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PRABUDDH JEEVAN
OCTOBER 2015
the same time. These three attributes however, be- connection in the fact that according to the come six in the case of a dyad (a composite body Bhagavati Sutra, the joint predication of the attributes of two space-points) as follows: (1) self, (2) not-self, self' and 'not-self' to a monad is not possible be(3) indescribable, (4) self and non-self (one attribute cause the monad has only one space-point, Such for each space-point), (5) self and indescribable (one predication is only possible of a dyad which has two attribute for each space-point). (6) not-self and in- space-points. Similarly, the simultaneous predicadescribable (one attribute for each space-point). tion of three attributes is only possible in the case of These six ways again become seven in the case of triad which has three space-points. The implication a triad (a composite body of three space points) in is that the joint predication of two contradictory atthe following way: (1) to (6) as above, and (7) self, tributes to the same space-points is purely a case not self and indescribable (one attribute for each of of indescribability' and not an illustration of a dual the three space points). Here the fourth, fifth and predication of self and notself. The dual predication sixth ways have each two more subdivisions. Thus is meaningful only if the object has two parts in orthe fourth, viz. self and not-self has following two der that each individual attribute may find its own additional subdivisions-(1) self (for two space point) accommodation. The later Jain philosophers, howand not-self (for the remaining one space point). The ever, did not find any difficulty in such predication, fifth and sixth ways also have similar subdivisions. and they mde dual predication (is' and is not used The text referred to above gives the divisions and by them in place of self' and 'not-self') irrespective subdivisons of the tetrad, pentad and hexad also. of the noncomposite or composite character of the The basic ways however do never exceed the num- object. Some of them also interchanged the posiber seven as in the case of the triad, though the tions of the third and fourth attributes. number of subdivisons gradually go up on account
[To be continued] of the various possible combinations of the spacepoints. The basic seven ways enumarated above
76-C, Mangal Flat No. 15, 3rd Floor, are the prototypes of later seven bhangas of what Refi Ahmed Kidwai Road, Matunga, Mumbai-400019. is called saptabhangi (the doctorine do sevenfold Mobile : 96193/79589/98191 79589 predication). What is to be carefully noticed in this Email : kaminigogri@gmail.com
Story of the fifth Chakravarti King Shantinath
The fifth Chakravarti Shantinath who was also our sixteenth Tirthankar was born in Hastinapur. In his previous birth, he was a king named Meghrath, who later on became an ascetic and performed severe austerity. He gathered very auspicious karma i.e. Tirthankar-nam-karma, with his good deeds. His mother Achira saw 14 auspicious dreams before his birth. His father, king Vishvasena was very happy at the time of his birth. Seeing the young beautiful child with a serene face, he called him 'Shanti'.
When king Vishvasena became old, he performed Rajyabhisheka of young Shantinath. People praised him as he was courageous. Once he saw a Chakraratna in the armory. The brave King Shanti commenced his journey to conquer the whole of Bharat Ksetra, to become a chakravarti. He brought all the states under his sovereignty. Everybody received and accepted him as he was an excellent ruler.
Chakravarti Shantinath's soul was different from other people. He wasn't satisfied with comforts and other luxuries. He wanted to go on the path of purification. After deciding to be an ascetic he granted yearly donations to the poor and needy people. He renounced the world and performed severe austerity till he attained Kevaljnana
After getting this highest knowledge he entered the Samavsaran saluting 'Namo Titthasa' and delivered the sermons for the welfare of common people before attaining Nirvan. Thus he became the fifth Chakravarti as well as the sixteenth Tirthankara.
