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INTRODUCTION
the way, he rested at night on a banyan tree; the tree was inhabited by many birds; and his mind was crowded with manifold thoughts. Just then a big bird came to its father and explained with joy how it visited the Samavasarana of Mahāvīra who expounded various religious principles (261.1 ff) and explained its query that it would soon have right faith as well as partial conduct. The Lord explained to Gautama the four types of acts (261.9-14) which lead the soul to hell. In order to escape hell, the big bird, following the advice of the Lord, observed fast, and was now seeking permission of its father to die fasting and was offering final apology. The old bird with paternal affection tried to dissuade it with various reasons and arguments, but had to yield finally. Likewise it approached its mother, brother, sisters, wife, children, mother-in-law, father-in-law, friend and other birds; and offered (after touching conversations with them) kşamāpanā to all of them. Then it flew up taking leave of them all. Svayambhūdeva was very much touched by the pious behaviour of birds, and started wondering whether it was proper for him to pick up jewels like that and live on them. He thus came here for enlightenment and renunciation. He is the same as the soul of Candasoma (Pages 256.21 --268.8; *84.8- *85.41).
MAHĀRATHA'S DREAM AND DIKŞA: Lord Mahāvīra reached Rājagrha in Magadha; the gods arranged the Samavasarana for him; king Srenika was very happy on the Lord's arrival; he attended on him and offered prayers to him; and the Lord gave him a discourse on jñāna, especially that branch of Srutajñāna whereby Naimittins read the past, future and present (288.25 f.). There entered prince Mahāratha, the eight-year-old son of Srenika, and wanted the meaning of a symbolic dream he had. Mahāvīra explained to him how he was the Jīva of Kuvalayamālā, how his other colleagues were there, and how he would duly attain liberation in this life. He received dīkşā and met his other colleagues; they all moved with Mahāvīra for many many years (Pages 268.9269.18; *85-41- *86.30).
THE FIVE ADOPT SALEKHANA AND ATTAIN LIBERATION: Advised by Mahāvīra, Maniratha-kumāra adopted saṁlekhanā and cultivated four-fold ārādhanā (with reference to jñāna, darsana, caraṇa and vīrya) on his pure deathbed (269.23 f), and became an Antakst Kevalin in due course. Likewise, the saint Kāmagajendra saw that his end was near, took the saṁlekhanā vow and on his death-bed offered Sāmāyika and kşamāpaņā in details (414). He became an Antakst Kevalin. Similarly, the saint Vajragupta became an Antakst Kevalin after observing saṁlekhanā and duly offering alocanā and pratikramaņa (8 415). In the same manner, the saint Svayambhūdeva saw his end nearing, adopted samlekhanā; and on his death-bed, he reflected on the varieties of death (§ 416) etc: He developed omniscience etc., and became an Antakst Kevalin. Lastly, the saint Mahāratha also realized that his end was near, had his body emaciated with saṁlekhanā, and offered, in the end, detailed salutations to Arhat, Siddha, Ācārya, Upādhyāya and Sādhu ($$ 420-25). He adopted Kșapaka-śreņī. Thus they all attained final liberation (described $ 426) in the end (Pages 269.18-280.17; * 86.31- * 87.31).
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