalent to causing obstacle in the devotion towards the God. Even depositing the same with greed & attachment in Bank or elsewhere too, is unfair. Because, the present condition of the state-country is such that the rate at which the prices are increasing, the interest rate does not increase at that rate. On the contrary, the interest rate is decreasing. There is therefore, day by day reduction of purchase power - value of a rupee. As also presently, there is a danger of loss and destruction of devdravya even in giving the same to Jains on interest basis. And many a times, there are possibilities of not getting back the same in time of need or there is risk also of possibility of party going bankrupt.
Moreover, the act of those leaders or trustees or a sangh is also unfair and unreasonable; who levishly and unnecessarily spend or rather throw away the sanghs' excess dev-dravya by making the devdravya empty by spending for unnecessary silver bhandar (safe), silver doors, set of gold-silver crown etc. for Gods in their temples, for putting up unnecessary gates outside the temple and for such other purposes with greed and thus avoid any possibility of aiding to or contributing to other needy sangh with generosity and kindness.
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Some Jains believe that fund from down listed account can be transferred to upward listed account i.e. from gyān a/c (i.e. funds meant for printing, maintaining etc. of books on Jain Religion.) to devdravya account. But, this is not fair always. A father is not to take daughters' money. Though, in time of crisis or emergency - a father may take money from his daughter - but he would return the same to her. Similarly, money or fund can be given from gyān account to devdravya account with a condition of returning the same to gyan account; thus, it should be like a loan-transaction.
If the money of gyān account can be transferred or put into devdravya account, then there does not remain importance of a separate account of gyãn. But, the authors of scriptures, have declared gyãn account as a separate-individual & an independent account.
Moreover, it is also unfair, illegal and fallacious to believe that it is more beneficial-adviseable-desireable, to give in or contribute or donate in devdravya and that it is less profitable to give in other account/funds.
A sensible-an intelligent Jain has to consider position of all the accounts and has to contribute - donate to fund-account, which has short or less fund or balance and is in more need. A mother takes special-more care of her sick or weak child. A farmer supplies water to all needy crops after fetching water from the well. In the similar manner, an intelligent and generous Jain has to take care of small account funds such as pãthashãlã (i.e. place where Jain Religion is taught ), vaiyāvachcha (account to take care of sãdhus and sãdhvis (i.e. Jain monks and nuns) and sãdharmik bhakti (account to serve Jains with devotion)
Just as in the case of some Jains who have ill-thoughts on and for the wealth of devdravya, similarly, the circustances are taking place whereby the government may also take over (usrup) the wealth of devdravya from the Jain sangh with the enforcement of the law.
Considering all these aspects using/utilizing and preserving the devdravya as per the Jain scriptures, is the noble way of

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devotion towards the God.
With well-wishes that on reading Nābhākrāj-tale, may we all become the protectors-saviours of the devdravya and gradually become the Omniscient.
I beg pardon (Mi-chchãmi Dukkadam), if anything is written in this booklet which is contrary to or contradictory to the God's Orders or Dictums.
- Disciple of, Rev. preceptor shrimad Vijay Bhuvanbhānu Sooreeshwarjee Mahārāj Sāheb,
Rev. Pannyās Bhuvansunder Vijayjee Gani Mahārāj.
Vikram Samvat - 2064, Irlã Bridge, Mumbai.
The Advantages - Benefits By Worship Of God. • By worship of Gods' idol-wordly death and births get
reduced (Aavashyak Sootra) = (Script of necessary
acts). • By worship of Gods' idol-Moksha-Mukti-Liberation
salvation is gained. (Raypaseni Sootra). By devotion for the God, soul entitles the state of Teerthankar Namkarma (i.e. gets even destined to be the God-in future). (Gnãtã Sootra)
• Contentment is the highest bliss. • ILL Gotten - ILL Spent. • No Pain - No Gain !
TRUTH has nothing to fear. • Riches have wings.
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Shree Vartman (present) Shashanadhipati Shree Mahaveer-Vardhaman Swami Sarvagyay Namah Shrimad Vijay-Prem-Bhuvanbhānu-Jaygosh-Jagachchandra Sooreeshwarebhyo Namah
Preface
With blessings of Rev. P. Ãacharya Shree Vijay, Jagachchandra Sooriji, there was an occassion to stay at Mumbai at shree Vãsupujya Temple, Zaver Road, Mulund (West). on maun Ekadashi of V.S.-2062, (Maun Ekadashi is a festival to remain silence-becoming speechless.) There a copy of Shree Nabhakrājtale, written in Sanskrit by Shrimad Anchalgachchhesh Merutungsooreeshwararji Maharaj Sãheb, came into my hands. I read it and extremely liked it - Read it 3 to 4 times. There is a tale of 3 souls, narrated in it. One protected, preserved and saved the devdravya and as a result thereof only in 3 reincarnations/re-births. attained the salvation-liberation-moksha, While the other misappropriated the devdravya, and as such got pains and sorrows of worse, degraded and ill-re-birth/re-incarnations for the very very prolonged period of 19 kota-koti sagaropam (i.e. a period of innumerable years)
two
Presently, there seems to be ill-thoughts of the Government on the wealth of the temples. Government has taken over the administration of a number of the religious temples, institutions etc. By the provisions of the acts like the Bombay Public Trusts Act, more and more attempts are made to chase and corner the wealth of the religious institutions. Exhorbitant taxes are imposed, more and more (taxes-cess-land revenue-duty etc.) are in the process of being imposed and enforced. The prevailing situation has become extremely difficult-hard-tuff.
The intelligent Jains are, those who are indeed, eager and ready to take care and protect the devdravya etc. wealth for the religious purposes at their level best. This belief of theirs' may become more firm by reading the tale of Shree Nãbhãkraj, and it is this idea which has motivated and inspired me to translate this (tale of Shree Nãbhakraj) in Gujarati language. Earlier, Yashovijay Sanskrit Päthashãlã, Mehsãnã (of Gujarat state) has published its' word to word translation in the Vikram Samvat Year 1963 (i.e. the calender related to the King Shree Vikramaditya.
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There are many a things to be known and understood about the protection-administration-proper use of the wealth of the religion-such as devdravya etc. In the present age, it is absolutely necessary for the administrators of such wealth to obtain the detailed knowledge about the same from the highly learned and knowledgeable preceptors.
I bow down with devotion and utmost faith to Rev. P. Aacharyadev Shree Vijay Jayghoshsooreeshwarjee Mahārāj Saheb, having a large number of disciples, as also to Rev. P. Aacharya Shree Vijay Jagachchandra Sooreeshwarjee Mahārāj Saheb, who have sole target of self-restraint and who have given their blessings for the publication of the present edition of Gujarati translation. How can I forget Vardhman Taponidhi Rev. P. Pannyãs Shree Bhuwansunder Vijayjee Mahārāj Sãheb-who has been helping me in practicing the threefold path of religion with true knowledge - faith & conduct as also who has written the introduction for this booklet in Gujarati with great enthusiasm Rev. P. Muniraj Shree Bhagyasunder Vijayee Maharaj Sãheb has also provided me with moral backing and assistance. I beg pardon threefoldly for sins by thought - speech & by body as also by doing or omitting, getting caused & by appreciating a sin; if any mistake has remained in present (Gujarati) translation of the ideas and thoughts. The learned Rev. intellectuals may kindly oblige by writing in this behalf. Now this English version by Babu Jitendra will also prove helpful to the English knowing people.
Nyãy Vishärad, the well wisher of the Jain Sangh, performer of 108 Vardhaman Aãyambil Oli (a type of penance), Rev. P. Aacharyadev Shrimad Vijay Bhuvanbhanu Sooreeshwarjee Maharaj Sãhebs' desciple.
Pannyãs Gunsunder Vijayee Gani
Actions and Reactions are equal and opposite
Sow well, Reap well!

HI
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Shree Vartman Shasanadhipati Mahaveer Vardhaman Swamine Namah Shrimad Vijay Prem-Bhuvanbhānu-Jayghosh-JagachchandraSooreeshwarebhyo Namah
Shree Nǎbhǎkrăj Tale...
By Shrimad Anchal Gachchhesh Merutungsoorivar Brief Introduction of the author Rev. P. Aacharyadev
Birth
Vikram Samvat 1403 (Jain Sadhu - Dikshã) Initiation Vikram Samvat 1410 Aãcharya
Script
Vikram Samvat 1426 Vikram Samvat 1464 Vikram Samvat 1473
Present Body the Soul left
He was born in a village Nãni of the state Mãrvãr (Rajasthan). Mother Smt. Nãldevi, father noble gentleman belonging to hereditary of Pragvat Caste and Named Vayarsinh Voră. Indication of birth by Divine - Dream - Initiation at the age of 7 years. - Expertisation in, Grammer - Literature - .. - Ashtãng - yog (Eight types of yoga) mantra Aamanya - moral restrictions) Aagam (Jain-scriptures) etc.
-
• Sermoned preached the religion of Ahinsã (non-violence) to Yavanraj and made him accept the path of non-violence.
• Converted 100 persons including Fangar Meghraj of Rathod parentage to the path of non-violence in city of Lolãdã.
• Sermoned the religion to the Emperor Mohammad (Sultan) of Gujarat and sent back the Emperor and his soldiers from the town of Lolãdã.
• Sooreejee got a snake-bite in the town of Lolada. He removed effect of the poison by chanting of great mantra of God Shree Jeeravalli Parshwanath. The poison resulted in terms of Nector. Soorijee got rid of the terror of 13 hand long panthor which was at the main gate to this town.
• After preaching religion to Yavanraj, near Patan, he preached him not to indulge in Hinsã. (violence)
• Various similar astonishing and miraculous incidents of the life of Rev. Soorijee are described by Rev. P. Muni Shree Kalaprabh Sagarjee Mahārāj Saheb.
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Shree Jeenshãshanay Namo Namah
The Tale of Shree Nabhǎkrăj......
Written by Shrimad Anchalgachchesh Merutungsooreeshwar Now, the Rev. P. Sooridev begins the tale comprising of 295 poetic-stanzas. Narrates by praising the Jain-God.(i.e. Teerthankars)
Let the God Shree Jeeravalli Parshwanath be for your pleasure, joy and peace-who causes, bestows and brings all the auspicious qualities such as good fortune, pink-health, glory - superior status, good thought - fame - positive aura - reputation - luster - bravity - noble wealth - mannerism - justice - constant glory and credit - love etc. in the normal and natural manner.
The script author and a great poet begins the 'Tale of the King Nãbhak' after bowing down to the present highest authority of the Jain reign SHREE MAHAVEER SWAMEE with deep faith and devotion. In this script, mainly there are details and description of the benefits to the soul which are gained by increasing and protecting the devdravya - and that of the loss and disadvantages which result due to the negligence-misusemisappropriation of the devdravya. (Dev-dravya wealth & assets etc. of Jain - God's Idol) - which is contributed by people for Jain - God's Idol & for Jain - God's Temple).
It is greatly beneficial to hear the tale of the King-Nãbhak-for those people who are noble & intelligent (i.e. expert in understanding and deciding or determining the true characteristics of any thing in a proper manner.) The Janguli vidya (a kind of Knowledge) if chanted and practised in a true and proper manner can remove the poison of a snake-bite, Similarly, the poision of greed also vanishes away from those who hear this tale. A noble soul which hears this narration and enjoys the nectar of ears-by hearing with deep love and devotion-such a soul always remain the sharer of all the wealth of materials as also that of good qualities by becoming filled up with the quality of satisfaction.By this tale of the King Nãbhak-which is described by the ancient munis i.e. sages and which is sacred and loved by the

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meriteous people whose mind is not bestowed with happiness? Yes ! It please all. The place is Bharatkshetra of Jamboodweep. The time / period is of that between the period of the God Shree Pārshwanãth and the God Shree Neminãth. Here, there is a town namely-Kshitipratishthit. There lived numerous Shreepati Vishnu = wealthy people, Brahmã the people practicing celibacy, Jishnu = indra, & victorious people and Shreed = Kuber, great donors. A town of Nãgkumar deities namely Bhogawati - looked adorned and decorated by a single gem on the head of a single Nãgendra. Being ashamed by the numerous lustful men who were all possessed of gems & jewels in the town of Pratishthit; the town of Bhogawati went into the Nether-land (below the earth.)
Here, the King Nãbhãk was rulling who was very handsome like the Indra (king of dieties) and was sinless and free from tension.
Once the King was sitting joyfully in the royal council, at that time a wealthy businessman came there, offered some present and properly bowed down to the King. The King inquired :'Who are you? Where do you come from? Where are you going?' The businessman replied in comfortable and healthy manner, King ! Listen to this':
My name is Dhanãdhya. I reside in Shree Vasantpur city. I am on my way to pilgrimage of the mountain Shantrunjaya, which is the topmost place of pilgrimage; and during proceeding on that way, I have reached here.' The King inquired :- 'What is Shatrunjaya? What is the advantage/benefit of it's pilgrimage?' The rich man said :- 'listen..... I am narrating something about the details of great, splendid and astonishing influence of this place of pilgrimage which are described by the ancient great people.
O God Almighty Omniscient! You are a self-lit lamp and hence you do not need any external fuel of preachings of other saints. The stormy winds of illusions cannot extinguish or fade Your light of infinite knowledge. Your unique existence does not emit the smoke in the form of Raga (207:) and Dwesh ( :). You also do not depend upon the help of others on the path of salvation like an ordinary lamp relying on a cotton wick.
In fact, You are the unique lamp to lighten the whole universe at a time by Your theory of Anekantavada (taoloniale), Syadavada.
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The Importance / Grace / Glory of the Teerth (Place of pilgrimage) - SHREE SHATRUNJAYA
In the ancient times, there lived Shree Nābhi - a Kulkar; - in this Bharatkshetra. He had a wife, namely, Marudevã who was good - charactered and whom he loved very much, God Shree Rushabhdev got born in her womb. At that time, from the very long period, the people were absolutely ignorant about the dharma (Religion) and karma (deed/action) - as a result of the kaal (i.e. timecycle). Shree Rushabh showed the path of both dharm (Religion) and Karma (deed/action) to the people. Born in this place, the God abolished the path and practice of immoral behaviour such as marriage between brother and sister etc., and he rooted and established the path of justice. The first King of this era Shree Rushabh got married with two girls - Sunandã and Sumangalã. As a result of this marriage - they got hundred sons. He got initiated as a Jain muni (monk) after dividing his empire and enthroning his 100 sons as King of the different provinces. He gradually obtained, enlightenment by performing severe penance and meditation and became Kevalgyānee - Omniscient. He sermoned the noble souls of Bharatkshetra about the ten-fold yatidharm (religion of munis & saints.) including forgiveness and politeness,
This God of the gods - the ultimate saviour visited the holy mountain Shree Shatrunjaya which is the beauty of Saurashtra (of Gujarat state in India) for crores of times. His samovasaran (the place where sermons by God are given and which is created =by deities under Rãyan tree (A type of tree) Here, He utterred the sweet and melodious speech which spreaded over a vast area of One Yojan (i.e. 1 yojan = about 8 miles). He addressed to his first Gandhar disciple shree Pundarik Swămi and said - "O Gandhar! This Shree Giriraj (mountain) is beginningless means mostlygenerally Eternal, no doubt there will be change-fluctuationreduction etc. as a result of effect of the kããl. (time-cycle)" At the moment, (in the time of God Shree Rushabhdevswami) it is spreaded over 50 yojan about (= 400 miles) at its' top, it admeasures 10 yojan (80 miles) and it's height is of 8 yojan ( = 64 miles). By influence of Kããl, it will gradually turn into size of seven hands (= approx 14 inch) and will regain its' prior size.
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SHATRUNJAYA - THE DESTROYER OF SINS
This great mountain of pilgrimage has three permanant names, (1) Shree Shatrunjaya, (2) Shree Vimaladree and (3) Shree Siddhakshetra; and as you will arrive here and attain Liberation / Salvation - its' fourth name will be 'Shree Pundarik'. All the sins of those who sincerely serve and take care of this mountain Shatrunjaya-get destroyed by all means forever. Does not the sand get the highest form of gem by the influence of the holy land? of course, it does. Whichever noble soul visits this Holy mountain with sacred motive and good intentions for it's darshan (sight of Tearthankars with devotion), such soul is not only saved from getting re-birth in Hell or in species of birds and animals (i.e. teeryanch) but it's re-birth as a human being or as a deity also discontinuous or stops; and as a result, such soul attains eternitythe state of Salvation Liberation and gets freedom from the bondage of the cycle of birth and death.
When Shree Pundarik and other munindras (monks) heard these priceless words of the Omniscient-first and foremost guru (preceptor) shreemad Ugãdeesh; they became extremely joyful. Shree Pundarik Ganadhar Maharaj along with five crore munis (Jain-monk) performed the rites and rituals of Jain religion in a beautiful manner on this pilgrimage place, and they got moksha (Liberation/Salvation), respectively. The first Teerthankar God Shree Rushabhdev completed his lifespan of 84 lakh poorva. (i.e. 1 Poorva 100 crore x 70,560 yrs.) including beautifully observing the sainthood for one lakh poorva and obtained moksha (Liberation/Sulvation) on the Ashtapad Giriver (mountain). The eldest son of the God i.e. Emperor Shree Bharat Chakravarty got erected/built-a temple of gold and got installation as also attunement done on the idol of the God Shree Aadidev (i.e. Shree Rushabhdev) admeasuring 500 dhanush (1 Dhanush = 4 hand's length in measurement) and which was made of gems.
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See what a Jain-poet says:
शत्रुंजी नदीको नहा के, कष्टे सुर सान्निध्यदायी, पणस्य चाप गूहा ठाइ... विवेकी विमलाचल वसीए

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That sacred soul which possess in his heart, the holy name of the God Shree Rushabdev, such a soul is not at all tortured by the pains of quarrel. The noble soul which joyfully follows the path of Salvation in terms of true darshan-faith, true gyın = True knowledge, - charitra true character - such soul does not ever get trapped in the sansãr (worldly - affairs) of lust-hatred or in the fourfold rebirths. (i.e. of birth in Heaven, in Hell, as human-being or as animal or birds (teeryanch))
There is no better place of pilgrimage than that of Shree Shatrunjaya in this Universe, nothing is more respectable than it, nothing is more beautiful or worshippable than it, there is no better intention for meditation which can be thought of than this holy Shree Shantrunjaya.
In the scripts of other than Jain - darshan (i.e. religious philosophies) too, it is said that :- 'The area of this Giriver (mountain) is 50 yojan (i.e. 400 miles) at bottom, 10 yojan (80 miles) at the top and its' height is 8 yojan (64 miles).'approximately.
In the Bhagavat Geetā it is stated that :- 'By darshan (vision with devotion) of Shatrunjaya teerth, by a touch of Raivatãchal (i.e. Girnar) Girirvar mountain and by a snãn (i.e. bath in holy water) in Gajpad kund (a pond) - the noble soul becomes ajanmã i.e. free from bond of birth and death; means that it gets Salvation (moksha).'
Script Nãgpurān says :- 'The benefit - gain - advantage - religious merits etc. which are gained by pilgrimage to 68 teerth - (place of the pilgrimage) - all these are obtained-bestowed by mere a darshan of the topmost holy pilgrimage place of Shree Shatrunjaya.
Teerthmãlã stava narrates :- 'Hence, O Emperor! O King! The gentle souls having bestowed with superior birth as a human being and the land of Bharatkshetra - should take the advantage of the laxmi (wealth) by it's use for the great pilgrimage of the Yugādidev (i.e. Shree Adinath = Shree Rushabhdev God = Jin = The great Teerthankar (at Shree Shatrunjaya)." In this manner, the wealthy man namely Dhanãdhya described the great
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pilgrimage place of Shree Shatrunjaya before the King Nãbhāk. The lover of the Religion, King Nãbhak was overwhelmed with joy on hearing this wonderful glory of the teerth (place of pilgrimage.) The King offerred respectful farewell to the wealthy-man, and decided to go on pilgrimage of Shree Shatrunjaya. Why delay in good cause? [Refer Appendix 2]
OBSTACLES IN TEERTH YATRA
The King inquired and got fixed an auspicious time etc. for his pilgrimage. On the day of departure itself, the King got severe headache. He missed the opportunity.
The King repented for this. The King got another 'muhurt' (auspicious time). On that occasion too, the Kings' eldest son suddenly got severe suffering. Even this time the 'muhurt' could not be fulfilled and as such the King again became sad. He inquired for 3rd muhurt. On that very day too, the Queen got tremendous pain. Similarly, the fourth muhurt was a failure, upon a doubt of revolution in his army. Blaming his own soul that 'my soul is extremely sinful' the King got the 5th muhurt. This too, was missed due to the fear of (attack from) the army of the other King. The saying that- 'There are 100 obstacles in a good cause' became true for the King. The worried King was eager to know 'why it so happens time and again?'
Due to the Good fortune of the King, the Aacharya Yugandhar Soorijee Maharaj Saheb had arrived in a garden of the town. Vanpal ( person who takes care of garden) brought the good news to the King. The King visited the garden. The Kings' joy knew no boundaries - he came to know that the Guru (the preceptor/monk) possesses Four types of gyan (knowledge) upto manahparyav gyan-telepathy (i.e. the knowledge by which one could know the thoughts of other person). The King bowed down to the Guru with deep respect, love and devotion. He narrated all the facts and inquired about the reason of the obstacle on his path to the pilgrimage to Shree Shatrunjaya. The Guru used his knowledge of telepathy, then through his thoughts, he bowed down to the Arihantdev (God) prevailing in the Mahavideh area, and then through his minds' powers inquired with the God about this problem. Upon knowing and understanding the reply of the
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God clearly, the Aacharya Shree replied to the question of the King by narrating the tale of two brothers - namely Samudra & Sinh. The story of two brothers - Samudra and Sinh -
On the topic of protection and
misuse of the Dev-dravya. Once upon a time, in the past chauvishi (twenty four Teerthankar = 24 Gods) and before 19 kotākoti sāgaropam kāl (19 trillion sãgaropam (sea measurement)) - from todate - there was a city named Tämlipti in the time of the God Arihant Shri Sampratiswāmi of Bharatkshetra of Jamboodweep. There lived two real-borthers. Elder brother Samudra was sinless-religiousmeritful and of sober nature, while the younger brother Sinh was of the contradictory nature i.e. he was sinful, non religious - meritless, wicked and cunning. One was like a tree giving sweet fruits and another was painful like a thorn.
Once, they were digging land for installing a beam / a pillar for their house. At that time they found the treasure of 24,000 dinār (i.e. = gold coins). They also found a plate of metal alongwith the treasure. There was writing on that plate = 'Devdravya has been burried here by a member of family namely Nãag.' After reading this, Samudra-being fond of Justice-said 'We will utilize this wealth for the betterment and upliftment of the soul of the Nãag Goshtik at the pilgrimage place of Shree Shatrunjaya.' The younger borther and his wife heard this. She poisoned her husband's ears which worked as fuel on Sinhs anger like a fire under wind. Sinh roared at Samudra- 'Who has told you to become a tail of justice-morality? Don't you know that my daughter has attained the age of marriage? Due to lack of wealth, she could not be got married so far! Now, when the wealth has come to us, better not become overwise. Understood?' Samudra thought 'my brother is wicked by nature, moreover there is a backing from his wife. Someone has rightly said = 'Though born in a noble family - a soul commits sinful acts under influence of woman.'
My brother shall be thrown into the dreadful degraded re
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birth due to misapropriation of the devdravya, as such I have to explain and make him awakened and alert by sweet and enchanting speech. Thinking in this manner he said :- 'Brother! why are you not afraid of this tremendous sin which gives Hell? Why desire to utilize for yourselves the wealth which is for the Jineshwardev (i.e. the Idol of the God) ?' (Refer Appendix 3)
The pleasure, joy and happiness which is desired by personal use of the devdravya; the ambition to get pleasure by sexual relation with-other than ones' own wife are certainly causes of the endless and infinite pains and sorrows.
The authors of the scriptures states that by destruction / mis-appropriation of wealth of ('chaitya' i.e. God's temple & God's idol), by the murder of a muni (Jain monk), behaving in shameful manner - violating Jainism, by breaking the celibacy of a Jain nun - is like putting fire to the root of tree which bestows of the Jain Religion in future birth. It means that afterwards, in the other rebirths, getting of the Jain Religion becomes extremely difficult. See what a Jain poet says:
परदारा सेवी प्राणी नरकमें जाये;
'Soul gets Hell by sexual relation with one who is not one's own wife.'
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'It is better to serve others; better to be a slave of someone, oh ! it is better to even beg from house to house; but not to misappropriate the wealth of the Dev God which brings tremendous sufferings for a prolonged period.' Despite elder brother Samudra's such touching sermons, younger brother - Sinh remained silent, he stood up and walked away from there.
==

The crooked wife again poisoned the ears of this wickedpuppet Sinh, privately :- 'You still continue to be such a pious, innocent and simpleton! Why do you get cheated? How could such stories of devdravya be true? Those are mere whims and fancies. Who gets cheated with such tales? Leave the entire matter! By hook or crook, you get our one half share of the property from the elder brother! Obtain even the half of the said wealth! How can one stay with such elder brother who is not a practical person?' The ill thoughts of Sinh increased. He 21...

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abandoned food etc. and informed the relatives for division of wealth etc from the elder brother. With their support, he got the half share in the property as also that of the said treasure. The property of the two brothers was divided into two. At that time younger brother Sinh was filled up with joy, for getting what he desired.
HONESTY ALWAYS PAY
Lover of justice - Samudra - thereafter prepared for the visit to the prime holy place of pilgrimage - Shree Shatrunjaya. He was anxious and determined to spend the half of the treasure on that pilgrim for the upliftment and betterment of the soul of the Naãg. No sooner he started for the pilgrimage, the younger brother Sinh played one wicked trick-mischevious game. He reached the King and said: 'O King! My brother has got a treasure while digging the land. Under prefext of visit to pilgrimage, he is leaving the city with that treasure with breachful and offenceful motives and intentions. I am in no manner involved in this breach and offence.' The King immediately called and got Samudra produced before him. He narrated the entire true story. He showed the wealth as also the writing in this behalf to the King. Samudra's truth clearly impressed the King. Samudra was honoured by the King who was a lover of justice, he permitted him for the pilgrimage. His enthusiasm was doubled. He obtained another muhurt and immediately started for the pilgrimage with the members of his family. He was, as if chanting
*
एकेकुं डगलुं भरे, शत्रुंजय समुं जेह; रुषभ कहे भव क्रोडना, कर्म खपावे तेह...
'Every single step towards Shree Shatrunjaya destroys the past karms of crores of births. Such is said by God Rushabh'. Shree Shatrunjaya was now only 4 yojan (i.e. 32 miles) away. Samudra and others were taking rest. After their lunch at the banks of river Saraswati in town Kanchanpur, a miracle took place. The King of that town had died without a son. In order to have a new King, the five natural as also divine incidents were arranged; and the Kingdom was bestowed to Samudra. Now, from Samudra, he became the King Samudrapal. The King
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Samudrapãl entered the town with great pomp and show and with victorious celebration, he was sitting on an elephant, was with a white coverring like an umbrella on his head, with two chãmers (i.e. a type of handfan to give wind) on his left and right side, followed by the residents of the town, was highly praised by the great poets. He was proceeding on the wonderful road with the soldiers/army with 4 coloured uniform, with the melodious tunes of muscial instruments as if cosmos was filled up, with torans (i.e. canopy) moving here and there by the wind, with highflags, with wonderful scenes and dramas being performed, with the land with coloured water and colourful beautiful rangoli (i.e. pictures made on earth with colourful powders) and where the town had got shops in row with decorations (chandarvas). - on the top of their door-tops.
After completing the work of the Kingdom, the King, along with his family and his army, reached the mountain Shatrunjaya with great pomp and show. He worshiped the God Shree Aadishwar in a wonderful manner and with deep love, devotion and firm faith as also by performing various (types of Pooja's such as snãtra poojā etc, as shown in the scriptures. He levishly spent and donated on this Teerth for the purpose of great worship-dhwaja-aropan (i.e. flag-establishing) etc. to such a high level - that upon seeing this, even the great donor Megh (cloud) too, got ashamed. He performed ashtânihkā (eight-fold worship) festival of God and utilized and spent the half of the treasure concerning that devdravya in fair & beautiful manner - by worthy worship etc. of the God of the Cosmos - Shree Ādinãth; and by pronouncing the name of Nag KAUTAMBIC.
YES! THE RELIGION DEFINITELY SAVES
Now, when this King Samudrapal was entering his kingdom after returning from the divine Shree Shatrunjaya mountain, he was cornered by the other jealous Kings thinking - "this baniã (businessman)- a King?" There was a battle between the soldiers of both the sides. Considering that his soldiers are about to be defeated, no sooner the confused King Samudrapal thought :'What to do now?', then his soldiers threw the tied up enemy Kings at his feet. They were urging with folded hands to him
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'save us - save us!' They were released from the bond. The King surprisingly asked those Kings themselves :- "what happened ?' They replied : 'we do not know anything else, but that while fighting with wicked thoughts, we ourselves got tied up; and there is no doubt that we are made free of the bond only by your mercy. Therefore, please accept us in your service for our lifetime.' It was proved that the religion which is protected (practised) does protect. With those Kings in his service, the King entered the town with great pomp. After narrating the incident to his officers looking after the work of the Kingdom, the King respectfully gave farewell to those Kings in his service. The anger of gentlemen remains only upto bowing down.
Thereafter, he went to the Royal Temple and worshipped the Gods there. Thereafter, he saw a vyanterdev (a deity of low category) standing before him. The King asked him, 'Who are you?' upon this the vyanterdev said, :- 'O king! My previous birth, I was by name Naag of Tãmlipti town. My ancestors had built a beautiful temple of the God. I was managing its' affairs. But out of greed and wicked thoughts, I used to nourish and take care of my family members out of the Devdravya. This resulted in the destruction of my entire family.'
Once, I heard from naimittik (a kind of astrologer or fortuneteller) that misappropriation of the dev-dravya results in destruction of the family. Upon this, I got scared. I immediately abandoned the tremendous wicked act of theft of the dev-dravya At that time, the remaining wealth of devdravya which I had in balance - i.e. 24,000/- dinar (i.e. 24,000 gold coins) - that asset | burried in the ground along with a metal plate with the writing thereupon 'This wealth is concerning the Dev (i.e. Jain God.)'
UTILISATION OF DEVDRAVYA IN DEVPOOJA
Thereafter, I was living by doing proper work as per my ability. At last, when I was tortured by disease, I heard in the night the glory of Shatrunjaya which was uttered in very fine tone by my neighbour who was an old lady. I completed my life, while ! was keen in listening to that glory with deep concentration. After my death, I got birth as a Vyanterdev on this holy mountain of Shree Shatrunjaya because of that deep concentration. |
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recollected my past birth when you took my name there, and in my happiness I thought :- 'O King! you have done a very noble work by utilizing the Devdravya in devpujan (i.e. worship of the God). Therefore, have come here with an idea to be in your company and service, as yours' is a holy and a gentle soul. Remember, it was myself, who caught the wicked Kings who had ill - thoughts to takeover your Kingdom / province - and thus ! became helpful to you. But, remember that my (divine) powers are limited, and it is only because of this - that it is beyond my capacity to go to another place to stay there. Now I will return to the place, from where I have arrived here. But (you) give me the religious merits of the two pilgrimage of the great Shree Shatrunjaya every year - whenever you go for the pilgrimage - This is what I pray to you'. The King gladly accepted this demand.
Q. : Whether good deed be donated in this manner ? What benefit does it bring?
A. : The reply to this question is beautifully given in the stanzas no. 95 to 100.(See Appendix 6)
Remember, Jain religion accepts that the fruits of 1)Doing2)Getting done- and 3) admiring-all the three are equal. Whatever is donated, such object is bestowed thousand - times upon the donor. Religious merits is obtained or gained by donating of a good-moral-ethical deed, if sin is donated-then such donor-doer, gets the sin. (Verse 95)
Normally if a wealthy person gives from his own wealthto someone else, then his wealth reduces, but if the wealth in terms of worthy-deeds is given or donated to others, then that wealth of the donor gets highly increased and multiplied. (Donation of worthy-deed, is the donation of the religion. Shree Jeen-vachan (the Gods')-narration-statement highly appreciates this.)
The benefit-fruit of the donation of worthy-deed, which is pronounced (by son etc.) at the time of death or at some other occassion, is gained immediately by such person who is about to die - as also who hears as per his/her own thinking and faith. Now, if one (the son etc.) who has utterred the worthy-deed, actually acts as per it or ful-fills it; then he too also gets free from the debt
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and becomes a meritful person; otherwise he remains indebted and as such how can it at all be possible to attract religious merit? (He, thus, becomes a sinner.)
Now, if a person is not addressed by worthy-deed at the time of death (by his/her son etc.) but if that soul in its' next gati (re-birth), through use of its' gyán (a typical knowledge) comes to know that after its' death, worthy-deed is performed/donated by its' relatives and if such soul puts faith and admires it - then too, it gains the benefits of such worthy-deed.
Except in this manner, the soul of deceased person does not get benefit of worthy-deed (even) if its' relatives (son etc ) perform worthy-deed under its' name. No doubt, the relatives by performing such worthy-deed shows their love-affection-respect devotion-towards the deceased by such social and practical acts. In short, it is worth - advisable - wise to perform - donate the worthy-deed to a person before its' death-by its' relatives. (Stanza 95-100).
After the departure of the Vyanterdev, the King who had personally known and experienced the benefits of the religiousmerits got deep faith and great devotion towards the religion. If rain is not possible without clouds, if crop is not possible without seed, then how a soul can be happy without religion? King Samudrapal sent his messenger to his younger brother Sinh in city of Tāmlipti to fetch him with a desire that he too may gain the goodness-worthiness etc. which he himself gained. That messanger came back after going there and said- 'O King! delegant search was made for your brother Sinh in Tămlipti city - but his presence could not be known there. It is learnt that he has ran away from that place to some other place.'
The King now rules the Kingdom in a judicious manner. Every year he goes on pilgrimage to Shree Shatrunjaya and other holy places of pilgrim; and enjoys the peace, happiness for a long period. Upon coming to know that his elder son has become fit to rule the country, he handed over the kingdom to his son and obtained dikshã (i.e. initiation) by spending wealth in various pious, holy and worthy deeds with detachment and in well and
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systematic manner as a Jain Sadhu (monk) from a proper guru with great pomp and show and by performing systematic-riteritualful manner. Religious soul always has a slogan in the mind'HUMAN-BIRTH HAS ONLY ONE IMPORTANCE. NO (ULTIMATE) LIBERATION / FREEDOM WITHOUT SELF-RESTRAINT-SELF CONTROL.' The King Samudrapal became muni. He then performed-observed fasting for 21 days by controlling the Kashayas (i.e. inner vices) and completed the penance in a beautiful manner. After his death here, his soul took birth as an anutterdev (a type of deity) in a viman (plane) namely Sarvärthsiddh, and after death there, his soul got birth in Aarya province and noble family. and performed sainthood in beautiful manner and then reached the state of infinite happiness i.e. Salvation-Liberation-Moksha-Mukti-state of no rebirth. (Yes! say moksha, or Mahããnad or Nector or Siddhi, Kailvalya (Omni-ness), Apunarbhav (state of no further re-birth), Nirvan (last holy death), Liberation, it is all one and the same.)
WHAT HAPPENDED TO THE YOUNGER BROTHER SINH?
On the otherside, Sinh - Who had poisoned the ears of the King to wrongfully harass his brother Samudra, heard in the Tamlipti town that his elder brother had disclosed the truth regarding the devdravya etc. to the King, and upon realizing the truth - the King himself honoured Samudra and gave farewell for the pilgrimage to Shree Shatrunjaya- the top holy place of pilgrimage.
Now, Sinh got doubtful and ashamed by his own sin and as such humidly took his entire wealth and all the family members and reached the bate Sinhal in a boat. There, he obtained a favour of the King. With an intent of getting ivory, he came into a dense forest. He could not get anything else there, but he got living elephants killed by the hunters. And thus, he got heaps of ivory. Yes! Even the wealth earned sinfully, has a dreadful capacity that it gives thoughts and ideas only to do further sins. Soul alone causes bonds of karma, the fruit of those karma is faced by it alone, even the birth-death cycle is also of the soul alone and it is the soul alone which goes beyond the birth (i.e. in next re-birth). Who will explain this ultimate truth to him?
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RESULT OF MIS-USE OF DEVDRAVYA
Sinh got four ships filled-up with ivory, left his family there, and proceeded torwards Saurashtra (a place in Gujarat state) for selling those ivory. Sinh survived with his skill, but in a dense place near beach of a river named Saurashtrā - all his four ships broke down to pieces. How can an extreme-sinner get, Liberation? (Extremely intense religious-merit or sin does give its' fruit in the same birth itself.) Ivory stock vanished in water and Sinh died and went to the other world i.e. in next birth after his death - in the 1st Hell as a Hell-dweller. After suffering tremendous tortures and pains there, he came out and (in next birth) became a wicked sarisarp (a type of snake) died and went to the 2nd Hell. After having suffered a lot he became a sinful bird. After death he got birth in the 3rd Hell. Thereafter, became a furious lion, and being keen in violence, he got the 4th Hell. After this, he got re-birth incarnation of drishti-vish (i.e. vicious & poisonous snake who can kill by poison in it's eyes) snake, With various sins-went to the 5th Hell. After end of that birth, his soul got rebirth as a wife of a chándal (i.e. crusifier). In this birth, after committing a lot of sins, his soul reached the 6th Hell. Then, his soul became a big fish in a filthy Sea, after death it went to the 7th Hell. Then, it became tandulio matsya (a type of small fish most of them commit mental sins to a very great extent). Again was thrown in the 7th Hell
ch is similar to an ocean of severe pains, tortures and sufferings. After that became wife of a chándal (i.e.crusifier) and then got the 6th Hell. Thus, his soul, got various re-births - one after another - in 5th-4th-3rd-2nd and 1st Hell respectively. Even thereafter, he roamed and wondered in the great Ocean full of worldly affairs full of pains and sorrows.
Q. : What brought to him such a severe, extreme and tremendous pains and sorrows ?
A. : It is all out of the misuse / destruction of the Devdravya (God's Idol's wealth). A devotee of Shiv-a wealthy man, misappropriated a very small portion of that temple dravya, but as a result he had to take birth as a dog for seven times. (i.e. seven re-births) No! the amount-fund-wealth-asset of the Devdravya should never be, mis-used, mis-appropriated, whether directly or
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indirectly. How can one survive after taking poison!
Is it a wise step to borrow from a pathãn (those charging multiple / compound and exhorbitant rate of interest on loan given by them) - to repay the loan taken from a gentleman?
King Nābhāk :- 'O God! who is this wealthy man? How did he become a dog?' (The wealthy man gets the re-birth as a dog
due to misuse of devdravya) The preceptor states :- Listen!
In every Utsarpini - Avsarpini Käấl la period the timedimension ascending part & the descending part-respectively) in Bharatkshetra and Airãvat kshetra (an area) 63 shalākā purush (eminent personalities) get born. Those are as follows :- 24 Teerthanker (Gods), 12 Chakravarthy (Emperor of Kings), Vasudev = very mighty emperors, Baldev = mighty emperors and Prati-vasudev. Once in ancient days, Shree Ram being one of those 63 Shalākā purushs - was ruling his empire in a just and lawful manner. He had kind heartedly arranged for a bell-of-justice so that even poor persons get justice in a proper manner. Once a dog was sitting on the royal path, at that time some Brahmin's son hit him with a stone on his ear. The dog in blood-shedding condition reached in the court of justice and sat there. The King inquired about its' visit upon which the dog narrated the incident and said :- 'I am innocent, why I am attacked ?' The King got that Brahmins' son caught and produced before the dog and asked :'He is your offender, tell me what punishment I should give him?'
Upon this the dog said :- 'He should be employed as a poojári (one who looks after the temple / monástry etc. on salary basis.) in a Lord Shivas' temple / monăstry.' Upon the question of the King :- 'What kind of punishment is this?' the dog again said :-'0 King! Before my seven births, I was a worshipper of Lord Shivã-in a Shivă temple. I used to take my food only after well-washing my hands to avoid even the mistaken chance of input of the food/wealth of the dev (deity/Lord) in my body. At some point of time, some devotee of Lord Shivă offered purified butter (Ghee) to the Lord Shivã. The purified butter was thick, while cleaning29...

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removing it-little Ghee remained in my nail. When I took my food which was hot the said Ghee melted and unknowingly - it enetred in my body. By this sinful act, I am thrown-destined for birth as a dog for seven times (re-births). This is my seventh (re) birth as a dog. I am having jãati-smaran-gyãn (i.e. knowledge of past lives) and O King! the lover of justice ! - I am bestowed with ability to human speech because of your influence'.
Upon hearing this, the King Nãbhāk scared of sin-bowed to the preceptors and said 'O worshipables! My heart is trembling upon hearing the tremendously dreadful loss which results out of the mis-use/mis-appropriation of the Devdravya.' Aacharya said'O King! Hear further about the dreadful results which are to be faced by those persons who misappropriate the Devdravya, so that you can understand it in a better manner.
The downfall of Năag Kutumbi due to the misappropriation of Dev-dravya.
With longing for worldly pleasure, the soul of Nãag Kutumbi - vyanterdev completed life span of 60,000 years on the holy mountain of Shree Shatrunjaya, and then got born as a son of Rudradutt kautumbik, namely Somnath in Kantipuri city. His mother died when he was of only 5 years. There lived, near the house of Somnath, a person namely Nãstik who was a worshiper of dev, -a deity. Somnath used to visit the temple of the dev along with the sons of Nastik. He used to spend from the Devdravya for himself and used to wonder here and there by applying the paste of sandal-wood upon his body upto his neck-by the dev-dravya in terms of excess paste of sandlewood which used to remain in balance after worship of the dev. As the time passed, he became young, and once he robbed the safe / donation box of the Dev and ran away. But, how can one run away from the fruits of the sins? He got caught by the thieves who robbed him and sold him in the province-Pãrsik. The Parsik people used to dye their clothes with the blood which was taken out from his body. Upon getting a chance, he ran away from there. Walking on a road, he reached some village. Near the entrance of the village, he faced a great muni (Jain-monk) who had performed a penance of

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continuous 30 days' fasting. This was a great auspicious omen (good luck indication). But, where was any capacity with this sinner to appreciate or realize this? He attacked this muni thrice with a stick and smashed the muni on the ground. The muni left the body and his soul left for the other world. (i.e. next birth). When this robber was running away, the guards of that village caught him. However, the Jain-followers, who were worshiping the Teerthankar God who is the ultimate source and authority of kindness to each & every life, who has endless mercy and the source of fearlessness (from violence) who is like the sun of the three worlds - got him released from those guards out of pity. IT IS NOT POSSIBLE TO ESCAPE FROM RESULT OF SINS
He could get, thus, released and freed, but is it possible to escape from the sin? The great fire at the forest burnt him to ashes. After his death his soul reached the 7th Hell to suffer the most dreadful and extreme pains, sorrows and torturings. The sin of murdering a rishi - a sage - a monk - a saint is one out of the four great sins. Normally, it gives its' fruit, in terms of pains and torturings, immediately. He sufferred terrible tortures and pains for a very very long period of 33 sãgaropam.(i.e. a very very much long period which is beyond count.)
After coming out therefrom, his soul wanderred in dense sansar (Mortal-world) and became a farmer using plough to dig land. His name was Kaushik. He used to serve all the farmers by staying at the house of a leader of the village named Amber. Once, he was passing on a path with a tiffin (of eatables) and met on his way a Jain monk (muni/sãdhu) with fasting of one month. He became pleased on 'darshan'- sight of this saint, and urged and appealed the saint to accept food from him.
Q. : He was a great sinner, who had killed a muni (Jain monk), how did he ever get a desire to serve a muni or to offer food with devotion?
A.: This Kaushik had helped the King Samudrapãl in his birth as a Vyanterdev. Thereafter, he had demanded the religious metits of two visit to pilgrimage, to the great and holy Shree Shatrunjaya mountain every year from the King. This was 31...***

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accepted by the King. Hence, his sins had become lighter-thinnerweaker upon getting those religious merits, and it is due to this reason that such desire and devotion arose in him to make such appeal to the said muni. (If some donor donates some worthydeed, then the fruit-benefit of such donation is gained even by the one to whom it is donated i.e. donee)... (pl. refer Appendix No. 6)
The Jain-monk was very cautious and alert in getting the (innocent) alms. He addressed the farmer - 'Brother! If I accept this food, then there would be short of food for those persons for whom you are carrying. Therefore, it is not fair for me, to desire or accept this food'
Kaushik said - 'O great saint with a great penance! Today, I shall give you this food even by keeping/observing fast for myself. Please do accept this and oblige.' The muni realised his insistance and accepted the alms. Kaushik took a vow for a fast and also took a vow not to kill any animal; and became highly pleased and joyful as if he was bestowed-gifted with the kingdom of a state.
Thus, Kaushik has gained a splendid karma (poonya = religious merits) and with noble mindedness, he got after his death - re-birth as a King named Chandrãditya of Chitrapuri town on Chitrakut Mountain. He defeated even Kamdev (the deity of love / cupid) with his own diseaseless body & greatly charming handsomeness - as a consequence of his pure & unconditional sympathy and religious merits.
Tale of King Chandraditya After sometime, he got leprocy from his legs to his neck. He disliked that his this disease be known by the residents of his town Chitrapuri, and only for this reason - he always used to keep those parts of his body-from legs to the neck-covered by a cloth. His sin had then became matured to give its' fruits to him. Despite this, he had become anxious to gather more sins in terms of doing hunting. By arranging various weapons and persons for hunting he reached the forest - where the beasts - animals resided. He was deeply involved in thoughts of killing innocent animals like deers etc. While he was riding on an extremely active horse and was in a great speed. suddenly, a muni (Jain-monk) in a kầussagga mudra
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la still position with thinking of mantra) came to his sight.
The King asked him - 'In which direction those deers have gone?' The muni who was full of mercy, kept silence and as such he again asked the same question, but the saints' silence continued. Despite asking the question for the 3rd time, when the muni did not reply, the anger of the King knew no limit. His desire to kill deer now turned into killing that muni. But, how could that become possible?
FRUIT OF SINFUL KARMAS The King aimed his bow and arrow at the muni; but he could do nothing upon that meritful muni, on the contrary he himself got freezed & motionless. The fearless muni completed the kõussagga and said in gentle words - 'O King! eventhough you are sufferering the fruits of your sinful karmas and though you have not yet come out of it, then why are you committing various new sins?' The munis' words worked like magic. The King with his mere desire to bow down to the muni got freed from the motionless position. He bowed down to the muni and asked - 'O great soul! what is this all about? The old sins and the new ones? Be pleased to explain me in details!'
'O King! listen! your past birth especially with reference to mis-appropriation of the Devdravya by yourself. This was narrated by the Omni - scient muni in the city of Ayodhya before a very big crowd; and also stated that you will get sermons and the true path from me, and only for this purpose I have arrived in this forest and was performing Kaussagga'.
'O highly merciful muni! please oblige me by disclosing to me my previous birth.' Upon the urge - appeal of the King Chandraditya, the muni narrated, the tale of Nãg Kautumbik Which is already narrated earlier from its' very beginning. 'By your noble donations and merciful and auspicious intents, you gained the assets in terms of a big and a vast province to rule upon and an ideal handsome look. However, due to your applying of sandalwood 'meant for the idol of God' on your body, you got leprocy in your body'. The King became extremely scared upon knowing his sins of his past birth. He bowed down to the muni and 33...
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prayed in a very polite manner:' o great merciful muni! O Sun of the three worlds! Please make me free from this tremendous and dreadful sin! Please save me!' The muni having detailed knowledge of scriptures informed the King to chant the Panchparmeshthi Mahamantra (i.e. to chant the Navkār Mahấmantra, which consists of salutations - bowing down to 5 bests i.e. Arihant (God), Siddha (liberated souls), Acharya saints (with 36 qualities), Upadhyây (teacher of the scriptures to sages) and Sãdhu (Jain monk and nun).
The muni said- 'O King! By getting erected a temple of the God (Teerthanker), one can get freedom from the sin of the misappropriation of the Devdravya.' The muni knew the scriptures and the way of repentance too. He suggested the way to repent.
The King Chandrãditya felt that he was highly favoured and obliged by the muni, who showed him the worthy path - the true path. The King, with great insistance, got stay of the muni in his province. The King started the chanting of Namaskār Mahāmantra (i.e.the Navkar Mahamantrã which is beginningless & is also endless) as advised by the muni - the preceptor. See the immediate result of the religion! In 6 months period only, the body of the King became diseaseless and lusterous like gold. His kingdom prospered with increase in assets of elephants, horses, wealth etc. On the top of the mountain Chitrakut, the King started the work of construction of a divine temple of God of three worlds the ultimate savior - with victorious screamings on the mountain.
One day, this King Chandraditya was sitting near the muni. At that time, one potmaker addressed to the King - 'O King! It is a surprise that my donkey climbs the mountain with water bag on it on it's own accord. I need not give it any hint-sign-indicationinspiration to climb the mountain. What could be the reason?' Even the King was surprised at this. He could not know the reply and as such he inquired about the same from the muni. At that very moment the saint - the Omniscient Muni arrived there - about whom they were talking earlier. The King, the muni both went to bow down to that great soul along with that pot-maker.
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HORRIBLE RESULT OF MISUSE OF DEVDRAVYA
The King inquired from the God about the past birth of that donkey-ass, The Omniscient narrated the entire story of the two brothers Samudra and Sinh from its' beginning and further added - 'This donkey is the soul of that Sinh - the brother of the King Samudrapal. He suffered extreme tortures in the world and thereafter having become of less-sinful karmas, he got birth as an ass for 6 times. In the 7th re-birth he became a three-sensed life and because some of his sins had remained in balance, he took birth as assin this town for six more times. This is his again 6th birth as an ass. Thus, there were his 12 re-births. In his birth as Sinh - he had misappropriated' 12,000/- dinārs of the Dev-dravya. That (sinful) karma, being in balance, he reached this degraded state 'Twelve thousand Dinars of Devdravya were misused - destroyed, as the outcome of that (sinful) karma, he got re-birth as an ass for 'twelve times'. In every birth as an ass due to practice to climb the top of the mountain for purpose of the potmaker, it climbs the mountain by itself'.
Upon hearing this incident from the Omniscient, the King Chandrāditya felt pity for the ass. He advised the pot-maker to take proper care of the ass. The pot-maker too, now takes proper care of the ass. Noble minded ass gradually died. Due to noble mindedness it became a human being (villager) namely- Bhānu in a village namely Marusthal. The King banished him from his kingdom, He reached the bank of river Gangã. Here, he could not obtain proper livelihood. He could not face the poverty - incomeless position for time and again. Therefore, he started his livelihood out of the income through cruel-deeds.
Once upon a time, a Brahmin (Brahmin=Name of a caste) was returning from the pilgrimage of Shree Shatrunjaya to his place. The Brahmin alongwith his wife and a son reached the village at night. On the next day morning, when that Brahmin was on his way to leave the village, the wicked Bhãnu killed him, his wife, their son and a cow. Running away from there, when he came on the banks of river Ganga, he saw in the evening, a muni in Käussagga mudrã (a still posture).
RS.
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a
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'O! How long would this muni suffer in this manner?' With such an anxiety-curiosity and wonderings, he stood there for 4 prahars (i.e. approximately 12 hours). (PRAHAR equal to 1/4th time in between Sunrise to Sunset or Sunset to Sunrise)
SANSAR IS PAINFUL ITSELF
In the morning, when the great muni completed the Kaussagga, Bhanu bowed down to him and asked - 'O great sage! Are you performing penance to obtain a big empire? And therefore, suffering the torturing?' 'Brother! we are Jain muni (monk / sãdhu / Maharaj Saheb / sage / saint), Empire is a cause leading to Hell. Why do we desire for it? All sãdhus perform penance with a desire - intention - motive - aim - target of Mukti Moksha Salvation Liberation. 'Muni added with the soft words.' What is the Moksha?' - he inquired with the muni, upon which the muni showed the clear & true characteristics of the sansar (mortal world) and that of Moksha (Liberation). Sansar is the wandering of soul in incarnations (gati) of Hell, Animal & Bird, Human being and Heaven. This is because of our attachment with subject matter of the five senses and four kashãy (inner Vices) i.e. anger, pride, deception and greed. Birth, oldage, death are physical, mental tensions. Very big problems and other thousands of sufferings are born out of the base of the sansar (mortal world). The world is painful itself, is with sorrowful fruit, with series of calamities, is full of problems and confusions. Here, even an appearately happy soul is, actually unhappy and sad. In contrary to this, Moksha - Salvation - Liberation is in terms of place of eternity-endlessness-independence-total joy and happiness. Here, there is not at all anything of ãdhi - vyadhi - upãdhi (i.e. ãdhi = mental torture, vyadhi = diseases of body, upãdhi = tension arising out of trouble / loss of or to ones' beloved lives and / or of objects / things). There is happiness, joy and happiness alone for infinite and endless period in overjoy of infinite gyan (true knowledge), darshan (true faith) and charitra (true character) O! even the deities with true knowledge do not respect, long or desire for the luxuries of Heaven. They too, aim for the superior happiness and joy of Moksha (i.e. state of no further cycle of death and re-birth).
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Q. Who can get such permanent (infinite) happiness?
A. The soul which does worthy-deeds, gets such a Moksha. Among all the various worthy-deeds, the kindnessmercy-pity towards each and every life, is the prime worthy-deed as shown by the all mighty, Omnipotent & Omniscient Jain Gods. The great muni gave detailed sermons and preachings on the topics of Hinsă (violence) and Ahinsã (non-violence) including narration of degradation & tragic state of the soul in four places of birth by committment of violence, and about the peaceupgradation-prosperity-happiness which are gained by the soul by practising non-violence.
Bhanu got scared and trembled by his own sins upon hearing the tremendously dreadful tragic consequences of violence. He bowed down to the muni and requested him to give him a noble vow, not to commit violence till his lifetime. Muni explained him about the vow - well in details and gave that vow to him. Then he took the muni at his home. He gave him alms - (pure and innocent food) with great devotion. Thus, he gained a good-positiveworthy, karma/deed which bestowed goodness-peace-happiness to him. He became full of mercy and remained always merciful, and thus he himself became worshipable. He became a pious person, who looked after his livelihood with the offerings, donations etc. received from the public. At last after his death, as an outcome of those donations and religions merits, O King! you became better than even Kamdev in handsomeness-with beautiful look-limbs-appearance in next birth as a King named Nãbhak. Even the King Chandraditya too, repented for, and destroyed his own sins by erecting a beautiful temple of the God. In this manner, the King Chandrãditya became holy and sacred and became a deity in Saudharmã Devlok (1st Heaven), in the next birth.
HOW TO NULLIFY SINS?
O King! you had at that very place got demolished a beautiful meritful temple of the Gods' idol and had got built a fort around the town. Previously, you had killed a woman, a Brahmin, a child, a cow and also destroyed teerth (a place of Pilgrimage) These five killings, are the obstacles in all your religious merits.
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Especially the hinderance - obstacle which you got in your pilgrimage is certainly the effect of your sinful karmas of destruction of the holy place of pilgrimage. However, there is a way to nullify - discharge - empty - exhaust - washout - clean off - clearoff - remove those sins and obstacles which is as below. You hear this carefully!
It is mentioned (in the scriptures) that the first highest penance, in the Shãshan (era) of God Shree Rushabhdev, is of 12 months, it is of 8 months from the time of God Shree Ajitnãth to God Shri Pārshwanath, and that it is of 6 months period in the reign of God Shree Mahaveer Swami. And so is the ratio of the highest penance for repentance in respective period in such proportion. Especially, the purification of the sins of destruction of pilgrimage place, can be achieved by establishing - creating - arranging a place of the pilgrimage. If the Souls having unique type of vow and which are eligible to attain Salvation, perform repentance as above, on the holy Shree Shatrunjaya etc. - place of pilgrimage; they do get freedom from all the sins totally - completely and forever.' How did the karma of obstacle - got rid of?
The King Nãbhãk became joyful on hearing the preachings which showed the path of immortality - i.e. Salvation from Aacharya Shree Yugandhar Soori. He took a vow - not to enter in the fort which he got built after destruction of the Gods' temple. He called the residents of his town and got a new temple built at the very place where he had met the great Muni. The King offered a suitable send - off to the great Muni and accepted the vows as below:
I will sleep on the ground / earth till I return from my visit to holy place of pilgrimage Shree Shatrunjaya.
I have destroyed the pilgrimage place, killed a Brāhmin and a child. To nullify those sins of violence, I abandon respectively for the same - abrahm (non-celibacy)', use of curd? and use of milk. From today itself, I abandon sexual relation with woman other than my wife, beer-wine-intoxicants and non-vegetarian food for my entire life-time, for getting released from the sins of killing of a
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cow and killing of a woman. Then, the King engaged the workmen - craftmen and experts to erect a temple of the God. As per sermons from his preceptor, he started the penance of fasting on alternate days for the period of eight months. The temple of the God was erected in 8 months. With great celebration he got installed the idol of the God Shri Adinath made of gold He observed - performed and completed the remaining penance by worshipping the Jineshwardevi.e. the God, for three times a day.
Thus, the King having become free from the sins of the destruction of teerth (place of pilgrimage) left for the pilgrimage of Shree Shatrunjaya with great pomp and show and on an auspicious day & time alongwith Shree Sangh (i.e. the Jain ladies and gentlemen, and with preceptors saints-monks-sages and proceeded with the soldiers, like Bharat Chakravarty (Emperor ruling all over the world). On his first departure, four cats came across his path. He inquired with the preceptors about its' consequences. The preceptors replied, 'It is an indication of the obstacles of your sins of killing 4 lives including a child, but with your firm mind on the path of religious merits, your desired target shall be certainly fulfilled - achieved.' The King accepted the words of those preceptors. With deep and firm devotion for the God Aãdinãth he reached near Shree Shatrunjaya Teerth by constant journey.
JINWAR - POOJA On their way, when Shree Shatrunjaya - holy place of pilgrimage was visible through its' peak, the King and his soldiers halted at that place. He became clean by taking bath etc. and placed the idol of Shree Arihantdev (God) with great honour and performed snãtra poojā alongwith Jain-followers with great pomp and style Thereafter, he worshipped the God by all different and various methods, rites and rituals. Then, in a plate of gems he drew eight auspicious figures-signs-symbols-such as SwastikNandyavart-matsya-yugal (fish couple) - darpan (mirror) Kumbh (an earthen pot) - Shree Vardhmãn (holy Symbol) and Shree Vatsa Tholy Symbol) by Yavalas (barley) made of gold and silver in front of the God and joyfully sang prayers ang praises of God by 108 stanzas of meaningful words with deep faith-devotion-intimacy
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as also uttered Namutthunam Shakrastava (=prayers by King of deity). He saluted and bowed down to Shree Teerthadhiraj - Shree Shatrunjaya. He bowed down to the worthy-preceptors and welcome them with gold-gems jewels - pearls. He made beggars and deservings pleased and quenched of their thirst and demands by offering and donating as per their desire, and made everyone, especially the Jain-religion-followers, satisfied and happy with sweet and very tasty food.
KING NABHAK - The Great Donor
By walking on the path, the King and others reached upto the Talahati [land at the foot] of Shree Shatrunjaya. Walking behind the preceptors and climbing the holy mountain, the King looked charming as if heading - proceeding towards the fortress of freedom i.e. Liberation-Salvation. The King became the greatdonor like the Kalpavruksha (i.e. a divine-tree which use to provide ever wordly thing demanded from it.) by giving in donation - all the desired things to the donees at the time of first 'darshan' (sight) of the God and that of the Gods' temple by a unique celebration. He arranged for an eight days festival for the worship of the Jineshwardev (the God) and fulfilled all the various duties and dharmas of Shree Sanghapati (leader of group of Jains) in an excellent manner by the Gods' snãtra-worship-flag cermony implementing practice of non-violence love and devotion for followers of Jainism etc.
He inquired with the preceptors about the ways and means, rites and rituals to serve the place of pilgrimage, and upon getting the preachings. the King became firm and steady in the religious activities and after cleaning & purifying his body used to worship the God-thrice a day, He used to chant the Namaskar Mahãmantra - day and night. He used to take all the proper care to serve the preceptors and the followers of the Jain Religion - on the day of their pãrană (i.e.eating for the first time after a fast) - by proper and suitable food and water etc. In this manner, he completed one month with penance of 10 chauvihar chhattha, a chauvihar chhatth = two conservative day's fastings without use of any food & even water.

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PENANCE - THE BEST REMEDY OF ALL SINS
On the 30th day of his penance with 2 conservative days fasting, in the Brahmmuhurt (in the last 96 minute before sunrise.) he saw 4 cats which looked like mongoose and were of strange appearance in front of him. Those cats were weak and thinner than as seen before. Guessing that 'as a result of penance; my sins of killing, Brahmin and others are becoming thinner and weaker, 'Now he started Atthama (fasting continuous for 3 days) and on the day of pāranā to eat food for one day then again 3 days' fasting). After penance of one month in this manner, he saw 4 cats having colour and size of a big rat - smaller than as seen earlier. Considering again, that his sins are becoming lesser and weaker he then started 4 days' continuous fasts - one day to eat - four fasts and so on till one month (total 6 times 4 days' fasting and 6 days to eat in between those fastings). Upon completion of this penance, he saw those 4 cat in size of a rat and with white complexion. He clearly visualize the fruits-effects of the penance and became more joyful and happy and performed penance of 5 continuous fastings and thereafter one day to eat then again 5 day's continuous fastings and so on for further one month (Thus, total 25 days of fastings and 5 days to eat in between those fasting days).
On the 29th day of this penance, with somewhat sleep and while chanting of Namaskār Mahamantra (i.e. Shree Navkār), he saw a dream as follows :- 'I was on the 1st footstep of a crystalmountain, some very old and weakened man pushed me from there. But, I reached on the 2nd footstep, then on the 3rd footstep and so on till I reached at the top of the mountain, where there was a heap of pearl.'
He narrated all these to the worthy Gurus-preceptors and inquired about its' fruit. They said- 'O worthy noble soul! Listen! The mountain of crystal means the religion preached by Shree Jineshwardev (the God), the 1st footstep means the human-birth. Here, your remaining past obstructing karmas smashes / throws you down, even then you shall proceed ahead and upwards by performing religion with sincerity. Upon completion of your lifespan here, you will become a deity in Achyut Devlok (Heaven). 41...

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This is the second footstep. And the 3rd footstep means after death, there, you will gain invaluable human - incarnation and by climbing the stairs in terms of observing and performing the initiation in religion, in a splendid manner, you will reach the ultimate kingdom of Salvation/Liberation.
The Guru (preceptor) said. I am chhadmastha (with forgetfulness) and as such cannot know your past karmas. Therefore, you inquire this with the God Shree Simandhar Swami existing in the Mahavideh area.' The King asked - 'O Gurudev ! (great preceptor), how can I receive reply from the God Shree Simandhar Swami?' 'O King! you will get the reply of this also - out of the powers and influence of your penance and religious merits.' This statement was utterred by the Guru (Sãdhu) only for the additional and special benefit-advantage to the King. Otherwise, he (Shree Yugandhar Sooriji Maharaj Saheb) with his 'manahparyav gyan' (telepathy type of knowledge which enables to know thoughts of others without help of any of 5 senses) could have very well inquired the same from the Omniscient and known everything about the same.
WAYS AND MEANS TO REMOVE ILL KARMAS
With the belief that his own antaray karma (sins which cause obstruction in progress in many ways) are yet in balance, and that performing of penance is the best remedy for the removal of the same, the King Nãbhak kept fast even on the day of his päranã. With little sleep, before the night is over, no sooner he got awakened, he found himself in a forest. 'From where this antaray - obstacle - hinderance has arrived?' After this thought, he again became normal, 'What is advantage of sadness? Shree Rishabhdev God of Shree Shatrunjaya mountain is like a priceless jewel. I shall accept food water only after having bowed down to Him. 'Thus, he decided in his mind. He concentrated on the God Shree Rushabhdev in his mind and started walking towards Shree Shatrunjaya Teerthraj - the most holy pilgrimage place. There was bloodshed due to thorn and stones because he went bare-forted. His body was of long penance, he was suffering with thirst, his body had become restless with tiredness, of
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course, there was hunger for food too. His body was burning constantly by great heat and sunstroke from upside as also from bottom by constantly increasing heat on the road of sand. However, his mind-soul-thought was not at all shaken or tired. Whether he was thinking - something like this? :
• एकेकुं डगलुं भरे, शत्रुंजय समुं जेह;
रुषभ कहे भव क्रोडना, कर्म खपावे तेह...
Every step towards Shatrunjaya nullifies the sinful karmas of crore births... says God Rushabhdev
कांटा आवे कंकर आवे, धोम धखंती रेती आवे; अंतरना अजवाले वीरा! पंथ तारो काप्ये जा...
'Let there be any number of hinderances on the way; with the light of your soul! O Brave ! proceed ahead on the way towards the destination!
After the noon-time, an unknown woman appeared before him. She presented a plate of beautiful fruits and pure drinking water to the King. Religious-meriful King neither ate the fruit nor drank water. Along with the lady, with his astonished heart and clean and pure thoughts, he reached the palace having a great height.
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FIRMNESS IN RELIGION
There, he saw thousands of women, whoS were beautiful and were behaving like prostitutes in different aspects. They were strange in appearance and with best jeweleries on their body and with attractive eyes like that of the she-deer. From among them, a woman who was their leader came before him in beautiful motion like that of a she swan, and with folded hands stood up and said, 'O ocean of good qualities and virtues ! wel-come to you ! Please wel-come! your goodself has arrived here only as a result of our good fortune. This is our Queendom of the ladies. Whosoever male comes here is our husband, so you please note this.
CHARACTERFUL NÃBĀK
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new calamity that has arrived. Here, it is advisable that I better keep silence of speech. It is rightly said that maun = silence of speech bestows all aims and targets. The King stood speechless. Upon order from that leader woman, some women came and stood before the King with the materials of food and bath etc. They said- 'O Lord! please oblige us and take instant bath, eat the desired tasty food and have sexual pleasure & enjoyment with us for the life-long period! Here, there is no fear at all for you, from any one. Please use this cool & scented water, this sugarful grape water, this sweet and tasty Gheber (a type of sweet meat) this Kheer' ( a sweet preparation of milk, pure ghee & sugar) (ghee = purified butter). In this manner, those ladies acted in the convenient behaviour and thereafter performed even inconvenient painful behaviour. Without any mental disturbance the King remained firm on the Religious-path only. Suddenly, he found himself on the top of the holy mountain of Shree Shatrunjaya. When the King became astonished as to- 'What happened?', at that time the fragranceful flowers which had attracted many blackbees - were showered by the deities on the head of the King. A very lusterful deity appeared before him. He was with gold earings on his ears and was shouting victory of the King. He said 'In Saudharm Heaven, Devendra namely Saudharmendra appreciated your firmness-steadiness in the religion, which I could not at all bear - and it is therefore, that I created caused the favourable drama and thereafter adverse difficulties upon you. O great fortunate-one! It is myself who has thus caused trouble to you. I beg pardon for the same. Please forgive me. I have become very happy to see your sincerity in the religion, and as such please make a demand! Make a demand!'
LIVING VITARÃG DEV
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The King said 'I have gained the religion of Vitarag-Sarvagna (Conqueror of attachment-Omniscient). Therefore, I do not demand anything else; but at the moment I have a desire to bowdown to the presently existing Teerthankardev God Shree Simandharswami You fulfil this desire.' The deity accepted this. Thereafter, that most virtuous King bowed down to the Devãdhidev (i.e. Aadinath God) and to the preceptors and
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reached the Mahãvideh Kshetra (area) by sitting in the aeroplane made by that deity. There, he bowed down to the God Shree Simandhar Swami who was possessed of decorum of eight types of praise worthy things such as throne, hand fans, a circle of divine light, three canopy etc. Thereafter, he asked - 'O God! since a long period, I am facing obstacles in the religion - time and again, what is the reason?'
God Simandhar Swami narrated the strory of Samudra, Sinh and Nãg Kautumbik to the King which was told by Aacharya Shree Yugandhar.Soori! Then he said- 'O noble soul! No soul can ever escape from results - fruits - consequences of the prior karmas (deeds). Here, it is your own instance. In your birth as Sinh you had caused obstacles in the path of pilgrimage of your elder brother Samudra - from visiting the holy mountain Shatrunjaya. This resulted in the arrest of your brother samudra by the King. Consider Antaray Karma itself as the old man who pushed you from the footstep! The soul of this Nãg too, upon extinguishing the karmas in the prior birth as King Chandraditya, has become a deity in the Saudharma Heaven. That deity and the King Nãbhak heard their previous births' story from the God Shree Simandhar Swami and became pleased and they bowed down to the God and then went back to the holy mountain of Shree Shatrunjaya.
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They King Nãbhak and deity Chandrãditya performed Snãtrapooja of God Adinath Swami on the holy mountain of Shree Shatrunjaya. They worshipped the God by performing penance of Atthãi - (fasting for continuous 8 days) - with great devotion for three times and started considering themselves as highly fortunate and obliged. Thereafter, they got beautiful ornaments made for all the limbs of the God so that the God be worshiped forever. And on the occasion of the special and unique worship of the God, they made beautiful decoration etc.for the God with various ornaments etc. They provided for a unique devotion and faith by arranging for a gold flag with rubies and gems on it for that temple. In this manner, both of them being freed from worldly deception - fraud, extended the glory of the Jain religion - Jain reign of the Omniscient by their beautiful-sincere and unique devotion for a very long period.
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DONATION BY KING NÃBHAK Upon getting such a saviour in terms of this pilgrimage place, the enthusiasm of the King got multiplied for many a times. His joy knew no bounds. Then the King Nábhák went to the place of inn. There, he donated his wealth to a very great extent and thereby made the world povertyless by declaring - 'Take away as per your requirements to all the poor and needy persons to such a great extent as if even Kalpadrum will shy (Kalpadrum = A divine tree which bestows worldly things which are desired.) Thereafter, the King who had become sacred and holy by the auspicious religious merits and who had won over or removed all attachments from all the physical objects (or who has cleaned out all the negatives - bitterness - undesirables - dirt and dustful motives and intentions) headed along with his preceptors towards his Kingdom. His humbleness at that time was also highly praise-worthy. He did not wear anything like shoe etc. in his foot. He walked on the left side of his gurus i.e. he kept the preceptors on his right side (i.e. auspicious side) and used to give them the idea about the up&down levels of the ground-earth. In this manner as if, he became the leader amongst the followers of the gurus.
The deity Chandrãditya too, was sincere and eager to serve the Guru. It was for this reason that he had arranged a covering like a big umbrella of the size of the army and he had kept it above the army as a shelter, and he was moving chãmer( a hand fan).) on both the sides of both - the King and the Guru. He was also dancing on both the sides of Guru and the King, he was removing away the thorn etc. from the path of the King and that of the Guru by the wind of Samvartak Kâl, got removed the dust and dirt from the road by shower of fragranceful water, spreaded over 5 types of flowers with divine-fragrance on the path, remained in the front of all, went on moving the one yojan (8 miles) long flag. 'One who will neglect these two, will get destroyed and those who will bow down to lotus like feet of these two shall progress with great laxmi (wealth) and luxury.' In such a manner he made declaration like the divine commandment from the sky.
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KING NABHÄK BECOMES SRAVAK
On his way, many Kings were greeting the King (Nãbhak) with various gifts and offerings. Thus; the King whose wealth, glory and luxury were increasing, reached his Kingdom. The Gurus also explained the 12 anuvrat (small vows to be accepted by the shravaks) including samyaktva to the King Shree Nãbhak and made him pronounce the same, (accept the same). The preceptors stayed in the garden outside the town.
The King Nãbhak had assistance & help from the deity and as such he easily won the three continents of Bharatkshetra area of southern side just like Vasudev. He had 16,000/- Kings under his command. Thus, he looked after his kingdom as also his Religion. He gained the fruit in terms of the State / Kingdom. He used to worship the God for three times-a-day, and used to perform 6 aãvashyak (necessary acts) at both the times-a-day.
He got erected high temples of God ARIHANT which had decorated high arched festoons - hangings in each village, also inns were built in thousands, he got abolished motives and intentions of violence untruthfulness, cheating, lie, false-blaming, back-biting, quarrel, envy, speaking ill of others' etc. from his Kingdom and especially got de-rooted the seven vices of gambling-hunting-big robbery-eating non-vegetarian-drinking intoxicants-indulgance in sex with others' woman-having sex with prostitute etc. If any citizen resident used to commit mithyatva (false faith), sin, injustice even in thoughts - then too, the deity himself used to give punishment for the same. Therefore, the residents of that State used to follow the path of the King with a sense-idea of religious merits only. It is rightly said that As is the King - such are his countrymen.
THE GOOD FRUITS OF JAIN RELIGION
As the religious merits started increasing on the earth, it resulted in terms of timely rain, gain of ample crop & grain, trees got ample flowers and fruits, cow started giving more milk, gaining of plenty of gems and jewels from mines, rise in business income, going abroad / foreign country became easier and safer, people became diseaseless, fearless, greatly comfortful, got
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longer-life and with increase in growth of generation - children such as son-grandson etc. Yes! all these are extremely easy where the religion is dominant and supreme, Where is the surprise in it?
BE AWAY FROM MISAPPROPRIATION OF DEVDRAVYA
Upon seeing the religion and the happiness of the residents of the Kingdom of the King Shree Nãbhak, it appeared that the deities without Religion ran away to the Heaven. as if feeling shy. In this manner, the King steadily ruled the vast kingdom for a very long period. At the end of the life, that intelligent person did anAshan (i.e fasting till death) peacefully and died and then (in next re-birth) his soul reached in 12th Achyut Heaven and got born as a Riddhimant (Full of wealth) dev deity. After death there, he would get incarnation as a human-being and then shall get Salvation-Moksha-Liberation. The soul of the deity Chandrãditya too, shall get born as a human-being and by performing the Religion in beautiful and sincere manner shall be bestowed with eternal happiness and joy in Moksha. The King Samudrapal got Moksha-Mukti-in third re-birth by protecting the Devdravya. While Sinh and Nãg kautimbik got tremendous pains and sorrows in the world for a very long period of 19 Kotākoti Sãgaropam (innumerable years) by the misappropriation of the Devdravya. On knowing the tale of this King Shree Nãbhak and Chandrãditya deity - the sensible intelligent people should always remain away from the acts of misappropriation misuse of the Dev-dravya (i.e. the asset / wealth of the Idol of God i.e. what is already offerred to the God.) This tale has been written by Shrimad Anchalgachchesh Aacharya Shree Merutoong sooreeshwarjee Maharaj Saheb in Vikram Samvat year 1464.
=
Thus, the tale of King Shree Nãbhãk is completed on the subject of the Dev-dravya.

APPENDIX
(1) THE DEVOTEE SOUL GIVES CREDIT FOR ITS' ALL WORTHY GAINS to the favour and blessings of the dev-guru i.e. God & Preceptor. The devotee-soul has firm belief and faith
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that such and such results of bad karmas can be removed away by the influence or power of God ARIHANT & Preceptor. See the words in Jay-Veeyarãy Sootra (Script) 'Hou mamTuhappabhavao Bhayavam." Let me gain these by your influence.' The reply upon asking for well-being of Muni (Jain sãdhu / monk) is 'Dev-guru pasãy' (with the blessings of the God and Guru) In Stavan (Song/prayer) of God Shree Chintamani Parshwanath - 'Mukhya Hetu Tum Mokshano' '(Main sourse of Liberation is yourself God) All these instances etc. too, put before - give credit to the unimaginable influence of the God & Guru. It is understood easily and naturally that more and higher the respect exists for God and Guru in the heart and mind of a devotee; that much more and higher are the favour and blessings of the God and Guru on such a devotee.
In the script Namotthunam too, The Gandhar Bhagwants describe the Arihant Bhagwant (i.e. the God) as a donor of fearlessness, inner sight, righteous path, shelter, sermons Religion and as a supporter for victory over rag & dwesh(i.e. attachment and hatred), saviour from the Ocean in terms of the worldly affairs, provider of Omniscientness. Oh! consider how they express extraordinary appreciation by addressing the element of God as the CAUSE & BESTOWER OF MOKSHA! The journey on the tough path of Liberation is possible only with the favour and blessings of such worshippable-respectable Rev./great souls The devotees' heart & mind constantly and rightly accept such belief.
More the God,s & Guru's obedience, that much more is the nullifying and cleaning of the (sinful) karmas, and then vices (such as pride etc) cannot get entry.
Appendix (2) THE GLORY OF HEARING OF SHREE SHATRUNJAYA MAHATMYA = IMPORTANCE OF A SACRED BOOK
O soul! what is the cause - idea - motive behind penance, chanting, donation and worthy-deeds? Once you hear the importance of Shree Shatrunjaya ! Why do you wander in all the directions with a desire to gain religion? Go once and touch even
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the shadow of Shree Pundarikgiri! (i.e. the holy mountain of Shree Shatrunjaya) Upon getting this human-birth, whatever is to be done and performed as a result of reading various scriptures, all that becomes successfully done & gained by reading-hearing the tale of Shree Shatrunjaya (holy mountain). Nothing else is to be done. Hence, you act accordingly and make your birth fruitful!
O soul! If you have a desire to know the truth, if you are ambitious to practise the Religion then abandon every thing else and accept the shelter guarding of this Shree Siddhagirijee Mahateerth! (i.e. the holy mountain Shree Shatrunjaya.) In the whole world, there is not a single worthy act other than meditating the God Shri Adinath on the holy mountain Shree Shatrunjaya. There is no superior place of pilgrimage than this, and there is no other religious act than meditating the God on this extremely sacred and holy place of pilgrimage.'
Whatever fruits-benefits-results are obtained by acts of superior type of meditation, donation and worshipping by visiting the other place of pilgrimage, many a times more fruits benefitsresults are obtained-gained by hearing the tale of Shree Shatrunjaya. O fortunate souls! you therefore, hear the importance of the topmost pilgrimage place Shree Shatrunjaya holy mountain! This bestows wealth without calamity.
Rev.P.Aacharya Shree Dhaneshwarsooreeshwarjee Maharaj Saheb
The Glory Fame Of
Shree Shatrunjaya - the holy place of Pilgrimage
THE GOD SHREE MAHAVEER STATES IN HIS PREACHINGS THAT :
One who has not attended a place of pilgrimage Shree Shatrunjaya and worshipped the God Shree Rushabh there, such a soul has lost it's entire life for nothing. The religious merits which a person gains by numerous pilgrimages to other places of pilgrimage, those much religious merits are obtained by a single pilgrimage to this holy mountain of Shree Shatrunjaya.
This holy and sacred mountain is fascinated by the God Shree Aãdinãth. Thus, as penance removes evil karmas of the
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soul, this holy place removes even those sins which are very difficult to be removed. If severe penance is observed, worth and superior donation is given and if the God has become pleased, then only this holy mountain can be possibly served even for a moment. All the other meritorious places of pilgrimage on the earth can be appreciated and described of their glory by words, but even the Kevalee (i.e. the Omni-scient) God too, is, as if, incapable to narrate the glory and the importance of this holy mountain - despite knowing the same (Sarg-1). (1st part of 'Shatrunjaya Mahatmya- a volumable sacred book')
THE GOD SHREE CHANDRAPRABHA SWÄMEE NARRATES IN PREACHINGS THAT :
In this world which is instable in all aspects, the ultimate useful & meaningful are 1) the Shatrunjaya place of pilgrimage, 2) the meditation of the Arihant i.e. (Teerthanker) and 3)the two types of Religion (i.e.of Jain monks & of house-holder followers of Jain Religion). The eternal bliss-happiness-joy is within the reach of soul by visit-worship-service of Shree Pundarikgiri (i.e. holy mountain Shatrunjaya), meditation of the Jina i.e.ARIHANT God and observation of two types of the Religion.
Just as Arihant (Teerthanker) is superior among the Devs (Gods) Shukladhyan (top most meditation among four types of meditation) in meditation and vow of celibacy is superior among various vows in the same manner, this teerth (place of pilgrimage) is superior among all the places of pilgrimage (Sarg-8). THE GOD SHREE AJITNÄTH STATES
IN HIS PREACHINGS :
This holy mountain of Shree Shatrunjay is always eternal and firm, and is like a bate / island giving life to the lives (souls) drowning in the Ocean in terms of the worldly affairs and false vision.
Where is any fear of degraded re-birth to one who has served this holy mountain? By serving each of the both, Shail (Holy Mountain) and Sheel (good character) superior benefits are gained, however, by Sheel (celibacy good deed) obtaining of 51...

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Moksha is doubtful (sometimes), but by serving this Shail (Holy Mountain) the Liberation of soul is doubtlessly gained.
The Kevali Bhagwan ( the Omniscient God), despite knowing the very large number of the liberated souls who have attained moksha on this holy Shree Shatrunjaya as also those who will be liberated - can not narrate the importance of Shri Shatrunjaya with a single tongue. The glory- the importance - the powers which is within the various temples of this pilgrimage, like that in the ARIHANT God; can not be spoken even in crores of years. (Part-8) SAYINGS OF GOD
SHREE MAHAVEER SWĂMEE
One who has remained under the shadow of this holy mountain, even for a single second, and thereafter upon his going very far fromthere, become (such souls') worshipable by there such souls' religious merits among people who have not visited the holy Shatrunjaya. And that such souls never worship or follow or believe in anybody else than the Jain-God. There is no doubt about this because 'Is it possible that a soul with pure intelligence accept stone after getting a highly expensive gem ?'No! not at all (Sarg-15)
Adopted from the script 'Shree Shatrunjaya Mahatmya' Written by Rev. Aacharya Shree Dhaneshwarsoorishwarjee Maharaj Säheb.
Appendix (3) SOMETHING VERY SPECIAL VERY UNIQUE & WORTH-KNOWING ABOUT 'DEV-DRAVYA':
All the wealth / luxuries which are gained from the'Devdravya' and all the money / asset which are obtained from Gurudravya (i.e. wealth of the guru-monk-sãdhu-saint-sage) - for ones' own personal use - such wealth / asset destroys the entire family of such a person. Such a person gets Hell after his death. (Upadesh Säär = a sacred book)
If a soul gains state of God (Teerthankar) by increasing the Devdravya in the proper manner, then its' misappropriator gets endless-infinite worldly births and deaths. (Upadesh Sããr)
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Shree Mahaveer Vardhamãn God says - Oh Gautam! - by misappropriation of the Devdravya and by keeping sexual relation with others' woman, such soul gets 7th Hell for 7 times (= 7 births.) (Updeshsãr)
- The soul which destroys the thing - object etc. pertaining to the God, who does not contribute for Devdravya after his promise to do so, becomes indifferent or negligent upon the lossdestruction of the Devdravya-such soul also wanders in the world (Sansãr)( Updesh Saar.)
- The re-births or sansãr or cycle of deaths and births of one who protects the Devdravya-gets reduced & minimised and one who multiplies & increases the Devdravya-such soul gains the state of Teerthankar i.e. the God (Sookta Muktavalee = A Sacred book) Appendix (4) YOU-YOURSELF ARE THE CAUSE OF
YOUR SORROWS : A Great Jain poet says -
No one else is the Cause of joy and sorrow of a soul. All the karmas committed by the soul has to be suffered-facednecessarily by the soul itself.
- All the living beings experience the fruits of their own prior births' karmas, (deeds) whatever bad-ill-wrong-sad thing occurs to one, has the root-cause in its' own past karmas.
- Wicked acts done earlier, doubtlessly become later the cause of sorrows to each life/each soul.
- "Some one gives sorrow to someone" - this decision thought is totally false. The soul suffers only for its' own karmas.
- Who suffers for uncommitted sinful karma? Nobody. Whose karma has been nullified automatically? No ones'. Then, why the soul feels sorrow while suffering for the karmas which are committed by it's own self?
- Souls by themselves commit the karmas. But, at the time of the maturity of those karmas to bear/give it's fruits - the souls become dependent. [(Hence, be alert at the time of commitment 53...

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of a karma, be cautious ! Stop blaming others at the time of maturity of the (sinful) karmas.]
- One who is alert at the time of committing karma,- does not get calamities.
- A businessman cheated a lady, but could not fulfil his quench for sweet, because his son-in-law etc ate the sweet; and then he realised that illegally-earned money was not useful.
- In rare case, if one becomes a wealthy person, but under influence of his karma of obstacle - has to face calamities and become pray to disease, become dependent, dislike food dislike even very tasty food - and thus - miss the true path of peace & happiness of extremely valuable life.
In City of 'Rājagruhi' a beggar was roaming, but could hardly ful-fil his hunger;due to obstacles of his own past karmas. People were not giving him food; he got annoyed and attacked the people to kill them by rolling a big rock on them; but he himself became victim of the same and thus he died and reached the most torturful - 7th Hell. Appendix (5) RE-INCARNATIONS OF SAMUDRA,SINH
AND NAG,GAUSHTHIK (a) Samudra
First Incarnation:- King Samudrapal,the King Samudrapãi adopted the life of a sage.
Second Incarnation:- Deity in Anuttar Heaven.
Third Incarnation:- Born as a human being. By restraintful proper & worthy use of Dev-dravya etc. obtained MokshaLiberation-Salvation. (b) Sinh
First Incration SINH:- By misappropriation of Devdravya and its' sins-wandered in all the 7 Hells twice.
Second Incarnation:- as an ass-donkey for twelve times. Third Incarnation:- After death became a village-man

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namely Bhanu- Violent- Then became non-violent- Alms to muni (Jain-monk). Became King Nãbhak. Got temple erected. Will become Achyut deity, then human-being, then will get MokshaSalvation.
(c) Nãg gaushtik
First Incarnation :- Nãg-gaushtik
Second Incarnation:- after demise, due to misappropriation of Devdravya became a Vyanter (a lower type of deity.)
Third Incarnation:- Kautumbik-son namely Som. Mother died at his age of 5 years. Applied sandlewood paste of deity on his body-murdered muni (monk).
Fourth Incarnation:- 7th Hell-then wandering in cycle of deaths and births.
Fifth Incarnation:- Labourer in field offered alms to muni.
Sixth Incarnation:- After death, King Chandraditya - got erected God's temple, became sinless.
Seventh Incarnation:- Saudharma deity, will become a human-being and then go to Moksha-Salvation-Muktidhãm.
Note: By proper and sincere use of the Dev-dravya the King Samudrapal got the Moksha even in the 3rd incarnation- re-birth. While the incarnations of Sinh and Nãg Gaushtik with dreadful sins of misappropriation of Dev-dravya which are narrated here before, are of very major or main re-birth/re-incarnations only. In fact, it is likely that they lost/wasted a very very long period of approximately 19 Kodã-Kodi Sãgropam (i.e. a period beyod count) in extremely tortureful birth as a life with a single indriya (= sense) etc..It is wise to be alert and cautious at the time of committing of a karma.
When we have not what we like, we should like what we have. We do like SIMANDHAR SWAMEE - the objective Reality, but in His absence, we should similarly like idol of JINESHWARDEO - the ideal Reality.
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श्री नाभाकराज चरित्रम् - सविशेष गाथा...
(Some important verses of the tale of the king Shree Nãbhāk)) Appendix 6 (जिनमहत्त्वम्) (The Importance of the God Jiträg) सौभाग्यारोग्य भाग्योत्तम महिममति ख्याति कान्ति प्रतिष्ठातेजः शौर्योष्म संपद्विनय नय यशः सन्तति प्रीति मुख्या: । भावा यस्य प्रभावात्प्रतिपदमुदयं यान्ति सर्वे स्वभावात्
श्री जीरापल्लिराजः स भवतु भगवान् पार्श्वदेवो मुदेवः ।। 191
(शत्रुंजय माहात्म्यः)
ये शुद्धभावेन निभालयन्ति भव्या महातीर्थमिदं कदाचित् किं श्वभ्रतिर्यग् भवसम्भवोऽस्य न शेषगत्योरपि जन्म तेषाम् ||२३||
(शत्रुंजय माहात्म्यः)
योऽस्य नाम हृदि साधु वावदिः क्लेशलेशमपि नो स सासहिः । योऽस्य वर्त्मनि मुदेव चाचलिः संसृत्तौ न स कदापि पापतिः ।। २६ ।।
अन्यग्रन्थेषु :
पंचाशदादौ किल मूलभूमे देशोद्र्ध्वभूमेरपि विस्तरोऽस्य । उच्चत्वमष्टैव तु योजनानि मानं वदन्तीह जिनेश्वराद्रेः ||२८||
भागवते दृष्ट्वा शत्रुंजयं तीर्थं स्पृष्ट्वा रैवतकाचलम् । स्नात्वा गजपदे कुण्डे पुनर्जन्म न विद्यते ||२९||
नागरपुराणे - अष्टषष्टिषु तीर्थेषु यात्रया यत्फलं भवेत् । श्रीशत्रुञ्जयतीर्थेश दर्शनादपि तत्फलम् ||३०|
तीर्थमालास्तवे - अतो धराधीश्वर ! भारतीं भुवं तथाधिगम्योत्तममानुषं भवम् । युगादिदेवस्य विशिष्टयात्रया विवेकिना ग्राह्यमिदं फलं श्रियाः ||३१||
सुखेषु दुःखेषु मुख्यं कर्मैव कारणम् ... ।।४२ ।।
देवद्रव्योपभोगेन घोरां यास्यति दुर्गतिम् ॥ ५२ ॥ निश्चित्येत्यवदद्भ्रातः श्वभ्र पातकात् ।

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न किं बिभेषि यद्देव-द्रव्यभोगमपीच्छसि ।।५३ ।। देवद्रव्येण यत्सौख्यं यत्सौख्यं परदारतः । अनन्तानन्तदुःखाय तत्सौख्यं जायते ध्रुवम् ।।५४।। उक्त-चेईयदव्यविणासे रिसिघाए पवयणस्स उड्डाहे । साइचउत्थभंगे मूलग्गी बोहिलाभस्स ||५५।। वरं सेवा वरं दास्यं वरंभिक्षा वरं मृतिः। निदानं दीर्घदुःखानांनतु देवस्वभक्षणम् ।।५६ ।। जिनपूजा परद्रव्येणापि :विधायाष्टा हिकां नाग-नामग्राहं जगत्पतेः पूजाभोगादि सत्कृत्यैः सनिधानार्धमव्ययत् ।।७६ ।। देवद्रव्योपभोगकपरिणाम:कुटुम्बं सकलं क्षीणं दैवस्वेनैव पोषितम् ।।८६।। देवद्रव्योपभोगेन कुटुम्बस्यक्षयो भवेत् ।। ८७।। देवद्रव्येण देवपूजनम् :साध्विदं विवधेदेवद्रव्यं यद्देवपूजने व्ययितम् ।।१२।। अतो यातास्मि तत्रैव परं यात्राद्वयस्यमे । प्रत्यब्दं सुकृतं देयं प्रपेदे सोऽपितद्वचः ।।१४।। यतः-यद्वस्तु दीयते चेत्तत् सहस्रगुणमाप्यते । तद्दते सुकृते पुण्यं पापे पापंच तद्गुणं ।।९५ ।। दीयमानंधनं किञ्चधनिकस्यापचीयते । सुकृतं दीयमानं तुधनिकस्योपचीयते ।।९६ ।। श्राव्यते सुकृतं याव-द्योन्तकालेऽपि तावतः ।
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निजश्रद्धानुमानेन सतदैवाश्नुते फलम् ।।९७।। ततः श्रावयिता पश्चा-द्विधतेमानितं यदि तदासोऽप्यनृणः पुण्य-भाग्भवेदन्यथा न तु ।।१८।। अश्रावितोऽपि श्रद्धते सुकृतं यः क्वचिद्गतौ । जानन् ज्ञानादिभावेन सोऽपि तत्फलमाप्नुयात् ।।१९।। अन्यथासुकृतं तन्वन् स्वजनःस्वजनाख्यया । व्यवहारप्रीतिभक्ती-रेव ज्ञापयतिध्रुवम् ।।१००।।
(पापद्रव्यस्यदुष्टता) पापद्रव्येण यत्पापेषु एव बुद्धिः प्रजायते ।।११२ ।। (पापस्य दुष्टता) नहि श्रेयोऽतिपापिनाम् ।।११४।। (देवद्रव्य विनाशफलं) ततो निपतितो घोर-संसारे दुःखसागरे । देवद्रव्यविनाशस्य ज्ञेयं सर्वमिदंफलम् ।।१२१।। (देवद्रव्य विनाशफलं) अन्यायात्स्वल्पदेवस्व-भक्षणादपि यदभूत शैवः श्रेष्ठी सप्तकृत्वः श्वातो वैत्याज्यमेव तत् ।।१२२ ।। देवद्रव्यमयैः पूजावशिष्टैश्चन्दनैर्वपुः । विलिप्याकण्ठमाछाद्य वाससा पर्यटत्यसौ ।।१४०।। ऋषिहत्यामहापापं तत्कालं स्यात्फलप्रदम् ।।१४५ ।। दुष्टंकुष्टं भवद्देहेऽभवदेवविलेपनात् ।।१६४।। नपूर्वकृतकर्मतः विमुच्येत क्वचित्कोऽपि ।।२६२ ।।
It is because of Dev-Dravya that day -today worship - decor etc. is possible in the temples of veetarag - (JINESHWARDEV.
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Vitrāg-Sarvagya-Devendrapoojit-Paramsatyavādee-Arihant Bhagwantne Pranam
Salutations to the Arihant - Teerthanker God. - Who is attachment free - Omniscient - worshiped by the Indra (i.e. King of deities in Heaven) - The soul with sublime truth.
"BASIC CARE WHICH ALL THE SANGH OR
INSTITUTION SHOULD TAKE FOR TRANSPERENT ADMINISTRATION:
Of late, we hear many incidents of mis-management, misappropriation, theft, fraud etc. in the funds of Sangh / Trust / Temple etc., and such breach and offences continue.
We suggest following basic care / step which should be taken to reduce / eliminate such incidents and also not to provide opportunity for such wrongful incidents. 1. Trust / Sangh must ensure that their staff does not print a duplicate / fake receipt-book privately and mis-use the same.
Receipt book should be serially numbered as well as surprise check should be done by the responsible committee members / trustees, to ensure it's truthfulness.
Use check-book and also receipt book with a front as also reverse carbon (i.e. carbon paper on both the sides) and signature of donor should be taken in both the receipts i.e. on original as well as duplicate (which is for the record of
Trust/Sangh). 3. While writing a Cheque, downside + upside carbon
should be kept so that no unauthorised amendment can become possible.
All cheques should be "A/c. Payee" and written properly and be in perforated system. A transparent tape be affixed on the amount mentioned in the cheque.
Committee Member / Trustee should ensure that all the incoming cash / cheques are deposited into Bank properly as well as bank reconciliation should be done timely and
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5.
6.
7.
8.
9.
10.
regularly.
Regular Internal audit / should be done by independent and honest Chartered Accountants so as to avoid any chance of any incidene of mis-appropriation / mis-management.
Proper arrangements should be made to obtain, on the every next day-the cleared up silver varakh (silver-foil) and Bãdla (= small pieces of fine wire of gold or silver) from the Angi decoration of the Gods' idol, and the same be
properly and truly accounted for.
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Receipt should be issued for all the money received whether Cash or Cheque. Further all the Cash or Cheque received should be deposited into Bank on the next day or as early as possible. It should never be utilised as such.
Cash required for expenses should be withdrawn from the Bank, and be never used directly from the cash received by Sangh. Many a times huge cash income / cash transaction tempt even good persons too.In short,generally all the transaction should be rooted through the Bank account.
Many a times without actual purchase of material, bogus bills are obtained / received and payments are also made for such bills (By cheque). To avoid such incidence the committee members / Trustees should remain more vigilant.
All the Bhandar and / or cash collection boxes should be properly locked and sealed. It should always be opened in the presence of five or more responsible persons. Possibility of any unauthorised taking away theft from the Bhandarshoud be avoided.
All the cash recovered from the said Bhandar / Boxes should be counted and cash receipt should be issued immediately. Further, the said amount should also be deposited into Bank under a special vigilance.
A clear and visible instruction / request should be put in Temple and place of halt for Jain - Sadhu or Nun( Derasar / Upãshray) etc. places "Kindly put money in Bhandar / Cash boxes in proper manner by your own hand".

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12.
13.
14.
15.
Furhter, it is a moral duty of each and every person/devotee to ensure to follow the above requests, as well as to request others to do so, and act accordingly.
Of late, Trustee / Managing Committee of Deräsar / trust, many a times receive bogus phone calls or message through bogus messenger that XYZ Sadhu / Sãdhavji Maharaj Sahab is not well and cash is immediately required for their treatment and admission to Hospital. The gang of such wicked persons is active. It is necessary to be alert about this. At such time, Trustee / Managing Committee should be very careful, and should make proper and complete enquiry before giving cash.
In case of donation to the patients, If possible, an a/c payee cheque should be given in the name of concerned doctor/hospital and/or Medical store.
Many a times persons come as if they are Jain Shravak / Shravikas, normally in the afternoon, when very few persons are present in the Derasar and they take away & rob Bhagwan's (God's Idol's) ornaments normally Mugat, Kapali, ngiã etc.by keeping the poojari in confidence.
If the Sangh/Trust does not have a Panjarapole (a place looking after disable - cattle and other animals) of its' own - to use the amount of Jivdayã; it is necessary that such trust/sangh give away immediately such amount to some panjarapole for activities of jeevdaya (i.e. mercy / compassion / kindness for all the lives incluing birds and animals.)
The muni-sammelan held at Vile Parle (west) mumbai400 056; is of the opinion that:- "The Trust / Sangh which has a surplus fund for "Dev Dravya / Gyan Dravya etc, should as soon possible give such fund to the other such needy Trust / Sangh which is involved in the field of repairing and reconstruction of temple etc. as also in that of gyãn (i.e. providing library etc. to preserve, maintain and publish books etc. on Religion with true knowledge"
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16.
By and large credit worthiness of all the Trustees / Committee members and staff of any Derasar / Sangh is good, but they must ensure that money they receive as donation from various donors should be properly accounted for, so that no one may have any temptation and / or opportunity to either misappropriate or mismanage the same and (even) if anyone has got such ill-desire, it cannot be fulfilled. They must also use the fund for the purpose for which it is donated / collected as also take precautions to - utilize the same immediately at an early opportunity
Proper A/Cs should be maintained for the ornaments etc. received in alms, under the guidance of an honest Chartered Accountant.
If any person handles the affairs, accounts and management of Trust / Sangh or any Derãsar with honesty, ethics and devotion, then he can have the great fortune to gain upto the state of "Thirthankar Nãm Karma". It is a great gift to the mankind!
These precautions/suggestions etc. are also applicable to Hindu temples-institutions etc. etc.
Vikram Samvat-2064
Jain Muni - Pannyãs Bhuvansundarvijayji Ganee Jain Muni - Pannyãs Gunsundarvijayji Ganee
The 24 Tirthankars - A Spiritual Insight
Jainism believes that an immortal and eternal soul (Jiva) resides within all the living beings. But the soul being vulnerable to the effects of deeds (Karma) cause the soul to suffer by being subjected to repeated rebirths. Such suffering is believed to cease only when the chain of rebirth is broken to attain Liberation - Moksha. The term Jainism which means "faith in God JINA" The word JAIN derived from the word 'Jina'means one who conquers the five senses, destroys all the karmas, and attains Omniscience or Sarvagnahood. The person who performs 'tapas' or 'yoga' attains such a self realisation and Omniscient knowledge of
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kevala gnana. After attaining self realisation and after acquiring Omniscience, the Jina spends the rest of his time in Dharmaprabhāvanā or preaching the Dharma to the mass of human beings etc. He engages himself in the noble task of helping his fellow beings with his message of Dharma which would enable the mortals to reach the spiritual status of perfection, which he himself has aquired. Because of this noble task of showing the path of spiritual realisation or Mokhsamãrga, Jina is also called Tirthankara.
The terms Jina, Tirthankara and Arhat Paramesthi all refer to the divine person or Sarvagna who lived in the world with his body, and it refer to the period after attaining Sarvajnahood or Omniscience and the last period of the parinirvana, when the body is cast away and the self resumes its own internal pure spiritual nature and it becomes Siddha.
The preachings of Tirthankars i.e. Jainism is not just a way of Life but it is LIFE itself; It's fundamentals are based on nonviolence 'Ahinsa'. Ahinsă not just in action, but even in words & thought! Ahinsă not only for human beings alone, but also for animals & birds as also for all the living beings. Moksha = Salvation, a soul - attaining a state of eternal, boundless & pure happiness, knowledge. The ARIHANT dev teaches Syad - Vaad = Anekantwadi.e. to accept the things with all different views.
NOTES A or a = 37 = 24 Ãorã = 371 = BHI Teerthanker = God in Jain Religion Dev-dravya = Wealth - Asset etc. in account of
IDOL & Temple of God of JainReligion and which is comprising of contribution by people for such purpose etc.
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Veetarag God! The cycle of birth and death rules us since beginningless time, in course of which attraction of happiness and hatred to agonies have accumulated heaps and heaps of Karmas, but why should I be worried about them? I will loudly sing your prayers and merge myself with You. Then?
The mountains of sins will disappear and perish within moments under the impact of Your prayers.
Yes ! Sins do perish; perish within seconds and there is no surprise in that. The night slowly went on gathering the darkness. She eventually sunk the whole world into her pitch darkness; but the sun will rise in the morning and melt away the entire darkness within no time. I bow down to you! O! Sweetest, supreme most God!
O Veetarag God! The cycle of birth and death rules us since beginningless time, in course of which attraction of happiness and hatred to agonies have accumulated heaps and heaps of Karmas, but why should I be worried about them? I will loudly sing your prayers and merge myself with You. Then?
The mountains of sins will disappear and perish within moments under the impact of Your prayers.
Yes! Sins do perish; perish within seconds and there is no surprise in that. The night slowly went on gathering the darkness. She eventually sunk the whole world into her pitch darkness; but the sun will rise in the morning and melt away the entire darkness within no time. I bow down to you! O! Sweetest, supreme most God!
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O God Veetarag! Since you can never be compared with the sun, can we now look for the moon?
Alas! Moon rises and sets at indefinite times; it shines in the night only. God, You are ever-risen and showing the path of salvation to Your devotees during the day and night alike.
All deserving souls suffering from their illusions from time immemorial are benefitted by Your preachings and by undertaking the penance had destoryed their pitch darkness within no time.
The moon is eclipsed by Rahu time and again; but 0 my God! You are so good to mankind, that You eclipse the fallacies and ill-thoughts for ever.
The black spots are apparent on the face of the moon; whereas, while we see You, Your clean personality glows with cool and soothing halo. Moon looks pale in front of You!
Moon rises on one end of the earth and sets on the other; whereas You glourious God! spread Your aura in entire universe (Triloka) at all times.
O Luminous Veetarag Dev! in spite of all Your qualities, You are so much indifferent and unconcerned that even the fairies of the heaven neither attract You, nor detract You!
The disastrous storm at the end of an eon topples other mountains as well. But no sooner it approaches Mount Meru, the king of Mountains, turns into breezes. Thunder is well aware that its might will not work there. God, I have come to know by Your grace that the Veetaraga cannot be lured even by the best and most beautiful fairies. The one who is never lured is veetaraga, and Veetaraga can never be lured.

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O God of Gods ! O Master of Munis - Saints ! It is not possible for us to compare Your qualities with the Sun, because Sun rises and sets everyday. You are ever selfluminous and hence risings and settings are not there. The star of solar energies enlightens only a small part of the universe, and then slowly moves to the other parts, leaving darkness behind. Occasionally, Rahu also eclipses him. But O Master of Munis, as You enlighten the whole universe at a single time and as you possess the infinite knowledge as your preachings (Agamas) can never be challenged by any logician and as your most glorious Shashan (Jain Dharmal can never be shadowed or overcome by other schools of philosophies, you surpass the sun O Lord Jagadguru! What is the use of the moon in the night; and that of the Sun in the daytime! Is it necessary to depend on Sun and moon to dispel the darkness within no time! They have nothing to do. Those black clouds are filled with water and are ready to rain. But where is the need of rain, for the harvest of rice grown-up in the field! O Great Almighty God! You have already cleared the darkness of ignorance. And so, O Sun and Moon ! your process of rising and setting as usual is now a mere routine! For Private Personal use my