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·Sramana Bhagavan Mahavira.
VOL. IV. PART 1.
STHAVIRAVALI.
Muni Ratna-pravna Vijaya.
Disciple of
Sasana Sanirit Acārya Maharaj Vijaya Nenisūrisvaraji.
Sri Jaina Grautha Prakāśaka Sabhā.
Panjrapole Ahmedabad.
Price Rs. 2-8-0 Foreign 5/6
U.S. 4. One dollar and fifty cents.
Vira Samvat 2467
Vikrama Samyat 1997
1941

·Printed at:
The " Ishwar Printing Press MAHUTA-( Kathiawar)
by
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·ta + > 3 Palestinian + * 5 سر بر ** * 3 ! 2 ربیعه t! > 1 < 1 VY مکہ و مر مر 1 **** 7 3 & 1 2 5 + 5 wa 5 $ + 3 NS { 3 ***** * 3 } 2 > 3 3 } + ++ + HIS HOLINESS ACĀRYA MAHĀRĀJA SRÎ VIJAYA NEMISŪRÍSYARAJI MAHODAYA P PRESS-BBATNAGAR

·DEDICATED
INTO
THE LOTUS-LIKE HANDS
OF
MY MOST REVERED GURU
SARVA-TANTRA SVATANTRA, JAGAD-GURU
SĀSANA SAMRĀT, SŪRICAKRA CAKRAVARTI
TAPĀGACCHĀDHIPATI, TIRTHODDHARAKA
BHATTARAKA
HIS HOLINESS ACĀRYA MAHĀRĀJA
SRI VIJAYA NEMISŪRĪŠVARAJI
By
His most grateful and obedicnt
Pupil
RATNAPRABHA VIJAYA.

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·INTRODUCTION. This Fourth Volume of the "śramana Bbagnvān Mabavira" contains a fuftret Sthavirāvali, A serinl description of fufato Sthaviras, Learned highly respected and venerable ascetics. The Sthaviras are of three kinds viz 1. 40 Fufer Vaya Sthavira, Ascelics aged sixty yenrs and more. 2. 74FUT Farfar I'rnyrajya Sthavira, Ascetics whose consecretion is of twenty years' duration and 3. Et faffe Śruta Stbavira, Ascetics possessing a complete knowledge of Thananga, Samavāyanga and other Aiga Sūtras. The “ Sthavirāvali or Pattávali" of the Jains, contains a short serial description of the life-incidents of the chief disciples of the Tirthaúkaras and Preachers of their Religion who have succeded thom. The present work i, e. the First Part of the Fourth Volume contains a description of the life-incidents of the eleren Gañadharns or chief disciples of Sramıņa Bhagavān Mahāvira, and of the first four out of the twenty YTTETET Yuga Pradhānas, Pre-eminent Personages of their ageviz 1. सुधर्म स्वामी Sudharma. Swami 2. अम्बू स्वामी Jamba Swami 3. प्रभय स्यामी Prabhava Swami and 4. सय्यंभवसरि Sayyambhavasūri. The accompanying Table gives the names of the twenty Yh or Yuya Pradhūnas, with their age-limit as house-holders, ordinary ascetics, and as Yuga Pradhānas, and the Total Lifelimit of the TF Prathama Udaya, First Series.

·1 8 co 35 41 TABLE. Number Life-linit Total No. Names. of years as Yuga as a house Life-limit holder an ordina pradbāna fly ascetic Years M. Days Sudharma Swami 50 42 100-3-3 2 Jambū Swāmi 16 20 44 80-5-5 Prabhava Swami 30 44 11 85-2-2 4 Sayyambhava-sūri 28 11 23 62-3-3 5 | Yasobhadra-sūri 22 24 50 86-4-4 6 Sambhūti Vijaya 40 90-5-5 Bhadiabāhu Swami 45 17 14 76-7-7 Sthūla bhadra 30 24 45 99-5-5 9 Arya Mahagiri 30 40 30 100-5-5 10 Arya Suhasti 24-30 30-24 46 100-6-6 11 Guna Sundara-sūri 24 32 44 100-2-2 12 20 96-1-1 42 8 7 8 1 Śyāmācārya 13 Skandilācārya 12-22 58-48 38-36 108-106-5-5 14 Revati mitra 14 48 36 98-5-5 15 Dharma-sūri 18-14 40-44 44 102-5-5 16 Bhadragupta 21 49 39 105-4-4 17 Śri Gupta 35 50 50 100-7-7 18 Vajra Swami 8 44 39 88-7-7 11-22 51-40 13 75-7-7 19 Arya-raksita 20 Durbalikā Puspa -mitra 17 30 20-13 67-60-7-7 ·The sources of information about the Yuga Pradhūnas, Ācāryas, and other important personages of religious merit are the following, viz:-- 1. un TITAT (1917) Kappasutta Therāvali (Prakrit) by Devardhi Gani Ksamisramana, 2. etas 1977 ( 1077 ) Nandi Sūtra Pattāvali (Prakrit) by Devardhi Gani Ksavüśramana. 3. दुसमाकालसमणसंघभयं (प्राकृत) Dusami Kala Saamana. Saigha Thayam (Prakrit ) by Dharma Ghoşa sūri. 4. stue A: (EFT) Śri Guru Parva Kramah (Sans) by Śrı Guna Ratna Sūri. 5 yafaat-Egiazteftafa (frena ) Gurvavali-Patta-param- Durā Sūri Nāmāni. (Sans ) by Śri Muni Sundarasūri. 6. HIR 147737-erret ( feria ) Soma Saubhāgya-Pattarali, ( Sans ) by Mum Śri Pratisthā Soma. 7. तपगच्छ पट्टायली समवृत्ति (प्राकृत-सस्कृत) apa Gaccha Pattavali Sūtra-viitti ( Prakrit-Sans ) by Upadhyāya Dharmasagaraji. 8. श्री महावीर पट्टपरंपरा (संस्कृत) Sri Mahāvira Patta Parampara (Sans ) by Sri Deva Vimala Gani. 9 TTTTTTT: ( BEET ) Yuga Pradhanīḥ (Sans) by Mahopādhāya Sri Vinaya Vijayaji Gani, 10. referater ( 317 ) Śri Sūri Paramparā ( Sans ) by Mahopadhyaya Śri Vinaya Vijayajı Gaņi. 11. Temat ATEN (HEH ) Pattūvali Saroddhára (Sans) by Upādhyāya Ravivardhana, 12. sraigzat (Fema) Ślî Guru Pattāvali ( Sans ) ·13. 692T 175EAT agitat (pella ) Ukeśa Gacchiya Pattāvali. ( Sans ) The Sthavirāvali given in Kalpa Sūtra containing as it does the Pattāvali of a number of Acaryas who have succeeded Bhadrababu Swami, (the author of Kalpa Sūtra,) cannot possibly have been composed by Bhagavan Bhadrabābu Swami. The Pattavali of the Gañadharas, Kevalis and of Sruta Kevalis who have preceded him upto his own time seems to have been written by Bhagavān Bhadrababu Swami himself. The remaining portion of the Sthavirāvali was completed by Devardhi Gaại Kşamāśramaņa, at the time of redaction of the Siddhautas at gente Vallabhipura in Vikrama Samvata 980. Wus also composed by The Pattávali of Nandi Sūtra Devardbi Gaņi Ksamāśramana. The Tapāgaccha Pattāvali writen in Vikrama Samvat 1646 by Upādhyāya Dharmasagarji Gani, containing a complete, continuous description of the Pattūvali of Nirgrantha, Kautika Candra, Vanavāsi, and Vada Gaccha from the time of Sramana Bhagavān Mahāvira to that of Acārya Mahārāja Šri Hirvijayasūriji was critically examined and revised by a committee of Acārya Mahārāja Śr1 Hirvijaya sūriji, Upādhāya Śri Vimala Harsa Gani, Upadhyāya Sri Kalyāna Vijaya Gani, and Upadhyaya Śri Soma Vijaya Gaņi at Ahmedabad, on Friday, Caitra Vad 6 of Vikrama Samvat 1648 with the help of Gurvāvali of Sri Munisundara-sūri and the Duşma Kāla Sri śramaņa Sangha Stotra of þri Dharma Ghosa-sūri. -- The Sthavirāvali of Tapāgaccha was continued as the Pattāvali of 59 Sri Vijaya Sena Sūri 60 Śri Vijaya Deva-sūri, and 61 Śri Vijaya Simba sūri, under the title of " Śri Tapā Ganapati Guņa Paddbatti” by Upādhyāya-Guņa Vijaya Gaņi in “ Vijaya Deva, Mabātma " in Vikrama Samvat 1673.

·Another addition to the Tapāgaccha Pattávali containing
an account of 59. Acārya Vijaya Sena Sūri 60 Acārya Vijaya
Deva-Sūri 61 Ācārya Śri Vijaya Simha-sūri was written by
Upādhyāya Megha Vijaya Gani.
A third addition to the Tapāgaccha Pattāvali containing a
description of Acāryas from 58 Ācārya Hin vijaya-sūriji to 72
Śrî Buddhi Vijaya Grņi under the title of "Śri Guru Mala"
was written by Muni Caritra Vijaya.
are equally
The remaining Pattaralis by various authors
important from a historical point of view.
1

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·CONTENTS. Page 2 114 116 118 120 121 123 Bhagavan Śrî Gautama Swami Gañadbara Agnibhūti Ganadhara Vayubhati Gañadhara Vyakta Gañadhara Sudharida Swāmi Ganadhara Mandit Ga nadhara Maurya-putra Ganadhara Akampitu Gañadhara Acalablırātā Ganadbara Metārya Gañadhara Prabhās Sthavira Arya Sudharia Swami Sthavira Arya Jambū Swūmi Sthavira Arya Prabhava Swāmi Sthavira Arya Sayyambhava-sūri 125 126 129 131. 142 143 194 202

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·Sramana Bhagavan Mahavira. PART IV STHAVIRAVALI तेण कालेणं तेणं समएणं समणस्स भगवो महावीरस्स- नवगणा इक्कारस गणहरा हुत्था ॥ १ ॥ Tènam kålénam ténam samadnam Samanassa Bhagirao Malāvirassa nava gana ikkarasa ganaharà hutthâ. During that age, at that time, Sramana Bhagavān Mahavira had nine Ganas. गणा-एक वाचनिक साधु समुदायो गणः । Eka. vic anika sadhu samudâyo ganah-An aggregate of Sadhus having tution under one religious teacher is called a Gana) and eleven Ganadhars TT-Chief disciples or heads of a Gana. The eleven Ganadhars or chief disciples of S’ramana Bhagatan Mahā: vila, were 1 Shri Gautama Swimi श्री गौतम स्वामी 2 Agnibhuti अग्निभूति 3 Väyubbūti gyufa 4 Arya Vyakta a 50th 5 Arya Sudhaa rrma Swami आर्य सुधर्म स्वामि 6 Arya Mandita आर्य मंडित 7 Ayra ·2 Maurya-putra आर्य मौर्य पुत्र 8 Arya. Alkampita आर्य अकम्पित 9 Arya Acala bhrāta आर्य अचल भ्राता 10 Métárya dari and 11 Arya Prabhas आर्य प्रमास, BHAGAVAN SHRI GAUTAMA SWAMI. Indrabhūti Gautama sayfa stare better known as Gautama Swami from his gotra, was the first Ganadhara TUTIT or principal disciple of Sramana Bhagavān Mahāvira. He was born in the year 607 B, C. at Gobara-gama ritaTOTA ( Gobbra or Govaraya ) a small village near Rãjagriha TIFTE, the capital city of Magadha Ath. He was the eldest son of Vasubbûti Farfa, his mother's name was Prithivi qest. He was a Bralımin by caste and was well versed in the four Vèdas and the six Upãngas. The soul of Indrabhuti Gautama, was the charioteer of S'ramana Bhagavãn Mahavira, during his previous eighteenth Bhava as Triprishtha Vãsudeva, who, with sweet words, said to the dying lion - O lion ! you have crushed down intoxicated huge elephants in sport ( with the greatest ease ) : 0 King of the beasts you have terrified your enemies by your incomparable valour, O King of the foresti you have defeated thousands of kings equipped with weapons and warriors, arranged methodically in & way that nothing can escape it; O good soull why do you thus needlessly become angry? Do not think, that you have been killed by a mere child. He is tbe gladdener of his family and of his people like the moon in the vault of the sky. } 1 Interpreters of dreams have also foretold " This child will become a Vasudéva, a lord of half the territory of Bharata kshetra; O my good friend' you are a lion among lower animals He is a lion among human beings What disrespect or ill fame is there in a lion killing a lion ?' Having thus become internally tranquil by peacefully hearing the honey-like or nectar-like words of the charioteer, the lion after death, was born Nãraka in hellish regions and the charioteer, in couise of time, will become the first Ganadhara, named Gautama, of Siamana as a

·3
Bhagavăn Mahàvira, when the soul of Triprishtha Vasudeva
becomes a Tirthankara,"
He was thoroughly conversant with the fourteen varieties
of knowledge (1-6 Angâni agifa, The sis Supplements of the
Vedas, 7-10 Védéh :, The four Vedas, 11. Mimånsa Alajar
The designation of a philosophical system which is divided into
two distinct branches. The former called Purva or Karma Mima-
ns. पूर्व or कर्म मीमांसा and founded by Gaimini जैमिनि is chiefly
concerned with the correct interpretation of Vedic ritual, the
latter, called Uttara-Brahma or Sariraka Nimansî JAT-A-
TIFITO TRIFT but best known under the name of Vedanta
actra and founded by Bādarāyana PIGTITUT is a pantheist
system of discussing chiefly the nature of Brahman se or the
universal soul. 12. Nyāya raly the Nyāya system of philosophy
13 Dbarma Shastra gânia Discourses on virtue or duty and
Name of eighteen legendary works treating
chiefly of Cosmogony and divine Genealogy. These fourteen vari-
eties of Vidya fag knowledge aie mentioned in the following
14 Purāna girot
verse
अङ्गानि वेदाश्चत्वारो
धर्मशास्त्रं पुराणं च
मीमांसा न्यायविस्तरः ।
विद्यास्त्वेता श्चतुर्दशा ॥ १ ॥
Angáni, Vedas'chatvaro, Mimansa, Nyaya vistarah Dharma
sbastian, Puranam ca vidya stveta s'caturdas'1.
Angani, the sia Supplements of Védas, the four Vèdas,
Mimānsā, the entire field of Nyāya shāstra, Dharma Shāstra
Discourses cf sacred knowledge, or on virtue or duty and Purā-
nas-Legendary works-These constitute the fourteen varieties of
• Vidya faqı knowledge.
The Vedăngâs are six in number. They are
शिक्षा कल्पो व्याकरणं निरुक्त छंदसा चयः ।
ज्योतिषायमनं चैव वेदांगानि षडेव तु ॥ २ ॥

·4 Siksa Kalpo Vyakaranam Nirukta Chandasa cayah; Jyotishāya manam caiva Vidangāni shadeva tii. + Siksã fater the science of proper articulation and pronounciation ? Kalpa Fiat Ritual or ceremonial 3 Vyakaranam 601FT U Grammar, 4 Nirukta faeta Etymological explanations of difficult words. ;5 Chandas # Vedic text; prosody and 6 Jyotisha zutfaq Astronomy. These six are the Vedăngas acim supplements of the Vedas. He had an aggregate of five hundred (500) pupils under him, who were receiving religious instruction in various branches of knowledge. He was very often busy in performing 'various Yagnas TH Sacı ifices. 3 w 1 ' After Diksa tur Initiation by 'S'ramana Bhagavan Malâvira, "Gandhara Indrabhūti always had Chatha Bhakta 377. fasting for two consecutive days and having meagie food on the third day, very often, very severe penance, but nothing short of a two-days fasting. Gandhara Indrabhịti Gautama composed sacred knowledge consisting of the twelve Angas and the fourteen Purvas within a Muhurta ggå forty eight minutes after receiving a correct explanation of 'Tripadi fagfa a combination of three syllables. 1 Utpãda genic 2 Vyaya syy and 3 Dhrauvya sitay contained in the great Universal Law governing all substances. Utpad Vyaya Dhrauvya yuktam Sat...उत्पाद व्यय ध्रौव्य युक्तंसत् All the substances ( in this world ) possess the qualities of 1 Production; birth, 2 Perishabılity, destruction and 3 Permanence. 1 Utpada उत्पाद-स्वजात्यपरित्यागेन भावान्तर्याप्तिरुत्पादः Sva játyaparityāgéna bhávántarâ vaptirutpàdah. The assumption of another form without abandoning its genus is called Utpada उत्पाद. ܝܝܙ < S ·5 2 Vyaya व्यय-तथा पूर्वभाषधिगमोव्युयः व्ययः Tatha purvabhava rigamo vyayal-The disappearance of the previous condition is called Vyaya 671. 3 Dhrauvya 17757-asioitaalfa ya: Dhruvó sthairya karmano rdhruvatiti dbrivhi-That whiclı remains stable by its possessing the property of becoming firm is called Dhraúrya. f Note that Drtya 35t substance is not merely substance but also its Paryaya qofo change in forma transformation and hence Utpad JFITC and Vyaya 577 in addition to Dhrauvya 7157; moreover drarra 59 is not simply Paryalya qift but is also Diarpa 51 and therefore, Dhranya siisy in addition to Utpada. उत्पाद and Vyan. व्यय. Thus Sat pa everything that exists is Dravya paryayatmaka द्रव्यपर्यायात्मक and Utapada ryayn dirauvya yuktatuh उत्पाद 5377bay Everytlıing that exists, easists either as a substance or its transformed state, and is gorerned by 1 Production 2 Perishability and 3 Stability. Thus, gold is Dravya 457, a substance. When an ornament is made from it, say a bracelet, it is produced as a bracelet and it will be knoirn as a bracelet. When that bracelet is melted at the time of preparing another ornament, the form that it assumed at the tiine of preparing a bracelet is now destroyed and when a new ornament, say a chain or another ornament is -prepared, it is now produced as a chain or another ornament. At the time of preparing both the ornaments, gold is the original substance and it remains stable is gold, Here gold is a Dravya 50 a substance; and the preparation of various ornaments from gold, is its Paryaya qoft change in .form. While preparing ornaments, its previous form is destroyed and it assumes a new form, and yet gold remains stable as an original substance. Both these characteristic attributes exist together. Dravya is the original substance and Guna To attribute ·8 and Paryaya qafe change in form, are the common general properties of a substance. Dravya is stable; Paryaya is instable. Guna Tur attribute is the natural quality of a substance. Paryaya is the quality acquired in due course. This world, the soul and substance, are without a beginning and without an'end. At the completion of time limit of the Bhava € Existence, in which a soul is born as a Deva & acelestial being, a Manushya Aque a human being, & Triyancha faoy a lower animal a Näraka arta a hellish being, in this Samsāra part, in accordance with his good or evil actions in previous life, the existence during that life ends and the Soul assumes another life. Birth as a god or a human or a lower animal or és a hellish being is the Paryaya of a Soul. During every existence of life Atmå IFAT the Soul is always present. It is permanent and hence all the souls, exist as a Dravya and also as a Paryaya. or as The Diksa stat Initiation into the Order of Monks of Indrabhùti Gautama took place under the following circumstan- Čes: At the time, when Sramana Bhagavăn Mahāvíra acquired Kévala Gnana nan Perfect Knowledge, outside Jrambhaka gấma Nagara FATIH ANT on the banks of Rijuvaluka Nadi ऋजुधालिका नदी, a wealthy Brahmina named Somila सोमिल was preparing for a great Yagna u Sacrifice to gods and be invited numerous Brahmins including eleven highly talented Acaryas of whom the three brothers—1 Indrabhūti Fa 2 Aguibhūti -3 forfa and 3 Vayubhŭti gyfa, were well versed in the four- 'teen kinds of knowledge: Indrabhuti had a doubt about the existence of Jiva la Soul, Agnibhuti hal doubts about Karmas and Vãyubhûti hail a doubt that the body and the soul are inseparate; the 4 th Vyakta set and 5 Sudharma Evå had an aggregate of five hundred pupils under each of them and they were very learned, 6 Mandita afuga and 7 Maurya putra Aligt brotbers, with three hundred and fifty pupils under each of them, had a doubt about Bandha and gods and four Brahmins 8 Akampita अकम्पित 9 Acala bhriti अचलभ्राता 10 Metarya मेतार्य ·7 and Prabhasa SHIE, each of them with a pupilage of three hundred each. Akampita had a doubt about Naraka; Acala bhràtâi about Punya gon Merit; Métarya about Parn-loka rata next world: and Prabhasa had a doubt about Moksha Alat Salvation. Each of these eleven learned Brubmins had a doubt in their mind, but no one would ask the other for the solution of his doubt for fear of losing his fame as a Sarvagna pin an Omniscient. These eleven Acărayas had altogether forty-four hundred pupils with them. There is no wonder that ordinary individuals will entertain undue importance for it sacrificial ceremony conducted by such well-versed scholars of different countries and it is but natural that many orthodox persons, ou liearing the fame of the gentlenian undertaking the Yagna, and the fame of learned scholars conducting the ceremony, may visit the place for Daisina cita seeing; and the Apapà ati Nagari was over-flowing with Brahmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Acăryas and Upadhyâyas performing the sacrificial ceremonies and their pupils, may become very glad and niny entertain a very high opinion about themselves. At the moment, when Sramana Bhagavān Malāvira acquil'ed Kèvala Jnana $575, a Perfect knowledge, the Indias became full of joy by the shaking of their thrones and they went there to pay homage to the Venerable Ascetic, and having paid their respects they prepared a Samavasarana for him. The place became filled up with gods of the four kinds, buman beings, and lower animals. Although S'ramana Bhagavan Mahavira knew that there was none capable of taking Bhagavati Diksã agat 21271, Initiation into an Order of Monks after renouncing all worldly pursuits-in the whole assembly, he sat in the middle of the Samavasarana and preached Dharma, knowing it to be the established usage of Tirthankaras. The preaching of a Tirthankara is never fruitless, there is alwnys some individual who becomes enlightened by the preaching and accepts Diksā, still however, it is a strange event, that the first preaching of Sramana Bhagavân Mahāyīra was aboi tive, as no one was enlight- ·6 and Paryaya qafe change in form, are the common, general properties of a substance. Dravya is stable; Paryaya is instable. Guna gor attribute is the natural quality of a substance. Pary. aya is the quality acquired in due course. This world, the soul and substance, are without a beginning and without an end. At the completion of time- limit of the Bhava Existence, in which a soul is born as a Deva a acelestial being, a Manushya Agtu a human being, a Triyancha fare a lower animal a Năraka arts a hellish being, in this Samsãra Fait, in accordance with his good or evil actions in previous life, the existence during that life ends and the Soul assumes another life. Birth as a god or a human or a lower animal or as a hellish being is the Paryay, of a Soul. During every existence of life Atmå 17At the Soul is always present. It is permanent and hence all the souls, exist as a Dravya and also as a Paryaya, or as The Diksá 727 Initiation into the Order of Monks of Indrabhùti Gautama took place under the following circumstances: + At the time, when Sramana Bhagavăn Mahāvíra acquired Kévala Gnana na Perfect Knowledge, outside Jrambhaka gãma Nagara #TIH ant on the banks of Rijuvăluka Nadi ऋजुबालिका नदी, a wealthy Brahmina named Somila सोमिल was preparing for a great Yagna og Sacrifice to gods and he invited numerous Brahmins including eleven highly talented Acaryas of whom the three brothers--1 Indrabhūti gyfa 2 Agnibhūti forfa and 3 Vayubhŭti nyufa, were well versed in the fourteen kinds of knowledge Indrabbuti had a doubt about the existence of Jiva 579 Soul, Agnibhuti bail doubts about Karmas and Vãyubhậti had a doubt that the body and the soul are inseparate; the 4 th Vyakta 5 and 5 Sudharma qvå had an aggregate of five hundred pupils under each of them and they were very learned, 6 Mandita afoga and 7 Maurya putra nldgr brotbers, with three hundred and fifty pupils under each of them, had a doubt about Bandha and gods and 'four Brabmin's 8 Akampita fiqa 9 Acala bhrāta #9gyar 10 Mètarya Rais ·7 and Prabhāsa FHIE, each of them with a pupilage of three hundred each. Akampita had a doubt about Naraka; Acala bhràtâ about Punya gor Merit; Métarya about Para-loka arata next world: and Prabhasa had a doubt about Moksha Salvation. Each of these eleven learned Brabmins bad a doubt in their mind, but no one would ask the other for the solution of his doubt for fear of losing his fame as a Sarvagna Finan Omniscient. These eleven Acărayas had altogether forty-four hundred pupils with them. There is no wonder that ordinary individuals will entertain undue importance for il sacrificial ceremony conducted by such well-versed scholars of different countries and it is but natural that many orthodox persons, on hearing the fame of the gentlenian undertaking the Yagna, and the fame of learned scholars conducting the ceremony, may visit. the place for Darsana ta seeing; and the Apápà agror Nagari was over-flowing with Bidhmins and other individuals. It is also natural that, on seeing a large multitude of visitors from different countries, the Acăryas and Upădbyāyas performing the sacrificial ceremonies and their pupils, may become very glad and may entertain a very high opinion about themselves. At the moment, when Sramana Bhagavān Mabāvira acquired Kèvala Jnana wra Perfect knowledge, the Indias became full of joy by the shaking of their thrones and they went there to pay homage to the Venerable Ascetic, and having paid their respects they prepared a Samavasarana for him. The place became filled up with gods of the four kinds, buman beings, and lower animals. Although S’ramana Bhagavan Mahavira knew that there was none capable of taking Bhàgavati Diksã agat 121, Initiation into an Order of Monks after renouncing all worldly pursuits in the whole assembly, he sat in the middle of the Samavasarana and preached Dharma, knowing it to be the established usage- of Tirthankaras. The preaching of a Tirthankara is never fruitless, there is always some individual who becomes enlightened by the preaching and accepts Diksā, still however, it is a strange event, that the first preaching of Sramana Bhagavån Mahāvīra was abortive, as no one was enlight- ·8° ned by it and none accepted any how, because the assembly consisted only of gods, and lower animals. This event is therefore reckoned as one the ten strange events of Sramana Bhagavãn Maharira r Sramana Bhagavan Mahavīra, knowing that there still remained Tirthankara Nãma Karma alát AIA 48, to be experienced by him and that it can be experienced by enlighting suitable individuals, went, surrounded by millions of gods and goddesses and placing his feet on gold lotuses arranged by gods in front of him, to Apãpa 37919 Nagari - a town, twelve yojans in extent, embellished with devout persons, and overflowing with Brāhmins and other individuals who had collected there from various countries for the purpose of visiting the Yagna, with the supremely good object of enlightening the Brahmins. In a large pleasure - garden named Mahasena Vana acha an near the town, the gods prepared a Samavasarana. Sramana Bhagavān Mahảvira entered the Samavasarana by its East-door, went three times round the religious tree thirtytwo dhanushya high resembling an image of gems, and saying " Namo Titthassa opatfaTET I Adoration to Tirtha atu-a congregation consisting of Sãdhus Fly Saints 2 Sãdhvis arest Nuns 3 Srāvakas 1794 Jain lay men and 4 Srāvikās sifor Jain females, sat on the jewelled throne with a footstool in the middle of the Samavasarana with his face directed towards the East. Devout gods arranged three images of the Bhagavån in the three remaining directions Gods, human beings and lower animals entered by the main door and occupied their appi opriate seats, The Indra, then, bowing down most respectfully and praising him with his two folded hands brought in front of his' fore-hend, sat reverentially Sramana Bhagavan Mabā vira preacui hed Dharma as follows:- This Samsāra is formidable like a turbulent ocean and its clucf cause is the Karma, like the seed of a tree. A man beco·os ming indiscrete by his own actions, degrades bimself, like an individual digging a well, and a puie-hcarted person ·always rises high, like a nan building a palace. One should never practise desti uction of life, as it is the source of evil Kaimas. One should always be ready in the protection of the life of other living beings to the same extent as he would in the protection of his own life. One desirous of abstaining from injury to other individuals, as well as to himself, should avoid an untruth and should always speak the truth. People tell lies out of anger, pride, deceit, greed, fear, and out of derision. By putting a stop to the generative causes of telling lies, the virtuous quality of speaking nothing but the Truth, will naturally manifest itself. Truth will always be preserved by speaking only true, salutary,' measured, and wholesome language. None should ever take any substance not given by its possessor, as it is capable of taking away the principle of life from him, because stealing away such an object from 'him, results in his death. Coition, which causes the death of small animalcules during the process should not be indulged in. Wise-men desirous of Ater Moksha-Final Emancipation, should always remain chaste, bodily, mentally and in speech. One should not accumulate property which is the cause of many evil actions, because such an individual overwhelmed with grief, goes down to the infernal regions under the burden of many belongings.' On seeing millions of gods and goddesses coming there from heaven, the eminent Brāhmin Indrabhūtı Gautama, became elated with a high opwion about himself and the sacrificial ceremony he had undertaken to perform. He could Dot remain without flattering himself. He told Somila, who was having the sacriffcial ceremony performed, and other Brāhmins "See the miraculous power of this 15 Yajna. These gods invited by our in Mantras, Incantations, become clearly visible and they are coming here." 3 + saw When Indrabbūti Gautama that the gods did not come to the sacrificial pavilion but they went to entero the ·-10 Samavasaraņa, where Šramana Bhagavān Mahāvira was preaching, he asked out of curiosity “ Have these gods lost their way ? Instead of coming here, where are they going ?” On inquiry from various people, he was informed " They are going to the Samavasaraņa, prepared by gods for Śramaņa Bhagavān Mahāvīra, the great in Sarvajna, Omniscient, with divine splendour, who has recently arrived in the neighbouring pleasure-garden of the town. " On hearing the word in Sarvajna, Indrabhūti Gautama was greatly enraged; his whole body was burning with furious anger; his eyes became blood-shot; bis face looked frightful and he angrily said" Ah! while I am a Sarvajna, Omniscient, how does any body else dare to call himself also a Sarvajna ? It is painful to hear it. How can such an unpleasant thing be at all heard? Because, some foolish person may be cheated by any rogue, but he has deceived even gods (who are called fage Vibudha, wise-men) so that, they go to him, abandoning the sacrificial pavilion and me, who is a Fan Sarvajna, Omniscient. t अहो ! सुराः कथं भ्रान्तास्तीर्थाम्भ इव वायसाः'। कमलाकरवर्द्रका मक्षिकाश्चन्दनं 7971'll ? 11 करभा इव सवृक्षान्, क्षीरानं शूकरा इव । अर्कस्यालोकवद् घूकास्त्यक्त्वा यागं प्रयान्ति यत् ॥ २ ॥ 1 Aboi sural katham bbrīntāstirthambha iva vāyasāh; Kamalakararadbhekā maksikāscandanam yathā. 1 2 Karabhā iva sadurikšān ksirānnam śūkarā iva; Arkasyālokayat ghūkā styaktvā yāgam prajānti yat. 2 3 1-2 Alns! why do the gods, becoming perplexed, go away Icaring the sacrificial offerings, like crows abandoning boly water or fross :lbandoning a lake of lotuses, or flies abandoning

·11
sandal-wood, or camels abandoning good trees, or,hogs.abandon-
ing a diet of rice-pudding, or like owls abandoning the light
of the Sun ? 1-2
,
अथवा-यादृशोऽयं सर्वज्ञस्तादृशा एवैते सुराः, अनुरूप एव संयोगः
Athavā--Yādriso'yam sarvajnastādriśā evaite anurūpa eva
samyogah. Or, as is this Sarvajna, so they 'certainly are. The
connection is quite appropriate,
यतः-पश्यापनुरूमिन्दिदिरेण माकरन्दशेखरो मुखरः ।
अपि च पिचुमन्दमुकुले मौकुलिकुलमाकुलं मिलति ॥१॥
Yataḥ:- Paśyānurūpamindīdirena mākanda sekharo mukharah;
A pi ca picumandapukule maukulikulamākulan milati, 1
1 Because, see the complaisance; the most beautiful juicy
portion of the mango-tree becomes eloqnent with the buzzing
of bees, while a flock of crows meets confusedly on the buds
of Neem ( Azadircta Indica ) trees.
Still however, I cannot tolerate bis arrogance in being
styled a Sarvajna.
यतः-व्योम्नि सूर्यद्वयं किं स्याद, गुहायां केसरिद्वयम् ।
प्रत्याकारे च खड्गौ द्वौ किं सर्वज्ञावहं स च ? ॥ १ ॥
Yatah:-Vyomni sūryadvayam kim syād guhāyām kesaridvayam;
Pratyākāre ca khadgau dvau, kim sai vajnīvabam sa ca ?
Because, How can there be two Suns in the sky, two
lions in a cave, two swords in one sheath and Two Sarva-
jnas, I and he ?
He then asked, with derision, people who were returning,
after paying respects to the Venerable Ascetic. Oh! did you
see the Sarvajna ? What is his appearance like? What is his
natural form ? The people said:-
यदि त्रिलोकीगणनापरा स्यात्, तस्याः समाप्तियदि नायुषः स्यात् ।
पारेपरायें गणितं यदि स्यात्, गणेयनिःशेषगुणोऽपि स स्यात् ॥ १ ॥

·12 1. Yadi trilokigaşanaparā syāt, tasyah samāptir-yadi nāyusah syāt; Pāreparārdhyam ga nitam yadi syāt, gaņeya nihsesa guno'pi sa syat. 1 1 If there be a different calculation of all the objects of the three worlds, and if there be no life left for the completion of that calculation, and if the calculation be beyond aer Parardha (100000,000,000000000 ) then only, he becomes one whose entire qualities become calculable. 1 On being told thus, he resolved -- नून मेष महाधूतों, मायायाः कुलमंदिरम् । कथं लोकः समस्तोऽपि, विभ्रमे पातितोऽमुना ? ॥२॥ 2 Nūnameşa mahādhūrto, māyāyāh kulamandiram; Katham lokaḥ samasto’pi vibhrame pātito’munā. 2 - 2. Certainly, he is a great rogue, and he is the familytemple of fraud. How is the whole population thrown into delusion by him ? न क्षमे क्षणमात्रं तु तं सर्वज्ञं कदाचन । तमस्तोममपाकर्तु, सूर्यों नैव प्रतीक्षते ।। ३ ॥ 3 Na ksame ksanamātram tu, tam sarvajnam kadacana3B Tamah stomamapakartum, sāryo. naiva pratiksate 3. mo- 3 I cannot at all, tolerate that sarvajna, even for a ment. The Sun never waits for removing the mass of darkness. वैश्वानरः करस्पर्श, केसरोल्लुंचनं हरिः । क्षत्रियश्च रिपुक्षेपं न सहन्ते कदाचन ॥ ४ ॥ 4 Vaisvānarah karasparsam, kesarolluncanam harsh; Ksatriya sca ripuksepam, na sahante kadācana. 4 4 Fire does not tolerate a touch with the hand; a lion does not tolerate a pulling of his mane; and a Ksatriya (brave warrior ) does not tolerate an insult from his enemy. 4.

·13 + मया हि येन वादींन्द्रास्तूष्णी संस्थापिताः समे । गेहे शूरतरः कोऽसौ, सर्वज्ञो मत्पुरो भवेत् ? ॥ ५ ॥ 5 Mayā hi yen vādindrā stūşnīm samsthāpitāh same; Gehe śūratarah koʻsau, sarvajno matpuro bhavet 5. 5 Eminent controversialists have been thoroughly silenced by me in discussion. Who is, before me, this Sarvajna, who is very brave in his own house? शैला येनाग्निना दग्धाः, पुरः के तस्य पादपाः ? । उत्पाटिता गजा येन, का वायोस्तस्य पुंभिकाः ? ॥ ६ ॥ 6 Śailā yenägninā dagdhāh, purāh ke tasya pāda pāh ?; Utpātitā gajā yena, kā vāyostasya pumbbikāh ? 6. 6 What are trees before the fire, by which rocks of stone were burnt? What is a tuft of cotton to the wind, by which elephants have been thrown up? किंच-गता गौड़देशोद्भवा दूरदेशं, भयाजर्जरा गौर्जरास्त्रासमीयुः । मृता मालवीयास्तिलांगास्तिलंगोद्भवा जज्ञिरे पंडिता मद्भयेन ॥ ७ ॥ 7 Kinca-Gatā Gauda desodbhavā dūra deśam, bhayājjarjara Gaurjarāstrāsamiyuh; Mritā Māla viyā Stılangā stilangodbhavā jajnire panditā madbhayena 7 7 Moreover, on account of fear from me, the learned men born in its a Gauda-deśa, central Bengal went away to a distant country and the learned men of गुर्जर Gurjara (Gujarāt) became infirm and terrified, the learned men of R1591 Mālvā, name of a country in central Indià, died, and the learned of तिलिंग Tilinga, a country in South India, were reduced like particles of sesamum seeds men अरे लाटजाताः क याताः प्रणष्टाः पटिष्ठा अपि द्राविड़ा वीडयार्ताः । अहो वादिलिप्साऽऽतुरे मय्यमुष्मिन् जगत्युत्कटं वादिदुर्भिक्षमेतत् ॥

·14 8. Are Latajatah kva yatah pranastāh, patista'pi Dravida. vridyārttah; Aho vādılipsāture mayyamusmin jagatyutkatam Vadidurbhiksametat. 8 8 Alas! where have the learned men of IT & Lata desa a country south of Broach and learned men of afar Drāvida a country in south India, disappeared, distressed by shame? Myself being always eager to meet ac ontroversialist, there has become, an extraordinary scarcity of controversialists in this world. 8 तस्य ममाऽने कोऽसौ वादी सर्वज्ञमानमुदहति ? । इति तन्त्र गंतुमुत्कं तमग्निभूतिजगादैवं ॥ ६ ॥ 9 Tasya. mama'gre ko'sal vadi sarvagnamānamudvahati; Iti tatra gantumutkam tamAgnibhūti r-jagadaivam 9. 9 Who is this controversialist before me, who bears the conceit of being called a Sarvajna ? When be was contemplating thus, Agnibhūti said to him who was very desirous of going there, as follows: ८ किं तत्र वादिकीटे तव प्रयासेन ? यामि बंधोऽहम् । कमलोन्मूलनहेतोर्नेतव्यः किं सुरेन्द्रगजः ? ॥ १० ॥ 10 Kim tatra vadikite tava prayasena. ? yami bandho'ham; Kamalonmūlanaheto r-neta vyah kim surendra-gajah ? lo 10 Why should you take trouble for the serie Vadi kita the worm of a controversialist? O brother | I am going. Should the stately elephant of Indra be led for the purpose of up 10oting a lotus? अकथयदथेन्द्रभूतियद्यपि मच्छात्रजय्य एवासौ । तदपि प्रवादिनाम श्रूत्वा स्थातुं न शक्नोमि ॥ ११ ॥ 11 Akathayadathendrabhūtir-yadyapi macchätrajyya eväsau; Tadapı pra vādivāma śrutvā sthātum na saknomi. 11

·15
11 Indrabhūti said Although he is fit to be won over
even by a disciple of mine, I cannot sit siléut, after lifaring
the name of a controversialist.
L
पीलयतस्तिलः कश्चित् दलतश्च यथा कणः ।
सूडयतस्तृणं किंचिदगस्तेः पिबतः सर ॥ १२ ।।
कोऽपि, तद्वदेष ममाभवत् ।
तथापि सासहिर्न हि, मुधा सर्वज्ञवादिनम् ॥ १३ ॥
12 Pilayatastilah kascit, dalatascal yatha. kanah;
Sūdayatastrinam kincidagasteh pibatah sarah, 12
मर्दयतस्तुषः
+
13 Mardayatastusah ko'pi tadradeşa mamābhavat,
Tathā'pi sāsahi l'-na hi mudhā sarvajna vādmam. 13
12-13 While crushing down. some seed of sesamum remain-
ed uncrushed; while pounding, some grain of corn remained
unpounded; when removing grass completely, some grass remain-
ed behind; when अगस्त्य Agastya, ( name of a Vedic sage,)
drank the whole ocean, some small pool remained drunk;
when grinding, some chaff remained unground; so it really
happened with nie. However, I cannot uselessly put up with
the Sarrajna controversialist.
एकस्मिन्नजिते ह्यस्मिन्, सर्वमप्यजितं भवेत् ।
एकदा हि सती लुप्स-शीला स्यादसती सदा ॥ १४ ॥
14 Ekasminnajite hyasmin, sarvamapyajitam bbavet,
Ekada bi sati lupta sila syadasati sadā. 14
14 Because, if this one is not won over, erery thing else
becomes unconquered, because if a chaste woman
becomes
deprived of her ehastity only once, she always becomes unchaste.
चित्रं चैवं त्रिजगति सहस्रशो निजिते मया वादैः ।
क्षिप्रचटस्थालयामिव कंकटुकोऽसौ स्थितो वादी ॥ १५ ॥

·16 15 Citram caiya trijagati sahasraso nirjite mayā vādaih; Kşipracatasthalyāmiva kam-kamko'sar sthito vādi 15 15 It is really strange that in the three worlds, thousauds have been won over by me by- discussions, this controversialist bas remained like a grain of corn resisting fire in a cooking dish of easily prepared food. अस्मिन्नजिते सर्व जगज्जयोद्भूतमपि यशो नश्येत् । अल्पमपि शरीरस्थं शल्यं प्राणान् वियोजयति ॥ १६ ॥ 16 A sminnajite sarvam jagajjayodbhutamapi yaśo naśyet; Alpamapi sarīrastham salyam prānān viyoyati 16. a.c- 16. If this one is not won over, the entire reputation quired by my victory over controversialists all over the world, becomes completely destroved Because, small thorn existing in the body, deprives it of the means of supporting life. even a. यतः-छिद्रे स्वल्पेऽपि पोतः किं पायोधौ न निमजति । एकस्मिन्निष्टके कृष्टे दुर्गः दुर्गः सर्वोऽपि पात्यते ॥ १७ ॥ 17 Yatah -Chidre svalpe'pi potah kim pathodhau na nimajjati? Ekasminnistake kriste durgah sarvo'pi pātyate 17. 17 Because-Does not a ship sink itself under water, even with a small hole in it? A fortress is completely pulled down by the removal of one brick 17. . Having thought thus, Indrabhūti Gautama, at the time of going into the presence of śramana Bhagavan Mabāvira, decorated himself with twelve distinguishing marks on his body, with a gold geitafa Yagnopavita, the sacred thread worn by members of the first three classes over the left shoulder and under the right arm, became arrogant, dressed himself with a yellow garment and went accompanied by five hundred pupils

·Samavasarana na
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·17 some carrying books in their hands, some carrying FAUTE Kamandalu-wooden water-pots carried by ascetics in their hands and some carrying a Darbhama kind of sacred grass used at religious ceremonies and carried as a sign of victory, by whose undermentioned eulogical cries, , relating to their preceptor, the horizon was re-sounding.- FTFJAITHTU---Sarasvati kanthābbara na, The necklace of Treat Sarasvati, the goddess of Speech and Learning affa Ft JATTU Vādi vijaya Laxmi śara na Who has the shelter of the goddess of wealth, fortune and prosperity, for defeating a controversialist. alfcheia Vādi mada ganjana, Who removes the pride of a controversialist afagaura Vadi mukha bhanjana, Who bıraks the mouth of a controversialist. ofertafet Vādi gaja sinha-Who is like a liun to the elephant in the form a controversialist. FITTO & Vādi iśvaraliha, Who dissolves the greatness of a controversialist. arfæfertigine Vâdi sinha aştāpada, Whó is like 1 an 378197 Aştāpada, a fabulous eight-legged animal ( a match for lions and elephants ) to the lion in the form of a controversialist arreraat fata Vādi vinaya' visada, Who is dextrous in the removal of a controversialist afeganfagra Vādi vrinda bhūmipāla, Who is the protector of the multidude of contro-versialists. giffètr:#r? Vadi sirah kāla, Who is like the god of death to the head of a controversialist. gifnalato Vādi kadali kripāna, Who is like a sword to plantain tree in the form of a controversialist ·18 af ATHI Vādi tamo bhāņi, Who is like the Sun in dispelling the darkness embodied in the controversialist. atfirritantz Vūdi godhūma gharatta, Who is like a hand-mill (for grinding wheat) to a controversialist. AfaTIATE Mardita vādi maratta, Who is like à wind-mill for the pounded controversialist, arfazant Vādi ghata mulgata, Who is like a hammer for ( breaking) the water-pot in the form of a controversialist. sif E*T Vādi ghūka bhāskara, Who is like the Sun to the owl, for a controversialist. af antea, Vādi samudrāgaste, Who is like the sage Agastya ( who drank the ocean ) to the ocean, for a controversialist. afa hantena. Vādi tarūnmūlana hastin, Who is like an elephant uprooting a tree, to the controversia list. alfagtatra Vādi sura surendra, Who is like Indra to the gods, for a controversialist. at facrific Vādi garuda Govinda, Who is like Krisna snatching away nectar from 775 Garuda, the king of Serpents, to a controversialist. fattiaTa Vādi jana rājāna, Who is like a king to the populace, for a controversialist. afm919 Vādi Kamsa Kāhāna, Who is like Krisna who killed Kamsa, to the controversialist. aferfrugt Vādi harina hare, Who is like a lion to antelopes, for a controversialist.

·19 affityF#aft Vādi jvara Dhanvantari, Who is like great! Dhanvantar'ı, the great physician of the gods to the fever, for a controversialist afata Vādi yutha malla, Who is like a wrestler, to the large multitude of controversialists. afge4 Vadi hridaya salya, Who is like a thorn to the heart of a controversialist. atferuat95 Vādi gana jipaka, Who is the protector of the mass of controversialists. af T74019* Vādı salabha dipaka, Who is like a lump before the grass-hopper in the form of a controversialist. 91f9ACIAO Vādi cakra cūdāiane, Who is like a crest jewel worn by sovereigns among controversialists. iftafasta Pandita siromane, Who is the best among learned men. fafaraVijitānekavāda, Who has become victorious in numerous controversies. Tegal Gu971, Sarasvati labdba prasāda, Who has obtained special favour from the goddess of Learning. Indrabbūti Gautama then thought within himself “O! why has this been done by this rogue ! That I have been provoked to anger by his arrogance of being called a Sarvajna. A: कृष्णसर्पस्य मंडूक-चपेटां दातुमुद्यतः । आखूरदैश्च मार्जार-दंष्ट्रापाताय सादरः ॥ १ ॥ Yatah-Krisna sarpasya mandūla scapetâm dātumudyntah, Akhūradaisca "mārjāra damstrāpātāy sāslaraḥ.

·20
Because-A frog has become ready to give a slap to a
black suake and rats are respectfully ready for striking off
completely, the teeth of a cat.
वृषभः स्वर्गज शृंगै प्रहर्तुं कांक्षति द्रुतम् ।
द्विपः पर्वतपाताय, दंताभ्यां यतते रयात् ॥ २ ॥
2 Vrisabhah svarga.jam sringaih prahartum kanksati drutam;
Dvipah parvatapātāya dantābhyām patate râyāt.
2 A bull desires to strike a blow at once to a dweller in
heavens by means of bis horns, and an elephant tries to fell
down vehemently a mountain hy means of his tusks.
शशकः केसरिस्कंधकेसरां कृष्ठमीहते ।
मदृष्टौ यदसौ सर्ववित्वं ख्यापयते जने ॥ ३ ॥
3 Śaśakah kesariskandbakesarām kristumibate;
Maddriştau yadasau sarvavittvam khyāpayate jane 3
3 A little hare desires to pull away the mane of the neck
of a lion; similarly this man declares himself well known as a
Sarvajna among the people, before my eyes.
शेषशीर्षमणिं लातुं हस्तः स्वीयः प्रसारितः ।
सर्वज्ञाटोपतोऽनेन, यदहं परिकोपितः ॥ ४ ॥
4 Sesasirsamanim latum hastah sviyah prasaritah;
Sarvajnatopato'nena yadaham parikopitah 4
4 He has extended his band for the purpose of:taking the
jewel from the head of a $19 Śesa, God of serpents „supporting
the earth; I have been provoked to anger by bini on account
of his arrogance of being called a Sarvajna.
समीराभिमुखस्थेन दवाग्निालितोऽमुना ।
कपिकच्छूलता देहे सौख्यायालिंगिता ननु ॥ ५ ॥

·21 B Samirabhimukhasthena davāgni r-jvalito muna; Kapikacchūlatā debe saukhyāyālingitā nanu. 5 He has kindled forest-fire, himself remaining in the direction facing the wind, he really embraced कपिकच्छूलता Kapikacchulata the Itch-nettle-plant, for pleasure. He then said Let it be so! What does it matter ? [ will soon make him unable to give a reply. यतः तावद्गर्जति खद्योतस्तावद्गर्जति चंद्रमाः । उदिते तु सहस्रांशी न खद्योतो न चंद्रमाः ॥ ६ ॥ 6 Yatah:--Tavad garjati khadyotastavadgarjati candramah, Udite tu sahasıānsau na khadyoto na candramāh. 6 Because, agta Khadyota, the fire-fly boasts and the moon boasts, so long as there is no Sun, but when the thou-andrayed Sun rises, there is no fire-fly and there is no moon. सारंगमातंगतुरंगपूगाः पलाय्यतामाशु वनादमुष्मात् । साटोपकोपस्फुटकेसरश्री-मंगाधिराजोऽयमुपेयिवान् यत् ॥७॥ 7 Sārangamätangaturangapūgāh palāyyatāmāśu vanādamuşmāt, Satopakopasphutakesarasri-P-mrigadhirajo'yamupeyivan yat. 7 7 0 multitude of spotted deer, elephants and horses ! run away quickly from this forest, because, this proud wrathful मृगाधिराज Mrigadhiraja, lion, the monarch of beasts with the splendou of expanded mane, is approaching. मम भाग्यभराद्यदा वाद्ययं समुपस्थितः । अद्य तां रसनाकडूमपनेष्ये विनिश्चितम् ॥ ८ ॥ 8 Mama bhāgyabharādyadvā vādyayam samupasthitah; Adya tām rasanākandūmapauesye viniscitam. 8 ·22 8 Perhaps, this controversialist has arrived · here, as a result of good actions done by me in previous lives. I wil} now, surely remove the itching of my tongue. लक्षणे मम दक्षत्वं, साहित्ये · संहिता मतिः तक कर्कशताऽत्यर्थ कशास्त्रे नास्ति मे श्रमः ? || || 9 Lakşa ne mama dakşatvam sāhitye samhitā matih; Tarke kai kaśatā'tyartham kva śāstre 1āsti me sramah ? 8 9 I am clever in JAUTIE Lakshana śāstra, the science relating to indications of warks on the body. I am intelligent in pifero Sahitya, Rhetory. I am very tough in Logic. In what science, have I not made studious effort ? यमस्य मालवो दूरे, किं स्यात् ? को वा वचखिनः । अपोषितो रसो ? नूनं, किंमजेयं च चक्रिणः ? ॥ १० ॥ 10 Yanvasya Mālavo dūre kim syāt, ko vā vacasvinab; A poşito raso ? nūpam, kimajeyam ca cakrınalı? 10 10 Is Mālvā distant for JA Yama, the god of Death? What taste has not been nurtured by a person with a tongue ? and what is really unconquerable for a fan Cakran, A discus wielder? अभेद्यं किमु वज्रस्य किमसाध्यं महात्मनाम् । क्षुधितस्य न किं खाद्यं, किं न वाच्यं खलस्य च ? ॥ ११ ॥ 11 Abhedyam kimu vajrasya, kimasādhyam mahātmanām; Kşudbitasya na kim khadyam, kiin vācyam khalasya ca ? na 11 What is incapable of being pierced lig 45 Pajra Indra's thunder-bolt? What is unattainable by great personages ? What is not eatable by a hungry person ? and What is not speakable, for a rogue ?

·.23 कल्पद्रूणामदेयं किं, निविण्णानां किमत्यजम ? । गच्छामि तर्हि तस्यान्ते पश्याम्येतत्पराक्रमम् ॥ १२ ॥ 12 Kalpadrānāmadeyam kim, nirvinnānām kimatyajam; Gacchāmi tarbi tasyānte paśyāmyetatparākramam, 1 2 12 What is not fit to be given by कल्पवृक्ष Kalpa Varsha the fabulous Wishing tree capable of giving every thing ? What is unabandonable by persons of tranquil temperament? I am therefore going to bim and will see his strength, तथा ममापि त्रैलोक्य-जित्वरस्य महौजसः । अजेयं किमिवाऽस्तीह तद्गच्छामि जयाम्यमुम् ॥ १३ ॥ 13 Tatbā mamāpi trailokyajitvarasya mahaujasa h; Ajeyam kimivāstīha tadgacchāmi jayāmyamum, 13 13 Nerertheless, what is mconquerable for a very powerful man like myself who has conquered the three worlds ? I am therefore going and I will have victory over bim. इत्यादि चिन्तयन् प्रभुमवेक्ष्य सोपानसंस्थितो दध्यो । किं ब्रह्मा, किं विष्णु. किं सदाशिवः शंकरः किं वा ? ॥ १४ ॥ 14 Ityadi cintayan prabhumaveksya sopanasamsthito dadhyau; Kim Brahma, kim Visnuh, kim Sadisivah, Sankarah kim vā. ? 14 Thinking thus, and on beholding Sramana Bhagavān Mahāvīra, he thought while standing on the foot-steps of the staircase, “ Is he 9 Brabmā? Is he fato Vişnu? Is be सदाशिव Sadasiva-Siva-(ever kind ) ? or Is he शंकर Sankara ? चन्द्रः किं ? स न यत्कलंककलितः सूर्योऽपि नो तीव्ररुक मेरुः किं ? न स यनितान्तकठिनो विष्णुः ? न यत् सोऽसितः।

·- 24 ब्रह्मा किं ? न जरातुरः स च जराभीमः ? नं यत्सोऽतनुः ज्ञातं दोषविवर्जिताखिलगुणाकीर्णोऽन्तिमस्तीर्थकृत् ॥ १५ ॥ 15 Candrah kim ? sa na, yatkalanka kalitaḥ Süryo'pi no tivraruk; Meruh kim ? na sa yannitānta kathino, Vişnuh? na yat so'sitah; Brahmā kim ? na jarāturah sa ca jarābhiru ? na yat so'tanuh; Jnātam dosavivarjitākhilngunākirnu'ntima g-tirthakrit. 15 15 Is he is Candra the moon ? He is not, because the moon is disgraced by a blemish. Is he the qi Surya, the Sum? No that even, because the Sun possesses intense brightness Is it Mount Meru ? No, it is not, because Mount Meru is extremely hard. Is he Vişnu? He is not, because Vişnu is dark-coloured Is he get Brahma, the Creator of the Universe ( Vişnu being the Preserver and Siva the Destroyer ). No. Brahma is old. Is he TIVE Jarabhiru, the god of Love, who is afraid of old age No, Because he is without a body. Now I think, he is the last Tirthamkara, who is free from faults and who is full of all kinds of virtues. 15. - हेमसिंहासनासीनं सुरराजनिषेवितम् । दृष्टवा वीरं जगत्पूज्यं चिंतयामास चेतसि ॥ १६ ॥ कथं मया महत्वं हा, रक्षणीयं पुराऽर्जितम् । प्रासादं कीलिकाहेतोभक्तुं को नाम वाञ्छति ॥ १७ ॥ एकेनाविजितेनापि, मानहानिस्तु का मम ? । जगज्जेत्रस्य किं नाम, करिष्यामि च सांप्रतम् ॥ १८ ॥ A

·25
16 Hèmasinhāsanāsīnam surarāja nishévitam; -- Drishtvā
Viram jagatpujyam cintayāmāsa cètasi. 16.
17 Katham mayā mabatvam bâ I rakshaniyam “purārjitam;
Prāsādam kīlikā héto i-bhanktuin ko nāma vānchati. 17
18 Ékénāvijitēnāpi, māna häni stu kā mama ?; Jagajjaitra-
sya, kim nāma karishyāmi ca sāmpratam. 18
: *19 Avicārita kāritva maho mé manda durdhiyah; Jagadisā
vatāram yat jétumēnam samāgatah. 19
20 Assagresham kath am vakshye ? pẫrsvé yasy@mi vã
katham ?; Sankatē patitoSsmīti Sivo rakshatu mē yasuh. 20
16 On seeing Şramana Bhagavāu Mahāvīra worthy of
adoration in the tbree worlds, sitting on a gold lion-seated
throne, and being worshipped by the king of gods - he ( Indra-
bịûti ) thought in his mind 16,
17 Alas! how can the greatness acquired previously by me
be preserved ? Who desires to break a palace for the sake of a
small nail ? 17
18 What loss of respect will I have by not being victori-
ous over this one only, though. I have conquered the three
worlds ? Now, what should I do? 18
1
19 Oh I though dull-witted, I have become "indiscrete in
coming here, to win over him who is the incarnation of the
supreme god of the universe · 19
20 What should I say before him ? How can I go before
him? I have fallen into a calcımity.. May Siva preserve my
reputation. 20
२१ कथंचिदपि भाग्येन
तदा पंडिताईन्यो भवामि भुवनत्रये ॥ २१ ॥

·26 21 Kathancidapi bhagyona cod blavódatja me jayah; Tadā panditamurdlinyo bhayāmi bhuvana trayē. 21 21 Still however, if I fortunately get victory, any how, at this time, I will become pre-eminent amongst learned men in the three worlds. २२ इत्यादि चिंतयन्नेव सुधा मधुरया गिरा। आभाषितो जिनेन्द्रेण, नामगोनोक्तिपूर्वकम् ॥ २२ ॥ 22 Ityādi cintayannēva sudbā madhuraya girī; Abhāshito Jinēndrēna nāmagotrokti půrvakam. 22 22 While he was thinking thus, he was addressed by his name and 519 Gotra , family-name, by fratro. Jinédrn the Lord of the Jainas, with a speech sweet like nectar. २३ हे गौतमेन्द्रभूते! त्वं सुखेनागतवानसि । इत्युक्तेऽचिंतयद्वेत्ति, नामापि किमसौ मम ? ॥ २३ ॥ 23 Hé Gautaméndrabhitēl tvam sukbēnāgatavinasi; Ityrıktescintayadvētti nāmāpi kimasau mama ? 23 23“ O Gautama Indrabhûtil Have you come comforta. bly ?” When the Bhagavān said so, Indrabhūti thought "How does he know even my name. ग २४ जगत्रितयविख्यातं को वा नाम न वेत्ति माम् ? जनस्याबालगोपालं, प्रच्छन्नः किं दिवाकरः ? ॥ २४ ॥ va nama ma Vettu man? 24 Jagatritaya vikhyātam ko Janaszābāla gopālam piacchannah kun divākarah? 4 24 Who does not know me, who is well-known in the three worlds ? Is the Sun bidden to the people from a boy to the protector of the earth ?

·27 २५ प्रकाशयति गुप्तं चेत् संदेहं मे मनःस्थितम् । तदा जानामि सर्वज्ञ मन्यथा तु न किंचन ॥ २५ ॥ 25 Prakāsayati guptam cèt samdēham me manah sthitam; Tadā jānāini sarvagna manyathā tu na kincana 25 25 If he announces publicly the secret doubt existing in my mind, I will consider him as a Sarvagua; otherwise, not by any means. २६ चिंतयंतमिति प्रोचे, प्रभुः को जीव संशय ? । विभावयसि नो वेदपदार्थ शृणु तान्यथ ॥ २६ ॥ 26 Cintayantamiti procē, prabhuh ko jiva samsayah ? Vibh. āvayasi no Vēda padārtham sruņu tāuyatha, 26 26 While he was thinking thus, the Lord said “ Have you any doubt about the existence of the Soul ? You do not traca out the meanings of the words of the Vēdas. Hear them now. २७ समुद्रो मथ्यमानः किं ? गंगापूरोऽथवा किमु । आदिब्रह्मध्वनिः किंवा ? वीरवेदध्वनिर्बभौ ॥ २७ ॥ 27 Samudro mathyamānah kim ? Gangāpūro stbavā kimu; Adibralniadhvanih kiin vā ? Vira Vēdadhvani r-babhan. 27 was 27 The sound of the verses of Vēdas being explained by Sramana Bhagavān Mahāvīra appeared, as if the ocean being churned, as if it were the fivods over the Ganges, and as if it was the first sound of Brahman. Sramana Bhagavān Mahāvīra then explained in detail all the arguments and inferences for proving the existence of the Soul, reciting various Vēdic verses and their precise interpretations, and showing, at the same time, mistakes in the interpretation of the same verses accepted by Indrabhuti Gautama. .

·28 Indrabhậti was straight-forward and was searching after truth. He' was convinced that the explanation given by Sramana Bhagá ván Mabāvira about the Vēdic verses was the most appropriate one and that the view held by himself was not correct. His vanity disappeared. He acquired an accurate kuorledge about the nature of things by the preaching of the Venerable Ascetic. He realised the transitoriness of all tlic things in the Universe, felt aversion to worldly pleasures, prostrated himself before Sramana Bhagavān Nahāvīra and requested him with a faltering voice “O lord ! I came here with the delibernte intention of testing your knowledge and discussing with you like a dwarf desiring to measure a tall tree. But you have enlightened me so nicely, that I now want to be free from worldly attachments. You will therefore do ine the frvour of giving me ler Diksā Initiation into the Order of Monks and deliver me from the traminels of this Åhr Samsāra worldly existence" Srama na Bhagavān Malāvila welcomed the pure-intentioned request of Indrabhiūri as be knew tbat he would be his first TOUT Ganadhara, the head of a corporation of ascetics, and initiated Indrabbuti and his five hundred pupils into his Order of Ascetics. Inilrabhuri Gautana was fifty years old at the time of renouncing the world, and accepting gifis y Caritra Dharma, the duties of an ascetic. At that time, gatr Kubèra, the god of Wealth brought before Gautama Gunadbara, the materials suitable for an asietic life and requested him to accept them B. fore accepting them, the great ascetic Indrabhútı who was now wenry of worldly existences, thought "I have rinounced all my belongings. I do not know whether I should accept these materials cr not ?" Indrabhuti Gautama whose name is at present remembered every morning, whose false belief was transformed into right belief by the preaching and firera Cãritradāna Initiation by the Venerable Saint, whose aversion to worldly belongings was increasing and whose spiritual development and even

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·29 mode of life had become pure, decided that the clothes, utensils and other materials brought by Kubèra would be useful in the careful observance of bis vows and they were fit to be accepted. They are essential for daily use, and without them, any.ordinary ascetic, eager for the preservation of the lives of the six varieties of living beings, can not perform his religeous duties, satisfactorily without injuring bis sense of duty. Wise persons should, therefore, make use of as few clothes and other utensils as are absolutely necessary for receiving food and drink articles avoiding forty-two defects of handling them, and using only clean clothes and utensils. Persons desirous of acting in accordance with right knowledge, right perception and right conduct should always aim at accomplishing their wished-for object by strictly adbering to the directions prescribed in various Shăstras ( scriptures) and acting in conformity with them on all occasions. Any insolent individual, devoid of right knowledge and right perception wilfully accusing ascetics possessing such meagre articles as possessors of valuable assets, is really ignorant. He who looks upon such meagre articles as objects of enjoyment tries to please mischievous persons perfectly ignorant of the true principles of religion. How can many living beings existing as gesl#17 Prithvikāya, Eaith-hodied souls, 379417 Apkāya, Water bodied souls, 31 fa Ert Agrikāva, Fire-bodied souls, TiTF1 Vayu kāya, Airbodied souls garofa 9.19 Vanaspati Kāja, Vegetable- --bodied souls and $19 l'asa Kāya, Mobile-bodied souls be taken care of without ibe use of these materials absolutely necessary for an ascetic ? If any ascetic although possessing clothes and other materials suitable for an ascetir, keeps his soul impure and discontented by body, mjud, and speech or if he entertains an intense longing for these materials, then and then only he becomes a traitor to his own self With this pure idea in their ininds, Indrabhúti Gautama and his five hundred pupils accepted the clothes and other materials given by the gods Soon after receiring a detailed knowledge of fagfa Tripadi, a combination of the three syllables 1 उपन्नई श्रा Upannel Ya. उत्पाद Utpada.

·30 2 विगमह वा Vigamai va व्यय Vyaya and 3 går at Dhuvēi vā 369 Dhrauvya. Contained in the great universal law governing all substances, Ganadhara Shri Indrabhuti Gautama, composed granit Dvādasāngi, the twelve Angas of sacred knowledge. The names of the twelve Angas and fourteen Purvas etc, contained therein are as follows: - The Twelve Angas. / 1. Ayār-ānga artis Acārānga KQITIT 2. Suya-gada-anga angin Sutra-krita-anga kain 3. Thāņa-anga gojo Sthāpa-anga forain 4. Samavāya-anga #fitgin 5. Viyaha-pannatti faceta Vyākhyā-prajnaptis*T प्रज्ञप्ति or Bhagavati भगवति 6. Nāyādhamma kahão AIGI FAUT31 Gnātādharmakatbā ज्ञाताधर्मकथा 7. Uvāsaga dasão JFENTANT Upāsaka dasāh guesETI: 8. Antagada dasão stanceh3 Antakrita-dasāb jakar: 9. Anuttarovavāiya dasan muat198157cerat Anuttaranpapātika dasih अनुत्तरौपपातिक दशाः 10. Panhā vāgara nāi TUGITOTTUTT Prasna Vyakara nâni 90 व्याकरणानि. 11. Vivāga Suya funngt Vipāka Sutra fora 12. Ditthi vāya fefgart Drishti Vāda &feat. The last-named Drishti Vāda feale and the following fourteen Purvas are lost.

·31
3
- The Fourteen Purvas.
1. Uvaya ऊपाय Utpada उत्पाद
2. Aggèniya 3759 fotot
अग्राणीय
or Aggāniya Hota Agrāniya
3. Viriyappavāya seca19 Virya-pravāda 5739918
4. Atthi Nattbi-ppavāya agafat Asti Nasti-prav.
ada अस्तिनास्तिप्रवाद
5. Nāna-ppavāya aracter Gnāna pravāda qaga19
6. Sacca-ppavāya HYTIT Satya-pra vāda #49914
7. Ayappa vada. आयप्पवाद Atma-pravada आत्मप्रसाद
8. Kamma-ppa vāya #Acar Karma-pravāda ga
पञ्चक्खाणपत्राय
Pratyākhyāna
9. Paccakkhāna-ppa vāya
pravada प्रत्याख्यानप्रवाद
10. Viijānuppavāya fastrucqara Vidyānupravāda fara
11. Avanjha अवंझ Avandya अवंध
12. Pănāyāma grataTA Prānāyuh gory
13. Kiriyā-visāla fenfiotheets Kriyā-visala fanfarta
14. Loga-bindusāra zinfargerIT Loka-bindusāra atfergait
Twelve Upangas
1. Ova väiya 19914 Aupapātıka aitaifas
2. Rayapasenaijja रायपसेनइज Raja-prasniya राजप्रश्नीय
3. Jivabhigama जीवाभिगम
4, Pannavanā Tagor Prajāpanā TTAT

·32 5. Sariya-pannatti aftuoufe Súrya-prajnapti afara 6. Jambuddiva-pannatti arretacafer Jambúdvipa piajnapti लम्बूद्वीपप्रज्ञप्ति 7. Canda pannatti 9afer Candra-prajnapti 19 8. Nirayaraliya निरयावलिया Nirayāvalika. निरयावलिका 9. Kappavadansião 4999fe91347 Kalpāvatansikā 969798- सिका 10. Pupfião gf at Pushpikáb gfqft: 11. Pupfaculiao पुप्फचूलिआओ Pushpacalikāh पुष्पचूलिकाः 12. Vanbi-dasão forcat Vrishni-dasāh afruienti: Ten Payannas or Prakirnani giuffat 1. Causarana चउसरण Catuhsarana चतु:शरण Atura pratyākhyāna 2. Āurapaccakkhāna TITTY 10T आतुरप्रत्याख्यान 3. Bhatta-parinņā vaqfrooir Bhakta-parijā 9TH 4. Santhara OTT Sanstāra pieait 5. Tandula-veyāliya icoarfau Tandula-vaitābkıl y वैतालिक 6. Candā-vijjbaya sif991 Candra-vèdhyaka TETE 7. Devindathava देविन्दथ्थव Devendra-stava देवेन्द्रस्तष 8. Gani-vijja ufo facti Ganita-vidyã foafay 9. Mabā-paccakkbāna Agua Mahā-pratyākhyāna Art- TEOTOT 10. Vira-ththaya sit%97 Vna-ataya aitta7.

·33 Six Cheda Sutras. 1 1. Nisība faalt Nisītha forte 2. Mahā-nisīha Arfett Mahā-nisītba asifasiter 3. Varahara पवहार Vyavahara, व्यवहार 4. Āyára-dasão TITITECH137 Ācāra-dasāh maitem: or Dasă suya skhandha दसासुयस्खन्ध Dasa. sruta. skhandha दशाश्रुतस्खन्ध ។ 5. Brihat-kalpa 729 - 6. Panca-kalpa feq. 1 Four Mula Sutras. 1 1, Uttarajjhayana. उत्तरायण Uttaradhyayana. उत्तराध्ययन 2. Avassaya. आषस्सय Avasyaka आवश्यक 3. Dasa-véyāliya Tharfau Dasa-vaikālika atamfer 4. Pinda-nijjutti fougfarefa Pinda-niryukti fauzfagfefi. Two Cullka Sutras. 1. Nandi sutta नंदीसुत्त Nandi Sutra नंदीसूत्र 2. A nuogadāra - sutta suatnett Ja Anuyogadvāra sutra अनुयोगदारसूत्र Ganadhara Bhagavan Shree Indrabhūti Gautama possessed many afon Labdhis, Natural acquisions. The power and wealth of gods are incomparable and undreamt of by any human being. The splendour and power of an ordinary celestial being, are immensely superior to those of

·34
Our
the most powerful sovereigns in this world. Their abodes and
dwelling-places are made of gold beset with jewels. Their divine
powers can never be compared with the meagre power of
any
human being. The acquisition of such divine power and splend-
is the birth-right of celestial beings. They obtain them
without making any effort.
Even among human beings, if a Yogi or an ascetic is met
with, possessing the extraordinary ability of accomplishing an
object or of obtaining an article without trouble or effort, or
having supreme knowledge beyond ordinary human power, people
become astonished and perplexed.
Such a natural acquisition obtained as a birth-right during
human existence is technically called a afoe Labdhi.
afeu Labdbi is the attainment of the manifestation of the
sense-faculty, by the partial destruction, suhsidence and operation
of the knowledge-obscuring karma relating to that sense.
These Laudhis are attainable only by ascetics possessing
knowledge of the fourteen Púrvas or by very attentive yogis
and” they are obtained by high and ever-increasing higher virtu-
ous natural developments.
are numerous
The लब्धि Labdhis
but the twenty-eight
mentioned in Jaina 17 Agamas, Scriptmes are the principal
ones. They are:-
आमोसहि१ विप्पोसहि२ खेलोसहि३ जल्लओसहि४ चेव ।
सव्वोसहि५ संभिन्नेद ओही७ रिउ ८ विउलमइलद्धी ६ ॥ १ ॥
चारण१० आसीविस११ केवलिय१२-गणहारिणो य१३ पुव्वधरा१४
अरहंत१५ चकवट्टी१६ बलदेवा१७ वासुदेवा य १८ ॥ २ ॥
खीरमहुसप्पिासव१६ कोट्ठयबुद्धि२० पयाणुसारी य २१ ।
तह
बीयवुद्धि२२ तेयगर३ आहारग२४ सीयलेसा य २५ ॥ ३ ॥

·35 वेउव्विदेहलद्धी२६ अक्खीणमहाणसी२७ पुलाया य २८ । परिणामतववसेणं एमाई हुंति लहीओ ॥४॥ 1. Amosahi 1 Vipposahi 2 Khelosahi 3 Jallaosahi 4 Cera Savyosa bi 5 Sambhinné 6 Ohi 7 Riu 8 Viula mai laddhi. 2. Carana. 10 Asivisa. 11 Kevaliya 12 Ganaharino ya 13 Purvadhara. 14 Arahanta. 15 Cakkavatti 16 Baladeva. 17 Vasu-, dévā 18 ya. - 3. Khira mahu suppi asava 19 Kotthaya buddhi 20 Payanusāri 21 ya; Taba Biyabuddhi 22 Tèyaga 23 Ahāraga 24 Siyalésā 25 ya. 4. Vduvvideha laddhi 26 Akkhina mahānasi 27 Pulaya. 28 ya; Parināma tava vasènam ēmai bunti laddhio. 1. Amosahi आमोसहि Amarsaushadhi labdhi आमशौषधिलब्धि 2 Vipposahifacgrefa Viprudaushadhi labdhi fagetafsas fout 3 खेलोसहि Khelosahi खेलौषधिलब्धि Khelaushadhi labdhi 4 जल्लो- सही Jallosahi नल्लौषधिलब्धि Jallaushadhi labdhi 6 सच्चोसहि Savvosahi सयौंषधि लब्धि Sarvausbadhi labdhi 6 संभिन्ने Sambhinne #Fewtata fit Sambhinnasroto labdhi 7 tot Ohi afgafou Avadhi labdhi 8 रिउ Riu ऋजुमतिलब्धि Rijumati labdhi 9 विउलमा लद्धी Viula mati Inddhi विपुलमतिलब्धि Vipula mati labdhi. 2. 10 चारण Carana चारण लब्धि Carana labdhi 11 आसीविस Asivisa hriffae afou Asivisha labdbi 12 mafèso Kēvaliya केवलिलब्धि Kevali labdhi 13 गणहारिण Ganaharina गणधरलब्धि Ganadhara labdhi 14 पुव्यधरा Puvvadhara पूर्वधरलब्धि 'Parva dhara labdhi 15 ta Arabanta Hlofeu Arhallabdbi 16 घकषट्टी Cakkavatti चक्रवर्तिलब्धि Cakravarti labdhi 17 बलदेवा Baladāvā बलदेवलब्धि Baladeva labdhi 18 धासुदेवा Vasudeva वासुदेवलब्धि Vasudeva labdhi. 3. 19 स्बीरमहुसप्पि भासत्र Khira mahu sappi āsa ra क्षीरमधुसपि- राप्रपलब्धि Kshira. madhu sarpirasrava - labdhi 20 कोठ्ठयबुद्धि ·36 Kotthaya buddhi mig fyrir fees Koshtaka buddhi labdhi 21 TIIVETTI Payāņusārī qalgarfeas fout Padānusāri lubdhi 22 बीयबुद्धि Biya buddhi बीजवुद्धिलब्धि Bija buddhi labdhi 23 तेयगु Tèyagu anlaşarafert Tējolèsyā labdbi 24 आहारग Aharnga आहारकलब्धि Ahāraka labdhi 25 सीयलेमा Siyalesa. शीतलेश्यालब्धि Sitalésyā labdhi. 4. उब्धिदेहलब्धि Veuvvideha lubdhi वैकुर्षिकदेहलब्धि Vaikurvikadeha labdhi 27 अक्खीणमहाणसी Akkhina mahānds! अक्षीण- महानसीलब्धि Akshina mahānasi labdhi and 28 पुलाया Pulaya पुलाकलब्धि Pulaka. labdhi. These twenty-eight lub this are acquired by extremely virtuous superior natural developments or hy severe austerities, 1 Amosahi Atari Amarsaushadhi Labdbi nagutarazione is that variety of labdhi uuder the benign influence of which a Yogi or an ascetic possessing it, is able to remove all varieties of diseases of others by mere touch of his hand or foot or any other portion of his body. 2 Vipposa hi facoteft Viprudaushadhi Labdhi fagstafs afas is that variety, of benign labthi under the influence of which, on account of the supernatural power of natural developments or severę austerities, tlie fueces and urine of the Yogi or the ascetic possessing it, become fragrant and as-ume medicinal poweis capable of removing all kinds of diseases of others. 3 Khelosahi खेलोसहि. Khelaushadhi Labdhi खेलौषधि लब्धि is that variety of labdbi under the influence of wbich, the sputum and coughed-out material of the Yogi or the ascetic possessing it, become fragrant and assume medicinal powers capable of removing all kinds of diseases. 4 Jalla-osahi जल्ल-ओसहि Jallaushadhi Labdhi जल्लोषधि लब्धि Similarly, the dirt from the ear, nose, mouth, eyes and the tongue, of a Yogi or an ascetic possessing Jallaushadhi labdhi removes many kinds of diseases.

·37 ܝ 5 Savvosa'hi preteft Sarvaushadbi. Labdhi entero In a like manner, the foeces, urine, phlegın, the dirt from the ear, nose, mouth, eyes, and the tongue, the hair, nails, perspiration, dirt of the body and other dejecta from the body of the yogi or ascetic possessing Sarvaushadhi Labdhi become fragrant and remove diseases of all kinds The efficacy of the Sarvaushadhi labdhi is so great, tbat rain water or river water acquires the medicinal power of removing diseases, and persons who have fainter, gain'consciousness by the wind, touching the budies of such yogis or saints The diseases of people afflicted with serious troubles, not only subside, but disappear totally merely by the presence of such a' yogi or a saint or even by hearing his sound. 1 6 Sambhinna सं भिन्न Sambhinmasroto labdhi मम्भिन्नधोतो लब्धि Under the influence of this labihi, the various parts of the body of a yogi or an ascetic possess the faculty of hearing or the yogi or the ascetic experiences the individual pleasures or pains of senses by all the sense-organs, or one sense-organ of such a Yogi or ascetic possesses the faculty of experiencing the pleasures or pains of the remaining sense-orgaus also. He can experience the pleasıırıs or pains of all the senses' thru the medium of one sense-organ, for instarice, althorigh bearing can he done only by the ear, any one out of the five sense-organs call, not only do the function of hearing but also perform the functions of the remaining sense-organs. Or, a Yogi or an ascetic possessing .Sambhinna sroto Labdhi 13 able to hear the individual sound of Sankha çox conch Kar halâ filuar large drum, Bhérir kettle-drum, Bhānaka 2015 a kind of musical instrument and of Dhakkā . a 'kind of drum, from the combined sound of the simultaneous beating of various drums and the playing of various inusical instruments in a distant army-camp of a Cakrayartin extending over twelve yojans and various other sounds, and also to differentiate between them.

·38 2-7 Obi 3780 Avadhi Labdbi wafwofon i A natural acquisition by which a Yogi or an ascetic is able to have visual know ledge of matter in various degrees with reference to Dravya U Subject-matter, Kshétra e Space, Kāla in Time and Bhāva la Quality of the object known. Birth-born visual knowledge is to be found in celestial and hellish beings. Celestial and hellish beings have Avadhi Jnāna Afw flat Visual kuowledge by birth and they have it till death, just as human beings have sensitive and scriptural knowledge Celestial and hellish beings have sensitive and scriptural knowledge also. The other kind of visual or direct material knowledge, arises from the part-destruction, part-subsidence, and part operation of the Karmas which obscure visual or direct material knowledge. This knowledge is acquired by others i-e by human and sub-human beings, who are possessed of mind. This is called Guna-pratyayika Tagafa or acquired by merit as distinguished from birth-born visual knowledge. Matter and embodied soul are the subject-matter of visual knowledge. 8 Riu fts Rijumati Labihi syafaafe and 9 Viulamai Laddhi fazant ut. These two varieties of Labdhis are varieties of Manah-paryāya Jnāna An: qufy mra ime mental knowledge Direct knowledge of another's mental activity about matter. Riju-mati *gafa is simple direct knowledge of simple mental things e-g, direct knowledge of what a inan is thinking of now. The thoughts which can be directly known by mental knowledge, must relate to matter. Simple mental knowledge is of three kinds according as the subject of it is the matter and form of thought about the simple activity of body, mind and speech which has been thought of, in the mind of another. It knows the material objects of all the three times i-e past, present ånd future-thought of by any soul in the present.

·(89 If a man' is thinking, for instince, about a pot, a "Yogi or an ascetic with Riju-inati labdhi, can only know that the particular, individual is thinking about a pot, if the pot 'exists within four to eight Yojans and also if it relates to two or three past or future incarnations and at the most to seven eight such incarnations, without any reference to the particular attributes of the pot, as regards Dravya 6 Substance, Kshetra 9 Place, Kāla $ig Time, and Bhāva #59 Quality. ΟΥ 9. Vipula-mati faggafa is complex direct knowledge of complex mental things e-g. of what a man is thinking about, nove along with what he has thought of it, in the past and will think of it in future. Complex mental knowledge knows, what has been thought of in the past and will be thought of in the future. It is of six kinds, as it knows matter and form of thought about simple and complex activity of body, mind and speech thought of by another. t Complex mental knowledge is purer than simple mental knowledge. This purity relates to Dravya 551 Subject-matter Kshetra afy Space, Kāla fras Time and Bhāva 119 Quality, of things known. Coniplex mental knowledge relates to froni 7 or 8 to innumerable incarnations. t As to place, complex mental knowledge extends from 4 or 8 Yojans to Adhi Dvipa walang two and a half continents, Difference between Visual and Mental knowledge. The differences between visual and mental knowledge relate to their purity, place, person of inherènce, and subject matter. 1. Manah-paryaya Hainfo mental is purer than Avadhi Jnāna wafuma Visual kuowledge ·2. Visual knowledge can extend to the whole Universe; whereas mental knowledge is limited to Adhi Dvipa lala the central portion of the middle world, where only, human beings are found. 3 Visual knowledge can be acquired by all living beings possessed of mind; mental knowledge can be acquired only by saiats with super-natural powers, 1 4. The subject-matter of visual knowledge is gross; that of the mental, is very fine. If a man is thinking about a pot, a Yogi or an ascetic with Vipula-mati labdhi, not only knows that the particular individual is thinking about a pot, but also knows about many attributes of the pot, for instance, that it is made of gold, that it is prepared at Pātaliputra maigo capital. of Magadha or Berār, that it is prepared recently, that it is placed in a large sleeping apartment, and all the other attributes of the pot. Complex mental knowledge cannot be lost and it surely leads to Kèvala Jnāna 29 Perfect Knowledge, with which it is merged in. Riju-mati yafa Simple mental knowledge knows an infinitesimal part of an atom i-e an infinitesimal degree of its attributes. This degree is called Avibbāga Praticchéda a fare gfage or an infinitesimal part of its constituents. Vipula-mati fagaafa Complex mental knowledge knows an infinitesimal part of the subject matter of simple mental knowledge. 10. Cârana Labdhi attuare is the super-natural power of various highly rapid movements acquired by a Yogi or an ascetic in consequence of extremely praise-worthy Caritra Dharma arfiah Observances of religious duties.

·41 This Carana Labdbi is of various kinds. They are: a. Jangha-cārana Labdhi sarattura fou Under the influence of this labdhi, a Yogi or an ascetic possessing it, is able to reach with one leap in a cross-ways direction the Rucakavara-dvipa ***9&ta, the thirteenth continent, a distance of millions of miles by taking hold of the rays of the Sun, and during his return back, he goes to Nandisvara-dvipa tratt at the eighth continent with one leap, rests there for a while and with the second leap he comes to his dwelling place, While going high up with the desire of reaching the top of mount Mèrū, # the Yogi or the ascetic with one leap only arrives at the Panduka Vana 15$99 of mount-Mèrū and during his return back, be goes to Nandana Vana #caca with one leap and with the second leap he comes to his dwelling place. Yogis or ascetics with Janghã Cāra na labdhi are called Janghà Cāra na Muni FITTITUT gfar and they are enabled to acquire it by the supreme excellence of their Caritra Dharma. 2 b. Vidhya Carana Labdhi fayl aruafo Under the influence of this labdhi, a Yogi or an ascetic possessing it, is able to reach Rucaka dvipa by two leaps and during his return back he goes to Nandisvara dvipa falsa cala by one leap, worships the images in the temples there, and with another leap he goes to his dwelling place. While going high up with the desire of reaching the top of mount Méru, the Yogi or ascetic with Vidya Cārana Labdhi goes to Nandana Vana igaga by one leap and with the second leap he reaches Panduka Vana 1799 and during his return back, he comes to his dwelling place by one leap only. Yogis or ascetics with Vidyā Câra na Labdhi called Vidyā Cārana Muni faut aitu gfa and these saints are able to accomplish such feats by the constant application of their higher sacred knowledge. are ·42 When they are going to their place of destination, these saints are obliged to repose themselves for some time, but during their return back, they go to their dwelling-place by one leap only, on account of the frequent contact with their Vidyā faar Knowledge, but then, they do not take any rest. c. Vyoma-Carana Labdhi dutagitura fet Under the influence of this Labdbi, a Yogi or an ascetic possessing it, is able to move about in the sky, to go there in a squatting posture, to remain steady there, renouncing the body, and to rise up into the skies without raising up his feet from the ground. d. Jala-Carana Labdhi #aguas A Yogi or an ascetic possessing Jala Cārana Labdhi is able to walk on waters of wells, lakes, rivers and oceans as if on solid ground making various movements with his feet, without doing any injury to tha Ap Kāya Jiva 3FIT & Water-bodied souls. e. Pushpa-Carana Labdhi 95971TUTZFEET Uuder the influence of Pushpa Cāra na Labdhi a Yogi or an ascetic possossing it, is able to live on the smallest petal of flowers creepers, without in any way injuring the finest vegetable body, or 1 f. Sreni-Carana Labdhi soitettura foet A Yogi or an ascetic possessing Sréni Cârana Labdhi is able to reach in a straight line the top of mount Nisadha or mount Nilayanta which is four hundred Yojans high. g. Agni-Sikha Carana Labdhi f# for atru a fost Under the influence of Agni Sikbā Cārana Labdhi, a Yogi or an ascetic is able to walk on the tip of the flame without . burning himself and without injuring the fire-bodied souls contained there-in. 1 h Dhuma Carana Labdhi La strujaftu a Yogi or an ascetic possessing Dhûma Cāsaņa Labdhi is able to move un- ·:43 interruptedly with the smoke, in' a cross-ways or straight upward direction, i. Markata-tantu Carana Labdhi fda attura fet Under the influence of this Labdhi, a Yogi or an ascetic entering the minute fibre of Kubja-vriksha gente a kind of aquatic plant is able to move about in very crooked crevices of tortuous trees and plants. j. Cakramana Jyoti rasmi Carana Labdhi cotfarfsa atrasfony Under the influence of this Labdhi, Yogi or an ascetic possessing it, is able to walk about by taking support of the rays of the light of the Sun, or the Moon, or the planets, or the constellations or of the stars. चकमण а k. Vayu-Carana Labdhi aty stora fou A Yogi or an ascetic possessing Vāyu Cārana Labdhi, by taking the support of the molecules of Akāsa Ty Space-region of any direction is able to move with the wind travelling in that direction. 11. Asivisa rfersle Asivisha Labdhi afoga fort Animals with Āsivisha Labdhi bave their poison deposited in their fangs They are of two kinds viz 1. Those produced by Karnias F# Actions and 2 Those produced by Jāti nifa Birth. ( Poisonous animals produced by Karma, Actions in previous life are five-sensed. 1 Lower animals 2. Human beings and 3, Celestial beings living in the first eight beavens. They are able to do things capable of being accomplished either by such poisonous animals as scorpions and snakes or by austerities or by other natural qualities. For instance, gods pronounce curses on others and their evil effects do eventually occur. They possess this labdhi during their fargeur Aparyāpta avasthā-Uudeveloped state. Having acquired the Asivisha labdhi during their previous human existence, even though they are newly born in the first eight heavens, they are known, in their undeveloped-state, as possessing ·144 mi - Asivisha labdhi, on account of the mental impression left during their previous life. Although fully-developed gods, at times, utter curses on others, still, that condition is not designated as a labdhi, because such a state is an ordinary occurrence duriug " that life and a labdhi is a natural attainment obtained by the acquisition of a particular quality. Poisonous animals produced by alfa Jāti, Birth. They are 1. gf Vrischika, Scorpions, 2. Auch Manduka - Frogs. 3. ad Sarpa Snakes, and 4 w63 Manushya, Human beings. The intensity of their poisons varies proportionately. The intensity of the poison of a frog is greater than that of a scorpion, that * of a snake is greater than that of a frog, and the intensity of the poison of a human being is greater then that of a snake. 7 2 1 12-18. 12. Kevallya Labdhi enfasua fez 13 Ganaharina TuuifTo Ganadhara Labdhi 004afo 14 Puvvadhara 959871 Purvadhara Labdhi qintafon 15 Arahanta HT& | Arahanta Labdhi' अरहंतलब्धि 16. Cakkavatti चकपट्टी Cakravarti Labdhi ofaa fou 17. Baladeva बलदेवा Baladeva Labdhi wanafov and 18. Vasudeva algar Vasudeva · Labdhi nga fou are the labdhis acquired respectively by a Kévalin, a Ganadhara, a Piirva-dhara ( wellversed in the fourteen Púrvas ) an Arahanta, a Cakravartin, '-a Baladeva or by a Vasudeva. 1Siva 19. Khira-mahu-sappi खीर-महु-मप्पि-आसव Kshira-madhu-sarpirasraya Labdhl BITAY afarma feu Under the influence of this labdhi, the speech of the person possessing it, appears as sweet as the taste of milk, of sweetmeat or of butter. The milk used for this purpose is obtained as follows:- The milk of one hundred thousand cows, from a Cakravartin's cow-pan, fed on white sugar-cane, is given to his fifty ·(45 thousand cows and they are milched. The milk of fifty thousand cows is given to twenty-five thousand cows and they are milched. The milk of twenty-five thousand cows is given successi. vely to half the number of cows and they are milched, until one gets the milk from one cow. It is said in the Stāstras, that the milk obtained in this way is very sweet. It is perfectly healthy and very invigorating 'to the body and mind. The speech of an individual partaking of such milk, mixed with sugar, becomes very pleasant to the mind and body. The speech of a Yogi or an ascetic with Kshirāsråva labdhi xttinafsu becomes as pleasant as the taste of the milk mentioned above. a- Similarly, the speech of a Yogi or an ascetic with his afos Madhu āsra va Labdhi or galvafsu Ghritāsrava 'Labdhi or Iksbu-rasāsıaya Labdhi fupi fou or with mantrafos Amritāsra va Labdhi becomes as pleasing as the taste of sweetmeats or of clarified butter or of the juice of sugar-cane ‘or of nectar. Or, bad insipid food obtained in his utensil becomes as pleasant as the taste of milk, sweet-méa'ts, clarified butter, the juice of sugar-cane or of nectar. 20 Kotthaya buddhi High gf Koshtaka buddhi Labdhi mtexgfuafeu A Yogi or an ascetic possessing Koshtaka buddhi Labdhi bas the faculty of securely storing up his kíowledge without losing, or forgetting even a small item off it like corn collected in a granary, even after a long time. 21 Payanusari पयाणुसारी Padanusari Labdhi पदानुसारि af Under the influence of this lábdhi, a Yogi or an ascetic is able to have a comprehensive knowledge of all the verses in a book after learning a quarter-verse -of it from his preceptor ·146 or by hearing only, a quarter-verse, he is able to have a full -comprehensive knowledge of all the remaining verses. t Padanusari Labdhi is either अनुश्रोत पदानुसारिणी Anusrotapadānusārini or afastaugafruit Pratisrota-padānusārini or it is 3499gafoni Ubhaya-padānusārini. 22 Blya buddhi aloqa Bija-buddhi Labdhi nafa fou Under the influence of this labdhi, a Muni gför a sage, on knowing one meaning of a perse, by the destruction of the knowledge-obscuring Karmas, is able to know numerous mean- -ings of that verse or of other verses previously unheard of. This faculty is possessed in a large of cases by persons who are to be Ganadhara TOTETT Chief disciples of a Tirthankara. For instance, under the benign influence of this labdhi Gañadhara, on receiving an explanation of Tripadi fagfa a combination of three syllables Utpāda 3797€ Vyaya 8974 and Dhrauvya sitse, is enabled to compose the Twelve Angas and the contained fourteen Pu vas. 3 а + 1 23. Teyaga àton Tejolesya Labdhi aflacarafe. By the intensive power of this labdhi an individual, under the strong impulse of violent anger, is able to burn away living beings and other objects existing within a range of many Yojans by powerful radiant rays emmitting from his mouth. When Srama na Bhagavān Mabā vira was sojourning at - ATA Kŭrma-grāma, a young heimịt named afgifox Vaisikāyina, who was naturally well-behaved, amiable and of a forbearing disposition, was practising penance, out-side the village, at mid-day by remaining bare-bodied in the scorching heat of the Sun, with his arms raised up and his gaze steadily directed to the disc of the Sun, and keeping his l'ong well-grown bra'id of matted hair loose in the air. Gosāla Mankhaliputra on seeing the hermit, went to him and very loudly asked him Are you any well-known ascetic or a resting place for lice? Are you a female or a male? : I ·47 1 L cannot understand what you are. Oh! what an image of tranquility !' The indulgent hermit was perfectly quiet. Gosāla then asked him repeatedly and began to ridicule him. The fire of 'intense anger stirred up by the abusive words of Gosāla addressed to the peace-loving hermit, was roused up like the fire produced by briskly rubbing pieces of sandal-wood and the hera mit set free atlasur Téjolésyā towards Gosāla for the purpose of burning him. Gosāla at once ran a way to Sramana Bhagavan Mabāvīra who saved his life by the instantaneous use of its rival, Sita-lésyā zilase. On seeing the miraculous powers of Srama na Bhagavān Mahāvīra, the hermit afastfta Vaisikâyina immediately went : to him aud imploringly said My worshipful lord ! I did not know that he was your disciple, you will, therefore, be pleased to forgive this offence of mine.” So saying, he went away. 24. Aharaga आहारग Aharaka Labdhi आहारक लब्धि An ascetic with Ābāraka lahdhi is able to prepare a body Abāraka body siet#1981 from Ahāraka (assimilative ) molecules and to elongate this body in the form of a big rod many thousands of miles long and as broad as the width of the body, with spokes like the spokes of a churning rod, so as to reach the presence of an existing Tirtbankara for the purpose of seeing the splendour of the Tirthankara's 'exalted position or for the purpose of obtaining an explanation about some intricate questions. This labdhi is attainable 'only by gfa Muni-Sages wellversed in all the fourteen Půryds. 1 25. Siya-lesya BTT Sita lesya Labdhi sitaapat afora An ascetic with Sītımlèsyā labdhi nullıfies the extremely violent deadly effects of its rival, Tèjo-lèsyā, like an abundant supply of water used for extinguishing a very small fire. 26. Veuvvideha Laddhi a3 fou reset Vaikurvikadeha Labdhi afar af A Yogi or an ascetic with this labdhi ·48 is able to assume various forms. The kinds of Vaikurvika-deha labdhi are:- a. 370zqê festa feu Anutva-valkriya Labdhi A Yogi or an ascetic with Aņutva-vaikriya labdhi is able to produce a body so small that it will enter a minute hole in a tiny fibre of a lotus and to enjoy the pleasures of the happiness of a Cakravartin there. 1 b. & fefta for Mahatva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body larger than that of Mount-Mèru. c. लघुत्वधैशियल ब्धि Laghutva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body lighter than the wind. d. Jegå fata fou Gurutva-valkriya Labdhi With this labdhi a Yogi or an ascetic is able to produce a body harder than e Vajra, Adamant, which becomes irrisistible even for Indra. 27. Akkhina-mahanasi 3 toacraal. Akshina-mahanasi Labdhi UTARTETafsu With this labdhi a Yogi or an ascetic is able to feed to satisfaction thousands of persons with food material brought by him (in his dish ) by begging. The food material is not consumed till the moment that he himself takes his meal. When, however he takes his food, the food -material becomes used up With this Akshīņa mabānasi labdhi Indrabhuti Gautama was able to feed to satisfaction fifteen hundred hermits who had become his disciples during his return from Berg&fitf Ashtāpada-giri, from a small quantity of art ATA Pāyasānna-Rice-pudding just sufficient for himself, brought by begging from a neighbouring village. 28. Pulaya garat Pulaka Labdhi garme fou A Yogi or an ascetic with Pulāka labdhi possesses the strength of defeating a Cakravartin, at the time of doing service to the community.

·49 In addition to the fou Labdhis mentioned above, there are some other labdhis. They are: 1. Prapti Labdhi arfaafUnder the influence of this labdbi, a Yogi or an ascetic although sitting in a squatting posture on ground, possesses the ability of touching the topmost portion of Mount-Méru or the Solar planetary system 3 2. Prakamya Labdhi 981793 FOLT A Yogi or an ascetio with this labdhi, has the power of walking on water as if on solid ground, and he can dive in and out on ground as if on water. 3. Isitva Labdhl ilzaafey A Yogi or an ascetic with this labdhi possesses the power of assuming the lordship of the three worlds, and of enjoying the splendour of an Indra, Cakravartin or of a Tirthamkara. a 4. Vasitya Labdhi offre A Yogi or an ascetic with this labdhi possesses the power of subdugating all creatures. 5. Apratighatitva Labdhi अप्रतिघातित्वलब्धि A Yogi or an ascetie with this labdhi possesses unobstructively thru mountains. - 6. Antardhan Labdhi zaufaafsu A Yogi or an ascetio with this labdhi makes his form invisible. 1 7. Kama-rupatva Labdhl FIAFTA fos A Yogi or an ascetic with this labdhi possesses the ability of assuming various forms simultaneously 8. Kara-patra-Ahara-pani Labdhi $79793IETTII foten A Yogi or an ascetic with this labdhı has the faculty of retaining in the cavity of the two bands formed by bunging the hands together for the reception of food and drink material, large amount of food and drink" material in the hands, so that not a particle or a drop will fall down. If water measuring thousands of water-pots or even au ocean were poured into a ·50 the cavity of his two hands the level of water will rise high and higher, but not a drop will fall down. Śréyansa Kumāra Suip art poured sugar-cane juice measuring one hundred and eight water-pots into the cavity of the hands of Tirthamkara Bhagavān Śhree Rishabha-dèva, but not a drop fell down from his hands although it was sugar-cane juice. Śramana Bhagavān Mahāvīra had a vow of using the cavity of the bands as the receptacle for the taking of his food and drink materials. He was receiving food and drink materials into the cavity of his hands on the day of breaking fasts. No one else except a Tirthamkara or an ascetic with this labdhi is authorised to use the cavity of his hands as the receptacle for the taking of his food and drink materials. Persons with this labdhi are not met with during tbe present era, and so, taking of food and drink materials into the- cavilty of the hands is not permissible. If an individual, not possessing this labdhi, undertakes to use the cavity of his hands as the receptacle for the taking of food and drink, materials, while taking meals, particles of food or drops of drink-material must necessarily fall to the ground and this method will lead to a series of undesirable consequences. 9. Mano-ball Labdhi antaglafs A Yogi or an ascetic with this labdhi possesses the spernatural power of acquiring a knowledge of all the Scriptures, within twenty-four minutes at tbe utmost, by the subsidence and destruction of knowledgeobscuring Karmas. 10. Vag-bali Labdhi agata fou a Yogi or an ascetic with this labdbi acquires the ability of reciting all the Scriptures within twenty-four minutes and of loudly speaking out all ·51 the words, syllables and verses with due accent in such a way that the voice is not tired out. for one year 11. Kaya-ball Labdhi yaotafoo A Yogi or an ascetic with this labdhi, acquires such immense strength by the destruction of strength-obstructing Karmas that he is not fatigued by remaining in frettati Kāyotsarga absolutely renouncing the body even or longer like Bahubali argafe. 12. Prajna Sramana Labdhi grauafo Under the influence of this labdhi, a Yogi or an ascetic acquires a development of highly extensive talent by the subsidence and destruction of a number of knowledge obscuring Karmas, propagates the meanings of the Scriptures, like supremely learned saints who are well-persed in the fourteen Pūrvas, although he himself has not studied the twelve Angas and the fourteen Pūrvas and becomes very clever, even in extremely intricate subjects. विद्याधरमुनि Vidyadhara Munis, ascetics possessing विद्याधर FEST Vidyādhara labdhi have such a powerful strength of their learning that even though they have studied only ten Pūrvas, they sketch images of gods with their rings on mirrors on the walls of their dwelling-places and thru the medium of Rohaniprajnapti Vidyā tuotanto forget they decide about events of past, present and future, by receiving correct explanations from the images. Those who are capable of attaining Siddhi fefe Salvation are called ya Bhava Siddha. Only wafers Bhava Siddha individuals can expect to attain the Labdhis described above, Out of the twenty-eight labdhis mentioned before, Bhava Siddha females can have eighteen labdbis only, except the ten undermentioned labdhis viz 1. Arihanta Labdhi. 2. Cakravarti Labdhi, 3. Vāsudèva Labdhi. 4. Baladéva Labdhi 5. Sambhinna ·52 Srota Labdbi. 6. Vidya Cāraṇa Labdbi. 7. Pūrva Labdhi. 8. Gañadhara Labdbi. 9. Pulāka Labdhi and 10. Ahāraka Sarira Labdhi. The fact that' Tirthamkara Shree Mallināth Bhagavān attained the exalted status of a Tirthamkara, when she was a female, is only a strange occurrence. Huisq Abhavya individuals-males and female, incapable of Salvation cannot attain the 11. Kévali Labdhi. 12. Rijumati Labdhi. 13. Vipula-mati Labdhi. 14. Madhu āśraya Labdbi and 15. Kshirāśraya Labdhi in addition to the ten labdhis mentioned above. They may or may not attain the remaining thirteen labdhis. It appears from the short account of the Labdhis given here, that individuals with these labdhis possess immense supernatural powers. The public at large see their wonderful effects. } Some individuals adore evil spirits and kill a number of living beings with the object of acquiring these Labdhis, but they do not attain these supernatural powers. It is the belief of Jaina canonical writers that these labd his are acquired quite naturally without any desire or any effort by strictly observing Iu Tr Suddha Cāritra, blameless Right Conduct only for the welfare of one's soul without longing for pleasures of this world or of the next, by purification of the inclinations of the mind, speech and body, and by purification of the Soul by severe austerities, Those who have acquired these labdhis, do not make use of them either for their benefit or happiness. They make use of these powers chiefly for the benefit of others or for the welfare of the community. Gañadhara Mahārāja Indrabhūti Gautama had a large majority of these labdhis during the latter portion of his life, after his association with śramaņa Bhagavān Mahāvira.

·Although Ganadhara Bhagavān: 'Indrabhūti: Gautama had extensive knowledge of many Śastras and possessed many wonderful a fost Labdhis, Natural acquisitions, he was greatly devoted to śramaņa Bhagavān Mahāvīra. His love for his Guru was unique, and he was always prepared to act in accordance with his orders. He was never engaged in any important undertaking without the consent of śramaņa Bhagavān Mahāvīra. He invariably, immediately and joyfully executed whatever orders were given and no matter at whatever time these orders were given. He not only did not have the slightest idea in the remotest corner of his Sonl, that the execution of the orders of śramaņa Bhagavān Mahāvīra would, in any way, be detrimental to his exalted position, but he used to make himself sure by iepeated questioning to śrama na Bhagavān Mabāvīra whether the explanation acquired by himself about the nature of objects was strictly in accordance with the usage of the canonical knowledge or not. He never had the slightest idea in his mind that whatever he knew quite appropriate and that there was no need for having an explanation from the Venerable' Ascetic. He was never proud of his knowledge. By knowing what relation existed between the soul of Gañadhara Mabārāja Indrabhūti Gautama and that of śramaņa Bhagavān Mahāvīra during his privious life, we shall have a good deal-of important material to think about. Because, if an individual comes in contact with another individual, under any unexpected circumstances, it is surprising to see how they invariably meet in future lives. Śramaņa Bhagavān Mahāvīra sent Indrabbūti Gautama to a farmer, for the purpose of instructing bim in religion. The ever-obedient Gañadhara, immediately on receiving the order from the Venerable Ascetic, went to the farmer, preached hun his duties and initiated him into his Order of Monks, was was When Gaşadhara Mahārāja Indrabhûti Gautama ready to take the newly-made farmer-ascetic to śramaņa ·54 Bhagavān Mahāvīra, the farmer-ascetic asked Indrabhūti Gautama " Where are are you taking me now?" Indrabbūti Gautama said “ To my preceptor.” The farmer-ascetic said “Have you a preceptor also ? You appear to be 'so glorious, what must, then, your preceptor be like ? Now let go on and let us go quickly to him." So saying, he went on with the Gañadhara Mahārāja. As the farmer-ascetic approached the Samavasarana where Sramana Bhagavān Mabāvīra was preaching, he was wonder-struck with the beauty of the Samavasara na and with the grandeur of the prosperity of the Venerable Ascetic who was respectfully attended upon by millions of gods and demi-gods, and he thought within himself “How great must be the preceptor of my Guru who has been enjoying such divine happiness? I am very fortunate that I got this opportunity of seeing Him." With these noble ideas uppermost in his mind, the farmerascetic entered the Samavasarana, came to its central portion where Gramana Bhagavān Mahāvira was preaching, and as soon as he saw the Venerable Saint, a feeling of animosity of previous lịfe towards Śrama na Bhagavān Mahāvīra reigned supreme and he asked Ganadhara Mahārāja Indrabhūti Gautama. " Where is your Guru ?" He replied * The Venerable Saint sitting in the centre is my Guru and also your's." The farmer-ascetic, then, said “If he is your Guru, I have nothing to do with this Diksā. I d'ont want your Dikśã. My art of cultivation and my family, is good for me." So saying, he left the ascetic's costume there, went away, and resumed his work at the plough. Ganadhara Indrabhūti Gautama, then, asked “My worthy Iord I I am really astonished to see that he had malice towards your Venerable Self who is the gladdener of the three worlds. O lord I why did he leave off the extra yÅ Cáritra Dharmathe duties of an ascetic, accepted by him, as soon as he saw you?

·55 Sramaņa Bhagavān Mahāfira said." O Gautama 1 The soul of the lion whom I killed during my Bhava as Triprishtha Vasudeva has, during this life, become the farmer. You were my charioteer during that Bhava, and you pacified with sweet words, the lion who was burning hot with anger, at death time. From that time on-ward, he became hostile to me and affectionate towards you and therefore, you were sent by me for the purpose of instructing him in religion." t Information about the relation of the soul of Šramana Bhagavān Mabāvīra with the soul of Ganadhara Mahārāja; Indrabhūti Gautama, during interevning Bhavas-from, bis. existence as the charioteer of Triprishtha Vāsudéva till his appointment as the chief Ganadhara of Srama na Bhagavān Mahāvīra during the latter's twenty-seventh Bhava and about the meritorious deeds he must have done during hisf uture lives, for the attainment of the exalted position of a Gañadhara to a Tirthamkara, is not available. The association of the soul of śrama na Bhagavān Mabāvīra with that of the farmer, commenced during his previous sixteenth Bhava. The soul of śrama na Bhagavān Mahāvīra, during his sixteenth previous Bhava, was born as a son named featura Viśvabhūti to queen siffot Dhāriņi of crown-prince Visākbābhūti of King Viśva-nandi of Rājagriha. When Muni Visvabbūti, who had accepted aftTu Câritra Dharma, the duties of an ascetic, and was practising severe austerities, passed on a begging-tour after a continuous fasting of one month, by the place where his cousin Kumārà Viśākba. nandi, who had gone to Mathura on his marriage occasion had encamped with his large number of servants and retinue, he was much harassed by ridicule and taunts by Viśākhānandi and his servants, on the emaciated condition of his body caused by continuous fasting and sever austerities, when he fell down ·56 by coming in collision with a running cow' and this event sowed the seed of great animosity between the two princes. Becoming enraged by the derision and taunts from four- W** Viśākhānandi and his servants, Muni Viśvabhūti took an oath of killing Viśākhānandi. The soul of Visvabhūti became Triprishtha Vasudeva, during the previous eighteenth Bhava of śramana Bhagavān Mahāvīra and Visakhānandi was born as the lion whom Triprishtha Vasudeva killed. The soul of Viśākbānandi degraded himself considerably by vile derision and mean tauntings, without any cause. It is important to notice how a soul degrades himself in ever-increasing succession. One cannot imagine at what low level a soul will stop in its down-ward motion, when once the soul becomes, the enjoyer of a degraded condition and how inevitably he suffers the terrible evil consequences incidental to that degraded state. How disastrous become the evil consequences of a small mistake? After wandering miserably thru a number of future lives, the soul of Prince Visakhānandi born as a farmer. Had it not been for the mercy of śrama na Bhagavān Mahāvīra towards him, the duration of his existence in this Sainsāra would not have become limited. It was also thru the grace of the Venerable Ascetic, that Ganadhara Mahārāja Indrabhūti Gautama initiated the farmer into his Order of Ascetics. The Farmer-ascetic acquired #F#79 Samyaktva, Right Belief by excellent meritorious ideas in his mind on his way, when he was being led to Samavasarana by the Ganadhara Mabārāja and his existence in Samsāra became thereby limited. This is an excellent example of the mercy of Śramana Bhagavān Mahāvīra. lle had compassion for the welfare of his enemy on account of his love of universal affection for all living beings. even was reached Although Ganadhara Mabātāja Indiabhūti Gantama had a high stage of spirituality, he never spared any pains in assiduously practising severe austerities. He had firm belief in the external and internal penance as the means a ·57 1 of spiritual advancement of the Soul and he possessed unswerv. ing faith in that belief. He always had a two-days fasting and on the third day, he took very meager diet, still his body was plump and magestic. ' When śramana Bhagavan Mahāvīra came to Prista Campā Nagari geagtatott, both the princes Sāla pro and Maha Sala of the King of Prista Campā Nagari, went to him with a large retinue. On hearing the preaching of the Venerable Ascetic, both the brothers had repugnance towards worldly belongings, so they - went home and having entrusted their kingdom to their sister's son Gāngila rifitas, both of them accepted Diksā 1997 Initiation into his Order of Monks and studied eleven Argas under elderly Sadhus. - One day, with the permission of śram iņa Bhagavān Mahāvīra, they returned to Prista Campā, accompanied by Ganadhara NabārājIndrabhūti Goutama, for the purpose of instructing their family-members in spiritual knowledge. On receiving information about their arrival there, King Gāngila went to give his respects to them, and having reverentially bowed down before Gañadhara Mahārāja (ndrabhūti Gautama and Munis Sāla and Mabā Sāla, he sat there for the purpose of hearing the preaching. Ganadhara Mabārāja Indrabhūti Gautama, who, at that time, possessed the four varieties of Right Knowledge viz #fa- # Mati Jnāna, ensitive knowledge; Knowledge acquired by means of the senses and mind. 2. Gama Śruta Jnāna, Scriptural Knowledge; Knowledge derived from the reading or preaching of scriptures or thru an object known by sensitive knowledge; 3. Hafan Avadhi Jnāna, Visual Knowledge, Direct Knowledge of matter in various degrees with reference to you Dravya, Subject-matter, Ty Kshetra Space, Fra Kāla Time and 219 Bhāva, Quality of the object Known; 4. #4: Un Manahparyaya-Juānay Mental knowledge, Direct knowledge of another ·58 person's mental activity about matter-which meant a very high degree of spirituality,then commenced the 'under-mentioned preaching: “An individual devoid of the Knowledge of the true nature of the Soul and of other objects in this world is An Ajna, Ignorant. An ignorant man engages himself in unprofitable occupations like a hog in foeces, while a person with superior knowledge, becomes chiefly absorbed in the acquisition of knowledge of the true nature of the Soul, like a je Hamsa, a Swau, in Arap Attar Mānas saroyara, Mānasa lake-a sacred lake and place of pilgrimage on Mount Kailāsa, whither the wild swans repair in the breeding season at the beginning of the mousoons. Knowledge which is instrumental in directing one's thoughts, towards the various aspects of Atan Moksha-pada, the state of Final Beatitude, which alone is the causal.element in becoming free from Karmas, that is to say which makes the Soul solely intent on it and identical with it, is superior knowledge and it is a knowledge producing Eternal Bliss, which the Soul failed to acquire from time immemorial. Knowledge, however embellished with eloquent words and artful language, but devoid of the true nature of the Soul, does not at all contribute to the Happiness of the Soul, because only a very small quantity of this nectar-like knowledge, is capable of destroying the malady of endless Karmas. Persons intent on making the first objection to a proposition for a controversy, and persons busy with raising objections to it, as well 118 persons believing in unascertainable objects do not fully attain the knowledge of the true nature of the Soul, like an ox walking round and round an oil-will; because, such persons chiefly aim at defeating their adversary and obtaining victory over bim and hence they consequently do not understand the true nature of objects Besides, by depending on the un-investigated form of an object, without accurately ·59 - an OX deciding on the true nature of such objects, one cannot experience, the highly natural knowledge of the Soul. Just as tied to an oil-man, cannot reach any distant land although he has been walking round and round a number of times, in the same way, an individual undesirous of the knowledge of Truth, does not even touch the boundary of essential knowledge, although he may have done studious efforts in other branches of knowledge.' Continuing further, he said, संझरागजलबूओवमे, जीविए य जलबिंदुचंचले । जुव्वणे य नईवेगसंनिभे, पाव जीव किमयं न बुज्झसि ॥१॥ 1. Sanjha rāga jala būbbū ovamé, jivié ya jala · bindu cancalé; Juvvaņé ya naīvega sannibhé, pāva jiva kimayam na bujjhasi, 1. संपदो जलतरंगाविलोला यौवनं त्रिचतुराणिदिनानि । शारदाभ्रपरिपेशलमायुः किं धनैः कुरुत धर्ममनिन्द्यम् ॥ २॥ 2. Sampado jala tarangā vilolā, yauvanam tri caturāņi dināni; Śardābbra pari péśala māyuh kim dhanaih kuruta dharmamanindyam. 2. 1. This life is like the colours of the setting Sun, like the bubbles of water or fickle like a drop of water on a blade of grass and youth is like a current of floods in a river. O Wicked Soul I therefore, why do you not become enlightened ? 2. Prosperity is unsteady like the waves of water (on a sea), youth lasts for three or four days, and hy: Ayuh, the duration of life is like the clouds of the monsoons. Then, What is the use of wealth? Therefore, practise the excellent Dharma. On hearing the preaching King Gangila decided to renounce the world. He entrusted the management of his kingdom ·60. f to'bís' son and received lr Dikśā, Initiation into his Order of Monks with great celebration along with his parents.' । At the time of giving' Diksā, Ganadbara Mahārāja. Indra - bhūti Gautama said.“ -- युष्माभिर्दीक्षा गृहीता परं शुद्धा पालनीया, शुद्धं संयम विना मुक्ति न भवति । एके सिंहतुल्या भूत्वा दीक्षा लात्वा फेरुवत् पालयन्ति, एके जनाः कातराः फेरव इव गृहीतव्रताः सिंहा इव पालयन्ति संयमम, एके कातराः फेरव इव संयम गृहीत्वा फेरव इव पालयन्ति, एके सिंहा इव साहसिका व्रतं लात्वा सिंहा इव पालयंतिं शुद्धं संयमम् । तेन भवद्भिस्तथा चारित्रं यतनया पालनीयं यथा 'करतलगता मुक्तिश्री भवतां भवति ॥ यतः एगदिवसंपि जीवो, पव्वजमुवागो अनन्न- मणो । जइवि न पावइ मुक्खं, अवस्स वेमाणिो होइ ॥१॥ Yushmābhi r-dikśā grihitā param śuddhā pālanijā; suddlam sanyamam -Vina. mukti r-na bhavati / Eké sinhatulya bhātva. dıksāın lātvā phéruvat pālayauti, Ēké janāb kātarāh phéiava iva grihita-vratah sinihā iva pālayantı sanyamam, Ēké kāt ırāh phérava 'iva sanyámam gribitvā phérava iva pālajanti; Ēké sinbā iva sābasikā vratam lātvā sinhā iva pālayanti suddham sanyamam / Téna bhavadbbi stathā cāritram yatanayā pālaniyam yathā kara tala gatā , mukti-shree bhavatām bhavatı / Yatah- Ega divasam pi Jivo, puvvajjamuvāgao ananna-mano; Jai vi na pāvai mukkham,'avassa vèmānio' hoi. 1. - "You have taken Dikšā, but it must be observed in its purity. There is no मुक्ति Mukti, Liberation without pure संयम Sanyama, Self-control. Some persons taking Dikšā bravely like a lion, observe it like a jackal, some, timid persons having taken the vows like jackals observe the HTH Sanyama, Selfcontrol, like lions, some timid persons having taken the vows like jackals observe them like Jackals, while some-persons, bold ·61 like lions having taken the vow, obseive the pure #TA Sanyama Self-control, like lions. Therefore, You should so carefully observe the gifts Cáritram, the duties of an ascetic, that the wealth of gfi Mukti, Liberation into the palms of comes your hands. Because-If a person, devoutly intent for 99 FTT Pra vrajyā Religious Mendicancy even for one day, does not attain #17 Moksha, Liberation, he certainly becomes a Qatfe Vaimãnika déva-a kind of celestial being. Ganadhara Mahārāja Indrabhūti Gautama then started to meet Jinèsvara Bhagavān Mabāvīra at praktit Champa Nagari accompanied by Sāla, Mabāsāla, Gangila and both his parents. i-e his father foot Pithara and his mother ostaat Yasomati, On their way, Sāla and Mahāsāla thought Mỳ sister, her husband and her son' are very fortunate that they gave us kingdom and now they gave all-blissful चारित्रधर्म Chāritra Dharma, the duties of an ascetic," us All the five viz 1 Sāla 2 Mahāsāla 3 Gângila 4 Pithara, foot the father of Gângila and 5 Yašomati antaat the mother of Gāngila, while on their way to Champā Nagari, in the company of Ganadhara Mahārāja Indrabhūti Gautama, deeply engaged in undermentioned speculations: were - १. जातश्चैको मृतश्चैको एको धर्म करोति च । प्रायं स्वर्गसुखे जीवः श्वन्ने गच्छति कः समम् ॥ १॥ 1. Jāta scaiko mritascaiko, éko dharmam karoti ca; Prāyam svarga sukhé jivah śvabhré gacchati kah samam. 1. A person is born alone, dies alone, does meritorious deeds alone, and with whom does he, in all probability, go to hell or for the enjoyment of the happiness of the engit Svarga. Heavesn

·62
२. मूढाः कुर्वन्ति ये मे मे, वपुः पुत्रगृहादिकम् ।
तेऽपि त्यक्त्वा नरोऽगाधे मजन्ति भवसागरे ।। २॥
2. Mūdhāh kurvanti yé mé mé, vapuh putra gribūdikam;
Té pi tyaktvā naroagādhé majjanti bliava sāgarè.
2 Body, progeny, property etc, which ignorant persons,
consider as Mine even these things having left them, drown
them into fathomless ocean of life.
३. अन्यो जीवो भवेद्यत्र देहात्तत्र गृहादिकम् ।
कथमेतन्मदीयं तु मन्यते तत्त्वविद् बुधः ॥ ३ ॥
3. Anyo jīvo bhavédyatra dehāttatra grihādikam; Katha-
métan-madiyam tu manyaté tattvavid buddhah. 3.
3 The wise man knowing the essence of real knowledge
thinks thus:-Where the pla Jiva, the Soul is different fronı
the देह Deha, Body, how can property etc, be मदीयं Madiyam
"Mine ".
४. कुटुम्बधनधान्यादि, सर्व दुःखसमुद्भवम् ।
देहं च मन्यते यः स्वं कम बध्नाति कुधीः ॥ ४ ॥
4 Kutumba dlana dbānyādi sarvam dubkha samudbhavam;
Deham ca manyatè yah svam karma badhnāti ku-dhib.
4 Household, wealth, corn etc, all is the source of misery.
The wickedly-disposed person who considers the body as his
own, acquires evil karmas..
५. एको धर्ममुपार्जनं च विवुधः कृत्वा स्वयं गच्छति
स्वर्ग पापमुपायं घोरनरकं दुःखाकरं प्राणभृत् ।
एको दुःखततीमसारमपि भो त्यक्त्वा, च मुक्त्यालयं
तस्मात्त्वं भजता वतो हि शरणं धर्मं त्यज स्वं गृहम् ॥ ५ ॥

·63 5. Eko dharmamupärjanam ca vibudhah kritvá svayamı gacchati; Svargam pāpamupārjya ghora narakam dubkhakaram prāṇabhut; Eko dubkha tatī masāramapi bho! tyaktvā ca muktyālayam; Tasmāttvam bhaja tavato hi śara ņam dharmmam tyaja svam gribam, 5. One wise man haviug acquired the Karma of meritorious deeds, goes alone to heaven; another creature having acquired the Karma of evil deeds, goes to terrible Naraka which is the mine of misery. One, having abandoned the worthless array of miseries, goes to garniaj Muktyālayam, the place of Salvation. Therefore, seek the shelter of Dharma; in the first place, and abandon your house." While contemplating on such ideas and becoming absorbed in divine meditation, all the five rose high and higher in spiritual development destroying various Karmas and acquired a Kévala Jnāna, Perfect knowledge. When all of them arrived near tbe Samavasara na FFIETTO of śramaņa Bhagavān Mahāvīra at 991anti Champā Nagari, Ganadhara Mahārāja Indrabhūti Gautaina went round three times from left to right, and Sāla, Mahāsāla and others did the same Having done obeisance to the Tirthamkara, the fire, went to the assembly of the Kévalius. Meanwhile Ganadhara Mahārāja Indrabbūti Gautama told them "Look here I do obeisance to oth PTE Paraméśvara, the Supreme Lord. Śrama na Bhagavān Mahāvīra said "O Gautama, do not be disrespectful towards Kévalins. Gautama. Swāmi said " What disrespect has been done by me towards Kévalins ? Śramana Bhagavān Mahāvīra said " These Sāla Mabāsāla and others have acquired Ta Kèvala Jvāna, Perfect knowledge. Therefore, having got up, censure youi own self and sincerely ask pardon from them, who have been initiated by your own hands, and who have already acquired Kévala Jnāna. Ganadhara Mabārāja Indrabhūti Gautama then said, “O venerable sir, I am unfortunate that whoever gets initiation from me, acquires 1 ·64 ( Kévala Jrāna, but I do not. ” Šramănă--Bhagavān Mahávīra then said "Do not be disa ppointed, you will also have Kévala Jnana. ' He, who worships · the images - of the twenty-four Tirthamkaras on the TT&foft · Ashtāpada-giri attains the wealth of Kévala Jnāna, Jnāna, during that very Bhava 9 Existence. 6 " 1 1 1 was When Ganadhara Mahārāja 'Indrabhūti Gautama thus thinking about, a celestial voice was heard " The Jinéśvar Bhagavān has said to-day that any human being who climbs úp Mount Ashtāpada by his own supernatural power and worships the images of fwäsar Jinéśvaras there, will certainly attain ferage Siddhi-pada, the state of Final Beatitude during that life. On hearing the celestial voice, Ganıdhara Mabārāja Indrabbūti Gautama requested Śiama na Bhagavān Mahāvīra for permission to go to 1979cali Ashtāpa la Tirtha, the place of pilgrimage on Ashtāpada-giri for the purpose of worshipping the images of Jinéśvara Tirthamkaras there Knowing that by going there, the hermits dwelling there, will be enlightened by Ganadhara Mahārāja Indrabhūti Gautama, a permission to go there was immediately granted to him Ganadhara Mahārāja Indrabbūti Gantama, became'greatly pleased by the permission readily given agreeably with his own desires and he arrived the Ashtāpada-giri in a moment by a speed as swift as that of the wind, under the influence of aitoa fe Cāraņa Labdhi. hear } In a moment, he went up the great mountain, entered the magnificent temples of falsatcola Nandiśvara dvipa built by MTAAETTIST the Great King Bharata , and he ,devoutly Worshipped the extremely beautiful images of the twenty-four Tirthamkaras there. Coming out from the temples, Ganadhara Mahārāja Indrabhūti Gautama, sat under a big than Asoka "Vriksha ·65 Ašoka tree. There he was paid homage by numerous gods. demons and fairies. Numerous gods, demons and fairies, gavę respectful salutations to him. He then preached them Dharmą, according to their suitability and he solved their doubts like a, Kévalin by his power of reasoning. While preaching, he appropriātely said " Ascetics by severe penance, become emaciated that nothing but skin and bones, remains on their bodies, their joints become weak, and becoming greatly debilitated, they walk very tremblingly, only by force of life.' so much On hearing these words Huay Vaiśramana Déva, (Kubèra ) the god of wealth, fortune and prosperity was astonished, because the body of Ganadhara Mahārāja Indrabhūti Gautama was lustrous like polished gold and it was plump. Kubéra had a doubt about these words and he smiled a little as the words appeared to be inappropriate in his own self. Ganadhara Maharaja Indrabhāti Gautama. had मनःपर्ययज्ञान Manah Paryaya Jnāna-Knowledge of reading another's thoughts, and having known the mental ideas of Vaiśramaņa · Déva, he solved his doubts during preaching. $ He said “The inference about the healthy condition of the body of an ascetic is not governed by an universal rule but it is imperative to restrain the Soul by auspicious meditation. Now, hear the account of the two brothers Pundarika gerie and Kundarika forte which is as follows:- There was a king named Mahapadma. महोपन of पुंडरीकिणी Pundarikiņi Nagari of 9531 alfent Pushkalāvati Vijaya in the #rifate 9 Mahā-vidéha Kshetra of Haulo Jambū_dvīpa, He had two sons named Pundarika j5r1$ and Kundarika कुंडरीक by his queen पद्मावती Padmavati. On coming to know that his eller son Pundarika had - become able to govern the affairs of his kwydom, King Mahāpadma installed him on the throne and he himself accepted ·66 ten Dikša. He observed atfag Charitra Dharma, the duties of a Sādhu, faultlessly, studied the Scriptures carefully, became well-versed, destroyed his Karmas, attained #Togia Kéval Jnāna, Perfect Knowledge and finally, he acquired ATTAT Móksha-Mārga, the Path of Final Liberation t One day, both the brothers, Punda rika and Kundarika, on receiving information that some Sādhus had arrived near the town, went there for the purpose of hearing a preaching on religion. The preaching had such a wonderful effect on the mind of Pundarika, that he rose high in spiritual meditation and reached home as an actual ascetic. He called his ministers and addressing his young brother Kundarika in their presence he said “O child ! You take the reins of government of our father's kingdom into your own hands. I have been terrified by the miseries of this Samsāra. I have made up to take Diksā which will relieve from that bondage. Accept therefore mỹ proposal and act accordingly.” my mind me 2 Kundarika replied “O brother! Why are you anxious to keep me engrossed with desires for worldly objects? I have no desire for them. I will also have Diksā and will cross the ocean of worldly existence Pundarika pursuaded his younger brother Kundarıka a great deal, but he did not believe his advice. Finally, · Pundarika addressing Kundarika said “O brother! The organs of senses are difficult to be conquered. Mind is always un-tearly. Youth is the abode of unusual perturbations. Negligence is natural with every living being. Endurance of sufferings and calamities becomes, at times, unbearable. You will have to be firm in your vows, because the observance of the vows of an ascetic is extremely difficult. It is highly expedient for you to take the yows of a Shrāvaka suitable for your duties as a house-holder, to govern your kingdom in accordance with those vows and - to take Dikśā, after you have fully passed youth."

·167 Kundarika said “Brother! Whatever you say is quite true. But I must act fully up to my utterances. I will undoubtedly have Dikśā. Saying so, he took Dikśā.' Pundarika was prevented by his ministers and so he continued to govern his kingdom as a house-holder with the ideas of an ascetic. Kundarika was mortifying his body with various severe penances and be always acted strictly in accordance with established usage. He was very popular with his companian Sadhus. One day, however, near the approach of spring-time, the mind of Kundarika became wavering. He thought "I have nothing to do with this great Cärifra Dharma, the duties of an ascetic. I will accept the kingdom which my brother was offerring me before." 3 t With these ideas supreme in his mind and with a dejected heart, Kundarika went to the capital city of bis brother, began to roll, here and there, on a cool bedding of green leaves under a tree in a pleasure-garden, and he tied up his utensils and other articles serviceable for an ascetic life, to the tree, and kept them hanging there. He sent word about his arrival there, to his brother King Pundarika thru the watchman of the garden. The King went there with his minister and bowed down before him. On seeing the bedding of- green leaves and all his belongings hanging on the tree, the King inferred that his brother Kundarįka had left off Cāritra Dharma. Addressing his minister, King Pundarika said “Perhaps you remember that I tried to prevent Kundarika when he rashly became ready to take the vows of an ascetic life during his youth. However, even now, I am ready to give him the kingdom brit I am only sorry that be has now become ready to waste the ferata fursa Cintāmaņi Ratna the all-wishing precious gem ·68 capable of fulfilling the desires of its possessor, acquired after - strictly obsei ving Caritra Dharma for such a long period. I will only be benefitted, if he governs my kingdom. But he is doing harm to his Soul, " King Pundarika soon entrusted the government of his kingdom to his brother Kundarika as desired by him, presented him with royal insignia and he himself taking the characteristic emblems of an ascetic from Kundarika, took Dıkšā with a pure heart. While starting on a wandering tour from village to village, Pundarika Muni thought "I have fortunately acquired the long-desired afawÅ Yati Dharma, the duties of an ascetic. Now it is advisable that I should take the vows in the presence of my Guru.” Thinking so, he started Thinking so, he started to meet his Guru. Going to his Guru, Pundarika Muni took the vows of an ascetic from him and took his meals at the end of a three days' fasting without water. 7 Håving become greatly exhausted by walking fast over a long distance while going to his Guru, eating cold, tasteless, dry food, with blood cozing from his tender feet, Pundarika Muni went into the village with great difficulty, asked for a place to live in for the night and slept on a bedding of grass. During the night, while meditating about. meritorious actions and repenting with a pure heart for evil actions done during previous lives, Pundarika Muni died with plump body and was born as a god in Sarvārtha Siddha Vimana सर्वार्थ सिद्धविमान. Kundarika became a king. His servants began to laugh at bim saying that he broke his vow for 'food like a beggar. Kundarika was greatly enraged with them at heart He thought "I will have extremely savoury dishes for my food, eat them to my entire satisfaction and then, I will kill all who are deriding me.” He went, then into the palace, took all varieties of food and drink material filling his stomach right up to the ·: 69 neck and woke up the whole night, with the object of satisfying his carnal desires. Waking up during night and indigestion of an excessive quality of food and drink-material produced diarrhoea accompanied with vomiting. He suffered agonizing pairs. His stomach became full-blown like bellows perfectly filled with 'air. There was tight blocking up of wind and he had intense thirst. His ministers and others, thinking that the wicked man had broken his 'vows did not do any medicinal treatment for him and did not allow any one else to do the treatment *for him. He was sufferiug severe pain. He thought "ļf Į, any how, get over this illness, I will have all these officers and their family members killed brutally in the morning'” With such evil ideas, and formidable sentiments of wrath, Kundarika died during the night and was born as a Tx Nāraka, a hellish being in rafaela TA1914 Apratistāna Narakāvāsa, a bellish den named Apratistāna, in the seventh hell.' "Therefore, 0 members of the assembly ! emaciation or plumpness of the body among strict ascetics is not an essential element. Good meditation is the only causal agent of Blissful life.” Vaiśramaņa Déva heard attentively the account of Pundarika and Kundarika narrated by Ganadbara Mahārāja Indrabhūti Gautama. He acquired #37879 Samyaktva, Right belief from that moment, and becoming glad by the explanation given by Gañadhara Mahārāja Indrabhūti Gautama about the doubt lingering in his mind, he bowed clown respectfully once more before him and went to his abode. + $ Having finished the preaching, Gañadhara Mahārāja Indrabhūti Gautama remained there, for the night, and in the morning he commenced to get down from the mountain." When Ganadbara Mahārāja 'Indrabhūti Gautama was on a pilgrimage to mergaffe Ashtāpada-giri, Mount 'Ashtāpada, fifteen 'hundred hermits named toru Kodanya, a Dutta, Sèvāla and others, knowing Ashtāpada-giri to be a mea'ns ·: 70 acquiring. #124 Moksha, Final Liberation, arrived near the smountain for a pilgrimnage there. Out of these hermits, five hundred hermits, observing one day's fasting, and eating green roots and fresh vegetables on the break-fast-day, reached the first for Mékbalā, slope of the mountain. The second batch of five hundred hermits, observing two-day's fasting and eating dry roots on the break-fast-day reached the second slope. And the third batch of five hundred hermits observing three day's fasting and eating dry nioss only on the break-fast-day reached the third slope of the mountain. Being unable to ascend higher, the three parties stopped respectively at the first, second and the third slope of the mountain. 1 On seeing Gañadhara Mahārāja Indrabhūti Gautama with a lustrous gold-coloured 'appearance and plump body, going quickly up the mountain, they said amongst themselves “ We are thin-bodied still we cannot go further. How will this Muni with bulky body go up the mountain ? * While they were talking thus, Gañadhara Mahārāja Indrabhūti Gautama swiftly went up the mountain and became invisible in a moment like a god. Then they said amongst themselves that this great sage possesses extraordinary supernatural powers, so when he returns here we shall all become his pupils. With this firm determination in their mind, the hermits respectfully kept waiting with close attention for his return there, as for the arrival of a dear relative. 1 Diksha of Fifteen Hundred Hermits. The hermits who were waiting there, saw Gañadbara Mahārāja Indrabhūti Gautama coming down from the great mountain. As soon as he approached them, they bowed down before him and requested him “O rigorous devotee i o great Soul We all of us are desirous of becoming your disciples, de ·71 you will therefore be pleased to favour, us by, accepting our request. Ga nadhara Mahārāja Indrabhūti Gautama said “May the omniscient Lord śramana Bhagavān Mahāvīra-deva be your Guru Te Preceptor.” The hermits persistently insisted upon him to give them ATT Dikśā, Initiation into his Order of Monks there and then, and to make all of them his own disciples. On account of their excessive eager ness Ganadhara Mahārāja Indrabhūti Gautama gave them Dikśā there on the spot. The gods supplied them all the materials suitable for an ascetic life and all of them started, accompanied by Ganadhara Mahārāja, to meet Śrama na Bhagavān Mahāvīra. Feeding of Fifteen Hundred Hermits, On their way-when at noon-meal time they arrived at a small village, Ganadhara Mahārāja asked all the Munis " What desirable food shall I bring for you?” They said " Let us bave growIH Pāyasānna, Rice boiled in milk." Ganadhara Mahārāja Indrabhūti Gautama, then, brongbt from the village mit Kshira, Rice boiled in milk, just sufficient for his own use, ordered all the hermits to arrange themselves for dinner and said " You do your break-fast with this gioia Pāyasānna, Rice-boiled in, milk. " All the hermits thought simultaneously-How will such a small quantity of sitt Kshira, Rice-boiled in milk, be sufficient for all of us?” But with the prudent judgment of 'strictly obeying the commands of the Guru, all the hermitdisciples arranged themselves to take their break-fast-meal on their own seats without entertaining any doubt or without asking about any thing. Ganadhara Mabārāja Indrabhūti Gautama, first fed all the hermit disciples to satisfaction from the quantity of tt Kshira ·72 he had brought from the village, under the supernatural power of aglah for Mabānasa Labdbi and then he himself took his meals. All the newly-initiated hermit-sādhus were greatly astonished. > When the hermit-sādhus were taking their meal, the five hundred hermits who took only dry moss on their break-fastday acquired #THA Kévala Jnāna, Perfect Knowledge while contemplating thus-We are very fortunate in acquiring Śramaņa Bhagavān Mahavira Paramātmā the father of the world, as our worthy preceptor in religion. Besides we are, in every way, lucky in acquiring this Muni as our instructor who is just like a father to us. 2 > The second batch of hermit-sadbus including # Datta, acquired $tama Kévala Jnāna on seeing the splendour of the watchmen of śrama na Bhagavan Mahāvīra. The third batch of hermit-sādhus acquired #ha Kévala Jnāna, . Perfect Knowledge, as soon as they saw śrama na Bhagavān Mabāvīra from a distance, They then went three times from left to right round Sramaņa' Bhagavān Mahāvīra and when they were going towards the assembly of Kévalins, Gautama Ganadhara said Give respectful salutations to the Venerable Saint.' Śramana Bhagavān Mahāvīra, there upon, said Gautama ! Do not be disrespectful towards Kévalins. On hearing these words, Ganadhara Mahārāja Indrabhūti Gautama asked pardon of the Kévalins. 'st 16 0 Ganadbara, Mabārāja Indrabhūti Gautama, again had the following idea in his mind, at that time:-"I will not positively have fe faqe Siddhi-pada, the abode of Final Liberation during this life. I have, still many severe evil Karmas left with me. These great sages are fortunate that though they have been only recently initiated by me they acquired 23 Kévala Jnāna, Perfect Knowledge, in a moment.

·178
On seeing Ganadhara Mahārāja Indrabhati Gautama
contemplating thus, Śramaņa Bhagavān Mahávira asked
"Gautama ! Whose word is trustworthy? Is it of Tirthamkaras
or of a god ? Ga nadhara Mahārāja Indrabhūti Gautaina gently
and respectfully said "Of Tirthamkaras.
--
Śramaņa Bhagavân Mahāvīra, then consolingly said
Gautama ! Now, do not be impatient. The affection of a गुरु
Guru, teacher, towards his pupil is easily vanishable like tender
grass growing ou split-peas. The affection of a pnpil towards
bis Guru-your affection towards me has become as firm as a
matting of wool. Your affection towards me has become very
solid by long association with me. Your केवलज्ञान Kevala Jnana,
Perfect knowledge, has thereby become obstructed. It will
become manifest only when there is an absence of love and
you will then become my equal."
-
Meeting of Keshi Kumara and Gautama Ganadhara,
केशिगौतमीयाख्यमध्ययनम्
.
जिणे पासे त्ति पामेणं अरहालोगपूहए ।
संबुद्धप्पा य सवण्णू धम्मतित्थयरे जिणे ॥ १ ॥
तस्स लोगप्पदीवस्स, आसि सीसे महायसे ।
केसीकुमारसमणे,
विजाचरणपारगे ॥ २ ॥
मोहिनाणसुए बुद्ध, सीससंधसमाउले ।
गामाणुगामं रीयंते, सावधि पुरीमागए ॥ ३ ॥
.
तेंदुयं नाम उजाणं, तम्मी नगरमंडले ।
फासुए. सेजसंणारे
तत्थ वासमुवागए ॥ ४ ॥

·71
1. Jiné Pāsé tti nāménam Arabā logapūié; Sambuddhappá
ya savvannū dbamma titthayaré Jiné.
2. Tassa logappadivassa, īsi sisè mabā yasé, Kési kumāra
sama né, vijjācara napāragé.
3. Obı nāņa Sué buddhè, sīsasangha samāulé; Gāmāņugā-
mam riyanté, Sãvatthim pruimnāgaé,
4. Ténduyam nāma ujjánam tammi nagara mandalé; Fāsué
séjja santhārè tattha vāsamuvāgae.
1-4. Arabanta Jina. Shree Parsva Nath Bhagavan who
was Omniscient and whose soul became enlightened by himself
and who was the founder of Dharma Tirtha and wbo was
worshipped by the three worlds, and who was the enlightener
of the three worlds, bad a renowned disciple Kési Kumāra
who possessed Sruta Avadhi Jpāna, who was a Buddha, the
enlightend person who is qualified by good works and Know-
ledge of the truth for Nirvana and reveals the true doctrine
of Salvation to the world before his decease, who was well-
versed in learning and fragi Căritra Dharma the duties of
an ascetic-life. Kési Kumāra wandering from village to village,
went to migral Śrāvasti Nagari surrjunded by an assemblage
of disciples, and put up at a clean dwelling-place in a pleasure
garden named farga Tinduka, of that town.
अह तेणेव कालेणं, धम्मतित्थयरे जिणे ।
भगवं वद्धमाणु त्ति सव्वलोगम्मि विस्सुए ॥ ५ ॥
-
तस्स लोगपईवस्स, आसि सीसे महायसे ।
भयवं गोयमे नामं विजाचरणपारगे ॥ ६ ॥
वारसंगविऊ बुद्ध सीससंघसमाउले ।
गामाणुगामं रीयंते से वि सावत्थिमागए ॥ ७ ॥

·75. 1 कोठगं नाम उजाणं तम्मि नयरमंडले । फासुए सिजसंथारे तत्थ वासमुवागए ॥ ८ ॥ 5. Aha ténéva kāléņam dhamma titthayaré Jiņé; Bhagavam Vaddhamāņu tti savva logammi vissué, - 6. Tassa loga paīvasga asi sīsé mahāyasé; Bhayavam Goyamé nāmam vijjā carana pāragé. 7. Bārasa nga viū buddhé sīsa sangha samāulé; Gāmāņu gâniam riyanté sé vi Sāvatthimāgaé. 8. Kotthagam nāma ujjānam tammi nayara mandalé; Fāsué sijja santhāré tattha vāsamuvagaé 5-8 At that time, Dharma Tirthamkara Jina Bhagavān Vardhamāna Swāmi well-known in all the worlds, and enlightener of the three worlds had a renowned chief disciple named Bhagavān Gautama who was well-versed in learning and after Cāritra Dharma, the duties of an ascetic-life, who well-versed in the Twelve Angas and who was बुद्ध Buddha, the enlightened person, who is qualified by good works iind Knowledge of the Truth for fagfor Nirvāṇa Final Liberation and reveals the true doctrine of Salvation to the worlds before his disease. He, also wandering from village to village, came to realaatti Srāvasti Nagari surrounded by an assemblage of disciples, and put up at a clean dwelling-place ina pleasure-garden named कोष्टक Koshtaka, of that town. केसीकुमारसमणे, गोयमे य महायसे । उभओ वि तत्थ विहरिंसु, अल्लीणा सुसमाहिया ॥६॥ was . उभओ सीससंघाणं, संजयाणं तवस्सिणं । गुणवंताण ताइणं ॥ १०॥ तत्थ चिंता समुप्पन्ना 2 केरिसो"वा इमो धम्मो ? इमो धम्मो व केरिसो? । आयार धम्मप्पणिही इमा वा सा व केरिसी ? ॥११॥ -- ·76 चाउनामो य. जो धम्मो, जो इमो पंचसिक्खिो । देसिओ वडमाणेणं, TETOT य महामुणी ॥ १२ ॥ अचेलगो य जो धम्मो जो इमो संतरुत्तरो। एगकज्जपवन्नाणं, विसेसे किं नु कारणं ॥ १३ ॥ 9. Kèsi Kumāra Samané' Goyamé ya mahāyasé; Ubhao vi tattha, vibarinsu allina susamāhiyā. < 10 Ubhao sîsa sanghānam sanjayānam tavassinam; Tattha Cintā samuppannā gunayantānam tainam. va kériso ? 11. Kériso vā imo dhammo ? Imo dhammo Ayāra dhammappañihi, ima vā sā va: kérise ? 12: Chāujjāmo ya jo dhammo, jo imo pancha sikkhio; Désio Vaddhamāņénam Pāséna ya mabāmuni. 13. Acélago pa jo dhamımo jo imo santaruttaro; Ega kajja pavanuānam visésé kim nu kāra nam. 9-13. Botlt Kési Kumāra Sramana and Gautama Ganadhara wore illustrious personages; both were sojourning: there; both had control over their mind, speech and body; both practised deep meditation on the Supreme Soul and. profound devotion. The congregation of ascetic-disciples of both these illustrious personages, who had conquered their-sensual pleasures, desires, and practised severe austerities, and who were highly virtuous and able to deliver others (from the bondage' of Samsāra ) had the following doubts in their minds. " What must be the nature of the TÅ Dharma, Code of religious duties with four vows taught by the great sage wgitarogy Sbree Pārsva Nāth Prabhu and of the code of religious duties' with five vows taught by śramana Bhagavān Mahāvīra Swāmi and what must be the respective distinction between our TTT Acāra, Rules of conduct, with regard to putting on of dress, eating, keeping of utensils for food etc and 1 ·17 that of the other and what must be reason , that in, one code अचेलकत्व Acélakatva, Remaining without garments, has been sanctioned, while in the other, putting on of valueable and decorative garments has been ordained, although both are directed towards the accomplishment of one desirable object viz. मोक्षमार्ग the Mokshamārga, the Path of Final Emanafation. अह ते तत्थ सीसाणं विनाय पवितक्कियं । समागमे कयमती उभओ केसिगोयमा ॥.१४ ॥ गोयमे पडिरूवण्णू सीससंघसमाउले । जेठं कुलमवेक्खंतो तेंदुयं वणमागओ ॥ १५ ॥ 14. Aha té tattha sisanam vinnāya pa vitakkiyamı; Samāgamé kayamati ubhao Kési-Goyamā. 15. Goyamé padirūvannā sīsa sangha samâule; Jettham kulamavehkhan to Ténduyam va namāgao. , 1 14-15 Both Kési Kumāra and Ganadhara Gautama having known the doubtful' notions of their disciples, made up their minds for an interview, Gaņadhara Gautama resourceful of respectful behaviour, went to ãi Tenduyam Ténduka pleasure-garden accompanied by his assemblage of disciples, disregarding his most excellent order. केसीकुमारसमणो, गोयमं दिस्समागतं । पडिरूवं पडिवत्तिं सम्मं संपडिवज्जती ॥ १६ ।। पलालं फासुयं तत्थ पंचमं कुसतणाणि य । गोयमस्स णिसिज्जाए खिप्पं संपणामए ॥ १७ ॥ samano 16. Kési Kumāra Goyamam dissamāgatam, Padırūvam padivattim samomam sampadivajjati. 17. Palalam fasuyam tattha panchamam kusa tanāni ya; Goyamassa nisijāé kbippam sanipa ņāniaé. .

·78 16–17. Beſi Kumāra Sramana on seeing Ganadhara Gautama coming there, gave him suitable respect, gave him clean grass for bedding and five blades of 67 Kuśa, Sacrificial grass. During the interview, a number of important questions were asked by Kéśī Kumāra Śramana and they were ably solved by Ganadhara Mahārāja Indrabhūti Gautama. They form the subject of the twenty-third 396997 Adhyayana chapter of Uttarādhyayana Sūtra. Although Keśī Kumāra was a very competent आचार्य Acārya, Teacher, and he possessed 337#pla Avadbi Jnāna, Visual knowledge, it is apparent that he entertained very high respect for Ganadhara Mahārāja Gautama Swāmi and this incident gives us a ground for admitting the abundance of supernatural powers of a UTETT Ganadhara, the head of a corporation of ascetics. Kéſi Kumāra Śramāna was not a TUHT Ganadhara, the head of the congregation of the ascetics of Tirtbainkara Bhagavan Shree Parśva Nāth but he was a very competent Acārya among his Order of Ascetics. The head of a family of ascetics is called a TOTT Ganadhara, Keśī Kumāra is also styled as #f7770147T Kéśī Ganadhara but he was not a Ganadhara He was a very competent Ācārya. There is some difference in the rules of conduct among the Sādbus of Tirthamkara Bhagavān Shree Pārsva Nāth and the rules of conduct among the sādhus of Tirthamkara śramaņa Bhagavān Shree Mahāvīra Swāmi and both the illustrious personages Kési Kumāra Śrama na and Ganadhara Gautama having come to know that ordinary ascetics of both the Tirthamkaras are likely to have doubts as to whether the rules of conduct followed by themselves were the genuine ones or whether the rules of conduct followed by others were genuine, thought of having an interview with the object of deciding such like questions.

·99 We e are inclined to form a high opinion about Gañadhara Mahărāja Indrabhūti Gautama for the courtesy shown by hint during his interview with Kési Kumāra Śramaņa. The rank of a Gañadhara is superior to that of an ordinary Acārya or of an ascetic with Avadhi Jhāna, still Gautama Ganadhara observing polite manners and 'the decorum of his exalted position, went to Tinduka pleasure-garden where Kési Kumāra Śramana had put up. On seeing Gautama Ganadhara coming towards him, Kési Kumāra Śramaņa welcomed him with suitable respect and gave him a seat prepared of five varieties of Tata Palāla, Straw, and Kusa grass. केसीकुमार समणो गोयमे य महायसे । उभओ निसन्ना सोहंति चंदसूरसमप्पभा ॥ १८ ॥ 18. Kési Kumāra samano Goyamé ya Mahāyasé, Ubhao nisannā sohanti canda sūra samappa bhā. 18. Both these illustrious personages Kési Kumāra Śramana and Ganadhara Gautama, sitting ( near each other ) appear beautiful with lustre like that of the Sun and the Moon. समागया बहू तत्थ पासंडा कोउगा मिगा। गिहत्थाण अणेगाओ साहस्सीओ समागया ॥ १६ ॥ देवदाणवगंधव्वा जक्खरक्खसकिन्नरा । अधिस्साण य भूयाणं आसि तत्थ समागमो ॥ २० ॥ 19. Samāgayā bahū tattha pāsandā kougā migā, Gihatthāņa a négão sāhassio samāgayā. 20. Déva dınava gandhayvā, jakkha rakklasa kinnarā; Addissāna ya bhūyānam āsi tattha samāgamo. 1 19-20. Many heretics of different faiths came there like antelopes, out of curiósity, and many thousands of house-holders came there. Gods, demons, celestial musicians, 1 Yaksha, ·80 Spectral gods, evil spirits fmc Kinnara, fabulous beings (half man, half animal) in the service of Kubéra and invisible beings assembled there. '1 were some When both these illustrious personages met together, the place appeared beautiful as if with the lustre of the Sun and the Moon. Thousands of persons met there for the purpose of seeing the interview. There were some persons desirous of knowing the real essence of Truth and there imposters. There were were also some gods, demons, celestial musicians, spectral demi-gods, evil spirits and aerials there. It is but natural to expect a multitude of people when illustrious persons meet together. The way in which these two illustrious persons decide the doubts while preserving their mutual selfrespect, is worth imitating. The person asking questions was the excellent Śramana Kési Kumāra, while the person solving the doubts was Ganadhara Mahārāja Indrabhūti Gautama. पुच्छामि ते महाभाग! केसी गोअममन्बवी । तमो केसी बुवंतं तु गोअमो इणमब्बवी ॥ २१ ।। 21. Pucchāmi té mahābhāga ! Kési Goamamabba vi; Tao Kesim buvantam tu Goamo inamabbaví. 21. Śramana Kési Kumāra told Ganadhara Mahārāja Indrabhūti Gautama, 0 highly blessed One! I (want to ) ask you ( something ). When Šramana Kési Kumara said so, Ganadhara Gautama told him thuis. 1 पुच्छ भंते ! जहिच्छं ते, केसी गोमममन्बवी । समो केसी अणुण्णाए गोश्रम इणमन्बवी ॥ २२ ॥ 1 22. Puccba bhanté! jahiccham té Rési Gosmamabbavi; Tao Kézi anuņnāè Goamam inumabbavi. 22. "O Worthy Sir! ask as you desire.” Then having received the permission from Ganadhara Mahārāja Indrabhūti ·$1 Gautama, Śramana Kési Kumāra asked as follows thing TEFFITAT I AT GT Fat qarafresti afegit वडमाणेणं, TTT TATIERT 11 28 11 23. Chāujjāmo a jo dhammo jo imo pancha sikkhio; Désio Vaddhamānénam, Pázénam ya mahāmuni. नु कारणं । TITT PUTEANTUR, धम्मे दुविहे मेहावी ! कहं विप्पचओ न ते ॥ २४ ॥ kära nam; 24. Ega kajjappavannānam visésé kim nu Dhammé duvihé méhāvi ! kaham vippachcbao na té. 5 23-24. Mahā-muni Shree Pārsva Nāth Bhagavān, has preached yÅ Dharnia, the duties of religious rites ( for an ascetic) with four Great Vows (i-8 Abstinence from f&er Himsā, Injury to animals. 2. Abstinence from a Anruta, Falsehood 3. Abstinence from Fày Stéya, Theft; Stealing 4. Abstinence from oftar Parigraba, Property and śramana Bhagavān Shree Vardhamāna Swāmi has preached Dharma with five Great Vows adding abstinence from a Maithuna Sexual intercourse the fourth great vow and making abstinence from ofrua Parigraba, Property, as the fifth great The five great vows preached by Śrama na Bhagavān Shree Vardhamāna Swāmi are 1 Abstinence from fear Himsa * Injury to animals 2. Abstinence from ara Anruta, Falsehood 3. Abstinence from an Stéya, Theft, Stealing 4. Abstinence from hya Maithuna, Sexual Intercourse and 5. Abstinence from aftur Parigiaha, Property. as yoᎳ. Both were aiming at the accomplishment of one desired object i-e. the attainment of atau Moksha, Final Liberation, why should, then, there ‘be any difference in the methods advocated by them? 3 O intelligent person ! "Is there not any incompatibility in ·82 the two conceptions of religion ? Both were su Sarvagna. Omniscient, why did they creat this difference in conceptions ? तो केसिं वुवंतं तु गोअमो इणमव्यवी । पण्णा समिक्खए धम्म-तत्तं तत्तविणिच्छयं ॥ २५ ॥ पुरिमा उज्जुजडा उ, वकजडा य पच्छिमा । मज्झिमा उज्जुपण्णा उ, तेण धम्मे दुहाकए ॥ २६ ॥ पुरिमाणं दुव्विसोज्झो उ, चरिमाणं दुरणुपालओ। कप्पो मज्झिमगाणं तु, सुविसोज्झो सुपालओ ॥ २७ ।। 25. Tao Késim buvantam tu Goamo inrmabbavi; Pannā samikkhaé Dhammam-tattam tattı vinicchhayam. 26. Purima umju-jada u, vakkajada ya pacchima; majjhima vjju- pannā u, téna Dhammé dubā kaé. 27. Purimānam duvvisojjho u, charimānam dura ņuipālao; Kappo majjhimagānam tu, suvisojjho eupālao. 25. Then, on being thus questioned by śramana Kési Kumāra, Gañadhara Mahārāja Indrabhūti Gautama replied “ The essence of Dharma is known by intellect; and intellect alone decides the true nature of Jiva and other principles. The ascetics of the time of Tirthamkara Bhagavān Shree Rishabha-déva, the first Tirthamkara of the present series of twenty-four Tirthamkaras were straight-forward and dull, the ascetics of the time of Tirthamkara Mahārāja śramana Bhagavān Mabāvīra Swāmi, the last Tirthamkara (of the present era ) are crooked and dull, while the ascetics of the time of intermediate twenty-two Tirthamkaras were straightforward and wise. Hence, the Dharina FÀ, Rules of Conduct ( preached for ascetics ) were of two kinds. 27. The ascetics of the time of the first Tirthamkara were gregetant Duvvisojho ganet: Durvisodhyah, were not ·83 able to clearly understand the preaching of the Guru-(-because they were dull-witted ) the ascetics of the time of the last Tirthamkara were दुरणुपालओ Duranupalao दुरनुपालक: Duranu pālakah were able to obey the orders (of the Guru) with difficulty, ( because they were crooked and dull) while the ascetics of the intermediate twenty-two Tirthamkaras, were afretat Suvisojjho afastsy: Suvisodhyah, able to understand the preaching easily and were arrat Supālao TTGA: Sūpālakalı able to obey orders of the Guru carefully, as they were straight-, forward and wise. Although they were with four vows, they were able to understand and to observe carefully the fifth VOW also. 1 यदुक्तं । नो अपरिंग्गहिआए इत्थीए जेण होइ परिभोगो । at afar fan, anfarefer your il Yaduktam 5 No apariggabiāe itthīé jéņa hoi paribhogo; Tā tavviraīé chchiya a-bambha viraitti paņņānam. It is said, A woman, who is an feofea A-parigrabita, Not accepted as one's married wife and not accepted as one's afroa Parigraba Household, cannot be enjoyed for sexual intercourse. When the forga Parigraha Vrata, the vow of abstinence from holding any belonging is taken, VITE Abambhavirai, Abstinence from sexual intercourse, is certainly enjoined. With this object in view, Mahā-muni Shree Parsvanāth Tirthamkara preached Dharma with four great vows, the first Tirthamkara Bhagavān Shree Rishabha-déva Swāmi, and the last Tirthamkara Śramana Bhagavān Shree Vardbamāna Swāmi, preached Dharina with five great vows. This difference is caused for the benefit of ascetics' possessing different as Prajnā, Standards of intellect, but it is not in connection with the True doctrine, Tben Kési Kumāra said, ·साहु गोअम! पण्णा ते, छिण्णो मे संसओ इमो । अन्नो वि संसओ मज्ज्ञ, तं मे कहसु गोअमा ! |२८ ॥ 28. Sāhu Goama i pannā té, chhinno mé sanısao imo; Anno vi samsao majjnam, tánı mé kahasu Goamā! 28. 0 Gautama! You are very intelligent This doubt of mine has been removed (by you). I have also another doubt. O Gautama ! ( please ) tell me that. Sramana. Kesi Kumāra, says so, with relation to ascetics, because such a doubt is not possible with a person equipped with three kinds of Knowledge as he really was. अचेलगो अ जो धम्मो, जो इमो संतरुत्तरो। वडमाणेणं, पासेण य महायसा ॥ २६ ॥ 29. A-chélago a jo Dhammo, jo imo santaruttaro; Désio Vaddhamāņénam Pāsèna ya mabāyasā. . एगक पवन्नाणं, विसेसे किं नु कारणं । लिंगे दुविहे मेहावी! कहं विप्पचओ न ते ॥ ३० ॥ 30 Ega kajjappavannānam visésé kim nu kāraṇamn; Lingé duvibé méhāvi! kabam vippachchao na té. 29-30. Tirthamkara Bhagavān Shree Mahavira Swami preached the institution of nên: Achélakah, Moving about without clothes and the illustrious Tirthamkara Bhagavān Shree Pārśva Nath bas recommended the use of an undergarment and an upper-garment. When both are aiming at the accomplishment of one desired object, what must be the cause of this difference? O wise man' with these far Lingā, Outward signs of two different kinds, does it not appear incompatible to you? .

·'85 केसिमेवं . वुवंतं तु · , गोअमो इणमब्बवी। विण्णाणेण समागम्म धम्मसाहणमिच्छिअं ॥ ३१ ॥ 31. Kesimevam buvantam tu Goamo inamabbavi, Vinnaņéņa samāgamma dhamma sähanamicchhiam 31. To śramana Kési Kumāra asking in this way Ganadhara Mahārāja Indrabhūti Gautama replied thus --The Tirthamkaras having ascertained विण्णाणेण Vinnānéna विज्ञानेन Vijnānéna, by Kévala Jnāna, whatever is appropriate for their ascetics, have permitted the use of materials necessary for the fulfilment of their various duties. The ascetics of the time of Tirthamkara Bhagavān Shree Risbabha-léva Swāmi and of the time of Tirthamıkara Bhagavan Shree Vardhamāna Swāmi were not allowed the use of coloured and costly garments, inder the fear of their undertaking the preparation of these ai ticles involving the death of many small animalcules during the process or having these articles prepared for themselves by others, because they were crooked and dull. The ascetics of the time of Tirthamkara Bhagavān Shree Pārśva Nāth were straight-forward and wise and hence there was no objection in allowing them the use of such beautiful and costly garments. पच्चयत्थं च लोगस्स, नाणाविहविगप्पणं । जत्तत्थं गहणत्थं च, लोए लिंगप्पओअणं ॥ ३२ ॥ 32. Pachchayattham cha logassa nānāviha vigappnnam; Jattattham gahanattham cha loé lingappaoanam. अह भवे पदण्णा उ, मोक्खसम्भूअसाहणो । नाणं च दसणं चेव, चरित्तं चेव निच्छए ॥ ३३ ॥ 33. Aha bhavé painnā u Mokkhasabbhūasāha ņo, Nāņam cha damsaņam chéva charittim chéya viccbhaé.

·86 32-33 Ascetics are distinguished by the people" by the possession of various materials as external signs. Varieties of dressing-apparel have been chosen with due consideration to the observance of concentration of mind and acquisition of Knowledge. The other object of having a distinguishing apparel as an out-ward out-ward sign for an ascetic, is for the purpose of reminding him that he is an ascetic, in case of slight aberration of mind. The Tirthamkaras have preached that 750 Tia Samyag Jnāna, Right Knowledge, Afry a Samyag Darśana Right Perception and Afga qifty Samyag Cbāritra, Right Conduct, are the means for the attainment of athy Moksha, Final Liberation. But O Kési Kumāra/ the out-ward signs are not the means of Salvation. साहु गोअम! पण्णा ते, छिण्णो मे संसो इमो । अन्नो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ३४ ॥ 34. Sabu Goamal pannā té, chhiņno mé samsao imo; Anno vi samsao majjham, tam mé Kahasu Goamā! 34. O Gautama 1 You are very intelligent. This doubt of mine has been removed (by you). I lave also another doubt, O Gautama ! ( please ) tell me that, अणेगाण सहस्साणं, मज्झे चिट्ठसि गोअमा! । ते अ ते अभिगच्छंति, कहं ते निजिआ तुमे ? ॥ ३५ ॥ 1 35. Añégāņa sa hassānam, majjbé chitthasi Goamā l; Té a té abhigacchhanti, kaham té nijjiã tumé.? 35. O Gautama! You are standing in the midst of many thousands of enemies and they are advancing towards you. How were they conquered by you 1 एगे जिए जिआ पंच, पंच जिए जिआ दस । दसहा उ जिणित्ता णं, सव्व सत्तु जिणामहं ॥ ३० ॥ เ ·897 36. Egè jié jia pancha, pancha jié jiā-dasa; Dasahi u jinittā ņam savya sattū jiņāmaham. 36. When one has been thoroughly conquered, five are conquered, when five have been conquered, ten are conquered; having then conquered the ten kinds of enemies, I conquer many thousands of all the enemies. सत्तू अ इइ के वुत्ते, केसी गोअममधवी । तओ केसीं वुवंतं तु, गोअमो इणमब्बवी ।। ३७ ॥ 37. Sattū a i i kè vutté, Kési Goamamabba vi; Tao Késim buyantam tu Goamo ina mabba vī. 3 37. Kési Kumāra asked Ganadhara Mabārāja Indrabhūti Gautama, Which enemy did you say? When śramana Kési Kumāra asked him in this way, Gautama Ganadhara replied thus:-- 3 एगप्पा अजिए सत्तू कसाया इंदिआणि अ। ते जिणीत्तु जहाणायं विहारामि. अहं मुणी ॥ ३८ ॥ 38. Egappā ajie sattū, kasāyā indiāni a; Tè jinīttu jahānāyam yiharāmi abam Muni. 38. If the AT Atmā, Soul is not conquered, it becomes an enemy; in the same way, the four 914 Kashāya, Passions if not conquered become enemies, making along with the Atmā, five enemies; similarly the five fag for Indriāni, the pleasures of the five become enemies if not conquered, making the number of enemies as ten. Osagel having conquered those ten enemies prop rly, I mive about unobstruoted among these enemies. senses N. B. When the afore-said ten enemies are conquered, -1797T: No-Kasbāyāl Minor passions and all other enemies are conquered. Here, one's Soul has been considered as his own t ·88 anēmy. Ordinary individuals cannot realize how one's soul becomes his own enemy. So long as one's soul does not accept what is beneficial to bim even after thoroughly examining the true essence of what is advantageous to him and what is not, but, acquiring many evil Karmas, goes on increasing his existence in Samsāra, bis Soul becomes his own enemy. The subduing of one's Soul and preventing bim from acqnuing additional evil Karmas, is a herculoean task. Other enemies becomes easily conquerable, only when this one enemy has been thoroughly subdued. साहु गोअम! पण्णा ते छिन्नो मे संसओ इमो । अन्नो वि संसओ मज्झं तं मे कहसु गोअमा ! ॥ ३९ ॥ 39. Sāhu Goama pannā té, chhinno mé samsao imo; Anno vi samsao majjbam, tam me kahasu Goamā 39. O Gautama ! - You are very intelligent. This doubt of mine, has been removed (by you). I have also another doubt. O Gautama ! (please) tell me that दीसंति बहवो लोए पासबडा सरीरिणो । मुक्कपासो लहूभूओ कहं तं विहरसी ? मुणी ! ॥ ४० ॥ , 40. Disanti bahavo loé pāsa baddhā sarīrino, Mukkapāso lahābhūo kaham tam viharasī? Muni! 40. In this world, many embodied beings appear to be bound by fetters; O Revered Sage! how do you move about free from trammels like light wind ? ते पासे सव्वसो छित्ता निहंतूण उवायओ। मुक्कपासो लहभूओ विहरामि अहं मुणी! ॥ ४१ ।। 41. Té pāsé savvaso chhittā nihantūņa uvāyao, Mukkapāso lahābhūo viharāni-aham Muni!

·189 41. Having cut those fetters in their entirety, and having completely destroyed them (so that thay do not appear again) by all; available means, O Munil I move' about free from _trammels like light wind. पासा य इति के वुत्ता केसी गोश्रममब्यवी। तओ केसी चुवतं गोअमो इएमब्बवी ॥ ४२ ॥ - . . r - - - 42. Pasa. ya iti ke vutta, Kesi Goamamabbavi, Tao Kesim buvantam Goamo iņamabbavi. 42. Sramana Kesi Kumāra asked Ganadhara Mahārāja Thdrabhūti Gautama, - Which fetters did you say ?" When Kési Kumāra, asked him in this way, Gautama Gañadhara replied thus. राग्गदोसादो तिव्वा नेहपासा , भयंकरा । ते छिदित्तु जहाणायं, विहरामि जहकमं ॥ ४३ ।। 43. Rāgadosādao tivvā, néhapāsā bhayankarā; Té chhindittu jabā nāyam viharāmi jahakkamam. । 43. Severe राग Raga, Passion; vehement desire, मेष Dvesha, Malice, eto and FÅTTISTI: Snébapāśāh, the bondages of affection towards one's relatives like sons, parents are terrible fetters. Having cut those ties properly, I move about regularly observing my duties as an ascetic. साहु गोअम! पण्णा ते, छिनो मे संसओ इमो । अण्णो वि संसओ मझ, तं मे कहसु गोअमा ! ॥ ४४ ॥ . . - 44. Sahu Goamad pannā te, chhinno me samsao' imo; Anno vi samsao majjham tam mé kabasu Goamā ! },") 44,"0 Gautama! you are very intelligent. This doubt of mine has been removed (by you). I have also another doubt 0 (tautama' ( please ), tell me that.

·90 अंतोहिअप संभूत्रा, लया चिट्ठइ गोअमा! । फलेइ विसभक्खीणं सा उ उहरिया कहं ॥ ४५ ॥ 45. Antobiapa sambhuā layā chitthai Goamā; Faléi visabhakkbiņam să u uddhariā kahamn. - 45. O Gautama! There is a creeper arising from the inner heart which bears poisonous fruits, How did you, also; uproot that creeper ? तं लयं सव्वसो छित्ता, उहरित्त समूलिअं । विहरामि मुकोमि. विसभक्खणं ॥ ४६ ॥ जहाणायं, 46. Tam layam sa vvaso chhittā, uddharittu samūliam; Viharāmi jahāņāyam mukkomi visabhakkhaņam. 46. Having completely cut that creeper and having removed it, alongwith its root, I move about unobstructedly. I have become free from the eating of poison, लया य इति का वुत्ता, केसी गोअममब्बवी । केसीमेवं बुवंतं तु, गोअमो. इणमब्यवी ॥ ४७ ॥ 47. Laya ya iti ka vutta, Kesi Goamamabbavi; Kesimevam buvantam tu Goamo iņamabbavī. 47. Śramaņa Kési Kumāra asked Ganadhara Mahārāja Indrabhūti Gautama “ Wbich creeper did you say? When Kèsi Kumāra asked him in this way, Gañadhara Gautama replied thus: - भवतण्हा लया चुत्ता भीमा भीमफलोदया । तमुद्धित्तु जहाणायं विहरामि महामुणी! ॥ ४८ ॥ 48 Bhavatanbā lapā vattā bhīmā bhîmafalodayā; Tamu. ddhittu jahāṣāyani vibarāmi mahāmuṇi ! 1

·91
48. The creeper is called भवतृष्णा Bhava Trishna,. Eagerness
for worldly existence. It is fornudable and it gives rise to
terrible evil consequences. Having precisely removed that creeper
by the root, O Great Sage! I move about unobstructedly.
साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो ।
अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा ! ॥ ४६॥
49. Sahu Goama. I pannā te, chhinno mé samsao imo; Anno
vi samsao majjham, tam me kahasu Goama. !
49. O Gautama' you are very intelligent. This doubt of
mine, has been removed (by you. I have also another doubt
O Gautama ! (please ) tell me that
संपजलिआ घोरा, अग्गी चिठ्ठइ गोअमा ! ।
जे डहंति सरीरत्था, कहं विज्झाविआ तुमे ? ॥ ५० ॥
--
50. Sampajjalia ghora aggi chitthai Goama'; Jह dahanti
sarirattbā kaham vijjhāvia tuné?
50. O Gautama ! There are formidable intensely blazing
fires which remaining in the body, burn away. How did you
extinguish them?
महामेहप्पसूत्राओ गिज्झ वारि जलोत्तम ।
सिंचामि सययं ते उ, सित्ता नो अ दहंति मे ॥ ५१ ॥
51. Mahāmébappasūão, gijjha vāri jalottamam; Sincbāmi
saya yam té u sittā no a' dahantı mé.
-
51. Having taken the water from the great clouds, I
constantly · pour the excellent water over those blazing fires.
When sprinkled ( with water ) they do not burn me
अग्गी अ इइ के वुत्ते केसी गोअममब्बयो ।
तओ केसी बुवंतं तु, . गोअमो इणमब्बवी ॥ ५२ ॥

·92
52. Aggi a ii ké vitté, Kéći Goamamabbavi; Tao Késím
buvantam tu Goamo iņamabbavi.
52. Sramaņa Kési Kumāra asked Ganadhara Mahārāju
Indrabhūti Gautama “ Which fires did you say
Which fires did you say? When Šramana
Kési Kumāra asked him in this way, 'Gautama Ganadhara
replied thus
कसाया अग्गिणो वुत्ता, सुअसीलतओ जलं ।.
सुत्रधाराभिहया संता, भिन्ना हुन डहंति मे ॥ ५३ ॥
53. Kasāyā aggino vuttā, suasilatao jalam; Suadharābhi-
hayā santā, bhinnā hu na dahanti mé.
53 The four 9141: Kashāyāh, Passions (viz 1 #19
Krodha, Anger, 2 ATA Mâna, Pride, 3. ATT Māyā, Deceit, and
4. atu Lobha, Greed) are said to be blazing fires, and JA
Śruta, the preachings of the Scriptures, at Sila, Celibacy;
Abstinence from sexual intercourse, and at: Tapah, Penance
the water (used for extinguishing the fires). When
crushed by subjecting them to the current of Souta, ſila and
Tapah, these blazing fires do not really burn me.
aie
7
साहु गोअम! पपणा ते, छिन्नो मे संसओ इमो ।
अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ५४ ॥
54. Sābu Goama / pannā te, chhinno mé samsau imo; Anno
vi samsao majjhanı tam mé ka basu (foamā!
54, O Gautama! you are very intelligent. This doubt of
of mine has been removed (by you) I have also another doubt
O Gautama ! (please ) tell me that.
अयं साहसिओ भीमो; दुस्सो परिधावइ ।
:... जंसि गोअममारूढो, कहं तेण न हीरसि? ॥ ५५ ॥

·93 55. Ayam sābasio bhimo dutthasso paridhāvai; Jamsi Goamamārūdho ka ham téna na hirasi ? । 55 This reckless, formidable wicked horse, rushes (after wrong path ). 0 Gautama ! you are riding that horse: Why are you not led by him (to the wrong path )? पहावंतं निगिण्हामि, सुअरस्सीसमाहितं । न मे गच्छइ उम्मग्गं, मग्गं च पडिवजइ ॥ ५६ ॥ 56 Pahāvantam niginhāmi suarassi samāhitam; Na mó gacchai ummaggain magyam cha padıvajjai. 56. I take hold of the running horse, caught by the reins of ga Śruti, Scriptural knowledge. He does not lead me to the wrong path, but continues to go by the right patlr. • आसे अ इति के वुत्ते केसी गोअममब्बवी । केसीमेवं बुवंतं तु गोअमो इणमब्बवी ॥ ५७ ।। . ६ 57. Asé a iti ké putté, Kési Goamamabba vi; Késimévam buvantam tu, Goamo inamabbavi. 57. "śramana Kési Kumara asked Ganadhara Mahārāja Indrabhūti Gautama “Which horse did you say? When Kési Kumāra asked him in this way, Ganadhara Gautama replied thus. ( मणो साहसिओ भीमो, दुहस्सो परिधावइ । तं सम्मं निगिण्हामि, धम्मसिक्खाइ कंथगं । ५८ ।। 58.; Mano sâhasio bhimo, dutthasso paridhâvai; Tam sammam nigiņlāni dhamma sikkhāi kintbagam. 58. Mind the reckless, formidable wicked horse, l'ushes son (towards wrong path ). I lead that wicked horse for the purpose of teaching him bis duties.

·94 साहुं गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अपणो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ५६ ।। 59. Sabu Goamal pannā té, chhinno mé samsao imo; Aņņo vi samsao majjham, tam mé kahasu Goama. ! 59. O Gautama! you are very intelligent. This doubt of mine has been removed ( by you). I have also another doubt. O Gautama I ( please ) tell me that. कुप्पहा बहवो लोए, जेहिं नासंति जंतुणो । अडाणे कह वदतो, तं न नस्ससि गोत्रमा ? ॥ ६० ॥ - 60. Kuppahā bahavo loé, jébim näsanti jantuno, Addhāņé kaha vattanto, tam na nassasi Goamā? 60. There are many wrong beliefs in this world which lead people away from the right patb, O Gautama! although you are there, why are you not led to the wrong path ? जे अ मग्गेण गच्छंति, जे अ उम्मगपट्टिआ । ते सव्वे विइआ मज्झं, तो न नस्सामहं मुणी! ॥ ६१ ॥ . 61. Jé a maggéna gacchanti, jé a ummaga patthia: Té savvé vi ia majjbam to na nassāmaham Muni! 61. I know all those who go by the right path and those who are led to the wrong path. O Muni! I am therefore not led to the wrong path. मग्गे अ इति के वुत्ते, केसी गोअममब्बवी। तओ केसी बुवंतं तु, गोअमो इणमब्बवी ॥ १२ ॥ 62. Maggé a iti ké vutté, Kési Goamamabbavi; Tao Késim buyantam tu Goamo inamabbavi.

·95 62. Sramana Kesi Kumāra asked- Ganadhara 'Maharajit Indrabhūti Gautama "Which path did you say ?” When Kési Kumāra asked him in this way, 'Gañadhara Gautama replied thus:- . कुप्पावयणपासंडी, सव्वे उम्मग्गपछिआ । सम्मग्गं तु जिणक्ख्याय, एस मग्गे हि उत्तमे ।। ६३ ॥ ॥ 63. Kuppāvayana pāsandi, savvé ummagga patthià; Sammaggam tu Jiņakkhyāyam, esa maggé hi uttamé. 64. Heretics, propounding false doctrines, all set out fota the wrong path. The doctrine preached by Jinéśvara Bhagavan is the Right Path. That path is therefore excéllent. साहु गोअम! पण्णा ते छिन्नो मे संसओ इमो। अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ६४ ॥ 64. Sābu Goama! pannā té, chbinno mé samsao imo; Anno vi samsao majjham tam mé ka basu Goamā! . 64. 0 Gautamal you are very intelligent. This.doubt of mine has been removed (by you). I have also another doubt O Gautama I ( please") tell me that. महाउदगवेगेणं बुज्झमाणाण पाणिणं । सरणं गई पइहा य, 'दीवं कं मन्नसी मुणी'! ।। ६५ ।' , 65. Mahā udaga végéņam vujjhamânāna pāņiņam, Saranam gai paitthā ya, diyam kam mannasi. muni! 65. There is an island which is a shelter, a refuge and fixed residence for creatures carried away, by the force of it great current of water. O 'Munil Which island do you think. it is? - ܢܫ ·96 अस्थि एगो महादीवो वारिमज्झे महालओ । महाउदगवेगस्स गति तत्थ न विजई ।। ६६ ॥ 66. Attbi égo mabādīvo vārimajjhé mahālao, Mahá udaga végassa gati tattha na vijjaī. 66. There is a lofty and extensive great island in the midst of water, where there is no motion of the force of the large current of water. -- केसीमेवं बुवंतं तु दीवे अ इइ के वुत्ते केसी गोअममव्यवी । गोमो इणमव्यवी ।। ६७ ।। 67. Divé a i i ké vutté Kési Goamamahbavi; Késimévam buvantam tu Goamo inamabbaví. -- 67. Śramana Kési Kumāra asked Ganadhara Mahārājr Indra bhūti Gautama " Which island did you say?” When Kési Kumāra asked him in this way, Ganadhara Gautama replied thus - जरामरणवेगेणं वुज्झमाणाण पाणिणं । धम्मो दीवो पइट्टा य, गई सरणमुत्तमं ॥ ६८ ॥ 68 Jarā mara na végéņam vujjhamāņāna pāninam; Dhamno divo paitthā ya, gai saranamuttamam 68. जरा Jara, Old age and मरण Marana, Death, Death, is the current of water cari ying away creatures, and Dharma is the island in the ocean, a fixed residence, a refuge and an excellent support. साहु गोअम ! पण्णा ते, छिन्नो मे संसओ इमो । अपणो वि संसओ मझ, तं मे कहसु गोअमा ! ॥ ६६ ॥ 69. Sahu Goama ! panna te, chhinno mé samsao imo; Anno vi samsao majjham, tam me kahasu Goama!

·, 197 "69. O Gautama ! you are very intelligent This doubt of mine has been removed ( by you). I have also another doubt, O Gautama ! ( please ) tell me that. अण्णवंसि महोहंसि, नावा विप्परिधावइ । जंसि गोअममारूढो, कहं पारं गमिस्ससि ? ॥ ७० ॥ 70 Annavamsi mahohamsi nāva. vipparidhavai; Jamsi Goamamārúdbo kaham pāram gamissasi ? 70. A boat rushes swiftly along the strong current of the water of the occan, O Gautama ! you have mounted that boat How will you reach the other boundary ( of the ocean ) ? जा उ अस्साविणी नावा न सा पारस्स गामिणी । जा निरस्साविणी नावा सा उ पारस्स गामिणी ॥ ७१ ॥ - 71 Jā u assāvini nāvā nå sā pārassa gāmiņī, Jā nirassāviņi nāvá sa u pārassa gāmini. 71. The boat which accumulates water is not the one reaching the other boundary, the boat which does not allow water to enter it, however, is the one reaching the other boundary: नावा अ इति का वुत्ता केसी गोअममब्बवी। केसीमेवं वुवंतं तु, गोअमो इणमब्बवी ॥ ७२ ॥ 72. Nāvā a iti kā vutta, Kési Goamamabba vī; Késimévam buyantam tu Goamo inamabbavi. 1 72 Śramana Kési Kumāra asked Ganadhara Mahārāja Indrabhūti Gautama " Which boat did you say? When Kési Kumāra asked him in this way, Ga nadhara Gautama replied thus. सरीरमाहु नावत्ति जीवो वुचति नाविओ। संसारो अण्णवो वुत्तो, जं तरंति महेसिणो ॥ ७३ ॥ -

·98
73. Sariramâhu nāvatti, Jiro vucchati nāvio; Samsáro
aņņayo vutto jam taranti mahésiņo.
-
73. The body is the boat; the Soul is the boat-man;
Samsāra ŠEIT Worldly existence is the ocean; Great sages pass
through it.
साहु गोअम! पण्णा ते छिन्नो मे संसओ इमो ।
अण्णो वि संसओ सज्झ, तं मे कहसु गोअमा! ॥ ७४ ॥
74. Sahu Goama! panna té chhinno mé samsao imo; Anno
vi samsao majham, tam mé kahası Goamā!
74, O Gautamal you are very intelligent. This doubt of
mine has been removed (hy you). I have also another doubt
O Gautama I ( please ) tell me that.
अधयारे तसे घोरे, चिठंति पाणिणो बहू ।
को करिस्सति उज्जोअं, सव्वलोअम्मि पाणिणं ? ।। ७५ ॥
75, Andhayāré tamé ghoré chittbanti pāņino balů, Ko
karissati ujjoam sayvaloammi pāniņam ?
75. Many creatures live in dreadful pitch-black darkness,
who produces radiant light to the creatures in the whole world?
उग्गओ विमलो भाणू सव्वलोअप्पहंकरो ।
सो करिस्सति उनोअं, सव्वलोअम्मि पाणिणं ।। ७६ ॥
76. Uggao vimalo bhānū savva loappahamkaro, So karissati
ujjoam savvaloammi pāninam
76. The bright Sun capable of illuminating the whole
universe has arisen It illuminates all the creatures in the
whole luniverse.
भाणू अ इ इ के वुत्ते, केसी गोअममम्बवी ।
केसीमेवं वुवंतं तु, गोमो इणमब्बवी ॥ ७७ ॥

·'99 77. Bhãnū a i i kó; vutte, Kèsi Goamamabbavi; Késimevam buvantam tu Goamo iņamabbavī. 77. Sramana. Kesi Kumāra. asked Ganadhara Mahārāja Indrabhūti Gautama, " Which Sun did you say? When Kési Kumāra asked him in his way, Ganadhara Gautama replied thus - उग्गओ खीणतंसारो सव्वणू जिणभक्खरो । सो करिस्सइ उजो सव्वलोअम्मि पाणिणं ॥ ७८ ॥ 78. Uggao khina samsāro savvannữ Jinı bhakkharo; So karissai ujjoam savvaloammi pāninam. 78. The Omniscient luminous Jina who has destroyed संसार Samsara, the cycle of mundane existence, has risen. He will enlighten, all the creatures in the whole universe. साहु गोअम! पण्णा ते, छिन्नो मे संसओ इमो । अण्णो वि संसओ मज्झं, तं मे कहसु गोअमा! ॥ ७९ ॥ 79. Sāhu Goama! pannā té, chhinno mé samsao imo; Anņo vi samsao majjbam tam mé kahasu Goamā! 79. O Gautama! you are very intelligent. This doubt of mine has been removed (by you). I have also another doubt 0 (tautama ! ( please ) tell me that. सारीरमाणसे दुक्खे वज्झमाणाण पाणिणं । खेमं सिवमणाबाहं ठाणं किं मन्नसी? मुणी! ॥ ८० ।। 80. Sārira mānasè dukkhé vajjhamānāna pāninam; Khémam sivamanābāham thāņam kim mannasi? Muni! 80. O Muni! which place do you consider as STÅ Kshémam affording peace and security farei Sivam conferring prosperity, and parati Anābādham, free from suffering, to creatures distressed by physical and mental miseries?

·100 अत्थि एणं धुवं ठाणं, लोगग्गंमि दुरारुहं । जत्थ नत्थि जरामच्चू, वाहिणो वेत्रणा तहा ॥ ८१ ॥ 81 Atthi egam dhuvam thānam, logaggainmi duraruham; Jattha natthi jarā macchū vābıạo véanā tabā. 81. There is a permanent place in the universe which is hard to climb up, where there where there is no old age, no death, no disease and no pain. ठाणे अइइ के वुत्ते, केसी गोअममव्यवी । केसीसेवं वुवंतं तु, गोअमो इणमब्बवी ॥ ८२ ॥ 82. Tbāné a ii ké vutté, Kési Giamamalbavı; Késimèvain buvautam tu Goamo inamabba vi. ?" 82. Sramana Kési Kumāra asked Ganadhara Mahārāja Indialıbūti Gautama, Whicb plice dil rou sa y When Kési Kumāra asked him in this way, Gautama Ganadbara replied thus - निव्वाणं ति अबाहं ति, सिद्धिलोगग्गमेव य । खेमं सिवमणाबाहं जं चरंति महेसिणो ॥ ८३ ॥ 83 Nivvānam ti abāhanti Siddhi lngaggeméva ya; Khémam sira manābaham, jam charanti mahésiņ). 83. The place which is named faafutegia Nirvana Sthāna. the place of Final Emancipation अवाधस्थान A-bādha Stbāna the place free from hindrance of every kind सिद्धिस्थान Siddhi Sthāna The place of complete attainment of Eternal Happiness and at$194917 Lokāyra Sthāna The place is also call:d Lokāgra Sthāna because it is located at the top of the Universe and it is the abode of the Souls who have acquued Fmal Emancipation, is क्षेम Kshema, affording peace and security, शिष Śiva confiring prosperity and 2771979 Anābādha, free from ·101 suffering. To, which great sages repair (for the attainment of Final Emancipation ) तं ठाणं सासयंवासं, लोअग्गंमि दुरारुहं । जं संपत्ता न सोअंति भवोहंतकरा मुणी ॥ ८४ ॥ 84. Tam thānam sāsayam vásam, longgami durāruham, Jam sampattâ na soanti, bhavohanta kaià Muni 84. That place is an Eternal aborle at the top of the Universe, hard to climb up. Sages desirous of putting an end to the series of mundane existences, do not lament itt having reached that place. साहु गोअम! पण्णा- ते, छिन्नो मे संसओ इमो । नमो ते संसथातीत, सव्वसुत्तमहोद्धी! ॥ ८५ ॥ 85 Sahu Goama. ! pannā te, chhinno mé samsao imo, Namo té samsayātita savva sutta mahodadh! 85. O Gautama! you are very inteligent. This doubt of mine has been removed (by you). You are free from any doubt (in your mind) and you are fully conversant with all Scriptural knowledge. I bow down before you. एवं तु संसए छिन्ने, केसी घोरपरक्कमे । अभिवंदित्ता सिरसा, गोअमं तु महायसं ॥ ८६ ॥ 86. Évam tu samsaé chbinné, Késī ghora parakkamé; Abhivandittā sırasā Goamam to malāyasam. 86. The highly illustrious Siamana Kési Kumāra, whose doubts were thus removed, respectfully worshipped the world- -renowned. Ganadbara Mahārāja Indrabhūti Gautan a making a low bow with his head. पंचमहन्वयधम्म पडिवज्जा भावो । पुरिमस्स. पच्छिमंमि, मग्गे तत्थ सुहावहे ।। ८७ ।। ।

·102 87. Pancha mahavvaya dhammam padivajji bhavao; Purimassa pacchhimami maggé tattha suhāvabé. 87. There he sincerely accepted the auspicious Dharma with five great vows, preached by the first and the last Tirthamkara. केसि गोअमओ णिच्चं, तम्मि आसि समागमे । सुअलील समुकरिसो महत्थत्थ विणिच्छिओ ॥८॥ 88 Kési Goamao niccham tammi äsi samāgamé, Sun sila samukkarıso mahatthattha vinicchhio. 88. During that interview of śramana Kési Kumāra and Gañadhara Gautama Swāmi, the pre-eminence of Right Knowledge and Right Conduct became manifest and questions highly serviceable for the attainment of the Great Object, were decided (for the benefit of ascetics ). FITFETT OTT Foelt, सम्मग्गं समुवटिया । संथुप्रा ते पसीअंतु भयवं केसीगोश्रम त्ति बेमि ॥ ६ ॥ 89. Tosiā parisâ sa vyā, sanımaggam samuvatthia, Santhuā té pasſantu bhayavam Késī Goama tti bémi. 89. The assembly was pleased; all became busy for the acquisitiou of the Right Path Both Sramana Bhagavān Késī Kumāra and Ganadhara Mahārāja Indiabbūti Gautama were adored and may both of them confer favour (on us )!” The wonderful uprightness and freedom from pertinacity on the part of Śramana Bhagavān Keśī Kumāra becomes clearly manifest. He accepted Dharma with five great vows, as soon as bis doubts were removed by the most correct explanations of Ganadhara Mahārāja Indrabhūti Gautama. People leaving aside their obstinacy on knowing the Truth, have always attained their noble desire and only such persons are deserving ·103 of imitation by the common people because, when illustrious persons leaving aside their obstinacy, accept the truth, common people walking in their foot-steps, engage themselves in the welfare of their Soul. Ganadhara Gautama and Anand Sravaka Out of the Śrāvaks as Jain lay-men with the prescribed vows, those who rise high and higher by very carefully observing their accepted vows, at times, acquire wafanna Avadhi Jnâna, Visual Knowledge. Although the ten principal Sravaks of Śramana Bhagavan Mabāvira carefully observed the series of Eleven gaats Pratimas, Stages of Spirituality suitable for lay-men and practised very severe austerities, only two of them viz pare $199 Ananda Śravaka and Agita Mahasatakaji acquired arafu na Avadbi Juāna, Visual Knowledge. Añandaji observed his vows for four teen years with great devotion worshipping images offstä satt TTATAT Jinéśvara Paramātmās, the most exalted lords of the Jainas and practising prolonged fasting and other religious ceremonies. With the advent of the fifteenth year, Anandaja eagerly desirous of observing the series of Eleven gfahr Pratimās, Stages of Spiritual Development for Śravaks, cordially invited his castepeople, relatives and friends and welcomed them with excellent dinners. He then appointed bis eldest son as the head of his family in their presence and with the permission of his familymembers and friends, he went to the monastery at कोल्लाकerga Kollāka Sannivéśa, the suburb Kollāka in guitar Vānijasa village. Anandaji wiped clean the ground and carefully inspected the place for urination and defoecation so as to make himself sure that it was perfectly free from small animalcutes and vermins and sitting on a seat of dry grass, Anandaji commenced the first Pratimā gfaar Stage of Spiritual Developmeņt for Śrāvaks, devoutly observing the various religious ceremonies mentioned in the Scriptures and in due course of time he completed the Eleven sfants Stages of Spiritual Development.

·104 Although his body had become greatly emaciated by continuous fasting and severe penance, straal Anand Sravaka always observed his vous with great devotion and increasing sincerity. On account of steady application and the destruction of matacf019 Sif Jnānāvaraṇiya Karma, Knowledgeobscuring Karma, Ananda Śrāvaka, one day, acquired wafe FIAT Avadhi Jnāna, Visual Knowledge. Śramana Bhagavān Mabāvīra happened to arrive near the village. Gañadhara Mahārāja Indrabhūti Gautama went into the village, during the third quarter of the day, begging for food, with the permission of the Lord and having heard the account of Ananda Sravaka, from people, he went to the place where Ananda Śrāvaka lived. On seeing Gañadhara Mahārāja Gautama Swami coming tu him, he was greatly delighted and bowing down low before him Ananda Śravaka imploringly said "My lord | My body has become greatly emaciated by severe austerities and hence I was not able to come to you. You will be pleased to come a little nearer." So saying, he bowed down reverentially three times, at the feet of Gañadhara Mahārāja Indrabhūti Gautama, and asked him "O Loid! can a householder attain afegir Aradhi Jnāna, Visual Knowledge, during his domestic life ? Gañadhara (tautama Swāmi replied “Yes. He can. Addressing Ga nadhara Mabārāja Indrabhūti Gautama, the devout Śrāvaka Anandaji said " Most respectful Sır, I have acquired af $17 Avadhi Jnāna, Visual Knowledge, and I am able to see objects as far as five hundied yojans each way in the East, South and West towards the guy ng Lavana Samudra, Salt Ocean, and I am able to know and see objects as far as the foråa fut Himavanta Varshadhara, Himavanta Mountain in the North, the ele agli Saudharma Dévaloka, in the Upper World, and as far as the लोलुच्य - नरकावास Loluchya Narakāvāsa, · Lolucbya hell of the TagHi 'Ratnaprabha earth in the Lower World.”

·105 1 Ganadhara Maharaja Indrabhūti Gautama, a little' suspi: cious about these words of Ananda Śrāvaka said, “O worthy man! a house-holder does acquire Avadbi Gnāna but its range of vision is not so wide, you should therefore, make, atonement and despise your sins. Ananda Śrāvaka said " O Lord! Is there atonement for correct explanation in the Jaina sacred scriptures! Gañadhara Mahārāja Indrabhūti Gautama replied “No”. Ananda Śravaka then respectfully said "If such is the case, you deserve to per form the atonement." With some doubt in his mind about these words of Ananda Śrāvaka, the illustrious Ganadbara Mahārāja Indrabhūti Gautama went to śramana Bhagayān Mahāvīra" and bowing down low before him after duly. observing penance for occasional sins incurred during mainan Gamanāgamana, Going and coming, he narrated the whole account of the Avadhi Gnāna of Ananda Śrāvaka and his conversation on the subject with him and asked him “ () Lord! Who should make a tone ment? I or Ananda Srāvaka ? Śramana Bhagavān Mabāvīra replied, “ You yourself make atonement and ask pardon from Ananda Śrāvaka. 3 ) Having accepted these words of śrama na Bhagavān 'Mabāvīra, with great eagerness, Ganadhara Mahārāja Indrabhūti Gautama immediately went to the place where Ananda Śrāvaka lived and asked his pardon, saying at the same time that his explanation ( Ananda Śrāvak'as ) was correct. C In this connection, one must undoubtedly praise the extreme straight-forwardness and courteous obedience to the strict observance of the orders of Śramaņa Bhagavān Malāvila on the part of Gañadhara Mahārāja Indrabhūti Gautama. The very fact that an illustrious man occupying the exalted position of a nut Ganadbara, the chief disciple of śramana Bhagavān and possessing numerous Labdhis and extensive Com 1 2 1 ·106 Knowledge, goes to the house of an ordinary house-holder for the purpose of requesting his pardon while duly respecting the orders of his Master, gives ample proof of the natural straight forwardness of Gañadhara Mahārāja Indrabhūti Gautama. Wise men desirous of accomplishing the wel-fare of their soul, will rise high and higher only when they acquire such-like straightforwardness and respectful obedience in strictly following the orders of their elders. People desirous of their own welfare, should consider the acquision of these noble qualities as one of their principal duties. Ganadhara Gautama and Mahasatakaji. #Erta Mahāśatakaji, tlie eighth principal Srāvaka of Šramana Bhagavān Mahavīra had thirteen wives. When Mahāśatakaji 'accepted the twelve Huraa Anu Vratas, the Minor Vows of a' Śrāvaka, out of his thirteen wives, his twelve wives did not exhibit any unusual pranks, but tatar Rérati, one of his wives, had very evil notions in her mind. All the people in this world do not possess similar and praiseworthy ideas in their minds. Révati had the undermentioned wicked notion in her mind, "I am not able to enjoy the pleasures of the senses exclusively with my husband, owing to the bindrance caused by his other wives, 90, if I can kill them by any means, I will be able to enjoy happiness exclusively with my husband, and I will become the owner of their property also." With this evil idea upper-most in her mind, the wicked woman killed six of her co-wives with weapons and the remaining six were treacherously killed by poisoning, and, she became the owner of their property. Mabāśata kaji spent fourteen years practising the various vows after taking them like Ananda Śravaka, and like him, he entrusted his family-members to the care of bis son, went to the monastery and remained in meditation on religious subjects. Tbere also, the wicked woman tried to haress him a number of times, but he never lacked in his devotion. Mabāśata kaji ·107 then observed the eleven gaatś Pratimās; Stages of Spiritual Development for a Srāvakit. On account of severe austerities his body became greatly emaciated. One day, under the influence of meritorious meditation Mabāšatakaji acquired ma Avadhi Gnāna, Visual Knowledge, and he was able to perceive and know objects as far one thousand yojans in the 90 Ay Lavaņa Samudra, Salt Sea, in the East, in the South and in the West. In the remaining directions he was able to see as much as Ananda Śravaka did. as Once, when his wife taat Révati was haressing him, Mahāśāta kaji became angry with her and knowing through the medium of his A vadhi Gnāna he said "Révati! overcome by diarrhoea, you will die with unbearing pain within seven days, and will be born as a alta Nāraka, Hellish being with an age-limit of eighty-four thousand years in the hellden gut Lolucchaya, in the first hell.” Révati on bearing these words, was greatly alarmned and she thought. * To day, Mabāśatakaji To day, Mabāśatakaji has become very angry with me and he will any how kill me. " With this idea in her mind, she went home and passed her days miserably. As foretold by Mabāśata kaji, she died and was born a aith Nāraka, a Hellish being. $ At that time, Šramana Bhagavân Mahävira happened to arrive near the village. Sramana Bhagavān Mabāvīra narrated the account of the anger of Mahāśatakaji towards his wife Révati and of the language used by him and said, "O Gautama ! Mahāśataka bas renouned his body in the monastery and has abstained from food and water till death. His body has become extremely emaciated because he has remained without food and water. It is not advisable that a man of his status should utter harsh words towards other individuale, even though the words utterred by him may be perfectly true. You therefore ·108 go to Mahāśatakaji and tell him that the words used by bim towards Révati, even though they were perfectly true, were improper as they were unpleasant, and tell him to make atonement for his sins. Ganadhara Mahārāja Indrabhūti Gautama went to the monastery where Mahāśatakaji was living. On seeing Gandhara Mabārāja Indrabhūti Gantama coming to him, blahāśa takaji was greatly pleased. Mahāśata kaji bowed down respectfully before him Ganadhara Mahārāja Indrabhūti Gautama then gave him the message of Śı amana Bhagavān Mahāvīra with all its details Mahāśatakaji accepted the words of Ganadhara Mahãiāja Indrabhūti and made atonement for his sins. Ganadhara Gautama then returned into the presence of Śramana Bhagavān Mahāvīra. An account of the ten principal Śrāvakas of śramana Bhagavān Mahavira is given in 3917FZTINE Upāśa kadaśānıza Sūtra (the Seventh Sutra ) and in Vardha māna Déśanā FATT agar to which the reader is referred. Knowing the approach of the time of his farafos Nirvāna, Final Emancipation, to be near-by and thinking that Gaņıdhara Mahārāja Indrabhūti Gautama had intense affection towards himself and bis affection was an obstacle to the acquisition of asta Kèvala Gnāna, Perfect Knowledge, hy Ganadhara Mahārāja Indrabhūti (fautama, and with the object of cutting off the bondage of affection, in order that he may acquire Perfect Knowledge, he would cause separation, although that separation will be a great blow to him because whatever is beneficial in the end should always be done. With this idea in his mind, Šramana Bhagavān Mabāvira sent him to a neighbouring village for the purpose of instructing a Brahmin named agaf Dévasarınā, in religion. Saying "Just as your Lord pleases," Ganad bara Mahātāja Indrabhūti Gautamà bowed down before śramana Bhagavān

·109
Mahavira, went to the village where . Dévašarmā was living
and instructed Dévasarmā in religion. Ganadhara Mahārāja
Indrabhūti Gautama then started to return to the place where
Śramaņa Bhagavān Mahāvira was.
On his way back, having heard about the forefa Niryāna,
Final Emancipation, of śramana Bhagavān Mahāvira from the
gods who had arrived there for the celebration of the auspicious
occasion of farafor Nirvāna, Final Emancipation of bis venerable
Master, Ganadhara Mahārāja Indrabhūti Gautama stood stunned
for a moment, as if struck by a thunder-bolt and said
प्रसरति मिथ्यात्वतमो गर्जन्ति कुतीर्थिकौशिका अद्य ।
दुर्भिक्षडमरवैरादिराक्षसाः प्रसरमेष्यन्ति ॥ १॥
1. Prasarati Mithyātva-tamo garjanti ku- tirthiKauśıkā
adya; Dubbiksha damaia vairādi rāksha-āb prasara-méshyanti.
॥
1. Hence-forward, the darkness of मिथ्यात्व Mithyatva,
Wrong Belief, will spread; heretics like Kausika and others
will roar boisterously and evil spirits in the form of famine
tumult, animosity etc, will break out.
राहुग्रस्तनिशाकरमिव गगनं दीपहीनमिव भवनम् ।
भरतमिदं गतशोभं त्वया विनाऽद्य प्रभो! जज्ञे ॥ २ ॥
2. Rahugrasta
niśākararniva
gaganam dipahinamiva
bhavanam; Bharatamidam gataśobham tvayā vinā adya prabho !
jagné. 2.
-
2. O Lord, I now consider the Bharataksbétra without
you, to be destitute of splendour, like the sky with the moon
seized by Rāhu or like a palace without a lamp
कस्यांहिपीठे प्रणतः पदार्थान् पुनः पुनः प्रश्नपदीकरोमि ?
कं वा भदन्तीति वदामि ? को वा मां गौतमेत्याप्सगिराऽथवक्ता? ॥३॥

·110 3. Kasyāmhripithé praṇatah padārthân panah-puralt praśnapadi karomi ?; Kam và bhadantéti vadāmi ko-vā mām. Gautametyāptagirā atha vaktā ? 2 3. Bowing down gently at whose lotus-like feet, will I repeatedly ask a series of questions ? Whom will I address as 27877 Bhadanta, भन्दन्ते कल्याणिनो भवन्ति भदन्ताः Bhandanté kalyāṇino bhavanti bhadantāh, One who is a highly propitious monk? Who will henceforth call me as Gantama by a speech suitable for trust-worthy persons हा! हा! हा! वीर! किं कृतं ? यदीदृशेऽवसरेऽहं दूरीकृतः, किं मांडकं मण्डयित्वा बालवत्तवाऽचलेऽलगि ध्य ? किं केवल भागममार्गयिष्यं ? किं मुक्ती संकीर्ण अभविष्यत् ? किं वा तव भारोऽभविष्यद् यदेवं मां विमुच्य गतः ।। -- Ha! Ha! Ha! Vira! kim kritam ? yadidraśé a vasarè aham dūrikritah, Kim mândakam mandayitvā balavatta vănchalé alagishyam ? Kim Kévalabhāgamamārgayishyam 2 Kim Muktau sankírnam abhavishyat? Kim va tava bhāro abhavishyad yadévam mām vimuchya gatah. > Alas! Alas! Alas! O Vira! What has been done? That I have been removed to a distance at such an opportunity ? Arranging a circle, will I cling like a child to the border of your cloth? Will I ask for a share in Kévala Gnāna ? Will there be over-crowding in gf Mukti, the Place of Final Emancipation ? Or will I become a burden to yoll, that you went away leaving me off thus." While lamenting thus, with the word aT! IT! Vira! Vira! clinging to his mouth, Gañadhara Mahārāja Indrabhūti Gautama said " I know. Those who are exempt from worldly desires are devoid of affection. The fault lies with me that I did not know it by Sacred Knowledge. Fie on such one-sided affection | Enough of affection now. I am alone. I have none + ·111 what-so-ever as 'mine. l While he was thus completely engrossed in': meditation with' an equilibrium of mind," Gañadhara Maharāja -Indrabhùti Gautama acquired WCH Kévalam; Perfect Knowledge.'- 1 t $ 1 It is said, 3 - मुक्खमग्गपवण्णाणं सिणेहो , वजसिंखला । वीरे जीवंतए जाओ, गोअमोजं न केवली ॥ १ ॥ 1. Mukkha magga pavannānam siného vajjasinkhalā; Virè jivantaé jāo Goamo jam na Kévali. 1. For persons desirous of acquiring the giCAT Mukkha magga, the Path of Final Liberation, affection is a bondage of adamant. Because, so long as Vira Parmātma.lived, Gautarna could not become a Kévalin. t ܨ Ju the morning, Indra and others celebrated the festival of the auspicious occasion of the acquisition of, Perfeot Knowledge. Here a poet says: अहंकारोऽपि बोधाय, रागोऽपि गुरुभक्तये । विषादः केवलायाभूत् , चित्रं utánzat in 1. Ahamkāro api bodhāya, rāgo api guru bhaktàyė; Vishādah Kéyalāyābhūt, chitram Gautama prabhoh. 1. The self-conceit of Ga nadhara Máhālāja, Įndrabhūti Gautama ( shown at the moment of hearing the mention of another pie Sarvagna, Omniscient ), resulted in the 'aoquisition of Right Knowledge; his affection (for śramana Bhagavan Ma hāvīra ) resulted in faithful devotion towards his Master and his despair (at the moment of hearing the fagfot. Nirvana Final Emancipation of Śramaņa Bhagavān Mahāvīra,) bore fruit in the form of magma Kévala Gnāna, Perfect Knowledge. Every thing relating to Gañadhara Bhagavān Shree Gautama Prabhu is wonderful, ·112 Ganadhara Mahārāja Indrabbūti (fautama renounced the -world and accepted tear Dikśā, Initiation into the Order of Jain Monks, along with an assemblage of five hundred pupils, when he was fifty years old. He was the principal Ganadhara of Śramana Bhagavān Mahāvira. He was seven hands tall. The colour of his body was golden-yellow. He was very learned in the various brancbes of Knowledge suitable for a Brāhmin, He had a numher of afous Labdhis, Natural acquisitions. Under the influence of बीनयुद्धि लबिध Bija-buddhi Labdhi, कोष्ट af arfos Koshta-buddhi Labdhi and Thrfront fou Padānusārini Labdbi, Ganadhara Bhagavān Indrabhūti Gautama was able to easily master the various Scriptural writings of the Jains. He used to observe fasting on alternate days with very meagre food at break-fast. Ganadhara Bhagavān Indrabhūti Gautama lived for thirty years with śramana Bhagavān Mahāvīra, moving from place to place along with his Venerable Master, and after the Nirvana of Šramaņa Bhagavān Mahāvīra, and after his acquisition of 997 sa Kévala Gnāna, Perfect Knowledge-which he acquired when he was eighty years old, -he went about from village to village instructing numerous devout individuals in religion. , Ganadhara Bhagavān Indrabbūti Gautama acquired Kévala Gnāna during the latter part (the dawn) of the night of Āśvin Vad' Amāvāsya Hifaa y HAITEOT the night of Divali Day, during whicb night-middle of the night-śramana Bhagavān Mahāvīra acquired fagforge Nirvāņa Pada, The State of Final Emancipation. 1 Twelve years after the acquisition of Perfect Knowledge, Gañadhara Bhagavān Indrabhūti Gautama, while wandering from village to village, came to TITTART! Rajagriha Nagari, the town of Rājagriha-adored and worshipped by millions of gods and goldesges. Knowing the approach of the time of his demise, Ganadhara Bhagavān Indrabhūti Gautama, remained without food and ·113- drink for one month, and in the end, he acquired AIPTŲ Moksha Pada, the State of Final Emancipation, when he was ninety-, two years old. 8 Gañadhara Mahārāja Indrabhūti Gautama had a doubt in, his mind about the existence of a Jiva, the Soul-whether the Soul existed or not, caused by various contradictory gfa Śrutis occurring in the Vedas and their incorrect explanations given by different learned sages. He had never expressed that doubt before any one else, under the fear of losing his fame as a exş Sarvagna, an Omniscient. But on hearing the name of another Sarvagna, he expressed a desire that he would call the other Sarvagna, as Sarvagna only when he discloses the doubt long-cherished in his mind, otherwise not by any means. When, however, while approaching Sramana Bhagavān Mahāvira seated in the Samavasara na, with the object of defeating his 'adversary in discussion, he was accosted, with very sweet nectar-like words, calling him by his name and his Gotra and also when Šramaņa Bhagavān Mahāvira disclosed the fact that he had a doubt about the existence of the Soul and that it was caused by various contradictory verses in the Védas, he was greatly pleased. Śrama na Bhagavān Mabāvira then explained in detail all his doubts about the Soul, with correct explanations of the verses from the Vedas. The subject has been fully discussed in the Third part of Śrama na Bhagavān Mahāvira” to which the reader is referred. Ganádbara Mahārāja Indrabhūti Gautama having received the most correct explanations about all his doubts, took ty Diksā along with his five hundred pupils. Ganadhara Bhagavān Indrabhūti · Gantama possessed such unusual divine powers that all those lucky persons who received oralatan Bhagayati Dikšā, Initiation into the Order of Jain ·114 Monks at his hands; invariably acquired #INTE Moksha. Pada", the State of Final Emancipation sooner or later. The auspicious name of Ganadhara Bhagavān Indrabhūti Gautama is remembered at the commencement of every auspicious occasion by all Aryan Races and early in the morning by millions of devout lay-men and' ascetics. Ganadhara Agnibhuti. Agnibhūti afarfa of Gautama gotra, the second Ganadhara of śramana Bhagavān Mahāvīra, was the younger brother of Ganadhara Bhagavân Indrabhūti Gautama. He was born at Gobara-gāma utat Tia (Gobbra or Govaraya ) near TIHTE Rājagriha, in the year 603 B: C. He was a Brābmin by caste and was well-versed in the four Vedas and the six Upāngas. He had five hundred disciples who were receiving instruction in various branches of learning. He was very often busy, like his elder brother, in performing various gk Yagna-Sacrifices: He renounced the world at the age -of forty-six and accepted meat astept Bhāgavati Diksā Initiation into the Order of Jain-Monks, at the hands of śramana Bhagavān Mahāvira and became his second Ganadhara. He then studied the twelve Angas including the fourteen Pūrvas and the Upāngas of the Jain Scriptures during his ascetic life and after the expiration of a period of twelve years as his Chadmastba Paryāya Jaf997fe, a period of a house-holder's entire existence or of an ascetic's life before the acquisition of ma Kévala Grāna-a stage preparatory to the attainment of Kévala Gnāna, he acquired $3# Kèvala Gnāna, Perfect Knowledge when he was fifty-eight years old., ·116 The दीक्षा Diksa, Initiation into the Order of Jain-Monks of Gañadhara Agnibhūti occurred under the under-mentioned circumstances. When Agnibhūti beard from people that his elder brother Indrabhūti had taken 1797 7er Bhāgavati Dikśā, Initiation into an Order of Monks prescribed in Jaina Scriptures-he thought. तं च प्रव्रजितं श्रुत्वा, ध्यौ तद्वान्धवोऽपरः । अपि जातु द्रवेदद्रिहिमानी प्रज्वलेदपि ॥ १ ॥ वह्निः शीतः स्थिरो वायुः संभवेन्न तु बांधवः । हारयेदिति प्रपच्छ, मृशम् ॥ २ ॥ लोकानश्रद्दधद् 1. Tam cha pravrajitam śrutvā dadhyau tad bāndhavo aparab; Api jātu dravedadri r-himāni prajvalédapi. 2. Vahnih sitah sthiro vāyuh sambhavénna tu bāndhavah; Hārayéditi prapacchha, lokāna sraddadbad bhrusham. . or even 1-2 Having heard that his elder brother Indrabhūti Gautama accepted Diksā, the younger brother (Agnibhūti ) thought, « Even if the mountain may melt away or deep snow may, blaze forth into fire or the fire may assume the ( quality of becoming ) cold if the wind were to become stationary, even then, my brother will not be defeated." Consequently, disbelieving it, he asked the people repeatedly. ततश्च निश्चये जाते चिंतयामास चेतसि । गत्वा जित्वा च तं धूर्त वालयामि सहोदरम ॥ ३ ॥ 3. Tataścba niśchayé jāté, chintayāmāsa chétasi, Gatvā jitvā cha tam dhūrtam vālayāmi sa hodaiam, । 3. Then, when he was convinced, he thought in his mind Having gone and having won and having won over that rogue, 'T' will bring back (my) brother." ।

·116 सोऽप्येयमागत: शीघ्रं, प्रभुणाsभाषितस्तथा। संदेहं तस्यचित्तस्थं व्यक्तीकृत्यावद्विभुः ॥ ४ ॥ 4. So apyévamāgatah sigram, prabhuņā ābbāshitastathā; Sandéhạm tasya chittastham vyaktikritya avadadvibhuh,, 4. He accordingly came there swiftly, and was addressed in the same manner by Śramana Bhagavān Mahāvīra. The Omnipresent Lord, having made the doubt remaining in his mind clearly manifest, said:- गौतमाग्निभूते! कः, संदेहस्तव कर्मणः ? । कथं वा वेदतत्त्वार्थ, विभावयसि ने स्फुटम् ॥ ५॥ A 5. Hé Gautamāgnibhūté ! kab sandéha stava, Karinaņah ?; Katham vā Veda-tattvārtham vibhāvayasi na sphutam ? 5. 0, Gautama Agnibbūti! What doubt have you with Karmas ? Why do you not clearly trace out the real sense of the verses of the Vedas. Śramana Bhagavān Mahāvīra then explained in detail, the theory, of Karmas promulgated by the Tirthamkaras and he accepted after Dikśā, Initiation into the Order of Monks along with his five hundred pupils. Ganadhara Agnibhūti died during the life-time of Śramaņa Bhagavān Mabāvira at the age of seventy-four. Ganadhara Vayubhuti: Váyubhūti rygfa of Gautama Gotra, the third, Ganadhara of śramana Bhagavān Mahāvīra, was the youngest brother of Ganadhara Bhagavan Indrabhūti Gautama. He was born at ·117 Gobara-gāma utarati. (Gobbra or Govaraya ) néar traTU poret Rājagriha Nagari in the year 599 B. C. He was a - Brahmin by caste, and was well-versed in the four Vedas and in the six Egin Upāngas, Supplementary Sciences. He had five hundred pupils' who were receiving instruction in various branches of learning under him. He was very often busy in performing various ok Yagnas, Sacrifices to nunierous gods and goddesses. Vayubhūti had a doubt about the relation of the Body and the Soul. When be heard that both his brothers Indrabhūti and Agnibhūti had become disciples of śramana Bhagavān Mahāvira, he thought "He who has defeated both my brothers must necessarily be a * Sarvagna, Omniscient, let me there- -fore go and bowing down respectfully before the Omniscient Lord, let me be free from my sins. I will also get my doubt solved by him. With this idea in his, mind, Vāyubhūti came to the Samavasara ņa of śramaņa Bhagavān Mahāvīra accompanied by his five hundred pupils bowed down respectfully before him and took his seat near-by. Śramana Bhagavāu Mahāvīra, then made inquiries about his health and said "O Vāyubbūti i You have a doubt about the Body and the Soul. You think that the Body and the Soul is the same object. You say that the Soul' is not distinct from's the body as it is not grasped like a pot, by FPT Pratyaksha, Direct Knowledge and othea evidences, but that it is produced in the body like dubbles in water and that it perishes with the body. But this idea of yours is not true contatoget afresti TrafaTaTaTE! ऊचे विभुयथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Tajjiva tacchhariré sandiydham Vāyubhūti-uāmānam; Uché, vibhu ;r-yathāstham Védārtham kim na blāvayasi'? J ·118 + 1. The Lord (Śramana Bhagavān Mahāvira ) told Vāyubhūti who had a doubt that the Body and the Soul is the same “Why do you not trace out the exact meaning of the verses of the Vedas ? Sramana Bhagavān Mahāvīra then explained Vayubhūti the correct meanings of the verses of the Védas. Vāyubhūti accordingly took tw Dikśā, Initiation, at the hands of Śramana Bhagavān Mabāvīra along with his five hundred pupils. ! Ganadhara Vāyuhhūti was forty-two years old when he renounced the world; ten years later i-e at the age of fiftytwo, le acquired 73 gia Kévala Gnana, Perfect Knowledge. He remained a Kévalı for eighteen years and when he acquired 199€ Moksha Pada, State of Final Emancipation, he was seventy years old. He died at Rājagriha TTLE during the lifetime of Gramaņa Bhagavān Mahāvira. € Ganadhara Vyakta. Ga nadhara Vyakta of Bhāradvaja Gotra was the fourth Ga nadhara of Śramana Bhagavān Mabāvīra, He was born at Kullaka-gāma. His father was afas Dharma-mitra and bis mother was sigut Yāruni. He was a Brāhmin by caste. He was well-versed in the four Védas and the six ggins Upāngas, Supplementary Sciences. He had five bundred pupils, who were receiving instruction in various branches of learning under him. He had a doubt in his mind about the five pas Bhuta, Elements-the five gross elements-Earth, Water, Fire, Air and Ether of which the body is supposed to be composed and into wluch it is finally dissolved. He said that tbere was notbing ·119 like these five elements in this world. Whatever we experience in this world about these elemeņts is as misleading as a reflection of the moon in water. Every thing is non-existent. When: Pandita Vyakta approached Malāvira he was addressed thus. Śrama na Bhagavān पश्चसु भूतेषु तथा संदिग्धं व्यक्तसंज्ञकं विवुधम् ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Panchasu bhūtéshu tathā sandigdham Vyakta sangnakam vibudham; Uché vibhu r-yathast ham Védārtham kim na bhāvayasi? 1, The Lord (Śramana Bbagavān Mabāvīra ) told the learned man Vyakta who had a doubt about the five elements, Why do you not trace out the exact meaning of the verses of the Vedas. Śramana Bhagavān Mabāvīra then removed his doubts by explaining the correct interpretation of the Verses of the Vedas. He took aller Dikśā, Initiation, at the hands of śramaņa Bhagavān Mabāvīra along with his five hundred pupils. Ganadhara Vyakta was fifty years old when he renounced the world. He studied the various works of Jain Scriptures and twelve years later ime at the age of sixty-two, he acquired 29 na Kévala Gnāna, Perfect Knowledge. Then be renained a Kévali for eighteen years and when he acquued Alege Moksha Pada, the State of Final Imancipation from all miseries, he was eighty years old. He died at tinut Rājagrihu during the life-time of śramana Bhagavān Malāvna, 1 ha * ป 7 ·120 Ganadhara Sudharma Swami. Gamadhara Sudbarmā Swāmi of afpå50197 nits Agnivaiśyāyana Gotra, was the fifth Ganadhara of śramana Bhagavān Mahāvīra He was born at erk OTA Kullāka-gāma His father was off Dharmila and his nothier was FEST Bhaddılā. He was well-versed in the four Vedas and the six ggins Upāngas-Supplementary Sciences. He was a Brāhmin by caste He had five hundred pupils who were receiving instruction in various branches of learning under him. He was very often busy in performing various 755 Yagnas, Sacrifices to numerous gods and goddesses, 1 Arya Sudharma. Swami had a doubt यो यादशः स तादृश इति Yo yādriấah sa tādrisha iti, expressing similarity of forms in this life and in future lives for instance, if a soul is born as a human being or :is a beast in this life, he will be born is a human being or as a beast respectively during his future lives, as a result of misleading interpretations of various verses of the Vedas, When, however, Arya Sudharmā Swāmi approached Śramana Bhagavān Mabâvira with the object of removing his doubt, he was lovingly addressed. यो यादृशः स तादृश इति सन्दिग्धं सुधर्मनामानम् । ऊचे विभु यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Yo yādriso sa tädrisah iti sandigdham Sudharma nāmānam; Uchè vibhu r-yathästham Vèdārtham kim bbāvayasi ? na 1. The lord (Śramana Bhagavān Mahavira ) told the learned man Arya Sudharma Swami "Why do you not trace out the exact meaning of the verses of the Vedas?

·121 Sramaħa 'Bhagavān Mabāvira then removed his doubts by explaining tbe correct interprétation of the verses of the Védás. He took *121 Dikśā, Initiation, at the hands of Sramana Bhagavān Mahāvira along with his five hundred pupils.' Ga nadhara Mabārāja Sudharma Swami was fifty years old when be renounced the world. He then studied the various works of Jain Scriptures for a number of years." After a period of forty-two years of ascetic life, he acquired to pa Révala Guāna, Perfect Knowledge at the age of ninety-two. Gañadhara Mabārāja Sudharma Swāmi remained a Kévali for eight years and when he acquired to Moksha Pada the State of Final Emancįpation from all miseries, he was one buvdred years old 1 21 1 Ganadhara Mandit. 3 He was a Gañadbara Mandita Afogn of afety Vāśishtha gotra was the sixth Ganadhara of Sramaņa Bhagavān Mahāvira He was born at HSTA Mouryagāma. His mother was विजयादेवी Vijayādévi and his father was waar Dhanadéva. Brāhmin by caste He was well-versed in the four Védas and the six guits Upangas, the Supplementary Sciences. He had three hundred and fifty pupils who were receiving instruction in various branches of learning under him, Arya Mandita had a doubt in his mind about of Bandha, Bondage and stay Moksha, Freedom from the bondage of Kårmas, as a result of misleading interpretations of various verses of the Vedas.

·1.22 + When, however, Arya Mandita approached Sramaņa Bhagavān Mabăvira, with the object of removing his doubt, he was addressed thus. अथ बन्धमोक्षविषये सन्दिग्धं मण्डिताभिधं विबुधम् । जचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Atha Bandha Moksha vishayé sa ndigdbam Manditabhidham vibudham; Uché vibhu r-yathästham Védārtham kim na bhāvayası? 1. The Lord (śramaņa Bhagavan Mabāvira) told the learned man named Mandita who had Mandita who had a doubt about finde Bandha Bondage, and, as Moksha, Freedom from Karmas, Why do you not tiace out the the exact meaning of the verses of the Véras ? Śiama na Bhagavān Mahavira then removed his doubts by explawing the correct interpretation of the verses of the Védas He took iar Dikśā, Initiation at the hands of śrama na Bhagavāu Mahāvīra, along with his three hundred and fifty pupils, Ganadbara Mahārāja Mandita was fifty-three years old when be renounced the world. He then studied the various works' of Jaina Scriptures for a number of years. After a feriod of fourteen years of ascetic life, Gañadhara Mandita acquured aka Kévala Grāna, Perfect Knowledge at the nge of sixty-seven, Ganadhara, Mandita remained a Kévali for sixteen years and he acquired 1979-Moksha Pada, the State of Final Ilmancipation when he was eighty-three years old. 1 . > .

·123 1 1 ܝܝܙ 3 1 1 Ganadhara Mauryaputra. 1 Ganadbara Mauryaputra of $1909 Kāśyapa gotra was the seventh Gañadhara of Śrama na Bhagavān Mahāvira. He was born at' AFA# Maurya-gâma. His mother was विनया देवी Vijayā-dévi, 'the wife of Dhanadéva, and mother of Mandita and his father was att Maurya of Käsyapa gotra, with whom she had re-married after the death of her first husband. He was a Brāhmin by caste well-versed in the four Védas and the six joiss Upāngas-the Supplementary Sciences He had three bundred and fifty pupils who were receiving instruction in various branches of learning under bim. He was + Arya Mauryaputra had a doubt in his mind about the existence of 69 Déva, Gods-Celestial Beings caused by various contradictory verses in the Vedas 2 1 When, however, Arya Mauryaputra approached Sramana Bhagavān Mahāvira with the object of removing his doubt he was addressed thus 1 t • अथ देवविषयसन्देहसंयुतं' मौर्यपुत्रनामानम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ।। १ ।। 1. Atba Déva-visbaya sandéha samyutam Mauryaputra nāmānam, Uché vibhu r-yathāstbam Védārtbam kim na bhavajasi ? 1. The Lord (Śiama mape Bhagavân Malâvira ) told the leained man named Mauryaputra who had doubts on the subject of celestial beings " Why do you pot trace out the exact meaning of the verses of the Védas?

·124 Sramaņa Bhagavān Mabāvira then removed his doubts by explaining the correct interpretations of the verses of the Védas and by actually showing him the Indras and other gods sitting in the assembly. The gods do not visit hot #1# Manushya-loka, Human Habitation." because they are deeply engrossed in enjoying celestial pleasures and also because they cannot bear the intense stench of foul odour spreading out from human habitation., They, however, come into this world on the., occasion of the celebration of Birth, Dikśā, Kévala Gnāna, Niryāņa and such other auspicious occasions of a Tirthamkara attracted as they usually are, by the superabundant overpowering influence of the presence of a Tirthamkara. But their nonappearance in this world does not prove their non-existence. He took 71 Dikšā, Initiation at the bands of Sramana Bhagavān Mahāvira along with his three hundred and fifty pupils. Ganadhara Mabārāja Mauryaputra was sixty-five years old when he renounced the world. He then studied the various works of Jain Scriptures, for a number of years. After a period of fourteen years of ascetic life, Gañadhara Mauryaputra acquired #9 NA Kévala Gnāna, Perfect Knowledge, at the age of seventy-nine. (anadhara Mahārāja Mauryaputra remained a Kévali for sixteen years and he acquired sterte Moksha Pada, the State of Final Emancipation when he was ninety-five years old. 3 c ·125, Ganadhara Akampita. 57 Gañadhara Akampita of sitas Gautama gotra was the eighth. Gañadhara of Śramaņa Bhagavān, Mahāvira," He was born .: at fafar Mithila. His father · was de Déva and, his, mother was FrTrat Jayanti. He was a Brāhmin by, caste. He was, well-versed in the four. Védas and the six ggins Upāngas Supplementary, sciences. He' had three hundred pupils who were receiving instruction in various branches of learning under him, ) - Arya Akampita · had a doubt about AITAS Nārakas, Hellish beings as a result of some misleading interpretations of Terses of the Vedas. When, however, Arya Akampita approached ſramaņa Bhagavan Mahāvira he was addressed thus:- अथ नारकसन्देहात् सन्दिग्धमकम्पितं विवुधमुख्यम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Atha Naraka sandéhāt sandigdhamakampitam vibudha mukhyam; Uchè vibhu r-yathāstham Vèdārtham kim bhāvayasi na 1. The Lord (Sramaņa Bhagavan Mahavira ) told the great learned man Akampita who was cherishing doubt regarding art is Nāraks, Hellish Beings. Why do you not trace out the exact meaning of the verses of the Vedas ? Śramaņa Bhagavān Mahāvira then removed his doubts by explaining the correct interpretation of the verses of the Vedas and telling him that those who perform wicked actions in this world are born as altas Nāraks, Flellish Beings in their next ·126 life The existence of hellish beings cannot be proved by gree STATU Pratyaksha Pramāna, Direct Knowledge, but their presence can be judged by ÁIT 'Anumāna, Inference and other proofs. He took 7271 Dikśā, Initiation, at the hands of śramaņa Bhagavān Malāvira along with his three hundred pubils. mp 1 Ganadhara Mabārāja Akampita was forty-eight years old when he renounced the world. He then studied the various works of Jain Scriptures for a number of years. After a period of nine years of ascetic life, Ganadhara Akampita acquired * EIA Kévala Gnāna, Perfect Knowledge, at the age of fifty-seven. 1 Ganadhara Mahārāja Akampita remained à Kévali for twenty-one years and he acquired A19€ Moksha Pada tbe State of Final Emancipation when he was seventy-eight: years old. 1 - Ganadhara Achalabhrata. Ġanndhara Achalabhratá of the Harya gotra was the ninth Ganadhara of Sramana Bhagavan Mabāvira. He was hin at $177 Kośala His father was a Vasu and his mother was niet Nandā He was a Brāhmin by caste He was wella versed in the four Védas and the six grits Upāngas, Supplemen- -tary Sciences. He had three hundred pupils who were receiving instruction in various branches of learning under him. Arya Achalabhratá liad a doubt about got Punya, The reward of meritorious work and pie Pāpa, The evil consequences of wicked actions, owing to misleading interpretations of ver-es of the Védis.

·127 1 When, bowever, Pandita Achalabhrātā approached Sramaņa- Bhagavān Mahāvira with the object of removing his doubt, he was addressed thus:- अथ पुण्ये सन्दिग्धं द्विजमघलभ्रातरं विबुधमुख्यम् ऊचे विभुर्यथास्थं वेदार्थ वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Atha punyé sandigdham dvijamachalabhrātaram vibudha mukhyam; Uchè vibhu r-yathāstham Védártham kim bhāvayası ? kim pa 1. The Lord (Śramaņa Bhagavān Mabāvira ) told the Brāhmin learned man Achalabbrātā who had a doubt about gor Punya. The reward of meritorious work "Why do you not trace out the exact meaning of the verses of the 'Védas? Sramana Phaga vân Mahāvira then removed bis doubt by explaining the correct interpretation of the verses of the Vedas and by explaining that the reward of meritorious work and the evil consequences of wicked actions are clearly evident even in this world and they are well-known well-known to persons knowing the ways of the world.' Long life, health, handsome appearance birth in noble families etc are the reward of meritorious work. Short. life, ill bealth, ugliness, poverty, miseries of various diseases, birth in low families etc are the evil consequences of wicked actions. In this world, one man is born as a king, while another is born as a beggar; one is possessed of excellent body with all the senses fully developed, while another has ill-developed delicate body, with some of the senses wanting or not developed at all; one man is very lucky and rolling in wealth and prosperity while another is penniless and has hardly a morsel of food to eat; one is very healthy and never suffers from any pain, while another is always suffering with pangs of varieties of diseases; one is able to digest whatever be eats, while another having ample to eat, is not able to digest even the smallest portion of wholesome nutritious diet; one is 1 ·138 very 'fortunate while another is miserable. A condition of girat difference in this world is caused as a reward of meritorious work and evil consequences of spicked actions in previous life. If there he no such thing as gou Punya, Reward for meritori. ous work and org Pápa, Evil consequence of wicked actions, in this world, all the individuals in every grade of life, must he uniformly bappy or uniformly miserable, all must be wiformly healthy or uniformly weak or all must be uniformly wealthy or uniformly penniles3. He took 0121 Dikśã, Initiation at the hands of Śramaņa Bhagavān Mahāyira, aloug with his three hundred pupils. (taṇadbara Achalabhrātā was forty-six years old when he renounced the world He then He then studied the various works of Jain Scriptures for a number of years. After a period of twelve years of ascetic life, Gañadhara Achalabhrātā acquired *** ETA Kévala Gnāna, Perfect Knowledge at the age of fifty-eight. Ganadhara Mahārāja Achālabhrātā remained a Kévali for fourteen years and be acquired #lga Moksha Pada, the State of Final Emancipation when he was seventy-two years old. - 1 1 , ·-129 } - Ganadhara Metarya. Gañadhara Métārya of extralsu Raundinya gotra was the tenth Ganadbara of Šrama na Bhagavān Mahāvira. He was born at gezoget Vaccbbapuri His father was a Datta and - his mother was a suaal Varu nadévi He was a Brāhmin by caste. He was well-versed in the four Vedas and the six Jis Upāngas, Supplementary sciences. He had three hundred pupils who were receiving instruction in various branches of learniug under him. 1 Pandita Métārya had a doubt in his mind about the Para-bhava, Next life. He held that the Soul existed as ani aggregate of the five elements of which the body is composed and that the Soul disappeared with the dissolution of the elements of the body. How can there be any thing like orats Para loka, Next world, and gaira Punar-bhava, Re-birth? When, however, Pandita Métārya approached Sramaņa Bhagavān Malāvira with the object of removing his doubt, he was addressed thus अथ परभवसन्दिग्धं मेतार्य नाम पण्डितप्रवरम् । ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1. Atba para bhava sandigdham Métāryam nāma paņdita prararam; Uchè vibhu r-yathāstham Vedârtham kim bhāva yasi.? na 1 1. The Lord (Śramana Bhagavân Mahavira ) told the excellent learned man, named Métārya, who had a doubt about TT779 Parabhava, Next life Why do you not trace out the 'exact meaning of the verses of the Vedas?

·130 Sramaņa Bhagavān Mabāvira then removed his doubt lig explaining the verses of the Védas. The condition of the Soul is quite distinct from that of the five elements. The union of the five elements (i-e earth, water, fire, air and ether) of which the body is ccniposed and into which it is dissolved at death, does not produce waar Chétanā, Conscionsness. Consciousness, the chief characteristic of the Soul, is absolutely different from the five elements composing the body. Jaarguit ala: Chétanā laksha no Jivah; The Soul is characterised by Consciousness. The Soul possessing consciousness becomes separated from the hody at the expiration of the allotted term of life, and goes into the future world. Some individuals have a recollection of events of former life, even during their present existence by Fifa F#TU Jāti Smarana, Remembrance of the event of a former birth. If there be po gafe Punarbhava, Re-birth, who will enjoy the pleasures of meritorious work or suffer the evil consequences of wicked actions done during this life? If there be 10 re-birth and if there is no recompense for good or evil actions, why should there be any consideration what-so-ever that only meritorious deeds sbould be performed and wicked actions always a voided? If such be the case, then, it will come out as a settled fact that every individual in this world is at liberty to act in accordanc with bis peculiar imagination. But we see all the individuals in this would bearing the consequences of good or evil deeds, and all of them are not the result of deeds done by them during this life, and therefore there is no doubt what- 10-ever that tbere is Tiap Para-loka, Next life. Arya Métārya, fully convinced by the explanation, took Fler Dikšā, Initiation at the hands of śrama na Bhagavān Mabāvira, along with his three hundred pupils Gañadhara Mahâlāja Métārya was thirty-six years old when he renounced the world. He then studied the various works of Jain Scriptures for a number of years. After a period

·131
of ten years of ascetic life, Ganadhara Métārya acquired 69
mia Kévala Gnāna, Perfect Knowledge at the age of forty-six.
Gañadbara Mahārāja Métārya remained as a Kévali' for
sixteen years and he acquired A1297 Moksha Pada, the State
of Final Emancipation when he was sixty-two years old.
Ganadhara Prabhas.
a
3
Ganadhara Prabbās of fru Kaundinya gotra was the
eleventh Gañadhara of Śramana Bhagavān Mabāvīra He was
born at TITIK AF Rājagriha Nagari. His father was a
Bala aud bis mother was a faut Ati-bhadrā. He was
Brāhmin by casie. He was well-versed in the four Vedas and
the six ggins Upàngas, the Supplementary sciences. He had
three hundred pupils who were receiving instruction in various
branches of learning under him.
ܙܚ
1
Pandita Prabhāsa had a doubt in his mind about #tat
Moksha, Final Emancipation caused by contradictory verses of
the Vedas.
When, howerer, Pandita Prabhasa approached Ŝrama na
Bhagavān Maliâvira, with the object of removing his doubt, he
was addressed thus
निर्वाणविषयसन्देहसंयुतं च प्रभासनामानम् ।
ऊचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ।। १ ।।
1. Nirvana vishaya sandéba samyutam cha Prabbāsa
nāmānam, Uché: vibhu r-yathāstham Védārthama kim na
bbāvayasi.?

·132 1. The Lord (Sramaşe Bhagavān Mahāvira ) told the eleventh Gañadhara named Prabhāsa, who had a doubt on the subject of AI Moksha, Final Emancipation in his mind, Why do you not trace out the exact meaning of the verses of the Vedas? Śramaņa Bhagavān Mahavira then removed bis doubt by explaining the correct interpretation of the verses of the Vedas. a The verse in question is FTTA gefuchs Jarā maryam yadagnihotram. Sacrifice to Agni afp the God of Fire should be done till extreme old age. The meaning of the verse is that man desirous of Fai Svarga, (toing to Heaven, should depend upou facts Agnihotra, Sacrife to God Agni as the only means of attaining his object. The performance of Agnihotra cannot become the means of acquiring atey Moksha, Final Emancipation, as it is attended with the destruction of many living beings. No other practices suitable for the accomplishment of Moksha have been enjoined in the Vedas. One is there--by led to the conclusion to the conclusion that there is no Moksha. Another verse द्वे ब्रह्मणी वेदितव्ये, परमपरं च तत्र, परं, सत्यज्ञानं, Barai afa Dvé Brahmani véditavyé, paramaparam cha, tatra param satyagnānam anantaram Brahmèti. Two varieties of sacred Knowledge areto be recognized. One is që another is अपर Param and Apara परज्ञान Para Gnana is सत्यज्ञान Satya Gnāna, Right Knowledge. The other is una Brahma Gnāna Knowledge of ty Moksha or Final Emancipation which is indicative of the presence of Moksha. Your doubt has been caused by tbe varieties of ideas in the two The meaning of tbe two verses amounts to this-A man desirous of going to heaven may perform fauty Agnihotra, Sacrifice to Agui, and desirous of acquiring 777 Moksha, Final Emancipation should leave aside Agnihotra and perform religious practices suitable for the accomplishment of Final Emancipation, Verses. a man Right Knowledge, Right Perception and Right Conduct lead to 48279 Karma-kshaya, Destruction of all Karmas or ·133 HITAI Moksba Mārga, the Path of Final Emancipation. It can be accomplished only during Agrofa Manushya gati, Human existence. The devout sages who are keenly intent on strictly observing the prescribed rules of religious practices are enabled to make themselves free from the miseries of this world and they alone are able to attain Final Emancipation Pandita Prabhāsa fully couvinced by the explanation, took 1a Dikśā, Initiation at a comparatively young age, at the hands of śramaņa Bhagavān Mahāvira along with his three hundred pupils. Ganadlara Mahārāja Prabhāsa was only sixteen years old when he renounced the world. He then studied the various works of Jain Scriptures for eight years. After a period of eight years of ascetic life, Ganadhara Mahārāja Prabhāsa acquired Ina Kévala Gnāna, Perfect Knowledge at a comparatively young age of twenty-four years. Ganadhara Mahārāja Prabhāsa remained a Kóvali for sixteen years and he acquired tega Moksha Pada, the State of Final Emancipation when he was forty years old. 1 ·LIST OF GANADHARAS. No. Name Place of Birth Name of Father Name of Mother Period of Diksa period, Pariod of Total house holder before Kóvalı Kévali térm of Gotra Stage Stage Stage life. Gautama 50 30 12 92 Vasubhūti Prithivi 1 Shree Gautaina Swami Gobargām 2 Agnibhūti Gohargām Vasubhūti Prithivi Gautama 46 12 16 74 3 Vāyubhūtı Gobirgām Vasubhūti Prithivi Gantama 12 10 18 70 4 Vyakta Kullāga Dharmainitra Vāruni Bhāradvāj 50 12 18 80 134 5| Sudharma Kullāga Dhammila Bhaddilā Agnivaisya 50 42 S 100 6 Mandita Mauryagām Dhanadóva Vijayādévi Vāśishtha 53 14 16 83 7 Mauryaputra Mauryagām Maurya Vijayādévi| Kāśyapa 65 - 14 16 95 8 Akampita Mithila Déva Jayanti Gautama 48 9 21 78 9 Acala bhrātā Kosala Vasu Nandã Hārya 46 12 14 72 10 Métārya Vacchapuri Datta Varunadévi Kaundinya 36 10 · 16 62 111 Prabhās Rajagriha Bala A tibhadra Kaundinya 16 8 16 40 ·136 २ से केणठेणं भंते ! एवं वुचई ? समणस्स भगवओ। महावीरस्स नव गणा इक्कारस गणहरा हुत्था ? ॥२॥ 2. Sé kénatthénam bbanté! évam viiccai? Samanassi Bhagavao Mahāvirassil nava Ganā ikkārasa Ganaharā butthā ? - 2 0 revered Sir! why do you say that Sramana Bhagavāna Mabāvira bad nine Gaņas and eleven Ganadhars'? Because, किल जाध जापइया जस्स गणा तावइया गणहरा तस्स इति पचनात । Kıla jāva jāvaiya ja ssa ganā tāvaiyā ganaharā tassa. All the Tirthamkaras have as many Ganadharas as there are Ganas, how is it that śramana Bhayavāu Mihāvira had nine Ganis and eleven Ga nadhars. .The Acārya says:- ३. समणस्स भगवओ महावीरस्स जिढे इंदभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाई वाएइ, मज्झिमए अग्गिभूई अणगारे गोयमसगुत्ते णं पंचसमणसयाई वाएइ, कणीयसे अणगारे वाउभूई नामेणं गोयमसगुत्ते णं पंचसमणसयाई वाएइ, थेरे अजवियत्ते भारद्दाएगुत्ते णं पंचसमणसयाई वाएइ, थेरे अजसुहम्मे अग्गिवेसायणगुत्ते ण पंचसमण सयाई वाएइ, थेरे मंडियपुत्ते वासिहसगुत्ते णं अट्ठाई समण सयाई वाएइ, थेरे मोरियपुत्ते कासवगुत्ते णं अट्ठाई समण सयाइं वाएइ, थेरे अकंपिए गोयमसगुत्ते णं, थेरे अयलभाया हारियायणगुत्ते ण ते दुन्नि वि थेरा तिन्नि तिन्नि समण सयाई वाएंति, थेरे मेयज्जे थेरे अजपभासे एए दुन्निवि थेरा कोडिन्नागुत्ते णं तिन्नि तिन्नि समणसयाई वाएंति । ।

·136 से तेणठेणं अजो एवं वुच्चई समणस्स भगवओ। महावीरस्स नव गणा इकारस गणहरा हुत्था ॥३॥ 1 T 3. Samanassa Bhagavao Mahāvırassa jitthé Indabhūſ anagāré Goyamasa gutté nam, pancasa manasayāim vāéi; majjhimaé Aggibhūi anagāré Goyamasa gutté nam pancasamaņa sayāim vālī, kaniyasé anagāré Vāubhūſ nāménam Goyamasa gutté nam pancasama nasayāim vãei; théré Ajja Viyatté Bhāraddāé gutté ņam pancasama nasayāim vālī, théré Ajja Suhammé Aggivèsāya na gutté nam pancasamanasayāim vāéi; théré Mandiyaputté Vāsitthasa gutté nam addhutthāi samanasayājm vāéi, théré Moriyaputté Kāsava gutté nam addhutthāini sama nasayāım vāéi; tbéré Akampié Goyamasa gutté ņam, théré Ayalabbāyā Hāriyāyana gutté nam té dunni vi thérā tinni tinni samanasayāim vāénti; Sé ténatthéņam ajjo èyam vuccai Samanassa Bhagavao Mahāvīrassa nava Ganā ikkārasa Ganaharā hutthā. 3, -3. Indrabhūti of Gautama gotra, the chief disciple of Śramana Bhagavān Mahāvira was giving religious lessons to five hundred ascetics, Agnibhūti of Gautama gotra, the second disciple was teacbing five hundred ascetics; his younger brother, named Vāyubhūti mygfa of Gautama star gotra, was teaching five hundred ascetic-disciples; Sthavira Arya Vyakta 5746 of Bbāradvāja TT&I gotra was teaching five hundred asceticdisciples; Sthavira Arya Sudharma Å of Agnavaisya आग्नवैश्य gotra was teaching five hundred ascetic-disciples; Stba vira Manditaputra fugags of Vāśishtha afy gotra was teaching three hundred and fifty ascetic-pupils; Sthavira Mauryaputra मौर्यपुत्र of Kasyapa काश्यप gotra was teaching three hundred and fifty ascetic-pupils; Sthavira A kampita wafica of Gautama tan gotra and Sthavira Acala Bhrāta 77at of Hāritāyana erfrag7 gotra, both of them together, taught three hundred ascetic-disciples each; Sthavira Métārya ·137 1 aaral and Sthavira Arya Prabbās ar HIE both of Kaudinya wifeyt gotra, both together were teaching three hundred ascetic-disciples each. It was, on that account, Respected Sir, it is said, that śramana Bhagavān Mahāvīra bad ninė Gaņas and eleven Ganadhars. 1 f The names of Ganadhars, the number of Gaņas and the number of ascetic-disciples receiving religious lessons nnder each Gañadhara, is shown in the accompanying Table. TABLE. ! Niim Names Ganas Number of disciples 1 Shree Gautaina 1 500 1 Agnibhuti 1 300 2 3 Vayubhūti fond 500 4 Arya Vyakta themed 500 5 5 Arya Sudharma 1 500 os Manditaputra 1 350 7 Mauryaputra 1 350 8 Akampita 1 300 os Acalabbrātā 300 600 10 Métārya 1 300 0 } 11 Arya Prabhās 300 600 c 9 4400 ·138 - Here, Akampita and Acalabhrāta, both of them, were togather, at the bead of one Gana, and each of them taught three hundred pupils and similarly Métārya and Arya Prabhās, both of them, were together at the head of one Gaņa; and hence, it is well-said that śramana Bhagavān Mahāvira had nine (ranas and eleven Ganadhars. Besides, Sthavira Manditaputra and Sthavira Mauryaputra were brothers having one mother Vijayādévi, but have different gotras derived from the gotras of their different fathers the father of Manditaputra was Dhanadeva waag of Vāśisbtha gotra and the father of Mauryaputra was Maurya ute of Kāśyapa gotra, as it was not forbidden for a widowed female, in that country, to have a re-marriage with another person, after the death of her former husband. 3 ४. सव्वे एए समणस्स भगवत्रो महावीरस्स इक्कारस गणहरा दुवालसंगिणो चउद्दसपुग्विणो सम्मत्तगणिपिडग धारगा रायगिहे नगरे मासिएणं भत्तेणं अपाणएणं कालगया जाव सव्वदुक्खप्पहीणा, थेरे इंदभूई थेरे अजसुहम्मे य सिद्धिं गए' महावीरे पच्छा दुन्नि वि थेरा परिनिव्वुया । जे इमे अजत्ताए समणा निग्गंथा विहरन्ति, एए णं सवे अजसुहम्मस्स अणगारस्स प्रावविजा अवसेसा गणहरा निरवच्चा वुच्छिन्ना ॥ ४॥ - 1 4. Savvé éé Sama nassa Blagavao Mahāvīrassa ikkārasa Ganabarā duvālasangino cauddasa puvvino sammatta ganipidaga dhāragā Rāyagibè nagaré māsiènam bhattèņam apānaéņam kālagayā jāva savvı dukkhappalınā théré Indabbūſ théré Ajja Suhummé ya sidubim gaé Mabāvīlé pacchā dunni vi thérā ·139 parinivvuyā i jóimé ajjattās samanā nigganthā viharanti, és savvé Ajja Suhammassa anagārassa āvavvijjár a vasésă ganaharā niravaccā vucchinnā. 4. nam 4. All these eleven chief disciples of śramana Bhagavān Mabăvira, were Dvādaśanginah artifa:-Artigt gfg वादान्त श्रुतवन्तः, स्वय afgotiata Acharāngādi di ishtivādānta śrutavantah, svayam tatpranayanāt-well-versed in the twelve Angas, beginning with Ācārānga HITTin and ending with Dristivada दृष्टिपाद, were Chaturdasapārvinah चतुर्दशपूर्षिण. चतुर्दश. पूर्ववेत्तारः, द्वादशाङ्गित्वं इत्येतैनैष चतुर्दशपूर्वित्वे लब्धे यत्पुनरेतदुपादानं तदंगेषु चतुर्दशपूषाणां प्राधान्यख्यापनार्थ, प्राधान्यं च पूर्वाणां पूर्वप्रणयनात्- अनेक विद्यामन्नाधर्थमयत्वात् महाप्रमाणत्याच द्वादशाङ्गित्वं चतुर्दशपूर्वित्वं च सूत्रमात्रग्रहणेऽपि स्यादिति तदोहार्थमाह-Chaturdasapurva véttarah, dvādaśangitvam ityétaipaiva chaturdaśapūrvitvè labdbé yat paparètadupādānam tadangéshu chaturdaśa pūrvānām prādhanya khyāpanārtham prādbānyam ca pūrvānām purram pranayanāt, aneka vidya mantrādyarthanayatvāt mahāpramānatvācca dvādaśāngitvam catuidas pūrvitvam ca sūtramātra grahanéspi syāditi tada pohārtba māh-were experienced in the knowledge of the fourteen Purvas qt. They are previously described as well-versed in the twelve Angas, which include the fourteen Pūrvas; they are further described as Chaturdasa pūrvinah a aqf&o:-experienced in the knowledge of the fourteeen Pūrvas qet, with the object of establishing the supremacy of the knowledge of the fourteen Pūrvas in the twelve Angas. Besides, these Pūrvas were composed before; they are full of meanings of Mantras 89 Spells, incantations and many other sciences and they are very authoritative and hence their supreme importance. The possession of the knowledge of the twelve Angas and of the fourteen Pūrvas may relate only to the possession of the knowledge of the words only of the Sūtras, and to remove that doubt, the author says that the eleven chief disciples were Anagfafang177Samatta gani pudaya dbāragã, 'Fakatfuf97*** FT: Samasta gani pitaka dharikab-गणोऽस्यास्तीति गणी-भात्राचार्य स्तस्यपिटकमित्र-रत्न करण्डक- मित्र गणिपिटक-हादशांगी, तदपि न देशत. स्थूलभद्रस्येत्र, किंतु, समस्तं, 1

·140
सर्वाक्षरसन्निपातित्वान, तद्धारयन्ति, सूत्रतोऽर्थतश्च ये से तथा Ganos
syāstīti Gani-Bbāvācārya stasya pitakamiva-jatna karandaka
miva Ganipitakam-Drādaśāngi, tadapi na déśatah Sthūla-
bbadra syeva kim tu, samastanı, sarvāksbara sannipātityāt,
taddbārayanti sūtratosrthatascha yé té tathā~He who is at
the 'head of a Gana otur, an assemblage of ascetics is called a
Gani गणी, a Bhavācārya भावाचार्यगणिपिटकं भाषाचार्यस्य पिटकं-रत्न
करण्डकमिव-द्वादशांगी-तद्धारयन्ति ये ते-were possessors of the
whole treasure-box of Knowledge, possessed by a Gaņi or
Bhāvācārya-Dvādaśāngi-like a little-box of wicker-work
containing gems, not a portion of it, as was done by Mabātma
Sthūlabbadra, because they know all the words and the various
combinations of the words of the Sūtras and their meanings
and they went to Moksa plenar acquired Liberation-became
entirely destitute of all miseries-at Rājagriha while remaining
as'firm as a tree, and observing a fasting without water for
one month,
Stha vira Indrabbūti and Sthavira Arya Sudharma, both
of them, attained Moksa Atau Liberation, after the Nirvana
farafor Final Emancipation; Union with the absolute, of
Śramana Bhagavān Mahāvīra, the remaining nine Ganadbars
reached the abode of the Blest, during the life-time of śramana
Bhagavān Mahāvira.
.
J
1
Only Sthavira Iudrabbūti and Sthavira Arya Sudharna
acquired Liberation after the Nirvāna of Śtamana Bhagavān
Mahāvīra and all those Jain ascetics, perfectly free from all
bonds, who are, even at present, existing, are the disciples of
the continuous family of disciples of Sthavira Arya Sudharma.
The remaining nine Ganadbars having no continuous family
of disciples attained Moksa after entrusting their individual
Gaņa to Stha vira Arya Sudharma at their death-time.
It is said
मासं पाओवगया सव्वेऽवि अ सव्वलडिसंपन्ना ।
बजरिसहसंघयणा समचउरंगा य
संठाणा ॥ १ ॥

·141 Mājam pāovagajā savrésvi savva laddbi sani pannā; Vajjarisaha sanghayanā samacaurangā ya santbānās. 1 All of them remained in meditation as firm as a tree, for one month and all possessed supernatural powers. All possessed Vajraziśabha 1994 Constitution and a posture equal in all the four directions. ५ समणे भगवं महावीरे कासवगुत्तेणं, समणस्स भगवओ महावीरस्स कासवगुत्तस्स अन्जसुहम्मे थेरे अंते- वासी अग्गिवेसायणसगुत्ते । थेरस्स णं अजसुहम्मस्स अग्गि वेसायणगुत्तस्स अजजंबूनामे थेरे अंतेवासी कासवगुत्ते । थेरस्स ण अजजंबूनामस्स कासवगुत्तस्स अजपभवे थेरे अंतेवासी कच्चायणसगोत्ते । थेरस्स णं अजप्पभवस्स कच्चायणगोत्तस्स अज्जसिज्जंभवे थेरे अंतेवासी मणगपिया वच्छसगोत्ते, । थेरस्सणं अज्जसिज्जभवस्स मणगपिउणो वच्छसगोत्तस्स अज्जजसभद्दे थेरे अंतेवासी तुंगियायणस गोत्ते । संखित्तवायणाए ॥ ५ ॥ nam 5. Samanè Bhagavam Mahāvilè Kāsaya gutte sananassa bhagavao Mahāvīrassa Kása va guttassa Ajja Sub imme there antévasi Aggivesấy anasa gutte; thérassa nam Ajja Suhammassa Aggivésāyaṇi guttassa Ajja Jambū nāmé théié antévāsi Kāsava gutté. Thérassa nam Ajja Jambū nāmassa Kāsaya guttassa Ajja Pabhavé théré antévāsi Kaccayanasa gitté, thérassa nam Ajja Pabhavassa Kaccâyaņa gottassa Ajja Sijjambhavé théré antévāsi Managapiya Vacchasa gottè Thérassa Ajja "Sijjambbavassa Maņagapiuņo nam ·142 Vacchasa-guttassa Aija Jasabhaddé théré antévasi Tungiyāyaṇaga gutte. 5. Samkhitta väyaņāó. Śramann Bhagavān Mahāvīra of Kāśyapa gotra had an ascetic-disciple Arya Sudbarma sig of अभिवैश्यायनगोत्र Agnivaisyāyana gotra. 1 Sthavira itzuaf Arya Sudharmā of अग्निवेश्यायन Agnivaiśyāyana gotra had an ascetic-disciple named Sthavira HAFT Arya Jambū of $7547 Kāśyapa gotra. 2. Sthavira alapa Aryn Jambū of 91504 Käsyapa gotra had an ascetic-disciple Sthivira #1097 Arya Prabhava of कात्यायन Katyayana gotra. 3. Sthavira 199279 Arya Prabhava of 1711TH Rūtyāyana gotra had an ascetic-disciple Sthavra T147 Arya Sayyam- -bhava, of fie Vatsa gotra, father of nan Manaka 4. Sthavira 1114 Arya Sayyambluva of ace Vatsa gotra, father of a Manaka, had an ascetic-disciple Sthavira आर्ययशोभद्र Arya Yasobhadra of तुङ्गिकायन Tungikayana gotra. No. 1. Arya Sudharma Swami. 5 Ganadhara Mahārāja Arya Sudharmā Swami of a faâştra Agnivaiśyāyana gntra, the fifth JUTT Ganadhara, chief (lisciple of śrama na Bhagavān Mahāvira, was appointed as the supreme head of the Church, after the farato Nirvana, Final Emancipation of Sramana Bhagavān Mahāvna, as Ganadhara Mahārāja Indrabhūti Gautama, the first Ganadhara and the only other surviving Ganadbara, acquired mrania Kévala Gnāna, Perfect Knowledge, just after the fagfu Nirvāna, Final Emancipation of Sramana Bhagavān Mahāvira and as such, he ( Ganadhara Mabārāja Indrabhūti Gautama ), being a Kévali, cannot be burdened with the care of twenty-four thousand Sadhus. More -óvei, the Sãdhus converted by Gan»dhara Mahārāja Indrabbūti Gaintăma died early, and the other Ganadlaras who died ·143 S during the life-time of Śramana Bhagavin Mahavira, yielded up their pupils to Sthavira Sudharmā Swāmi. The headship, therefore fell upon him. Sthavira Sudbarmā Swami was born in 601 B. C. the same year in which Gañadhara Mahārāja Indråbbūti Gautama was born. He lived 50 years as a householder, 42 years in gueu Chadmastha state and 8 years as a Kérali and reached, AT Moksha, Final Emancipation. - in his 100 th year i-e 20 years after the fatefo Nirvāṇa, Final Emancipation of Gramaņa. Bhagavān Mahāvira in Vira Samvat 20 or in 50,7. B. C. r No. 2. Sthavira Arya Jambu Swami. Sthavira Jambú Swami was appointed as the supreme head of the Church, when Sthavira Sudharmā Swāmi became a Kévali in Vira Samvat 12 or in 515 B. C. Jambu Kumāra was the son of a very wealthy banker pamed $59457 Rishabha Datta of Rājgriha Th. His mother's name was giffoil Dhārini, It is said: 1 बाल्येऽपि केऽपि वैराग्याद् गृहीत्वा धर्ममादरात् । . जम्बूकुमारवन्मुक्तिसातभाजो Hafari हि ॥.१ ।। 1. Bālyé api ké'pi vairāgyād gribitvā dharmämādarāt; Jambū kumāra vanmuktisātabhājo bhavanti hi 1 1. Some persons having carefully practised of Dharma, Religious rites, out of indifference to worldly objects even during their childhood, certainly become the "enjoyers of the happiness of gfi Mukti, Final Emancipation, like Jambū Kumāra + When śramana Bhagavân Mahavira came to Rajagriha TIHTT Nagari, god fagrarast Vidyunmāli went there for the ·144 purpose of giving his respects to the Ommscieñt Lord. On seeing that the god Vidyunmāli's beauty was more brilliant than that of all other gods, King Śrénika, folding his two hands in respectful salutation, requested śramaņa Bhagavān Mahāvira to explain him the cause of his surpassing brilliauce and also as to what religious austerities he must have practised during his previous life. - - Śramaņa Bhagavān Mahāvira, narrated the account' of the previous life of Vidyunmāli. After hearing it, King Śréņika said “O Lord ! on leaving his divine existence, where will god Vidyunmāli be born in his future life? 4 a sunt Śramaņa Bhagavān Mahāvira then said, “ On the seventb day from now, god Vidyunmāli, on leaving his divine existence will take birth as to Sheth Rishabba-datta of this town. On acquiring mana Kévala grāna, Perfect Knowledge, he will eventally acquire Atle Moksha Pada, the State of Final Emancipation. There will be no other Kévali after him. The four wives of god Vidyunmāli, having respectfully bowed down said “O venerable Lord! what will be our ofa Gati, Re-birth in future? Śramaņa Bhagavān Mahāvira replied “You will be born as daughters of wealthy merchants and you will be married to Jambū Kumāra. + On hearing this excellent account, god Vidyunmāli and his four wives performed dancing in front of the Lord. The delighted god Vidyunmāli then went to his celestial residence in company with his four wives. One day, when Sthavira Arya Sudharmā Swami, the fifth Gant Gañadbara of śramaņa Bhagavān Mabāvira, came to duttfaff Vaibhāragiri, Mount Vaibhāra, one of the five mountains near Rājagriba, feuit Dhāriņi, the wife of Sheth ·193 Risliabha-datta, went there for the purpose , :of giving 'her respects to the venereble saint. At the end of ar Déśana;) Preaching, while Gañadhara Mahārāja Sudharmā Swāmi. was: explaining the subject of Frau Jambū Vriksba, ; before the assembly, Dhāriņi, the wife of Sheth Rishabha-datta, asked; "O Venerable Sage, will I have a son or not ?" Gañadhara Mabārāja Sudharmā Swāmi replied "O firefa Mabāsati, pattern of wifely fidelity, it is not proper for Sādbūs to give instructions for a censurable act Still however, ascertaining the advent of highly meritorious" actions. Sādbus at times, suggest blameless methods, you should, therefore, observe one hundred and eight Hataifa Ācāmlāni, Only one meal at mid-day in which scúm of parcbed rice or some other tasteless insipid grain food and boiled water is used. You will have a malechild indicated by the dream of a Frau Jambū Vriksha, Jambū Tree." Dhārini then went to her house and commenced the vow of #91979, Ācāmla Tapa, the Achāmla Tapa, as suggested by the great sage. 1 1 fagmhifa 24 Vidyunmāli-déva, the celestial being Vidyu- -omāli, on leaving his celestial residence, took' the form of a foetus in the womb of Dhāriņi, as indicated by the vision of a SPITH Jambū Vriksha, Jambū Tree, in her dream. In due course of time, Dhārini gave birth to a male child. The child was named FAIT Jambū Kumāra. At that time, पद्मावती Padmavati, the wife of समुद्रप्रिय 13 Sapıudra-priya-Sheth gave birth to a daughter · named समुद्रश्री Samudrasri , TAXT Kamala-mālā, the wife of Face to Samudradatta Sheth, gave birth to a daughter named aut Padmasri. 4 faut Vijayasri, the wife of ETT $t Ságara-datta Sheth, gave birth to a daughter named Tohar Padmasénā and + 77987 Jayasri, the wife of Ferdo Kubèra-datta Sheth gave birth to a daughter named afêtar Kanaka-sènā.

·146 The four wives of Vidyunmāli Déva on leaving their celestial abode, assumed the form of foetuses in the wombs of the wives of the abovementioned wealthy merchants of Rājagriha and in due course of time, were born as their above named daughters. Besides, these, Ama? Kamalāvati, wife of TÀI Kubérséna gave birth to a daughter named'har Nabbahsénā. gaur Sushénā, wife of into śramana-datta Sheth. gave birth to a daughter named 73547 Kanakasri. etrafa Viramati, wife of a Vasushéņa gave birth to a daughter named 750t Kanakavati. 7 ATÀAI Jayasépā, wife of naarfota Vasiipālita gave birth to a daughter named it. Jayasri. These eight girls, when attaining youth, were desirous of marrying Jambū Kumāra. The parents of Jambū Kumāra thought that these eight girls will be offered for marriage with their son Jambū Kumāra. Accordingly they became the wives: the Jambū Kumāra 577 grå farát Śree Sudharma Swāmi, the fifth Ganadhara: of śramana happened to arrive into a pleasure-garden of the town. A large multitude of people went there to hear the preaching. Jambi Kumāra, also, went there. Ga nadhara Mabārāja Shree Sudharma Swāmi then commenced the preaching thusa भवेद्भवार्णवः पुंसा न्यचनोदञ्चनोग्राश्चे-न सुतरः स्युः सुतरामसौ । itagetra: 11 9 11' 1 1. Bhavédbhavārnavah pumsāni sntarah sutarāmasau; Nyancanodancanogrāsché-nna, syub śree caya vicayah.

·1.7 1. If there were no ups and. downs of wealth in the form of increase and loss, this forest of worldly existence would have become exceedingly easy to cross. २ मेघानामिव लोकानामायुगलति नीरवत् । चपलेव चला लक्ष्मीः, पाण्डुतेवैति विश्रसाम् ॥ २ ॥ 1 2." Méghānāmiva lokānāmāyurgalati niravat; Capaléva cala laxmih pa ndutėvaiti viśrasāın. 2 ३ तत्रायुषा च लक्ष्म्या च वपुषा चास्थिरात्मना । चिरं स्थिरतरं रत्नत्रयं ग्राहयं विवेकिना ॥ ३ ॥ 3. Tatrāyushā ca lakshmyā ca vapusbā cāstbiiātmanā, Cirain stbirataiam ratna-trayam grāhyam vivekidā. 2-3. The life of people vanisbes like the water of clouds; wealth is fickle lıke lightning and the whiteness of fleetiug clouds, therefore, judicious persons unsteady with regard to term of life, wealth and body, should always accept the more stable रत-त्रय Ratna-traya. The three jewels-viz सम्यग् ज्ञान Samyag Jnāna, Right Knowledge EFT Tia Samyag Darśana Right Perception and सम्यग् चारित्र Samyag Caritra Right- Conduct ४ तत्रोपाश्रयभैषज्य-पुस्तकान्नांशुकादिभिः । सहाय्यं ज्ञानिनां तन्वन् ज्ञानमाराधयेद्गृही ॥ ४ ।। 4. Tatropasraya bhaishajya-pustakannansukadibhih, Saha- -yyam, jnāniyām tanvan jnāmārādhayédgribi. 4. A house holder rendering astistance to persons with higher knowledge, by the giving of उपाश्रय Upasraya, Place of Refuge, भैषज्य Bhaishajya, Medicines. - पुस्तक Pustaka. Books HİYE Ansuka, clothes, etc, adores Nia Jnāna, Knowledge.

·148
५ संघवात्सल्यजैनेशवेश्मयात्रार्चनादिभिः ।
प्रभोः प्रभावयंस्तीर्थ, सम्यग् सम्यक्त्वमजयेत् ॥ ५ ॥
5. SanghavõtsalyaJainéśavéśmayātrā rcanādibhih, Prabhoh
prabhāvayan stirtham samyag samyaktvamarjayét.
चारित्रं,
६ भक्त्या चारित्रपात्रेषु, तथाऽऽवश्यककर्मभिः ।
तपोभिरपि
गृहमेधी समेधयेत् ॥ ६ ॥
6. Bhaktya caritrapatrésu tathā āvaśyaka karmabhih;
Tapobbirapi cāritram griba-médhi samédhayèt.
5-6. A house holder, adoring the Sacred places of the
Jinèśvara to which pilgrimages are made for expiation of sins,
by love for community, teniples of Jinéśvaras, pilgrimage, and
worship, rightly acqnires #0879 Samyaktra, Right Belief.
By devotion towards persons of virtuous character, by the
practice of daily religious rites, and by the practice of auster ies
the house-holder acquires Right Conduct.
७ काले पाठादिभिर्ज्ञान-मशङ्काद्यैश्च दर्शनम् ।
मूलोत्तरगुणैः शुद्धै-श्चारित्रं भजते यतिः ॥ ७ ॥
7 Kale pätbādıbhi-1-juānamasankādyaisca darsanam;
Mūlottara gunaih suddhai s-cāritram bhajaté yatih,
7. An ascetic devotes himself to a Jnāna Right Know-
-ledge by study at the right time etc, to ta Darsana, Right
Perception, and to gifts Cāritra, Right conduct, by faithfully
observing the original and subsidiary vows.
॥
८ इति रत्नत्रयाल्लेभे, हतमोहतमो नरैः।
चिराद्गृहस्थैः सद्योऽपि, यतिभिः शाश्वतं पदम् ॥ ८ ॥
है ये तु मोहग्रहग्रस्ताः, प्रमादस्य वशं गताः ।
अशरण्यैर्भवारण्ये, भ्रमितव्यं सदापि तैः ॥ ६ ॥

·149 Cirād 8. Iti ratna-trayāllébbé, hata móha tamo . naraib; grihasthaih sadyo'pi yatibhih śaśvatam padam , 8 9., Yé tu mohagraha grastāh pramādasya vašam gatah; , Ašaranyai r-bhavāraṇyé bhramitavyam sadāpi taih. 9 po 8. In this way, after the acquisition of Tagt Ratna-traya, The Three jewels, and och Šāśvatam Padam, the kank of Eternal Happiness is acquired, even immediately by ascetics and after a long time, by householders who have dispelled the darkness of #ic Moha, Infatuation, 19. Those, however, who have become enslaved by the grip of ATT Moba, and who are under the influence of gara Pramāda Carelessness, always roam about helplessly in the forest of worldly existence. Having heard the religious preaching, Jamhū Kumāra became desirous of HTA Samyama, Renunciation of the world. The vener.ble priest refused to give him 1971 Dikśā, Initiation into an Order of Monks without the consent of his parents. When Jambū Kuināra was returning home, anxious of taking izga ſila vrata, the vow of Celibacy, he saw, on the way, that TTATE FT27 Rājagriha Nagari, the town of Rājagriha surrounded by enemies and that stones were thrown by machines worked by servants of the King, sitting on the fortress. Thinking this event to be a source of impediment, Jambū Kumāra came back to Ganadhara Mahārāja Sudharma Swāmi and took the vow of Celibacy from hiin. was He then returned home and respectfully addressing his parents, said “O Father and Mother! I am desirous of taking Hinnfa Bhāgavati Dikśā, Initiation into an Order of Monks promulgated by the Jinéśvaras. Please therefore give me your consent. His parents replied. “You are our only son. We shall be helpless without you. In that case, what will be qur condition ? We are desirous of marrying you eight ·150 handsome girls. Fulfil therefore our well-cherished desires. » Jambū Kumāra, well-considering the words of his parents, said, “I will marry the girls, if you are very keen about it; but in case, I am able to duly enlighten them in religious subjects, they will willingly accept alar Diksā, along with me. If however, I am not able to convince then, I will remain a householder.” Jambū Kumāra, then, told the parents of his wives-elect "I ain anxious anxious to have 4 fa 21 Bhāgavati Dikšā,” and eventually all of them informed their respective daughters "Jambū Kumāra is anxious to have 198fa tego Bhāgavati Dikśā, after duly instructing you iu religious subjects soon after his marriage with you All the eight girls went to Juinbū Kumāra and said We have already accepted you as our husband You will be our Lord duriug this life. If however, such an union is impossible, we all of us will take 7799 fa a Bhāgavati Dikśā at your hands. In case, however we become competent to attract you more and more towards the pleasures of this world, you will have to become our husband. Otherwise, we will renounce the world aud take it Dikśā along with your worthy self” On the anspicious day of his marriage, Jambũ Kumāra sitting on a gorgeously caprisoned elepbant, and being fanned on both sides by milky-white yāk chowries and with a large ricbly embroidered umbrella beld over his head, went to the honse of his fathers-in-law and married the eight girls He then returned home, under great celebration, along with his eight newly-married wives and wealth amounting to ninety crore gold coins given by his fathers-in-law as his private property. On the second day of his mariage, Jambû Kumāra took his eight recently married wives, at sun-set, to the seventh storey of his palatial bulding, for the purpose of instructing then in religions inatters. 1 $ Now,-1t so bappeneditbat King faren Vindliya, of hige ayapun near fereafifT Vinthya ‘Mounain, disregarding the ·15:1 birth-rights of his eldest son 9 Piabhava, gave 'away his whole kingdom to his younger son 7 Suprabhava. 1 Prabhava enraged at this insult, went to a cet a Palli, a settlement of wild tribes, became the bead of five hundred" robbers and commenced robbery with them in neighbouring kingdoms and towns. There, Prabhava acquired two mysterious spells viz 1 37e91fpal Avasvāpini, sleep-producing and 2 arataarfra! Tālodghātinī, opening of locks. Hearing that marriage-celebration of Jambu Kumāra had taken place on a grand scale, Prabhava, entered the house of *977 To Rishabha-datta Sheth at Rajagriha during vight, and having opened the locks by the argica feat faa Tālodghātivi Vidyā, the art of opening locks, and having put all. be members of his family, to sleep by the perfgat fagt Avasvāpini Vidyā, the science of putting to sleep, plundered his whole house with the aid of his five hundred comrades. Prabhava then went to the place where Jambū Kumāra was instructing his beautiful wives, sitting beside bim, decorated with costly garments and precious ornaments and tried to induce all of them to sleep. Under The influence of the spell, the eight wives of Jambū Kumāra fell to sleep and Prabhava, commenced taking away their ornaments but it had no effect on Jambū Kumāra. 1 Meanwhile Jainbū Kumāra made all the robber's immovabe and they stood fixed like pictures painted on a wall. Prabhava, highly disquieted, said O Jambû Kumāra! You teach me your cafealfag Stambhini Vidyā, the art of making objects innovable, and I will teach you Avasvāpini' Vidyā and Talodghātini Vidyā Jambu Kumāra said “What inse have I for these vicious arts ? I am going to instruct my eight wives during the night and renouncing all my wealth, I am going to take inafa slem Bhāgavati: Dikšā in the morning.

·152 Prabhava was greatly astonished on hearing these words, and he said “Why do you abandon these various pleasures of the world and take Diksā? Jambu Kumāra said “O Prabhava! These so-called pleasures of the world are like ayfare Madhū -bindu, a drop of boney, Prabhava said “ What is that drop of honey? Jambu Kumāra, thereupon, narrated the story of Ayfars Madhu Bindu and gær Purush, the map. THE STORY OF MADHU BINDU AND THE MAN. A poor man started on a journey to a distant land, in company with a leader of a trading caravan for the purpose of acquiring wealth. On the way, the caravan was plundered by robbers. The poor man ran away. While running forward, he saw a huge furious elephant, quickly following his foot-steps with the object of injuring him. Out of fear of being killed, while looking around here and there, the miserable man fell into a well. When falling into the well, he happened to take hold of a branch of a Banjana Tree, standing in close proximity of the well and kept himself banging there with the aid of the branch of the tree. The man saw a large boa snake in the centre and four ordinary snakes in the four corners, with their mouths opened wide 4 On looking upwards, the poor man 9aw one white and one black rat, biting off the branch of the Banyana Tree to which be had remained hanging. On the tree, there was a large bive of bees from wbich the bees were flying out and stinging him. The elephant came up and began to shake the Banyan Tree. Thus, when the miserable man that the elephant was trying to pull down the tree, rats pere biting off the branch of the tree to which he was banging, and that there were large snakes underneath, he was greatly terrified. sat 1 But, eventually, on tasting a drop of honey falling into his mouth, he felt himself, happy. 1 ·153 It is said । १ विषयगणः कापुरुषं करोति वशवर्तिनं न सत्पुरुषम् । बध्नाति मशकमेव हि हि लूतातन्तुर्न मातङ्गम् ॥ १ ॥ 1. Visayaganah kāpurusham karoti vasavartinam na satpurusham; Badhnāti masakaméva hi lūtātantu rana mātangam. 1. Sensual enjoyments make a contemptible person submissive, but they do not affect a wise man. A thread of a spider's web binds a mosquito only, but not an elephant. २ ददाति तावदिमे विषयाः सुखं, स्फुरति यावदियं हृदि मूढता । मनसि तत्त्वविदां तु तु विचारके, क विषयाः क सुख क परिग्रहः ॥ २ ॥ 2. Dadāti tavadimé vishayāh sukbam, sphurati yāvadiyam bridi mūdhatā; Manasi tattvavidām tu vicāraké, kva vishayāb kva sukham, kva parigrahah. H 2. These sensual enjoyments give pleasure, so long as there exists hewilderment at heart. But, in the competent hearts of wise persons there is no room, for sensual enjoyments, for a desire for pleasure and none' for property. At that time, a विद्याधर Vidyadhara, an aerial genius, fiying in the air, on seeing the miserable man hanging in the well, out of compassion for him, went to him and said “O worthy man! You take hold of my hand and resting on it, try to come out of the well.' The miserable man said, "You wait for some time and let this drop of honey fall into my mouth." The Vidyadhara told bim repeatedly for a long time, but the miserable man did not leave off the transient pleasure of the taste of a drop of honey and he did not come out of the well, ·154 The vidyādhara then went away to his celestial, abode and tho man suffered great agonies there. Jambu Kumāra addressing Prabhava, said “In the same manner, O Prabhava! I am deeply, engrossed in this unprofitable world for the sake of transient pleasure. The5999 Upanaya, Application of the story narrated by me is this The miserable; mạn..is the man of the world; the dreadful forest is the worldly esiştepre; the elephant is death; the, well, is the world of mortals; the hoa snake is hell; the four ordinary snakes are the four.49178-Kashāyas passions-viz #ly Krodha, Anger, AIT Māna, Pride , HII Māyā, Deceit and a7* Lnbha, Greed; the Banyan tree is the allotted term of life; the two rats are the bright and the dark: fortnights of the month; the honey-bees are the innumerable maladies of the body; the drop of honey is the taste of the sensual enjoyments; the Vidyādbara is the worthy Guru. He who renounces the unprofitable world, attains yfir Mukti, the state of Final Beatitude. Others, suffer the pangs-of. terrible miseries in hell like the miserable man of the story. Prabhava then said “O'Jambū Kumāra ! having renounced your, affectionate, , mother and father, your wives and your relatives, why do, you accept the great yow of दीक्षा Diksa.. Initiation into an order of monks? Jambū. Kumāra said;" Hear a story about the worthlessness of worldly pleasures from me." The story runs as follows. In the city of Mathurā, a prostitute named Kubérsénā, after an intercourse with some unknown person, gave birth to a twin; consisting of one boy and one girl. After eleven days, the procuress said, “ Children cannot be nourished at our house." You therefore leave them off at some deserted place" The prostitute, thereupon, having put on a ring of gold, inscribed ·155 with the name of Th Rubéra-datta and area Kubéra'- dattā respectively on the finger of the two children and having placed them in a wooden box, left the box swimming in the waters of river: guar Yamunā, River Jamnā. When the box came to aigrant Süryapura 'Nagara, the town of Sūryapura,, two mercbants of the town took it and on opening the box, one of them took the boy with him and the other took away the girl. In accordance with the inscription on the rings, the two children were named Kubéradatta and Kubéradattă respectively. When both the children grew up to mature age, the merchants married them with each other. After marriage, when both of them happened to see each other's rings, while tbey were amusing themselves in their palatial building. Kubéradattā on reading the names on the rings, thought that the relation between both of them must be that of a brother and a sister. Kubérdatta also thought so. Both of them, on inquiring from their respective parents were informed that both of them were obtained from a wooden-box rescued from the waters of the river Jamnā. Kubérdattā, disgusted with the idea of having formed matrimonial relation with her own brother, renounced the world and became a 16 Sadhvi, nun, Kubérdatta taking much commodity with him, went to Mathurā for the purpose of trading there. At Mathurā, Kubèrdatta kept the prostitute Kubérséna, as his wife. By her he had a male child. In course of time Kubérdattā acquired füha Avadhi Jnāna, Visual Knowledge, and on seeing this detestable connection went to Mathurā, with the permission of her uguit Guruni, chief Nun, for the purpose of instructing them. Kubérdattā, lived there in an Upāśraya near the house of Kbérséna. With the idea of instructing her mother Kubérsénā, and her brother Kubérdatta, the Sadhvi Kubérdattā went to ·156 the house of Kubersèna and commenced rocking up and down the cradle in which the child was sleeping, saying, “O son of Kubèrdatta, sleep. O brother of Kubérdatta sleep etc. On hearing such contradictory words of the Sadhvi, Kubérdattā asked her “Why do you talk thus ? Sädhvi Kubérdattā, then showed him the ring with the name inscribed on it and said This prostitute Kubérsénā is our mother, I am your sister, etc. In this way, she narrated the eighteen kinds of relations existing between Kubérsénâ and the child. Kubérdatta was greatly ashamed to hear it and he began censuring his own self for his iniproper conduct. He then gave away all his property in charity, and took, Anafor Bhāgavati Dikśā, Initiation into the Order of monks instituted by the Tirtbankaras. Having practised severe austerities, Kubérdatta went to heaven at the end of his life. Kubérasénā, too, condemning her bad londuct, left off her profession of prostitution became a sfant Śrāvikā, a woman sincerely following the tenets of the Tirthankaras and having rigidly observed the duties of a true Jain, went to heaven. On hearing the above narration of the story, Prabhava said O Jambū Kumāra ! You are son-less. How will you have a prosperous future in your next ufe ? Because, It is said ? 379Tkt omfaaiffet fauty TT TT al तस्मात्पुत्रमुखं दृष्टवा, स्वर्ग गच्छन्ति मानवाः ॥ १ ॥ 1. Aputrasya gati r-nāsti svargo naiva ca naįva ca, Tasmāt putra mukham dristvā svargam gacchanti mānavāb. 1. A son-less individual does not possess a prosperous future in the next life. He decidedly cannot go to heaven. Therefore, people go to heaven, after seeing the face of a son 1 1 ·157 Jambū Kumāra said 1 1 + ? Brazilfa Pratfor ATT JATUH ! स्वर्ग गतानि राजेन्द्र ! अकृत्वा कुलसन्ततिम् ॥ १ ॥ 1. Anékāni sabasrāni kumāra-brabmarārinām, Svargam gatāni Rājéndra / a-kritvā kula santatim. 1. O King ! many thousands of bachelor religious students have gone son-less to beaven, without prolonging their continuous family. Many persons with sons go to hell. Now, Listen, “ In a beautiful city, named afsat Tāmalini, resembling the divine capital of Indra, there lived a wealthy merchant named AEXga Mahèśvaradatta. He was daily practising sacred ablutions, sacrifices, oblations to the manes etc. He had a wicked wife named affirat Nāgilā On the funeral day of his dead father, the merchant killed a large bull and was eating his flesh along with his family-members. At that time, a medicant came there on a begging tour, but on seeing the merchant partaking of the flesh of a bull, he returned back, repeating the following verse:-- youfa fafaqate: शत्रुमुत्सङ्गसङ्गिनम् । विधत्ते च पितुः श्राहमहो मोहस्य विस्मितम् । 1, Pusņāti svapitu r-mānsuih satrumutsanga sanginam, Vidbattè ca pitub sraddhama ho mohasya vismitam. 1. See! this man gives oblation to his dead father and he nourishes the boy-his enemy sitting in bis lap with the flesh of his own father, . Look at the wonder of Alg Moba, Infatu-' tion. On hearing the mendicant speaking thus, the merchant went out of his house and asked him "O Muni! why do you ·158 utter such useless talk? The mendicant replied “ The parainour of your wife Nāgilā was your enemy. You killed him and he was born as a son to your wife. Your father, after death became this bull. You killed him and you are now eating his flesh. Besides, the bitch licking the bones of the bull, is your mother star Ambā. She was beaten with a stick and she is crying. I uttered this sloka with the object of instructing you.' The merchant said What is proof of the truthfulness of your words? The medicant replied अन्तर्गृहं शुनी नीता जातजातिस्मृतिः सती ! रत्नजातं तदेषा तन्नि-खातं दर्शयिष्यति ॥ १ ॥ 1. Antargriham suni uitā jāta jāti smritih sati; Ratnajātam tadékā tannikhātam darsa yisyati. 1. When this bitch is led into the house, she will show the heap of jewels buried in the ground, as she has acquired alfaszfa Jāti smrti, Remembrance of former life.” Saying, so the mendicant went away. As fore-told by the mendicant, the bitch showed the valuable treasure. The merchant, considering the oblation to the manes as useless, commenced practising the Jaina Dharma preached by the mendicant. On hearing the above-mentioned stories, Prabhava, becoming enlightened in Jain Dharma renounced the world and took Diksā along with his 500 comrades. Frant Samudraśri addressing Jambū Kumāra said, “O Master! Beware that you may not become the recipient of like the farmers Baka, by abandoning sensual enjoyments already in your possession. Now, hear the story about Baka farmer:- sorrow, 1 In a village named gelar Su-simā, there lived a farmer named 9 Baka. During the rainy season, he produced gram, ·159 $ wheat, Kodrava ( inferior corn eaten by poor people) kidney beans and other kinds of corn „in his field, and one day, he went to the house of bis daughter at Mālavā, where he was fed' with ITRUZ" Guda-mandaka, large and very thin cakes made, of wheaten flour and molasses, by his daughter. The farmer inquired..." How is, molasses prepared. " His, daughter and, other relatives replied, "Dig a well and then, grow wheat, and sugar-capes. Acting on the advice received from his daughter and others, the farmer, bought seeds for, wheat-growing, went immediately to his native place and commenced the plucking out of coin-plants grown in bis field. When bis relatives and acqnaintances asked him the reason for bis awkward behaviour, he said. “I want to produce wheat and sugar-cane in this field. We shall eat , sweet cakes prepared with molasses. We have become disgusted with the eating of such inferior corn." His relatives told him “Such corn will not grow, in this land." Although remoustrated with a good deal by his relatives, the farmer did not care for their advice, but proceeded on with the work of up-rooting the corn-plants from his field. He then commenced digging out a well. He dug out very low in the ground, but he could not get a drop of water from it. The corn-seeds that he brought from his daughter's village were decomposed. The pulses and other inforior corn grown in his field, were up-rooted and thrown away. The farmer lost every thing by endeavouring to obtain an inappropriate article. 1 { In the same manner, my dear husband, lest you may not be deprived of the pleasure of sensual enjoyments of this world, and lest you may not become unhappy, like the farmer Baka, by discarding your wives and other objects of enjoyment already in your pessession. Jambū Kumārą replied • I am not like the greedy crow, who was, very fond of flesh, that, I may become unhappy;. Now, hear the crow's story..

·160 THE STORY OF THE GREEDY CROW. A rutting elephant living on Mount foart Vindhya, distressed with thirst, during summer, one day went to talas Révā Nadi, river Narmadā. There, bis feet slipped down and he fell down into the river, like a huge mountain-peak tumbling down. On seeing that the elephant was dead, jackals came there, and began eating his flesh. They then, made a big hole in the upper aperture of his body. Many crows used to enter the hole and feel themse'res happy by eating his flesh. While one crow entering his body was busily engaged in eating away flesh from the interior of bis body, the aperture of his body, contracting 'under the influence of heat, became closed up tight and the greedy crow remained inside. With the advent of the rainy season, the dead body of the elepbant was led into the great ocean. Constantly wet with cold water, the dead body became enormously swollen, the aperture opened wide and the imprisoned crow came out. As he looked around, he saw water everywhere. The distressed Crow repeatedly died up and could find nothing but the dead body to sit on, but there was no end of the ocean. The dead body of the elephant, filled up with water was drowned into the ocean and along with it, the crow died by drowning. Jambu Kumāra addressing his wife said " O deai ! 5 Thisfact: Trà, नारीदेहेऽनुरागवान् ! कथं प्रिये ! न मजामि, सोऽहं मोहाम्बुधाविव ॥.१ ।। Katham 1 Kākavat kariņah kāyé, nāridéhé'nurāgavān, priyél na majjāmi so'ham mohāmbudhāviva. 1 1. O dear! How can I not be drowned in the ocean of Moha, (infatuation ) by attachment to the body of a female, like the crow attached to the body of the elepbant ?

·161 VW Padmasri addressing Jambu Kumāra said, "O dear husband.! You may not perhaps become a loser in both ways like the monkey. The story of the monkey runs as follows: STORY OF THE MONKEY. King Arikesari of sfenamige Hastināgapura, went, one day, for hunting along , with, a number of other kings in a distant country. While wandering from forest to forest, rain commenced to fall in heavy torrents and the king had to seek shelter in a thick hower of creepers. When the rain ceased falling, he came near a lake. On seeing there a very handsome girl resembling a celestial maiden, the king was greatly delighted The young girl well-decorated with valuable ornaments was taken by the king to his palace. There he married her and made her, his chief queen. The king, then, began to enjoy the pleasures of the senses, like an Indra with bis wife Indrāni. one When the king Arikesari and his new queen, were day, sitting in his picture-room, a juggler, amusing the public by his sports with a monkey, while going from village to village and town to town, came there and commenced playing with the monkey. On seeing the queen, who was sitting on the lap of the king, 'the monkey did not jump about and he did not dance. The juggler beat him a good deal, but to no purpose; the monkey kept staring only at the lotus-like face of the queen. 'The juggler becaine gready embai assed. The monkey kept weeping all the while. 1 On sieeng the monkey; the queen said, “O monkey! I remonstrated with you, but you became very ávaracious Now, be wise and dance. Leave' aside your remorse Do not weep. Because, 1 ·162 गते शोको न कर्तव्यो, भविष्यं न च चिन्तयेत् । वर्तमानेन वर्तयन्ति विचक्षणाः ॥ १ ॥ कालेन, 1. Gaté śoko na kartavyo, bhavisyam na ci cintayet; Vartamānena kälena, vartayanti vicaksaņāh. 1. One should not feel sorry for what is past, and he sbould not think about the future. Clear-sighted persons act in accordance with the present time, खेदं मुक्त्वाऽधुना सद्यस्त्वं नृत्यं कुरु वानर ! । यादृशं क्रियते कर्म तादृगाप्नोति मानवः ॥ २ ॥ 2. Khédam muktvā' dbună sadyastram niityrım kuru vānara! / Yādrisam kriyate karma tādrigāpnoti mūnavab. 2. 2. O monkey! Leaving aside your grief, 1101 dance immediately. Mankind obtajos ( a recompense ) similar to the actions be does. 2 The monkey thus advised, pleased the king by wonderful dancing unfraudulently performed. Having satisfied the owner of the monkey with wealth, the king asked his queen " Who is this inonkey and why did he weep? The queen said "O Lord! At Padmadraha, in the Nandana forest, there lived a couple-a monkey and a female monkey Becoming distressed with excessive heat, one day, the couple jumped into water, from the branch of a tree. Having fallen into water, the couple was transformed into a human couple-a male and a female The monkey said, " As human beings, we shall have to work hard for cultivation and other trades; as beasts we shall have to suffer much hardship from exposure to cold and heat. Better, if we attain a celestial form. We will then enjoy all sensual pleasures. Let us, therefore, jump again into the water and we shall assume celestial forms." Thereupon, the female said " This human existence is sufficient for both of us. We should not become very avaracious."

·163 1 Because, लोभमूलानि पापानि, रसमूलाच व्याधयः स्नेहमूलानि दुःखानि, श्रीणि त्यक्त्वा सुखी भव ॥ १ ॥ 1 Lobhamūlāni pāpāni, rasa mūlā sca vyādhayah; Sneba mūlāni dubkbāni trīņi tyktvā sukhỉ blava. 1. Evil deeds have avarice at their bottom; diseases have Yderangement) of humours at the bottom; miseries have attach: -ment at the bottom. Having abandoned the three (canses ), be happy. Forbidden repeatedly, he did not listen to the advice of his wife, but jumped again into the water and was transformed as a monkey. He jumped again and again into the 'water but his apish form did not disappear. 'I am the female monkey transformed as a human female, who had been taken from the forest to your palace. This monkey became attached to the juggler. Now, seeing me, the monkey lamenting his own evil action, was weeping. I also recognised the same monkey. " The queen having admirably observed her religious duties became very happy. The monkey remained miserable for a long time, Iu the same manner, O Lord! having acquired the happiness of the pleasures of immense wealth and beautiful wives, you will become miserable like the monkey, desirous in you are of the happiness of the maiden af Muktı, Liberation. You should not therefore abandon your wives, who are like divine damsels. T Thus ends the story told by Padmasri. Jambū Kumāra then said, “ People enjoying many varied pleasures are not satisfied like SinttiTh Angārkāraka. 1 THE STORY OF ANGARAKARAKA. At the town of yngr Candrapura, there lived a charcoalburner named a candra. One day in summer, he went to a ·164 forest with some quantity of water for the purpose of preparing coals. While preparing coals, the quantity of water he had with him, soon became exhausted. He became very tbirsty at night and his mouth and palate dried up. While streping at night and afflicted with excessive thirst, he drank the whole quantity of water existing then in vells, tanks, rivers and lakes and finally went to a well in an arid place. Exceedingly distressed with unquenchable thirst, the charcoal-burner standing near a Banyan Tree, threw a bunch of straw tied to a rope into the deep well and began to lick drops of water trickling from it The charcoal-burner's thirst was not at all quenched by any me:ins. In the same manner, all human beings experiencing the pleasures of breast-feeding, sexual intercourse with women, and putting on of valuable clothes and ornaments, are not satisfied. But I am not anxious about the pleasures of this world. athar Padmasenā, then said, "O husband! being desirous of gfii Mukti, Emancipation, you do not lose both like the jackal while abandoning the prosperous state acquired in this world. For instance, THE STORY OF THE JACKAL. A jackal acquired a piece of flesh in some forest. He went to the bank of a lake with it. Though desirous of eating that piece of flesh, the jackal on seeing fish thrown out of the current of water, became anxious to catch it out of ardent longing for it. When the jackal leaving the piece of flesh on the ground, ran forward to catch the fish, the fish at once entered the current of water. A kite takiug hold of the piece of flesh by his powerful beak, few bigh up into the sky. The jackal losing both, was much grieved at heart. In the same manner, while abandoning this wealth, you will lose the happiness of this world, as well as that relating to the next world, like the jackal. ܝܝ ·165 Jambū Kumāra, addressing Padmasénā said "I will not become · bewildered with attachment: like the Vidyadhara Vidyunmāli and you also should, not become bewildered the him. Now, listen to the story of the Vidyādhara. STORY OF THE VIDYADHARA. ; At the town of 107984 Gagana vallabba, which 'beautified tbe joither'n bow of achtka Mount Vaitādbya, there were two Vidyādhara brothers, named Mégharatha and Vidyunmāli One day, both the brothers assuming the apparel of a #rasi Mátanga, a man of the lowest class, went to a hlag Matanga, a Cândāla ( a man of the lowest class ) in Vasantapura for the purpose of acquiring #tagfag Mátangi Vidyā, because that Vidya 'art) is not obtainable without a narriage and association with the daughter of a Matanga. With this idea in their mind they associated with Candalas. When tbey went there, the Cāndālas asked them Who are you? Why bave you come here? They replied "We are sons -of a non- Aryan king of Sākétapur and we have been expelled from his kingdom. We have here with the object of learning Mātangi Vidyā (art). All of them were greatly pleased on seeing both the princes. They kept them with them, and married their daughters with them. come The elder brother Mégbaratha remaining chaste, had all the household work done hy his wife and by intimacy with her, he learned Mātangi Vidyā, within a year, while his younger brother Vidyunmāli overcome with sensual desires, became deeply engrossed in the enjoyment of sexual pleasures with his wife. She became pregnant, Mégharatha asked bis younger brother Vidyunmāli “ Brother ! Did you accomplish the Vidyā or not 2.-Vidyunmāli then narrated an account of what happened with bim and 'bis wife. Mégharatha said “O stupid man! why did you defile yourself by your connection with a low caste barbarian woman? Vidyunmāli replied'o virtuous, lovely brother! grant ·166 me pardon' for this fault of mine. Out of affection towards me, you call for me after one year. I will subdue carnal desires and I will accomplish my Vidya (art). Megharatha went away, and after a lapse of one year, he came back to call away his brother, but on seeing that his younger brother's , cāndāli-wife was again pregnant, he rebuked him saying “ How is it that she is again pregnant ? Vidyunmāli , blushed out of shame, and requested bis elder brother, for extension of his time-limit for one year more. Eventually, Megharatha returned to bis brother, after a lapse of three years, and seeing that his brother was deeply engrossed in sensual pleasures, he thought that Vidyunmāli would remain in the family of low-caste people, and he went away home without him. Megharatba, being disinterested and free from worldly desires, became fully conversant with Mātangi Vidyā. While Vidyanmāli remaining in the family of low-caste people, was in course of time, treated hy them like a slave and had to execute servile orders without the least hesitation. Living in servile degradation in a dirty unhealthy house, Vidyunmāli became very miserable. After death, Vidyunmāli suffered terrible agonies in hell. In the same manner, I am not engrossed in worldly pleasures like Vidyuviuāli and you should not you should not be fond of enjoyments of this world. 975ean Kanakasénā then said, Now accept my advice. Do not be greedy like the TFAK Sankhadhamaka, conchblower. 4 The story of the conch-blower runs as follows.- ·167 1 THE STORY OF SANKHA-DHAMAKA. There lived, in the town of Saligrāma, a fármör named 01 Kanakūta. He was the guardian bf'a field belonging to some other farmer. Remaining in the field, he used to drive away beasts eating away corn by blowing his concha. One day,, Kanakūta went, at night, with his concha, for the protection of the field. During night, thieves running away with many cattle from a neighbouring village, came near the field. After a little while, the guardian of the field, frivolously blew the concha. The thieves, ou hearing the sound of the concha, under the fear of being followed by watch-men of the town, went away leaving the cattle bebind. On knowing that the stolen cattle were left away by the thieves, the owners of the cattle came there in the norning, and took away their cattle to their respective villages. Kanakūta blew the concha daily, as usual.. One day, when the thieves were passing that way, they heard the sound of the same concha. They inquired as to who blew the concha daily. They came to know ..that the concha was daily blown by Kanakūta and they recognised him as the luwer of the concha Then, saying that, we were driven away by him on a previous occasion, and deceived a great deal, they went to him and binding him hand and foot, they beat him sv severely that he became unconscious. The thieves, then, robbed him of whatever he had. " Deai ! Kanakasétrā addiessing Jambū Kumāra said, Wbile desiring for superior wealth, you may perbaps bé unhappy like the concha-blower, Jambū Kumāra said "I am not stupid like the 'moukiy. You may not be aware of his story, therefore listen:

·168 THE STORY OF THE MONKEY. 4 In the Vindhya mountain, abounding in beasts of prey of various kinds, there was a monkey, who was amusing himself constantly with his beloved female monkeys, . One day, a strong young monkey came there, and began to enjoy himself fearlessly, having sexual intercourse with the monkey's chief beloved. In due course of time, the chief female monkey, accepting the new paramour, used to enjoy unhesitatingly with him She did not care a stravy for her husband. Other female monkeys living near her, said, “ This monkey has become old. He is fit to be abandoned." Thinking that the new monkey was quite suitable, all the female monkeys remained under bis shelter. Beca use, वृक्ष क्षीणफलं त्यजन्ति विहगाः शुष्कं सरः सारसाः पुष्पं पर्युषितं त्यजन्ति मधुपा दग्धं वनान्तं मृगाः । निर्दव्यं पुरुषं त्यजन्ति गणिका भ्रष्टं नृपं सेवकाः सर्वः स्वार्थवशाजनोऽभिरमते नो कस्य को वल्लभः ॥ १ ॥ 1. Vriksam kşinaphalam tyajanti vibagāh suskam sarah sāra sāh Puspam paryusitam tyajanti madhupå dagdham vanāntam mrigāb | Nirdravyam purusam tyajanti ganikā bhrastam nripam sévakāb / Sarvah svārtbavaśājjano'bhiramate no kasya ko vallabhab. 1. Birds abandon trees whose fruits have withered; cranes abandon dried-up la kes; bees abandon a stale flower; deer abandon the forest region which has been burnt; harlots abandon a man destitute of wealth; servants abandon dethroned king; every body rejoices at one's self interest. Who is not the favourite of any body? a ·169 The old monkey used to fight with the new monkye. Then, the new. monkey thriving under the good will of the female monkeys, drove away the old monkey. While running away, the old monkey, distressed by thirst, cast his mouth into liquid bitumen, out of erroneous impression for water. He was being followed by monkeys and female' monkeys In order to extract his mouth from the bitumen, the monkey placed his front feet into the bitumen and then he placed his hind legs into it. His whole body became fixed into it and he eventually died. Had the old monkey pulled out his mouth previously, without placing his feet into the bitumen, he would not have been killed. Jambű Kumāra told his wives “I am not desirous of being drowned into the bitumen representing this Samsāra. 4 79:dat. Nabhabsenā, then, said, * Dear busband! by becoming greedy, you will become a loser and an object of laughing stock like the old woman gres Buddhi. The story of the old woman Buddhi runs as follows: STORY OF THE OLD WOMAN BUDDHI. In the village named afrToTa Nandigrāma there lived two old women named forfa Siddhi and grace Buddhi. Outside the village, there was a 7 Yaksa a demi-god named af Bholika who was giving away whatever was desiied by his worshipper. Siddhi woisbipped the Yaksa with beautiful flowers in such a way, that he gave her two alarts Dinārs, ( gold coins) every day Sididhi, leaving aside wooden utensils, used to eat in gold utensils; and she had a big palace built for her. now On seeing Siddhi possessing wealth acquired through the gracious gift of the Yaksa, Buddhi asked "privately her fuend Siddhi.

·170 कुलक्रमागतं स्वामी, दारिद्य तावदावयोः । कुतो विभवपाथोधिः विभवपाथोधिः जलदेवीव वर्तसे ? ॥ १ ॥ 1. Rula kramāgatam swāmi, dāridryam tāvadāvayoh; Kuto vibbava pāthodbih jaladévīva vartusé ? 7. 0 Sister! Poverty is hereditary in the family of both of us, how is it that you are now living like a goddess of the sea of the Siddhi then narrated before her, every thing as it actually happened. Buddhi, thereupon, worshipped the Yaksa with flowers eto and having satisfied him, asked for his favour. The Yaksa said " O Buddhi! What do you want ? Buddhi said twice as much as you give to Siddbi. The Yaksa gave Buddbi four gold coins daily. Knowing that Buddhi asked for four gold coins daily, Siddhi asked for double the quantity. Buddhi again requested the Yakśa for twice as much. " Give me - Siddhi then thought “ Buddbi, always asks for twice as mnch, in competition. I will now act m such a way that she will suffer the evil consequences of her rivalıy with nie. Siddhi, then, told the Yaksa in secret, " You take away, one of my eyes. The Yaksa took a way one of her eyes in a moment. Buddhi, then, lequested the Yaksa. to give her donble as much as Wils given to Siddhı. Buddhi was thereby rendered perfectly blind by the Yaksa. - नोऽकारणरुषां संङख्या, सङख्याताः कारणाः क्रुधः । कारणेऽपि न कुप्यन्ति, ये ते जगति पश्चषाः ॥ १ ॥ 1. Noʻkālanırnsāın sankhyā, sa nkhyātāh kāranāh kiudhah; Kāra ne’pi na kupjanti yé té jagati pancaşāh, ·171 1. The number of persons who are enraged without provocation is limitless; persons enraged under provocation are numerous; but, in this world, those who do not become angry, even with sufficient provocation, are rare. तं नथि घरं तं नथि राउलं, देउलं पितं नस्थि । जत्थ अकारणकुविया, दो तिन्नि खला न दीसंति ॥ २ ॥ 2. Tam patthi gharam, tam natthi rāulam, déulam pi tam natthi; Jattha a-kāra na kuviyā do tinni khala na disanti. 2. There is neither a house nor a kingdom, nor a temple where two or three wicked persons who are enraged without provocation, do not become visible. ईय॑या लभते जन्तु-रन्धत्वं परवश्यताम् । इहैवामुत्र नरकादि पुनदुःखमनुत्तरम् ॥ ३ ॥ 3. Irsyayā labhate jantu-randhatvam paravaśyatāmi Ihaiyāmutra narakādi pupa l-duhkha m-anuttaram, 3 3. By jealousy, a person acquires blindness and subsurvience to the will of another during this life, and on the other hand he acquires overwhelming misery of hell etc in the next world. In the same manner, O Lord ! while trying to get a 'high and bigher prosperous state, you will meet with a wisfortune, like the old woman Buddhi. Jambu Kumāra replied 0 sweetheart! I will not, like a well-bred horse, go along a wrong path. Now, Beloved of the gods! hear this story. THE STORY OF THE HORSE. 1 & very In the town of qaraga Vasantapura, there was virtuous and dutiful king named fang Jitaśatru.

·172 One day, tbe king said " Is there any ·body in my.kingdom who is : fully conversant with the examination of well-bredir horses 2. Thereupon; persons experienced in the training of, horses and charioteering brought before him; out of a number: of horses, a thorough-bred horse and said “The kingdom of the king; in whose , territory this horse, lives, always prospers more and more, in every way. Kings bow down Kings bow down before that sovereign. That sovereigu is not vanquished by others.” can + 2 The king thought " Where this horse be kept, separately, and well-taken-care of? Jinadās Sheth is compassionate;' and free from avarice: Let me therefore entrust bim with the care of this animal. » Jinadās · was thereafter called , to the presence of the King and entrusted with the care of the horse. Jinadās took the borse to his house and having built a four-storeyed, building, for bim, kept him there and fed him : with - - nourishing.food and dunk materials - As the horse gradually increased in growth, the prosperity of the kingdom: went on increasing abundantly. Jinadās Sheth, riding the horse, daily took him to a neighbouring lake for a drink, and while returning home, he daily took the horse to the temple of Bhagavăn Šri Rishabha- -déva and went tbree times round the temple and respectfully bowed down before the image of the Lord. Thus, the horse did not go to any other place except the : lake, the temple and the house of Jindās and he did not know any other path w A hostile king, knowing the horse to be the source of increase in prosperity of the kingdom, once said “Is there any body here who will bring that horse sto me ? I will give him five villages as a reward." Thereupon, a servant of his palace, assuming the guise' of a genuine Śravaka went to Vasantapura, with the permission of the king. There, -he adored the Jipeśvará ·173 with laudatory hymus and bowed down before Sãdhus. Jinadās thinking him to be an excellent-Śravaka, took him to his house and did much hospitality by abundant food and drink material. At night, Jinadās, discussing religious matters with him, kept him constantly' with himself. ܝܝܙ One day, Jinadās happened to go to a neighbouring town on some business. The fictitious śravaka, taking advantage of this opportunity, joyfully mounted the hoise and commenced journeying towards his town. The horse did not go to any other place, except the lakė, the temple and the house of Jinadas. He went to the lake, took his drink there, went three times round the temple, and returned to the house of Jinadās. He repeatedly did the same thing, over again; but did not go to any other place The fictitious śravaka disappointedly left away the horse and burriedly went to his town." He - Narrated the whole account of the horse before his king. The horse un-aware of any other place except the three places mostly fréquented by him, went back to the house of Jinadas. On seeing that the horse returned: to the house of Jinadās, out of his own will, the servants gave the full'account of the abduction of the horse by 'the fictitious Śravaka, to Jinadās on his return home. The horse was, there after, exceedingly receiving honour from the wealthy gentleman. as well as from the king. He became very happy. The merchant was also highly respected by the king and he became very happy." O dear! I am acquainted with only 'three paths viz Jnāna (Right Knowledge in Darśana, Rigbt Pereeption and wifty's Cāritra, Right Conduct, like the three paths of the thorough-bred horse of the story. - I do not know.' any other path. On hearing the above story narrated by Jambū Kumāra, his wife Kanakaśri said “O Lord of my life! Listen- ·174 THE STORY OF TWO BROTHERS. Two brothers started from Age Hemapura, on a journey to a distant country. In a forest, they saw an ant-hill with five peaks. On opening one peak of the ant-hill, they obtained an abundant, quantity of highly delicious fresh drinking water. They drank the water and were highly delighted. The elder brother then told his younger brother Now, let us open the other peak, saying so, they opened the second peak and acquired much wealth. On opening the third peak they acquired silver and opening the fourth peak, they acquired abundant gold Out of avarice, the younger brother tried to open the fifth peak. His elder brother said " Do not be greedy. Because मूलं मोहविषद्रुमस्य सुकृताम्भारोशिकुम्भोद्भवः, क्रोधाग्नेररणिः प्रतापतरणिप्रच्छादनेतोयदः । क्रीडासनकलेविवेकशशिनः स्वर्भानुरापनदी सिन्धुः कीर्तिलताकलापकलभो लोभः पराभूयताम् ॥ १ ॥ 1. Mūlam moha vişa drumasya sukrutābhārosi kumbhodbhavah Krodbāgnérara nih pratāpataraņi pracobādāne toyadab i Kriņāsadma kale r-vivékaśasinah sva r-bhānurāpannadi i Sindbuh kirtilatā kalāpa kalabholobhah parābhīt yatāmi 1. A varice is the root of the poison-tree HIT Moba. (Infatuation ); it is like Agastya in drinking away the heap of good deeds; it is like fuel of tinder-sticks to the fire of anger; it is like a rain-cloud in over-coming the brilliance of dignity; it is a play-ground for quarrels; it is like a Rāhu in eclipsing the brightness of discrimination; it is an ocean to the river of misfortune, it is like a young elephant in destroying the creeper of fame. Therefore, subdue avarice. 2 ·175 महीयसापि लोभेन, मात्रासमधिकः कुत्र लोभो न परिभूयते । मात्राहीनेन जीयते ॥ २ ॥ 2. Mahiyasāpi lobhena, lobho na paribhūyate i Mātrāsa madhikah kutra, mâtrābinena jiyate: 2. 2. Avarice is not overcome even by immense acquisitions. How is it that a word havivy an excess of mātrā (like alar Lobba ) is defeated by a word without the mātra ar Lābha: That is to say, it is difficult to overcome i Varice. 1 The elder brother said “Let the remaining peak be as ‘it is Do not open it Although prohibited a great deal by his elder brother, the young man, out of avarice, began to dig open the fifth peak, and the elder brother, out of discretion stood at a distance. As the younger brother dug out the peak a huge snake came out, emitting poison all around. The man was severely burnt and he became very miserable, for a long time. In the same manner, desirous of the happiness of Emancipation, you may not suffer the fate of the younger brother out of your a varice for more happiness. Jambū Kumāra said “ Darling! I will not act like the multitude of parrots. Hear the story.Some persons had placed tubed instruments near a village for the protection of their corn-fields. A multitude of parrots came and sat firmly over the instruments, keeping their legs stead-fastly clinging to the margins of the instruments, out of fear of falling down. The crowd did not fly away thinkrug themselves tightly bound down, although they were free. But dear! I am not like that multitude of parrots. I have cut the trammels of the bondage of Moha and I will go where-ever I like.

·176 Or, here, there is another story:- À tortoise lived in a big lake on Mount Vindhya along with his family. One night, on seeing the full moon, on account of withdrawing away of the veil of moss over the water, he became greatly delighted Then he thought "Let me show this to my family-members. With this idea in bis mind, the tortoise went to the bottom of the lake for the purpose of bringing his family-members to the spot. When the tortoise came there with his family-members, he saw that the hole in the moss through which he was able to see the moon, had already become closed up Then, wandering about excitedly, here and there, even witb his eyes fixedly directed to the moon, he could not see the full-moon." Having acquired fath Jina-dharma, the 'principles of religion, preached by the Jineśvars, capable of giving control over senses and having acquired the adequate help of a worthy Guru, I will not abandou it. Hearing this story, 778 Jayasri said Worthy Master! Why do you deceive us like Nāgasri ? Please bear her story.- STORY OF NĀGASRI. 2 At a town named qugr Padmapura, there lived a king named #fafau Kelipriya. He used to bear new stories, by turns, from people, every day. One day, the turn of a Brāhmin came. He was stupid The Brāhmin thought “ What should I say? If I am not able to narrate a new story before the king, the wicked king will throw me into a prison. On seeing the withered face of the Brāhmin, who was deeply engrossed in sorrow, a virgin daughter of his daughter said “ You do not be uneasy I will go and narrate the story." 1 The virgin grand-daughter of the - Brāhmin then went to the king and said " O Lord I I will narrate the story, "today.

·177 instead of my father. " The King said Then, -Fou parrate it The virgin said--Here is the Story of Nāgasri In this very town, there lived a Brābmịn named anaf Nāgaśarmā, with bis wife named plant Somasri, and his daughter 217841 Nagasri. -- Nāgasri was given in marriage with a high-class Brāhmin by her parents. Her parents went into a neigbbouring town, for the purchase of materials suitable for her marriage occasion. When the virgin-girl was alone in the house, the betrothed Brāhmin came into her house. On perceiving her would-be husband, she fed him nicely. Then, she told him to lie down on a comfortable bed-stead with soft bedding in it. She then, thought, She is not justified in touching even the hand of her would-be husband, before the accomplishment of lawful marriage. There is ample room here. Let me therefore lie down here.” So, she lied down innocently on the ground just near the bed-stead. 1 During sleep, the sleeping bride-groom accidently happened to tumble down on the innocent girl, who was lying there. He fell on her. Out of undue agitation of embarrassment, the terrified bride-groom instantly died. 3 The virgin-girl then thought “I am wicked. I was instriimental in his death. People will say that I killed him. What should I do? What should I say if people knew it.", She then burried the dead body of the bride-groom into the ground, threw dust and earth over it, and having besmeared the ground over it over it with cow-dung, she made the place fragrant with perfumed waters and scented powders. The parents of Nāgasri returned home with materials for her I marriage ceremony. ) ·178 girl said Having said this much, the Brālimin's grand-daughter stood silent. The king asked her What happened next? The " My time is over, I am going homo." The king asked her “How can I see that girl? The Brāhmin's granddaughter then replied' "I am that very girl. I am an actress on the stage of this worldly play. The king said “Is whatever you say, true ? She said “If the stories told before you by the people are genuine, then only, my story is also such. Saying so she went away to her house. Jayasri addressing Jambū Kumāra, said, My dear husband! why do you deceive us by story-telling, in the way Nāgnsri did the king ? I am Jambū Kumāra thereupon replieci not deeply engrossed in pleasures of this world like afzain IT Lalitanga Kumāra. Hear his story- THE STORY OF LALITĀNGA KUMĀRA. There was a very powerful king named ytaru Śatāyudha at a town named fire 157gr Kandarpakośa pura. He had a queen named alateat Lilāvati. saw One day, when queen Lilāvati, decorated with costly garments and valuable ornaments, was sitting in a balcony of her paláce, she's a very handsome young man--an actual incarnation of Cupid-the god of Love-passing tliat way, riding a swift horse, Lilāvati fell in love with bim as soon as she saw him and began to suffer from the pangs of the arrows of Cupid. Lalitānga Kumāra, also, on seeing her, fell in love with her. Thiking the wife of a king to be inaccessible for such purposes, Lalitānga Kumāra went home.

·179 The queen suffering immensely from the pangs of love appeared as if captivated by an evil-spirit. The maid-servant of the queen, realizing the inner-most idea of her mistress said "I will bring that young man to you.” The maid-servant went to Lalitānga Kumāra, the son of Samudra priya Seth, and said in private, “ My mistress, queen Lilāvati, is very anxious to have sexual enjoyment with you." He said "I am also desirous of her. When there is an opportunity, let me know it and I will come. The maid-servant informed her mistress accordingly. The king, very seldom, went out; and so, such an oppor tunity was not possible. However, one day, getting a suitable opportunity, the maid-servant brought Lalitānga Kumāra, who had put on costly garments and valuable ornaments, to queen Lilāvati. Mean-while, the king happened to arrive there. The maid-servant concealed Lalitānga Kumāra in a deep cess-pool in the palace, and told him “Do not utter a word.” The king is bere. "If he comes to know that you have come here with such an object, he will kill you by the point of a spear." Lalitānga Kumāra greatly terrified, remained there in complete seclusion. While he was there, the queen, out of compassion for him, used to give him food. Lalitānga Kumāra kept body and soul together by the meagre food given to bim. But he became very miserable by experiencing the horrible stench of the cess-pool and by remembering the bappiness of his family life. During the rainy season, wafted away by the filthy water over flowing from the cess-pool, over the conduit channel, Lalitānga Kumāra was dragged to the extreme end of the maiu cess-pool of the rampart of the town. His mother sa w him there in a wretched condition. He had fainted. He was brought home in an unconscious state. He was brought to his senses by cold-water ablutions and other means. Wheu Lalitānga Kumāra came to his natural state of health, his relatives asked him “Where were you for such a long time 2 » Over powered by shame, Lalltānga Kumāra could not utter a word.

·180 After regaining his natural bodily vigour, however, when Lalitānga Kumāra was, one day, passing by the king's palace, he was again invited by queen Lilāvati, Jambū Kumāra addressing Jayasri, said • Dear ! Do you tbink he will go there again ? Jayasri l'eplied “No, not by any, means, Jambu Kumāra said “ Lalitânga Kumāra may perhaps go, hut I do not, in the least, desire the pleasures of this world acquired by association, with females, which are mostly impure. If I ever fall into the amusement of such filthy pleasures, I will have to suffer the terrible miseries of bell." The moral of the story is this-Having come out from the embryo of a female, resembling a deep well, I do not desire the enjoyment of such happiness, becoming deeply engrossed like Lalitānga Kumāra, in pleasures of the senses, which are full of miseries in the long run. " Dear On hearing this story, Jambū Kumār's wife said husband! Please do not be in considerate, like the fabulous bird, called AT Alte mã sāhasa and hear the following story-- STORY OF MĀ SĀHASA, When a powerful lion was quietly sleeping with his mouth wide open, in his cave on a high mountain, a bird called Mā Sāhasa, entering his mouth, began eating away, pieces of flesh adhering to the interval between his teeth, loudly proclaiming, at the time, मा साहसं कार्षीः Ma sāhasam kārsih-. Do not be inconsiderate. "; same Therenpon, a man passing by, said “O bird:! You loudly proclaim Do not be inconsiderate, and at the same time, you are doing an inconsiderate act of eating away pieces of flesh from the mouth of the lion' You appear to be stupid. You do ant'act in accordance with your speech. If the lion wakes up. while you are in big mouth, he will instantly kill you ·181 In the same manner, O. dear husband ! abruptly, abandoning the worldly happiness already acquired, you do not do the reckless act of practising penances, like the stupid bird. Self-control may, some day, torment you, like the lion. - Jambū Kumāra replied, “Giving up evil association, I always seek after good companionship, like, the royal chaplain maaf Somaśarmā. Now, hear his story. A STORY OF SOMAŠARMÄ. A king named Jitaśatru of fesfagfafga At Kșitipratisthita Nagara, had a gitfea Purohita, (a domestic chaplain) named eta Taf Somaśarmā. Somašarmā had three friends, viz 1 faza fas Nitya-mitra 2. qafas Parva-mitra and 3. gotafy Pranāına-mitra. The first friend facafas Nitya-mitra, having played constantly together, was treated as a man of bis equal status as a mark of respect towards him and kept always with himself. The second friend Tifas Parva-mitra, was invited occasionally on bolidays. While, the third friend gosefag Praņāma-mitra, used to exchange greetings of welcome with each other,, when both of them happened to meet. One day, king Jitasatru was enraged with the पुरोहित Purohita, the domestic chaplain agaf Somaśarmā. Somaśarmā, afraid of the king's wrath towards himself, went to his friend Nityamitra for advice. Nityamitia said " If the king'is angry with you, the king's servants will come to my house and harress me. It is not advisable for you to stay here. Go away to some other place 1 The Purobita then went 'to Parva-mitra, and sought his advice. He said “ If the king comes to kuow that you are ·182 staying with me, he will crush you and me, in an oil-mill, with our family-menibers. It is not desirable for you to wait here. Remain concealed somewhere else." The Purohita, at last, went to the house of Prapāmamitra for advice, and said "I am not taken care of, by my two friends. What should I do now? The Praņāma-mitra said "Do not be afraid. We shall become un-divided. We shall remain together. What will the king do to both of us. We shall go under the protection of some other sovereign. They went to the kingdom of another sovereign, The stat Upanaya, (the application ) of the story is this The consequence of maturing of Karmas is like the king; the Jiva (the living being ) is like the domestic chaplain of the king: this body is like the safag Sahaja-mitra, friend born at the same time; all the relatives are like the पर्व मित्र Parva-mitra, a periodical friend; Dharma is like graag Praņāma-mitra, because it accompanies the Soul during the next life. जीवस्य यः परत्रापि श्रियं यच्छति वाञ्छिताम् । ज्ञातिदेही विहायाहं, धर्ममाराडुमुद्यतः ॥ १ ॥ hen 1. Jivasya yah paratrāpi śriyam yacchati vānchitām 1 Jnātidehau vihāyābam dharmāraddlumudyatah. 1. Getting rid of kinsmen and reno nouncing the body, I will endeavour to adore the Right Dhaima, wbich bestows the well-desired wealth (of #TA Sanyam, Right Conduct and ta Moksa, Emancipation) to the soul even in the next world. On bearing these nectar-like words of mundane indifference, 999 Prabhava, along with his five hundred comrades, and the eight newly-married wives of Jambū Kumāra, became free from all worldly desires."

·183
The eight wives of Jambū Kumāra said:
प्रमुखे सुखदैः स्वामिन् ! परिणामेऽति दुःखदैः ।
इयत्कालं अहा कष्टं विषयैर्वश्चिता वयम् ॥ १ ॥
1. Pramukhe sukhadailn swamin! pariname' tidubkhadaih |
Iyat kalam aba. kastam! visayai r-vancita. vayam. 1.
1. O Master ! We have been woefully deceived by worldly
enjoyments, which give pleasure in the beginning, but which
give immense misery in the end, for such a long time.
आपदा प्रथितः पन्थाः इन्द्रियाणामसंयमः ।
तज्जयः सम्पदा मागों, येनेष्ठं तेन गम्यताम् ॥ २ ॥
2. Āpadām prathitah panthāh indriyānāmasanyamahi
Tajjayah sampadām mārgo, yenestham tena ganyatām. 2.
1
2. Want of control over senses is the path renowned for
misfortune. Victory (over the senses) is the right road to
prosperity. Therefore, go by which-ever path, it is desirable.
यस्य हस्तौ च पादौ च, जिह्वा च सुनियन्त्रिता ।
इन्द्रियाणि सुगुप्सानि, रुष्टो राजा करोति किम् ॥ ३ ॥
3. Yasya hastau ca pādau ca, jihvā ca, suniyantritā i
Indriyāni suguptani, risto rājā karoti kim 3.
3. What does an enraged king do to him, whose hands
and feet and tongue are held well under control, and whose
senses are well-guarded.
तत्तद्विवाहसंबंधा-दन्धे तमसि मजनात्
उद्धृताः स्मस्त्वया यदा श्रेयसे सङ्गतं सताम् ॥ ४ ॥

·184 आस्थितस्तत्त्वया एषः श्रितोऽस्माभिरपि त्वयम् । सदैव नेतनेताऽसि, त्वमस्मान् शिवपत्तनम् ॥ ५ ॥ 4, Tattadvivāha sambandba-dandhe tamasi majjanāti Uddbrutāh smastvayā yabrā śreyase sangatam satām. 4. 5. Asthita s-tattvayā eşah śrito'smābhirapi tvayam Sadaiva netar-netā’si, tvamasmāu siva pattapan 5. 4-5. O Lord! By our matrimonial connection, with you, we have been rescued from being drowned in pitch-black darkness. Because, the association with good persons always results in happiness. The path which you have adopted, has been accepted by us for ever. You are, now, our guide to the fir- 1979 Śivapattana, the abode of the Blessed ones. gua Prabhava, also, tbought-Fie on us! that we are busy in snatching away, the wealth and property of others. I have acquired much sin by indulgence in robbery and gambling. Therefore, who knows what will be my future state? Because, चौर्यपापद्रुमस्येह वधयन्धादिकं फलम् । जायते परलोके तु चिरं नरकवेदना ॥ १ ॥ 4 1. Caurya pāpa drumasyeh vadha bandhādikam plalami Jāyate paraloke tu ciram narakavedanā. 1 1. The fruit (consequence) of the tree of robbery is murder, imprisonment etc, in this world and the anguish of suffering in hell for a long time, is produced in the next world. Jambū Kumāra, with such delicate body, is ready to renounce immense wealth and such beautiful wives. “ Therefore, I will surely adopt the path accepted by him."' With this idea in his mind, Prabhava said "O magnanimous man? attracted 2 ·185 by your virtuous qualities; I will presently ask permission from my relatives and will positively follow you.' Thereupon, Prabhara aðd his comrades, eager with the noble idea' of renouncing worldly enjoyments, were instantly set free from their bondage by the ruling deity; and they told Jambū Kumāra “Having received the sanction of our relatives, we shall come with you, in the morning, for the purpose of receiving tur Dikṣā, Initiation, into an Order of monks, with you. Jambů Kumara said " The mind of living beings is very fickle. Because, क्षणं सक्तः क्षणं मुक्तः क्षणं क्रुद्धः क्षणं क्षमी । मोहाद्यः क्रीडयेवाहं, कारितः कपिचापलम् ॥ १ ॥ 1. Kṣaṇam saktaḥ kṣaṇam muktaḥ kṣaṇam kruddhaḥ kṣaṇam ksami; Mohadyaiḥ kridayevālam karitaḥ kapicāpalam, 1. 1. I was attached at one moment, released at one moment, angry at one moment, tranquil at one moment. I have, in this way, been made the jesting activity of a monkey, by the dalliance of HE Mohd, Infatuation and 1 + एकाग्रमनसा ध्याता, देवा अश्ममया अपि । अचिरेणैव तुष्यन्ति, किं पुनश्चेतनो जनः ॥ २ ॥ 2. Ekāgramanasā dbyātā, devā aśmamayā' api; Acirenaiva tuşyanti. kim punascetano janah, 2. Even idols of gods made of stone, are appeased in a short time, if they are meditated on with a concentrated mind, then, what about an intelligent being ?

·186 1 1 Therefore, you should not practise garg Pramūda, Caielessness Carelessness with regard to 1 HTJİ Majjam #gi Madyam, Intoxicating liquors 2. feret, Visaya, faqe Vişaya, , Sensual enjoyment_3. कसाय Kasaya कषाय Kasaya,, Passions 4. निद्दा Niddā farai Nidrā, Sleep and 5. farma Vikahā feia Vikathā, Irrelevant talk. You should always act in accordance with your speech. Prabhava, saying "We are ready to act accordingly”, went home accompanied by his robber-comrades. 3 ) Having come to know that Jambū Kumāra was desirous of taking Dīksā, along with his newly-married wives, bis own parents, and his parents-in-law, he became ready to take #TATÁ Samyama dharma, the duties of an ascetic, along with him. Jambū Kumāra, having worshipped the Jineśvara Bhagavān in accordance with due ceremony, and having spent a large portion of his wealth in various ways for the welfare of human beings, mounted a handsome horse, and went to Sri Sudharma Swami accompanied by his wives and his parents who had put on costly garments and valuable ornaments, for the purpose of taking भागवति दीक्षा Bhagavati Dikṣā, Initiation into the Order of monks, instituted by the Tirthařkaras. Prabhava, having received permission from his relatives, went there, accompanied by his five hundred robber-comrades, with the object of receiving Diksā. Having respectfully gone round three tiines and having reverentially piostrated before Sudbarma Swāmin, the fifth Gañadhard of śramaņa Bhagavān Mahāvīra, the virtuous Jambū Kumāra submissively requested him thus - rescuer from the deep abyss of Samsára ! O Saintly helinsman! Save me and my family, from the ocean of Samsāra by the bestowal of Bliāyavati Dīkņā, which resembles a ship for crossing the fathomless abyss.

·187 *. The mighty chief of the congregation of Sadhus, thereupon performed the auspicious 'ceremony of bestowing Dikṣā, on Jambu Kamāra and his family-members and on Prabhava and his five hundred comrades. Having given Diksā to five hundred and twenty-seven persons, Sudharma Swamin . uttered the. undermentioned preaching: - तथाहि-एके जीवाः संयम सिंहतुल्या भूत्वा गृह्णन्ति श्रृगाला इव पालयन्ति; एके जीवाः श्रृगाला इव भूत्वा संयम गृह्णन्ति श्रृगाला इव पालयन्ति; एके पुनः जीवाः श्रृगाला इव संयमं गृह्णन्ति सिंहा इव पालयन्ति; एके पुनः जीवाः सिंहा इव शूरवृत्त्या संयमं गृह्णन्ति सिंहा इव पालयन्ति । तेन भवद्भिश्चतुर्थ भङ्गस्थै संयमो निरतिचारः पालनीयस्तथा यथा करतलगतामुक्तिरपि भवति । प्रमादो न करणीयः, प्रमादेन संसारे भ्रमणं भवति गृहीतसंयमानामपि । Tathāhi-Eke jivah samyamam simhatulyā bhūtva grihộanti śrigālā iva pālayanti; eke jivāh srigālā iva bhūtvā samyamam grihộanti srigālā iva palayanti; eke punaḥ jivāh srigala iva, samyamam grihnanti, simha iva palayanti; eke punah jivah. simba iva sūrvrittyā samyamam grihặanti, simḥā iva palayanti/ Tena bhavadbhisca turthabhañgastbaiḥ samyamo nira ticārah palaniyastathā yatha kara tala gatā mukti r-api bhavati 1 Pramado na karaniyaḥ, pramádena samsāre bhramanam bhavati gribītasamyamānāmapi.. - Namely:-Some persons becoming courageous like lions take up the duties of an ascetic and observe there duties like jackals; 2. Some of them take up these duties like jackals, and observe them like jackals; 3. Some take up these duties like jackals and observe them like lions; 4. While some persons take up the duties of an'ascetic, bravely like lions and observe them bravely like lious.

·188 You should observe the TA HÅ Samyama' dharma,' the duties of an ascetic, bravely, without any defect what-so-ever in accordance with the fourth variety, in such a way, that, gfeti Mukti, Emancipation soon becomes an object to be grasped by the palms of the havd. You should not be negligent because negligence causes wandering in the Samsāra, even in the case of persons who have already taken up FYAYÅ Samyama Dharma, the duties of an ascetic. मणनाणी Because, चउद्दसपुव्वी आहारगावि वीरागा य । होति पमायपरवसा तयणंतरमेव चउगइआ ॥१॥ 1. Cauddasa puvvī ābāragāvi mañanāni viyorāgā ya; Honti pamāyaparavasā tayaṇantarameva caugaia. 1, 1. Even ascetics well-versed in the fourteen Pūrvas, ascetics with Abāraka Labdbi, ascetics with #a:qdara Manaḥ-paryava Jnana, Mental Knowledge, and ascetics who are exempt from passions, become wanderers afterwards in the four Gatis of this Samsára on account of their becoming over-powered by degligence. Jambū Muni, thence-forward, particularly practised severe austerities. It is for this very reason, that the great sage is daily praised in the following words, by many ascetics: नवणवई कंचणकोडीउ,जेणुज्झिया अट्ठय बालियाओ। सो जम्बूस्वामी पढमोमुणीणं, अपच्छिमो नंदउ केवलीणं ॥ १ ॥ 1. Navaņarai kancaņa kodiu jenujjlıiyā attha ya būliyão i So Jambū-swāmi, padhamo muninam, apacchimo nandau Kevalinam. 1. 1 1. Obeisance to Jambū Swamin, the most excellent ascetic and the last Kevaliu who abandoned the prosperity of a ·189 Wealth amounting to ninety crore gold-coins and eight newlymarried wives. , *Sudharma Swāmin, wandering from 'village to village accom- =panied by Jambū Swamiñ and other ascetics, halted in outer pleasure-garden near ataract Campā Nagari, the town of Campā, like a leader surrounded by young elephants. Many persons arrived there for the purpose of bowing down before, the lotus-like feet of the Saint and of hearing his preaching. On seeing people going to the pleasure-garden for the purpose of giving their respeots to the worshipful Saint, king wtfure Koņika, the son of sifurenty Śreņika Bhūpa, King Śreņika, went there. The whole assembly, along with King Konika, went three times round the Venerable Saint and sat there with the object of hearing the preaching. The eminent teacher said: माणूसखित्तजाई, कुलरूवारुगामाउअं बुडी । सवणं गहणं सहा, संजमो लोगंमि दुलहाई ॥ १ ॥ 1. Māņusa khitta jāī kula ruvārugāmāuam buddhi; Savanam gahanam saddhā, sanjamo loganimi dulahāim. r 1. In this world 1. Human existence 2. ( Ārya ) Kșetra, 3. Excellent (maternal) family, 4. Noble lineage, 5. Beautiful appearance, 6. Excellent health, 7. Long life 8. Intelligence, 9. Eagerness for the hearing (of Scriptures) 10. Absorption of what is heard 11. Faith and 12. Self control, are hard to be obtained in this, world. कौशेयं कृमिज सुवणमुत्पलाद् दूर्वा च गोलोमतः । पङ्कात्तामरसं शशाङ्कमुदधेरिन्दीवरं गोमयात् ॥ २॥ 2. Kaušeyam krimijam suvarņamutpalad dūrvā ca go-lomatah: Pankāttamarasam saśānkamudadhe r-indivaram gomayāt.

·190 2. Silk garment is produced from worms, gold from lotus; millet-grass from the hair of cows, day-lotus from mire, the moon from the sea, and a bee is produced from cow-dung. At the end of the preaching, Koņika embraced Sravakadharma preached by the Tīrthankaras, and on looking at Jambū Muni and other disciples of Sudharma Swamin, be inquired out of curiosity:- , . श्रीसुधर्मगुरो! कोऽयं, विपेष्विव सुरद्विपः । सुधांशुरिवधिष्णेषु, त्रिदिवाद्रिरिवाद्रिषु ॥ १,।। शालिधान्यमिवान्नेषु, कल्पद्रुम इव द्रुषु । अम्भोधिष्विव दुग्धाब्धि-श्चम्पकं कुसुमेष्विव ।। २ ॥ हिरण्यमिव लोहेषु, रसेष्विव सुधारसः । अद्भुतस्तव शिष्येषु, सविशेषः प्रदीप्यते ? ॥ ३ ॥ 1. Sri Sudbarma Guro ! ko'yam, dvipeşviva sura-dvipah; Sudbānsurivadhişneşu, tridivādririvādrişu. 2. Salidhanyamivānneşu, Kalpa-druma iva druşu; Ambhodhışviva dugdhabd hiscampakam kusumeşviva. 3. Hiranyamiva lohesu, rasesviva sudhirasah; *Adbhutastava sisyesu sa-visesah pradipyate. 1-3.! 0 Sudharma Gurul Among this group of your disciples, who is this disciple of yours, who shines out more brilliantly, miraculously like an an Indra's' elephant among elephants, like the moon among meteors, like the celestial mountain (Mount Meru ) among mountains, like rice among corn-grains, like कल्पद्रुम Kalpa-druma, the fabulous wishing tree among trees, like the ocean of milk among seas, like the Campaka flower (Michelia Champaca ) among flowers, like gold among iron (objects), and like nectar, among objects of tastet 1 . - ·191 Sudharma Swamin, thereupon, narrated the whole account of the previous life of Jambu Muni and especially of his severe austeries during previous lives, and said “This ascetic acquired such prosperity on account of religious austerities practised' during previous lives.” Having heard this, the king greatly delighted, went to Campāpuri. The people, also, having received instruction in the doctrines of the Tīrthankaras, bowed down before the worthy teacher and went home. Sudbarmă Swāmin, then wandering from village to village accompanied by Jambū Muni and other Sadhus, went to Śramana Bhagavān Mahāvîra. Jambū Muni while studying under Ganadhara Mahārāja Sudharma Swāinin, became wellversed in the eleven Angas and the fourteen Pūrvas. Sudharma Swāmin appointed Jambū Muni as an आचार्य Acārya, a great-scholar, during the tenth year after the Nirvana of Śramaņa Bhagavān Mabāvîra. Having entrusted the Acārya Jambū Swāmın with the burden of (managing ) the whole congregation, during the twentieth year after the Nirvāṇa of śramaņa Bhagavāna Mahāvîra, Sudharma Swāmin went to gfangat Mukti-puri, the abode of Final Beatitude. Then, Jambū Swāmin having acquired na Kevala Jnāna, Perfect Knowledge, and having enlightened numerous devout persons in religious matters, appointed Prabhava Muni as an Ācārya and having entrusted Prabhava Swamin with the burden of (managing ) the whole congregation, Jambū Swāmin, whose entire Karmas (desire for action) were at an evd, went to affogat Mukti-purf, after the lapse of sixty-four years from the Nirvana of śramana Bhagavan -Mabāvîra. मनः पराऽवधी श्रेण्यौ पुलाकाहारको शिवम् । कल्पत्रिसंयमा ज्ञानं नासन् जम्बूमुनेरनु ॥ १ ॥ 1. Manah parā'vadhi śrenyau, pulākābārakau śivam; Kalpu tri samyamā jñānam näsan Jambū mune r-anu.

·192 1. Manah paryava Juāna 2. Parma Avadbi Jnana, two series: viz 3. Kşapaka śreni and 4. Upaśama śreņi, 5. Pulāka Labdhı 6. Abāraka Labdhi 7. Moksa 8. Jina Kalpa, 9. The three varieties, of. Caritra-dharma viz Paribāra-viếuddhi, Sukṣma samparāya and Yathā khyāta Cãritra and 10. Kevala Jpāna, became extinct after the demise of Jambū Swamin. 1 Because, it is said, मणपरमोहिपुलाए आहारगखवगउवसमेकप्पे । संयमतियकेवलिसिज्झयणा य जंबूमि बुझिन्ना ॥ २ ॥ घनागमैकप्रभवानि यस्य माधुर्यधुर्याणि वचः फलानि । निषेव्य भव्या भवतापमौज्झन् , मुदे स जम्बूतरुरद्वितीयः ॥३॥ 2. Mana paramobi pulāe āhāraga khavaga uyasame kappe; Samyama tiya kevali sijjbayanū ya Jambūmi vucbinnā. 3. Ghanagamaika prayabhāni yasya mūdhurya dhuryāņi vacaḥ phalāni; Nişevya bhavya bhava tapa maujjban mude sa Jambū taru r-advitiyaḥ. 1 2. Manab paryava Jnāna, Parama Avadhi, Pulāka Labdhi Abāraka Labdbi, Kşapaka śreņi, Uvasama śreni, Jina-kalpa, three varieties of Samyama, Kevala Jnāna, and Siddhi pada, ceased with Jambù Swamin. 3. May the unparalleled Jambū Tree, whose fruits sprung up as an indication of the arrival of the rainy seasou are in the form of speech abounding in sweetness able to remove the heat of the sufferings of the life of devout people resorting to it, become exuberant ! ܝܙ ·1931 - - 1 Jambū Swāmi was sixteen years old at the time - of his Diksa. He was an ordinary Sadhu -for twenty. years, and a. Keyali for forty-four years. Jambū Swāmi, having appointed Prabhava Swāmi as the chief Pontiff, acquired Final Liberation when he was eighty years old. The poet says: जम्बूसमस्तलारक्षो, न भूतो न भविष्यति । शिवाध्ववाहकान् साधून, चौरानपि चकार यः॥ १ ॥ 1, Jambū samastalarakso, na bhūto na bhavisyati; Śivadhyavāhakān sadhūn, caurānapi cakāra yah. 1. There did not exist, and will not exist a watchman like Jambū who made even robbers, as ascetics walking along the path of fyrer Siva, Eternal welfare, सम्यक्त्वशीलतुंबाभ्यां भवाब्धिस्तीर्यते सुखम् । ते धानो मुनिर्जम्बू , स्त्रीनदीषु कथं ब्रुडेत् ? ॥ १ ॥ 1. Samyaktvasilatumbābhyam bhavābd histiryate sukham: Te dadhāno muni r-Jambū, strî nadîşu katham brudet? 1. The ocean of worldly existence is happily crossed by long gourds in the form of right belief and chastity. How can Jambū Muni bearing these ( means ) be drowned in rivers in the form of females. Also, लोकोत्तरं हि सौभाग्यं, जम्बूस्वामिमहामुनेः । अचाऽपि यं पतिं प्राप्य, शिवश्री न्यमिच्छति ॥ १ ॥ 1. Lokottaram hi saubhāgyam Jambū Swami mahāmuneh; Adya’pi yam patim prāpya, Śivasri r-nānyamicchati. 1. The good fortune of the great sage Jambū Swāmi is really extraordinary. (As ) the prosperity of Final happiness, does not desire, any one else, eyeu till now, eveu till now, after having acquired him as ( her ) husband. .

·194 No. 3. Sthavira Arya Prabhaya Swami. Prabhava, the elder son of King Vindhya of Jayapuri Nagari located amidst the Vindhya range of mountains, joined a band of robbers as his right of becoming the legitimate claimant to his father's throne had been set aside and the management of the affairs of the entire kingdom was entrusted to his younger brother. Within a short time, Prabhava berainc the head of tho gang, and he practised high-way robbery On large scale in surrounding villages and towns, in company with his five hundred comrades. There, he became competent in ditarfsat foror Tūlodghatiuî Vidyā, the art of opening locks, and in 37773ftat foret Avasvapini Vidyā, the art of inducing sleep. One day, having heard that extensive celebrations on a grand scale, were being performed in Rūja-grila, at the house of the millioner Sheth Rişabba-datta, ou the marriage occasion of his son Jambu Kumāra, the robber-chief Prabhava secretly entered the merchant's house at night with the object of plundering the immense wealth there; and having lulled all the family-members to sleep by means of bis A vasvapini Vidyā, began to open all the locks by means of the Tālodgha- -tini Vidyā with the aid of his comrades. All the locks in the house were opened and a large number of valuable articles were collected in heaps with the object of carrying them away wherever an opportunity of doing so occurred. Now, it so happened that, Prabhava, entered the millioner's house, with the object of plundering it, during the same night-the first night of meeting of Jambū Kumāra with bis wives-in which Jambū Kumāra was instructing his newlymarried wives in religious subjects on the seventh storey of the building. C ·195. s Prabhava, went to the place and on seeing Jambu Kumāra busily engaged in conversation with his wives, lulled · Jambū Kumāra's eight wives to sleep by means of his Avasvāpini Vidyā and tried to take away valuable ornaments and costly garments from their bodies. 7 Jambû Kumāra instantly fixed Prabhava and his comrades to their respective places by means of Faferat faul Stambhini Vidyā, the art of making living beings and other objects immovable, so they were unable to take away their highlydesired booty. Prabhava tben told Jambū Kumāra Ho Jambû! You teach me your Stambhini Vidya. I will show you my Tālodghātivi Vidya and Avasvāpinî Vidyā. Jambu Kumāra replied. " What is the use of these Vidyas (arts) to me? I am going to instruct my eight wives during the night and renouncing all my wealth I am going to take utafa atar Bhāgavati Dīkšā in the morning. 3 Prabhava was greatly, astonished on bearing these words and he said “Why do you abandon these várjous .pleasures of the world and take Dikśā ? Jambu Kumāra, thereupon, explained to him the transitoriness of the pleasures of this world and Prabhava, having heard the stories and the entire line of discussion of Jambū Kumāra with his wives, made up his mind to renounce the world in the morning. + Prabhava then went to Gañadhara Mabārāja Sudharma Swāmi and took Dikśā in the morning along with Jambū Kumāra and his eight newly-married wives, Jambû Kumāra's parents and parents-in-law, and his own five hundred comrades, After Dikśā, Prabha va Muni studied the eleven Aigas and the fourteen Púrvas and practised severe austerities. Prabhava Muni was thirty years old at the time of initiration. Ho remained an ordinary ascetic for forty-four years. Then, he ·196 was the head of the Jaina Sangha for eleven years. He died at an age of eighty-five, i-e seventy-five years after the Nirvāņa of śramana Bhagavāna Mahāvîra. Prabhava Swāmi belonged to testera i Kātyāyana gotra. One night, when the whole congregation of ascetic disciples was sleeping, an idea of undermentioned nature occurred at midnight in the mind of Prabhava Swami who was then in stafa Yoga Nidrā, Somnolent condition induced by the practice of Yoga “Who will be my successor as the head of the Congregation, capable of rescuing the Jaina Sangha like a clever mariner and of expanding, like the Sun, the lotus-like Dharma preached by the Arhats? When deeply engrossed in this thought, with the object of finding out a suitable successor, Prabbava Swāmi thought over the sadhus of bis own congregation and the entire Jaina Sangha and looking out with the aid of his bighly illuminating superior knowledge, he could not find out a single individual radiant with the zeal of spreading the Dharma preached by the Tirthankaras. He therefore turned his attention towards people of other doctrines, as a lotus deserves to be picked up even from mire, and be found out a well-known Brahmin Pandit (scholar) named FTTHe Śayyambhava-bhatta of cavity Vatsa gotra, as a most suitable individual whose Liberation was also in near future. 1 Pandit Sayyambhava was at that time busy performing various ass, Yajnas, Sacrifices at Rāja-griha. Prabhava Swāmi thereupon went to Raja=grihậs, and sent two of his Sâdhūs to the Tha Yajña śālā, sacrificial 'hall, with instructions to request for: food, and, as the Brahmins - will not give them food at that times to leave the hall: uttering the following versé:- ·197 1 अहो कष्टमहो कष्टं तत्त्वं विज्ञायते "न हि । अहो कष्टमहो कष्टं तत्त्वं विज्ञायते न हि ॥ १ ॥ . 1. Aho kaştamaho kastam tattvam vijnāyate na hii! Aho kaştamaho kaştam tattyam vijnāyate na hi. 1, Alas! fie on us. Alas! fie on, us, true knowledge is verily not found out; Alas! fie on iis, Alas! fie on us, true knowledge is verily not found out. As instructed, the two Sadhūs went at meal-time to the sacrificial hall, which was decorated with banners and flags of various shapes and colours, with portal arches of variegated flowers and leaves, where vessels containing sacrificial water for sipping were placed at different places near the main entrance, where religious students practising chastity were busy in kindling sacrificial fire, where a number of goats were tied to sacrificial post, where fire was blazing on the Vedishaped sacrificial altar, where various sacrificial utensils filled with different kinds of oblation-materials were carefully arranged, where numerous devout Brābinins were sitting with the object of witnessing the sacrificial ceremonies, and the sacrificial 'hall where a number of learned Brāhmins well-versed in sacrificial rituals were entirely occupied in offering different kinds of oblation-materials accor companied by utterances of various sacred hymns. The Sadhûs stood at the main entrance of the hall and requested for food. The Brāhmins dismissed them without giving them any food. The Sādhūs, then, left the main entranof the sacrificial hall loudly uttering, as instructed, the Aho kaştam, aho kaştam etc. ce verse 1 Sayyambhava-bhatta, 'the' well-known sacrificial ritualist, who was sitting near the main-entrance, distinctly over-heard the verse recited by the Sādlūs aud began pondering over it.

·198 Knowing that the eminently virtuous Jaina Sidhus, will not, under any circumstance, tell a falsehood, the mind of Sayyambhava-bhatta became very doubtful about the real nature of True Knowledge. When the mind of Sayyambhava-bhatta became greatly disturbed with ideas about the real nature of True Knowledge he inquired from the Jerry Upādhyaya, the high-priest who was in charge of sacrificial ceremonies, saying " What is the essence of True Kuowledge ? The Upādhyāya replied, “ The real essence of True Knowledge is that the Vedas are the bestowers of heaven and Final Beatitude, People conversant with the real nature of True Knowledge, confidently say that thore no other real essence of True Knowledge, except the Vedas." Sayyambhava-Bhatta, then angrily said " You are really deceiving innocent people like myself by saying that the Vedas contain the real essence of True Knowledge out of your greed for sacrificial fees received from persons capable of paying for the expenses of the sacrifice. Because, these great sages, who are free from affection and hatred towards any object, who are perfectly disinterested and destitute of worldly belongings, and who are perfectly peaceful and compassionate, will never speak out a falsehood. Therefore, O wicked man ! You do'nt seem to be a true teacher. You have cheated the world from your very birth. You really deserve to be punished now. However, O cheat! say out the true nature of the real essence, accurately at it stands, otherwise I will cut off your head as there is no crime in punishing a wicked man." So 'saying, he drew out a bright sword from its scabbard. Sayyımbhava-bhatta, raising up his sword, at that time, appeared -actually as the god of death, reading out a warrant of death in his hand. 1 The Upadhyāya, greatly agitated with fear, thought “This man, is ready to kill me. To-day I have got the best opportunity to say out the true nature of the real essence it stands. Besides, the Vedas declare and it is our established as ·1999 custom; to say out the truth as it stands when the dangerous"; misfortune of decapitation faces us; otherwise, we cannot say it out under any other circumstance. I will disclose the truth to him and my life will be saved." Thinking of his own welfare, the Upādhyāya said "Under- -neath the sacrificial post, an image of an area Arhat, a Tīrthařkara of the Jainas, has been erected and it is worshipp- -ed secretely, down below. By the supernatural influence of the presence of this image, all our religious ceremonies relating to sacrifices are accomplished without any mishap, to our entire satisfaction, 1 “ Otherwise, the great sage Siddha-putra and the most devout Näradaji will certainly ruin all the preparations for a sacrifice without the presence of an image of a Tirthankara there." . The Upadhyāya then removed the sacrificial post and having shown hiin a diamond-image of the Tîrthankara carefully preserved there, said, "The doctrine preached by the Tirthankaras represented by this image, is the real essence of True Knowledge. Sacrifices are only degrading. The doctrine preached by the Tîrthankaras is full of compassion towards living beings. How can there possibly be any probability of a true Dbarma in sacrifices involving the destruction of innumerable living beinys ? Alas! it is a pity, that wa make a living by entrapping innocent people in our deceitful net-work of false belief ! O wortby man! therefore, you carefully study the principles preached by the Tīrthankaras, become a devout follower of those principles and free us from our sins. 07 fortunate man! I have cheated you for a long time for the sake of filling my belly. Now, I am no longer your Upādhūya. May you be happy!” Sayyambhava bhatta, bowing down before bim, said "By explaining me the true essence, you have really become my Upāábāya ( teacher )" and with these words he gave away all 1 ·200 the gold and copper sacrificial intensils and materials to the Upādhāya and set out in search of the two Sādhūs. Ultimately, he reached the place where Sthavira Arya Prabhaya Swamin was residing at greatga TOTT Patali-putra Nagara, along with his numerous disciples. Having done respectful obeisance at the feet of Prablava Swāmin and othar Sidhūs and becoming delighted by the benedictory expression TÅET Dharma-labha-an expression generally used by Jaina ascetics, (meaning that every desirable object is attainable by the practice of Dharma (meritorious deeds ) Sayyambhava-bhatta, sat down there and bringing his two folded hands in front of his forehead in such a way that the ten nails of his hands touched each other, as a mark of reverential salutation, requested Sthavira Arya Prabbaya Swāmin thus:-O lord! Please explain me the real essence of true Dharma which may lead me to the path of Final Eman- ·cipation," nan Prabbava Swamin then said "O worthy man! Abstention from injury to living beings is the only excellent Dharma and being capable of giving pleasure in future, deserves to be always thought of, Just as happiness is pleasing to one's soul, in the same manner, happiness is pleasing to another soul. One should alway speak what is pleasing, measured, true, and untormenting to others. One should not even tell a truth wbich is distressing to others. One should never take an object that is not given to him. Remain constantly contented. A contented becomes a participator of Eternal happiness even during this world. Wise persons abstaining from sexual enjoyment in every way become splendid and powerful. Really speaking, sexual intercourse, is like a violent desire for the poison-tree of this Samsāra. Wise persons undesirous of re-births should abandon all varieties of þelongings, and becoming free from all desires towards bis body, should always take delight in absorption in universal soul. One should always deliver his soul from the bondage of this Samsāla, by the practice of five ·201 great vows, namely, 1. aféer A-hinsa, Non-injury to living beings. 2. #4 Satya, Truth. 3. de A-steya, Non-stealing;, abstinence from theft. 4. ref Brahmacarya, Celibacy; chastity and 5. faz A-parigraha, Non-possession of belongings t an Sayyambhava-bhatta becoming acquainted with the true nature of the knowledge of the Truth, was greatly alarmed with the bondage of this Saṁsāra. Reverentially 'bowing down therefore, at the feet of Acārya Prabhava Swamin, he respect- -fully said O worshipful master 1 I have till now, considered untruth as the real essence' of true knowledge, like a frantic man suffering from an excess of bile, erroneously taking a lump, of clay for a piece of gold. I have to-day come to know the Truth, please therefore, do me the favour of giving me arrafa aten Bhāgavati DikśāConsecration into an Order of Monks preached by the Tirthařkaras as it is the only means, of support for an individual who is being drowned in the unfathomable ocean of this Sainsala. " > Sthavira Arya Prabhava Swāmin thereupon initiated Sayyainbhava-bhatta into his Order of Sadhūs. T ·202 No. 4. Sthavira Arya Sayyambhavasuri. At the time of his em Dikša, Initiation, Sayyamblavabhatta was twenty-eight years old. Observing penance of various kinds, he was not at all afraid of endurances, and thinking it to be the most effective method of destroying Karmas, he became more energetic in the practice of his religious duties. Shining brightly like the Sun, Sayyambhava Muni commenced fasting of one day, two days, three days, four days and more days at a time. Serving faithfully the lotus-like feet of bis Guru, the talented Sayyambhava Muni acquired a complete knowledge of the fourteen Purvas, through his grace. Knowing him to be thoroughly well-versed in Scriptual Knowledge, Prabhava Swami appointed Sayyambhava Muni as a. pontif in his stead and he himself remained in deep meditation. When Sayyambhava-bhatta was initiated, his wife was young and pregnant. On seeing her quite young, people lamentingly said “O! There can be no person more cruel-hearted tban Sayyambhava-bhatta. He has foresaken his young and virtuous wife. Females pass their days comfortably without their busbands, only by a shelter from a son. But she has no son. What will happen with the wretched self of hers? When people compassionately asked her, “O good woman! Is there any possibility of a foetus in your womb ? she replied मणयम् Manayam, Somewbat" iu Prākrit. The foetus was then of a few weeks' duration. But gradually the foetus developed more and more and at the mature age, she gave birth gave birth to a son with a moon-like face capable of giviug delight to her bewildered mind. From the reply #uTa Manayam, given by the wife of Sayyambhava-bhatta, the child was named 7 Manaka. The child nourished by the wife of Sayyambbava-bhatta, berself the mother and herself the foster-mother, gradually began to walk about.

·203 After the completion of eight years, the boy asked his · mother “O mother ! you appear to be in the dress of a married woman Where is my father? She said " O child | Your father has taken tar Dikść, when I was pregnant I have reared you up. O long-lived child I You have not seen your father and your father has not even seen you. When one day, your father Sayyambhava-bhatta was performing Th Yajnas, Sacri- , -fices, some Sadhūs came to him and they gave him Dikśā." On hearing this, the boy became very eager to see his worship- -ful father. He therefore left his house with the permission of his motber. > ) Acārya Sayyambhava-sūri was at the time residing at inget Campāpuri. The boy, attracted as it were by the mass of his meritorious deeds, went there. Sayyambhavasūri while going out of the town for a call of nature, saw the lotuseyed boy coming from a distance. On seeing the boy, Sayyan mbhavasūri became increasingly delighted by excessive affection like the ocean on seeing the moon, and the face of the boy on seeing the nectar-like appearance of the sage immediately expanded with joy like the closed bud of the lotus-flower. The Acarya then delightfully inquired “O fortunate child! Who are you? Where do you come from? Whose son or grandson, are you? The boy. said I am coming here from Rājagriha Nagari. I am the son of a Brāhmin named Sayyambhava of Vatsa gotra. When When I was in my mother's womb, my father had taken Dikšā. I am wandering from town to town to find him out. If you know my father Sayyambhava, please do me the favour of saying where he is. If I personally see my father I am desirous of having Diksa at his hands. I will have the same fate as he has. ! t The Acārya replied, “O child! I know your father. He is my friend. He and myself are bodily inseparate. You know, therefore, he is myself. O fortunate child I you accept, therefore, Dikśā at my hands. The Acārya thinking that he had acquired a handsome disciple, took him to his Upāśraya, and ·204 initiated the highly intelligent child into his order of monks with due ceremony. Then, inquiring about the age-limit of Manaka Muni, the Acūrya Mahārāja knew that he had only six months left as his age-limit. He then thought “How can this short-lived child acquire a knowledge of the Scriptures within such a short period of time? Highly talented benevolent sages of former times have declared that saiuts with a knowledge of the fourteen Pūrvas or ten Pū vas at least, can independently compose Sūtras embodying the essence of the Siddhantils. An opportunity of instructing Manaka Muni in a short time has arisen, let me therefore composa a collection of the essence of the Siddhānta.” With this idea in bis mind Acārya Sayyambhavasūri composed a Sūtra named a warfaitement Daśava ikālika Sūtra containing an essence of the Siddhantas. The work was called afte Vaikālika, as it was composed during evenings and it was called utarafrat Dasa-vaikālika as it contained ten chapters. The most excellent and highly compassionate Acārya Śriman Sayyambhava-sūri himself commenced the teachiug of the Daśa vaikūlika Sūtra to Manaka Muni. Within six months, the whole sūtra was taugh to him. At the end of that period, when Manaka Muni was on his death-bed, the Acarya himself did all the ceremony of giving him vows of repentence and misgivings, and of admonishing him to keep his mind on the three gem-like objects of worship of the Jain Siddhanta viz yede Suddha Deva, Pure god, TETE Suddha Guru, Pure Teacher, and Ju Suddha Dharma, Pure Religion. 1 At the death-time of Maņaka Muni, when drops of tear's flowed uninterruptedly from the eyes of Acārya Mahārāja Sayyambhavasūri like a shower of autumnal rains, the distressed and astonished Yaśobhadra Muni and other disciples respectfully inquired “O worshipful master / Why should there be such an improper, behaviour on your part? What inexplainable - reason is there, that you are so much grieved at?"

·205 The Acárya Mahāraja, then narrated the whole account of his son Maņaka, from the time of his birth till his death (before Yaśobhadra Muni and bis other disciples, and said at the end "Though the boy was very young, he carefully obser- - ved all his religious duties in a short time and died very peacefully absorbed in devout meditation. He was young in years, but he was fully matured with virtuous character. On account of this connection, tears flowed unawares from my eyes, because affection towards one's own son is hard to be abandoned.” Yaśobhadra Muni and other disciples, bowing down low before the Acārya, said “O worthy master I why did you not inform us before, that he was your son ? Had you even binted a little that Maņaka Muni was your son, we would have verified the saying that “ The son of a Guru should be respected in the same mander, as a Guru," by rendering service to him. The Acārya, being greatly rejoiced by these utterances of bis disciples said:~"He has acquired a happy state by practising penance in the form of service to excellent ascetics practising severe austerities like yourselves Had you known that Maņıka Muni was my son, you would not have desired any service from him and he would have erred in his duty. Knowing Manaka Muni to be short-lived, I have composed Daśavaikālika Sūtra, containing an essence of the Siddhāntas, with the object of making him familiar with a knowledge of the Scriptures. It had been prepared for Manaka Muni. He had been duly instructed. Now I will place it in a suitable spot and have it concealed. + Knowing the idea of the Guru Mahārāja, the ascetics including Yaśobhadra Muni, told the Sri Sangha about the intention of the Acarya Mahāraja of concealing the Dasavaikālika Sūtra in a suitable place. The Śri Sangha approached the Adārya Mahārāja, and requested him, “O worthy master i :Let the Dasuyaikālıka Sūtra prepared for Manaka Muri remain for the benefit of the whole world. Hence-forward, ·206 many devout persons will be of meau intellect and shortlived so, let them accomplish their object by taking advantage of the work by your grace, like Manaka Muni. Besides, let the ascetics be pleased by repeatedly hearing the Daśavaikūlika Sūtra, which is like the pollen of the lotus of Sacred Knowledge." It is said, कृतं विकालवेलायां दशाध्ययनगर्भितम् । दशवैकालिकमिति-नाम्ना शास्त्रं बभूव तत् ॥ १ ॥ अतः परं भविष्यंति, प्राणिनो खल्पमेधसः । कृतार्थास्ते मनकवत् भवतु त्वत्प्रसादतः ॥ २ ॥ श्रुतांभोजस्य किं जल्कं दशवकालिकं बदः । आचम्याचम्यमोदन्ता-मनगारमधुव्रता: ॥ ३ ॥ इति संघोपरोधेन श्रीशय्यंभवसूरिभिः । दशवैकालिको ग्रंथो, न संवत्रे महात्मभिः ॥ ४ ॥ इति 1. Kritam vikāla velāyām daśadhyayana garbhitam; Daśavaikālika miti-namná śāstram babbuva tat. 2. Atah param bhavisyanti prānino hyalpa medhasah; Kritārthāste Manakavat bhavatu tvat prasādataḥ. 3. Srutāmbhojasya kim jalkam Daśavaikālikam hyadah; Acāmācamya modanta-managāra madhuvritah. 4. Iti sanghoparodhena sri Sayyambhava-suribhih; Daśa vaikāliko grantho na samvayre mahātmabhiḥ. C . 1. Pripared during evening hours and containing ten chapters it became a canonical work named Daśavaikālika. 2. Hence-forward, people will be of little intellect, so let them accomplish their object ( Liberation) like Manaka by your grace. 1 ·207 3. Let the bee-like ascetics, having repeatedly tasted this Daśavaikālıka (Satra) which is the forest Kinjalka, Stamina of the lotus of the ocean of Knowledge, rejoice. 4. Thus by the interferance of Sri Sangha the treatise Daśavaikālika was not concealed by the great sage Sayyambhava-suri. Sayyambhava-sūri was initiated into the Order of Monks by Arya Prabhava Swami when he was twenty-eight years old. After Dikšā, he was an ordinary ascetic for eleven years and a 973 Yuga Pradhāna, for twenty-three years more. He died when he was sixty-two years old i. e, during the ninety-eighth year after the Norvāņa of śramana Bhagavān Mahavira. (Via Samvat 98.) 1 Acarya Mahárāja Śrimān Sayyambhava-sūri having appointed the well-versed bighly intelligent Yaśobhadra Muni as his successor passed his time in deep meditation, 7 + ·re Sramana Bhagavan Mahavira. 16 11 Gañadhara Mabārāja Indrabhūtı Gautama | 2 Ganadhara Agoibhūti | 3 Ganadhara Vāyubhūti 14 Gañadhara Vyakta | 5 Gañadhara Su. dbarma Swami Gañadhara Man dit | 11 17 Gañadhara Maurya-putra | 8 Ganadhara Akampita 19 Gañadhara Acalabhrātā | 10 Gañadhara Metārya Ganadbara Prabhās List of the Heads of the Present Church, 208 No. 1. Goñadhara Mahāraja Sudharma Swāmi. (Kevali) No. 2. Sthavira Arya Jambū Swami ( Kevali ) No. 3. Stha vira Arya Prabhava Swarni (Śruta-Kerali) No. 4, Sthavira Arya Sayyambhavn-sūri (Śruta-Kevali) (To be continued in other parts of the Volume)