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INTRODUCTION
53
thoughts he had in mind. Now that Prthvīsāra was put on the throne both of them decided to take to religious life at the earliest (Pages 212.1-214.33; *72.4- *73.9).
KUVALAYACANDRA, MAHENDRA AND KUVALAYAMĀLĀ TAKE TO PRAVRAJYA AFTER MEETING DARPAPARIGHA, SO ALSO PRTHAVĪSĀRA IN DUE COURSE; AND IN A SUBSEQUENT BIRTH THE FIVE MET IN HEAVEN AND RECOLLECTED THEIR AGREEMENT: Later, the king saw in the street of the metropolis a couple of monks who told him that they were the disciples of saint Darpaparigha, the son of Ratnamukuța. In due course, he (along with Mahendra and Kuvalayamālā) paid respects to Darpaparigha who blessed him and told him about his activities subsequent to their last meeting. Darpaparigha told the king that after leaving the Cintāmaņi-pallī he met a great Saint at Bhrgukaccha, who had given him that Pallĩ and from whom he accepted renunciation. Then that saint went to Ayodhyā, initiated king Drdhavarman into the order, both of them reached Sammeta-śikhara, and became Anta-kệt Kevalins. This was a sort of inspiration to Kuvalayacandra, Mahendra and Kuvalayamālā. All of them accepted renunciation, and started practising penance according to the rules. In course of time, Kuvalayamālā was born as a god in the Saudharma-kalpa; the saint Kuvalayacandra was born as a god in the Vaidūrya-vimāna there; the Lion too, after due religious fasting, was born there; and the clairvoyant saint, Sāgaradatta, reached there, after his death, as a god. After enjoying royal pleasures for a while and putting his son Manorathāditya on the throne, king Pșthvīsāra also took to asceticism and joined them in the same heaven after his demise. They recognised each other, reflected together on the importance of Samyaktva (216.23-32) and the value of the words of Jina in the terrific ocean migratory circuit, and agreed that, in the subsequent births, wherever they were, any one of them having omniscience should enlighten the rest (Pages 215.1-217.7; *73.9-40).
(viii. Mahāvira's Samavasarana and the Five Souls ] MAŅIRATHA, AN ASANNA-BHAVYA, AND THE OCCASION FOR HIS SAVEGA: Then, during the age of Mahāvīra, the soul of Kuvalayacandra came down from heaven and was born in the town of Kākandī as prince Maņiratha, the son of king Kāñcanaratha and his queen Indīvarā. Much against the wish of all, prince Maniratha became addicted to hunting. While he was out in the forest, there arrived Mahāvīra, who, in his Samavasarana constructed by the gods, preached to the audience, including Kāñcanaratha and others, twofold Dharma based on Samyaktva (217.28-218.6), and also explained the characteristics ($ 337) and the defects (218.22-30) of Samyaktva (does this cover caritra also here, see line 30, p. 218.13, p. 219-4?), as well as darsana, jñāna and caritra ($$ 339-40), the nature of hiṁsā, asatya, steya, maithuna and parigraha, of those who abstain from it, or how it is guarded ($8 341-45). The twelve vows of a house-holder end with samlehanā (which is there for both srāvaka and sramana), and the aticāras (five for each) of them should be avoided ( 346). Further, Mahāvīra explained to Kāñcanaratha that prince Maniratha, though addicted to hunting, was not only a bhavya but would reach liberation also in this very birth: in fact, he was enlightened and with a view to adopting religious life, he
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