Lalit Vistarakhya Chaitya Stavvrutti

Author(s): Bhadrankarsuri, Vikramsenvijay
Publisher: Bhuvan Bhandrankar Sahitya Prachar Kendra

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as to how all living beings should attain complete bliss and peace and how the obstructive 'Karmas' should get destroyed, they have performed in tense penance observed hard restraints, suffered many annoyances and calamities and studied scriptures Systematically by staying in the hearmitage of some preceptor. And as a consequence of all self-discipline they gain clean and pure perfaction. Because of their great efforts of contemplating on doing benevolence for ever, they acquire the highest position and the most conveted title of Tirthanker gods.
At the time of the rise of 'fruit' of that pure 'nature' inspite of eir being detached, they establish a place of pilgrimage appearing the three wor da and rescuing all from the ocean of life. This place of pil nege Jebefits millions
of living beings.
Such a great benevolence can be done by the Tirthankar gods only. not by others. While giving its reason, the commentator, the honoured sage, explaining the adjective gftgi Tirthankara god, announces that in the souls. of Sri Tirthankara there is some specific worthiness from the time immemorial. That worthness creates a sense of interest of doing benevolence in them and thereby they are ever-benevolent rather than beingself centered. This state of having the tendency of doing benevolence all the while results in bestowing upon them the highest position. The position of 'Irtha' is due to their worthiness and that worthiness inspires them in doing the acts of benevolence. Reverend Sri Haribhadrasuri Maharaj says that Sri Tirthankara gods are the best of all souls became they possess the virture of being benevolent more than any other soul. There must be some reason for this happening and that reason lies their in hidden worthiness of the time immemorial. With the agreeable reasons, that worthiness comes into existence. Such excellent virtures of benevolence and others cannot be found even in the souls desirous of salvation (MOKSHA).
This happening is proved by Reverned Sri Acharya by giving a simile. Even if aspiece of glass is purified and refined, it doesn't abandon its own 'class' and can never become a jewel. If a jewel is kept in the mean company (of pieces of glass), it will never become a piece of glass.
Such a vast difference is there between a Tirthankara soul and a non-Tirthankara soul. Both of them are desirous of salvation and both of them attain the similar 'form' in salvation. Even then, the great sages who are the authors of scriptures have accepted this specific charaterstic of the souls of Sri Tirthankaras in this world. Therefore the embodied souls attaining salvation are classfied into fifteen kinds, among which one kind is of Tirthankara siddha. One should believe that the power or lustre in the chattyas (temples) of the Arihanta gods is obtained from the Arthanta gods themselves. Today the followers of Jainism religiously accept that the power or lustre in the BhavaArihantas has been derived from their excellent sentiment of doing super
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